With the exception of Nimrod the names are those of nations and tribes (e.g. Madai [Medes], Javan [Greeks]) or countries (e.g. Mizraim [Egypt]) or cities (Zidon). The names are eponymous: that is to say “each nation is represented by an imaginary personage bearing its name, who is called into existence for the purpose of expressing its unity, but is at the same time conceived as its real progenitor”; and the relations existing or supposed to exist between the various races and ethnic groups are then set forth under the scheme of a family relationship between the eponymous ancestors. This procedure may seem strange to us but it was both natural and convenient for a period when men had not at their disposal our scientific methods of classification. It must have been specially easy for Semites, like Israel, who in everyday life were accustomed to call a population the “sons of” the district or town which they inhabited. But in truth the practice was widespread in antiquity, and, if a parallel is desired, an excellent one may be found in the Greek traditions respecting the origins of the several branches of the Hellenic race. Whether the ancients believed that these eponymous ancestors really had lived is somewhat uncertain. Probably they did, although such names as _Rodanim_ (verse 7) and _Ludim_ (verse 11) where the name is actually left in a plural form (as we might say “Londoners”) makes it difficult to doubt that in some cases the convention was conscious and deliberate. The notion that the chief nations of antiquity were differentiated from one another within some three generations of descent from a common ancestor, Noah, is plainly inaccurate. Equally untenable is the primary conception assumed in this table that the great races of mankind have come into being simply through the expansion and subdivision of single families.