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CHAPTER SEVEN.
Some mock the prize of withering foliage. So do Dion Chrysostom, Opilius, Diogenes, Anacharsis. Solon's reply to Anacharsis. Cassiodorus demonstrates its usefulness. Silius calls it a beautiful crown. Pindar calls them sweet flowers. The fruits of this crown compiled by Tertullian.
§.I.
However, leaving the lesser champions with their secondary and lesser prizes, we return to the true victor and his centerpiece, which at OLYMPIA consisted of an olive, or rather, wild-olive crown, as has been stated.
§.II.
But what is worse than a crown of withering foliage (Paul says: "Now they do it to obtain a corruptible crown, but we an incorruptible one." 1 Cor. 9: 24). Thus, He wishes to urge believers on in the spiritual race by holding up that incorruptible prize. Otherwise, the Holy Scripture calls it the crown of righteousness (2 Tim. 4: 8), the crown of life (James 1: 12, Rev. 2: 10), the incorruptible, undefiled, and unfading inheritance preserved in the heavens (1 Pet. 1: 4), the unfading crown of glory (1 Pet. 5: 4). For why it was so named, see Lydius Agon. Sacr. cap. 45. Adami. Observ. p. 436. Also our Lord Antonides on Peter.), which delights the eye for a while, but soon after withering provides a disgusting sight, and is neither useful nor valuable. This trivial worthlessness of the highest prize has thus given some the opportunity to mock the games and the prize.
§.III.
Among these is Dion Chrysostom, who says (D. Chrysostom Orat. 66.), that crowns, first places, and public praises were found to serve as food for fools, and that some are wrapped with green foliage, or a garland or bandage, just like sheep. So also Opilius says to Appian (Appian in Alex.): that crowns and purple were a delight for children, but the army was served by other things, namely hooves and treasures. So also Diogenes called the crowns merely blossoms of honor (Diogenes Laërt. lib. 6. in Diogene.). And so it is also said that ANACHARSIS the Scythian laughed at SOLON about it (Lucian de Gymnas.), saying: "Certainly Solon, you have established beautiful prizes there, worthy both of those who offer such generosity to people, and of such champions, who so eagerly pursue such prizes." As if he were to say: the one and the other act like children, who make something great out of their vain doll's playthings and are proud of them. Therefore, the Egyptian Priest PATENEIT, who was staying at SAIS, was also allowed to say to that same SOLON, according to the account of Plato (Plato in Timaeus), that the Greeks never ceased to be children.
§.IV.
Against this, SOLON replied to the Scythian ANACHARSIS, and through him to others, by saying (Lucian loc. cit.): "We do not look merely at those bare gifts, but these are signs and displays of victory, by which the victors are recognized." And Cassiodorus has given them the name
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of praemia, prizes, rewards (Cassiodorus Var. lib. 11. cap. 35.), because the rewards were attached to the crown and as it were flowed from it, and furthermore were suitable to incite all bravery and praiseworthy actions. Silius not only called the crown beautiful in these verses (Silius Italicus lib. 16. vs. 297.):
"Quique armis ferroque valent, quique arte regendi,
Quadrijugos pollent currus; queis vincere planta
Spes est, & studium jaculis impellere ventos,
Adsint, & pulcrae certent de laude cornae."
That is:
"Those who with weapons or with iron are strong, who with the skill of guiding
Four-horse chariots are powerful; for whom to win with the foot
There is hope, and the zeal to drive the winds with javelins,
Let them be present, and contend for the praise of the beautiful crown."
Because it caused them to enjoy high honor and great advantages, which sparkle in the eyes of mortals as beautiful things. And Pindar has called the leaves of the crown sweet flowers (Pindar Olymp. Od. 4.), saying:
"That is:
O you sweetest flower
Of virtues and crowns,
The glory of the Olympic field,
To reward a hero."
namely because they were very fruitful, that is, they produced very famous fruits, as he describes them elsewhere (Pindar Nem. Od. 4.).
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That is:
"One must never strive
To return home,
If as a desolate person
Crowns were to be lacked,
Which a watchful man
Bears precious fruits."
§.V.
These fruits were now the consequences of the obtained crown: and about this, we must, according to our plan and previous promise, speak more extensively.
§.VI.
These have now been compiled by the very learned African in these words (Tertullian in Scorpiac.): "ita ab aevo digniffimum creditum eft ftudiirum experimentum committere artes, corporum & vocum praefantiam expandere praemio indice (or, as Faber reads, judice) fpeɛtaculo judice, fententia voluptate: quâ nulla sunt praelia (not as Faber has, quae nuda sunt praelia), nonnulla sunt vulnera pugni quaffant, calces (Faber has calvae) arietant, caeftus dilaniant, flagella dilacerant : nemo tamen agonis Praefidem fugillaverit, quod homines violantiæ objeɛtet; injuriarum aɛtiones extra ftadium : sed quantum livores illi & cruores & vibices negitiantur intendis, CORONAS fcilicet, & GLORIAM, ET DOTEM, PRIVILEGIA PUBLICA, STIPENDIA CIVICA, IMAGINES, STATUAS, ET QUALEM POTEST PRAESTARE SECULUM DE FAMA AETERNITATEM, DE MEMORIA RESURRECTIONEM." That is: so from ancient times it has been held to be a praiseworthy work to practice the arts, to test the excellence of body and voice, for a proposed (or alluring) prize; in which the spectacle serves as judge and the amusement as verdict: where there is no actual war, there are indeed wounds: fists strike, heels (or heads) batter, the cestus-belts crush, the whips tear apart: yet no one has slandered the President of the Games, as if he exposes people to cruelty: actions for injuries are outside the arena. But you understand how much profit those bruises, bloodstains, and welts bring, namely: CROWNS, AND HONOR AND GIFTS, PUBLIC PRIVILEGES, CIVIC STIPENDS, PAINTINGS, STATUES, AND WHAT THE WORLD CAN PROVIDE IN ETERNITY THROUGH FAME, IN RESURRECTION THROUGH MEMORY. Here we see very clearly the honor and advantages that were attached to the crowns, as proof that the crowns were beautiful, sweet, and precious because of them.
§.VII.
We shall exhibit the honors and advantages, listed by Father Tertullian, and any others we may still encounter, in the manner that seems most suitable to us, in the following chapters through a broader explanation. The enthusiasts may observe to what extent these please them.