to become fixed and indelible; and therefore we ought to esteem it as of the greatest importance that the fables which children first hear should be adapted, as far as possible, to promote virtue."[145] [Footnote 143: Max Muller, "Science of Language," pp. 405, 406.] [Footnote 144: "Lives," bk. viii. ch. xix. p. 347.] [Footnote 145: "Republic," bk. ii. ch. xvii.] If, then, poetic and allegorical representations of divine things are to be permitted in the ideal republic, then the founders of the state are to prescribe "the moulds in which the poets are to cast their fictions." "Now what are these moulds to be in the case of _Theology?_ They may be described as follows: It is right always to represent God as he really is, whether the poet describe him in an epic, or a lyric, or a dramatic poem. Now God is, beyond all else, _good in reality_, and therefore so to be represented. But nothing that is good is hurtful. That which is good hurts not; does no evil; is the cause of no evil. That which is good is beneficial; is the cause of good. And, therefore, that which is good is not the cause of _all_ which is and happens, but only of that which is as it should be.... The good things we must ascribe to God, whilst we must seek elsewhere, and not in him, the causes of evil things." We must, then, express our disapprobation of Homer, or any other poet, who is guilty of such a foolish blunder as to tell us (Iliad, xxiv. 660) that: 'Fast by the threshold of Jove's court are placed Two casks--one stored with evil, one with good:' and that he for whom the Thunderer mingles both-- 'He leads a life checkered with good and ill.' But as for the man to whom he gives the bitter cup unmixed-- 'He walks The blessed earth unbless'd, go where he will.' And if any one asserts that the violation of oaths and treaties by the act of Pandarus was brought about by Athené and Zeus (Iliad, ii. 60), we should refuse our approbation. Nor can we allow it to be said that the strife and trial of strength between tween the gods (Iliad, xx.) was instigated by Themis and Zeus.... Such language can not be used without irreverence; it is both injurious to us, and contradictory in itself.[146] Inasmuch as God is perfect to the utmost in beauty and goodness, _he abides ever the same_, and without any variation in his form. Then let no poet tell us that (Odyss. xvii. 582) 'In similitude of strangers oft The Gods, who can with ease all shapes assume, Repair to populous cities.' And let no one slander Proteus and Thetis, or introduce in tragedies, or any other poems, Hera transformed into the guise of a princess collecting 'Alms for the life-giving children of Inachus, river of Argos,' not to mention many other falsehoods which we must interdict.[147]