It is interesting for our present purpose to note that this esoteric and transcendental system, devised by the great master and parent of Greek theosophy, would leave the established religion more or less unimpaired; it even accepts its data at certain points, namely, the nativity of its Gods, and draws the logical conclusion that Gods, who were born could not be by essence immortal; therefore Zeus could not be accepted as the Absolute and Supreme Being of the Cosmos. Also it proclaims the idea of an immortal element in man, which, again, is in accord not only with Orphic teaching, but also with the contemporary popular faith in the survival of some part of our being after death. But the work which reflects most vividly the popular religion and betrays the strongest sympathy with it is the Laws, a work of his old age in which the conservative spirit of the religious reformer is no less striking than the intellectual decay of the philosopher. He accepts the greater part of the civic political religion, merely purifying the mythology and some of the ideas concerning divinity; and it is striking how easily he finds in it materials ready to his hand on which he can build an exalted ethical-religious system of rights and duties, especially those which concern the life of the family and the groups of kinship.[134.1] In fact, the background of the thought in this lengthy treatise is almost always the Greek Polis, though glimpses may here and there break through of a wider vista. He expresses the prejudices of the Greek citizen against new forms of private or foreign orgiastic cult which {135} were dangerously enticing to women;[135.1] any doubtful question that might arise concerning rite or cult he would leave to the decision of the oracles of Delphi or Dodona or of Zeus Ammon.[135.2] We feel generally that Plato did not assume the part of an apostle of a new order of religion, but that both in his philosophy and religious theory he found a sufficient _point d’appui_ in the old, of which he tried to strengthen the moral potentialities.