Text.Grataroli.1553-01.A2r/Translation

To the most serene and excellent Prince Edward, the sixth of his name, King of England and Ireland, Defender of the Christian Faith, William Gratarolus, Physician of Bergamo, prays for everlasting happiness from the Lord God.

Desiring to become known to Your Majesty in some honorable way, especially through literature, and having found nothing else worthy of such a King until now, I have labored to complete two small books, which I had previously worked on sparingly by candlelight for the public good: and to honor them with the most celebrated and auspicious name of Your Majesty. But before I brought them to light, I largely followed the precept of Plato in his laws, which warns that no one should be allowed to publish a new song among the people that had not previously been approved by the wiser members of the state. For since many things escape our notice and elude us, and according to the popular proverb, 'many eyes see more than one,' it is wise for those who present their studies and inventions to the learned for scrutiny and submit them for examination before printing. One of the small books is about recovering, increasing, and preserving Memory; the other is on Physiognomy. Moreover, since it is characteristic of a wise man to explain the reason and cause of his work, I will briefly state what chiefly moved me to these subjects. Amidst the great abundance of books and students, it seemed to me, by God's prompting, that I would be doing a service to scholars if I succinctly provided precepts and the most select remedies for Memory (although there are many good works on such a topic already): for if one wishes to adorn it with just praises, many pages would be filled, and much would be said. For who does not know that Memory is the common treasury of all the senses? Indeed, whatever we see with our eyes, hear with our ears, or conceive in our minds, is preserved for use and meditation: about which Seneca, in the preface of his book of declamations, says, 'Memory is the most delicate and fragile part of the soul, the first to be attacked by old age,' etc. Likewise, concerning Physiognomy, there is no need for much preamble: for if we admit (as we should) that the wisest God made the variety of bodies and men for a reason, we will undoubtedly acknowledge that this faculty of judgment, when well treated, is very useful and good. For since only God can see into the heart without the aid of anything, man recognizes the inner from the outer, from the face and external appearances. What prudent prince would summon a servant into his household without first carefully examining his face for the mark of his mind, his eyes as the windows of his soul, and from the entire posture and appearance of his body, to investigate and explore whether he might be useful and beneficial to the household? It is recorded that Pythagoras was accustomed to physiognomize, that is, to examine the nature from the configuration, expression, and overall appearance of the body to see if they were suitable for philosophy, before admitting young men into his discipline: because if the natural disposition is resistant, success is unlikely. Although sometimes, contrary to the common belief and opinion of philosophers, you may see that from a deformed body emerge remarkable virtues, this should be considered to the extent that the soul, aided by the breath of the divine spirit and the supports of philosophy, casts off all external and virtue-opposing affections and devotes itself to honorable pursuits: as is known from the example of Socrates, among others. And those opinions should be rejected, which, through some blind judgment, deem the art of Physiognomy vain, which, from the earliest times to our present age, has been confirmed through long observations, much experience, and various outcomes, teaching us to investigate nature from certain and peculiar indications of the human body. And although not all people reveal and expose their emotions in the same way, no one leans so cautiously to either side that they cannot be discovered over time, whether they are elevated by good fortune or pressed by poverty: for what happens by chance, whether it appears as virtue or vice, does not establish a rule: but it is to be observed where the mind remains fixed, and from there actions are to be named. I do not promise here and now to bring forth new arts or sciences, but rather to clarify and make accessible a part of what has been discovered by the most illustrious men, and to strive to enhance it. Nor should it be expected from me in these works to frequently cite various authors, as many compilers of books are wont to do to the point of nausea: since I require almost no other authority than what experience itself will provide. As for the style, I have used (as the subject matter of the work demands) not the most Latinized words and obscure terms, but clarity as much as possible, that is, with commonly used words, while preserving their meaning. Now truly, Christian King, I could not offer a more shining symbol of my respect for Your Majesty: nor will I, as is customary, touch upon any part of your praises, because I am not worthy of such a task, nor have there been lacking, nor will there be lacking, pious and most learned men to undertake this duty: Although, as one who has already begun to be an example of good princes, you do not need human praises, being sufficiently commended by the eternal word of God. Happy are the regions that have such a prince, and far happier is England, when you reach the age at which you alone will manage the reins of the kingdom: then indeed those two things most necessary in any assembly of men, justice and sincere religion, will be more and more celebrated. May Christ, the best and greatest God, preserve and increase Your Majesty in his gifts, safe and flourishing, for the longest time. Basel, the Kalends of January. 1553.