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τὰ αὐτὰ ταῦτα εἴδη . εἴδη used in this sense is slightly confusing after εἶδος has just been applied to δικαιοσύνη; and τῶν αὐτῶν τούτων γενῶν would lead us to expect γένη. The psychological elements are called εἴδη, γένη, or μέρη: εἴδη in 435 B, C, E, 439 E, γένη in 441 C, 443 D, μέρη in 442 B, C and (by implication) 439 B, C, D and passim. Cf. Brandt l.c. p. 17 and Zeller^{4} II 1, p. 845. εἴδη ψυχῆς does not, strictly speaking, mean ‘varieties of soul’ but rather ‘kinds’ belonging to or present in soul (εἴδη ἐν ψυχῇ 439 E: see also on III 402 C), and much the same is true of γένη. There is some authority for holding that the Pythagoreans before the time of Plato recognised at least two ‘parts’ of soul— an ἄλογον and a λογικόν (see Diels Dox. Gr. pp. 389 f. and other evidence in Rohde Psyche^{2} II p. 170 note); but Zeller I^{5} pp. 447, 448 may be right in regarding the Pythagorean form of this theory as post-Platonic.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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