In cases of great enterprise upon charge[535] 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 contemnendâ gloriâ libros scribunt, nomen suum inscribunt.”[536] Socrates, Aristotle, Galen, were men full of ostentation: certainly, vainglory helpeth to perpetuate a man’s memory; and virtue was never so beholden to human nature, as it received its due at the second hand. Neither had the fame of Cicero, Seneca, Plinius Secundus,[537] 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 vainglory, I mean not of that property that Tacitus doth attribute to Mucianus, “Omnium, quæ dixerat feceratque, arte quâdam ostentator;”[538] for that[539] proceeds not of vanity, but of natural magnanimity and discretion; and, in some persons, is not only comely, but gracious; for excusations,[540] cessions,[541] 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;[542] 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[543] men are the scorn of wise men, the admiration of fools, the idols of parasites, and the slaves of their own vaunts. LV.—OF HONOR AND REPUTATION.