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Title:Three Prose Versions of the Secreta Secretorum
Editor:Robert Steele
Distributor:Early English Text Society
Publisher:Kegan Paul, Trench, Trübner & Co.
City:London
Date:1898
Series:Early English Text Society (Series). Extra series : 74: 1898

NOTE.

The present volume contains three versions of the Secreta Secretorum, the first from a shortened French source, the second from a Latin source. The third text, perhaps the only lengthy work known written in the English of the Pale early in the fifteenth century, is so important, linguistically and historically, that Dr. Furnivall wishes it to be in the hands of students as soon as possible. I have therefore postponed my Introduction and Notes. In the meantime some account of the originals may be found in my introduction to Lydgate and Burgh's Secrees. As the work is being issued I discover that the greater portion of this text is a direct translation of the French version made by Jofroi of Waterford.

R.S.

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THE SECRETE OF SECRETES.
TRANSLATED FROM THE FRENCH.
(MS. Reg. 18 A. vij. B.M.)

this is the book of the governaunce of kyngis and of Pryncis, callid the Secrete of Secretes, whiche that Aristotille made to kyng Alexandre forth, with the ordinance of the Chapitris in ordir: and a Prologe of a gret doctoure recomendyng Aristotille.

note.1
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The Prologe of a gret doctour recomendyng Aristotille.

gOd almyghty kepe oure kyng and conferme his Rewme in the lawe of god, and make him regne in gladnes, in lovyng, and in worshipe of god. I that am servitoure of the kyng, haue put in execucioun his comaundement, and travaylid forto gete the book of good thewes to him; whiche is callid the secrete of secretis of the makyng of Aristotille, prince of philesofris, sone of Machomete of macedonye, which was sent to his discipille as in governaunce Alexandre the emperoure, sone of kyng Philip of Grece, the whiche Alexaundre had two Crownes. This book made this forseyd Aristotille in his gret age, whan he myght not travayle ne done the nedis that he had in charge of Alexandre. ffor Alexandre had made him governoure and maystir aboue alle othir, for the excellent witt þat he had in clergie and sotille vndirstondyng, for euyr he was stodiyng in good and gracious thewes, charitabille, spirituelle and contemplatyf; and also he was so wys & meke, and lovyd resoun and rightwisnes; and euyr reportid trouthe and lewte. Therfore oold Philesofres seyne by him, that they haue founden in Greke bokis that god hath sent his excellent Aungille and seyde to him, "y shalle do the to be namyd thorugh alle the world more for Aungille than for man." And witith welle that Aristotille made in his lyvyng many wondres, of the whiche

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some be right meruelous to telle; and in his diyng fille many mervelous thingis. Wherfore a certeyne Religioun helde an opynyon that Aristotille was mountid vp to hevene in lyknes to a dowue of fyre. And as long as Aristotille lyvid, Alexandre bi his counselle helde alle londis vndir foote and conquerid alle lordshipes of the world, and thorugh alle londis went his fame and his renome. Alle nacions were putt vndir his imperialite and comaundement, and specially they of perce and of Arabie, and no lond durste withstond him in word nor dede. And Aristotille made many fayre Epistolis for the gret loue that he had to Alexandre, forto make him knowe alle secretis that bilongith any erthely man to knowe or vndirstond. And on of his Epistelis is here vndir writene, which he sent to Alexandre. ffor whan Alexandre had put hem of Perce in subieccioun, and the grettist men of Romaynes had in his prisone, he sent an Epistille to Aristotille in these wordes folowyng.
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The Epistille that Alexandre sent to Aristotille the gret clerke. Cam. primum.

o Doctoure of gret rightwisnes and nobille gouernour, we signifie to thi gret wisdom that we haue founden in the lond of Perce many men the which habound gretly in wisdome, resoun, and vndirstondyng, welle sotille and perceyvyng, and hope forto haue lordship aboue alle othir, and forto gete Rewmes. Wherfore we purpose to putt hem alle to deth. But only thou certifie vs bi thi lettres, as thou semest most spedfulle vnto vs, for therbi wolle we worche, and noon othir wise.

The answer of the same Epistille ayen to Alexandre. Capitulum ijm.

and thou mowe chaunge the eyre of the lond, and the watris, and the ordinaunce of Citees, than do as thou hast purposid, and ellis nought. But gouerne þat

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pepille in goodnes, and enhaunce them in thi benygnyte. And if thou do thus, y truste in god, alle they shulle be þi meeke subiectis, And obeye alle thi likyngis and comaundementis. And for the loue that they shalle haue to þe, thou shalt regne on them pesibly with gret victory. And whan Alexandre had red this epistille, he did aftir the counselle of them of Perce, and found hem more lowly and obeyshaunt to him than any othir were.

The prologe of him that translatid this book into latyne. Cam. iijm.

Philip, interpretour and vndirstondere of alle langagis. y haue knowe no stede, ne place, ne temple where philesofres haue customyd to make or vnmake alle werkis and secretis, that y ne haue sought hem. Ne y haue herd told of no wise mane þat had knowleche in scriptures of philesofris, that y ne haue visitid him vnto þe tyme y come to the knowleche of the [temple of the] sone that made Esculapideos: there y fond a man solitarie, fulle of gret abstinence and right wijs in philosofie, to whom y lowid me diligently, And bisought him that he wold shewe me the scriptures of the knowleche of the sone, the which he yaf me with good wille. And wite ye welle y fond alle that, that y desirid, and alle that y went fore to the forseid place, and alle that that y so moche desirid. I retornyd home with gret ioye,

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and yeldid many gracis and worshipis to my makere. And sithen at the request of the nobille kyng Alexandre, in gret studie and moche laboure, y translatid this book, out of Greke into the langage of Caldee, and aftir into the tonge of Arabike, the which book made the right wijs Aristotille, that answerid euyr to alle the questiones of kyng Alexandre, as ye shalle se more pleynlier sewyng bi ordre.

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rIght glorious sone and emperoure rightwis, god comfort the in the wey of trouthe and of vertues, and refrayne the from flesshely and bestly desires, and conferme thi Rewme to his seruice and his worshipe. Wite welle, dere sone, that y haue rescevyd thyn epistille reuerently and honourably as it to me bilongith, and y haue fully vndirstond the gret desire that thou hast that y were personally with the; and thou merveylist þat y may holde me so long fro the, and also thou vndirtakist me gretly, and seist that me rekkith but litille of alle thi gret nede, and therfore y haue hastid me and ordeynyd me to make a book for the, the which shalle conteyne alle thi nedes, and it shalle fulfille myn absence and my defaut, and it shalle be rewle and doctrine ayens alle adversitees. But, dere sone, thou owist not repreue me ne put me in blame, for thou wost welle that ther is no thing that myght lette me to come to thee, but only as thou knowist welle that y may not bistere my silf, y am so gretly in age and febille of persone, not able to go ne to ride. And wite thou wel thou hast axid me, and so moch desirid to knowe of suche secretis, of whiche mannys thoughtis may not comprehende ne susteyne, how myght that eny hert of dedly man vndirstond that, þat longith not to be knowe. But euermore bi right y am holde to answere to that that thou axist of me. And so be thou holde bi wisdom neuyr to axe me thing othir þan is contenyd therin. ffor without dout thou shalt fynde þerin alle thing worldly that is nedfulle or spedfulle to thyn estate. ffor god hath yevene suche grace to thee of vndirstondyng and subtilite of witt, and bi the doctryne that y haue oft tymes yove thee, that bi thy silf thou maist conceyve,

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vndirstonde, and wite alle thingis that thou desirist or axist. ffor the desire of the wille that thou hast shalle opene the the wey to fynde thi purpos, with the myght of god. And wite thou welle that the cause wherfore y shewe my secretes figuratifly & derkly, and bi derke ensamplis: It is for y dowte me, that if this book come vnto the
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hondis of vntrewe men, and prowd, whiche were not worthi nor able forto knowe the secretis of god almyghti, for they are not worthi therto. And wite thou welle þat y putt me in gret dowte and indignacioun of god, forto shewe thee his secretis, as he of his excellent goodnes hath shewid hem to me. And therfore and thou discouere hem vnto eny at eny tyme, wite welle that sone aftir thou shalt haue y-nowe of yville fortunes, and þou shalt not eschewe the grete disesis that are hastily to come, fro the whiche god kepe the euermore, amen. And loke in alle thing that thou haue in mynde this profitabille techyng that y haue ordeynyd to the, and am in purpos forto expowne, and bi the leue of god thi nobille hert enforme, and þat shalle be to the gret solace and myrroure of helthe. It bihovith, dere sone, þat eche kyng haue two thingis to susteyne him and his Rewme, but he may not haue hem but he be stedfast in gouernaunce, so that alle tho that ben vndir his regne ben of oon obeyshaunce, and in on subieccioun of trewe ligeaunce vnto her liege kyng, for disobeyshaunce of subiectis is most enfleccioun and enfeblisshyng of euery lord. ffor if the subiectis regne, the lordis myght is litill or ellis nought, and y shalle shewe yow cause whi. The subiectis ben mevid in corage forto obeye her lord, and þat is for two causis; the on cause is within, the othir cause without. The cause without

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is whene the lord wisely dispendith his goodis and his ricchessis among his subiectis, And that he yeue yeftis largely to euery man aftir that he is worthi: and this is a gret poynt of wisdome, forto enforce him silf to haue the hertis of his subiectis thorugh good werkis. and this is the first degre and principalle foundacioun of his prosperite. And that he mayntene rightwisnes and even iustice, as welle to poore as to riche, and that his rightwisnes be medlid with pite and mercy. The cause within is, that his philesofris and grete wisemen of clergie be had in worshipe and high recomendacioun: ffor god hath recomendid to hem a part of his high science. And y recomende to the this science and secrete of wisdome, forthwith the othir that thou shalt fynde in dyuerse partis of this book, in the whiche thou shalt fynde high doctryne, for thou shalt fynde the cause fynalle of thi principalle purpos. ffor whan thou hast vndirstond the sothe of the significacions of the wordis, and þe derknes of the examples, than shalt thou haue fully and perfitly alle that thou desirist. Thus pray y god,
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rightwis and glorious kyng, that he enlumyne thi resoun and thyn vndirstondyng, so that thou may come and parceyve the secretis of this science, that thou may be therin myn heyr and myn only successoure, and that graunt the god, that his ricchesse enlargisshith and habundauntly yefith vnto lijf of wys men; And yefith grace to do [to those] þat stodien forto knowe that is straunge and hard in kynde, for without specialle grace of god no thing may be doone vnto any good purpos.

Of the largenes of a kyng. Cam. 4m.

tHer are foure condiciones of kyngis. ther is a kyng that is large to him silf and large to his

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sugetis. Ther is a kyng that is skars to him silf and large to his sugetis. Ther is a kyng that is larg to him silf, and skars to his sugetis. And ther is a kyng that is both skars to him silf, and to his sugetis also. Men of ytalie seyne, that ther is no vice in that kyng that is skars to him silf, and large to his sugetis. The Iew saith, that kyng is good that is skars to him silf and to his sugetis bothe. The parisien saith, that kyng that is large to him silf and to his sugetis bothe, he is not worthi to be in no preysyng, but werst of alle othir. And if he be skars to him silf and to his sugetis bothe, his Rewme may not stonde longe in prosperite but sone come to distruccioun. Than it nedith wisely to enquere of vertues and of vicis, what is largesse and what is skarsnes, and wherin stondith the erroure of largesse, and what disese cometh of skarsnes. It is clere thing, that þe qualitees arne forto be reprovid, whan they aliene them from ther meene. And wite ye welle that it is hard thing forto kepe largesse, and light thing forto passe it. And it is a light thing a man to be skars or foole large. And if thou wille gete larges, biholde and considir thi power and thi ricches, and also the tyme of nede and the deservyngis of thi men. And than owist thou forto yeue mesurably vnto hem that haue nede therto, and best haue deseruyd it, and he that yevith othir wise passith the rewle of largesse. ffor he that yevith his good to suche as be not worthi, [it] is but lost, and he þat spendith his good out of mesure shalle sone be poore, and this makith her enemyes to haue maystrie ouyr hem. Than he that yevith his good in tyme of nede to suche as haue nede therto, and principally to suche as haue deservid

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it, suche a kyng is large to him silf and
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to his sugetis bothe, and his rewme shalle stonde in gret prosperite, and his comaundementis shul be fulfillid. And he that dispendith the goodis of his Rewme out of ordir and discrecioun, and yevith suche as be not worthi, ne haue no nede þerto, that kyng distroyeth his peple and the comoun good of the Rewme, and is not worthi forto regne, for he is fool large. The name of skarste is vnconvenient to a kyng, and yville bicometh to his royalle maieste. Than if a kyng wolle regne worshipfully, it bihouyth him neyþer to haue that on ne that othir of two vicis, skarste ne fool large. And this may not welle be doon without counselle. Therfore it nedith with gret diligence to haue an Inwijs man and a discrete to counselle, the which must be chosene among many othir, and suche a man must be commyttid to suche a charge bi the kyng and his wys counselle, forto governe the ricches of the Rewme as it owith best to be disposid, to the worshipe of god principally and worshipe of the kyng, and thus shalle thi Rewme stonde in gret prosperite.

Of largenes and skarsnes, and many oþir vertues. Capm. 5m.

kYng Alexandre, y telle the in certeyne that what kyng makith gretter dispences than the profites conteyne that longen to the crowne, he enclyneth him to fool largesse and nought to skarsnes. That kyng without dowt shalle sone be distroyed. And if he enclyne him to worshipfulle largesse, he shall haue perpetualle ioye of his Regne. And wite welle, dere sone, that y haue founde in techyngis and comaundementis of the gret doctour Hermogenes, that the grete souereyne clerte of vndirstondyng is plente of lawe, and konnyng is a signe of perfeccioun of a kyng, and þat previth whan

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he withdrawith forto take the goodis and possessiones of his sugetis, for that hath ben the cause of distruccioun of many Remes. ffor kyngis that haue made so outrage dispenses, that the Rentis and profetis that longid to him myght not susteyne ne mayntene ther outrage dispenses, And forto mayntene it, they took the goodis and possessiones from her sugetis, for which cause the pepille cried to god, and god herde hem and sent on hem kyngis of vengeaunce. The pepille rebellid ayens hem and were distroyed of alle, and alle her name putt to nought. And ne were the grace of glorious god, that susteneth and helpith the Innocent peple, alle shuld go to distruccioun and into the
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domynacioun of Alienes for euyr. And þerfore kepe the fro outrageous expenses and yeftis. And kepe euyr temperaunce in largete, and stodie not abowt derke prophecies, ne secretis that passith thi witt, ne neuer repreue thi yeftis with ayentakyng, for it longith not to the condicioun of a gentille kyng.

Of vicis and vertues, and of þe doctrine of Aristotille. Cam. 6m.

tHe substaunce of alle vertues of a kyngis regne is forto yeue to good men, and to foryeue wrongis, and worshipe hem that owen to be worshipid, and to do reuerence to hem that are worthi, and to thynke on meke deth, and to kepe hem fro ouermoche speche, and to lete passe wrongis into a tyme, and forto feyne him that he kan not bere the foly of foolis. Dere sone, y haue told the and shalle teche the many thingis whiche thou shalt witholde in thyn hert, and y haue stedfast trust, that as long as thou gouernest the as it is rehersid, thou shalt euyr haue shynyng clernes and sufficient konnyng to thi governaunce alle the tyme of þi lyf. And y shalle teche the the science of phisik abreggid,

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the which y had not purposid to haue spokene of, but for that science with the techyng that cometh therof, may suffice the in alle werkis in this world and in that othir.

Of entendement, that is vndirstondyng. Capm. 7m.

wIte thou welle, right dere sone, that vndirstondyng is cheef of the governaunce of man and helthe of thi sowle, and keper of vertues, and flemer of vicis, for vndirstondyng shewith vs what we owen to fleme, and what we owen to chese and folowe. It is the keye of vertues and roote of alle louabille goodnes and worshipe, and þe first instrument therof is desire forto haue good renowne. ffor he that desirith to haue good renowne, shalle be ouir alle glorious and worshipfulle, and he that desirith it feynyngly and ypocritly, that is to say without deservyng, he shalle in the ende be confoundid by yville renowne as he is worthi. A kyng owith principally forto gete and haue good renowne, more for the governyng of his Rewme than for him silf.

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Of entencioun fynable of a kyng. Cam. 8m.

tHe bigynnyng of wisdoom and vndirstondyng is forto haue good renowne, bi the whiche remes and lordshipes are conquerid and getene. And if thou seke to conquere remes or lordshipes, and thou haue no good renowne, thou shalt fynde that the ende is and shalle be but envye. And envie is neuyr without lesyngis, the which is roote and mater of alle vicis. Envye engendrith yville spekyng, and of yville speche cometh hatrede: Hatrede engendrith vylenye, vylenye engendrith rankoure: Rankoure engendrith contrariete: Contrariete engendrith vnrightwisnes, vnrightwisnes engendrith batayle: Batayle yevith vp alle lawes and distroyeth citees, and is contrary to kynde and distroyeþ mannys body. And therfore, dere sone, bithynke the and

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sett thi desire as thou maist haue good renowne, for of gret desire that thou shalt haue to haue good renowne, thou shalt drawe to the the trouthe of alle thing. And wite welle that trouthe is roote of alle thingis that owen to be bilouyd, and trouthe is matere of alle goodnes, for it is contrary to lesyngis, the which is roote and mater of all vicis. And vndirstonde that trouthe engendrith desire; desire engendrith Iustice. Iustice engendrith good feith. Good feith engendrith largesse; largesse engendrith famulyarite, that is homelynes. ffamulyarite engendrith frendshipe. ffrendshipe engendrith counselle and helpe, and bi these thingis rehersid was alle the world ordeynyd and the lawes made, and they are accordyng to reson and to kynde; than semeth it welle that desire to haue good renowne, is long lastyng lyf and worshipfulle.

Of yvelys that cometh of bestly desires. Cam. 9m.

aLexandre, dere sone, leve bestly desires and flesshely, for they ben corruptible. fflesshely desires bowith the hert of mane to delitis, which are corrupcioun to the sowle, and it is bestialle without discreccioun. And he that ioyneth him to bodily corrupcioun, he corruptith the vndirstondyng of man. And wite welle þat suche desires engendrith flesshely loue: And flesshely loue engendrith avarice: Auarice engendrith desiris of ricchesse: Desiris of ricchesse makith a man without shame: Man without shame is prowd and without feith: Man without feith drawith to thefte: Thefte bryngith a man to endles shame,

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and so cometh a man to kaytifnes and to fynalle distruccioun of his body.

Of the wysdome and ordinaunce of a kyng. Cam. 10m.

it is convenabille thing and rightfulle Iustice that good renowne of a kyng be in lovable konnyng and good manhode, and þat shalle make his name

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sprede thorugh alle parties of his rewme; and that he haue parlement and wys counselle oft tymes; and so shalle he be preysid and worshipid and dowtid of his sugetis whan they here him speke and done his thingis wisely. ffor in suche wise may fully be knowene the wisdome or ellis the folie of a kyng. Whan he governyth him wisely ayens god, he is worthi to regne, and worthily to holde lordis estate. But he that settith his Rewme in servitute and yville customes, he ouyr passith the wey of trouthe, he settith at nought good lyvyng and goddis lawe: And he shalle at the ende be sett at nought of god and alle worldly good men.

Of a kyngis goodnes and holynes. Cam. 11m.

I Prey the foryete not þe lernyng that wijs philesofres haue spoken of, and that they seyde that it is fittyng that the royalle maieste be governyd aftir the rightis and the lawes, nought bi feynt semyng but in dede doyng, so that eche mane se and knowe the goodnes of the kyng and that he dredith god, and that he wolle governe him aftir goddis plesaunce; than shalle the kyng be worshipid and dred whan men seyne that he dredith god. And if he feyne him good man and holy, and is yville to his sugetis, he shalle be sett at nought of god, and be diffamyd of alle men, and his doughti deedis shulle cese, and the worship of the crowne shalle fayle, for yville werke may not long be hidde. What may y sey þe more, there is no tresoure ne othir thing in this world that is comperable to good renowne. And on that othir side, dere sone, it longith that thou do worshipe to clerkis and reuerence good men of Religioun, and avaunce wijs men that be of good lyvyng, and speke oft with hem, and axe

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hem questiones and dowtes of diuerse thingis, and also answere wisely to her axyngis, and lete alle thi Rewlis be goode. And worshipe euery man as he is worthi, nought aftir estate, but aftir hir goodnes, and so wold god.
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Of the purvyaunce of a kyng. Capitulum 12m.

it is nedfulle that the wijs kyng thinke oft of thingis that arne to come, so that he may wisely purveye and make contrary ordynaunce ayens hem, and þat he may the more lightly bere and susteyne þe contrarye aduersitees and aduentures; and also a kyng owith to be pitevous, and his yre and malice wisely to cover and refreyne, so that without good and discrete avisement he do nought that he thought to done in his male talent; and so may he knowe with resoun erroure, and with excellent discrecioun repelle it. ffor the most sovereyne vertu of wisdome that a kyng may haue it is governe him wisely, and nought do without discrecioun; and whan he saith a thing þat is good and profitable to be done, lete him do it diligently wisely and gladly with discrecioun, and so shalle he be euyr obeyd and dred in loue-drede of alle his lieges, and that is an high signe þat he is bilouyd of god.

Of clothyng of a kyng. Cam. 13m.

it is right welle semyng vnto a royalle maieste of a kyng, þat he be royalle and excellent in his array, so that euyr he shewe him in riche and precious clothyng, and þat his clothyng be of the most straunge cloth þat may oughwhere be founde; and þat is a gret prerogatif and an high dignyte þat he surmounte alle othir lordis, and royallis of his rewme in his royalle array; and therby his dignyte shalle be the more worshipid, and his my3t

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the more enhauncid, and the gretter reuerence to him shalle be yoven of alle men. And also it bicometh to a kyng to be a fayre and a swete spekere with amyable and gracious wordis, and specially in tyme of warres and batayles.

Of the countenaunce of a kyng. Cam. 14m.

dere sone Alexandre, it is a precious and an honurabille thing to a kyng forto kepe sylence and speke but litille but if it be nede, for it were bettir that the eeris of the peple were brennyng in desire to here the speche of her kyng than the pepille wofulle and wery in the listenyng of hir kyng, and the hertis envenymyd of his presence and his sight. And also a kyng owith not to shewe him ouer oftene to his peple, ne ouer oft haunte the company of his sugetis, and specially of chorlis

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and ruralle folke, for bi ouyr moche homelynes he shalle be the lasse honourid. And þerfore the Iewes had a fayre custome in the observaunce of her kyng, for they ordeynyd that her kyng shulde not shewe him openly to alle the peple but at on tyme of þe yere, and than he shulde shewe him in the most royalle apparayle, and þe barones and knyghtis of his Rewme shul ben abowt him alle in bright armoure, and the kyng most royally sett on a stede with his septre in his hond, and the Crowne on his hed, and on his body his cote Armure of his royalle armes, and alle þe peple aftir and bifore him. Then speken they and tretene with the kyng of alle þe nedis of the Rewme, and tellen of diuerse aventures that haue fallen in that yere bifore. In the whiche he and his counselle must ordeyne remedy and ordeyne governaunce, and there the kyng yevith grete and riche yeftis, and also foryevith men dyuerse trespacis that han deservid to be deed, and there they loke if it

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be nede forto abregge grete chargis that the peple were wont to bere. And forto make ordinaunce of suche thingis as ben nedfulle and spedfulle for the comoun profit of the Rewme. And whan this emparlyng is doone, than risith on of the wisist lordis and reportith to the peple gret recomendacioun and preysyng of the kyng, and of þe good governaunce, and done gret thankyng vnto god þat hath sent so excellent a witt vnto the kyng of Iewes to gouerne hem in suche wise, and also they preyen god that they may be obeyshaunt to him that holdith hem in suche governaunce. And whan that this worthi lord hath þus reportid and spokene, then alle the peple enforcith hem forto enhaunce the preysyng of þe kyng, recomendyng his goode werkis, and preyen to god for him, and þus thorugh alle þe lond in Citees of name þe good werkis of hir kyng are publisshid and comendid, and thus the children of her childrene ben taught and norisshid vnto love, worshipe, and reuerence and obeyshaunce of her kyng. And at that time are punysshid and Iustified alle tho that mysdone, so that alle tho þat stonde in any wille forto forfete, they withdrawen hem and bicome good men; and also the kyng doth grace and allegeaunce to marchauntis of the tribute that they owe to the kyng, and maynteneth the marchaundise and þe ricches diligently to be kept and diffendid, and þat is þe cause that the cuntre of Iewes is fulle of pepille, and of marchaundise, and of alle ricches, for of alle þe partis of þe world
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marchauntis approchen to them, for in hem men fynde grete wynnyngis. And in þat cuntre straungers riche and pore are sustenyd and holpene. Wherfore þe tribute of þat lond, and þe rentis of the kyng ben euermore growyng

folio 9b

and encresyng.

Of the rightwisnes of a kyng. Cam. 15m.

a kyng owith not to do no vyleny ne hyndryng to Marchauntis, but forto done hem right gret worshipe, for they go thorugh alle þe world bi see and londe, and þey wol report as they fynde, good or yville. And the kyng owith eythir bi him silf or bi his trewe depute to done even Iustice in yeldyng to every man that is his of right, and than shalle the worshipe and the ioye of the kyng encrese, and [he shall be] the more dowtid of his enemyes, and lyve and regne in prosperite and pees, and shall haue at his wille alle his desires.

Of worldly desires of a kyng. Cam. 16m.

alexandre, dere sone, desire nought worldly thingis that are passyng and corruptible, but thynke that thou must leve alle and go hens nakid. Caste than thi desiris vnto tho thingis that euer shulle laste, that is, the lijf of the world perdurable, where that euyr is myrthe and ioye without ende. leue þe noughti lyf of bestis that euyr lyve in filthis; trowe not lightly alle that that men wille telle the, ne be nought ouyr hasty in yevyng mercy vnto them that thou hast conquered, and evir thynke afore of thingis that are possible to come. Sett not thi desire to gretly in excesse of metis and drynkis, for it wolle norisshe the in slepe and slouthe, and stere the vnto lecherie, which is most destruccioun to mannys body.

Of þe chastite of a kyng. Cam. 17m.

nobille emperoure, sett nought thyn hert in lecherie of women, for þat is the lyf of swyne. Ioy and worshipe shalt thou noon haue, while thou governyst the aftir that lijf and aftir the lijf of vnresonable bestis. Dere sone, lecherie is destruccioun of body abreggyng of lijf and corrupcioun of vertues; Enemy to conscience, and makith a man oft femynyne.

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In whiche is oft tyme found cowardnes, and þat is the grettist poynt of repreef that may be vnto Chyvalrie.
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Of pleiying of a kyng. Capitulum 18m. note.4

it is semely to a kyng sumtyme with his pryncis lordis and othir that ben honest gentiles, forto delite him in honest pleyes and myrthis, and forto haue many dyverse mynstralcies in his audience, and dauncyng and syngyng, for whan the kynde of man is reioysid in myrthe of kyndely nature, the talent of man takith therof gret strengthe and corage in alle manhode. Than if thou delite the in suche myrthe, loke that it be doone in honeste and pryvy place, and whan thou art in þi most myrthe kepe the wel from ouermoche drynke, but lete othir haue drynke at wille, and than shalle þou here many pryvy thingis discoverid, than take to the tho that thou lovist best, that they may reporte to the an othir day of that men seyne and tellen in here dronkenshipe; Onys or twyes ayere suffisith to haue suche maner myrthis. And euyrmore loke that thou holde alle thi lordis in gret worshipe as they ben of estate, and diuerse tymys make them ete with the on aftir an oþir, and yeue hem rewardis of Iewellis or of riche clothyng after that they ben of estate and worthi; and loke þat ther be no man of thi counselle ne famulier with the, but if he be rewardid with yeftis of thi largesse, for ellis makist thou not ther hertis toward the in trusty loue, nor savist not thyn estat.

Of discrecioun of a kyng. Cam. 19m.

dere sone, haue euyr thi countenaunce in sadnesse and vse not to laughe ouermoche, for bi ouermoche laughyng men that be wise chesen a foole, or ellis a man without sadnesse. And a kyng owith to do more

folio 10b

worshipe to men of his counselle than to othir. And if any violence be done in thi court or in thi presence, lete it not skape vnpunysshid that othir mowe be ware. And regarde owith to be take in punysshyng, for sum mannys persone is more worthi than sum othir is, and sum tyme must be doon rigoure of lawe, and sum tyme it must be abreggid aftir that the persone be of estate. Itt is writen in the book of Macabeus that a kyng owith to be louyd and preysid, that is like to the Egle, which hath lordshipe aboue alle fowles, and noon to the owle, whiche that is suget and aferde of alle fowlis.
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And therfore if any man do violence in the presence of thi royalle maieste, thou must considir if it be don by pley to make othir forto laughe and be glad, or if it be don in dispite and reprefe of thi presence; for vnto the first longith correccioun, and to that othir longith nought but deth.

Of reuerence of a kyng. Cam. 20m.

alexandre, dere sone, the obeyshaunce of a kyng cometh thorugh foure thingis: for goodnes of þe kyng, for gentilnes, and for worshipe that he vsith, and for reuerence that he doth to hem that are worthi. Dere sone, vse these condiciones, and thou shalt turne the coragis of thi sugetis at thyn owen desire; and loke that no wrongis ne Iniuries be doon to thi peple, that thou yeve hem no mater to speke ayens the, ne do neythir, for oft the voys of the peple doth harme, if it be in malicious wille, and wite thou welle that the wisdome of þe kyng is the ioy of his dignyte, and of his reuerence, and is enhaunsyng of his rewme. Than reuerence and souereyne wisdome is aftir þat love be in the hertis of his sugetis. It is founden in bookis that a kyng is among his sugetis as is the reyne in

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erthe. And of alle creaturis lyvyng, for of reyne cometh first the wey that ledith marchauntis into alle londis, whiche marchaundise is helper to alle biggeris. And alle though in Reynes cometh some thondris and dissesoun wederis with lightenyng and othir tempestis, whereby man and beste is oft perrishid, and yet alle though suche accidentis ben yville, it makith men & women crye for fere, that wolde but litille thynke on god or on his myghti power, and so it makith folke forto thynk and considir that þe Rayne cometh of goddis grace and of his endles mercy; and suche ensampil thou mayst take of the wynd þat cometh also of the tresoure of goddis mercy, for bi the wynde men be mevid on the watir to alle londis to fecche and brynge thyngis that ben helpeliche to mannys kynde, and yet by the wyndis comen many perellis and lettyngis in watir and londe, and gret ricchesse is cast in the see, and by the wyndis are engendrid many corrupcions in the eyre, of whiche cometh many venemous pestilencis and othir diuerse diseses, and then folke pray god and requyren him that he take fro them tho diseses. Neuyrtheles god suffrith the planetis forto make and holde her cours in the rewle and ordir as he ordeynyd hem, for
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the wisdome of god peysith euenly, and ordeyneth alle thingis forto serve to his creaturis, and that did he of his high goodnes benygnyte and mercy. And this same ensampille may thou fynde in wyntir and in somer, in whiche the souereyne wisdome of god hath ordeynyd the coldes and the hetis for the engendryng and encresyng of alle naturalle thingis, and evyr many diseses comen to mankynde bi gret rigoure of colde and also of hete. And þus

folio 11b

it farith, dere sone, sumtyme of a kyng whan he doth many greves and disesis to his sugetis, for than they beren it welle grevously ayens him and ayens hert; but whan the peple seene and knowene that bi the grace of god and good governaunce of þe kyng that they arne in pees and welle governyd, they foryetene the yvelis and disesis above seide, and thanken glorious god that he hath purveyde hem so wijs a kyng in governaunce.

How a kyng shalle make Sugetis. Capitulum 21m.

i Prey the, dere sone, that thou oft enquere of þe necessite of thi sugetis, and bi thi power thou helpe hem at her nede. Also thou must chese a man þat is good and trewe, and that louyth god and rightwisnes, and kan the langage of thi sugetis, to whom thou commytte thi governaunce of thi sugetis, and that he governe hem pitously and in loue; and if thou do þus, thou shalt plese thi creatoure, and he shalle kepe thi Rewme, and the gladnes of the sugetis is kept þoru3 mercy of the kyng.

Of the mercy of a kyng. Cam. 22m.

dEre sone, y counselle the that thou gete gret purvyaunce of cornes and of alle othir vytaylis that the cuntre haue habundaunce therof, so that whan the tyme of derthe cometh thou maist with thi purveaunce and forsight helpe thi sugetis in her nede, and do crie and make knowe whan tyme is of thi vytaylis, and thi refresshyng thorugh thi Rewme in alle citees and borowes, that it may be fette of thi folke at nede, and this shalle be gret preysing to thi name, that so kanst ordeyne for the sauacioun of thi peple; than shalle þi sugetis with gret corage done alle thi comaundementis with fre hert and good wille, than shalle thi deedis falle (falle) note.5

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to gret prosperite, and
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euery man shalle merveyle of thi gret wisdome, and thus shalle thi wisdome be seen and knowe of alle men, and alle men shalle knowe and speke of thi forsight, and holde the gracious and worthi to ben a governour, and thus shalle þou stonde in love and preysing, and euery man loth to do the offence.

Of peynes and vengeaunce of god. Capitulum 23m.

aLexandre, dere sone, among alle othir thingis kepe the wel fro shedyng of mennys blood, for that longith only to god, for he knowith þe hertis of alle men, and wot what euery man is worthi to haue. Therfore take not vpon the goddis myght but if thou haddist his knowyng therwith. The doctour Hermogenes saith that he that slethe the creature that is like to god, alle the vertues of hevene cesse neuer of criyng to the maieste of god, saiyng, "lord, thi servaunt wolle be like to thee, takyng on him hasty and sodeyne vengeaunce," and wite this wel that who so sleth any man without cause resonabille, god wol avenge the blood, for god saith him silf vnto the vertues of hevene, "lete be, lete be, for in me is the vengeaunce, and y shalle quyte it." And wite þou welle that the vertues of hevene leue neuer of criyng of vengeaunce for mannys deth, vnto the tyme that god hath herde hem and done his iustificacioun in vengeaunce doyng.

Of knowleche of þe same peynes. Cam. 24m.

dEre sone, wite welle that y haue had knowleche of moche disese in my tyme, and therfore haue oft in memorie the dedis of thi forne fadris, and thynke how they haue lyvid, and so maist thou se and knowe bi many goode examplis how þou shalt done in thi governaunce in tyme comyng of tho

folio 12b

dedis that are passid; and loke thou haue no dispite, ne greue nought him that is lesse of myght than thou arte, for often it is sene that god encresith sympille men, and makith hem riche, and so cometh the pore man to power to quite that is done to him afore tyme, good othir yville.

fforto kepe þe feith. Cam. 25m.

also kepe wel thi feith and thi word euermore, and alle thi hestis that thou hast made and false neuer thi tonge, for

Page 19
that bilongith to no man þat coueytith to haue worshipe; it is a poynt þat perteyneth only to folke that be feithles, Strumpetis and thefes; and alle that it vsith comen to yville ende, alle though it seme þat it doth good for a tyme. And what good cometh therof þou maist vndirstonde in many weyes, for bi feith are citees and castellis holden, and gret worshipe vnto hem þat so trewe are founden in here feith; and tho that are false of her feith bitraye her lord and hem silf bothe, and comen vnto a shamefulle deth, and that is her ende. Also bi feith and bi heste men kepe the comaundementis of god, and haue euer lastyng lijf for her rewarde; and tho that breken her feith, ther is no man kan deme hem iustly, but only god aboue. And vndirstonde þat euery man hath two spiritis folowyng him, that on drawith him to yville and wikkidnes, and alle the yville he kan he drawith him to, and yet he is þe same that shalle recorde and reherse alle his defautis at the day of dome in shame and shenshipe of him þat haþ wrought hem thorugh his entisement. This mater shuld make the aferd forto do any yville there as þou myghtist do good; kepe the also fro sweryng, for þou owist neuyr to swere, but if necessite axe it, as that he be highly requyrid therto. ffor the destruccioun that was of þe Assiryenes, it was bicause her kyng made many othis in disseyt

folio 13a

of the citees that were next to him, and brake allyaunce of his hestis þat he had made vnto hem, and god sygh the falsnes of þe kyng and his counselle, and wold suffir it no lenger, but made her sugetis put hem into thraldome: dere sone, do so, that thi goodnes, thi lewte and thi curtesie be knowen and kid alle abowt, and þat shalle be kepyng of thi rentis and destruccioun of thyn enemyes.

Of studie and wijsdome. Capitulum 26m.

dere sone, loke that ther be stodies and skolys in thi Citees; and comaunde alle men that þey sette her children vnto lettrure, and make hem be studyauntis in the nobille sciencis; and it longith to the to helpe and soccure alle that haue nede and haue no frendshipe, and thou must yeve sum prerogatif vnto studiaunt3 forto susteyne and helpe them in her stodiyng. And avaunce hem that are konnyng, be they pore or riche; preyse hem that are worthi, and worshipe hem that are worshipfulle;

Page 20
yeve thi yeftis often vnto them that are worthi, thus shalle þou stere hem and excite hem to preyse the, and to cronycle alle þi nobille dedis, the whiche owen perpetuelly to be in recomendyng.

Of the kepyng of a kyng. Capitulum 27m.

alexandre, dere sone, trust neuyr in women, in her werkis, in her service, ne in her company, ne dwelle thou nought with hem; and if þou must nede haue company of sum woman, loke that thou preve hir welle and longe, and in deuerse wise, or thou trust to moche in her, for a man þat is in the possessioun of a woman, he stondith as do iewelis in the hondis of a marchaunt, whiche that hath power to selle or to yeve tho Iewellis to whom him lust; right so doth

folio 13b

a man that puttith him in the hondis and power of a woman, he puttith his lyf and his deth in gret aventure: þou hast herd tolde that kyngis, dukis, and many othir worthi men haue ben dede thorugh venyme. Now the most violent venyme that any man kan deuyse or thynke is the yville wille of a woman, for ayens þat venyme is no leche that kan make tryacle, ne ordeyne medicyne or remedy, but only to fle the dampnacioun of hem. And also truste thou neuyr in oon sool ffisiciane, ne take neuer medicyne [from] on allone, but if gret nede make it, but lete many ffisiciens come togidre, and lete hem trete of that mater, and as they alle accorde, so is best to truste, for it is well perilous whan the lyf of a man stondith in the wille of oo persone. And thynke also, dere sone, whan thou were in Inde how thou haddist ben disceyvid thorugh thyn owen lust þat thou haddist to a maydene that was norisshyd with venyme, and had not y ben there and thorugh the craft that y knewe of phisnomye and of othir natures, thou haddist ben ded bi her; and therfore haue euyr abowt the good phisiciens and wise philesofris, that mowe telle the of suche accidentalle maters, and so maist thou kepe thyn helthe thorugh good governaunce; and thynke on thyn owen prosperite, the whiche is yovene vnto the of the excellent power of goddis maieste, and be suche in gouernaunce that þou maist be glorified and magnyfied in the nombre of wijs men.
Page 21

Of the difference of Astronomye. Cam. 28m.

dEre sone, y prey the and it may be done, that þou rise ne sitte, ete ne drynke, but if it be bi counselle of sum wijs mane that knowith the constellacions and þe course of the planetis; and vndirstond that glorious god hath made no thing without cause, but alle thyng with

folio 14a

passyng resoun of his excellent and vnknowe science. The nobille Plato he stodied in the science of Astronomye, and fond and compassid foure qualitees and humoures contrarious, bi the which he had that nobille science and gret knowyng in alle thingis visible that god made. And haue noon affeccioun in folys þat seyne the science of Astronomy is nought to stodie ynne for hardnes therof, trewly they wote nought what they mene, for god made no thyng visible that it ne is able and possible to mannys witt forto vndirstonde. He that is a parfit studiaunt in that science, he may knowe and se pereylis and disesis that are to come of werres, pestilencis, famyne and othir accidentalle thingis the whiche he may vndirstond and ordeyne remedye: thus maist thou se and knowe þat it is good to konne þe arte and the cours of the planetis, and if thou kanst fynde no remedy, it is good that thou prey hertily to god that he ordeyne remedy, for as he wol so it shalle be, and no thing may withstonde him. for what disese the planetis shewe in her worchyng good men mowe so preye vnto god, by orisones, bi fastyng, bi sacrifice, bi almes dede doyng, and penaunce for her synnys, that god wille turne, revolue, and reuoke alle that men dowte. Nowe to oure first mater and purpose, it is to wite, that Astronomye is dividid in foure parties, þat is to wite, In the ordinaunce of the sterres; In disposicioun of þe signes and ther alyenyng and mevyng fro þe sonne; and this party is called Astronomye; that othir part is of qualitees, and also for to knowe the mevyng of þe firmament, and the degrees of þe risyng of þe signes that are vndir the firmament of þe mone, and this is the most worthi part of Astronomye, for þerin is the cheef knowyng of þat science.

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and there are 100028 planetis that ben fixe and meve not, of the whiche we shulle speke aftirward more playnly.

Of the kepyng of helthe. Cam. 29m.

dEre sone, helthe is the most precious thing that longith to man, for it passith alle ricchesse, and alle helthe is [no] more

Page 22
but this governaunce evenly conioynyd bi attemperaunce of humoures; and evir glorious god ordeyneth þe world, and yevith many remedies to the attemperaunce, and shewid to his holy profetis the writyngis and sciencis of secretis, for in her writyng is founde alle thing comendable, and no reprefe ne foly as it is alday previd bi most wijs men; glorious god, worshipid he be in alle his werkis. Amen.

Of governaunce in seeknes. Cam. 30m.

dEre sone, have in mynde that alle wijs men and naturalle philesofris seyne that man is made of foure elementis, and foure contrary humoures, the whiche haue euer nede to be susteynyd bi etyng and drynkyng, and ellis þe substaunce shulde fayle, and if a man ete and drynke out of tyme or ouyr moche it makith him febille, and to falle into dyuerse seeknes and many othir inconvenientis, and if a man ete and drynke moderatly and temperatly he shalle fynde helthe to his lyf, strengthe to his body, and helthe of alle his lymes. The philesofres seyne that if a man trespace the god of nature in good lyvyng, be it in ouyr moche etyng or in ouyr moche drynkyng, in slepyng, wakyng, traveylyng or restyng, in letyng of blood or liyng, And he outrage in eny of these, he may not fayle of gret seeknes, wherof y shalle shewe my doctryne and remedie. These delicate men seyne that alle that men don is forto lyve, be it in etyng or drynkyng, in gaderyng of worldly ricches, or in flesshely lykyng, it is nought done but forto

folio 15a

lyue and last long, and y sey but if he iustifie him with temperaunce as longith vnto lastyng of long lyf he shalle fayle or he be ware. And he that wille [not] do ayens his owen wille, and refrayne him from ouirmoche etyng and drynkyng, but caste mele vpon mele, he is not abille to haue long lijf, for Ipocras kepte the observaunce of dyetyng forto lyve long, and enforcid him nought to ete and drynke. And also it is a grete helthe a man to be purgid at certeyne tymes in resonabil manere.

In how many maners a man may kepe helthe. Capitulum 31m

i prey the, dere sone, that thou wille kepe in mynde this trewe and certeyn tretis, and knowe that helthe stondeth in two thingis; the first is, that he vse and kepe to ete and

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drynke suche as he hath ben norisshid in his youthe. The secund is, that he purge him of yville humoures and corrupcions that greve him.

Of dyuerse metys. Cam. 32m.

wHan the body is hoot and fulle of vapoures than are grete metis goode and profitabille, and that that shalle be diffied of that body shalle be of gret quantite, for the grete hete and vapoure of the body. And whan the body is smalle and drie, smale metis are goode and norisshaunt, and that that shalle be diffied of that body shalle be of litille quantite for the conditis that are strayte; and this is to take hede of, that a man vse metis and drynkis that longe to his complexioun, for and he be of hoot complexioun he shalle vse hoot metis temperatly, for and the hete euir growe and inflawme the body within bi surfete of ouyr stronge metis or drynkis, or bi any othir accident case, than contrary metis and drynkis are most helpeliche to his helthe; that is to sayne, colde metis and colde drynkis till that

folio 15b

he be ayen in his good estate.

Of the stomake. Capm. 33m.

whan the stomak is hoot and good, than alle metis arne good for them that arne hote and grete, for suche a stomak is like vnto a fire that brenneth thorugh gret habundaunce of woode; but whan the stomak is cold and febille, than is bettir esy metis and drynkis tille that he be stronger and in more hete.

Signes to knowe þe stomak. Cam. 34m.

sIgnes of an yville stomak is yville digestioun, and that makith the body hevy and sluggy, and the visage bolnyd, and suche a man yeneth often, and hath sumtime disese in his eyen, and he rowtith moche in his slepe, and hath the mylte soure and bittir and fulle of stynkyng watir, and so is engendrid ventositees and swellyng of the wombe, and þat makith noon appetite to ete; kepe the then, dere sone, from metis and drynkis that are contrary to the or thou maist not recover.

Of a pistille of gret price. Cam. 35m.

dEre sone, what is the cause that mannys bodie is corrupte? it is for dyuerse complexiones and humoures contrary that

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are in him, and therfore y purpose to make and write in this present Epistille thingis that shalle be necessary, the whiche y haue drawe out of þe secretis of medicynes, for sum tyme come to a kyng diseses that are not honest no lechis to knowe; but the grettir nede were / and vndirstonde welle this lore, and thou shalt neuir haue nede to phisiciane outake the case of batayle. Alexandre, dere sone, whan thou risist fro slepe, goo a litille and that shalle strengthe þi membris, and strecche hem evenly, than kembe þi hed, for that dryuyth away the vapoure that cometh into thyn hed in slepyng, and dryvith hem fro þe stomak.

folio 16a

In somer wasshe thyn hed with cold watir, and that shalle holde in the hete of þe hed and cause appetit of mete, than do on honest clothyng, for the hert of man reioycith gretly in precious clothyng and honeste: þan frete thi teeth with barke or with sum thing that is of drie and hoot complexioun and of bittir savoure, for þat makith the teeth clene, and distroyeth the yville savoure of the mouthe, and also it makith the voyce clere, and yevith appetite to mete; than frote welle thyn heed, for it openyth the shettyngis of þi brayne and comfortith the nekke, and makith the face clere, and amendith the blood, and lettith moche the horyng of the heere; than anoynt the with precious oynementis aftir that þe sesoun askith, for good odoure is gret plesyng to mannys lijf and norisshyng to the hert, and whan the spirit hath take refeccioun in good odoures, the blood renneth the more gladlier in euery parti of the body. Take than of a tre that is callid aloes, and of Rubarbe the weight of iiij d., and it wille take awey the flewme of þi mouthe and of thi stomak, and yevith hete to the body, and dryvith away ventosite, and makith good taste, and also that thou be oft tyme with the noblees, and wijs men of þi Rewme, and haue emparlement with them of the nedis of thi Rewme, and mayntene alle goode customes.

Of the maner of travayle. Capitulum 36m

whan thyn houre of custome cometh that thi talent hath take the, haue a litille travayle or thou ete, in ridyng or goyng, or sum othir maner of laboure, and that helpith moche þe body, and dryvith away alle ventositees, and makith the body more light and stronge, and alayeth the hete of þe stomak, and

folio 16b

wastith the yville humoures of thi body, and makith the flewme
Page 25
of thi stomak forto descende; whan þi mete is come afore the, ete first of that thou desirist most, with bred that is welle bake, and if þou haue diuersite of metes, ete first of that that is most light to diffie and most digestable, for at the bottome of thi stomak is the most hete to make digestioun, for as moche as it is next the hete of the lyver, þe which diffieth the mete bi sethyng in the stomak.

Of Abstinence. Cam. 37m.

whan thou etist be nought to hasty, but ete with leyser and good masticacioun, or thou take it downe alle though thou haue gret appetite, for and thou ete to sone or ouyr hastily, the yville humoures multiplien in the stomak, and the stomak is ouyr chargid, þe body grevid, and þe hert hurte, and that mete dwellith vndefied in þe bottom of the stomak.

Nought to drynke pure watir. Cam. 38m.

also, loke that thou drynke not pure watir whan thou hast eten thi mete, but if þou haue vsid it; for þe cold watir put upon thi mete coldith thi stomak and quenchith the hete of þi digestioun, and confoundith and grevith the body. and if þou muste drynke watir for þe grete hete of þi body or of þi stomak, take it attemperatly, and not ouirmoche attones ne to ofte.

Of the maner of slepyng. Capitulum 39m

whan thou hast take thi refeccioun ley the to slepe on a soft bed on thi right side þe tyme of an houre, and than turne the and slepe on þat oþir side as the thynketh good is, for the left side is cold, and hath nede to be chafid, and if þou fele any disese in thi wombe or in thi stomak, lete hete an hoot cloth,

folio 17a

and ley it on thi stomak, or ellis take a fayre yong mayde and lete hir slepe in thyn armes, and that is the best hete for it is naturelle. Traveylyng afore mete yevith hete to thi stomak, but aftir mete it doth harme, and slepe before mete is not good for it drieth þe humiditees, but aftir mete it yevith norisshyng to the body, for whan a man slepith, than the kyndely hete drawith into the stomak alle that the which was spredde into alle the membris, and goth to the bottome of þi stomak on the refeccioun, and makith good digestioun, for the vertu naturelle makith good reste. And some philesofres seyne
Page 26
that the refeccioun at morowe is werse than is that at eve, for the etyng at morowe grevith the stomak, for the hete of the day spryngith, and therbi is the body more travaylid, and on þat othir side a man chafith him silf with dyuerse bisynesse, in goyng, in spekyng, and othir occupacions that longith to man þat cometh by the hete of þe day, and enfeblisshith the naturelle hete within and doth harme to the stomak, and makith it of lesse myght to diffie that in him is, but at eve is alle contrary, for the body is more restid and lesse grevid of naturelle hete, and the hete of alle oþir membres are more at reste, than cometh þe coldenes of þe nyght, and alayeth the superfluitees of hete, and doth the stomak moche good, for than hath he nought but of nature.

Of kepyng of Custome. Capm. 40m.

tHou owist forto knowe that he that hath in custome forto ete twies a day, and he vse to ete but ones, it grevith him for that he vsith not his custome, for þe stomak is out of his wone. ffor he þat usith him to ete at a certeyne houre, and he bigynne

folio 17b

to chaunge that houre, he shall parceyve in short tyme þat it doth him harme, for chaunging of custome chaungith nature.

How a man owith to chaunge Custome. Capm. 41m.

and necessite constrayne the to chaunge custome, thou muste done it wisely, that is to say, litille and litille, and thus with helpe of god shalle thi mutacioun be good; but be ware that thou ete no tyme, but þou wite that thi stomak be voyde, and hath made digestion of his first mete, and this shalle thou knowe bi thyn appetite; and if thou ete and haue noon appetite, þe hete of thi stomak shalle kele, and if þou haue good appetite it shalle hete of nature and make good digestioun, and beware that thou ete anoon as thyn appetite is come, and ellis it shalle resceyue yville humoures, the whiche shalle turne þi brayne, and disese thyn hed; for who þat abitith ouyr longe aftir that his appetite is comen, his stomak enfeblisshith, and his mete profitith nought to his body; and if it falle so, þat þou maist haue no mete whan þou hast appetit to eat, and thi stomak fille so by resceyvyng of yville humoures, than loke that þou caste or thou ete, and sone aftir thou maist take thi refeccioun in sauf manere.

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Of foure tymes of the yere. Cam. 42m.

hEre mayst thou see the foure tymes of the yere, and her foure qualitees, and her prosperite and difference, and contrarietees. The foure tymes of the yere are devidid thus. In ver, In somer, In hervest, and in wyntir. Ver bigynneth whan þe sonne entrith into the signe of þe Ram, and dewrith foure skore dayes and xiij, and xviij howres, and the fourthe part of an houre, that is, from the xiij day of marche vnto the xiij daye of Iune. In veer the tyme is so hote, þe wyndis risen,

folio 18a

the snowe meltith. Ryvers aforsen hem to renne and wexen hoote, the humydite of the erthe mountith into the croppe of alle growyng thingis, and makith trees and herbes to leve and flowre, þe medis wexen grene, the sedis risen, and cornes wexen, and flouris taken coloure; fowlis clothen them alle newe and bigynne to synge, trees are fulle of leves and floures, and the erthe alle grene; bestis engendre, and alle thingis take myght, the lond is in beute clad with flouris of diuerse coloures, and alle growyng thingis are than in her bewte.

Of prime temps, what it is .I. ver. cam. 43m.

pRime temps, that is, veer, is hoot and moyste; in this time sterith mannys blood and spredith into alle the membris of þe body, and the body makith it intemperate complexioun. In this tyme shulde chykenys be ete, and kydes and eggis, soure letuse þat men calle carlokis, and getis mylke. In this tyme is best to be lete blood, for onys than is bettir than thre tymes an othir tyme; and it is good to travayle and to haue thi wombe soluble, and than it is good to swete, to bathe, and to goo, and to ete things that are laxatijf, for alle thing that amendith bi digestioun or by blood letyng it shalle sone retorne and amend in this prime temps .i. veer.

Of somer tyme, what it is. Capm. 44m.

sOmer bigynneth whan þe sonne entrith into the signe of the Crabbe, and lastith iiijxx dayes and xij, and xviij howres, and the thridde part of an houre, that is, fro þe xiij day of Iune vnto the xiij day of septembre; in þis tyme are the dayes longe and þe nyghtis shorte. In alle cuntrees growe the hetis, and wyndis

Page 28
aslake, þe see

folio 18b

softe, and the eyre clere and swete, cornes growen, and serpentis caste her venyme, the vertues of þe body are strengthid, and the world is fulle of goodnes. the tyme of somer is hoot and drie, and in this tyme sterith the Colre, and it bihovith a man in this tyme to kepe him fro alle tho thingis that are hoot and drie of complexioun, for they stere colre, and kepe the fro ouyrmoche etyng and drynkyng, for therbi shalt þou quenche þi naturalle hete. In this tyme ete metis þat arne of cold and moist complexioun, as welle mylke with vinegre as potage made with barly mele and ripe frute of soure savoure as pome Granate, and drynke litille wyne, and haunte no company of women; in this tyme lete no blood, but if greet necessite cause it; make no travayle but litille, and vse no bathes.

Of hervest, what it is. Capitulum 45m.

hErvest entrith whan the sonne entrith into the first degre of þe signe of the balaunce, and durith .iijxx note.6 dayes and on, that is to say from the xiij day of septembre vnto the xiij day of Novembre. In þat tyme are the dayes and the nyghtis evene, and aftir þe nyght growith more, and the day lesse; the eyre wexith trobely, and þe wyndis entren into the Region of Septentrione, tymes chaungen and Ryvers discresen, and wellis wexen litille, the erthe and the trees wexen drie, and the beute of þe erthe and of þe ground fadith, and birdes sechen hoot cuntrees. Wilde bestis drawen to Cavernes, and serpentis sechen the hoolis where they may assemble and kepe her lyvyng; for wyntir is like an oold bareyne woman fro whom youthe is depertid. This tyme of hervest is cold and drie, in whiche risith þe black colre, than it bihovith to ete hot metes

folio 19a

and drynkes, as chekenys, lambe, and oold wyne, and swete reysynges; and vse not moche goyng ne moche reste in liyng with women more than in somer, and kepe þe fro bathes, but it be for nede, and if þou wille do it, caste the to do it in the houre of none, for that is the hotist houre of þe day, and in suche houres þe superfluytees arisen and gaderen in mannys body. Also it is goode to purge þe wombe for an yville that men calle Asmon and Asmaton, and for alle othir thingis þat engendrith blak colre and refreyne þe humoures.
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Of wyntir tyme, and what it is. Ca. 46m.

wYntir bigynneth whan the sonne entrith into the first degre of þe signe that men callen Motoun, and dureth vjxx dayes, that is, from the xiij day of novembre vnto the xiij day of marche. In this tyme þe nyghtis are longe, and þe dayes shorte, the colde is gret, þe wynde is sharpe, leves fallen, and alle thingis lesen her grennes for þe more party. Alle bestis drawen to her resortes into diches and Caves of mounteynes for colde, þe eyre and the tyme is blake; and þe erthe as an oold woman broken with age and nere deed; wyntir is cold and moyste, and therfore it nedith to ete hoote metis, as chekenys, hennes, motoun, and othir hoot metes, and fatte ffiges, notes, and reed wyne, and be ware that thou be not laxatijf, and lete no blood, but it were the gretter nede, and enfebille not þi stomak with excesse of mete ne of drynke. Ne companye thou nought moche with women, but it be attemperatly. And bathis are goode to be vsid in tyme of colde. þe hete naturalle gederith togidre in the body, and there good digestioun is bettir in wyntir, and in ver than in hervest or in somer, ffor in hervest and in somer the wombe is colde, and þat

folio 19b

tyme be the pores open, for hete of that tyme and nature spredith it through all parties of the body, and therfore the stomak hath litille part of þe hete, and þat lettith the digestioun and the humoures gaderen.

Of naturalle hete. Capitulum 47m.

alexandre, dere sone, aboue alle thingis kepe thi naturalle hete, for as long as naturalle hete is attemporat in thi body, thou shalt haue good hele and vndirstondyng. And vndirstonde þat in two thingis and maners deyeth a man, that on maner is naturalle, as age þat ouircometh man and distroyeth þe body; that othir is bi accident maner, as bi seeknes take thorugh mysgouernaunce, or hurtyng of egge tole, and many othir happis of aventure.

Of thingis that fattith the body. Cam. 48m.

dEre sone, there are thingis that makith the body fatte and moyste, that is, reste and replevisshyng of dyuerse metis and swete drynkis, as wyn that is dowsett, mede, and mylke, and slepe aftir mete, soft liyng, and alle good odoures, bathes of

Page 30
fresshe watir; and if thou bathe the, dwelle not longe therin, for it wille make þe more feble, and haue in thi bath thingis welle savouryng, and drynke no wyn but it be allayed with watir of a floure callid Alchymyng, and put of þat watir in thi wyne for it is hoot of natur. And in somer vse þe flouris of violett and malowe, and othir thingis of cold nature, and haue ones in þe moneth a vomete, and namely in somer tyme for castyng clensith the body, and purgith it of yville humoures þat are within the body; and though ther be litille humoures in the stomak yet it comfortith the naturalle hete, and whan thou hast welle caste, than fille him with humydite and good grennesse, and than þi stomak is in good disposicioun

folio 20a

forto make digestioun. And if thou governe the thus, þou shalt haue ioy in thyn hert and gladnes, good hele, resoun and good vndirstondyng, glorye and worship of thyn enemyes. Also sumtyme þou must delyte the in pleyes, in biholdyng of fayre men and fayre women, and redyng delectable bookis, and in aray, and weryng of royalle clothyng after the tyme of the yere.

Of thingis that makith þe body lene. Capm. 49m.

tHese thingis are they that makith þe body lene. Excesse of mete and drynke, ouyr moche travayle, moche stondyng in the sonne, moche goyng, moche slepyng afore mete, moche wrath, moche fere, and bathyng in watris þat be of Sulphure nature. Etyng of salt metes, drynkyng of oold wyn, ouirmoche to vse chambir worke. Ipocras seith that who so bathe him with fulle wombe shalle haue seeknes in the bowelis, and also he that lythe with women wombe fulle. And also he þat etith oft tymes hoot fisshe, or that drynketh mylke and wyne medlid, is able forto be a lepre, þus saith ypocras.

Of the first party of þe body. Capitulum. 50m.

the body is divided in foure partes, the first party is the hed. Whan superfluytees assemblen into þe hed and yville humoures, thou shalt fayle and knowe bi þese signes, thyn eyen shalle be trobille, thi browes shalle wexe grete, thyn eyen betene, thi nose thrilles wexe strayte, þan and thou fele this in the, take wormode, and do it in swete wyne, and lete it boyle with the Rote þat is callid Pollygony, so that by boylyng the wyne

Page 31
be half wastid, than put it in þi mouthe and holde it longe, and wasshe welle þi mouth therwith, and ete thi mete with þe grayne of whijt mustard made into powdir, and it shalle profite

folio 20b

the, and if thou do not thus, thou shalt haue gret disese in thyn eyen and in thi brayne, and in many othir partis of thi body.

Of þe secund parti of þe body. Cam. 51m.

tHe breste is the secund parti of þe body, and if seeknes come therin thus shalle thou knowe, þi tunge shalle be pricchid, þi mouth shalle be bittir, and þe mouth of þi stomak shalle be soure, and thi membres shalle ake, than it bihovith that thou ete but litille, than take a vomyte, and aftir þi castyng, take sugir rosett with aloe, and mastyk and chewe alle harde, and than mayst thou ete a good soule aftir as thyn appetit takith the. And aftir mete take an electuarie that is callid dyonysion, and if thou do not thus þi membres wolle ake, disese cometh in thi Reynes, and so folowith the axcesse and enpechyng of þi tonge, þe whiche wolle lette the to speke, and many othir seeknessis.

Of the thridde party of þe body. Cam. 52.

the thridde parti of þe body is þe wombe, many yville humoures cometh therin. And thus shalle thou knowe, thi wombe shalle swelle, and thou shalt ake of stiffenes þat cometh therin, þe knees wexe grete, and thou shalt go hevily and with disese. It bihovith the then to be purgid with sum light medicyne, as y haue seid aboue. And if þou do it not þou shalt haue akyng of thyn haunchis and of thi mylte, and in thi bak, and in thi ioyntis, and disese of þe flixe, and disese of thi lyvir, and yville digestioun.

Of the fourthe party of þe body. Cam. 53m.

the fourthe parti of þe body be the Ballokis, where superfluytees and yville humoures engendren, and thus thou shalt knowe, thyn appetit shalle wexe cold, and þou shalt wexe roynous on the ballokis, and on þe share. Take than mugwede,

folio 21a

the herbe with the Rote, and put it in good whijte wyne, and of that wyne drynke a litille euery day at morowe, with a litille watir or hony, and ete not ouyr moche. And if þou do not thus, thou shalt haue disese in the bleddre, and thou shalt not
Page 32
mowe pisse, and also thi ballokis wolle ake, and in thi bowellis thou shalt be disesid, and also in thi lunges; and there may engendir the, the stone.

I haue redde that ther was a kyng, and [he] made a gret assemble of alle the beste phisiciens in Inde, and in Grece, and comaunded hem to make him such a medicyn so nobil and profitable that ther shulde nede noon othir helpe to mannys hele. The Grekis seiden that who so euyr dranke euery morowe twies his mouth fulle of hoot watir þat it shulde make a man hoole, and þat him shulde nede noon othir medicyne. The phisiciens of ynde seiden that who so ete the graynes of whijt mylle fastyng with watir cresses it profitith moche, or who so ete eche morowe of alibi Amei 7 dragmes, and of swete grapis and Reysynes, he shalle haue no dowte of flewme, and he shalle haue the bettir vndirstondyng, and he shalle haue no quarteyne, and who so etith notes or ffygis with leves of Rewe, that day him thar drede of no venyme. And euyr peyne the to kepe the naturalle hete of thi body, for the distruccioun of thi body cometh of two thingis and two causis, that on is naturelle and þat othir is ayens kynde. The naturalle distruccioun is for the contrariete of complexioun of man, for whan age surmounteth, the body it must nedis noye. And that that is ayens kynde, it cometh of accident aduenture as by swerd, spere, ston, or any case that cometh of seeknes, by yville governaunce, and excesse of metis and

folio 21b

drynkes, for some metes are smale, and some metes are grete, and some are mene. Smale metis engendren good and clere blood, as bred of good whete, Chekenys, Eggis, hennes. Grete metis ben goode for hoot men that travaylen, and namely aftir mete. The mene metis ben goode, for they engendren no swellyng, no superfluytees, noon yville humoures as kedis, lambis, and geldid shepe, for they are hote and moyste, alle though they ben harde whan they ben rostid and hoot in the wombe.

Of kyndis of ffisshis. Cam. 54m.

the fisshis that ben of thynne skyn, and norisshid in fresshe watir Rennyng is bettir and more holsome than any othir. Kepe the fro fische þat is hard skynned, for þat is werst, for it is norshyng of wynde, whiche is cause of moche disese.

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Of nature of watris, Of nature of wyne, Of soure Syrupe. Cam. 55, Cam. 56, Cam. 57. note.7

alexandre, dere sone, it is holsome to take sowre Syrepe fastyng for flewme and yville humors that habounde gretly, and that Syrepe is an excellent remedy ayens flewme. And y haue merveyle þat man may deye þat etith bred of good whete and fresshe, and drynketh clene wyne of grape attemperatly, and kepith him fro ouirmoche etyng and drynkyng and travayle, and if seeknes come to suche a man, it is nedfulle to worche wisely and do to him as to a dronken man. Wasshe him with hoot watir, and aftir sett him on a Rennyng Ryver, so that he haue grene leves of wylowe about him, and anoynte his stomak with an oynement that men calle Triasendale, and lete him haue savor of encence and othir good spicis among. And if a man wolde leve the drynkyng of wyne that hath

folio 22a

euyr be norisshyd therin, he may not leve it attones, but litille and litille, and make him drynke of verious and watir, and thus may he kepe his helthe and his complexioun.

Of the forme and maner of rightwisnes. Cam. 58m.

dEre sone, rightwisnes may not ben ouyr preysid, for it is of þe propir nature of glorious god, and it is made to sustene all Rewmes for helpe of his servauntis, and rightwisnes owith to kepe the royalle blood, and the richesse of the possessioun of sugetis, and governe hem in alle her nedes; and what lord doth thus, he is in that case like vnto god. Rightwisnes is forme and vndirstondyng, whiche god made and sent to his creaturis. and bi rightwisnes was þe erthe bildid, and kyngis made to mayntene it, for it makith sugetis obeyshaunte, and prowde men meke, and savith the persones from harme, and therfore seyne men of ynde that Iustice of a good lord is bettir to þe pepille than the habundaunce of goodis of the erthe, and bettir than the reyne that fallith from hevene. Onys it was founde writen in a stone of þe tunge of Caldee, that a kyng and rightwisnes are bretheryn, and that þe which on hath nede of an othir hath nede of þe same, and þat on may nought do without þat othir. ffor alle kyngis were made to mayntene Iustice and rightwisnes, for it is the helthe of sugetis. Dere sone, whan

Page 34
þou hast oughte to do be governyd bi counselle, for þou art but on sool man, ne telle nought alle þi thought of thyn owen cast to thi counselle, but here what eche man wolle say, and than maist þou deme in thyn owen witt þe best of hir witt, and of þyn owen witt, and þus shalt

folio 22b

thou be holden wijs and worhipfulle for thi governaunce. Shewe not thi thought vnto tyme thou performe thi wille of the which thou hast take thi counselle. But considir welle which persone counselid the beste, and haue him in cherte. And if he be a yong man þat yevith the good counselle haue him not in dispite for his youthe, ffor it happith many a tyme and often þat a man is borne in suche a constellacioun þat good counselle is yeue to him of god. As it bifelle in a tyme in þe cuntre of ynde, ther was borne a child in an hous there as a wys man was herbrowid, whiche man fond by the planetis þat that child þat was borne in that constellacioun and signe shuld be wys, curteys, and of good counselle, and shulde be louyd of kyngis and grete lordis, and yet he wolde not telle it to his fadir, for he was but a poore wever. So it fell that whan this child was of age, they wold haue sett him to a craft, but for betyng or fayre speche that they kouthe do he wolde neuir lerne, and than they lete him do his owen wille, and than he yaf him alle to the science of Astronomye, and aboue alle thingis on erthe vnto the governaunce of a kyng. And at laste he was the governour of a kyng and of alle his rewme. Alle the contrary fille of a kyng of ynde þat had two childrene; whan þat on child was woxe the kyng sett him to lerne science in the grettist vnyuersite of alle ynde, and had the beste maystir of þat lond, and was taught most diligently, as it ought to a kyngis sone. And yet the gret wille of þe fadir, and the gret bisynes of the doctoure myght not festene no witt vpon him, ne he wold not enclyne his hert to no science. Wherfore þe kyng in gret wrath lete assemble alle þe philesofris of

folio 23a

his lond to wite wheron it was long, and they seide he was borne in suche a constellacioun that he had noon othir grace. And therfore, dere sone, dispise neuir a man of poore birthe, ne of litille havyng, ne bi his persone, and thou se in him science and good counselle, for god wolle yeve his grace as him likith, and shewe his myght as welle in poore as in riche. A wijs man of mede wrote to his son on this wise, "Dere sone, in euery nede take counselle to thee, for thou art but oo man as on othir is, on that othir
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side y amonisshe thee, that thou ne make oo soole man thi leef tenaunte forto yeve him thi power, for he myght with a cawtele distroye thee, and alle thi Rewme. Truste nevyr in him þat settith alle his bisynesse to make tresoure and gadir money, for he wolle serve the nought for love, but for gaderyng of gold, and suche men wolle slouthe thi worshipe, and suche men mowe welle be liknyd to helle, for helle hath no grounde. And the more a man growith in ricches, the hyer encresith his covetise in good. And wite it welle that suche officers abowt a lord or a kyng are but distroyers of his worshipe in many casis, for it myght happe that for covetise he shuld bitraye the or consent vnto thi deth. Therfore, dere sone, thou shalt loue that creature that is in office with the, and bisieth him to save thi worship, for þat is the grettist tokene of loue." God made man, dere sone, creature resonable, and he made neuyr in beste oþir than is founden in man. ffor a man is hardy as a lyone, fferd as an hare, skars as an hound, harde and sharpe as Ravene or Crowe. Meek as a turtille, dispitous as lyonesse, chaste as a dowve. Malicious and angry as a ffoxe, lowe as a lambe, light as a Goot, and lijk to a Got in many condiciones, hevy and slowe as a bere, precious and dere

folio 23b

as an Olyfaunt, ffool and rude as an asse. Rebelle as a litille kyng, obeyshaunt as a pecok, gret speker without profit. Profitable as a bee, vnbounden as a boore, strong as a bole. Smytyng bihynde as a mule. Resonabille and chast as aungille, lecherous as swyne, ffowle as an Owle. ffayrist of alle creaturis, and shortly to say that ther is no condicioun in best, ne in planet of heuene, ne in erthe that it ne is founden in man, and therfore the philesofre callith man the litille world.

Of þe secretary of a kyng. Capm. 59m.

dEre sone, it bihovith the to haue a secrete man to yefe attendaunce to thi privat writyngis, and to conceyve thyn entendement, and he must be a fayre speker, and on that kan comprehende thi wille in dewe ordir, and enditt fayre langage; for as a fayre Robe is worshipfulle to a kyng, so is fayre endityngis, emblisshyng of his maieste of lettris vndir his seele. And also he owith to be a man of good feith and trewe, and wijs to knowe thyn entendement, and take souereynly hede of þi worshipe, and þat no man be so prive with him, forto se þe lettris of thi secret3, and loke þat alle officers be welle rewardid

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for her bisynesse, eche man in his degre, and enhaunce hem so in avauncementis, to whom euery man hath hool hert to, and doth thee dewe and trewe service, for in trewe servauntis is alle the glorie and high worshipe of thi lijf and thi distinccioun.

Of a kyngis messangeris. Capm. 60m.

dEre sone, messangeres shewen the wisdome of hem that senden hem, and a messangere is the eye, the ere, and the tunge of the lord; than it bihovith a messangere to ben the most sufficient and cherfulle speker, wijs, honourable and lele, and that he loue þi note.8

folio 24a

worship and thyn honure, and hate alle thi dishonoure, vnto suche on discouer thi counselle, and in case thou may not fynde such on, enquere the on that wolle trewly bere thi lettris, and kan report an answer. And if thou fynde thi messangere be couetous forto take yeftis of them that they are sent to, truste not in hem, but refuse hem for euyr. And make neuir thi messangere of man that is dronkelew, for bi him shalle be seid and tolde alle that he knowith. And also make not thi messangere of no gret officer, ne lete noon suche go fro the, for that myght be distruccioun of the and thyne and of thi rewme also. And if thou myght perceyve that þi messangeres did to the any tresoun thorugh takyng of gret mede, deme thou than as the thynkith they are worthi, for trewly y kan not.

Of governaunce of the peple. Capitulum 61m.

dEre sone, the peple and thi sugetis is the hous of thi memorie, and þi tresore by the whiche thi reme is conformyd, thi sugetis are thi gardyne, in the whiche are many trees, beryng diuerse frutes, on these trees are many braunchis, beryng frutis and sedis, and multiplien in many maners, and diffence and durabille tresoure of þi rewme. It nedith the than þat thi sugetis be welle governyd, and thou to haue in hert alle that is profitable vnto hem, and that no vylenye ne extorcion be done vnto hem, and that they be gouernyd aftir þe maners and oold customes of her cuntrees, and yofe hem such officers that entende not to ther distruccioun, but forto governe hem welle and iustly, and þat tho officers be of good condiciones, wijs, lele, and pacient, and if he be contrary,

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the sugetis that first were goode shulle wexen rebelle to hem and the bothe,

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supposyng that it be mayntenaunce. On that othir side loke that thi Iustices be wijs and Iuste men, for þat is thi worshipe and ende of thi name, and perpetuelle fame to thi Rewme. And that thi Iuges haue trewe notories, so that thi Iuges be not corrupte with false covetise and yeftis as they ben oft tymes. And, dere sone, y amonysshe the that thou vse chyvalrie in dedis of armes, bi good governaunce and good counselle and trewe. And avie not him þat puttith him into batayle, for envye or foly or covetise, ne presumpcioun. And haue no dispite of a good man of armys though he be poore, for often tymes it happith a poor man to doo as good a dede of armes or feete of werre as a lord. Norshe alle men with comfortable wordis and goodly, and bihote hem yeftis and worshipe, and loke thou lakke no thyng that is nedefulle vnto armes. And whan thou sest thyn enemy Renne, Renne nought on him sodeynly vnavisid, and loke thou haue goode waytes and aspies in thyn oste. And euyrmore, and thou mowe, logge nere a mounteyne or an hille, for the valey wantith nothir watir ne woode, and haue euyrmore plente of vytayles, and aboue alle þingis haue plente of trompis and trumpetis, and othir dyuerse mynstrelsies, for þat makith gret vertu in mannys corage, and gretly discomfortith enemyes, and puttith hem to divisioun and drede, and be not alwey armed in on armes, but in dyverse. And loke thou be welle stuffid of good Archers and Arblasteres, and sett in good governaunce and ordinaunce, some to renne, and some to stonde and abide batayle. And whan thou entrist to fighte comforte thi meyne with fayre wordis, and that shalle yeve hem hert and hardynesse forto abide in batayle, and

folio 25a

euyr kepe the wel from tresoun. And euyr be wel purveyde of good horse and wel rennyng, so that nede were that thorugh tresoun or any othir adventure it nedid thee to fle, than thou maist bi thi swyft horse save thyn owen persone. And if þou see thyn enemyes fle, chase hem nought to hastily, but holde thi folke togidere on þe best maner thou kanst, for oft tyme in chasyng of enemyes a man is disseyvid and deed. And if þou assayle castelle or towne, loke that thou haue Engynes and Gonnes gret plente to breke the wallis and the yatis, and good crafty mynoures, and by any wey that thou mayst bireve hem her water, for that is the most confusioun in any holde. And if thou
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maiste not reve hem her watir, loke that thou ordeyne forto envenyme it, and haue to the two or three of that othir side, forto telle the her castis and her counselle. And if thou mayst haue thi purpos othirwise than bi batayle, y rede thee take it, or ellis do thi worste vnto thyn enemyes, and on alle wise worche by counselle.

Of ffysnomye of folke. Capitulum 62m.

amonge alle othir thingis caste the to knowe the mervelous science of ffysnomye, for therbi thou shalt knowe the natures and the condiciones of alle folke. And this science fonde a gret clerke that hight, ffysnomyas, the which serchid the qualitees and the natures of alle folke. In the tyme of this ffysnomyas reynyd the nobille and excellent doctoure ypocras. And for this ffisonomyas bare such a name of wisdome the disciplis of ypocras portreweden the liknes of her maystir, and bare it vnto fisnomyas, and bade him "Iuge the nature of him that that figure was lijk to"; and than he seide, "that man that is lijk to this figure, or þat þis figure

folio 25b

is lijk to, is lecherous, and baratous, and boystous"; than they that had brought this figure to him, they seidene, "O fole, this is the figure of wijs ypocras, the best man and the wisist that lyvith." Than seide phisnomyas, "I knowe welle this is the figure of wijs ypocras, and y haue seid and Iugid the sothe theron, but of his wijsdome and resoun he refreyneth him silff from these vicis that nature shewith in him." These disciples come home to her maystir, and tolde him of her doyng; than seide ypocras, "y haue herde tolde moche of the wijsdome of phisnomyas, but it is previd in doyng now, so that y shalle holde him euir a passyng wijs man; for trewly he hath iugid þe trouthe." Therfore y haue writen to thee, dere sone, the rewlys abreggid of this science of ffisnomye, in whiche þou shalt fynde greet loore. And thou se a man that is of febille coloure, fle his companye, for he is lecherous, and enclyned to many yvelis. And thou se a man that is glad laughyng, and whan he lokith on the is dredy and ashamyd, and his visage wexith reed and sigheth, and the teeres fallen in his eyene whan thou blamyst him, wite welle that he doutith and lovith moche thi persone. And kepe the welle from him þat hath not alle his [membirs] fulfilled of byrthe, or is markid in the visage, and from alle tho that are of yville forme and
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shappe. The beste forme is in mene men that haue the eyen and the heere blak, the visage rounde, coloure whijt, reed, and browne medlid togidere, these haue hool hert and trewe, they that haue the hed meene, not to litille ne to moche, and speken litille but if it be nede, and the voyce swete, suche complexioun is good, and suche men take nere the. And the heer be fulle and softe, that man is deboner . . . . . . . . . . . . . . . . . . . . . note.9

folio 26a

coloure, bitwix whijt and reed, with soft heere and playne, and eyen menely grete and rounde, þe heed wel made of good mesure, good nekke and sufficient longe, and hath not the leggis ne the knees ouyr flesshy, þe shuldris a litille goyng downeward, the palmes, þe fyngris sufficient longe and nought ouyr grete, and laugheth litille, and skorneth no man, and hath laughyng visage and glad, this man is good in alle nature. Dere sone, it is not lefulle to Iuge of oon signe in a man. But thou muste considir alle þe signes in him, and than take hede on the signes that most habounde in man, and deme þe beste most naturalle party.

This is the tretys that Aristotille made to Kyng Alexandre, callid Secreta secretorum of gouirnaunce of Kyngis in worshipe, wijsdome, and gret helthe, of whiche lougher men in degre mowe lerne gret and bihoueful doctryne.
Page [40]
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THE GOVERNANCE OF LORDSCHIPES.
MS. Lambeth 501.
A 15th Century Translation of the Secreta Secretorum.

(Soon after 1400.)

[Epistle dedicatory.]

folio 1a

To his lord most heg/icons/hstrok.gif and in worschippynge of Cristes religioun most noble Guy sothely of Valence of þe Citee of Tripol glorious Bisshop, Phelip þe lest of his clerks hym and trew seruice of deuocioun recomendys. As mikel as þe mone ys more shinynge þan þe oþer sterrys, and as þe bem of þe sonne ys moor bryg/icons/hstrok.gift þan þe lig/icons/hstrok.gift of the mone, As mekyl þe clernesse of 3oure wyt & þe depnesse of 3oure conynge passys all men þat now er on any syde þe see, as wel Barbarys as Latyns yn litterure. No-þer ys non of hool mynde þat may stryf a3eyn þis sentence, ffor where þe Gyuer of graces, fro whom all goodis passys fort/icons/hstrok.gif, to ilke man his goodis deles, It semys he has gyuen to þe oon þe gyftes of graces & of conynge, ffor yn þe er founden all þe graces of halowes, þe clennesse of Noe, þe strent/icons/hstrok.gif of abraham, þe fait/icons/hstrok.gif of ysaak, þe longe lastynge of Iacob, þe sofferynge of Moyse, þe stabilnesse of Iosue, þe deuocioun of hely, þe perfeccioun of helise, þe Benignite of dauid, þe wit of Salamon, þe pacience of Iob, þe chastite of daniel, þe ffaconde of ysae, þe perseuerance of Ieremi with all oþer vertu3 of halowes yn þi halynes most fully dwelles; 3it yn all fre conynges þou ys best lettridd, yn decretals of haly chirche & lawes wysest, In diuinite & moralite beste taug/icons/hstrok.gift. Wher-fore worthy ys þat 3oure swetnesse haue þe booke of thys werke, yn þe whilk some profitable þinges neg/icons/hstrok.gif of all sciences ys contend. When y was with 3ow at Antyoche, and þis precious margarite of Philosophye ffouden, it likyd to 3oure lordschip þat it were translatyd out of þe tonge of arabye yn to latyn. Sothely y coueytynge mekly to bowe to 3oure biddynge & to 3oure wyl as y am holdyn to serue, þys booke þat latyns wantyd and ys founden with fewe arabyes I haue translatyd with greet trauaille ynto opyn vnderstandynge of latyn out of þe langage of araby, to 3oure heg/icons/hstrok.gifnesse and
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worschipe som tyme expounande letter of letter, and som tyme vndirstandynge of vndirstondynge, ffor other maner of spekynge ys with arabys & oþer with Latyns.

folio 1b

þe wilke booke Aristotel þe wyseste Prynce of Philosofers made at þe askynge of kynge Alexander his disciple þat askyd of him þat he sholde come to him or elles þat he sholde shewe to him þe preuyte3 of diuers craftes, þat ys to say þe sterynge of wirkynges and power of sternes in astronomy, þe craft of alkenamy in kynde, and þe craft of kennynge kyndes & of wirkynge eschauntement3 in [piromancye] note.10 & gewmatry, þe whilke Aristotel for elde eldand, and heuynes of body myg/icons/hstrok.gift noug/icons/hstrok.gift goo, and yf all he hadde purposyd in all manere to hide þe preuytes of þes craftes forsayd, Noþeles he durste noug/icons/hstrok.gift ne sholde noug/icons/hstrok.gift a3eyn say þe wyl and þe askynge of swylke a lord. He willand in party to make asset/icons/hstrok.gif to þe Emperour; & in party þe preuytes of þe craftes to hide, he made þis booke, spekand by tokyns & ensamples, & lyke spekyngges techand outward by lettre philosofre techinge falland to lordlynes of lordes, to hele of body to be kepyd, & to profyt þat may nought be nombred of kennynge of heuenly bodis to be had. Inward he shewys to þe marg/icons/hstrok.gif by toknys & preuyly to Alexander þe principal purpos þat he askyd him wit/icons/hstrok.gif greet praiere, departand þis booke yn distinccons or bokes, ten of the whilke ylkon yn hym contentys, Chapytrys, and partyes termynd. And I yn þe begynnynge of þys booke haues gedird to gedyr & wretyn þe bigynnynge of þe bokes and all þe Chapitres of the titles, so þat þat ys askyd may mor redily be founden yn certeyns tetlys. GOODLY ffader, þys werke y haue translatid to 3oure glorye and worschipe þat þe mynde of me with 3ow more fast dwelle, and my deuocioun to 3oure seruice mekly shewe hym, prayand deuoutly, þat yn þys weke is founden profitable & acceptable, be hit assigned to his gyft þat gaf me grace to translate it, and to Aristotyl þat made it; And if þer be oug/icons/hstrok.gift founden noug/icons/hstrok.gift rig/icons/hstrok.gift or noug/icons/hstrok.gift conable sette, be it attornyd to myn vnconynge & vnwyt mor þan to my malyce.

folio 2a

And ouer 3oure ffaconde þat I wele knowe in enterpretacioun in wordes and yn properte of abundaunce of blisful spekynge do to amende þat ys to amende, þe mercy of god safe & hale longe kepe 3ow to þe glorye & worschipe of criste and Cristyn men, & after greet leng/icons/hstrok.gif of tyme he make 3ow blysfully to come to euer lastynge ioye.
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THE CHAPTERS OF THE BOOK. note.11

Cap. 1. [Of aforspekynge of louynge of Aristotel.]

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God almy3ty kepe oure kynge to ioye of his ligeys, and make fast his kyngdome to defende þe lawe of god, and make hym dwellynge to enhye þe worschipe & louynge of gode men. I 3oure seruant to þe comandement þat 3e enioynyd me haues put myn entent to enserche þe book of maners of gouernance of lordschipes, þat is sayd preuyte3 of preuyte3 or consaill of consailles, þe whilke þe Prynce of Philosophers Aristotel, þe sone of Nichomake of Macidoyne, made and wrate to his disciple þe greete Emperour Alexander, þe sone of Phelippe kynge of grece, þe whilke Alexander two hornes ys sayde to haue had. Þys book mad Aristotel yn his elde, & in his wayknesse of bodely vertue3 þat he myg/icons/hstrok.gift noug/icons/hstrok.gift goo, no to vse & gefe entent to þe kynges nedes; ffor Alexander had mad him cheefe gouernour of his londes, and set him byfore oþer als hym þat he had chosen & mekyl louyd, ffor he was a man of greet conseyle & letterure, & of persand vndirstandynge, and yn trew stody wakand, and yn gracious maners & spiritualy conynges, and yn charitables contemplacions descreet and meke; wharfore many of þe philosophers hold hym als of þe nombre of prophetes, And men fyndes wretyn yn old writynge of Gregeis þat souerayn god sent his Angel to hym sayand, "I sall name þe bettir Angel þan man." Many ar þe takenyngys of hym and greet meruailles & straunge wirkynges þat longe wer to me by ordre to telle. Bot of his dede er diuers oppynyons, for oon sect þat er namyd ypatetiks affermes þat he steig/icons/hstrok.gif to þe emperien heuene yn þe semynge of fir. Als longe als he leuyd was Alexander valiant by kepynge of his hale counseil, folowand his biddyngys; and for þat he conquerd Citee3, and hadde victory of all kyngdomes, and of all þe world he oon hadde chefe gouernaunce, Whare fore þe name of his renoun spredde hym þourg/icons/hstrok.gif alle londys of þe ffoure partyes of þe world, so þat alle naciouns putte hem vndir his empir and
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comandement3, Arabies & Perseis, so þat no man ne dorste in sawe no yn dede a3eyn-stond his lordschipe. He made many morales epistels to Aristotel

folio 3b

of greet delyt to haue his secree fynal, of þe whilke þys ys oon part. Alexander sente to his techere Aristotel whanne he hadde ouer-comen þe Perseis in þys ffourme.

Cap. 2. [Of a Epistyl fro Alexander to Aristotel.]

"O Noble doctour, gouernour of rig/icons/hstrok.gift, y do to vnderstonde to 3oure conynge þat y haue foundyn yn þe lond of Perse a ffolk þat is abundand of resoun and of persand vnderstondynge, & þay stody to haue lordschipe of oþer, whar-fore we purpos to slaa þam alle; þat þat semys to 3ow yn þys matere 3e sende vs by 3oure letters."

Cap. 3. [The answer of the same.]

And Aristotel answerd yn þis manere. "If þou may chaunge þe eir and þe watir of þat lond, and also þe ordinance3 of Citee3, do þy purpos, and elleys gouerne hem wyt/icons/hstrok.gif goodnesse, And vnderstonde hem wyt/icons/hstrok.gif debonertee, and yf þou so doo, be þou seker with þe helpe of god þay all shall be subgit3 to þy likynges & biddynges, and be loue þou shall reigne vp-on hem pesabely wit/icons/hstrok.gif victorye." Þis Epistel ressayued, Alexander did after his consaill & þey of Perse were most obeisaunt to hym of alle Naciouns.

Cap. 4. [Of aforspekynge of þe translatour of þis booke.]

Howe this Book was ffirst ffounden.

Iohan þat translatyd þis book Patrik sone ful wys, & leel enterpretour of langages sayd, "I haue nog/icons/hstrok.gift left vnsog/icons/hstrok.gift no stede no temple whare Philosophers vsyd to wryte & þaire pryue wirkynges to make, no no wys man þat y trowd þat vnderstood þe wrytynge of Philosophie, þat y ne sog/icons/hstrok.gift hym, to þe tyme þat y cam to þe Oracle of þe sone þat Esculapides mad for hym, where y fand oon solitarye man abstinente ful wys of Philosophie, and of greet conynge, to whom y mekyd me, and yn als mekel as y coude I seruyd and ful deuoutly y requerd hym þat he wolde shewe me þe secrete3 wretyn yn þat oracle; and he will-and did hyt, And omonge oþer doynges þe werke desird I ffand þere, and greet trauaylle and longe tyme

folio 4a

I trauayled and
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hadde hit; & wit/icons/hstrok.gif ioye y wente hoome 3eldand to oure creatour gret þankynges in many maneres; And at þe requeste of oon worthy kyng y trauaillyd, studyd, and translatyd hit out of þe langage of grew yn to Calden & out Calden to þe langage of arabye; And yn þe bigyunyge y fand þis book of wys Aristotyl, and translatyd hit; In the whilke book he answers to þe request of Alexander yn þys fourme.

Cap. 5. Þe Epistle of Aristotel to Alexander.

sOune most glorious, most rig/icons/hstrok.giftful Emperour, god make þe fast in way of knowynge and felynge of þreut/icons/hstrok.gif & vertues, & restreyn yn þe bestials apetites, & þi wyte lig/icons/hstrok.giften to his seruice and his worschipe, I haue ressayuid to worschipe þat fallys þerto, And fully y haue vnderstonde how greet desir & 3e haue of my persone þat y were with 3ow; 3e meruaille how y may absteyne me fro 3ow, And chalangys me þat y haue no þoug/icons/hstrok.gift of 3oure besynes, wharefore y haue besyed me & hastyd me for þat cause to make a wrytynge to 3owre heig/icons/hstrok.gifnes, & it shal be a balaunce to all 3oure werkys dressand rig/icons/hstrok.gift myn absence fulfilland, And it shal be a certeyn reule to 3ow to what 3e wille as y sholde shewe 3ow if y were present with 3ow; 3e sholde nog/icons/hstrok.gift haue chalangid me sithen 3e woot and sholde wete, þat I leue nog/icons/hstrok.gift to to come to 3oure most cleer worschippynge for dispyt, But þat heuynesse of age and feblenesse of body hauys so vmbylappyd me, þat þey make me heuy and nog/icons/hstrok.gift able to goo; And ouer þat þat 3e equere and coueytis to wete, it is swilk a secre þat vnnethis mannys brest may it vnderstonde, how may it þanne be wrete in dedly skyns? To þat þat fallis to 3ow to enquere, and ys leful to me to trete me byhoues and of dette ys holden to answere, Als 3e of dette of discrecioun is

folio 4b

ys holdyn to enquere no more of me of þis secret þan y deliuere 3ow yn þis book, ffor yf 3e besely study it, rede hit, and fully vnderstond vt þat is content þer ynne, I trowe with outen doute þat non obstacle shal be by twen 3ow and þat þat 3e desire, ffor god hauys geuyn to þe so mekyl grace of vnderstondynge and rig/icons/hstrok.giftful wyt in letterure of sciences be my techinge byfore tag/icons/hstrok.gift þat by oure seluyn 3e mowe comprend & by fygurs vnderstonde all þat 3e aske to be tag/icons/hstrok.gift of, ffor þe desir of 3oure brynnand wyl shal opyn a way to gete 3oure purpos, & shall lede 3ow to þe ende desiryd by þe graunt of oure lord.

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Þe cause ys þat y will shewe to 3ow þis secree by liknes spekand to 3ow by ensamples, signifiances, and tokenynges; ffor y doute mekyl þat þis book come noug/icons/hstrok.gift to þe hondes of vntrew men and ynto power of proude men, And so shulde þis laste good and secree of lordschipes to swilk come þat souereyn god iugys vnworthi & enemys, And so y shulde be a trespasour to goddys grace, and breker of heuenly secree & of þe pryue shewynge. And þarefore vndir coniurisoun of goddis Iugement y haue discouerd to 3ow þis sacrament after þe manere þat it ys shewyd to me, And wete wel þat he þat secreet3 discouers & shewys preuyte3, myshappe shal sone sewe him, wherfore 3if 3e do it þe same comynges 3e

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shal lightly ryn in. But god fro all euelys, and swilke wirkes, & fro all vnhoneste by his mercy kepe 3ow, And after all swylke oþer þinges brynge to 3oure mynde þat sauand techinge þat y ofte sithes was wont to shewe to 3ow, and 3oure noble saule to enfourme, and þat shal be 3oure solas and mirrour of hele.

note.29 Sustentement of kynges.

It most nede be of force þat ilk a kyng haue two helpes to susteyn his kyngdome, þe oon ys streng/icons/hstrok.gift of men to defende him and make his kyngdome stalworth, and þat may he nog/icons/hstrok.gift but whenne he is gouernour in rig/icons/hstrok.gift and lord yn his subgit3, and þat his subgit3 of oon accord obeisse hem to his lordschipe. As for inobedience of subgit3 is þe myg/icons/hstrok.gift of lord put vndir and mad feble, & subget3 regnys, I haue shewyd cause þat subgit3 sholde be steryd to þaire lord to be obeisaunt, þe cause ys double, on ynward a-noþer outward; þe outward y haue declared before, þat ys to say þat þou despend þy good and Rychesse wysly, & make þy largesse after þe desert of ilk oon. And it byhoues þat kynges haue a-noþer queyntise, but þerof y shal make mencioun after yn þe chapitre of riches & helpes; þe seconde þinge is to drawe þe wil of his subgit3 to wirkynge, and þat awe to go before yn þe firste degree, And þe seconde helpe awe to haue two causes, oon ynward and a-noþer, outward, and þat ynward ys þat kynges awe helde and do rig/icons/hstrok.gift of poscessiouns, riches & purches þat rig/icons/hstrok.gift heir be maad þerof, and trewe successours. note.30 A cause ys foreyn þat ys to say sparand þe riches of subgit3.

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