Vat.gr.1

On the same
charioteer and overseer

[a] lover, [with] this [nature] it is necessary to use completely, [to be] governed, knowing [it] with justice. Having defined this nourishment, this [is the] discourse which might appear to us; for common [is it], only this one would address, [that] which [it] honors, the rule which [it] was regarding. Or even to command some wisdom, which [is] of spirit and desire, being gentle and compliant. And not to allow, again, [that] children be ruled at all. But [let] us not think that we differ from them. But as we say, to us similarly the belief alone will save them, [who are] released [in] leisure [and] become good. And indeed, indeed, not dishonoring the whole rule anywhere, as much as [the] greatest [thing] [it] will do [when] happening to the best [people]. And to which, at some time, [it] goes out, possible to all [to] correct, this, indeed, we will do [having] utterly destroyed [the opposite]. Rightly. And we yield at the same towards the uncontrolled and licentious time. And indeed long ago we were holding [it], we know. For as many as [are] only to rule the children themselves. And to adorn, before [they] might take [it], most rightly: it is clearer, then, to take back this same [thing], whatever [it is that] we say. And tell me, [one] like [to] accept, how it could be possible for us to become clear and such a thing: we say: therefore, [should] we set [it] as something [to] ourselves? Yes: I mean to say, [that] we speak [of] the persistence of each, [to be] an active starting point [to] which we address [as] belief and hatred: [he] blames: they look to both again, [as] beliefs rather [than] the same the toward the same [thing], name [it] remains, [it] is: or to define nothing sufficiently would be able. Taking heart, or beside where [is it that] it is [a] mistake [to have] beliefs, [these] calculations. That [there is] not yet this undivided [part] or grace, as much as [the] part [which] they call law, to name [it] law: to follow reason in all. We say [that] the one indeed to them [is] nothing remaining: and [to] persist [in] this same [thing] [is] the passion [it] has: regarding these [things] let us think thus: we marvel at each of us [of] the animals, [the] divine [part] of the animals, as much as [it is] a plaything of the gods, engineered either towards some seriousness: for we do not know this, at least. But we know [that] these passions in us, as if some nerves or strings, pull [us], dragging [us] and [by] pulling [one another] back, being opposites, towards opposite actions, [to which] the defined virtue and vice lies. For by one, says the discourse, [it is] necessary [to be] held [by] the pulls always and in no way to be left [by] that one, [to] pull back with the other nerves each [one]. And this to be the guidance of reason, golden and sacred, calling upon [it as] the common law of the city. And others [as] hard and iron, but the soft [one, as it is] golden. And the others like to all-various forms. [It is] necessary, then, always to join [ourselves] to the most beautiful guidance, that of the law. For [since] the reason is beautiful, indeed, [and] gentle,