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interpreted without regard to their poetical environment. It is due also
to the misunderstanding of him by the Aristotelian school; and the
erroneous notion has been further narrowed and has become fixed by the
realism of the schoolmen. This popular view of the Platonic ideas may be
summed up in some such formula as the following: 'Truth consists not in
particulars, but in universals, which have a place in the mind of God, or
in some far-off heaven. These were revealed to men in a former state of
existence, and are recovered by reminiscence (anamnesis) or association
from sensible things. The sensible things are not realities, but shadows
only, in relation to the truth.' These unmeaning propositions are hardly
suspected to be a caricature of a great theory of knowledge, which Plato in
various ways and under many figures of speech is seeking to unfold. Poetry
has been converted into dogma; and it is not remarked that the Platonic
ideas are to be found only in about a third of Plato's writings and are not
confined to him. The forms which they assume are numerous, and if taken
literally, inconsistent with one another. At one time we are in the clouds
of mythology, at another among the abstractions of mathematics or
metaphysics; we pass imperceptibly from one to the other. Reason and fancy
are mingled in the same passage. The ideas are sometimes described as
many, coextensive with the universals of sense and also with the first
principles of ethics; or again they are absorbed into the single idea of
good, and subordinated to it. They are not more certain than facts, but
they are equally certain (Phaedo). They are both personal and impersonal.
They are abstract terms: they are also the causes of things; and they are
even transformed into the demons or spirits by whose help God made the
world. And the idea of good (Republic) may without violence be converted
into the Supreme Being, who 'because He was good' created all things
(Tim.).

It would be a mistake to try and reconcile these differing modes of
thought. They are not to be regarded seriously as having a distinct
meaning. They are parables, prophecies, myths, symbols, revelations,