[Footnote 403: Aristotle's "Metaphysics," bk. i. ch. iii.] [Footnote 404: Lewes's "Biographical History of Philosophy," p. 77; Cousin's "The True, the Beautiful, and the Good," p. 77.] The evidence, we think, is conclusive that, with this primal element (water), Thales associated a formative principle of motion; to the "material" he added the "efficient" cause. A strong presumption in favor of this opinion is grounded on the psychological views of Thales. The author of "De Placitis Philosophorum" associates him with Pythagoras and Plato, in teaching that the soul is incorporeal, making it naturally self-active, and an intelligent substance.[405] And it is admitted by Aristotle (rather unwillingly, we grant, but his testimony is all the more valuable on that account) that, in his time, the opinion that the soul is a principle, ἀεικίνητον--ever moving, or essentially self-active, was currently ascribed to Thales. "If we may rely on the notices of Thales, he too would seem to have conceived the soul as a _moving principle_."[406] Extending this idea, that the soul is a moving principle, he held that all motion in the universe was due to the presence of a living soul. "He is reported to have said that the loadstone possessed a soul because it could move iron."[407] And he taught that "the world itself is _animated_, and full of gods."[408] "Some think that _soul_ and _life_ is mingled with the whole universe; and thence, perhaps, was that [opinion] of Thales that all things are full of gods,"[409] portions, as Aristotle said, of the universal soul. These views are quite in harmony with the theology which makes the Deity the moving energy of the universe--the energy which wrought the successive transformations of the primitive aqueous element. They also furnish a strong corroboration of the positive statement of Cicero--"Aquam, dixit Thales, esse initium rerum, Deum autem eam mentem quæ ex aqua cuncta fingeret." Thales said that water is the first principle of things, but God was that mind which formed all things out of water;[410] as also that still more remarkable saying of Thales, recorded by Diogenes Laertius; "God is the most ancient of all things, for he had no birth; the world is the most beautiful of all things, for it is the workmanship of God."[411] We are aware that some historians of philosophy reject the statement of Cicero, because, say they, "it does violence to the chronology of speculation."[412] Following Hegel, they assert that Thales could have no conception of God as Intelligence, since that is a conception of a more advanced philosophy. Such an opinion may be naturally expected from the philosopher who places God, not at the commencement, but at the _end_ of things, God becoming conscious and intelligent in humanity. If, then, Hegel teaches that God himself has had a progressive development, it is no wonder he should assert that the idea of God has also had an historic development, the