Then Adeimantus took the field in support of his brother. "The poets," he said, "hold forth about the rewards of virtue here and hereafter. But we see the unrighteous prospering mightily; and the religious mendicants come to rich folks and offer to sell them indulgences on easy terms. A keen-witted lad is bound to argue that it is only the appearance of justice that is needed for prosperity; while the gods can be reconciled cheaply. This dwelling on the temporal rewards of justice is fatal. What we expect of you is to show us the inherent value of justice--justice itself, not the appearance of it." "Well argued," said I, "especially as you reject your own conclusion. I can but try, though the task be hard. But my weak sight may enable me to read large characters better than small. Justice is the virtue of the state as well as of the individual; finding it in the state, the greater, may help us to find it in the individual, the less." _II.--The Socratic Utopia_ Society arises because different people are the better skilled to supply different wants, and the wants of each are supplied by mutual arrangement and division of labour. Wants multiply; the community grows; it exchanges its own foreign products; merchants and markets are added to the producers; and when folk begin to hire servants you have a complete city or state living a life of simplicity. "A city of pigs," said Glaucon, "with no refinements." We will go on and develop every luxury of civilisation. But then our city and its neighbours will be wanting each other's lands. We must have soldiers. Our best guardians will be a select band, those who are of the right temper and thoroughly trained; fierce to foes but gentle to friends, like that true philosopher, the dog, to whom knowledge is the test. The known are friends, the unknown foes--knowledge begets gentleness. So our guardians must be trained to knowledge; we must educate them. Music and gymnastic, our national intellectual and physical training, must be taught. Literature comes first, and really we teach things that are not true before we teach things that are true--fables before facts. But over these we must exercise a rigid censorship, excluding what is essentially false. We must have no stories which attribute harmful doings to the gods. God must be represented as He is--the author of good always, of evil never; also as having in him no variableness, neither shadow of turning. God has no need of disguises. The lie in the soul--essential falsehood--is to Him abhorrent, and He has no need of such deceptions as may be innocent or even laudable for men. God must be shown always as utterly true.