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and from the intelligible <the sensible>; for nothing prevents, according to Pythagoras and Plato, after the dissolution of the bodies from which they were originally composed, that they should be composed again from the same things. But let the argument concerning the resurrection be postponed. But you, O men in all things excellent by nature and education, and moderate and humane, and worthy of the kingdom, having refuted the accusations and having shown that we are both God-fearing and gentle and disciplined in our souls, incline your royal head. For who are more justly entitled to obtain what they ask than we who pray for your government, that you may, son from father, receive the kingdom most justly, and that your empire may receive increase and addition, all men becoming subject to you? This is also for our advantage, that we may lead a peaceful and quiet life, and may ourselves readily perform all that is commanded.

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ἐκ δὲ τῶν νοητῶν <τῶν αἰσθητῶν>· οὐ γὰρ κωλύει κατὰ τὸν Πυθαγόραν καὶ τὸν Πλάτωνα γενομένης τῆς διαλύσεως τῶν σωμάτων ἐξ ὧν τὴν ἀρχὴν συνέστη, ἀπὸ τῶν αὐτῶν αὐτὰ καὶ πάλιν συστῆναι. Ἀλλ' ἀνακείσθω μὲν ὁ περὶ τῆς ἀναστάσεως λόγος. ὑμεῖς δέ, ὦ πάντα ἐν πᾶσι φύσει καὶ παιδείᾳ χρηστοὶ καὶ μέτριοι καὶ φιλ άνθρωποι καὶ τῆς βασιλείας ἄξιοι, διαλελυμένῳ μὲν τὰ ἐγκλήματα ἐπιδεδειχότι δὲ ὅτι καὶ θεοσεβεῖς καὶ ἐπιεικεῖς καὶ τὰς ψυχὰς κεκολασμένοι, τὴν βασιλικὴν κεφαλὴν ἐπινεύσατε. τίνες γὰρ καὶ δικαιότεροι ὧν δέονται τυχεῖν ἢ οἵτινες περὶ μὲν τῆς ἀρχῆς τῆς ὑμετέρας εὐχόμεθα, ἵνα παῖς μὲν παρὰ πατρὸς κατὰ τὸ δικαιότατον διαδέχησθε τὴν βασιλείαν, αὔξην δὲ καὶ ἐπίδοσιν καὶ ἡ ἀρχὴ ὑμῶν, πάντων ὑποχειρίων γιγνομένων, λαμβάνῃ; τοῦτο δ' ἐστὶ καὶ πρὸς ἡμῶν, ὅπως ἤρεμον καὶ ἡσύχιον βίον διάγοιμεν, αὐτοὶ δὲ πάντα τὰ κεκελευσμένα προθύμως ὑπηρετοῖμεν.