Vat.gr.1

the things that have come to be [in accordance with] laws. Just as, therefore, if people, while admitting not only [things] but also a violent concern, [decide] it is determined for the rest, we shall admit it. If they are equal, therefore, it is appropriate: it happens in no way for them to have one [law] according to nature for mortals, [but] we might have [it] toward laws just like some such thing. As they will be the best; and it was nothing surprising. But, in fact, they [make] us the best. Regarding the gods, which the laws state [in] a certain order in a common part, but the things of necessity and of the best, not for the sake of [everything] as we are said to bring [them] to one another: it would be rightly [held], and divinely and philanthropically. And every boundary: for I think that it would benefit someone, and [there would be] reverence for human [things] of such a kind: I think, therefore, where indeed it has been rightly spoken. Who would [value it] in the honors of theology, or even the priestly or political [orders], according to reason one would wish. The things I say, at least, [I say] with much moderation: we might be better able to speak with both. For to you [it is] natural and moderate to construct the whole law. Where all, and the part in us. Do not let the fortune that has befallen [be] violent and a violent [name] of them for us and for all. And it is a heavy and insolent name, such great calamities, as everything is constructed. It must be treated. And to be buried, if for us the beginning will be what is prepared for the [souls?]. But in the writing toward the fairness of those among us, [it is] to use [it] for themselves, and we [shall use] the word not [to] treat [them], as [those] who are about to be with such words: you speak these things rightly to me. And just like a witness, it will stand aside, and the [things] similar. And this, a mortal [should] not [do] willingly, [it] suffices for me to say. And you speak very rightly: so, these things for us, as if you [might] neglect them. And they themselves [will be] straight of old age, you, therefore, [are] of this, but of the divine [things] struggling about these very things, [they are] similar to me: and do not [forget] the past: these things will always be thus, and it would not be an unmarked word for me, today. For I think that [it] has been written not at an inopportune and dishonorable time. But they say that it is signified to come to be from itself. And neither thus are the things spoken [by] ignorance. Well, therefore, of us, for honoring this in the laws. Regarding [them] themselves, perhaps [we] might be disposed. But rather [being] at a loss. For the lawgiver [would] be [the one] with whom we share the laws of Greeks and barbarians. For the one, [it remains] for the rest and [to] stand because of necessity [to] abstain and not to taste. But the whole [is] of pains and fears, which we indeed went through. In silence, he says, to set, very [much] he will learn [what] kind. For the whole at once and [what] kind to come to these, and of murder and hatred. [To be] fled, [if] making [them] for those who are praised. And to guard for them. This same thing, I think, and we shall accompany as [if] to fear the same lawgiver, it is said, toward himself. And just as he said, [to] whom some [are] most inexperienced, the rest [are] for the citizens, for they will be, and becoming [so] to neglect.