Of all these contests, then, there is not one which is truly sacred; no, not though all the men in the world should combine to bear witness in their favour, but they must be convicted by themselves of bearing false witness if they do so: for they who admire these things have established laws against men who behave with insolent violence, and have affixed punishments to assaults, and have appointed judges to decide on every action of that kind.
Section 117
How, then, is it natural for the same persons to be indignant at those who insult and assault others privately, and to establish in their cases punishments which cannot be avoided, but yet, in the case of those who commit these assaults publicly, and in assemblies of the people, and in theatres, to establish by law that they shall receive crowns, and that proclamations shall be made in their honour, and all sorts of other glorious circumstances?
Section 118
For when two opposite opinions are established concerning any one thing, whether it be person or action, it follows of necessity that one or other of them must be wrong, and the other right, for it is impossible for them both to be right: which of the two, then, will you praise deservedly? Will you not say that that sentence is right which orders those who begin acts of violence to be punished? You would justly blame the contrary law, which commands such persons to be honoured; that nothing sacred may be blamed, every such thing must be altogether glorious.
Section 119
Therefore the Olympian contest is the only one that justly deserves to be called sacred; meaning by this, not that which the inhabitants of Elis celebrate, but that which is instituted for the acquisition of the divine, and Olympian, and genuine virtues. Now, as competitors in this contest, all those have their names inscribed who are very weak in their bodies, but very vigorous in their souls; and then, having stripped off their clothes, and smeared themselves in the dust, they do all those actions which belong to skill and to power, omitting nothing which may conduce to their gaining the victory.
Section 120
These men, therefore, get the better of their adversaries: and then, again, they have a competition with one another for the prize of pre-eminence, for they are not all victorious in the same manner, but all are worthy of honour, having routed and overthrown most grievous and formidable enemies;
Section 121
and he who shows himself superior to all the rest of these is most admirable, and we must not envy him, when he gets the first prize of all the wrestlers. And those who are thought worthy of the second or of the third place, must not be cast down; for these prizes are proposed for the acquisition of virtue. But to those who are unable to attain to the very highest eminence, even the acquisition of a moderate prize is serviceable. And it is even said that such is more stable, since it avoids the envy which always sticks to those who are excessively eminent.
Section 122
Therefore it is said in a way to convey much instruction, "The horseman will fall," that if any one falls from vice, he may be raised up by leaning on good things, and so may stand upright again. And in a still more instructive manner is that other expression used, which bids one not leap off in front, but "fall backwards," since it is always advantageous to be behind-hand in vice and passion;
Section 123
for it is always good to be beforehand in doing what is good, but to be slack in doing what is disgraceful: and, on the other hand, it is good to come close to the one, but to stand aloof from and to be as far as possible removed from the other. And that man is free from all disorder, to whom it happens to be removed at a distance from the errors of passion. Accordingly, Moses says that he is "awaiting the salvation which comes from God," Genesis xlix. 18. in order that, as far as he is removed from committing iniquity, so far he may also advance in well-doing.
Section 124
Everything, then, that is requisite has now been said on the subject of a horseman and a rider, and a keeper of sheep and a shepherd, and a tiller of the ground and a husbandman; and all the difference existing between each of these pairs has been very accurately defined, as far as it was in our power. It is time now to turn to what follows.
Section 125
Moses, then, introduces the man who is desirous of virtue as not possessing a complete knowledge of the whole business of a husbandman, but only as labouring with diligence at its principles and rudiments; for he says, "Noah began to be a husbandman." Genesis ix, 20. And the beginning, as the proverb of the old writers has it, is half of the whole; as yet, therefore, he is half of the distance removed from the end, and where the end is not attained, it has been often injurious to many persons, to have begun great enterprises.
Section 126
At all events, before now, some persons whose minds were not right, through their thoughts revolving in continued changes, have conceived a notion of some good things, but have derived no advantage from it; for it has happened that, as they did not attain the end which they desired, they have been overwhelmed by the impetuosity of a Genesis xlix. 18. Genesis ix, 20. number of adverse circumstances coming against them, and so that good conception has been destroyed.
Section 127
Was it not on this account that when Cain fancied that he had offered up a blameless sacrifice, an oracle came to him bidding him not to feel confidence as a man who had presented a well approved offering? for that he had not sacrificed with holy and perfect victims. And the oracle is as follows: "If thou dost not bring thy offering properly, and if thou dost not distribute it rightly." Genesis iv. 7.
Section 128
What is right, then, here is the honour of God, and that which is not properly distributed is not right. But let us now examine what meaning is contained under this expression. There are some persons who look upon piety as consisting in the affirmation that all things have been made by God, both what is good and the contrary;