It is evident from Philip’s preface that occult science also forms a leading feature in the work as known to him. Gaster, who contended that the Hebrew translation from the Arabic which he edited was as old as either John of Spain’s or Philip’s Latin translations, although the oldest of the four manuscripts which he collated for his text is dated only in 1382 A. D., made a rather misleading statement when he affirmed, “Of the astrology looming so largely in the later European recensions the Hebrew has only a faint trace.”[855] As a matter of fact some of the printed editions contain less astrology than the thirteenth century manuscripts, while Gaster’s Hebrew version has much more than “a faint trace” of astrology. But more of this later.
Absence of mysticism.
On the other hand, I cannot fully subscribe to Steinschneider’s characterization of The Secret of Secrets as “a wretched compilation of philosophical mysticism and varied superstition.”[856] Of superstition there is a great deal, but of philosophical mysticism there is practically none. Despite the title and the promise in Philip’s preface of enigmatic and figurative language, the tone of the text is seldom mystical, and its philosophy is of a very practical sort.
Discussion of kingship.
Nor can The Secret of Secrets be dismissed as merely “a wretched compilation.” Those portions which deal with kingcraft and government display shrewdness and common sense, worldly wisdom and knowledge of human nature, are not restricted by being written from any one premise or view-point, and often evince real enlightenment. Those historians who have declared the love of fame a new product of the Italian Renaissance should have read the chapter on fame in this most popular book of the middle ages, where we find such statements as that royal power ought not to be desired for its own sake but for the sole purpose of achieving fame. Other noteworthy utterances indicative of the tone and thought of the book are that “the intellect ... is the root of all things praiseworthy”; that kings should cultivate the sciences; that liberality involves respect for others’ property; that “war destroys order and devastates the lands and turns everything to chaos”; that no earthly ruler should shed blood, which is reserved for God alone, but limit his punishments to imprisonment, flogging, and torture; that the king, as Chief Justice Coke later told James I, is under the law; that taxes upon merchants should be light so that they will remain in the country and contribute to its prosperity; that his people are a king’s true treasury and that he should acquaint himself with their needs and watch over their interests.
Medical discussion.
From the medical passages of the book one would infer that the art of healing at first developed more slowly than the art of ruling in the world’s history. The medical theory of The Secret of Secrets is not of an advanced or complex sort, but is a combination of curious notions, such as that vomiting once a month or oftener is beneficial, and sensible ideas, such as that life consists of natural heat and that it is very important to keep the abdomen warm and the bowels moving regularly. Turkish baths are described for perhaps the first time in Europe, and Alexander is advised to keep his teeth and mouth clean. The well-known apothegm of Hippocrates is quoted, “I would rather eat to live than live to eat,” and Alexander is advised to cease eating while he still has an appetite.
Astrology.
Much of the advice offered to Alexander by Aristotle in The Secret of Secrets is astrological. Among those studies which the king should promote, the only one specifically mentioned is astrology, which considers “the course of the year and of the stars, the coming festivals and solemnities of the month, the course of the planets, the cause of the shortening and lengthening of days and nights, the signs of the stars which determine the future and many other things which pertain to prediction of the future.”[857] Alexander is adjured “not to rise up or sit down or eat or drink or do anything without consulting a man skilled in the art of astronomy.”[858] Later the two parts of astronomy are distinguished, that is, astronomy and astrology in our sense of the words. Alexander is further warned to put no faith in the utterances of those stupid persons who declare that the science of the stars is too difficult to master. No less stupid is the argument of others who affirm that God has foreseen and foreordained everything from eternity and that consequently all things happen of necessity and it is therefore of no advantage to predict events which cannot be avoided. For even if things happened of necessity, it would be easier to bear them by foreknowing and preparing for them beforehand, just as men make preparations against the coming of a cold winter—the familiar contention of Ptolemy. But The Secret of Secrets also believes that one should pray God in His mercy to avert future evils and ordain otherwise, “For He has not so ordained things that to ordain otherwise derogates in any respect from His Providence.” But this is not so approved astrological doctrine. Later in the work Alexander is once more urged never to take medicine or open a vein except with the approval of his astronomers,[859] and directions are given as to the constellations under which bleeding should be performed and also concerning the taking of laxatives with reference to the position of the moon in the signs of the zodiac.[860] Later the work discusses the relations of the four elements and of various herbs to the seven planets,[861] and in the next to last chapter Alexander is advised to conduct his wars under the guidance of astrology.[862]
Story of the two boys.