d the true lie; for the lie in words is only a
kind of imitation and shadowy image of a previous affection of the soul,
not pure unadulterated falsehood. Am I not right?

Perfectly right.

The true lie is hated not only by the gods, but also by men?

Yes.

Whereas the lie in words is in certain cases useful and not hateful; in
dealing with enemies--that would be an instance; or again, when those
whom we call our friends in a fit of madness or illusion are going to
do some harm, then it is useful and is a sort of medicine or
preventive; also in the tales of mythology, of which we were just now
speaking--because we do not know the truth about ancient times, we make
falsehood as much like truth as we can, and so turn it to account.

Very true, he said.

But can any of these reasons apply to God? Can we suppose that he is
ignorant of antiquity, and therefore has recourse to invention?

That would be ridiculous, he said.

Then the lying poet has no place in our idea of God?

I should say not.

Or perhaps he may tell a lie because he is afraid of enemies?

That is inconceivable.

But he may have friends who are senseless or mad?

But no mad or senseless person can be a friend of God.

Then no motive can be imagined why God should lie?

None whatever.

Then the superhuman and divine is absolutely incapable of falsehood?

Yes.

Then is God perfectly simple and true both in word and deed; he changes
not; he deceives not, either by sign or word, by dream or waking vision.

Your thoughts, he said, are the reflection of my own.

You agree with me then, I said, that this is the second type or form in
which we should write and speak about divine things. The gods are not
magicians who transform themselves, neither do they deceive mankind in
any way.

I grant that.

Then, although we are admirers of Homer, we do not admire the lying
dream which Zeus sends to Agamemnon; neither will we praise the verses
of Aeschylus in which Thetis says that Apollo at her nuptials

'Was celebrating in song her fair progeny whose days were to be long,
and to know no sickness. And when he had spoken of my lot as in all
things blessed of heaven he raised a note of triumph and cheered my
soul. And I thought that the word of Phoebus, being divine and full of
prophecy, would not fail. And now he himself who uttered the strain,
he who was present at the banquet, and who said this--he it is who has
slain my son.'

These are the k