¶ The table.  ¶ The prologue of a doctor in recommendacyon of Arystotle the prince of philosophers. a. ¶ An epistle that Alexander sent to Arystotle b. ¶ The answer of the said epistle. c. d. ¶ The maner of kings touching largess. e. ¶ Of largess/& avarice/& dyvers other vices. f. g. ¶ Of understanding. h. i. k. l. m. n. ¶ Of the vesture& clothing of a king. o. ¶ Of the countenance of a king. p. ¶ Of the justice of a king. q. ¶ Of worldly desires. r. ¶ Of the chastity of a king. r. ¶ Of the sporting of a king. ●. s. ¶ Of the mercy of a king. t. ¶ Of pains. v. u. ¶ Of the keeping of faith. ●. ¶ Of studies. ● ¶ Of the guard of a king. ●. ¶ Of the difference of astronomy. ● ¶ Of the keeping of health. ● ¶ Of the governance of seek folkes. &c. A. ¶ Of dyvers meats for the stomach. B. ¶ An epistle of grete value. C. ¶ Of the maner of travail. D. ¶ Of abstinence. E. ¶ How pure water ought not to be drunken. F. ¶ Of the maner to sleep. G. ¶ The maner to keep a custom. H. ¶ How one ought to change his custom: I. ¶ Of the .iiii. seasons of the year. K. ¶ Of prymetyme/ and what it is. L. ¶ Of summer/ and what it is. M. ¶ Of harvest/ and what it is. N. ¶ Of winter/ and what it is. O. ¶ Of natural heat. P. ¶ Of things that fatteth the body. Q. ¶ Of things that maketh the body lean. R. ¶ Of the first parte of the body. S. ¶ Of the second parte of the body. T. ¶ Of the thyrde parte of the body. U. ¶ Of the fourth parte of the body. X. ¶ Of the goodness& harm that cometh of wine. Y. ¶ The form and maner of justice. A. ¶ Of kings secretaries. B. ¶ Of kings messengers. C. ¶ Of the governing of the people. D ¶ Of the physonomy of folk. E. 
¶ Thus endeth the table.   

¶ The prologue of a doctor in recommendation of Arystotle the prince of philosophers.  
GOd almighty save our king/& the glory of all his friends/ and confirm his realm in the faith of god. And cause him to reign in thexaltacyon/ praise/ and honour of his people. I which am servant to the king haue put in execution the work of his commandment/ in getting a book of good manners to his governance. The which book is called the secret of secrets/ made by the prince of philosophers Arystotle the sone of Mahonnet of Macedony/ to his disciple the emperour Alexander sone of philip king of Macedony the which Alexandre had two crownes. This said book Arystotle compyled in the oldenesse of his body/ because, that he might no more travail nor ride to do such besynesses as Alexander had put into his charge. For Alexandre had made him governor and master above all other because he was a man of very good council/ of grete clergy/ and subtle understanding. And incessantly studied good& gracious manners/& sciences spiritual/ contemplatives/ and charytables. He was a wise man/& meek/ loving reason and justice/& ever reported right wysnesse& truth. And therfore many philosophers r●pute hȳ of the nombre of prophetes. And say that they had found dyvers books of the greeks which god had sent him by his most excellent aungell/ asking to him. I shall make the to be called in the world more an angel than a man. And wyte ye that Arystotle dyde in his life many signs which were strange in works& marvels/ which were to long to be accounted. Before his death he dyde many strange werkes● wherefore a religion& company peryadyc said& held opinion that he had ben in heaven in likeness of a dove of fire And as long as he lived Alexander overcame all the world through his council. And all lands by the famed of him/ were put under the imperial commandment& in likewise they of pierce/& Araby. and there was none that durst gainsay Alexander/ in word nor dede. And the said arystotle made many goodly epystles for the love that he had to Alexander/& for to cause him to know all the secretes● he made an epistle here under written/ the which he sent to Alexander. And whan Alexander had overcome the realm of pierce/& set the most of them in his prysons/ he sent an epistle to Arystotle which followeth.   

b.¶ An epistle that alexander sent to Arystotle.  
doctor of justice& right noble philosopher we sygnyfy to thy high wisdom/ that we haue sent in the realm of pierce many men/ which abound greatly in reason/& vnderstondyng/ subtle& pen●tra●yfe● wherefore al we haue intention to put thē to death. Howbert as thou seemest best sygnyfy us by thy lettres.   

c.¶ An epistle that Arystotle sent to Alexander.  
YF thou can moeue& change the air from the erth●& water/& the ordinance of thy cities to ●complysshe thy pleasure● yf thou can do it cease of/& do it not/ but govern thē in thy goodness/ and exal● thē in benignity. And yf thou do thus I hope with the grace of god that they all shall be thy friends to all thy good pleasures and commandments. And for the love that they shall haue in the/ thou shalt peaceably reign over thē in grete victory.¶ And when Alexander had read this epistle/ he dyde after his council/ and they of pierce were more obedient to him than to any other nation.   

¶ The prologue of a doctor name Phyly● that translated this book in to latin. d.  
PHyly● that translated this book in ●o latin was a child of Parys/& was a very wise interpntour& vnderstander of languages/& he said ●hus. I haue not known nor seen ty●e that the philosophers haue ho●●ē/ or haue ben accustomed to help or to make all weckes or all secrets but that I haue sought/ nor haue known by no man by whom I knew that he had knowlegyng of the scriptures of philosophers/ but I haue vysited him unto the time that I came to the knowledge of council/ that which was Estulapideus/& a man solitary& of grete abstynence● and very wise in philosophy/ to whom I meked me diligently/ requiring him that he wolde show to me the scriptures of the knowledge of the son/ the which he gave unto me/ with a right good wy●● And surely I found as much as I desired/& all that I had ben about a hole year/& wherefore I had long time travailed. And I thus having my desire returned home with grete joy/ yeldyng thankes to god my creator.¶ And than at the request of the most noble king with grete study& labour I translated this book out of greek language into Caldees tongue& sith in to the speech of Araby. The which book the most wiseman Arystotle made/ which answered always to all the requests of king Alexandre/ as more plainly appeareth in this present book.   

b.¶ An epistle sent to king Alexandre by Arystotle.  
right glorious sone and right wise/ god conserve thee in the walk of knowlegyng the ways of truth& virtues/ and withdraw thy carnal and beastly desires/& confirm his realm to his service/& to thy honour. letting the wyte deere sone that I haue received thyn epistle reverently& honourably as it appertaineth/ and plainly haue understand the grete desire that that hast that I were personally with the. Meruaylyng how I can abstain me fro the. Reprouynge me of that I care but little for thy besynesses. For the which cause I haue ordained& hasted me to make a book for the/ the which shall weigh& contain all my works/ supplyenge mine absence& defautes● and shall be to the a right certain rule& doctrine in all things that thou wyllest. The which I will show as I were presently with the. Dere sone thou ought not to reprove nor blame me/ for thou knowest well that for nothing of the world/ but that I wolde go to the. And yf were not that I am so sore grieved/ and laden with age& weykenesse of my person/ whereby in no wise I can go to the. And wyte thou/ that the thing which thou hast demanded of me/ and that thou so much desirest to know& haue is the secrets that nature humaynes thought scantly can compryse nor sustain. How than may in the heart of mortal man be written or understand that thing that he ought not to know. And that thing that is not behouefull nor covenable to be spoken of. Howbeit I am bound by very duty to answer to that/ that thou demandest. I shall never other thing show the/ but that which is written in this book. For yf thou rede it diligently/ and understand it plainly/ and that thou mayst know that is contained in it/ without doubt thou shalt haue all that that thou desirest. For god shal give the such grace/ such understanding/ and subtlety of grete wit and science/ and also by the doctrine that I haue given the afore time/ that by thyself thou mayst know& conceive that which thou desirest. And the cause why that I haue opened and related my secrets fyguratyuely& somewhat derkly/& that I haue put observe examples/ and by figures/ is that I doubt& fear much that this book should come to the hands of intect persons/& in the power of arrogant& evil folkes/ which might know the secrets of god. And god knoweth well that they be not worthy. certainly I make grete doubt that I in this trespass not the will and the grace of god. I do relate& dyscouer this thing/ as it hath bē reuelate of god( or now) unto the. wy●e thou then right dere sone that I haue dyscouered to the the things that bē to be hid. And yf thou dyscouer these secrets/ thou shalt haue shortly evil fortunes/ and mayst not be sure from grete harms that shall be coming toward the. But almighty god keep thee& me from such things/& from all dishonest things. And after all these things haue in thy mind this noble& profitable doctrine/ the I make redy to the/& intend to expose thy noble heart/ to inform it to thy grete solace/ as myrour of health yf thou wilt apply that ther●● most dere sone it behoveth every king ●o haue ow● things to sustain him& his royalme. But he may not stedfastely haue it/ but yf he haue good& grete governance of thē that ought to govern. And he that reigneth so is obeied of his subgectes. And his subgectes equally with one courage/& by one self form shalbe obedient to the lord. For by the dysobedyence of the subgectes the power of the lord is greatly ●eblysshed. And yf the subgectes reign/ the governance may nothing do. And I shall show the/ the cause wherefore the subgectes be stirred& couraged to obey their lord. two things ther is. The one is outward& the other inward. It is not longelyth I declared to the y● that is outward. That is to wyte/ when the lord spendeth wisely his richesse among his subgectest/ and that he in them work liberality/& that he give to eachone as they be worthy. And therwith the king behoveth to haue a wyle/ whereof I shall make mention in the chapytre of vices& helps. That is to wyte that the king ought to enforce him to get the he●●es of his subgectes by good works. And this is the first degree& foundacyon in doing of his deeds by .ii. things. One inward& the other outward. The cause outward is that the king do& maintain justice/ the possessions& rychesses of his subgectes/& that he be piteous a merciful. The cause inward is that he honour grete learned men/& that he haue thē for recommended. For god hath recommended thē their science. And I recommende that this secret pr●●cypally with dyvers other/ which thou shalt finde in other chapytres of this book/ wher● thou shalt finde grete wisdom& doctrine/& the content of the final cause whereby thou shalt finde thy principal purpose. ●●n it thou shalt learn the sygnyfycacyons/ of the words& obscurytees of the examples. Than thou shalt 〈◇〉& {per}fytely haue that that thou desirest. wherefore pray to god most wise& glorious king that he will lighten thy reason& understanding to the●de that thou 〈◇〉 know& {per}ceyue the secrets of this seyence. And 〈◇〉 me thou mayst be mine heir& successor/& that he wit grant the largeness of goods/ to give abundance to the living of wise men& studyēres/ with grace to know that which is dyfficyle/& without the same nothing can be done.   

e.¶ Of the maner of kings as touching largess.  
THere be .iiii. maner of kings. There is a king that is liberal to himself/& liberal to his subgectes. There is a king that is lyb●rall to himself& having to his subgectes. The ytalyens say that it is no vice to a king that is having to himself/& liberal to his subgectes The I●oyes say that the king is good that is having to himself/ to his subgectes. The Percyens say the contrary& bē/ of 〈◇〉 that the king is not worthy that is not large to himself& having to his subgectes. But among all the kings above said he is the worst/& ought in no thing to be praised that is not liberal to himself& to his subgectis. For he that is having to himself& to his subgectis/ his realm shall be clene destroyed. Than it behoveth us to inquire of the virtues& vices above said/& to show what thing largess is& where in the error of largess lieth/& what harms come for lack of largess. It is evident that the qualytees bē to be reproved when they go fro the meaue/& be auarycyous ● foolish liberal. But yf thou will inquire or seek largess/ regard& consider thy power/ and the time of the necessity/& the merits of men. And than thou ought to give as thy power will( by measure) to them that haue need/& be worthy of it. For he that giveth otherwise he breaketh the rule of largess& synneth And he that giveth his goods to him that hath no need/ he getteth no thankes. And al that he giveth to thē that be not worthy/ is lost. And he the spendeth his good● outragyously/ shall soon come to the wild brims of poverty/& is like him that giveth victory to his enemies over him. But a king that giveth his goods mesurably to thē that haue need/ is liberal to himself and his subgectes And his realm shal come to grete {pro}speryte/& his commandment shalbe fulfilled. And he the spendeth the good of his realm without order/& giveth to thē that be not worthy/& to thē that haue no need/ such a king destroyeth his people/& the common wealth/& is not worthy to reign as a king. And the name of avarice is an over foul name to a king/& to much harm cometh to his regal majesty. Therfore yf a king will reign honourably/ him behoveth not to haue the one nor the other of these vices/ that is to wyte/ that he be not to liberal/ nor to coueytous. And yf the king will be counceyled/ he ought with grete diligence to purvey him of a wise man/ which shall be chosen among all other/ to whom he shall commit his doings of the realm/& the governance of the rychesses of the same as they ought to be spent.   

f.¶ Of largess and avarice/ and of many other vices.  
king Alexander most dere sone I tell the certainly that yf on●y make greater expense than his realm ● a●susteyne/ that he enclyneth to foolish largess& avarice. such a king without doubt shalbe dyst●oyed. But yf he incline to liberality/ he shal haue perpetual glory of his realm/ yf he draw him fro taking the goods& possessions of his subgectes. And wyte thou dere sone that I finde written of a grece doctor name Hermogynes which saith that the greatest& sovereign goodness/ brightness of understanding/& plenty of lawe/ science& perfeceyon of a king is that it behoveth to keep him fro taking of the goods and possessions of his subgectes. It hath ben the vndoynge of many realms. For dyvers kings haue made greater& outrageous expenses than the stint of their realms could extend/ wherefore they took the goods and lands of their subgectes. For the which injuries doing the people cried to god/ which sent vengeance on the said kings. In such wyce that their people rebelled against them& put thē to destrucey●. And without the grete mercy of god that sustained thē/ the realms should haue bē utterly destroyed with the people. Thou thē oughtest to abstain the from outrageous expenses/& ought to keep temperasice in liberality. And gete not the dark secretnesse& reproaches that thou shalt haue/ for ●●belon●eth not to thē that be good.   

g.¶ Of virtues& vices/& of the doctrine of Arystotle  
THe substance of all vertuo● reygnyng is to give to thē that be good/& {per}don injuries/ honour& bear reverence to thē that be worthy/& haue mind of thē that he meek/& amend that de faults of them that be simple/& with good will save the people/& keep that fro to much speaking/ let imuryes pass till thouse the time of defence that thou know not the folly of rolls. Dere soue I haue taught the& shal teach y● many things the which thou shalt keep in thy heart. And I ensure the that the said rechynges shall always be there in al thy doings& weckes. bright& sufficient science of physic shortly comprised thou shalt haue. And I wolde never haue shewed the on●y thing/ but that the said science with that techynges that follow ought to suffice thee& thy works in this world and in the other.   

h.¶ Of the understanding.  
DEre sone know thou that the understanding is the chief of the governance of man/& health of the soul/ keeper of virtues/& of vices. For in the said understanding we behold the things that be to be chosen. It is the key of virtues/& the root of all laudable goods. And the best instrument therof is to haue good famed. And yf it be contraryly done/ it shal be confounded at the last by ill famed. A king ought principally seek to haue a good famed. More for the governing of his ream than for himself.   

i.¶ Of the final intention that a king ought to haue.  
FOr the beginning of largess that a king ought to haue/ is to haue good famed/ whereby the grete realms& grete lordysshyppes be gotē. And yf thou desirest to get realms or lordysshyppes/ yf it be not by good famed/ thou shalt gete none other thing but envy. And envy breedeth lesynges/ which is matter and root of all vices. envy breedeth ill speech/ ill speech breedeth hate: hate breedeth vniustyce/ vniustyce breedeth battle/ battle breaketh all lawe/ destroyeth cities/ and is contrary to nature. Than think dere sone& set thy desire to get good famed/ and thou shalt haue in the crouth and all things laudable/ for it is cause of al wealth. For it is contrary to lesynges/ which is matter of all vices/ as it is said. And trouth engendereth the desire of justice. justice engendereth good saythe. Good faith engendereth famylyaryte. Famylyaryte engendereth friendship. friendship engendereth council and help. And for this cause all the world was ordained/& the laws made which be conenable to reason and nature. It appeareth than that the desire to haue good famed is honourable and perdurable life.   

k.¶ Of evils that follow fleshly desire.  
ALexander fair sone leave thy beastly desires of thy fleshly appetite/ for they be corruptibles. The fleshly desires draweth thy heart to beastly corruption of the soul without ony dyscrcyon/& drieth the body of man wottest thou what fleshly love breedeth? It breedeth avarice/ avarice breedeth desire/ desire breedeth richesse and maketh a man without care/ to be a proud man/ without lawe/ and a thief. Theft bringeth a man to shane/ and final destruction of his body.   

l.¶ Of the wisdom and ordinance of a king.  
IT is behouefull& right that the good famed of a king/ be in honourable science and worthiness( throughout al realms) to be  shed from his realm/ and haue communycacyon of their wise council with his. And thereby he shall be praised/ honoured/& doubted of his subgectes/ when theyse that he speaketh and doth his works wisely. For easily is perceived the wisdom or folly of a king/ for when he governeth him in worthiness toward his subgectes/ he is worthy to reign honourably. But he that putteth his realm in servitude or thraldom/ of evil customs/ he breaketh the way of verity. And dyspyseth the good way and lawe of god. And at the last be dispraised of all folkes/ as he hath deser●ed.   

m¶ Of the worthiness/ religion/ and holiness of a king.  
ANd yet again well beloved sone I tell y● that the philosophers haue spoken and said. It behoveth that the royal majesty be governed by ryghtwysnesse/& not by faint appearance/ but in dede/ to thende the every man may se and know clearly the goodness of the king/ and that he fear god. And will be governed in godly ways/ than shall he be honoured& doubted. And yf he show himself feigning to be good/ and is nought to his subgectes/ his ill works can not be hid/ nor it may not be but his people shall know it He shall be despised of god& shamed in the world. And his deeds shalbe lessed/& the honour of the crown of his realm shall fail. what shall I tell the more? there is no treasure in this world to good famed. And moreover dere ●one/ it beseemeth that thou worship clerkes/ and poverty of good men of religion/ and exalt wise men and speak oft with thē. And question often of doubts with them. And demand many things of them. And answer wisely their questions. And honour noble men as each of them is worthy.   

n.¶ Of the pourueyaunce of a king.  
IT behoveth that a wise king think often of things to come that he may provide for such things as be contrary to him. And that he may the easiyer bear the adversities and contrary adventures. And the king ought to be wisely hid& refreyned/ to thende that without delyberacyon he come not to the dede that he purposed in his anger. And he ought reasonably knowledge his anger and error/ and appease himself easily. For the most sovereign wisdom and virtue that a king may haue/ is to rule himself wisely. And when he seeth ony thing that is good and profitable for him to be done/ he should do it with grete diligence/& dyseceeyon because the people shal not say that he hath done his business folysshely/ or to negligently.   

o.¶ Of the vestymentes of a king.  
IT beseemeth well to the majesty royal that the king be clothed honourably. And that he show himself alway in fair and ryall clothes. And ought in beauty of robs to surmount all other clothing. Also he ought w● grete prerogatyf& dignity use fair/ deere/& strange vestures. For thereby is his dignity more excellent and his might more exalted. And more reverence is made to him. And also it beseemeth a king to be fair spoken/ with soft and kind words/ specially in time of war.   

p.¶ Of the countenance of a king.  
sweet sone Alexander it is a goodly thing precious/ and honourable whan the king speaketh but little. But yf over grete need require it. It is better that the eeres of the people be willing to here the words of a king/ than to be weary of his to much speaking. For whan the eeres be glutted with the kings speech their hearts be weary to se him. And also the king ought not to she we himself to often to his people/ nor haunt to much the company of his subgectes/& special of vylayns. And therfore the yndyens haue a good custom in the ordinance of their realm. For their maner is that their king sheweth himself but ones in the year. And than he is clothed in vesture royal. And all the barons& knights of his realm bē richly armed and arrayed about him. And he is set vpon a stede● ceptr● in his hand armed with rich armours royals and all his people a good way before the barons& other noble men. And ther they show the dyvers perils& adventures that be passed. And how that he& his councils w●● ordered. And the king as than is wont to pardon gre●● offences to some of thē. And whan the parliament is ended the king setteth him in a chair& anoue ●yseth one of the most wisest men& speaketh to the people/ praising& commendyng the wit& good governance of the king. In yielding thankes to god that hath so well ruled and mayntened the yndyens king/& that they are pourueyed of so wise& honourable a king to reign& guide thē And than he confermeth the said people in one will& courage to the obedience of the king. And thē he commendeth the people& alloweth thē greatly of their good manners& conditions which be reporteth to thē. And sheweth thē goodly words& examples/ the better to put them in grace& obeisance/ w● meekness in the good will of the king. And when this wise prince hath thus spoken/ the people enforce them to exalt the praysynges/ and commendacyons/ and good manners of this said king/ in praying god heartily for him. And by this mean by their good manners/ and wisdom of their king they cause countries and cities to be obedient to them. And thus ben the children brought up in their youth/& taught in the honour and reverence of the king. And the good famed of the king secretly and manifestly is spread and known And the rich and poor ben thereby sustained throughout the realm of ynde. And the kings possessions and trybures increaseth thereby.   

q.¶ Of the justice of a king.  
A king ought to order him so that he do no wrong/ nor harm to merchants/ but ought to cherish them. For they go throughout all the world/ and by them is reported the good and all renownes of fordes/& princes. And a king ought by very justice to yield every man his. And so his lands and cities shal be garnished with all earths. And the kings works shall multiply to his honour and glory/ and shal be the more redoubted of his foes/ and shall live& reign at his will& desire in quietness.   

r¶ Of the worldly desires of a king.  
ALexander right worthy sone/ coueyt not always worldly things/ for they be corruptible. And think that thou must leave all. demand than such things as cannot be corrupt. That is the lice that cannot change and the realm perdurable. And raise thy thoughts in goodness/ and therein keep y ●stronge& glorious. And leave the life of bestes that alway live in their filthiness. believe not lightly al thing that is told to the. And be not inclined to pardon them/ against whom thou hast had victory. And think on the time& of things that may happen. For thou knowest what is to come. And set not thy desires in meats& drinks/ in ●echery/ nor to much sleep/ nor in carnal desires.   

r.¶ Of the chastity of a king.  
sovereign Emperour incline not to ●●●●ry of wom●/ for it is a swy●ysshe life. And no glory shall be to the yf thou govern thee after the living of bestes without reason. Dere sone believe me/ for without doubt it cherry is destruction of the body/ the abregement ● corruption of all virtues/ the death of a man self and maketh the man feminyne. And at the last bringeth him to all euylies.   

s.¶ Of the sporting of a king.  
soothly it is besemynge to a king to take his pastime and sport with his princes and lords. And that he haue many and dyvers manners of mynstrylles/ and syndry instruments/ dances and songs. For the human creature naturally annoyeth. And in such instruments and pastimes nature desireth/& the body taketh force& vygoure. Than yf thou wilt delight in such chynges/ do it the most honestly& secretly that thou mayst. And whan thou arte in thy pastimes beware for drinking of wine. And let the other sport thē as long as they lust. And than thou shalt haue many secrets dysclosed.¶ And make not this pastime often/ but twice or thrice in the year. Also it behoveth y● to haue nigh to the some of thy famylyer servants that shal tel and report to y● what is said in the realm. And whan thou arte among thy barons& subgectes/ honour wise men& bear reverence to every ma as they be worthy. And every man in his estate/ maintain& let thē eat with y● sometime/ one after another. And give gowns sometime to one& somty me to another/ after their estate/ and as they be worthy. And in ony wise se that there be none of thy knights& famylyers/ but that he feel of thy liberality& of thy grace. And thus ouerall shall appear thy largess& greatness of thy courage and honour.   

¶ Of the discretion of a king.  
most worthy sone it is good that a king haue liberality/ goodly gesture/ and countenance& that he laugh not to much. For overmuch laughing causeth many to be less set by/ and to be less honoured. And fynably ouermoch laughing maketh a person to seem older than he is. Also a king ought to love his people in his court and of his council more than in other parties. And yf ony do villainy to another/ be ought to punish him as he hath deserved/ that other may take example thereby/ and eschew thē from ill doing. And in the punysshynge thou ought to regard the {per}sone that hath done amiss. For elles should a high& noble man be punished as another. And yf thou do so thou shalt not be allowed of the people. And it is good sometime to do rigorous& stray justice/& sometime not/ to thende not the difference of the {per}sones be known. For it is written in the book of Machabe●s that a king ought to be praised ● loved/ yf he be like the eygle/ which hath lorshyp over all fowles. And not as he which will be like another foul that is subject to the eygle. wherefore yf ony do villainy to ony other in the presence of the kings majesty taught to be regarded& considered yf the offence were done in game or for to cause the king to laugh/ or to make him or other glad of it/ or yf he dyde it in despite/& shane of the majesty royal. For the first dede he ought to be correct/ and for the second to suffer death.   

¶ Of the reverence of a king.  
WOrthy king Alexander dere sone the obedience to a king cometh by iiij. things. That is for the vertuo{us} living of the king. because he maketh him to be beloved of his subgectes. because he is curteys. And for the honour and reverence/ that he doth to them that be most worthy of it. My dere sone do so much that thou mayst draw to the the courages of thy subgectes/ and avenge thē of all wrongs& iniutyes done to thē. And beware that thou give not ● thy subgectes cause and matter to speak against th● For speech of people many times may do hurt Than haue in thy mind such wise that nothing may be said against the. And so thou shal eschew the ill will and deeds of thē that had ill will against the. And forsooth the largeness of the glory of thy dignity and reverence/ and exaltation or thy realm/ and that reboundeth most to thy honour is to haue the hearts of thy subgectes. It is found in holy scriptures/ that the king is over a realm as the rain is over the earth which is the grace of god and blyssynge of the heavens and cometh on the earth/ and all living creatures. For the rain is called the way of merchants/ and help of buylders. How be it that in the rain falleth sometime thondre and lyght●ynge? swelling of the see and floods with tempests and many other euyls cometh thereby/ wherewith meadows and verdures hath perished. For god made it so of his gre●e goodness/ benignity/ and grace. The which self example ye may finde in winter and summer. In the which the sovereign largess giveth and ordaineth coldness and heat/ engendrynge and increasing of all new things. How be it many euyle& perils cometh by the rigour of grete coldness of winter/& grete heats of summer. Iulyke wise dere sone is it of a king. For many times the king doth many griefs and evils to his subgectes/ and maketh the to bear grete heart against him. But when the people seeth that by the grace and good governance of the king they be in peas and well ruled they forget the above said evils/ and thank the glorious god that hath pourueyed them of so wise a king.   

¶ How the king ought to remembre his subgectes.  
I require the sweet sone that thou of thy goodness think and inquire oftentimes of thy poor subgectes/ and know their necessytees. And set among them such men as be virtuous and that loveth god and justice and that knoweth their manners/ and understandeth their speeches/ and can govern them peaceably and in love. And yf thou do thus/ thou shalt do the pleasure of thy creature. And it shall be safeguard to thy realm/ and gladness of thee and thy people.   

t.¶ Of the merry of a king.  
DEre sone I council thee that thou make grete provision of corn and victuals in such wise that thy countries may haue abundance/ in eschew●nge( as it chanceth often) to haue scarcyte● and famyn. In so much that by the grete prudence thou mayst save and maintain thy subgectes And thou ought to haue thy garuers stuffed/ and to preclayme throughout all thy realm and cities/ how thou hast gathered and stored the of grains and other victuals And that thou keepest thē to the provision of thy real me/ and to utter them with plenty to the salvation of thy subgectes. The which doing will cause thy people to be coragyous to do thy commandments. And so thou shalt prosper/ and every man will marvel of thy grete liberality/& of the providence afore hand in thy besynesses. And they will repute thee as holy and laud and magnify thy worthiness. And every man will fear to displease the.   

v¶ Of pains and punysshementes.  
MY dere sone Alexander/ I admonysshe● and also pray the to keep my doctrines and thou shalt come to thy purpose. And thy realm shall be durable and in good estate. That is to wyte/ above all thing that thou keep thee from shedding of mannes blood. For it belongeth onely to god/ which knoweth the secrets of men. Than take not on the/ the office that belongeth onely to almighty god/ wherefore as much as thou mayst withdraw thy hand the●fro For the doctor Hermogenes saith. That who that slayeth the creature like unto him/ all the stars of the sky ceaseth not to cry to the majesty of god/ lord/ lord thy servant will belike unto the. For surely god will take vengeance on him that slayeth a man/ and specially without reasonable cause. For god answereth to the virtues of heaven asking. leave ye/ for in me lieth the vengeance/ and I can yield it. And wy●e thou that the virtues of heaven without cease do present before the face of god/ the death and blood of him that is dead/ till that god hath taken vengeance for it.   

u.¶ Of the knowledge of the said pains.  
O most loving sone/ of all such pains with the knowledge/ therof wyte thou that I haue sene much harm/ and many evils oftentimes come thereby. Do ●oo that thou mayst haue in thy mind the deeds or works of poets. And think how they haue lived. And thereby thou mayst se and learn many goodly examples. And their thoughts shall give the grete documentes in time coming. And also I pray the my dere sone/ that thou grieve nor dysprays●●●ne lesser than thou. For it happeneth often that the small estate riseth tight soon in to grete rychesses and honours/ and may be so mighty that and 〈◇〉 endamage the. Many examples therof hath ben seen as philosophers rehearse.   

x.¶ How a king ought to keep his faith or oath.  
above all thing( dere sone) beware that that thou break not thy faith and oath that thou hast made. For it is belonging to strompettes/ and also to people that ●epe not/ nor do not care for their faith and oath. wherefore keep thy faith that thou hast promised/ for and yf that thou do otherwise& will come to an evil end at the last. And yf by adventure or fortune/ it chanceth that ony wealth com●th by faith breaking/ the trust therof should not be good/ but very evil& reprovable/ and such a man is put in the numbers of them that be nought. wyte thou than that by keeping of faith is made the goodly assemblynge of men. cities ben inhabited with comyns/ and 〈◇〉 is the good sygnouryes of kings. By keeping of ●ayth castles ben holden and kept in lordshyps. And yf thou break thy faith thou shalt be reputed of every man as a child or a brute beest than beware therof. And keep also the oaths/ and alyaunces that thou hast made/ though that they be grievous and domageable to the. wottest thou not that thou hast two spirits alway with the/ one on the ●yght side and the other on the life side/ which know and keep all thy works. And report to thy creature al that thou hast done. Of a trouth thou ought onely to a●steyne that from all dishonest works. And constrey●e none to swear/ but yf over grete need require it. A king ought not to swear but he be much required and prayed. And yf thou wy●t wife what was the destruction of Nubye/ and of the assyryens. I certify thee that their king made oaths gylefully/ to deceive the men and ●y ezens next by. And broke his alyaunces and ●romysses that he had made/ because they were profitable to his realm. And also to his subgectes he made many fals oaths to destroy their next neighbours. The rightwise Iuge could sustain nor suffer them no longer. most dere sone I will that thou know/ that for the governing and ordinance of thy realm I haue made the some new doctrines/ the which specially is for the profit of thyn own famylyers and the. But as yet it is not time to give thē to the. I w●ll give the them in a certain place of this book shortly abreged. The which yf thou keep for thyself prouffytably/ with the help of god thou shalt haue prosperity/ and that that thou desirest. sweet sone repent y● not of things that be passed/ for that belongeth to wom●/ which ben weyke of condition. Let thy goodness/ thy faithfulness/ and cons●yence be all hoo●e/ and manifest. And they shall be safeguard o● thy realm and destruction of thyn enemies.   

y.¶ Of study.  
TAke hede that thou haue studies and ●●●●les in thy cities. And cause all ●hy people to learn their children lettres and 〈◇〉 sciences/ and use them to study. For 〈◇〉 ought to help and succour the gouern●●● le of studyens and poor scholars. And give auauntages and prerogatyues to good studyentes that p●e●fyte to their learning/ and this wise thou shalt gr●ue an example to thē that be lay/ exalt their prayers and receive their writing meekly/ praise them that ought to be worshipped. give thy goods to them that be worthy. cherish clerkes and stir them to praise the. And put thee and thy works in goodly writings/ which by them shal be {per}petually praised.   

z.¶ How a king ought to keep his body.  
most beloved sone king Alexandre/ trust ●ot in women/ nor in their works/ nor services/ and company not with them. And yf necessity were that thou must haue company of a woman. ●o so that thou mayst know that she is true to the/ and wholesome of her body. For when thy person is between the arms of a woman/ thou arte as a Iew●●●/ put/ and restynge in the hands of a marchau●●●●at careth not to whom it is ●olde. And being between her hands/ is the poison of thy welfare/ and also the destruction of thy body. Beware therfore dere sone/ of such w●men/ for they be venomous and deadly. For it is no new thing to know that by their venom many men haue dyed. Thou knowest well that many kings haue for●hered and shortened their lives and haue dyed by poison. Also dere sone Alexander beware that thou put not thy trust in one physycyen onely. For one physycyen may hurt the/ and shor●ely do to the moth harm And therfore yt thou mayst/ do so that thou haue many physycyens. And that they be of one agreement. And yf thou wilt haue ony medycyn/ take it not but by the council of them all. And that they be such as knoweth the quality and nature of the things that ben put/ and necessary in the medicine.  
And that it be of a certain weight and measure/ as the medicine requireth it. For by equal porcyons of weight and measure the arte of physic is compownded.¶ And think on dere sone that when thou was in the parties ofynde/ many people made to the grete presentes and fair. among the which was s●nte a fair maiden which in her chyldheed had be nourished with venom of serpentes/ whereby her nature was converted in to the nature of serpentes. And than yf I had not wisely beholden her and by my artes and wit known her/ because that continually/ and without shamefastness ever she looked in the faces of the people/ I perceived that with ones biting she wolde haue put a man to death as hearken thou hast seen the experience before ●he.  
And yf I had not known her nature/ at the first time that thou had meddled with the said m●yde thou hadst ben dead without remedy. fair sone keep thy noble soul/ which is given to thee and ●ent fro● the company of angels the which is taken to the of god for to keep. Not that thou soil& far it but that it be put among the wise& glorified spyry●●s.   

&¶ Of the difference of astronomy.  
ALexander fair sone/ I pray the/ that yf thou may●t do it/ that thou ry●e 〈◇〉 nor eat/ nor drink/ nor do ony other thing/ but by the council of some that knoweth and hath the scy●nce in knowlegy ●ge the stars and astronomy. And thou shalt wyte my dere sone that almighty god hath made nothing without cause/ but hath done every thing reasonably. And by certain sciences and ways/ the wise phylozopher Platon sought and felt the operacyons of all things composed of the four elements/ and the humours contraries. And had also the knowledge of the things created and formed And also my dere sone Alexander I pray the believe not such fools which say that the science of the pla●●●●●s is so hard to be known/& that none may come thereto. Surely they be fools and wo●e not what they say. It is a noble thing to know things which be to come. yf thou knowest the things which be to come/ thou and other {per}sones may put remedy by good prayers. And require the creature that hath ordained them to return their malice/& ordain them otherwise. think not dere sone that god hath ordained& predestynate such things/ but that by his power he may change them otherwise when he pleaseth. Wyte thou dere sone that the good people pray to our creature with orisons& devout petitions/ by fasting& sacrefyces/ by almesse& other maner/ axyng of pardon of their sins/& doing penance/ that our lord may return& remembre such predestynacyons which other do fear so much.¶ return we dere sone to our first purpose/ wyte thou that astronomy is deuy●ed in .iiii. {per}tes. That is to wyte in ordinance ofsterres. In the disposition of signs/& of their elongacyons. Of the moeuynge of the sonne. And this party is called science of astronomy: The other parte is of the knowledge of the moeuynge of the skies& of the mone. And this party is called astronomy. And is the worthiest/ of stars/ planets/& signs. And there is. M.xxviii. planets signed/ and formed/ of the which we shall speak more plainly.   

{con}.¶ Of the gouernayle of health.  
health among all things is to be gotē and hath more than ony might of rychesses. For the keeping of health is by using of equal things comoyned to the body/ as by attemperaunce of humours. For the glorious god hath ordained thē/ and given dyvers remedies to the attemperaunce of the humours to the keeping of health. And hath shewed it to his holy men and prophetes/& to many other just men which he dyde choose and en●umyned with the holy ghost/ in his sapience divine/ and mighty. And hath given them the gifts of the science/ of these things here after following. These philosophers put the beginning of it. That is to wyte they of yude/ of Grece/ and of Athenes. which philosophers were just and perfect/ and their writings were the beginning of science& secrets. For in their w●y tynges is nothing found to be reproved nor 〈◇〉/ but approved of all wy●e men.   

{rum}.¶ Of the gouernayle of seek people.  
ALl wise and natural philosophers say the man is made and composed of four contrary humours/ the which haue alway need to be sustained with meate and drynke The substance whereof beheueth to issue and be corrupt yf ony do alway ca●e and drink/ and he should wax weyke and fall in grete diseases/ and haue many inconveniences. But yf he eat and drink temperately and reasonably/ he shall finde help of life/ strength of body/ and health of all the membres. The wise philosophers say that yf any man ●respace the god of nature/ and the good maner of living be it in to much eating and drinking/ or to much sleeping/ or waking/ in to much walking or restynge/ being to laxatyfe or to much let ynge of blood or to little/ it can not be but he must fall in many diseases/ and greves. Of the which diseases I haue bryefly found/ and therein will I show the my council/& remedy for the same. All wise philosophers accordeth in one saying. who so keepeth him fro overmuch eating& drinking/& from the excesses aforesaid& keepeth temperance/ he shal be healthful of his body/& live long. For I can finde no man but he is of this opinion/& will say that all delectable things of the world/ be it in pleasure of the body/ it is but for to live the longer in them. But for a more secret ye ought to enforce you to do such things as ben belonging to long life/& not to follow the appetite/ that is to wyte/ not to put lie meate vpon meat. And dere sone I haue herde often spoken of hippocras which kept many times diet to thende that he might live& endure the longer. Not for to live and endure for the meate& drink. Also dere sone it is grete holsomnesse to be purged of superfluytees& evil humours which ben in the body.   

A.¶ In how many manners a man may keep his health.  
GOod sone I pray the haue in thy mind steadfastly these certain instruceyons and keep thē. know thou that health is chiefly in two things. The first is let a man use such meats& drinks as he hath bē nourished with. The second that he purge him of ill humours that be corrupt& grieve him. For the body of man is fed with meats& drinks which nourish it by natural heat that drieth/ nourisheth and feedeth the moistness therof.   

B.¶ Of dyvers meats for the stomach.  
WHā the body is fat& full of vapours gross meats is good for it.& of the nourysshyng of such a body/ the digestion is gross/& of grece quantity for the great heat/& vapours of the body. And whan the body is sklneder& dry/ subtle& moist meats be good for it. And the digestion therof is of small quantity for the streytnesses of the conduytes. And it is grete wisdom& science for a man to use such meats as ben good& appertenent to his complex yō/ that is to wyte yf he feed him with hote meats temperately. But yf the hear be to grievous& brenning within the body by over strong wines& hote meats/ or other accydentes/ than contrary meats& drinks will do grete ease& profit that is to wyte such as ben cold.¶ Of the stomach.  
¶ Yf thy stomach be to hote than hote& course meats be good. For such a stomach is like a mighty fire for to brenne great weight of logs. But whan the stomach is cold& feeble than it is good to haue light& welcome meats.¶ The signs to knowledge the stomach.  
¶ The signs of a stomach that is of an ill& weyke digestion is whan the body is unlusty/ heavy/& slothful/ the face is swollen/& he yaneth often/& hath pain in his eyen/& bolketh often& rudely/& the bolkyng is lower& unsavoury/ watery& stinking/& thereby is bred winds& swelling of the bely& the appetite of mea●● is marred. Therfore sweet sone beware of meats and drinks that may hurt or be contrary to thy health.   

C.¶ An epistle of grete value.  
most dere sone Alexander sythe it is so that the body of man is corruptible by diversity of complexyon/& of contrary humours that ben in it/ whereby often there cometh corruption to it/ I thought to deliver the some thing that shall be necessary& profitable to the. In the which I will treat of the secrets of physic which shall please the. For certain diseases come to a king which be not honest to show to physycyens. And yf thou wilt observe this lesson/ thou shalt haue no need of physycyens/ except in causes that may come in battle/ the which may be exchewed. Alexander fair sone/ when thou rysest from thy sleep/ walk and stretch thy membres equally and comb thy heed/ for stretchyng of the limbs giveth force/ and combynge reyseth the vapours that ben come in sleeping and putteth them from the stomach In summer wash thy heed in cold water/ which shall yield the natural heat/ and shall because of appetite to meate. Than cloth thee with goodly and rich apparel. For the heart of man delighteth in the beholding of precious meats& clothing. Than rub thy teeth with some course lynnyn/ or other thing that is note and dry of complexcyon/ and sweet of smell for it is holsom for the teeth/ and keepeth them clene/ cleanseth the stench of the mouth/ and clereth the voice/ and giveth appetite to ear. And rub thy heed often in the same wise for it openeth the claustres of the brain/ and thycketh the neck and other membres/ and cleanseth the face and the sight/ and prolongeth stowpynge of age/ and amendeth the blood.  
Also anoint the sometime with sweet smelling ointments/ as the time requireth/ for in such sweetness thy heart taketh grete pleasure/& is nourished thereby. And the spirit of life taketh refection in good odoures: and the blood reneth merrily through the veins of the body. After that take sometime an electuary of a wood called Aloes/ and of Bubarbe which is a precious thing/ to the price of four pens. Which thou shalt finde written in the book of physic/ and this shall do the much good/ for it voideth the heat of the mouth of the stomach/ and warmeth the body and wasteth winds/ and maketh good taste and savour. After this I council y● that thou be often with thy noble and wise men of thy realm/& speak to the of thy besynesses that thou hast to do. And govern them sadly according to their good customs.   

D.¶ Of the maner to travail.  
OR ever thou eat or thyn appetite cometh at thyn hour accustomend do some travail/ that is to wyte walk or tide a little/ or do some other work/ for it helpeth the body much/ it voideth all ventosytees/ and maketh the body lighter stronger and lustyeth the stomach/ and wasted evil humours of the body and maketh the phlegm or the stomach descend.¶ Of the maner of eating.  
¶ fair sone whan thy meate is set afore the/ eat of such as thou desirest most/ reasonably/ with well leuayned breed. And eat of such as ought to be first eaten. For there be two manners of digestion of meat in a man that is to wyte/ soft/& hard. For in the bottom is most heat for to make meat/ because it is most fleshly/ and nighest the heat of the liver wherewith the meate is sudden and digested.   

E.¶ Of abstinence of meat.  
WHā thou eatest/ eat by leisure/ though thou haue grete appetite to eat. For yf thou eat greedily naughty humours do multiply/ the stomach is laden the body is grieved/ the heart is hurt/ and the meate remaineth in the musics bottom undigested.   

F.¶ How pure water ought not to be drunken.  
ALso beware dere sone that ye drink no pure water/ specially when thou hast eaten meate. But yf thou be wont thereto. For as soon as the water is vpon the meat/ it coleth the stomach/ and quencheth the heat of the digest you and comfort of the meat. It letteth digestion and grieveth the body. Yf thou must need drink water alone/ take it the most temperately and as little as thou mayst.   

G.¶ Of the maner to sleep.  
when thou hast taken thy refection and hast just to sleep/ lie down on a soft bed and sleep temperately. and first lie down on the lift side/ and sleep thereon a reasonable space/ for the lift side is cold and hath need to be warmeth. And yf thou feel ony pain in thy bely or in thy stomach/ than lay thereto a sovereign medytyne/ that is a warm linen cloth laid thereon. Wyte thou dere sone that travail is good/ and giveth heat to the stomach. But after dinner it is a naughty thing/ for the meat abideth undigested in the bottom of the stomach/ and therof be bred many diseases. And sleep before feeding is not good/ for it maketh the body leave and drieth the humours. But sleeping after feeding is good/ for it fulfylleth the body& giveth force/& ●no●● yf shyng thereto. For whan the body of man resteth/ than the natural heat draweth the heat that was spread in all the membres in to the botō of the stomach/& giveth strength thereto vpon the refection of the meat. And heat requireth rest. Therfore some philosophers haue said that it is better& wholesomer to eat at night than in the morning/ for the eating in the morning because of the heat of the day grieveth the stomach/& the body is more travailed therwith. And moreover the {per}sone chauffeth in trauaylyng doing his business/ in going& speaking/& many other things that belongeth to the body of man/ by the which heat that is outward toward none/ the natural heat that is in ward is weyked& appeyred/& the meate is hard to digest. But at night it is more easy& less grieved with the heat of travail. And the heart& membres of man bē more in quiet by the coldness of the night/ that giveth natural heat to the stomach.   

H.¶ The keeping of custom or wont.  
THou shalt understand my dere sone that he that is wont to eat but one meal often is diseased/ for the stomach is without digestion& the body hath 〈◇〉 nourysshyng. And he that is accustomed to eat at one time o●●s another time twice he shallyghtly perceive that it doth him harm/ for custom chargeth nature.   

I.¶ How one ought to change custom  
ANd yf need constrain the to change thy custom/ do it wisely/ that is to wyte by little and little. And so by the grace of god thy changing shall be good. But above al things beware that thou eat not till thou rele thy stomach empty and that it hath made good digest yond of the first meal. And this thou mayst know by the desire that thou shalt haue to thy meate: and by thy spa●●e that tornyth wholly in thy mouth. And yf thou eat without need or appetite the heat of thy stomach shall be made cold as ice. And yf necessity be that thou must eat/& haue an appetite thereto the kind heat of thy stomach will be as hote as fire/& of good digest yō. And beware y● whan thy appetite cometh that thou eat not forth with/ for it will gather ill humours of thy body in to thy stomach/ which will hurt thy brain. And yf thou tarry over long or thou eat/ it will feeble thy stomach/& the meate will do thy body no good. And yf so be that thou mayst not eat as soon as thy appetite requireth/ and that thy stomach be full of ill humours/ do so that thou mayst vomit or thou ●a●e/& after the vomit take an ●lectuary/ and eat surely.   

K.¶ Of the four seasons of the year.  
OUr intention is to treat in this book of the four seasons of the year/ with the quality/ propryete/ contraryte/ and difference of each of them. And they ben certain seasons of the year divided as followeth. That is to wyte prymtyme or vere beginneth when the son eurreth in the sign or Artes/ and lasteth four score& xiij. dayes/ and .xviij. houres/& the fourthe parte of an hour. That is to wyte from the .x. day in the end of march/ to the four and twenty day of june. And in this season the dayes& nights beneg all of length The wether is fair. The warm wether cometh. The snows melt/ rivers renne swift and clear/& wax warm/ the moistness of the earth riseth to the height of trees/ and causeth them to smell sweet. meadows and grains sprowte and corn groweth/& all flowers take colour/ birds b●n clothed with new robes/ and enforce them to sing. Trees ben decked with leues and flowers/ and the lands with seeds. beasts engendre and all people take strength& lust. The earth is arrayed goodly/& is as a fair bride clothed with jewels of dyvers colours because she should seem the fairer at her wedding.   

L.¶ Of prymtyme/ and what it is.  
THe prymtyme is hote& moist temperately as the air. This season the blood moveth and spreadeth to all the membres of the body/ and the body is infinite in temperate complexion. In this season chickens/ kids/ and peched ●gges ought to he eaten/ with letuses & gotes milk in these three months. Prymetyme beginneth when the son entereth the sign of Aryes and lasteth. xci●. dayes/ an hour and a half fro the .x. day of march to the .x. day of june. In this season is the best letting of blood of ony time. And than is good to travail and to be laxatyfe. And to be bathed. And to eat such things as will purge the bely. For all diseases that cometh/ either by purgyng or bleeding retorneth anon in this prymetyme.   

M.¶ Of summer and what it is.  
summer beginneth whan the son entereth the first point of the creuyce/& lasteth .xcii. days/& an hour& a half That is to wyte fro the .x. day of june to the .x. day of september In this season the days belong& the nights short. And in al regions increaseth& abateth their heat& the see is calm/& the air meek& fair. The f●ours where& serpentes increase&  shed their venom/& spread their strength. The mights of mannes body be fortified. And all the world is full of wealth/ as the fair bride that is goodly stature& in {per}fyte age. The season of summer hote& dry/& than collar is moeued. And in this seas● is good to beware of all things that be hote& dry of comple xyon. And take hede of to much eating or drinking for thereby is the kindly heat quenched. In this season eat meats of cold& moist complexion/ as veal/ mylkew vyneygre/& pottages made with barley meal. eat fruit of eager savour/ as pommegarnets/& drink small wines/& use not the company of women. In this season let the not blood/ but yf grete need compel the. Use little travail/& seldom bathing.   

N.¶ Of Autumpne/ or harvest.  
harvest entereth when the son cometh in to the first degree of the balance& lasteth xci. dayes& an hour& a half. That is to wyte fro the .x. day of Septembre to the x. day of december. In this season the day& night be of one length. And than the dayes wax short& the nights long. The air is derke●& the winds entre the northern regions or ●●p●entryon. The wether changeth/& the rivers& spr●ges wax le●●●. The orcheyardes& feuytes wydreth. The beauty of er●he fadeth. birds cease their singing. Serpentes seek their holes where they assembled their syuyng in summer for the time of winter. The earth is as an o●de naked woman the goeth fro youth to age. This season of harvest is cold& dry/ this time black collar is moved. In this season is good to eat meats the be hote ● moist as chickens/ lamb/& drink old wines/ eat sweet reasyns. And keep the from all things that b●●de black collar/ as lyenge with women more than in summer/ nor bath the not but yf grete need require it to be done. In this season yf a man haue need of vomytynge/ do it at none in the hottest of the day. For at the time a● the su{per}fluytees of mannes body gadreth together A● o●● is good to purge the bely with a medyeyn ordained therfore& other things the bē to expul●e black collar& to retrayne humours.   

O.¶ Of winter and what it is.  
winter cometh when the sonne entereth the first degree of the sign of Caprycorne& lasteth lxx. dayes/& an hour& a half. And be gynneth the .x. day of december/ and continueth to the .x. day of march. In this season the nights be long& the days short/ it is very cold. The wines be in the press/& the leues fall/& herbs loseth all their strength/ or the most parte. All bestes hideth them in caues and pits of hills. The air and the wether is dark. And the earth is like an old decrypyte person/ that by grete age is naked and nigh to the death. winter is very cold and moist/& than behoveth the use hote meats as chickens/ hens/ motton and other hote& fat flesh eat figs/ nuts/ and drink green wines. And beware of to much lare and bleeding/& eschew company of women/ for it will feeble thy stomach/ and baches be good. And for the grete cold the natural heat entereth in to the body/ and therfore the digestion is better in winter than in summer. And in harvest the bely is cold/ and than the poores ben open by heat of the season/ and reproveth the natural heat of all the partes of the body. And therfore the stomach hath but little heat/ whereby the digestion is febled/ and the humours assemble there.   

P.¶ Of natural heat.  
SOne Alexander I pray y● keep the kindly heat of thy body/ and thou shalt haue song health. For the body of man dieth in .ij. manners. One is by grete age the which overcometh the body and destroyeth it. The other is accydentally/ as by weepen/ sickness. or other adventure.   

Q.¶ Of things that fatteth the body.  
right dere sone these ben things that fatteth the body. That is to wyte ease of the body and fyllynge it with dainty meats and drinks/& milk/ and than to sleep on a soft bed. All sweet smelling flowers in their season/ and bathing in fresh waters. But yf thou bathe the/ tarry not long in it/ and haue sweet ●●ne●lynge things in the bath. And never drink wine but it be well tempered with water. And specially in winter make water of flowers calleb Assyn●n● and put it in to thy wine/ for it is hote or nature. And in summer use violets and flowers of mallows& other things that be cold/& use to vomit ones in a month specially. For vomytes wassheth the body and purgeth it of wicked humours and st●nke that is in it. And yf there be but few● humours in the stomach/ it comforteth the na●urall heat. And when thou hast vomit willingly/ the body will fill it with good humydyte and be of good dyspo●ycyon to digest. And yf thou govern the thus/ thou shalt be merry at thy heart/ lusty with reasonable health and good understanding/ glory& honour/& over al thyn enemies victory. Also I will that thou delight in the beholding o● goodly persons/ or in redynge of delectable bokes● or in weryng of precious garments and goodly jewels/ as the time requireth.   

R.¶ Of things that leaneth the body.  
THese ben the things that maketh the body to be lean/ weyke/ and dry/ to much eating/ to much trauelynge to much walking in the sonne/ to much going/ to much sleeping afore noon melancholy/ fear/ to bathe in water of the nature of brimstone/ eating salt meats/ to much drinking of old wine/ to be to lax/ and over much letting of blood. For hippocras saith that he that batheth him with a full bely/ or lieth with a woman shal haue sickness in his entrails. And also to renne/ or to ride/ or to much travail after meat breedeth a grete disease called palsy. And much eating of fish/ or milk and wine together hippocras saith it will make one lazar   

S.¶ Of the first parte of the body.  
OF the .iiij. partes of the body the heed is the first. For in the heed gadreth all su{per}fluytees/ and evil humours/ which thou shalt feel and know by these signs following. The eyes bē troubled/ the hearing is thycked& y nosestrylles bē stopped/ yf thou feel such a disease take an herb called worm wood/ and seethe it in sweet wine till the half be wasted/ than hold it in thy mouth& wash it many times therwith till thou feel that it doth the good/& eat white mustard seed powdered with thy meate. And yf thou do not thus thou mayst happen to haue some disease/& specially in thyn eyes/ in thy brain/& in other {per}tes of thy body.   

T.¶ Of the second parte of the body.  
THe second parte of the body is the bulk/ yf disease come there thou shalt know it by these signs following The tongue is let/ the mouth is salt/ bitter/& unsavoury The mouth of the stomach is sour with grief in all thy membres. It behoveth y● to eat but little& to vomit/ than eat a little sugre of roses with aloes& take good comforting spices& eat an elec●uary name Dionisium. And yf thou do not th{us}/ thou mayst fall in disease of the side/ of the raynes/& fevers/& specially of the tongue whereby thou shalt not {pro}perly speak/& dyvers other maladyes. Decoccyon of ysope is good.   

U.¶ Of the thyrde parte of the body.  
THe thyrde parte of the body is the womb/ yf it be cumbered with evil humours thou shalt know it by these signs. The bely will swell with pain& styfnesse in the knees going a slow pa●e. It behoveth to use some welcome& light meats/ as is said before with the governing. And yf y● do not thus there will folo we ache in the hyppes/ in the milt/ in the back and other joints/ and in the liver/ will digest yond.   

X¶ Of the fourth parte of the body.  
THe fourth {per}te of the body bē the genitors. yf superfluity naughty humours gather in thē thou shalt know it by these signs. The appetite will wax cold/& reednesse will appear vpon thē& vpon the share. Than must the take a seed called Apu with fennel seed& the root of mugwort/& of another called Achā& atracies. And with these herbs put the roots in good white wine/& drynke a quantity of it every morning with a little water& hony& eat not much after it. And yf y● do not th{us} thou shalt haue pain in the bladder/& lyu●●●& shalt not piss/& shalt haue grief in the intra ●●s and lungs with breaking of the ston. sweet sone Alexander I haue rede also the histories of a mighty king/ which assembled all the best philosophers that were in ynde and Grece. And commanded them to make a medyeyne so profitable that he should need none other for his health. The greeks said he that drinketh every morning twice his mouthful of warm water shall haue a good end/ and shall need none other medyeyne. The physycyens of ynde said there it is good to eat every day ●astyng a quantity of grains of white hony. And me seemeth that who so taketh one of these said medicines/ by reason shall not haue pain in his womb/ nor ought not to fear palsy/ nor gout/ nor a●he in his joints. And who ●o eateth every morning .vij. oragmas of clustres of sweet wine grapes/ shall not fear the disease of flew me/ and it will amend his mind/ and claryfy his understanding/ and he needeth not to to doubt fever ●uartaynes. And who so eateth in●the morning a fig with nuts and a quantity of leues ofrue/ y ●ay shall not need to fear venom.   

¶ Of natural heat.  
¶ most mighty king I require the to study the maner to keep the natural heat of thy body/ with the moisture therof/ in the which two things lieth the health of thy person. And know thou that the destruction of the body cometh in two things/ one is natural/ and the other against nature. And for the contraryte of the complexion of man/ and when age surmounteth the body it behoveth for to die. Other wise unnaturally by adventure/ as by weepen/ or stones/ or by sickness and lack of help/ or by venom/ and other chances.   

¶ Of the qualytees of meats.  
¶ furthermore it is good that thou know the nature of meats/ for some bē gross/ or course/& some ben light& welcome. The welcome breedeth thynne blood/& good/ as pure wheat/ chickens/& new laid eggs gross meats ben good for such as ben of hote humours/ labourers/ fasting/ and y● sleep after meales. mean meats breedeth no hote nor superfluous humours/ as the flesh of lambs/ young pork/& other that bē hote and moist/ but such meats change often in roasting to hardness/ to heat/ and dryness And they ought to be eaten forth with after the roasting/ and ben good yf they be so taken with good spices. Some meats breed melancholy/ as beef/ cowes flesh/ and all flesh that is course and dry Other that breed and feed in moist and warry/& shadowy places ben more welcome/ better and holsomest.   

Y.¶ Of the nature of fish.  
fishes that ben of small substannce/& thin skins/ ●asy of eating/ bred in running waters nigh the see bē better& lighter than they that bred in the see or fresh ryners. But fish that breedeth in the see is wholesomer than fresh river fish. Therfore beware of fish of grete substance with hard skins for such bē commonly venomous.   

A.¶ Of the nature of waters.  
THou ought to know the clear running waters that ben nigh to cities in pure ground as small brokes be the best and lyghtest. water that cometh out of stony earth where as is much fumosytees is heavy/ contagyous/& noisome. water of puddles or fen full of frogs/ address/ and other venomous worms be vnholsom. The signs of good water is to be clear/ light/& of good colour/ that lightly doth se the and lightly cool. In such waters nature delighteth salt. water of the see is fumysshe and laxeth the womb/& water of the see is hote and heavy because it moveth not/& the son is daily over it/ and it breedeth collar/ and creaseth the mylt and the sunges. The drynkynge of waters with a cold stomach fasting afore dinner grieveth the body/ and quencheth the heat of the stomach. But drinking of water after dinner warmeth the stomach and breedeth phlegm. And much of it corrupteth the meate in the stomach. Thou oughtest to drink cold water in summer and warm water in winter/ and not contrary wise. For warm water in summer molly fyeth and weyketh the stomach/ and wasteth the appetite. And in winter cold water quencheth the heat/ and destroyeth the instruments of the breast/ it noyeth the lights and lungs and breedeth many greves.   

B.¶ Of the nature of wine.  
THe nature of wine that groweth on mountains nigh to the son is drier than that/ that groweth on the plain ground/ in moist places/& shadows wine is good for aeged people/ and such as be moist& slewmy. And enoyeth them that be young and hote. And wine warmeth& delivereth cold and course superfluytees. The reeder and thycker that wine is the more it breedeth blood. But yf it be strong and bitter/ than it is called the first blood and the first nourysshyng/ and hath the nature of drink and medicine And often drouken it noyeth the body and nourisheth it not. And whan wine is naturally sweet/ it noyeth the stomach with smellynges and winds but such wine is commonly sweet of complexyon/ and such as groweth in large fields stretchynge toward the mountains and valees having sweet clustres/ ●& ripe/ and be not gathered till the might of the substance of the berry is gone with the moistness/ and that the vine and the grape be somewhat wydred. And thou shalt know that wine ought to be of an eygte taste sharp and pleasant/ and haue thyeke lies on the bottom of the vessel/ and fair and clear above/& when thou hast fair and good wine drink temperately therof to the ease of thy body/ as the time requireth. For it strengtheth the stomach and the heats of the body/ and helpeth digestion and keepeth from corruption/ and typeth the meate in the membres/ puryfyeng it/& worketh in thē till it be cōiun●t in good blood/& nourysshynge/ and travaileth& reyseth the heat of the body temperately. And keepeth a man sure of wicked humours/ it gladdeth the heart/& maketh fresh colour in the face. It ●uyckeneth the mind& soupleth the tongue/& destroyeth all melancholy/& make a man bold/& to haue good courage& appetite. And hath many other good propryetees. But yf wine be outrageously taken many inconveniences come thereby. It troubleth the brain/ the mind/ that wits/ the understanding. It maketh the virtue of natural ●eate wild/& causeth forgetfulness. It combreth the ●ongue& weyketh all the sinews& limbs of the body. It maketh the eyes reed& blered. It changeth the colour/& destroyeth the body/& maketh course& naughty blood. It marreth digestion. It causeth to many words/& to much sleep. It maketh the mouth stinking. It letteth the going/& destroyeth the seed of man& breedeth lepry. Beware therfore that thou drink not wine outrageously/ but moeue& change the nature therof with rewbarbe which causeth the liver to live. And wine with rhubarb hath many virtues as is found plainly in books of physic. Howbeit rhubarb& wine be both deadly ven● yf they be outragyously taken. And surely all euyls cometh of wine unmeasurably drunken.   

C.¶ Of goodness& harm that cometh of wine.  
NOble king Alexander/ forget not to take tart syropes in the morning fasting when phlegmatic humours abound to much. For it is profitable& wasteth thē much. Also I marvel that ony man may die or be seek that eateth breed of clene and good wheat/ wholesome& good flesh/& drinketh good wine of grapes tem{per}atly. And yf he keep him fro to much drinking/ eating& travail. yf sickness over come such a man he must be healed as a drunken man. That is to wyte he must be washed with warm water/ and than set over a running water between .ii. green wylowes/& his stomach anointed with an ointment of sandres/ or sandalles/& haue a fumy gacyon of frankincense:& other sweet spices/& it will do him much good And yf ony man will forsake holly the drinking of wine / he ought not to leave it suddenly at ones but little& little/& to mengle it every day with water more& move/ till at the last there be nothing but clear water. And so he may keep his health& good complexyon. Th{us} govern thy body yf thou will live long. And keep my doctrines/& consider these things following wherein nature comforteth greatly. That is to wyte. Goodly pastimes/ sight of grete rychesses/ grete ●euerence/ victory over enemies/ feeding on good meats/ noise of mynstralsy/ sight of precious garments/ often hearing of good tidings/ speech or wise men to inquire of things past and to come/ and communycacyon with fair gentle women.   

D.¶ Of the form of justice.  
O most discrete king justice can not be praised to much/ for it is of marvelous sharp nature/ like to the most gloryo{us} god. And he ordained it over his angels over his works/& over al realms. And thou ought to keep justice/ and defend the wits/ the rychesses/& possessions of thy subgectes and all their works/ for so doth almighty god. And ony lord doing in like case is like to god. For by mayntey●rg of justice he followeth god/ and thou ought to follow him in all needful works. And this is the form of understanding the which god created/ and granted to his creatures. By justice the erche was made/ and kings ordained to keep and maintain justice for it maketh subgectes meek and obedient/ proud men lowly/ and keepeth all persons in safe fro wrongs and damages. And therfore they of ynde say that the justice of a good lord is better to good subgectes than the plentyousnesse of the earth. And also they say that the just and reasonable lord is better than the rain that falleth in the evening. And there was ones found written in a ston in the speech of chaldee that wise kings ben bretheren hauyyge need each of other/ and one may not be without the other. For all the kings of the world be to rule/ and maintain justice/ which is the health of justice. Therfore yf thou hast ony thing for to do ask council/ for thou arte but one man. And show not all thy courage to thy councelers nor let thē not know what is in thy will to do. For yf y● show thy mind at the beginning thou shalt be dispraised. Than attempre thyn heart/ and thy will/ but here council first. And manifest not that/ that lieth at thy heart till thou come to put it in effect. consider well the council of every man. And which of them hath judged thy matter and counceled the best for the/ and with the best love that he hath toward that. And whan thou hast thus recorded thy council/ put thy mind in effect without delay. For the greatest destruction that may come to a king is to bestow in his works& to lese time. And yf so be that a young man of small estate give the good council/ despise it not/ for it is possible that a man may be born in such constellacyon the naturally he shall haue wisdom.¶ Example.  
¶ There was vpon a time a child born in the parties of ynde. In the house where this child was born were certain wise men lodged/ which found that the said child was born under such a constellacyon/ planet/ and sign that he should be wise/ meek/ courteys/ amiable/ fresh of wit/ and should be loved of kings& grete lords. which thing they wolde not show to the father which was a weuer. whan the child came to age the father& moderset him to their occupation/ but he could never learn for ony beating nor chastysement. At the last they let him do as he list/& he set his mind to learn sciences/& the moeuynges of the skies/& of all things above nature. Also he learned good conditions& manners to the governance of princes& kings. And finally by his wit& wisdom he was ruler of all the country. Another example.¶ In the realm of ynde were .ii. children/ when one of thē came to age the king set hȳ to school for to learn seyece& all the studies of ynde& had the best teachers in all the {pro}uynces for to teach him in all the speed that could and possible as to a kings sone belonged. But all the dylygences of his father and other teachers availed nothing nor could make him incline neither by his master nor by his nature to learn ony seyence nor arte but onely forgynge or smythes craft/ whereof the king merueyled/ and sore troubled sent for all the wisest of his realm/ and demanded of thē how it might be that his sone wolde learn nothing but onely smythes craft. And they answered that the kind of the child was of such complexion/ and that he was inclined to that arte and to none other. Therfore dere sone Alexander despise no man of low birth nor of small stature yf thou se ony science or ony wisdom in him/ and that he haue also good conditions and manners in him/ and booth eschew vices. such one so well mannered is wrothy to be loved of princes and kings. And thou ought for to do nothing without council. And I pray the dere sone that thou love him that loveth truth& that counceleth the faithfully& ●●●●tyme contrary to thyn opinion. For such a man is steadfast of courage/ faithful& just to the& thy subgectes. And the council of such a man is good to the gouernayle of the king& of his realm. For ●hermore let not thy besynesses y● should be first done be the last. &c. But do every thing by council& order For council is the shewer of al things to come. It is behoveful therfore that y● do all thy works by council of faithful& secret councelers. For thy wisdom by the council of thē shall increase/ as the see increaseth by the rivers& floods the fall in to it. And the better thou mayst win by the might of warryours. It is found written that a grete wise man of ynde wrote lettres to his sone in this wise¶ My well beloved sone/ it is behouefull that thou believe council in all thy besynesses/ for thou arte but one man. Take council therfore of such as thou knowest can give the good. And above all things spare not thy enemy/ but when thou mayst show thy victory over hȳ And ever beware of the power of thy ēmy. Trust not in thy own wit nor in the grete height of thyn estate/ but ever take council of other/ which yf thou seem good& profitable accept it/& elles not. And also I admonest the& council the chiefly that thou never make none of thy officers thy lyeftenaunt onely nor give hȳ thy might/ for his coū may destroy the/ thy realm/& thy subgectes. And seek alway to his own profit& thy undoing. But thou ought to haue dyvers officers/& yf thou will assay and prove ony of thē thou must fain that thou hast grete need of money. And yf he council the to take of thy treasure& jewels for to speed he loveth the and is faithful to the. And yf he council thee to take the money of thy subgetes to make thē poor he is corrupt& hateth the much. But yf he be such one that will off●e the his own goods and say. sir by the gift and grace of god I haue gotten some goods I give them to the/ such ought to be praised and loved best/ as he which had lever to give his goods away than the poor subgectes should be taxed and destroyed. prove also thy officers and yf thou se that ony of them doth his office diligently and more for thyn honour than he is commycted/ thou ought greatly to trust in him. And yf there be ony that delighteth in taking of gifts and gapeth for promocyon/& to gather treasure/ put not thy trust in him. For such a man is like a hurl pit without bottom/ for the more that he hath the more he coveteth to haue. And such one is the destruction of a realm many ways. For {per}aduenture the brenning desire that he hath to gete rychesses may moeue him to do many evils/ and may chance the procuracyon of thy death. yf thou perceive such an office/ let him not be far from thy presence. And suffer him not to make treaty with strange lords nor princes/ nor write no news to them. And yf thou doubt that he doth the contrary change him without ony delay. For the courage of many men be soon changed/ and lightly inclined to do contrary things.¶ Also dere sone thou ought to cherish the office that loveth& moveth thy subgectes to love the. And that putteth his person and good●s to thyn honour/ and that hath these propryetees following. that is to wyte that he be parfyt in his limbs for to travail in his office that he is chosen to. That he be courteys/ lowly/ and eloquent/ and that his word accord with his heart. That he be a clerk wise& well condycyoned/ laborous& sober of mouth in eating and drinking/ not lecherous/ nor player at dice and other dysordynate games. That he be hardy/& set not his mind on gold nor silver/ nor other thing of the world/ but that/ that belongeth to the governance of the/ and the realm. That he love the wealth of his neighbours as of thē that be ●erre. And that he hate all wrongs/ and by justice yield every man his own. That he be angry with thē that do injuries& extorcyons/& that he grieve no man wrongfully. And that he be perseueraun●& steadfast in his purpose which is behouefull. That he be without fear and in good will. That he know the stynce of his expenses. And that he sung nothing that may be profitable to the realm. And that giveth not thy subgectes cause to complain of him in doing against the comȳ wele. That he be not full of words/ nor a grete laugher. That none be refused coming to his house And that he be diligent to here& inquire of news and tidings That he comfort the subgectes and correct their works/& help thē in their adversities.   

E.¶ Of kings secretaries.  
DEre sone it behoveth to choose the a secretary for to write& know thy secrets/ he must be a man of grete wisdom and well learned/ for to understand thy mind. He ought to be trusty and eloquent and that can speak dyvers languages for to put thy besynesses in goodly ordinance and seemly speech. For as a fair garment honoureth the body of a king/ so goodly speech arayeth and indeweth a letter. And also he must be trusty to hide& keep close thy doings. And that he suff●e none to come to the place where thy writings be& the none se thē. sweet sone such {per}sones ought to be cherished& well rewarded for their services. And exalt thē in such wise that they be always diligent in thy necessytees& needs. For in thē is contained thy glory and honour/ or thy life& destruction.   

F.¶ Of a kings messengers.  
mighty emperour the messengers alway sheweth the wysoome of him that sendeth thē. They ben the eyes the eeres/& the mouth of their lord It behoveth for thy messengers or ambassadours to choose such as bē most sufficient/ of clear understanding/ wise/ honourable/& trusty/ which loveth thy honour/& hateth thy dyshonour.( For in thy court thou mayst find thē both). And yf thou finde such discover& show thy courage to thē. And yf thou finde none such or better/ finde one that will trustely bear thy lettres/& bring the an answer of them. And yf thou finde that thy messenger be coueytous to do his own profit& to gete gifts/ trust not in him/ but entirely forsake him. And also make no man thy messenger that will be dronke/ for by such one it shall be said& known that the lord is not wise. And furthermore make not thy messenger of thy greatest office/& let him not be far from the/ for it may well be the undoing of the& the realm. And yf thou send messengers by whom ony treason come to the/ I tel thee not the measure of pain that they ought to suffer but do therein as thou seemest best.   

G.¶ Of the governance of the people.  
fair sone thou knowest that thy people& subgectes bē the house of thy mind/& the treasure whereby thy realm is comforted. For thy realm& subgectes bē as an orchyarde wherein bē dyvers trees bearing fruit/ the which trees haue dyvers roots& seeds for to bear/ grow/& multiply the fruit/& be the defence& durable treasure to thy realm/& of thy might. It behoveth than that thy subgectes be well governed& that thou take thought and care to that/ that is needful for thē/ and to beware that no violence nor wrongs be done to them/ and after their conditions and wontes to order them. Than give to them a good office that intendeth not to their vndoynge/ but that intendeth to rule them well/ justly and in quiet. And se that such an office be wise/ full of good manners/ well condycyoned/ and patient. For yf he be not such one/ wyte thou that the wise men that were good before/ will become evil and rebel against the. Also se that thou haue good and discrete wretches and that shall be worship to the/ and increase of thy court/ and of thy ream. And that the said wretches be not corrupt with gifts and meed/ and that they haue good notaryous serybes/ and equal sollycitours& advocates that will not take bribes as it happeneth seldom. Dere sone I pray thee and admonest the that thou put thyself often in battle/ and take oftentimes the council of them of thy court. But put thee not with thē that onely by envy and covetise entereth presumptuously in battle. And blame not nor despise thy men of war/ but use fair words among them/ and often promise thē gifts and honours. And in no wise put thyself in battle till thou be pourueyed of al necessary arms and other things thereto belonging. And when thou seest thyn enemy renew suddenly vpon him/ and not slowly/ and ever haue good outryders and watches about thyn host. And lodge the always as nigh as thou mayst to hills/ woods and waters. And haue alway more abundance of victual than needeth And above al things grete quantity of trumpets ●abours and other minstrels. For they give force might/ and rejoice them that be with the/ and make dyuysyon& fear to thyn enemies. And be not alway armed in one harneys/ but with dyvers. And be well stored with archers& handgonnes. And ordain some of thy men to renne/ and other to stand steadfastly in thy ba●ayles. comfort thy men with fair words and give them courage/& hearty them to fight. And above all things dere sone beware of treason with all thy power/ and haue ever good knights about the well& swiftly horsed that yf chance happen that thou must needs flee/ that by them thou mayst save thy person. But yf thou see ony of thyn enemies fle hast thee not to chase thē but keep thy folk alway together the most that thou mayst. And yf thou wilt assawte castles or towns haue grete quantity of gynnes/ and artillery for to break the walls. And purvey the of cunning myners/ and grete nombre of archers and crossbows. And do so that thou mayst take away the water from them of the fortress. And ever keep some of thy enemies for to know their doings within. And yf thou can not haue it but by battle do it. For alway the last end of their works ought to be battle. And this ought to be done whan thou can not haue them otherwise. And do all thy works by council and not hastily.   

¶ Of the physonomy of people.  
among all other things of this world I will that thou know a noble and marvelous s●yence that is called physonomy by the which thou shalt know the nature and condition of people. And it was found by a phylosophre name Physonomyas/ the which sought the qualytees of the nature of creatures¶ In the time of the said Physonomyas reigned the most wise physycyen y● pocras. And because the famed of physonomyas and his wisdom was so greatly spreddde/ the disciples and servants of hippocras took his figure secretly/ and bare it to Physonomyas to here how he wolde Iuge and say by the said figure of hippocras. And bade him say and tel the quality therof. when Physonomyas had well beholden it/ he said. This man is a wrangeler lecherous and rude. This hearing the disciples of hippocras/ they wolde haue flayne Physonomyas/ and said to him. A● fool this is the figure of the best man of the world. whan Physononomyas saw them thus moeued/ he appeased them the best way that he could with fair words asking. I know well that this is the figure of the wise man hippocras. And I haue shewed you by science as I know. when the disciples were come to hippocras they told him what Physonomyas had said. And hippocras said. truly Physonomyas hath told you the truth/ and hath left no thing of my complexion in the which ben all my vices. But reason that is in me overcometh and ruleth the vices of my complexion.¶ Dere sone I haue shortly abreged to the/ the rules of this science of Physonomy/ the which shall inform the greatly.¶ yf thou se a man with sallow colour/ flee his company/ for he is inclined to the sin of lechery/ and to many evils. yf thou seest a man that smyleth lightly/ and when thou beholdest him he will look shamfastly and will blusshe in his face and sigh with tears in his eyes yf thou blame him for ony thing/ surely he feareth thee and loveth thy person Beware of him as thy enemy that is tokened in his face/ and of him also that is mysshapen. The best complexyon that is/ is he that is of mean colour with brown eyes& here and his visage between why and reed/ with an upright body/ with a heed of meetly bigness/ and that speaketh not but of need be/ with a soft voice/ such a complexion is good/ and such men haue about the.¶ yf the heres be plain and smooth the man is curteys and meek/ and his brain is cold. hard here and curled is a token of folly& lewdness. much here on the breast and on the bely betokeneth very ill or very good complexion naturally and is very amerous/ and keepeth in his heart the injuries that hath bē done to him. black here betoke●eth to love reason& justice.¶ Duskysshe eyes betokeneth fooly/& lightly to be angry. Gray eyes betokeneth honest/& loving peas. big eyes betoke●eth to bē enuyo{us}/ unshamefast/ slow& vnobedyet. Eyes mean between black and yellow is of good understanding/ curteys/ and trusty. wide reach ynge eyes and a long face betokeneth a man malycyo{us} and ill. Eyes like an ass alway looking down is of hard nature and nought. wavering eyes with a lō face betokeneth guile/ running mind and untrusty Reed eyes betokeneth to be strong and of a grete cou●age. He that hath spekles about his eyes/ white/ black/ or reed/ is the worst of all other men. thick heered eye lids is an ill speaker/ he that hath them haugynge long to his eyes/ is neither true nor clene. He that hath here enough between his two brows and be thynne and not to long/ is of a good and grete understanding.¶ Asklendre nosed man is soon angry. A long nose hawked to the mouth/ is a token of honest and hardiness A snytted nose is a token to be soon vexed. wide nostrils in a man is sloth and boystousnesse and soon angered. A broad nose in the mids is a grete speaker/ and a liar. But the best is he that is mean neither to wide nor to close. The visage that is full& flat/ and that is not swollen nor to big is a token of an ill person/ enuyo{us}/ iniuryous/ and a wrangeler. But he that hath a mean visage of form of cheeks and eyes/ neither to fat nor to lean/ he is trusty/ loving/ and of grete understanding/ wise and full of service and wit.¶ He that hath a wide mouth loveth battle and is hardy. He that hath thick lips is foolish. And he that hath a wrynkled face is a liar/ and careth not of many debates. He that hath a slender face is of grete reason. He that hath a little visage and yellow of colour is a deceiver/ drunken/ and ●uyll. Full eyes& smooth cheeks is soon angry.¶ Small eeres betokeneth folly/ and l●chery.¶ He that hath a small voice& speaketh thick loveth feyghtynge. He that hath a mean voice/ neither to big/ nor to little/ is foolish and unreasonable. And he that speaketh to much with a slender voice/ is not over honest/ and of small care. He that hath a feminine voice is soon angry/ and of yl nature. A soft voyced man is often angry and enuyous. He that hath a fair voice/ is foolish/ and of high courage. He that speaketh lightly/ lieth often/ and is a deceiver. And he that speaketh without moeuynge his hands/ is of grete wisdom and honest.¶ He that hath a slender neck/ is hote/ peceytfull/ and foolish. He that hath a grete bely is proud/ lecherous/ and unwise.¶ He that hath a large breast/ thick shoulders/ and big fingers/ is hardy/ wise/ gentle/ and of good wit. He with a slender back agreeth never with ony other. He that hath his breast& back equal/ is a token of honest. Hye raised shoulders/ is a token of little fydelyte/ nought/ and sharp. He that hath long arms rechynge to the knee/ is of grete boldness/ sadness/& liberality. short arms betoken that he loveth succour/ and is foolish.¶ long palmed hands with long fingers/ is ordained to learn many sciences/ and artes/ and special handy crafts/ and be of good governance. fingers short and thick/ betoken folly.¶ short thick feet and flesshy/ betokeneth to be foolish/ and full of injury. A little light foot/ is a man of small understanding. A slender foot sheweth a man to be simple/ and of small knowledge. He that hath a thick foot is hardy and foolish.¶ The length of the legs/& the heles betoken strength of the body. A thick flesshy knee/ is soft and weyke.¶ A man that goeth a grete place/ is willing in all things/ and to hasty.¶ He is of a good nature and complexion/ that hath soft flesh and moist/ meanly smooth and rough/ and that is kindly between reed and white.¶ He that hath a smooth contenaunce/ soft here& plain/ with mean eyes of bigness/ with a well proporcyoned heed/ a good neck and sufficient in length/ with shoulders somdele low/ and his legs and knees meetly flesshed his voice competent clear/ the palms of his hands and fingers long and not thick/ and that he laugh but little/ and that is no mocker/ with a smiling cheer and merry/ is of good complexyon. Howbeit dere sone I command thee not to Iuge al vpon one sign/ but consider all the tokens of a man which most abound and sheweth the folly in him/ and hold the to the best and most profitable party.  
¶ Deo gratias.  
¶ Thus endeth the abstract of the secret of secrets of Arystotle prince of philosophers.   

¶ Here follow certain reasons of the grete phylosophre Sydrac to the king Boctus/ which I haue translated out of the Pycardes speech/ thinking it necessary in this said treatise.  

¶ How one ought to vttre his speech.  
YF thou hast ony matter of grauyte or sadness of reason/ to show and declare before noble and wise audience/ tell it breuely and wisely/ with a good bold courage and will/ and than they will take it heartily/ and will give credence to thy words and allow thy asking. For wise men will gladly give eeres to wise and short information. And therfore be not shamefast nor afe●de to tell the trouth. For many one haue lost their right by shamefastness and frate of their utterance of words/ though their causes were good.   

¶ The maner of anger.  
THou oughtest not to be angry though thy brother or friend show the heavy cheer sometime/ for peradventure he hath some cause wherefore he can show the/ nor other no fair semblant. And this thou mayst consider in thyself. For yf thou were angry thou could show him/ nor none other good cheer or countenance/ and so it is with him. And yf thou hast had ony words with ony man/ and he show the ill countenance/ therfore yet thou ought not to be angry with him. For perchance he is ●oo lewd or vnwytty of himself that he can do no better/ and yet he weeneth that he doth well/ for ever the lewdest sheweth most anger. For when a wise man is angry/ he sheweth it not outward by his reason. A man ought more to fear the anger of a wise man than of a fool/ for the wise man can better reuenge his anger than a fool/ howbeit that a foles anger is often comberous.   

¶ To vttre secrets.  
IN one maner onely thou ought to show thy secrets/ that is to wyte to almighty god that knoweth al thing/ that is to be understand/ to his lyeftenaunt in earth/ and other wise not. For yf thou dyscouer it to thy friend. And yf thy friend be but lewd/& hath another friend that he loveth/ to whom he telleth thy secret/ and his friend hath another friend that telleth him the same/ and so from one to another till a grete meinie do know it/& so thy secret may come out to thy grete shane and rebuk. For whiles thou keepest thy secret within the/ it is sure. For thou mayst show thy secret to such one that when he knoweth it will do the some wronge/ and for fear that thou hast of him that dare not gainsay him masspriest he bewrey thee. And yf thou can none otherwise but that thou must vttre it by thy folly/ and that thy stomach will swell for to tel it/ go out of company and tell it to thyself as yf thou wolde tell it to another man/ and thy heart will cool and thy stomach suage. And for ony need that thou hast to dyscouer it/ take hede to whom/ but yf it be to such one that for ony anger that thou dost to him will not rebuk thee with it. And never let thy neighbour know thy need/ for thereby thou mayst be the less set by in places where thou dwellest.   

¶ How thou oughtest to sport with thy friend.  
look wisely how thou playest or bourdest with thy friend( or other) with thy hands or with thy mouth/ for yf thou do him harm/ harm may come to the. with sportyng with hands cometh anger and murder/ whither it be thy brother or friend. For yf thou hurt him or wryng his hand/ or cast him down/ or smite him otherwise/ it shall grieve him/& shane him in his mind/ albeit that he be little and weyke/ for each in himself counteth him strong/ bold and fierce/ and yet he will praise himself though he be a coward and nought. And yf thou mock him/ thou shalt spite him to the heart/ for he will think that thou dyspysest him/& that thou reputeth him at nought. And yf thou mock him before people/ thou dost him yet more spite/& he shall owe the yil will and hate the deadly. For of mocking cometh anger and grete hate/ though it be thy brother or other friend. But thou ought to pastime with fair words/ and to show goodly auctorytees and reasons to draw their love to the/ for by that pastaunce thou mayst come to the goodness/ love& curteysy of people.   

¶ The maner to doubt and trust thyn enemy.  
whither thyn enemy be strong or weyke/ thou ought not to doubt him to much/ nor trust to much to him. For he that is overcome to day/ may be vyctour to morrow. And he that is vyctour to day may be overthrown to morrow. And he that doubteth none/ none will haue doubt of him. To much doubt maketh to much trust/ and to much trust maketh to much damage. For he that beareth doubt alway with him/ hath a grete burden& pain. And he that hath trust in himself/ beareth his own damage/ and his death. For thou ought to doubt when time is to doubt/ and to trust when time is to trust.   
¶ Finis.   

¶ Lenuoy and excuse of Robert Coplande the translator and Imprynter of this book  

¶ In humble maner/ and most due reverence  
trembling for dread afore thy sovereign  
yf thy chance be to come in presence  
where ony person shall the there retain  
submit thyself as one that wolde be fain  
His grace to please in all maner degree  
And of thy rudeness for to pardon the   

¶ And where as thou art but as an abstract  
As touching the auctours compylacyon  
yf I therfore be ony wise detract  
In default of thy abreuyacyon  
Lay thou the blame in the ●rensshe ●ranslacyon  
which I haue followed as nigh as I can  
Under correction of every wise man.   

¶ yf ony man despise the language rude  
which barren is/ of puryd eloquence  
desire them that they do not delude  
Thy frouysate matter full of sentence  
But in ther hearts/ enprynt thy moral sense.  
which compiled is/ by wisdom natural  
Of prudent men/ the very gouernall   

¶ where many weeds be in a field of corn  
All though the weders think to weed it clene  
Some shall remain/ when the field is shor●●.  
Drawke or cokle/ yet there will be seen  
The faults therof/ is in the hands and eyen  
likewise where many/ words and lettres be  
No marvel is/ though I some ouerse   

¶ yf by impressyon/ ony thing be amiss  
In word/ in sense/ or in ortography  
I you require/ to mend where the fault is  
In the best wise/ it for to Iustyfy  
For though all be not to your fantasy  
In formal maner/ do ye it dyscus  
save onely god/ nemo est perfectus.   
¶ Deo gratias.   

¶ Dytee du trauslateue  
¶ Tost ou tard/ press ou loing  
A le fort du foible besoing.   

¶ Thus endeth the secret of secrets of Arystotle with the gouernayle of princes and every maner of estate with rules of health for body and soul very profitable for every man/ and also very good to teach children to learn to rede english. Newly translated& enprynted by Robert Copland at London in the fleetstreet at the sign of the Rose garland the year of our lord. M. CCCCC.xxviij. the .vij. day of August the .xx year of the reign of our most dread sovereign and natural king Henry the .viij. defender of the faith.