This established, how comes it that one of the best Greek scholars in England, Prof. Jowett, the modern translator of Plato’s works, seeks to demonstrate that none of the Dialogues—including even the _Timæus_—have any element of Oriental Mysticism about them? Those who can discern the true spirit of Plato’s Philosophy will hardly be convinced by the arguments which the Master of Balliol College lays before his readers. “Obscure and repulsive” to him, the _Timæus_ may certainly be; but it is as certain that this obscurity does not arise, as the Professor tells his public, “in the infancy of physical science,” but rather in its days of secresy; not “out of the confusion of theological, mathematical, and physiological notions,” or “out of the desire to conceive the whole of Nature without any adequate knowledge of the parts.”(4) For Mathematics and Geometry were the backbone of Occult cosmogony, hence of “Theology,” and the physiological notions of the ancient Sages are being daily verified by Science in our age; at least, to those who know how to read and understand ancient Esoteric works. The “knowledge of the parts” avails us little, if this knowledge only leads us the more to ignorance of the Whole, or the “nature and reason of the Universal,” as Plato called Deity, and causes us to blunder most egregiously because of our boasted inductive methods. Plato may have been “incapable of induction, or generalization in the modern sense”;(5) he may have been ignorant also, of the circulation of the blood, which, we are told, “was absolutely unknown to him,”(6) but then, there is naught to disprove that he knew what blood _is_—and this is more than any modern Physiologist or Biologist can claim nowadays. Though a wider and far more generous margin for knowledge is allowed the “physical philosopher” by Prof. Jowett than by nearly any other modern commentator and critic, nevertheless, his criticism so considerably outweighs his laudation, that it may be as well to quote his own words, to show clearly his bias. Thus he says: To bring sense under the control of reason; to find some way through the labyrinth or chaos of appearances, either the highway of mathematics, or more devious paths suggested by the analogy of man with the world and of the world with man; to see that all things have a cause and are tending towards an end—this is the spirit of the ancient physical philosopher.(7) But we neither appreciate the conditions of knowledge to which he was subjected, nor have the ideas which fastened upon his imagination the same hold upon us. For he is hovering between matter and mind; he is under the dominion of abstractions; his impressions are taken almost at random from the outside of nature; he sees the light, but not the objects which are revealed by the light; and he brings into juxtaposition things which to us appear wide as the poles asunder, because he finds nothing between them.