While he shares Mars' and Venus' gifts to move and persuade especially by means of an impeccable delivery, his rhetoric for malice contrasts instructively with their rhetoric for love.
Her eloquence almost saved Ines, but a true monarch, in order to reward virtue, must dominate, not yield to, the powers around him, and he should be receptive to the eloquence of the virtuous, of those who persuade for love, not for hatred or self-interest.
For example, when he first addresses the Hindu monarch, the Zamorin, the captain seems cognizant of the appropriate delivery, as he orates "with an emphatick Voyce from a deep head."  In the speech itself (7.60-63), da Gama petitions with grace despite the difficulty implicit in his mission: he must persuade the Hindu ruler to accept commerce and an alliance with, as well as protection by, the great king (Manuel) who sent him.
Although assuredly impressed by da Gama's petition and favorably inclined, the Indian ruler also proves indecisive because of his superstitious faith in his haruspices, or augurs who, employing "diabolic sign and augury" (Bacon),  ultimately persuade him to reject da Gama's suit, arguing that the Portuguese will impose upon them "a strong yoak, which they should ne're remove" and "endless Bondage."  If this is not enough, Bacchus then comes down in a dream (8.48-50) to insure that the Zamorin's Muslim counselors also deliver a sufficiently cogent anti-Portuguese message.
On the poem's fictive surfaces, as we have seen, the royal audience is consistently receptive to the cogency of the rhetoric; on the more historical surface, where the rhetorical speaker tries to move and persuade his empirical reader or primary audience, an analogous assent is hoped for, while the rhetorical strategies that are recruited are largely the same.
To better persuade, the petitioning poet draws an analogy between the arts of poetry and war, illustrating it copiously with details taken from classical history.
Moreover, once one agrees with Rainolde that "the ende of all artes and sciences, and of all noble acte s and enterprises is vertue," then it follows that "the vertue of eloquence" is to persuade "Princes and rulers ...
Julius Caesar Scaliger, in his Poetices Libri Septem (1561), proposes efficacia as the rhetorical power, usually in the form of exclamations, addresses, apostrophes, and interrogations, to persuade one's audience to accept even an unpopular course (Kennedy, 12).
The major difference between persuasion through active technology and through traditional person-to-person relationships and interactions is not motivation, since the persuader still intends to persuade, presumably for the same reason or outcome, and since the persuaded person still undertakes or experiences that outcome.
Consider three people sharing a common intent to persuade a stranger to eat more fruits and vegetables (see King et al.'s "The Landscape of Persuasive Technologies" in this issue).
For instance, it would be difficult to persuade someone through conventional means to maintain the proper pulse rate during exercise, but a simple biofeedback monitor can intervene appropriately.
Human persuaders often exploit information about the people they persuade, and is an important reason why friends and family members can be the best people to persuade any of us to do something.
Suppose our proponent of fruits and vegetables learned from a friend that the stranger he was trying to persuade suffered from a chronic iron deficiency.
An artificial infant intended to persuade teenagers not to become teen parents typifies integrated simulation.
Because we expect this sort of behavior, we often regard someone trying to persuade us to do something, say, buy a car, with suspicion.