[10]. This was the view of Lobeck with regard to the so-called “Rhapsodic Theogony” described by Damaskios, and was revived by Otto Kern (De Orphei Epimenidis Pherecydis Theogoniis, 1888). Its savage character is the best proof of its antiquity. Cf. Lang, Myth, Ritual, and Religion, vol. i. chap. x.
[11]. Arist. Met. Ν, 4. 1091 b 8.
[12]. Simonides, fr. 85, 2 Bergk. Il. vi. 146.
[13]. On Adonis-Thammuz, Lityerses, Linos, and Osiris, see Frazer, Golden Bough, vol. i. pp. 278 sqq.
[14]. The Epic phrase ἀθάνατος καὶ ἀγήρως seems to have suggested this. Anaximander applied both epithets to the primary substance (R. P. 17 and 17 a). Euripides, in describing the blessedness of the scientific life (fr. inc. 910), says ἀθανάτου ... φύσεως κόσμον ἀγήρω (R. P. 148 c fin.).
[15]. I do not mean to imply that the philosophers used this title themselves; for early prose writings had no titles. The writer mentioned his name and the subject of his work in the first sentence, as Herodotos, for instance, does.
[16]. Plato, Laws, 892 c 2, φύσιν βούλονται λέγειν γένεσιν (i.e. τὸ ἐξ οὗ γίγνεται) τὴν περὶ τὰ πρῶτα (i.e. τὴν τῶν πρώτων). Arist. Phys. Β, 1. 193 a 21, διόπερ οἱ μὲν πῦρ, οἱ δὲ γῆν, οἱ δ’ ἀέρα φασίν, οἱ δὲ ὗδωρ, οἱ δ’ ἔνια τούτων, οἱ δὲ πάντα ταῦτα τὴν φύσιν εἶναι τὴν τῶν ὄντων.
[17]. Zeller, p. 217, n. 2 (Eng. trans. p. 248, n. 2). See below, Chap. I. p. 57, [n. 105].
[18]. We have the authority of Plato for giving them this name. Cf. Phd. 96 a 7, ταύτης τῆς σοφίας ἣν δὴ καλοῦσι περὶ φύσεως ἱστορίαν. So, in the fragment of Euripides referred to on p. 12, [n. 14], the man who discerns “the ageless order of immortal φύσις” is referred to as ὅστις τῆς ἱστορίας ἔσχε μάθησιν.
[19]. Herod. i. 163.