_last_ term of which is an _intelligent God_. But he who believes that the idea of God as the infinite and the perfect is native to the human mind, and that God stands at the beginning of the entire system of things, will feel there is a strong _à priori_ ground for the belief that Thales recognized the existence of an _intelligent God who fashioned the universe_. [Footnote 405: Cudworth's "Intellectual System," vol. i. p. 71.] [Footnote 406: Aristotle, "De Anima," i. 2, 17.] [Footnote 407: Id., ib., i. 2, 17.] [Footnote 408: Diogenes Laertius, "Lives of the Philosophers," p. 18 (Bohn's ed.).] [Footnote 409: Aristotle, "De Anima," i. 17.] [Footnote 410: "De Natura Deor.," bk. i. ch. x.] [Footnote 411: "Lives," etc., p. 19.] [Footnote 412: Lewes's "Hist. Philos.," p. 4.] _Anaximenes of Miletus_ (B.C. 529-480) we place next to Thales in the consecutive history of thought. It has been usual to rank Anaximander next to the founder of the Ionian School. The entire complexion of his system is, however, unlike that of a pupil of Thales. And we think a careful consideration of his views will justify our placing him at the head of the Mechanical or Atomic division of the Ionian school. Anaximenes is the historical successor of Thales; he was unquestionably a vitalist. He took up the speculation where Thales had left it, and he carried it a step forward in its development.[413] Pursuing the same method as Thales, he was not, however, satisfied with the conclusion he had reached. Water was not to Anaximenes the most significant, neither was it the most universal element. But air seemed universally present. "The earth was a broad leaf resting upon it. All things were produced from it; all things were resolved into it. When he breathed he drew in a part of this universal life. All things are nourished by air."[414] Was not, therefore, _air_ the ἀρχή, or primal element of things? [Footnote 413: Ritter's "History of Ancient Philosophy," vol. i. p. 203.] [Footnote 414: Lewes's "Biographical History of Philosophy," p. 7.]