<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.tlg043.perseus-eng2:22-28</requestUrn>
            </request>
            <reply>
                <urn>urn:cts:greekLit:tlg0062.tlg043.perseus-eng2:22-28</urn>
                <passage>
                    <TEI xmlns="http://www.tei-c.org/ns/1.0"><text><body><div type="translation" n="urn:cts:greekLit:tlg0062.tlg043.perseus-eng2" xml:lang="eng"><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg043.perseus-eng2" subtype="section" n="22"><p><label>ZEUS</label>
Ye gods! what treatment our dear Philosophy has
had from those scoundrels! It is high time, then,
to see what is to be done and how they are to be
punished. Well, the thunderbolt despatches at a
single blow, and the death is a swift one.
</p><p><label>APOLLO</label>
I will offer you a suggestion, father, for I myself
have come to detest the knaves; the Muses mean
nothing to them, so I am indignant on behalf of the
Nine. Those fellows are by no means worthy of a
thunderbolt or of that right hand of yours. Send
Hermes down to get after them, if you think best,
with unlimited powers in the matter of their punishment. As he himself is interested in argumentation,
he will very soon know those who are genuine students
of philosophy and those who are not. Then he will
commend the former, naturally, and the latter will
be punished as he sees fit in the circumstances.
</p></div><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg043.perseus-eng2" subtype="section" n="23"><p><label>ZEUS</label>
A good idea, Apollo. But you go too, Heracles;
take along Philosophy herself and all be off, as
quickly as you can, to the world. Bear in mind
that you will be doing a thirteenth labour of no mean
order if you exterminate such pestilential, shameless
beasts.
</p><p><label>HERACLES</label>
On my word, father, I should have preferred to
clean out the muck of Augeas once more, rather than
to get involved with these creatures. Let us be off,
however.

<pb n="v.5.p.81"/>

<label>PHILOSOPHY</label>
I do not want to go with you, but I must, in
accordance with father’s orders.
</p></div><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg043.perseus-eng2" subtype="section" n="24"><p><label>HERMES</label>
Let us be going down, so that we may exterminate
at least a few of them to-day. What direction should
we take, Philosophy? You know where they are.
In Greece, no doubt?
</p><p><label>PHILOSOPHY</label>
Not by any means, or only a few, those who are
genuine students of philosophy, Hermes. These
others have no use for Attic poverty; we must look
for them in some quarter where much gold or silver
is mined.
</p><p><label>HERMES</label>
Then we must make straight for Thrace.
</p><p><label>HERACLES</label>
Quite right, and indeed I will show you the way,
as I know the whole of Thrace from repeated visits.
So, if you please, let us now take this direction.
</p><p><label>HERMES</label>
What direction do you mean?
</p></div><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg043.perseus-eng2" subtype="section" n="25"><p><label>HERACLES</label>
Do you see two ranges, Hermes and Philosophy,
the highest and most beautiful of all mountains (the
higher is Haemus, the one opposite is Rhodope), and
a plain of great fertility outspread beneath them,
beginning at the very foothills of each? Also,


<pb n="v.5.p.83"/>

three very beautiful eminences standing up, not so
rough as to be shapeless? They look like multiple
citadels belonging to the city beneath them. For the
city, too, is now in sight.
</p><p><label>HERMES</label>
Yes, by Zeus, Heracles, the greatest and loveliest
of all cities! In fact, its beauty is radiant from afar.
And also, a very large river flows past it, coming quite
close to it.
</p><p><label>HERACLES</label>
That is the Hebrus, and the city was built by the
famous Philip.<note xml:lang="eng" n="v.5.p.83.n.1"><p>Philippopolis. </p></note> We are now close to earth and the
clouds are above us, so let us make a landing, with
the blessing of Heaven.
</p></div><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg043.perseus-eng2" subtype="section" n="26"><p><label>HERMES</label>
Very well. But what is to be done now? How
are we to track the beasts out?
</p><p><label>HERACLES</label>
That is up to you, Hermes; you are a crier, so be
quick and do your office.
</p><p><label>HERMES</label>
Nothing hard about that, but I do not know their
names. Tell me, Philosophy, what I am to call them,
and their marks of identification as well.
</p><p><label>PHILOSOPHY</label>
I myself do not know for certain what they are
called, because of my not having had anything to do
with them ever. But to judge from the craving for


<pb n="v.5.p.85"/>

riches which they have, you will not make any mistake
if you call them Richman or Richmews or Richrenown
or Goodrich or Richards.
</p></div><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg043.perseus-eng2" subtype="section" n="27"><p><label>HERMES</label>
Right you are.—But who are these people and why
are they too looking about them? However, they
are coming up and want to ask a question.
</p><p><label>HUSBAND</label>
Could you tell us, gentlemen, or you, kind lady,
whether you have seen three rogues together, and a
woman with her hair closely clipped in the Spartan
style, boyish-looking and quite masculine ?
</p><p><label>PHILOSOPHY</label>
Aha! They are looking for our quarry!
</p><p><label>HUSBAND</label>
How yours? Those fellows are all fugitive slaves,
and for my part I am particularly in search of the
woman, whom they have kidnapped.
</p><p><label>HERMES</label>
You will soon find out why we are in search of
them. But at present let us make a joint proclamation.
«If anyone has seen a Paphlagonian slave, one of
those barbarians from Sinope, with a name of the
kind that has ‘rich’ in it, sallow, close-cropped,<note xml:lang="eng" n="v.5.p.85.n.1"><p>As a Cynic, the man should wear his hair long; but we are informed that he has Stoic leanings (§ 31). </p></note>
wearing a long beard, with a wallet slung from his
shoulder and a short cloak about him, quick-


<pb n="v.5.p.87"/>

tempered, uneducated, harsh-voiced, and abusive,
let him give information for the stipulated reward.”
</p></div><div type="textpart" xml:base="urn:cts:greekLit:tlg0062.tlg043.perseus-eng2" subtype="section" n="28"><p>
FIRST SLAVE-OWNER
Your proclamation does not tally, man! His name
when I had him was Scarabee; furthermore, he
wore his hair long, kept his chin hairless, and knew my
trade. It was his business to sit in my fuller’s shop
and shear off the excessive nap that makes cloaks
fuzzy.
</p><p><label>PHILOSOPHY</label>
That is the very man, your slave; but now he
looks like a philosopher, for he has given himself a
thorough dry-cleaning.
FIRST SLAVE-OWNER (to Second and Third)
The impudence of him! Scarabee is setting up
for a philosopher, she says, and we do not enter into
his speculations at all!
</p></div></div></body></text></TEI>
                </passage>
            </reply>
            </GetPassage>