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 hope of Fame after death. The .Cxvii. Dialogue.

HOPE.

I Hope for Fame after my death, for my desartes.

Reason.

Many hope that they deserue fame, when they rather deserue infamie: and lyke traueylers that wander out of their way, when they thynke they goe ryght foorth, then goe they backe∣warde.

Hope.

I am famous in my lyfe tyme, and I hope to be more famous after my death.

Reason.

This is true, I con∣fesse, in some, insomuche as Anneus Seneca in a certaine Epi∣stle profecieth, that he shoulde he beloued of posteritie: and Sta∣tius Papinius sayth, that he hath prepared a redie path for the present fame vnto his woorke among posteritie: and lykewyse the Poet Ouid foretold of the eternitie of his name to come, and that he shoulde be read by the mouth of the people, and lyue by fame throughout all ages: and truely none of these are decey∣ued. But how many thynkest thou haue there been, that haue ho∣ped the lyke, but their hope hath fayled them? Many perhappes

haue thought as much, and haue written, but haue not found that which they promised to them selues.

Hope.

If I be famous whyle I lyue, why should I not be more famous after my death?

Reason.

For that it is an accustomable and common experience, that many that haue been famous and noble in their life time, af∣ter their death haue become obscure and vnknowen. Dooest thou wonder at it? The cause is manifest, which is a certaine affabilitie, neate & pleasant speach, a fawning countenance, a friendly looke, gentle greeting, benefites bestowed vpon neighbours, defending of clientes, hospitalitie towardes strangers, courtesie towardes al men. These, and suche lyke, do purchase f••me to them that are ly∣uing: but so sone as they are dead, they continue no longer, vnlesse perhaps as long as they remaine that knewe them, whiche how short a time it is, thou seest: for how should thinges continue, that are not grounded vpon a sure foundation? It is the course of na∣ture, that the thinges that are weakely established, and slenderly encreased, do soone decay. And therefore that thy fame may be du∣rable, it must proceede eyther from thy holynesse of lyfe, or wor∣thinesse of thy desartes, or singularitie of thy written woorkes. A rare kinde of honour, these praiers, and courteous kind of gowned Gentlemen, which walke in their Silkes, and glitter in their pre∣cious Stones and Iewels, and are poynted at by the people, are knowen no longer then they can speake, or a litle longer. An hard case, that all this brauerie and pompe, this shewe of know∣ledge, these thunderyng speeches, shoulde so soodenly vanishe away into a thinne smoake: an hard case, I confesse, but true it is in deede, for they haue ministred none occasion of any testimonie of their due prayse, but onely of ambition, lucre, or slouthfulnesse.

Hope.

I shal haue fame after my death.

Reason.

Fame ne∣uer profited the dead, but hath oftentimes hurt the liuing. For what was it other that procured the destruction of Cicero and Demosthenes, then their surpassing fame of learnyng? The lyke also may be sayde of Socrates and Zeno, and infinite other, who are all knowen. For what was it that gaue occasion to the Athe∣nians to murther Androgeu••, that was sonne to king Gnosius, but onely the fame of his wit and learning? What brought the chosen men, as they tearme them, of the great shyp Argos, who

in deede were very Theeues, vnto Oetes king of Colchos, but only the fame of his ryches? For what els may we thinke to be signified by that famous golden fleece of the Ram, but great ri∣ches diuersly dispersed, wherewithall beastly rich men, and suche as are destitute of the true ryches, are plentifully endued, lyke as Sheepe that are clad with their fleeces?

Hope.

I shal be fa∣mous.

Reason.

Admit thou be, what great matter concey∣uest thou thereof? Fame perhaps were somewhat, yf knowledge were ioyned with it, as it often hapneth in the liuing: but wyll it auayle thee any thyng, to be praysed of them whiche knowe thee not yf they see thee? I pray thee tell me, yf thou shouldest see Ho∣mer and Achilles, yf Virgil and Augustus, shoulde they not passe by vnknowen, although their names be neuer so well kno∣wen, and famous? Beleeue me, your hopes are for the more part vayne in two respectes: the one, in that the thinges that ye hope for, come not to passe: the other, in that if they do come to passe, yet doo they not perfourme that whiche they promised. For why, for the most, al humane thinges consist more in hope, then in effect. Cast away therfore this vayne hope, & fonde desyres, and contem∣nyng of earthly thinges, learne at length to wyshe and hope for heauenly thynges.