Concerning the fortune or virtue of Alexander the Great. (1.11-1.12)

Tell me now; can such generous acts of Alexander as these be thought to speak the spontaneous favors of Fortune, only an impetuous torrent of success and strength of hand? Do they not rather demonstrate much of fortitude and justice, much of mildness and temperance, in one who managed all things with decorum and consideration, with a sober and intelligent judgment? Not that I (believe me) go about to distinguish between the several acts of Alexander, and to ascribe this to fortitude, that to humanity, another to temperance; but I take every act to be an act of all the virtues mixed together. This is conformable to that Stoic sentence, What a wise man does he does by the impulse of all the virtues together; only one particular virtue seems to head every action, and calling the rest to her assistance drives on to the end proposed. Therefore we may behold in Alexander a warlike humanity, a meek fortitude, a liberality poised with good husbandry, anger easily appeased, chaste amours, a busy relaxation of mind, and labor not wanting recreation. Who ever like him mixed festivals with combats, revels and jollity with expeditions, nuptials and bacchanals with sieges and difficult attempts? To those that offended against the law who more severe To the unfortunate who more pitiful? To those that made resistance who more terrible? To suppliants who more

merciful? This gives me an occasion to insert here the saying of Porus. For he being brought a captive before Alexander, and by him being asked how he expected to be treated, Royally, said he, O Alexander. And beiig further asked whether he desired no more, he replied, Nothing; for all things are comprehended in that word royally. And for my part, I know not how to give a greater applause to the actions of Alexander, than by adding the word philosophically, for in that word all other things are included. Being ravished with the beauty of Roxana, the daughter of Oxyarthes, dancing among the captive ladies, he never assailed her with injurious lust, but married her philosophically. Beholding Darius stuck to the heart with several arrows, he did not presently sacrifice to the Gods or sing triumphal songs to celebrate the end of so long a war, but unclasping his own cloak from his shoulders he threw it over the dead corpse philosophically, as it were to cover the shame of royal calamity. Another time, as he was perusing a private letter sent him by his mother, he observed Hephaestion, who was sitting by him, to read it along with him, little understanding what he did. For which unwary act Alexander forbore to reprove him; only clapping his signet to his mouth, he thus kindly admonished him that his lips were then sealed up to silence by the friendly confidence which he reposed in him,—all this philosophically. And indeed if these were not acts done philosophically, where shall we find them?

Let us compare with his some few acts of those who are by all allowed to be philosophers. Socrates yielded to the lustful embraces of Alcibiades. Alexander, when Philoxenus, governor of the sea-coasts, wrote to him concerning an Ionian lad that had not his equal for youthful beauty, and desired to know whether he should e sent to him or not, returned him this nipping answer: Vilest of men, when wast thou ever privy to any desires of mine,

that thou shouldst think to flatter me with such abhorred allurements? We admire the abstinency of Xenocrates for refusing the gift of fifty talents which Alexander sent him; but do we take no notice of the munificence of the giver? Or is the bountiful person not to be thought as much a contemner of money as he that refuses it? Xenocrates needed not riches, by reason of his philosophy; but Alexander wanted wealth, by reason of the same philosophy, that he might be more liberal to such persons.... How often has Alexander borne witness to this in the midst of a thousand dangers? It is true, we believe that it is in the power of all men to judge rightly of things; for nature guides us of herself to virtue and bravery. But herein philosophers excel all others, that they have by education acquired a fixed and solid judgment to encounter whatever dangers they meet with. For most men have no such maxims to defend them as this in Homer,—

Without a sign his sword the brave man draws,

And needs no omen but his country’s cause.

[*]

And that other of Demosthenes,—

Death is the certain end of all mankind.

[*]

But sudden apparitions of imminent danger many times break our resolutions; and the fancy troubled with the imagination of approaching peril chases away true judgment from her seat. For fear not only astonishes the memory, according to the saying of Thucydides,[*] but it dissipates all manner of consideration, sense of honor, and resolution; while philosophy binds and keeps them together.. .. [*]