ic dramatists put such fellows on the stage,

"Nicomachus, pit me against that soldier,
See if I beat him not into a jelly,
And make his face e'en softer than a sponge."[429]

In the next place no friend participates in any matter, unless he has
first been asked his advice, and put the matter to the test, and set it
on a suitable and expedient basis. But the flatterer, if anyone allows
him to examine a matter and give his opinion on it, not only wishes to
gratify him by compliance, but also fearing to be looked upon with
suspicion as unwilling and reluctant to engage in the business, gives in
to and even urges on his friend's desire. For there is hardly any king
or rich man who would say,

"O that a beggar I could find, or worse
Than beggar, if, with good intent to me,
He would lay bare his heart boldly and honestly;"[430]

but, like the tragedians, they require a chorus of sympathizing friends,
or the applause of a theatre. And so Merope gives the following advice
in the tragedy,

"Choose you for friends those who will speak their mind,
For those bad men that only speak to please
See that you bolt and bar out of your house."[431]

But they act just the contrary, for they turn away with horror from
those who speak their mind, and hold different views as to what is
expedient, while they welcome those bad and illiberal impostors (that
only speak to please them) not only within their houses, but also to
their affections and secrets. Now the simpler of these do not think
right or claim to advise you in important matters, but only to assist in
the carrying out of them: but the more cunning one stands by during the
discussion, and knits his brows, and nods assent with his head, but says
nothing, but if his friend express an opinion, he then says, "Hercules,
you only just anticipated me, I was about to make that very remark." For
as the mathematicians tell us that surfaces and lines neither bend nor
extend nor move of themselves, being without body and only perceived by
the mind, but only bend and extend and change their position with the
bodies whose extremities they are: so you will catch the flatterer ever
assenting with, and agreeing with, aye, and feeling with, and being
angry with, another, so easy of detection in all these points of view is
the difference between the friend and the flatterer. Moreover as regards
the kind of good service. For the favour done by a friend, as the
principal s