I said to him, You and I, Adeimantus, at this moment are not poets, but founders of a State: now the founders of a State ought to know the general forms in which poets should cast their tales, and the limits which must be observed by them, but to make the tales is not their business. Very true, he said; but what are these forms of theology which you mean? Something of this kind, I replied:--God is always to be represented as he truly is, whatever be the sort of poetry, epic, lyric or tragic, in which the representation is given. Right. And is he not truly good? and must he not be represented as such? Certainly. And no good thing is hurtful? No, indeed. And that which is not hurtful hurts not? Certainly not. And that which hurts not does no evil? No. And can that which does no evil be a cause of evil? Impossible. And the good is advantageous? Yes. And therefore the cause of well-being? Yes. It follows therefore that the good is not the cause of all things, but of the good only? Assuredly. Then God, if he be good, is not the author of all things, as the many assert, but he is the cause of a few things only, and not of most things that occur to men. For few are the goods of human life, and many are the evils, and the good is to be attributed to God alone; of the evils the causes are to be sought elsewhere, and not in him. That appears to me to be most true, he said. Then we must not listen to Homer or to any other poet who is guilty of the folly of saying that two casks Lie at the threshold of Zeus, full of lots, one of good, the other of evil lots, and that he to whom Zeus gives a mixture of the two Sometimes meets with evil fortune, at other times with good; but that he to whom is given the cup of unmingled ill, Him wild hunger drives o'er the beauteous earth. And again Zeus, who is the dispenser of good and evil to us. And if any one asserts that the violation of oaths and treaties, which was really the work of Pandarus, was brought about by Athene and Zeus, or that the strife and contention of the gods was instigated by Themis and Zeus, he shall not have our approval; neither will we allow our young men to hear the words of Aeschylus, that God plants guilt among men when he desires utterly to destroy a house.