It is of especial interest to the nature-mystic to find that Anaximenes was faithful to the doctrine that the primary substance must contain in itself the cause of its own motion. And the interest is intensified in view of the fact that his insistence on the life-giving properties of air rests on a widely spread group of animistic notions which have exercised an extraordinary influence on the world at large. Let Tylor furnish a summary. "Hebrew shows nephesh, 'breath,' passing into all the meanings of life, soul, mind, animal, while ruach and neshamah make the like transition from 'breath' to 'spirit'; and to these the Arabic nefs and ruh correspond. The same is the history of the Sanskrit atman and prana, of Greek psyche and pneuma, of Latin anima, animus, spiritus. So Slavonic duch has developed the meaning of 'breath' into that of 'soul' or 'spirit'; and the dialects of the gypsies have this word duk with the meanings of 'breath, spirit, ghost,' whether these pariahs brought the word from India as part of their inheritance of Aryan speech, or whether they adopted it in their migration across Slavonic lands. German geist and English ghost, too, may possibly have the same original sense of breath." How marvellously significant this ascent from the perceptions of wind and breath to what we now understand by soul and spirit! The most attenuated concepts have their basis in the physical world. Even to this present day, as Max Müller remarks, "the soul or the spirit remains a breath, an airy breath, for this is the least material image of the soul which they can conceive."
Another doctrine of Anaximenes is most worthy of note by nature mystics, as well as by scientists. It is well stated by Theophrastus. "The air differs in rarity and in density as the nature of things is different; when very attenuated it becomes fire, when more condensed, wind, and then cloud; and when still more condensed, water and earth and stone; and all other things are composed of these; and he regards motion as eternal, and by this changes are produced." We have here a distinct adumbration of the atomic theory in its most defensible form—that is to say, a conception which makes the differences in various substances consist in differences in condensation or rarefaction of the particles of the primary substance. The simple normal condition of this substance he deemed to be air. In its rarefied condition, it becomes fire, and in its condensed condition it progresses by stages from liquid to solid. And just as the modern chemist is beginning to have good ground for believing that all substances, or so-called elements, may be the result of a series of differentiations and compositions of an originally homogeneous substance, in spite of the fact that he is not yet able to effect the transformations in his laboratory, so, all those centuries ago, the Milesian sage seized on the same root idea and made it the basis of a world philosophy. It is a long cry from the old idea, familiar to Homer, that mist or vapour is condensed air to the cosmology of a Herbert Spencer, and yet nature is so rich in material for prompting intuitions of her deepest truths that one ultimate cause of material evolution was revealed in days when science was hardly brought to the birth.
An examination, albeit cursory and partial, of this ancient speculation, has thus revealed at any rate two results of prime importance in the study of Nature Mysticism. The one is that the air has furnished the primary type of the soul as the principle of life—man's fleeting breath has suggested and fostered the idea of immortality; the wind that bloweth where it listeth, the idea of a realm of changeless spirit! The other result is that certain of nature's most obvious phenomena, when seized by intuition, can supply a key to some of her profoundest secrets. Shall not these results be as true for the world of to-day as for the flourishing times of old-world Miletus?
CHAPTER XXVI
WINDS AND CLOUDS
The recognition of the mystic element in external nature has had its fluctuations in most ages and climes, and not least so in England. Marvel, in his day, felt the numbness creeping on that comes of divorce from nature, and uttered his plaint of "The Mower against Gardens."
"Tis all enforced, the fountain and the grot,
While the sweet fields do lie forgot,
Where willing nature does to all dispense
A wild and fragrant innocence."
And declared of the polished statues made to adorn the gardens, that
"howsoe'er the figures do excel,
The gods themselves with us do dwell."