Secretum Secretorum
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Table of Contents
Forward by Dr. Robert C. Worstell..........................................1
Prologue.......................................................................................3
The prologue of a Doctor in recommendation of Aristotle
the prince of philosophers................................................... 3
An epistle that Aristotle sent to Alexander......................... 4
The prologue of a doctor named Phillip that translated this
book in to Latin................................................................... 4
An epistle sent to King Alexander by Aristotle.................. 5
The manner of kings...................................................................8
Of the manner of kings as touching largess........................ 8
Of largess and avarice, and of many other vices.................9
Of virtues and vices, and of the doctrine of Aristotle....... 10
Of the understanding......................................................... 10
Of the final intention that a king ought to have................ 10
Of evils that follow fleshly desire..................................... 11
Of the wisdom and ordinance of a king............................ 11
Of the worthiness, religion, and holiness of a king...........12
Of the purveyance of a king.............................................. 12
Of the vestments of a king................................................ 13
Of the countenance of a king............................................ 13
Of the Justice of a king..................................................... 14
Of the worldly desires of a king........................................15
Of the chastity of a king.................................................... 15
Of the sporting of a king................................................... 15
Of the discretion of a king.................................................16
Of the reverence of a king.................................................17
How the king ought to remember his subjects.................. 18
Of the mercy of a king...................................................... 18
Of pains and punishments................................................. 19
Of the knowledge of the said pains................................... 19
How a king ought to keep his faith or oath....................... 20
Of study.............................................................................21
The governance of health.........................................................22
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Example............................................................................ 43
Another example............................................................... 43
Of kings secretaries........................................................... 46
Of a kings messengers.......................................................46
Of the governance of the people....................................... 47
Of the physiognomy of people................................................. 49
Small ears betoken folly, and lechery............................... 51
Deo gratis.......................................................................... 52
Reasons of the great philosopher Sedrac................................54
How one ought to utter his speech.................................... 54
The manner of anger......................................................... 54
To utter secrets.................................................................. 55
How you ought to sport with your friend..........................55
The manner to doubt and trust your enemy...................... 56
L'envoy and excuse of Robert Copland the translator of this
book............................................................................................57
About the Author................................................................................. 60
Additional Books From this Author:................................................... 61
More Resources From this Author:......................................................62
Books in the Go Thunk Yourself Reference Library:..........................65
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Dr. Robert C. Worstell
We have a book which was a bestseller for 600 years, and was
translated into all major languages – most of this done in a time before
Gutenberg created his printing press. No modern text can claim such a
continuing sales record, despite our modern printing and distribution
lines.
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Prologue
God Almighty save our king, and the glory of all his friends,
and confirm his realm in the faith of God. And cause him to reign in
the exaltation, praise and honor of his people. I which am servant to
the king have put in execution the work of his commandment, in
getting a book of good manners to his governance. The which book is
called the Secret of Secrets, made by the prince of philosophers
Aristotle the son of Mahonnet of Macedonia, to his disciple the
emperor Alexander son of Phillip king of Macedonia the which
Alexandre had two crowns. This said book Aristotle compiled in the
oldnesses of his body because that he might no more travail nor ride to
do such businesses as Alexander had put in to his charge. For
Alexandre had made him governor and master above all other because
he was a man of very good council, of great clarity, and subtle
understanding. And incessantly studied good and gracious manners,
and sciences spiritual, contemplatives, and charitables. He was a wise
man, and meek, loving reason and Justice, and ever reported right-
wiseness and truth. And therefore many philosophers repute him of the
number of prophets. And say that they had found divers books of the
Greeks which God had sent him by his most excellent angel, saying to
him, `I shall make your to be called in the world more an angel than a
man.' And wit you that Aristotle did in his life many signs which were
strange in works and miracles which were to long to be accepted.
Before his death he did many strange works. Wherefore a religion and
company periodically said and held opinion that he had been in heaven
in likeness of a dove of fire. And as long as he lived Alexander
overcame all the world through his council. And all lands by the fame
of him were put under the imperial commandment, and in likewise
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they of Perce, and Araby. And there was none that durst gainsay
Alexander, in word nor deed. And you said Aristotle made many
goodly epistles for the love that he had to Alexander, and for to cause
him to know all the secrets, he made an epistle here under written, the
which he sent to Alexander. And when Alexander had overcome the
realm of Perce and set the most of them in his prisons, he sent an
epistle to Aristotle which follows.
If you can move and change the air from the earth and water,
and the ordinance of your cities to accomplish your pleasure. If you
cannot do it cease of and do it not, but govern them in your goodness
and exalt them in benignity. And if you do thus I hope with the grace
of God that they all shall be your friends to all your good pleasures and
commandments. And for the love that they shall have in you, you shalt
peaceably reign over them in great victory.
And when Alexander had read this epistle, he did after his
council, and they of Perce were more obedient to him than to any other
nation.
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have visited him unto the time that I came to the knowledge of council,
the which was Estulapideus, and a man solitary and of great
abstinence, and very wise in philosophy, to whom I made me
diligently, requiring him hat he would show to me the scriptures of the
knowledge of the Son, the which he gave unto me, with a right good
will: And surely I found as much as I desired, and all that I had been
about a whole year, and wherefore I had long time traveled. And I thus
having my desire returned home with great joy, yielding thanks to God
my creator.
And than at the request of the most noble king with great study
and labor I translated this book out of Greek language into Caldees
tongue and since into the speech of Araby. The which book the most
wise man Aristotle made, which answered always to all the requests of
king Alexandre, as more plainly appears in this present book.
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to know and have is the secrets that nature humans thought scantly can
comprise nor sustain. How than may in the heart of mortal man be
written or understand that thing that he ought not to know. And that
thing that is not necessary nor suitable to be spoken of. Albeit I am
bound by very duty to answer to that, that you demands. I shall never
other thing show you, but that which is written in this book. For if you
read it diligently, and understand it plainly, and that you may know
that is contained in it, without doubt you shalt have all that that you
desires. For God shall give you such grace, such understanding, and
subtlety of great wit and science, and also by the doctrine that I have
given the afore time, that by your self you may know and conceive that
which you desire. And the cause why that I have opened and related
my secrets figuratively and somewhat darkly, and that I have put
obscure examples, and by figures, is that I doubt, and fear much that
this book should come to the hands of infect persons, and in the power
of arrogant and evil folks, which might know the secrets of God. And
God knows well that they be not worthy. Certainly I make great doubt,
that I in this trespass not the will and the grace of God. I do relate and
discover this thing, as it has been revealed by God unto you. Wit you
then right dear son that I have discovered to you, the things that been
to be had And if you discover these secrets, you shalt have shortly evil
fortunes, and may not be sure from great harms that shall be coming
toward you. But Almighty God keep you and me from such things, and
from all dishonest things. And after all these things have in your mind
this noble and profitable doctrine, that I make reedy to you, and intend
to expose your noble heart, to inform it to your great solace, as mirror
of health if you will apply you thereto most dear son it behooves every
king to have two things to sustain him and his realm. But he may not
steadfastly have it, but if he have good and great governance of them
that ought to govern And he that reigns so is obeyed one of his
subjects And his subjects equally with one courage, and by one self
form shall be obedient to the lord for by the disobedience of the
subjects the power of the lord is greatly enfeebled. And if the subjects
reign, the governance may nothing do. And I shall shows you, the
cause wherefore the subjects been stirred and encouraged to obey their
lord Two things there is. The one is outward and the other inward It is
not long since I declared to the that that is outward That is to wit, when
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the lord spends wisely his riches among his subjects, and that he in
them work liberally and that he give to everyone as they be worthy.
And therewith the king behooves to have awhile, whereof I shall make
mention in the chapter of vices and helps. That is so wit that the king
ought to enforce him to get the hearts of his subjects by good works.
And this is the first degree and foundation in dong of his deeds by first
things. One inward and the other outward. The cause outward is that
the king do, and maintain Justice, the possessions and riches of his
subjects, and that he be piteous and merciful. The cause inward is that
he nourishes great learned men, and that he have them for
recommended. For God has recommended them their science And I
recommends you this secrete principally with divers other, which you
shalt find in other chapters of this book, wherein you shalt find great
wisdom and doctrine and the content of the final cause whereby you
shalt find your principal purpose. For in it you shalt learn the
significance, of the words, and obscurities of the examples. Than you
shalt plainly and perfectly have that, that you desire. Wherefore pray
to God most wise and glorious king that he will lighten your reason
and understanding to the end that you may know and perceive the
secrets of this science. And in the same you may be my heir and
successor, and that he will grant the largess of goods, to give
abundance to the living of wise men and students, with grace to know
that which is difficult, and without the same nothing can be done.
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King Alexander most dear son I tell you certainly that if any
make greeter expense than his realm can sustain, that he inclines to
foolish largess and avarice Such a king without doubt shall be
destroyed. But if he inclines to liberality, he shall have perpetual glory
of his realm, if he draw him from taking the goods and possessions of
his subjects. And wit you dear son that I find written of a great doctor
named Hermogines which says that the greatest and sovereign
goodness, brightness of understanding, and plenty of law, science and
perfection of a king, is that it behooves to keep him for taking of the
goods and possessions of his subjects. It has been the undoing of many
realms. For divers kings have made greater and outrageous expenses
than the stint of their realms could extend, wherefore they took the
goods and lands of their subjects. For the which injuries doing the
people cried to God, while he sent vengeance on the said kings. In
such wise that their people rebelled against them and put them to
destruction. And without the great mercy of God that sustained them
the realms should have been utterly destroyed with the people. Thou
then ought to abstain you from outrageous expenses, and ought to keep
temperance in liberality. And get not the dark secretiveness and
reproaches that you shalt have, for it belongs not to them that be good.
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Of the understanding.
Dear son know you that the understanding is the chief of the
governance of man and health of the soul, keeper of virtues, and of
vices. For in you says understanding we behold the things that be to be
chosen. It is the key of virtues, and the rote of all laudable goods. And
the best instrument thereof is to have good fame. And if it be contrarily
done, it shall be confounded at the last by ill fame. A king ought
principally seek to have a good fame. More for the governing of his
realm than for himself.
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good fame, you shalt get none other thing but envy. And envy breeds
lies, which is matter and rote of all vices. Envy breeds ill speech, ill
speech breeds hate: hate breeds injustice, injustice breeds battle, battle
breaks all law, destroys cities, and is contrary to nature. Than think
dear son and set your desire to get good fame, and you shalt have in
the truth, and all things laudable, for it is cause of all wealth For it is
contrary to lies, which is mother of all vices, as it is said And truth
engenders the desire of Justice. Justice engenders good faith. Good
faith engenders familiarity. Familiarity engenders friendship
Friendship engenders counsel and help And for this cause all the world
was ordained, and the laws made which be covenable to reason and
nature. It appears than that the desire to have good fame is honorable
and perdurable life
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subjects, when they see that he speaks and does his works wisely. For
easily is perceived the wisdom or folly of a king, for when he governs
him in worthiness toward his subjects, he is worthy to reign honorably.
But he that puts his realms in servitude or thralldom, of evil customs,
he breaks the way of verity And despises the good way and law of
God. And at the last be dispraised of all folks, as he has deserved.
And yet again well beloved son I tell you that the philosophers
have spoken and said It behooves that the royal majesty be governed
by right-wiseness, and not by faint appearance, but in deed, to the end
that every man may see and know clearly the goodness of a king, and
that he fear God. And will be governed in godly ways, than shall he be
honored and doubted. And if he shows him self faining to be good, and
is naught to his subjects, his ill works can not be hid, nor it may not be
but his people shall know it. He shall be despised of God and shamed
in the world And his deeds shall be lessened, and the honor of the
crown of his realms shall fail. What shall I tell the more? there is no
treasure in this world to good fame. And moreover dear son, it seems
that you worship clerks, and poverty of good men of religion, and exalt
wise men and speak oft with them. And question often of doubts with
them. And demand many things of them. And answer wisely to their
questions And honor noble men as each of them is worthy.
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And he ought reasonably knowledge his anger and error, and appease
him self easily For the most sovereign wisdom and virtue that a king
may have, is to rule himself wisely And when he sees any thing that is
good and profitable for him to be done, he should do it with great
diligence, and discretion because the people shall not say that he has
done his business foolishly, or to negligently
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the barons and other noble men. And there they show the divers perils
and adventures that be passed. And how that he and his council is well
ordered And the king as than is wont to pardon great offenses to some
of them. And when the parliament is ended the king sets him in a chair
and anon rises one of the most wisest men and speaks to the people,
sprays and commending the wit and good governance of the king. In
yielding thanks to God that has so well ruled and maintained the
Indians' king, and that they are purveyed of so wise and honorable a
king to reign and guide them. And then he confirms the said people in
one will and courage to the obedience of the king. And then he
commends the people and allows them greatly of their good manners
and conditions which be reports do them. And shows them goodly
words and examples, the better to put them in grace and obeisance,
with meekness in the good will of the king. And when this wise prince
has thus spoken, the people enforce them to exalt the praisings, and
commendations, and good manners of this said king, in praying God
heartily for him. And by this mean by their good manners and wisdom
of their king they cause countries and cities to be obedient to them.
And thus been the children brought up in their youth, and taught in the
honor and reverence of the king. And the good fame of the king
secretly and manifestly is spread and known And the rich and poor
been thereby sustained throughout the realms of India. And the kings
possessions and tributes increase thereby
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For many times the king does many griefs and evils to his subjects,
and makes them to bear great heart against him. But when the people
sees that by the grace and good governance of the king they be in peas
and well ruled they forget the above said evils, and thank the glorious
God that has purveyed them of so wise a king.
I require the sweet son that you of your goodness think and
inquire often of your poor subjects, and know their necessities. And set
among them such men as be virtuous and that loves God and Justice
and that knows their manners, and understand their speeches, and can
govern them peaceably and in love. And if you do thus, you shalt do
the pleasure of your creature. And it shall be safeguarded to your
realms, and gladness of the and your people.
Dear son I counsel you that you make great provision of corn
and vitals in such wise that your countries may have abundance, in
eschewing (as it chances often) to have scarcity, and famine. In so
much that by the great prudence you may save and maintaining your
subjects, and thought ought to have your garners stuffed, and to
proclaim throughout all your realms and cities, how you have gathered
and stored the of grains and other vitals. And that you kept them to the
provision of your realms, and to utter them with plenty to the salvation
of your subjects. The which doing will cause your people to be
courageous to do your commandments. And so you shalt prosper, and
every man will mention of your great liberality, and of the providence
afore hand in your businesses. And they will repute the as holy, and
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laud and magnify your worthiness. And every man will fear to
displease you.
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Above all thing (dear son) beware that you break not your faith
and oath that you have made. For it is belonging to strumpets, and also
to people that keep not, nor do not care for their faith and oath.
Wherefore keep your faith that you have promised, for and if that you
do otherwise, it will come to an evil end at the last. And if by
adventure or fortune, it chances that any wealth comes by faith
breaking, the trust thereof should not be good, but very evil and
reproachable, and such a man is put in the numbers of them that be
naught. wit you then that by keeping of faith is made the goodly
assembling of men. Cities have been inhabited with commons, and so
is the good signories of kings. By keeping of faith castles have been
holden and kept in lordships. And if you break your faith you shalt be
reputed of every man as a child or a brute beast than beware thereof.
And keep also the others, and alliances that you have made, though
that they be grievous and damageable to you. Wot you not that you
have two sprites always with you, one on the right side and the other
on the left side, which know and keep all your works. And report to
your creator all that you have done. Of a truth you ought only to
abstain you from all dishonest works. And constrain none to swear, but
he be much required and prayed. And if you wilt wit what was the
destruction of Nubia, and of the Assyrians. I certify the that their king
made oaths gleefully, to deceive the men and citizens next by. And
brake his alliances and promises that he had made, because they were
profitable to his realms. And also to his subjects he made many false
oaths to destroy their next neighbors. The rightwise Judge could
sustain nor suffer them no longer. most dear son I will that you know,
that for the governing and ordinance of your realms I have made you
some new doctrines, the which specially is for the profit of your own
familiars and you. But as yet it is not time to give them to you. I will
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give you them in a certain place of this book shortly abridged. The
which if you keep for your self profitably, with the help of God you
shalt have prosperity, and that that you desire. sweet son repent you
not of things that be passed, for that belongs to women which been
weak of condition. Let your goodness, your faithfulness, and
conscience be all whole, and manifest. And they shall be safeguard of
your realms and destruction of your enemies.
Of study.
Take heed that you have studies and schools in your cities. And
cause all your people to learn their children letters and noble sciences,
and use them to study. For you ought to help and succor the
governance of studies and poor scholars. And give advantages and
prerogatives to good students that profit to their learning, and this wise
you shalt give an example to them that be lay, exalt their prayers and
receive their writing meekly, praise them that ought to be worshiped.
give your goods to them that be worthy. Cherish clerks and stir them to
praise you. And put you and your works in goodly writings, which by
them shall be perpetually praised.
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looked in the faces of the people, I perceived that with ones biting she
would have put a man to death as surely you have seen the experience
before you. And if I had not known her nature, at the first time that
you had meddled with the said maiden you had been deed without
remedy. Fair son keep your noble soul, which is gives to you and sent
from the company of angels the which is taken to you of God for to
keep. Not that you soil and mar it, but that it be put among the wise
and glorified spirits.
Alexander fair son, I pray you, that if you may do it, that you
rise not, nor eat, nor drink, nor do any other thing, but by the counsel
of some that knows and has the science in knowing the stars and
astronomy. And you shalt wit my dear son that Almighty God has
made nothing without cause, but has done every thing reasonably. And
by certain sciences and ways, the wise philosopher Plato sought and
felt the operations of all things composed of the four elements, and the
humors contrary. And had also the knowledge of the things created
and formed. And also my dear son Alexander I pray you believe not
such fools which say that the science of the planets is so hard to be
known, and that none may come thereto. Surely they be fools and wot
not what they say. It is a noble thing to know things which be to come.
If you knows the things which be to come, you and other persons may
put remedy by good prayers. And require the creature that has
ordained them to return their malice, and ordain them otherwise. Think
not dear son that God has ordained and predestined such things, but
that by his power he may change them otherwise when he pleases. Wit
you dear son that the good people pray to our creator with orisons and
devout petitions, by fasting and sacrifices, by alms and other manner,
asking of pardon of their sins, and doing penance, that our lord may
return and remember such predestinations which other do fear so
much. Return we dear son to our first purpose, wit you that astronomy
is devised in three parts. That is to wit in ordnance of stars. In the
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Health among all things is to be gotten and has more than any
might of riches. For the keeping of health is by using of equal things
conjoined to the body, as by temperance of humors. For the glorious
God has ordained them, and given divers remedies to the temperance
of the humors to the keeping of health. And has shewed it to his holy
men and prophets, and to many other Just men which he did choose
and illuminated with the holy ghost, in his sapience divine, and
mighty. And has given them the gifts of the science, of these things
here after following. That is to wit they of India, of Greece, and of
Athens. which philosophers were Just and perfect, and their writings
were the beginning of science and secrets. For in their writings is
nothing found to be reproved nor split, but approved of all wise men.
All wise and natural philosophers say that man is made and
composed of four contrary humors, the which have alway need to be
sustained with meat and drink. The substance whereof behooves to
issue and be corrupt if any do alway eat and drink, and he should wax
weak and fall in great diseases, and have many inconveniences. But if
he eat and drink temperately and reasonable, he shall find help of life,
strength of body, and health of all the members. The wise philosophers
says that if any man trespass the God of nature, and the good manner
of living, be it in to much eating and drinking, or to much sleeping, or
waking, in to much walking or resting, being to laxity, or to much
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When the body is fat and full of vapors gross meats is good for
it. and of the nourishing of such a body, the digestion is gross, and of
great quantity for the great heat, and vapors of the body. And when the
body is slender and dry, subtle and moist meats be good for it. And the
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Of the stomach.
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Fayre son when your meat is set afore you, eat of such as you
desire most, reasonably, with well leavened breed. And eat [first] of
such as ought to be first eaten. For there be to manners of digestion of
meat in a man that is to wit, soft, and hard For in the bottom is most
heat for to make [digestion of] meat, because it is most fleshly, and
nighest the heat of the liver wherewith the meat is sodden and
digested.
Of abstinence of meat.
When you eat, eat by leisure, though you have great appetite to
eat. For if you eat greatly naughty humors do multiply, the stomach is
laden, the body is grieved, the heart is hurt, and the meat remains in
the stomach's bottom undigested
Also beware dear son that you drink no pure water, specially
when you haste eaten meat. But if you be wont thereto For as soon as
the water is upon the meat, it cools the stomach, and quenches the heat
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of the digestion and comfort of the meat. It lets digestion and grieves
the body. If you must need drink water alone, take it the most
temperately, and as little as you may.
When you have taken your refection and have lust to sleep, lye
down on a soft bed and sleep temperately And first lie down on the left
side, and sleep thereon a reasonable space, for the left side is cold and
has need to be warms. And if you feel any pain in your belly or in your
stomach, than lay thereto a sovereign medicine, that is a warm linen
cloth lade thereon wit you dear son that travail is good, and giveth heat
to the stomach. But after dinner it is a naughty thing, for the meat
abides undigested in the bottom of the stomach, and thereof be breed
many diseases And sleep before feeding is not good, for it makes the
body lean and dries the humors. But sleeping after feeding is good, for
it fulfills the body and giveth force, and nourishing thereto For when
the body of man rests, then the natural heat draws the heat that was
spread in all the members in to the bottom of the stomach, and gives
strength thereto upon the refection of the meat. And heat requires rest.
therefore some philosophers have said that it is better and wholesome
to eat at night than in the morning, for the eating in the morning
because of the heat of the day grieves the stomach, and the body is
more travailed therewith And moreover the person shauffeth in
traveling doing his business, in going and speaking, and many other
things that belongs to the body of man, by the which heat that is
outward toward none, the natural heat that is inward is waked and
appeared, and the meat is hard to digest But at night it is more easy
and less grieved with the heat of travel. And the heart and members of
man been more in quiet by the coldness of the night, that giveth natural
heat to the stomach.
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Summer begins when the sun enters the first point of the
crevice, and lasts ninety-two days, and an hour and a half. That is to
wit for the tenth day of June to the .x. day of September. In this season
the days be long, and the nights short. And in all regions increase and
abate their heat and the sea is calm, and the air meek and fair. The
flours wither and serpents increase and shed their venom, and spreed
their strength. The mights of man's body be fortified. And all the world
is full of wealth, as the fair bride that is goodly stature and in perfect
age. The season of some hot and dry, and than cooler is moeved. And
in this season is good to beware of all things that be hot and dry of
complexion. And take heed of to much eating or drinking for thereby
is the kindly heat quenched. In this season eat meats of cold and moist
complexion, as veal, milk with vinegar, and pottages made with barley
meal. Eat fruit of eager savor, as pomegranates, and drink small wines,
and use not the company of women. In this season let you not blood,
but if great need compel you. Use little travel, and seldom bathing.
Of Autumn, or harvest.
Harvest enters when the sun forms into the first degree of the
balance and lasts ninety-one days and an hour and a half. That is to wit
for the tenth day of September to the tenth. day of December. In this
season the day and night be of one length. And than the days wax short
and the nights long. The air is dark, and the winds enter the northern
regions or Septentrion. The weather changes, and the rivers and
springs wax less. The orchards and fruits wither. The beauty of earth
fade. Birds cease their singing. Serpents seek their holes where they
assembled their living in summer for the time of winter. The earth is as
an old naked woman that goes for youth to age. This season of harvest
is cold and dry, this time black choler is moved. In this season is good
to eat meats that be hot and moist as chickens, lamb, and drink old
wines, eat sweet raisins. And keep you from all things that breed black
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choler, as lying with women more than in summer, nor bath you not
but if great need require it to be done. In this season if a man have
need of vomiting, do it at none in the hottest of the day. For at that
time all the superfluities of man's body gather together. Also it is good
to purge the belly with a medicine ordained therefore and other things
that been to expunge black choler and to refrain humors.
Winter comes when the sun enters the first degree of the sign
of Capricorn and lasts seventy. days and an hour and a half. And
begins the tenth day of December, and continues to the tenth day of
March. In this season the nights be long and the days short; it is very
cold. The wines be in the press, and the leaves fall, and herbs loose all
their strength, for the most part. All beasts hide themselves in caves
and pits of hills. The air and the weather is dark. And the earth is like
as old decrepit person, that by great age is naked and nigh to the death.
Winter is very cold and moist, and than behooves the use hot meats, as
chickens, hens, mutton, and other hot and fat flesh, eat figs, nuts, and
drink green wines. And beware of to much lax and bleeding, and
eschew company of women, for it will feeble your stomach, and baths
be good. And for the great code the natural heat enters in to the body,
and therefore the digestion is better in winter than in summer. And in
harvest the belly is cold, and than the pores been open by heat of the
season, and reproves the natural heat of all the parts of the body. And
therefore the stomach has but little heat, whereby the digestion is
enfeebled, and the humors assemble there.
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Of natural heat.
son Alexander I pray the keep the kindly heat of your body,
and you shalt have long health. For the body of man dies in two
manners. One is by great age the which overcomes the body and
destroys it. The other is accidentally, as by weapon, sickness, or other
adventure.
Right dear son these been things that fatten the body. That is to
wit ease of the body and filling it with dainty meats and drinks, and
milk, and than to sleep on a soft bed. All sweet smelling flowers in
their season, and bathing in fresh waters. But if you bathe you, tarry
not long in it, and have sweet smelling things in the bath. And never
drink wine but it be well tempered with water. And specially in winter
make water of flowers called Assynini and put it in to your wine, for it
is hot of nature. And in summer use violets and flours of mallows and
other things that be cold, and use to vomit ones in a month specially.
For vomits wash the body and purges it of wicked humors and stink
that is in it. And if there be but few humors in the stomach, it comforts
the natural heat. And when you have vomit willingly, the body will
full it with good humidity and be of good disposition to digest. And if
you govern you thus, you shalt be merry at your heart, lusty with
reasonable health and good understanding, glory and honor, and over
all your enemies victory. Also I will that you delight in the beholding
of goodly persons, or in reading of delectable books, or in wearing of
precious garments, and goodly Jewels, as the time requires.
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These been the things that makes the body to be lean, weak,
and dry: to much eating, to much traveling, to much walking in the
son, to much gong, to much sleeping afore noon, melancholy, fear, to
bathe in water of the nature of brimstone, eating salt meats, too much
drinking of old wine, to be to lax, and overmuch letting of blood. For
Ipocras says that he that bathes him with a full belly, or lies with a
woman shall have sickness in his entrails. And also to run, or to ride,
or to much travail after meat breeds a great disease called palsy. And
much eating of fish, or milk and wine together Ipocras says it will
make one lazy.
Of the three parts of the body the head is the first. For in the
heed gathers all superfluities, and evil humors, which you shalt feel
and know by these signs following. The eyes have been troubled, the
hearing is thickened and the nostrils been stopped. If you feel such a
disease take an herb called wormwood, and set it in sweet wine till the
half be wasted, than hold it in your mouth and wash it many times
therewith till you feel that it does the good, and eat white mustard seed
powdered with your meat. And if you do not thus you may happen to
have some disease, and specially in your eyes, in your brain, and in
other parts of your body.
The second part of the body is the bulk. If disease come there
you shalt know it by these signs following. The tongue is tired, the
mouth is salt, bitter, and unsavory. The mouth of the stomach is sour
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Dr. Robert C. Worstell
with grief in all your members. It behooves the to eat but little and to
vomit, than eat a little sugar of roses with aloes and take good
comforting spices and eat an electuary named Dionisium. And if you
do not thus, you may fall in disease of the side, of the rains, and fevers,
and specially of the tongue whereby you shalt not properly speak, and
divers other maladies. Decotion of hyssop is good.
The fourth part of the body been the genitals. If superfluity and
naughty humors gather in them you shalt know it by these signs. The
appetite will wax code, and redness will appear upon them and upon
the share. Than must you take a seed called Apij with fennel seed and
the rote of mug wort, and of another called Acham, and atracies. And
with these herbs put the rotes in good white wine, and drink a quantity
of it every morning with a little water and honey and eat not much
after it. And if you do not thus you shalt have pain in the bladder, and
liver, and shalt not piss, and shalt have grief in the entrails and lunges
with breaking of the stone. sweet son Alexander I have read also the
histories of a mighty king, which assembled all the best philosophers
that were in India and Greece. And commanded them to make a
medicine so profitable that he should need none other for his health.
The Greeks said he that drinks every morning twice his mouthful of
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warm water shall have a good end, and shall need none other
medicine. The physicians of India said that it is good to eat every day
fasting a quantity of grains of white honey. And beseems that who so
taketh one of these said medicines by reason shall not have pain in his
womb, nor ought not to fear palsy, nor gout, nor ache in his Joints.
And who so eats every morning seven drachmas of clusters of sweet
wine grapes, shall not fear the disease of phlegm, and it will amend his
mind, and clarify his understanding, and he needs not to doubt fever
quartaynes. And who so eats in the morning a fig with nuts and a
quantity of leaves of rue, that day shall not need to fear venom.
Of natural heat.
Most mighty king I require you to study the manner to keep the
natural heat of your body, with the moisture thereof, in you which two
things lie the health of your person. And know you that the destruction
of the body comes in two things, one is natural, and the other against
nature. And for the contrariety of the complexion of man, and when
age surmounts the body it behooves for to die. Other wise unnaturally
by adventure, as by weapon, or stones, or by sickness and lack of help,
or by venom, and other chances.
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Dr. Robert C. Worstell
Thou ought to know that clear running waters that been night
to cities in pure ground as small brooks be the best and lightest. Water
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you shalt know that wine ought to be of an eager taste sharp and
pleasant, and have thick lyes on the bottom of the vessel, and fair and
clear above, and when you have fair and good wine drink temperately
thereof to the ease of your body, as the time requires. For it
strengthens the stomach and the heats of the body, and helps digestion
and keeps from corruption, and ripens the meat in the members,
purifying it, and works in them till it be conjunct in good blood, and
nourishing, and travails and raises the heat of the body temperately.
And keeps a man sure of wicked humors, it gladdens the heart, and
makes fresh color in the face. It quickens the mind and supples the
tongue, and destroys all melancholy, and make a man bold, and to
have good courage and appetite. And has many other good properties.
But if wine be outrageously taken many inconveniences come thereby.
It troubles the brain, the mind, the wits, the understanding. It makes
the virtue of natural heat wild, and causes forgetfulness. It encumbers
the tongue and weakens all the sinews and limbs of the body. It makes
the eyes reed and bleared. It changes the color, and destroys the body,
and makes coarse and naughty blood. It mars digestion. It causes to
many words, and to much sleep. It makes the mouth stinking. It lets
the going, and destroys the seed of man and breeds leprosy, Beware
therefore that you drink not wine outrageously, but move and change
the nature thereof with rhubarb which causes the liver to live. And
wine with Rhubarb has many virtues as is found plainly in books of
physic. Howbeit Rhubarb and wine be both deadly venom if they be
outrageously taken. And surely all evils comes of wine unmeasurably
drunken.
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Example.
Another example.
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Dr. Robert C. Worstell
the child was of such complexion, and that he was inclined to that art
and to none other.
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``Sir by the gift and grace of God I have gotten some goods I give
them to you,'' such ought to be praised and loved best, as he which had
lever to give his goods away than the poor subjects should be taxed
and destroyed. Prove also your officers and if you see that any of them
does his office diligently, and more for your honor than he is
committed, you ought greatly to trust in him. And if there be any that
delights in taking of gifts and grasps for promotion, and to gather
treasure, put not your trust in him. For such a man is like a huge pit
without bottom, for the more that he has the more he covets to have.
And such one is the destruction of a realm many ways. For
peradventure the burning desire that he has to get riches may move
him to many evils, and may chance the procurement of your death. If
you perceive such an officer, let him not be far from your presence.
And suffer him not to make treaty with strange lord's nor princes, nor
write no news to them. And if you doubt that he does the contrary,
change him without any delay. For the courage of many men be soon
changed, and lightly inclined to do contrary things.' Also dear son you
ought to cherish the officer that loves and moves your subjects to love
you. And that puts his person and goods to your honor, and that has
these properties following. That is to wit that he be perfect in his limbs
for to travail in his office that he is chosen to. That he be courteous,
lowly, and eloquent, and that his word accord with his heart. That he
be a clerk wise and well conditioned, laborious and sober of mouth in
eating and drinking, not lecherous, nor player at dice and other
disordinate games. That he be hardy, and set not his mind on gold nor
silver, nor other thing of the world, but that, that belongs to the
governance of you, and the realm That he love the wealth of his
neighbors as of them that be fair. And that he hate all wrongs, and by
Justice yields every man his own That he be angry with them that do
injuries and exertions, and that he grieve no man wrongfully. And that
he be persevering and steadfast in his purpose which is behooving.
That he be without fear and in good will. That he know the stint of his
expenses And that he prolong nothing that may be profitable to the
realm And that gives not your subjects cause to complain of him in
doing against the commonweal. That he be not full of words, nor a
great laugher. That none be refused coming to his house And that he
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be diligent to here and inquire of news and tidings. That he comfort the
subjects and correct their works, and help them in their adversities.
Of kings secretaries
Of a kings messengers.
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shall be said and known that the lord is not wise. And furthermore
make not your messenger of your greatest officer, and let him not be
far from you, for it may well be the undoing of you and the realm. And
if you send messengers by whom any treason come to you, I tell you
not the measure of pain that they ought to suffer, but do therein as you
seem best.
Fair son you know that your people and subjects be the house
of your mind, and the treasure whereby your realm is comforted. For
your realm and subjects be as an orchard wherein be divers trees
bearing fruit, the which trees have divers roots and seeds for to bear,
grow, and multiply the fruit, and be the defense and durable treasure to
your realm, and of your might. It behooves then that your subjects be
well governed, and that you take thought and care to that, that is
needful for them, and to beware that no violence nor wrongs be done
to them, and after their conditions and wants to order them. Than give
to them a good officer that intends not to their undoing, but that
intends to rule them well, Justly and in quiet. And see that such a good
officer be wise, full of good manners, well conditioned, and patient.
For if he be not such one, wit you that the wise men that were good
before, will become evil and rebel against you. Also see that you have
good and discrete Judges, and that shall be worship to you, and
increase of your court, and of your realm. And that the said Judges be
not corrupt with gifts and mead, and that they have good notorious
scribes, and equal solicitors and advocates that will not take bribes as
it happens seldom. Dear son I pray you and admonish you that you put
yourself often in battle, and take often the counsel of them of your
court. But put the not with them that only by envy and avarice enters
presumptuously in battle. And blame not nor despise your men of war,
but use fair words among them, and often promise them gifts and
honors. And in no wise put your self in battle till you be purveyed of
all necessary arms and other things thereto belong. And when you see
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your enemy run suddenly upon him, and not slowly, and ever have
good outriders and watches about your host. And lodge you always as
nigh as you may to hills, woods and waters. And have alway more
abundance of vitality than needs. And above all things great quantity
of trumpets, drummers and other minstrels. For they give force, might,
and rejoice them that be with you, and make diversion and fear to your
enemies. And be not alway armed in one harness, but with divers. And
be well stored with archers and handguns. And ordain some of your
men to run, and other to stand steadfastly in your battlements. Comfort
your men with fair words and give them courage, and hearty them to
fight. And above all things dear son beware of treason with all your
power, and have ever good knights about the well and swiftly horsed
that if chance happen that you must needs flee, that by them you may
save your person. But if you see any of your enemies flee haste you
not to chase them but keep your folk alway together the most that you
may. And if you will assault castles or towns have great quantity of
guns, and artillery for to break the walls. And survey you of cunning
miners, and great number of archers and crossbows. And do so that
you may take away the water from them of the fortress. And ever keep
some of your enemies for to know their doings within. And if you can
not have it but by battle do it. For alway the last end of your works
ought to be battle. And this ought to be done when you can not have
them otherwise. And do all your works by council and not hastily.
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Among all other things of this world I will that you know a
noble and marvelous science that is called physiognomy by the which
you shalt know the nature and condition of people. And it was found
by a philosophy named Phisonomias, the which sought the qualities of
the nature of creatures. In the time of the said Phisonomias reigned the
most wise physician Ipocras. And because the fame of Phisonomias
and his wisdom was so greatly spread, the disciples and servants of
Ipocras took his figure secretly, and bare it to Phisonomias to here how
he would judge and say by the said figure of Ipocras. And bade him
say and tell the quality thereof. When Phisonomias had well beholden
it, he said: `This man is a wrangler lecherous and rude.' This hearing
the disciples of Ipocras they would have slain Phisonomias, and said to
him: `Verily this is the figure of the best man of the world.' when
Phisonomias saw them thus moved, he appeased them the best way
that he could with fair words saying. I know well that this is the figure
of the wise man Ipocras. And I have shewed you by science as I know.
when the disciples were come to Ipocras they told him what
Phisonomias had said. And Ipocras said, `Truly Phisonomias has told
you the truth, and has left nothing of my complexion in the which been
all my vices. But reason in me overcomes and rules the vices of my
complexion.'
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Dr. Robert C. Worstell
enemy that is tokened in his face, and of him also that is misshapen
The best complexion that is, is he that is of mean color with brown
eyes and hair, and his visage between white and reed, with an upright
body, with a head of meaty bigness, and that speaks not but of need be,
with a soft voice, such a complexion is good, and such men have about
your. If the ears be plain and smooth the man is courteous and meek,
and his brain is cold hard hair and curled is a token of folly, and
lewdness much hair on the breast and on the belly betokens very ill or
very good complexion naturally and is very amorous, and kept in his
heart the injuries that has been done to him. Black here betokens to
love reason and Justice
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He that has a wide mouth loves battle and is hardy. He that has
thick lips is foolish. And he that has a wrinkled face is a liar, and cares
not of many debates. He that has a slender face is of great reason. He
that has a little visage and yellow of color is a deceiver, drunken, and
evil. Full eyes and smooth cheeks is soon angry.
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Dr. Robert C. Worstell
The length of the legs, and the heels, betoken strength of the
body. A thick fleshy knee, is soft and week.
Deo gratis.
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Dr. Robert C. Worstell
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To utter secrets.
Look wisely how you plays or boards with your friend (or
other) with your hands or with your mouth, for if you do him harm,
harm may come to you. With sporting with hands comes anger and
murder, whether it be your brother or friend. For if you hurt him or
wring his hand, or cast him down, or smite him otherwise, it shall
grieve him, and shame him in his mind, albeit that he be little and
weak, for each in him self counts him strong, bold and fierce, and yet
he will praise him self though he be a coward and naught. And if you
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Dr. Robert C. Worstell
mock him, you shalt spite him to the heart, for he will think that you
despises him, and that you reputes him at naught. And if you mock
him before people, you do him yet more spite, and he comes with
anger and great hate, though it be your brother or other friend. But you
ought to pastime with fair words, and to show goodly authorities and
reasons to draw their love to you, for by that patience you may come
to the goodness, love and courtesy of people.
Finis.
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The Secret of Secrets
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Dr. Robert C. Worstell
Deo gratis
Dytee du translateur
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The Secret of Secrets
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Dr. Robert C. Worstell
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Dr. Robert C. Worstell
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Dr. Robert C. Worstell
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The Secret of Secrets
Notes:
65