PRAISE is the reflection of virtue; but it is as the glass or body, which giveth the reflection. If it be from the common people, it is commonly false and naught; and rather followeth vain persons, than virtuous. For the common people understand not many excellent virtues. The lowest virtues draw praise from them; the middle virtues work in them astonishment or admiration; but of the highest virtues, they have no sense of perceiving at all. But shows, and species virtutibus similes, serve best with them. Certainly fame is like a river, that beareth up things light and swoln, and drowns things weighty and solid. But if persons of quality and judgment concur, then it is (as the Scripture saith) nomen bonum instar unguenti fragrantis. It fireth all round about, and will not easily away. For the odors of ointments are more durable, than those of flowers. There be so many false points of praise, that a man may justly hold it a suspect. Some praises proceed merely of flattery; and if he be an ordinary flatterer, he will have certain common attributes, which may serve every man; if he be a cunning flatterer, he will follow the archflatterer, which is a man's self; and wherein a man thinketh best of himself, therein the flatterer will uphold him most: but if he be an impudent flatterer, look wherein a man is conscious to himself, that he is most defective, and is most out of countenance in himself, that will the flatterer entitle him to perforce, spreta conscientia. Some praises come of good wishes and respects, which is a form due, in civility, to kings and great persons, laudando praecipere, when by telling men what they are, they represent to them, what they should be. Some men are praised maliciously, to their hurt, thereby to stir envy and jealousy towards them: pessimum genus inimicorum laudantium; insomuch as it was a proverb, amongst the Grecians, that he that was praised to his hurt, should have a push rise upon his nose; as we say, that a blister will rise upon one's tongue, that tells a lie. Certainly moderate praise, used with opportunity, and not vulgar, is that which doth the good. Solomon saith, He that praiseth his friend aloud, rising early, it shall be to him no better than a curse. Too much magnifying of man or matter, doth irritate contradiction, and procure envy and scorn. To praise a man's self, cannot be decent, except it be in rare cases; but to praise a man's office or profession, he may do it with good grace, and with a kind of magnanimity. The cardinals of Rome, which are theologues, and friars, and Schoolmen, have a phrase of notable contempt and scorn towards civil business: for they call all temporal business of wars, embassages, judicature, and other employments, sbirrerie, which is under-sheriffries; as if they were but matters, for under-sheriffs and catchpoles: though many times those under-sheriffries do more good, than their high speculations. St. Paul, when he boasts of himself, he doth oft interlace, I speak like a fool; but speaking of his calling, he saith, magnificabo apostolatum meum.
Praise is the reflection of virtue, but it depends on the mirror or surface that reflects it. If it comes from ordinary people, it is usually false and worthless. It follows vain people rather than virtuous ones. Ordinary people do not understand many outstanding virtues. The lowest virtues win their praise. The middle virtues fill them with astonishment or admiration. But they cannot recognize the highest virtues at all. Appearances and things resembling virtues work best with them. Certainly, fame is like a river. It carries light, swollen things on its surface and sinks things that are weighty and solid. But if people of standing and sound judgment agree in their praise, Scripture’s words apply. “A good name is like fragrant ointment.” Its fragrance spreads everywhere and does not easily fade. For the scents of ointments last longer than those of flowers. There are so many false forms of praise that a person may rightly regard it with suspicion. Some praise comes purely from flattery. An ordinary flatterer uses stock compliments that could apply to anyone. A clever flatterer follows the greatest flatterer of all, a person’s own self. Whatever a person most admires in himself, the flatterer praises most. A shameless flatterer praises the very qualities a person knows he most lacks and feels most ashamed of lacking. He insists on crediting him with them, disregarding what the man knows about himself. Some praise comes from goodwill and respect. This is a courtesy owed to kings and powerful people, teaching them through praise. By telling them what they are, people show them what they should be. Some people are praised maliciously, to harm them by stirring up envy and jealousy. “The worst kind of enemies are those who praise.” Indeed, the Greeks had a proverb that someone praised to his harm should develop a pimple on his nose. We similarly say that someone who tells a lie will get a blister on his tongue. Certainly, praise does good when it is moderate, well timed, and not commonplace. Solomon says, “Whoever praises his friend loudly, rising early, will find it counts as no better than a curse.” Excessive praise of a person or thing provokes disagreement and brings envy and scorn. Praising yourself is improper except in rare cases. But you may praise your office or profession gracefully and with a kind of greatness of spirit. Rome’s cardinals who are theologians, friars, and scholastic scholars use a phrase expressing remarkable contempt for civil affairs. They call all worldly business, including wars, diplomacy, court judgments, and other duties, “sbirrerie,” meaning “under-sheriffs’ work.” They treat these as mere tasks for under-sheriffs and bailiffs. Yet such work often does more good than their lofty speculations. When St. Paul boasts about himself, he often adds, “I speak like a fool.” But when speaking of his calling, he says, “I will glorify my apostleship.”