North rather to persuade than command him in anything he had 1579 to do.

Now Philip, putting no great affiance in his Schoolmasters of music and humanity, for the instruction and education of his Son, whom he had appointed to teach him, but thinking rather that he needed men of greater learning than their capacities would reach unto: and that, as Sophocles saith,

'He needed many reins and many bits at once,'

he sent for Aristotle (the greatest Philosopher in his time and best learned) to teach his Son, unto whom he gave honourable stipend. For Philip having won and taken before the City of Stagira, where Aristotle was born, for his sake he built it again, and replenished it with inhabitants which fled away, or otherwise were in bondage. He appointed them for a schoolhouse and dwelling-place the pleasant house that is by the City of Mieza. In that place are yet seen seats of stone which Aristotle caused to be made, and close walks to walk in the shadow. It is thought also, that Alexander did not only learn of Aristotle moral philosophy and humanity, but also he heard of him other more secret, hard, and grave doctrine, which Aristotle's Scholars do properly call Acroamata, or Epoptica, meaning things speculative, which requireth the master's teaching to understand them, or else are kept from common knowledge: which sciences they did not commonly teach. Alexander being passed into Asia, and hearing that Aristotle had put out certain books of that matter, for the honour's sake of philosophy, he wrote a letter unto him, somewhat too plain, and of this effect: 6 Alexander unto Aristotle, greeting: Thou hast not done well to put forth the Acroamatical sciences. For wherein shall we excel other if those things which thou hast secretly taught us be made common to all ? I do thee to understand that I had rather excel others in excellency of knowledge than in greatness of power.

Farewell.' Aristotle, to pacify this his ambitious humour, North wrote unto him again, that these books were published, 1579 and not published. For, to say truly, in all his treatises, which he called μerà τà øvσikà, there is no plain instruction profitable for any man, neither to pick out by himself, nor yet to be taught by any other than Aristotle himself, or his Scholars. So that it is written as a memorial for them that have been entered and brought up in the peripatetic sect and doctrine.

It seemeth, also, that it was Aristotle above all other that made Alexander take delight to study physic. For Alexander did not only like the knowledge of speculation, but would exercise practice also, and help his friends when they were sick and made, besides, certain remedies and rules to live by: as appeareth by his letters he wrote, that of his own. nature he was much given to his book and desired to read much. He learned, also, the Iliads of Homer of Aristotle's correction, which they call Tv ëK TOû vápĺŋkos, the corrected, as having passed under the rule: and laid it every night under his bed's head with his dagger, calling it (as Onesicritus writeth) the institution of martial discipline. And when he was in the high countries of Asia, where he could not readily come by other books, he wrote unto Harpalus to send them to him. Harpalus sent him the histories of Philistus, with divers tragedies of Euripides, Sophocles, and Eschylus, and certain hymns of Telestus and Philoxenus. Alexander did reverence Aristotle at the first as his Father, and so he termed him: because from his natural Father he had life, but from him the knowledge to live. But afterwards he suspected him somewhat; yet he did him no hurt, neither was he so friendly to him as he had been: whereby men perceived that he did not bear him the good-will he was wont to do. This notwithstanding, he left not that zeal and desire he had to the study of philosophy, which he had learned from his youth, and still continued with him. For

North

1579

he shewed divers testimonies thereof: as the honour he did unto Anaxarchus, the Philosopher; the fifty talents which he sent unto Xenocrates, Damdamis, and Calanus, of whom he made great account.

When King Philip made war with the Bizantines, Alexander, being but sixteen years old, was left his lieutenant in Macedon, with the custody and charge of his great seal : at what time he also subdued the Medarians which had rebelled against him: and having won their city by assault, he drave out the barbarous people, and made a colony of it of sundry nations, and called it Alexandropolis, to say, the City of Alexander. He was with his father at the battle of Chæronea against the Grecians, where it was reported that it was he that gave charge first of all upon the holy band of the Thebans. Furthermore, there was an old oak seen in my time, which the countrymen commonly call Alexander's Oak, because his tent or pavilion was fastened to it; and not far from thence is the charnel house where those Macedonians were buried that were slain at the battle. For these causes his Father Philip loved him very dearly, and was glad to hear the Macedonians call Alexander King and himself their Captain.

Sir Thomas North.

North 1579

THE BANISHING OF CORIOLANUS

WHE

HEN they came to tell the voices of the Tribes, there were three voices odd which condemned him to be banished for ever. After declaration of the sentence, the People made such joy, as they never rejoiced more for any battle they had won upon their enemies, they were so brave and lively, and went home so jocundly from the Assembly, for triumph of this sentence. The Senate again, in contrary manner, were as sad and heavy, repenting themselves

beyond measure that they had not rather determined to have North done and suffered anything whatsoever, before the common 1579 People should so arrogantly and outrageously have abused their authority. There needed no difference of garments, I warrant you, nor outward shows to know a Plebeian from a Patrician, for they were easily discerned by their looks. For he that was on the People's side looked cheerfully on the matter: but he that was sad, and hung down his head, he was sure of the Noblemen's side. Saving Martius alone, who neither in his countenance nor in his gait did ever show himself abashed, or once let fall his great courage: but he only of all other Gentlemen that were angry at his fortune, did outwardly show no manner of passion, nor care at all of himself. Not that he did patiently bear and temper his evil hap, in respect of any reason he had, or by his quiet condition but because he was so carried away with the vehemency of anger and desire of revenge, that he had no sense nor feeling of the hard state he was in, which the common People judge not to be sorrow, although indeed it be the very same. For when sorrow (as you would say) is set on fire, then it is converted into spite and malice, and driveth away for that time all faintness of heart and natural fear. And this is the cause why the choleric man is so altered and mad in his actions, as a man set on fire with a burning ague: for when a man's heart is troubled within, his pulse will beat marvellous strongly.

Now that Martius was even in that taking, it appeared true soon after by his doings. For when he was come home to his house again, and had taken his leave of his mother and wife, finding them weeping and shrieking out for sorrow, and had also comforted and persuaded them to be content with his chance: he went immediately to the gate of the city, accompanied with a great number of Patricians, that brought him thither, from whence he went on his way with three or four of his friends

North only, taking nothing with him, nor requesting anything 1579 of any man. So he remained a few days in the country at his houses, turmoiled with sundry sorts and kinds of thoughts, such as the fire of his choler did stir up. In the end, seeing he could resolve no way to take a profitable or honourable course, but only was pricked forward still to be revenged of the Romans: he thought to raise up some great wars against them by their nearest neighbours. Whereupon he thought it his best way first to stir up the Volsces against them, knowing they were yet able enough in strength and riches to encounter them, notwithstanding their former losses they had received not long before, and that their power was not so much impaired as their malice and desire was increased to be revenged of the Romans. Now in the City of Antium there was one called Tullus Aufidius, who for his riches, as also for his nobility and valiantness was honoured among the Volsces as a King. Martius knew very well that Tullus did more malice and envy him than he did all the Romans besides: because that many times in battles where they met, they were ever at the encounter one against another, like lusty courageous youths, striving in all emulation of honour, and had encountered many times together. Insomuch as besides the common quarrel between them, there was bred a marvellous private hate one against another. Yet notwithstanding, considering that Tullus Aufidius was a man of a great mind, and that he above all other of the Volsces most desired revenge of the Romans, for the injuries they had done unto them, he did an act that confirmed the words of an ancient Poet to be true, who said:

It is a thing full hard, man's anger to withstand,

If it be stiffly bent to take an enterprise in hand.
For then most men will have the thing that they desire,
Although it cost their lives therefor, such force hath
wicked ire.

And so did he. For he disguised himself in such array and