wise Convey unto me that Musicall wench of thine that sings so daintily and receive for her ten talents which I send by this bearer let me have her I say unlesse thou thy selfe be in love with her When Antipatrides another of his minions came in a maske on a time to his house accompanied with a prety girle that plaied upon the psaltery sung passing well Alexander taking great delight contentment in the said damosell demanded of Antipatrides whether he were not himselfe enamoured of her And when he answered Yes verily and that exceeding much A mischiefe on thee quoth he leud varlet as thou art and the divell take thee but the wench he absteined from and would not so much as touch her But marke moreover besides of what power even in martiall feats of armes Love is Love I say which is not as saith Euripides Of nature slow dull fickle inconstant Nor in soft cheeks of maidens resiant For a man that is possessed secretly in his heart with Love needeth not the assistance of Mars when he is to encounter with his enemies in the field but having a god of his owne within him and presuming of his presence Most prest he is and resolute to passe through fire and seas The blasts of most tempestuous windes he cares not to appease And all for his friends sake and according as he commandeth him And verily of those children aswell sonnes as daughters of lady 〈◊〉 who in a Tragoedie of Sophocles are represented to be shot with arrowes and so killed one there was who called for no other to helpe and 〈◊〉 her at the point of death but onely her paramor in this wise Oh that some god my Love would send My life to save and me defend Ye all know I am sure doe ye not how and wherefore Cleomachus the Thessalian died in combat Not I for my part quoth Pemptides but gladly would I heare and learne of you And it is a storie quoth my father worth the hearing and the knowledge There came to aide the Chalcidians at what time as there was hot warre in Thessalie against the Eretrians this Cleomachus now the Chalcidians seemed to be strong enough in their footmen but much adoe they had and thought it was a difficult piece of service to breake the cavallerie of their enemies and to repell them So they requested Cleomachus their allie and confederate a brave knight and of great courage to give the first charge and to enter upon the said men of armes With that he asked the youth whom he loved most entirely and who was there present whether he would beholde this enterprise and see the conflict and when the yong man answered Yea and withall kindly kissing and embracing him set the helmet upon his head Cleomachus much more hardy and fuller of spirit than before assembled about him a troupe of the most valourous hosemen of all the Thessalians advanced forward right gallantly and with great resolution set upon the enemies in such sort as at the very first encounter he brake the front disarraied the men of armes and in the end put them to flight Which discomfiture when their infanterie saw they also fled and so the Chalcidians woon the field and archieved a noble victorie Howbeit Cleomachus himselfe was there slaine and the Chalcidians shew his sepulchre and monument in their Market place upon which there standeth even at this day a mighty pillar erected And whereas the Chalcidians before-time held this paederastie or love of yoong boies an in famous thing they of all other Greeks ever after affected and honoured it most But Aristotle writeth that Cleomachus indeed lost his life after he had vanquished the Eretrians in battell but as for him who was thus kissed by his lover he saith that he was of Chalcis in Thrace sent for to aide those of Chalcis in 〈◊〉 and hereupon it commeth that the Chalcidians use to chant such a caroll as this Sweet boies faire impes extract from noble race Endued besides with youth and beauties grace Envie not men of armes and bolde courage Fruition of your prime and flowring age For here aswell of Love and kinde affection As of prowesse we all do make profession The lover was named Anton and the boy whom he loved Philistus as Dionysius the Poet writeth in his booke of Causes And in our city of Thebes ô Pemptides did not one Ardetas give unto a youth whom he loved a complet armour the day that he was enrolled souldier with the inscription of Ardetas his owne name And as for Pammenes an amorous man and one well experienced in love matters he changed and altered the ordinance in battell of our footmen heavily armed reprooving Homer as one that had no skill nor experience of love for ranging the Achaeans by their tribes and wards and not putting in array the lover close unto him whom he loveth for this indeed had beene the right ordinance which Homer describeth in these words The Morians set so close and shield to shield So iointly touch'd that one the other held And this is the onely battalion and armie invincible For men otherwhiles in danger abandon those of their tribe their kindred also and such as be allied unto them yea and beleeve me they forsake their owne fathers and children but never was there enemie seene that could passe through and make way of evasion betweene the lover and his darling considering that such many times shew their adventerous resolution in a bravery and how little reckoning they make of life unto them being in no distresse nor requiring so much at their hands Thus Thero the Thessalian laying and clapping his left hand to a wall drew forth his sword with the right and cut off his owne thumbe before one whom he loved and challenged his corrivall to doe as much if his heart would serve him Another chanced in fight to fall groveling upon his face and when his enemie lifted up his sword to give him a mortall wound he requested him to stay his hand a while untill he could turne his body that his friend whom he loved might not see him wounded in his backe part And therefore we may see that not onely the most martiall and warlicke nations are most given to Love to wit the Boeotians Lacedaemonians and Candiots but also divers renowmed princes and captaines of olde time as namely Meleager Achilles Aristomenes Cimon Epaminondas And as for the last named he had two yong men whom he deerely loved Asopicus and Zephiodorus who also died with him in the field at Mantinea and was likewise interred neere unto him And when Asopicus became hereupon more terrible unto his enemies and most resolute Euchnanus the Amphyssian who first made head against him resisted his furie and smote him had heroique honors done unto him by the Phocaeans To come now unto Hercules hard it were to reckon and number his loves they were so many But among others men honour and worship to
that authour is of such are all one in effect with the opinions and discourses of Plato in his dialogue Gorgias and in his books of Common weale to wit that more dangerous it is to doe wrong that to suffer injurie and more damage commeth by giving than by receiving an abuse Also to this verse of Aeschylus Be of good cheere Excessive paine Can not endure nor long remaine When wofull bale is at the highest Then blessed boot be sure is nighest we must say that they be the very same with that divulged sentence so often repeated by Epicurus and so highly admired by his followers namely That as great paines are not durable so long griefs are tolerable And as the former member of this sentence was evidently expressed by Acschylus so the other is a consequent thereof and implied therein For if a griefe that is fore and vehement endureth not surely that which continueth can not be violent or intolerable Semblably this sentence of Thespis the Poet in verse Thou seest how Iove all other gods for this doth farre excell Because that lies he doth abhorre and pride of heart expell He is not wont to laugh and scorne to frumpe he doth disdaine He onely can not skill of lusts and pleasures which be vaine is varied by Plato in prose when he saith that the divine power is seated farre from pleasure and paine As for these verses of Barchylides We holde it true and ever will maintaine That glory sound and vertue doth endure Great wealth and store we take to be but vaine And may befall to vile men and impure As also these of Euripides to the like sense Sage temperance I holde we ought to honour most in heart For with good men it doth remaine and never will depart As also these When honour and worldly wealth you have To furnish your selves with vertue take care Without her if riches you get and save Though blessed you seeme unhappy you are Containe they not an evident proofe and demonstration of that which the Philosophers teach as touching riches and externall goods which without vertue profit not those at all who are possessed of them And verily thus to reduce and fitly to accommodate the sentences of Poets unto the precepts and principles delivered by Philosophers will soone dissever Poetrie from fables and plucke from it the masque wherewith it is disguised it will give I say unto them an esfectuall power that being profitably spoken they may be thought serious and perswasive yea and besides will make an overture and way unto the minde of a yoong ladde that it may encline the rather to Philosophicall reasons and discourses namely when he having gotten some smatch and taste alreadie thereof and being not voide altogether of hearing good things he shall not come altogether without judgement replenished onely with foolish conceits and opinions which he hath evermore heard from his mothers and nurses mouth yea and otherwhiles beleeve me from his father tutour and schoole-master who will not sticke in his hearing to repute for blessed and happie yea and with great reverence to give the worship to those who are rich but as for death paine and labour to stand in feare and horror thereof and contrariwise to make no reckoning and account of vertue but to despise the same and thinke it as good as nothing without earthly riches and authoritie Certes when yoong men shal come thus rawly and untrained to heare the divisions reasons arguments of Philosophers flat contrary to such opinions they will at first be much astonied troubled disquieted in their minds and no more able to admit of the same and to reduce such doctrine than they who having a long time bene pent in and kept in darke can abide the glittering raies of the Sun shine unlesse they were acquainted before by little little with some false and bastard light not altogether so lively and cleere as it And even so I say yoong men must be accustomed beforehand yea and from the very first day to the light of the trueth entermingled somewhat with fables among that they may the better endure the full light and sight of the cleere trueth without any paine and offence at all For when they have either heard or read before in Poemes these sentences Lament we ought for infants at their birth Entring a world of eares that they shall have Whereas the dead we should with joy and mirth Accompanie and bring them so to grave Also Of worldly thing we need no more but twaine For bread to eat the earth doth yeeld us graine And for to quench our thirst the river cleere Affords us drinke the water faire and sheere Likewise O tyrannie so lov'd and in request With barbarous but hatefull to therest Lastly The highest pitchos mans felicitie To feele the least part of adversitie Lesse troubled they are grieved in spirit when they shall heare in the Philosophers schooles That we are to make no account of death as a thing touching us That the Riches of nature are definite limited That felicitie and soveraigne happines of man lieth not in great summes of money ne yet in the pride of managing State affaires nor in dignities and great authority but in a quiet life free from paine and sorrow in moderating all passions and in a disposition of the minde kept within the compasse of Nature To conclude in regard hereof as also for other reasons before alleaged A yoong man had neede to be well guided and directed in reading of Poets to the end that he may be sent to the studie of Philosophie not forestalled with sinister surmises but rather sufficiently instructed before and prepared yea and made friendly and familiar thereto by the meanes of Poetrie OF HEARING The Summarie BY good right this present discourse was ranged next unto the former twaine For seeing we are not borne into this world learned but before we can speake our selves sensibly or any thing to reason we ought to have heard men who are able to deliver their minds with judgement to the ende that by thier aide and helpe we may be better framed and fitted to the way of vertue requisite it is that after the imbibition of good nourture in childhood and some libertie and license given to travelin the the writings of Poets according to the rules above declared Yoong men that are students should advance forward and mount up into higher schooles Now for that in the time when this Author Plutarch lived be sides many good bookes there were a great number of professours in the liberall sciences and namely in those rites into which Barbarisme crept afterwards he proposeth and setteth downe those precepts now which they are to follow and observe that goe to heare publike lectures orations and disputations thereby to know how to behave themselves there which traning haply may reach to al that which we shal heare spoken elsewhere and is materiall to make us more learned and better mannered
numbers answerable to the other is not simple and of one nature or affection but one part thereof is more spirituall intelligible and reasonable which ought of right and according to nature have the soveraigntie and command in man the other is brutish sensuall erronious and disorderly of it selfe requiring the direction and guidance of another Now this is subdivided againe into other two parts where of the one is alwaies called Corporall or Vegetative the other Thymocides as one would say Irascible and Concupiscible which one while doeth adhere and sticke close to the foresaid grosse and corporall portion and otherwhiles to the more pure and spirituall part which is the Discourse of reason unto which according as it doth frame and apply it selfe it giveth strength and vigor thereto Now the difference betweene the one and the other may be knowen principally by the fight and resistance that often times is betweene understanding and reason on the one side and the concupiscence and wrathfull part on the other which sheweth that these other faculties are often disobedient and repugnant to the best part And verily Aristotle used these principles and grounds especially above all others at the first as appeareth by his writings but afterwards he attributed the irascible part unto the concupiscible confounding them both together in one as if ire were a concupiscence or desire of revenge Howbeit this he alwaies held to the very end That the brutish and sensuall part which is subject unto passions was wholly and ever distinct from the intellectuall part which is the same that reason not that it is fully depriued of reason as is that corporall and grosse part of the soule to wit whereby we have sense onely common with beasts and whereby we are nourished as plants But whereas this being surd and deafe and altogether uncapable of reason doth after a sort proceed and spring from the flesh and alwaies cleave unto the bodie the other sensuall part which is so subject unto passions although it be in it selfe destitute of reason as a thing proper unto it yet neverthelesse apt and fit it is to heare and obey the understanding and discoursing part of the minde insomuch as it will turne vnto it suffer it selfe to be ranged and ordered according to the rules and precepts thereof unlesse it be utterly spoiled and corrupted either by blinde and foolish pleasure or els by a loose and intemperate course of life As for them that make a wonder at this and do not conceive how that part being in some sort brutish and unreasonable may yet be obedient unto reason they seeme unto me as if they did not well comprehend the might and power of reason namely how great it is and forcible or how farre forth it may pearce and passe in command guidance and direction not by way of rough churlish violent and irregular courses but by faire and formall meanes which are able to doe more by gentle inducements and persuasions than all the necessarie constraints and inforcements in the world That this is so it appeareth by the breath spirits sinewes bones and other parts of the body which be altogether void of reason howbeit so soone as there ariseth any motion of the will which shaketh as it were thereines of reason never so little all of them keepe their order they agree together and yeeld obedience As for example if the minde and will be disposed to run the feet are quickly stretched out and ready for a course the hands likewise settle to their businesse if there be a motion of the minde either to throw or take holde of any thing And verily the Poet Homer most excellently expresseth the sympathie and conformitie of this brutish part of the soule unto reason in these verses Thus wept the chaste Penelope and drench't her lovely face With dreary teares which from her eyes ran trickling downe apace For tender heart bewailing sore the losse of husband deere Vlysses hight who was in place set by her side full neere And he himselfe in soule no lesse didpitie for to see His best be loved thus to weepe but wise and craftie he Kept in his teares for why his eyes within the lids were set As stiffe as yron and sturdy horne one drop would they not shed In such obedience to the judgement of reason he had his breath spirits his blood and his teares An evident proofe hereof is to be seene in those whose flesh doth rise upon the first sight of faire and beautifull persons for no sooner doth reason or law forbid to come neere and touch them but presently the same falleth lieth downe and is quiet againe without any stirring or panting at all A thing verie ordinarie and most commonly perceived in those who be enamored upon faire women not knowing at first who they were For so soone as they perceive afterwards that they be their owne sisters or daughters their lust presently cooleth by meanes of reason that toucheth it and interposeth it selfe betweene so that the bodie keepeth all the members thereof decently in order and obedient to the judgement of the said reason Moreover it falleth out oftentimes that we eate with a good stomacke and great pleasure certaine meates and viands before we know what they are but after we understand and perceive once that wee have taken either that which was uncleane or unlawfull and forbidden not onely in our judgement and understanding we finde trouble and offence thereby but also our bodily faculties agreeing to our opinion are dismaied thereat so that anon thore ensue vomits sicke quawmes and overturnings of the stomake which disquiet all the whole frame And were it not that I greatly feared to be thought of purpose to gather and insert in my discourse such pleasant and youthfull inducements I could inferre in this place Psalteries Lutes Harpes Pipes Flutes and other like musicall instruments how they are devised by Art for to accord and frame with humane passions for notwithstanding they be altogether without life yet they cease not to apply themselves unto us and the judgement of our minds lamenting singing and wantonly disporting together with us resembling both the turbulent passions and also the milde affections and dispositions of those that play upon them And yet verily it is reported also of Zeno himselfe that he went one day to the Theatre for to heare the Musician Amoebeus who sung unto the Harpe saying unto his scholers Let us goe Sirs and learne what harmonie and musicke the entrailes of beasts their sinewes and bones Let us see I say what resonance and melodie bare wood may yeeld being disposed by numbers proportions and order But leaving these examples I would gladly demaund and aske of them if when they see dogs horses and birds which we nourish and keepe in our houses brought to that passe by use seeding and teaching that they learne to render sensible words to performe certaine motions gestures and divers seates both pleasant and profitable unto us
fancies and inventions as one sometimes said for their lively and effectuall expression the dreams of persons waking but rather this may be verified of lovers imaginations who devise and talke with their loves absent as if they were present they salute embrace chide and expostulate with them as if they saw them in place for it seemeth that our ordinarie sight doth depaint other imagination with liquid and waterish colours which quickly passe away are gone and departed out of our minds but the fancies and visions of Lovers being imprinted in their cogitations by fire or enambled leave in their memorie lively images surely engraved which move live breath speake remaine and continue euer after like as Cato the Romane said that the soule of the lover lived dwelt in the soule of the loved for that there is setled sure in him the visage countenance manners nature life and actions of the person whom he loveth by which being led and conducted he quickly dispatcheth and cutteth off a long jorney as the Cynicks are wont to say finding a short compendious and directway unto vertue for hee passeth speedily from love to amity and friendship being caried on end by the favour of this God of Love with the instinct of his affection as it were with winde and tide with weather and water together in summe I say that this enthusiasme or ravishment of lovers is not without some divine power and that there is no other god to guide and governe it than he whose feast we solemnize and unto whom we sacrifice this very day howbeit for that we measure the greatnesse of a god by puissance especially profit according as among all humane goods we holde roialty and vertue to be most divine and so to call them It is time now to consider first and formost whether Love be inferior to any other god in power And verily Sophocles saith Venus in power doth much availe To win a prise and to preuaile Great also is the puissance of Mars and verily we see the power of all other gods to be after a sort divided in these matters two waies the one is allective and causeth us to love that which is beautifull and good the other is adversative and maketh us to hate that which is soule and bad which are the first impressions that from the beginning are engraven in our mindes according as Plato in one place speaketh of the Idea Let us now come to the point and consider how the very act alone of Venus may be had for a groat or some such small piece of silver neither was there ever man knowen to endure any great travell or to expose himselfe to any danger for the enjoying of such a fleshly pleasure unlesse he were amorous withall and love sicke And to forbeare heere to name such curtisanes as Phryne and Lais were we shall finde my good friend that Gnathaenium the harlot At lanterne light in euening late Waiting and calling for some mate is many time passed by and neglected but otherwhiles againe If once some sudden spirit moove The raging fit of fervent love it maketh a man to prize and esteeme the foresaid pleasure which erewhile he reckoned nothing woorth comparable in value to all the talents as they say of Tantalus treasure and equall to his great seignorie and dominion so enervate is the delight of Venus and so soone bringeth it lothsome sacietie in case it be not inspired with the power of love which we may see yet more evidently by this one argument namely that therebe many men who will be content to part with others in this kind of venereous pleasure yea and can find in their harts to prostitute unto them not only their mistresses and concubines but also their owne espoused wives as it is reported of that Galba or Cabbas a Romane who if I doe not mistake invited Maecenas upon a time unto his house feasted him where perceiving how from him to his wife there passed some wanton nods and winkings which bewraied that hee had a minde and fancie to her he gently rested his head upon a pillow or cushion making semblance as though he would take a nap and sleepe whiles they dallied together in the meane time when one of the servants which were without spying his time came softly to the table for to steale away some of the wine that stood there avaunt unhappy knave quoth Galba being broad awake and open eied knowest thou not that I sleepe onely for Maecenas sake But peradventure this was not so strange a matter considering that the said Galba was no better than one of the buffons or pleasants that professe to make folke merry and to laugh I will tell you therefore another example At Argos there were two of the principall citizens concurrents and opposite one to the other in the government of the city the one was named Philostratus the other Phaulius now it fortuned upon a time that king Philip came to the towne and commonly thought it was that Phaulius plotted and practised to atteine unto some absolute principallity and sovereignty in the city by the meanes of his wife who was a yoong and beautifull ladie in case he could bring her once to the kings bed and that she might lie with him Nicostratus smelling and perceiving as much walked before Phaulius doore and about his house for the nonce to see what he would do who indeed having shod his wife with a paire of high shooes cast about her a mantle or mandilion and withall set upon her head a chaplet or hat after the Macedonian fashion and dressed her every way like unto one of the kings pages sent her secretly in that habit and attire unto his lodging Now considering there hath beene in times past and is at this present such a number of amourous persons and lovers have you ever read or knowen that any one of them hath beene the bawd to prostitute his owne love though he might thereby have gained sovereigne majesty and obteined the divine honours of Jupiter I verily beleeve no for why there is not a person dare quetch to contradict and oppose himselfe in government of State against the actions of princes and tyrants But on the other side corrivals they have and concurrents many in love such as will not sticke to beard them in the question of faire yong and beautifull persons whom they affect and fancie For it is reported that Aristogiton the Athenian Antileon the Metapontine and Menalippus of Agrigentum never contended nor contested with the tyrants for all they saw them to waste and ruinate the common-weale yea to commit many 〈◊〉 outrages but when they began once to sollicit and tempt their paramors and loves then they rose up as it were in the defence of their sacred temples and sanctuaries then they stood against them even with the hazzard and perill of their lives It is said that king Alexander wrote unto Theodorus the brother of Proteas in this
prince right good and gracious A knight withall most valourous and making this account that the praise which another had given to king Agamemnon before time stood for a law unto himselfe insomuch as he would say that Homer in that one 〈◊〉 recommended the vertue of Agamemnon and prophesied the prowesse of Alexander And therefore so often as he passed over the Streight of Helle spont his maner was to goe and 〈◊〉 Troy where he represented unto his owne minde the woorthy feats of armes which those brave princes and noble worthies performed who fought there And when one of that countrey promised to bestow upon him in free gift if he would accept it the harpe of Paris I have no need quoth he of it for I haue already that of Achilles to the sound whereof he was woont for his recreation The praises for to sing and chant Of dowtie knights and valiant whereas this here of Paris warbled a wanton and feminine harmony to which he used to sing sonnets and balads of Love Now most certeine it is that to love wisdome and to have in esteeme sages and learned persons is an infallible signe of a philosophicall spirit And this was in Alexander if ever in any other prince for what kindnesse and affection he caried to his tutour and master Aristotle also that hee did as great honour unto Anaxarchus the skilfull Musician as to no favourite and familiar friend the like I have alreadie shewed elsewhere The first time that ever Pyrrho the Elian talked and conferred with him hee gave unto the man tenne thousand pieces of golde unto Xenocrates one of Platoes disciples he sent a present of fiftie talents And as most historiographers doe report he made Onesicritus one of Diogenes his scholars his admirall at sea And himselfe meeting upon a time with Diogenes at Corinth where he communed with him he so woondered at his maner of life and had his gravitie in such admiration that many a time after in speaking of him he would say Were I not Alexander I would be Diogenes which was as much to say as thus I could willingly employ my whole life and spend my time at my booke and in contemplation but that I am determined to be a Philosopher in deed and action He said not If I were not a king I could finde in mine heart to be Diogenes nor If I were not rich and one that loved to go gay and in sumptuous robes c. For he never in his life preferred fortune before wisdome nor the purple mantle of estate or the roiall diademe before a scrip and a poore threedbare Philosophers cloake but simply this was his saying Were I not Alexander I would be Diogenes that is to say Had I not proposed to my selfe to joine together in mutuall societie Barbarous nations with the Greeks and by travelling in voiage thorow the earth to polish and make civill what savage people soever I find searching from one end of the world to another and visiting all the coasts of the sea to joine Macedonie unto the Ocean to sow as it were Greece in all parts and to spread thorowout all nations peace and justice yet would I not sit still idle in delights and take my pleasure but imitate the simplicity and frugality of Diogenes But now pardon me I pray thee ô Diogenes I follow Hercules I take the way of Perseus I tread the trace of god Bacchus my stocke-father and author of my race and progeny I would gladly that the Greeks might once more dance with victory among the Indians and reduce into the memory and remembrance of those mountainers and savage nations who dwell beyond the mountaine Caucasus the joily feasts and meriments of the Bacchanales And even there by report there be those who follow a certeine strict austere and naked profession of wisdome called thereupon Gymnosophists holy men living according to their owne lawes devoted altogether to a contemplative service of God making lesse account of this life than Diogenes doth and living more barely as having no need at all of bagge and wallet for no provision make they of victuals because the earth furnisheth them alwaies with that which is new and fresh to their hand the rivers affoord them drinke the leaves falling from trees and the greene grasse of the earth together serve for their beds by my meanes shal they know Diogenes and Diogenes them I must also alter the stampe of the coine and in stead of a Barbarian marke signe it after the Greeke maner and according to their common wealth Well thus much of his words and sayings come we now to his deeds And doe they seeme to cary before them the blinde rashnesse and temerity of Fortune and bare force of armes and violences of the hand or rather of the one side great prowesse and justice on the other side much clemency and lenity together with good order and rare prudence of one managing all things by sober discreet and considerate judgement Certes I am not able to say and discerne in all his acts thus much as to pronounce That this was a deed of valour that of humanity and another of patience or continence but every exploit of his seemeth to have beene mingled and compounded of all vertues in one to confirme the famous sentence and opinion of the Stoicks That every act a wise man doth effect by all vertues jointly together True it is indeed that in ech action there is one vertue or other eminent and predominant alwaies above others but the same inciteth and directeth the rest to the same end and even so we may see in the acts of Alexander That as his martiall valour is humane so his humanitie is valourous his bounty is thrifty his liberality frugall his choler soone appeased his heat quickly cold his loves temperate his pastimes not idle and his travels not without their solace and recreation who evermore tempered feasts with warre military expeditions with games masks and sports who interlaced among his sieges of cities warlike exploits and executions festivall Bacchanales and nuptiall songs of Hymenaeus Who was there ever greater enemy to those that doe wrong or more mercifull and gracious to the afflicted Who ever caried himselfe more heavie to stiffe-necked and obstinate persons and more friendly againe to humble suppliants And heere in this place it comes into my minde for to alledge and cite the saying of king Porus who being brought prisoner before king Alexander and demanded by him in what maner he wished that he should use him Roially quoth he ô Alexander And when Alexander replied againe and asked what he had els to say Nothing quoth Porus for in that one word Roially is comprised all And even so me thinks that in all the actions of Alexander a man may use this for a reffrein or faburden All Philosophically For this in deed conteineth all He was enamoured of Roxane the daughter of Oxiathres by occasion that he saw her to dance with a
reclaimed by the proesse of Miltiades ib. his stratageme to save Greece 418.1 Themistocles in his government over-ruled much by his friends 359.20 Themistocles and Aristides laid by all private quarrels for the good of the weale publicke 361.50 suspected for a traytour to the state of Greece 241.40 his apophthegme as touching his banishment 273.20 he basheth not to blazon his owne vertues before the Athenians 304.40 his words as touching Miltiades 244.30 he lived richly in exile 273.20 Themistocles for his wisedome surnamed Vlysses 1243.1 depraved by Herodotus 1244.40.50 his apophthegme to his sonnes 1266.40 Themis 295.20 Themotecles captaine conspiratour against Aristodemus 506.20 Theodestes a wanton person how he saluted his love 751.50 Theodorus his saying of his scholars 1303.40 Theoclymenus furious 837.1 Theocritus the Sophister punished for his intemperate speech 13.30 Theodorus counterfeiting the creaking of a wheele 23.1 Theodorus Atheos 148.30.810 40 Theodorus neglected the sepulture of his body 299.40 Theodorus being banished how 〈◊〉 answered king Lysimachus 279.10 Theopompus first instituted the Ephori 294.1 his apophthegm 423.20.458.10 Theophrastus twice saved his countrey 1128.50 Theori 905.40 Thera and Therasia 1191.10 Theramenes his buskin 379.50 his apophthegme 458.30 put to death by his colleague in government 513.50 Thero the Thessalian an amorous person 1146.1 Thessander captaine of the Argives 907.10 Thessales and Achilles compared 37.40.50 Therycion his apophthegme 458.30 Theseus banishod from Athens 280.30 his temple there ib. Theseus his pictures 982.30 Thesmophoria 1314.10 Theos the generall name of God whereof derived 1311.20 a Thessalians apophthegme as touching Thessalians Thesmothesion 762.10 Thespesius how he became a new man 556.10 his tale ib. 40 Thesis the mother of Ac hilles 896.50 she complaineth of Apollo 20.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divers significations 29 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the night 1163.10 Thoosa what Daemon 157.30 Thraseus justified by Nero his enimie 362.50 Thrasonides his miseries 210.50 Thrasybulus his counsell to Periander 327.50 Thrice signifieth Many times 1300.50 Thucydides commended for his diluciditie of stile 983.30 Thunder how caused 827.40.1004.50 what things be good against it 704.20 Thunder ib. Thyades religious priestresses 1301 Thyasi what sacrifices 902.1 Thybians ey-biters 723.20 Thyrsophoria what feast 71210 Thyrst whereof it proceedeth 731.1 quenched and slaked by sleepe 731.10 Thyrst not allayed by meate 733.10 Tiberius declared Heire apparent by Augustus 442. 50. his 〈◊〉 626.1 Tides of the sea how occasioned 〈◊〉 Tigranes K. of Armenta his base minde 1276.40 Tigers love not to heere drummes and tabours 323.40 Time what it is 1024.20.815.30 the instruments of Time 1024.1 essence of Time 815.30 Timagenes jesteth to broad with Augustus Caesar. 108.20 Timarchus murdered by Procles 1197.30 Timarchus his tale as touching the familiar spirit of Socrates 1218.20 how he died 1220.50 Timber not to be sallen but in the full moone 〈◊〉 Timesias a busie politician 365.10 Timoclia her vertuous deed 503.10 Timoleon 371. his speech of Smallach coronets 718. 1. modest in praising himselfe 360.1 Timon the brother of Plutarch 185.40 Timons nource of Cilicia 782.40 Timotheus a Poet and musician emboldened by Euripides 398.30 his vaineglory 301. 50. his speech of Chares a tall and personable man 389.50.420.20 a fortunate captaine 420.20 his apophthegmes ib. Timotheus his apophthegme of the Academie fare 616.1 Timotheus the musician rebuked by K. Archelaus for craving 408.20 Timoxena the daughter of Plutarch 539.20 Tiresias his ghost 791.40 Tissaphernes compounded with Agesilaus 445.10 his treacherie ib. Titans 1333.50 Titus the emperour given over much to bathing 612.20 〈◊〉 and Typhones 1184. 30 Thesimachus his policy 915.10 Tongue naturally seated against much 〈◊〉 193.40 Tongue the best and worst peece of all the body 52.20.197.20 Tongue one eares twaine 53.20 Tongue lavish hath undone many states 195.50 how to frame the Tongue in making answeres 204.20.205.1 Tongue an hard matter to bridle 13.1 Tongue lavish compared with other infirmities 193.10 Tone 1037.1.40 Toredorix a Tetrach of Galatia 502.20 executed by Mithridates 502.40 Tortoises of the sea their maner of breeding 976.50 Tortoises of the land cured by the herbe Origan 569.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth in vines and other things 1013.10 Tragoedies condemned at feasts banquets 759.1 Tragoedie what maner of deceit 19.20 Tragoedie what it was at first 645.1 Tragoedians compared with captaines 985.20 Tranquility of minde 145.1 what is the fountaine thereof 148.1 Transmigration of soules into new bodies 578.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 775.10 Trees bearing pitch or rosen will not be grafted in the scutchian 675.10 they will beare no impe of another tree ib. 20. they be unfruitfull 676.1 Trees growing within the sea 1178.40 Trees some shed their leaves others not and why Triangles of three sorts what they represent 1328.40.685.30 Triangle named Pallas 1317.20 Tribunes at Rome why they wore no imbraydered purple robes 877.10.20 counted no magistrates ib. Tribunate a popular function 877.30 a sanctuary to the cōmons ib. 40. inviolable and sacred ib. 50 Trimeres what musicke 1251.30 Trioditus or Trivia why the moone is called 1177.10 Trochilus and the crocodile their society 975.10 Tritogenia a name of Pallas 317 20 Tritons sea gods why so called 1317.20 Trojan warre why caused by the gods 1073.30 Trojan dames their worthy deed 484.1 Trojans and Greeks compared together 38.40 Trojans setled in Italy 484.20 Troilus the page of Hesiodus a rocke of that name 344.10 Trophaees of Sylla 630.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof derived 731.50 Trophoniades what Daemons 1183.40 Trophonius and Agamedes rewarded with death 518.20 Trophonius Oracle and cave 1218.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 543.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth 736.50 Trueth a commendable quality in yong folke 13.40 Trueth but one lies be infinite 782.10 Trueth and the knowledge thereof is incomparable 1287.50 The plaine or field of trueth 1334.40 Tullus Hostilius executeth Metius Suffetius 908.40 The two tunnes in heaven full of destinies 271.30 Tuny fish not ignorant of Astronomie 974.1 skilfull in Arethmeticke and perspective ib. 20 Tuskane women their vertuous ast 488.1 Tutelar god of the Romans not to be named or inquired after 870.50 Tutours and teachers of children how to be chosen 5.10 Twines how engendred 843.30 Tynnicus the Lacedaemon how he tooke the death of his sonne 472.40 Typhon a Meteore 828.1.10 Typhonij 1316 Typhon 1121.20 Typhon what it signifieth 1288.10 Typhon borne 1292.20 he conspired against Osiris 1292.40 his outrages 1298.10 repressed and plagued by Isis. ib. Typhon of a ruddy colour 1299.30.40 how portrased in Hermopolis 1307.50 Tyrants and good princes wherein they differ 296.1 Tyranny to be repressed at the first 121.10 Teribazus how obsequious and devoted to the king of Persia his name 264.50 Tyrtaeus the Poet what Leonidas thought of him 950.20 Tyrians enchained the images of their tutelar gods 871.1 A Tyrant living to be an old man is a wonder 1206.40 V VAlerius Poplicala 865.40 Valerius Poplicala suspected for affecting the kingdome of