The Secret of Secrets and Other Philosophical Treatises

man could tolerate. Since therefore these secrets could not be depicted on mortal skins original: "mortalibus pellibus." This likely refers to parchment made from animal hides, suggesting the knowledge is too divine for physical books., I must therefore deal with that which is proper for you to inquire about, as far as it is permitted. I am bound to respond to you just as you are bound by the debt of love. Do not demand more from me concerning this secret which I have handed down to you in this book. If you read it attentively and studiously, and understand it, and fully know what is contained within it, I believe undoubtedly that there will be no obstacle in you to that which you desire to become. For God has bestowed such grace upon you in your intellect, your will, and your natural talent through literary knowledge—which is better guided by my teaching that I have given you—that you will be able to grasp and figuratively understand original: "figuratiue intelligere." This suggests a deeper, allegorical comprehension beyond the literal words. everything you ask to be taught. This fervent desire of your will shall open the way for you to obtain your purpose, and lead you to the desired end, the Lord permitting.

Concerning kings and their ways regarding generosity and greed.

1. There are four types of kings: A king who is generous original: "largus," implying bountifulness or liberality. to himself and generous to his subjects; a king who is greedy original: "auarus," meaning stingy or avaricious. to himself and greedy to his subjects; a king who is greedy to himself and generous to his subjects; and a king who is generous to himself and greedy to his subjects. The Italians have said: "It is not a vice in a king if he is greedy toward himself and generous toward his subjects." The Indians said: "He who is greedy toward himself and his subjects is good." The Persians, however, asserted the contrary and, contradicting

the Indians, said: "A king is worth nothing who is not generous to himself and to his subjects." But among all these, in my judgment, the one who is first and most deservedly to be condemned is he who is generous to himself and greedy toward his subjects, for the kingdom of such a man will be quickly destroyed. It is necessary, therefore, for us to inquire subtly into these virtues and vices, and to show what generosity is and what greed is, and where the error of generosity lies, and what evil follows from the withholding of generosity. It is certainly clear that these qualities are to be judged because many people deviate from the middle path An allusion to the Aristotelian "Golden Mean," where virtue sits between two extremes.. It must be known that the observation of generosity is difficult, and its transgression is easy; just as it is easy to practice greed or prodigality original: "prodigitatem," or wasteful excess., but difficult to maintain true generosity. If you wish, therefore, to acquire the virtue of generosity, consider your own power, the times of necessity, and the merits of others. You ought to give gifts according to your means, with a sense of measure, to those who are in need and worthy. He who gives otherwise sins and transgresses the rule of generosity; for that which a good man bestows upon those who are not in need and are unworthy is lost. And he who pours out riches beyond measure will quickly come to the bitter shores of poverty, and he is likened to one who gives victory over himself to his enemies. He, therefore, who gives from his goods in a time of necessity to men in need—such a king is generous to himself and to his subjects, his kingdom shall prosper, and his mandate shall be observed.