Quomodo adulator ab amico internoscatur

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.