 The philosopher should share his philosophy with others. But since others may sometimes not follow his arguments, Plato is ready to provide whatever it takes—an image, a simile, or a myth—that will help them grasp what the argument failed to tell them. The myth—just like an image, or analogy—may be a good teaching tool. Myth can embody in its narrative an abstract philosophical doctrine. In the Phaedo, Plato develops the so-called theory of recollection (72e–78b). The theory is there expounded in rather abstract terms. The eschatological myth of the Phaedo depicts the fate of souls in the other world, but it does not “dramatize” the theory of recollection. The Phaedrus myth of the winged soul, however, does. In it we are told how the soul travels in the heavens before reincarnation, attempts to gaze on true reality, forgets what it saw in the heavens once reincarnated, and then recalls the eternal forms it saw in the heavens when looking at their perceptible embodiments. The Phaedrus myth does not provide any proofs or evidence to support the theory of recollection. It simply assumes this theory to be true and provides (among other things) an “adaptation” of it. Since this theory the myth embodies is, for Plato, true, the myth has (pace Plato) a measure of truth in it, although its many fantastical details may lead one astray if taken literally. Among other things, the fantastical narrative of the myth helps the less philosophically inclined grasp the main point of Plato’s theory of recollection, namely that “knowledge is recollection”.