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 lacke of eloquence. The .cii. Dialogue.

SOROW.

I Lacke eloquence.

Reason.

Thou lackest one of the in∣strumentes to get hatred, acknowledge the benefites of nature, whiche instrument as it hath taken from thee a great power ouer doubeful suters, so hath it taken no smal prerogatiue of fortune from thy selfe, for many haue perished through eloquence. If thou doubt of this, aske of the princes of both eloquence: for as touchyng the briefer sort of Oratours, al histories are full that for this cause they haue peryshed in euery place: Among whom he is most nearest vnto danger, that is most excellent of fame, and best knowen. There are some vnto whom the obscurenesse of their name, hath been the castle of their defence. But admit that they whiche are eloquent be out of danger, yet neuer want they trauayle. In al the worlde there is nothing so vayne, for whiche so many labours, so long watchynges are willyngly vndertaken: this flickering breath so exerciseth mens mindes, as though there were some vertue in their wordes.

Sorow.

I haue no elo∣quence.

Reason.

But thou hast much securitie, whiche per∣happes thou shouldest not haue, yf thou hadst muche eloquence: for many had lyued more safely in their lyfe, yf so be they had lyued not so eminent in fame.

Sorow.

I haue no eloquence at al.

Reason.

Then see that thou haue some wyt, some inno∣cencie, some vertue: For eloquence belongeth but to a fewe per∣sons, but vertue vnto al. Let not the notable rarenesse of Poetes, or of Orators, which is more geason, drawe thee away: yea ra∣ther beholde howe sodenly I change my mynde, yf rarenesse allure thee, folowe this, for it is the way vnto it. It is a beauie case, that as there is nothyng more better then vertue, so there is nothyng more rare. Eloquence it selfe, whiche I sayde belon∣geth vnto fewe, is muche more frequented then vertue: so stan∣deth the case, that that whiche al may vse, al doo neglect, and that whiche very fewe can atteyne vnto, all men desire, all men do practise.

Sorow.

I am voyde of wordes.

Reason.

Apply thy mind vnto deedes: For in toordes there is breath, & la∣bour, and speeche, and in deedes, quietnesse, vertue, and felicitie.

Sorow.

I cannot speake.

Reason.

Many that knowe lytle in a matter, wyl take muche vpon them. Set a foole on horse∣backe, or one that hath no skyl to ryde, and thou shalt haue muche a do to get hym downe a gayne: let shame at the length put thee to silence, yf nothyng els wyl cause thee to holde thy peace: and though thou knowest not howe to speake that other may heare thee, yet learne to heare other men when they do speake. There is no lesse cunning to hold a mans peace then to speake, although to be silent it be a more safe and easie matter.

Sorow.

I cannot expresse that whiche is in my hart.

Reason.

If thou haue a good vnderstandyng and art endued with an high & mag∣nifical sense of the mynde, and haue not thereunto a pleasant voyce and reedie tongue, be contented: Assaye not often to do that which hath but euyl successe with thee. What is there then to be done? Vse that good whiche thou hast, not onely indifferently, but also merily: leaue that vnto another man, whiche is another mans, and spende not thy speeche, nor weery not thy tongue in vayne. Suffer, I say, other men to speake, & vnderstand thou, forsomuch as there is a more secrete, and delicate pleasure in the meditation of the minde, then in the vtterance of the tongue, beyng both of lon∣ger continuance, & also hauing in it more quietnesse, & lesse enuie.

Sorowe.

Shame restrayneth me from speaking before many.

Reason.

It is wel knowen, that this hath chaunced vnto men of great estimation, for want of audacitie, & not by the default eyther of y^t tongue or wyt. That which thou refusest to speake before ma∣ny, do it before a few, & in the presence of one: & although I con∣fesse y^t the open speeches be most famous, yet canst thou not deny but that priuat talke is more sweete. If thou canst not do so ney∣ther, then returne to thy selfe, common with thy selfe, as I haue ad∣monished thee before, & awake y^t domestical talking cōpanion: for he is alwaies presēt with thee, he wil not lye in wayte for thee, he wyl not mocke thee, he wil not enuie thee, he wyl not loath thee, he wil not looke for any exact or laboursome eloquence of thee, he is pleased with familiar talke, and enterrupted speeches, yea & ofttimes when thou hast said much, he is contented that thou hold thy peace. Learne thou to content thy selfe with his presence only, who taketh no regard how, but what thou speakest, or rather

what thou wouldest speake. Learne to build vp a most honest thea∣ter, euen in the middest of thine hart. Learne, not to seeke after the pompe and glory of men, but of the trueth, and to reioyce ofte∣times without any noyse of the people, and let modestie despyse that, whiche perfect eloquence doth most tymes cleane extin∣guishe. To be short, learne not to lyue to the shewe, learne not to speake with pryde, then the whiche there is no greater mischeefe in the whole lyfe of man to be founde.

Sorowe.

I haue an im∣pediment in my speeche.

Reason.

Doest thou lament that thou hast some thyng lyke as Moyses had, beyng so woorthy a man as he was, and so familiar with God? But yf thou looke in∣to old hystories, or marke the examples of latter tyme, and in these dayes, howe many good men shalt thou finde that had impedi∣mentes in their speeche, and howe many wycked that were very eloquent? So are there very fewe vnto whom both these haue hap∣pened, to wit, singuler eloquence, and excellent vertue.