[Footnote 57: Plato, Republ. ii. p. 379 C. [Greek: Ou)d' a)/ra o( theo/s, e)peidê\ a)gatho/s, pa/ntôn a)\n ei)/ê ai)/tios, ô(s oi( polloi\ le/gousin, a)ll' o)li/gôn me\n toi=s a)nthrô/pois ai)/tios, pollô=n de\ a)nai/tios; polu\ ga\r e)la/ttô ta)gatha\ tô=n kakô=n ê(mi=n. Kai\ tô=n me\n a)gathô=n ou)de/na a)/llon ai)tiate/on, tô=n de\ kakô=n a)/ll' a)/tta dei= zêtei=n ta\ ai)/tia, a)ll' ou) to\n theo/n.]] [Footnote 58: Plato, Republic, ii. pp. 380-381. Dacier blames Plato for this as an error, saying, that God may appear, and has appeared to men, under the form of an Angel or of some man whom he has created after his own image (Traduction de Platon, tom. i. p. 172).] [Footnote 59: Plato, Republic, ii. p. 382 C.] [Side-note: The Guardians must not fear death. No terrible descriptions of Hades must be presented to them: no intense sorrow, nor violent nor sensual passion, must be recounted either of Gods or Heroes.] It is indispensable to inspire these youthful minds with courage, and to make them fear death as little as possible. But the terrific descriptions, given by the poets, of Hades and the underworld, are above all things likely to aggravate the fear of death. Such descriptions must therefore be interdicted, as neither true nor useful. Even if poetically striking, they are all the more pernicious to be listened to by youths whom we wish to train up as spirited free-men, fearing enslavement more than death.[60] We must also prohibit the representations of intense grief and distress, imputed by Homer to Heroes or Gods, to Achilles, Priam, or Zeus, for the death of friends and relatives. A perfectly reasonable man will account death no great evil, either for himself or for his friend: he will be, in a peculiar degree, sufficient to himself for his own happiness, and will therefore endure with comparative equanimity the loss of friends, relatives, or fortune.[61] We must teach youth to be ashamed of indulging in immoderate grief or in violent laughter.[62] We must teach them also veracity and temperance, striking out all those passages in Homer which represent the Gods or Heroes as incontinent, sensual, furiously vindictive, reckless of obligation, or money-loving.[63] The poets must either not recount such proceedings at all, or must not ascribe them to Gods and Heroes. [Footnote 60: Plato, Republic, iii. pp. 386-387.] [Footnote 61: Plato, Republic, iii. p. 387 D-E.] [Footnote 62: Plato, Republic, iii. p. 388 B-E.] [Footnote 63: Plato, Republic, iii. pp. 390-391.] [Side-note: Type for all narratives respecting men.]