Quod Deterius Potiori Insidiari Soleat

Arguing therefore in this prolix train of reasoning, they thought that they got the better of those who were not accustomed to deal in sophistry. But the cause of their victory was not the strength of those who got the better, but the weakness of their adversaries in these matters. For of those who practise virtue, some treasured up what is good in their soul alone, becoming practisers of praiseworthy actions, and having no knowledge whatever of sophistries of words. But they who were armed in both ways, having their minds furnished with wise counsel and with good deeds, and having also good store of reasons to bring forward according to the arts of the sophists,

they had a good right to oppose the contentious behaviour of some others, having means at hand by which to repel their enemies. But the former sort had no safety whatever. For what men could fight naked against armed enemies on equal terms, when, even if they had been both equally armed, the contest would still have been unequal?

Abel therefore had not learnt any of the arts of reasoning, but he knew what was good by his intellectual disposition alone; on account of which he ought to have refused to go down to the plain, and to have disregarded the invitation of his enemy. For any display of fear is better than being defeated; but such fear a man’s enemies call cowardice, but his friends entitle it safe prudence, and we must believe friends in preference to enemies, inasmuch as they tell us the truth.

And it is on this account, as you see, that Moses rejected the sophists in Egypt, that is to say, in the body whom he calls magicians (for it is owing to the tricks and deceits of their sophistical tricks that good dispositions and good habits are infected and corrupted), saying that he was "not an eloquent man," [*](Exodus iv. 10. ) which is equivalent to saying that he was not formed by nature for the conjectural rhetoric of plausible and specious reasons. And immediately afterwards he confirms the assertion by adding, that he is not only not eloquent, but altogether "void of words," [*]( It is not possible to give the exact force of the original here. The Greek word is ᾶλογος, which usually means "irrational," as derived from λóyος, " reason " which word has also the sense of " a word," " speech." The bible translation in the passage alluded to, Exodus vi. 12, is "who am of uncircumcised lips." ) meaning this, not [*](Exodus iv. 10. ) [*]( It is not possible to give the exact force of the original here. The Greek word is ᾶλογος, which usually means "irrational," as derived from λóyος, " reason " which word has also the sense of " a word," " speech." The bible translation in the passage alluded to, Exodus vi. 12, is "who am of uncircumcised lips." )

And he will not go to Egypt, nor will he descend into the arena to strive against the sophists who contend in it, till he has thoroughly studied and practised the art of argumentative reasoning; God himself showing to him all the ideas which belong to such elocution, and making him perfect in them by the election of Aaron who was the brother of Moses, and whom he was accustomed to call his mouth-piece, and interpreter, and prophet. [*](Exodus vii. 1. )

For all these attributes belong to speech, which is the brother of the intellect; for the intellect is the fountain of words, and speech is its mouth-piece, because all the conceptions which are entertained in the mind are poured forth by means of speech, like streams of water which flow out of the earth, and come into sight. And speech is an interpreter of the things which the mind has decided upon in its tribunal. Moreover, it is a prophet and a soothsayer of those things which the mind unceasingly pours forth as oracles from its inaccessible and invisible retreats.

In this manner, then, it is useful to oppose those who are ostentatious about doctrines. For if we have been well exercised in various species of discourses, we shall no longer stumble through inexperience and want of acquaintance with the manoeuvres of sophists. But rising up and making a firm and resolute stand against them, we shall with ease escape from their artificial entanglements. But they, when their tricks have once been found out, will appear to be exhibiting the conduct of sparrers rather than of regular combatants. For they too, in their own opinion, get great credit by their style of beating the air; but when they come to a real contest they meet with no moderate disgrace.

And if any one is adorned as to his soul with all imaginable virtues, and yet has paid no attention to the art of speaking and arguing, if he only preserves silence he will obtain safety, a prize won without danger. But if he comes forth like Abel into a contest with sophists, he will be thrown down before he has obtained a firm footing. [*](Exodus vii. 1. )

For, as in medical science, some practitioners who know how to cure almost every complaint, and disease, and infirmity, can nevertheless give no true or even probable account of any one of them; and on the other hand, others are very clever, as far as giving an account of the diseases goes, and in explaining their symptoms and causes, and the modes of cure, and are the most excellent interpreters possible of the principles of which their art is made up, but are utterly useless in the matter of attending the bodies of the sick, to the cure of which they are not able to contribute even the slightest assistance. In the same way, those who have devoted themselves to practical wisdom have often neglected to pay attention to their language; and those who have learnt their professions thoroughly as far as words go, have yet treasured up no good instruction in their soul.

It is therefore nothing extraordinary, that these men being in the habit of indulging an unbridled tongue, should be full of self-sufficiency and boldness, displaying all the folly which they have from the first beginning cherished. But it is better to trust to those who, like skilful physicians, have a knowledge of the means of healing the diseases and evil affections of the soul, until God provides an excellent interpreter, and displays to and pours upon him the fountains of his eloquence.

It would therefore have been consistent for Abel to practise prudence, a very saving virtue, and to have remained at home, disregarding the invitation to the arena of discussion and contest, which was given to him, imitating Rebecca, that is perseverance, who, when Esau, the companion of wickedness, was pouring forth threats, advised the practiser of wisdom, Jacob, to retreat before him who was about to plot against him, until he should have relaxed in his fierce hostility to him,

for Esau had been holding out an intolerable threat over Jacob, saying, "The days of mourning for my Father are at hand, that then I may slay my brother Jacob;" [*](Genesis xxvii. 41. ) for he is wishing only that that species in the nature of things which is void of passions, namely, Isaac (to whom the oracle had been given, that he should not descend into Egypt), [*](Genesis xxvi. 2. ) may be the victim of an irrational affection, in order I suppose that he may be wounded by the stings of pleasure or pain, or of any other passion, showing that the man who is not wholly perfect [*](Genesis xxvii. 41. ) [*](Genesis xxvi. 2. )

On which account we read in a subsequent passage, "Cain rose up against Abel, his brother, and slew him." [*](Genesis iv. 8. ) For according to the first imagination, he suggests the idea that Abel has been killed. But if you look at it according to the most accurate investigation, you will see that the intimates that Cain himself was slain by himself, so that we ought to read it thus: "Cain rose up and killed himself," and not the other.

And very reasonably may we attribute this to him. For the soul, which destroys out of itself the virtue-loving and God-loving principle, has died as to the life of virtue, so that Abel (which appears a most paradoxical assertion) both is dead and alive. He is dead, indeed, having been slain by the foolish mind, but he lives according to the happy life which is in God. And the holy oracle which has been given will bear witness, which expressly says, that he cried out loudly, and betrayed clearly by his cries [*](Genesis iv. 10. ) what he had suffered from the concrete evil, that is from the body. For how could one who no longer existed have conversed?

The wise man, therefore, who appears to have departed from this mortal life, lives according to the immortal life; but the wicked man who lives in wickedness has died according to the happy life. For in the various animals of different kinds, and in general in all bodies, it is both possible and easy to conceive, that the agents are of one kind, and the patients of another. For when a father beats his son, correcting him, or when a teacher beats his pupil, he who beats is one, and he who is beaten is another. But in the case of these beings, which are united and made one, only in the part as to which both acting and suffering are found to exist; these two things are there, neither at different times, nor do they affect different people, but they affect the same person in the same manner at the same time. At all events, when an athlete rubs himself for the sake of taking exercise, he is by all means rubbed also; and, if any one strikes himself, he himself is struck and wounded; and so [*](Genesis iv. 8. ) [*](Genesis iv. 10. )

Why, then, do I say this? Because it appears inevitable that the soul, inasmuch as it consists not of particles which are separated but of those which are united, should suffer what it appears to do, as in real truth it did in this instance; for, when it appeared to be destroying the God-loving doctrine, it destroyed itself. And Lamech is a witness to this, the descendant of the impiety of Cain, who says to his wives, who are the representatives of two inconsiderate opinions, "I have slain a man to my hurt, and a young man to be a scar to me." [*](Genesis iv. 23. )

For it is evident that if any one slays the principle of courage, he wounds himself with the opposite disease of cowardice; and if any one in the practise of honourable studies slays his vigorous strength, he is inflicting on himself wounds and great injuries with no moderate degree of disgrace. Therefore, indeed, perseverance says that if practise and improvement be destroyed she will lose not only one child but also her others also, and be an instance of complete childlessness. [*](Genesis xxvii. 45. )

But as he who injures a good man is proved to be doing injury to himself, so also does he who thinks his betters worthy of privileges, in word indeed claim advantage for them, but in fact he is procuring it for himself. And nature here bears testimony in support of my argument, and so do all the laws which have been established in consistency with her; for there is a positive and express and intelligible command laid down in these words: "Honour thy father and thy mother, that it may be well with thee;" [*](Exodus xx. 12. ) not well with those who receive the honour, says the Scripture, but with thee; for if we look upon the intellect as the father of this concrete animal, and if we honour the outward senses as its mother, we ourselves shall be well treated by them.