[Footnote 3: Professor Fowler seems to be quite forgetful of this fact. He speaks of Ulysses as if he had precedence of Achilles in the esteem of the Greeks. See his _Principles of Morals_, II., 219.] [Footnote 4: Plato's _Republic_, II., 382, a, b.] [Footnote 5: Aristotle's _Eth. Nic_., IV., 13, 1127, a, b.] [Footnote 6: _Ibid_., IV.] Theognis recognizes this high ideal of the duty and the beauty of truthfulness, when he says: "At first there is a small attractiveness about a lie, but in the end the gain it brings is both shameful and harmful. That man has no fair glory, in whose heart dwells a lie, and from whose mouth it has once issued."[1] [Footnote 1: Theognis, 607.] Pindar looks toward the same standard when he says to Hiero, "Forge thy tongue on the anvil of truth;"[1] and when he declares emphatically, "I will not stain speech with a lie."[2] So, again, when his appeal to a divinity is: "Thou that art the beginning of lofty virtue, Lady Truth, forbid thou that my poem [or composition] should stumble against a lie, harsh rock of offense."[3] In his tragedy of the Philoctetes, Sophocles makes the whole play pivot on the remorse of Neoptolemus, son of Achilles, over his having lied to Philoctetes (who is for the time being an enemy of the Greeks), in order to secure through him the killing of Paris and the overthrow of Troy. The lie was told at the instigation of Ulysses; but Neoptolemus repents its utterance, and refuses to take advantage of it, even though the fate of Troy and the triumph of Greek arms depend on the issue. The plain teaching of the tragedy is that "the purposes of heaven are not to be served by a lie; and that the simplicity of the young son of truth-loving Achilles is better in the sight of heaven, even when it seems to lead to failure, than all the cleverness of guileful Ulysses."[4] [Footnote 1: Pythian Ode, I, 86.] [Footnote 2: Olympian Ode, 4, 16.] [Footnote 3: Bergk's _Pindar_, 183 [221].] [Footnote 4: Professor Lamberton]