<GetPassage xmlns:tei="http://www.tei-c.org/ns/1.0" xmlns="http://chs.harvard.edu/xmlns/cts">
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                <requestName>GetPassage</requestName>
                <requestUrn>urn:cts:greekLit:tlg0062.tlg013.perseus-eng2:10-12</requestUrn>
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            <reply>
                <urn>urn:cts:greekLit:tlg0062.tlg013.perseus-eng2:10-12</urn>
                <passage>
                    <TEI xmlns="http://www.tei-c.org/ns/1.0"><text><body><div type="translation" n="urn:cts:greekLit:tlg0062.tlg013.perseus-eng2" xml:lang="eng"><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg013.perseus-eng2" subtype="section" n="10"><p>
For the most part, such men may be seen enjoying
high favour in the courts of kings and among the
friends of governors and princes, where envy is great,
suspicions are countless, and occasions for flattery and
slander are frequent. For where hope runs ever high,
there envy is more bitter, hate more dangerous, and
rivalry more cunning. All eye one another sharply
and keep watch like gladiators to detect some part
of the body exposed. Everyone, wishing to be first
himself, shoves or elbows his neighbour out of his
way and, if he can, slyly pulls down or trips up the
man ahead. In this way a good man is simply
upset and thrown at the start, and finally thrust off
the course in disgrace, while one who is better
versed in flattery and cleverer at such unfair
practices wins. In a word, it is “devil take the
hindmost !” ; for they quite confirm Homer’s saying:
<cit><quote><l>Impartial war adds slayer to the slain.</l></quote><bibl>Iliad 18, 309.</bibl></cit>

So, as their conflict is for no small stake, they think
out all sorts of ways to get at each other, of which
the quickest, though most perilous, road is slander,
which has a hopeful beginning in envy or hatred,
but leads to a sorry, tragic ending, beset with many
accidents.
</p></div><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg013.perseus-eng2" subtype="section" n="11"><p>
Yet this is not an insignificant or a simple thing,
as one might suppose; it requires much skill, no
little shrewdness, and some degree of close study.

<pb n="v.1.p.375"/>

For slander would not do so much harm if it were
not set afoot in a plausible way, and it would not
prevail over truth, that is stronger than all else, if it
did not assume a high degree of attractiveness and
plausibility and a thousand things beside to disarm
its hearers.

</p></div><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg013.perseus-eng2" subtype="section" n="12"><p>


Generally speaking, slander is most often directed
against a man who is in favour and on this account is
viewed with envy by those he has put behind him.
They all direct their shafts at him, regarding him as
a hindrance and a stumbling-block, and each one
expects to be first himself when he has routed his
chief and ousted him from favour. Something of
the same sort happens in the athletic games, in footraces. A good runner fram the moment that the
barrier falls
<note xml:lang="eng" n="1">Races were started in antiquity by the dropping of a
rope or bar.</note>
thinks only of getting forward, sets
his mind on the finish and counts on his legs to
win for him; he therefore does not molest the man
next to him in any way or trouble himself at ail
about the contestants. But an inferior, unsportsmanlike competitor, abandoning all hope based on
his speed, resorts to crooked work, and the only
thing in the world he thinks of is cutting off the
runner by holding or tripping him, with the idea
that if he should fail in this he would never be able
to win. So it is with the friendships of the mighty.
The man in the lead is forthwith the object of plots,
and if caught off.his guard in the midst of his foes,
he is made away with, while-they are cherished and
are thought friendly because of the harm they
appeared to be doing to others.

</p></div></div></body></text></TEI>
                </passage>
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