The Erotic Essay

presents the number and the greatest variety of features and has been deemed worthy of the most valuable prizes. For, apart from those offered, getting the drill and practice in such exercises itself will possess glamor as no paltry prize in the eyes of those who are even moderately ambitious for excellence. The best evidence for this may be found in the poetry of Homer, in which he represents the Greeks and barbarians warring against one another with this equipment.[*](Homeric warriors employed charioteers, dashed recklessly among the foe to spread dismay, and finally dismounted to engage in single combat; Hom. Il. 16.712-867.) I may add that even now it is customary to employ it in contests in Greek cities, and not in the meanest cities but in the greatest.[*](Athens and Thebes.)

So admirable is your choice of sport and so approved among all men. Believing also, as you do, that it is futile to desire the things most worth while, or yet to be physically endowed for all sorts of feats, unless the soul has been prepared for an ambitious career, at the very outset you exhibited diligence in the training grounds, nor in the real tests were you disappointing, but you gave extraordinary proof of the distinction of your natural gifts and particularly of the courage of your soul in the games.

I hesitate to begin treating this topic for fear words may fail me in the description of what took place on that occasion, but nevertheless I shall not pass it over; for it is a shame to refuse a report of what enthralls us as spectators.

Were I to describe all the contests an unseemly length would perhaps accrue to this essay,[*](Blass notes the expression of a similar fear in the Dem. 60.6 and in Isoc. 4.66, but surely it is a commonplace.) but by recalling a single example in which you especially distinguished yourself I shall demonstrate the same truth and be found to make a more reasonable use of the patience of my hearers.

When the teams had been started and some had leaped to the fore and some were being reined in, you, prevailing over both, first one and then the other,[*](Blass notes the same phrase in Isoc. 4.72; it may have been technical in the language of ancient sport.) in proper style, seized the victory, winning that envied crown in such fashion that, glorious as it was to win it, it seemed the more glorious and astounding that you came off safely. For when the chariot of your opponents was bearing down upon you head-on and all thought the momentum of your horses beyond checking, you, aware that some drivers, though no danger should threaten, become overanxious for their own safety, not only did not lose your head or your nerve, but by your courage got control of the impetus of your team and by your speed passed even those contenders whose luck had suffered no setback.

What is more, you caused such a revolution in men’s minds that, though many keep insisting that nothing in equestrian contests affords such delight as a crash, and seem to speak the truth, in your case all the spectators, on the contrary, were afraid that some such accident might befall you. Such goodwill and eagerness for your success did your personality awaken in them.

They had good reason to feel so, for while it is a splendid thing to become distinguished for some one excellence, it is still more splendid to combine all the qualities of which a man of sense might justly feel proud. From the following examples this will be clear: we shall find that Aeacus and Rhadamanthys were beloved by the gods for their discretion, Heracles, Castor and Pollux for their courage, and Ganymedes, Adonis, and others like them for their beauty, so that I at any rate am not astonished at those who covet your friendship but at those who are not so disposed. For when some, through sharing in one or another of the qualities I have mentioned, have been deemed worthy of the company of the gods, surely to a mere mortal it is the heights of desire to become the friend of one who has become the proud possessor of all good qualities.