=33.= In HESIOD (8th century B.C.) we find the first attempt to construct a history of the universe; his _Theogony_ is the forerunner of the Cosmology which later on is a recognised part of philosophy. Here in the company of the personal gods we find not only the personified lights of heaven, Sun and Moon, but also such figures as those of Earth and Ocean, Night and Day, Heaven and Hell, Fate, Sleep, and Death, all bearing witness to the emergence of the spirit of speculation. In Hesiod again we first find the description of the ‘watchmen of Jove,’ who are no longer the gods themselves as in Homer, but an intermediate class of beings, corresponding to the Persian angels and the δαίμονες of later Greek. ‘Thrice ten thousand are the servants of Zeus, immortal, watchmen over mortal men; these watch deeds of justice and of wickedness, walking all ways up and down the earth, clothed in the mist[14].’ But it is in his ethical standards that Hesiod is more directly a forerunner of the Stoic school: for neither the warlike valour nor the graceful self-control of the hero appeals to him, but the stern sense of justice and the downright hard work of the plain man. ‘Full across the way of Virtue the immortal gods have set the sweat of the brow; long and steep is the path that reaches to her, and rough at the beginning; but when you reach the highest point, hard though it is, in the end it becomes easy[15].’ [Sidenote: The Orphic poems.] =34.= Between Epic and Attic literature stands the poetry of the ‘Orphic’ movement, belonging to the sixth century B.C., and exercising a wide influence over various schools of philosophy in the succeeding centuries. For an account of this movement the reader must look elsewhere[16]; here we can only notice that it continued the cosmological speculations of Hesiod’s _Theogony_, and in particular developed a strain of pantheism which is echoed in the Stoic poets. According to an Orphic poet ‘Zeus is the first and the last, the head and the foot, the male and the female, Earth and Heaven, Night and Day; he is the one force, the one great deity, the creator, the alluring power of love; for all these things are immanent in the person of Zeus[17].’ Here amidst the fusion of poetry and theology we first see the budding principle of philosophic monism, the reaching after a unity which will comprehend all things. To the same school is attributed the doctrine that ‘the human soul is originally and essentially divine[18].’ [Sidenote: The Hylozoists.]