The soul is here compared to a chariot, drawn by a pair of winged steeds, one of which is well-bred and well-trained, and the other quite the contrary. The quiet horse, the Will, is obedient to the rein, and strives to draw its wilder yoke-fellow, the Appetite, along with it, and to induce it to listen to the voice of the charioteer, Reason. But they have a great deal of trouble with the restive horse, and the whole object of the journey seems to be lost, if this is permitted to have its way. In this allegory, it is shown that the object of Reason, in exacting obedience, is not merely that discipline and subordination which constitute the virtues of man, but to keep the mind in a state to rise to the contemplation and enjoyment of great and eternal truths. In other words, a man must be in a moral state, before he can place himself in a religious state, so as to enjoy the _summum bonum_, or greatest good. What, then, is this greatest good? or, in the language of Plato, its _idea_?—for, with him, _idea_ and _essence_ are synonymous. This is God—not his image, but his nature, which is the sovereign good. Thus the greatest happiness of man was placed by Plato in a mysterious union of the soul with this source of goodness. How near an approach to Christian communion with God, is this? However fantastic many of the details of Plato’s system may seem, and however illusory its whole machinery must appear, when viewed in the light of modern criticism, one thing is to be observed,—that the great results of his philosophy are true. He struggled through the thick mists of his age, and discovered the eternal existence of Deity; he perceived and established, on grounds not to be controverted, the immortality of the soul. He placed true happiness where philosophy and religion place it—in the ascendency of the spirit over the body—the subjugation of the passions to the dominion of reason and virtue. It appears that the germs of these great truths had already manifested themselves in the minds of Pythagoras, Socrates, and others; and Plato borrowed from them many of his noble ideas. But he systematized what they had left in a crude state; he gave a more clear and distinct utterance to what his great master, Socrates, had dimly conceived, and ineffectually struggled to announce. He reached the highest point, in the search after divine knowledge which has ever been attained, without the direct aid of inspiration. In the gradual development of God’s will to man, he was one of the great instruments. Yet, in reviewing his works, we see how imperfect was still his knowledge of things divine, and what fearful shadows would rest upon the world, if Plato were our only guide. How dark, uncertain, mysterious, would be the ways of God—the destinies of man—if left where the philosopher left them! [Illustration] [Illustration] SOCRATES.