are good trumpeters. Again, as Titus
Livius noteth, in the case of Antiochus and the AEtolians, There are
sometimes great effects, of cross lies; as if a man, that negotiates
between two princes, to draw them to join in a war against the third,
doth extol the forces of either of them, above measure, the one to the
other: and sometimes he that deals between man and man, raiseth his own
credit with both, by pretending greater interest than he hath in either.
And in these and the like kinds, it often falls out, that somewhat
is produced of nothing; for lies are sufficient to breed opinion,
and opinion brings on substance. In militar commanders and soldiers,
vain-glory is an essential point; for as iron sharpens iron, so by
glory, one courage sharpeneth another. In cases of great enterprise upon
charge and adventure, a composition of glorious natures, doth put life
into business; and those that are of solid and sober natures, have more
of the ballast, than of the sail. In fame of learning, the flight will
be slow without some feathers of ostentation. Qui de contemnenda gloria
libros scribunt, nomen, suum inscribunt. Socrates, Aristotle, Galen,
were men full of ostentation. Certainly vain-glory helpeth to perpetuate
a man's memory; and virtue was never so beholding to human nature, as
it received his due at the second hand. Neither had the fame of Cicero,
Seneca, Plinius Secundus, borne her age so well, if it had not been
joined with some vanity in themselves; like unto varnish, that makes
ceilings not only shine but last. But all this while, when I speak of
vain-glory, I mean not of that property, that Tacitus doth attribute
to Mucianus; Omnium quae dixerat feceratque arte quadam ostentator: for
that proceeds not of vanity, but of natural magnanimity and discretion;
and in some persons, is not only comely, but gracious. For excusations,
cessions, modesty itself well governed, are but arts of ostentation.
And amongst those arts, there is none better than that which Plinius
Secundus speaketh of, which is to be liberal of praise and commendation
to others, in that, wherein a man's self hath any perfection. For saith
Pliny, very wittily, In commending another, you do yourself right; for
he that you commend, is either superior to you in that you commend, or
inferior. If he be inferior, if he be to be commended, you much more;
if he be superior, if he be not to be commended, you much less. Glorious
men are the scorn of wise men, th