第8章

There will be more reason in appealing to the ancient inventors of names, who would never have connected prophecy (mantike) which foretells the future and is the noblest of arts, with madness (manike), or called them both by the same name, if they had deemed madness to be a disgrace or dishonour;-they must have thought that there was an inspired madness which was a noble thing; for the two words, mantike and manike, are really the same, and the letter t is only a modern and tasteless insertion.And this is confirmed by the name which was given by them to the rational investigation of futurity, whether made by the help of birds or of other signs-this, for as much as it is an art which supplies from the reasoning faculty mind (nous) and information (istoria) to human thought (oiesis) they originally termed oionoistike, but the word has been lately altered and made sonorous by the modern introduction of the 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 appearing--when 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!