Plato, however, retained the moral and significant essence of his ideas, and while he made them ideal absolutes, fixed meanings antecedent to their changing expressions, never dreamed that they could be natural existences, or psychological beings. In an original thinker, in one who really thinks and does not merely argue, to call a thing supernatural, or spiritual, or intelligible is to declare that it is no thing at all, no existence actual or possible, but a value, a term of thought, a merely ideal principle; and the more its reality in such a sense is insisted on the more its incommensurability with brute existence is asserted. To express this ideal reality myth is the natural vehicle; a vehicle Plato could avail himself of all the more freely that he inherited a religion still plastic and conscious of its poetic essence, and did not have to struggle, like his modern disciples, with the arrested childishness of minds that for a hundred generations have learned their metaphysics in the cradle. His ideas, although their natural basis was ignored, were accordingly always ideal; they always represented meanings and functions and were never degraded from the moral to the physical sphere. The counterpart of this genuine ideality was that the theory retained its moral force and did not degenerate into a bewildered and idolatrous pantheism. Plato conceived the soul’s destiny to be her emancipation from those material things which in this illogical apparition were so
