(2) There is, indeed, no doubt that the very ancient association of the ideas of Fire and of spiritual Purification goes back, in the first instance, to the conception of the soul being necessarily stained by the very fact of its connection with the body, and of those stains being finally removed by the body’s death and cremation. We find this severely self-consistent view scattered up and down Hellenic religion and literature.[119] And even in Catherine the fire, a sense of fever-heat, still seizes the body, and this body wastes away, and leaves the soul more and more pure, during those last years of illness.--Yet the striking identity, between that old cluster of ideas and her own forms of thought, brings out, all the more clearly, the immense road traversed by spirituality between the substance of those ideas and the essence of this thought. For in her teaching, which is but symbolized or at most occasioned by those physico-psychical fever-heats, the Fire is, at bottom, so spiritual and so directly busy with the soul alone, that it is ever identical with itself in Heaven, Hell, Purgatory, and on earth, and stands for God Himself; and that its effects are not the destruction of a foreign substance, but the bringing back, wherever and as far as possible, of the fire-like soul’s disposition and quality to full harmony with its Fire-source and Parent, God Himself. (3) Only the Prison-house simile for the body, as essentially an earthly purgatory for the soul, must be admitted, I think, to remain a primarily Platonic, not fully Christianizable conception; just as the absence of all reference by her to the resurrection of the body will have been, in part, occasioned by the strong element of Platonism in her general selection and combination of ideas. Yet it would obviously be unfair to press these two points too much, since, as to the resurrection, her long illness and evidently constant physical discomfort must, even of themselves, have disinclined her to all picturing of an abiding, even though highly spiritualized, bodily organization; and as to the likeness of her body to a prison and purgatory of the soul, we are expressly told that it began only with the specially suffering last part of her life. 3. _Dualism pragmatic, not final. Its limits._ Now, for this whole matter of the right conception as to the relations of body and soul, it is clear that any more than partial and increasingly superable antagonism between body and spirit cannot be accepted.