Quod nichil ad gloriam fructuo&ius est laude et
The Vanity of Human Praise
True glory is found in the favor of the wise and virtuous, not in the fleeting applause of the unworthy.
It comes from the favor of good people, especially writers; from the fact that keeping company with base people does more harm than good; and from the fact that glory is spread by a single good deed or word. There is certainly a difference between the desire for human glory and the burning passion of that desire. For although those who are overly delighted by human glory may be inclined to burn with a desire to dominate, those who crave true glory—even if it comes from human praise—still take care not to displease those who judge well. It matters a great deal who pleases whom, and why. It isn't glorious to be praised by someone whose company reeks of disgrace. The praise of one studious person has helped many and sufficed for glory; and the recommendation of many has often brought about infamy. In rhetoric, there is a famous passage that points to the similarity of character derived from living together, and it has often been stated that the origin of friendship and recommendation flows from that. I don't want, says the wise man, to be praised by those whose praise is a disgrace, nor do I fear being blamed by those whose accusation is praise. When, therefore, actors, mimes, parasites, and their kind have earned some fame, something of it has trickled down to those who come after. Virgil immortalized the glory of Marcellus, even without his great merits of character, and through poetic license, he distorted the truth of history; he persuaded posterity that Dido—though she was a woman of the utmost modesty—was corrupted by an incestuous love for her guest, whom, by the timeline of events, she could never have even seen. Nisus and Euryalus would never have reached our own time if the divine poems of Maro hadn't rescued them from oblivion. He still fulfills the promise of his word and doesn't allow their names to be buried in the dust: 'Live happy; if my songs can do anything, no day will ever erase you from the memory of time.' Why is it, then, that those who spend so much to win the favor of buffoons and worthless slaves don't seek to please honorable and learned men, and especially writers? Do they not want their own foolishness passed on to posterity? Lucilius would be unknown if the letters of Seneca hadn't brought him to light. Virgil, Varus, and Lucan added more to the praises of the Caesars than that immense treasury with which he plundered the city and the world. No one would recognize the wisdom of Ithaca or the strength of the son of Peleus if Homer hadn't made them public with his divine genius. Therefore, nothing seems more advisable to me for someone rushing toward glory than the favor of faithful writers. There's nothing more foolish than to court Tigellius, who can't even redeem his own reputation. Yet there are many good qualities in character that people judge well, even if they don't possess them themselves; and the rarer these qualities are, the more brilliant they appear. Through these, therefore, some people strive for glory, power, and dominion. However, whoever desires to dominate and command without the craving for glory—which makes a person fear displeasing those who judge well—often seeks to obtain what they love even through the most blatant crimes. Consequently, anyone who craves glory either strives for it by a true path, or certainly contends with tricks and deceits, wanting to appear good when they aren't. And for this reason, it's a great virtue for one who possesses virtues to despise glory, because its contempt is in the sight of God, whereas it isn't revealed to human judgment. Yet, regarding those who praise him, although he may think little of the fact that they praise him, he doesn't think little of the fact that they love him; nor does he want to deceive those who praise him, lest he mislead those who love him. Therefore, he strives ardently that praise should instead go to the One from whom a person has whatever is rightly praised in them.
The Perils of Power and Luxury
Power without virtue leads to vice, while true greatness is found in humility and the pursuit of justice.
Whoever scorns glory but is greedy for power surpasses the beasts in their vices, whether of cruelty or of luxury. The Romans were exactly that kind of people, as the great father Augustine testifies. For when their vices are reviewed, no nation is found worse; yet when their virtues are considered, none is found better. Still, they subjugated other nations not through cruel dominion but through a gentle empire; and what their moderation gained, their cruelty or luxury eventually lost. They didn't lack a desire for power just because they stopped caring about their reputation. But Nero Caesar was the first to reach the height of this vice, and as it were, its citadel; his luxury was so great that nothing manly was thought to be feared from him, yet his cruelty was so great that he was believed to have nothing soft about him, had he been unknown. No one was more gluttonous than he, no one delighted more in the company of singers, actors, and their like; no one was more luxurious, for in order to distinguish himself from refinement and the appearance of generosity, he never wore the same garment twice. Who, however, is so lost that they would praise him? Before his gift for eloquence was known, Demosthenes is said to have sought out flashy clothes, knowing that purple robes sell a lawyer; but once he had gained a reputation for eloquence, he was content with a simple toga, saying he wanted his glory to rest on his own merits rather than on the flash of his clothes or an elaborate appearance. Aristippus was comfortable in any color, status, or circumstance. He would walk through the most famous places dressed in anything at all. After all, someone lifted up by true honor isn't brought low by the contempt of others. Any praise that depends on outside sources seems like begging. In fact, a person shines more brightly through the title of a single noble virtue than through the most splendid display of luxury or any lure of vanity. Since every virtue is powerful in its own right, justice shines most clearly. Themistocles is a witness and example of this; after he had forced the Athenians to move to their fleet with his sound advice, and after King Xerxes and his forces had been driven from Greece, he was restoring the ruins of his country to their former state and fostering resources through secret maneuvers to seize the leadership of Greece. He said in the assembly that he had a plan in mind which, if it succeeded, would make the Athenian people greater and more powerful than ever, but that it should not be made public, and he asked that someone be appointed to whom he could explain it in private.
Lessons from the Ancients
Historical examples of justice, prudence, and wisdom serve as a mirror for the soul.
Aristides was given to him, or, as some prefer, Aristotle, even though a calculation of the timeline indicates that Themistocles and Aristotle were not contemporaries. But when he learned that Themistocles intended to burn the Lacedaemonian fleet, which had been drawn up at Gythium, so that they might gain control of the sea once it was destroyed, he went to the citizens and reported that Themistocles was harboring a plan that was useful, but by no means just. It was not at all expedient, and he ordered him to abandon the attempt. Thus, by the citizens' decree, justice was placed above prudence; in fact, they declared that it wasn't prudence at all, but rather a cunning to which justice is opposed. Zaleucus, having fortified the city of the Locrians with his own very sound and useful laws, resisted for some time when his son, convicted of the crime of adultery, was required by the law he himself had established to be deprived of both eyes, and the whole city, in honor of the father, was trying to remit the necessity of the penalty for the young man. At last, overcome by the pleas of the people, he left the use of sight to both by first having one of his own eyes put out, and then one of his son's. Thus, he restored the due measure of punishment to the law with an admirable tempering of equity, dividing himself between a merciful father and a just legislator. Does not the memory of such things cling more faithfully to the minds of the listeners than if they had nurtured an army of scoundrels or paraded changes of clothing before the eyes of an ignorant crowd? What did Solon's wisdom gain him? He says that the final day is the judge of happiness, and that the funeral pyre confirms the title of 'wise' for a man; for the beginnings of things are owed to fortune, but only the end consecrates philosophy. He also says: A person should fear nothing, except that their end might exclude them from philosophy. So, when he saw one of his friends grieving deeply, he led him to a high place and urged him to look out over all the buildings below. Then he said, 'Think about how many sorrows have existed under these roofs in the past, how many exist now, and how many will exist in the centuries to come; stop mourning the troubles of mortals as if they were your own, because if you look at it rightly, cities are nothing but miserable enclosures of human disaster.' There is also that king of subtle judgment who, they say (on Valerius's authority), contemplated a new robe for a long time before placing the crown handed to him on his head, and said: 'O robe, noble rather than happy! If anyone truly knew how full of anxieties, dangers, and miseries you are, they wouldn't even pick you up if you were lying on the ground.' Aristophanes also says that one should not raise a lion in the city; but if it is already grown, it is best to comply with it. For he warns that young men of high nobility and spirited character should be restrained; yet it is foolish and useless to be so sparing with excessive favor and lavish indulgence that they are not even hindered from gaining power, or to attack the very strengths you yourself have fostered. Aristotle also sent his student Callisthenes to Alexander, urging him to speak to the king as little as possible or in the most pleasant way, so that he might be safer in his silence or more welcome in his speech before the royal ears. But while he was rebuking Alexander for exulting in a Persian-style greeting and trying to correct his character, he was deprived of his life. Aristotle used to say that one shouldn't talk about oneself in either way, since it's the mark of a vain person to praise himself and a foolish one to disparage himself. When Agesilaus discovered at night that a rebellion had arisen against the Spartan republic, he immediately repealed the laws of Lycurgus that forbade the execution of those not yet convicted; but once the guilty were captured and killed, he immediately restored those same laws, managing both things at once so that a necessary punishment would neither be unjust nor hindered by law. Hannibal, defeated in a naval battle and fearing he would have to pay the penalty for the lost fleet, averted the offense through his cunning. It is necessary! "He fought," the messenger said, "and was defeated," not leaving them the freedom to condemn an action that they themselves had judged should be done. Gorgias of Leontini, the teacher of Isocrates and many other men of great talent, lived with such innocence that when he was asked in his one hundred and seventh year why he wished to remain in life so long, he said, "Because I have nothing for which to blame my old age." I believe this happened because of his grace and great skill in letters, in which he so excelled in his own time that he was the first in the assembly to dare to ask what subject everyone wanted to hear about; for this reason, all of Greece placed a statue of solid gold to him in the temple of the Delphic Apollo, even though they had only placed gilded ones for others up to that time. Many things of this kind will occur that can provide material for true praise, if anyone reviews the clever sayings or deeds of the ancients, as well as their stratagems and strategic maneuvers. But (since stratagems have often been mentioned, and the nature of the term isn't known to everyone), Valerius Maximus defines them as an excellent form of cunning, far removed from any reproach, whose works—because they can hardly be expressed aptly by the name—are called by the Greek term, stratagems. Strictly speaking, however, stratagems are those things that pertain to military matters; for they are even called 'stratilates' from that. Those things, however, that pertain to other matters contrary to the mark of their proper name are (as Julius Frontinus testifies) called 'strategemmatica'; for 'strategemmaticum' differs from 'strategemma' just as a genus differs from a species.
Aphorisms on Life and Reputation
A collection of final reflections on the nature of giving, endurance, and the true source of a lasting reputation.
Publius Clodius returns again, so that I may add a few things of his, of which to have said even the least is greater and more fruitful for glory than to have done what those do who exhaust themselves for the sake of an empty love of praise. He says, therefore: 'He who gave to a worthy person received a benefit by giving.' Endure what cannot be changed, and don't blame it. Whoever is allowed more than is right will want more than is allowed. A pleasant companion on a journey is as good as a carriage. Frugality is the misery of a good reputation. An heir's weeping is laughter behind a mask. Frenzy often becomes long-suffering patience. It's foolish to blame Neptune when you've shipwrecked a second time. Truth is lost in excessive arguing. Part of a favor is refusing quickly what is asked; treat a friend in such a way that you realize he could become an enemy. By enduring an old injury, you invite a new one. Danger is never overcome without danger. It's necessary for someone whom many fear to fear many in return. Finally, reputation spreads even from the slightest sign of virtue, whether in word or deed; but if virtue is abandoned, no matter how much you spend, it brings more disgrace than glory.
Read the original Latin
fauore bonorum et maxime scriptorum; et quod turpium familiaritas non tam prodest quam obest; et quod uno bene facto uel dicto gloria propagatur. Interest sane inter cupiditatem gloriae humanae et cupiditatis ardorem. Nam, licet procliues sint ut qui humana gloria nimium delectantur, etiam dominari ardenter afFectent, tamen qui ueram, licet humanarum laudum, gloriam concupiscunt, dant operam bene iudicantibus non displicere. Refert enim plurimum quis cui et unde placeat. Nec est ab eo laudari gloriosum cuius familiaritas ignominiam redolet. Laus unius studiosi multis profecit et sufFecit ad gloriam; et multorum saepe commendatio inc famiam peperit. In rethoricis locus est celebris a conuictu, morumque similitudinem indicat, et ab ea amicitiae et commendationis manare originem saepe proditum est. Nolo, inquit sapiens, ab his laudari quorum laus uituperium est, nec ab his culpari uereor quorum criminatio laus est.
Cum ergo histriones, mimi, parasiti et huiusmodi meruisset, aliquid celebre illius manasset ad posteros. Virgilius Marcelli citra magna uirtutum merita perpetuauit gloriam et, poetica licentia fidem peruertens historiae, Didonem, licet pudicissima fuerit, hospitis, quem ex ratione temporum uidere non potuit, incesto amore posteris persuasit fuisse corruptam. Nisus et Eurialus nostram non attigissent etatem, nisi eos obliuioni diuina Maronis carmina subduxissent. Implet adhuc promissi fidem et nomina eorum situ non patitur aboleri: Viuite felices; si quid mea carmina possunt, nulla dies umquam memori uos eximet euo. Quid est ergo quod qui scurrarum uiliumque mancipiorum a ignominiae tanto sumptu conducunt gratiam, honestis uiris peritisque et maxime scriptoribus placere non appetunt? Numquid suas ineptias transmitti nolunt ad posterosl Ignotus esset Lucilius, nisi eum Epistolae Senecae illustrarent. Laudibus Cesareis plus Virgilius et Varus Lucanusque adiecerunt quam immensum illud erarium quo urbem et orbem spoliauit. Nemo prudentiam Itachi aut Pelidae uires agnosset, nisi eas Homerus diuino publicasset ingenio.
Vnde nichil michi uidetur consultius uiro ad gloriam properanti fidelium fauore scriptorum. Nichil stultius quam captare Tigellium, qui nec suam potis est redimere famam. Sunt autem multa in moribus bona, de quibus multi bene iudicant, quamuis ea multi non habeant, et quo rariora eo praeclariora sunt. Per ea ergo nituntur quidam ad gloriam, ad imperium, ad dominationem. Quisquis autem sine cupiditate gloriae, qua ueretur homo bene iudicantibus displicere, dominari atque imperare desiderat, etiam per apertissima scelera quaerit plerumque optinere quod diligit. Proinde qui gloriam concupiscit, aut uera uia nititur, aut certe dolis et fallaciis contendit, uolens uideri bonus esse quod non est. Et ideo uirtutes habenti magna uirtus est contempnere gloriam quia contemptus eius in conspectu Dei est, iudicio autem non aperitur humano. In laudatoribus autem suis quamuis paruipendat quod eum laudant, non tamen paruipendit quod amant, nec eos uult fallere laudantes, ne decipiat diligentes; ideoque instat ardenter ut potius ille laudetur a quo habet homo quicquid in eo iure laudatur.
Qui autem gloriae contemptor dominationis est auidus, bestias superat siue crudelitatis uitiis siue luxuriae. Tales quidem (teste magno patre Augustino) Romani fuerunt. Nam cum eorum uitia percurruntur, gens nulla deterior; cum uirtutes, nulla potior inuenitur. Alias tamen gentes non crudeli dominio sed mansueto subiugauerunt imperio; et quod moderatio adquisiuit, aut crudelitas aut luxuria perdidit. Non enim (cura) existimationis amissa dominationis cupiditate caruerunt. Sed huius uitii summitatem et quasi arcem quandam Nero Cesar primus optinuit; cuius tanta fuit luxuries ut nichil ab eo putaretur uirile metuendum, tanta crudelitas ut nichil molle habere crederetur si esset ignotus. Nemo eo gulosior, nemo cantorum et histrionum similiumque magis gaudebat consortio, nemo luxuriosior, siquidem, ut se uendicaret a cultu et liberalitatis imagine, nullam uestem bis induit. Quis tamen adeo perditus est ut ipsum laudet?
Demostenes, antequam uirtus eloquii eius innotuisset, cultus operosioiis dicitur appetisse nitorem, sciens quia purpura causidicum uendit; at, postquam notitiam et famam assecutus est eloquentiae, toga contentus est, dicens se uelle sibi a se potius quam a nitore uestium aut cultu exquisito constare gloriam. Omnis Aristippum decuit color et status et res. a Quolibet indutus celeberrima per loca uadit. Quem enim proprius attollit honos, uilitaa aliena non deprimit. Emendicatum laudis uidetur esse suffragium quod ab extrinsecis pendet. Profecto unius egregiae uirtutis titulo quisque magis clarescit quam splendidissimo luxuriae instrumento et omni lenocinio uanitatis. Cum ergo uirtus omnis a se polleat, iustitia clarius enitescit. Huius rei Temistocles testimonio est et exemplo, qui, cuni saluberrimo consilio Athenienses in classem migrare coegisset Xerseque rege et copiis eius Grecia pulsis ruinas patriae in statum pristinum reformaret et opes clandestinis molitionibus ad principatum Greciae capessendum nutriret, dixit in contione se habere rem deliberatione sua prouisam quae si sortiretur effectum, nichil maius aut potentius populo Atheniensi futurum asseruit, sed eam uulgari non oportere, postulans aliquem dari cui tacite exponeretur.
Ei ergo datus est Aristides uel, ut aUis placet, Aristotiles, etsi supputata ratio temporis indicet Temistoclem et Aristotilem coeuos non fuisse. Is autem, postquam cognouit eum uelle incendere classem Lacedemoniorum, quae subducta erat apud Gittheum, ut ea consumpta dominatio maris ipsis cederet, processit ad ciues et retulit Temistoclem ut utile consilium, ita minime iustum animo uoluere. minime expedire, eumque iussit desistere ab ineepto. Sic ergo edicto ciuium antelata est iustitia prudentiae; immo et non esse prudentiam sed potius calliditatem cui iustitia aduersatur. Zaleucus, urbe Locrensium a se saluberrimis atque utilissimis legibus munita, cum filius eius, adulterii crimine dampnatus, secundum ius ab eo constitutum utroque oculo priuari debuerit, ac tota ciuitas in honorem patris necessitatem penae adolescentulo remitteret, aliquamdiu repugnauit. Ad ultimum populi precibus euictus, prius suo eruto, deinde filii oculo, usum uidendi utrisque reliquit. Ita debitum supplicii modum legi reddidit aequitatis admirabili temperamento se inter misericordem patrem et iustum legislatorem partitus. Nonne memoria talium fidelius mentibus inheret auditorum quam si nebulonum aluissent exercitum aut mutatoria uestium imperitae multitudinis aspectibus ingessissent?
Age quid Solonis prudentia meruit? Felicitatis, inquit, index dies ultimus est, et appellationis honorem sapienti confirmat rogus; siquidem rerum initia debentur fortunae, philosophiam solus consecrat finis. Idem: Nichil homini metuendum, nisi ne philosophiam finis excludat. Vnde, cum ex amicis quendam grauiter moerentem uideret, perduxit in arcem hortatusque est ut per omnes subiectorum edificiorum partes oculos circumferret. Deinde: Cogita nunc tecum, inquit, quam multi luctus sub his tectis et olim fuerint et modo a uersentur et in sequentibus seculis sint futuri, et mitte mortalium incommoda tanquam propria deflere, quia, si recte intendas, urbes nichil aliud sunt quam humanarum cladium miseranda consepta. Rex etiam ille subtilis iudicii quem ferunt (auctore Valerio) traditum sibi diadema priusquam capiti imponeret, recentem pannum diu considerasse atque dixisse: O nobilem magis quam felicem pannum, quem, si quis penitus cognoseat quam multis sollicitudinibus et periculis et miseriis sit referi;us, ne humi quidem iacentem tol lere ue)lit. Aristophanes quoque non oportere inquit in urbe nutrire leonem; sin autem altus sit, obsequi ei conuenire. Monet enim ut praecipuae nobilitatis et concitati ingenii iuuenes refrenentur; nimio uero fauore ac profusa indulgentia parci, quo minus potentiam optineant ne impediantur quidem, quod stultum et inutile sit eas obtrectare uires quas ipse foueris.
Aristotiles quoque Calistenem auditorem suum ad Alexandrum mittens hortatus est ut cum eo numquam aut iocundissime loqueretur, quo scilicet apud regias aures uel silentio tutior uel sermone esset acceptior. At ille, dum Alexandrum Persica salutatione exultantem obiurgat et mores eius studet componere, uita priuatus est. Idem Aristotiles de semetipso in neutram partem loquendum esse dicebat, quoniam laudare se uani et uituperare stulti est. Agesilaus, cum aduersus rem publicam Lacedemoniorum ortam seditionem de nocte comperisset, leges Ligurgi continuo abrogauit quae de indempnatis supplicium sumi uetabant; comprehensis autem et interfectis sontibus e uestigio easdem restituit, simul utrumque prouidens ne salutaris animaduersio uel iniusta esset uel iure impediretur. Hannibal, nauali praelio uictus, timens amissae classis penas dare, offensam auertit astutia. Oportet! Dimicauit, inquit nuntius, et superatus est; non relinquens eis liberum ut dampnarent factum quod ipsi iudicauerant faciendum. Gorgias Leontinus Ysocratis et complurium magni ingenii uirorum praeceptor ea innocentia uixit ut centesimo et septimo anno interrogatus quare tamdiu in uita uellet manere: Quia nichil, inquit, habeo quod senectutem meam accuset.
Hoc credo accidisse ex gratia et multa peritia litterarum, quibus etate sua praestabat adeo ut primus in conuentu poscere ausus sit qua de re quisque audire uellet; unde et ei in templo Delphici Apollinis uniuersa Grecia statuam ex solido auro posuit, cum ceterorum ad id tempus auratas collocasset. Occurrent multa huiusmodi quae laudis uerae poterunt praestare materiam, si quis antiquorum uafre dicta uel facta strategemmata et strategemmatica quoque recenseat. a Ceterum (quia saepe strategemmatum mentio facta est et res nominis non usquequaque cunctis innotuit) Valerius Maximus strategemmata sic diffinit ut dicat quia eius pars calliditatis egregia et ab omni reprehensione procul remota, cuius opera, quia appellatione uix apte exprimi possunt, Greca pronunciatione strategemmata appellantur. Proprie tamen strategemmata sunt quae ad rem pertinent militarem; nam et ab eo dicuntur stratilates. Quae uero contra propriae appellationis notam ad res alias pertinent (lulio Frontino teste) strategemmatica appellantur; distat enim strategemmaticum a strategemmate quomodo genus a specie differt. Redit iterum Publius Clodius, ut ipsius pauca subiciam, quorum nel minimum dixisse maius est et fruetuosius ad gloriam quam fecisse quod faciunt qui seipsos euiscerant ob inanem laudis amorem. Ait ergo: Beneficium accepit dando qui digno dedit. Feras, non culpes, quod mutari non potest.
Cui plus licet quam par est, plus uult quam licet. Comes facundus in uia pro uehiculo est. Frugalitas est miseria rumoris boni. Heredis fletus sub persona risus est. ' Furor fit saepius lata patientia. Improbe Neptunum accusat qui iterum naufragium fecit. Nimium altercando ueritas amittitur. Pars beneficii est quod petitur si cito neges, Ita amicum habeas ut posse inimicum fieri putea.
Veterem ferendo iniuriam inuitas nouam. Numquam periculum sine periculo uincitur. Necesse est ut multos timeat quem multi timent. Postremo uel tenui uirtutis indicio siue in uerbo siue in opere fama protenditur, et uirtute relicta quantuslibet sumptus non tam gloriam quam ignominiam parit.
Policraticus companion
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