  From its beginnings, Greek speculations about the origin and nature of the cosmos had a theological dimension, in that various early thinkers attributed divinity either to the cosmos as a whole (as in Heraclitus’ ‘ever-living fire’ (DK 31B30)) or to the fundamental cosmic principle or principles (so Anaximander is reported as regarding the Infinite (DK 12A15 (Aristotle)) and Anaximenes air (DK 13A10 (Aetius, Cicero)) as divine, that is, eternal and intelligent). Such speculations were not without their implications for the traditional Olympian pantheon; Xenophanes clearly intends to mock the cultural relativity of anthropomorphism, pointing out that different races of humans depict their gods in their own image, and suggesting that if horses and cattle could draw they would do the same (DK 21B15–16). On the positive side he proclaims a single supreme non-anthropomorphic divinity, which appears to be identified either with the cosmos itself or with its intelligent directive force (DK 21B23–6). This type of theology is naturalistic, but non-reductive; Heraclitus is not saying that God is nothing but cosmic fire, implying that that fire is not really divine, but rather that divinity, or the divinities that matter, is not a super-hero like Apollo, but the everlasting, intelligent, self-directing cosmos itself. In the fifth century the naturalistic approach to religion exhibits a more reductive aspect, with a consequent move towards a world-view which is not merely naturalistic, but in the modern sense secular. Some sophists contributed to that process of secularisation.