The book has been given a handsome title: it is called _Speculum Regale_, not because of pride in him who wrote it, but because the title ought to make those who hear it more eager to know the work itself; and for this reason, too, that if any one wishes to be informed as to proper conduct, courtesy, or comely and precise forms of speech, he will find and see these therein along with many illustrations and all manner of patterns, as in a bright mirror. And it is called _King’s Mirror_, because in it one may read of the manners of kings as well as of other men. A king, moreover, holds the highest title and ought, with his court and all his servants, to observe the most proper customs, so that in them his subjects may see good examples of proper conduct, uprightness, and all other courtly virtues. Besides, every king should look frequently into this mirror and observe first his own conduct and next that of the men who are subject to him. He should reward all whose conduct is good, but should discipline and compel those to observe good morals who cannot learn without threats. Although the book is first and foremost a king’s mirror, yet it is intended for every one as a common possession; since whoever wishes is free to look into it and to seek information, as he may desire, about his own conduct, or any other type of manners which he may find discussed in the book. And I believe that no man will be considered unwise or unmannerly who carefully observes everything that he finds in this work which is suited to his mode of living, no matter what his rank or title may be. If any one desires or is curious to hear or study this book, he need not inquire about the name or the standing of the man who composed and wrote it, lest perchance he should reject what may be found useful in it because of contempt, envy, or hostile feeling of some sort for the author.[160] Footnote 160: It seems probable that the form in which the author of the _Speculum_ expresses his desire to remain anonymous shows the influence of the Old Norse version of the _Elucidarium_, a theological discussion in dialog form, which dates from the twelfth century and is ascribed to Honorius of Autun. The author of the _Elucidarium_ writes as follows in his preface: “My name, however, I have purposely withheld, lest wicked men should be prompted by a feeling of envy to cast aside a useful work.” For the original Latin preface to the _Elucidarium_ see Migne, _Patrologia Latina_, CLXXII, 1110; the Old Norse version is given in _Annaler for nordisk Oldkyndighed_, 1857, p. 240, 1858, p. 24.