=Historical Retrospect.= In these many searchings of the Cosmologists for a reality amid the changes of nature, what result can be found significant for the Cosmological Period and valuable as a bequest for the following periods? Are these crude scientific speculations of the early Greeks to be looked upon as out of connection with their own age and the age to come? The Cosmological philosophy had two definite results. _In the first place_, with reference to its own century and a half, it saved the intellectual world of Greece from the slavery of a mystic religion. When we started with Thales in 625 B. C., we saw Greece confronted with two perils. One was political, and consisted of internecine troubles and of danger from its warlike neighbors. This peril grew still greater, until at the very end of the period it was averted at the battle of Salamis. Greek arms banished this political peril. But the other peril was subjective and therefore more menacing. The mysteries of the Orphic religion would have quenched the Greek genius had not its rational philosophy given the Greek intellectual life new conceptions. _In the next place_, it bequeathed to the succeeding period a fairly well-drawn contrast between a world of intellectual order and a world of sensuous disorder. The thought of an order in nature in conformity to law was developed into clearness in the Cosmological Period. The order was obtained from the astronomical studies of these scientists. Reasoning from the order that they saw, to an ordering principle, Anaxagoras and the Pythagoreans almost, but not quite, gave to that principle a teleological meaning. The principle of permanence that these nature scientists sought was found in the great and simple relations of the stars, whose revolutions are the expression of order and constancy. Impregnated as they were with their elemental hylozoism, the Greek Cosmologists were as yet not quite able to find an orderly permanence in the terrestrial world with its manifold and intersecting motions. Yet Greek thought was looking forward. The Cosmologist had already contrasted the terrestrial as the imperfect with the celestial as the perfect peace and permanence. The step was but a short one from the contrast of the two realms to the effort to bring them into a unity. Thus in this astronomical and concrete form a distinction of value was obtained that had lasting ethical and æsthetical significance, not only upon Plato and Aristotle, but upon modern thought. CHAPTER IV THE ANTHROPOLOGICAL PERIOD (490–399 B. C.): THE PHILOSOPHY OF MAN