<GetPassage xmlns:tei="http://www.tei-c.org/ns/1.0" xmlns="http://chs.harvard.edu/xmlns/cts">
            <request>
                <requestName>GetPassage</requestName>
                <requestUrn>urn:cts:greekLit:tlg0010.tlg017.perseus-eng2:131-135</requestUrn>
            </request>
            <reply>
                <urn>urn:cts:greekLit:tlg0010.tlg017.perseus-eng2:131-135</urn>
                <passage>
                    <TEI xmlns="http://www.tei-c.org/ns/1.0"><text xml:lang="eng"><body><div type="translation" n="urn:cts:greekLit:tlg0010.tlg017.perseus-eng2" xml:lang="eng"><div n="131" subtype="section" type="textpart"><p>Wherefore these men would be most happy to see all of our citizens reduced to the
          condition of helplessness in which they themselves are powerful.<note anchored="true" resp="ed">Cf. <bibl n="Isoc. 15.241">Isoc. 15.241</bibl>.</note> And the greatest proof
          of this is that they do not consider by what means they may provide a livelihood for those
          who are in need, but rather how they may reduce those who are thought to possess some
          wealth to the level of those who are in poverty. </p></div><div n="132" subtype="section" type="textpart"><p> What, then, is the way of escape from our present ills? I have already discussed most of
          the points which bear upon this question, not in sequence, but as each fell into its
          opportune place. But perhaps it will help you to hold them in memory if I attempt to bring
          together and review those which more than others press upon our attention. </p></div><div n="133" subtype="section" type="textpart"><p> The first way by which we can set right and improve the condition of our city is to
          select as our advisers on affairs of state the kind of men whose advice we should desire
          on our private affairs, and to stop thinking of the sycophants as friends of democracy and
          of the good men and true<note anchored="true" resp="ed">This term is almost technical for
            the aristocratic party, but is here used in a broader sense. Cf. <bibl n="Isoc. 15.316">Isoc. 15.316</bibl>.</note> among us as friends of oligarchy,<note anchored="true" resp="ed">Cf. <bibl n="Isoc. 15.318">Isoc. 15.318</bibl>.</note> realizing that no man
          is by nature either the one or the other but that all men desire, in each case, to
          establish that form of government in which they are held in honor. </p></div><div n="134" subtype="section" type="textpart"><p>The second way is to be willing to treat our allies just as we would our friends and not
          to grant them independence in words, while in fact giving them over to our generals to do
          with as they please,<note anchored="true" resp="ed">Aimed at Chares. Diodorus (xv. 95)
            says of him: <foreign xml:lang="grc">tou\s summa/xous a)dikw=n diete/lei</foreign>.
            Cf. <bibl n="Aristot. Rh. 3.17">Aristot. Rh. 3.17</bibl>: <foreign xml:lang="grc">*)isokra/ths kathgorei= *xa/rhtos e)n tw=| summaxikw=|</foreign>.</note> and not to
          exercise our leadership as masters but as helpers,<note anchored="true" resp="ed">Cf.
              <bibl n="Isoc. 4.80">Isoc. 4.80</bibl>.</note> since we have learned the lesson that
          while we are stronger than any single state we are weaker than all <placeName key="tgn,1000074">Hellas</placeName>. </p></div><div n="135" subtype="section" type="textpart"><p>And the third way is to consider that nothing is more important, save only to show
          reverence to the gods, than to have a good name among the Hellenes. For upon those who are
          so regarded they willingly confer both sovereign power and leadership. </p></div></div></body></text></TEI>
                </passage>
            </reply>
            </GetPassage>