Plutarch's Morals: Vol. II. How a Man may inoffensively Praise himself, and without being lyable to Envy.
HE that talks big and arrogantly of himself, Herculianus, is unviersally condemned as a troublesom and ill bred Companion: but the most, and even of those who in words mightily declaim against him, seem to applaud him in their Actions. Euripides cou'd say,
but forbears not to extol his own raptures; which, indeed by the confession of all Men, are worthy of the noblest praise.
But those who are Crowned for Mastery in the Games, or in the Learned Combats, have others to celebrate their Victories; that the Peo∣ples Ears be not grated with the harsh noises of self-applause. And Timotheus is justly censured as unskilfully and irregularly setting forth his Con∣quest of Phrynis, when he proudly boasted it in writing; and the Cryer bawl'd aloud Milesian Timotheus hath vanquished Jonocamptas the Son of •…arbo.
'Tis true then [as Xenophon says] A Mans praises •…ave very musical and charming accents in anothers Mouth, but very flat and untuneable in his own. For •…e brand them as Impudent who commend •…hemselves; it becoming them to be modest, tho' •…hey were prais'd by others: and account them •…njust in arrogating that to themselves, which •…nother has the sole propriety of bestowing on •…hem. Besides, if we then are silent, we seem •…ither angry or envious; but if we second their •…iscourse, we are presently entangled, and forc'd •… contribute more then we intended, speaking •… Mens faces, what only sounds well behind •…heir backs; and so undertake rather the base •…ork of drudging Flattery, then any real Office• •…f true Honour.
Page 274Yet however there is a time when a generous and prudent Man may be the subject of his own discourse, and give a free R•••tion of things he has worthily done or said, as well as other Truths; taking care that it be not meerly for favour or reputation, but upon some emergent occasion, especially, if any considerable advantage may thence accrue. There is indeed a Praise of this kind which bears very excellent and lovely fruit, from whose seeds arise many of the same species very much meliorated, and improv'd. And therefore it is, that the wise Courtier seeks Glory, not as the reward or solace of his Vertue, not embraces it meerly as the Companion of his atchievements, but because the being accounted an Honourable Person, and Gallant Man, affords a Thousand opportunities of compassing many and more desireable things. For we see, those who are apt to believe, admire and love us, easily receive profit by us, with a great deal of delight; whereas if a Man lye under calumnies and suspicions, he cannot exert his Vertue to the benefit of others, without commiting a kind of violence upon them.
There may also be more Reasons then these, which we must enquire into, that while we en∣deavour to avoid a frivolous and nauseous ap∣plauding of our selves, we chance not to omi•… that sort which may be truly useful.
The Praise therefore is vain, which a Ma•… heaps on himself, to provoke others also t•… Praise him, and is chiefly contemptible as pro¦ceeding from an importunate and unseasonabl•… affectation of esteem.
For as they who are ready to dye for Food, a¦gainst Nature are compelled to gnaw off their ow•… Page 275 flesh, and thus put a miserable end to their Famine; so they, who mortally hunger after Praise, unless some one afford 'em a little scantlin Alms of commendation, do violate the Laws of de∣cency, shamelesly endeavouring to supply those wants by an unnatural extolling of themselves.
But when they do not on the bare consideration of themselves hunt applause, but strive to ob∣scure the worth of others, by fighting against their Praises, and opposing their own works and practices to theirs, they add to their vanity an envious and abhorred baseness: and like him that thrusts his Foot into anothers dance, are stigma∣tiz'd with a Proverb as ridiculous and pragmati∣cal Clowns.
Therefore we must diligently beware that a∣mongst the Elogiums of others we foist not in any thing of our selves, which may seem jea∣lously or enviously detractive from them; nei∣ther should we allow others to praise us at such a time, but frankly yield the Honour to those who are then celebrated, if their merit be real; and though the persons be vicious or unworthy, yet must we not take from them, by setting up our selves: but rather on the other hand reprove the unskilful applauders, and de∣monstrate their encomiums to be improperly and dangerously conferr'd.
But self-praise is not lyable to disgrace or blame, when 'tis delicately handled by way of Apology to remove a calumny or accusation; Thus Pericles — but ye are angry at me, a Man inferiour to none, whether it be in the knowing or Page 276 interpreting of necessary things, a Man who am a lover of my Country, and above the menaces of Bribes. For in speaking with this Gallantry of himself, he was not only free from arrogance, vanity and ambition, but demonstrated the Greatness and Spirit of that Vertue, which could not be de∣jected it self, and also humbled and tamed the haughtiness of Envy. Such Men as these will hardly be condemned, but those who should vote against them, are won over to their Cause, do receive infinite satisfaction, and are agreeably enspirited with this Noble boasting, especially if that bravery be steady, and the Ground firm on which it stands: This History does frequently discover; For when the Theban Prin∣ces accused Pelopidas and Epaminondas, that the time for their Government of Baeotia being ex∣pired, they did not forthwith give up their Power, but made an Incursion into Laconia, and repaired, and repeopled Messene, Pelopidas submit∣ting himself, and making many lowly entreaties, very hardly obtained his absolution: But Epami∣nundas loftily glorying in those Actions, and at last declaring he would willingly be put to Death, so that they would set up his Accusation, Epami∣nondas hath wasted Laconia, an Enemies Country; hath prosperously settled the Affairs of Messene, and happily established the League and Alliance with Ar∣cadia, against our wills, they admired him; and the Citizens wondring at the cheerful greatness of his courage, dismissed him with unspeakable pleasantness and satisfaction.
Therefore when Agamemnon thus reproached Diomed,
Sthenelus is not much to be condemn'd for say∣ing
For Sthenelus had not been calumniated him∣self; but only patroniz'd his abused friend: and so the cause excus'd that freedom of Speech, which seem'd otherwise to have something of the Glorioso.
But Cicero's magnifying his diligence and pru∣dence in Catalines Tryal, was not very pleasing to the Romans: yet when Scipio said they ought not to Judge Scipio, who had enstated them in the power of Judging all Men, they ascended Crown'd to the Capital and Sacrificed wirh him. For Scipio was not necessitated to this, but meerly spur'd by the desire of Glory; and the danger he was in delivered him from Envy.
Now talking after an high and glorious man∣ner proves advantagious, not only to Persons in dangers of the Law, or such like imminent di∣stress, but to those also who are clouded in a dull series of misfortunes; and that more properly then when they appear splendid in the World. For what addition can words make to those who already seem possess'd of real glory, and to lie in∣dulging and basquing in her Beams? But those who at present are incapable of ambition, if they express themselves loftily, they seem only to bear up against the storms of Fortune, to undergird the greatness of their Souls, and to shun that Page 278 pity and commiseration which supposes a ship∣wrackt and forlorn Condition. As therefore those who in walking affect a stiffness of Body and a stretcht out Neck, are accounted effemi∣nate and foppish, but are commended if in fen∣cing and fighting they keep themselves erect and steady; so the Man grapling with ill Fortune, if he raise himself like a strong Champion to resist her, and by a bravery of Speech transform himself from abject and miserable to bold and noble, he is not to be censur'd as obstinate and audacious, but honour'd as invincible and great. Tho' Homer therefore described Patroclus in the happinesses of life, smooth, and without Envy, yet in death he makes him have something of the Bravo and a Soldiers gal∣lant roughness.
So Phocion, tho' otherwise very mild, after the Sentence pass'd on him, shew'd the greatness of his Mind in many respects; particularly to one of his fellow sufferers who miserably cry'd out and bewail'd his misfortune, What [says he] is it not a pleasure to thee to die with Phocion?
Further a Prudent Man has not less, but grea∣ter liberty to speak any thing of himself, when his Merits are rewaraded with injurious and un∣kind returns, Achilles usually gave the Gods their Glory, and was moderate in such expressions, as
But when he was unhandsomly reproach'd and aspers'd with contumelies, he added swelling words to his anger, and those in his own ap∣plause:Themistocles also, having neither been guilty of any thing distasteful in his words nor actions, yet perceiving the Athenians glutted with him, and beginning to neglect him, forbore not to say, Why, O ye happy people, do ye weary out your selves, by still receiving benefits from the same hands? Ʋpon every storm you fly to the same Tree, for shelter; yet when it is fair again despoil it of it's leaves, as you go away.
They therefore who are injur'd usually recount their good actions to the ingrate: And if they also praise those excellencies which others are pleas'd to condemn, they are not only pardonable, but altogether without blame. For it is evident they reproach not others, but apologize for them∣selves.
This gave Demosthenes a glorious freedom, yet allay'd the offensive brightness of his own praises, which almost every where shine through his whole Oration 〈 in non-Latin alphabet 〉: he still extolling those Page 278 〈1 page duplicate〉 Page 279 〈1 page duplicate〉 Page 280 Embassies and Decrees, which were so much objected against him.
Not much unlike this is the insinuating deli∣cacy of an Antithesis; when a Person, being ac∣cus'd for any thing as a Crime, demonstrates it's opposite to be base and vicious. So Lycurgus being upbraided by the Athenians for stopping a Sycophants mouth with Money, and what kind of Citizens [says he] do you then take me to be, who having so long managed the Affairs of the Republick amongst you, am at last found rather to have given Money for the prevention of injustice, than to have receiv'd any thing to promote it? And Cicero, Metellus objecting he had cast more by his Evidence a∣gainst 'em, than ever he had acquitted by his Pleading for 'em, replies, Who therefore will not freely declare, that Cicero has more honesty and faith than Eloquence? Many expressions of this nature are in Demosthenes; particularly, but who might not justly have slain me, if I had endeavoured in word only to sully what the City accounts lovely? Or what, think you, would those unworthy fellows have said, if, whilst I had been curiously poring on other things, the Citys had revolted? And all his foremention'd Oration ingeniously dresses these Antithetons and Solutions of Cases with the subtile Ornaments of his own praise. But this may very profitably be learn'd therein, that delicately tempr'ing the en∣comiums of his Auditors, with the things rela∣ting to himself, he secures himself from being lyable to Envy; nor becomes suspected of Self-love.
There he relates in what manner the Atheni∣ans behav'd themselves to the Eubaeans, in what manner to the Thebans, and what benefits they conferr'd upon those of Byzantium and Chersonesus; Page 281 in all which he confesses his Part was only that of their Minister or Steward. Thus by a Rhe∣torical deceit he finely and insensibly instills his own praises into his hearers, who pleasingly hang upon his words, and rejoyce at the commemora∣tion of those worthy deeds: Now this Joy is im∣mediately seconded by admiration, and admira∣tion is succeeded by a liking and love of that Person, who so wisely administred the Affairs. This Epaminondas seems to have consider'd, when being revil'd by Meneclidas as though he had an higher opinion of himself, then ever Agamemnon had, —if it be so [says he] O Thebans, 'tis you have puff'd me up; you, by whose help alone, I over∣threw the Lacedemonian Empire in one day.
But since for the most part many are exceed∣ingly displeas'd with those who are the Trum∣peters of their own Fame, but if they sound forth anothers are delighted, and give them cheerful acclamations; it is hence grown a fre∣quent custom amongst Orators by a seasonable extolling those who have like purposes, actions and manner of life with Theirs, to assure and wheedle over the Auditory to themselves; know∣ing that though the Panegyrist solemnize ano∣thers worth, yet having the same endowments of Vertue, these Encomiums will redound to him∣self. For as he who reproaches any Man for faults of which he himself is guilty, cannot but perceive he principally upbraids himself: So the vertuous by giving applauses to the vertuous, offer their own praises to the apprehensive, who will presently cry out, —and are not you one of these? Therefore Alexander honouring Hercules, and Androcopes again honouring Alexander, they in effect propos'd themselves to be in like manner Page 282 honoured by others. But Dionysius scoffing Gelon, and, calling him the Gelos of Sicily, was not aware through envy he had happen'd to in∣fringe the greatness of his Authority and Power. These things the prudent Man must know and observe.
Now those who are forc'd upon their own praises, are the more excusable, if they arrogate not the causes wholly to themselves, but ascribe them in part of Fortune, and in part to God. Achilles therefore said well,
The Laws therefore of Zaleucus were recei∣ved by the Locrenses with the more willingness and delight, because he had told 'em, Minerva constantly appear'd to him, dictated and instru∣cted him in those Laws; and that they were none of them his own Inventions.
These kind of excuses may be fram'd as con∣venient remedies or preventions when we have to do with Persons of a difficult or envious hu∣mour: nor is it amiss to use some little revoca∣tions or corrections of what may seem spoken to our praise, even before those who are of a sedate and composed temper. If any commend us as those who have Learning, Riches, or Authority, we should hinder them from choosing such Topicks; and rather desire them, if they can, to take notice of us as innocent, good and useful. Thus we do not so much collate, as translate praises; and seem not to be puff'd up with our applauders, but rather to show they have not prais'd conveniently, and for truly meritorious things. We hide also inferior with better qua∣lifications; yet not as desiring to be commended, but as teaching to commend aright. Such forms as these may be referr'd hither; 'Tis true I have not wall'd the City with Stones or Brick; but if ye view my Fortifications you shall find Armour, and Horses, and Confederates enough. But more aptly belongs that of Pericles: when his Friends be∣wail'd him in the extreamities of death, they put him in mind of his Authority and the great Office he had discharg'd; as also what Victories, Trophies and Cities he had left the Athenians, but he raising himself a little, reprov'd them as fixing only upon common acquests, and enlarging rather in the Encomiums of Fortune than of Page 284 Vertue; whereas they neglected the greatest matter and which was more peculiar to himself, That he had never been the occasion of any Athenians wearing black. And hence the Orator may learn if he be a good Man, to transfer the Eulogiums of his Eloquence to his vertuous Life and Man∣ners; and the Commander who is admir'd and applauded for his conduct or happy Fortune in the Wars may freely propose his Clemency or Justice as more worthy to be prais'd. Nay fur∣ther it becomes even an Emperor upon a pro∣fusion of such glutting praises as Flatterers are commonly guilty of, to say something of this nature
If you know me well let my justice or tempe∣rance, my equanimity or humanity be rather spoken of. For even envy her self can easily concede the lesser honours to him who refuses the greater; nor will it rob any of true enco∣miums, not to expect false and vain ones. There∣fore several Princes wo permitted not themselves to be called Gods, nor the off-spring of the Gods, have yet assumed the Titles of Philadel∣phi, Philometores, Evergetae, or Theophili; and none ever doubted to honour them with those glorious yet human appellations.
Again, they who in their Writings and Sayings are absolute Votaries to Wisdom by no means will be called Sophi or Wisemen, but can pleasant∣ly swallow the Epithet of Philosopher, i. e. Stu∣dents or Lovers of Wisdom, or any other easie name which sounds not big, nor exposes them to Page 285 envy; and so they beget and preserve a good esteem. But your Rhetorical Sophisters whilst in their Orations they gape for the extra∣ordinary acclamations of Divine, Angelical, Won∣derful, they loose even those common ones of Manly or Pretty well.
Now as skilful Painters that they may not of∣fend the Eye, allay their overbright and gawdy colours by temp'ring 'em with darker; so there are some who will not represent their own Praises altogether glazing, and immoderately spendid, but cast in some defects, some scapes, or slight faults to take away the danger of displeasure or envy. Epeius intollerably brags
And for the most part 'tis a good Antidote a∣gainst envy to mix amongst our Praises those faults that are not altogether ungenerous and base: Therefore many temper them not only with confessions of Poverty or Unskilfulness, but even of vile descent. So Agathocles carowzing amongst the Sicilian Youth in Golden Bowls very curiously wrought, commanded Earthen Pots to be brought in, See (says he) what Diligence, Labori∣ousnes and Fortitude can do! Once we made muggen Jugs, but now Vessels of Gold. For his Original was so mean and contemptible, that it was thought he had serv'd in a Potters Shop, who at last go∣vern'd almost all Sicily.
These are the outward preventions, or reme∣dies against diseases that may rise from the speaking of ones self. There are some others inward which Cato has recourse to, when he tells us he was envy'd for neglecting his do∣mestick Affairs, and being vigilant whole Nights in those of his Country,
For as they who obtain great Possessions of Houses or Lands gratis, and with little difficulty, Page 287 are under the Eye of Envy; but not if their Pur∣chases were troublesome and dear; so it is with them who arrive at honour and applause. Well then, since 'tis evident, we may praise our selves not only inoffensively, and without being lyable to Envy, but with great advantage too; that we may not seem to do this for its self, but a further and better end, first consider whether it may prove for the Instruction of the Company by exciting them to a vertuous aemulation. For so Nestors relation of his own atchievements en∣flamed Patrochis, and nine others with a vehe∣ment desire of single combat, and we know the Counsel that brings perswasive deeds as well as words, a lively exemplar, and an immediate familiar incentive, ensouls a Man with courage; moves, yea vehemently spurs him up to such a resolution of Mind as cannot doubt the possibili∣ty and success of the attempt. This was the reason of that Chorus in Laecedemon consisting of Boys, Young-men and Old, which thus sung in Parts.
well and politickly in this public entertainment did the Legislator propose to the Youth obvious and domestick examples of such as they saw had already performed the same things he exhorted them to.
Moreover it is not only available for the exci∣ting of a generous aemulation, but sometimes requisite for the silencing and taming an insolent Page 288 and audacious Man, to talk a little gloriously of ones self: As Nestor in this
And Aristotle writes to Alexander, that not only those who have mighty Empires may think highly of themselves; but they also who have worthy thoughts and notions of the Gods. Such a remarque as this is also profitable against Ene∣mies, and recalls the Spirits:
And such a reflection as that of Agesilaus, who said concerning the King of Persia, when he heard him call'd the Great, and who is greater then I, unless he be more Just? So Epimanondas answered the Lacedomonians when they had spun out a long accusation against the Thebans, I see then we have forc'd you one of your wonted humor of short speech.
The like to these are proper against Adver∣saries; but amongst our Friends and Fellow Citizens a seasonable glorying is good, not only to humble and throw down their haughtiness; but if they be fearful or astonished, to fetch back their courage, and teach them to rally up them∣selves again. Therefore Cyrus in Perils and Bat∣tels talked at a Thundring rate, but otherwise was mild and gentle in discourse. And Antigonus the second generally was modest and free from blustring, but at the Sea-fight at Cos, one of his Friends saying, see you now how much greater the Page 289 number of the Enemies Ships is, then ours? He an∣swers and how many soever they be; set me opposite to them all.
This Homer seems to have considered, who makes Ʋlysses, when his friends were dismay'd at the noise and horrible Waves of Caribdis, to im∣mind them of his former Stratagems and Va∣lour.
For these kind of Praises are not such as the Haranguers to the People or Sophistical Brag∣gers use, nor of those who affect Popular Hum∣mings and Applause; but necessary Pledges of •…hat Courage and Conduct, which must be given to hearten up our Friends, for we know •…hat opinion and confidence in him whom we •…steem endued with the Fortitude and Experi∣•…nce of a compleat Captain, is in the Crisis of •… Battle no small advantage to the obtaining of •…he day.
We have before declar'd the opposing him∣•…elf to the reputation and credit of another •…o be altogether unbefitting a worthy Man, •…ut where a vitious Praise becomes hurtful •…nd corruptive, creating an earnestness after •…vil things, or an evil purpose in great Mat∣•…ers, it is not unprofitable to refuse it; but •…ecomes us to direct the Minds of the Com∣•…any towards better sentiments of things, •…owing their difference, and wherein it fails. •…or certainly any one will be pleased, when he Page 290 sees many voluntarily abstaining from the Vi∣ces they heard cry'd down and reprov'd, but if baseness be well accounted of, and ho∣nour be made to attend on him who pur∣sues Pleasure or Avarice, where is the Nature so happily strong that can resist, much less conquer the Temptation? Therefore a gene∣rous and discreet Person must not set himself against the Praises of evil Men, but of evil actions, for they are not by any means to be applauded; and these kind of commendations pervert the judgments of Men, and miserably lead them to the imitating and aemulating unworthy practices as laudable. But they may be easily bewrayed by confronting them with opposite Truths. Theodorus the Tragedian is reported to have said to Satyrus the Comedian, 'Tis not so wonderful an Art to move the Theaters Laughter, as to force its Tears, and if some Philosopher should have retorted, Ay, but friend 'tis not so fit and seemly to make Men weep, as to remove and free them from their Sorrow; 'tis likely by some odd way of commending himself, he would have de∣lighted his hearer, and endeavoured to alter or secure his Judgment. So Zeno knew how to speak for himself when the greater number of Theophrastus his Scholars, was opposed to the fewness of his; saying, His Chorus is indeed greater then mine, but mine is sweeter and better taught. And Phocion, while Leostenes prosper'd, being asked by the Orators, what good he had done the City, Replyes—Nothing but thi•… that in my Government of you there have been n•… funeral Orations, though all the deceased were burie•… in the Sepulchres of their Ancestors. So Crat•… Page 291 by way of Antithesis to this Epitaph of the Glutton
This kind of Praise is amiable and advantagi∣ous, teaching to admire and love convenient and profitable things, instead of the the superfluous and vain.
Thus much for the stating of the question, in what cases, and how far self Praise may be inoffensive: Now the Order of the Discourse requires to shew how an uncomely and un∣seasonable affectation of Praise may be avoid∣ed.
Discourse of a Mans self usually sallys from self Love, as from its Fort; and is there observed to lay wait, even in those who are vulgarly thought free enough from ambition. Therefore, as it is one of the Rules of health, to avoid dangerous and unwholsome places, or being in them to take the greater care, so it ought to be a like Rule concerning con∣verse and speaking of ones self. For this kind of Talk has slippery occasions, into which we unawares and indiscernibly are apt to fall.
For first (as is abovesaid) ambition usually in∣trudes with some flourishing remarks to adorn Page 292 her self: for let a Person be commended by his equal or inferior, the Mind of the Ambitious is tickled and rubed at the hearing of his Praise, and immediately he is hurried by an intempe∣rate desire and precipitation after the like; as the Appetite of the hungry is sharpned by seeing others Eat.
In the second place, the stroy of Mens pro∣sperous Actions, naturally carrys them into the humour of boasting; and Joy so far transports them, that they swell with their own words, when they would give you a Relation of their Victorys, and success in the businesss of the State, or of other their publickly applauded Actions or Orations, they find it difficult not to play the Rhodomontado's, and preserve a mean. In which kind of Error 'tis observable that Soldiers and Mariners are most entang∣led: nor is it unfrequent with those who re∣turn from the Government of Provinces, and management of great Affairs. Such as these when is mention once made of Illustri∣ous and Royal Personages, presently thrust in some Eulogys of themselves, as proceeding from the favour and kind opinion of those Princes; and then fancy they seem not at all to have prais'd themselves, but only given a bare account, what great Men have said hono∣rably of them. So, another sort, little different from these, think they are not discerned, when they tell you all the familiarities of Kings and Emperors with them, and their particular ap∣pear to recount them, not as thereby intend∣ing their own Honour, but as bringing in considerable Evidences of singular Affa∣bility Page 293 and Humanity in Persons so excceding great.
We see then what reason we have to look narrowly to our selves, that, whilst we confer praises on others, we give no ground for Suspi∣cion, that we may make them but the vehicles of our own; and that in pretending to celebrate Patroclus under his name we mean Romantickly our selves.
Further, that kind of discourse which con∣sists in dispraising and finding fault is dan∣gerous, and yields opportunity to those that watch it, for the magnifying their own little worth. Of this old Men are inclinable to be guilty, when by chastizing and debasing o∣thers for their Vices, they exalt themselves as wonderfully great in the opposite Ver∣tues. Indeed to these there must be a very large concession, if they be Reverend not on∣ly in Age, but in Vertue and Place: For it is not altogether an unprofitable way, since it may sometimes create an extraordinary zeal, and aemulation of Honour in those who are thus spur'd up. But otherwise that sort of humour is carefully to be shun'd; for re∣proof is often bitter, and wants a great deal of caution to sweeten and correct it. Now this is not done by the tempering our own Praises with the reprehension of another: for he is an unworthy and odious Fellow, who seeks his own Credit through any Mans disgrace, basely endeavouring to build a slight Reputation of his Vertue, upon the discovery of anothers crimes.
Lastly, as they who are naturally enclin'd to a dangerous sort of Laughter, which is a kind of a violent passion or disease, must preserve Page 294 especially the smooth Parts of the Body from tickling incentives that may provoke it: So they whose Minds are soft, and propense to the desires of Reputation, must carefully be∣ware that they be not precipitated by the ticklings of anothers Praises into a vaporing of themselves. They ought rather to blush, if they hear themselves commended; and not put on a brazen face. They ought modest∣ly and handsomly to reprove tieir applau∣ders, as having honour'd them too much; and not chide them for having been too spa∣ring in their Praise. Yet in this many offend, putting those who speak advantagiously of them in mind of more things of the same na∣ture; endeavouring to make a huge heap of creditable actions, till they spoil not only what they themselves added, but all that their Friends conferr'd to the promoting their esteem.
Some there are who flatter themselves till they are stupidly puff'd up: others alure a Man to talk of himself, and take him, by casting some little gilded temptation in his way: and • another sort for a little sport will be putting que∣stions, as those in Menander to the silly Braga∣docia Soldier.
But they spoil'd all with Laughter.
Page 295We must therefore be watchful that we neither our selves drop into our own in∣convenient Praises; nor he hooked into them by others. Now the best and most certain way of Security is to look back upon such as we can remember guilty of this fault; and consider how absurd and ugly it is accounted by all Men; and that hardly any thing is in converse a greater disturbance then this.
Hence it is, that though there be no other quality in such persons unpleasing, yet as Na∣ture had taught us to abhor and fly it, we hasten out to get a little fresh Air, and even the very Parasites and indigent Flatterers are uneasie, when the wealthy and great Men, by whose scraps they live, begin to admire and extol themselves. Yet [they say] these are the pri∣cipal dishes at Feasts; Therefore he in Menander crys out
But these faults are not only to be objected against common Soldiers and Upstarts, detain∣ing others with gaudy and proud relations of their own actions; but also to Sophists and Philosophers and Commanders, growing full of themselves, and talking at a fastuous rate.
Therefore 'tis fit we still remember that a∣nothers dispraise always accompanys the in∣discreet Praises of our selves. That the end of vain glory is disgrace, and that as Demo∣sthenes tells us, the Company will both be offend∣ed Page 296 and judge otherwise of us, then we would seem to be. Let us then forbear to talk of our selves, unless the profit that we or others may thence probably reap, be considerably great.
