accommodation,--which though useless to the gods may be useful to men in
certain cases. Socrates is here answering the question which he had
himself raised about the propriety of deceiving a madman; and he is also
contrasting the nature of God and man. For God is Truth, but mankind can
only be true by appearing sometimes to be partial, or false. Reserving for
another place the greater questions of religion or education, we may note
further, (1) the approval of the old traditional education of Greece; (2)
the preparation which Plato is making for the attack on Homer and the
poets; (3) the preparation which he is also making for the use of economies
in the State; (4) the contemptuous and at the same time euphemistic manner
in which here as below he alludes to the 'Chronique Scandaleuse' of the
gods.

BOOK III. There is another motive in purifying religion, which is to
banish fear; for no man can be courageous who is afraid of death, or who
believes the tales which are repeated by the poets concerning the world
below. They must be gently requested not to abuse hell; they may be
reminded that their stories are both untrue and discouraging. Nor must
they be angry if we expunge obnoxious passages, such as the depressing
words of Achilles--'I would rather be a serving-man than rule over all the
dead;' and the verses which tell of the squalid mansions, the senseless
shadows, the flitting soul mourning over lost strength and youth, the soul
with a gibber going beneath the earth like smoke, or the souls of the
suitors which flutter about like bats. The terrors and horrors of Cocytus
and Styx, ghosts and sapless shades, and the rest of their Tartarean
nomenclature, must vanish. Such tales may have their use; but they are not
the proper food for soldiers. As little can we admit the sorrows and
sympathies of the Homeric heroes:--Achilles, the son of Thetis, in tears,
throwing ashes on his head, or pacing up and down the sea-shore in
distraction; or Priam, the cousin of the gods, crying aloud, rolling in the