which he collected, we see that he esteemed it more honour to make himself but a pair of tables, to take the wise and pithy words of others, than to have every word of his own to be made an apophthegm or an oracle, as vain princes, by custom of flattery, pretend to do. And yet if I should enumerate divers of his speeches, as I did those of Alexander, they are truly such as Solomon noteth, when he saith, "Verba sapientum tanquam aculei, et tanquam clavi in altum defixi:" whereof, I will only recite three, not so delectable for elegancy, but admirable for vigour and efficacy.
As, first, it is reason he be thought a master of words, that could with one word appease a mutiny in his army, which was thus: The Romans, when their generals did speak to their army, did use the word "Milites;" but when the magistrates spake to the people they did use the word "Quirites." The soldiers were in tumult, and seditiously prayed to be cashiered; not that they so meant, but by expostulations thereof to draw Cæsar to other conditions; wherein he being resolute not to give way, after some silence, he began his speech, "Ego, Quirites:" which did admit them already cashiered; wherewith they were so surprised, crossed, and confused, as they would not suffer him to go on in his speech, but relinquished their demands, and made it their suit to be again called by the name of "Milites."
The second speech was thus: Cæsar did extremely affect the name of king; and some were set on, as he passed by, in popular acclamation to salute him king; whereupon, rinding the cry weak and poor, he put it off thus, in a kind of jest, as if they had mistaken his surname; "Non rex sum, sed Cæsar;" a speech, that if it be searched, the life and fulness of it can scarce be expressed: for, first, it was a refusal of the name, but yet not serious: again, it did signify an infinite confidence and magnanimity, as if he presumed Cæsar was the greater title; as by his worthiness it is come to pass till this day; but chiefly it was a speech of great allurement toward his own purpose; as if the state did strive with him but for a name, whereof mean families were vested; for Rex was a surname with the Romans, as well as King is with us.
The last speech which I will mention, was used to Metellus; when Cæsar, after war declared, did possess himself of the city of Rome; at which time entering into the inner treasury to take the money there accumulated, Metellus, being tribune, forbade him: whereto Cæsar said, "That if he did not desist he would lay him dead in the place." And presently taking himself up, he added, "Adolescens, durius est mihi hoc dicere quàm fanere." Young man, it is harder for me to speak than to do it. A speech compounded of the greatest terror and greatest clemency that could proceed out of the mouth of man.
But to return, and conclude with him: it is evident, himself knew well his own perfection in learning, and took it upon him; as appeared when, upon occasion some spake what a strange resolution it was in Lucius Sylla to resign his dietature; he scoffing at him, to his own advantage, answered, "That Sylla could not skill of letters, and therefore knew not how to dictate."
And here it were fit to leave this point, touching the concurrence of military virtue and learning, for what example would come with any grace after those two of Alexander and Cæsar? were it not in regard of the rareness of circumstance, that I find in one other particular, as that which did so suddenly pass from extreme scorn to extreme wonder; and it is of Xenophon the philosopher, who went from Socrates's school into Asia, in the expedition of Cyrus the younger, against King Artaxerxes. This Xenophon at that time was very young, and never had seen the wars before; neither had any command in the army, but only followed the war as a voluntary for the love and conversation of Proxenus his friend. He was present when Falinus came in message from the great king to the Grecians, after that Cyrus was slain in the field, and they a handful of men left to themselves in the midst of the king's territories, cut off from their country by many navigable rivers, and many hundred miles. The message imported, that they should deliver up their arms, and submit themselves to the king's mercy. To which message before answer was made, divers of the army conferred familiarly with Falinus: and amongst the rest Xenophon happened to say, "Why, Falinus, we have now but these two things left, our arms and our virtue! and if we yield up our arms, how shall we make use of our virtue?" Whereto Falinus, smiling on him, said, "If I be not deceived, young gentleman, you are an Athenian: and I believe you study philosophy, and it is pretty that you say: but you are much abused, if you think your virtue can withstand the king's power." Here was the scorn; the wonder followed; which was, that this young scholar, or philosopher, after all the captains were murdered in parley by treason, conducted those ten thousand foot, through the heart of all the king's high countries, from Babylon to Gncciain safety, in despite of all the king's forces, to the astonishment of the world, and the encouragement of the Grecians in time succeeding to make invasion upon the kings of Persia: as was after purposed by Jason the Thessalian, attempted by Agesilaus the Spartan, and achieved by Alexander the Macedonian, all upon the ground of the act of that young scholar.
To proceed now from imperial and military virtue to moral and private virtue: first, it is an assured truth, which is contained in the verses:
"Scilicet ingenuas didicisse fideliter artes,
Emollit mores, nec finit esse feros."
