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of teaching the following doctrines (a) Thales, that all things originated from water, (b) Anaximander, that all things originated from Primitive matter, i.e., the boundless (to apeiron), and (c) Anaximenes, that all things get their life from air. But these ideas were not new at the time when these men are supposed to have lived, i.e., between the sixth and fifth centuries B.C. The creation story, found in the book of Genesis, speaks of the elements of water, air and earth as the cosmic ingredients of the chaos out of which creation gradually developed. The date of the Pentateuch is placed at the eighth century B.C.; but the view of the Mosaic authorship of Genesis takes us still further back into antiquity, and many centuries before the time of the Ionian philosophers. We are told not only by the bible, but also by the historian Philo, that Moses was an Initiate of the Egyptian Mysteries and became a Hierogrammat; learned in all the wisdom of the Egyptian people. This was only possible by proper initiation and gradual advancement, when evidence of fitness was demonstrated by the Neophyte. The Egyptian name of Moses was given to all candidates at their baptism, and meant "saved by water".

The Exodus of the Israelites appears to have occurred in the 21st Egyptian Dynasty, i.e., 1100 B.C. in the reign of Bocchoris under the leadership of Moses, whose creation story of Genesis is clearly of Egyptian origin. It is clear that the early Ionic Philosophers drew their teachings from Egyptian sources.

(Chaeremon: Jos. C. Apion I, 32; Philo; Ancient Mysteries C. H. Vail p. 61; John Kendrick's Ancient Egypt vol. 2 p. 268-270; 303; See also Dr. Hasting's Bible Dictionary, on authorship and date of Pentateuch).

II. In the case of the Eleatic philosophers, history regards Zenophanes as a Satirist, not a philosopher, and Zeno as paradoxical concerning his treatment of the problems of plurality, space and motion, which ultimately leads to a reductio ad

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