nam CONJ si CONJ qu PRON10NOMSN ego PRON51NOMSC apud PREPACC pluri ADJ11ACCPMSUPER leg V31PRESACTIVEIND1S pers N11GENPM lingu N11NOMSF mag N21NOMSM es V73PRESACTIVEIND3S qu PRON10NOMPM nostr ADJ12NOMSFPOS sacerdos N31NOMSC qu PRON10NOMSN tandem ADVPOS crimen N32NOMSN es V73PRESACTIVEIND3S sacerdot N31ACCSC ess VPAR31VOCSMPERFPASSIVEPPL et CONJ rite ADVPOS nov V31PERFACTIVEINF0X atque CONJ sc V41PRESACTIVEINF0X atque CONJ call V21PRESACTIVEINF0X leg V31FUTACTIVEIND2S caerimoni N11GENPF fas N99XXN sacr ADJ12GENPMPOS ius N32NOMSN religion N31GENPF si CONJ quidem ADVPOS magi N11NOMSF i PRON41NOMSN es V73PRESACTIVEIND3S qu PRON10NOMSN pl V11FUTACTIVEIMP2S interpret V11PRESPASSIVEIND3S cum ADVPOS commemor V11PRESACTIVEIND3S qu PRON10DATPX disciplin N11LOCPF puer N23ACCSM regn N22DATSN adulescent N33ACCSC pers N11GENSM imbu V31PRESACTIVESUB3P
For if a magician in the Persian language is what a priest is in ours, as I have read in many authors, what kind of crime is it to be a priest and to have the right information, knowledge and mastery of the ceremonial rules, ritual requirements, and sacred laws? Provided of course that Plato understands what magic is when he recalls the lessons that the Persians use to initiate a youth in kingship.
final_alignments\Apuleius_Apologia.json