Phisicke against fortune, aswell prosperous, as aduerse conteyned in two bookes. Whereby men are instructed, with lyke indifferencie to remedie theyr affections, aswell in tyme of the bryght shynyng sunne of prosperitie, as also of the foule lowryng stormes of aduersitie. Expedient for all men, but most necessary for such as be subiect to any notable insult of eyther extremitie. Written in Latine by Frauncis Petrarch, a most famous poet, and oratour. And now first Englished by Thomas Twyne.

Of reuenge. The .Ci. Dialogue.

IOY.

MYne enimie is fallen into my hands, I haue power now to be reuenged.

Reason.

Nay rather there is happe∣ned vnto thee a trial of thy selfe, whether thou be slaue to anger, or friend to mercy: which were vncertaine, vn∣lesse thou mightest be sed to both. Many thynke them selues to be that they are not, which they do know when they haue tried them selues what they are.

Ioy.

Myne enimie is in my handes, I may be reuenged.

Reason.

The bounds of power are one thing, and of honestie, another: thou must not respect what thou canst do, but what is scenely for thee to doo, least yf thou wouldest doo as much as thou canst do, it were better thou couldest do nothing at al.

Ioy.

I may be reueuged, and there is nothyng more sweete then reuengement.

Reason.

There is nothyng more bytter then anger, which I maruaile why one sayd it was sweete: but yf thou feele any sweetnesse in it, it is a sauage sweetnesse, vn∣meete for a man, and proper to beastes, and that not of al kindes, but of the most bruitest and fiercest. There is nothyng that lesse apparteyneth to a man, then crueltie and wyldnesse: and contra∣rywyse,

nothing that is more sittyng for him then mercy and gen∣tlenesse, vnto whiche there is nothyng more repugnaunt then re∣uengement, and whatsoeuer sharpnesse and extremitie one man sheweth against another in hastinesse of mynde. But yf the name of reuengement be so sweete vnto thee, I wyl tel thee howe thou mayest vse it with much glory: the most excellent kynde of re∣uengement, is to spare and be merciful.

Ioy.

I may be reuen∣ged.

Reason.

It is much more beuer and gloryous to forget iniuries, then to reuenge them: there is no forgetfulnesse more honor able then of offences. This one thyng the most excellent Oratour, ascribed to the most excellent prayse of a most excellent captayne, to wit, That he vsed to forget nothing but iniuries. And there is nothyng forbyddeth but that one mans prayse, not being taken from hym, may also be ascribed vnto many: This one commoditie, the goodes of the mynde haue especially aboue al o∣ther ryches, when they are despersed abrode, they do not decrease nor perysh. Take thou therfore vppon thee this most noble per∣suasion of Caesars, whiche shall make thee far more renowmed, then were Cinaeas and Tarmadas with theyr great memories: For the one commeth of nature, the other from vertue.

Ioy.

I take pleasure in reuenge.

Reason.

The delyght of reuenge, is short: but of mercy, euerlastyng. And of two delectable thyngs, that is to be preferred that continueth longest: Doo thou that this day, wherof thou mayest receiue perpetual delight. There is no delight greater nor more assured, then that which procedeth from the purenesse of a mans conscience, and the remembrance of thynges well doone.

Ioy.

It is honest to reuenge.

Reason.

But more honest to forgeue: Mercy hath commended many, but reuengement none: there is nothing among men so necessary, or so common, as forgeuenesse: for there is no man but offendeth, and no man but he hath neede of mercy, whiche being denyed, who shal take away so great abundance of faultes & offences, or renue the brokē league of humane societie? Men shal alwaies striue one against another, & the wrath of God shal alwaies striue against them: there shalbe no end of contention & punishment, neither shal weapons or lyghtnings ceasse. Spare therfore, be mercyful, and moderate thy mind. Do thou so vnto a man, as thou wouldst haue

another man, yea God hym selfe, do vnto thee. Impudent is he that desireth pardon of his lord and maister, and denieth the same to his felow seruant. The Doctor Ecclesiasticus cryeth out disdaynyngly, One man keepeth anger in store agaynst another, and doeth he seeke for pardon at Gods handes? He taketh no com∣passion vpon a man that is lyke to hym selfe, and yet he prayeth for his owne sinnes.

Ioy.

I do no iniury, but reuenge.

Reason.

What skilleth it whether thou offend first or last: It is not in∣different to mislyke that in another, which thou lykest in thy selfe: Wylt thou vse that crueltie, which thou condemnest in thyne eni∣mie, and be lyke hym in manners, whom thou art vulyke in mynde, and folow that thy selfe, which is worst in hym:

Ioy.

I wyl, and it is lawful for me to be reuenged.

Reason.

Thou oughtest neyther to haue a wyll, neyther is it permitted by any lawe, for although defence be lawful, yet reuengement is forbyd∣den: it is written, He that wylbe reuenged, shal finde reuengement from God. And againe, as I sayd before, Vengeance is mine, and I wyl repay when I see good, sayth the Lorde. Tarry thou for that tyme, let him reuenge thy quarrel, who is Lord both of the offen∣dour and the offended. It is common among one lords seruants for one to know another: yf thou haue any sparke of good nature in thee, if thou haue any care to attayne to perfection, rather wish than pray that he do not reuenge, so shalt thou turne thine ene∣mies offence, to thine owne commoditie.

Ioy.

I minde to be re∣uenged.

Reason.

Geue space to thyne anger, geue tyme to thy determination, bridle thyne affection, put it of, deferre the time, eyther it wil slake, or waxe colde. One short houre appeaseth the raging sea.

Ioy.

I wil bee reuenged.

Reason.

By one deede thou shalt offend manye: one iniurye hath oftentymes made innumerable enimies.

Ioy.

I wil be reuenged.

Reason.

Thou wylt hurt thy selfe more then thyne enimie. Perhaps thou mayest destroy his body or riches, but thou shalt cast away thyne owne soule and estimation.

Ioy.

I wyll be reuenged.

Reason.

How often hath an iniurie been doubled by studie of reuengement? Many times it hath been dangerous for him that hath been iniured to dissemble his only remedy, yea many tymes to haue made complaint, or but by a secrete becke to pretende that he susteyneth iniurie.

Ioy.

I may destroy myne enimie.

Reason.

It is better to get a friend, then to take away an enimie, but to do both at once, is best, which is by no meanes more easily accomplished, then by forgeuyng when thou mayest be reuenged. The fittest instrument to take away an enimie, is lenitie: wherin if credite might haue ben geuen to the auncient and wise Heren∣nius, neyther had the late conquerous armie of the Samnites a∣bode y^e Romane yoke, nor the general Pontius with the residue first suffered the yoke, and afterwarde alone the axe.

Ioy.

I am much prouoked and mooued to reuenge.

Reason.

Resist that prouocation with godly thoughtes, and al maner examples that may enclyne thy mynde to lenitie, and specially by recomptyng the shortnesse & frailtie of this lyfe, for it seemeth vnto Seneca, with whom I agree, the most effectual remedie, in his booke of the appeasyng of anger: with whom accordeth the Doctour of whom I spake erewhyle. For what meant he other, where he sayth, Remember the last thyngs, and leaue of enmitie? Doubtles this: for there is nothyng that noorysheth enmitie more, then for∣getfulnesse of a mans state and condition. For this man, whose death thou so much thirstest, be assured that without doubt he shal dye, and that quickly, perhaps to day, and peraduenture although thou thynke it not, thou mayest dye before hym. Stay awhyle, and moderate thy self, that shal come to passe which thou desirest, and that which thou fearest: Howbeit the death which thou pre∣parest for thine enimie, is in making redy for him not by thy pro∣curement. What auayleth it to hasten the course of the swyft de∣stinie, and to embrue thy handes, that shal dye, with the blood of hym that shall dye? It is not only a wicked part, but also a neede∣lesse matter, agreeyng to thyne vngodlynesse, to hasten the tyme that commeth apace, which yf thou wouldest neuer so fayne, thou canst by no meanes prolōg or defer: how much more were it for thy quietnes & honesty, that he whole & sound, thou drie and inno∣cent, then that both of you blooddy, & thou shouldest depart hence hurtful and wicked?

Ioy.

I am muche prouoked to reuenge.

Reason.

Beware thou yeelde not, but set agaynst this pro∣uocation the remembraunce of suche men as haue been not only mercyfull vnto theyr enimies, but also fauourable and bene∣ficiall: and on the contrary side, laye them before thine eyes, who hauyng hewed theyr enimies in peeces, and yet proceedyng

to farther outrage, haue wreaked theyr crueltie vpon senselesse carkases. Then choose with thy self whom thou haddest rather be lyke, and confer not only theyr deedes, but theyr woordes also: For there resteth no smal part of crueltie in the woordes. Cruel is the foote, more cruel the hand, but of al, most cruel is the tongue. Many tymes that crueltie of the minde which the hand could not match, the tongue hath surpassed: As of crueltie, so of mercyful∣nesse, the tongue is the best wytnesse. Therfore let that saying of Hadriane, of whom I made mention not long since, and also of Tiberius, sound in thine eare: of whom it is written, that when he heard that one that was accused, called Carmilius, had preuented his owne death, he cried out aloud, saying, Carmilius hath es∣caped my handes. O cruel voyce, and if it may be so tearmed, more cruell then the aucthour of the voyce. What ordinarie puni∣shment did he looke for at his handes, whom he escaped (being in prison) by procuring his owne death with his owne handes? Be∣holde therfore two persons of one calling, but of dyuers myndes, who vsed the selfe same worde, but in sundry significations. The one said vnto his enimie that was present, Thou hast escaped my handes: the other, of his enimie that was absent, Thou hast esca∣ped my handes: The one pardoned his enimies lyfe, the other enuyed his enimies death. Choose whiche of these twayne thou wyll haue reported of thee, eyther the mercyfull saying of that good Prynce, or the blooddy voyce of that cruel butcher. And I am not ignorant, that it is an easyer matter to commaunde these thynges to be doone, then to do them, and I know also what may be obiected against them, to wyt, That it is an harder matter to be mylde in the iniuries that are offered to hym selfe, then to ano∣ther: hard it is I confesse, but good. And thou thy selfe canst not deny, but that euery vertue consisteth in that which is good & dif∣ficult: vnto them that loue vertue, al things are easie.

Ioy.

I am assuredly determined to be reuenged.

Reason.

The worser part hath gotten the victory, withstand it yet as long as thou canst, and take away the conquest from it, before it begin to vse it, and raise vp gentlenes that lyeth troden vnderfoote, remember that thou art a man: many haue repented them of their reuenge, but none of their mercy.

Ioy.

I am reuenged.

Reason.

It had ben better

for thee to haue been ouercome of thine enimie: wrath hath ouer∣come hym, that ouercame his enimie.