Having become Socratic, the thinking part of mankind devoted all its energies henceforward to defining good and evil in all their grades, and in their ultimate essence; a task which Dante brings to a perfect conclusion. So earnestly and exclusively did they speculate about moral distinctions that they saw them in almost visible shapes, as Plato had seen his ideas. They materialized the terms of their moral philosophy into existing objects and powers. The highest good--in Plato still chiefly a political ideal, the aim of policy and art--became God, the creator of the world. The various stages or elements of perfection became persons in the Godhead, or angelic intelligences, or aerial demons, or lower types of the animal soul. Evil was identified with matter. The various stages of imperfection were ascribed to the grossness of various bodies, which weighted and smothered the spark of divinity that animated them. This spark, however, might be released; then it would fly up again to its parent fire and a soul would be saved. This philosophy was not a serious description of nature or evolution; but it was a serious judgement upon them. The good, the better, the best, had been discerned; and a mythical bevy of powers, symbolizing these degrees of excellence, had been first talked of and then believed in. Myth, when another man has invented it, can pass for history; and when this man is a Plato, and has lived long ago, it can pass for revelation. In this way moral values came to be regarded as forces working in nature. But if they worked in nature, which was a compound of evil matter and perfect form, they must exist outside: for the ideal of excellence beckons from afar; it is what we pine for and are not. The forces that worked in nature were accordingly supernatural virtues, dominations, and powers; each natural thing had its supernatural incubus, a guardian angel, or a devil that possessed it. The supernatural--that is, something moral or ideal regarded as a power and an existence--was all about us. Everything in the world was an effect of something beyond the world; everything in life was a step to something beyond life.