gh something, and under
the pretext that to realize the true nature of the soul would be not
only tedious but impossible, we at once pass on to describe the souls
of gods as well as men under the figure of two winged steeds and a
charioteer. No connection is traced between the soul as the great motive
power and the triple soul which is thus imaged. There is no difficulty
in seeing that the charioteer represents the reason, or that the black
horse is the symbol of the sensual or concupiscent element of human
nature. The white horse also represents rational impulse, but the
description, 'a lover of honour and modesty and temperance, and a
follower of true glory,' though similar, does not at once recall the
'spirit' (thumos) of the Republic. The two steeds really correspond in a
figure more nearly to the appetitive and moral or semi-rational soul
of Aristotle. And thus, for the first time perhaps in the history
of philosophy, we have represented to us the threefold division of
psychology. The image of the charioteer and the steeds has been compared
with a similar image which occurs in the verses of Parmenides; but it
is important to remark that the horses of Parmenides have no allegorical
meaning, and that the poet is only describing his own approach in a
chariot to the regions of light and the house of the goddess of truth.

The triple soul has had a previous existence, in which following in
the train of some god, from whom she derived her character, she beheld
partially and imperfectly the vision of absolute truth. All her
after existence, passed in many forms of men and animals, is spent in
regaining this. The stages of the conflict are many and various; and
she is sorely let and hindered by the animal desires of the inferior or
concupiscent steed. Again and again she beholds the flashing beauty of
the beloved. But before that vision can be finally enjoyed the animal
desires must be subjected.

The moral or spiritual element in man is represented by the immortal
steed which, like thumos in the Republic, always sides with the reason.
Both are dragged out of their course by the furious impulses of desire.
In the end something is conceded to the desires, after they have been
finally humbled and overpowered. And yet the way of philosophy, or
perfect love of the unseen, is total abstinence from bodily delights.
'But all men cannot receive this saying': in the lower life of ambition
they may be taken off their guard and stoo