Vat.gr.1

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I say that we must be serious about what is serious, and not serious about what is not serious. By nature, God is worthy of every blessed seriousness, but man, as we said before, has been devised as a certain plaything paignion: a puppet or toy of God, and this is truly the best thing about him. Therefore, every man and woman should follow this way of life, playing the finest games throughout their existence, quite the opposite of how they do now. How then is this correct? People currently say that we must be serious for the sake of play The Greek suggests that work/war is done so that one can later play; Plato is about to invert this, for they think that the serious matters of war must be managed for the sake of peace. But the truth is that in war there is neither any real play nor any education worthy of mention—neither now nor ever—which we claim is the most serious thing for us. Instead, each person should spend the greatest and best part of their life in peace. What then is the right way? We should live out our lives playing certain games—sacrificing, singing, and dancing—so that we may be able to make the gods propitious to ourselves and to repel and defeat our enemies in battle. As for what kinds of songs and dances these should be, the patterns have been roughly sketched out for us, and the paths of our journey have been cleared. Just as we must think of children, I say that humans too,

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being for the most part what they are by nature, are mostly puppets original: "eidola," meaning images, shadows, or phantoms, though they share in some small portion of truth. Therefore, one might say that we are in a way belittling the human race. Do not be surprised at this; rather, have patience with me. For it was because I was looking toward God and was deeply moved that I said what I just did. So, let the human race not be insignificant, if you prefer, but let it be worthy of some seriousness. Next, following these things, we must consider our dwellings and buildings, both public and private; and all things alike must be suitable for everyone, both males and females. These parts of education must be extended as such;

playing or thinking? that the honor of such things is better. And we deem it fitting for children, through which they share in reputation. And the children who are always adorned for the gods are like a kind of incense. How then must we speak through play alone, nourishing holiness? To those who practice the art of playing very intensely, but from this, the argument having emerged, would act as if the virtue of things were not about to happen. You see,

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therefore, the virtue of the law of the man shown to us up to this point. For not all; let there not even be a word and a defined opinion. For he will not cease to claim that he perceives the causes of divine things, just as we might see ourselves becoming better, honor the... Being reported, it is not safe for us, and prophecies and other such things will be made in vain; I speak only from those who have been calmed. For those who perceive these things equally will cease, the argument says the virtue of the god is divine, let us say, through a creation that is both mortal and... The text in this final section appears fragmented or corrupted in the transcription, deviating from the standard text of the Laws.