of women and children, 5. 450 A; breeds dogs and birds, ib. 459 A; a lover, ib. 474 D (cp. 3. 402 E; 5. 458 E); not a dialectician, 7. 533; his contentiousness, 8. 548 E; not acquainted with the doctrine of the immortality of the soul, 10. 608.
Glaucus, the sea-god, 10. 611 C.
Gluttony, 9. 586 A.
God, not the author of evil, 2. 364, 379, 380 A; 3. 391 E [cp. Laws 2. 672 B]; never changes, 2. 380; will not lie, ib. 382; the maker of all things, 10. 598:
—Gods, the, thought to favour the unjust, 2. 362 B, 364; supposed to accept the gifts of the wicked, ib. 365 [cp. Laws 4. 716 E; 10. 905 foll.; 12. 948]; believed to take no heed of human affairs, 2. 365 [cp. Laws 10. 889 foll.; 12. 948]; human ignorance of, 2. 365 [cp. Crat 400 E; Crit. 107; Parm. 134 E]; disbelief in, 2. 365 [cp. Laws 10. 885 foll., 909; 12. 948]; stories of, not to be repeated, 2. 378 foll.; 3. 388 foll., 408 C [cp. Euthyph. 6, 8; Crit. 109 B; Laws 2. 672 B; 10. 886 C; 12. 941]; not to be represented grieving or laughing, 3. 388;
—‘gods who wander about at night in the disguise of strangers,’ 2. 381 D;
—the war of the gods and the giants, ib. 378 B.
God. [The theology of Plato is summed up by himself in the second book of the Republic under two heads, ‘God is perfect and unchangeable,’ and ‘God is true and the author of truth.’ These canons are also the test by which he tries poetry and the poets (see s. v. Poetry):—Homer and the tragedians represent the Gods as changing their forms or as deceiving men by lying dreams, and therefore they must be expelled from the state. But Plato has not yet acquired the austere temper of his later years. He does not threaten the impenitent unbeliever with bonds and death (Laws 10. 908, 910), *but is content to show by argument the superiority of justice over injustice. In other respects the