What was best in Plato, considered as a freethinker, was his early love of ratiocination, of "the rendering and receiving of reasons." Even in his earlier dialogues, however, there are signs enough of an arbitrary temper, as well as of an inability to put science in place of religious prejudice. The obscurantist doctrine which he put in the mouth of Sokrates in the Phædrus was also his own, as we gather from the exposition in the Republic. In that brilliant performance he objects, as so many believers and freethinkers had done before him, to the scandalous tales in the poets concerning the Gods and the sons of Gods; but he does not object to them as being untrue. His position is that they are unedifying. [671] For his own part he proposes that his ideal rulers frame new myths which shall edify the young: in his Utopia it is part of the business of the legislator to choose the right fictions; [672] and the systematic imposition of an edifying body of pious fable on the general intelligence is part of his scheme for the regeneration of society. [673] Honesty is to be built up by fraud, and reason by delusion. What the Hebrew Bible-makers actually did, Plato proposed to do. The one thing to be said in his favour is that by thus telling how the net is to be spread in the sight of the bird he put the decisive obstacle--if any were needed--in the way of his plan. It is, indeed, inconceivable that the author of the Republic and the Laws dreamt that either polity as a whole would ever come into existence. His plans of suppressing all undesirable poetry, arranging community of women, and enabling children to see battles, are the fancy-sketches of a dilettant. He had failed completely as a statesman in practice; as a schemer he does not even posit the first conditions of success.