Plotinus, the philosopher of the Neo-Platonic school (A.D. 204-269), speaks of this relation of mythical representation to higher knowledge in reference to the priest-sages of Egypt. "Whether as the result of rigorous investigations, or whether instinctively when imparting their wisdom, the Egyptian sages do not use, for expressing their teaching and precepts, written signs which are imitations of voice and speech; but they draw pictures, and in the outlines of these they record, in their temples, the thought contained in each thing, so that every picture contains knowledge and wisdom, and is a definite truth and a complete whole, although there is no explanation nor discussion. Afterwards the contents of the picture are drawn out of it and expressed in words, and the cause is found why it is as it is, and not otherwise." If we wish to find out the connection of mysticism with mythical narratives, we must see what relationship to them there is in the views of the great thinkers, those who knew their wisdom to be in harmony with the methods of the Mysteries. We find such harmony in Plato in the fullest degree. His explanations of myths and his application of them in his teaching may be taken as a model (_cf._ p. 78 _et seq._). In the _Phaedrus_, a dialogue on the soul, the myth of Boreas is introduced. This divine being, who was seen in the rushing wind, one day saw the fair Orithyia, daughter of the Attic king Erectheus, gathering flowers with her companions. Seized with love for her, he carried her off to his grotto. Plato, by the mouth of Socrates, rejects a rationalist interpretation of this myth. According to this explanation, an outward, natural fact is poetically symbolised by the narrative. A hurricane seized the king's daughter and hurled her over the rocks. "Interpretations of this sort," says Socrates, "are learned sophistries, however popular and usual they may be.... For one who has pulled to pieces one of these mythological forms must, to be consistent, elucidate sceptically and explain naturally all the rest in the same way.... But even if such a labour could be accomplished, it would in any case be no proof of superior talents in the one carrying it out, but only of superficial wit, boorish wisdom, and ridiculous haste.... Therefore I leave on one side all such enquiries, and believe what is generally thought about the myths. I do not examine them, as I have just said, but I examine myself to see whether I too may perhaps be a monster, more complicated and therefore more disordered than the chimaera, more savage than Typhon, or whether I represent a more docile and simple being, to whom some particle of a virtuous and divine nature has been given."