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Caution about Admiration.
To contempt is opposed admiration, which indeed
argues a more candid and better disposition; but even in
this case no small care is to be observed, and perhaps even
greater. For although such as are contemptuous and self-conceited receive but little good from what they hear, yet
the good-natured and such as are given to admire every
thing take a great deal of harm. And Heraclitus was not
mistaken when he said that a fool was put in a flutter at
every thing he heard. We ought indeed to use all the
candor imaginable in praising the speaker, yet withal as
great caution in yielding our assent to what he says; to
look upon his expression and action with a favorable construction, but to inspect the usefulness and truth of his
doctrine with the nicest and most critical judgment; that
speakers may cease to be malicious, and that what they say
may do no mischief. For many false and dangerous principles steal upon us through the authority of the speaker
and our own credulity. The Spartan Ephors, approving
the judgment of one of an ill conversation, ordered it to
be communicated to the people by a person of better life
[p. 449]
and reputation; thereby wisely and politicly using them to
give more deference to the morals than to the words of such
as pretend to advise them. But now in philosophy the
reputation of the speaker must be pulled off, and his words
examined naked and without a mask; for in hearing as in
war there are many false alarms. The hoary head of the
speaker or his gesture, his magisterial look or his assuming
pride, and above all the noise and clapping of the auditory,
bear great sway with a raw and inexperienced hearer, who
is easily carried away with the tide. The very expression,
if sweet and full and representing things with some pomp
and greatness, has a secret power to impose upon us. For,
as many lapses in such as sing to an instrument escape the
hearers, so luxuriancy and pomp of style dazzle the hearer
so that he cannot see clearly the argument in hand. And
Melanthius, as it is said, being asked his opinion concerning a tragedy of Diogenes, made answer that the words
intercepted his sight of it. But most Sophists in their
declamations and speeches not only make use of words to
veil and muffle their design; but with affected tone and
softness of voice they draw aside and bewitch their followers, for the empty pleasure which they create reaping a
more empty glory. So that the saying of Dionysius is very
applicable to them, who, being one day extremely pleased
with an harper that played excellently well before him,
promised the fellow a great reward, yet afterwards would
give him nothing, pretending he had hept his word; For,
said he, as long as you pleased me by your playing, so long
were you pleased by hope of the reward. And such also
is the reward this kind of harangues bring to the authors.
The hearers admire as long as they are pleased and tickled,
but the satisfaction on one hand and glory on the other
conclude with the oration; and the hearers lose their time
idly, and the speakers their whole life.
[p. 450]
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