He therefore who comes to hear must for the time come to a kind of truce and accommodation with vainglory, and preserve the same evenness and cheerfulness of humor he would bring with him if he were invited to a festival entertainment or the first-fruits’ sacrifice, applauding the orator’s power when he speaks to the purpose, and where he fails receiving kindly his readiness to communicate what he knows and to persuade others by what wrought upon himself. Where he comes off with success, he must not impute it to chance or peradventure, but attribute all to study and diligence and art, not only admiring but studiously emulating the like; where he has done amiss, he must pry curiously into the causes and origin of the mistake. For what Xenophon says of discreet house keepers, that they make an advantage of their enemies as well as their friends, is in some sort true of vigilant and attentive hearers, who reap no less benefit from an ill than a good orator. For the meanness and poverty of a thought, the emptiness and flatness of an expression, the unseasonableness of a figure, and the impertinence of falling into a foolish ecstasy of joy or commendation, and the like, are better discovered by a by-stander than by the speaker himself. Therefore his oversight or indiscretion must be brought home to ourselves, that we may examine if nothing of the same kind has skulked there and imposed on us all the while. For there is nothing in the world more easy than to discover the faults of others; but it is done to no effect if we do not make it useful to ourselves in correcting and avoiding the like failures. When therefore you animadvert upon other men’s miscarriages, forget not to put that question of Plato to yourself, Am not I such anotherWe must trace out our own way of writing in the discourses of other men, as in another’s eyes we see the reflection of our own; that we may learn not to be too free in censuring others, and may use more circumspection ourselves in speaking. To this design the following method of comparison may be very instrumental; if upon our return from hearing we take what seemed to us not well or sufficiently handled, and attempt it afresh ourselves, endeavoring to fill out one part or correct another, to vary this or model that into a new form from the very beginning. And thus Plato examined the oration of Lysias. For it is a thing of no great difficulty to raise objections against another man’s oration, — nay, it is a very easy matter, — but to produce a better in its place is a work extremely troublesome; as the Spartan, who was told Philip had demolished the city Olynthus, made this reply, But he cannot raise such another. When then it appears, upon handling the same topic, that we do not much excel those who undertook it before, this will abate much of our censorious humor, and our pride and self-conceit will be exposed and checked by such comparisons.