So much for the word; we have next to ask how there came to be such a thing as philosophy at all. It has been mentioned that Pythagoras was an Ionian, and we should naturally expect to find that he brought at least the beginnings of what he called philosophy from eastern Hellas. Now it has been pointed out that Greek philosophy was based on science, and science originated at Miletus on the mainland of Asia Minor nearly opposite the island of Samos, which was the original home of Pythagoras. The early Milesians were, in fact, men of science rather than philosophers in the strict sense. The two things were not differentiated yet, however, and the traditional account of the matter, according to which Greek philosophy begins with Thales (_c._ 585 B. C.), is after all quite justified. The rudimentary mathematical science of which, as explained elsewhere in this volume, he was the originator in fact led him and his successors to ask certain questions about the ultimate nature of reality, and these questions were the beginning of philosophy on its theoretical side. It is true that the Milesians were unable to give any but the crudest answers to these questions, and very likely they did not realise their full importance. These early inquirers only wanted to know what the world was made of and how it worked, but the complete break with mythology and traditional views which they effected cleared the way for everything that followed. It was no small thing that they were able to discard the old doctrine of what were afterwards known as the 'elements'--Fire, Air, Earth, and Water--and to regard all these as states of a single substance, which presented different appearances according as it was more or less rarefied or condensed. Moreover, Anaximander at least (_c._ 546 B. C.), the successor of Thales, shook himself free of the idea that the earth required support of some kind to keep in its place. He held that it swung free in space and that it remained where it was because there was no reason for it to fall in one direction rather than another. In general these early cosmologists saw that weight was not an inherent quality of bodies and that it could not be used to explain anything. On the contrary, weight was itself the thing to be explained. Anaximander also noted the importance of rotary or vortex motion in the cosmical scheme, and he inferred that there might be an indefinite number of rotating systems in addition to that with which we are immediately acquainted. He also made some very important observations of a biological character, and he announced that man must be descended from an animal of a different species. The young of most animals, he said, can find their food at once, while that of the human species requires a prolonged period of nursing. If, then, man had been originally such as he is now, he could never have survived. All this, no doubt, is rudimentary science rather than philosophy, but it