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letter Omega （oionoistike and oionistike）； and in proportion
prophecy （mantike） is more perfect and august than augury； both in
name and fact； in the same proportion； as the ancients testify； is
madness superior to a sane mind （sophrosune） for the one is only of
human； but the other of divine origin。 Again； where plagues and
mightiest woes have bred in certain families； owing to some ancient
blood…guiltiness； there madness has entered with holy prayers and
rites； and by inspired utterances found a way of deliverance for those
who are in need； and he who has part in this gift； and is truly
possessed and duly out of his mind； is by the use of purifications and
mysteries made whole and except from evil； future as well as
present； and has a release from the calamity which was afflicting him。
The third kind is the madness of those who are possessed by the Muses；
which taking hold of a delicate and virgin soul； and there inspiring
frenzy； awakens lyrical and all other numbers； with these adorning the
myriad actions of ancient heroes for the instruction of posterity。 But
he who； having no touch of the Muses' madness in his soul； comes to
the door and thinks that he will get into the temple by the help of
art…he； I say； and his poetry are not admitted； the sane man
disappears and is nowhere when he enters into rivalry with the madman。
I might tell of many other noble deeds which have sprung from
inspired madness。 And therefore； let no one frighten or flutter us
by saying that the temperate friend is to be chosen rather than the
inspired； but let him further show that love is not sent by the gods
for any good to lover or beloved； if he can do so we will allow him to
carry off the palm。 And we； on our part； will prove in answer to him
that the madness of love is the greatest of heaven's blessings； and
the proof shall be one which the wise will receive； and the witling
disbelieve。 But first of all； let us view the affections and actions
of the soul divine and human； and try to ascertain the truth about
them。 The beginning of our proof is as follows：…
The soul through all her being is immortal； for that which is ever
in motion is immortal； but that which moves another and is moved by
another； in ceasing to move ceases also to live。 Only the self…moving；
never leaving self； never ceases to move； and is the fountain and
beginning of motion to all that moves besides。 Now； the beginning is
unbegotten； for that which is begotten has a beginning； but the
beginning is begotten of nothing； for if it were begotten of
something； then the begotten would not come from a beginning。 But if
unbegotten； it must also be indestructible； for if beginning were
destroyed； there could be no beginning out of anything； nor anything
out of a beginning； and all things must have a beginning。 And
therefore the self…moving is the beginning of motion； and this can
neither be destroyed nor begotten； else the whole heavens and all
creation would collapse and stand still； and never again have motion
or birth。 But if the self…moving is proved to be immortal； he who
affirms that self…motion is the very idea and essence of the soul will
not be put to confusion。 For the body which is moved from without is
soulless； but that which is moved from within has a soul； for such
is the nature of the soul。 But if this be true； must not the soul be
the self…moving； and therefore of necessity unbegotten and immortal？
Enough of the soul's immortality。
Of the nature of the soul； though her true form be ever a theme of
large and more than mortal discourse； let me speak briefly； and in a
figure。 And let the figure be composite…a pair of winged horses and
a charioteer。 Now the winged horses and the charioteers of the gods
are all of them noble and of noble descent； but those of other races
are mixed； the human charioteer drives his in a pair； and one of
them is noble and of noble breed； and the other is ignoble and of
ignoble breed； and the driving of them of necessity gives a great deal
of trouble to him。 I will endeavour to explain to you in what way
the mortal differs from the immortal creature。 The soul in her
totality has the care of inanimate being everywhere； and traverses the
whole heaven in divers forms appearingwhen perfect and fully
winged she soars upward； and orders the whole world； whereas the
imperfect soul； losing her wings and drooping in her flight at last
settles on the solid ground…there； finding a home； she receives an
earthly frame which appears to be self…moved； but is really moved by
her power； and this composition of soul and body is called a living
and mortal creature。 For immortal no such union can be reasonably
believed to be； although fancy； not having seen nor surely known the
nature of God； may imagine an immortal creature having both a body and
also a soul which are united throughout all time。 Let that； however；
be as God wills； and be spoken of acceptably to him。 And now let us
ask the reason why the soul loses her wings！
The wing is the corporeal element which is most akin to the
divine； and which by nature tends to soar aloft and carry that which
gravitates downwards into the upper region； which is the habitation of
the gods。 The divine is beauty； wisdom； goodness； and the like； and by
these the wing of the soul is nourished； and grows apace； but when fed
upon evil and foulness and the opposite of good； wastes and falls
away。 Zeus； the mighty lord； holding the reins of a winged chariot；
leads the way in heaven； ordering all and taking care of all； and
there follows him the array of gods and demigods； marshalled in eleven
bands； Hestia alone abides at home in the house of heaven； of the rest
they who are reckoned among the princely twelve march in their
appointed order。 They see many blessed sights in the inner heaven； and
there are many ways to and fro； along which the blessed gods are
passing； every one doing his own work； he may follow who will and can；
for jealousy has no place in the celestial choir。 But when they go
to banquet and festival； then they move up the steep to the top of the
vault of heaven。 The chariots of the gods in even poise； obeying the
rein； glide rapidly； but the others labour； for the vicious steed goes
heavily； weighing down the charioteer to the earth when his steed
has not been thoroughly trained：…and this is the hour of agony and
extremest conflict for the soul。 For the immortals； when they are at
the end of their course； go forth and stand upon the outside of
heaven； and the revolution of the spheres carries them round； and they
behold the things beyond。 But of the heaven which is above the
heavens； what earthly poet ever did or ever will sing worthily？ It
is such as I will describe； for I must dare to speak the truth； when
truth is my theme。 There abides the very being with which true
knowledge is concerned； the colourless； formless； intangible
essence； visible only to mind； the pilot of the soul。 The divine
intelligence； being nurtured upon mind and pure knowledge； and the
intelligence of every soul which is capable of receiving the food
proper to it； rejoices at beholding reality； and once more gazing upon
truth； is replenished and made glad； until the revolution of the
worlds brings her round again to the same place。 In the revolution she
beholds justice； and temperance； and knowledge absolute； not in the
form of generation or of relation； which men call existence； but
knowledge absolute in existence absolute； and beholding the other true
existences in like manner； and feasting upon them； she passes down
into the interior of the heavens and returns home； and there the
charioteer putting up his horses at the stall； gives them ambrosia
to eat and nectar to drink。
Such is the life of the gods； but of other souls； that which follows
God best and is likest to him lifts the head of the charioteer into
the outer world； and is carried round in the revolution； troubled
indeed by the steeds； and with difficulty beholding true being；
while another only rises and falls； and sees； and again fails to see
by reason of the unruliness of the steeds。 The rest of the souls are
also longing after the upper world and they all follow； but not
being strong enough they are carried round below the surface；
plunging； treading on one another； each striving to be first； and
there is confusion and perspiration and the extremity of effort； and
many of them are lamed or have their win