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lie was more hurtful than homicide; and that ignorance, or the involuntary lie, was more calami. tous than involuntary homicide; that the soul is unwillingly deprived of true opinions, and that no man sins willingly; that the order or proceeding of nature was from the mind to the body, and, though a sound body cannot restore an unsound mind, yet a good soul can, by its virtue, render the body the best possible. The intelligent have a right over the ignorant, namely, the right of instructing them. The right punishment of one out of tune is to make himn play in tune; the fine which the good, refusing to govern, ought to pay, is, to be governed by a worse man; that his guards shall not handle gold and silver, but shall be instructed that there is gold and silver in their souls, which will make men willing to give them every thing which they need.

This second sight explains the stress laid on geometry. He saw that the globe of earth was pot more lawful and precise tban was the supersensible; that a celestial geometry was in place there, as a logic of lines and angles here below; that the world was throughout mathematical; the proportions are constant of oxygen, azote and lime; there is just so much water and slate and magnesia; not less are the proportions constant of the mora] elements.

This eldest Goethe, hating varnish and false hood, delighted in revealing the real at the base of the accidental; in discovering connection, continuity and representation everywhere, bating insulation; and appears like the god of wealth among the cabins of vagabonds, opening power and capability in everything he touches. Ethical science was new and vacant when Plato could write thus :

- “Of all whose arguments are left to the men of the present time, no one has ever yet condemned injustice, or praised justice, otherwise than as respects the repute, honors and emoluments arising therefrom; while, as respects either of them in itself, and subsisting by its own power in the soul of the possessor, and concealed both from gods and men, no one has yet sufficiently investigated, either in poetry or prose writings, — how, namely, that injustice is the greatest of all the evils that the soul has within it, and justice the greatest good.”

His definition of ideas, as what is simple, permanent, uniform and self-existent, forever discriminating them from the notions of the understanding, marks an era in the world. He was born to behold the self-evolving power of spirit, endless, generator of new ends; a power which is the key at once to the centrality and the evadescence of things. Plato is so centred that he

can well spare all his dogmas. Thus the fact of knowledge and ideas reveals to him the fact of eternity; and the doctrine of reminiscence he offers as the most probable particular explication. Call that fanciful, - it matters not: the connection between our knowledge and the abyss of being is still real, and the explication must be not less magnificent.

He has indicated every eminent point in speculation. He wrote on the scale of the mind itself, so that all things have symmetry in his tablet. He put in all the past, without weariness, and descended into detail with a courage like that he witnessed in nature. One would say that his forerunners had mapped out each a farın or a district or an island, in intellectual geography, but that Plato first drew the sphere. He domesticates the soul in nature: man is the microcosm. All the circles of the visible heaven represent as many circles in the rational soul. There is no lawless particle, and there is nothing casual in the action of the human mind. The names of things, too, are fatal, following the nature of things. All the gods of the Pantheon are, by their names, significant of a profound sense. The gods are the ideas. Pan is speech, or manifestation; Saturn, the contemplative; Jove, the regal soul; and Mars, passion. Venus is proportion; Calliope, the soul of the world; Aglaia, intellectual illustration.

These thoughts, in sparkles of light, had appeared often to pious and to poetic souls; but this well-bred, all-knowing Greek geometer comes with command, gathers them all up into rank and gradation, the Euclid of holiness, and marries the two parts of nature. Before all men, he saw the intellectual values of the moral sentiment. He describes his own ideal, when he paints, in Ti. mæus, a god leading things from disorder into order. He kindled a fire so truly in the centre that we see the sphere illuminated, and can distinguish poles, equator and lines of latitude, every arc and node: a theory so averaged, so modulated, that you would say the winds of ages had swept through this rhythmic structure, and not that it was the brief extempore blotting of one short-lived scribe. Hence it ias happened that a very well-marked class of souls, namely those who delight in giving a spiritual, that is, an ethico-intellectual expression to every truth, by exhibiting an ulterior end which is yet legitimate to it, - are said to Platonize. Thus, Michael Angelo is a Platonist in his sonnets : Shakspeare is & Platonist when he writes,

“ Nature is made better by no mean,
But nature makes that mean,”

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“He, that can endure
To follow with allegiance a fallen lord,
Does conquer him that did his master conqner,

And earns a place in the story.” Hamlet is a pure Platonist, and 't is the magnitude only of Shakspeare's proper genius that hinders him from being classed as the most eminent of this school. Swedenborg, throughout his prose poem of “ Conjugal Love,” is a Platonist.

His subtlety commenıled him to men of thought. The secret of his popular success is the moral aim which endeared him to mankind. “Intellect,” he said, “is king of heaven and of earth ;” but in Plato, intellect is always moral. His writings have also the sempiternal youth of poetry. For their arguments, most of them, might have been couched in sonnets : and poetry has never soared higher than in the Timæus and the Phædrus. As the poet, too, he is only contemplative. He did not, like Pythagoras, break himself with an institution. All his painting in the Republic must be esteemed mythical, with intent to bring out, sometimes in violent colors, his thought. You cannot institute, without peril of charlatanism.

It was a high scheme, his absolute privilege for the best (which, to make emphatic, he ex

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