The technique of this combination is much to be admired; but the feat is technical and adds nothing to the significance of what Plato has to say on any concrete subject. This barren triumph was, however, fruitful in misunderstandings. The characters and values a thing possessed were now conceived to subsist apart from it, and might even have preceded it and caused its existence; a mechanism composed of values and definitions could thus be placed behind phenomena to constitute a substantial physical world. Such a dream could not be taken seriously, until good sense was wholly lost and a bevy of magic spirits could be imagined peopling the infinite and yet carrying on the business of earth. Aristotle rejected the metaphysical subsistence of ideas, but thought they might still be essences operative in nature, if only they were identified with the life or form of particular things. The dream thus lost its frank wildness, but none of its inherent incongruity: for the sense in which characters and values make a thing what it is, is purely dialectical. They give it its status in the ideal world; but the appearance of these characters and values here and now is what needs explanation in physics, an explanation which can be furnished, of course, only by the physical concatenation and distribution of causes. [Sidenote: Aristotle’s final causes. Modern science can avoid such expedients.] Aristotle himself did not fail to Aristotle’s make this necessary distinction between efficient cause and formal essence; but as his science was only natural history, and mechanism had no plausibility in his eyes, the efficiency of the cause was always due, in his view, to its ideal quality; as in heredity the father’s human character, not his physical structure, might seem to warrant the son’s humanity. Every ideal, before it could be embodied, had to pre-exist in some other embodiment; but as when the ultimate purpose of the cosmos is considered it seems to lie beyond any given embodiment, the highest ideal must somehow exist disembodied. It must pre-exist, thought Aristotle, in order to supply, by way of magic attraction, a physical cause for perpetual movement in the world. It must be confessed, in justice to this consummate philosopher, who is not less masterly in the use of knowledge than unhappy in divination, that the transformation of the highest good into a physical power is merely incidental with him, and due to a want of faith (at that time excusable) in mechanism and evolution. Aristotle’s deity is always a moral ideal and every detail in its definition is based on discrimination between the better and the worse. No accommodation to the ways of nature is here allowed to cloud the kingdom of heaven; this deity is not condemned to do whatever happens nor to absorb whatever exists. It is mythical only in its physical application; in moral philosophy it remains a legitimate conception.