Page - 1071 - in The Complete Plato

Or perhaps he may tell a lie because he is afraid of enemies? That is inconceivable. But he may have friends who are senseless or mad? But no mad or senseless person can be a friend of God. Then no motive can be imagined why God should lie? None whatever. Then the superhuman, and divine, is absolutely incapable of falsehood? Yes. Then is God perfectly simple and true both in word and deed; he changes not; he deceives not, either by sign or word, by dream or waking vision. Your thoughts, he said, are the reflection of my own. You agree with me then, I said, that this is the second type or form in which we should write and speak about divine things. The gods are not magicians who transform themselves, neither do they deceive mankind in any way. I grant that. Then, although we are admirers of Homer, we do not admire the lying dream which Zeus sends to Agamemnon; neither will we praise the verses of AEschylus in which Thetis says that Apollo at her nuptials “was celebrating in song her fair progeny whose days were to be long, and to know no sickness. And when he had spoken of my lot as in all things blessed of heaven, he raised a note of triumph and cheered my soul. And I thought that the word of Phoebus, being divine and full of prophecy, would not fail. And now he himself who uttered the strain, he who was present at the banquet, and who said this—he it is who has slain my son.” These are the kind of sentiments about the gods which will arouse our anger; and he who utters them shall be refused a chorus; neither shall we allow teachers to make use of them in the instruction of the young, meaning, as we do, that our guardians, as far as men can be, should be true worshippers of the gods and like them. I entirely agree, he said, in these principles, and promise to make them my laws. 1071