unremembred As it were in dispight of fate fantastically besotted with his body though extreamly afflicted and desirous to survive in others memories though with shame And the worst remembrance is more acceptable unto him then none at all Annihilation is an enemy to man not so much in respect of being nothing as of not being what he is VVe shall not peradventure find a subject so unfortunate that would be contented to be changed into another individium no not to exchange his fortune because the changing would be the annihilating of him Yet it seemes harsh that a man should have a recourse to wickednesse to make him remaine in the world to that which is not and to nothing because he would not be so and yet some do it and attaine to it whether it be because some writers willingly set downe any thing that is great or notorious sometimes to raise their stile with the relation sometimes to attract mens attentions with the rumour and with the great motion awake please and raise up the understanding they awake it but violently they raise it but to something which naturally and directly it abhorres they please it but often times corrupt it or whether it proceed from that all men take delight in such kind of relations the most wicked are comforted through the similitude the lesse bad extenuate their badnesse by comparing it the contrariety encreases the good mans merit Great actions though bad do in the matter communicate with good ones and with advantage because they do not find it limited as these last doe and so they deceive and those who think they can give instruction to others by laying them open and blaming them are oftentimes deceived They might doe some good in teaching of morall vertues if vertue as it hath a particular forme to distinguish it from vice had also a particular matter to worke upon Vertues matter is open and manifest vices is for the most part hidden and concealed and he is sometimes deceived in it that operates and he also that almost continually sees the operating One should not peradventure lose his labour in the teaching of morall vertues if there were no meanes to teach their contraries and that one might learne onely by example of imitation and not of shunning and avoyding There being onely one rectitude makes it a secure judge of obliquity It s having latitude makes it a deceitfull judger of rectitude Nature is inclined to evill and evill actions include a certaine acritude in themselves and if they be great and have a prosperous successe cause more to follow then to beware of them and make more emulators then enemies They merit but little of posterity that will relate evill actions causing that to be heard which themselves would unwillingly have seen Many evill things would be thought to have bin impossible to be done did not Historians set them down as done and how much better were it to avoyd falling into them to live deceived then warned Simplicity is a great vertue and ignorance is wisedome True it is that if the knowledge of the will which is done be taken away it makes a man sometimes runne into it but if the manner of doing it be â—â—ncealed it alwayes keepes one innocent There are times wherein bookes would bee cancelled and some men who ought not to be mentioned and seeing it is not in our power to forget them let us at least not mention them The ancient Romans did so but to what purpose was it if writers made mention in their Annals even of those men whom the Senate had cancelled out of its bookes undoing that which the Common-Wealth had done by relating that it had done it Is it not to be admired that those seven brave men which affected fame and renoune by erecting wonders in the world could not attaine to it and he that impiously burned but one of them for that purpose did get it in despight of all Greece which then strove with its uttermost might to have him blotted out of all mens memories A pestilent body leaves a contagious corps behind and though men leave being wicked yet they leave not producing of more and a delict when it is done and past serves yet for an example An infected body often communicates its infirmity but never its health though it be never so exquisitely cured I know not whether it be because that nature in providence drives away the evill from it selfe and thriftily reserves that which is good Or by reason that evill proceeds from any cause and that which is good from a sound and entire one onely The perfect mixt will have what is wholsome unwholsomnesse pâ—oceeds from a corrupt mixt in the first humility bounded by the naturall heat is fixed in the latter it flies unbounded This comes forth with its malignity and being a fumid vapour it takes hold and cleaves too the other retaines what is good and if it doth chance to come forth being a dry exhâ—lation it doth not fasten nor take hold This which befalls the body is also practised in the mind A good fame and renoune resembles rest the bad and great is like motion one is like a cleare and calme streame which though it be deep glides smoothly in its channell the other like a fierce torrent which swell'd and troubled runs violently precipitous with much noise Cur corrupt nature inclines to evill violently forceth it selfe to any good And seeing rest leaves no such impression as motion a cleere smooth streame drawes not with such violence as a troubled rough one and nature defends it selfe from its contrary and followeth its like we need not wonder if good examples seldome cure but evill ones doe for the most partinfect The renoune which remained of Alcibiades the membrance of his Counrry Parents Nurse Tutors when there was not any memory left to posterity of any of his companions no not so much as of their names causeth Plutarch to esteem him to be a man of eminent vertue Of such men I know not whether it bee because all things which belong to a great one are esteemed great or peradventure infamous the Country Parentage and Tutors are much enquired after and sometimes also what influence of the heavens he was borne under Or because wee should conceive that greatnesse is not attained is not the purchase of man himselfe but the gift of the influences of heaven of the nature of such a temperature of the assistance of Tutors and as accidentall not to bee valued in him As if he did not in himselfe include the seed of greatnesse and that to become conspicuous he must be aided by the nature of the soile the influence of the stars the temperature of his Parents and the education of his Tutors as if he were a plant no way excelling another were it not planted in a better earth nourishing by a more industrious hand and hath a more benigne influence of the heavens Man is prone to deprive himselfe of his
diminishes it The way to great actions would be lost or they which attempt them would lose themselves without attaning to them if the opposing ones selfe to him that tramples upon him did not not bring blame and infamy along with it and the surmounting of him praise and honour Envy which reigned in us one part of the world more than in Greece sometimes banishing worthy and eminent subjâ—cts sometimes hindering them from attaining to their aimes suffered not that noble and excellent Country to obtaine any great conquests whereas the Roman Common-wealth in a small time attained to the universall Monarchy The Grecian valour was great but inferior to the Italian the Italian wits were eminent but not equall to the Grecian In the one the braine was greater then the heart in the others the heart greater then the braine Where the understanding surmounts valour there is most envy where valour outgoes the understanding most emulation The one vilified seekes by subtilty to bring downe him that is grown up above him the other encouraged by valour seekes to overcome and surmount him Envy saith Aristotle growes from the sirâ—ilitude I say moreover that it growes like a plant from its seed and as man from humane seed The semblable causeth great delight and is not parted from without much distaste unlesse it be done willingly to incâ—ease or at least not to diminish it which will be when it happens to decrease if not really yet in conceit The first effect that it produces meeting with a breast not quite opposite to vertue is Emulation which prickes on the desire to goe forward Not to get away from him who is gone beyond him that which he hath gotten but to attaine himselfe to the getting of the same If he doth not attaine to it he oftentimes proceeds to a desire to have the other want it and then th' emulation becomes envy which if it remaine in him in a short time provokes him to wrest it from him and turnes to rage and hatred And this is a vice proper and peculiar to mans nature Horses and Mules to which are likened the worst of men are not subject to it nor the good Angels to whom the best and most excellent men come neere no nor the Devill himselfe who amongst all bad ones is the worst It is much that one degree onely which distinguishes us from our equall by reason of his or our owne advancing should move the passions of joy or griefe with so much violence and that many degrees when they carry our superior farre up above us or raise our inferior after us doe not produce the same effect Peradventure these though they increase yet they doe not goe out of the latitude of the Spheare The difference is in the more or lesse The motion is an alteration but an equall cannot move to step forward but presently and in an instant he becomes a superior He makes no motion but it is generall no difference but specificall If motion be the cause of joy and griefe and the greatest and most suddaine motion causeth the greatest how should the growing at distance and advancing from equality seeing it must be a sudaine act for defect of latitude and great by reason of the alteration of the species but produce Joy and Griefe in an eminent degree This law was defective in the manner of putting it in execution it was by the peoples particular votes not disgested or considered upon by conference Every one in particular sent Hyperbolus into exile All joyned together were ashamed of it It was not the whole commonalty that exiled him yet was it they who blamed the exiling of him The whole to be more then the parts requires an union if that failes it will not take effect if it divides it corrupts It loseth its name and also its vertue The voyce of this community united is called Gods voyce of each one in particular is like the devills Plinie wonders that such a joyned multitude should daunt an Orator who would speake boldly to any of those men particularly And why doth he not also marvaile that a bundell of rods cannot be bent nor bowed and each severall rod may with ease be broken to pieces Strength is a vertue of union most manifest in the peoples unity which resembles the Divine where it goes with violence to overcome it breakes and shivers whatsoever opposes it when it is bent to judge it strikes terror when united together it powres forth prayers it forceth I had almost said the very heavens Man is affrighted astonished trembles and loses himselfe in the presence of the object which he loves at the Kings feet to whom he bowes at the sight of the people to whom he speaks not for any thing that he sees which is humane but for that is represented to him which is Divine hee discovers in his beloved a beame of Divine beauty in the Assembly of the people Divine unity in the Kings greatnesse Divine Majesty and Ompotency From this manner of voting likewise proceeded that dangerous errour of little Secresie They shewed the blow before they struck whereas that should have preceded swifter than a Thunder-bolt not onely the noyse but even the flash It is too dangerous to startle and affright a subject whom wee may have cause to feare The interessed party be they never so wise and cautelous stands alwayes vigilant and attentive to the dammage which may befall him If too much care be the daughter of Suspition it is the enemy of Truth It troubles the imagination and this being troubled though it doth not make that to be which is not yet it makes it seem to be so And what man is so circumspect that in the passing of moneths I will not say of yeares can be so wary in his actions as that none of them shall give an extreame watchfull man some cause to doubt or mistrust The next degree to watchfulnesse is Suspition and mistrust it would be farre better if it were to trust and beliefe Hee that trusts is bound presently to secure himselfe of the subject And because he gives him not time to move if he is a traytor or to become one if he be not so he commonly attaines very well and hapily to what hee intends Hee that mistrusts before hee can resolve himselfe endeavoureth to finde the truth and let him goe about it as warily as he can when he comes to use the meanes he discovers his intention the subject that perceives it presently finding himselfe lost if hee hath not a truly Christian breast or is not a most subtile Morall Philosopher who to avoyd the stain of finne or note of infamy will rather than become guilty expose himselfe to the danger of dying innocent will hold it a kinde of pusillanimity not to die guilty And if he be a Traytor he will at that very instant discover himselfe if faithful he will become treacherous The former hath the greatest advantage who hath the meanes already
oppressed and not inclined If he operates through envy he cloaks it with feare and makes shew of a faint heart to conceale a mâ—licious one and will perswade he followes Nature which obliges one to defend himselfe when he goeth against it in hating that which is good But he doth not hate it before he defames it Envy and a worm resemble one another they close with the best part of a fruit or of a man they stop not before they have corrupted the one really and the other imaginarily and whereas the worme feeds and rests in the corruption envy is fed and tossed up and down by that which is imagined Evill is hated and not envied goodnesse is not hated but envied Rancor is without any reall object it runs towards goodnesse but towards that which is apparent and not the true it sees vertue and valour in him whom it emulates First an equality seemed inglorious to him now inferiority appeares shamefull if it be in a great spirit it still goes on in emulation if it be in a faint heart it embraces envy a vice inseparable from pusillanimity it looks upoÌ„ the honour which the other gets and that which himself loses If he imagines him to be an enemy proud rash and presumptuous he beleeves nothing can give him better content then to overcome him desires nothing more than by advancing his own Trophee to abase and bring him low and employes his vertue and valour in nothing else But if afterward he sees him before his eyes beautifull eloquent valiant affable not boasting of his valour but moderating his vertue and reassume the same posture in which he was by nature set and forsake that which he had fabricated to himself It is impossible for him to retain his hatred because qualities though they be naturall if they meet with a contrary that is greater in its presence they must receive it though the form drive it out altered but not corrupted Modesty moderates envy but doth not extinguish it Misery turnes it into compassion and eminency into amazement That Proposition of the Master that hatred is irreconcilable seems directly opposite to the other proposition That the cause ceasing the effect ceases and yet they are both true Hatred and love peradventure cannot be framed in us without the help of Nature The freedome of will reacheth not thereunto it may overcome it but not destroy it bridle it but not change it whence comes that sometimes we operate with one as though we hated him and yet we love him as though wee loved him and yet we hate him The causes of operations are externall of passions internall The change of qualities changes the operating and that of the substance extinguishes the being And because it is thought that we have two Natures in us one of Flesh and the other of Spirit and both of them in the same individuum the one may love and the other hate because Love and Hatred are not contraries if they meet with two contraries otherwise to love ones Neighbour and hate sinne could not consist together Alcibiades attires and cloathes himselfe with the Lacedemonians vertues and will thereby perswade that hee hath disrobed himselfe of all manner of vices This Metamoâ—phosis though it last not very long is not used but by great understanding onely assaulted by vehement passions of Glory and Feare Rome had at one time two Emperours Otto who was made in the Citie Vitellius who was set up by the Army both of them vicious The one presently forsakes his old and usuall course of life the other followes it still Otto was wont to deny his own affections to promote his interests so that the power of commanding excited and stirred up vertue in him and in Vitellius it increased his defects The former being incontinent and ambitious the latter intemperate and simple Otto adventured to assume the Empire because hee could not live privat Vitellius accepted of it because he knew not how to refuse it and not knowing how to seek after the delight of the understanding abandoned himselfe to that of the senses The Romane Senate was amazed at Otto's forsaking his vices and at his counterfeited vertue The same being done by Alcibiades might have given the Lacedemonians cause of suspition if not of feare seeing they might be sure the vices would returne greater in bulk and more violently through the acrimony which they would acquire by being so long stopped and dissembled Even so it befalls him that thinkes to help a swift running streame which overflowes his medowes without turning it another way only with making the bankes up he may stay it for a while but on a suddaine he turnes it all upon himselfe and whereas before it would gently have overflowed his land it beares down trees by the rootes overthrowes buildings and beats downe all that comes in its way that opposition having gotten together a greater heape of waters and made them more violently sierce Those that restrayning their passions retaine keepe in their smallest and meanest ones if they did goe calmely along with them they might in part vent out their evill genius without expecting the last fury and violence which a feigned vertue being unabled to resist they blindly and furiously are precipitated in it So had Otto done if death had not prevented him and so did Alcibiades wickedly committing adultery with Agis the King of Sparta his wife Agis was not very circumspect seeing he did not perceive that some great end must of necessity be hidden under so great a change which hee ought to beleeve had taken its originall from an unlimited ambition and to mistrust that thereby and through his luxury he would one day get away from him two indivisible things his wife and his kingdome and indeed he got away the one and in all likelihood laid a plot to gain the other seeing he used that meanes to attaine thereunto which others have happily put in practise to doe the like First to make his valour known then to publish the adultery and finally to make shew that he contemned Agis what was it else then to endeavour to gaine his kingdome inviting by this meanes discontented persons to side with him animating and securing them But I know not whether Tacitus did well understand from whence proceeded that feare when he ascribed it to disguised and cloaked vices and falsified vertues Ottoes vices were lust idleÌ„nesse and gormandizing which were indeed to be wished of him yet not to be feared if they had returned to him Uertues though false carry for the most part their corruption within them glistring and shining on the outside as if they were true and pure vertues and are more pernicious to them that make use of them then to those for whose sakes and against whom they are employed And howsoever they doe lesse hurt in this manner feigned then an open impudent shamelesnesse in vices The Senate in mine opinion seeing Otto thus plunged in passions not thinking that he
produces rashnesse the other pride That straitnesse of minde which causes avarice being dilated makes up parsimony From that largenesse of breast from which springs Prodigality if it bee but a little restrained there proceeds liberality Finally the good or hurt that these humours of the body and passions of the minde doe produce proceeds from their being regulated or not regulated the humours by Nature and the passions by Reason From the making use of the same humour both for vertue and for vice though in a divers manner comes that ignorance is oftentimes deceived and malice confounds vice and vertue calling prodigality liberality rashnesse fortitude and pride magnanimity It is worthy consideration and yet not easie to know why Nature hath made choice of evill humours to make use of to exercise the best and principall parts of the body when as it might have disposed the generative vertue the expulsive the retentive the appetitive and the distributive in such manner that they might have operated without having need of spurre or instigation And if they had need of any why did give it them of such imperfect matter This knot which by a Gentile is indissoluble may be resolved by a mean understanding so that it be Christian when it shall consider that Natura Naturans did not create man in such a fashion There was no ill humour resident in him every thing was good all parts obeyed without any resistance all vertues operated without any instigation It was Adam and not Nature that placed good and evlll in the same subject and if it were Nature it was Natura Naturata corrupted by him who disobeying his Creators commands broke the order of obedience and put every thing in confusion The evill of the Bilis of melancholy and other humors proceeds from Adams sin retaines the character of disobedience But if vanity made Seneca contrary to Aristotle truth did agree them together again He confirmes what I have said hee saith It is good to make use of wrath as a servant and that it is naught to be subject to it as to a Lady and Mistresse Patience cōsists not in the not feeling of pain seldome in doing as if one felt it not but alwaies in feeling it as it ought to be felt There is no such thing as insēsibility of pain if there be it is not a strongness of heart but a weaknesse of the minde He that pretends to have such an insensibility deceives because hee hath it not and he that hath it deceives himselfe because he raves and so doth the former too being sick with ambition though not of a Fever It is bad in prosperity but in adversity monstrous in the one we must use violence to our selves to keep it away in the other we must sorce it to come It is contrary to the ambitious humor and therefore a time of misery is fitting for it Where that which should cure hurts it is a signe that the disease is long or mortall Where the disease comes out of its due season either the humor is malignant or abounding The comfort of the afflicted is onely to be born with the ambitious man is onely hated Insensibility is a vaine ostentation when it is not a hurtfull madnesse which makes the evill worse instead of remedying it His aim that offends is ordinarily to give distast and to cause griefe which untill he hath attained to he cannot be quiet and to overcome a feigned non-feelingnesse of griefe attempts a greater mischiefe The operation of Vertue ought to bee long and slow to make a difference between a habit and a violent passion Singularity doth not become it for either it makes it ambitious and it changes full of or affectation and it growes faint and weak Diogenes comes into Plato's house he wonders that it is not a Tub he sees his Bed and is scandalized and offended because it is soft and when he was to goe by it not satisfied with contemning it in a fierce violent and proud rage treads and stamps upon it The German Legions cry up Vitellius for Emperour they see him necessitous of money with the same heat and violence as they had from a private man raised him to be a Prince they will also of poore make him rich every one strives to bring him gold and silver and whatsoever he hath that is pretious The most wretched that had nothing in his possession for the present to give gave him whatsoever he had due to him Tacitus considers the action and to finde out the form he goes not to the matter which is capable of contrary formes he goes in quest of the Motor and after he hath called it sometimes Inclination sometimes Violence at last to shew how adverse he is from esteeming it to be Liberality he breakes out and calls it by the name of Avarice The female Sex though endowed with a weak heart and very mean understanding is also subject to impatience as well as a very valiant man I would say it were because the delicateness of the instruments that are subservient to the understanding are likewise common to them with man the moistnes of the brain and the softnes of the flesh were it not that those instruments are rather unsinewed and weak than delicate the moistnesse rather fluid than viscous the softnesse rather watry than aereall It will be peradventure more warrantable to assigne the cause of it to pride and wrath qualities which produce impatiency and to which that Sex is very prone And by meanes of the one they communicate with men of great wit by the other with such as have a great heart But if wrath be so predominant in women how come they to want valour Say that it is because their choler proceeds from a pallid Bilis which abounds in that Sex and being serous and fluid it yeelds no firmnesse nor consistency And likewise that their spirits are moveable and few because moveable they run swiftly to the heart and quickly kindle the fire because they are few they cannot feed nor maintain it and it goes quickly out From hence doth female instability take its origine those unquiet spirits letting goe presently that which they have received and being but few they know not how to retain it This may also be a reason why they doe not hit upon the truth unlesse it be on a sudden They send those spirits suddenly to the brain and if they be capable of apprehending the truth they doe it in that very instant and if not failing of new spirits they want meanes to attempt a stronger operation and so they doe not finde it and if they have found it yet they want spirits to discusse it and so they lose it Their braine either doth not reach to the truth or it doth not stay and fix there Many men also touched with such a defect after they have found the truth if they goe about to bolt land sift it out carefully doe lose it they have as
followed Coriolanus as it did Cato either he had returned into Rome victorious and established a better form of Government or being conquered had left a more lasting Government behinde him Cato dies because hee could not make the Citie free Coriolanus because hee would not bring it under subjection If any man wonders that I should compare Coriolanus to Cato let him in the first place and much more admire that Plutarch should compare him to Alcibiades the one was altogether effeminate the other manly The Greek soft and tender with Socrates education savoured of a Schoole The Roman harsh and hardened brought up in the camp was composed of nothing but warre The first was ambitious the last proud One severely flattered the people the other free opposed them Alcibiades framed himselfe to all mens fashions Coriolanus intended to frame every one to his humors One was beautifull eloquent and subtle with his beauty allured with his eloquence perswaded and with his subtilty deceived The other sterne in aspect rough in speech single in heart allured not perswaded not nor did not deceive Alcibiades loses himselfe like a vaine man Coriolanus like a solid In their banishments and in their deaths wherein they seemed to bee most like one another they were contrary They were both exiled it is true but one because he would alter the forme of the Common-wealth the other because hee would not have it altered They were both kill'd I confesse it but Alcibiades for hatred of his vices Coriolanus for envy of his vertues A Table of the chiefe heads discoursed upon in the Life of ALCIBIADES MAns desire is to live in the memorie of posterity chusing rather to survive infamous then to be quire forgotten p. 1. Mens virâ—ous actions ought not to bee recorded in Histories p. 4 Whether vice and vertue proceedes from the Patents inclinations or from the influence of stars or the temperature of the climat in which a child is borne p. 6 Whether by a childs actions one may judge of what his disposition will be when hee comes to be a man 15 Defects many times illustrate the perfections which are in a man 24 Feare the strongest and most prevailing passion 28 Alcibiades embraces learning to soment his Ambition 31 Alcibiades takes away halfe Nicetus his plate 33 The cause why Nicetus takes it patiently 33 Alcibiades contemnes the gifts of the Athenian Nobles and accepts a country fellowes p. 36 The reason thereof 37 Of what nature the reciprocall love was betweene Socrates and Alcibiades 38 An outward beauty argues not inward vertue 40 A young man cannot naturally be wise and in an old man wisedome decayes 45 Whether one may passe immediately from speculation to practise 46 Divines seldome good Polititians 48 Discourse unnecessary in speculative Sciences 49 Experience Mistresse of Policie 51 Great difference betweene being extravagant by election and being such naturally 56 Seldome any griefe but hath some pleasure in it Or any joy without some grief 59 Alcibiades no sooner admitted to the government of the Common-wealth but presently hee salls at odds with Phaeaces and Nicias 61 Emulation and Necessity Gaine and Glory were produced by Nature to keepe men from idlenesse 61 Why mans Emulation never ceases 62 The name of Liberty is commonly misunderstood 65 Whether manifest opposition or supplanting insinuation will soonest ruine a man 66 Open opposition dangerous at first onely 68 Growing powers easily kept from rising but grown hardly brought downe 69 Alcibiades and Nicias being put upon the Ostracisme it falls upon Hyperbosus a most vitious man 71 Inconveniencies of overmuch providence 74 Both the Nobles and the vulgar hate a great man but for different reasons 77 Why the Common-wealth of Athens grew not to such a height as the Roman 77 Ostracisme ill executed 79 The power and efficacie of union 80 Inconveniencies of banishing one great man and leaving another at home 82 Aristotle mistaken in the description of an excellent man 83 Wayes to suppress greatnes 85. yet all vaine 88 Powerfull Subjects must bee punished with death or not at all 88 Ostracisine an absolutely pernitious law 89 Whether he that knowes his own worth hee that knowes it not or a worthless man be most dangerous in a Common-wealth 90 Ingratefulness oftentimes springs from the delaying of gratitude 97 Vices have sometimes appearance of vertues 98 Too much circumspectness sometimes is hurtfull 105 A third may moderate two contraries if he participates of both otherwise not 107 Whether man be most pious in prosperity or in adversity 109 Some are naturally treacherous some become so upon occasion given them 114 Great difference between revenging a wrong and vindicating ones reputation 114 A mans presence continues love and his absence causes it to be forgotten 117 Envy and pusillanimity inseparable 121 Vices suddenly changed into vertues give great cause of suspition 123 A Paradox concerning Luxury and Incontinencie 126 Faults and errors are many times better connived at than reprehended 132 Some natures will gain the love of all sorts of men 133 An advice contrary to likelihood is seldome accepted of 135 Aloibiades takes Selibria by a stratagem 138 A sudden resolution works wonderful effects 139 Nature seldome bestowes valour and sagacity upon one person 142 Policie is an Art by it selfe which no man hath yet rightly learned 144 Cato unapt for Sciences and in what manner 145 An emulous equall carps at his corrivals skill an inferior emulator at his person 146 A fault committed out of malice and wilfulness is not so shamefull as one committed through inability or ignorance 148 Reputation is not lost by degrees but either remaines entire or is quite lost 149 Aloibiades cunning and subtile rather than wise 150 The difference betweene subtiltie and Wisdome 150 Some things laudable in a private man which are disalowed in a pulick person 152 A Generals subtilty different from a Polititians 154 Aloibiades flies to Farnabazus 54 Why he gained the love of all men Ibid In Arts some things are judged by the Senses and some by the understanding 187 Aloibiades had many vertues and many vices 160 He met with a Common wealth which admired his vertues and followed his vices Ibid. His vices overthrew him in his forraign imployments 161 Aloibiades his deaâ—h 162 Man wrastling with Fortune at last is overcome 162 Nothing firm in the world 165 Why some men continue fortunate some not 166 Alcibiades often though not continually forrunate 158 Some caÌ„not suffer the best nor endure the worst 84 Too much care is the daughter of suspition and enemy of truth 81 Compassion is the daughter of Feare 44 Envy takes pleasure in defects 24 Perfect excellency is hated by most men 72 The forbidden thing seems best 64 No man can give that which he is not owner of 9 The desire of worldly glory is wise mens madness and fooles wisdome but beguiles all 93 Modesty moderates envy extinguisheth it not 121 Prudence hath measure for its actions but