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Sec. X. But since most people very much dislike and object to a man’s praising himself, but if he praises some one else are on the contrary often glad and readily bear him out, some are in the habit of praising in season those that have the same pursuits business and characters as themselves, and so conciliate and move the audience in their own favour; for the audience know at the moment such a one is speaking that, though he is speaking about another, yet his own similar virtue is worthy of their praise.[786] For as one who throws in another’s teeth things of which he is guilty himself must know that he upbraids himself most, so the good in paying honour to the good remind those who know their character of themselves, so that their hearers cry out at once, “Are not you such a one yourself?” Thus Alexander honouring Hercules, and Androcottus again honouring Alexander, got themselves honoured on the same grounds. Dionysius on the contrary pulling Gelon to pieces, and calling him the Gelos[787] of Sicily, was not aware that through his envy he was weakening the importance and dignity of his own authority.

Sec. XI. These things then a public man must generally know and observe. But those that are compelled to praise themselves do so less offensively if they do not ascribe all the honour to themselves, but, being aware that their glory will be tiresome to others, set it down partly to fortune, partly to the deity. So Achilles said well,

“Since the gods granted us to kill this hero.”[788]

Well also did Timoleon, who erected a temple at Syracuse to the goddess of Fortune after his success, and dedicated his house to the Good Genius. Excellently again did Pytho of AEnos, (when he came to Athens after killing Cotys, and when the demagogues vied with one another in praising him to the people, and he observed that some were jealous and displeased,) in coming forward and saying, “Men of Athens, this is the doing of one of the gods, I only put my hands to the work.” Sulla also forestalled envy by ever praising fortune, and eventually he proclaimed himself as under the protection of Aphrodite.[789] For men would rather ascribe their defeat to fortune than the enemy’s valour, for in the former case they consider it an accident, whereas in the latter case they would have to blame themselves and set it down to their own shortcomings. So they say the legislation of Zaleucus pleased the Locrians not least, because he said that Athene visited him from time to time, and suggested to him and taught him his laws, and that none of those he promulgated were his own idea and plan.

Sec. XII. Perhaps this kind of remedy by talking people over must be contrived for those who are altogether crabbed or envious; but for people of moderation it is not amiss to qualify excessive praise. Thus if anyone should praise you as learned, or rich, or influential, it would be well to bid him not talk about you in that strain, but say that you were good and harmless and useful. For the person that acts so does not introduce his own praise but transfers it, nor does he seem to rejoice in people passing encomiums upon him, but rather to be vexed at their praising him inappropriately and on wrong grounds, and he seems to hide bad traits by better ones, not wishing to be praised, but showing how he ought to be praised. Such seems the intent of such words as the following, “I have not fortified the city with stones or bricks, but if you wish to see how I have fortified it, you will find arms and horses and allies.”[790] Still more in point are the last words of Pericles. For as he was dying, and his friends very naturally were weeping and wailing, and reminded him of his military services and his power, and the trophies and victories and towns he had won for Athens, and was leaving as a legacy, he raised himself up a little and blamed them as praising him for things common to many, and some of them the results of fortune rather than merit, while they had passed over the best and greatest of his deeds and one peculiarly his own, that he had never been the cause of any Athenian’s wearing mourning. This gives the orator an example, if he be a good man, when praised for his eloquence, to transfer the praise to his life and character, and the general who is admired for his skill and good fortune in war to speak with confidence about his gentleness and uprightness. And again, if any very extravagant praise is uttered, such as many people use in flattery which provokes envy, one can reply,