“In this allegory the seeker, trying to reach the One, is drawn by two horses, one white and noble and temperate, and the other surly, stubborn, passionate and black. The one is forever aiding him in his upward journey to the portals of heaven, the other is forever confounding him. The Chairman has not stated it yet, but he is at the point at which he must now announce that the white horse is temperate reason, the black horse is dark passion, emotion. He is at the point at which these must be described, but the false note suddenly becomes a chorus.”

“One reason why birds and horses are not unhappy is because they are not trying to impress other birds and horses.”

“From the point of view of semantics, errors must be accidents: if in the extension of "horse" there are no cows, then it cannot be required for the meaning of "horse" that cows be called horses. On the other hand, if "horse" did not mean that which it means, and if it were an error for horses, it would never be possible for a cow to be called "horse." Putting the two things together, it can be seen that the possibility of falsely saying "this is a horse" presupposes the existence of a semantic basis for saying it truly, but not vice versa. If we put this in terms of the crude causal theory, the fact that cows cause one to say "horse" depends on the fact that horses cause one to say "horse"; but the fact that horses cause one to say "horse" does not depend on the fact that cows cause one to say "horse"…”

“The health of the soul is to have its faculties, reason, high spirit and desire happily tempered, with the reason in command and reining in the other two, like restive horses. The special name of this health is temperance, that is σωφροσύνη or “thought-preserving,” for it creates a preservation of one of our powers, namely that of wise-thinking.”

“383. The horse thinkes one thing, and he that sadles him another.”

“Suddenly I am pushed by a movement of the horse on which I am lying. I see that he has turned his great head aside; he is mournfully eating grass. I saw this horse but lately in the middle of the regiment — I know him by the white in his mane — rearing and whinnying like the true battle-chargers; and now, broken somewhere, he is silent as the truly unhappy are.”

“Everyone points to the other man, who, according to him, is happier But the only one, who has the courage to declare that he is truly happy, is he who has relinquished all his passions and hungers from within.”

“I'll just imagine he had an operation. The horn was removed to make him feel less — freakish! Now he will feel more at home with the other horses, the ones that don't have horns…”

“If the famous Clementi, whom I found here (Italy) in the year 1766, and bought of his father for seven years, is not still a Catholic, the fault is not with me.—I assured the Pope I would not endeavour to convert him. Meeting him one Sunday when we were in the country, I asked him—" Why he did not go to mass" (there was a Catholic chapel about ten miles distant) : he said—" There was no horse."—" No horse! Why don't you take the grey horse?"—"O quello, Signore, scappa via.( O that one, Gentleman, run off. )"—" Take then the black poney."—" E quello casca subito.( And that one falls quickly.)" So what with the horse that fell, and the horse that ran away, I fear Signior Clementi attended mass as seldom as you do a sermon.”

“283. A Man in Passion rides a Horse that runs away with him.”