n enacting that he be deprived of civic honours and privileges.'
But feeling also that it is impossible wholly to control the mightiest
passions of mankind,' Plato, like other legislators, makes a compromise.
The offender must not be found out; decency, if not morality, must
be respected. In this he appears to agree with the practice of all
civilized ages and countries. Much may be truly said by the moralist
on the comparative harm of open and concealed vice. Nor do we deny
that some moral evils are better turned out to the light, because,
like diseases, when exposed, they are more easily cured. And secrecy
introduces mystery which enormously exaggerates their power; a mere
animal want is thus elevated into a sentimental ideal. It may very
well be that a word spoken in season about things which are commonly
concealed may have an excellent effect. But having regard to the
education of youth, to the innocence of children, to the sensibilities
of women, to the decencies of society, Plato and the world in general
are not wrong in insisting that some of the worst vices, if they must
exist, should be kept out of sight; this, though only a second-best
rule, is a support to the weakness of human nature. There are some
things which may be whispered in the closet, but should not be shouted
on the housetop. It may be said of this, as of many other things, that
it is a great part of education to know to whom they are to be spoken
of, and when, and where.

BOOK IX. Punishments of offences and modes of procedure come next in
order. We have a sense of disgrace in making regulations for all the
details of crime in a virtuous and well-ordered state. But seeing
that we are legislating for men and not for Gods, there is no
uncharitableness in apprehending that some one of our citizens may have
a heart, like the seed which has touched the ox's horn, so hard as to be
impenetrable to the law. Let our first enactment be directed against the
robbing of temples. No well-educated citizen will be guilty of such a
crime, but one of their servants, or some stranger, may, and with a view
to him, and at the same time with a remoter eye to the general infirmity
of human nature, I will lay down the law, beginning with a prelude. To
the intending robber we will say--O sir, the complaint which troubles
you is not human; but some curse has fallen upon you, inherited from
the crimes of your ancestors, of which you must purge yourself: go and
sacrifice to t