§ I. Plato says,[348] Antiochus Philopappus, that all men pardon the man who acknowledges that he is excessively fond of himself, but that there is among many other defects this very grave one in self-love, that by it a man becomes incapable of being a just and impartial judge about himself, for love is blind in regard to the loved object, unless a person has learnt and accustomed himself to honour and pursue what is noble rather than his own selfish interests. This gives a great field for the flatterer in friendship, who finds a wonderful base of operations in our self-love, which makes each person his own first and greatest flatterer, and easily admits a flatterer from without, who will be, so he thinks and hopes, both a witness and confirmer of his good opinion of himself. For he that lies open to the reproach of being fond of flatterers is very fond of himself, and owing to his goodwill to himself wishes to possess all good qualities, and thinks he actually does; the wish is not ridiculous, but the thought is misleading and requires a good deal of caution. And if truth is a divine thing, and, according to Plato,[349] the beginning of all good things both to the gods and men, the flatterer is likely to be an enemy to the gods, and especially to Apollo, for he always sets himself against that famous saying, "Know thyself,"[350] implanting in everybody's mind self-deceit and ignorance of his own good or bad qualities, thus making his good points defective and imperfect, and his bad points altogether incorrigible.
§ II. If however, as is the case with most other bad things, the flatterer attacked only or chiefly ignoble or worthless persons, the evil would not be so mischievous or so difficult to guard against. But since, as wood-worms breed most in soft and sweet wood, those whose characters are honourable and good and equitable encourage and support the flatterer most,--and moreover, as Simonides says, "rearing of horses does not go with the oil-flask,[351] but with fruitful fields," so we see that flattery does not join itself to the poor, the obscure, or those without means, but is the snare and bane of great houses and estates, and often overturns kingdoms and principalities,--it is a matter of no small importance, needing much foresight, to examine the question, that so flattery may be easily detected, and neither injure nor discredit friendship. For just as lice leave dying persons, and abandon bodies when the blood on which they feed is drying up, so one never yet saw flatterers dancing attendance on dry and cold poverty, but they fasten on wealth and position and there get fat, but speedily decamp if reverses come. But we ought not to wait to experience that, which would be unprofitable, or rather injurious and dangerous. For not to find friends at a time when you want them is hard, as also not to be able to exchange an inconstant and bad friend for a constant and good one. For a friend should be like money tried before being required, not found faulty in our need. For we ought not to have our wits about us only when the mischief is done, but we ought to try and prevent the flatterer doing any harm to us: for otherwise we shall be in the same plight as people who test deadly poisons by first tasting them, and kill or nearly kill themselves in the experiment. We do not praise such, nor again all those who, looking at their friend simply from the point of view of decorum and utility, think that they can detect all agreeable and pleasant companions as flatterers in the very act. For a friend ought not to be disagreeable or unpleasant, nor ought friendship to be a thing high and mighty with sourness and austerity, but even its decorous deportment ought to be attractive and winning,[352] for by it "The Graces and Desire have pitched their tents,"[353] and not only to a person in misfortune "is it sweet to look into the eyes of a friendly person," as Euripides[354] says, but no less does it bring pleasure and charm in good fortune, than when it relieves the sorrows and difficulties of adversity. And as Evenus said "fire was the best sauce,"[355] so the deity, mixing up friendship with life, has made everything bright and sweet and acceptable by its presence and the enjoyment it brings. How else indeed could the flatterer insinuate himself by the pleasure he gives, unless he knew that friendship admitted the pleasurable element? It would be impossible to say. But just as spurious and mock gold only imitates the brightness and glitter of real gold, so the flatterer seems to imitate the pleasantness and agreeableness of the real friend, and to exhibit himself ever merry and bright, contradicting and opposing nothing. We must not however on that account suspect all who praise as simple flatterers. For friendship requires praise as much as censure on the proper occasion. Indeed peevishness and querulousness are altogether alien to friendship and social life: but when goodwill bestows praise ungrudgingly and readily upon good actions, people endure also easily and without pain admonition and plainspeaking, believing and continuing to love the person who took such pleasure in praising, as if now he only blamed out of necessity.
§ III. It is difficult then, someone may say, to distinguish between the flatterer and the friend, if they differ neither in the pleasure they give nor in the praise they bestow; for as to services and attentions you may often see friendship outstripped by flattery. Certainly it is so, I should reply, if we are trying to find the genuine flatterer who handles his craft with cleverness and art, but not if, like most people, we consider those persons flatterers who are called their own oil-flask-carriers and table-men, men who begin to talk, as one said, the moment their hands have been washed for dinner,[356] whose servility, ribaldry, and want of all decency, is apparent at the first dish and glass. It did not of course require very much discrimination to detect Melanthius the parasite of Alexander of Pheræ of flattery, who, to those who asked how Alexander was murdered, answered, "Through his side into my belly": or those who formed a circle round a wealthy table, "whom neither fire, nor sword, nor steel, would keep from running to a feast":[357] or those female flatterers in Cyprus, who after they crossed over into Syria were nicknamed "step-ladders,"[358] because they lay down and let the kings' wives use their bodies as steps to mount their carriages.
§ IV. What kind of flatterer then must we be on our guard against? The one who neither seems to be nor acknowledges himself to be one: whom you will not always find in the vicinity of your kitchen, who is not to be caught watching the dial to see how near it is to dinner-time,[359] nor gets so drunk as to throw himself down anyhow, but one who is generally sober, and a busybody, and thinks he ought to have a hand in your affairs, and wishes to share in your secrets, and as to friendship plays rather a tragic than a satyric or comic part. For as Plato says, "it is the height of injustice to appear to be just when you are not really so,"[360] so we must deem the most dangerous kind of flattery not the open but the secret, not the playful but the serious. For it throws suspicion even upon a genuine friendship, which we may often confound with it, if we are not careful. When Gobryas pursued one of the Magi into a dark room, and was on the ground wrestling with him, and Darius came up and was doubtful how he could kill one without killing both, Gobryas bade him thrust his sword boldly through both of them;[361] but we, since we give no assent to that saying, "Let friend perish so the enemy perish with him,"[362] in our endeavour to distinguish the flatterer from the friend, seeing that their resemblances are so many, ought to take great care that we do not reject the good with the bad, nor in sparing what is beneficial fall in with what is injurious. For as wild grains mixed up with wheat, if very similar in size and appearance, are not easily kept apart, for if the sieve have small holes they don't pass through, and if large holes they pass with the corn, so flattery is not easily distinguished from friendship, being mixed up with it in feeling and emotion, habit and custom.
§ V. Because however friendship is the most pleasant of all things, and nothing more glads the heart of man, therefore the flatterer attracts by the pleasure he gives, pleasure being in fact his field. And because favours and good services accompany friendship, as the proverb says "a friend is more necessary than fire or water,"[363] therefore the flatterer volunteers all sorts of services, and strives to show himself on all occasions zealous and obliging and ready. And since friendship is mainly produced by a similarity of tastes and habits, and to have the same likes and dislikes first brings people together and unites them through sympathy,[364] the flatterer observing this moulds himself like material and demeans himself accordingly, seeking completely to imitate and resemble those whom he desires to ingratiate himself with, being supple in change, and plausible in his imitations, so that one would say, "Achilles' son, O no, it is himself."[365] But his cleverest trick is that, observing that freedom of speech, is both spoken of and reckoned as the peculiar and natural voice of friendship, while not speaking freely is considered unfriendly and disingenuous, he has not failed to imitate this trait of friendship also. But just as clever cooks infuse bitter sauces and sharp seasoning to prevent sweet things from cloying, so these flatterers do not use a genuine or serviceable freedom of speech, but merely a winking and tickling innuendo. He is therefore difficult to detect, like those creatures which naturally change their colour and take that of the material or place near them.[366] But since he deceives and conceals his true character by his imitations, it is our duty to unmask him and detect him by the differences between him and the true friend, and to show that he is, as Plato says, "tricked out in other people's colours and forms, from lack of any of his own."[367] § VI. Let us examine the matter then from the beginning. I said that friendship originated in most cases from a similar disposition and nature, generally inclined to the same habits and morals, and rejoicing in the same pursuits, studies, and amusements, as the following lines testify: "To old man the voice of old man is sweetest, to boy that of boy, to woman is most acceptable that of woman, to the sick person that of sick person, while he that is overtaken by misfortune is a comforter to one in trouble." The flatterer knowing then that it is innate in us to delight in, and enjoy the company of, and to love, those who are like ourselves, attempts first to approach and get near a person in this direction, (as one tries to catch an animal in the pastures,) by the same pursuits and amusements and studies and modes of life quietly throwing out his bait, and disguising himself in false colours, till his victim give him an opportunity to catch him, and become tame and tractable at his touch. Then too he censures the things and modes of life and persons that he knows his victim dislikes, while he praises those he fancies immoderately, overdoing it indeed[368] with his show of surprise and excessive admiration, making him more and more convinced that his likes and dislikes are the fruits of judgement and not of caprice.
§ VII. How then is the flatterer convicted, and by what differences is he detected, of being only a counterfeit, and not really like his victim? We must first then look at the even tenor and consistency of his principles, if he always delights in the same things, and always praises the same things, and directs and governs his life after one pattern, as becomes the noble lover of consistent friendship and familiarity. Such a person is a friend. But the flatterer having no fixed character of his own,[369] and not seeking to lead the life suitable for him, but shaping and modelling himself after another's pattern, is neither simple nor uniform, but complex and unstable, assuming different appearances, like water poured from vessel to vessel, ever in a state of flux and accommodating himself entirely to the fashion of those who entertain him. The ape indeed, as it seems, attempting to imitate man, is caught imitating his movements and dancing like him, but the flatterer himself attracts and decoys other men, imitating not all alike, for with one he sings and dances, with another he wrestles and gets covered with the dust of the palæstra, while he follows a third fond of hunting and the chase all but shouting out the words of Phædra, "How I desire to halloo on the dogs, Chasing the dappled deer,"[370] and yet he has really no interest in the chase, it is the hunter himself he sets the toils and snares for. And if the object of his pursuit is some young scholar and lover of learning, he is all for books then, his beard flows down to his feet,[371] he's quite a sight with his threadbare cloak, has all the indifference of the Stoic, and speaks of nothing but the rectangles and triangles of Plato. But if any rich and careless fellow fond of drink come in his way, "Then wise Odysseus stript him of his rags,"[372] his threadbare cloak is thrown aside, his beard is shorn off like a fruitless crop, he goes in for wine-coolers and tankards, and laughs loudly in the streets, and jeers at philosophers. As they say happened at Syracuse, when Plato went there, and Dionysius was seized with a furious passion for philosophy, and so great was the concourse of geometricians that they raised up quite a cloud of dust in the palace, but when Plato fell out of favour, and Dionysius gave up philosophy, and went back again headlong to wine and women and trifles and debauchery, then all the court was metamorphosed, as if they all had drunk of Circe's cup, for ignorance and oblivion and silliness reigned rampant. I am borne out in what I say by the behaviour of great flatterers and demagogues,[373] the greatest of whom Alcibiades, a jeerer and horse-rearer at Athens, and living a gay and merry life, wore his hair closely shaven at Lacedæmon, and washed in cold water, and attired himself in a threadbare cloak; while in Thrace he fought[374] and drank; and at Tissaphernes' court lived delicately and luxuriously and in a pretentious style; and thus curried favour and was popular with everybody by imitating their habits and ways. Such was not the way however in which Epaminondas or Agesilaus acted, for though they associated with very many men and states and different modes of life, they maintained everywhere their usual demeanour, both in dress and diet and language and behaviour. So Plato[375] at Syracuse was exactly the same man as in the Academy, the same with Dionysius as with Dion.
§ VIII. As to the changes of the flatterer, which resemble those of the polypus,[376] a man may most easily detect them by himself pretending to change about frequently, and by censuring the kind of life he used formerly to praise, and anon approving of the words actions and modes of life that he used to be displeased with. He will then see that the flatterer is never consistent or himself, never loving hating rejoicing grieving at his own initiative, but like a mirror, merely reflecting the image of other people's emotions and manners and feelings. Such a one will say, if you censure one of your friends to him, "You are slow in finding the fellow out, he never pleased me from the first." But if on the other hand you change your language and praise him, he will swear by Zeus that he rejoices at it, and is himself under obligations to the man, and believes in him. And if you talk of the necessity of changing your mode of life, of retiring from public life to a life of privacy and ease, he says, "We ought long ago to have got rid of uproar[377] and envy." But if you think of returning again to public life, he chimes in, "Your sentiments do you honour: retirement from business is pleasant, but inglorious and mean." One ought to say at once to such a one, "'Stranger, quite different now you look to what you did before.'[378] I do not need a friend to change his opinions with me and to assent to me in everything, my shadow will do that better, but I need one that will speak the truth and help me with his judgement." This is one way of detecting the flatterer.
§ IX. We must also observe another difference in the resemblance between the friend and flatterer. The true friend does not imitate you in everything, nor is he too keen to praise, but praises only what is excellent, for as Sophocles says, "He is not born to share in hate but love,"[379] yes, by Zeus, and he is born to share in doing what is right and in loving what is noble, and not to share in wrong-doing or misbehaviour, unless it be that, as a running of the eyes is catching, so through companionship and intimacy he may against his will contract by infection some vice or ill habit, as they say Plato's intimates imitated his stoop, Aristotle's his lisp, and king Alexander's his holding his head a little on one side, and rapidity of utterance in conversation,[380] for people mostly pick up unawares such traits of character. But the flatterer is exactly like the chameleon,[381] which takes every colour but white, and so he, though unable to imitate what is worth his while, leaves nothing that is bad unimitated. And just as poor painters unable to make a fine portrait from inefficiency in their craft, bring out the likeness by painting all the wrinkles, moles and scars, so the flatterer imitates his friend's intemperance, superstition, hot temper, sourness to domestics, suspicion of his friends and relations. For he is by nature inclined to what is worst, and thinks that imitation of what is bad is as far as possible removed from censure. For those are suspected who have noble aims in life, and seem to be vexed and disgusted at their friends' faults, for that injured and even ruined Dion with Dionysius, Samius with Philip, and Cleomenes with Ptolemy. But he that wishes to be and appear at the same time both agreeable and trustworthy pretends to rejoice more in what is bad, as being through excessive love for his friend not even offended at his vices, but as one with him in feeling and nature in all matters. And so they claim to share in involuntary and chance ailments, and pretend to have the same complaints, in flattery to those who suffer from any, as that their eyesight and sense of hearing are deficient, if their friends are somewhat blind or deaf, as the flatterers of Dionysius, who was rather short-sighted, jostled one another at a dinner party, and knocked the dishes off the table, _as if from defect of vision_.[382] And some to make their cases more similar wind themselves in closer, and dive even into family secrets for parallels. For seeing that their friends are unfortunate in marriage, or suspicious about the behaviour of their sons or relations, they do not spare themselves, but make quite a Jeremiad about their own sons, or wife, or kinsfolk, or relations, proclaiming loudly their own family secrets. For similarity in situation makes people more sympathetic, and their friends having received as it were hostages by their confessions, entrust them in return with their secrets, and having once made confidants of them, dare not take back their confidence.[383] I actually know of a man who turned his wife out of doors because his friend had put away his; but as he secretly visited her and sent messages to her, he was detected by his friend's wife noticing his conduct. So little did he know the nature of a flatterer that thought the following lines more applicable to a crab than a flatterer, "His whole body is belly, his eye is on everything, he is a creature creeping on his teeth," for such is a true picture of the parasite, "friends of the frying-pan, hunting for a dinner," to borrow the language of Eupolis.
§ X. However let us put off all this to its proper place in the discourse. But let us not fail to notice the wiliness of the flatterer's imitation, in that, even if he imitates any good points in the person he flatters, he always takes care to give him the palm. Whereas among real friends there is no rivalry or jealousy of one another, but they are satisfied and contented alike whether they are equal or one of them is superior. But the flatterer, ever remembering that he is to play second fiddle,[384] makes his copy always fall a little short of the original, for he admits that he is everywhere outstripped and left behind, except in vice. For in that alone he claims pre-eminence, for if his friend is peevish, he says he is atrabilious; if his friend is superstitious, he says he is a fanatic; if his friend is in love, he says he is madly in love; if his friend laughs, he will say, "You laughed a little unseasonably, but I almost died of laughter." But in regard to any good points his action is quite the opposite. He says he can run quickly, but his friend flies; he says he can ride pretty well, but his friend is a Centaur on horseback. He says "I am not a bad poet, and don't write very bad lines", "'But your sonorous verse is like Jove's thunder.'"
Thus he shows at once that his friend's aims in life are good, and that his friend has reached a height he cannot soar to. Such then are the differences in the resemblances between the flatterer and the friend.
§ XI. But since, as has been said before, to give pleasure is common to both, for the good man delights in his friends as much as the bad man in his flatterers, let us consider the difference between them here too.
The difference lies in the different aim of each in giving pleasure.
Look at it this way. There is no doubt a sweet smell in perfume. So there is also in medicine. But the difference is that while in perfume pleasure and nothing else is designed, in medicine either purging, or warming, or adding flesh to the system, is the primary object, and the sweet smell is only a secondary consideration. Again painters mix gay colours and dyes: there are also some drugs which are gay in appearance and not unpleasing in colour. What then is the difference between these?
Manifestly we distinguish by the end each aims at. So too the social life of friends employs mirth to add a charm to some good and useful end,[385] and sometimes makes joking and a good table and wine, aye, and even chaff and banter, the seasoning to noble and serious matters, as in the line, "Much they enjoyed talking to one another,"[386] and again, "Never did ought else Disturb our love or joy in one another."[387] But the flatterer's whole aim and end is to cook up and season his joke or word or action, so as to produce pleasure. And to speak concisely, the flatterer's object is to please in everything he does, whereas the true friend always does what is right, and so often gives pleasure, often pain, not wishing the latter, but not shunning it either, if he deems it best. For as the physician, if it be expedient, infuses saffron or spikenard, aye, or uses some soothing fomentation or feeds his patient up liberally, and sometimes orders castor, "Or poley,[388] that so strong and foully smells," or pounds hellebore and compels him to drink it,--neither in the one case making unpleasantness, nor in the other pleasantness, his end and aim, but in both studying only the interest of his patient,--so the friend sometimes by praise and kindness, extolling him and gladdening his heart, leads him to what is noble, as Agamemnon, "Teucer, dear head, thou son of Telamon, Go on thus shooting, captain of thy men;"[389] or Diomede, "How could I e'er forget divine Odysseus?"[390] But where on the other hand there is need of correction, then he rebukes with biting words and with the freedom worthy of a friend, "Zeus-cherished Menelaus, art thou mad, And in thy folly tak'st no heed of safety?"[391] Sometimes also he joins action to word, as Menedemus sobered the profligate and disorderly son of his friend Asclepiades, by shutting him out of his house, and not speaking to him. And Arcesilaus forbade Bato his school, when he wrote a line in one of his plays against Cleanthes, and only got reconciled with him after he repented and made his peace with Cleanthes. For we ought to give our friend pain if it will benefit him, but not to the extent of breaking off our friendship; but just as we make use of some biting medicine, that will save and preserve the life of the patient. And so the friend, like a musician, in bringing about an improvement to what is good and expedient, sometimes slackens the chords, sometimes tightens them, and is often pleasant, but always useful. But the flatterer, always harping on one note, and accustomed to play his accompaniment only with a view to please and to ingratiate himself, knows not how either to oppose in deed, or give pain in word, but complies only with every wish, ever chiming in with and echoing the sentiments of his patron. As then Xenophon says Agesilaus took pleasure in being praised by those who would also censure him,[392] so ought we to think that to please and gratify us is friendly in the person who can also give us pain and oppose us, but to feel suspicion at an intercourse which is merely for pleasure and gratification, and never pungent, aye and by Zeus to have ready that saying of the Lacedæmonian, who, on hearing king Charillus praised, said, "How can he be a good man, who is not severe even to the bad?"
§ XII. They say the gadfly attacks bulls, and the tick dogs, in the ear: so the flatterer besieges with praise the ears of those who are fond of praise, and sticks there and is hard to dislodge. We ought therefore here to make a wide-awake and careful discrimination, whether the praise is bestowed on the action or the man. It is bestowed on the action, if people praise the absent rather than the present, if also those that have the same aims and aspirations praise not only us but all that are similarly disposed, and do not evidently say and do one thing at one time, and the direct contrary at another; and the greatest test is if we are conscious, in the matters for which we get the praise, that we have not regretted them, and are not ashamed at them, and would not rather have said and done differently. For our own inward judgement, testifying the contrary and not admitting the praise, is above passion, and impregnable and proof against the flatterer. But I know not how it is that most people in misfortune cannot bear exhortation, but are captivated more by condolence and sympathy, and when they have done something wrong and acted amiss, he that by censure and blame implants in them the stings of repentance is looked upon by them as hostile and an accuser, while they welcome and regard as friendly and well-disposed to them the person who bestows praise and panegyric on what they have done. Those then that readily praise and join in applauding some word or action on the part of someone whether in jest or earnest, only do temporary harm for the moment, but those who injure the character by their praise, aye, and by their flattery undermine the morals, act like those slaves who do not steal from the bin, but from the seed corn.[393] For they pervert the disposition, which is the seed of actions, and the character, which is the principle and fountain of life, by attaching to vice names that belong properly only to virtue. For as Thucydides says,[394] in times of faction and war "people change the accustomed meaning of words as applied to acts at their will and pleasure, for reckless daring is then considered bravery to one's comrades, and prudent delay specious cowardice, and sober-mindedness the cloak of the coward, and taking everything into account before action a real desire to do nothing." So too in the case of flattery we must observe and be on our guard against wastefulness being called liberality, and cowardliness prudence, and madness quick-wittedness, and meanness frugality, and the amorous man called social and affectionate, and the term manly applied to the passionate and vain man, and the term civil applied to the paltry and mean man. As I remember Plato[395] says the lover is a flatterer of the beloved one, and calls the snub nose graceful, and the aquiline nose royal, and swarthy people manly, and fair people the children of the gods, and the olive complexion is merely the lover's phrase to gloss over and palliate excessive pallor. And yet the ugly man persuaded he is handsome, or the short man persuaded he is tall, cannot long remain in the error, and receives only slight injury from it, and not irreparable mischief: but praise applied to vices as if they were virtues, so that one is not vexed but delighted with a vicious life, removes all shame from wrong-doing, and was the ruin of the Sicilians, by calling the savage cruelty of Dionysius and Phalaris detestation of wickedness and uprightness. It was the ruin of Egypt, by styling Ptolemy's effeminacy, and superstition, and howlings, and beating of drums, religion and service to the gods.[396] It was nearly the overthrow and destruction of the ancient manners of the Romans, palliating the luxury and intemperance and display of Antony as exhibitions of jollity and kindliness, when his power and fortune were at their zenith. What else invested Ptolemy[397] with his pipe and fiddle? What else brought Nero[398] on the tragic stage, and invested him with the mask and buskins? Was it not the praise of flatterers? And are not many kings called Apollos if they can just sing a song,[399] and Dionysuses if they get drunk, and Herculeses if they can wrestle, and do they not joy in such titles, and are they not dragged into every kind of disgrace by flattery?
§ XIII. Wherefore we must be especially on our guard against the flatterer in regard to praise; as indeed he is very well aware himself, and clever to avoid suspicion. If he light upon some dandy, or rustic in a thick leather garment, he treats him with nothing but jeers and mocks,[400] as Struthias insulted Bias, ironically praising him for his stupidity, saying, "You have drunk more than king Alexander,"[401] and, "that he was ready to die of laughing at his tale about the Cyprian."[402] But when he sees people more refined very much on their guard, and observing both time and place, he does not praise them directly, but draws off a little and wheels round and approaches them noiselessly, as one tries to catch a wild animal. For sometimes he reports to a man the panegyric of other persons upon him, (as orators do, introducing some third person,) saying that he had a very pleasant conversation in the market with some strangers and men of worth, who mentioned how they admired his many good points. On another occasion he concocts and fabricates some false and trifling charges against him, pretending he has heard them from other people, and runs up with a serious face and inquires, where he said or did such and such a thing.
And upon his denying he ever did, he pounces on him at once[403] and compliments his man with, "I thought it strange that you should have spoken ill of your friends, seeing that you don't even treat your enemies so: and that you should have tried to rob other people, seeing that you are so lavish with your own money."
§ XIV. Other flatterers again, just as painters heighten the effect of their pictures by the combination of light and shade, so by censure abuse detraction and ridicule of the opposite virtues secretly praise and foment the actual vices of those they flatter. Thus they censure modesty as merely rustic behaviour in the company of profligates, and greedy people, and villains, and such as have got rich by evil and dishonourable courses; and contentment and uprightness they call having no spirit or energy in action; and when they associate with lazy and idle persons who avoid all public duties, they are not ashamed to call the life of a citizen wearisome meddling in other people's affairs, and the desire to hold office fruitless vain-glory. And some ere now to flatter an orator have depreciated a philosopher, and others won favour with wanton women by traducing those wives who are faithful to their husbands as constitutionally cold and countrybred. And by an acme of villainy flatterers do not always spare even themselves. For as wrestlers stoop that they may the easier give their adversaries a fall, so by censuring themselves they glide into praising others. "I am a cowardly slave," says such a one, "at sea, I shirk labour, I am madly in rage if a word is said against me; but this man fears nothing, has no vices, is a rare good fellow, patient and easy in all circumstances."
But if a person has an excellent idea of his own good sense, and desires to be austere and self-opinionated, and in his moral rectitude is ever spouting that line of Homer, "Tydides, neither praise nor blame me much,"[404] the artistic flatterer does not attack him as he attacked others, but employs against such a one a new device. For he comes to him about his own private affairs, as if desirous to have the advice of one wiser than himself; he has, he says, more intimate friends, but he is obliged to trouble him; "for whither shall we that are deficient in judgement go?
whom shall we trust?" And having listened to his utterance he departs, saying he has received an oracle not an opinion. And if he notices that somebody lays claim to experience in oratory, he gives him some of his writings, and begs him to read and correct them. So, when king Mithridates took a fancy to play the surgeon, several of his friends offered themselves for operating upon, as for cutting or cauterizing, flattering in deed and not in word, for his being credited by them would seem to prove his skill.[405] "For Providence has many different aspects."[406] But we can test this kind of negative praise, that needs more wary caution, by purposely giving strange advice and suggestions, and by adopting absurd corrections. For if he raises no objection but nods assent to everything, and approves of everything, and is always crying out, "Good! How admirable!" he is evidently "Asking advice, but seeking something else," wishing by praise to puff you up.
§ XV. Moreover, as some have defined painting to be silent poetry,[407] so is there praise in silent flattery. For as hunters are more likely to catch the objects of their chase unawares, if they do not openly appear to be so engaged, but seem to be walking, or tending their sheep, or looking after the farm, so flatterers obtain most success in their praise, when they do not seem to be praising but to be doing something else. For he who gives up his place or seat to the great man when he comes in, and while making a speech to the people or senate breaks off even in the middle, if he observes any rich man wants to speak, and