The monster set about this end with the rising of the sun out of the sea, and with its setting he again hid himself under the waves."ii.What belongs to Mythology may in the second place make a pretence of being a kind of Philosophy. It has produced philosophers who availed themselves of the mythical form in order to bring their theories and systems more prominently before the imagination, for they made the thoughts the content of the myth. But the myth is not a mere cloak in the ancient myths; it is not merely that the thoughts were there and were concealed. This way happen in our reflecting times;but the first poetry does not start, from a separation of prose and poetry. If philosophers used myths, it was usually the case that they had the thoughts and then sought for images appropriate to them; Plato has many beautiful myths of this kind. Others likewise have spoken in myths, as for example, Jacobi, whose Philosophy took the form of the Christian Religion, through which he gave utterance to matter of a highly speculative nature. But this form is not suitable to Philosophy.
Thought which has itself as object, must have raised itself to its own form, to the form of thought.
Plato is often esteemed on account of his myths; he is supposed to have evinced by their means greater genius than other philosophers were capable of. It is contended here that the myths of Plato are superior to the abstract form of expression, and Plato's method of representation is certainly a wonderful one. On closer examination we find that it is partly the impossibility of expressing himself after the manner of pure thought that makes Plato put his meaning so, and also such methods of expression are only used by him in introducing a subject. When he comes to the matter in point, Plato expresses himself otherwise, as we see in the Parmenides, where simple thought determinations are used without imagery. Externally these myths may certainly serve when the heights of speculative thought are left behind, in order to present the matter in an easier form, but the real value of Plato does not rest in his myths. If thought once attains power sufficient to give existence to itself within itself and in its element, the myth becomes a superfluous adornment, by which Philosophy is not advanced. Men often lay hold of nothing but these myths. Hence Aristotle has been misunderstood just because he intersperses similes here and there; the simile can never be entirely in accord with thought, for it always carries with it something more. The difficulty of representing thoughts as thoughts always attaches to the expedient of expression in sensuous form. Thought, too, ought not to be concealed by means of the myth, for the object of the mythical is just to give expression to and to reveal thought. The symbol is undoubtedly insufficient for this expression; thought concealed in symbols is not yet possessed, for thought is self-revealing, and hence the myth does not form a medium adequate for its conveyance. Aristotle (Metaphysics III. 4) says, "It is not worth while to treat seriously of those whose philosophy takes a mythical form." Such is not the form in which thought allows itself to be stated, but only is a subordinate mode.
Connected with this, there is a similar method of representing the universal content by means of numbers, lines and geometric figures. These are figurative, but not concretely so, as in the case of myths. Thus it may be said that eternity is a circle, the snake that bites its own tail. This is only an image, but Mind does not require such a symbol. There are people who value such methods of representation, but these forms do not go far. The most abstract determinations can indeed be thus expressed, but any further progress brings about confusion. Just as the freemasons have symbols which are esteemed for their depth of wisdom - depth as a brook is deep when one cannot see the bottom - that which is hidden very easily seems to men deep, or as if depth were concealed beneath. But when it is hidden, it may possibly prove to be the case that there is nothing behind.
This is so in freemasonry, in which everything is concealed to those outside and also to many people within, and where nothing remarkable is possessed in learning or in science, and least of all in Philosophy. Thought is, on the contrary, simply its manifestation; clearness is its nature and itself.
The act of manifestation is not a condition which may be or may not be equally, so that thought may remain as thought when it is not manifested, but its manifestation is itself, its Being. Numbers, as will be remarked in respect of the Pythagoreans, are unsuitable mediums for expressing thoughts; thus monas, dnas, trias are, with Pythagoras, unity, difference, and unity of the unity and of the difference. The two first of the three are certainly united by addition; this kind of union is, however, the worst form of unity. In Religion the three make their appearance in a deeper sense as the Trinity, and in Philosophy as the Notion, but enumeration forms a bad method of expression. There is the same objection to it as would exist to making the mensuration of space the medium for expressing the absolute. People also quote the Philosophy of the Chinese, of the Fo?, in which it is said that thoughts are represented by numbers. Yet the Chinese have explained their symbols and hence have made their meaning evident. Universal simple abstractions have been present to all people who have arrived at any decree of culture.
