only by death.  He then went on his travels, visiting everything worth seeing in his day, especially in Egypt.  When he returned he began to teach the doctrines of his master, which he did, like him, gratuitously, in a garden near Athens, planted with lofty plane-trees and adorned with temples and statues.  This was called the Academy, and gave a name to his system of philosophy.  It is this only with which we have to do.  It is not the calm, serious, meditative, isolated man that I would present, but his contribution to the developments of philosophy on the principles of his master.  Surely no man ever made a richer contribution to this department of human inquiry than Plato.  He may not have had the originality or keenness of Socrates, but he was more profound.  He was pre-eminently a great thinker, a great logician, skilled in dialectics; and his “Dialogues” are such perfect exercises of dialectical method that the ancients were divided as to whether he was a sceptic or a dogmatist.  He adopted the Socratic method and enlarged it.  Says Lewes:—­

“Analysis, as insisted on by Plato, is the decomposition of the whole into its separate parts,—­is seeing the one in many....  The individual thing was transitory; the abstract idea was eternal.  Only concerning the latter could philosophy occupy itself.  Socrates, insisting on proper definitions, had no conception of the classification of those definitions which must constitute philosophy.  Plato, by the introduction of this process, shifted philosophy from the ground of inquiries into man and society, which exclusively occupied Socrates, to that of dialectics.”

Plato was also distinguished for skill in composition.  Dionysius of Halicarnassus classes him with Herodotus and Demosthenes in the perfection of his style, which is characterized by great harmony and rhythm, as well as by a rich variety of elegant metaphors.

Plato made philosophy to consist in the discussion of general terms, or abstract ideas.  General terms were synonymous with real existences, and these were the only objects of philosophy.  These were called Ideas; and ideas are the basis of his system, or rather the subject-matter of dialectics.  He maintained that every general term, or abstract idea, has a real and independent existence; nay, that the mental power of conceiving and combining ideas, as contrasted with the mere impressions received from matter and external phenomena, is the only real and permanent existence.  Hence his writings became the great fountain-head of the Ideal philosophy.  In his assertion of the real existence of so abstract and supersensuous a thing as an idea, he probably was indebted to Pythagoras, for Plato was a master of the whole realm of philosophical speculation; but his conception of ideas as the essence of being is a great advance on that philosopher’s conception of numbers.  He was taught by Socrates that beyond this world of sense there is the world