only so far as they conform to those perfect conceptions. Moreover, the visible creation has another value, that of its ethical significance. Physical phenomena symbolize the conformity of humanity to its best ideal of conduct. Man may learn to regulate the lawless movements of his soul from the courses of the stars, the noblest of created gods.
Thus as to natural phenomena; and likewise as to the human story, fact or fiction. The myth of the shadow-seers in the cave, with which the seventh book of the Republic opens, is just as illustratively and ideally true as that opening tale in the Timaeus of the ancient Athenian state, which fought for its own and others' freedom against the people of Atlantis—till the earthquake ended the old Athenian race, and the Atlantean continent was swallowed in the sea. This story has piqued curiosity for two thousand years. Was it tradition, or the creation of an artist dialectician? In either case its ideal and edifying truth stood or fell, not by reason of conformity to any basic antecedent fact, but according to its harmony with the beautiful and good.
Plato's method of conceiving fact might be applied to man's thoughts of God, of the origin of the world and the courses of the stars; also to the artistic manipulation of illustrative or edifying story. Matters, large, remote, and mysterious, admit of idealizing ways of apprehension. But it might seem idiocy, rather than idealism, to apply this method to the plain facts of common life, which may be handled and looked at all around—to which there is no mysterious other side, like the moon's, for ever turned away. Nevertheless the method and its motives drew men from careful observation of nature, and would invest biography and history with interests promoting the ingenious application, rather than the close scrutiny, of fact.
Thus Platonism and its way of treating narrative could not but foster the allegorical interpretation of ancient tradition and literature, which was already in vogue in Plato's time. It mattered not that he would have nothing to do with the current allegories through which men moralized or rationalized the old tales of the doings of the gods. He was himself a weaver of the loveliest allegories when it
