ill regulated passions Behold why the sons of those who have the most sublime understanding have but a little and the daughters much when the woman seed prevailes there is an effeminate male brought forth and when the mans a manly female And finally behold why Mothers love their daughters children better then their sons and the Fathers the contrary The males concurre in generation with the spermaâ—icall part the females with the masse of bloud The forming power makes use of the fathers seed to frame him and frames her out of the menstrous bloud The Mother acknowledgeth her bloud in the one and the father his seed in the other and every one beares most affection to that where it hath the greatest part If thou dost not acquiesce and rest satisfied with these my reasons for the solution of the first Probleme take it from the education either because learned Fathers so much regard their spirituall sonnes that they are carelesse of the other which are fleshly and carnal Or because they are unwilling to settle them to their studies knowing none is taken notice of except he be eminent and finding by experience how difficult it is to attaine to that eminency and that if it bee attained to we thereby lose our vigour and complexion and if not wee lose our time also and remaine unhappy not having so much as the comfort of having shortned our life in exchanging a few yeares of it for a long and glorious remembrance The children looke upon the Parents as their onely scope and aime hold it a difficult thing to go beyond them and inglorious to come short of them and hold it more pleasant and easie quietly to enjoy the fruits of their labours then to imitate them And desparing to arrive to their height and eminency if it was profitable and if it was not profitable not caring to endeavour in the former case they forsake learning to embrace case and pleasure in the latter they contemne it as barren and fruitlesse If thou be not satisfied by this reason of education proceed to the temperament Great understandings an subject to black choler becoming so rather then being borne such and this temperature increasing with a mournefull metamorphosis transformes a wise man into a mad man When these men beget children melancholy is already in the last degree of its perfection The son becomes his heire as he is then not as hee was and begins where the Father ends and this humour growing to its wonted passe and wanting but little of being mad in a few yeares he wholly becomes such hence it happens that Socrates children his coolenesse making him prudent were utterly stupid and Alcibiades whose heate made him rash and temerarie his children became frantick Plutarch rehearses some actions of Alcibiades when he was yet a child I will likewise consider them this age being fitter then any other to search into the nature of subjects which nature appeares plaine when the subject is neither capable of discourse nor operation But this is not you may say the knowing of a mans nature well may it be the knowing of his body It is at that time a perfect mixt as for its being though not sufficiently mixed to be fitted for operation Experience of it selfe is not that which maketh aged men prudent neither doth ignorance alone make young men rash and inconsiderate These have not the soule so free as to withstand the passions of the body the others body is not so strong as to hinder the motions of the soule What can an almost meere impotencie worke or how can the other withstand being utterly impotent In a youth one cannot know what way he will take when he is a man Yet it might be knowne had he not a rationall soule or were it not so fettered by the temperament The wise man acknowledged himselfe ignorant in the search of what it would doe if it were freer because it is impossible to conjecture what that will bee which is not nor hath not bin When thou feest it in being thou wilt be able to discourse with the assistance of that which is of what it shall be yet it is alwayes difficult to warrant or ascertaine any such thing The actions of a child are not sufficient to teach thee his nature there is the universall and the particular nature the former is proper to the age the latter to the individuum thou shalt know the one by that which hee operates not according to the other either he adds to it or takes from it And though hee seemes with time to change it he doth not he may sometimes overcome it but never change it wandring through many universals but alwayes with its owne particular The nature is the same at all times according to the more or lesse sometimes rising sometimes faâ—ling It deceives us because we doe not know the difference in the operation which is caused by the augmentation and diminution of the degrees nor yet the various consonancie which the ever constant nature of the individuum hath with the differing natures of age It seemes new to us though it bee but changed not altered Nature guides beasts Reason should guide men They doe not ordinarily give it the totall and absolute command neither do they wholly debar it from it They lose themselves in an exceeding bad mixture of reason ill guided and nature badâ—y followed It were better totally to abandon themselves to nature at least for those who make no further use of râ—ason then onely to hinder nature There â—s one belonging to the Morall Philosopher which is it that inclines because it is corrupt for the most part it inclines to evill Another belongs to the Physicall Philosopher and that is it which teacheth and being provident most times it teacheth well The third belongs to the Physician and that is it which heales and because blind sometimes also it kills We should resist that nature which inclines and for the most part weâ— follow it We should follow that which teacheth and for the most part we crosse it We should assist that which heales and for the most part we hinder it Alcibiades contending with another boy makes use of his teeth and nailes peradventure to shame him whom hee could not hurt and being not able to strike would marke him His enemy taxeth him for being womanish he glories to be Lion-like Nailes commonly serve men beasts to cover the extremities of the veines sinnewes and arteries that the naturall animall and vitall Spirits might not evaporate that way They also serve many beasts in particular for offensive and defensive armes If nature doth not purge the humours by convenient waies it is either too weake or too much oppressed If a man vents his wrath with unsitting or unbeseeming weapons either his rage swelling too high makes him madd or his weakenesse casts him downe The shâ—pe of the mouth the scituation of it the weaknesse of the teeth are all evident signes that nature did
understanding and will and annihilate I was almost going to say his free will unman himselfe and grow beast leaving to emulate Angels and making himselfe like to a horse or mule Can he then thinke you alter nature gaine a new temperature and command that influence which hee cannot change The greatman came into the world amongst the Jews hee who indeed onely deserved the name of man presently his Country Parents and Tutors are enquired after His Country they know to bee Nazareth whence no good can come his Father they beleeve to be a Carpenter they doe not find he had any Masters or Tutors because they will not consent that man should found unto himselfe this greatnesse And not acknowledging it to proceed from Divinity because they cannot attribute it to the nature of his Country nor education of his Tutors they will have him possessed by a Devill What worser country was there then Bethsaida what better country-men then Peter Andrew John James and Philip. There could be no better Tutors and Mastors framed to teach vertuous actions and give good documents then Socrates Plato Aristotle and Seneca nor pupills and Schollars that could make lesse use of them then Alcibiades Dionisius the Titant Alexander the great and Nero. What father could be more Philosophicall then Marcus Aurelius And more learned and eloquent then the Romane Oratour and who was a more brutish Son then â—ommodus or more ignorant then Tullus Tullie forgot that which he had by experience found to bee true in his owne family and judging nature which for the most part erres to be alwayes in a certainty pretended th' Ethicks to be the work of Aristotles son imagining so eminent a Father could not have a son but of a soveraigne understanding And suffering himselfe to be overcome by the force of that argument the invaliditie of which he himselfe had experimented seemed to beleeve his sonnes case to be rather the limitation or exception of that rule then the confirmation of another contrary one He that sets downe the Probleme rests not at making learned Fathers infortunate in their children but goes further yet and affirmes ignorant men to be happy as if engendring of evill were the counterpoise of a good understanding and the comfort of ignorance the begetting of wisedome He frames hereby an exception to two approved rules Namely that no man can give that which he himselfe is not owner of And that goodnesse is of its own nature communicable One exception makes for ignorant men if they can bestow understanding which they themselves want upon their children And the other is adverse to learned men if they cannot communicate unto their issue the greatest good they possesse He saith also that the wise man is alwayes working with his intellect he is not attentive in the act of generation nor takes no great delight therein he ejects seed without spirit with a moderate pleasure contemplation distracting him from it But a blunt fellow wholly immerged in the act casts forth abundant vigorous stuffie seed and full of spirit But this proves rather the ability of the body then the vertue of the mind and that the one should have children of a soft and weake constitution and the other of a strong and robustious the greater abundance of seed causeth not more plenty of braine if the greater quantity of spirit produceth not a larger portion of understanding If it be a stuffie seed nature frames thereof much bone and a massie cranium and these being thick hinder the intellects contemplation and like a soggie and dark mist hide the beauty of the images from it The understanding requires mild and tender organs and there they will be heard subtile and cleere spirits and there they will be thick and cloudy The Philosopher from the robustiousnesse of the complexion argues a weaknesse of the intellect and concludes a strong one in a weake constitution How true soever the Probleme be in that part which concernes ignorant Parents I will go another way to unfold that which belongs to learned fathers because many though not peradventure most times we see it confirmed by experience Amongst creatures man hath the most braine amongst men the wisest or he that may be so The matter is viscous and cold it hath need of much aid to draw nourishment unto it and much spirit to digest it These are instruments of the naturall heat The soule makes them hers and taking them away from concocting raiseth them to contemplate if not against yet out of and beyond their own nature and because she would have them reach unto that which they doe not she subtilizeth them dasheth them together and tormenteth them they being subtilized evaporate tormented doe wast and weary are corrupted The naturall heat wanting for a time its instruments and having gotten it againe weake it workes not being made unable and growen feeble Man's proper place is the earth raised up into the aire he is disordered in the water he drownes in the fire he burnes The spirits place is the body which soaring above the matter afflicts and destroyes it selfe The seed according to the most eminent Physician for the most part proceeds from the braine if this be weakened it will not be powerfull to beget a male if there bee one begotten it is on the womans side Hyppocrates saith that those who are borne oftwo masculine seed prove Heroes Those that are borne but of one if it be the mans it foretokens greatnesse if it be the womans they become effeminate If this solution doth not please thee say that the forming power makes use of the seed to make the spermaticall parts and of the menstruous bloud for the sanguine Of mans weakened seed it will make a very weake braine of the vigorous bloud of the woman a strong liver and heart The rationall part will be inferiour to the irascible and concupiscible so the man will prove ignorant and vicious These documents will unfold severall Problemes This is the reason why brute beast are not so subject to catharres as men because they have a lesser masse of braine They need lesser quantity of spirits to concoct and preserve them better because they employ them not in contemplation A Philosopher by chance was deceived in the solution of this Probleme he attributed the cause to mans upright figure which being like a Limbeck easily attracts the vapours unto it He knew not that distillation is not onely by ascent but also by descent and in a plaine If a Limbeck be not like the figure of a brute beast it may be like a serpentine or winding still and the former distillation being more subtile the latter grosser a beasts head will be more aggravated then a mans Behold how the good sonne is the fathers glory and the bad one the mothers sorrow either because he is born of her seed or because the root springs out of her blood she predominating in the production of the heart and liver fountaines of all
the passing from dangers to secureness You will find wrath hatred envy desire of domination to be most weake passions if you compare them with feare This Chimericall passion is of greater force then those reall ones if we will beleeve an eminent Polititian Many and true provocations saith he had Otho to adventure himself to obtain the Empire Desire of domination a riot even burthensome to a Prince Poverty scarce to be tolerated by a private man Anger and hatred towards Galba Envy against Piso He feigned but one only of these passions to make him the more to affect it and that was Feare What makes Tyranny so pleasing but the love of danger Where it is great he can desire no more where it is but small he encreases it where there is none he feigns it Yet the tragick scene of these men is full of bloud unjustly spilt sometimes of guilty sometimes of half guilty and sometimes of innocent men I should say only of innocent for the greatest fault that Tyrants punish deserves the the name of the greatest innocency But if if this man be not yet grown so inhumane as to feign a fear where there is none yet he seldome reserves so much humanity as not to grudge and bemoane himself because there is none Tiberius comes into the Senate house he finds all the Senators to second his thoughts and flattter his actions No body Contradicts him no man provokes him He goes forth angry and enraged Calls them base men prepared for slavery He was troubled and molested saith the Author with such base servility he was ashamed said I of having caused it He was sorry I now say that he had lost that feare which was the Seminarie of his delights Plato and Tacitus also knew peradventure that to be true which I said though they did not explaine it They call a Tyrant unhappy not by reason of any outward feare which he with pleasure and delight satisfies by the death of sometimes one sometimes another Citizen But by reason of the inward feare which insensibly gnawing his entrailes lets him neither find rest nor hope for remedy If the griefe and paine of this did not counterpoise yea go beyond the pleasure and delight of the other we should amongst the Pagans reckon more Tyrants than Princes There is a Character imprinted in mans Nature by God which we call Conscience to the end that even who those may feare him who not know him Contenting himself rather with not being known then not feared to the end that the world should not be lost for want of feare nor men arrive to the extreme of wickednesse Alcibiades becomes Socrates his Scholar He addicts himself with much fervency to the learning of Sciences and with as much eagerness follows vices He studied greatness more then goodness to counterpoise not to forgoe his defects going forwards in acquiring vertue as a means to satisfie his ambition Which he cannot attain to by being admired by the lesser number namely the wise if at the same time he be abhorred by the greater number which are the ignorant He would be like the bad because many and because he would not become an enemy to many for not being like them He had his intent with reproach whereas he might have had it with commendation if he had outwardly habited himself with the vulgars qualities which are not vices and inwardly with wise mens that are vertues This had joyned in him those two so contrary elements the wise and ignorant in the same manner as the aire linkes the elements of fire and water together He that will gain a man let him not be his adversary or at the least let him not shew himselfe to be so for otherwise he will flye him If he cannot make himself semblable let him feign to be so if he means to be followed Resemblance is of great vertue every one celebrates it and peradventure none understand it The like doth not attract the like because it is the like but because the similitude is joyned with superiority otherwise iron might draw iron and if by vertue of resemblance it should receive force from the loadstone it also might do it He is deceived in Physick that thinks Rhubarb draws bilious humours because it hath a resemblance to them â—he resemblance causeth it to find no resistance but the superiority draws In Musick the unison which meerly resembleth is disliked and rejected as dissonant and the eight is admitted and approved as harmonious it adding nothing to the resemblance but superiority In policy to be of one and the same Province of the same Language and custome if there be no superiority brings forth a Republick or Common-wealth if there be a superiority it produces a Principality The Tribe of Iuda sees David grown great they say he is their brother and follow him he was so before and yet no man stirred He that thinks love to grow from resemblance what reason can he give for its being seldome enterchangeable being it should alwaies be so unless superiority added unto it perswade the enterchange This instinct of similitude either of suffering ones self to be drawn or of voluntarily following superiority often proceed from a desire of advancing to a greater perfection or of preserving that degree which one hath received from it for which purpose the resembling eminent is held a more fit Instrument then any other So the coldnesse of the earth which is not entire is preserved by that of the water which is fulâ—y perfect the humidity of the water by that of the aire the heate of the aire by that of the fire and all thesâ— by the virtuall qualities of the heaven which the inferiour ones eminently containe Alcibiades invited with other Nobles by Nicetus to supâ—er contemnes the invitation He makes himselfe drunke at home thâ—n goâ—s to his friends house takes away the one halfe of his plaâ—e and without any more adoe returnes to his owne hoâ—se The guests wonder at Alcibiades insolency and admiâ—e Nicetus patience He answers that he ought to thanke him foâ— that part which he had left him All troubles have their comforts and many poisons their antidotes He that instead of eating the vipers back eats its head and taile will not be cured he that with an ill looke lookes upon trouble when he might doe it with a good one will not be comforted One that were in love as Nicetus was with him that causeth the trouble would take an occasion to thanke him for it and he that hath been so hath done it Man doth not looke upon troubles with a good countenance because he contents not himselfe to come out of trouble at even hand by onely remaining comforted He is desirous to gaine sometimes compassion and with a female weakness makes moane sometimes repute and esteem and with a manly courage endures it This last though for the most part he shew a good countenance and the other see it yet will he not seeme to others
delight in being happy it requires a motion the pleasure is in the becomming so and he that oftenest and most times becomes such hath received most pleasure Such a happinesse doth that man attaine unto that humbles himselfe when he is come to the highest degree he enjoyes a perpetuall delight and yet doth not forsake his stand living in a continuall motion He alwayes humbles himselfe and is still raised up But even as Hippocrates was in mine opinion deceived judging it a good habit to be full of bloud so are they also who judge those men happy that are ful of bloud If any man had represented and set before the eyes of Caesar and Alexander the great and others who were then or are now like unto them the way and meanes whereby they had attained to their happinesse hearing nothing but outcries howlings and horrid lamentations seeing nothing but slaughters ruines of Cities desolation of Provinces Inhabited places made desolate fruitfull places barren themselves encompassed with fire dead carkasses and bloud it would surely strike a terror into them What happinesse is that then the cause of which affrights and terrifies even him that hath attained to it FINIS MARQUES VIRGILIO MALVEZZI HIS CORIOLANUS To the most Reverend Father Sforza Pallavicino Of the Society of Jesus Most Reverend Father I Dedicated my Alcibiades to King Philip the fourth I now dedicate Coriolanus to your most reverend Fatherhood What a happinesse do I enjoy to have the greatest Monarch of the world to be my Master And the greatest wit and most sublime understanding to my Nephew If these two lines which adorn my Writings were but graven upon my Tomb-stone they would fully satisfie my ambition namely HERE LIETH THE SERVANT TO KING PHILIP AND UNCLE TO FATHER PALAVICINE The goer by would therein read the happinesse of my birth and the worthinesse of my choyce And how can these my Writings be but secure protected by the greatest worldly power and defended by the greatest learning I beleeve my affinity will not derogate from mine attestation in witnessing that which your workes have manifested to the world I would I had almost said renounce my kindred rather than betray my judgement and leave being an Uncle rather than to not be a Trumpet of the eminency of your understanding and most rarely singular qualities I would beseech your most reverend Paternity to esteeme of that in mee which is none of mine namely your being my Nephew and I in the mean time will glory to have added the Title of Servant to the Character of Vncle So affectionately kissing your hands I rest Your most Reverend Fatherhoods most bounden Servant and most devoted Vncle Virgilio Malvezzi Bononia April 2. 1648. READER I Doe not professe my selfe so considerate as that I could not erre in mine advertisements neither am I so Vnchristian that I would have any mans reputation to suffer being any way touched by my ignorant mistakes I have therefore thought it good to recall two passages in a booke I set forth whilst I lived in Spaine called The Scale Whereof the one tends somewhat to the disparagement of the Duke of Savoy where I related there was a report that hee complied with the King of France in yeilding of Susa upon composition The other was concerning the Governour of the Bush through whose avarice J said the Towne was lost As for the first though I did not report it of mine own head yet it is so farre from truth that I should imagine I did wrong the sincerity Duke Charles used therein if I did not affirme the report to be false raised by some malicious and interessed persons As for the second I have seen the Cardinall Infante his Letters which testified that the Governour was wanting in nothing that belonged to him for the securing and defending of that place Therefore Reader if thou findest any other places in any parts of my books where I have plainly and unjustly touched any mans reputation I intend here to recall it in generall and will be ready to doe it in particular whensoever mine errors shall be made knowen to me And wheresoever the sense is dubious I shall desire to have it favourably interpreted CORIOLANVS CORIOLANVS his eminent vertues which mingled with some defect made it rather greater than equall obliges Plutarch to attribute the cause of the one to the goodnesse of his nature and of the other to the defect of education From the one he inferres that good soile may overcome bad tillage from the other that let the soile be never so good yet if it continually have bad tillage it will bring forth some bad plant The soile is the Minde the tillage Learning which being of a temperate complexion corrects all excesses and cures all contrarieties It raiseth those that are too low humbles them that are too stout where it findes any hard thing it softens it where any soft it hardens it resembling the Sun which with the same beames melts the Ice and hardens the mire This doctrine is so delightfull that it hath been able to attract the eyes which it could not dazzle I have a long time looked upon it with astonishment knowing that by consenting to it I should betray mine understanding and doubting lest by opposing it I should seem to question a truth and by arguing against education which hath commonly been approved of and most of all by the wisest I should be reputed rash and temerary though by right I should be applauded for it But if a good Citizen ought to expose his life to save the publick why should he not also adventure his reputation for the common service This will be also so much the easier because I mean not to direct my shafts against the thing it selfe but against the manner commending with others Education but not that Education which is commonly practised I represent unto my selfe two trees of the same kinde but in severall places one wilde in the forrest yet in good soile the other growing in a Garden amiddest the tendernesses of tillage and husbandry I see the boughes of the latter more beautifull and springing up its fruit fairer and bigger but the boughes ready to break at every blast of wind the fruit rot in a short time and affording but a weak kind of nourishment I see in the former rougher boughes lesser fruit and not so beautifull but the boughes resisting the fury of the North windes and the fruit not easily corrupted and strong for nourishment The roughnesse of the tree of the forrest yeelds I know not what kind of statelinesse so that Majesty added to the horridnesse brings forth a kind of reverence with delight The tendernesse of the other moves delight with its beauty but in such a manner that it doth in some kinde make the beholder grow tender with looking on it The tree of the forrest is like a vigorous sinewy well-limbed man with strong muscles A garden tree resembles a young and tender maiden
from a beautifull to a vile and abject matter the excellency of the metals being not the reason why Gold and Silver are had in such esteeme but because coine and money is made thereof which is of greatest value so that the way had been to take money quite away which could not possibly be done unlesse he had likewise taken away meâ—m tuum viz. every mans propriety Wherefore Plato having better considered upon it resolved to put it quite out of his CoÌ„mon-wealth not erring in the finding of the error but erring in that he beleeved that it might be corrected Princes did likewise coÌ„cur in yeelding repute to riches by honoring those that had wealth and many times not so much because they are necessary to get honour for it may also be gotten by valour but because Princes are alwayes richest but not alwayes valiantest it was reason in State to hold wealth up in mens esteem to not augment the reputation of others and fall into contempt themselves it being also a common desire in man that the thing which they have most of should be most in esteem Then Princes in Monarchicall government are participant of this error the Senate in Common-wealths and People in all kind of States and therefore together with the corruption of the common wealth came the corruption of rewards into Rome neither suffâ—ces it though the one part stands sirme if so be the other falls nor is it sufficient to have an excellent Prince if hee meet with corrupt People So that it seemes to be a very hard thing to bring in a reformation of rewards and being once brought in it is impossible it should last without reforming the whole world which is run on so farâ—e that he that would now returne to the ancient customes would sooner be stiled avaricious then prudent Peradventure the Romans did ill in not changing the punishments with the rewards They did indeed receive some change at the discretion of Tyrants and that was when Cinna Marius Silla Pompey Caesar Crassus Antonie and Augustus came in the Axe beginning then to fall upon the most eminent and noted Citizens heads to wreake and vent their hatred and secure their feare which if they had born respect to civill justice onely and not to their Despoticall interest there could not have wanted gentler and milder meanes and every way as effectuall to save it from contempt All that imbrue their hands in bloud for hatred are Tyrants and all those as doe it for feare if they cannot be called Tyrants the feare being grounded upon reason may very well bee esteemed unfortunate Princes The corruption of rewards was then introduced by the want and corruption of the People and Policy of the Soveraignes The corruption of punishments by the Tyranny of Princes and treachery of the Nobles It is easie where Princes are excellent and the Nobility faithfull to continue and preserve punishments in that perfection as they were in the primitive times of the Roman common-wealth and this is even the same manner as is now used in Spaine where infamy and disgrace are sufficient punishments for Noble mens Politick evill actions which concerne the Prince's service The debarring them the Prince's sight Removing them from the Court leaving them in oblivion is as much as efficacious in that most happy Country as banishing imprisoning and beheading in other Kingdomes Those who blame this manner of proceeding that the effect which the example should be are peradventure deceived For an irregulare and temerary mind it will not be sufficient and for a generous breast it needs not But because all nations doe not conforme themselves in giving the preheminency and superiority of this thing which we call reputation to one and the same thing Some attributing it to Wealth some to Nobility many to VVisdome and some to beauty some extolling the great man and some the most valiant it will not be amisse a little to argue and search out to which of these it is due And because amongst so many different opinions we cannot have the decision from man we will take it from nature and bow to that vertue in which nature hath placed the command Lawyers are of opinion that there is no naturall servitude and that all men are borne free And though Aristotle seeme to say the contrary yet he doth not meane to yeeld to any more then a character which shall shew not what another is but what he should be therewith setting out not the act but the inclination Ptolomie meant the same thing in the division of the signes into commanding and obeying ones and no man will deny such instincts who reading Hostories will consider so many Nations which without any outward violence to force them or art to perswade them have voluntarily submitted themselves to the command of him whom they have held in greatest repute But in assigning of that vertue which naturally is commanding I will take leave to differ and recede from Aristotles opinion for whilest he seekes to set down what men ought to command and who to obey making or else I erre an evill distinction of men He doth not resolve the question well by saying that some are borne with much strength and little understanding others with much understanding and little strength the one kind being fit to serve and the other to command the first shall be borne to servitude the last to command He leaves out one part of men who are borne with both these and another who have neither of them and are incapable either of serving or commanding He to whom nature hath given onely a great understanding was made but to contemplate and teach if he were made to command it was onely in a Schoole He that hath valour onely whom we call temerary troubles all the world and is nothing but violence To the third namely to him that hath both the Scepter in my opinion is due and to him indeed for the most part People have granted it when it hath bin in their power to give it as to Saturne Iupiter Hercules Romulus and so many others The Gentiles so highly esteeming him that hath those two characters of valour and wisedome which both goe to the framing of true Fortitude that where they have found them both united they have even adored them I doe indeed find that sometimes men have also submitted themselves to a man who hath bin onely of an eminent understanding as to Pythagoras Lyeurgus and Nâ—ma Pompilius But I hold this dominion to be but little more naturall then the other which hath onely valour appropriated to it though one be given the other violently taken this latter called Tyrannicall and the other Kingly Peradventure they are both tyrannicall one offering as I may say no lesse violence with his art to the soule then the other doth with his force to the bodies And if we consider well the dominion which is obtained by understanding it alwayes brings along with it one of the attributes