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the name olovoicTiicrf * which the moderns have corrupted into oIumotucti , ( the science of omens . ) In 90 much then as the prophetic art' excels that of augury and omens , in so much do the ancients testify that the madness which comes from God , excels the wisdom which comes from men . Many again , on whom , by the anger of the gods , great calamities and diseases have fallen , have been cured by the supervention of madness , which operating upon them in a manner similar to divination ,
indicated to them the proper prayers and adorations of the gods , by which they were purified , and became free from their previous evils . A third kind of madness is that , which , coming from the Muses , awakens the mind , and stirs it up to pour itself forth in odes and other kinds of poetry j and by adorning the deeds of the ancients , instructs their posterity . For he who , without madness inspired by the Muses , knocks at the door of poetry , thinking that he can become an adequate poet by mere art , fails of his purpose , and his poetry is thrown into the shade by that of the inspired madmen .
• Such , and yet more , are the good works which proceed from madness inspired by the gods . Let us not , therefore , be disturbed by any argument which inculcates the preference of a sane above an insane mind . Let us first require proof , that love is not sent by the gods , for the benefit both of the lover and of the person loved . We ourselves
will show that , on the contrary , this kind of madness is given by the gods for the greatest possible felicity of mankind . The proof will be very unsatisfactory to merely clever people , but convincing to the really wise . f We must , with this view , first institute an inquiry concerning the soul , both of men and of gods ; what are its affections , and what
its acts . * All souls are immortal ; for that which is always in motion must be immortal . ( That which is set in motion by something else , may cease to he moved , and may therefore cease to live . But that which is selfmoving , as it never quits itself , \ never ceases moving , but is the source and beginning of motion to all other things which are moved . But that which is a beginning , is not itself generated : a thing which is generated
may be traced up to a beginning , but that beginning would not be the beginning if it could be traced to anything prior . Not being generated , it is not susceptible of destruction ; for , if the beginning were destroyed , every thing which is generated from it would be destroyed with it ; if that which is self-moving were destroyed , since it is the cause of all other motion , there would be no motion whatever . ) Since , therefore , that which is ' self-moving is immortal , immortality is the essence of life ; for , all bodies which require to be moved from without , are termed lifeless ; those which are moved from within are said to have life . Life * therefore , is the principle of self-motion , and is consequentl ^ rtTngene-Jrated , and immortal , life is immortal ; or in other words , the soul is immortal . ' Respecting the immortality of the soul , this is sufficient . About its * From « MpMu ( to think *) and » # v * ( intellect } .
X The same word , > l * % *> tiguifies Aft and the « om / . This is no ambiguity . What is the soul but the principle of life ? not organic life , which fates have as well a * Human beings , but Mutant lilt > coosoousntts .
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JPlato ' s Dialogues ; the Phtcdrus . 413
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1834, page 413, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2634/page/31/
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