cube represented earth; the octohedron was water; the tetrahedron, fire; and the icosahedron, air.[1] The remaining regular solid, the dodecahedron, was held to represent the universe as a whole.
Towards magic, as he understood it, Plato's attitude seems to have been sceptical, though perhaps not confidently so. He maintained that persons acquainted with medicine and prophets or diviners were the only ones who could know the nature of poisons which worked naturally, and of such things as incantations, magic knots and waxen images; and that since other men had no certain knowledge of such things, they ought not to fear but to despise them. He admitted, however, that there was no use in trying to convince most men of this and that legislation against sorcery was necessary.[2] He himself occasionally mentioned charms or soothsaying in a matter-of-fact way.
Whatever Plato's opinion of vulgar magic, his view of nature was much like that of primitive man. He humanized material objects and materialized spiritual characteristics. For instance, he asserted that the gods placed the lungs about the heart "as a soft spring that, when passion was rife within, the heart, beating against a yielding body, might be cooled and suffer less, and might thus become more ready to join with passion in the service of reason."[3] He affirmed that the liver was designed for divination, and was a sort of mirror on which the thoughts of the intellect fell and in which the images of the soul were reflected, but that its predictions ceased to be clear after death.[4] Plato spoke of the existence of harmonious love between the ele-
