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 sorowe conceyued for the euyl maners of men. The .lxxxix. Dialogue.

SOROWE.

I Am sorie for the eu••l maners and conditions of men.

Reason.

If t••••u be moued with loue tow••rdes them, I prayse thee, but yf with anger and indignation, I prayse thee not. For what apparteyneth it vnto thee, what other men; manners are, so that thou thy selfe be good? Doest thou nowe first of all perceyue the conditions of the common people? Or els doest thou thinke that thy lyfe hath prouided to lytle businesse for thee, vnl••sse thou haue a care ouer the lyues of other men, and so thou take that in hande, whiche neyther art, nor nature hath been a∣ble at any tyme to bryng to passe, wherein thou mayest hope for nothyng, but paynes and greefes? Yet these haue been the studies & cares of certaine philosophers, of whom one going foorth into the common assemblyes, dyd alwayes weepe, and the other on the contrarie part, euermore laughed at mens manners, and neyther of them without a cause: howbeit, that whiche the one dyd, tasted of compassion and godlynesse, and that whiche the other dyd, of pryde and insolencie.

Sorow.

Who can abyde these vnruly and deceitfull dispositions, and qualities of men?

Reason.

I had rather that thou shouldest be dishonested by force, thou wouldest then abyde them if it were necessary. Thou that canst not suffer others to be deformed, and out of order, yet suffer them to be apparelled as it pleaseth them, and be thou apparelled as it liketh thee best, and so thou shalt well reuenge thy selfe. For honest qual••tyes do no lesse offend wanton eyes, then vnhonest behauiour, the sober and modest beholders. Let them therefore ioyne pleasure with their affayres, but mingle thou honestie with thy matters The lyght is no where more ac∣ceptable then in darkenesse, and vertue in no place bryghter then amongst vices. Why therefore doest thou complayne, seeing o∣ther mens filthinesse shal increase thy coomlinesse?

Sorowe.

Who can endure paciently these diseases of mans minde, and cheefely these that are enuious?

Reason.

Leaue the enuious

men to them selues, thou needest require none other formentor for them, for they sufficiently afflict them selues, both with theyr owne aduersitie, and are consumed away with others prosperitie. Men ought not therefore to pittie those that faynt and languyshe of theyr owne free wyll, seeyng the diseases of the mynde are not so infectious, as those of the bodye, for they goe not vn∣to those that woulde not wyllyngly haue them: but a noble harte, is rather inflamed vnto vertue, with the mislykyng and hatred of vices.

Sorowe.

Who coulde suffer so muche pryde and insolencie?

Reason.

Humilitie is so muche the more acceptable, by howe muche it is besieged with grea∣ter pryde.

Sorowe.

Who could suffer so many deceiptes, so many craftes of couetousnesse? or who coulde beare with so many kyndes of lustes and desyres?

Reason.

Eschewe those thynges that doo displease thee woorthyly, and take heede that others doo not condemne that same in thee, whiche thou myslykest in them.

Sorowe.

Who coulde abyde this kyngdome of gluttonie?

Reason.

Sobr••etie is most beautifull amongst those that are moderate: Where all are of equall goodnesse, there none excelleth other.

Sorowe.

Who coulde abyde patiently so many lyes?

Reason.

Yf thou be offended with lyes, endeuour thy selfe to speake the trueth.

Sorowe.

Who coulde beare with so many tyrannies euerie where?

Reason.

Neyther weapons nor ryches, can de∣lyuer thee: onely vertue is free.

Sorowe.

I hate all the worlde.

Reason.

It behoueth thee rather, to haue pittie on the miserable, then to hate them, vnlesse, as I haue sayde be∣fore, they are miserable of their owne accorde. But leaue vnto the worlde the manners thereof, and doo thou studie to reforme thyne owne, and cause mens eyes that are fastened vpon others, to be turned vppon thee: so shalt thou both escape griefe, and also, when thou canst not amende the worlde, at leastwyse thou shalt redresse thy selfe, whiche is a thyng that thou canst, and oughtest to doo. Thus is there then no cause wherefore thou shouldest thynke thy selfe to haue ben borne in vayne.