diff --git a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml index b281d138a..c5b0451cf 100644 --- a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml +++ b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml @@ -6,7 +6,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> - How the Young Man Ought to Study Poetry + How the Young Man Should Study Poetry Machine readable text Plutarch Frank Cole Babbitt @@ -83,7 +83,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
- HOW THE YOUNG SHOULD STUDY POETRY (QUOMODO ADOLESCENS POETAS AUDIRE DEBEAT) + HOW THE YOUNG MAN SHOULD STUDY POETRY (QUOMODO ADOLESCENS POETAS AUDIRE DEBEAT)
INTRODUCTION

Plutarch’s essay on the study of poetry is not a discussion of the essentials of poetry, nor an analysis of its various kinds after the manner of Aristotle’s Poetics, but it is concerned with poetry only as a means of training the young in preparation for the study of philosophy later. Some experience with the adumbrations of philosophic doctrines which are to be found in poetry will, in the opinion of the author, make such doctrines seem less strange when they are met later in the actual study of philosophy.

diff --git a/data/tlg0007/tlg070/__cts__.xml b/data/tlg0007/tlg070/__cts__.xml index b6e7de5ab..e8904296e 100644 --- a/data/tlg0007/tlg070/__cts__.xml +++ b/data/tlg0007/tlg070/__cts__.xml @@ -14,7 +14,6 @@ πῶς ἄν τις διακρίνειε τὸν κόλακα τοῦ φίλοῦ - Plutarch. Plutarchi Chaeronensis Moralia, Vol I. Bernardakis, Gregorius N., editor; - Leipzig: Teubner. 1888. + Plutarch. Plutarchi Chaeronensis Moralia, Vol I. Bernardakis, Gregorius N., editor; Leipzig: Teubner. 1888. - + \ No newline at end of file diff --git a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng1.tracking.json b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng1.tracking.json deleted file mode 100644 index 2a6953196..000000000 --- a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0149", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.070_loeb_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng1.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng1.xml b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng1.xml deleted file mode 100644 index 89e4586de..000000000 --- a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng1.xml +++ /dev/null @@ -1,2088 +0,0 @@ - - - -%PersProse; -]> - - - - - Quomodo adulator ab amico internoscatur - Machine readable text - Plutarch - Frank Cole Babbitt&responsibility;&fund.NEH; - &Perseus.publish; - - - - Plutarch - Moralia - - with an English Translation by - Frank Cole Babbitt - - - Cambridge, MA - Harvard University Press - London - William Heinemann Ltd. - 1927 - - 1 - - - - - - - -

optical character recognition

- - - - - - - - English - Greek - - - - - 5/10 - - RS - - - tagged and parsed - - - - - - - - HOW TO TELL A FLATTERER FROM A FRIEND (QUOMODO ADULATOR AB AMICO INTERNOSCATUR) - INTRODUCTION -

Plutarch's essay on flatterers is addressed to C. - Julius Antiochus Philopappus, a descendant of the - kings of Commagene, whose monument still stands - on the Museum Hill at Athens. He was a patron - of art and literature, and on friendly terms with - Plutarch.a

-

The essay is not concerned with the impecunious - and dependent adherents (parasites) of the rich, but - with the adroit flatterers of a higher standing, who - worm their way into the confidence of great men, and - exercise a pernicious influence upon them. That - Philopappus may have stood in need of such a - warning may readily be inferred.

-

The essay, at the close, digresses into a disquisition on frank speech (parrhsi/a) that might - easily have been made into a separate treatise, - but which is developed naturally from the attempt to - distinguish the genuineness of a friend from the - affectation of a flatterer. Frank speech was regarded - in classical times as the birthright of every Athenian - citizen, but under the political conditions existent in - Plutarch's day it was probably safer to cultivate it - as a private virtue.

- a Cf. Moralia, 628 b, which gives a brief account of a - great dinner given by King Philopappus at which both he - and Plutarch were present. - - - -

Plato - Laws, 731 D, E. says, my dear Antiochus Philopappus, that everyone grants forgiveness - to the man who avows that he dearly loves himself, but he also says that - along with many other faults which are engendered thereby the most serious - is that which makes it impossible for such a man to be an honest and - unbiased judge of himself. For Love is blind as regards the - beloved, - - Ibid.; cited also in Moralia, 90 A, 92 E, and 1000 A. unless one, through study, has acquired the habit of - respecting and pursuing what is honourable rather than what is inbred and - familiar. This fact affords to the flatterer a very wide field within the - realm of friendship,True friendship is, of course, proof against flattery, but friendship weakened by self-love is a sort of borderland between true friendship and flattery in which the flatterer can work. since in our love of self he has an excellent base of - operations against us. It is because of this self-love that everybody is - himself his own foremost and greatest flatterer, and hence finds no - difficulty in admitting the outsider to witness with him and to confirm his - own conceits and desires. For the man who is spoken of with opprobrium as a - lover of flatterers is in high degree a lover of self, and, because of his - kindly feeling toward himself, he desires and conceives himself to be - endowed with all manner of good qualities ; but although the desire for - these is not unnatural, yet the conceit that one possesses them is dangerous - and must be carefully avoided. Now - - - - if Truth is a thing - divine, and, as Plato - Laws, 730 C. puts it, the origin of all good for gods and - all good for men, then the flatterer is in all likelihood an - enemy to the gods and particularly to the Pythian god. For the flatterer - always takes a position over against the maxim Know thyself, - by creating in every man deception towards himself and ignorance both of - himself and of the good and evil that concerns himself ; the good he renders - defective and incomplete, and the evil wholly impossible to amend.

- - -

If the flatterer, then, like most other evils, attacked solely or mostly the - ignoble and mean, he would not be so formidable or so hard to guard against. - But the fact is, that as bore-worms make their entrance chiefly into the - delicate and sweetscented kinds of wood, so it is ambitious, honest, and - promising characters that receive and nourish the flatterer as he hangs upon - them. Moreover, just as Simonides Bergk, Poet. Lyr. Gr. iii. 393. says, The rearing of horses consorts not - with Zacynthus, But with wheat-bearing acres, so we observe that flattery - does not attend upon poor, obscure, or unimportant persons, but makes itself - a stumbling-block and a pestilence in great houses and great affairs, and - oftentimes overturns kingdoms and principalities. Wherefore it is no small - task, nor a matter requiring but slight foresight, to subject it to - examination, so that, being thoroughly exposed, it may be prevented from - injuring or discrediting friendship. Vermin depart from dying persons and - forsake their bodies, as the blood, from which the vermin derive their - sustenance, loses its vitality ; and so flatterers are never so much - - - - as to be seen coming near where succulence and warmth - are lacking, but where renown and power attend, there do they throng and - thrive; but if a change come, they slink away quickly and are gone. But we - must not wait until that experience shall befall, which is a thing - profitless, or rather injurious and not devoid of danger. For it is cruel to - discover friends that are no friends at a crucial time which calls for - friends, since there is then no exchanging one that is untrustworthy and - spurious for the true and trustworthy. But one's friend, like a coin, should - have been examined and approved before the time of need, not proved by the - need to be no friend. For we must not wait for injury to open our eyes, but - to avoid injury we must gain acquaintance with the flatterer and learn how - to detect him; otherwise we shall be in the same case with those who try to - learn about deadly drugs by tasting them first, and so ruin and destroy - themselves in order to reach their decision. We do not, of course, commend - such persons, nor again those who rate the friend as something noble and - beneficial, and so imagine that all who are socially agreeable at once stand - openly convicted of being flatterers. For a friend is not unpleasant or - absolute, nor is it bitterness and sternness that give dignity to - friendship, but this very nobility and dignity in it is sweet and desirable. - Close by its side have the Graces and Longing established their dwelling,Adapted from Hesiod, Theogony, 64. - - and not merely for one who is in misfortune 'Tis sweet to gaze into a kind - man's eyes, as Euripides - Ion, 732; again cited in Moralia, 69 A. has it, but when friendship attends us, - - - - it brings pleasure and delight to our prosperity no less - than it takes away the griefs and the feeling of helplessness from - adversity. As Evenus Again cited in Moralia, 126 D, 697 D, and 1010 C. has remarked that fire is the best of sauce, so God, - by commingling friendship with our life, has made everything cheerful, sweet - and agreeable, when friendship is there to share in our enjoyment. Indeed, - how the flatterer could use pleasures to insinuate himself, if he saw that - friendship was nowhere ready to welcome what is pleasant, no man can - explain. But just as false and counterfeit imitations of gold imitate only - its brilliancy and lustre, so apparently the flatterer, imitating the - pleasant and attractive characteristics of the friend, always presents - himself in a cheerful and blithe mood, with never a whit of crossing or - opposition. But that is no reason why persons who express commendation - should instantly be suspected of being simply flatterers. For commendation - at the right time is no less becoming to friendship than is censure, or we - may express it better by saying that complaining and fault-finding generally - is unfriendly and unsociable, whereas the kindly feeling that ungrudgingly - and readily bestows commendation for noble acts inclines us, at some later - time, cheerfully and without distress to bear admonishment and frankness of - speech, since we believe, and are content, that the man who is glad to - commend blames only when he must.

- - -

One might say, then, that it is difficult to distinguish flatterer and - friend, if neither pleasure nor praise shows the difference ; indeed, in - services and courtesies we may often observe that friendship is outstripped - by flattery. How can it be helped, will - - - - - - be our answer, - if we are in quest of the real flatterer, who takes hold of the business - with adroitness and skill, and if we do not, like most people, regard as - flatterers merely those self-ministering Men too poor to afford a servant, and hence obliged to carry their own bottle of oil to the bath. Cf. Demosthenes, Against Conon, 16 (p. 1262). trencherslaves, so called, whose - tongue will be wagging, as one man has put it, as soon as the water is - brought for the hands, The ceremonial washing of the hands immediately before eating. for whom one dish and one glass of wine is enough to - show their ill breeding with its display of vulgarity and offensiveness ? - Surely there was no need to press the case against Melanthius, the parasite - of Alexander of Pherae, who, in answer to those who asked how Alexander was - slain, said, By a stab through his ribs that hit me in my belly - ; nor those who throng round a rich man's table whom Not fire, nor - steel, Nor bronze can keep From coming each day to dine.From the Flatterers of Eupolis according to Plutarch, Moralia, 778 E; cf. Kock, Com. Att. Frag. i. p. 303. - nor the - flatteresses in Cyprus, - Cf. Athenaeus, 256 D. who when they had crossed over into Syria, acquired - the nickname of ladderesses, because by prostrating - themselves they afforded by their bodies a means for the women of the royal - household to mount their carriages.

- - -

Against whom, then, must we be on our guard ? Against the man who does not - seem to flatter and will not admit that he does so, the man who is never to - be found hanging round the kitchen, never caught noting the shadow on the - sun-dial to see if it is getting towards dinner-time, never gets drunk and - drops down in a heap on the floor ; he is usually sober, he is always busy, - and must have a hand in everything ; he has a mind to be in all secrets, and - in general plays the part of friend with the gravity of a tragedian and - - - - - not like a comedian or a buffoon. For as Plato - Republic, 361 A. says, - it is the height of dishonesty to seem to be honest when one is - not, and so the flattery which we must regard as difficult to - deal with is that which is hidden, not that which is openly avowed, that - which is serious, not that which is meant as a joke. For such flattery - infects even true friendship with distrust, unless we give heed, for in many - respects it coincides with friendship. Now it is true that Gobryas, having - forced his way into a dark room along with the fleeing Magian, and finding - himself engaged in a desperate struggle, called upon Darius, who had stopped - beside them and was in doubt what to do, to strike even though he should - pierce them both Herodotus, iii. 78. ; but we, if we can by no means approve the sentiment, - Down with a foe though a friend go too, - Nauck, Trag. Graec. Frag., Adesp. No. 362. have great - cause to fear in seeking to detach the flatterer, who through many - similarities is closely interlocked with the friend, lest in some way we - either cast out the useful along with the bad, or else, in trying to spare - what is close to our hearts, we fall upon what is injurious. So, I think, - when wild seeds which have a shape and size approximating to wheat have got - mixed with it, the process of cleaning is difficult (for either they do not - pass out through a finer sieve, or else they do pass out through a coarser, - and the wheat along with them) ; in like manner, flattery which blends - itself with every emotion, every movement, need, and habit, is hard to - separate from friendship.

- - -

For the very reason, however, that friendship is the most pleasant thing in - the world, and because nothing else gives greater delight, the flatterer - allures by means of pleasures and concerns himself - - - - - with - pleasures. And just because graciousness and usefulness go with friendship - (which is the reason why they say that a friend is more indispensable than - fire and water), the flatterer thrusts himself into services for us, - striving always to appear earnest, unremitting, and diligent. And inasmuch - as that which most especially cements a friendship begun is a likeness of - pursuits and characters, and since to take delight in the same things and - avoid the same things is what generally brings people together in the first - place, and gets them acquainted through the bond of sympathy, the flatterer - takes note of this fact, and adjusts and shapes himself, as though he were - so much inert matter, endeavouring to adapt and mould himself to fit those - whom he attacks through imitation; and he is so supple in changes and so - plausible in his copyings that we may exclaim : Achilles' self thou art and - not his son.Nauck, Trag. Graec. Frag., Adesp. No. 363; quoted by Plutarch also in the Life of Alcibiades, 203 C. - But the most unprincipled trick of all that he has is this : - perceiving that frankness of speech, by common report and belief, is the - language of friendship especially (as an animal has its peculiar cry), and, - on the other hand, that lack of frankness is unfriendly and ignoble, he does - not allow even this to escape imitation, but, just as clever cooks employ - bitter extracts and astringent flavourings to remove the cloying effect of - sweet things, so flatterers apply a frankness which is not genuine or - beneficial, but which, as it were, winks while it frowns, and does nothing - but tickle. For these reasons, then, the man is hard to detect, as is the - case with some animals to which Nature has given the faculty of changing - their hue, so that they exactly conform to - - - - the colours - and objects beneath them. And since the flatterer uses resemblances to - deceive and to wrap about him, it is our task to use the differences in - order to unwrap him and lay him bare, in the act, as Plato - Phaedrus, 239 D. puts it, of - adorning himself with alien colours and forms for want of any of - his own. -

- - -

Let us, then, consider this matter from the beginning. We have previously - said that with most people the beginning of friendship is their congenial - disposition and nature, which welcomes the same habits and traits, as nearly - as may be, and takes delight in the same pursuits, activities, and - avocations ; on the subject of this it has also been said: An old man hath - the sweetest tongue for old, And child for child, and woman suits her kind, - A sick man suits the sick ; misfortune's thrall Hath charms for him who hath - just met mischance. - Cf. Nauck, Trag. Graec. Frag., Adesp. No. 364, and Kock, Comm. Att. Frag. iii. 606. - So then the flatterer, knowing that when people take - delight in the same things it is only natural that they find enjoyment and - satisfaction in each other's company, adopts this course in making his first - attempts to approach each victim and to secure a lodgement near him; he acts - as though the man were some animal running at large in a pasture, A reminiscence of Plato's Republic, 493 A. and by - affecting the same pursuits, the same avocations, interests and manner of - life, he gradually gets close to him, and rubs up against him so as to take - on his colouring, until his victim gives him some hold and becomes docile - and accustomed to his touch : he is ever disapproving actions and lives and - persons which he perceives his victim to dislike, while if anything pleases - the other he commends, not with - - - - moderation, but so as plainly to outdo him in amazement - and wonder, and at the same time he stoutly maintains that his affection and - hatred are the result of judgement rather than of emotion.

- - -

What, then, is the method of exposing him, and by what differences is it - possible to detect that he is not really like-minded, or even in a fair way - to become like-minded, but is merely imitating such a character ? In the - first place, it is necessary to observe the uniformity and permanence of his - tastes, whether he always takes delight in the same things, and commends - always the same things, and whether he directs and ordains his own life - according to one pattern, as becomes a free-born man and a lover of - congenial friendship and intimacy ; for such is the conduct of a friend. But - the flatterer, since he has no abiding-place of character to dwell in, and - since he leads a life not of his own choosing but another's, moulding and - adapting himself to suit another, is not simple, not one, but variable and - many in one, and, like water that is poured into one receptacle after - another, he is constantly on the move from place to place, and changes his - shape to fit his receiver. The capture of the ape, as it seems, is effected - while he is trying to imitate man by moving and dancing as the man does : - but the flatterer himself leads on and entices others, not imitating all - persons alike, but with one he joins in dancing and singing, and with - another in wrestling and getting covered with dust; if he gets hold of a - huntsman fond of the chase, he follows on, all but shouting out the words of - Phaedra Euripides, Hippolytus, 218. : Ye gods, but I yearn to encourage the hounds, As I haste on the - track of the dapple deer. - - - He does not trouble himself in - regard to the quarry, but he goes about to net and ensnare the huntsman - himself. But if he is on the track of a scholarly and studious young man, - now again he is absorbed in books, his beard grows down to his feet, the - scholar's gown is the thing now and a stoic indifference, and endless talk - about Plato's numbers and right-angled triangles. At another time, if some - easy-tempered man fall in his way, who is a hard drinker and rich, Then - stands forth the wily Odysseus stripped of his tatters;Homer, Od. xxii. 1. - off goes the - scholar's gown, the beard is mowed down like an unprofitable crop ; it's - wine-coolers and glasses now, bursts of laughter while walking in the - streets, and frivolous jokes against the devotees of philosophy. Just so at - Syracuse, it is said, after Plato had arrived, and an insane ardour for - philosophy laid hold on Dionysius, the king's palace was filled with dust by - reason of the multitude of men that were drawing their geometrical diagrams - in it: but when Plato fell out of favour, and Dionysius, shaking himself - free from philosophy, returned post-haste to wine and women and foolish talk - and licentiousness, then grossness and forgetfulness and fatuity seized upon - the whole people as though they had undergone a transformation in Circe's - house. A further testimony is to be found in the action of the great - flatterers and the demagogues, of whom the greatest was Alcibiades. At - Athens he indulged in frivolous jesting, kept a racing-stable, and led a - life full of urbanity and agreeable enjoyment; in Lacedaemon he kept his - hair cropped close, he wore the coarsest clothing, he bathed in cold water ; - in Thrace he was a fighter and a hard drinker : but when he came to - - - Tissaphernes, he took to soft living, and luxury, and - pretentiousness. So by making himself like to all these people and - conforming his way to theirs he tried to conciliate them and win their - favour. Not of this type, however, was Epameinondas or Agesilaus, who, - although they had to do with a very large number of men and cities and modes - of life, yet maintained everywhere their own proper character in dress, - conduct, language, and life. So, too, Plato in Syracuse was the same sort of - man as in the Academy, and to Dionysius he was the same as to Dion.

- - -

The changes of the flatterer, which are like those of a cuttle-fish, may be - most easily detected if a man pretends that he is very changeable himself - and disapproves the mode of life which he previously approved, and suddenly - shows a liking for actions, conduct, or language which used to offend him. - For he will see that the flatterer is nowhere constant, has no character of - his own, that it is not because of his own feelings that he loves and hates, - and rejoices and grieves, but that, like a mirror, he only catches the - images of alien feelings, lives and movements. For he is the kind of man, - who, if you chance to blame one of your friends before him, will exclaim, - You've been slow in discovering the man's character; for my part - I took a dislike to him long ago. But if, on the next occasion, - you change about again and commend the man, then you may be sure the - flatterer will avow that he shares your pleasure and thanks you for the - man's sake, and that he believes in him. If you say that you must adopt some - other sort of life, as, for example, by changing from public life to ease - and quietness, then he says, Yes, we - - - ought long - ago to have secured release from turmoils and jealousies. But - again if you appear to be bent on public activity and speaking, then he - chimes in, Your thoughts are worthy of you; ease is a pleasant - thing, but it is inglorious and mean. Without more ado we must - say to such a man : Stranger, you seem to me now a different man than - aforetime.Homer, Odyssey, xvi. 181. - I have no use for a friend that shifts about just as I do and - nods assent just as I do (for my shadow better performs that function), but - I want one that tells the truth as I do, and decides for himself as I do. - This is one method, then, of detecting the flatterer ;

- - -

but here follows a second point of difference which ought to be observed, in - his habits of imitation. The true friend is neither an imitator of - everything nor ready to commend everything, but only the best things ; His - nature 'tis to share not hate but love, as Sophocles Adapted from Sophocles, Antigone, 523. has it, and most - assuredly to share also in right conduct and in love for the good, not in - error and evil-doing, unless, as a result of association and close - acquaintance, an emanation and infection, like that which comes from a - diseased eye, contaminate him against his will with a touch of baseness or - error. In a similar way it is said that close acquaintances used to copy - Cf. 26 B, supra. - - Plato's stoop, Aristotle's lisp, and King Alexander's twisted neck as well - as the harshness of his voice in conversation. In fact, some people - unconsciously acquire most of their peculiarities from the traits or the - lives of others. But the flatterer's case is exactly the same as that of the - chameleon. For the chameleon can make - - - himself like to - every colour except white, and the flatterer, being utterly incapable of - making himself like to another in any quality that is really worth while, - leaves no shameful thing unimitated ; but even as bad painters, who by - reason of incompetence are unable to attain to the beautiful, depend upon - wrinkles, moles, and scars to bring out their resemblances, so the flatterer - makes himself an imitator of licentiousness, superstition, passionate anger, - harshness toward servants, and distrust toward household and kinsmen. For by - nature he is of himself prone to the worse, and he seems very far removed - from disapproving what is shameful, since he imitates it. In fact it is - those who follow a higher ideal and show distress and annoyance at the - errors of their friends, who fall under suspicion. This is the thing that - brought Dion into disfavour with Dionysius, Samius with Philip, Cleomenes - with Ptolemy, and finally brought about their undoing. But the flatterer, - desiring to be and to seem pleasant and loyal at the same time, affects to - take greater delight in the worse things, as one who for the great love he - bears will take no offence even at what is base, but feels with his friend - and shares his nature in all things. For this reason flatterers will not be - denied a share even in the chances of life which happen without our will; - but they flatter the sickly by pretending to be afflicted with the same - malady, and not to be able to see or hear distinctly if they have to do with - those who are dim-sighted or hard of hearing, just as the flatterers of - Dionysius, whose sight was failing, used to bump against one another and - upset the dishes at dinner. And some seize upon afflictions rather as a - means to insinuate themselves - - - still more, and carry - their fellow-feeling so far as to include inmost secrets. If they know, for - example, that one or another is unfortunate in his marriage, or suspicious - towards his sons or his household, they do not spare themselves, but lament - over their own children or wife or kinsmen or household, divulging certain - secret faults of theirs. For such similarity makes fellow-feeling stronger, - so that the others, conceiving themselves to have received pledges, are more - inclined to let out some of their own secrets to the flatterers, and having - so done they take up with them, and are afraid to abandon the confidential - relation. I personally know of one man who put away his wife after his - friend had sent his own away; but he was caught visiting her in secret and - sending messages to her after his friend's wife had got wind of what was - going on. Quite unacquainted with a flatterer, then, was he who thought that - these iambic verses Bergk, Poet. Lyr. Gr. iii. 669. applied to a flatterer rather than to a crab : His - body is all belly ; eyes that look All ways ; a beast that travels on its - teeth. For such a description is that of a parasite, one of The saucepan - friends and friends postprandial, as Eupolis Kock, Com. Att. Frag. i. 349. puts it.

- - -

However, let us reserve this matter for its proper place in our discussion. - But let us not omit to note this clever turn which the flatterer has in his - imitations, that if he does imitate any of the good qualities of the person - whom he flatters, he gives him always the upper hand. The reason is this : - between true friends there is neither emulation nor envy, but whether their - share of success is equal or less, they - - - bear it with moderation and without vexation. But the - flatterer, mindful always that he is to play the second part, abates from - his equality in the imitation, admitting that he is beaten and distanced in - everything save what is bad. In bad things, however, he does not relinquish - the first place, but, if the other man is malcontent, he calls himself - choleric ; if the man is superstitious he says of himself that he is - possessed ; that the man is in love, but that he himself is mad with - passion. You laughed inopportunely, he says, but I - nearly died of laughing. But in good things it is just the - reverse. The flatterer says that he himself is a good runner, but the other - man simply flies ; that he himself is a fairly good horseman, but - what is that compared with this Centaur ? - I am a natural born poet, and I write verse that is not at all bad, - yet To Zeus belongs the thunder, not to me.Author unknown; cf. Bergk, Poet. Lyr. Gr. iii. p. 736. - - a Thus at the same - time he thinks to show that the other's tastes are excellent by imitating - them, and that his prowess is unrivalled by letting himself be outdone. - Thus, then, in the flatterer's attempts to conform himself to another, - differences like these are found which distinguish him from a friend.

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Since, however, as has been said before, the element of pleasure is common to - both (for the good man takes no less delight in his friends than the bad man - in his flatterers), let us now, if you will, draw the distinction between - them in this respect. The distinction lies in referring the pleasure to its - end. Look at it in this way: There is a pleasant odour in a perfume, there - is a pleasant odour in a medicine. - - - But the difference is - that the former has been created for pleasure and for nothing else, while in - the latter the purgative, stimulative, or tissue-building principle that - gives it value is only incidentally sweet-smelling. Then again, painters mix - bright colours and pigments, and there are also some physicians' drugs that - are bright in appearance, and have a colour that is not repellent. What, - then, is the difference ? Is it not plain that we shall distinguish them by - the end for which they are employed ? So, in a similar way, the graciousness - of friends, in addition to goodness and profit, possesses also the power of - giving pleasure as a sort of efflorescence, and there are times when friends - enjoy together jest and food and wine, and indeed even mirth and nonsense, - as a sort of spice for noble and serious things. To this purport it has been - said: Joy they had in converse, speaking each to the other Homer, Il. ii. 643. - and Else there - were nothing Which could have parted us twain in the midst of our love and - enjoyment.Homer, Od. iv. 178. - But the whole work and final aim of the flatterer is always to - be serving up some spicy and highlyseasoned jest or prank or story, incited - by pleasure and to incite pleasure. Possibly a reminiscence from Plato, Gorgias, 465 ff. To put it in few words, the flatterer - thinks he ought to do anything to be agreeable, while the friend, by doing - always what he ought to do, is oftentimes agreeable and oftentimes - disagreeable, not from any desire to be disagreeable, and yet not attempting - to avoid even this if it be better. For he is like a physician, who, if it - be for the good of the patient, administers saffron or spikenard, and indeed - oftentimes prescribes a - - - grateful bath or generous diet, - but there are cases where he lets all these go and drops in a dose of - castor, or else of Polium, pungent to smell, whose stench is surely most - horrid,Nicander, Theriaca, 64. On the herb polium see Pliny, Natural History, xxi. 7 (21). 44 and xxi. 20 (84), 145. - or he compounds some hellebore and makes a man drink it down, - setting neither in this case the disagreeable nor in the other the agreeable - as his final aim, but endeavouring through either course to bring his - patient to one state—that which is for his good. So it is with the friend; - sometimes by constantly exalting and gladdening another with praise and - graciousness he leads him on toward that which is honourable, as did he who - said Teucer, dear to my heart, son of Telamon, prince of the people. Aim - your other shafts like this,Homer, Il. viii. 281. - and How then, I ask, could I ever forget - Odysseus the godlike ? - Ibid. x. 243, and Od. i. 65. - Or again, when there is need of reprehension, he - assails with stinging words and all the frankness of a guardian: Foolish you - are, Menelaus, cherished by Zeus; nor is needed Any such folly as this. - Il. vii. 109. - - There are times, too, when he combines deeds with words, as did Menedemus, - who chastened the profligate and disorderly son of his friend Asclepiades by - shutting the door upon him and not speaking to him ; and Arcesilaus forbade - Baton his lecture-room when the latter had composed a comic line on - Cleanthes, and it was only when Baton had placated Cleanthes and was - repentant that Arcesilaus became reconciled with him. For one ought to hurt - a friend - - - - only to help him ; and ought not by hurting him - to kill friendship, but to use the stinging word as a medicine which - restores and preserves health in that to which it is applied. Wherefore a - friend, like a skilled musician, in effecting a transition to what is noble - and beneficial, now relaxes and now tightens a string, and so is often - pleasant and always profitable; but the flatterer, being accustomed to play - his accompaniment of pleasantness and graciousness in one key only, knows - nothing either of acts of resistance or of words that hurt, but is guided by - the other's wish only, and makes every note and utterance to accord with - him. As Xenophon Xen. Agesilaus, 11, 5. says of Agesilaus, that he was glad to be commended by - those who were willing to blame him also, so we must regard that which gives - delight and joy as true to friendship, if at times it is able also to hurt - our feelings and to resist our desires ; but we must be suspicious of an - association that is confined to pleasures, one whose complaisance is unmixed - and without a sting ; and we ought in fact to keep in mind the saying of the - Spartan,Archidamidas, according to Plutarch, Moralia, 218 B. who, when Charillus the king was commended, said, How can - he be a good man, who is not harsh even with rascals ? -

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They say that the gad-fly finds lodgement with cattle close by the ear, as - does the tick with dogs ; so also the flatterer takes hold of ambitious - men's ears with his words of praise, and once settled there, he is hard to - dislodge. Wherefore in this matter especially it is necessary to keep the - judgement awake and on the alert, to see whether the praise is for the - action or for the man. It is for the action if they praise us in absence - rather than in our presence ; also if they, too, cherish the same desires - and - - aspirations themselves and praise not us alone but - all persons for like conduct; also if they are not found doing and saying - now this and now the opposite ; but, chief of all, if we ourselves know that - we feel no regret for those actions for which we are praised, no feeling of - shame and no wish that we had said or done the opposite. For if our own - conscience protests and refuses to accept the praise, then it is not - affected or touched, and is proof against assault by the flatterer. Yet, in - some way that passes my knowledge, most people have no patience with efforts - to console them in their misfortunes, but are more influenced by those who - commiserate and condole with them ; and whenever these same people are - guilty of mistakes and blunders, the man who by chiding and blaming implants - the sting of repentance is taken to be an enemy and an accuser, whereas they - welcome the man who praises and extols what they have done, and regard him - as kindly and friendly. Now those who unthinkingly praise and join in - applauding an act or a saying, or anything offered by another, whether he be - in earnest or in jest, are harmful only for the moment and for the matter at - hand; but those who with their praises pierce to the man's character, and - indeed even touch his habit of mind with their flattery, are doing the very - thing that servants do who steal not from the heap The grain, after being winnowed, was heaped on the threshing-floor. but from the seed-corn. - For, since the disposition and character are the seed from which actions - spring, such persons are thus perverting the very first principle and - fountain-head of living, inasmuch as they are investing vice with the names - that belong to - - - virtue. Amid factions and wars, Thucydides Thuc. iii. 82. says, - they changed the commonly accepted meaning of words when applied - to deeds as they thought proper. Reckless daring came to be regarded as - devoted courage, watchful waiting as specious cowardice, moderation as a - craven's pretext, a keen understanding for everything as want of energy - to undertake anything. And so in attempts at flattery we should - be observant and on our guard against prodigality being called - liberality, cowardice self-preservation, - impulsiveness quickness, stinginess - frugality, the amorous man companionable and - amiable, the irascible and overbearing spirited, - the insignificant and meek kindly. So Plato - Republic, 474 E; cf. supra 45 A. somewhere says - that the lover, being a flatterer of his beloved, calls one with a snub nose - fetching, one with a hooked nose kingly, - dark persons manly, and fair persons children of the - gods ; while honey-hued is purely the creation - of a lover who calls sallowness by this endearing term, and cheerfully puts - up with it. And yet an ugly man who is made to believe that he is handsome, - or a short man that he is tall, is not for long a party to the deception, - and the injury that he suffers is slight and not irremediable. But as for - the praise which accustoms a man to treat vices as virtues, so that he feels - not disgusted with them but delighted, which also takes away all shame for - his errors—this is the sort that brought afflictions upon the people of - Sicily, by calling the savage cruelty of Dionysius and of Phalaris - hatred of wickedness ; this it is that ruined Egypt, Ptolemy Philopator (221-205 B.C.); cf. Polybius, v. 34. by giving - to Ptolemy's effeminacy, his religious mania, his hallelujahs, his clashing - of cymbals, the name of - - - piety and devotion to the gods ; this it - is that all but subverted and destroyed the character of the Romans in those - days, by trying to extenuate Antony's See Plutarch, Life of Antony, chap. ix. (920). luxuriousness, his excesses and - ostentatious displays, as blithe and kind-hearted actions due to his - generous treatment at the hands of Power and Fortune. What else - was it that fastened the mouthpiece and flute upon Ptolemy Ptolemy Auletes (80-51 B.C.); cf. Strabo xvii. 11 (p. 796). ? What else set - a tragic stage for Nero, and invested him with mask and buskins ? Was it not - the praise of his flatterers ? And is not almost any king called an Apollo - if he can hum a tune, and a Dionysus if he gets drunk, and a Heracles if he - can wrestle ? And is he not delighted, and thus led on into all kinds of - disgrace by the flattery ?

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For this reason we must be especially on our guard against the flatterer in - the matter of his praises. But of this he is not unconscious himself, and he - is adroit at guarding against the breath of suspicion. If, for example, he - gets hold of some coxcomb, or a rustic wearing a thick coat of skin, he - indulges his raillery without limit, just as Strouthias, in the play, walks - all over Bias, and takes a fling at his stupidity by such praise as this : - More you have drunk Than royal Alexander,From the Flatterer of Menander; Kock, Com. Att. Frag. iii., Menander, No. 293. - and Ha ! ha ! A good one on the - Cyprian, - Ibid. No. 29. - But as for the more clever people, he observes that - - - - they are particularly on the look-out for him in this - quarter, that they stand well upon their guard in this place and region ; so - he does not deploy his praise in a frontal attack, but fetches a wide - circuit, and Approaches noiseless as to catch a beast,Source unknown. - touching and - handling him. Now he will report other people's praise of him, quoting - another's words as public speakers do, how he had the pleasure of meeting in - the market-place with some strangers or elderly men, who recounted many - handsome things of him and expressed their admiration ; then again, he will - fabricate and concoct some trivial and false accusation against him, which - he feigns to have heard from others, and comes up in hot haste to inquire - when it was he said this or when it was he did that. And if the man denies - the thing, as he naturally will, then on the instant the flatterer seizes - him and launches him into a flood of praise : I wondered if you did - speak ill of any of your good friends, since it is not your nature to - speak ill even of your enemies, or if you did make any attempt on - other's property when you give away so much of your own. -

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Others, like painters who set off bright and brilliant colours by laying- on - dark and sombre tints close beside them, covertly praise and foster the - vices to which their victims are addicted by condemning and abusing, or - disparaging and ridiculing, the opposite qualities. Among the profligate - they condemn frugality as rusticity; and among avaricious - evil-doers, whose wealth is gained from shameful and unscrupulous deeds, - they condemn contented independence and honesty as the want - - - of courage and vigour for active life ; but - when they associate with the easy-going and quiet people who avoid the - crowded centres of the cities, they are not ashamed to call public life - a troublesome meddling with others' affairs, and - ambition unprofitable vainglory. Often enough a way to - flatter a public speaker is to disparage a philosopher, and with lascivious - women great repute is gained by those who brand faithful and loving wives as - cold and countrified. But here is the - height of depravity, in that the flatterers do not spare their own selves. - For as wrestlers put their own bodies into a lowly posture in order to throw - their opponents, so flatterers, by blaming themselves, pass surreptitiously - into admiration for their neighbours : I am a miserable coward on the - water, I have no stomach for hardships, I go mad with anger when anyone - speaks ill of me ; but for this man here, he says, - nothing has any terrors, nothing any hardship, but he is a singular - person ; he bears everything with good humour, everything without - distress. But if there be somebody who imagines himself - possessed of great sense, and desires to be downright and uncompromising, - who because he poses as an upright man, forsooth, always uses as a defence - and shield this line : Son of Tydeus, praise me not too much, nor chide me,Homer, Il. x. 249. - - the accomplished flatterer does not approach him by this road, but there is - another device to apply to a man of this sort. Accordingly the flatterer - comes to consult with him about his own affairs, as with one obviously his - superior in wisdom, and says that while he has other friends more intimate - yet he - - - - finds it necessary to trouble him. For - where can we resort who are in need of counsel, and whom can we trust ? - Then having heard whatever the other may say, he asserts that he - has received, not counsel, but the word of authority ; and with that he - takes his departure. And if he observes that the man lays some claim to - skill in letters, he gives him some of his own writings, and asks him to - read and correct them. Mithridates, the king, posed as an amateur physician, - and some of his companions offered themselves to be operated upon and - cauterized by him, thus flattering by deeds and not by words ; for he felt - that their confidence in him was a testimony to his skill. In many a guise - do the gods appear,From thes tock lines used at the close of the Alcestis, the Andromache, the Bacchae, and the Helena, of Euripides. - and this class of dissimulated praise, which calls for - a more cunning sort of precaution, is to be brought to light by deliberately - formulating absurd advice and suggestions, and by making senseless - corrections. For if he fails to contradict anything, if he assents to - everything and accepts it, and at each suggestion exclaims good - and excellent, he makes it perfectly plain that he - The password asks, to gain some other end,Nauck, Trag. Graec. Frag., Adesp. No. 365. - his real desire being to praise - his victim and to puff him up all the more.

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Moreover, just as some have defined painting as silent poetry,A dictum attributed to Simonides by Plutarch, Moralia, 346 F, where it is quoted in full. The full form is found also supra, 17 F. so there is a - kind of praise that is silent flattery. For just as men engaged in hunting - are less noticed by their quarry if they pretend not to be so engaged, but - to be going along the road or tending flocks or tilling the soil, so - flatterers gain the best hold with their praise when they pretend - - - - not to be praising, but to be doing something else. - Take, for example, a man who yields his seat or his place at table to a - new-comer, or if he is engaged in speaking to the popular assembly or the - senate and discovers that someone of the wealthy wants to speak, suddenly - lapses into silence in the midst of his argument, and surrenders the - platform with his right to speak ; such a man by his silence, far more than - one who indulges in loud acclaim, makes it plain that he regards the rich - person as his better and his superior in intelligence. This is the reason - why such persons are to be seen taking possession of the front seats at - entertainments and theatres, not because they think they have any right to - them, but so that they may flatter the rich by giving up their seats. So, - too, in an assemblage or a formal meeting they may be observed to begin a - subject of discussion, and later to give ground as though before their - betters, and to shift over with the utmost readiness to the other side, if - the man opposing them be a person of power or wealth or repute. Herein lies - the supreme test by which we must detect such cases of cringing submission - and giving way, in that deference is paid, not to experience or virtue or - age, but to wealth and repute. Apelles, the painter, as Megabyzus - Cf. Moralia, 472 A. took a - seat by his side, eager to discuss line and chiaroscuro, said, Do - you see these boys here who are grinding the body for my colours ? They - were all attention while you kept silent, and admired your purple robe - and golden ornaments, but now they are laughing at you because you have - undertaken to speak of matters which you have never learned. And - Solon, Herodotus, i. 30-33; cf. Plutarch, Life of Solon, xxvii. (93 B). when Croesus inquired about happiness, declared that Tellus, one of - the - - - inconspicuous men at Athens, and Cleobis and Biton, - were more blest by fate than he. But flatterers proclaim that kings and - wealthy persons and rulers are not only prosperous and blessed, but that - they also rank first in understanding, technical skill, and every form of - virtue.

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Again, some people will not even listen to the Stoics, when they call the - wise man at the same time rich, handsome, well-born, and a king ; but - flatterers declare of the rich man that he is at the same time an orator and - a poet, and, if he will, a painter and a musician, and swift of foot and - strong of body ; and they allow themselves to be thrown in wrestling and - outdistanced in running, as Crison of Himera was outdistanced in a foot-race - with Alexander, but Alexander saw through the deception and was indignant. - Cf. Moralia, 471 F. - Carneades used to say that the sons of the wealthy and sons of kings do - learn to ride on horseback, but that they learn nothing else well and - properly ; for in their studies their teacher flatters them with praise, and - their opponent in wrestling does the same by submitting to be thrown, - whereas the horse, having no knowledge or concern even as to who is private - citizen or ruler, or rich or poor, throws headlong those who cannot ride - him. It was therefore silly and foolish of Bion to say that if he - were sure to make his field productive and fruitful by lauding it, - should he not then seem to be in error if he did not do this rather than - give himself the trouble to dig it over ? And so, too, a man would not - be an improper subject for praise, if by virtue of praise alone he - becomes profitable and abundantly productive of good. But the - truth is that a field is - - - - not made any the worse by being praised, whereas a man - is puffed up and ruined by those who praise him falsely and beyond his - deserts.

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Enough, then, on this topic. Let us, as the next step, look at the subject of - frankness. As Patroclus, when he equipped himself with the armour of - Achilles, and drove forth his horses to battle, did not venture to touch the - Pelian spear, but left that, and that only, behind, so the flatterer, when - he arrays himself to masquerade in the badges and insignia proper to a - friend, ought to leave frankness alone as the one thing not to be touched or - imitated, as though it were a choice piece of equipment, Heavy and big and - solid,Homer, Il. xvi. 14. - belonging to friendship only. But since they shrink from the - exposure that awaits them in laughter and wine, and in jest and jollity, and - their next effort is to raise their business to a serious - High-brow; cf. the note in Allinson, Menander in the L.C.L., p. 316. level, by - putting a stern face on their flattery, and tempering it with a little blame - and admonition, let us not neglect to examine this point also. My mind is - this : Just as in Menander's comedy The few fragments may be found in Kock, Com. Att. Frag. iii. p. 148, or in Allinson, Menander in the L.C.L., p. 458. the sham Heracles comes on carrying a - club which is not solid nor strong, but a light and hollow counterfeit, so - the flatterer's frankness will appear, if we test it, to be soft and without - weight or firmness, just like women's cushions, which, while they seem to - support and to offer resistance to their heads, yet rather yield and give - way to them ; and in the same way this counterfeit frankness, through having - a hollow, false, and unsound bulk, is inflated and swollen, to the intent - that later when it contracts and collapses it may - - - take in and drag along with it the man who throws - himself upon it. For the true frankness such as a friend displays applies - itself to errors that are being committed ; the pain which it causes is - salutary and benignant, and, like honey, it causes the sore places to smart - and cleanses them too, There are many references in ancient writers to this property of honey. Cf. Plutarch, Life of Phocion, chap. ii. (p. 742 B). The fact that honey quickly destroys pathogenic germs, like those of typhoid, has recently received scientific demonstration; cf. Bulletin 252 of the Colorado Agricultural College. but in its other uses it is wholesome and sweet; - this later shall have a chapter to itself.Chap. 26, infra. - But the flatterer, in the first - place, makes a parade of harshness and of being acrimonious and inexorable - in his bearing towards others. For he is rough with his own servants, and - very quick to pounce on the errors of his kinsmen and household, refusing to - admire or extol any outsider but rather despising all such ; he is - relentless in his efforts to stir up others to anger by his slanders ; his - aim is to get the name of a hater of iniquity, and to give the impression - that he would not willingly abate his frankness to please others, nor do or - say anything at all to curry favour. In the second place, he pretends not to - know or notice a single real and important misdeed, but he is very quick to - swoop down upon trifling and immaterial shortcomings, and to indulge in an - intense and vehement tirade if he sees that a bit of furniture is carelessly - placed, if he sees that a man is a poor manager, if anyone is careless about - having his hair cut or about his clothing, or does not give proper care to - some dog or horse ; but let a man disregard his parents, neglect his - children, insult his wife, disdain his household, squander his money, all - this is nothing to him, but in the midst of such matters he is mute and - craven, like a trainer who allows an athlete to get drunk and live loosely, - and then is very stern about oilflask - - - and flesh-scraper, or like a schoolmaster who scolds a - boy about his slate and pencil, and affects not to hear his blunders in - grammar and diction. For the flatterer is the sort of person who will not - say a word regarding the actual discourse of a cheap and ridiculous speaker, - but will find fault with his voice, and accuse him severely because he ruins - his throat by drinking cold water ; or if he is requested to look over a - wretched piece of writing, he will find fault with the paper for being - rough, and call the copyist abominably careless. So it was with the - flatterers of Ptolemy, Probably Ptolemy Euergetes II., also called Physcon (146-117 B.C.); cf. Athenaeus, xii. 73 (p. 549 D). who posed as a lover of learning; they would contend - with him about an obscure word or a trifling verse or a point of history, - and keep it up till midnight; but when he indulged in wanton cruelty and - violence, played the cymbals and conducted his initiations, not one of all - these people opposed his course. Just imagine a man using a surgeon's lancet - to cut the hair and nails of a person suffering from tumours and abscesses ! - Yet this is the sort of thing that flatterers do, who apply their frankness - to those parts that feel no hurt or pain.

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There is still another class of persons, even more unscrupulous than these, - who employ this frankness of speech and reprehension of theirs in order to - give pleasure. For example, Agis, the Argive, on an occasion when Alexander - gave great gifts to a jester, in his jealousy and chagrin shouted out, - Heavens, what gross absurdity ! The king turned upon - him angrily and said, What's that you say ? Whereupon he - replied, I confess that I feel troubled and indignant at seeing that - all you sons of Zeus alike show favour to flatterers and ridiculous - persons. For Heracles had pleasure in - - - - certain - Cercopes, and Dionysus in Sileni, and one can see that such persons are - in good repute with you. And once, when Tiberius Caesar had come - into the Senate, one of the flatterers arose and said that they ought, being - free men, to speak frankly, and not to dissemble or refrain from discussing - anything that might be for the general good. Having thus aroused general - attention, in the ensuing silence, as Tiberius gave ear, he said, - Listen, Caesar, to the charges which we are all making against you, but - which no one dares to speak out. You do not take proper care of - yourself, you are prodigal of your bodily strength, you are continually - wearing it out in your anxieties and labours in our behalf, you give - yourself no respite either by day or by night. As he drew out a - long string of such phrases, they say that the orator Cassius Severus - remarked, Such frankness as this will be the death of this man ! - -

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All that is really a minor matter. But we come now to matters that are a - serious problem, and do great damage to the foolish, when the flatterer's - accusations are directed against emotions and weaknesses the contrary to - those that a person really has. For example, Himerius the flatterer used to - vilify a man, the most illiberal and avaricious of the rich men at Athens, - as a careless profligate destined to starve miserably together with his - children. Or again, on the other hand, they will reproach profligate and - lavish spenders with meanness and sordidness (as Titus Petronius did with - Nero) ; or they will bid rulers who deal savagely and fiercely with their - subjects to lay aside their excessive clemency and their inopportune and - unprofitable pity. Very like to these also is the man who pretends to be on - his - - - - guard against some simple and stupid fool, and to - fear him as a clever rascal; and so, too, if a malicious person, and one - that delights in constant evil-speaking and fault-finding, be induced to - commend some man of note, a flatterer of this stamp takes him straight in - hand, and contradicts him, declaring that it is a weakness of his to commend - even the worthless. For who is this fellow, or what brilliant thing - has he said or done ? Especially in regard to love affairs they - beset their victims and add fuel to their fire. Likewise if they see that - any are in disagreement with their brothers, or that they contemn their - parents, or deal scornfully with their wives, they do not admonish or - arraign them, but try to intensify such feelings. You have no proper - appreciation of yourself, they say, and, You have - yourself to blame for this, because you always affect such an obsequious - and humble air. And if, as a result of temper and jealousy, a - feeling of irritation is engendered toward a mistress or another man's wife - with whom the man has a love-affair, in comes flattery at once with a - splendid frankness, adding fire to fire, pleading for justice, accusing the - lover of many unloving, obdurate, and reprehensible actions : O ingrate, - after crowding kiss on kiss !From the Myrmidons of Aeschylus. Nauck, Trag. Graec. Frag., Aesch., No. 135; cf. also Plutarch, Moralia, 715 C. - So the friends of Antony, who was consumed - with love of the Egyptian woman, - Cf. Plutarch, Life of Antony, chap. liii. (940 D). tried to make him believe that she was - enamoured of him, and, upbraiding him, they would call him cold and haughty - : For the woman, forsaking so great a kingdom and so many happy - employments, is wearing her life away, as she follows with you on your - marches in the guise of a concubine; - - But the mind in - your breast is proof against enchantment,Homer, Od. x. 329. - and you are indifferent to - her distress. He was pleased at being taken to task for such - wrongdoing, and taking more pleasure in those who accused him than he did - even in any who commended him, he failed to see that by this seeming - admonition he was being perversely drawn towards her. Such frankness is like - the love bites of lascivious women ; it arouses and tickles the sense of - pleasure by pretending to cause pain. So undiluted wine is of itself a - helpful remedy for the hemlock poison, but if they add it to hemlock and mix - the two together they make the potency of the drug quite beyond remedy, - since it is rapidly carried to the heart by the heat. In like manner the - unscrupulous, being well aware that frankness is a great remedy for - flattery, flatter by means of frankness itself. It is for this reason that - Bias did not give a good answer to the man who asked him What is the - fiercest animal ? when he replied, Of the wild animals - the tyrant, and of the domesticated the flatterer. For it were - nearer the truth to say, that among flatterers those who hover about the - bath and the table are domesticated, whereas he that extends his meddling - and slander and malice like tentacles into the bedchamber and the women's - privacy, is an uncivilized brute and most hard to handle.

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One mode of protection, as it would seem, is to realize and remember always - that our soul has its two sides : on the one side are truthfulness, love for - what is honourable, and power to reason, and on the other side - irrationality, love of falsehood, and the emotional element; the friend is - always found on the better side as counsel and advocate, trying, after - - - - the manner of a physician, to foster the growth of what - is sound and to preserve it; but the flatterer takes his place on the side - of the emotional and irrational, and this he excites and tickles and - wheedles, and tries to divorce from the reasoning powers by contriving for - it divers low forms of pleasurable enjoyment. There are some sorts of food, - for example, that are without affinity for either the blood or the breath, - which add no vigour to nerves or marrow, but only excite the lower passions, - arouse the appetite, and make unsound flesh that is morbid within. So the - flatterer's talk adds nothing to the thinking and reasoning powers, but only - promotes familiarity with some amorous pleasure, intensifies a foolish fit - of temper, provokes envy, engenders an offensive and inane bulk of conceit, - commiserates in distress, or, by a succession of slanders and forebodings, - causes malice, illiberality and distrust to grow bitter, timorous, and - suspicious ; and these are all matters that will not escape the observant. - For the flatterer is always covertly on the watch for some emotion, and - pampering it, and his presence is like that of a tumour in that he ever - comes immediately following some morbid or inflamed condition of the soul. - Are you angry ? Punish then. - Do you crave a thing ? Then buy it. - Are you afraid ? Let's run away. - Have you a suspicion ? Then give it credence. But if it is - hard to detect the flatterer when he is engaged with these major emotions, - inasmuch as our power to reason is deranged by their vehemence and - magnitude, yet with the lesser ones he will better give a vantage, since his - behaviour here will be the same. For example, if a man is afraid that he may - - - have a headache or a digestive upset from drinking - or eating to excess, and hesitates about bathing and taking food, a friend - will try to hold him back, and advise him to be careful and cautious, but - the flatterer drags him off to the baths, and bids him order some novel - dish, and not to maltreat his body by forced abstinence. And if he sees his - man to be feebly inclined towards some journey or voyage or undertaking, he - will say that the occasion is not pressing but that they will accomplish the - same result by postponement or by sending somebody else. If the man, after - promising money as a loan or a gift to some personal friend, wants to change - his mind, but is ashamed to do so, the flatterer throws his weight upon the - worse inclination, strengthens his opinion touching his purse, and banishes - his feeling of mortification, bidding him be economical, since he has many - expenses and many mouths to feed. It follows, therefore, that if we are not - unaware of our own feelings of covetousness, shamelessness, and cowardice, - we shall not be unaware of the flatterer. For he always acts as an advocate - of such emotions, and is frank in discussing the results to which they lead. - This, then, is enough on this subject.

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Let us come without more ado to the topic of services and ministrations ; for - it is in these that the flatterer brings about a great confusion and - uncertainty in regard to the difference between himself and the friend, - because he appears to be brisk and eager in everything and never to make an - excuse. For the character of a friend, like the language of - truth, is, as Euripides Euripides, Phoenissae, 469, 472. puts it, simple, - plain, and unaffected, whereas that of the flatterer, in very truth - - - Self-sick, hath need of dextrous remedies, and of a good - many too, I venture to affirm, and of an uncommon sort. Take the case of one - person meeting another : a friend sometimes, without the exchange of a word, - but merely by a glance and a smile, gives and receives through the medium of - the eyes an intimation of the goodwill and intimacy that is in the heart, - and passes on. But the flatterer runs, pursues, extends his greeting at a - distance, and if he be seen and spoken to first, he pleads his defence with - witnesses and oaths over and over again. It is the same with actions : - friends omit many of the trifling formalities, not being at all exacting or - officious in this respect, not putting themselves forward for every kind of - ministration ; whereas the flatterer is in these matters persistent, - assiduous, and untiring, giving to no one else place or space for a good - office, but he is eager for orders, and if he receives none he is nettled, - or rather he is utterly dispirited and gives way to lamentations.

- - -

Now to people of sense these are manifestations, not of a pure nor a chaste - friendship, but of a friendship that is more ready than it should be to - solicit and embrace. We need first, however, to consider the difference - shown by the two men in offering their services. It has been well said by - writers before our time that a friend's offer takes this form : Yes, if I - have the power, and if it can be accomplished,Homer, Il. xiv. 196; xviii. 427; Od. v. 90. - while a flatterer's is like - this : Speak what you have in mind.Homer, Il. xiv. 195; xviii. 426; Od. v. 89. - - In fact the comic poets introduce on - the stage characters of this sort: - - - Match me, Nicomachus, - against that brute ; If I don't pulp his carcase with my whip And make his - visage softer than a sponge.Kock, Com. Att. Frag. iii. p. 432, Adespot. No. 125. - In the second place, no friend enters into - cooperation unless he has first been taken into consultation, and then only - after he has examined the undertaking and agreed in setting it down as - fitting or expedient; but if anyone concedes to the flatterer an opportunity - to take part in examining and pronouncing upon some matter in hand, inasmuch - as he not only desires to yield and give gratification, but also fears to - afford suspicion that he may draw back and avoid the task, he gives way and - adds his urgency to the other's desires. For it is not easy to find a - wealthy man or a king who will say : Give me a beggar—and if he so will, - Worse than a beggar—who, through love for me Leaves fear behind, and speaks - his heart's belief; From the Ino of Euripides; Nauck, Trag. Graec. Frag., Eurip. No. 412. - but such people, like the tragedians, want to have a - chorus of friends singing the same tune or a sympathetic audience to applaud - them. This is the reason why Merope in the tragedy gives this advice : Have - friends who are not yielding in their speech, But let your house be barred - against the knaves Who try by pleasing you to win regard.Part of a much longer fragment from the Erechtheus of Euripides; Nauck, Trag. Graec. Frag., Eurip. No. 362, xi. 18-20. There is no evidence, save this quotation, for Merope's appearance in the play, and it seems much more probably that the lines were spoken by Praxithea, the wife of Erechtheus. - But such people - generally do just the opposite ; they abominate those who are not - yielding in speech, who take a stand against them for their own - good, while the knaves who try to win regard, the - - - - servile impostors, they receive not only within their - houses barred, but even within their secret emotions and - concerns. The more simple-minded of such flatterers does not think it - necessary or proper that he be taken into consultation regarding matters of - this sort, but only that he be a ministrant and servant; whereas the more - unscrupulous will do no more than to join in the deliberation, contracting - his brows, and looking his assent, but says not a word. However, if the - other man states his view, then he says, Gad, but you got a bit - ahead of me ; I was just going to say that very thing. Now the - mathematicians tell us that surfaces and lines do not bend or extend or move - of themselves, being imaginary conceptions without material substance, but - that they bend and extend and change their position along with the bodies of - which they are the boundaries : so, too, you shall detect the flatterer by - his being always in agreement with his victim in words and expressions, - —yes, in pleasures and in angry passions too—so that in these matters, at - least, the difference is quite easy to detect. Still more is this evident in - the manner of his ministrations. For a gracious act on the part of a friend - is like a living thing : it has its most potent qualities deep within it, - and there is nothing on the surface to suggest show or display ; but, as a - physician cures without his patient's knowledge, so oftentimes a friend does - a good turn by interceding or by settling, while the object of his - solicitude knows nothing of it. Such a friend was Arcesilaus in all his - dealings, and this was especially seen of him when he discovered the poverty - of Apelles of Chios, who was ill; for on his next visit he came with twenty - shillings, and taking a seat by the bed, - - - remarked, - There is nothing here but Empedocles' elements, Fire and water - and earth and the gentle heights of ether.From a much longer quotation; cf. Diels, Fragmente der Vorsokratiker, I. 230, i. 18. - But you are not even lying - at ease. And with that he re-arranged his pillow, and, - unobserved, slipped the money underneath. When the aged servingwoman - discovered it, and in amazement announced her discovery to Apelles, he said - with a laugh, Arcesilaus contrived that fraud ! Moreover, - the saying that children are born like their parents - - Cf. Hesiod, Works and Days, 235. - holds true in the field of philosophy. At any rate, Lacydes, the associate - of Arcesilaus, stood by Cephisocrates, as did his other friends, when he was - impeached ; The facts are not otherwise known. and when the prosecutor demanded his ring, Cephisocrates - quietly let it fall beside him, and Lacydes, perceiving this, put his foot - on it and concealed it; for the tell-tale evidence was in the ring. After - the verdict, Cephisocrates was shaking hands with the jurors, when one of - them, who apparently had seen what happened, bade him thank Lacydes, and - related the whole affair ; but Lacydes had told it to nobody. So, too, I - imagine the gods confer their benefits, for the most part, without our - knowledge, since it is their nature to take pleasure in the mere act of - being gracious and doing good. But the flatterer's activity shows no sign of - honesty, truth, straightforwardness, or generosity, but only sweating and - clamour and running to and fro, and a strained look that gives the - appearance and suggestion of onerous and urgent business. It is like an - extravagantly wrought picture, which by means of gaudy pigments, irregular - folds in the garments, - - - - wrinkles, and sharp angles, strives to produce an - impression of vividness. He is offensive, too, as he relates how he has had - to go hither and thither on the business, how he has worried over it, and - then, as he tells of all the enmity he has incurred, and then of his - countless troubles and great tribulations ; and, as a result, he gets a - declaration that it was not worth all that. For any favour that evokes a - reproach from its recipient is offensive, disfavoured, intolerable; and in - the flatterer's favours there is this reproach and mortification, which is - felt, not at some later time, but at the very time when they are performed. - But if a friend has to tell what he has done, he reports it modestly and - says nothing about himself. It was in this spirit that the Lacedaemonians - sent corn to the people of Smyrna in their need, and when these expressed - their admiration of the gracious action, the Lacedaemonians said, It - was nothing of any importance ; we merely voted that we and our cattle - go without dinner for one day, and collected the amount. Such - graciousness is not only the mark of a generous spirit, but it is pleasanter - for the recipients, since they feel that those who assist them suffer no - great damage.

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It is not therefore by the flatterer's offensiveness in his ministrations, or - by his facile way of offering his services, that one can best learn to know - his nature, but a better distinction may be found in the nature of his - service, whether it is honourable or dishonourable, and whether its purpose - is to give pleasure or help. For a friend will not, as Gorgias was wont to - declare, expect his friend to support him in honest projects, and yet - himself serve the other in many also that are dishonest, for he - - - - In virtue joins, and not in viciousness.Euripides, Iphigenia at Aulis, 407. - Much rather, - therefore, will he try to turn his friend aside from what is unbecoming ; - and if he cannot persuade him, then he may well retort with Phocion's remark - Again referred to by Plutarch, Moralia, 142 B, 188 F; Life of Phocion, chap. xxx. (755 B); and Life of Agis, chap. ii. (795 E). to Antipater : You cannot use me as both friend and - flatterer, that is as a friend and not a friend. For one should - assist a friend in doing, not in misdoing, in advising, not in ill-devising, - in supporting his conclusions, not his delusions, in sharing his mishaps, - not his misdeeds. No, we would choose not even to have knowledge of our - friends' dishonourable actions ; how then can we possibly choose to - cooperate in them and to share in the unseemly conduct ? As the - Lacedaemonians, defeated in battle by Antipater, in making terms of peace - bade him prescribe any penalty he would, but nothing dishonourable, so a - friend, if need befall for his services that involves expense, danger, or - labour, is foremost in insisting, without excuse or hesitation, that he be - called upon and that he do his share, but wherever disgrace goes with it, he - is also foremost in begging to be left alone and spared from participation. - But flattery, on the contrary, in arduous and dangerous ministrations fails - you, and if you test it by sounding, it does not ring clear, but has an - ignoble tone jangling with some excuse; but for any shameful, mean, or - disreputable service you may use the flatterer as you will, and treat him as - the dirt beneath your feet; and he thinks it nothing dreadful or insulting. - You must have noticed the ape. He cannot guard the house like the dog, nor - carry a load like the horse, - - - - nor plough the land like oxen ; and so he has to bear - abuse and scurrility, and endure practical jokes, thus submitting to be made - an instrument of laughter. So also with the flatterer : unable to help - another with words or money or to back him in a quarrel, and unequal to - anything laborious or serious, yet he makes no excuses when it comes to - underhand actions, he is a faithful helper in a love-affair, he knows - exactly the price to be paid for a prostitute, he is not careless in - checking up the charge for a wine supper, nor slow in making arrangements - for dinners, he tries to be in the good graces of mistresses; but if bidden - to be impudent toward a wife's relatives or to help in hustling a wife out - of doors he is relentless and unabashed. As a result the man is not hard to - detect in this way, either ; for if he is told to do any disreputable and - dishonourable thing that you will, he is ready to be prodigal of himself in - trying to gratify the man who tells him to do it.

- - -

The great difference between flatterer and friend may be most clearly - perceived by his disposition towards one's other friends. For a friend finds - it most pleasant to love and be loved along with many others, and he is - always constant in his endeavours that his friend shall have many friends Plutarch has devoted a separate essay (De amicorum multitudine) to this subject (Moralia, 93 B-79 B). - and be much honoured ; believing that friends own everything in - common - Euripides, Orestes, 735. he thinks that no possession ought to be held so much - in common as friends. But the flatterer is false, spurious, and debased, - inasmuch as he fully understands that he is committing a crime against - friendship, which in his hands becomes a counterfeit coin as it were. While - he is by nature jealous, yet he employs his jealousy against his own kind, - striving constantly to outdo them in scurrility - - - and idle - gossip, but he stands in awesome dread of his betters, not indeed because he - is Trudging afoot beside a Lydian chariot,From Pindar, according to Plutarch, Life of Nicias, chap. i. (523 B). Cf. Bergk, Poet. Lyr. Gr. i. 469 (Frag. 206). - but because, as Simonides Bergk, Poet. Lyr. Gr. iii. 417 (Frag. 64) has adopted an amended reading. puts - it, he Hath not even lead to show 'Gainst gold refined and unalloyed. - Whenever, then, the flatterer, who is but a light and deceptive plated-ware, - is examined and closely compared with genuine and solid-wrought friendship, - he does not stand the test, but he is exposed, and so he does the same thing - as the man who had painted a wretched picture of some cocks. For the painter - bade his servant scare all real cocks as far away as possible from the - canvas ; and so the flatterer scares all real friends away, and does not - allow them to come near ; or if he cannot accomplish this, he openly cringes - to them, pays them attentions, and makes a great show of respect for them as - for superiors, but secretly he is suggesting and spreading some sort of - calumny ; and when secret talk has caused an irritating sore, even though he - be not entirely successful at the outset, yet he remembers and observes the - precept of Medius. This Medius was, if I may call him so, leader and skilled - master of the choir of flatterers that danced attendance on Alexander, and - were banded together against all good men. Now he urged them not to be - afraid to assail and sting with their calumnies, pointing out that, even if - the man who is stung succeeds in healing the wound, the scar of the calumny - will still remain. In fact it was by such scars, or rather such gangrenes - - - and cancers, that Alexander was consumed so that he - destroyed Callisthenes, Parmenio, and Philotas, and put himself without - reserve into the hands of men like Hagno, Bagoas, Agesias, and Demetrius, to - be brought low, by submitting to be worshipped, bedecked and fantastically - tricked out by them, after the manner of a barbaric idol. So great is the - power wielded by giving gratification, and it is greatest, apparently, with - those who seem to be the greatest personages. For self-conceit regarding the - noblest qualities, coupled with the wish to have them, gives both confidence - and boldness to the flatterer. - Cf. the first chapter of the essay, supra, 49 A. It is true that lofty places are difficult - of approach and access for those who propose to capture them, but loftiness - or conceit, in a mind which lacks sense because of the favours of Fortune or - Nature, lies at the mercy of the insignificant and mean.

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Wherefore I now urge, as I did at the beginning of this treatise, that we - eradicate from ourselves self-love and conceit. For these, by flattering us - beforehand, render us less resistant to flatterers from without, since we - are quite ready to receive them. But if, in obedience to the god, we learn - that the precept, Know thyself, is invaluable to each of us, - and if at the same time we carefully review our own nature and upbringing - and education, how in countless ways they fall short of true excellence, and - have inseparably connected with them many a sad and heedless fault of word, - deed, and feeling, we shall not very readily let the flatterers walk over - us. Now Alexander - Cf. Plutarch, Life of Alexander, chap. xxii. (677 B) and Moralia, 717 B. said that two things moved him to discredit those who - proclaimed him a god, his sleeping and his passion for women, evidently - feeling that - - in these matters he revealed the more - ignoble and susceptible side of himself; and so in our own case, if we are - careful to observe many and many a fault of our own, shameful and grievous, - both of omission and commission, we shall constantly be detecting our own - need, not of a friend to commend and extol us, but of a friend to take us to - task, to be frank with us, and indeed to blame us when our conduct is bad. - For there are but few among many who have the courage to show frankness - rather than favour to their friends. And again, among those few you cannot - easily find men who know how to do this, but rather you shall find those who - think that if they abuse and find fault they use frankness. Yet frankness, - like any other medicine, if it be not applied at the proper time, does but - cause useless suffering and disturbance, and it accomplishes, one may say, - painfully what flattery accomplishes pleasantly. For people are injured, not - only by untimely praise, but by untimely blame as well; and it is this - especially that delivers them over, broadside on, to the flatterers, an easy - prey, since like water they glide away from the steeps that repel toward the - valleys that softly invite. Frankness, therefore, should be combined with - good manners, and there should be reason in it to take away its excess and - intensity, which may be compared to that of light, so that any who are - exposed to it shall not, for being disturbed and distressed by those who - find fault with everything and accuse every one, take refuge in the shadow - of the flatterer, and turn away towards what does not cause pain. Now every - form of vice, my dear Philopappus, is to be avoided through virtue, and not - through the vice that is its antithesis, - Cf. Aristotle, Ethics, ii. 7, and Horace, Satires, i. 2. 24. as some people, for - - - instance, think to escape bashfulness through - shamelessness, rusticity through scurrility, and to make their manner to be - farthest removed from cowardice and softness if they can make themselves - seem nearest to impudence and boldness. Others again, to prove themselves - free from superstition, adopt atheism, and play the knave to show that they - are not fools, and thus distort their character, like a piece of wood, from - one form of crookedness to its opposite, because they do not know how to - straighten it. But the most shameful way of disavowing the name of flatterer - is to cause pain without profit; and it shows an utterly rude and tactless - disregard of goodwill in one's relations with friends to resort to being - disagreeable and harsh in order to avoid abasement and servility in - friendship. Such a person is like a freedman of the comic stage, who thinks - that abuse is a fair use of equal speech. Since, therefore, it is a shameful - thing to fall into flattery in aiming to please, and a shameful thing also, - in trying to avoid flattery, to destroy the friendly thoughtfulness for - another by immoderate liberty of speech, we ought to keep ourselves from - both the one and the other extreme, and in frankness, as in anything else, - achieve the right from the mean. The subject itself requiring, as it does, - consequent elaboration, seems to determine that this be the final complement - of our work.

- - -

Seeing, therefore, that there are certain fatal faults attending upon - frankness, let us in the first place divest it of all self-regard by - exercising all vigilance lest we seem to have some private reason for our - reproaches, such as a personal wrong or grievance. For people are wont to - think that anger, not goodwill, is the motive of a man who - - - speaks on his own behalf, and that this is not admonition but - fault-finding. For frankness is friendly and noble, but fault-finding is - selfish and mean. For this reason those who speak frankly are respected and - admired, while fault-finders meet with recrimination and contempt. - Agamemnon, for instance, has no patience with Achilles, who appears to have - spoken with moderate frankness only, but when Odysseus assails him bitterly - and says, Hopeless and helpless ! Would you had to rule some other Paltry - band, not this,Homer, Il. xiv. 84. - he yields and puts up with it, quieted by the friendly - concern and good sense of the other's words. For Odysseus, who had no ground - for anger personally, spoke boldly to him in behalf of Greece, while - Achilles seemed to be incensed chiefly on his own account. And it is true - that Achilles himself, although he was not a man of sweet or gentle - temper, - - Ibid. xx. 467. but a Terrible man, who is given to blaming even the - blameless,A verse made by combining words contained in Homer, Il. xi. 653-4 and xiii. 775. - submitted himself to Patroclus in silence, although Patroclus - often launched upon him strictures like this : Ruthless man, your sire was - not the knightly Peleus, Nor was Thetis your mother ; no, the grey-gleaming - ocean Bore you, and high rugged rocks, you are so hard-hearted.Homer, Il. xvi. 33. - The orator - Hypereides - Cf. Plutarch, Life of Phocion, chap. x. (746 D). used to tell the Athenians that it was only right that they - consider, not merely whether he was bitter, but whether he was so upon no - cause ; and in the same way, the admonition of - - - a thing to be treated with respect and reverence, not to - be faced out. And if one also makes it clear that in speaking frankly he is - leaving out of all account or consideration his friend's lapses toward - himself, but taking him to task for certain other shortcomings, and that it - is in the interest of other persons that he visits him with stinging reproof - so unsparingly, the force of such frankness is irresistible, and the - generous attitude of the speaker serves only to intensify the bitterness and - severity of his admonition. Therefore, while it has been well said that when - we are angry or at variance with friends, we ought then most of all to be - doing or planning what will be for their advantage or interest, yet it is no - less material in friendship, when we feel that we ourselves are slighted and - neglected, to speak frankly in behalf of others who are likewise being - neglected, and to remind our friends of them. For example, Plato, in the - midst of suspicions and disagreements with Dionysius, asked him for an - appointment for an interview, and Dionysius granted it, supposing that Plato - had some long tale of fault-finding to rehearse on his own account. But - Plato talked with him somewhat after this fashion : If you should - learn, Dionysius, that some ill-disposed man had made the voyage to - Sicily, cherishing the desire to do you harm, but unable to find an - opportunity, would you allow him to sail away, and should you let him - withdraw unscathed ? - Far from it, Plato, said Dionysius, for not only the - acts of enemies but their intentions as well must be detested and - punished. - If now, said Plato, somebody has come hither out of - goodwill to you, wishing to be the author of some good to you, but you - give him no - - - - opportunity, is it proper to let such a - man go without showing him any gratitude or attention ? When - Dionysius asked who the man was, Aeschines, he said, - in character as fair as any one of Socrates' companions, and potent in - speech to improve those with whom he may associate ; but after sailing - hither over a vast expanse of the sea in order to discuss philosophy - with you, he finds himself neglected. These words so moved - Dionysius, that he straightway embraced Plato affectionately, marvelling at - his kindliness and high-mindedness, and afterwards he paid to Aeschines - honourable and distinguished attentions.

- - -

In the second place, then, let us purge away, as it were, and eliminate from - our frankness all arrogance, ridicule, scoffing, and scurrility, which are - the unwholesome seasoning of free speech. Just as a certain orderliness and - neatness should pervade the work of a surgeon when he performs an operation, - but his hand should forbear all dancing and reckless motions, all flourishes - and superfluity of gesticulation, so frankness has plenty of room for tact - and urbanity, if such graciousness does not impair the high office of - frankness ; but when effrontery and offensiveness and arrogance are coupled - with it, they spoil and ruin it completely. There was point, therefore, and - polish in the retort with which the harper The story is repeated by Plutarch, Moralia, 179 B, 334 D, and 634 D. stopped Philip's mouth when - Philip attempted to argue with him about playing upon his instrument. - God forbid, said he, that your Majesty should - ever fall so low as to have a better knowledge of these matters than - I. But Epicharmus was not right in his retort upon Hiero, who - had made away with some of his intimate friends, and then a few days later - invited - - - Epicharmus to dinner. But the other - day, said Epicharmus, you held a sacrifice without - invitation, of friends ! As badly answered Antiphon, when the - question was up for discussion in the presence of Dionysius as to - what is the best kind of bronze, and he said, The kind - from which they fashioned the statues of Harmodius and Aristogeiton The traditional tyrannicides of Athens. at - Athens. For the offensiveness and bitterness of such retorts - profits nothing, their scurrility and frivolity gives no pleasure ; but a - retort of this kind betokens intemperance of the tongue combined with malice - and arrogance, and not without enmity. By employing it men eventually bring - about their own destruction, since they are simply dancing on the - edge of the pit. For Antiphon was put to death by order of - Dionysius, and Timagenes lost his place in Caesar's Caesar Augustus. friendship because, - while he never indulged in any high-minded utterance, yet in social - gatherings and in discussions, for no serious purpose at all, but Whatsoever - he thought would move the Argives to laughter,Homer, Il. ii. 215. - he would on every possible - occasion put forward friendship's cause as an artful excuse for railing. It - is true that the comic poets Aristophanes, for example, as in the Frogs 686 ff. addressed to their audiences many stern - rebukes of value to the citizens ; but the admixture of drollery and - scurrility in them, like a vile dressing with food, made their frankness - ineffective and useless, so that there was nothing left for the authors but - a name of malice and coarseness, and no profit for the hearers from their - words. On other occasions jest and laughter may well enough be employed with - friends, but frankness of speech ought to have seriousness and - - - - character. And if it concern matters of greater moment, - let feeling be so evident, the countenance so serious, and the voice so - earnest that the words may claim credence and touch the heart. Failure to - observe the proper occasion is in any case exceedingly harmful, but - particularly when frankness is concerned it destroys its profitableness. - That in the midst of wine and hard drinking we must be on our guard against - anything of this sort is plain enough. It is like overcasting fair weather - with a storm-cloud, when in the midst of jesting and merrymaking someone - starts a discussion that makes others frown and sets the face in rigid - lines, as though the topic were meant to combat the god of Relaxation who - relaxes the bond of troubled cares, as Pindar Bergk, Poet. Lyr. Gr. i. 480 (Frag. 248). Lyaeus, an epithet of Bacchus, Plutarch assumes to be derived from lu/ein, to loose. puts it. - This neglect of occasion contains a great danger also. For men's minds are - perilously inclined to anger on account of the wine, and oftentimes heavy - drinking takes control of their frankness and creates enmity. And in - general, it does not show a noble or stout heart, but unmanliness rather, - for one who never displays boldness of speech when he is sober to be bold at - table, as is the way of cowardly curs. There is no need, then, to multiply - words on this subject.

- - -

Now we observe that many people have neither the assurance nor the courage to - school their friends when these are prospering, but on the contrary feel - that good fortune is altogether inaccessible and impregnable to admonition, - whereas, when one of their friends has fallen and come to grief, they assail - him and trample upon him now he is reduced to a subordinate and humble - position, letting loose upon him a flood of frank speech, like a stream - which has been held in unnatural restraint, and they find a welcome - - - pleasure in the change because of their friend's former - disdain and their own weakness ; it would therefore be well to discuss this - matter also, and to make a reply to Euripides - Orestes, 667. when he says, When Heaven - grants us luck, what need of friends ? The reply is, that in good fortune - men have most need of friends to speak frankly and reduce their excess of - pride. For there are few persons who in good fortune have still a sober mind - ; most have need of discretion and reason to be put into them from without, - which shall repress them when they are puffed up and unsettled with the - favours of fortune. But when the Heavenly power casts them down and strips - off their importance, there is in these calamities alone admonition enough - to work repentance. Wherefore at such a time there is no use for a friend's - frankness or for words charged with grave and stinging reproof; but in such - reversals truly 'Tis sweet to gaze into a kind man's eyes,Euripides, Ion, 732. - when he offers - consolation and encouragement. And this was true of Clearchus, the sight of - whose face, Xenophon - Anabasis, ii. 6. 11. says, so kindly and benevolent in the midst of - battles and perils, strengthened the confidence of the men in - the face of danger. But he who applies frankness of speech and stinging - reproof to a person in misfortune, might as well apply some stimulant of - vision to a disordered and inflamed eye ; he effects no cure nor any - abatement of the pain, but only adds irritation to the painfulness, and - exasperates the sufferer. Thus no man in good health, for instance, is at - all harsh or ferocious against a friend who blames him for yielding to women - and wine, or for being lazy and neglecting to take exercise, or for - indulging perpetually in baths or - - - unseasonable - gourmandise. But for a man who is sick it is intolerable, nay, an - aggravation of the sickness, to be told, See what comes of your - intemperance, your soft living, your gluttony and wenching. - Heavens, man, what a time to talk of that! I am writing my will, the - doctors are preparing for me a dose of castor or scammony, and you - admonish and lecture me! Under such conditions, then, the very - circumstances in which the unfortunate find themselves leave no room for - frank speaking and sententious saws, but they do require gentle usage and - help. When children fall down, the nurses do not rush up to them to berate - them, but they take them up, wash them, and straighten their clothes, and, - after all this is done, they then rebuke and punish them. It is said that - when Demetrius of Phalerum had been banished from his native land and was - living in obscurity and humble station near Thebes, he was not well pleased - to see Crates approaching, anticipating some cynical frankness and harsh - language. But Crates met him with all gentleness, and conversed with him - concerning the subject of banishment, how there was nothing bad in it, nor - any good cause to feel distress, since thus he was set free from a hazardous - and insecure office ; at the same time he urged him not to be discouraged - over himself and his present condition. Whereupon Demetrius, becoming more - cheerful and once more taking heart, said to his friends, What a - pity that those activities and occupations of mine have kept me from - knowing a man like this ! - The kindly words of friends for one - in grief And admonitions when one plays the fool. Nauck, Trag. Graec. Frag., Euripides, No. 962. Again cited by Plutarch, Moralia, 102 B. - - - - This - is the way of noble friends, but the ignoble and degraded flatterers of the - fortunate are like the old fractures and sprains, which, as - Demosthenes - De corona, 198. says, are stirred afresh whenever the body suffers some - ill, and so these persons have a clinging fondness for reverses, - as though they were pleased with them and derived enjoyment from them. For - if a man really needs a reminder where he has come to grief through - following his own ill-advised counsel, sufficient are the words : Never did - I approve the act; indeed I often Spoke against it.Homer, Il. ix. 108. - -

- - -

In what circumstances, then, should a friend be severe, and when should he be - emphatic in using frank speech ? It is when occasions demand of him that he - check the headlong course of pleasure or of anger or of arrogance, or that - he abate avarice or curb inconsiderate heedlessness. Such was the frankness - of Solon Herodotus, i. 30-32; Plutarch, Life of Solon, xx. 94 D. towards Croesus, who was spoiled and pampered by fickle fortune, - when he bade him look to the end. In such manner Socrates Plato, Symposium, 215 E. tried to keep - Alcibiades in check, and drew an honest tear from his eyes by exposing his - faults, and so turned his heart. Of such sort was the conduct of Cyrus Xenophon, Cyropaedia, v. 5. 5 ff. - towards Cyaxares, and of Plato toward Dion at the time when the latter was - at the height of his splendour and was drawing the eyes of all mankind upon - himself through the beauty and magnificence of his works, when Plato - exhorted him to be on his guard against arbitrary self-will - and to fear it, since it is companion to solitude. - Plato, Letters, iv. 321 C. Again quoted by Plutarch, Life of Dion, chap. viii. (961 C); chap. liii. (981 B); and Life of Coriolanus, chap. xv. (220 D); cf. also 220 D. - Speusippus also - - - wrote to Dion Diogenes Laertius, iv. 5, also records that Speusipus wrote letters to Dion. not to feel proud if there was much talk - of him among children and light-minded women, but to see to it that by - adorning Sicily with holiness, justice, and the best of laws, he should - bring name and fame to the Academy. Adapted from Euripides, Phoenissae, 1742. But, on the other - hand, Euctus and Eulaeus, companions of Perseus, while his good fortune - lasted always behaved so as to please him, and complied with his humour, and - like all the rest they followed where he led ; but when, after his - disastrous encounter with the Romans Under Lucius Aemilius Paullus (168 B.C.). at Pydna, he took to flight, these - men beset him with bitter reproaches, and continually reminded him of his - errors and omissions, reviling him for everything he had done, until the - man, smarting with grief and anger, stabbed them with his dagger and made an - end of both of them.

- - -

Let thus much, then, serve to define the proper occasion in general. But the - friend who is concerned for his friends must not let slip the occasions - which they themselves often present, but he should turn these to account. - For sometimes a question, the telling of a story, blame or commendation of - like things in other people, may serve as an opening for frank speech. For - example, Demaratus In the Moralia, 179 C, Plutarch records the successful result of Demaratus's frankness with Philip. is said to have come to Macedonia during the time when - Philip was at odds with his wife and son. Philip, after greeting him, - inquired how well the Greeks were at harmony together ; and Demaratus, who - knew him well and wished him well, said, A glorious thing for you, - Philip, to be inquiring about the concord of Athenians and - Peloponnesians, while you let your own household be full of all this - quarrelling - - - and dissension! Excellent, too, was the - retort of Diogenes The story is repeated by Plutarch, Moralia, 606 B. on the occasion when he had entered Philip's camp and - was brought before Philip himself, at the time when Philip was on his way to - fight the Greeks. Not knowing who Diogenes was, Philip asked him if he were - a spy. Yes, indeed, Philip, he replied, I am here to - spy upon your ill-advised folly, because of which you, without any - compelling reason, are on your way to hazard a kingdom and your life on - the outcome of a single hour. This perhaps was rather severe. -

- - -

But another opportunity for admonition arises when people, having been - reviled by others for their errors, have become submissive and downcast. The - tactful man will make an adept use of this, by rebuffing and dispersing the - revilers, and by taking hold of his friend in private and reminding him - that, if there is no other reason for his being circumspect, he should at - least try to keep his enemies from being bold. For where have these - fellows a chance to open their mouths, or what can they say against you, - if you put away and cast from you all that which gets you a bad name ? - In this way he who reviles is charged with hurting, and he who - admonishes is credited with helping. But some persons manage more cleverly, - and by finding fault with strangers, turn their own intimate acquaintances - to repentance ; for they accuse the others of what they know their own - acquaintances are doing. My professor, Ammonius, at an afternoon lecture - perceived that some of his students had eaten a luncheon that was anything - but frugal, and so he ordered his freedman to chastise his own servant, - remarking by way of explanation that that boy - - - - can't lunch without his wine ! At the same time he glanced - towards us, so that the rebuke took hold of the guilty.

- - -

One other point: we must be very careful about the use of frank speech toward - a friend before a large company, bearing in mind the incident in which Plato - was involved. It so happened that Socrates had handled one of his - acquaintances rather severely in a conversation which took place close by - the money-changers', whereupon Plato said, Were it not better that - this had been said in private ? Socrates retorted, - Should you not have done better if you had addressed your remark to me - in private ? And again, when Pythagoras once assailed a devoted - pupil pretty roughly in the presence of several persons, the youth, as the - story goes, hanged himself, and from that time on Pythagoras never - admonished anybody when anyone else was present. For error should be treated - as a foul disease, and all admonition and disclosure should be in secret, - with nothing of show or display in it to attract a crowd of witnesses and - spectators. For it is not like friendship, but sophistry, to seek for glory - in other men's faults, and to make a fair show before the spectators, like - the physicians who perform operations in the theatres with an eye to - attracting patients. Quite apart from the affront involved—which ought never - to be allowed in any corrective treatment— some regard must be paid to the - contentiousness and self-will that belong to vice ; for it is not enough to - say, as Euripides In the Stheneboea; cf. Nauck, Trag. Graec. Frag., Eurip. No. 665. has it, that Love reproved More urgent grows, but if - admonition be offered in public, and unsparingly, - - - it - only confirms each and every morbid emotion in its shamelessness. Hence, - just as Plato - Laws, 729 C. Also cited or referred to by Plutarch, Moralia, 14 B, 144 F, 272 C. insists that elderly men who are trying to cultivate a sense - of respect among the young, must themselves, first of all, show respect for - the young, so among friends a modest frankness best engenders modesty, and a - cautious quiet approach and treatment of the erring one saps the foundations - of his vice and annihilates it, since it gradually becomes imbued with - consideration for the consideration shown to it. It follows, then, that the - best way is to Hold one's head quite close, that the others may not hear - it.Homer, Od. i. 157. - And least of all is it decent to expose a husband in the hearing of his - wife, and a father in the sight of his children, and a lover in the presence - of his beloved, or a teacher in the presence of his students : for such - persons are driven almost insane with grief and anger at being taken to task - before those with whom they feel it is necessary to stand well. I imagine - also that it was not so much the wine that caused Cleitus The story is told in detail by Plutarch, Life of Alexander, chaps. l., li. (693 C). to be so - exasperating to Alexander, as that he gave the impression of trying to curb - him before a large company. And Aristomenes, Ptolemy's Ptolemy V. Epiphanes (205-181 B.C.); cf. Polybius, xv. 31. tutor, because he - gave Ptolemy a slap to wake him up, as he was nodding while an embassy was - present, thereby afforded a hold to the flatterers, who affected to be - indignant on the king's behalf, and said, If with all your fatiguing - duties and great lack of sleep you dropped off, we ought to admonish you - in private, not to lay hands on you before so many people ; and - Ptolemy sent a goblet of poison with orders that - - - - - - the man should drink it off. So, too, Aristophanes - Acharnians, 503; cf. also lines 378 ff. and the scholium on 378. - says that Cleon accused him because - With strangers present he reviles the State, - thus trying to exasperate the Athenians against - him. This blunder, therefore, along with the others, - must be guarded against by those who desire, not - to show off, or to win popularity, but to employ - frank speaking in a way that is beneficial and - salutary. In feet, persons that use frank speaking - ought to be able to say what Thucydides i. 70. represents - the Corinthians as saying about themselves, that - they have a good right to reprove others—which - is not a bad way of putting it. For as Lysander,Plutarch, Life of Lysander, chap. xxii. (445 D). The story is repeated in Moralia, 190 E and 229 C. A similar remark is attributed to Agesilaus in Moralia, 212 E. - we are told, said to the man from Megara, who in - the council of the allies was making bold to speak - for Greece, that his words needed a country to - back them ; so it may well be that every man's - frank speaking needs to be backed by character, but - this is especially true in the case of those who - admonish others and try to bring them to their - sober senses. Plato - Cf. Plutarch, Moralia, 491 F. at any rate used to say that - he admonished Speusippus by his life, as, to be sure, - the mere sight of Xenocrates in the lecture-room, and - a glance from him, converted Polemon and made - him a changed man. But the speech of a man - light-minded and mean in character, when it undertakes to deal in frankness, results only in evoking - the retort: - - - - - - - Wouldst thou heal others, full of sores thyself!From Euripides; cf. Nauck, Trag. Graec. Frag., Eurip. No. 1086; quoted also in Moralia, 88 D, 481 E, 1110 E. - -

- - -

Since, however, circumstances oftentimes impel - men that are none too good themselves to use - admonition when in the company of others who are - no better than they, the most reasonable method - would be that which in some way involves and - includes in the arraignment the speaker himself. - This is the principle of the reproof Son of Tydeus, what has made us forget our swift prowess ? Homer, Il. xi. 313; quoted with additional lines, supra, 30 E. - - and - We are no match now even for Hector - Who is only one man. - Ibid. viii. 234. - - And in this way Socrates quietly took the young men - to task, not assuming that he himself was exempted - from ignorance, but feeling that he had need as well - as they to study virtue and to search for truth. For - those win goodwill and confidence who give the impression that, while addicted to the same faults, they - are correcting their friends precisely as they correct - themselves. But the man who gives himself airs in - trying to curb another as though he himself were - some pure and passionless being, unless he be well - on in years or possessed of an acknowledged position - in virtue and repute, only appears annoying and - tedious, and profits nothing. Therefore it was not - without a purpose that Phoenix interjected the - account of his own misfortunes, his attempt in a fit - of anger to slay his father, and his sudden change of - heart, - Lest I be known among the Greeks as my father's slayer - Ibid. ix. 461. See the note on 26 F, supra. - - - This he did because he would not seem to admonish - - - - - - - Achilles as though he were unaffected by anger and - without fault himself. For such things make a - deep moral impression, and persons are more wont - to yield to those who seem to have like emotions but - no feeling of contempt. - Since a brilliant light must not be brought near to - an inflamed eye, and a troubled spirit likewise does - not put up with frank speaking and plain reproof, - among the most useful helps is a light admixture of - praise, as in the following: - Not without honour now can you be remiss in swift prowess, - You who are all the best in our host. No cause for a quarrel - Have I 'gainst any man who may be remiss in the fighting, - If he is craven, but with you I am wroth beyond measure,Homer, Il. xiii. 116. - - and - Pandarus, where is now your bow and its winged arrows? - Where your repute which no man among us can rival? - Ibid. v. 171. - - Lines like the following also sound a clear summons - to come back when men are on the verge of giving - way: - Where's Oedipus and all those riddles famed?Euripides, Phoenissae, 1688. - - and - Can much-enduring Heracles speak thus?Euripides, Hercules Furens, 1250. - - For not only do they mitigate the harsh and - peremptory tone of the censure, but they also arouse - in a man a desire to emulate his better self, since he - is made to feel ashamed of disgraceful conduct by - being reminded of his honourable actions, and is - prompted to look upon himself as an example of - what is better. But whenever we draw comparisons - with other people, as, for example, with those of a - man's own age or his fellow-citizens or his kinsmen, - then the spirit of contentiousness that belongs - - - - - - to vice is made sullen and savage, and it will often - suggest with some temper, Then why don't you - go away to my betters, and not trouble me ? One - must, therefore, in frank speaking toward one set - of persons be on his guard against commending - another set, with the single exception, it is true, of - parents. For example, Agamemnon can say : - Truly Tydeus' son is not much like his father,Homer, Il. v. 800. - - and so, too, Odysseus in the Scyrians : - Dost thou, to shame the glory of thy race, - Card wool, whose father was the noblest Greek ? From an unknown poet; Nauck; Trag. Graec. Frag., Adesp. No. 9; quoted with variant reading, supra, 34 D. - -

- - -

Least of all is it becoming to reply to admonition with admonition, and to counter frank - speaking with frank speaking. For this provokes - instant heat, and causes estrangement, and such - altercation, as a rule, bewrays, not the man that - merely rewards frankness with frankness, but the - man that cannot tolerate frankness. It is better, - therefore, to bear patiently with a friend who affects - to offer admonition ; for if later he errs himself, and - requires admonition, this very fact, in a certain way, - gives our frank speaking a chance to speak frankly. - For if he be gently reminded, without any show of - resentment, that he himself has not been wont to - overlook the errors of his friends, but to take his - friends to task and enlighten them, he will be much - more inclined to yield and accept the correction, as - being a way to requite a kindly and gracious feeling, - and not fault-finding or anger. -

- - -

Then again, as Thucydides ii. 64. says, Whoever - incurs unpopularity over matters of the highest - - - - - - - importance, shows a right judgement; so it is - the duty of a friend to accept the odium that comes - from giving admonition when matters of importance - and of great concern are at stake. But if he is for - ever bickering over everything and about everything, and approaches his acquaintance in the manner - not of a friend but of a schoolmaster, his admonitions - will lose their edge and effectiveness in matters of - the highest importance, since, like a physician who - should dole out his supply of a pungent or bitter - but necessary and costly medicine by prescribing - it in a great number of slight cases where it is not - necessary, he will have used up his supply of frankness - without result. He will, therefore, be earnestly - on his guard against continual censoriousness in - himself; and if another person is apt to search - narrowly into everything, and keeps up a continual - comment of petty accusation, this will give him the - key, as it were, in opening an attack on faults that - are more important. The physician Philotimus, on - an occasion, when a man with an ulcerated liver - showed him his finger with a whitlow on it, said, - My friend, you need not concern yourself about - a sore finger. - Essentially the same story that is told supra, 43 B. And so, too, the right occasion - gives a friend a chance to say to the man whose - accusations are based on trifles of no real import, - Why dwell on playful sports and conviviality and - nonsense ? Let this man, my friend, but get rid - of the woman he keeps, or cease gambling, and there - we have a man in all else admirable. For the man - who receives indulgence in small matters is not - unready to grant to his friend the right to speak - frankly in regard to the greater. But the inveterate - nagger, everywhere sour and unpleasant, noticing - - - - - - everything and officiously making it his concern, is - not only intolerable to children and brothers, but is - unendurable even to slaves. -

- - -

But since, to quote Euripides, - Phoenissae, 528. - not everything connected with old age is bad, and the same - thing holds true also of our friends' fatuity, we - ought to keep close watch upon our friends not only - when they go wrong but also when they are right, - and indeed the first step should be commendation - cheerfully bestowed. Then later, just as steel is - made compact by cooling, and takes on a temper - as the result of having first been relaxed and softened - by heat, so when our friends have become mollified - and warmed by our commendations we should give - them an application of frankness like a tempering - bath. For the right occasion gives us a chance to - say, Is this conduct worthy to compare with that ? - Do you see what fruits honour yields ? This is - what we your friends demand ; this befits your own - character; nature intended you for this. But those - other promptings must be exorcised— - Off to the mountain or else to the surge of the loud-roaring - ocean.Homer, Il. vi. 347. - - For as a kind-hearted physician would prefer to - relieve a sick man's ailment by sleep and diet rather - than by castor and scammony, so a kindly friend, a - good father, and a teacher, take pleasure in using - commendation rather than blame for the correction - of character. For nothing else makes the frank - person give so little pain and do so much good by his - words, as to refrain from all show of temper, and to - approach the erring good-humouredly and with kindliness. For this reason they should not be sharply - refuted when they make denial, nor prevented from - - - - - - defending themselves; but we should in some way - or other help them to evolve some presentable - excuses, and, repudiating the worse motive, provide - one more tolerable ourselves, such as is found in - Hector's Homer, Il. vi. 326. words to his brother : - Strange man ! 'Tis not right to nurse this wrath in - your bosom, - as though his withdrawal from the combat were not - desertion, or cowardice, but only a display of temper. - And so Nestor - Ibid. ix. 109. to Agamemnon : - But you to your high-minded spirit - Gave way. - For a higher moral tone, I think, is assumed in saying - You acted unbecomingly rather than You did - wrong, and You were inadvertent rather than - You were ignorant, and Don't be contentious - with your brother rather than Don't be jealous of - your brother, and Keep away from the woman - who is trying to ruin you rather than Stop trying - to ruin the woman. Such is the method which - frankness seeks to take when it would reclaim a - wrongdoer ; but to stir a man to action it tries the - opposite method. For example, whenever it either - becomes necessary to divert persons that are on the - point of going wrong, or when we would give an - earnest impulse to those who are trying to make a - stand against the onset of a violent adverse impulse, - or who are quite without energy and spirit for what - is noble, we should turn round and ascribe their - action to some unnatural or unbecoming motives. - Thus Odysseus, as Sophocles In the Dinner-guests probably; Nauck, Trag. Graec. Frag., Soph. No. 141. See, however, Jebb-Pearson, The Fragments of Sophocles, ii. p. 205. represents him, in - trying to rouse the spirit of Achilles, says that - Achilles is not angry on account of the dinner, but - - - - - - Already at the sight of builded Troy - You are afraid. - And again when Achilles is exceedingly indignant - at this, and says that he is for sailing away, Odysseus - says - I know what 'tis you flee; not ill repute, - But Hector's near ; it is not good to stay.In the Dinner-guests probably. See note C, p. 390. - - So by alarming the spirited and manly man with an - imputation of cowardice, the chaste and orderly with - an imputation of licentiousness, the liberal and lordly - with an imputation of pettiness and stinginess, they - give to such persons an impulse toward what is - noble, and turn them away from what is disgraceful, - proving themselves moderate in matters beyond - remedy, and owning more to sorrow and sympathy - than to blame in their frank speaking ; but in efforts - to prevent the commission of error and in any - wrestling with the emotions they are severe, inexorable, and unremitting. For this is the right time - for a resolute goodwill and genuine frankness. - Blame for past deeds is a weapon which we see - enemies using against each other. Whereby is - confirmed the saying of Diogenes that as a matter - of self-preservation, a man needs to be supplied with - good friends or else with ardent enemies ; for the - former instruct him, and the latter take him to task. - But it is better to guard against errors by following - proffered advice than to repent of errors because of - men's upbraiding. This is the reason why it is - necessary to treat frankness as a fine art, inasmuch - as it is the greatest and most potent medicine in - friendship, always needing, however, all care to hit - the right occasion, and a tempering with moderation. - - - -

- - -

Since, then, as has been said, frankness, from - its very nature, is oftentimes painful to the person - to whom it is applied, there is need to follow the - example of the physicians ; for they, in a surgical - operation, do not leave the part that has been operated - upon in its suffering and pain, but treat it with - soothing lotions and fomentations ; nor do persons - that use admonition with skill simply apply its - bitterness and sting, and then run away ; but by - further converse and gentle words they mollify and - assuage, even as stone-cutters smooth and polish the - portions of statues that have been previously - hammered and chiselled. But the man who has been - hard hit and scored by frankness, if he be left rough - and tumid and uneven, will, owing to the effect of - anger, not readily respond to an appeal the next - time, or put up with attempts to soothe him. Therefore those who employ admonition should be particularly on their guard in this respect, and not take - their leave too soon, nor allow anything painful and - irritating to their acquaintances to form the final - topic of conversation at an interview. -

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PLATO is of opinion that it is very pardonable in a - man to acknowledge that he has any extraordinary passion - for himself; and yet the humor is attended with this ill - consequent, besides several others, that it renders us incapable of making a right judgment of ourselves. For our - affections usually blind our discerning faculties, unless we - have learned to raise them above the sordid level of things - congenial and familiar to us, to those which are truly noble - and excellent in themselves. And hence it is that we are - so frequently exposed to the attempts of a parasite, under - the disguise and vizard of a friend. For self-love, that - grand flatterer within, willingly entertains another from - without, who will but soothe up and second the man in - the good opinions he has conceived of himself. For he - who deservedly lies under the character of one that loves - to be flattered is doubtless sufficiently fond of himself: and - through abundance of complaisance to his own person, not - only wishes but thinks himself master of all those perfections which may recommend him to others. And though - indeed it be laudable enough to covet such accomplishments, yet is it altogether unsafe for any man to fancy - them inherent in him.

-

Now, if truth be a ray of the divinity, as Plato says it - is, and the source of all the good that derives upon either - Gods or men, then certainly the flatterer must be looked - - - - upon as a public enemy to all the Gods, and especially to - Apollo; for he always acts counter to that celebrated - oracle of his, Know thyself, endeavoring to make every - man his own cheat, by keeping him ignorant of the good - and ill qualities that are in him; whereupon the good - never arrive at perfection, and the ill grow incorrigible.

- - -

Did flattery, indeed, as most other misfortunes do, - generally or altogether wait on the debauched and ignoble - part of mankind, the mischief were of less consequence, - and might admit of an easier prevention. But, as worms - breed most in sweet and tender woods, so usually the most - obliging, the most brave and generous tempers readiliest - receive and longest entertain the flattering insect that - hangs and grows upon them. And since, to use Simonides's expression, it is not for persons of a narrow fortune, - but for gentlemen of estates, to keep a good stable of - horses; so never saw we flattery the attendant of the poor, - the inglorious and inconsiderable plebeian, but of the grandees of the world, the distemper and bane of great families - and affairs, the plague in kings' chambers, and the ruin of - their kingdoms. Therefore it is a business of no small - importance, and one which requires no ordinary circumspection, so to be able to know a flatterer in every shape - he assumes, that the counterfeit resemblance some time or - other bring not true friendship itself into suspicion and disrepute. For parasites,—like lice, which desert a dying man, - whose palled and vapid blood can feed them no longer,— - never intermix in dry and insipid business where there is - nothing to be got; but prey upon a noble quarry, the ministers of state and potentates of the earth, and afterwards - lousily shirk off, if the greatness of their fortune chance to - leave them. But it will not be wisdom in us to stay till - such fatal junctures, and then try the experiment, which - will not only be useless but dangerous and hurtful; for it - is a deplorable thing for a man to find himself then destitute - - - - of friends, when he most wants them, and has no opportunity - either of exchanging his false and faithless friend for a fast - and honest one. And therefore we should rather try our - friend, as we do our money, whether or not he be passable - and current, before we need him. For it is not enough to - discover the cheat to our cost, but we must so understand - the flatterer, that he put no cheat upon us ; otherwise we - should act like those who must needs take poison to know - its strength, and foolishly hazard their lives to inform their - judgment. And as we cannot approve of this carelessness, - so neither can we of that too scrupulous humor of those - who, taking the measures of true friendship only from the - bare honesty and usefulness of the man, immediately suspect a pleasant and easy conversation for a cheat. For a - friend is not a dull tasteless thing, nor does the decorum - of friendship consist in sourness and austerity of temper, - but its very port and gravity is soft and amiable,— - Where Love and all the Graces do reside.Hesiod, Theogony, 64. - -

-

For it is not only a comfort to the afflicted, - To enjoy the courtesy of his kindest friend,Eurip. Ion, 732. - -

-

as Euripides speaks; but friendship extends itself to both - fortunes, as well brightens and adorns prosperity as allays - the sorrows that attend adversity. And as Evenus used to - say that fire makes the best sauce, so friendship, wherewith - God has seasoned the circumstances of our mortality, gives - a relish to every condition, renders them all easy, sweet, - and agreeable enough. And indeed, did not the laws of - friendship admit of a little pleasantry and good humor, why - should the parasite insinuate himself under that disguise? - And yet he, as counterfeit gold imitates the brightness and - lustre of the true, always puts on the easiness and freedom - of a friend, is always pleasant and obliging, and ready to - comply with the humor of his company. And therefore it - - - - is no way reasonable either, to look upon every just character that is given us as a piece of flattery; for certainly a - due and seasonable commendation is as much the duty of - one friend to another as a pertinent and serious reprehension; nay indeed, a sour querulous temper is perfectly - repugnant to the laws of friendship and conversation; - whereas a man takes a chiding patiently from a friend who - is as ready to praise his virtues as to animadvert upon his - vices, willingly persuading himself that mere necessity - obliged him to reprimand, whom kindness had first moved - to commend.

- - -

Why then, some may say, it is infinitely difficult at - this rate to distinguish a flatterer from a friend, since there - is no apparent difference either betwixt the satisfaction - they create or the praises they bestow. Nay, it is observable, that a parasite is frequently more obsequious and - obliging than a friend himself. Well, the way then to - discover the disparity? Why, I will tell you; if you - would learn the character of a true subtle flatterer, who - nicks his point secundum artem, you must not, with the - vulgar, mistake those sordid smell-feasts and poor trencher-slaves for your men, who begin to prate as soon as they - have washed their hands in order to dinner, as one says - of them, and ere they are well warmed with a good cut - of the first dish and a glass of wine, betray the narrow - soul that acts them by the nauseous and fulsome buffoonery they vent at table. For sure it needed no great sagacity to detect the flattery of Melanthius, the parasite of - Alexander of Pherae, who, being asked how his master - was murdered, made answer, With a thrust which went - in at his side, but into my belly. Nor must we, again, - confine our notions of flatterers to those sharping fellows - who ply about rich men's tables, whom neither fire nor - sword nor porter can keep from supper; nor yet to such - as were those female parasites of Cyprus, who going into - - - - Syria were nick-named Steps, because they cringed so to - the great ladies of that country that they mounted their - chariots on their backs.

- - -

Well, but after all, who is this flatterer then, whom - we ought so industriously to avoid?

-

I answer: He who neither professes nor seems to flatter; - who never haunts your kitchen, is never observed to watch - the dial that he may nick your supper-time; who won't - drink to excess, but will keep his brains about him; who - is prying and inquisitive, would mix in your business, and - wind himself into your secrets: in short, he who acts the - friend, not with the air of a comedian or a satirist, but - with the port and gravity of a tragedian. For, as Plato - says, It is the height of injustice to appear just and be - really a knave. So are we to look upon those flatterers - as most dangerous who walk not barefaced but in disguise, who make no sport but mind their. business; for - these often personate the true and sincere friend so exactly, that it is enough to make him fall under the like - suspicion of a cheat, unless we be extremely curious in - remarking the difference betwixt them. It is storied of - Gobryas (one of the Persian nobility, who joined with - Darius against the Magi), that he pursued one of them - into a dark room, and there fell upon him; during the - scuffle Darius came in and drew upon the enemy, but durst - not push at him, lest perhaps he might wound his confederate Gobryas with the thrust; whereupon Gobryas - bade him, rather than fail, run both through together. - But since we can by no means admit of that vulgar saying, - Let my friend perish, so my enemy perish with him, but - had rather still endeavor at the discovery of a parasite - from a friend, notwithstanding the nearness of the resemblance, we ought to use our utmost care, lest at any time - we indifferently reject the good with the bad, or unadvisedly retain the bad with the good, the friend and flatterer - - - - together. For as those wild grains which usually - grow up with wheat, and are of the same figure and bigness with it, are not easily winnowed from it,—for they - either cannot pass through the holes of the sieve, if narrow, or pass together with the wheat, if larger,—so is it - infinitely difficult to distinguish flattery from friendship, - because the one so exquisitely mixes with all the passions, - humors, interests, and inclinations of the other.

- - -

Now because the enjoyment of a friend is attended - with the greatest satisfaction incident to humanity, therefore the flatterer always endeavors to entrap us by rendering his conversation highly pleasant and agreeable. - Again, because all acts of kindness and mutual beneficence are' the constant attendants upon true friendship (on - which account we usually say, A friend is more necessary - than fire or water), therefore the flatterer is ready upon - every occasion to obtrude his service upon you, and will - with an indefatigable bustle and zeal seek to oblige you - if he can.

-

In the next place, the parasite observes that all true - friendship takes its origin from a concurrence of like humors and inclinations, and that the same passions, the - same aversions and desires, are the first cement of a true - and lasting friendship. He therefore composes his nature, - like unformed matter, striving to fit and adapt it by imitation to the person on whom he designs, that it may be - pliant and yielding to any impression that he shall think - fit to stamp upon it; and, in fine, he so neatly resembles - the original, that one would swear,— - Sure thou the very Achilles art, and not his son. -

-

But the most exquisite fineness of a flatterer consists in - his imitation of that freedom of discourse which friends - particularly use in mutually reprehending each other. For - finding that men usually take it for what it really is, the - natural language of friendship, as peculiar to it as certain - - - - notes or voices are to certain animals, and that, on the - contrary, a shy sheepish reservedness looks both rude and - unfriendly, he lets not even this proper character of a - friend escape his imitation. But as skilful cooks use to - correct luscious meats with sharp and poignant sauce, that - they may not be so apt to overcharge the stomach; so he - seasons his flattery now and then with a little smartness - and severity, lest the fulsomeness of repeated dissimulation should pall and cloy the company. And yet his reprehensions always carry something in them that looks not - true and genuine; he seems to do it, but with a kind of - a sneering and grinning countenance at the best; and - though his reproofs may possibly tickle the ear, yet they - never strike effectually upon the heart. On these accounts - then it is as difficult to discern a flatterer from a friend, as - to know those animals again which always wear the livery - of the last thing they touch upon. And therefore, since - he puts so easily upon us under the disguise and appearance of a friend, it will be our business at present to unmask the hypocrite, and show him in other men's shapes - and colors, as Plato speaks, since he has none properly his - own.

- - -

Well then, let us enquire regularly into this affair. - We have already asserted, that friendship generally takes - its rise from a conformity of tempers and dispositions, - whereby different persons come to have the same taste of - the like humors, customs, studies, exercises, and employs, - as these following verses import:— - - - Old men with old, and boys with boys agree; - - And women's clack with women's company. - - Men that are crazy, full of sores and pain, - - Love to diseased persons to complain. - - And they who labor under adverse fate, - - Tell their sad stories to th' unfortunate. - - -

-

The flatterer then, observing how congenial it is to our - natures to delight in the conversation of those who are, as - - - - it were, the counterpart of ourselves, makes his first approaches to our affections at this avenue, where he gradually advances (like one making towards a wild beast in a - pasture, with a design to tame and bring it to hand) by - accommodating himself to the same studies, business, and - color of life with the person upon whom he designs, till - at last the latter gives him an opportunity to catch him, - and becomes tractable by the man who strokes him. All - this while the flatterer falls foul upon those courses of - life, persons, and things he perceives his cully to disapprove, and again as extravagantly commends those he is - pleased to honor with his approbation, still persuading - him that his choice and dislike are the results of a solid - and discerning judgment and not of passion.

- - -

Well, then, by what signs or tokens shall we be able - to know this counterfeit copy of ourselves from a true and - genuine likeness?

-

In the first place, we must accurately remark upon the - whole tenor of his life and conversation, whether or not - the resemblance he pretends to the original be of any continuance, natural and easy, and all of a piece; whether he - square his actions according to any one steady and uniform - model, as becomes an ingenuous lover of conversation and - friendship, which is all of one thread, and still like itself; - for this is a true friend indeed. But the flatterer, who has - no principles in him, and leads not a life properly his own, - but forms and moulds it according to the various humors - and caprices of those he designs to bubble, is never one - and the same man, but a mere dapple or trimmer, who - changes shapes with his company, like water that always - turns and winds itself into the figure of the channel - through which it flows. Apes, it seems, are usually - caught by their antic mimicry of the motions and gesticulations of men; and yet the men themselves are - trepanned by the same craft of imitation in a flatterer, - - - - who adapts himself to their several humors, fencing and - wrestling with one, singing and dancing with another. If - he is in chase of a spark that delights in a pack of dogs, - he follows him at the heels, hollowing almost like Phaedra, - - - O what a pleasure 'tis, ye Gods, to wind - - The shrill-mouthed horn and chase the dappled hind; - Eurip. Hippol. 218. - - -

-

and yet the hunter himself is the game he designs for the - toils. If he be in pursuit of some bookish young gentleman, then he is always a poring, he nourishes his reverend - beard down to his heels, wears a tattered cloak, affects the - careless indifference of a philosopher, and can now discourse of nothing under Plato's triangles and rectangles. - If he chance to fall into the acquaintance of a drunken, - idle debauchee who has got an estate, - Then sly Ulysses throws away his rags,Odyss. XXII. I. - -

-

puts off his long robe, mows down his fruitless crop of - beard, drinks briskly, laughs modishly on the walks, and - drolls handsomely upon the philosophical fops of the town. - And thus, they say, it happened at Syracuse; for when - Plato first arrived there and Dionysius was wonderfully hot - upon the study of philosophy, all the areas in the king's - palace were full of nothing but dust and sand, by reason - of the great concourse of geometricians who came to draw - their figures and demonstrate there. But no sooner was - Plato in disgrace at court, and Dionysius finally fallen from - philosophy to wine and women, trifles and intemperance, - than learning fell into a general disrepute, and the whole - body of the people, as if bewitched by some Circe or other, - became universally stupid, idle, and infatuated. Besides - this. I appeal to the practices of men notorious for flattery - and popularity to back my observation. Witness he who - topped them all, Alcibiades, who, when he dwelt at Athens, - was as arch and witty as any Athenian of them all, kept - - - - his stable of horses, played the good fellow, and was universally obliging; and yet the same man at Sparta slaved - close to the skin, wore his cloak, and never bathed but in - cold water. When he sojourned in Thrace, he drank and - fought like a Thracian; and again, in Tissaphernes's company in Asia, he acted the part of a soft, arrogant, and - voluptuous Asiatic. And thus, by an easy compliance with - the humors and customs of the people amongst whom he - conversed, he made himself master of their affections and - interests. So did not the brave Epaminondas nor Agesilaus, who, though they had to do with great variety of men - and manners, and cities of vastly different politics, were - still the same men, and everywhere, through the whole - circle of their conversation, maintained a port and character worthy of themselves. And so was Plato the same - man at Syracuse that he was in the Academy, the same in - Dionysus's court that he was in Dixon's.

- - -

But he who will take the pains to act the dissembler - himself, by interchangeably decrying and extolling the same - things, discourses, and ways of living, will easily perceive - that the opinions of a flatterer are as mutable and inconstant as the colors of a polypus, that he is never consonant - to himself nor properly his own man; that all his passions, - his love and hatred, his joy and sorrow, are borrowed and - counterfeit; and that, in a word, like a mirror, he only receives and represents the several faces or images of other - men's affections and humors. Do but discommend one of - your acquaintance a little in his company, and he will tell - you it is a wonder you never found him out all this while, - for his part he never fancied him in his life. Change but - your style and commend him, he presently swears you oblige - him in it, gives you a thousand thanks for the gentleman's - sake, and believes your character of him to be just. Tell - him you have thoughts of altering your course of life, as - for instance, to retire from all public employs to privacy and - - - - ease; he immediately wishes that he had retreated long - ago from the hurry and drudgery of business and the - odium that attends it. Seem but again inclinable to an - active life; Why now, says he, you speak like yourself; - leisure and ease are sweet, it is true, but withal mean and - inglorious. When you have thus trepanned him, it would - be proper to cashier him with some such reply as this:— - How now, my friend! What, quite another man!Odyss. XVI. 181. - -

-

I abhor a fellow who servilely complies with whatsoever - I propose, and keeps pace with me in all my motions,—my - shadow can do that better than yourself,—but my friend - must deal plainly and impartially, and assist me faithfully - with his judgment. And thus you see one way of discerning a flatterer from a friend.

- - -

Another difference observable betwixt them in the - resemblance thy bear to each other is, that a true friend - will not rashly commend nor imitate every thing, but only - what really deserves it; for, as Sophocles says, - He shares with him his loves, but not his hates,Soph. Antigone, 523. - -

-

and will scorn to bear any part with him in any base and - dishonorable actions, unless, as people sometimes catch - blear eyes, he may chance insensibly to contract some ill - habit or other by the very contagion of familiarity and conversation. Thus they say Plato's acquaintance learned his - stoop, Aristotle's his lisp, and Alexander's the inclination of - his neck and the rapidity of his speech. For some persons, ere they are aware, get a touch of the humors and - infirmities of those with whom they converse. But now as - a true friend endeavors only to copy the fairest originals, so, - on the contrary, the flatterer, like the chameleon, which puts - on all colors but the innocent white, being unable to reach - those strokes of virtue which are worth his imitation, takes - care that no failure or imperfection escape him. As unskilful - - - - painters, when they cannot hit the features and air - of a face, content themselves with the faint resemblance in - a wrinkle, a wart, or a scar, so he takes up with his friend's - intemperance, superstition, cholericness, severity to his servants, distrust of his relations and domestics or the like. - For, besides that a natural propensity to evil inclines him - always to follow the worst examples, he imagines his assuming other men's vices will best secure him from the - suspicion of being disaffected towards them; for their - fidelity is often suspected who seem dissatisfied with - faults and wish a reformation. Which very thing lost - Dion in the good opinion of Dionysius, Samius in Philip's, - Cleomenes in Ptolemy's, and at last proved the occasion of - their ruin. And therefore the flatterer pretends not only - to the good humor of a companion, but to the faithfulness - of a friend too, and would be thought to have so great a - respect for you that he cannot be disgusted at the very - worst of your actions, being indeed of the same make and - constitution with yourself. Hence you shall have him pretend a share in the most common casualties that befall - another, nay, in complaisance, feign even diseases themselves. In company of those who are thick of hearing, - he is presently half deaf, and with the dim-sighted can - see no more than they do. So the parasites about Dionysius at an entertainment, to humor his blindness, stumbled - one upon another and jostled the dishes off his table.

-

But there are others who refine upon the former by a - pretended fellow-suffering in the more private concernments - of life, whereby they wriggle themselves deeper into the - affections of those they flatter; as, if they find a man unhappily married, or distrustful of his children or domestics, - they spare not their own family, but immediately entertain - you with some lamentable story of the hard fortune they - have met with in their children, their wife, their servants, - or relations. For, by the parallel circumstances they pretend - - - - to, they seem more passionately concerned for the - misfortunes of their friends, who, as if they had already - received some pawn and assurance of their fidelity, blab - forth those secrets which they cannot afterwards handsomely retract, and dare not betray the least distrust of - their new confidant for the future. I myself knew a man - who turned his wife out of doors because a gentleman of - his acquaintance divorced his, though the latter lady smelt - the intrigue afterwards by the messages the flatterer sent to - his wife after the pretended divorce and the private visits - he was observed to make her. So little did he understand - the flatterer who took these following verses for the description of a crab rather than his:— - - - The shapeless thing's all over paunch and gut: - - Who can the monster's mighty hunger glut? - - It crawls on teeth, and with a watchful eye - - Does into every secret corner pry. - - -

-

For this is the true portraiture of those sharpers, who, as - Eupolis speaks, sponge upon their acquaintance for a - dinner.

- - -

But we will reserve these remarks for a more proper - place. In the mean time I must not omit the other artifice - observable in his imitation, which is this: that if at any - time he counterfeit the good qualities of his friend, he immediately yields him the pre-eminence; whereas there is - no competition, no emulation or envy amongst true friends, - but whether they are equally accomplished or not, they - bear the same even unconcerned temper of mind towards - each other. But the flatterer, remembering that he is but - to act another's part, pretends only to such strokes as fall - short of the original, and is willing to confess himself outdone in any thing but his vices, wherein alone he claims - the precedency to himself; as, if the man he is to wheedle - be difficult and morose, he is quite overrun with choler; if - something superstitious, he is a perfect enthusiast; if a - - - - little in love, for his part he is most desperately smitten. - I laughed heartily at such a passage, says one; But I had - like to have died with laughter, says the other. But now - in speaking of any laudable qualities, he inverts his style; - as, I can run fast enough, says he, but you perfectly fly. I - can sit an horse tolerably well, but alas! what's that to - this Hippocentaur for good horsemanship? I have a tolerable good genius for poetry, and am none of the worst - versifiers of the age; - But thunder is the language of you Gods, not mine. -

-

And thus at the same time he obliges his friend both in - approving of his abilities by his owning of them, and in - confessing him incomparable in his way by himself coming - short of his example. These then are the distinguishing - characters of a friend and flatterer, as far as concerns the - counterfeit resemblance betwixt them.

- - -

But because, as we have before observed, it is common to them both to please (for a good man is no less taken - with the company of his friends than an ill one is with a - flatterer's), let us discriminate them here too. And the - way will be to have an eye to the end to which they direct - the satisfaction they create, which may be thus illustrated. - Your perfumed oils have a fine odoriferous scent, and so, it - may be, have some medicines too; but with this difference, - that the former are prepared barely for the gratification of - the sense, whilst the other, besides their odor, purge, heal, - and fatten. Again, the colors used by painters are certainly - very florid and the mixture agreeable; and yet so it is in - some medicinal compositions too. Wherein then lies the - difference? Why, in the end or use for which they are - designed, the one purely for pleasure the other for profit. - In like manner the civilities of one friend to another, besides the main point of their honesty and mutual advantage, - are always attended with an overplus of delight and satisfaction. - - - - Nay, they can now and then indulge themselves - the liberty of an innocent diversion, a collation, or a glass - of wine, and, believe me, can be as cheerful and jocund as - the best; all which they use only as sauce, to give a relish - to the more serious and weighty concernments of life. To - which purpose was that of the poet, - With pleasing chat they did delight each other; -

-

as likewise this too, - Nothing could part our pleasure or our love.Il. XI. 643; Odyss. IV. 178. - -

-

But the whole business and design of a flatterer is continually to entertain the company with some pastime or - other, a little jest, a story well told, or a comical action; - and, in a word, he thinks he can never overact the diverting - part of conversation. Whereas the true friend, proposing - no other end to himself than the bare discharge of his duty, - is sometimes pleasant, and as often, it may be, disagreeable, - neither solicitously coveting the one, nor industriously avoiding the other, if he judge it the more seasonable and - expedient. For as a physician, if need require, will throw - in a little saffron or spikenard to qualify his patient's dose, - and will now and then bathe him and feed him up curiously, and yet again another time will prescribe him castor, - - - Or poley, which the strongest scent doth yield - - Of all the physic plants which clothe the field, - - -

-

or perhaps will oblige him to drink an infusion of hellebore,—proposing neither the deliciousness of the one nor - the nauseousness of the other as his scope and design, but - only conducting him by these different methods to one and - the same end, the recovery of his health,—in like manner - the real friend sometimes leads his man gently on to virtue by - kindness, by pleasing and extolling him, as he in Homer, - - - - - - Dear Teucer, thou who art in high command, - - Thus draw the bow with thy unerring hand; - - -

-

and as another speaking of Ulysses, - - - How can I doubt, while great Ulysses stands - - To lend his counsel and assist our hands? - - -

-

and again, when he sees correction requisite, he will check - him severely, as, - - - Whither, O Menelaus, wouldst thou run, - - And tempt a fate which prudence bids thee shun? - Il. VIII. 281; Odyss. I. 65; Il. VII. 109. - - -

-

and perhaps he is forced another time to second his words - with actions, as Menedemus reclaimed his friend Asclepiades's son, a dissolute and debauched young gentleman, by - shutting his doors upon him and not vouchsafing to speak - to him. And Arcesilaus forbade Battus his school for - having abused Cleanthes in a comedy of his, but after he - had made satisfaction and an acknowledgment of his fault, - took him into favor again. For we ought to grieve and - afflict our friend with design merely of serving him, not of - making a rupture betwixt us, and must apply our reprehensions only as pungent and acute medicines, with no other - intent than the recovery of the patient. And therefore a - friend—like a skilful musician who, to tune his instrument, winds up one string and lets down another—grants - some things and refuses others according as their honesty - or usefulness prompt him, whereby he often pleases, but is - sure always to profit; whereas the parasite, who is continually upon the same humoring string, knows not how to let - fall a cross word or commit a disobliging action, but servilely complies with all your desires, and is always in the - tune you ask for. And therefore, as Xenophon reports of - Agesilaus that he took some delight in being praised by - those who would upon occasion dispraise him too, so ought - we to judge that only he rejoices and pleases us really as a - - - - friend, who will, when need requires, thwart and contradict - us; we must suspect their conversation who aim at nothing - but our gratification, without the least intermixture of reprehension; and indeed we ought to have ready upon such - occasions that repartee of a Lacedaemonian who, hearing - King Charillus highly extolled for an excellent person, - asked, How he could be so good a man, who was never - severe to an ill one?

- - -

They tell us that gad-flies creep into the ears of - bulls, and ticks into those of dogs. But I am sure the - parasite lays so close siege and sticks so fast to the ears - of the ambitious with the repeated praises of their worth, - that it is no easy matter to shake him off again. And - therefore it highly concerns them to have their apprehensions awake and upon the guard, critically to remark - whether the high characters such men lavish out are intended for the person or the thing they would be thought - to commend. And we may indeed suppose them more - peculiarly designed for the things themselves, if they bestow them on persons absent rather than present; if they - covet and aspire after the same qualities themselves which - they magnify in others; if they admire the same perfections in the rest of mankind as well as in us, and are never - found to falter and belie, either in word or action, the - sentiments they have owned. And, what is the surest - criterion in this case, we are to examine whether or no we - are not really troubled at or ashamed of the commission - of those very things for which they applaud us, and could - not wish that we had said or acted the quite contrary; for - our own consciences, which are above the reach of passion - and will not be put upon by all the sly artifices of flattery, - will witness against us and spurn at an undeserved commendation. But I know not how it comes to pass, that - several persons had rather be pitied than comforted in - adversity; and when they have committed a fault, look - - - - upon those as enemies and informers who endeavor to - chide and lecture them into a sense of their guilt, but - caress and embrace them as friends who soothe them up in - their vices. Indeed they who continue their applauses to - so inconsiderable a thing as a single action, a wise saying, - or a smart jest, do only a little present mischief; but they - who from single acts proceed to debauch even the habits - of the mind with their immoderate praises are like those - treacherous servants who, not content to rob the common - heap in the granary, filch even that which was chosen and - reserved for seed. For, whilst they entitle vice to the - name of virtue, they corrupt that prolific principle of action, the genius and disposition of the soul, and poison the - fountain whence the whole stream of life derives. Thucydides observes, that in the time of war and sedition the - names of good and evil are wont to be confounded according to men's judgment of circumstances; as, fool-hardiness is called a generous espousal of a friend's quarrel, a - provident delay is nicknamed cowardice, modesty a mere - pretext for unmanliness, a prudent slow inspection into - things downright laziness.Thucyd. III. 82. In like manner, if you observe - it, a flatterer terms a profuse man liberal, a timorous man - wary, a mad fellow quick and prompt, a stingy miser - frugal, an amorous youngster kind and good-natured, a - passionate proud fool stout, and a mean-spirited slave - courteous and observing. As Plato somewhere remarks, - that a lover who is always a flatterer of his beloved object styles a flat nose lovely and graceful, an hawk nose - princely, the black manly, and the fair the offspring of the - Gods; and observes particularly that the appellation of - honey-pale is nothing but the daub of a gallant who is - willing to set off his mistress's pale complexion.Plat. Repub. V. 474 D. Now - indeed an ugly fellow bantered into an opinion that he is - handsome, or a little man magnified into tall and portly, - - - - cannot lie long under the mistake nor receive any great - injury by the cheat; but when vice is extolled by the - name of virtue, so that a man is induced to sin not only - without regret but with joy and triumph, and is hardened - beyond the modesty of a blush for his enormities, this sort - of flattery, I say, has been fatal even to whole kingdoms. - It was this that ruined Sicily, by styling the tyranny of - Dionysius and Phalaris nothing but justice and a hatred - of villanous practices. It was this that overthrew Egypt, - by palliating the ling's effeminacy, his yellings, his enthusiastic rants, and his beating of drums, with the more - plausible names of true religion and the worship of the - Gods. It was this that had very nigh ruined the stanch - Roman temper, by extenuating the voluptuousness, the - luxury, the sumptuous shows, and public profuseness of - Antony, into the softer terms of humanity, good nature, - and the generosity of a gentleman who knew how to use - the greatness of his fortune. What but the charms of - flattery made Ptolemy turn piper and fiddler ? What else - put on Nero's buskins and brought him on the stage ? - Have we not known several princes, if they sung a tolerable treble, termed Apollos; when they drank stoutly, - styled Bacchuses; and upon wrestling, fencing, or the - like, immediately dubbed by the name of Hercules, and - hurried on by those empty titles to the commission of those - acts which were infinitely beneath the dignity of their - character?

- - -

And therefore it will be then more especially our - concern to look about us when a flatterer is upon the - strain of praising ; which he is sensible enough of, and - accordingly avoids all occasion of suspicion when he attacks us on that side. If indeed he meets with a tawdry - fop, or a dull country clown in a leathern jacket, he plays - upon him with all the liberty imaginable; as Struthias by - way of flattery insulted and triumphed over the sottishness - - - - of Bias, when he told him that he had out drunk King - Alexander himself, and that he was ready to die of laughter at his encounter with the Cyprian. But if he chance - to fall upon an apprehensive man, who can presently - smoke a design, especially if he thinks he has an eye - upon him and stands upon his guard, he does not immediately assault him with an open panegyric, but first fetches - a compass, and softly winds about him, till he has in some - measure tamed the untractable creature and brought it to - his hand. For he either tells him what high characters - he has heard of him abroad (introducing, as the rhetoricians do, some third person), how upon the exchange the - other day he happily overheard some strangers and persons of great gravity and worth, who spake extreme honorably of him and professed themselves much his admirers; or else he forges some frivolous and false accusation - of him, and then coming in all haste, as if he had heard - it really reported, asks him seriously, if he can call to - mind where he said or did such a thing. And immediately - upon his denial of the matter of fact, which he has reason - enough to expect, he takes occasion to fall upon the subject of his commendation; I wondered indeed, says he, to - hear that you should calumniate your friend, who never - used to speak ill of your enemies; that you should endeavor to rob another man of his estate, who so generously spend your own.

- - -

Others again, like painters who enhance the lustre - and beauty of a curious piece by the shades which surround it, slyly extol and encourage men in their vices by - deriding and railing at their contrary virtues. Thus, in - the company of the debauched. the covetous, and the extortioner, they run down temperance and modesty as mere - rusticity; and justice and contentment with our present - condition argue nothing in their phrase but a dastardly - spirit and an impotence to action. If they fall into the - - - - acquaintance of lubbers who love laziness and ease, they - stick not to explode the necessary administration of public - affairs as a troublesome intermeddling in other men's business, and a desire to bear office as an useless empty thirst - after a name. To wheedle in with an orator, they scout - a philosopher; and who so gracious as they with the jilts - of the town, by laughing at wives who are faithful to their - husbands' beds as impotent and country-bred? And, what - is the most egregious stratagem of all the rest, the flatterer shall traduce himself rather than want a fair opportunity to commend another; as wrestlers put their body - in a low posture, that they may the better worst their adversaries. I am a very coward at sea, says he, impatient - of any fatigue, and cannot digest the least ill language; - but my good friend here fears no colors, can endure all - hardness, is an admirable good man, bears all things with - great patience and evenness of temper. If he meets with - one who abounds in his own sense and affects to appear - rigid and singular in his judgment, and, as an argument - of the rectitude and steadiness thereof, is always telling - you of that of Homer, - - - Let not your praise or dispraise lavish be, - - Good Diomedes, when you speak of me, - Il. X. 249. - - -

-

he applies a new engine to move this great weight. To - such a one he imparts some of his private concerns, as - being willing to advise with the ablest counsel: he has indeed a more intimate acquaintance with others, but he was - forced to trouble him at present: for to whom should we - poor witless men have recourse (says he) when we stand - in need of advice Or whom else should we trust? And - as soon as he has delivered his opinion, whether it be to - the purpose or not, he takes his leave of him with a seeming satisfaction, as if he had received an answer from an - oracle. Again, if he perceives a man pretends to be master - - - - of a style, he presently presents him with something - of his own composing, requesting him to peruse and correct it. Thus Mithridates could no sooner set up for a - physician, than some of his acquaintance desired to be cut - and cauterized by him,—a piece of flattery that extended - beyond the fallacy of bare words,—they imagining that he - must needs take it as an argument of their great opinion - of his skill, that they durst trust themselves in his hands. - For things divine take many shapes.Eurip. Alcestis, 1159, and elsewhere in Euripides. - -

-

Now to discover the cheat which these insinuations of our - own worth might put upon us (a thing that requires no ordinary circumspection), the best way will be to give him a - very absurd advice, and to animadvert as impertinently as - may be upon his works when he submits them to your censure. For if he makes no reply, but grants and approves - of all you assert, and applauds every period with the - eulogy of Very right! Incomparably well!—then you have - trepanned him, and it is plain that, though - - - He counsel asked, he played another game, - - To swell you with the opinion of a name. - - -

- - -

But to proceed. As some have defined painting to - be mute poetry, so there is a sort of silent flattery which - has its peculiar commendation. For as hunters are then - surest of their game when they pass under the disguise of - travellers, shepherds or husbandmen, and seem not at all - intent upon their sport; so the eulogies of a parasite never - take more effectually than when he seems least of all to - commend you. For he who rises up to a rich man when - he comes in company, or who, having begun a motion in - the Senate, suddenly breaks off and gives some leading - man the liberty of speaking his sense first in the point, - such a man's silence more effectually slows the deference - he pays the other's judgment than if he had avowedly proclaimed it. And hereupon you shall have them always - - - - placed in the boxes at the play-house, and perched upon - the highest seats at other public entertainments; not that - they think them suitable to their quality, but merely for - the opportunity of gratifying great men by giving them - place. Hence it is likewise, that they open first in all - solemn and public assemblies, only that they may give - place to another as an abler speaker, and they retract their - opinion immediately, if any person of authority, riches, or - quality contradict them. So that you may perceive all their - concessions, cringes, and respects to be but mere courtship - and complaisance, by this easy observation, that they are - usually paid to riches, honor, or the like, rather than to age, - art, virtue, or other personal endowments.

-

Thus dealt not Apelles with Megabyzus (one of the Persian nobility), who pretending once to talk I know not - what about lines, shades, and other things peculiar to his - art, the painter could not but take him up, telling him - that his apprentices yonder, who were grinding colors, - gazed strangely upon him, admiring his gold and purple - ornaments, while he held his tongue, but now could not - choose but titter to hear him offer at a discourse upon an - argument so much out of his sphere. And when Croesus - asked Solon his opinion of felicity, he told him flatly, that - he looked upon Tellus, an honest though obscure Athenian, - and Biton and Cleobis, as happier than he. But the flatterer will have kings, governors, and men of estates, not - only the most signally happy, but the most eminently - knowing, the most virtuous, and the most prudent of - mankind.

- - -

And now some cannot endure to hear the Stoics, - who centre all true riches, generosity, nobility, and royalty - itself in the person of a wise man; but with the flatterer - it is the man of money that is both orator and poet, and, - if he pleases, painter and fiddler too, a good wrestler, an - excellent footman, or any thing, for they never stand with - - - - him for the victory in those engagements; as Crisson, who - had the honor to run with Alexander, let him designedly - win the race, which the king being told of afterwards was - highly disgusted at him. And therefore I like the observation of Carneades, who used to say that young princes and - noblemen never arrived to a tolerable perfection in any - thing they learned, except riding; for their preceptors - spoil them at school by extolling all their performances, - and their wrestling-masters by always taking the foil; - whereas the horse, who knows no distinction betwixt a - private man and a magistrate, betwixt the rich and the - poor, will certainly throw his rider if he knows not how - to sit him, let him be of what quality he pleases. And - therefore it was but impertinently said of Bion upon this - subject, that he who could praise his ground into a good - crop were to blame if he bestowed any other tillage upon - it. 'Tis granted: nor is it improper to commend a man, - if you do him any real kindness thereby. But here is the - disparity: that a field cannot be made worse by any commendations bestowed upon it, whereas a man immoderately - praised is puffed up, burst, and ruined by it.

- - -

Thus much then for the point of praising; proceed - we in the next place to treat of freedom in their reprehensions. And indeed, it were but reasonable that,—as Patroclus put on Achilles's armor and led his war-horse out into the - field, yet durst not for all that venture to wield his spear,— - so, though the flatterer wear all the other badges and ensigns of a friend, he should not dare to counterfeit the - plain frankness of his discourse, as being a great, massy, - and substantial weapon, peculiar to him.Il. XVI. 141. -

-

But because, to avoid that scandal and offence which - their drunken bouts, their little jests, and ludicrous babling humor might otherwise create, they sometimes put on - the face of gravity, and flatter under the vizard of a frown, - - - - dropping in now and then a word of correction and reproof, let us examine this cheat too amongst the rest.

-

And indeed I can compare that trifling insignificant liberty of speech to which he pretends to nothing better than - that sham Hercules which Menander introduces in one - of his comedies. with a light hollow club upon his shoulder; - for, as women's pillows, which seem sufficiently stuffed to - bear up their heads, yield and sink under their weight, so - this counterfeit freedom in a flatterer's conversation swells - big and promises fair, that when it shrinks and contracts - itself it may draw those in with it who lay any stress upon - its outward appearance. Whereas the genuine and friendly - reprehension fixes upon real criminals, causing them grief - and trouble indeed, but only what is wholesome and salutary; like honey that corrodes but yet cleanses the ulcerous - parts of the body, and is otherwise both pleasant and - profitable. But of this in its proper place. We shall discourse at present of the flatterer who affects a morose, - angry, and inexorable behavior towards all but those upon - whom he designs, is peevish and difficult towards his servants, animadverts severely upon the failures of his relations and domestics, neither admires nor respects a stranger - but superciliously contemns him, pardons no man, but by - stories and complaints exasperates one against another, - thinking by these means to acquire the character of an irreconcilable enemy to all manner of vice, that he may be - thought one who would not spare his favorites themselves - upon occasion, and would neither act nor speak any thing - out of a mean and dastardly complaisance.

-

And if at any time he undertakes his friend, he feigns - himself a mere stranger to his real and considerable - crimes; but if he catch him in some petty trifling peccadillo, there he takes his occasion to rant him terribly and - thunder him severely off; as, if he see any of his goods - out of order, if his house be not very convenient, if his - - - - beard be not shaven or his clothes unfashionable, if his - dog or his horse be not well looked after. But if he - slight his parents, neglect his children, treat his wife - scornfully, his friends and acquaintance disrespectfully, - and squander away his estate, here he dares not open his - mouth, and it is the safest way to hold his tongue. Just - as if the master of a wrestling-school should indulge his - young champion scholar in drinking and wenching, and - yet rattle him about his oil-cruise and body-brush; or as - if a schoolmaster should severely reprove a boy for some - little fault in his pen or writing-book, but take no notice - of the barbarisms and solecisms in his language. For the - parasite is like him who hearing a ridiculous impertinent - orator finds no fault with his discourse but delivery, blaming him only for having hurt his throat with drinking cold - water; or like one who, being to peruse and correct some - pitiful scribble, falls foul only upon the coarseness of the - paper and the blots and negligence of the transcriber. - Thus the parasites about Ptolemy. when he pretended to - learning, would wrangle with him till midnight about the - propriety of an expression, a verse, or a story; but not a - word all this while of his cruelty, insults, superstition, and - oppressions of the people. Just as if a chirurgeon should - pare a man's nails or cut his hair, to cure him of a fistula, - wen, or other carnous excrescence.

- - -

But there are others behind, who outdo all the subtlety of the former, such as can claw and please, even - whilst they seem to reprehend. Thus when Alexander - had bestowed some considerable reward upon a jester, - Agis the Argive, through mere envy and vexation, cried - out upon it as a most absurd action; which the king - overhearing, he turned him about in great indignation at - the insolence, saying, What's that you prate, sirrah? Why - truly, replied the man, I must confess, I am not a little - troubled to observe, that all you great men who are descended - - - - from Jupiter take a strange delight in flatterers - and buffoons; for as Hercules had his Cercopians and - Bacchus his Silenuses about him, so I see your majesty is - pleased to have a regard for such pleasant fellows too. - And one time when Tiberius Caesar was present at the - senate, there stood up a certain fawning counsellor, asserting that all free-born subjects ought to have the liberty of - speaking their sense freely, and should not dissemble or - conceal any thing that they might conceive beneficial to - the public; who, having thus awakened the attention of - his audience, silence being made, and Tiberius impatient - to hear the sequel of the man's discourse, pursued it in - this manner: I must tell you of a fault, Caesar, said he, - for which we universally blame you, though no man yet - has taken the confidence to speak it openly. You neglect - yourself, endanger your sacred person by your too much - labor and care, night and day, for the public. And he - having harangued several things to the same effect, it is - reported that Cassius Severus the orator subjoined: This - man's freedom of speech will ruin him.

- - -

Such artifices as these, I confess, are not very pernicious, but there remains one of a most dangerous consequence to weak men; and that is when a flatterer fastens - those vices upon them which are directly contrary to those - they are really guilty of. As Himerius, an Athenian parasite, upbraided one of the most miserable and stingy misers - of the whole town with carelessness and prodigality, tell - ing him he was afraid he should live to see the day when - both he and his children should go a begging. Or, on - the contrary, when they object niggardliness and parsimony to one that is lavish and profuse, as Titus Petronius - did to Nero. Or when they advise arbitrary and tyrannical princes to lay aside their too much moderation and - their unprofitable and unseasonable clemency. And like - to these are they who shall pretend to be afraid of a - - - - half-witted idiot, as of some notable shrewd fellow; and - shall tax an ill-natured censorious man, if at any time he - speak honorably of a person of worth, of being too lavish - in his commendations. You are always, say they, praising - men that deserve it not; for who is he, or what remarkable - thing did he ever say or do? But they have yet a more - signal opportunity of exercising their talent, when they - meet with any difference betwixt lovers or friends ; for if - they see brothers quarrel, or children despise their parents, - or husbands jealous of their wives, they neither admonish - them nor blame them for it, but inflame the difference. - You don't understand yourself, say they; you are the occasion of all this clutter by your own soft and submissive - behavior. If there chance to have happened some little - love-skirmish betwixt a miss and her gallant, then the flatterer interposes boldly and adds fresh fuel to the expiring - flame, taking the gentleman to task, and telling' him how - many things he has done which looked a little hard, were - not kind, and deserved a chiding. - - - Ungrateful man ! can you forget her charms, - - And former soft embraces in her arms - From the Myrmidons of Aeschylus, Frag. 131. - - -

-

Thus Antony's friends persuaded him, when he was - smitten with his beloved Cleopatra, that she doted on him, - still calling him haughty and hard-hearted man. She, - said they, has stripped herself of the glories of a crown and - former grandeur, and now languishes with the love of you, - attending the motion of your camp in the poor sordid - figure of a concubine. - - - But you have steeled your heart, and can unmoved - - Behold her grief, whom once you so much loved. - Odyss. X. 329. - - -

-

Now he was strangely pleased to hear of his little unkindness to his mistress, and was more taken with such - a chiding than with the highest character they could have - given him; but was not sensible that, under the color of - - - - a friendly admonition, they really corrupted and debauched - him. For such a rebuke as this is just like the bites of - a lecherous woman, for it only tickles and provokes, and - pleases even whilst it pains you. And as pure wine taken - singly is an excellent antidote against hemlock, but if - mixed with it renders the poison incurable, because the heat - of the wine quickens its circulation to the heart; so some - rascally fellows, knowing very well that the liberty of reproving a friend is a quality very hardly compatible with - flattery, and, as I may say, the best remedy against it, mix - them both together, and flatter you under the very color - and pretext of reprimanding you.

-

Upon the whole thereof, Bias seems not to have answered him very pertinently, who asked him which he - thought was the most hurtful animal, when he replied, - Of wild creatures a tyrant, and of tame ones a flatterer. - For he might have answered more accurately, that some - flatterers indeed are tame creatures, those shirks who ply - about your bath and your table; but they whose calumnies, malignity, and inquisitive meddling humor, like so - many gins and snares, reach the ladies' very closets and - bed-chambers, are wild, savage, and untractable.

- - -

Now one way of arming ourselves against these - assaults will be always to remember that,—since our - souls are made up of two different parts, the one sincere, - honest, and reasonable, the other brutish, false, and governed by passion,—the friend always adapts his advice - and admonitions to the improvement of the better part - (like a good physician, who preserves and advances an - healthful constitution where he finds it), whilst the flatterer claws and tickles the irrational part of the man only, - debauching it from the rules of right reason by the repeated suggestion of soft and sensual delights. For as - there are some sorts of meat which assimilate neither - with the blood nor with the spirits, and invigorate neither - - - - the nerves nor the marrow, but only provoke lust, swell - the paunch, and breed putrid flabby flesh; so he who - shall give himself the labor to observe will find that the - discourses of a flatterer contribute nothing to the improvement of our prudence and understanding, but either only - entertain us with the pleasure of some love-intrigue, or - make us indiscreetly angry or envious, or blow us up into - an empty troublesome opinion of ourselves, or increase - our sorrows by pretending to share in them; or else they - exasperate any inbred naughtiness that is in us, or our - illiberality or distrustfulness, making them harsh, timorous, - and jealous, with idle malicious stories, hints, and conjectures of his own. For he always fastens upon and pampers some distemper of the mind, growing, like a botch or - bile. upon its inflamed or putrid part only. Are you - angry? Revenge yourself, says he. Covet you any thing? - Have it. Are you afraid? Fly. Suspect you this or - that? Believe it.

-

But if we find it something difficult to discover him in - these attempts upon our passions, because they often violently overpower all the forces of our reason to the contrary, we may then trace him in other instances of his - knavery; for he always acts consonant to himself. As, if - you are afraid of a surfeit and thereupon are in suspense - about your bath and diet, a friend indeed will advise you to - act cautiously and take care of your health; but the flatterer persuades you to the bath, bids you feed freely and - not starve yourself with mortification. If he observes you - want briskness and spirit for action, as being unwilling to - undergo the fatigue of a journey or a voyage, he will tell - you presently, there is no haste; the business may be well - enough deferred, or else transacted by proxy. If at any - time you have promised to lend or give a friend a sum of - money, and upon second thoughts gladly would, and yet - are ashamed to retract your word, the flatterer puts his - - - - advice in the worse scale, and inclines the balance to the - saving side, and strips you of your squeamish modesty, - telling you that you ought not to be so prodigal, who live - at great expense and have others to relieve besides him. - And therefore, unless we be mere strangers to ourselves,—to our own covetousness, shamelessness, or timidity,—the flatterer cannot easily escape our discovery; - for he is the great patron of these disorderly passions, - endeavoring always to wind us up to excesses of this - kind. But enough of this.

- - -

Let us in the next place discourse of the useful and - kind offices which the flatterer seems cheerfully ready upon - every occasion to perform, thereby rendering the disparity - betwixt him and the true friend extremely perplexed and - intricate.

-

For the temper of a friend, like the language of truth, - is (as Euripides says) sincere, natural, without paint or varnish; but that of a flatterer, as it is corrupt and diseased in - itself, so stands in need of many curious and exquisite remedies to correct it.Eurip. Phoeniss. 472. And therefore you shall have friends - upon an accidental rencounter, without either giving or - receiving a formal salute, content themselves to speak their - mutual kindness and familiarity in a nod and a smile; but - the flatterer pursues you, runs to meet you, and extends his - hand long before he comes at you; and if you chance but - to see and salute him first, he swears you must excuse his - rudeness, and will produce you witness that he did not see - you, if you please. Thus again, a friend dwells not upon - every trifling punctilio, is not ceremonious and punctual in - the transacting of business, is not inquisitive, and does not - intrude into every piece of service; but the parasite is all - obedience, all perpetual indefatigable industry, admits no - rival in his services, but will wait your commands, which if - - - - you lay not upon him, he seems mightily afflicted, the unhappiest man in the world!

- - -

Now these observations are argument enough to convince a man of any tolerable sense, that the friendship such - men pretend to is not really virtuous and chaste, but rather - a sort of impudent whorish love that obtrudes its embraces - upon you.

-

But, to be more particular, let us first examine the disparity betwixt their promises. For our forefathers well - observed, that the offers of a friend run in such terms - as these: - - - If I can serve you, sir, if your request - - Be feasible by me, I'll do my best; - - -

-

but the flatterer's thus: - Command me freely what you will, I'll do it.Il. XIV. 195. - -

-

For the comedians introduce such brave promises as - these: - - - Come, sir, let me but fight that fellow there; - - I'll beat him soft as sponge or jellies are. - - -

-

Besides, no real friend will assist in the execution of a - design, unless, being first advised with, he approve of it as - either honest or useful. Whereas the flatterer, though - permitted to consult and give his opinion about an undertaking, not only out of a paltry desire to comply with and - gratify his friend at any rate, but lest he should be looked - upon as disaffected to the business, servilely closes with and - advances his proposal, how unreasonable soever. For there - are few rich men or princes of this mind: - - - Give me a friend, though a poor beggar he, - - Or meaner than the meanest beggar be, - - If he his thoughts but freely will impart, - - And boldly speak the language of his heart; - From the Ino of Euripides, Frag. 416. - - -

-

for they, like actors in a tragedy, must have a chorus of - their friends to join with them in the concert, or else the - - - - claps of the pit to encourage them. Whereupon Merope - in the tragedy speaks thus: - - - Make choice of those for friends, who never knew - - The arts of wheedling and betraying you; - - But those poor rascals never entertain, - - Who please you only with design to gain. - From the Erechtheus of Euripides, Frag. 364. - - -

-

But alas ! they invert the counsel, and abominate those who - deal freely with them and advise them obstinately for the - best, whilst pitiful cringing cheats and impostors are - admitted not only into their houses, but into their affections and the nearest concernments of their life. You - shall have some of them indeed more plain and simple - than the rest, who confess themselves unworthy to consult - about such weighty affairs, but are ready to serve you in - the executive part of a design. But the more subtle hypocrite comes in at the consult, knits his brows, declares his - consent by the gravity of a look or a nod, but speaks never - a word, unless perchance, when the great man delivers his - opinion, he cries, Lord! sir, you prevented me; I was just - going to say so. For, as the mathematicians tell us that - surfaces and lines, which are incorporeal and creatures of - the understanding only, are neither bended nor moved nor - extended of themselves, but are so affected together with - the bodies whose extremities they are; so you shall observe the flatterer attends only the motion of another's - sense, opinion, or passion, without any principle of action - in himself. So that the disparity betwixt them thus far is - easily discernible.

-

And yet more easily in the manner they perform their - good offices. For the kindnesses of a friend, like an animate creature, have their most proper virtues deep within, - without any parade or pageantry on the outside. Nay, - many times, as a faithful physician cures his patient when - he least knows of it, so a true friend, either present or - - - - absent, as occasion serves, is solicitous about your concerns, when perhaps you know nothing of it. Such was - the excellent Arcesilaus, as in his other actions, so particularly in his kindness to Apelles, native of Chios, whom - finding extremely indigent in his sickness, he repeated his - visit to him with twenty drachms in his pocket; and sitting by his bedside, You have got nothing here, said he, - but Empedocles's elements, fire, water, earth, and the surrounding air; neither, methinks, do you lie easily. And - with that, stirring up his pillow, he put the money privately - under his head; which when the good old woman his nurse - found and in great wonder acquainted Apelles with, Aye, - says he, smiling a little, this is a piece of Arcesilaus's - thievery. And the saying that children resemble their - parents is found true also in philosophy. For when - Cephisocrates was impeached of high treason, and Lacydes, an intimate acquaintance of Arcesilaus, with several - others of his friends, stood by him at his trial, the counsel - for the state desired that the prisoner's ring, wherein lay - the principal evidence against him, might be produced in - court; which Cephisocrates hearing dropped it softly off - his finger, and Lacydes observing it set his foot upon it and - buried it in the ground. Whereupon being acquitted, and - going afterwards to pay his respects and thanks to his - judges, one of them (who, it seems, had taken notice of the - passages) told him that his thanks were owing to Lacydes, - and so related the whole story, when yet Lacydes had never - mentioned it.

-

Thus I am verily persuaded the Gods confer several - benefits upon us which we are not sensible of, upon no - other motive in the world than the mere pleasure and satisfaction they take in acts of kindness and beneficence.

-

But on the contrary, the seemingly good offices of a flatterer have nothing of that sincerity and integrity, that simplicity and ingenuousness, which recommend a kindness, but - - - - are always attended with bustle and noise, hurry, sweat and - contracting the brow, to enhance your opinion of the great - pains he has taken for you; like a picture drawn in gaudy - colors, with folded torn garments, and full of angles and - wrinkles, to make us believe it an elaborate piece and done - to the life.

-

Besides, the flatterer is so extremely troublesome in recounting the weary steps he has taken, the cares he has - had upon him, the persons he has been forced to disoblige, - with a thousand other inconveniencies he has labored - under upon your account, that you will be apt to say, - The business was never worth all this din and clutter - about it.

-

For a kindness once upbraided loses its grace, turns a - burden, and becomes intolerable. But the flatterer not - only reproaches us with his services already past, but at the - very instant of their performance; whereas, if a friend be - obliged to speak of any civility done another, he modestly - mentions it indeed, but attributes nothing to himself. - Thus, when the Lacedaemonians supplied the people of - Smyrna in great scarcity of provisions, and they gratefully - resented and extolled the kindness; Why, replied the - Spartans, it was no such great matter, we only robbed ourselves and our cattle of a dinner. For a favor thus bestowed - is not only free and ingenuous, but more acceptable to the - receiver, because he imagines his benefactor conferred it - on him without any great prejudice to himself.

- - -

But the temper of a flatterer is discernible from that - of a friend not only in the easiness of his promises and the - troublesome impertinence that attends his good offices, but - more signally in this, that the one is ready to promote any - base and unworthy action, the other those only which are - fair and honest. The one labors to please, the other to - profit you. For a friend must not, as Gorgias would have - him, beg another's assistance in a just undertaking, and - - - - then think to compensate the civility by contributing to - several that are unjust. - In wisdom, not in folly, should they join. -

-

And if, after all, he cannot prevail upon him, he may disengage himself with the reply of Phocion to Antipater; - Sir, I cannot be both your friend and your flatterer,—that - is, Your friend and not your friend at the same time. For - we ought to be assistant to him in his honest endeavors - indeed, but not in his knaveries; in his counsels, not in his - tricks ; in appearing as evidence for him, but not in a - cheat; and must bear a share in his misfortunes, but not - in his acts of injustice. For if a man ought not to be as - much as conscious of any unworthiness in his friend, how - much less will it become him to partake in it? Therefore, - as the Lacedaemonians, defeated and treating of articles of - peace with Antipater, prayed him to command them any - thing, howsoever grievous and burthensome to the subject, - provided it were not base and dishonorable; so a friend, if - you want his assistance in a chargeable, dangerous, and - laborious enterprise, embarks in the design cheerfully and - without reserve; but if such as will not stand with his - reputation and honor, he fairly desires to be excused. - Whereas, on the contrary, if you offer to put a flatterer - upon a difficult or hazardous employment, he shuffles you - off and begs your pardon. For but sound him, as you rap - a vessel to try whether it be whole or cracked, full or - empty; and he shams you off with the noise of some paltry, - frivolous excuses. But engage him in any mean, sordid, - and inglorious service, abuse him, kick him, trample on - him, he bears all patiently and knows no affront. For as - the ape, who cannot keep the house like a dog or bear a - burden like an horse or plough like an ox, serves to be - abused, to play the buffoon, and to make sport; so the - parasite, who can neither plead your cause nor be your - - - - counsel nor espouse your quarrel, as being averse from all - painful and good offices, denies you in nothing that may - contribute to your pleasure, turns pander to your lust, - pimps for a whore, provides you an handsome entertainment, looks that your bill be reasonable, and sneaks to - your miss; but he shall treat your relations with disrespect - and impudently turn your wife out of doors, if you commission him. So that you may easily discover him in this - particular. For put him upon the most base and dirty actions; he will not spare his own pains, provided he can - but gratify you.

- - -

There remains yet another way to discover him by - his inclinations towards your intimates and familiars. For - there is nothing more agreeable to a true and cordial acquaintance than to love and to be beloved with many; and - therefore he always sedulously endeavors to gain his friend - the affections and esteem of other men. For being of - opinion that all things ought to be in common amongst - friends, he thinks nothing ought to be more so than they - themselves. But the faithless, the adulterate friend of base - alloy, who is conscious to himself of the disservice he does - true friendship by that false coin of it which he puts upon - us, is naturally full of emulation and envy, even towards - those of his own profession, endeavoring to outdo them in - their common talent of babbling and buffoonry, whilst he - reveres and cringes to his betters, whom he dares no more - vie with than a footman with a Lydian chariot, or lead (to - use Simonides's expression) with refined gold. Therefore - this light and empty counterfeit, finding he wants weight - when put into the balance against a solid and substantial - friend, endeavors to remove him as far as he can, like - him who, having painted a cock extremely ill, commanded - his servant to take the original out of sight; and if he - cannot compass his design, then he proceeds to compliment - and ceremony, pretending outwardly to admire him as a - - - - person far beyond himself, whilst by secret calumnies he - blackens and undermines him. And if these chance to - have galled and fretted him only and have not thoroughly - done their work, then he betakes himself to the advice of - Medius, that arch parasite and enemy to the Macedonian - nobility, and chief of all that numerous train which Alexander entertained in his court. This man taught his disciples to slander boldly and push home their calumnies; - for, though the wound might probably be cured and skinned - over again, yet the teeth of slander would be sure to leave - a scar behind them. By these scars, or (to speak more - properly) gangrenes and cancers of false accusations, fell - the brave Callisthenes, Parmenio, and Philotas; whilst Alexander himself became an easy prey to an Agnon, Bagoas, - Agesias, and Demetrius, who tricked him up like a barbarian statue, and paid the mortal the adoration due to a God. - So great a charm is flattery, and, as it seems, the greatest - with those we think the greatest men; for the exalted - thoughts they entertain of themselves, and the desire of a - universal concurrence in the same opinion from others, both - add courage to the flatterer and credit to his impostures. - Hills and mountains indeed are not easily taken by stratagem or ambuscade; but a weak mind, swollen big and lofty - by fortune, birth, or the like, lies naked to the assaults of - every mean and petty aggressor.

- - -

And therefore we repeat here what we advised at - our entrance into this discourse, that we cashier every vain - Opinion of ourselves and all self-love. For their inbred - flattery only disposes and prepares us to a more favorable - reception of that from without. For, if we did but square our - actions according to the famous oracular precept of knowing ourselves, rate things according to their true intrinsic - value, and withal, reflecting upon our own nature and education, consider what gross imperfections and failures mix - with our words, actions, and affections, we should not lie so - - - - open to the attempts of every flatterer who designs upon us. - For even Alexander himself, being reminded of his mortality by two things especially, the necessity of sleep and the - use of women, began to stagger in the opinion they had - made him conceive of his godhead. And did we in like - manner but take an impartial survey of those troubles, - lapses, and infirmities incident to our nature, we should - find we stood in no need of a friend to praise and extol - our virtues, but of one rather that would chide and reprimand us for our vices. For first, there are but few who - will venture to deal thus roundly and impartially with their - friends, and fewer yet who know the art of it, men generally mistaking railing and ill language for a decent and - friendly reproof. And then a chiding, like any other physic, if ill-timed, racks and torments you to no purpose, and - works in a manner the same effect with pain that flattery - does with pleasure. For an unseasonable reprehension - may be equally mischievous with an unseasonable commendation, and force your friend to throw himself upon - the flatterer; like water which, leaving the too precipitous and rugged hills, rolls down upon the humble valleys below. And therefore we ought to qualify and allay - the sharpness of our reproofs with a due temper of candor - and moderation,—as we would soften light which is too - powerful for a distempered eye,—lest our friends, being - plagued and ranted upon every trivial occasion, should - at last fly to the flatterer's shade for their ease and quiet. - For all vice, Philopappus, is to be corrected by an intermediate virtue, and not by its contrary extreme, as some - do who, to shake off that sheepish bashfulness which hangs - upon their natures, learn to be impudent; to lay aside their - country breeding, endeavor to be comical; to avoid the - imputation of softness and cowardice, turn bullies; out of - an abhorrence of superstition, commence atheists; and - rather than be reputed fools, play the knave; forcing their - - - - inclinations, like a crooked stick, to the opposite extreme, - for want of skill to set them straight.

-

But it is highly rude to endeavor to avoid the suspicion - of flattery by only being insignificantly troublesome, and it - argues an ungenteel, unconversable temper in a man to - show his just abhorrency of mean and servile ends in his - friendship only by a sour and disagreeable behavior; like - the freedman in the comedy, who would needs persuade - himself that his railing accusation fell within the limits of - that freedom in discourse which every one had right to - with his equals. Since therefore it is absurd to incur the - suspicion of a flatterer by an over-obliging and obsequious - humor, and as absurd, on the other hand, in endeavoring to - decline it by an immoderate latitude in our apprehensions, - to lose the enjoyments and salutary admonitions of a friendly - conversation, and since the measures of what is just and - proper in this, as in other things, are to be taken from - decency and moderation; the nature of the argument seems - to require me to conclude it with a discourse upon this - subject.

- - -

Now seeing this liberty of animadverting on other - men's failures is liable to so many exceptions, let us in the - first place carefully purge it from all mixture of self-love - and interest, lest any private motive, injury, grudge, or dissatisfaction of our own should seem to incite us to the - undertaking. For such a chiding as this would not pass - for an effect of kindness but of passion, and looks more - like complaint than an admonition; for the latter has - always something in it that sounds kind and yet awful, - whereas the other betrays only a selfish and narrow disposition. And therefore we usually honor and revere our - monitor, but contemn and recriminate upon a querulous - accuser. As Agamemnon could by no means digest the - moderate censures of Achilles, yet bore well enough with - the severer reprimand of Ulysses, - - - - - - O were thy sway the curse of meaner powers, - - And thou the shame of any host but ours! - Il. XIV. 84. - - -

-

being satisfied of his wisdom and good intentions; for he - rated him purely upon the account of the public, the - other upon his own. And Achilles himself, though of a - rough and untractable disposition and ready enough to find - faults where there were none,Il. XI. 654. yet heard Patroclus patiently when he ranted him thus: - - - Unpitying man! no Peleus caused thy birth, - - Nor did the tender Thetis bring thee forth; - - But rocks, hard as thy heart, and th' angry sea - - Clubbed to produce a monstrous man like thee. - Il. XVI. 33. - - -

-

For as Hyperides the orator desired the Athenians to consider not only whether his reflections were sharp, but also - whether his sharpness was disinterested and incorrupt; so - the reproofs of a friend, if they proceed from a sincere and - disinterested affection, create veneration, awe, and confusion - in the criminal to whom they are addressed. And if he - once perceive that his friend, waiving all offences against - himself, chides him purely for those committed against - others, he can never hold out against the force of so powerful a rebuke; for the sweet and obliging temper of his - monitor gives a keener edge to his admonitions. And - therefore it has been wisely said, that especially in heats - and differences with our friends we ought to have a peculiar regard to their honor and interest. Nor is it a less - argument of friendship, for a man who is laid aside and - out of favor himself to turn advocate in behalf of another - equally despised and neglected; as Plato being in disgrace with Dionysius begged audience of him, which he - readily granting in expectation of being entertained with - an account of his grievances, Plato addressed himself to - him after this manner: Sir, said he, if you were informed - there were a certain ruffian come over into your island of - Sicily with design to attempt upon your majesty's person, - - - - but for want of an opportunity could not execute the villany, would you suffer him to go off unpunished? No, by no - means, Plato, replied the king; for we ought to detest and - revenge not only the overt acts but the malicious intentions of our enemies. Well then, on the other hand, said - Plato, if there should come a person to court out of pure - kindness and ambition to serve your majesty, and you would - not give him an opportunity of expressing it, were it reasonable to dismiss him with scorn and disrespect ? Whom - do you mean, said Dionysius? Why, Aeschines, replied - Plato, as honest and excellent a person as any in the school - of Socrates, and of a very edifying conversation; who, having exposed himself to the difficulties of a tedious voyage - that he might enjoy the happiness of a philosophical converse with your majesty, has met with nothing but contempt in return to the kindness he intended. This friendly - and generous temper of mind so strangely affected Dionysius, that he hugged and embraced Plato, and treated - Aeschines with a great deal of honor and magnificence.

- - -

In the next place, let us free our discourse from all - contumelious language, all laughter, mockery, and scurrility, which spoil the relish of our reprehensions. For, - as when a chirurgeon makes an incision in the flesh he - uses decent neatness and dexterity in the operation, without the affected and superfluous gesticulations of a quack - or mountebank, so the lancing the sores of a friend may - admit indeed of a little humor and urbanity, but that so - qualified that it spoil not the seriousness and gravity requisite to the work. For boldness, insolence, and ill language - destroy its force and efficacy. And therefore the fiddler - reparteed handsomely enough upon Philip, when he undertook to dispute with him about the touch upon his - instrument: God forbid that your majesty should be so - unhappy as to understand a fiddle better than I do. But - Epicharmus was too blunt upon Hiero, who invited him to - - - - supper a little after he had put some of his acquaintance - to death, when he replied, Aye, but you could not invite - me the other day to the sacrifice of my friends. And so - was Antiphon too rude in his reflection upon Dionysius, - when, on occasion of a discourse about the best sort of - bronze, he told him that was the best in his opinion of - which the Athenians made statues of Harmodius and - Aristogeiton. For these scurrilous abusive jests are most - certainly disagreeable and pain to no purpose, being but - the product of an intemperate wit, and betraying the - enmity and ill-nature of him who takes the liberty to use - them; and whosoever allows himself in them does but - wantonly sport about the brink of that pit which one day - will swallow him up. For Antiphon was afterward executed under Dionysius; and Timagenes was in disgrace - with Augustus Caesar, not for any extravagant freedom in - his discourse, but only because he had taken up a foolish - custom of never talking seriously but always scurrilously - at every entertainment and walk where the emperor desired his company,— - Scorn all his joy, and laughter all his aim;Il. II. 215. - -

-

alleging the pleasantness of his humor as the cause of his - favor at court.

-

Thus you shall meet with several smart and satirical - reflections in a comedy; but the mixture of jest and fool - in the play, like ill sauce to good meat, abates their poignancy and renders them insignificant; so that, upon the - whole, the poet acquires only the character of a saucy and - foul-mouthed buffoon, and the auditors lose that advantage - which they might otherwise reap from remarks of that - nature.

-

We may do well therefore to reserve our jollity and - mirth for more suitable occasions, but we must by all - - - - means be serious and candid in our admonitions; which, - if they be upon important points, must be so animated - with our gestures, passion, and eagerness of voice, as to - give them weight and credit and so awaken a tender concern in the persons to whom they are addressed.

-

We are again to time our reproofs as seasonably as we - can; for a mistake in the opportunities, as it is of ill consequence in all other things, is so peculiarly in our reprehensions. And therefore, I presume, it is manifest, we - ought not to fall foul upon men in their drink. For first, - he who broaches any sour disagreeable discourse amidst - the pleasantry and good humor of friends casts a cloud - over the serenity of the company, and acts counter to the - God Lysius, - *lu/sios, - the Releaser. See Pind. Frag. 124. who, as Pindar words it, unties the band of - all our cares. Besides, such unseasonable remonstrances - are not without danger; for wine is apt to warm men into - passion, and make them quarrel at the freedom you take. - And in short, it is no argument of any brave and generous, but rather of an unmanly temper, not to dare to - speak one's sense when men are sober, but to keep barking like a cowardly cur at table. And therefore we need - not enlarge any further upon this topic.

- - -

But because several persons neither will nor dare - take their friends to task whilst they thrive and flourish in - the world, looking upon prosperity as a state above the - reach of a rebuke, but pour forth their invectives like a - river that has overflown its banks, insulting and trampling - upon them, when Fortune has already laid them at their - feet, out of a sort of satisfaction to see their former state - and grandeur reduced to the same level of fortune with - themselves; it may not be improper to discourse a little - upon this argument, and make some reply to that question - of Euripides,— - What need is there of friends when Fortune smiles?Eurip. Orestes, 667. - -

- -

I answer, to lower those lofty and extravagant thoughts - which are usually incident to that condition; for wisdom - in conjunction with prosperity is a rare talent and the lot - of but few. Therefore most men stand in need of a borrowed prudence, to depress the tumors that attend an - exuberant felicity; but when the turn of Fortune itself has - abated the swelling, a man's very circumstances are sufficient of themselves to read him a lecture of repentance, - so that all other grave and austere corrections are then - superfluous and impertinent; and it is on the contrary - more proper in such traverses of Fortune to enjoy the company of a compassionate friend,Eurip. Ion, 732. who will administer some - comfort to the afflicted and buoy him up under the pressure of his affairs. So Xenophon relates that the presence - of Clearchus, a person of a courteous and obliging aspect, - gave new life and courage to his soldiers in the heat of - a battle or any other difficult rencounter. But he who - chides and upbraids a man in distress, like him who applies - a medicine for clearing the sight to a distempered and inflamed eye, neither works a cure nor allays the pain, but - only adds anger to his sorrows and exasperates the patient. - A man in health indeed will digest a friendly lecture for - his wenching, drinking, idleness, continual recreations and - bathing, or unseasonable eating; but for a sick man to be - told that all this comes of his intemperance, voluptuousness, high feeding, or whoring, is utterly insupportable - and worse than the disease itself. O impertinent man! - will such a one say, the physicians prescribe me castor and - scammony, and I am just making my last will and testament, and do you lie railing and preaching to me lectures - of philosophy? And thus men in adversity stand more in - need of our humanity and relief than of sharp and sententious reprimands. For neither will a nurse immediately - scold at her child that is fallen, but first help him up, - - - - wash him, and put him in order again, and then chide - and whip him. They tell us a story to this purpose of - Demetrius Phalereus, that, when he dwelt an exile at - Thebes in mean beggarly circumstances, he was once extremely concerned to observe the philosopher Crates making towards him, expecting to be treated by him with all - the roughness of a cynical behavior. But when Crates - had addressed himself courteously to him, and discoursed - him upon the point of exile, endeavoring to convince him - that it had nothing miserable or uneasy in it, but on the - contrary rather rescued him from the nice and hazardous - management of public affairs,—advising him withal to repose his confidence in himself and his own conscience,— - Demetrius was so taken and encouraged by his discourse, - that he is reported to have said to his friends, Cursed be - those employs which robbed me so long of the acquaintance of such an excellent person. For - - - Soft, friendly words revive th' afflicted soul; - - But sharp rebukes are only for a fool. - - -

-

And this is the way of generous and ingenuous friends. - But they who servilely admire you in prosperity,—like - old fractures and sprains, which (as DemosthenesSee Demosth. Ol. II p. 24, 3. speaks) - always ache and pain us when some fresh disease has befallen the body,—stick close to you in the revolution of - your fortune, and rejoice and enjoy the change. Whereas, - if a man must needs have a remembrancer of a calamity - which his own indiscretion hath pulled upon him, it is - enough you put him in mind that he owes it not to your - advice, for you often dissuaded him from the undertaking.See Il. IX. 108. -

- - -

Well then, you say, when is a keen reprehension allowable, and when may we chide a friend severely - indeed? I answer, when some important occasion requires - it, as the stopping him in the career of his voluptuousness, - anger, or insolence, the repressing his covetous humor or - - - - any other foolish habit. Thus dealt Solon with Croesus, - puffed up and debauched with the uncertain greatness of - his fortune, when he bade him look to the end. Thus Socrates humbled Alcibiades, forced him into unfeigned tears, - and turned his heart, when he argued the case with him. - Such, again, were the remonstrances and admonitions of - Cyrus to Cyaxares, and of Plato to Dion, who, when the - lustre and greatness of his achievements had fixed all men's - eyes upon him, wished him to beware of arrogance and self-concept, as the readiest way to make all men abandon him. - And Speusippus wrote to him, not to pride himself in the - little applauses of women and children, but to take care to - adorn Sicily with religion, justice, and wholesome laws, - that he might render the Academy great and illustrious. - So did not Euctus and Eulaeus, two of Perseus's favorites; - who fawned upon and complied with him as obsequiously - as any courtier of them all during the success of his arms, - but after his defeat at Pydna by the Romans inveighed bitterly against him, reminding him of his past faults, till the - man out of mere anger and vexation stabbed them both on - the spot. And so much concerning the timing our reproofs - in general.

- - -

Now there are several other accidental occasions - administered by our friends themselves, which a person - heartily solicitous for their interest will lay hold of. Thus - some have taken an opportunity of censuring them freely - from a question they have asked, from the relation of a - story, or the praise or dispraise of the same actions in - other men which they themselves have committed.

-

Thus, they tell us, Demaratus coming from Corinth into - Macedonia when Philip and his queen and son were at - odds, and being after a gracious reception asked by the - king what good understanding there was among the Grecians, replied, as being an old friend and acquaintance of - his, Aye, by all means, sir, it highly becomes your majesty - - - - to enquire about the concord betwixt the Athenians and - Peloponnesians, when you suffer your own family to be the - scene of so much discord and contention. And as pert - was that of Diogenes, who, entering Philip's camp as he - was going to make war upon the Grecians, was seized upon - and brought before the king, who not knowing him asked - him if he was a spy. Why, yes truly, said he, I am a spy - upon your folly and imprudence, who without any necessity - upon you are come hither to expose your kingdoms and - your life to the uncertain decision of the cast of a die. - This may perhaps seem a little too biting and satirical.

- - -

Another seasonable opportunity of reproving your - friend for his vices is when some third person has already - mortified him upon the same account. For a courteous - and obliging man will dexterously silence his accuser, and - then take him privately to task himself, advising him—if - for no other reason, yet to abate the insolence of his enemies—to manage himself more prudently for the future. - For how could they open their mouths against you, what - could they have to reproach you with, if you would but - reform such and such vices which render you obnoxious to - their censure? And by this means the offence that was - given lies at his door who roughly upbraided him; whilst - the advantage he reaps is attributed to the person who candidly advised him. But there are some who have got yet a - genteeler way of chiding, and that is, by chastising others - for faults which they know their friends really stand guilty - of. As my master Ammonius, perceiving once at his afternoon lecture that some of his scholars had dined more - plentifully than became the moderation of students, immediately commanded one of his freedmen to take his own - son and whip him. For what? says he. The youngster, - forsooth, must needs have vinegar sauce to his meat; and - with that casting his eye upon us, he gave us to understand - that we likewise were concerned in the reprehension.

- - - -

Again, we must be cautious how we rebuke a friend - in company, always remembering the repartee made upon - Plato on that account. For Socrates having fallen one day - very severely upon an acquaintance of his at table, Plato - could not forbear to take him up, saying, Had it not been - more proper, sir, to have spoken these things in private? - To which Socrates instantly replied, And had it not been - more proper for you to have told me so in private too - And they say, Pythagoras one time ranted a friend of his so - terribly before company, that the poor young man went and - hanged himself; from which time the philosopher would - never chide any man in the presence of another. For the - discovery and cure of a vice, like that of a scandalous disease, ought to be in secret, and not like a public show - transacted upon the theatre; for it is no way the part of a - friend, but a mere cheat and trick, for one man to recommend himself to the standers-by and seek for reputation - from the failures of another, like mountebank chirurgeons, - who perform their operations on a stage to gain the greater practice. But besides the disgrace that attends a reproof of this nature (a thing that will never work any cure), - we are likewise to consider that vice is naturally obstinate - and loves to dispute its ground. For what Euripides says - is true not only of love, - The more 'tis checked, the more it presses on, -

-

but of any other imperfection. If you lay a man open - publicly for it and tell all, you are so far from reforming - him that you force him to brave it out. And therefore, as - Plato advises that old men who would teach the younger - fry reverence should learn to revere them first, so certainly - modestly to reprimand is the way to meet with a modest - return. For he who warily attacks the criminal works - upon his good nature by his own, and so insensibly undermines his vices. And therefore it would be much more - proper to observe the rule in Homer - - - - - - To whisper softly in the ear, - - Lest standers-by should chance to hear. - Odyss. I. 157. - - -

-

But above all, we ought not to discover the imperfections - of an husband before his wife, nor of a father before his - children, nor of a lover in company of his mistress, nor of - masters in presence of their scholars, or the like; for it - touches a man to the quick to be rebuked before those - whom he would have think honorably of him. And I verily believe that it was not so much the heat of the wine as - the sting of too public a reprehension, that enraged Alexander against Clitus. And Aristomenes, Ptolemy's preceptor, lost himself by awaking the king, who had dropped - asleep one time at an audience of foreign embassadors; for - the court parasites immediately took this occasion to express - their pretendedly deep resentments of the disgrace done his - majesty, suggesting that, if indeed the cares of the government had brought a little seasonable drowsiness upon him, - he might have been told of it in private, but should not - have had rude hands laid upon his person before so great - an assembly; which so affected the king, that he presently - sent the poor man a draught of poison, and made him drink - it up. And Aristophanes says, Cleon blamed him for railing at Athens before strangers,Aristophanes, Acharn. 503. whereby he incensed the - Athenians against him. And therefore they who aim at - the interest and reformation of their friends rather than - ostentation and popularity, ought amongst other things to - beware of exposing them too publicly.

-

Again, what ThucydidesThucyd. I. 70. makes the Corinthians say of - themselves, that they were persons every way qualified for - the reprehension of other men, ought to be the character - of every one who sets up for a monitor. For, as Lysander - replied upon a certain Megarian, who in a council of allies - and confederates had spoken boldly in behalf of Greece, - This style of yours, sir, needs a state to back it; so he who - - - - takes upon him the liberty of a censor must be a man of a - regular conversation himself,—one like Plato, whose life - was a continued lecture to Speusippus, or Xenocrates, - who, casting his eye one time upon the dissolute Polemon - at a disputation, reformed him with the very awfulness of - his looks. Whereas the remonstrance of a lewd whiffling - fellow will certainly meet with no better entertainment than - that of the old proverbial repartee, - Physician, heal thyself.From Euripides, *allwn i)atro\s,au)to\s e(/lkesi bru/wn. - - -

- - -

But because several accidental emergencies in conversation will now and then invite a man, though bad - enough himself, to correct others, the most dexterous way - of doing it will be to involve ourselves in the same guilt - with those we reprehend; as in this passage of Homer, - - - Fie, what's the matter, Diomede, that we - - Have now forgot our former gallantry? - - -

-

and in this other, - We are not worth one single Hector all.Il. XI. 313; VIII. 234. - -

-

Thus Socrates would handsomely twit the young men with - their ignorance by professing his own, pretending for his - part he had need with them to study morality and make - more accurate enquiries into the truth of things. For a - confession of the same guilt, and a seeming endeavor to - reform ourselves as well as our friends, gives credit to the - reprimand and recommends it to their affections. But he - who gravely magnifies himself, whilst he imperiously detracts from others, as being a man forsooth of no imperfections, unless his age or a celebrated reputation indeed - commands our attention, is only impertinent and troublesome - to no purpose. And therefore it was not without reason - that Phoenix, checking Achilles for his intemperate anger, - confessed his own unhappiness in that particular, how he - - - - had like once to have slain his own father through a transport of passion had not the scandalous name of parricide - held his hands;Il. IX. 461. that the hero might not imagine he took - that liberty with him because he had never offended in the - like kind himself. For such inoffensive reproofs leave a - deeper impress behind them, when they seem the result - of sympathy rather than contempt.

-

But because a mind subject to the disorders of passion, - like an inflamed eye that cannot bear a great and glaring - light, is impatient of a rebuke, without some temperament - to qualify and allay its poignancy, therefore the best - remedy in this case will be to dash it with a little praise, - as in the following: - - - Think, and subdue ! on dastards dead to fame - - I waste no anger, for they feel no shame; - - But you, the pride, the flower of all our host, - - My heart weeps blood to see your glory lost! - - - Where, Pandarus, are all thy honors now, - - Thy winged arrows and unerring bow, - - Thy matchless skill, thy yet unrivall'd fame, - - And boasted glory of the Lycian name! - Il. XIII. 116; V. 171. - - -

-

And such rebukes as these are also most effectual in reclaiming those that are ready to fall into gross enormities: - O where are Oedipus and all his riddles now? -

-

and - Is this the speech of daring Hercules?Eurip. Phoeniss. 1688; Hercules Furens, 1250. - -

-

For a mixture of both together not only abates and takes - off from that roughness and command which a blunt reprehension seems to carry along with it, but raises in a man a - generous emulation of himself, whilst the remembrance of - his past virtues shames him out of his present vices and - makes him propose his former actions for his future example. But if you compare him with other men, as with his - fellow-citizens, his contemporaries, or relations, then vice, - - - - which loves to dispute the victory, renders him uneasy - and impatient under the comparison, and will be apt to - make him grumble, and in an huff bid you be gone then - to his betters and not trouble him any longer. And therefore we ought not to fall upon other men's commendations - before him whom we take the liberty to rebuke, unless indeed they be his parents; as Agamemnon in Homer,— - Ah! how unlike his sire is Tydeus' son!Il. V. 800. - -

-

and Ulysses in the tragedy called the Scyrians, speaking to - Achilles,— - - - Dost thou, who sprang from a brave Grecian race - - By spinning thy great ancestors disgrace? - - -

- - -

It is in the next place very improper for a man - immediately to retort or recriminate upon his monitor; - for this is the way to occasion heats and animosities - betwixt them, and will speak him rather impatient of - any reproof at all than desirous to recompensate the - kindness of one with another. And therefore it is better - to take his chiding patiently for the present; and if he - chance afterwards to commit a fault worth your remarking upon, you have then an opportunity of repaying him - in his own coin. For being reminded, without the least - intimation of a former pique or dissatisfaction, that he himself did not use to overlook the slips of his friend, he - will receive the remonstrance favorably at your hands, as - being the return of kindness rather than of anger and - resentment.

- - -

Moreover, as ThucydidesII. 464. says that he is a wise - man who will not venture to incur odium except for matters of the highest concernment, so, when we do undertake - the ungrateful office of censor, it ought to be only upon - weighty and important occasions. For he who is peevish - and angry at everybody and upon every trivial fault, acting - - - - rather with the imperious pedantry of a schoolmaster than - the discretion of a friend, blunts the edge of his reprehensions in matters of an higher nature, by squandering, like - an unskilful physician, that keen and bitter but necessary - and sovereign remedy of his reproofs upon many slight - distempers that require not so exquisite a cure. And therefore a wise man will industriously avoid the character of - being a person who is always chiding and delights in finding faults. Besides that, whosoever is of that little humor - that animadverts upon every trifling peccadillo only affords - his friend a fairer occasion of being even with him one - time or another for his grosser immoralities. As Philotimus the physician, visiting a patient of his who was - troubled with an inflammation in his liver, but showed - him his forefinger, told him: Sir, your distemper is not a - whitlow. In like manner we may take occasion now and - then to reply upon a man who carps at trifles in another, - —his diversions, pleasantries, or a glass of wine,—Let - the gentleman rather, sir, turn off his whore and leave off - his dicing; for otherwise he is an admirable person. For - he who is dispensed with in smaller matters more willingly - gives his friend the liberty of reprimanding him for greater. - But there is neither child nor brother nor servant himself - able to endure a man of a busy inquisitive humor, who - brawls perpetually, and is sour and unpleasant upon every - inconsiderable occasion.

- - -

But since a weak and foolish friend, as Euripides - says of old age, has its strong as well as its feeble part, we - ought to observe both, and cheerfully extol the one before - we fall foul upon the other. For as we first soften iron in - the fire and then dip it in water, to harden it into a due - consistence; so, after we have warmed and mollified our - friend by a just commendation of his virtues, we may then - safely temper him with a moderate reprehension of his - vices. We may then say, Are these actions comparable to - - - - the other? Do you not perceive the advantages of a virtuous life? This is what we who are your friends require - of you. These are properly your own actions, for which - nature designed you; but for the other, - - - Let them for ever from you banished be, - - To desert mountains or the raging sea. - Il. VI. 347. - - -

-

For as a prudent physician had rather recover his patient with sleep and good diet than with castor and scammony, so a candid friend, a good father or schoolmaster, - will choose to reform men's manners by commendations - rather than reproofs. For nothing in the world renders - our corrections so inoffensive and withal so useful as to - address ourselves to the delinquent in a kind, affectionate manner. And therefore we ought not to deal roughly - with him upon his denial of the matter of fact, nor - hinder him from making his just vindication; but we - should rather handsomely help him out in his apology and - mollify the matter. As Hector to his brother Paris, - Unhappy man, by passion overruled;Il. VI. 326. - -

-

suggesting that he did not quit the field, in his encounter - with Menelaus, out of cowardice, but mere anger and indignation. And Nestor speaks thus to Agamemnon: - You only yielded to the great impulse.Il. IX. 109. - -

-

For to tell a man that he did such a thing through ignorance or inadvertency is, in my opinion, a much more - genteel expression than bluntly to say, You have dealt unjustly or acted basely by me. And to advise a man not to - quarrel with his brother is more civil than to say, Don't - you envy and malign him. And Keep not company with - that woman who debauches you is softer language than - Don't you debauch her. -

-

And thus you see with what caution and moderation we - - - - must reprehend our friends in reclaiming them from vices - to which they are already subjected; whilst the prevention - of them doth require a clear contrary method. For when - we are to divert them from the commission of a crime, or - to check a violent and headstrong passion, or to push on - and excite a phlegmatic lazy humor to great things, we - may then ascribe their failings to as dishonorable causes as - we please.

-

Thus Ulysses, when he would awaken the courage of - Achilles, in one of the tragedies of Sophocles, tells him, - that it was not the business of a supper that put him - in such a fret, as he pretended, but because he was now - arrived within sight of the walls of Troy. And when - Achilles, in a great chafe at the affront, swore he would - sail back again with his squadron and leave him to himself, - Ulysses came upon him again with this rejoinder: - - - Come, sir, 'tis not for this you'd sail away; - - But Hector's near, it is not safe to stay. - - -

-

And thus, by representing to the bold and valiant the - danger of being reputed a coward, to the temperate and - sober that of being thought a debauchee, and to the liberal - and magnificent the chance of being called stingy and sordid, - we spur them on to brave actions and divert them from base - and ignominious ones.

-

Indeed, when a thing is once done and past remedy, we - ought to qualify and attemperate our reproofs, and commiserate rather than reprimand. But if it be a business of - pure prevention, of stopping a friend in the career of his - irregularities, our applications must be vehement, inexorable, and indefatigable; for this is the proper season for a - man to show himself a true monitor and a friend indeed. - But we see that even enemies reprove each other for faults - already committed. As Diogenes said pertinently enough - to this purpose, that he who would act wisely ought to be - surrounded either with good friends or flagrant enemies; - - - - for the one always teach us well, and the other as constantly accuse us if we do ill.

-

But certainly it is much more eligible to forbear the - commission of a fault by hearkening to the good advice of - our friends, than afterwards to repent of it by reason of the - obloquy of our enemies. And therefore, if for no other - reason, we ought to apply our reprehensions with a great - deal of art and dexterity, because they are the most sovereign physic that a friend can prescribe, and require not - only a due mixture of ingredients in the preparation of - them but a seasonable juncture for the patient to take - them in.

- - -

But because, as it has been before observed, reproofs - usually carry something of trouble and vexation along with - them, we must imitate skilful physicians, who, when they - have made an incision in the flesh, leave it not open to the - smart and torment that attends it, but chafe and foment it - to assuage the pain. So he who would admonish dexterously must not immediately give a man over to the sting - and anguish of his reprehensions, but endeavor to skin - over the sore with a more mild and diverting converse; - like stone-cutters, who, when they have made a fracture in - their statues, polish and brighten them afterwards. But if - we leave them in pain with their wounds and resentments, - and (as it were) with the scars of our reproofs yet green - upon them, they will hardly be brought to admit of any - lenitive we shall offer for the future. And therefore they - who will take upon them to admonish their friends ought - especially to observe this main point, not to leave them - immediately upon it, nor abruptly break off the conference - with disobliging and bitter expressions.

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τῷ σφόδρα φιλεῖν ἔαυτόν, ὦ Ἄντίοχε Φιλόπαππε , φάσκοντι συγγνώμην - μὲν ἅπαντας ὁ Πλάτων -Πλάτων] Legg. p. 731 d e - διδόναι φησί, κακίαν - δὲ σὺν πολλαῖς; ἄλλαις ἐγγίγνεσθαι μεγίστην, ὑφʼ ἧς οὐκ ἔστιν - αὑτοῦ κριτὴν - δίκαιον οὐδʼ ἀδέκαστον - εἶναι· “τυφλοῦται γὰρ τὸ φιλοῦν περὶ τὸ φιλούμενον” ἂν μή τις - μαθὼν ἐθισθῇ τὰ καλὰ τιμᾶν καὶ διώκειν μᾶλλον ἢ τὰ συγγενῆ καὶ - οἰκεῖα. τοῦτο τῷ κόλακι πολλὴν μεταξὺ τῆς φιλίας εὐρυχωρίαν δίδωσιν, - ὁρμητήριον ἐφʼ - ἡμᾶς εὐφυὲς ἔχοντι τὴν - φιλαυτίαν, διʼ ἣν αὐτὸς - αὑτοῦ κόλαξ ἕκαστος ὢν πρῶτος καὶ μέγιστος οὐ χαλεπῶς - προσίεται τὸν ἔξωθεν ὧν οἴεται καὶ βούλεται. μάρτυν ἅμʼ αὐτῷ καὶ - βεβαιωτὴν προσγιγνόμενον. ὁ γὰρ λοιδορούμενος φιλοκόλαξ σφόδρα - φίλαυτός ἐστι, διʼ εὔνοιαν ἑαυτῷ πάντα μὲν - ὑπάρχειν χειν βουλόμενος; πάντα δʼ οἰόμενος ὧν ἡ μὲν βούλησις οὐκ - ἄτοπος ἡ δʼ οἴησις ἐπισφαλὴς καὶ δεομένη πολλῆς - εὐλαβείας. εἰ δὲ δὴ θεῖον ἡ ἀλήθεια καὶ πάντων “μὲν ἀγαθῶν θεοῖς - πάντων δʼ ἀνθρώποις -” ἀρχὴ κατὰ Πλάτωνα, -Πλάτωνα] Legg. p. 730 c - κινδυνεύει θεοῖς ἐχθρὸς ὁ κόλαξ εἶναι , τῷ δὲ Πυθίῳ διαφερόντως. - ἀντιτάττεται - γὰρ ἀεὶ πρὸς τὸ “γνῶθι - σαυτόν,” ἀπάτην ἑκάστῳ πρὸς ἑαυτὸν ἐμποιῶν καὶ ἄγνοιαν - ἑαυτοῦ καὶ τῶν περὶ αὑτὸν ἀγαθῶν καὶ κακῶν, τὰ μὲν ἐλλιπῆ καὶ - ἀτελῆ τὰ δʼ ὅλως ἀνεπανόρθωτα ποιῶν.

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εἰ μὲν οὖν, ὡς τὰ πλεῖστα τῶν ἄλλων κακῶν, - κόλαξ ἥπτετο μόνον ἢ μάλιστα τῶν ἀγεννῶν καὶ φαύλων, οὐκ - ἂν ἦν οὕτω δεινὸν οὐδὲ δυσφύλακτον· ἐπεὶ δʼ ὥσπερ οἱ θρῖπες - ἐνδύονται μάλιστα τοῖς ἁπαλοῖς καὶ γλυκέσι ξύλοις, οὕτω τὰ φιλότιμα - τῶν ἠθῶν καὶ χρηστὰ καὶ ἐπιεικῆ τὸν κόλακα δέχεται - - καὶ τρέφει - προσφυόμενον, ἔτι δʼ ὥσπερ ὁ Σιμωνίδης -Σιμωνίδης] Bergk. 3 p. - 393 τὴν ʽ “ἱπποτροφίαν” φησὶν “οὐ Ζακύνθῳ ὀπαδεῖν ἀλλʼ - ἀρούραισι πυροφόροις,” οὕτω τὴν κολακείαν ὁρῶμεν οὐ πένησιν οὐδʼ - ἀδόξοις οὐδʼ ἀδυνάτοις ἀκολουθοῦσαν, ἀλλʼ οἴκων τε καὶ πραγμάτων - μεγάλων ὀλίσθημα καὶ νόσημα γιγνομένην, - πολλάκις δὲ καὶ βασιλείας καὶ ἡγεμονίας ἀνατρέπουσαν· οὐ μικρὸν ἔργον - ἐστὶν οὐδὲ φαύλης δεόμενον προνοίας ἡ περὶ αὐτὴν ἐπίσκεψις, ὡς ἂν - μάλιστα περίφωρος οὖσα μὴ βλάπτῃ μηδὲ διαβάλλῃ -βλάπτῃ - - διαβάλλῃ H: βλάπτοι ῀ - διαβάλλοι - τὴν φιλίαν. οἱ μὲν - γὰρ φθεῖρες ἀπίασιν ἀπὸ τῶν τελευτώντων καὶ ἀπολείπουσι - τὰ σώματα - σβεννυμένου τοῦ αἵματος ἐξ οὗ τρέφονται, τοὺς δὲ κόλακας οὐδʼ ὅλως - ἰδεῖν ἔστι πράγμασι ξηροῖς καὶ κατεψυγμένοις - προσιόντας, ἀλλὰ ταῖς δόξαις καὶ ταῖς δυνάμεσιν ἐπιτίθενται καὶ - αὔξονται, ταχὺ δʼ ἐν ταῖς μεταβολαῖς ὑπορρέουσιν, ἀλλὰ τὴν τότε - πεῖραν οὐ δεῖ περιμένειν ἀνωφελῆ, - μᾶλλον - δὲ βλαβερὰν καὶ οὐκ ἀκίνδυνον οὖσαν. χαλεπὴ γὰρ ἐν καιρῷ δεομένῳ - φίλων ἡ τῶν μὴ φίλων αἴσθησις, ἀντικαταλλαγὴν οὐκ ἔχουσα χρηστοῦ καὶ - βεβαίου πρὸς ἀβέβαιον καὶ κίβδηλον. ἀλλʼ ὥσπερ νόμισμα δεῖ τὸν φίλον - ἔχειν πρὸ τῆς χρείας - - δεδοκιμασμένον, μὴ - ὑπὸ τῆς χρείας ἐλεγχόμενον. οὐ γὰρ δεῖ βλαβέντας αἰσθέσθαι, ἀλλʼ - ὅπως μὴ βλαβῶμεν ἐμπειρίαν λαβεῖν καὶ κατανόησιν τοῦ κόλακος· εἰ δὲ - μὴ , ταὐτὸ πεισόμεθα τοῖς αἰσθανομένοις τῷ προγεγεῦσθαι τῶν θανασίμων - φαρμάκων εἰς τὴν - κρίσιν ἀπολλύντες - ἑαυτοὺς καὶ διαφθείροντες. οὔτε γὰρ δὴ τούτους ἐπαινοῦμεν οὔθʼ ὅσοι - τὸν φίλον εἰς τὸ καλὸν τιθέμενοι καὶ ὠφέλιμον οἴονται τοὺς - κεχαρισμένως· ὁμιλοῦντας εὐθὺς ἔχειν ἐπʼ αὐτοφώρῳ κόλακας - εἰλημμένους. οὐδὲ γὰρ ἀηδὴς ὁ φίλος οὐδʼ πο ἑὁ - ἄκρατος, οὐδὲ τῷ πικρῷ σεμνὸν ἡ φιλία καὶ - αὐστηρῷ, - ἀλλʼ - αὐτὸ δὴ τοῦτο τὸ καλὸν καὶ τὸ σεμνὸν αὐτῆς ἡδὺ καὶ ποθούμενόν - ἐστι, -πὰρ δʼ αὐτῇ Χάριτές τε καὶ Ἵμερος οἰκίʼ ἔθεντο, -Hesiod. Theog. 64 - καὶ οὐ δυστυχοῦντι μόνον - - -εἰς ὄμματʼ εὔνου φωτὸς ἐμβλέψαι γλυκὺ - κατʼ Εὐριπίδην, -Εὐριπίδην] Ion. 732 ἀλλʼ οὐδὲν - ἧττον τοῖς ἀγαθοῖς ἡδονὴν ἐπιφέρουσα καὶ χάριν ἢ τῶν κακῶν - ἀφαιροῦσα τὰς λύπας καὶ τὰς ἀπορίας παρέπεται. καὶ - καθάπερ - ὁ Εὔηνος - εἶπε, τῶν ἡδυσμάτων τὸ πῦρ εἶναι κράτιστον, οὕτω τῷ βίῳ μίξας - τὴν φιλίαν ὁ θεὸς ἅπαντα φαιδρὰ καὶ γλυκέα καὶ προσφιλῆ ταύτης - παρούσης - καὶ συναπολαυούσης ἐποίησεν. ἐπεὶ - πῶς ἂν ὁ κόλαξ ὑπεδύετο ταῖς ἡδοναῖς, εἰ τὴν φιλίαν ἑώρα τὸ ἡδὺ - μηδαμοῦ προσιεμένην; οὐκ ἔστιν εἰπεῖν. ἀλλʼ ὥσπερ τὰ ψευδόχρυσα καὶ - τὰ κίβδηλα τὴν λαμπρότητα τοῦ χρυσοῦ καὶ τὸ γάνωμα μιμεῖται μόνον, - οὕτως ἔοικεν - - ὁ κόλαξ τοῦ φίλου τὸ - ἡδὺ καὶ κεχαρισμένον ἐκμιμούμενος ἀεὶ παρέχειν ἱλαρὸν καὶ ἀνθηρὸν - καὶ πρὸς μηδὲν ἀντιβαίνοντα μηδʼ ὑπεναντιούμενον ἑαυτόν, ὅθεν οὐδὲ - τοὺς ἐπαινοῦντας εὐθὺς ὡς κολακεύοντας ἁπλῶς ὑφορατέον ἔπαινος γὰρ - οὐχ ἧττον ἐν καιρῷ - ψόγου φιλίᾳ - προσήκει, μᾶλλον δὲ τὸ μὲν δύσκολον ὅλως καὶ μεμψίμοιρον ἄφιλον καὶ - ἀνομίλητον, τῆς δʼ ἀφθόνως καὶ προθύμως τὸν ἐπὶ τοῖς καλοῖς - ἀποδιδούσης ἔπαινον εὐνοίας καὶ τὸ νουθετοῦν αὖθις καὶ - παρρησιαζόμενον ἐλαφρῶς καὶ ἀλύπως ὑπομένομεν, - πιστεύοντες καὶ ἀγαπῶντες ὡς ἀναγκαίως ψέγοντα τὸν ἡδέως - ἐπαινοῦντα. - -

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χαλεπὸν οὖν φαίη τις ἄν ἐστι διακρῖναι τὸν κόλακα καὶ τὸν φίλον, εἰ - μήθʼ ἡδονῇ μήτʼ ἐπαίνῳ διαφέρουσι· καὶ γὰρ ἐν ὑπουργίαις καὶ - διακονίαις - πολλάκις ἰδεῖν ἐστι τὴν φιλίαν - ὑπὸ τῆς κολακείας παρατρεχομένην. τί δʼ οὐ μέλλει, φήσομεν, ἂν τὸν - ἀληθινὸν κόλακα καὶ μετὰ δεινότητος καὶ τέχνης ἁπτόμενον τοῦ πράγματος - διώκωμεν, ἀλλὰ μή, καθάπερ οἱ πολλοί, τοὺς αὐτοληκύθους τούτους λεγομένους καὶ τραπεζέας καὶ μετὰ τὸ κατὰ χειρὸς - ὕδωρ ἀκουομένους ὥς τις εἶπε κόλακας νομίζωμεν, - ὧν ἐν μιᾷ λοπάδι καὶ - κύλικι μετὰ βωμολοχίας καὶ βδελυρίας ἡ ἀνελευθερία γίγνεται κατάδηλος; - οὐ - γὰρ δήπου Μελάνθιον ἔδει τὸν - Ἀλεξάνδρου τοῦ Φεραίου παράσιτον ἐξελέγχειν, ὃς τοῖς ἐρωτῶσι πῶς - Ἀλέξανδρος ἐσφάγη “διὰ τῆς· πλευρᾶσ” ἔλεγεν “εἰς τὴν γαστέρα - τὴν ἐμήν,” οὐδὲ τοὺς ἀμφὶ πλουσίαν τράπεζαν ἐγκυκλουμένους, - οὓς οὐ πῦρ -οὐ πῦρ] p. 778 e: οὔτε - πῦρ. Cf. Meinek. II p. 487 οὐ σίδαρος - οὐδὲ χαλκὸς εἴργει μὴ φοιτᾶν ἐπὶ δεῖπνον, - οὐδὲ τὰς ἐν Κύπρῳ κολακίδας, ἐπειδὴ διέβησαν εἰς Συρίαν, κλιμακίδας - προσαγορευθείσας, ὅτι ταῖς γυναιξὶ τῶν - βασιλέων ἀναβαίνειν ἐπὶ τὰς ἁμάξας διʼ - αὑτῶν ὑποκατακλινόμεναι παρεῖχον. - -

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τίνα οὖν δεῖ φυλάττεσθαι; τὸν μὴ δοκοῦντα μηδʼ ὁμολογοῦντα κολακεύειν, - ὃν οὐκ ἔστι λαβεῖν περὶ τοὐπτανεῖον, οὐδʼ ἁλίσκεται σκιὰν καταμετρῶν - ἐπὶ -ἐπι] τὴν ἐπὶ τὸ H - δεῖπνον, οὐδʼ ἔρριπται μεθυσθεὶς; ὅπως ἔτυχεν, ἀλλὰ νήφει τὰ πολλὰ - καὶ πολυπραγμονεῖ καὶ πράξεων - μετέχειν - οἴεται δεῖν καὶ λόγων ἀπορρήτων βούλεται κοινωνὸς εἶναι, καὶ ὅλως - τραγικός ἐστιν οὐ σατυρικὸς φιλίας ὑποκριτὴς οὐδὲ κωμικός. ὡς γὰρ ὁ - Πλάτων -Πλάτων] Rep. p. 361 a φησὶν “ἐσχάτης ἀδικίας - εἶναι δοκεῖν - - δίκαιον μὴ ὄντα,” καὶ κολακείαν ἡγητέον χαλεπὴν - τὴν λανθάνουσαν οὐ τὴν ὁμολογοῦσαν, οὐδὲ τὴν - παίζουσαν ἀλλὰ τὴν σπουδάζουσαν αὕτη γὰρ ἀναπίμπλησι καὶ τὴν - ἀληθινὴν φιλίαν ἀπιστίας, συνεμπίπτουσαν αὐτῇ - πολλάκις, ἂν μὴ προσέχωμεν. ὁ μὲν οὖν Γωβρύης εἰς σκοτεινὸν οἴκημα - τῷ μάγῳ φεύγοντι συνεισπεσὼν καὶ γενόμενος ἐν διαπάλαις ἐπιστάντα καὶ - διαποροῦντα τὸν Δαρεῖον ἐκέλευσεν - ὠθεῖν - καὶ διʼ ἀμφοτέρων· ἡμεῖς δέ, εἰ μηδαμῆ μηδαμῶς ἐπαινοῦμεν τὸ “ἐρρέτω -ἐρρέτω] Nauck. p. 696 φίλος σὺν - ἐχθρῷ,” διὰ πολλῶν ὁμοιοτήτων τὸν κόλακα τῷ φίλῳ - συμπεπλεγμένον - - ἀποσπάσαι ζητοῦντες ὀφείλομεν εὖ μάλα φοβεῖσθαι μή πως ἢ τῷ κακῷ - τὸ χρήσιμον συνεκβάλωμεν - ἢ φειδόμενοι τοῦ - οἰκείου τῷ βλάπτοντι περιπέσωμεν. ὥσπερ γὰρ οἶμαι τῶν ἀγρίων - σπερμάτων ὅσα καὶ σχῆμα καὶ μέγεθος παραπλήσιον ἔχοντα τῷ πυρῷ - συμμέμικται χαλεπὴν ἔχει τὴν ἀποκάθαρσιν γὰρ οὐ διεκπίπτει τῶν - στενοτέρων - πόρων ἢ συνεκπίπτει διὰ τῶν - ἀραιῶν, οὕτως ἡ κολακεία τῆς φιλίας εἰς πᾶν πάθος καὶ πᾶν κίνημα - καὶ χρείαν καὶ συνήθειαν ἑαυτὴν καταμιγνύουσα δυσχώριστός ἐστιν.

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ὅτι μέντοι γε πάντων ἣδιστόν ἐστιν ἡ φιλία - - καὶ οὐδὲν ἄλλο - μᾶλλον εὐφραίνει, διὰ τοῦτο καὶ ὁ κόλαξ ἡδοναῖς ὑπάγεται καὶ περὶ - ἡδονάς ἐστιν. ὅτι δʼ ἡ χάρις καὶ ἡ χρεία τῇ φιλίᾳ παρέπεται καθʼ - ὃ δὴ καὶ λέγεται πυρὸς καὶ ὕδατος ὁ φίλος ἀναγκαιότερος εἶναι, διὰ - τοῦτʼ ἐμβάλλων εἰς τὰς ὑπουργίας - ἑαυτὸν - ὁ κόλαξ ἁμιλλᾶται σπουδαστικὸς ἀεὶ φαίνεσθαι καὶ ἄοκνος καὶ πρόθυμος. - ἐπεὶ δὲ τὸ μάλιστα φιλίας ἀρχὴν συνέχον ὁμοιότης ἐστὶν - ἐπιτηδευμάτων καὶ ἠθῶν, καὶ ὅλως τὸ χαίρειν τε τοῖς αὐτοῖς καὶ τὸ ταὐτὰ φεύγειν πρῶτον εἰς ταὐτὸ συνάγει καὶ - συνίστησι διὰ τῆς ὁμοιοπαθείας, τοῦτο κατιδὼν ὁ - κόλαξ αὑτὸν ὥσπερ ὕλην - τινὰ ῥυθμίζει καὶ σχηματίζει, περιαρμόσαι καὶ περιπλάσαι ζητῶν οἷς ἂν - ἐπιχειρῇ διὰ μιμήσεως, ὑγρὸς ὢν - μεταβάλλεσθαι καὶ πιθανὸς; ἐπὶ τὰς ἐξομοιώσεις,· ὥστʼ εἰπεῖν -οὐ παῖς Ἀχιλλέως, ἀλλʼ ἐκεῖνος αὐτὸς εἶ -Nauck. p. 696 - ὃ δὲ πάντων ἐστὶν αὐτοῦ πανουργότατον , αἰσθανόμενος τὴν - παρρησίαν καὶ λεγομένην καὶ δοκοῦσαν - ἰδίαν - εἶναι φωνὴν ὥσπερ τινὸς ζῴου τῆς φιλίας, τὸ δʼ ἀπαρρησίαστον ἄφιλον - καὶ ἀγεννές, οὐδὲ ταύτην ἀμίμητον ἀπολέλοιπεν, ἀλλʼ ὥσπερ οἱ δεινοὶ - τῶν ὀψοποιῶν τοῖς πικροῖς χυμοῖς καὶ αὐστηροῖς ἡδύσμασι χρῶνται, τῶν - γλυκέων ἀφαιροῦντες τὸ πλήσμιον, - - οὕτως οἱ κόλακες; - οὐκ ἀληθινὴν οὐδʼ ὠφέλιμον ἀλλʼ οἷον ἐπιλλώπτουσαν ἐξ ὀφρύος καὶ - γαργαλίζουσαν ἀτεχνῶς παρρησίαν προσφέρουσιν. ἔστι μὲν οὖν διὰ ταῦτα - δυσφώρατος; ὁ ἀνήρ, ὥσπερ τῶν θηρίων ὅσα πεφυκότα τὴν χρόαν - τρέπεσθαι συναφομοιοῦται - τοῖς ὑποκειμένοις - χρώμασι καὶ χωρίοις· ἐπεὶ δʼ ἐκεῖνος ἐξαπατᾷ τε καὶ περικαλύπτεται - ταῖς ὁμοιότησιν, ἡμέτερον ἔργον ἐστὶ ταῖς διαφοραῖς ἀνακαλύπτειν καὶ - ἀπογυμνοῦν αὐτὸν “ἀλλοτρίοις χρώμασι καὶ σχήμασιν,” φησιν ὁ - Πλάτων, -Πλάτων] Phaedr. p. 239 d “χήτει οἰκείων - κοσμούμενον”

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εὐθὺς οὖν ἀπὸ τῆς ἀρχῆς σκοπῶμεν. ἀρχὴν δὲ φιλίας; ἔφαμεν εἶναι - τοῖς πλείστοις τὴν ταὐτὰ - μὲν ἐπιεικῶς ἀσπαζομένην ἔθη καὶ ἤθη τοῖς δʼ αὐτοῖς χαίρουσαν ἐπιτηδεύμασι καὶ πράγμασι καὶ - διατριβαῖς ὁμοιοπαθῆ διάθεσιν καὶ φύσιν, ἐφʼ ἧς καὶ ταῦτʼ εἴρηται - - γέρων γέροντι γλῶσσαν ἡδίστην ἔχει, Nauck. p. 696 - - -παῖς παιδί, καὶ γυναικὶ πρόσφορον γυνή, -νοσῶν τʼ ἀνὴρ νοσοῦντι, καὶ δυσπραξίᾳ -ληφθεὶς ἐπῳδός ἐστι τῷ πειρωμένῳ - εἰδὼς οὖν ὁ κόλαξ ὅτι τὸ χαίρειν τοῖς ὁμοίοις καὶ τὸ - χρῆσθαι καὶ ἀγαπᾶν ἔμφυτόν ἐστι, ταύτῃ - - πρῶτον ἐπιχειρεῖ - πλησιάζειν ἑκάστῳ καὶ παρασκηνοῦν, ὥσπερ ἔν τισι νομαῖς τοῖς αὐτοῖς - ἐπιτηδεύμασι καὶ διατριβαῖς περὶ ταὐτὰ καὶ σπουδαῖς καὶ διαίταις - ἀτρέμα παραβάλλων καὶ προσαναχρωννύμενος, ἄχρι οὗ λαβὴν παραδῷ καὶ - ψαύοντι τιθασὸς - γένηται καὶ συνήθης, ψέγων - μὲν οἷς ἐκεῖνον αἰσθάνεται πράγμασι καὶ βίοις καὶ ἀνθρώποις - ἀχθόμενον, ἐπαινέτης δὲ τῶν ἀρεσκόντων . οὐ μέτριος - ἀλλʼ ὥσθʼ ὑπερβάλλειν σὺν - ἐκπλήξει καὶ θαύματι, φαινόμενος, βεβαιῶν δὲ τὸ φιλοῦν καὶ τὸ μισοῦν - ὡς κρίσει μᾶλλον ἢ πάθει γιγνόμενον. -

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πῶς οὖν ἐλέγχεται καὶ τίσιν ἁλίσκεται διαφοραῖς, οὐκ ὢν ὅμοιος - οὐδὲ γιγνόμενος ἀλλὰ μιμούμενος ὅμοιον; πρῶτον μὲν ὁρᾶν δεῖ τὴν - ὁμαλότητα τῆς προαιρέσεως καὶ τὸ ἐνδελεχές, εἰ χαίρει τε τοῖς - αὐτοῖς ἀεὶ καὶ ταὐτὰ ἐπαινεῖ καὶ - πρὸς ἓν ἀπευθύνει καὶ καθίστησι παράδειγμα τὸν ἑαυτοῦ βίον, ὥσπερ - ἐλευθέρῳ φιλίας ὁμοιοτρόπου καὶ συνηθείας ἐραστῇ προσήκει. τοιοῦτος - γὰρ ὁ φίλος. ὁ δὲ κόλαξ ἅτε δὴ μίαν ἑστίαν - ἤθους οὐκ ἔχων μόνιμον οὐδʼ ἑαυτῷ - βίον ζῶν αἱρετόν, ἀλλʼ ἑτέρῳ καὶ πρὸς - ἕτερον πλάττων καὶ προσαρμόττων ἑαυτόν, οὐχ ἁπλοῦς οὐδʼ εἷς ἀλλὰ - παντοδαπός ἐστι καὶ ποικίλος, εἰς ἄλλον ἐξ - - ἄλλου τόπον ὥσπερ τὸ μετερώμενον -μετερώμενον Lobeckius: μεταιρόμενον - ὕδωρ περιρρέων ἀεὶ καὶ - συσχηματιζόμενος τοῖς ὑποδεχομένοις. ὁ μὲν γὰρ πίθηκος, ὡς ἔοικε - μιμεῖσθαι τὸν ἄνθρωπον ἐπιχειρῶν ἁλίσκεται συγκινούμενος καὶ - συνορχούμενος, ὁ δὲ κόλαξ αὐτὸς ἑτέρους ἐπάγεται καὶ - παλεύει, μιμούμενος οὐχ ὁμοίως ἅπαντας ἀλλὰ τῷ - μὲν συνορχούμενος καὶ συνᾴδων, τῷ δὲ συμπαλαίων καὶ συγκονιόμενος - θηρατικοῦ δὲ καὶ κυνηγετικοῦ λαβόμενος μονονοὺ τὰ τῆς Φαίδρας ἀναβοῶν - ἕπεται - - -πρὸς θεῶν ἔραμαι κυσὶ θωΰξαι Eur. Hipp. 218 - - -βαλιαῖς ἐλάφοις ἐγχριπτόμενοσ̓, - καὶ οὐδὲν αὐτῷ πρᾶγμα πρὸς τὸ θηρίον, ἀλλʼ αὐτὸν - ἐκσαγηνεύει καὶ περιβάλλεται τὸν κυνηγόν. ἂν δὲ θηρεύῃ φιλόλογον καὶ - φιλομαθῆ νέον, αὖθις ἐν βιβλίοις ἐστὶ καὶ πώγων ποδήρης καθεῖται καὶ - τριβωνοφορία τὸ - χρῆμα καὶ ἀδιαφορία, καὶ - διὰ στόματος οἵ τε ἀριθμοὶ καὶ τὰ ὀρθογώνια τρίγωνα Πλάτωνος. εἴ τε - -εἴ - τε H: εἰτε - ῥᾴθυμός τις - ἐμπέπαικεν αὖθις καὶ φιλοπότης καὶ πλούσιος, -αὐτὰρ ὁ γυμνώθη ῥακέων πολύμητις Ὀδυσσεύς , -Homer. Χ 1 - - - ἔρριπται μὲν ὁ - τρίβων, κατακείρεται δʼ ὁ πώγων ὥσπερ ἄκαρπον θέρος, ψυκτῆρες δὲ καὶ - φιάλαι καὶ γέλωτες ἐν περιπάτοις καὶ σκώμματα πρὸς τοὺς φιλοσοφοῦντας, ὥσπερ ἐν Συρακούσαις φασίν, ὁπηνίκα - Πλάτων ἀφίκετο, καὶ Διονύσιον ζῆλος ἔσχε περιμανὴς φιλοσοφίας, τὰ - βασίλεια κονιορτοῦ γέμειν ὑπὸ πλήθους τῶν γεωμετρούντων· ἐπεὶ δὲ - προσέκρουσε -Πλάτων, καὶ Διονύσιος ἐκπεσὼν - φιλοσοφίας πάλιν εἰς πότους καὶ γύναια καὶ τὸ ληρεῖν καὶ ἀκολασταίνειν - ἧκε φερόμενος, - ἀθρόως; ἅπαντας ὥσπερ ἐν Κίρκης μεταμορφωθέντας ἀμουσία καὶ λήθη - καὶ εὐήθεια κατέσχε. μαρτυρεῖ δὲ καὶ τὰ τῶν μεγάλων - ἔργα κολάκων καὶ τὰ τῶν δημαγωγῶν, -καὶ τὰ τῶν - δημαγωγῶν] del. H. τῶν - δημαγωγῶν Sauppius. Mihi sana videntur ὧν ὁ μέγιστος - Ἀλκιβιάδης, Ἀθήνησι μὲν σκώπτων καὶ ἱπποτροφῶν καὶ μετʼ εὐτραπελίας - ζῶν καὶ χάριτος, ἐν δὲ Λακεδαίμονι, κειρόμενος ἐν χρῷ καὶ - τριβωνοφορῶν καὶ ψυχρολουτῶν, ἐν δὲ Θρᾴκῃ πολεμῶν καὶ - πίνων, ἐπεὶ δὲ πρὸς Τισσαφέρνην ἀφίκετο, τρυφῇ - καὶ ἁβρότητι καὶ ἀλαζονείᾳ χρώμενος, ἐδημαγώγει καὶ καθωμίλει τῷ - συναφομοιοῦν καὶ συνοικειοῦν - ἑαυτὸν ἅπασιν. οὐ μὴν τοιοῦτος Ἐπαμεινώνδας οὐδʼ - Ἀγησίλαος, ἀλλὰ πλείστοις ὁμιλήσαντες ἀνθρώποις καὶ πόλεσι καὶ βίοις - τὸ προσῆκον ἦθος - αὑτοῖς πανταχοῦ καὶ - στολῇ καὶ διαίτῃ καὶ λόγῳ καὶ βίῳ διεφύλαττον. οὕτω καὶ Πλάτων - ἐν Συρακούσαις οἷος ἐν Ἀκαδημείᾳ, καὶ πρὸς Διονύσιον οἷος πρὸς - Δίωνα. - -

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τὰς δὲ τοῦ κόλακος ὥσπερ πολύποδος τροπὰς ῥᾷστα φωράσειεν ἄν τις - αὐτὸς ἐπὶ πολλὰ δοκῶν τρέπεσθαι, καὶ ψέγων μὲν ὃν ἐπῄνει πρότερον - βίον, οἷς δʼ ἤχθετο πράγμασιν ἢ διαίταις ἢ λόγοις - ὡς - ἀρέσκοντας - ἐξαίφνης; προσιέμενος. ὄψεται γὰρ αὐτὸν οὐδαμοῦ βέβαιον οὐδʼ ἴδιον - οὐδʼ οἰκείῳ πάθει φιλοῦντα καὶ μισοῦντα καὶ χαίροντα καὶ λυπούμενον, - ἀλλὰ δίκην κατόπτρου παθῶν ὀθνείων καὶ - βίων καὶ κινημάτων εἰκόνας ἀναδεχόμενον. τοιοῦτος γὰρ οἷος, εἰ ψέγοις - τινὰ τῶν φίλων πρὸς αὐτόν, εἰπεῖν “βραδέως πεφώρακας τὸν ἄνθρωπον· - ἐμοὶ μὲν γὰρ οὐδὲ πρότερον ἤρεσκεν” ἂν. δʼ αὖ πάλιν ἐπαινῇς - μεταβαλόμενος, νὴ Δία φήσει συνήδεσθαι - καὶ χάριν ἔχειν αὐτὸς ὑπὲρ τοῦ ἀνθρώπου καὶ πιστεύειν. ἂν - δὲ βίον ἀλλακτέον - ἕτερον -ἑτερον] del. Hirschigius εἴπῃς, οἷον εἰς - ἀπραγμοσύνην καὶ ἡσυχίαν ἐκ πολιτείας μεταβαλόμενος, “πάλαι γʼ - ἐχρῆν” φησὶ “θορύβων ἡμᾶς ἀπηλλάχθαι - καὶ φθόνων” ἂν δὲ πάλιν ὁρμᾶν δοκῆς ἐπὶ τὸ πράττειν - καὶ λέγειν, ὑπεφώνησεν “ἄξια σαυτοῦ φρονεῖς· ἡ δʼ ἀπραγμοσύνη γλυκὺ - μέν, ἀλλʼ ἄδοξον καὶ ταπεινόν” εὐθὺς οὖν λέγειν χρὴ πρὸς τὸν - τοιοῦτον -ἀλλοῖός; μοι , ξεῖνε, φάνης -ξεῖνε φάνης Homerus - π 181: ξεῖνʼ - ἐφάνης - νέον ἠὲ πάροιθεν - - οὐ δέομαι φίλου συμμεθισταμένου καὶ - συνεπινεύοντος γὰρ σκιὰ ταῦτα ποιεῖ μᾶλλον, ἀλλὰ συναληθεύοντος καὶ - συνεπικρίνοντος;. εἷς μὲν οὖν τῶν ἐλέγχων τρόπος τοιοῦτός ἐστιν· - -

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ἑτέραν δὲ δεῖ ταῖς ὁμοιώσεσι τοιαύτην παραφυλάττειν - διαφοράν; ὁ μὲν -ὁ μὲν] ὁ μὲν γὰρ? ἀληθὴς φίλος οὔτε μιμητής; ἐστι - πάντων οὔτʼ ἐπαινέτης πρόθυμος, ἀλλὰ τῶν ἀρίστων μόνων· - -οὐ γὰρ συνέχθειν ἀλλὰ συμφιλεῖν ἔφυ - κατὰ τὸν Σοφοκλέα, -Σοφοκλέα] Antig. 533 καὶ νὴ - Δία συγκατορθοῦν καὶ συμφιλοκαλεῖν, οὐ συναμαρτάνειν οὐδὲ - συρρᾳδιουργεῖν, ἂν μή τις οἷον ὀφθαλμίας ἀπορροὴ καὶ ἀνάχρωσις - ἄκοντα διʼ ὁμιλίαν καὶ συνήθειαν - ἀναπλήσῃ φαυλότητος ἢ πλημμελείας τινός. ὥς που καὶ Πλάτωνος - ἀπομιμεῖσθαί φασι τοὺς συνήθεις τὸ ἐπίκυρτον, -Ἀριστοτέλους δὲ τὸν τραυλισμόν, Ἀλεξάνδρου - δὲ τοῦ βασιλέως; τὴν ἔγκλισιν τοῦ τραχήλου - καὶ τὴν ἐν τῷ διαλέγεσθαι τραχύτητα τῆς φωνῆς· τὰ γὰρ πολλὰ - λανθάνουσιν ἔνιοι καὶ ἀπὸ τῶν ἠθῶν καὶ ἀπὸ τῶν βίων - ἀναλαμβάνοντες. ὁ δὲ κόλαξ ἀτεχνῶς τὸ τοῦ χαμαιλέοντος πέπονθεν. - ἐκεῖνός τε γὰρ ἁπάσῃ χρόᾳ πλὴν τοῦ λευκοῦ συναφομοιοῦται, - καὶ ὁ κόλαξ ἐν τοῖς ἀξίοις σπουδῆς· ὅμοιον - ἑαυτὸν ἐξαδυνατῶν παρέχειν οὐδὲν ἀπολείπει τῶν αἰσχρῶν ἀμίμητον, - ἀλλʼ ὥσπερ οἱ φαῦλοι ζῳγράφοι τῶν καλῶν ἐφικνεῖσθαι μὴ δυνάμενοι διʼ - ἀσθένειαν ἐν ῥυτίσι καὶ φακοῖς καὶ οὐλαῖς τὰς ὁμοιότητας - ἀναφέρουσιν, -ἀναφαίνουσιν H malim εἶναι - τὸ αἰσχρὸν - - - οὕτως ἐκεῖνος ἀκρασίας γίγνεται μιμητής, - ε δεισιδαιμονίας ἀκροχολίας, πικρίας πρὸς οἰκέτας, ἀπιστίας πρὸς - οἰκείους καὶ συγγενεῖς. φύσει τε γὰρ ἀφʼ ἑαυτοῦ πρὸς τὰ χείρονα - κατάντης ἐστί, καὶ δοκεῖ πορρωτάτω τοῦ ψέγειν τὸ αἰσχρὸν εἶναι - μιμούμενος. - ὕποπτοι γὰρ οἱ τὰ βελτίω - ζηλοῦντες -ζηλοῦντες R: ζητοῦντες - καὶ δοκοῦντες ἄχθεσθαι καὶ δυσκολαίνειν - τοῖς ἁμαρτήμασι τῶν φίλων· ὃ δὴ καὶ Διονυσίῳ Δίωνα καὶ Σάμιον Φιλίππῳ καὶ Κλεομένη Πτολεμαίῳ διέβαλε καὶ - ἀπώλεσεν. ὁ δὲ βουλόμενος εἶναι καὶ δοκεῖν ὁμοίως ἡδὺς ἅμα καὶ - πιστὸς τοῖς χείροσι μᾶλλον ὑποκρίνεται χαίρειν, ὡς ὑπὸ τοῦ σφόδρα - φιλεῖν οὐδὲ - - τὰ φαῦλα δυσχεραίνων, - ἀλλὰ συμπαθὴς πᾶσι καὶ συμφυὴς γιγνόμενος. ὅθεν οὐδὲ τῶν ἀβουλήτων - καὶ τυχηρῶν ἀμοιρεῖν ἀξιοῦσιν, ἀλλὰ καὶ νοσεῖν ὅμοια προσποιοῦνται, - κολακεύοντες τοὺς νοσώδεις, καὶ μήτε βλέπειν ὀξὺ μήτʼ ἀκούειν, ἂν - ὑποτύφλοις ἢ - ὑποκώφοις συνῷσιν, ὥσπερ - οἱ Διονυσίου κόλακες ἀμβλυωποῦντες ἐμπίπτοντες ἀλλήλοις καὶ τὰς - παροψίδας ἐν τῷ δειπνεῖν καταβάλλοντες ἔνιοι δὲ καὶ μᾶλλον ἁπτόμενοι - τῶν παθῶν ἐνδοτέρω ποιοῦσιν - ἑαυτούς, καὶ καταμιγνύουσιν ἄχρι τῶν ἀπορρήτων - τὰς ὁμοιοπαθείας. αἰσθόμενοι γὰρ ἢ περὶ γάμον - δυστυχοῦντας ἢ πρὸς υἱοὺς ὴ πρὸς οἰκείους ὑπόπτως ἔχοντας αὐτοὶ - σφῶν αὐτῶν ἀφειδοῦσι καὶ ἀποδύρονται περὶ τέκνων ἰδίων ἢ γυναικὸς - ἢ συγγενῶν ἢ οἰκείων, αἰτίας τινὰς ἀπορρήτους ἐξαγορεύοντες - ἡ γὰρ ὁμοιότης συμπαθεστέρους ποιεῖ , - καὶ μᾶλλον ὥσπερ ὅμηρα δεδεγμένοι προΐενταί τι τῶν ἀπορρήτων - αὐτοῖς, προέμενοι δὲ χρῶνται καὶ δεδίασιν ἐγκαταλιπεῖν τὴν πίστιν. - ἐγὼ δʼ οἶδά τινα συνεκβαλόντα γαμετήν, ὡς ὁ φίλος ἀπεπέμψατο τὴν - ἑαυτοῦ· - - κρύφα δὲ φοιτῶν πρὸς - αὐτὴν καὶ διαπεμπόμενος ἐφωράθη; συναισθομένης τῆς τοῦ φίλου γυναικός. - οὕτως ἄπειρος ἦν κόλακος ὁ νομίζων τὰ ἰαμβεῖα ταυτὶ· τῷ καρκίνῳ - μᾶλλον ἢ τῷ κόλακι προσήκειν - - γαστὴρ ὅλον τὸ σῶμα, πανταχῆ βλέπων -Meinek. II p. 489. Bergk. 3 - p. 669 -ὀφθαλμός, ἕρπον τοῖς ὀδοῦσι θηρίον - παρασίτου γὰρ ὁ τοιοῦτος εἰκονισμός ἐστι - τῶν περὶ τάγηνον καὶ μετʼ -μετʼ] παρʼ Herwerden. ἄριστον φίλων, -Meinek. II p. 489 - - ὡς Εὔπολίς φησιν.

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οὐ μὴν ἀλλὰ ταῦτα μὲν εἰς τὸν οἰκεῖον ἀναθώμεθα τοῦ λόγου τόπον· - ἐκεῖνο δὲ μὴ παρῶμεν ἐν ταῖς μιμήσεσι τὸ σόφισμα τοῦ κόλακος, ὅτι - κἂν - τῶν καλῶν τι - μιμῆται τοῦ κολακευομένου, διαφυλάττει - τὴν - ὑπεροχὴν ἐκείνῳ. τοῖς μὲν γὰρ ἀληθῶς φίλοις οὔτε ζῆλος; οὐδείς - ἐστι πρὸς ἀλλήλους οὔτε φθόνος, ἀλλὰ κἂν ἴσον ἔχωσιν ἐν τῷ - κατορθοῦν κἂν ἔλαττον, ἀνεπαχθῶς καὶ μετρίως; φέρουσιν. ὁ δὲ κόλαξ - ἀεὶ μνημονεύων τοῦ τὰ δεύτερα λέγειν - - ὑφίεται τῇ ὁμοιότητι τῆς ἰσότητος, ἡττᾶσθαι πανταχοῦ καὶ - ἀπολείπεσθαι πλὴν τῶν φαύλων ὁμολογῶν. ἐν δὲ τοῖς φαύλοις οὐ παρίησι - τὸ πρωτεῖον, ἀλλά φησιν, ἂν ἐκεῖνος δύσκολος, αὑτὸν εἶναι - μελαγχολικὸν ἂν ἐκεῖνος δεισιδαίμων, αὑτὸν θεοφόρητον· - ἐρᾶν ἐκεῖνον, μαίνεσθαι δʼ αὑτόν. “ἀκαίρως -” φησὶν “ἐγέλας, ἐγὼ δʼ ἐξέθνῃσκον ὑπὸ τοῦ γέλωτος.” ἀλλʼ - ἔν γε τοῖς χρηστοῖς τοὐναντίον. αὐτός φησι ταχέως τρέχειν, ἵπτασθαι δʼ - ἐκεῖνον· αὐτὸς ἱππεύειν ἐπιεικῶς, “ἀλλὰ τί πρὸς τὸν ἱπποκένταυρον - τοῦτον; εὐφυής; εἰμι ποιητὴς καὶ - στίχον οὐ φαυλότατον γράφω, - βροντᾶν δʼ οὐκ ἐμὸν ἀλλὰ Διός. -Bergk. 3 p. 736 - -” ἅμα γὰρ αὐτοῦ δοκεῖ καὶ τὴν προαίρεσιν ἀποφαίνειν καλὴν - μιμούμενος καὶ τὴν δύναμιν ἀνέφικτον ἡττώμενος. ἐν μὲν οὖν ταῖς - ἐξομοιώσεσι τοιαῦταί τινὲς εἰσιν αἱ τοῦ κόλακος διαφοραὶ πρὸς τὸν - φίλον. - -

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ἐπεὶ δʼ ὥσπερ εἴρηται καὶ τὸ τῆς ἡδονῆς κοινόν ἐστι χαίρει γὰρ οὐχ - ἧττον τοῖς φίλοις ὁ χρηστὸς ἢ τοῖς κόλαξιν ὁ φαῦλος; , φέρε καὶ - τοῦτο διορίσωμεν. ἔστι δὲ διορισμὸς ἡ πρὸς τὸ τέλος ἀναφορὰ - τῆς ἡδονῆς. σκόπει δʼ - οὕτως. ἔνεστι μέν που - τῷ μύρῳ τὸ - εὐῶδες, ἔνεστι δʼ ἐν ἀντιδότῳ. διαφέρει δʼ ὅτι τοῦτο μὲν πρὸς - ἡδονὴν καὶ πρὸς οὐδὲν ἕτερον γέγονεν, ἐκεῖ δὲ τὸ καθαῖρον ἢ τὸ - θερμαῖνον ἢ τὸ σαρκοῦν τῆς δυνάμεως ἄλλως εὐῶδές ἐστι. πάλιν οἱ - γραφεῖς ἀνθηρὰ. χρώματα καὶ βάμματα - - μιγνύουσιν, ἔστι δὲ καὶ τῶν ἰατρικῶν φαρμάκων ἔνια τὴν ὄψιν ἀνθηρὰ - καὶ τὴν χρόαν οὐκ ἀπάνθρωπον ἔχοντα. τί τοίνυν διαφέρει; ἦ -ἦ R: ἢ - δῆλον ὅτι - τῷ τέλει τῆς χρείας διακρινοῦμεν. οὐκοῦν ὁμοίως - αἱ μὲν τῶν φίλων χάριτες - ἐπὶ καλῷ τινι καὶ ὠφελίμῳ - τὸ εὐφραῖνον - ὥσπερ ἐπανθοῦν ἔχουσιν, ἔστι δʼ ὅτε καὶ παιδιᾷ καὶ τραπέζῃ καὶ - οἴνῳ καὶ νὴ Δία γέλωτι καὶ φλυάρῳ πρὸς ἀλλήλους οἷον ἡδύσμασιν - ἐχρήσαντο τῶν καλῶν καὶ σπουδαίων. πρὸς ὃ δὴ καὶ λέλεκται τὸ - - - μύθοισιν τέρποντο πρὸς ἀλλήλους ἐνέποντες -Homer. Λ 643 - καὶ τὸ οὐδέ κεν ἄλλο id. δ 178 ἄμμε - διέκρινεν φιλέοντέ τε τερπομένω τε - τοῦ δὲ κόλακος τοῦτʼ - ἔργον ἐστὶ καὶ τέλος, ἀεί τινα παιδιὰν ἢ πρᾶξιν ἢ λόγον ἐφʼ - ἡδονῇ καὶ πρὸς ἡδονὴν ὀψοποιεῖν καὶ καρυκεύειν. συνελόντι δʼ εἰπεῖν - ὁ μὲν ἵνʼ ἡδὺς πάντα δεῖν οἴεται ποιεῖν, ὁ δ̓ - ἀεὶ ποιῶν ἃ δεῖ πολλάκις μὲν ἡδὺς πολλάκις δʼ ἀηδής - ἐστιν, οὐ τοῦτο βουλόμενος, εἰ δὲ βέλτιον εἴη, μηδὲ τοῦτο φεύγων. - ὥσπερ γὰρ ἰατρός, ἂν συμφέρῃ, κρόκον ἢ -ἢ - Duebnerus: καὶ - νάρδον ἐπέβαλε καὶ - νὴ Δία πολλάκις ἔλουσε προσηνῶς καὶ ἔθρεψε φιλανθρώπως, - ἔστι δʼ ὅπου ταῦτʼ ἐάσας καστόριον ἐνέσεισεν - -ἢ πόλιον βαρύοσμον ὃ δὴ ῥίγιστον ὄδωδεν -Nicander Ther. 64 - ὅτε σὺν ἐπαἱνῳ καὶ χάριτι μεγαλύνων καὶ εὐφραίνων ἄγει - πρὸς τὸ καλόν, ὥσπερ οὗτος -Τεῦκρε, φίλη κεφαλή, Τελαμώνιε, κοίρανε λαῶν, -βάλλʼ οὕτω - - ἤ τινα ἐλλέβορον - ἐκπιεῖν τρίψας ἠνάγκασεν, οὔτʼ ἐνταῦθα τὸ ἀηδὲς οὔτʼ ἐκεῖ τὸ - ἡδὺ ποιούμενος τέλος ἀλλʼ ἐφʼ ἓν διʼ ἀμφοτέρων ἐπὶ τὸ συμφέρον - ἄγων τὸν θεραπευόμενον, οὕτως ὁ φίλος - ἔστι μὲν ὅτε σὺν ἐπαίνῳ καὶ χάριτι μεγαλύνων -μεγαλύνων - H: μεγαλύνων ἀεὶ - καὶ εὐφραίνων - ἄγει πρὸς τὸ καλόν, ὥσπερ οὗτος - καὶ - Τ̔εῦκρε, φίλη κεφαλή, Τελαμώνιε, κοίρανε λαῶν, - βάλλʼ οὕτωʼ -Homer, Θ 281 - - πῶς ἂν ἔπειτʼ Ὀδυσῆος ἐγὼ θείοιο λαθοίμην; -id. K 243 - ὅπου δʼ αὖ πάλιν ἐπιστροφῆς δεῖται, λόγῳ δήκτῃ καὶ - παρρησίᾳ κηδεμονικῇ καθαπτόμενος - - -ἀφραίνεις, Μενέλαε διοτρεφές, οὐδὲ τί σε χρὴ -id. H 109 - - ταύτης ἀφροσύνης -ἔστι δʼ ὅπου καὶ τὸ ἔργον ἅμα τῷ λόγῳ συνῆψεν, ὡς - Μενέδημος Ἀσκληπιάδου τοῦ φίλου τὸν υἱὸν ἄσωτον - ὄντα καὶ ἄτακτον ἀποκλείων καὶ μὴ προσαγορεύων ἐσωφρόνισε, καὶ - Βάτωνι -Βάτωνι Meinekius: βάτῳ - τὴν σχολὴν ἀπεῖπεν Ἀρκεσίλαος, ὅτε πρὸς Κλεάνθην στίχον - ἐποίησεν ἐν κωμῳδίᾳ, πείσαντος δὲ τὸν Κλεάνθην καὶ μεταμελομένου - διηλλάγη. δεῖ γὰρ ὠφελοῦντα λυπεῖν τὸν - φίλον, οὐ δεῖ δὲ λυποῦντα τὴν φιλίαν ἀναιρεῖν, ἀλλʼ ὡς φαρμάκῳ τῷ - δάκνοντι χρῆσθαι, -σῴζοντι καὶ φυλάττοντι τὸ θεραπευόμενον. ὅθεν ὥσπερ ἁρμονικὸς ὁ - φίλος τῇ πρὸς τὸ καλὸν καὶ - συμφέρον - μεταβολῇ τὰ μὲν ἐνδιδοὺς ἃ δʼ ἐπιτείνων πολλάκις μὲν ἡδὺς ἀεὶ δʼ - ὠφέλιμός ἐστι. ὁ δὲ κόλαξ ἀφʼ ἑνὸς διαγράμματος ἀεὶ τὸ ἡδὺ καὶ - τὸ πρὸς χάριν εἰωθὼς ὑποκρέκειν οὔτʼ ἔργον οἶδεν ἀντιτεῖνον οὔτε - ῥῆμα λυποῦν, ἀλλὰ μόνῳ παρέπεται - τῷ - βουλομένῳ, συνᾴδων ἀεὶ καὶ συμφθεγγόμενος ὥσπερ οὖν τὸν Ἀγησίλαον - ὁ Ξενοφῶν ἡδέως ἐπαινεῖσθαί φησιν ὑπὸ τῶν καὶ ψέγειν ἐθελόντων, - οὕτω δεῖ τὸ εὐφραῖνον καὶ χαριζόμενον ἡγεῖσθαι φιλικόν, ἂν καὶ - λυπεῖν ποτε δύνηται καὶ ἀντιτείνειν, τὴν δὲ - - συνεχῆ ταῖς ἡδοναῖς - καὶ τὸ πρὸς; χάριν ἔχουσαν ἄκρατον ἀεὶ καὶ ἄδηκτον ὁμιλίαν - ὑπονοεῖν, καὶ νὴ Δία τὸ τοῦ Λάκωνος ἔχειν πρόχειρον, ὃς - ἐπαινουμένου Χαρίλλου τοῦ βασιλέως “πῶς· οὗτοσ” ἔφη “χρηστός, - ὃς,· οὐδὲ τοῖς πονηροῖς πικρός ἐστι;ʼ”

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τοῖς μὲν οὖν ταύροις τὸν οἶστρον ἐνδύεσθαι παρὰ τὸ οὖς λέγουσι, - καὶ τοῖς κυσὶ τὸν κρότωνα· τῶν δὲ φιλοτίμων ὁ κόλαξ τὰ ὦτα κατέχων - τοῖς ἐπαίνοις καὶ προσπεφυκὼς δυσαπότριπτός ἐστιν. - ὅθεν ἐνταῦθα δεῖ μάλιστα τὴν κρίσιν ἔχειν ἐγρηγορυῖαν - καὶ παραφυλάττουσαν πότερον - τοῦ πράγματος ἢ τοῦ ἀνδρὸς 5 ἔπαινός ἐστιν. ἔστι δὲ τοῦ πράγματος - , ἂν ἀπόντας μᾶλλον ἢ παρόντας ἐπαινῶσιν, - ἂν καὶ αὐτοὶ ταὐτὰ βουλόμενοι καὶ ζηλοῦντες μὴ μόνους ἡμᾶς ἀλλὰ - πάντας ἐπὶ τοῖς ὁμοίοις ἐπαινῶσιν, ἂν μὴ νῦν μὲν ταῦτα νῦν δὲ - τἀναντία πράττοντες καὶ λέγοντες φαίνωνται· -φαίνωνται H: φαίνοιντο - τὸ δὲ μέγιστον, ἂν αὐτοὶ - γιγνώσκωμεν ἑαυτοὺς μὴ μεταμελομένους - ἐφʼ - οἷς ἐπαινούμεθα μηδʼ αἰσχυνομένους μηδὲ μᾶλλον ἡμῖν τἀναντία τούτων - πεπρᾶχθαι καὶ λελέχθαι βουλομένους;. ἡ γὰρ οἴκοθεν κρίσις - ἀντιμαρτυροῦσα - καὶ μὴ - προσδεχομένη τὸν ἔπαινον ἀπαθής ἐστι καὶ ἄθικτος καὶ ὑπὸ τοῦ - κολακεύοντος ἀνάλωτος. ἀλλʼ - οὐκ οἶδʼ - ὅπως· οἱ πολλοὶ τὰς μὲν ἐπὶ τοῖς ἀτυχήμασι παρηγορίας οὐχ - ὑπομένουσιν, ἀλλὰ μᾶλλον ὑπὸ τῶν συνεπιθρηνούντων ἄγονται καὶ - συνοδυρομένων ὅταν δʼ ἁμαρτάνωσι καὶ πλημμελῶσιν, ὁ μὲν ἐλέγχῳ καὶ - ψόγῳ δηγμὸν ἐμποιῶν καὶ μετάνοιαν - ἐχθρὸς - δοκεῖ καὶ κατήγορος, τὸν δʼ ἐπαινοῦντα καὶ κατευλογοῦντα τὰ πεπραγμένα - ἀσπάζονται καὶ νομίζουσιν εὔνουν καὶ φίλον. ὅσοι μὲν - οὖν ἢ πρᾶξιν ἢ λόγον ἢ - σπουδάσαντος ὁτιοῦν ἢ σκώψαντος εὐχερῶς ἐπαινοῦσι καὶ συνεπικροτοῦσιν, - εἰς τὸ παρὸν εἰσιν οὗτοι καὶ τὰ ὑπὸ - χεῖρα βλαβεροὶ μόνον· ὅσοι δὲ πρὸς τὸ ἦθος ἐξικνοῦνται τοῖς - ἐπαίνοις καὶ νὴ Δία τοῦ τρόπου τῇ κολακείᾳ θιγγάνουσι, ταὐτὸ - ποιοῦσι τῶν οἰκετῶν τοῖς μὴ ἀπὸ τοῦ σωροῦ - κλέπτουσιν ἀλλʼ ἀπὸ τοῦ σπέρματος σπέρμα γὰρ τῶν πράξεων οὖσαν τὴν - διάθεσιν καὶ τὸ ἦθος ἀρχὴν καὶ πηγὴν τοῦ βίου διαστρέφουσι, τὰ τῆς - ἀρετῆς ὀνόματα τῇ κακίᾳ περιτιθέντες. ἐν - - μὲν γὰρ ταῖς στάσεσι καὶ τοῖς πολέμοις ὁ Θουκυδίδης -Θουκυδίδης] III 82 φησὶν ὅτι “τὴν εἰωθυῖαν ἀξίωσιν τῶν ὀνομάτων ἐς τὰ ἔργα ἀντήλλαξαν τῇ - δικαιώσει. τόλμα μὲν γὰρ ἀλόγιστος ἀνδρεία φιλέταιρος ἐνομίσθη, - μέλλησις δὲ - προμηθὴς δειλία εὐπρεπής, τὸ δὲ σῶφρον - - τοῦ ἀνάνδρου πρόσχημα, καὶ τὸ πρὸς ἅπαν συνετὸν ἐπὶ πᾶν - ἀργόν” ἐν δὲ ταῖς κολακείαις ὁρᾶν χρὴ καὶ παραφυλάττειν ἀσωτίαν - μὲν ἐλευθεριότητα καλουμένην καὶ δειλίαν ἀσφάλειαν, ἐμπληξίαν δʼ - ὀξύτητα, μικρολογίαν δὲ σωφροσύνην, τὸν - δʼ - ἐρωτικὸν φιλοσυνήθη καὶ φιλόστοργον, ἀνδρεῖον δὲ τὸν ὀργίλον καὶ - ὑπερήφανον, φιλάνθρωπον δὲ - τὸν εὐτελῆ καὶ ταπεινόν. ὥς που καὶ Πλάτων -Πλάτων] Rep. p. 474 e φησὶ τὸν - ἐραστὴν κόλακα τῶν ἐρωμένων ὄντα τὸν μὲν σιμὸν καλεῖν ἐπίχαριν, τὸν - δὲ γρυπὸν βασιλικόν, - μέλανας δʼ ἀνδρικούς, - λευκοὺς δὲ θεῶν παῖδας· τὸ δὲ μελίχρουν ὅλως ἐραστοῦ ποίημα -ποίημα Plato: προσπόημα - εἶναι - ὑποκοριζομένου καὶ εὐκόλως φέροντος τὴν ὠχρότητα. καίτοι καλὸς μὲν - εἶναι πεισθεὶς ὁ αἰσχρὸς ἢ μέγας ὁ μικρὸς οὔτε χρόνον πολὺν τῇ - ἀπάτῃ σύνεστι καὶ βλάπτεται - βλάβην ἐλαφρὰν καὶ οὐκ ἀνήκεστον. ὁ δὲ ταῖς - κακίαις ἐθίζων ἔπαινος ὡς ἀρεταῖς μὴ ἀχθόμενον - ἀλλὰ χαίροντα χρῆσθαι, καὶ τὸ αἰδεῖσθαι τῶν - ἁμαρτανομένων ἀφαιρῶν, οὗτος ἐπέτριψε Σικελιώτας, τὴν Διονυσίου καὶ - Φαλάριδος ὠμότητα μισοπονηρίαν προσαγορεύων, οὗτος Αἴγυπτον ἀπώλεσε, - τὴν Πτολεμαίου θηλύτητα καὶ θεοληψίαν καὶ ὀλολυγμοὺς - καὶ τυμπάνων ἐγχαράξεις -χαράξεις L. Dindorfius εὐσέβειαν ὀνομάζων καὶ - θεῶν λατρείαν, οὗτος τὰ Ῥωμαίων ἤθη τηνικαῦτα παρʼ οὐδὲν ἦλθεν - ἀνατρέψαι καὶ ἀνελεῖν, τὰς Ἀντωνίου τρυφὰς καὶ ἀκολασίας καὶ - πανηγυρισμοὺς ἱλαρὰ πράγματα -πράγματα] παίγματα H καὶ φιλάνθρωπα χρωμένης ἀφθόνως - - αὐτῷ δυνάμεως καὶ - τύχης ὑποκοριζόμενος Πτολεμαίῳ δὲ τί περιῆψεν ἄλλο φορβειὰν καὶ - αὐλούς, τί δὲ Νέρωνι τραγικὴν ἐπήξατο σκηνὴν καὶ προσωπεῖα· καὶ - κοθόρνους περιέθηκεν; οὐχ ὁ τῶν κολακευόντων ἔπαινος; οἱ δὲ πολλοὶ τῶν - βασιλέων - οὐκ Ἀπόλλωνες μὲν ἂν - μινυρίσωσι, Διόνυσοι δʼ ἂν μεθυσθῶσιν, Ἡρακλεῖς δʼ ἂν παλαίσωσι - προσαγορευόμενοι καὶ χαίροντες εἰς ἅπασαν αἰσχύνην ὑπὸ τῆς κολακείας - ἐξάγονται;

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διὸ φυλακτέον ἐστὶ μάλιστα τὸν κόλακα - - περὶ τοὺς ἐπαίνους. ὅπερ οὐδʼ αὐτὸν ἐκεῖνον λέληθεν, - ἀλλὰ δεινὸς ὢν φυλάττεσθαι - τὸ ὕποπτον, ἂν μὲν εὐπαρύφου τινὸς -τινὸς ἢ] τινὸς - ἢ ἀγροίκου λάβηται φορίνην - παχεῖαν φέροντος, ὅλῳ τῷ μυκτῆρι χρῆται, καθάπερ ὁ Στρουθίας - ἐμπεριπατῶν τῷ Βίαντι καὶ κατορχούμενος - - τῆς ἀναισθησίας αὐτοῦ τοῖς ἐπαίνοις -Ἀλεξάνδρου -Ἀλεξάνδρου - πέπωκας Menander apid Meinek. IV p. 152: ἀλεξάνδρου τοῦ βασιλέως πλεέον πέπωκας - πλέον - τοῦ βασιλέως πέπωκας - - καὶ - γελῶ -γελῶ τὸ Cobetus: γέλωτι - τὸ πρὸς τὸν Κύπριον ἐννοούμενος -ἐννοούμενος id.: ἐνηθούμενος - - -Meinek. IV p. 153 - τοὺς δὲ κομψοτέρους ὁρῶν ἐνταῦθα μάλιστα προσέχοντας αὐτῷ -αὐτῷ] αὐτοῖς R - καὶ φυλαττομένους τὸ χωρίον τοῦτο - καὶ τὸν - τόπον οὐκ ἀπʼ εὐθείας ἐπάγει τὸν ἔπαινον, ἀλλʼ ἀπαγαγὼν πόρρω - κυκλοῦται καὶ - - - πρόσεισιν, οἷον ἀψοφητὶ θρέμματος - ἐπιψαύων καὶ ἀποπειρώμενος. νῦν μὲν γὰρ ἑτέρων περὶ αὐτοῦ - τινων ἐπαίνους ἀπαγγέλλει, καθάπερ οἱ - - ῥήτορες, ἀλλοτρίῳ προσχρώμενος προσώπῳ, ξένοις λέγων ἢ πρεσβυτέροις - ἐν ἀγορᾷ μάλʼ ἡδέως παραγενέσθαι πολλὰ κἀγαθὰ μεμνημένοις αὐτοῦ καὶ - θαυμάζουσι· νῦν δʼ αὖ πάλιν αἰτίας ἐλαφρὰς; καὶ ψευδεῖς πλασάμενος - καὶ συνθεὶς ἐπʼ αὐτόν, ὡς ἀκηκοὼς - - ἑτέρων ἀφῖκται μετὰ σπουδῆς, πυνθανόμενος ποῦ τοῦτʼ εἶπεν ἢ ποῦ - τοῦτʼ ἔπραξεν. ἀρνουμένου δʼ, ὡς εἰκός, αὐτόθεν ἑλὼν -ἑλὼν Courierus: ἔχων - ἐμβέβληκεν εἰς - τοὺς ἐπαίνους τὸν - ἄνθρωπον “ἐγὼ δʼ ἐθαύμαζον εἰ σὺ κακῶς τινα τῶν συνήθων εἶπας ὁ - μηδὲ τοὺς - ἐχθροὺς πεφυκώς, εἰ σὺ τοῖς - ἀλλοτρίοις ἐπεχείρησας ὁ τοσαῦτα τῶν ἰδίων δωρούμενοσ”

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ἕτεροι τοίνυν, ὥσπερ οἱ ζῳγράφοι τὰ φωτεινὰ καὶ λαμπρὰ τοῖς σκιεροῖς - καὶ σκοτεινοῖς ἐπιτείνουσιν ἐγγὺς παρατιθεμένοις, οὕτω τῷ ψέγειν - τἀναντία καὶ λοιδορεῖν ἢ διασύρειν καὶ - καταγελᾶν λανθάνουσι τὰ προσόντα κακὰ τοῖς κολακευομένοις ἐπαινοῦντες - καὶ τρέφοντες. σωφροσύνην τε γὰρ ὡς ἀγροικίαν - ψέγουσιν ἐν ἀσώτοις, κἀν -κάν scripsi: καὶ - πλεονέκταις καὶ κακούργοις καὶ πλουτοῦσιν ἀπὸ - πραγμάτων - αἰσχρῶν καὶ - πονηρῶν αὐτάρκειάν τε -τε H: δὲ - καὶ δικαιοσύνην ὡς ἀτολμίαν καὶ ἀρρωστίαν πρὸς - τὸ πράττειν· - ὅταν δὲ ῥᾳθύμοις σχολασταῖς - καὶ τὰ μέσα φεύγουσι τῶν πόλεων ὁμιλῶσιν, οὐκ αἰσχύνονται πολιτείαν - μὲν ἀλλοτριοπραγίαν ἐπίπονον, φιλοτιμίαν δὲ κενοδοξίαν ἄκαρπον - ὀνομάζοντες. ἤδη δὲ καὶ ῥήτορος ἔστιν ὅτε κολακεία διασύρει - φιλόσοφον, καὶ παρὰ - γυναιξὶν ἀκολάστοις - εὐδοκιμοῦσιν -εὐδοκιμοῦσιν οἱ H: εὐδοκιμοῦσι - οἱ τὰς μονολεχεῖς καὶ φιλάνδρους ἀναφροδίτους καὶ - ἀγροίκους ἀποκαλοῦντες. ὑπερβάλλει δὲ μοχθηρίᾳ τὸ μηδʼ ἑαυτῶν - ἀπέχεσθαι τοὺς κόλακας. ὡς γὰρ οἱ παλαισταὶ τὸ σῶμα ποιοῦσι ταπεινόν, - ὅπως ἑτέρους καταβάλωσιν - - , οὕτω τῷ ψέγειν - ἑαυτοὺς εἰς τὸ θαυμάζειν τοὺς πλησίον ὑπορρέουσιν. ἀνδράποδόν “εἰμι δειλὸν ἐν θαλάσσῃ, πρὸς τοὺς πόνους ἀπαγορεύω, μαίνομαι κακῶς - ἀκούσας ὑπʼ ὀργῆς ἀλλὰ τούτῳ” φησὶν “οὐδέν ἐστι δεινόν, - οὐδὲν πονηρόν, ἀλλʼ ἴδιος - ἄνθρωπος, -ἄνθρωπος H - πάντα πράως φέρει, πάντʼ ἀλύπως.ʼ” ἂν δʼ ᾖ τις οἰόμενος πολὺν - ἔχειν νοῦν καὶ βουλόμενος αὐστηρὸς εἶναι καὶ αὐθέκαστος ὑπὸ δή - τινος ὀρθότητος ἀεὶ προβάλληται τὸ -Τυδείδη, μήτʼ ἄρ με μάλʼ αἴνεε μήτε τι νείκει, -Homer, K 249 - - - οὐ ταύτῃ πρόσεισιν ὁ - τεχνίτης κόλαξ, ἀλλʼ ἔστι τις ἑτέρα μηχανὴ πρὸς τὸν τοιοῦτον. ἣκει - γὰρ αὐτῷ περὶ πραγμάτων ἰδίων ὡς δὴ φρονήσει περισσοτέρῳ συμβουλευσόμενος, καί φησι μᾶλλον μὲν ἑτέρους ἔχειν - συνήθεις, ἐνοχλεῖν δʼ ἀναγκαίως ἐκείνῳ· ποῖ -ποῖ H: ποῦ - “γὰρ καταφύγωμεν οἱ - γνώμης δεόμενοι, τίνι δὲ πιστεύσωμεν;ʼ” εἶτʼ ἀκούσας ὅ τι ἂν - εἴπῃ , χρησμὸν - εἰληφέναι φήσας οὐ γνώμην - ἄπεισιν. ἂν δὲ καὶ λόγων - τινὸς ἐμπειρίας ὁρᾷ μεταποιούμενον, ἔδωκέ τι τῶν αὑτῷ - γεγραμμένων, ἀναγνῶναι καὶ διορθῶσαι κελεύσας. Μιθριδάτῃ δὲ τῷ - βασιλεῖ φιλιατροῦντι καὶ τεμεῖν ἔνιοι καὶ καῦσαι παρέσχον αὑτοὺς τῶν - ἑταίρων, - ἔργῳ κολακεύοντες οὐ λόγῳ· - μαρτυρεῖσθαι γὰρ ἐμπειρίαν ἐδόκει πιστευόμενος ὑπʼ αὐτῶν. - πολλαὶ μορφαὶ τῶν δαιμονίων, -Eurip. Alc. 1159 et passim - τὸ δὲ γένος τοῦτο τῶν ἀρνουμένων ἐπαίνων πανουργοτέρας - δεόμενον εὐλαβείας ἐλεγκτέον ἐπίτηδες - - ἀτόπους ἐκτάττοντα -ἐκτάττοντα] πλάττοντα Hirschigius συμβουλίας καὶ ὑποθήκας, καὶ - διορθώσεις ποιούμενον - ἀλόγους. πρὸς μηδὲν γὰρ ἀντιλέγων, ἀλλὰ πᾶσι συνεπινεύων καὶ - δεχόμενος -ἀποδεχόμενος ρ - - πάντα καὶ βοῶν παρʼ ἕκαστον ὡς - εὖ καὶ καλῶς, γίγνεται καταφανὴς -σύνθημʼ ἐρωτῶν, ἄλλο μαστεύων χρέος, -Nauck. p. 297 - ἐπαινέσαι καὶ συνεπιτυφῶσαι βουλόμενος

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ἔτι τοίνυν ὥσπερ ἔνιοι τὴν ζῳγραφίαν σιωπῶσαν ἀπεφήναντο ποιητικήν, - οὕτως ἔστι τις κολακείας σιωπώσης ἔπαινος. ὥσπερ γὰρ οἱ θηρεύοντες - ἂν μὴ τοῦτο ποιεῖν ἀλλʼ ὁδοιπορεῖν ἢ - νέμειν ἢ γεωργεῖν δοκῶσι, μᾶλλον τὰ θηρευόμενα - λανθάνουσιν, οὕτως οἱ κόλακες ἅπτονται μάλιστα τοῖς ἐπαίνοις, ὅταν - ἐπαινεῖν μὴ δοκῶσιν ἀλλʼ ἕτερόν τι πράττειν. ὁ γὰρ ἕδρας εἴκων καὶ - κλισίας ἐπιόντι - καὶ - λέγων πρὸς δῆμον ἢ βουλὴν ἂν αἴσθηταί τινα - τῶν πλουσίων βουλόμενον εἰπεῖν, ἀποσιωπῶν μεταξὺ καὶ - παραδιδοὺς τὸ βῆμα καὶ τὸν λόγον ἐνδείκνυται σιωπῶν μᾶλλον τοῦ βοῶντος - ὅτι κρείττονα νομίζει καὶ διαφέροντα τῷ φρονεῖν ἐκεῖνον. ὅθεν ὁρᾶν - ἔστιν αὐτοὺς ἕδρας τε τὰς πρώτας ἐν ἀκροάσεσι καὶ - θεάτροις καταλαμβάνοντας, οὐχ ὅτι τούτων ἀξιοῦσιν - αὑτούς, ἀλλʼ ὅπως ὑπεξιστάμενοι τοῖς πλουσίοις κολακεύωσι· καὶ λόγου - κατάρχοντας ἐν συνόδοις καὶ συνεδρίοις, εἶτα παραχωροῦντας ὡς κρείττοσι - καὶ - μετατιθεμένους - ῥᾷστα πρὸς τοὐναντίον, ἄνπερ ᾖ - - δυνατὸς ἢ πλούσιος· ἢ ἔνδοξος ὁ ἀντιλέγων. ᾧ καὶ μάλιστα δεῖ τὰς - τοιαύτας ὑποκατακλίσεις καὶ ἀναχωρήσεις ἐξελέγχειν, οὐκ ἐμπειρίαις - οὐδʼ ἀρεταῖς οὐδʼ ἡλικίαις ὑφιεμένων ἀλλὰ πλούτοις καὶ δόξαις. - Ἀπελλῆς μὲν γὰρ ὁ ζωγράφος, Μεγαβύζου παρακαθίσαντος - αὐτῷ καὶ περὶ γραμμῆς τι καὶ σκιᾶς βουλομένου - λαλεῖν, “ὁρᾷσ” ἔφη “τὰ παιδάρια ταυτὶ τὰ τὴν μηλίδα τρίβοντα; - πάνυ σοι προσεῖχε τὸν νοῦν σιωπῶντι, καὶ τὴν πορφύραν ἐθαύμαζε καὶ - τὰ - χρυσία· νῦν δέ - σου καταγελᾷ περὶ ὧν οὐ μεμάθηκας - - ἀρξαμένου λαλεῖν” καὶ Σόλων, Κροίσου περὶ εὐδαιμονίας - πυνθανομένου , Τέλλον τινὰ τῶν οὐκ ἐπιφανῶν Ἀθήνησι καὶ Κλέοβιν καὶ - Βίτωνα ἀπέφηνεν εὐποτμοτέρους. οἱ δὲ κόλακες τοὺς βασιλεῖς καὶ - πλουσίους καὶ ἄρχοντας οὐκ ὀλβίους μόνον καὶ - μακαρίους ἀλλὰ καὶ φρονήσει καὶ τέχνῃ καὶ ἀρετῇ πάσῃ πρωτεύοντας - ἀναγορεύουσιν.

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εἶτα τῶν μὲν Στωϊκῶν οὐδʼ ἀκούειν ἔνιοι ὑπομένουσι τὸν σοφὸν - ὁμοῦ πλούσιον καλὸν εὐγενῆ - βασιλέα - προσαγορευόντων, οἱ δὲ κόλακες τὸν πλούσιον ὁμοῦ καὶ ῥήτορα καὶ - ποιητήν, ἂν δὲ βούληται, - καὶ ζῳγράφον καὶ αὐλητὴν ἀποφαίνουσι καὶ ποδώκη καὶ - ῥωμαλέον, ὑποπίπτοντες ἐν τῷ παλαίειν καὶ ἀπολειπόμενοι θεόντων, -θέοντος H - ὥσπερ Κρίσων ὁ Ἱμεραῖος - ἀπελείφθη - διαθέων πρὸς Ἀλέξανδρον, ὁ δʼ αἰσθόμενος ἠγανάκτησε. Καρνεάδης δʼ - ἔλεγε ὅτι πλουσίων καὶ βασιλέων παῖδες ἱππεύειν μόνον, ἄλλο δʼ - οὐδὲν εὖ καὶ καλῶς μανθάνουσι; κολακεύει γὰρ αὐτοὺς ἐν ταῖς - διατριβαῖς ὁ διδάσκαλος ἐπαινῶν - καὶ ὁ - προσπαλαίων ὑποκατακλινόμενος, ὁ δʼ ἵππος, οὐκ εἰδὼς οὐδὲ φροντίζων - ὅστις ἰδιώτης ἢ ἄρχων ἢ πλούσιος ἢ πένης, ἐκτραχηλίζει τοὺς μὴ - δυναμένους - ὀχεῖσθαι. - εὐήθη τοίνυν καὶ ἀβέλτερα τὰ τοῦ Βίωνος “εἰ -εἰ] εἴ τις Meziriacus τὸν ἀγρὸν ἔμελλεν -ἔμελλεν ὁ? - ἐγκωμιάζων εὔφορον - ποιεῖν καὶ - εὔκαρπον, εἶτʼ οὐκ ἂν ἁμαρτάνειν ἐδόκει τοῦτο μὴ ποιῶν μᾶλλον - ἢ σκάπτων καὶ πράγματα ἔχων; οὐ τοίνυν οὐδʼ ἄνθρωπος -ἀνθρωπους Dobraeus ἄτοπος ἂν - ἐπαίνων -ὁ ἐπαινῶν? εἴη, εἰ τοῖς ἐπαινουμένοις ὠφέλιμός ἐστι καὶ - πάμφοροσ” . -πρόσφορος Iaegerus ὁ μὲν γὰρ ἀγρὸς οὐ γίγνεται χείρων ἐπαινούμενος, - ἄνθρωπον δὲ τυφοῦσι καὶ ἀπολλύουσιν οἱ - ψευδῶς καὶ παρʼ ἀξίαν ἐπαινοῦντες.

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ταῦτα μὲν οὖν ἀπόχρη περὶ τούτων· ἐφεξῆς δὲ τὸ - τῆς παρρησίας ἴδωμεν. ἔδει μὲν γάρ, ὡς ὁ -Πάτροκλος τοῦ Ἀχιλλέως τὰ ὅπλα - περιβαλλόμενος καὶ τοὺς ἵππους ἐξελαύνων ἐπὶ τὴν μάχην μόνης οὐκ - ἐτόλμησε τῆς Πηλιάδος; θιγεῖν ἀλλʼ ἀφῆκεν, - οὕτω τὸν κόλακα τοῖς τοῦ φίλου σκευοποιούμενον καὶ ἀναπλαττόμενον - ἐπισήμοις καὶ συμβόλοις μόνην τὴν παρρησίαν ὥσπερ ἐξαίρετον βάσταγμα - φιλίας -βριθὺ μέγα στιβαρὸν -Homer. Π 131 - καταλείπειν ἄθικτον καὶ ἀμίμητον. ἐπεὶ δὲ φεύγοντες - τὸν ἐν γέλωτι καὶ ἀκράτῳ καὶ σκώμμασι καὶ - παιδιαῖς ἔλεγχον εἰς ὀφρῦν αἴρουσιν ἤδη τὸ πρᾶγμα καὶ - κολακεύουσιν ἐσκυθρωπακότες - καὶ ψόγον τινὰ καὶ νουθεσίαν παραμιγνύουσι, φέρε μηδὲ τοῦτο παραλίπωμεν - ἀβασάνιστον. οἶμαι δέ, ὥσπερ ἐν κωμῳδίᾳ -Μενάνδρου Ψευδηρακλῆς πρόσεισι ῥόπαλον -ρ9όπαλον] Meinek. IV p. 225 οὐ στιβαρὸν κομίζων οὐδʼ - ἰσχυρὸν ἀλλὰ χαῦνόν -κενόν Winckelmannus τι πλάσμα καὶ διάκενον, οὕτω τὴν τοῦ κόλακος - παρρησίαν φανεῖσθαι πειρωμένοις -πειρωμένοις] sc. ἡμῖν - μαλακὴν καὶ ἀβαρῆ καὶ τόνον οὐκ - ἔχουσαν, ἀλλὰ ταὐτὰ τοῖς τῶν γυναικῶν προσκεφαλαίοις - δρῶσαν, ἃ δοκοῦντα ταῖς κεφαλαῖς ἀντερείδειν καὶ - ἀντέχειν ἐνδίδωσι καὶ ὑπείκει μᾶλλον - ὥσπερ ἡ κίβδηλος αὕτη παρρησία κενὸν - ἔχουσα καὶ ψευδῆ καὶ ὕπουλον ὄγκον ἐξήρθη καὶ ᾤδησεν, ἵνα - συσταλεῖσα καὶ συμπεσοῦσα δέξηται καὶ συνεπισπάσηται - τὸν καταφερόμενον εἰς αὐτήν. ἡ μὲν γὰρ ἀληθὴς καὶ φιλικὴ - παρρησία τοῖς· ἁμαρτανομένοις ἐπιφύεται, σωτήριον ἔχουσα καὶ - κηδεμονικὸν τὸ λυποῦν, ὥσπερ τὸ μέλι τὰ ἡλκωμένα - δάκνουσα καὶ καθαίρουσα, τἄλλα δʼ ὠφέλιμος οὖσα καὶ γλυκεῖα, περὶ ἧς - ἴδιος ἔσται λόγος. ὁ δὲ κόλαξ πρῶτον μὲν ἐνδείκνυται τὸ πικρὸς - εἶναι καὶ περισπερχὴς καὶ - ἀπαραίτητος ἐν - τοῖς πρὸς ἑτέρους οἰκέταις γὰρ αὑτοῦ χαλεπός ἐστι καὶ συγγενῶν καὶ - οἰκείων ἐπεμβῆναι δεινὸς ἁμαρτήμασι καὶ μηδένα θαυμάσαι μηδὲ - σεμνῦναι τῶν ἐκτὸς ἀλλʼ - ὑπερορᾶν, ἀσυγγνώμων δὲ καὶ διάβολος ἐν τῷ πρὸς ὀργὴν ἑτέρους - παροξύνειν, - θηρώμενος μισοπονηρίας δόξαν, ὡς - οὐκ ἂν ἑκὼν ὑφέμενος παρρησίας αὐτοῖς οὐδὲ ποιήσας οὐδὲν οὐδʼ - εἰπὼν πρὸς χάριν, ἔπειτα δὲ τῶν μὲν ἀληθινῶν καὶ μεγάλων - ἁμαρτημάτων οὐδὲν εἰδέναι προσποιούμενος οὐδὲ γιγνώσκειν, πρὸς δὲ τὰ - μικρὰ καὶ τὰ - ἐκτὸς ἐλλείμματα δεινὸς - ᾆξαι καὶ μετὰ τόνου καθάψασθαι καὶ σφοδρότητος, ἂν σκεῦος ἀμελῶς - ἴδῃ κείμενον, ἂν οἰκοῦντα φαύλως, ἂν ὀλιγωροῦντα - κουρᾶς ἢ ἀμπεχόνης ἢ - κυνός τινος ἢ ἵππου μὴ κατʼ ἀξίαν ἐπιμελόμενον· post ἐπιμελόμενον lacunam indicavit H γονέων δὲ ὀλιγωρία - καὶ παίδων - ἀμέλεια καὶ ἀτιμία γαμετῆς - καὶ πρὸς οἰκείους ὑπεροψία καὶ χρημάτων ὄλεθρος οὐδέν ἐστι πρὸς - αὐτόν, ἀλλʼ ἄφωνος ἐν τούτοις καὶ ἄτολμος, ὥσπερ ἀθλητὴν ἀλείπτης - ἐῶν μεθύειν καὶ ἀκολασταίνειν, εἶτα περὶ ληκύθου χαλεπὸς ὢν καὶ - στλεγγίδος, ἢ - γραμματικὸς ἐπιπλήττων παιδὶ - περὶ δέλτου καὶ γραφείου, σολοικίζοντος δὲ καὶ βαρβαρίζοντος οὐ δοκῶν - ἀκούειν. τοιοῦτος γὰρ ὁ κόλαξ, οἷος ῥήτορος; φαύλου καὶ καταγελάστου - μηδὲν εἰπεῖν πρὸς τὸν - λόγον, ἀλλὰ περὶ τῆς - φωνῆς αἰτιᾶσθαι καὶ χαλεπῶς ἐγκαλεῖν ὅτι τὴν ἀρτηρίαν διαφθείρει - ψυχροποτῶν, - καὶ σύγγραμμα κελευσθεὶς ἄθλιον - διελθεῖν αἰτιᾶσθαι τὸ χαρτίον ὡς δασὺ καὶ τὸν γραφέα μιαρὸν καὶ - ὀλίγωρον ἀποκαλεῖν. οὕτω δὲ καὶ Πτολεμαίῳ φιλομαθεῖν δοκοῦντι περὶ - γλώττης καὶ στιχιδίου μαχόμενοι καὶ ἱστορίας μέχρι μέσων νυκτῶν - ἀπέτεινον - - ὠμότητι δὲ χρωμένου - καὶ ὕβρει καὶ τυμπανίζοντος -ἀποτυμπανίζοντος H καὶ τελοῦντος -τελοῦντος] στρεβλοῦντος Gatakerus οὐδεὶς ἐνέστη τῶν τοσούτων. - ὥσπερ οὖν εἴ τις ἀνθρώπου φύματα καὶ σύριγγας ἔχοντος; ἰατρικῷ - σμιλίῳ τὰς τρίχας τέμνοι καὶ τοὺς ὄνυχας, οὕτως οἱ κόλακες τὴν - παρρησίαν πρὸς τὰ μὴ λυπούμενα μέρη μηδʼ ἀλγοῦντα προσφέρουσιν.

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ἔτι δὲ τούτων ἕτεροι πανουργότεροι καὶ - - πρὸς ἡδονὴν χρῶνται τῷ παρρησιάζεσθαι καὶ ψέγειν. καθάπερ Ἆγις ὁ - Ἀργεῖος, Ἀλεξάνδρου γελωτοποιῷ τινι μεγάλας δωρεὰς διδόντος, ὑπὸ - φθόνου καὶ λύπης ἐξέκραγεν “ὢ τῆς πολλῆς ἀτοπίας,” ἐπιστρέψαντος; δὲ τοῦ βασιλέως πρὸς αὐτὸν ὀργῇ καί “τί - δὴ σὺ λέγεις;ʼ” εἰπόντος “ὁμολογῶ” φησὶν ἄχθεσθαι “καὶ ἀγανακτεῖν, ὁρῶν ὑμᾶς τοὺς ἐκ Διὸς γεγονότας - ἅπαντας ὁμοίως - κόλαξιν ἀνθρώποις καὶ καταγελάστοις χαίροντας· καὶ γὰρ Ἡρακλῆς - Κέρκωψί τισι, καὶ Σειληνοῖς ὁ Διόνυσος ἐτέρπετο, καὶ παρὰ σοὶ - τοιούτους ἰδεῖν ἔστιν - εὐδοκιμοῦντας.” Τιβερίου δὲ Καίσαρος εἰς τὴν σύγκλητόν ποτε - παρελθόντος εἷς τῶν κολάκων ἀναστὰς ἔφη δεῖν ἐλευθέρους ὄντας - παρρησιάζεσθαι καὶ μηδὲν ὑποστέλλεσθαι μηδʼ ἀποσιωπᾶν - τῶν συμφερόντων ἀνατείνας δὲ πάντας οὕτως, γενομένης αὐτῷ σιωπῆς καὶ - τοῦ Τιβερίου προσέχοντος, “ἄκουσον” ἔφη “Καῖσαρ. ἅ σοι πάντες - ἐγκαλοῦμεν, οὐδεὶς δὲ τολμᾷ φανερῶς λέγειν. ἀμελεῖς - σεαυτοῦ καὶ προΐεσαι τὸ σῶμα καὶ κατατρύχεις - ἀεὶ φροντίσι καὶ πόνοις ὑπὲρ ἡμῶν, οὔτε μεθʼ ἡμέραν -οὔτε νυκτὸς - ἀναπαυόμενος.ʼ” πολλὰ δʼ αὐτοῦ τοιαῦτα συνείροντος, εἰπεῖν φασι - τὸν ῥήτορα Κάσσιον Σευῆρον “αὕτη τοῦτον ἡ παρρησία τὸν ἄνθρωπον - ἀποκτενεῖ” -οὐκ ἀποκτενεῖ Sauppius -

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καὶ ταυτὶ μὲν ἐλάττονά ἐστιν. ἐκεῖνα δʼ ἢδη χαλεπὰ καὶ λυμαινόμενα - τοὺς ἀνοήτους, ὅταν εἰς τἀναντία πάθη καὶ νοσήματα κατηγορῶσιν ὥσπερ - Ἱμέριος ὁ κόλαξ τῶν πλουσίων τινὰ τὸν -τὸν add. H ἀνελευθερώτατον - καὶ φιλαργυρώτατον Ἀθήνησιν ὡς ἄσωτον ἐλοιδόρει - καὶ ἀμελῆ καὶ πεινήσοντα κακῶς μετὰ τῶν - τέκνων ἢ τοὺς ἀσώτους αὖ πάλιν καὶ - πολυτελεῖς εἰς μικρολογίαν καὶ ῥυπαρίαν ὀνειδίζωσιν ὥσπερ Νέρωνα - Τίτος Πετρώνιος ἢ τοὺς ὠμῶς καὶ ἀγρίως - προσφερομένους ἄρχοντας ὑπηκόοις ἀποθέσθαι κελεύωσι τὴν πολλὴν - ἐπιείκειαν καὶ τὸν ἄκαιρον ἔλεον καὶ ἀσύμφορον. ὅμοιος δὲ τούτοις - καὶ ὁ τὸν εὐήθη καὶ βλᾶκα καὶ ἀβέλτερον ὡς δεινὸν τινα καὶ πανοῦργον - καὶ φυλάττεσθαι καὶ δεδιέναι προσποιούμενος, - - καὶ ὁ τοῦ βασκάνου δὲ καὶ τῷ κακολογεῖν ἀεὶ καὶ ψέγειν χαίροντος, - ἄν ποτε προαχθεὶς ἐπαινέσῃ τινὰ τῶν ἐνδόξων, καθαπτόμενος καὶ - ἀντιλέγων - ὡς νόσημα - τοῦτʼ ἔχοντος, ἀνθρώπους ἐπαινεῖν καὶ μηδενὸς - ἀξίους. “τίς γὰρ οὗτός ἐστιν ἢ τί λαμπρὸν εἴρηκεν ἢ - πεποίηκε;ʼ” μάλιστα δὲ περὶ τοὺς ἔρωτας τοῖς κολακευομένοις - ἐπιτίθενται καὶ προσεκκάουσιν. ἀδελφοῖς μὲν γὰρ ὁρῶντες διαφερομένους - γονέων ὑπερφρονοῦντας -ὑπερόπτως W ἢ πρὸς γυναῖκας - αὐτῶν ὑπεροπτικῶς ἔχοντας οὔτε νουθετοῦσιν οὔτʼ ἐγκαλοῦσιν, ἀλλὰ - καὶ προσεπιτείνουσι τὰς ὀργάς;. “οὐ γὰρ αἰσθάνῃ σαυτοῦ” καὶ “σὺ τούτων αἴτιος, ἀεὶ θεραπευτικῶς προσφερόμενος καὶ - ταπεινῶς.ʼ” ἂν - - δὲ πρὸς ἑταίραν ἢ - μοιχεύτριαν ἐρωμένην κνησμός τις ἐξ ὀργῆς καὶ· ζηλοτυπίας ἐγγένηται, - πάρεστιν εὐθὺς μετὰ παρρησίας λαμπρᾶς ἡ κολακεία, πῦρ ἐπὶ πῦρ - εἰσφέρουσα καὶ δικαιολογουμένη καὶ κατηγοροῦσα τοῦ 1 ἐρῶντος ὡς - ἀνέραστα πολλὰ καὶ σκληρὰ - καὶ νεμεσητὰ - ποιοῦντος· -ὦ δυσχάριστε, τῶν πυκνῶν φιλημάτων. -Nauck. p. 32 - οὕτως Ἀντώνιον οἱ φίλοι τῆς Αἰγυπτίας ἐρῶντα καὶ καόμενον - ἀνέπειθον ὡς ὑπʼ ἐκείνης ἐρῷτο, καὶ λοιδοροῦντες ἐκάλουν ἀπαθῆ καὶ - ὑπερήφανον. “ἡ - μὲν γὰρ γυνὴ καταλιποῦσα - βασιλείαν τοσαύτην καὶ - διατριβὰς εὐδαίμονας φθείρεται μετὰ σοῦ στρατευομένη , - σχῆμα παλλακίδος ἔχουσα· - σοὶ δέ τις ἐν στήθεσσιν ἀκήλητος νόος ἐστί -Homer. κ 329 - καὶ περιορᾷς αὐτὴν ἀνιωμένην” ὁ δʼ ἡδέως ἐλεγχόμενος - ὡς ἀδικῶν καὶ τοῖς κατηγοροῦσι χαίρων - ὡς οὐδὲ τοῖς ἐπαινοῦσιν ἐλάνθανε τῷ νουθετεῖν δοκοῦντι - προσδιαστρεφόμενος. ἔοικε γὰρ ἡ τοιαύτη παρρησία τοῖς τῶν ἀκολάστων - δήγμασι γυναικῶν, ἐγείρουσα καὶ γαργαλίζουσα τῷ - δοκοῦντι λυπεῖν τὸ ἡδόμενον. καὶ καθάπερ τὸν ἄκρατον ἄλλως βοηθοῦντα - πρὸς τὸ κώνειον ἂν ἐμμίξωσι προσεμβαλόντες - αὐτῷ, κομιδῇ ποιοῦσι τὴν τοῦ φαρμάκου - δύναμιν ἀβοήθητον, ὀξέως ἀναφερομένην - ἐπὶ τὴν καρδίαν ὑπὸ θερμότητος, οὕτω τὴν παρρησίαν ἐπιστάμενοι μέγα - βοήθημα πρὸς τὴν κολακείαν οὖσαν οἱ πονηροὶ διʼ αὐτῆς κολακεύουσι τῆς - παρρησίας. ὅθεν οὐδʼ ὁ Βίας ἀπεκρίνατο καλῶς τῷ πυθομένῳ - τί τῶν ζῴων χαλεπώτατόν ἐστιν, ἀποκρινάμενος - ὅτι τῶν μὲν ἀγρίων ὁ τύραννος, τῶν δʼ ἡμέρων ὁ κόλαξ. ἀληθέστερον - γὰρ ἦν εἰπεῖν ὅτι τῶν κολάκων ἣμεροι μὲν εἰσιν , οἱ περὶ τὸ - βαλανεῖον καὶ περὶ τὴν τράπεζαν - , ὁ δʼ εἰς τὰ δωμάτια καὶ τὴν γυναικωνῖτιν - ἐκτείνων ὥσπερ πλεκτάνας τὸ πολύπραγμον - καὶ διάβολον καὶ κακόηθες ἄγριος καὶ θηριώδης καὶ δυσμεταχείριστος.

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εἷς δέ τις ἔοικε τρόπος εἶναι φυλακῆς τὸ γιγνώσκειν καὶ μνημονεύειν - ἀεὶ ὅτι τῆς ψυχῆς τὸ - μὲν ἀληθινὸν καὶ - φιλόκαλον καὶ λογικὸν ἐχούσης, τὸ δʼ ἄλογον καὶ φιλοψευδὲς καὶ - παθητικόν, ὁ μὲν φίλος ἀεὶ τῷ κρείττονι πάρεστι σύμβουλος καὶ - συνήγορος, ὥσπερ ἰατρὸς τὸ ὑγιαῖνον αὔξων καὶ διαφυλάττων, ὁ δὲ - κόλαξ τῷ παθητικῷ καὶ ἀλόγῳ - - παρακάθηται, καὶ τοῦτο - κνᾷ καὶ γαργαλίζει καὶ ἀναπείθει, καὶ ἀφίστησι τοῦ λογισμοῦ, - μηχανώμενος αὐτῷ πονηράς τινας ἡδυπαθείας. ὥσπερ οὖν τῶν σιτίων - ἔστιν ἃ μήθʼ αἵματι προσφύεται μήτε πνεύματι, μηδὲ -μηδὲ H: μήτε - - - νεύροις τινὰ τόνον ἢ μυελοῖς προστίθησιν, ἀλλʼ αἰδοῖα παρακινεῖ καὶ - κοιλίαν ἐγείρει καὶ σάρκα ποιεῖ σαθρὰν καὶ ὕπουλον, οὕτως ὁ τοῦ· - κόλακος λόγος οὐδὲν τῷ φρονοῦντι καὶ λογιζομένῳ προστίθησιν, - ἀλλʼ ἡδονήν τινα τιθασεύων ἔρωτος ἢ θυμὸν - ἐντείνων ἀνόητον ἢ διερεθίζων φθόνον ἢ φρονήματος ὄγκον ἐμποιῶν - ἐπαχθῆ καὶ κενὸν ἢ λύπῃ συνεπιθρηνῶν - ἢ τὸ κακόηθες καὶ ἀνελεύθερον καὶ - ἄπιστον ἀεί τισι διαβολαῖς καὶ προαισθήσεσι -προσθέσεσι Emperius δριμὺ καὶ - ψοφοδεὲς ποιῶν καὶ ὕποπτον οὐ διαφεύξεται τοὺς - προσέχοντας. ἀεὶ γὰρ ὑφορμεῖ τινι πάθει καὶ τοῦτο πιαίνει, καὶ πάρεστι - βουβῶνος; δίκην ἑκάστοτε τοῖς ὑπούλοις καὶ φλεγμαίνουσι τῆς ψυχῆς - ἐπιγιγνόμενος. “ὀργίζῃ; κόλασον. ἐπιθυμεῖς; ὤνησαι. φοβῇ; φύγωμεν. - ὑπονοεῖς; πίστευσον” ἂν δὲ περὶ - ταῦτα δυσφώρατος τὰ πάθη, διὰ σφοδρότητα καὶ μέγεθος ἐκκρουομένου τοῦ - λογισμοῦ, περὶ τὰ μικρὰ λαβὴν - παρέξει μᾶλλον, ὅμοιος ὤν. καὶ γὰρ ἐν ὑποψίᾳ κραιπάλης - τινὸς ἢ πλησμονῆς γενόμενον καὶ διστάζοντα - - περὶ λουτροῦ καὶ τροφῆς; ὁ μὲν φίλος ἐφέξει, φυλάττεσθαι καὶ προσέχειν - παραινῶν, ὁ δὲ κόλαξ εἰς τὸ βαλανεῖον ἕλκει, καὶ κελεύει νεαρόν τι - παρατιθέναι καὶ μὴ κακοῦν ἀνατάσει τὸ σῶμα. καὶ πρὸς ὁδὸν ἢ πλοῦν - ἤ τινα πρᾶξιν ὁρῶν ἀπομαλακιζόμενον - οὐ - φήσει κατεπείγειν τὸν καιρόν, ἀλλὰ ταὐτὸ ποιήσειν ὑπερθεμένους ἢ - πέμψαντας ἕτερον. ἂν δʼ ὑπεσχημένος ἀργύριον οἰκείῳ τινὶ δανείσειν - ἢ - ἐπιδώσειν - μεταμέληται μὲν αἰδῆται δέ, τῇ χείρονι ῥοπῇ - προστιθεὶς ἑαυτὸν ὁ κόλαξ ἐπέρρωσε τὴν εἰς τὸ βαλλάντιον γνώμην καὶ - τὸ δυσωπούμενον ἐξέκοψεν, ὡς ἀναλίσκοντα πολλὰ καὶ πολλοῖς ἀρκεῖν - ὀφείλοντα φείδεσθαι κελεύων. ὅθεν εἰ μὴ λανθάνομεν - ἑαυτοὺς ἐπιθυμοῦντες ἀναισχυντοῦντες - ἀποδειλιῶντες, ὁ κόλαξ ἡμᾶς οὐ λήσεται. ἔστι γὰρ συνηγορῶν ἀεὶ - τούτοις τοῖς πάθεσι καὶ περὶ τὰς τούτων ἐκβάσεις -ἐκβάσεις]ἐντάσεις W παρρησιαζόμενος. ταῦτα - μὲν οὖν ἱκανὰ περὶ τούτων. - -

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ἐπὶ δὲ τὰς χρείας καὶ τὰς ὑπουργίας ἴωμεν ἢδη· καὶ γὰρ ἐν ταύταις - πολλὴν ἀπεργάζεται σύγχυσιν - καὶ ἀσάφειαν ὁ κόλαξ τῆς πρὸς τὸν φίλον διαφορᾶς, ἄοκνος - δοκῶν εἶναι καὶ πρόθυμος ἐν πᾶσι καὶ ἀπροφάσιστος. ὁ μὲν γὰρ τοῦ - φίλου τρόπος - ὥσπερ ὁ τῆς ἀληθείας μῦθος - ἁπλοῦς ἐστι κατʼ Εὐριπίδην -Εὐριπίδην] Phoen. 472 καὶ ἀφελὴς καὶ ἄπλαστος, ὁ δὲ τοῦ - κόλακος ὄντως -νοσῶν ἐν αὑτῷ φαρμάκων δεῖται σοφῶν - καὶ πολλῶν νὴ Δία καὶ περιττῶν. ὥσπερ οὖν ἐν - ταῖς ἀπαντήσεσιν ὁ μὲν φίλος ἔστιν ὅτε μήτʼ - εἰπὼν μήτʼ ἀκούσας μηδὲν ἀλλὰ προσβλέψας καὶ μειδιάσας τὸ εὐμενὲς - καὶ τὸ οἰκεῖον ἔνδοθεν δοὺς ταῖς ὄψεσι - καὶ δεξάμενος παρῆλθεν, ὁ δὲ κόλαξ τρέχει - καταδιώκει δεξιοῦται πόρρωθεν, ἂν -ἂν] κὰν H προσαγορευθῇ πρότερον - ὀφθείς, ἀπολογεῖται μετὰ μαρτύρων καὶ ὅρκων - πολλάκις, οὕτως ἐν ταῖς πράξεσι πολλὰ παραλείπουσιν οἱ φίλοι τῶν - μικρῶν, οὐκ ἐξακριβοῦντες οὐδὲ πολυπραγμονοῦντες - οὐδέν, οὐδʼ ἑαυτοὺς εἰς πᾶσαν ὑπουργίαν ἐμβάλλοντες. ἀλλʼ ἐκεῖνος - ἐνταῦθα συνεχὴς καὶ ἐνδελεχὴς καὶ ἄτρυτος, οὐ διδοὺς ἑτέρῳ τόπον - οὐδὲ χώραν διακονίας, ἀλλὰ βουλόμενος κελεύεσθαι, - κἂν μὴ κελευσθῇ, δακνόμενος, μᾶλλον δʼ ὅλως ἐξαθυμῶν καὶ - ποτνιώμενος.

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ἔστι μὲν οὖν καὶ ταῦτα δηλώματα τοῖς - νοῦν ἔχουσιν οὐκ ἀληθινῆς φιλίας οὐδὲ - σώφρονος ἀλλʼ ἑταιρούσης καὶ περιπλεκομένης ἑτοιμότερον τῶν - δεομένων. -τῶν δεομένων] τοῦ δέοντος Meziriacus οὐ μὴν ἀλλὰ δεῖ πρῶτον ἐν ταῖς - ἐπαγγελίαις σκοπεῖν τὴν διαφοράν. εὖ γὰρ εἴρηται καὶ τοῖς πρὸ ἡμῶν - φίλου μὲν ἐκείνην εἶναι τὴν ἐπαγγελίαν -εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστί, -Homer. Ξ 196. Σ 427 ε 90 - - κόλακος δὲ ταύτην - αὔδα ὅ τι φρονέεις -id. Ξ 195. Σ 426. ε 89 - καὶ γὰρ οἱ κωμικοὶ τοιούτους εἰσάγουσιν - ἐμέ, Νικόμαχε, πρὸς τὸν στρατιώτην τάξατε, -Meinek. IV p. 669 -ἂν μὴ ποιήσω πέπονα μαστιγῶν -μαστιγῶν] μαστίγου μʼ Madvigius ὅλον, - - -ἂν μὴ ποιήσω σπογγιᾶς μαλακώτερον -τὸ πρόσωπον - - ἔπειτα τῶν μὲν φίλων - οὐδεὶς γίγνεται συνεργός, εἰ μὴ γεγένηται -γεγένηται Pflugkius: γένηται vel γίγνεται - σύμβουλος πρότερον, ἀλλʼ - ὅταν δοκιμάσῃ καὶ. συγκαταστήσῃ τὴν πρᾶξιν εἰς τὸ πρέπον - ἢ τὸ συμφέρον ὁ δὲ κόλαξ, κἂν ἀποδῷ τις - αὐτῷ τὸ συνδοκιμάσαι καὶ συναποφήνασθαι περὶ τοῦ - πράγματος, οὐ μόνον ὑπείκειν καὶ χαρίζεσθαι βουλόμενος, ἀλλὰ καὶ - δεδιὼς ὑποψίαν ὀκνοῦντος παρέχειν καὶ φεύγοντος τὸ ἔργον, ἐνδίδωσι - καὶ συνεξορμᾷ τὴν ἐπιθυμίαν. -τὴν ἐπιθυμίαν Pflugkius: τῇ ἐπιθυμίᾳ - οὐδεὶς γάρ ἐστι ῥᾳδίως - πλούσιος οὐδὲ βασιλεὺς οἷος εἰπεῖν - - -ἐμοὶ γὰρ εἴη πτωχός, εἰ δὲ βούλεται, -Nauck. p. 386 -πτωχοῦ κακίων, ὅστις ὢν εὔνους ἐμοὶ -φόβον παρελθὼν τἀπὸ καρδίας ἐρεῖ, - ἀλλʼ ὥσπερ οἱ τραγῳδοὶ χοροῦ δέονται φίλων συνᾳδόντων - ἢ θεάτρου συνεπικροτοῦντος. ὅθεν ἡ μὲν - τραγικὴ Μερόπη παραινεῖ - φίλους δὲ τοὺς μὲν μὴ χαλῶντας ἐν λόγοις -id. p. 373 -κέκτησο, τοὺς δὲ πρὸς χάριν σὺν ἡδονῇ -τῇ σῇ πονηροὺς κλῇθρον εἰργέτω στέγης, - - - οἱ δὲ τοὐναντίον - δρῶσι, “τοὺς μὲν μὴ χαλῶντας ἐν λόγοισ” ἀλλʼ ἀντιβαίνοντας ὑπὲρ - τοῦ συμφέροντος ἀφοσιοῦνται, “τοὺς δὲ πρὸς χάριν πονηροὺσ” καὶ - ἀνελευθέρους καὶ γόητας οὐ μόνον “κλῄθρων καὶ στέγησ” ἐντὸς - ἀλλὰ καὶ παθῶν καὶ πραγμάτων ἀπορρήτων λαμβάνουσιν. - ὧν ὁ μὲν ἁπλούστερος οὐκ οἴεται δεῖν οὐδʼ - ἀξιοῖ σύμβουλος εἶναι πραγμάτων τηλικούτων ἀλλʼ ὑπουργὸς καὶ διάκονος, - ὁ δὲ πανουργότερος ἔστη μὲν ἐν τῷ συνδιαπορεῖν καὶ τὰς ὀφρῦς - συνάγειν καὶ συνδιανεύειν τῷ προσώπῳ, λέγει δʼ - οὐδέν· ἂν δʼ ἐκεῖνος εἴπῃ τὸ φαινόμενον, “ὦ - Ἡράκλεις, ἔφθης με” φησὶ “μικρὸν εἰπών, ἐγὼ γὰρ αὐτὸ τοῦτο - λέγειν ἔμελλον” ὡς γὰρ οἱ μαθηματικοὶ τὰς - ἐπιφανείας καὶ τὰς - γραμμὰς λέγουσι μήτε κάμπτεσθαι μήτε διατείνεσθαι μήτε κινεῖσθαι καθʼ - ἑαυτάς, νοητὰς καὶ ἀσωμάτους οὔσας, συγκάμπτεσθαι δὲ καὶ - συνδιατείνεσθαι καὶ συμμεθίστασθαι τοῖς σώμασιν - ὧν πέρατὰ εἰσιν, οὕτω τὸν κόλακα φωράσεις ἀεὶ συνεπιφάσκοντα καὶ - συναποφαινόμενον καὶ συνηδόμενον νὴ Δία καὶ συνοργιζόμενον , ὥστε - παντελῶς ἔν γε τούτοις εὐφώρατον εἶναι τὴν διαφοράν. ἔτι δὲ μᾶλλον - ἐν τῷ τρόπῳ τῆς ὑπουργίας. ἡ μὲν - γὰρ - παρὰ τοῦ φίλου χάρις ὥσπερ ζῷον ἐν βάθει - τὰς κυριωτάτας ἔχει δυνάμεις, ἐπιδεικτικὸν - δὲ καὶ πανηγυρικὸν οὐδὲν ἔπεστιν ἀλλὰ πολλάκις, ὥσπερ ἰατρὸς λαθὼν - ἐθεράπευσε , καὶ φίλος ὠφέλησεν ἐντυχὼν ἢ διαλυσάμενος, ἀγνοοῦντος - ἐπιμεληθείς - τοιοῦτος Ἀρκεσίλαος περί τε - τἄλλα καὶ νοσοῦντος Ἀπελλοῦ τοῦ Χίου τὴν πενίαν καταμαθὼν ἐπανῆλθεν - αὖθις ἔχων εἴκοσι δραχμάς, καὶ καθίσας πλησίον “ἐνταῦθα μέν” εἶπεν “οὐδὲν ἢ τὰ Ἐμπεδοκλέους -Εμπεδοκλέους] Mullach. vol. 1 p. 3 στοιχεῖα ταυτὶ - - - πῦρ καὶ ὕδωρ καὶ γαῖα καὶ αἰθέρος ἤπιον ὕψος - ἀλλʼ οὐδὲ κατάκεισαι σὺ δεξιῶς,” ἅμα δὲ διακινῶν τὸ - προσκεφάλαιον αὐτοῦ, λαθὼν ὑπέβαλε τὸ κερμάτιον. - ὡς οὖν ἡ διακονοῦσα - πρεσβῦτις εὗρε καὶ θαυμάσασα τῷ Ἀπελλῇ προσήγγειλε, γελάσας ἐκεῖνος - “Ἀρκεσιλάου” εἶπε “τοῦτο τὸ κλέμμα” καὶ μὴν ἐοικότα γε - τέκνα φύεται γονεῦσιν ἐν φιλοσοφίᾳ. Λακύδης γοῦν ὁ Ἀρκεσιλάου - γνώριμος ἀπʼ εἰσαγγελίας φεύγοντι δίκην Κηφισοκράτει μετὰ τῶν ἄλλων φίλων παρειστήκει. τοῦ δὲ· κατηγόρου τὸν - δακτύλιον αἰτήσαντος, ὁ μὲν ἡσυχῇ παρακαθῆκεν, αἰσθόμενος δʼ ὁ - Λακύδης ἐπέβη τῷ ποδὶ καὶ ἐπέκρυψεν ἦν γὰρ ὁ ἔλεγχος ἐν - ἐκείνῳ. μετὰ δὲ τὴν - ἀπόφασιν τοῦ - Κηφισοκράτους δεξιουμένου τοὺς δικαστὰς - εἷς τις ὡς ἔοικεν ἑωρακὼς τὸ γενόμενον - ἐκέλευσε Λακύδῃ χάριν ἔχειν καὶ τὸ πρᾶγμα διηγήσατο, τοῦ Λακύδου - πρὸς μηδένα φράσαντος οὕτως οἶμαι καὶ τοὺς θεοὺς εὐεργετεῖν τὰ πολλὰ - λανθάνοντας, - αὐτῷ τῷ χαρίζεσθαι καὶ εὖ - ποιεῖν φύσιν ἔχοντας; ἣδεσθαι. τὸ δὲ τοῦ κόλακος ἔργον οὐδὲν ἔχει - δίκαιον οὐδʼ ἀληθινὸν οὐδʼ ἁπλοῦν οὐδʼ·ʼ ἐλευθέριον, ἀλλʼ ἱδρῶτα καὶ - κραυγὴν διαδρομὴν καὶ σύντασιν προσώπου. ποιοῦσαν ἔμφασιν καὶ δόκησιν - - ἐπιπόνου χρείας καὶ - κατεσπευσμένης, ὥσπερ ζῳγράφημα περίεργον ἀναιδέσι φαρμάκοις καὶ - κεκλασμέναις στολίσι καὶ ῥυτίσι καὶ γωνίαις ἐναργείας φαντασίαν - ἐπαγόμενον. ἔστι δὲ καὶ διηγούμενος ἐπαχθὴς ὡς ἔπραξε πλάνας τινὰς - ἐπʼ αὐτῷ καὶ φροντίδας, εἶτʼ - ἀπεχθείας - πρὸς ἑτέρους εἶτα πράγματα μυρία καὶ μεγάλα πάθη διεξιών, ὥστʼ - εἰπεῖν οὐκ ἄξια ταῦτʼ ἐκείνων· πᾶσα μὲν γὰρ ὀνειδιζομένη χάρις - ἐπαχθὴς καὶ ἄχαρις· καὶ οὐκ ἀνεκτὴ , ταῖς; δὲ· τῶν κολάκων οὐχ - ὕστερον ἀλλὰ πραττομέναις ἔνεστιν εὐθὺς τὸ - - ἐπονείδιστον καὶ - δυσωποῦν. ὁ δὲ φίλος, ἂν -ἂν H: κἂν - εἰπεῖν δεήσῃ τὸ πρᾶγμα; μετρίως ἀπήγγειλε, - περὶ αὑτοῦ δʼ εἶπεν οὐδέν. δὴ καὶ Λακεδαιμόνιοι Σμυρναίοις δεομένοις - σῖτον πέμψαντες, ὡς ἐθαύμαζον ἐκεῖνοι τὴν χάριν, “οὐδὲν” ἔφασαν “μέγα μίαν γὰρ ἡμέραν ψηφισάμενοι τὸ ἄριστον - ἀφελεῖν ἑαυτῶν καὶ τῶν ὑποζυγίων·ν ταῦτʼ ἠθροίσαμεν” . οὐ γὰρ - μόνον ἐλευθέριος ἡ τοιαύτη χάρις, ἀλλὰ καὶ τοῖς λαμβάνουσιν - ἡδίων, ὅτι τοὺς ὠφελοῦντας οὐ μεγάλα βλάπτεσθαι - νομίζουσιν.

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οὐ τοίνυν μάλιστα τῷ περὶ τὰς ὑπουργίας ἐπαχθεῖ τοῦ κόλακος οὐδὲ - τῇ περὶ τὰς ἐπαγγελίας - εὐχερείᾳ γνοίη τις ἂν τὴν φύσιν, ἀλλὰ μᾶλλον ἐν - τῷ καλῷ τῆς χρείας ἢ αἰσχρῷ καὶ - διαφέροντι πρὸς ἡδονὴν ἢ ὠφέλειαν. ὁ μὲν γὰρ φίλος οὐχ, ὥσπερ - ἀπεφαίνετο Γοργίας, αὑτῷ μὲν ἀξιώσει τὰ δίκαια τὸν φίλον - ὑπουργεῖν, ἐκείνῳ δʼ αὐτὸς ὑπηρετήσει πολλὰ καὶ τῶν μὴ δικαίων· - - -συσσωφρονεῖν γάρ , οὐχὶ συννοσεῖν ἔφυ. -Eur. Iph. A. 407 - μᾶλλον οὖν κἀκεῖνον ἀποτρέψει τῶν μὴ προσηκόντων ἂν δὲ μὴ - πείθῃ, καλὸν τὸ Φωκίωνος πρὸς Ἀντίπατρον, “ονʼ οὐ δύνασαί μοι καὶ - φίλῳ χρῆσθαι καὶ κόλακι,” τουτέστι καὶ φίλῳ καὶ μὴ,φίλῳ. · - συνεργεῖν - γὰρ δεῖ τῷ φίλῳ μὴ - συμπανουργεῖν; καὶ συμβουλεύειν μὴ συνεπιβουλεύειν; καὶ συμμαρτυρεῖν· μὴ - συνεξαπατᾶν, καὶ συνατυχεῖν νὴ Δία συναδικεῖν. - οὐδὲ γὰρ· τὸ συνειδέναι τοῖς φίλοις τὰ - αἰσχρά, πόθεν γε· δὴ τὸ συμπράττειν καὶ συνασχημονεῖν - αἱρετόν ἐστιν; ὥσπερ οὖν Λακεδαιμόνιοι μάχῃ - κρατηθέντες ὑπʼ Ἀντιπάτρου καὶ ποιούμενοι διαλύσεις ἠξίουν ὅ τι - βούλεται ζημιῶδες, αἰσχρὸν δὲ μηδὲν ἐπιτάττειν αὐτοῖς, οὕτως ὁ - φίλος, ἄν τις ἢ δαπάνην ἢ κίνδυνον ἢ πόνον - ἔχουσα χρεία καταλαμβάνῃ, πρῶτος ἀξιῶν καλεῖσθαι καὶ μετέχειν - ἀπροφασίστως καὶ προθύμως, ὅπου δὲ πρόσεστιν αἰσχύνη, μόνον ἐᾶν καὶ - φείδεσθαι παραιτούμενος. ἀλλʼ ἥ γε κολακεία - - τοὐναντίον ἐν μὲν ταῖς ἐπιπόνοις καὶ κινδυνώδεσιν - ὑπουργίαις ἀπαγορεύει, κἂν - διαπειρώμενος κρούσῃς, σαθρὸν ἔκ τινος προφάσεως ὑπηχεῖ καὶ ἀγεννές· - ἐν δὲ ταῖς αἰσχραῖς καὶ ταπειναῖς καὶ ἀδόξοις διακονίαις ἀπόχρησαι - πάτησον, οὐδὲν ἡγεῖται - δεινὸν οὐδʼ - ὑβριστικόν. ὁρᾷς τὸν πίθηκον; οὐ δύναται τὴν οἰκίαν φυλάττειν ὡς ὁ - κύων, οὐδὲ - βαστάζειν ὡς ὁ ἵππος, οὐδʼ - ἀροῦν τὴν γῆν ὡς οἱ βόες· ὕβριν οὖν φέρει καὶ βωμολοχίαν καὶ - παιδιὰς ἀνέχεται, γέλωτος ὄργανον ἐμπαρέχων ἑαυτόν. οὕτω δὴ καὶ ὁ - κόλαξ οὐ συνειπεῖν οὐ συνεισενεγκεῖν οὐ συναγωνίσασθαι δυνάμενος, πόνου - τε καὶ σπουδῆς ἁπάσης ἀπολειπόμενος, ἐν ταῖς ὑπὸ μάλης πράξεσιν - ἀπροφάσιστός ἐστι, - καὶ πιστὸς ἔρωτος ὑπηρέτης καὶ περὶ λύσιν πόρνης ἀκριβὴς· καὶ πότου - δαπάνης ἐκκαθῆραι - λογισμὸν οὐκ ἀμελής, - οὐδὲ ῥᾴθυμος ἐν δείπνων παρασκευαῖς, θεραπευτικὸς δὲ παλλακίδων, πρὸς - δὲ κηδεστὰς ἀποθρασύνεσθαι κελευσθεὶς καὶ συνεκβαλεῖν γαμετὴν ἄτεγκτος - καὶ ἀδυσώπητος. ὥστε - - μηδὲ ταύτῃ δυσφώρατον εἶναι τὸν ἄνδρα· προσταττόμενος - γὰρ ὅ τι βούλει τῶν ἀδόξων καὶ μὴ καλῶν - ἕτοιμος ἀφειδεῖν ἑαυτοῦ, τῷ προστάττοντι χαριζόμενος.

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οὐχ ἥκιστα δʼ ἄν τις αὐτὸν ἐν τῇ πρὸς τοὺς ἄλλους φίλους διαθέσει - καταμάθοι πολὺ τοῦ φίλου διαφέροντα. τῷ μὲν γὰρ - ἣδιστόν ἐστι μετὰ πολλῶν φιλεῖν καὶ φιλεῖσθαι, καὶ τοῦτο πράττων ἀεὶ - διατελεῖ περὶ τὸν φίλον ὅπως πολύφιλος καὶ πολυτίμητος ἔσται· κοινὰ - γὰρ τὰ φίλων ἡγούμενος - οὐδὲν οὕτως - οἴεται δεῖν κοινὸν ὡς τοὺς φίλους - ὑπάρχειν· ὁ δὲ ψευδὴς καὶ νόθος καὶ - ὑπόχαλκος; ὤν , ἅτε δὴ μάλιστα γιγνώσκων ἑαυτὸν ἀδικοῦντα τὴν - φιλίαν ὥσπερ νόμισμα παράσημον ὑπʼ αὐτοῦ γενομένην, ἔστι μὲν καὶ - φύσει φθονερός, ἀλλὰ τῷ - φθόνῳ χρῆται - πρὸς τοὺς ὁμοίους, διαμιλλώμενος ὑπερβαλέσθαι βωμολοχίᾳ καὶ - σπερμολογίᾳ, τὸν δὲ κρείττονα τρέμει καὶ δέδοικεν, οὐ μὰ Δία παρὰ - Λύδιον ἅρμα πεζὸς οἰχνεύων, -οἰχνέων id. ἀλλὰ “παρὰ χρυσὸν ἑφθόν,” Bergk. 1 p. 450 ὥς φησι - Σιμωνίδης, -Σιμωνίδης] id. 3 p. 417 “ἀκήρατον οὐδὲ μόλυβδον - - ἔχων” . -ἑφθόν - ἔχων] ἀκήρατον ἑφθόν Οὑλομόλυβδος ἐών id. ὅταν οὖν ἐλαφρὸς ὢν καὶ ἐπίτηκτος -ἐπίτηκτος Iacobsius:ἐπίκτητος - καὶ ἀπατηλὸς - ἐγγύθεν ἀντεξετάζηται πρὸς ἀληθινὴν - καὶ ἐμβριθῆ φιλίαν καὶ σφυρήλατον, οὐκ - ἀναφέρων ἀλλʼ ἐξελεγχόμενος ταὐτὸ ποιεῖ τῷ ζῳγραφήσαντι τοὺς - ἀλεκτρυόνας ἀθλίως. ἐκεῖνός τε γὰρ ἐκέλευε - τὸν παῖδα τοὺς ἀληθινοὺς ἀλεκτρυόνας ἀποσοβεῖν ἀπωτάτω τοῦ - πίνακος, οὗτός τε τοὺς ἀληθινοὺς ἐξ ἀποσοβεῖ φίλους καὶ οὐκ ἐᾷ - πλησιάζειν ἂν δὲ μὴ δύνηται, φανερῶς, μὲν ὑποσαίνει καὶ περιέπει καί - τέθηπεν ὡς ἀμείνονας, λάθρᾳ δʼ ὑφίησί τινας καὶ 25ὑποσπείρει - διαβολάς. κρυφίου δὲ λόγου κνήσαντος ἕλκος, κἂν μὴ παντελῶς εὐθὺς - ἐργάσηται, τὸ τοῦ Μηδίου φυλάττει μεμνημένος. ἦν δʼ ὁ Μήδιος τοῦ περὶ τὸν Ἀλέξανδρον χοροῦ τῶν κολάκων οἷον ἔξαρχος - καὶ σοφιστὴς - κορυφαῖος ἐπὶ τοὺς ἀρίστους συντεταγμένος. ἐκέλευεν οὖν θαρροῦντας - ἅπτεσθαι καὶ δάκνειν, ταῖς διαβολαῖς, διδάσκων ὅτι, κἂν θεραπεύσῃ - τὸ ἕλκος ὁ δεδηγμένος, ἡ οὐλὴ μενεῖ - τῆς διαβολῆς. ταύταις μέντοι ταῖς οὐλαῖς, μᾶλλον δὲ γαγγραίναις καὶ - καρκινώμασι διαβρωθεὶς Ἀλέξανδρος ἀπώλεσε καὶ Καλλισθένη καὶ - Παρμενίωνα καὶ Φιλώταν· Ἅγνωσι δὲ καὶ Βαγώαις καὶ Ἀγησίαις -Ἀγησίαις] Ἄγισι W - καὶ Δημητρίοις ἀφειδῶς ἐνέδωκεν - ἑαυτὸν ὑποσκελίζεσθαι, προσκυνούμενον καὶ καταστολιζόμενον καὶ - ἀναπλαττόμενον ὑπʼ αὐτῶν ὥσπερ ἄγαλμα βαρβαρικόν. - οὕτω μεγάλην ἔχει τὸ πρὸς - χάριν δύναμιν, καὶ μεγίστην ὡς ἔοικεν ἐν τοῖς μεγίστοις εἶναι - δοκοῦσι τὸ γὰρ οἴεσθαι τὰ κάλλιστα - μετὰ τοῦ βούλεσθαι πίστιν ἅμα τῷ κόλακι καὶ θάρσος δίδωσι. τῶν μὲν - γὰρ τόπων τὰ ὑψηλὰ δυσπρόσοδα καὶ δυσέφικτα γίγνεται τοῖς - ἐπιβουλεύουσι, τὸ δʼ ἐν ψυχῇ νοῦν οὐκ ἐχούσῃ διʼ εὐτυχίαν ἢ διʼ - εὐφυΐαν -ἢ διʼ εὐφυίαν] del. W - ὕψος καὶ φρόνημα τοῖς μικροῖς - καὶ ταπεινοῖς μάλιστα βάσιμόν. ἐστιν.

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ὅθεν ἀρχόμενοί τε τοῦ λόγου παρεκελευσάμεθα καὶ νῦν παρακελευόμεθα τὸ - φίλαυτον ἐκκόπτειν ἑαυτῶν καὶ τὴν οἴησιν· αὕτη γὰρ ἡμᾶς - προκολακεύουσα μαλακωτέρους ποιεῖ τοῖς θυραίοις - κόλαξιν, ὡς ἑτοίμους ὄντας. ἂν δὲ - πειθόμενοι τῷ - θεῷ καὶ τὸ “γνῶθι - σαυτὸν” ὡς ἑκάστῳ τοῦ παντὸς ἄξιόν ἐστι μαθόντες ἅμα καὶ - φύσιν καὶ τροφὴν καὶ παίδευσιν ἑαυτῶν ἀναθεωρῶμεν - ἐλλείμματα μυρία τοῦ καλοῦ καὶ πολὺ τὸ φαύλως καὶ εἰκῇ συμμεμιγμένον - ἔχουσαν ἐν πράξεσιν ἐν λόγοις ἐν πάθεσιν, οὐ πάνυ ῥᾳδίως - ἐμπεριπατεῖν τοῖς· κόλαξιν - ἑαυτοὺς - παρέξομεν. Ἀλέξανδρος μὲν γὰρ ἀπιστεῖν ἔφη τοῖς θεὸν αὐτὸν - ἀναγορεύουσιν ἐν τῷ καθεύδειν μάλιστα καὶ ἀφροδισιάζειν, ὡς - ἀγεννέστερος· περὶ ταῦτα καὶ παθητικώτερος αὑτοῦ γιγνόμενος· - ἡμεῖς δὲ πολλὰ πολλαχοῦ τῶν - ἰδίων αἰσχρὰ καὶ - λυπηρὰ καὶ ἀτελῆ καὶ - ἡμαρτημένα καθορῶντες ἀεὶ φωράσομεν ἑαυτοὺς οὐκ ἐπαινοῦντος φίλου καὶ - κατευλογοῦντος δεομένους, ἀλλʼ ἐλέγχοντος καὶ παρρησιαζομένου καὶ - ψέγοντος ἡμᾶς νὴ Δία κακῶς πράττοντας.-. ὀλίγοι μὲν γὰρ ἐκ πολλῶν - εἰσιν οἱ - παρρησιάζεσθαι μᾶλλον ἢ - χαρίζεσθαι τοῖς; φίλοις τολμῶντες· ἐν δὲ τοῖς ὀλίγοις αὖθις οὐ - ῥᾳδίως; ἂν εὕροις ἐπισταμένους τοῦτο ποιεῖν, ἀλλʼ οἰομένους, ἂν - λοιδορῶσι καὶ ψέγωσι, παρρησίᾳ χρῆσθαι. καίτοι - καθάπερ ἄλλῳ τινὶ φαρμάκῳ, καὶ τῷ - παρρησιάζεσθαι - μὴ τυχόντι καιροῦ τὸ λυπεῖν - ἀχρήστως καὶ ταράττειν περίεστι καὶ ποιεῖν τρόπον τινὰ μετʼ ἀλγηδόνος - ὃ ποιεῖ μεθʼ ἡδονῆς τὸ κολακεύειν. βλάπτονται γὰρ οὐκ ἐπαινούμενοι - μόνον ἀκαίρως ἀλλὰ καὶ ψεγόμενοι· καὶ τοῦτο μάλιστα τοῖς κόλαξιν - εὐλήπτους καὶ πλαγίους παραδίδωσιν , - ἀπὸ τῶν σφόδρα προσάντων καὶ ἀντιτύπων ὥσπερ ἐπὶ τὰ κοῖλα καὶ - μαλακὰ δίκην ὕδατος ἀπολισθάνοντας. διὸ δεῖ τὴν παρρησίαν ἤθει - κεκρᾶσθαι καὶ λόγον ἔχειν ἀφαιροῦντα τὸ ἄγαν καὶ τὸ ἄκρατον αὐτῆς - ὥσπερ φωτός, ἵνα μὴ ταραττόμενοι μηδʼ ἀλγοῦντες - ὑπὸ τῶν ἅπαντα μεμφομένων καὶ πᾶσιν ἐγκαλούντων καταφεύγωσιν εἰς τὴν - τοῦ κόλακος σκιάν, καὶ πρὸς - τὸ μὴ λυποῦν ἀποστρέφωνται. πᾶσαν μὲν γάρ, ὦ -Φιλόπαππε , κακίαν φευκτέον ἐστὶ διʼ ἀρετῆς, οὐχὶ - διὰ τῆς ἐναντίας κακίας , ὥσπερ ἔνιοι δοκοῦσιν αἰσχυντηλίαν μὲν - ἀναισχυντίᾳ φεύγειν ἀγροικίαν δὲ βωμολοχίᾳ, δειλίας δὲ καὶ μαλακίας - ἀπωτάτω τίθεσθαι τὸν τρόπον ἂν ἔγγιστα φαίνωνται λαμυρίας - καὶ θρασύτητος. ἔνιοι δὲ καὶ δεισιδαιμονίας - ἀθεότητα καὶ πανουργίαν ἀβελτερίας ἀπολόγημα ποιοῦνται, - καθάπερ ξύλον τὸ ἦθος ἐκ - καμπῆς εἰς τοὐναντίον ἀπειρίᾳ τοῦ κατορθοῦν διαστρέφοντες αἰσχίστη δὲ - κολακείας ἄρνησις ἀνωφελῶς λυπηρὸν - εἶναι, - καὶ κομιδῇ τινος ἀμούσου καὶ ἀτέχνου πρὸς εὔνοιαν ὁμιλίας ἀηδίᾳ - καὶ χαλεπότητι φεύγειν τὸ ἀγεννὲς ἐν φιλίᾳ καὶ ταπεινόν, ὥσπερ - ἀπελεύθερον ἐν κωμῳδίᾳ τὴν κατηγορίαν ἰσηγορίας ἀπόλαυσιν ἡγούμενον. - ἐπεὶ τοίνυν αἰσχρὸν μέν ἐστι κολακείᾳ - - περιπεσεῖν διώκοντα τὸ πρὸς χάριν, αἰσχρὸν δὲ φεύγοντα κολακείαν - παρρησίας ἀμετρίᾳ διαφθεῖραι τὸ φιλικὸν καὶ κηδεμονικόν, δεῖ δὲ - μηδέτερον παθεῖν ἀλλʼ ὥσπερ ἄλλῳ τινὶ καὶ τῇ παρρησίᾳ τὸ καλὸν - ἐκ τοῦ μετρίου - λαβεῖν, αὐτὸς ἔοικεν ὁ λόγος ὁ τὸ - - ἐφεξῆς ἀπαιτῶν ἐπιτιθέναι τὴν κορωνίδα τῷ συγγράμματι.

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ʼ· · ὥσπερ οὖν κῆράς τινας ἐπούσας τῇ παρρησίᾳ πλείονας ὁρῶντες - πρῶτον ἀφαιρῶμεν αὐτῆς τὴν φιλαυτίαν, εὖ μάλα φυλαττόμενοι μὴ διά τι - τῶν ἰδίων οἷον ἀδικούμενοι καὶ ἀλγοῦντες; - ἐξονειδίζειν δοκῶμεν. οὔτε γὰρ ὑπʼ εὐνοίας ἀλλʼ ὑπʼ ὀργῆς οἴονται - γίγνεσθαι τὸν ὑπὲρ αὐτοῦ τοῦ λέγοντος; γιγνόμενον λόγον, οὔτε - νουθεσίαν ἀλλὰ μέμψιν - εἶναι. φιλικὸν γὰρ - ἡ παρρησία καὶ σεμνόν, ἡ δὲ μέμψις καὶ φίλαυτον καὶ μικρολόγον. ὅθεν - αἰδοῦνται τοὺς παρρησιαζομένους καὶ θαυμάζουσι, τοῖς δὲ μεμφομένοις - ἀντεγκαλοῦσι καὶ καταφρονοῦσιν. ὥσπερ - ὁ Ἀγαμέμνων τὸν Ἀχιλλέα παρρησιάζεσθαι - δοκοῦντα - μετρίως οὐχ ὑπέμεινε, τοῦ δʼ - Ὀδυσσέως· καθαπτομένου πικρῶς καὶ λέγοντος - οὐλόμενʼ, ἁ%2ʼθʼ ὤφελλες ἀεικελίου στρατοῦ ἄλλου -Homer. Ξ 84 - σημαίνειν - εἴκει καὶ καρτερεῖ, τῷ κηδεμονικῷ τοῦ λόγου καὶ - νοῦν ἔχοντι συστελλόμενος. οὗτος μὲν γὰρ οὐκ - ἔχων ἰδίας - πρόφασιν ὀργῆς ἐπαρρησιάζετο πρὸς αὐτὸν ὑπὲρ τῆς Ἑλλάδος, ἐκεῖνος - δὲ διʼ αὑτὸν ἐδόκει μάλιστα χαλεπαίνειν. αὐτός γε μὴν ὁ Ἀχιλλεύς, - καίπερ οὐ γλυκύθυμος ὢν οὐδʼ ἀγανόφρων ἀλλὰ - - - δεινὸς ἀνήρ, οἷος καὶ ἀναίτιον αἰτιάασθαι -id. Λ 652. N 775 -παρεῖχε τῷ Πατρόκλῳ σιωπῇ καταφέρειν αὐτοῦ πολλὰ τοιαῦτα - - νηλεές, οὐκ ἄρα σοί γε πατὴρ ἦν ἱππότα Πηλεὺς -id. Π 33 - οὐδὲ Θέτις μήτηρ· γλαυκὴ δέ σε τίκτε θάλασσα - - - πέτραι τʼ ἠλίβατοι, ὅτι τοι νόος ἐστὶν ἀπηνής - - ὥσπερ γὰρ Ὑπερείδης - ὁ ῥήτωρ ἠξίου σκοπεῖν Ἀθηναίους μὴ μόνον εἰ πικρός ἐστιν, ἀλλʼ εἰ - προῖκα πικρός, οὕτως ἡ τοῦ φίλου νουθεσία καθαρεύουσα παντὸς ἰδίου πάθους αἰδεστόν ἐστι καὶ σεμνὸν καὶ ἀναντίβλεπτον. - ἐὰν δὲ δὴ καὶ -δὴ καὶ] δὴ - φανερός τις ἐν τῷ παρρησιάζεσθαι τὰ μὲν εἰς αὑτὸν - ἁμαρτήματα τοῦ φίλου κομιδῇ προϊέμενος καὶ ἀπολείπων, ἄλλας - δέ τινας αὐτοῦ πλημμελείας ἐλέγχων καὶ - δάκνων ἐφʼ ἑτέροις καὶ μὴ φειδόμενος, ἄμαχος ὁ τόνος τῆς παρρησίας - οὗτός ἐστι καὶ τῇ γλυκύτητι τοῦ νουθετοῦντος ἐπιτείνων τὸ πικρὸν - καὶ αὐστηρὸν τῆς νουθεσίας. ὅθεν εὖ μὲν εἴρηται τὸ δεῖν ἐν ταῖς - ὀργαῖς - - καὶ ταῖς διαφοραῖς - ταῖς πρὸς τοὺς φίλους μάλιστα πράττειν τι καὶ σκοπεῖν τῶν ἐκείνοις - συμφερόντων ἢ πρεπόντων, οὐχ ἧττον δὲ τούτου φιλικόν ἐστι τὸ - παρορᾶσθαι καὶ ἀμελεῖσθαι δοκοῦντας αὐτοὺς ὑπὲρ ἄλλων ἀμελουμένων - παρρησιάζεσθαι καὶ ὑπομιμνῄσκειν. - ὡς - Πλάτων ἐν ταῖς πρὸς Διονύσιον ὑποψίαις -ὑποψίαις Graeco-Latina a. 1624: ὑπεροψίαις - καὶ διαφοραῖς ᾐτήσατο καιρὸν - ἐντυχίας· εἶθʼ· ὁ μὲν ἔδωκεν, οἰόμενος ὑπὲρ αὑτοῦ τι ἔχειν - μέμψασθαι τὸν Πλάτωνα καὶ διελθεῖν, ὁ δὲ Πλάτων οὕτω πως διελέχθη - πρὸς αὐτόν. “εἴ τινα αἴσθοιο, Διονύσιε, - - δυσμενῆ πεπλευκότα - εἰς Σικελίαν, κακὸν τί σε ποιῆσαι βουλόμενον οὐκ ἔχοντα δὲ καιρόν, - ἆρʼ ἂν ἐάσειας αὐτὸν ἐκπλεῦσαι καὶ περιίδοις ἀθῷον - ἀπαλλαγέντα;ʼ” “πολλοῦ δέω” εἶπεν ὁ Διονύσιος “ὦ Πλάτων δεῖ γὰρ οὐ τὰ - ἔργα τῶν ἐχθρῶν μόνον ἀλλὰ - καὶ τὴν - προαίρεσιν μισεῖν καὶ κολάζειν” “εἰ τοίνυν” εἶπεν ὁ Πλάτων “ἐπʼ εὐνοίᾳ τις ἀφιγμένος τῇ - σῇ δεῦρο βούλεται μὲν ἀγαθοῦ τινος αἴτιός σοι - γενέσθαι, σὺ δὲ καιρὸν οὐ παρέχεις, ἄξιόν ἐστι τοῦτον ἀχαρίστως - προέσθαι καὶ ὀλιγώρως;ʼ” ἐρωτήσαντος δὲ τοῦ Διονυσίου τίς ἐστιν - οὗτος, “Αἰσχίνησ” εἶπεν “ἀνὴρ τῷ τε ἤθει παρʼ ὁντινοῦν τῶν - Σωκράτους - ἑταίρων ἐπιεικὴς καὶ τῷ - λόγῳ δυνατὸς ἐπανορ - θοῦν οἷς συνείη· -συνείη] ἂν συνῂ - πλεύσας δὲ δεῦρο πολλὴν θάλατταν, ὡς συγγένοιτό - σοι διὰ φιλοσοφίας, ἠμέληται” ταῦθʼ οὕτως ἐκίνησε τὸν Διονύσιον, - ὥστε τὰς μὲν χεῖρας τῷ Πλάτωνι εὐθὺς περιβαλεῖν καὶ κατασπάζεσθαι, - τὴν εὐμένειαν καὶ τὴν μεγαλοφροσύνην ἀγάμενον, - τοῦ δʼ Αἰσχίνου καλῶς καὶ μεγαλοπρεπῶς ἐπιμεληθῆναι.

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δεύτερον τοίνυν ὥσπερ ἐκκαθαίροντες ὕβριν ἅπασαν καὶ γέλωτα καὶ - σκῶμμα καὶ βωμολοχίαν - ἡδύσματα πονηρὰ τῆς - παρρησίας ἀφαιρῶμεν. ὥσπερ - γὰρ ἰατροῦ σάρκα τέμνοντος εὐρυθμίαν τινὰ δεῖ καὶ - καθαριότητα τοῖς ἔργοις ἐπιτρέχειν, ὀρχηστικὴν - δὲ καὶ παράβολον καὶ περιτρέχουσαν ὑγρότητα καὶ περιεργίαν - ἀπεῖναι τῆς χειρός, οὕτως ἡ παρρησία δέχεται τὸ ἐπιδέξιον καὶ τὸ - ἀστεῖον, ἂν ἡ χάρις τὴν σεμνότητα σῴζῃ, θρασύτης δὲ καὶ βδελυρία - καὶ ὕβρις προσοῦσα πάνυ -πάνυ] πάντα R διαφθείρει καὶ ἀπόλλυσιν. ὃθεν ὁ μὲν ψάλτης - οὐκ ἀπιθάνως οὐδʼ ἀμούσως ἐπεστόμισε τὸν Φίλιππον ἐπιχειροῦντα περὶ - κρουμάτων - διαφέρεσθαι πρὸς αὐτόν, εἰπὼν “μὴ γένοιτὸ - σοι - οὕτως ὦ βασιλεῦ κακῶς, ἵνʼ ἐμοῦ ταῦτα σὺ -σὺ ταῦτα H ex p. 634 d βέλτιον εἰδῇς.” Ἐπίχαρμος δʼ οὐκ ὀρθῶς, τοῦ Ἱέρωνος ἀνελόντος - ἐνίους τῶν συνήθων καὶ μεθʼ ἡμέρας ὀλίγας καλέσαντος ἐπὶ δεῖπνον - αὐτόν, “ἀλλὰ πρῴην” ἔφη “θύων τοὺς φίλους οὐκ ἐκάλεσασ” κακῶς δὲ καὶ Ἀντιφῶν, παρὰ Διονυσίῳ ζητήσεως - οὔσης καὶ λόγου “ποῖος χαλκὸς ἄριστος, ἐκεῖνοσ” εἶπεν, “ἐξ οὗ Ἀθήνησι κατεσκεύασαν τὰς Ἁρμοδίου καὶ - Ἀριστογείτονος εἰκόνας.” οὔτε γὰρ ὠφελεῖ τούτων τὸ λυπηρὸν καὶ - πικρόν, οὔτε τέρπει τὸ βωμολόχον καὶ παιδιῶδες, ἀλλʼ ἔστι κακοηθείᾳ - καὶ ὕβρει - - μεμιγμένης; ἀκρασίας - μετʼ ἔχθρας τὸ τοιοῦτον εἶδος, ᾧ χρώμενοι προσαπολλύουσιν αὑτούς, - τὴν περὶ τὸ φρέαρ ὄρχησιν ἀτεχνῶς ὀρχούμενοι. καὶ γὰρ Ἀντιφῶν - ἀπέθανεν ὑπὸ Διονυσίου καὶ Τιμαγένης ἐξέπεσε τῆς Καίσαρος φιλίας, - ἐλευθέρᾳ μὲν οὐδέποτε - φωνῇ χρησάμενος, - ἐν δὲ τοῖς συμποσίοις καὶ τοῖς περιπάτοις ἑκάστοτε πρὸς οὐδʼ ἡντινοῦν - σπουδὴν - ἀλλʼ ὅ τι οἱ εἴσαιτο γελοίιον Ἀργείοισιν -Homer. B 215 - αἰτίαν φιλίας ὥσπερ σόφισμα λοιδορίας προφερόμενος. ἐπεὶ καὶ - τοῖς κωμικοῖς πολλὰ πρὸς τὸ θέατρον - - αὐστηρὰ -αὐστρηρῶς H καὶ πολιτικὰ -πολιτικὰ] πληκτικῶς H πεποίητο· -ἐπεποίητο H συμμεμιγμένον - δὲ τὸ γελοῖον αὐτοῖς καὶ βωμολόχον, ὥσπερ - σιτίοις ὑπότριμμα μοχθηρόν, ἐξίτηλον ἐποίει τὴν παρρησίαν καὶ - ἄχρηστον, ὥστε περιῆν κακοηθείας δόξα καὶ βδελυρίας τοῖς λέγουσι, - χρήσιμον δὲ τοῖς ἀκούουσιν - οὐδὲν ἀπὸ - τῶν λεγομένων. ἄλλως μὲν οὖν προσοιστέον ἐστὶ καὶ παιδιὰν καὶ γέλωτα - τοῖς φίλοις· ἡ δὲ παρρησία σπουδὴν ἐχέτω καὶ ἦθος. ἂν δʼ ὑπὲρ μειζόνων , καὶ πάθει καὶ σχήματι καὶ τόνῳ - φωνῆς ὁ λόγος ἀξιόπιστος ἔστω καὶ κινητικός ὁ δὲ καιρὸς ἐν παντὶ - μὲν παρεθεὶς μεγάλα βλάπτει, μάλιστα δὲ τῆς παρρησίας διαφθείρει τὸ - χρήσιμον. - ὅτι μὲν οὖν ἐν οἴνῳ καὶ - μέθῃ τὸ τοιοῦτο φυλακτέον, - εὔδηλόν ἐστιν. εὐδίᾳ γὰρ ἐπάγει νέφος ὁ κινῶν ἐν - παιδιᾷ καὶ φιλοφροσύνῃ λόγον ὀφρῦν ἀνασπῶντα καὶ συνιστάντα τὸ - πρόσωπον , ὥσπερ ἀντιταττόμενον τῷ Λυαίῳ -Λυαίῳ W: Λυδίῳ - θεῷ καὶ “λύοντι τὸ τῶν - δυσφόρων -δυσφόρων] δυσφρόνων Nauck. σκύνιον -σκύνιον idem: σχοινίον - μεριμνᾶν” -μεριμνᾶν idem: μεριμνῶν - κατὰ - Πίνδαρον. -Πίνδαρον] Bergk. 1 p. 460 ἔχει δὲ καὶ κίνδυνον ἡ ἀκαιρία μέγαν. ἀκροσφαλεῖς γάρ - εἰσιν αἱ ψυχαὶ πρὸς; ὀργὴν διὰ τὸν οἶνον, καὶ πολλάκις ἡ μέθη - παραλαβοῦσα τὴν παρρησίαν ἔχθραν ἐποίησε. καὶ ὅλως οὐκ ἔστι γενναῖον - οὐδὲ θαρραλέον - ἀλλʼ ἄνανδρον ἐν τῷ - νήφειν ἀπαρρησιάστου τὸ παρρησιάζεσθαι παρὰ τράπεζαν ὥσπερ οἱ δειλοὶ - κύνες. οὐδὲν οὖν δεῖ περὶ τούτων λέγοντα μηκύνειν. - -

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ἐπεὶ δὲ πολλοὶ τοὺς φίλους εὖ φερομένους ἐν τοῖς πράγμασιν οὔτʼ - ἀξιοῦσιν οὔτε τολμῶσι ῥυθμίζειν, - ἀλλʼ - ὅλως ἀπρόσιτον καὶ ἀνέφικτον ἡγοῦνται νουθεσίᾳ τὸ εὐτυχοῦν εἶναι, - σφαλλομένοις δὲ καὶ πταίουσιν ἐπιτίθενται καὶ πατοῦσιν ὑπὸ χεῖρα καὶ - ταπεινοὺς γεγενημένους, ὥσπερ ῥεῦμα κεκρατημένον παρὰ φύσιν τὴν - παρρησίαν ἀθρόως ἐφιέντες αὐτοῖς - καὶ - ἀπολαύοντες ἄσμενοι τῆς μεταβολῆς διὰ τὴν πρόσθεν ὑπεροψίαν ἐκείνων - αὑτῶν δʼ ἀσθένειαν, οὐ χεῖρόν ἐστι καὶ περὶ τούτων - διελθεῖν καὶ ἀποκρίνασθαι τῷ Εὐριπίδῃ -Εὐριπίδῃ Or. 667 λέγοντι - ὅταν δʼ ὁ δαίμων εὖ διδῷ, τί δεῖ φίλων; - - ὅτι δεῖ μάλιστα - παρρησιαζομένων φίλων τοῖς εὐτυχοῦσι - καὶ τὸ - ἄγαν ὑφιέντων τοῦ φρονήματος. ὀλίγοι γάρ εἰσιν οἷς μετὰ τοῦ - εὐτυχεῖν παραγίγνεται τὸ φρονεῖν· οἱ δὲ πολλοὶ φρενῶν ἐπεισάκτων - δέονται καὶ λογισμῶν πιεζόντων ἔξωθεν αὐτοὺς ὑπὸ τῆς τύχης φυσωμένους - καὶ σαλευομένους. ὅταν δʼ ὁ δαὶμων - - καταβάλῃ καὶ περιέλῃ τὸν ὄγκον, αὐτοῖς τοῖς πράγμασιν ἔνεστι τὸ - νουθετοῦν καὶ μετάνοιαν ἐμποιοῦν. ὅθεν οὐδὲν ἔργον τότε παρρησίας - φιλικῆς οὐδὲ λόγων βάρος ἐχόντων καὶ δηγμόν, ἀλλʼ ὡς ἀληθῶς ἐν ταῖς - τοιαύταις μεταβολαῖς - - - - εἰς ὄμματʼ εὔνου φωτὸς ἐμβλέψαι γλυκὺ -Eurip. Ion 732 - παρηγοροῦντος καὶ παραθαρρύνοντος, ὥσπερ τοῦ Κλεάρχου τὸ - πρόσωπον ὁ Ξενοφῶν -Ξενοφῶν] Anab. II 6, 11 ἐν ταῖς μάχαις καὶ παρὰ τὰ δεινά φησιν ὁρώμενον - εὐμενὲς καὶ φιλάνθρωπον εὐθαρσεστέρους ποιεῖν τοὺς κινδυνεύοντας. - ὁ δὲ παρρησίαν καὶ δηγμὸν ἀνθρώπῳ - δυστυχοῦντι προσάγων ὥσπερ ὀξυδορκικὸν ὄμματι ταρασσομένῳ καὶ - φλεγμαίνοντι, θεραπεύει μὲν οὐδὲν οὐδʼ ἀφαιρεῖ τοῦ λυποῦντος, ὀργὴν - δὲ τῇ λύπῃ - - προστίθησι καὶ παροξύνει τὸν ἀνιώμενον. αὐτίκα - γοῦν ὑγιαίνων μέν τις οὐ χαλεπός ἐστιν οὐδʼ ἄγριος - παντάπασιν ἀνδρὶ φίλῳ ψέγοντι μὲν συνουσίας καὶ πότους αὐτοῦ ψέγοντι - δʼ ἀργίαν καὶ ἀγυμνασίαν καὶ λουτρὰ συνεχῆ καὶ - πλησμονὰς ἀκαίρους· νοσοῦντι δʼ οὐκ ἀνεκτὸν ἀλλὰ μείζων νόσος ἀκούειν - ὅτι ταῦτά σοι γέγονεν ἐξ ἀκρασίας καὶ μαλακίας; καὶ διʼ ὄψα καὶ - γυναῖκας. ὢ τῆς ἀκαιρίας, ἄνθρωπε· - - διαθήκην γράφω καὶ παρασκευάζεταί μοι καστόριον ἢ σκαμώνιον ὑπὸ τῶν - ἰατρῶν, σὺ δὲ νουθετεῖς καὶ φιλοσοφεῖς. οὕτω τοίνυν καὶ τὰ πράγματα - τῶν δυστυχούντων οὐ παρρησίαν ἐνδέχεται καὶ γνωμολογίαν, - ἀλλʼ ἐπιεικείας δεῖται καὶ - βοηθείας. καὶ - γὰρ αἱ τίτθαι τοῖς παιδίοις - πεσοῦσιν οὐ λοιδορησόμεναι προστρέχουσιν, ἀλλʼ ἤγειραν καὶ περιέπλυναν - καὶ κατέστειλαν, εἶθʼ οὕτως ἐπιπλήττουσι καὶ κολάζουσι. λέγεται δὲ - καὶ Δημήτριος ὁ Φαληρεὺς ὅτε τῆς πατρίδος ἐξέπεσε καὶ περὶ Θήβας - ἀδοξῶν καὶ - ταπεινὰ πράττων διῆγεν, οὐχ - ἡδέως ἰδεῖν προσιόντα Κράτητα, παρρησίαν κυνικὴν καὶ λόγους τραχεῖς - προσδεχόμενος· ἐντυχόντος δὲ πράως αὐτῷ τοῦ Κράτητος καὶ διαλεχθέντος - περὶ φυγῆς ὡς οὐδὲν ἔχοι - κακὸν οὐδʼ ἄξιον φέρειν βαρέως πραγμάτων σφαλερῶν - καὶ ἀβεβαίων ἀπηλλαγμένον, ἅμα δὲ θαρρεῖν - ἑαυτῷ καὶ τῇ διαθέσει παρακαλοῦντος, ἡδίων γενόμενος καὶ - ἀναθαρρήσας; πρὸς τοὺς φίλους εἶπε “φεῦ τῶν πράξεων ἐκείνων καὶ - ἀσχολιῶν διʼ ἃς ἄνδρα τοιοῦτον οὐκ ἔγνωμεν -” - λυπουμένῳ -λυπουμένῳ] Nauck. p. 524 γὰρ -γὰρ] μὲν H μῦθος εὐμενὴς φίλων, - ἄγαν δὲ μωραίνοντι νουθετήματα. - Οὗτος ὁ τρόπος τῶν γενναίων φίλων· οἱ δʼ ἀγεννεῖς καὶ - ταπεινοὶ τῶν εὐτυχούντων κόλακες, “ὥσπερ τὰ - ῥήγματα καὶ τὰ - σπάσματά” φησι Δημοσθένης “ὅταν τι κακὸν τὸ σῶμα λάβῃ τότε - κινεῖσθαι,” καὶ οὗτοι ταῖς μεταβολαῖς ἐπιφύονται, καθάπερ - ἡδόμενοι καὶ ἀπολαύοντες. καὶ γὰρ ἂν δέηταί τινος ὑπομνήσεως ἐν - οἷς - διʼ αὑτὸν ἔπταισε βουλευσάμενος κακῶς, - ἱκανόν ἐστι τὸ - οὔ τι καθʼ ἡμέτερόν γε νόον· μάλα γάρ τοι ἔγωγε -Homer. I 108 - πόλλʼ ἀπεμυθεόμην - -

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ἐν τίσιν οὖν σφοδρὸν εἶναι δεῖ τὸν φίλον καὶ πότε τῷ τόνῳ χρῆσθαι - τῆς παρρησίας; ὅταν ἡδονῆς - ἢ ὀργῆς ἢ - ὕβρεως ἐπιλαβέσθαι φερομένης οἱ καιροὶ - παρακαλῶσιν ἢ κολοῦσαι φιλαργυρίαν ἢ - ἀπροσεξίαν ἀνασχεῖν ἀνόητον. οὕτως ἐπαρρησιάζετο Σόλων πρὸς Κροῖσον - ὑπʼ εὐτυχίας ἀβεβαίου διεφθορότα καὶ τρυφῶντα, τὸ τέλος ὁρᾶν - κελεύσας· οὕτω Σωκράτης -Ἀλκιβιάδην - ἐκόλουε, καὶ δάκρυον ἐξῆγεν ἀληθινὸν ἐξελεγχομένου καὶ τὴν καρδίαν - ἔστρεφε. -ἔστρεφε H: ἀνέστρεφε - τοιαῦτα τὰ Κύρου πρὸς Κυαξάρην καὶ τὰ πρὸς Δίωνα - Πλάτωνος, ὅτε λαμπρότατος ἦν καὶ πάντας εἰς ἑαυτὸν ἀνθρώπους - ἐπέστρεφε διὰ τὸ κάλλος τῶν - πράξεων καὶ - τὸ μέγεθος, παρακελευομένου φυλάττεσθαι - καὶ δεδιέναι τὴν “αὐθάδειαν, -αὐθάδειαν] Plat. Ep. IV p. 321 b ὡς ἐρημίᾳ - ξύνοικον” ἔγραφε δὲ καὶ Σπεύσιππος αὐτῷ μὴ μέγα φρονεῖν εἰ - πολὺς αὐτοῦ λόγος ἐστὶν ἐν παιδαρίοις καὶ γυναίοις, ἀλλʼ ὁρᾶν ὅπως - ὁσιότητι καὶ - δικαιοσύνῃ καὶ νόμοις - ἀρίστοις κοσμήσας Σικελίαν “εὐκλεᾶ θήσει” -εὐκλεᾶ θήσει] Eurip. Phoen. 1732 τὴν Ἀκαδήμειαν. - Εὖκτος δὲ καὶ Εὐλαῖος, ἑταῖροι Περσέως·, εὐτυχοῦντι, μὲν ἀεὶ - πρὸς χάριν ὁμιλοῦντες καὶ συνεπινεύοντες ὥσπερ οἱ - λοιποὶ παρηκολούθουν· ἐπεὶ δὲ Ῥωμαίοις συμβαλὼν περὶ Πύδναν ἔπταισε - καὶ ἔφυγε, προσπεσόντες ἐπετίμων πικρῶς καὶ ἀνεμίμνησκον ὧν - ἐξήμαρτεν ἢ παρεῖδεν, - ἕκαστον - ἐξονειδίζοντες, ἄχρι οὗ διαλγήσας ὁ ἄνθρωπος - ὑπὸ λύπης καὶ ὀργῆς ἀμφοτέρους τῷ - ξιφιδίῳ παίων ἀνεῖλεν.

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ὁ μὲν οὖν κοινὸς οὕτω προωρίσθω καιρός· οὓς δὲ παρέχουσιν αὐτοὶ - πολλάκις οὐ χρὴ προΐεσθαι - τὸν κηδόμενον - φίλων -φιλων R: φίλον - ἀλλὰ χρῆσθαι· καὶ γὰρ ἐρώτησις ἐνίοις καὶ διήγησις καὶ ψόγος; - ὁμοίων ἐφʼ ἑτέροις ἢ ἔπαινος ὥσπερ ἐνδόσιμον εἰς παρρησίαν ἐστίν. - οἷον ἐλθεῖν Δημάρατον εἰς Μακεδονίαν λέγουσι καθʼ ὃν χρόνον ἐν - διαφορᾷ πρὸς τὴν γυναῖκα - - καὶ τὸν υἱὸν ὁ - Φίλιππος; ἦν· ἀσπασαμένου δʼ αὐτὸν τοῦ Φιλίππου καὶ πυθομένου πῶς - πρὸς ἀλλήλους ἔχουσιν ὁμονοίας οἱ Ἕλληνες, εἰπεῖν τὸν Δημάρατον - εὔνουν ὄντα καὶ συνήθη “πάνυ γοῦν ὦ Φίλιππε καλὸν ἐστί σοι - πυνθάνεσθαι μὲν περὶ τῆς Ἀθηναίων - καὶ - Πελοποννησίων ὁμοφροσύνης, τὴν δʼ οἰκίαν περιορᾶν τὴν σεαυτοῦ - τοσαύτης στάσεως καὶ διχονοίας γέμουσαν” εὖ δὲ καὶ Διογένης, ὃς - ἐπεὶ παρελθὼν εἰς τὸ τοῦ Φιλίππου στρατόπεδον, ὅτε τοῖς Ἕλλησιν - ἐβάδιζε μαχούμενος, ἀνήχθη πρὸς αὐτόν, ὁ δʼ ἀγνοῶν - ἠρώτησεν εἰ κατάσκοπός ἐστι, “πάνυ μὲν - οὖν” ἔφη “κατάσκοπος ὦ Φίλιππε τῆς -τῆςadd. H ἀβουλίας σου καὶ τῆς - ἀνοίας, διʼ ἣν - οὐδενὸς ἀναγκάζοντος ἔρχῃ περὶ τῆς βασιλείας καὶ τοῦ σώματος - ὥρᾳ μιᾷ διακυβεύσων ” Τοῦτο μὲν οὖν ἴσως σφοδρότερον·

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ἕτερος δὲ καιρός ἐστι νουθεσίας ὅταν ὑπʼ ἄλλων λοιδορηθέντες ἐφʼ - οἷς ἁμαρτάνουσι ταπεινοί τε γένωνται καὶ συσταλῶσιν. ᾧ χρῷτʼ ἂν - ἐμμελῶς χαρίεις τοὺς μὲν - λοιδοροῦντας - ἀνακόπτων καὶ διακρουόμενος, ἰδίᾳ δʼ αὐτὸς ἁπτόμενος τοῦ φίλου καὶ - ὑπομιμνῄσκων ὡς εἰ διὰ μηδὲν ἄλλο προσεκτέον αὐτῷ, -αὑτῷ scripsi: αὐτῷ - ὅπως γε μὴ - θρασεῖς ὦσιν οἱ ἐχθροί. “ποῦ γὰρ ἔστι τούτοις τὸ στόμα διᾶραι, - τί δὲ προσειπεῖν, -προσειπεῖν] -προφέρειν R. Malim προσεπειπεῖν - ἂν ἀφῇς; ταῦτα - - καὶ ῥίψῃς ἐφʼ - οἷς κακῶς ἀκούεις;ʼ” γίγνεται γὰρ οὕτω τὸ μὲν λυπηρὸν τοῦ - λοιδοροῦντος, τὸ δʼ ὠφέλιμον τοῦ νουθετοῦντος. ἔνιοι δὲ κομψότερον, - ἄλλους ψέγοντες, ἐπιστρέφουσι τοὺς συνήθεις· κατηγοροῦσι γὰρ ἑτέρων ἃ - πράττοντας; ἐκείνους ἴσασιν. - ὁ δʼ - ἡμέτερος καθηγητὴς Ἀμμώνιος ἐν δειλινῇ διατριβῇ τῶν γνωρίμων τινὰς - αἰσθόμενος ἠριστηκότας οὐχ ἁπλοῦν ἄριστον ἐκέλευσεν ἰδίῳ παιδὶ - πληγὰς ἐμβαλεῖν τὸν ἀπελεύθερον, ἐπειπὼν ὅτι χωρὶς ὄξους ἀριστᾶν - οὐ δύναται. καὶ ἅμα πρὸς ἡμᾶς ἀπέβλεψεν, - ὥστε τῶν ἐνόχων ἅψασθαι τὴν ἐπιτίμησιν,

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ἔτι τοίνυν εὐλαβητέον ἐστὶν ἐν πολλοῖς παρρησίᾳ χρῆσθαι πρὸς φίλον, - ἐνθυμούμενον τὸ - τοῦ - Πλάτωνος. ἐπεὶ γὰρ ὁ Σωκράτης ἣψατό τινος τῶν συνήθων σφοδρότερον - ἐπὶ ταῖς τραπέζαις διαλεγόμενος, - “οὐκ ἄμεινον ἦν” ὁ Πλάτων ἔφη ἰδίᾳ “ταῦτα λελέχθαι;ʼ” καὶ ὁ Σωκράτης; “σὺ δʼ οὐκ ἄμεινον” εἶπεν “ἐποίησας ἂν - ἰδίᾳ πρὸς ἐμὲ τοῦτʼ εἰπών;ʼ” Πυθαγόρου δὲ τραχύτερον ἐν πολλοῖς γνωρίμῳ - προσενεχθέντος ἀπάγξασθαι τὸ μειράκιον λέγουσιν, ἐκ τούτου δὲ μηδέποτε - τὸν Πυθαγόραν αὖθις ἄλλου παρόντος ἄλλου νουθετῆσαι. δεῖ γὰρ ὡς - νοσήματος - οὐκ εὐπρεποῦς τῆς ἁμαρτίας τὴν - νουθέτησιν καὶ ἀνακάλυψιν ἀπόρρητον εἶναι καὶ μὴ πανηγυρικὴν - μηδʼ ἐπιδεικτικὴν μηδὲ - μάρτυρας καὶ θεατὰς συνάγουσαν. οὐ γὰρ φιλικὸν ἀλλὰ σοφιστικὸν - ἀλλοτρίοις ἐνευδοκιμεῖν σφάλμασι, καλλωπιζόμενον πρὸς - τοὺς παρόντας, ὥσπερ οἱ χειρουργοῦντες ἐν τοῖς - θεάτροις ἰατροὶ πρὸς ἐργολαβίαν. ἄνευ δὲ τῆς ὕβρεως, ἣν οὐδεμιᾷ - θεραπείᾳ προσεῖναι δίκαιόν ἐστι, καὶ τὸ τῆς κακίας σκεπτέον φιλόνεικον - καὶ αὔθαδες, οὐ γὰρ ἁπλῶς νουθετούμενος ἔρως μᾶλλον - πιέζει κατʼ Εὐριπίδην, -εὐριπίδην] Nauck. p. 449 ἀλλʼ ἂν νουθετῇ τις ἐν - πολλοῖς καὶ μὴ - φειδόμενος, πᾶν νόσημα καὶ πᾶν πάθος; εἰς τὸ ἀναίσχυντον καθίστησιν. - ὥσπερ οὖν ὁ Πλάτων -Πλάτων] Legg. p. 729 c τοὺς παρασκευάζοντας ἐν τοῖς νέοις αἰσχύνην - γέροντας αὐτοὺς ἀξιοῖ πρῶτον αἰσχύνεσθαι τοὺς - νέους,· οὕτω τῶν φίλων ἡ δυσωπουμένη παρρησία δυσωπεῖ - μάλιστα, καὶ τὸ μετʼ εὐλαβείας ἀτρέμα προσιέναι καὶ ἅπτεσθαι τοῦ - ἁμαρτάνοντος ὑπερείπει καὶ διεργάζεται τὴν κακίαν ἀναπιμπλαμένην τοῦ - αἰδεῖσθαι τὸ αἰδούμενον. ὅθεν ἄριστα μὲν ἔχει τὸ - - - ἄγχι σχὼν κεφαλήν, ἵνα μὴ πευθοίαθʼ οἱ ἄλλοι, -Homer. α 157 - - ἣκιστα δὲ πρέπει - γαμετῆς ἀκουούσης ἄνδρα καὶ παίδων ἐν ὄψει πατέρα καὶ ἐραστὴν - ἐρωμένου παρόντος ἢ γνωρίμων διδάσκαλον - ἀποκαλύπτειν· ἐξίστανται γὰρ ὑπὸ λύπης καὶ ὀργῆς ἐλεγχόμενοι παρʼ - οἷς εὐδοκιμεῖν ἀξιοῦσιν. οἶμαι δὲ καὶ Κλεῖτος οὐχ οὕτω παρώξυνε -παρώξυνε H: παροξύναι - - διὰ τὸν οἶνον, ὡς ὅτι πολλῶν παρόντων - - ἐδόκει κολούειν Ἀλέξανδρον. καὶ Ἀριστομένης ὁ Πτολεμαίου καθηγητὴς - ὅτι νυστάζοντα πρεσβείας παρούσης ἐπάταξεν ἐξεγείρων, λαβήν τινα - παρέσχε τοῖς κόλαξι, προσποιουμένοις ἀγανακτεῖν ὑπὲρ τοῦ - βασιλέως καὶ λέγουσιν “εἰ - τοσαῦτα κοπιῶν καὶ ἀγρυπνῶν - κατηνέχθης, - ἰδίᾳ σε νουθετεῖν ὀφείλομεν, οὐκ ἐναντίον ἀνθρώπων τοσούτων - προσφέρειν τὰς χεῖρασ” ὁ δὲ φαρμάκου κύλικα πέμψας ἐκέλευσεν - ἐκπιεῖν τὸν ἄνθρωπον. Ἀριστοφάνης δὲ καὶ τὸν Κλέωνα τοῦτʼ ἐγκαλεῖν - φησιν ὅτι - - - ξένων παρόντων τὴν πόλιν κακῶς λέγει - καὶ παροξύνει τοὺς Ἀθηναίους. διὸ δεῖ φυλάττεσθαι καὶ τοῦτο - μετὰ τῶν ἄλλων τοὺς μὴ παρεπιδείκνυσθαι μηδὲ δημαγωγεῖν ἀλλʼ - ὀνησιφόρως καὶ θεραπευτικῶς χρῆσθαι τῇ παρρησίᾳ βουλομένους καὶ μὴν - - ὅπερ ὁ Θουκυδίδης -Θουκυδίδης] I 70 - τοὺς Κορινθίους λέγοντας περὶ αὑτῶν πεποίηκεν, ὡς “ἄξιοὶ” εἰσιν - ἑτέροις “ἐπενεγκεῖν ψόγον,” οὐ κακῶς εἰρημένον, ἔδει παρεῖναι - τοῖς παρρησιαζομένοις. Λύσανδρος μὲν γὰρ ὡς ἔοικε πρὸς τὸν ἐκ - Μεγάρων ἐν τοῖς συμμάχοις παρρησιαζόμενον - - ὑπὲρ τῆς Ἑλλάδος ἔφη τοὺς λόγους αὐτοῦ πόλεως δεῖσθαι· παρρησία δὲ - παντὸς ἀνδρὸς ἤθους ἴσως δεῖται, καὶ τοῦτʼ ἀληθέστατόν ἐστιν ἐπὶ - τῶν ἑτέρους νουθετούντων καὶ σωφρονιζόντων λεγόμενον. - ὁ γοῦν Πλάτων ἔλεγε νουθετεῖν τῷ βίῳ τὸν Σπεύσιππον, ὥσπερ - ἀμέλει καὶ Πολέμωνα Ξενοκράτης - ὀφθεὶς μόνον ἐν τῇ διατριβῇ καὶ - ἀποβλέψας πρὸς αὐτὸν ἐτρέψατο καὶ μετέθηκεν. ἐλαφροῦ δὲ καὶ - φαύλου τὸ ἦθος ἀνθρώπου λόγῳ παρρησίας - ἁπτομένῳ περίεστι προσακοῦσαι τὸ - ἄλλων ἰατρὸς αὐτὸς ἕλκεσιν βρύων -Nauck. p. 545 - -

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οὐ μὴν ἀλλʼ ἐπεὶ φαύλους γε ὄντας αὐτοὺς ἑτέροις τε τοιούτοις - ὁμιλοῦντας ἐξάγει τὸ πράγματα - πολλάκις - εἰς τὸ νουθετεῖν, ἐπιεικέστατος ἂν εἴη τρόπος ὁ συνεμπλέκων καὶ - συμπεριλαμβάνων ἁμηγέπη τῷ ἐγκλήματι τὸν παρρησιαζόμενον· ἐφʼ ᾧ - λέλεκται καὶ τὸ -Τυδείδη, τί παθόντε λελάσμεθα θούριδος ἀλκῆς;ʼ - - - καὶ τὸ - ʼνῦν δʼ οὐδʼ ἑνὸς ἄξιοί εἰμεν -Ἕκτορος - καὶ ὁ Σωκράτης οὕτως ἀτρέμα τοὺς νέους ἤλεγχεν, ὡς μηδʼ - αὐτὸς ἀπηλλαγμένος ἀμαθίας, ἀλλὰ μετʼ - - ἐκείνων οἰόμενος; δεῖν ἀρετῆς; ἐπιμέλεσθαι καὶ ζητεῖν τἀληθές. καὶ - γὰρ εὔνοιαν καὶ πίστιν ἔχουσιν οἱ ταὐτὰ μὲν ἁμαρτάνειν, - ἐπανορθοῦσθαι δὲ τοὺς φίλους ὥσπερ αὑτοὺς δοκοῦντες. ὁ δὲ σεμνύνων - ἑαυτὸν ἐν τῷ κολούειν ἕτερον, ὡς δή τις εἰλικρινὴς - καὶ ἀπαθής, ἂν μὴ πολὺ καθʼ ἡλικίαν προήκων - μηδʼ ἔχων ἀρετῆς ὁμολογούμενον ἀξίωμα καὶ δόξης, - ἐπαχθὴς φανεὶς καὶ βαρὺς - οὐδὲν ὠφέλησεν. ὅθεν οὐχ ἁπλῶς ὁ Φοῖνιξ ἐνέβαλε τὰ περὶ αὑτὸν - ἀτυχὴ ματα, διʼ ὀργὴν ἐπιχειρήσαντος ἀνελεῖν τὸν - πατέρα καὶ ταχὺ μεταγνόντος, - ὡς μὴ πατροφόνος μετʼ Ἀχαιοῖσιν καλεοίμην, -Homer. I 461 - ἵνα μὴ δοκῇ νουθετεῖν ἐκεῖνον ὡς αὐτὸς ἀπαθὴς ὢν - ὑπʼ ὀργῆς καὶ ἀναμάρτητος. ἐνδύεται - γὰρ ἠθικῶς τὰ τοιαῦτα, καὶ μᾶλλον εἴκουσι τοῖς ὁμοιοπαθεῖν ἀλλὰ μὴ - περιφρονεῖν δοκοῦσιν. ἐπεὶ δʼ οὔτε φῶς λαμπρὸν ὄμματι φλεγμαίνοντι - προσοιστέον, οὔτʼ ἐμπαθὴς ψυχὴ παρρησίαν ἀναδέχεται καὶ νουθεσίαν - - ἄκρατον, ἐν τοῖς - χρησιμωτάτοις ἐστὶ τῶν βοηθημάτων ὁ παραμιγνύμενος ἐλαφρὸς; ἔπαινος, - ὥσπερ ἐν τούτοις - ὑμεῖς δʼ οὐκέτι καλὰ μεθίετε θούριδος ἀλκῆς -id. N 116 -πάντες ἄριστοι ἐόντες ἀνὰ στρατόν. οὐδʼ ἂν ἔγωγε - - - ἀνδρὶ μαχεσσαίμην ὅστις πολέμοιο μεθείη -λυγρὸς ἐών· ὑμῖν δὲ νεμεσσῶμαι περὶ κῆρι - καὶ -Πάνδαρε, ποῦ τοι τόξον ἰδὲ πτερόεντες ὀιστοὶ -id. E 171 - καὶ κλέος, ᾧ οὒ τίς τοι ἐρίζεται ἐνθάδε γʼ ἀνήρ;ʼ - - σφόδρα δʼ ἐμφανῶς ἀνακαλεῖται καὶ τὰ - τοιαῦτα τοὺς ὑποφερομένους παι - ὁ δʼ Οἰδίπους ποῦ καὶ τὰ κλείνʼ αἰνίγματα;ʼ -Eurip. Phoen. 168 - - - ὁ πολλὰ δὴ τλὰς Ἡρακλῆς λέγει τάδε;ʼ -id. Herc. f. 1250 - - - οὐ γὰρ μόνον ἀνίησι - τοῦ ψόγου τὸ τραχὺ καὶ κολαστικόν, -κολαστικόν scripsi: κελευστικόν - ἀλλὰ καὶ ζῆλον ἐμποιεῖ πρὸς - ἑαυτὸν αἰδουμένῳ τὰ αἰσχρὰ τῇ τῶν καλῶν ὑπομνήσει καὶ παράδειγμα ποιουμένῳ τῶν βελτιόνων ἑαυτόν. ὅταν δʼ - ἑτέρους οἷον ἥλικας ἢ πολίτας ἢ συγγενεῖς παραβάλλωμεν, ἄχθεται - καὶ διαγριαίνεται τὸ φιλόνεικον τῆς κακίας, καὶ τοῦτο πολλάκις εἴωθεν - ὑποφωνεῖν - μετʼ ὀργῆς “τί οὖν οὐκ ἄπει - πρὸς τοὺς ἐμοῦ κρείττονας, ἐμοὶ δὲ μὴ παρέχεις πράγματα;ʼ” φυλακτέον οὖν ἑτέρους -εΤέρους] τὸ ἑτέρους R ἐπαινεῖν παρρησιαζόμενον πρὸς ἑτέρους, ἂν μὴ - νὴ Δία γονεῖς ὦσιν. ὡς Ἀγαμέμνων - - - ἦ ὀλίγον οἱ παῖδα ἐοικότα γείνατο Τυδεύς, -Homer. E 800 - - καὶ ὁ ἐν τοῖς Σκυρίοις Ὀδυσσεὺς - σὺ δʼ, ὦ τὸ λαμπρὸν φῶς καταισχύνων γένους, - ξαίνεις, ἀρίστου πατρὸς Ἑλλήνων γεγώς; -Nauck. p. 653 - -

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ἥκιστα δὲ προσήκει νουθετούμενον ἀντινουθετεῖν καὶ παρρησίᾳ παρρησίαν - ἀντεκφέρειν· ταχὺ - γὰρ ἐκκάει καὶ ποιεῖ - διαφοράν, καὶ ὅλως οὐκ ἀντιπαρρησιαζομένου δόξειεν ἂν ἀλλὰ παρρησίαν - μὴ - φέροντος ὁ - τοιοῦτος ὠθισμὸς εἶναι. βέλτιον οὖν ὑπομένειν τὸν νουθετεῖν δοκοῦντα - φίλον· ἂν γὰρ ὕστερον αὐτὸς ἁμαρτάνῃ καὶ δέηται νουθεσίας, αὐτὸ - τοῦτο τῇ παρρησίᾳ τρόπον τινὰ - παρρησίαν δίδωσιν. ὑπομιμνῃσκόμενος γὰρ ἄνευ μνησικακίας ὅτι τοὺς - φίλους καὶ αὐτὸς εἰώθει μὴ περιορᾶν ἁμαρτάνοντας ἀλλʼ ἐξελέγχειν καὶ - διδάσκειν, μᾶλλον ἐνδώσει καὶ παραδέξεται τὴν ἐπανόρθωσιν, ὡς οὖσαν - εὐνοίας καὶ - χάριτος οὐ μέμψεως - ἀνταπόδοσιν οὐδʼ ὀργῆς. - -

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ἔτι τοίνυν ὁ μὲν Θουκυδίδης -Θουκυδίδης] II 64 φησὶν “ὅστις ἐπὶ μεγίστοις τὸ - ἐπίφθονον λαμβάνει, ὀρθῶς βουλεύεται·” τῷ δὲ - φίλῳ προσήκει τὸ ἐκ τοῦ νουθετεῖν ἐπαχθὲς ὑπὲρ μεγάλων ἀναδέχεσθαι - καὶ σφόδρα διαφερόντων. ἂν δʼ ἐπὶ πᾶσι καὶ πρὸς πάντα δυσκολαίνῃ καὶ - μὴ φιλικῶς ἀλλὰ παιδαγωγικῶς προσφέρηται - - τοῖς συνήθεσιν, ἀμβλὺς ἐν τοῖς μεγίστοις νουθετῶν ἔσται καὶ ἄπρακτος, - ὥσπερ ἰατρὸς δριμὺ φάρμακον ἢ πικρὸν ἀναγκαῖον δὲ καὶ πολυτελὲς εἰς - πολλὰ καὶ μικρὰ - καὶ οὐκ ἀναγκαῖα διελὼν τῇ παρρησίᾳ κατακεχρημένος. αὐτὸς μὲν οὖν - σφόδρα φυλάξεται - τὸ συνεχὲς καὶ φιλαίτιον· -καὶ φιλαίτιον] τοῦ φιλαιτίου R - ἑτέρου δὲ μικρολογουμένου περὶ πάντα καὶ παρασυκοφαντοῦντος ὥσπερ - ἐνδόσιμον ἕξει πρὸς τὰ μείζονα τῶν ἁμαρτημάτων. καὶ γὰρ ἰατρὸς - Φιλότιμος ἐμπύου τὸ ἧπαρ ἀνθρώπου δείξαντος αὐτῷ τὸν δάκτυλον - ἡλκωμένον - “οὐκ ἔστι σοι” εἶπεν “ὦ τᾶν περὶ παρωνυχίας ὁ λόγος.” οὐκοῦν καὶ τῷ φίλῳ δίδωσιν ὁ καιρὸς εἰπεῖν πρὸς τὸν ἐπὶ μικροῖς - καὶ μηδενὸς ἀξίοις ἐγκαλοῦντα “τί παιδιὰς καὶ πότους καὶ φλυάρους - λέγομεν; οὗτος, ὦ τᾶν, ἀποπεμψάσθω τὴν ἑταίραν - ἢ παυσάσθω κυβεύων, καὶ τἄλλα θαυμαστὸς ἡμῖν - ἄνθρωπός - ἐστιν” -ἐστιν] ἔσται H ὁ γὰρ εἰς τὰ μικρὰ συγγνώμην λαβὼν οὐκ ἀηδῶς εἰς τὰ - μείζονα τῷ φίλῳ παρρησίαν δίδωσιν· ὁ δʼ ἐγκείμενος ἀεὶ καὶ πανταχοῦ - πικρὸς καὶ ἀτερπὴς καὶ πάντα γιγνώσκων καὶ πολυπραγμονῶν - οὐδὲ παισὶν ἀνεκτὸς οὐδʼ ἀδελφοῖς, ἀλλὰ καὶ - δούλοις ἀφόρητος.

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ἐπεὶ δʼ οὔτε τῷ γήρᾳ πάντα πρόσεστι κακὰ κατʼ - Εὐριπίδην -Εὐριπίδην] Phoen. 532 οὔτε τῇ τῶν φίλων ἀβελτερίᾳ, δεῖ μὴ μόνον ἁμαρτάνοντας - ἀλλὰ καὶ κατορθοῦντας ἐπιτηρεῖν τοὺς φίλους, καὶ νὴ Δία προθύμως - ἐπαινεῖν τὸ πρῶτον· εἶθʼ ὥσπερ ὁ σίδηρος πυκνοῦται τῇ - - περιψύξει καὶ δέχεται - τὴν στόμωσιν ἀνεθεὶς πρῶτον ὑπὸ θερμότητος καὶ μαλακὸς γενόμενος, - οὕτω τοῖς φίλοις διακεχυμένοις καὶ θερμοῖς οὖσιν ὑπὸ τῶν ἐπαίνων - ὥσπερ βαφὴν ἀτρέμα τὴν παρρησίαν ἐπάγειν. δίδωσι γὰρ καιρὸς εἰπεῖν - ἆρʼ ἄξιον ἐκεῖνα - τούτοις παραβάλλειν; - ὁρᾷς τὸ καλὸν οἵους καρποὺς ἀποδίδωσι; ταῦτʼ ἀπαιτοῦμεν οἱ φίλοι, - ταῦτʼ ἐστὶν οἰκεῖα, πρὸς ταῦτα πέφυκας· ἐκεῖνα δʼ ἀποδιοπομπητέον - -εἰς ὄρος ἢ ἐς κῦμα πολυφλοίσβοιο θαλάσσης -Homer. Z 347 - - ὡς γὰρ ἰατρὸς εὐγνώμων βούλοιτʼ ἂν - ὕπνῳ καὶ τροφῇ μᾶλλον ἢ καστορίῳ καὶ σκαμωνίῳ τὸ νόσημα λῦσαι - τοῦ κάμνοντος, οὕτω καὶ φίλος ἐπιεικὴς καὶ - πατὴρ χρηστὸς καὶ διδάσκαλος ἐπαίνῳ μᾶλλον - ἢ ψόγῳ χαίρει πρὸς ἐπανόρθωσιν ἤθους χρώμενος - οὐδὲν γὰρ ἄλλο ποιεῖ τὸν παρρησιαζόμενον ἣκιστα λυπεῖν καὶ - μάλιστα θεραπεύειν ἢ τὸ φειδόμενον ὀργῆς ἐν ἤθει καὶ μετʼ εὐνοίας - προσφέρεσθαι τοῖς ἁμαρτάνουσιν. ὅθεν οὔτʼ ἀρνουμένους δεῖ πικρῶς - ἐξελέγχειν οὔτε κωλύειν ἀπολογουμένους, ἀλλὰ καὶ - προφάσεις εὐσχήμονας ἁμωσγέπως συνεκπορίζειν καὶ τῆς χείρονος - αἰτίας ἀφισταμένοις -ἀφισταμένοις Hauptius: ἀφισταμένους - αὐτοὺς ἐνδιδόναι μετριωτέραν, ὡς ὁ Ἕκτωρ - -δαιμόνιʼ, οὐ μὲν καλὰ χόλον τόνδʼ ἔνθεο θυμῷ -Homer. Z 326 - - πρὸς τὸν ἀδελφόν, ὡς - οὐκ ἀπόδρασιν οὐδὲ δειλίαν οὖσαν ἀλλʼ ὀργὴν τὴν ἐκ τῆς μάχης - ἀναχώρησιν αὐτοῦ. καὶ πρὸς τὸν Ἀγαμέμνονα ὁ Νέστωρ - - -σὺ δὲ σῷ μεγαλήτορι θυμῷ -id. I 109 - εἴξας. - ἠθικώτερον γὰρ οἶμαι τοῦ “ἠδίκησασ” καὶ “ἠσχημόνησασ” τὸ “οὐκ -τὸ οὐκ R: καὶ οὐκ - ἐπέστησασ” καὶ “ἠγνόησασ” -καὶ ἠγνόησας W: τοῦ ἠγνόησας -, καὶ - τὸ “μὴ φιλονείκει πρὸς τὸν ἀδελφὸν” ἢ τὸ “μὴ φθόνει τῷ - - ἀδελφῷ” καὶ τὸ “φύγε τὴν γυναῖκα διαφθείρουσαν” ἢ τὸ “παῦσαι τὴν γυναῖκα - διαφθείρων.” τοιοῦτον γὰρ ἡ θεραπευτικὴ παρρησία ζητεῖ τρόπον, ἡ - δὲ πρακτικὴ -ἡ δὲ πρακτικὴ] ἡ δʼ ἐπακτικὴ? τὸν ἐναντίον. ὅταν γὰρ ἢ μέλλοντας; ἁμαρτάνειν - ἐκκροῦσαι δεήσῃ πρὸς -πρὸς scripsi: ἢ πρὸς - ὁρμήν τινα βίαιον - - ἐνισταμένους -ἐνισταμένους scripsi: ἱσταμένους - ἐξ ἐναντίας φερομένην ἢ πρὸς τὰ καλὰ μαλακῶς καὶ - ἀπροθύμως ἔχοντας· ἐντεῖναι καὶ παρορμῆσαι θελήσωμεν, εἰς αἰτίας δεῖ - περιφέρειν ἀτόπους καὶ μὴ πρεπούσας τὸ γιγνόμενον. ὡς ὁ παρὰ Σοφοκλεῖ - τὸν Ἀχιλλέα παροξύνων Ὀδυσσεὺς οὒ - φησιν - ὀργίζεσθαι διὰ τὸ δεῖπνον, ἀλλʼ - - -ἤδη φησὶ τὰ Τροίας εἰσορῶν ἑδώλια -Nauck. p. 129 - δέδοικας, - καὶ πρὸς ταῦτα πάλιν τοῦ Ἀχιλλέως διαγανακτοῦντος καὶ - ἀποπλεῖν λέγοντος - - - ἐγᾦδʼ ὃ φεύγεις, οὐ τὸ μὴ κλύειν κακῶς, - ἀλλʼ ἐγγὺς Ἕκτωρ ἐστί· οὐ μένειν καλόν - - τὸν μὲν οὖν θυμοειδῆ καὶ ἀνδρώδη δειλίας δόξῃ, - τὸν δὲ σώφρονα καὶ κόσμιον ἀκολασίας, τὸν δʼ ἐλευθέριον καὶ - μεγαλοπρεπῆ μικρολογίας καὶ φιλαργυρίας δεδιττόμενοι παρορμῶσι πρὸς τὰ - καλὰ καὶ τῶν - αἰσχρῶν ἀπελαύνουσι, μέτριοι - μὲν ἐν τοῖς ἀνηκέστοις - ἐξεταζόμενοι καὶ τὸ λυπούμενον καὶ τὸ συναλγοῦν πλέον ἐν τῷ - παρρησιάζεσθαι τοῦ ψέγοντος ἔχοντες, ἐν δὲ ταῖς κωλύσεσι τῶν - ἁμαρτανομένων καὶ πρὸς τὰ πάθη διαμάχαις σφοδροὶ καὶ ἀπαραίτητοι - καὶ συνεχεῖς ὄντες οὗτος γὰρ ὁ καιρὸς - εὐνοίας ἀθρύπτου καὶ παρρησίας ἀληθινῆς ἐστι. τῷ δὲ ψέγειν τὰ - πραχθέντα καὶ τοὺς ἐχθροὺς κατʼ ἀλλήλων ὁρῶμεν χρωμένους, ὥσπερ - Διογένης ἔλεγεν ὅτι τῷ μέλλοντι σῴζεσθαι δεῖ φίλους ἀγαθοὺς ἢ - διαπύρους - ἐχθροὺς ὑπάρχειν οἱ μὲν γὰρ - διδάσκουσιν, οἱ δʼ ἐλέγχουσι. βέλτιον δὲ τὰς ἁμαρτίας φυλάττεσθαι τοῖς - συμβουλεύουσι πειθόμενον ἢ μετανοεῖν - ἁμαρτάνοντα διὰ τσὺς κακῶς λέγοντας. καὶ - διὰ τοῦτο δεῖ καὶ περὶ τὴν παρρησίαν φιλοτεχνεῖν, ὅσῳ - μέγιστόν ἐστι καὶ κράτιστον ἐν φιλίᾳ φάρμακον, - εὐστοχίας τε καιροῦ μάλιστα καὶ κράσεως μέτρον ἐχούσης ἀεὶ δεομένη. -

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ἐπεὶ τοίνυν, ὥσπερ εἴρηται, πολλάκις ἡ παρρησία τῷ θεραπευομένῳ - λυπηρὰ πέφυκε, δεῖ μιμεῖσθαι - τοὺς ἰατρούς - οὔτε γὰρ ἐκεῖνοι τέμνοντες ἐν τῷ πονεῖν καὶ ἀλγεῖν καταλείπουσι τὸ - πεπονθός, ἀλλʼ ἐνέβρεξαν προσηνῶς καὶ κατῃόνησαν, οὔθʼ οἱ νουθετοῦντες - ἀστείως τὸ πικρὸν καὶ δηκτικὸν προσβαλόντες ἀποτρέχουσιν, ἀλλʼ - ὁμιλίαις ἑτέραις καὶ 12· - λόγοις ἐπιεικέσιν - ἐκπραΰνουσι καὶ διαχέουσιν, ὥσπερ οἱ λιθοξόοι τὰ πληγέντα καὶ - περικοπέντα τῶν ἀγαλμάτων ἐπιλεαίνοντες καὶ γανοῦντες;. ὁ δὲ πληγεὶς - μὲν τῇ παρρησίᾳ καὶ χαραχθείς, ἀφεθεὶς δὲ τραχὺς - καὶ οἰδῶν καὶ ἀνώμαλος ὑπʼ ὀργῆς δυσανάκλητος - αὖθίς ἐστι καὶ δυσπαρηγόρητος. διὸ καὶ τοῦτο δεῖ παραφυλάττειν ἐν - τοῖς μάλιστα τοὺς νουθετοῦντας καὶ μὴ προαπολείπειν, μηδὲ ποιεῖσθαι - πέρας ὁμιλίας καὶ συνουσίας τὸ λυποῦν καὶ παροξῦνον τοὺς - συνήθεις.

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