as we believe, become one of Hesiod's guardian angels. He shall be
worshipped after death in the manner prescribed by the oracle; and not only
he, but all other benefactors of the State who die in any other way, shall
be admitted to the same honours.

The next question is, How shall we treat our enemies? Shall Hellenes be
enslaved? No; for there is too great a risk of the whole race passing
under the yoke of the barbarians. Or shall the dead be despoiled?
Certainly not; for that sort of thing is an excuse for skulking, and has
been the ruin of many an army. There is meanness and feminine malice in
making an enemy of the dead body, when the soul which was the owner has
fled--like a dog who cannot reach his assailants, and quarrels with the
stones which are thrown at him instead. Again, the arms of Hellenes should
not be offered up in the temples of the Gods; they are a pollution, for
they are taken from brethren. And on similar grounds there should be a
limit to the devastation of Hellenic territory--the houses should not be
burnt, nor more than the annual produce carried off. For war is of two
kinds, civil and foreign; the first of which is properly termed 'discord,'
and only the second 'war;' and war between Hellenes is in reality civil
war--a quarrel in a family, which is ever to be regarded as unpatriotic and
unnatural, and ought to be prosecuted with a view to reconciliation in a
true phil-Hellenic spirit, as of those who would chasten but not utterly
enslave. The war is not against a whole nation who are a friendly
multitude of men, women, and children, but only against a few guilty
persons; when they are punished peace will be restored. That is the way in
which Hellenes should war against one another--and against barbarians, as
they war against one another now.

'But, my dear Socrates, you are forgetting the main question: Is such a
State possible? I grant all and more than you say about the blessedness of