that every one of the men whose work we are about to study was an Ionian, except Empedokles of Akragas, and this exception is perhaps more apparent than real. Akragas was founded from the Rhodian colony of Gela, its οἰκιστής was himself a Rhodian, and Rhodes, though officially Dorian, had been a centre of the early Aegean civilisation. We may fairly assume that the emigrants belonged mainly to the older population rather than to the new Dorian aristocracy. Pythagoras founded his society in the Achaian city of Kroton, but he himself was an Ionian from Samos.
This being so, we must be prepared to find that the Greeks of historical times who first tried to understand the world were not at all in the position of men setting out on a hitherto untrodden path. The remains of Aegean art prove that there must have been a tolerably consistent view of the world in existence already, though we cannot hope to recover it in detail till the records are deciphered. The ceremony represented on the sarcophagus of Hagia Triada implies some quite definite view as to the state of the dead, and we may be sure that the Aegean people were as capable of developing theological speculation as were the Egyptians and Babylonians. We shall expect to find traces of this in later days, and it may be said at once that things like the fragments of Pherekydes of Syros are inexplicable except as survivals of some such speculation. There is no ground for supposing that this was borrowed from Egypt, though no doubt these early civilisations all influenced one another. The Egyptians may have borrowed from Crete as readily as the Cretans from Egypt, and there was a seed of life in the sea civilisation which was somehow lacking in that of the great rivers.
On the other hand, it is clear that the northern invaders have assisted the free development of the Greek
the sonant n in the word for "hundred" (ἑκατόν=satam, satem) by a, and to classify it with them as a satem language on that ground.
