This brief notice of the physical speculations of Anaximenes is all that has survived of his opinions. We search in vain for some intimations of his theological views. On this merely negative ground, some writers have unjustly charged him with Atheism. Were we to venture a conjecture, we would rather say that there are indications of a tendency to Pantheism in that form of it which associates God necessarily with the universe, but does not utterly confound them. His fixing upon "_air_" as the primal element, seems an effort to reconcile, in some apparently intermediate substance, the opposite qualities of corporeal and spiritual natures. Air is invisible, impalpable, all-penetrating, and yet in some manner appreciable to sense. May not the vital transformations of this element have produced all the rest? The writer of the Article on Anaximenes in the Encyclopædia Britannica tells us (on what ancient authorities he saith not) that "he asserted this air was God, since the divine power resides in it and agitates it." Some indications of the views of Anaximenes may perhaps be gathered from the teachings of Diogenes of Apollonia (B.C. 520-490,) who was the disciple, and is generally regarded as the commentator and expounder of the views of Anaximenes. The air of Diogenes was a soul; therefore it was _living_, and not only living, but conscious and _intelligent_. "It knows much," says he; "for without _reason_ it would be impossible for all to be arranged duly and proportionately; and whatever objects we consider will be found to be so arranged and ordered in the best and most beautiful manner."[415] Here we have a distinct recognition of the fundamental axiom that _mind is the only valid explanation of the order and harmony which pervades the universe_. With Diogenes the first principle is a "divine air," which is vital, conscious, and intelligent, which spontaneously evolves itself, and which, by its ceaseless transformations, produces all phenomena. The soul of man is a detached portion of this divine element; his body is developed or evolved therefrom. The theology of Diogenes, and, as we believe, of his master, Anaximenes also, was a species of Materialistic Pantheism. [Footnote 415: Lewes's "Biographical History of Philosophy," p. 8; Ritter's "History of Ancient Philosophy," vol. i. p. 214.]