y
ways about the same.

Impossible.

No more than you can say that the hands of the archer push and pull the
bow at the same time, but what you say is that one hand pushes and the
other pulls.

Exactly so, he replied.

And might a man be thirsty, and yet unwilling to drink?

Yes, he said, it constantly happens.

And in such a case what is one to say? Would you not say that there
was something in the soul bidding a man to drink, and something else
forbidding him, which is other and stronger than the principle which
bids him?

I should say so.

And the forbidding principle is derived from reason, and that which
bids and attracts proceeds from passion and disease?

Clearly.

Then we may fairly assume that they are two, and that they differ from
one another; the one with which man reasons, we may call the rational
principle of the soul, the other, with which he loves and hungers and
thirsts and feels the flutterings of any other desire, may be termed
the irrational or appetitive, the ally of sundry pleasures and
satisfactions?

Yes, he said, we may fairly assume them to be different.

Then let us finally determine that there are two principles existing in
the soul. And what of passion, or spirit? Is it a third, or akin to
one of the preceding?

I should be inclined to say--akin to desire.

Well, I said, there is a story which I remember to have heard, and in
which I put faith. The story is, that Leontius, the son of Aglaion,
coming up one day from the Piraeus, under the north wall on the
outside, observed some dead bodies lying on the ground at the place of
execution. He felt a desire to see them, and also a dread and
abhorrence of them; for a time he struggled and covered his eyes, but
at length the desire got the better of him; and forcing them open, he
ran up to the dead bodies, saying, Look, ye wretches, take your fill of
the fair sight.

I have heard the story myself, he said.

The moral of the tale is, that anger at times goes to war with desire,
as though they were two distinct things.

Yes; that is the meaning, he said.

And are there not many other cases in which we observe that when a
man's desires violently prevail over his reason, he reviles himself,
and is angry at the violence within him, and that in this struggle,
which is like the struggle of factions in a State, his spirit is on the
side of his reason;--but for the passionate or spirited element to take
part with the desires