<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:tlg0062.tlg013.perseus-eng2:19</requestUrn>
            </request>
            <reply>
                <urn>urn:cts:greekLit:tlg0062.tlg013.perseus-eng2:19</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="19"><p>


As you see, flattery and slander were most likely
to find an opening when they were framed with
reference to Alexander's weak point. In a siege
the enemy do not attack the high, sheer and secure
parts of the wall, but wherever they notice that any
portion is unguarded, unsound or low, they move all
their forces against that place because they can very
easily get in there and take the city. Just so with
slanderers: they assail whatever part of the soul
they perceive to be weak, unsound and easy of
access, bringing their siege-engines to bear on it



<pb n="v.1.p.383"/>

and finally capturing it, as no one opposes them or
notices their assault. Then, when they are once
within the walls, they fire everything and smite and
slay and banish ; for all these things are likely to
happen when the soul is captured and put in
bondage.

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