The Secret of Secrets of Aristotle

the kings stretched out their hands to the things and revenues of others. The subjects, therefore, because of the injury, cried out to the high and glorious God, who, sending a hot wind, afflicted them vehemently. The people rose up against them, and they utterly erased their names from the earth; and had not the glorious God assisted them and sent what He sent, that kingdom would have been utterly destroyed. Know, therefore, that riches are the cause of the duration of the animal soul and are a part of it, and it cannot be cared for if such life is destroyed. Therefore, one must guard much against the superabundance and superfluity of expenses, so that temperate generosity may be acquired. Foolish and superfluous donation is to be avoided. And it is of the substance of generosity and virtue to forgive and not to inquire into the secrets of hidden things, nor to bring to memory a thing donated. And it is of the nature of goods and of the substance of virtue to reward the meritorious, to remit injury, to honor the honorable, to assist the simple, to supply the defects of the innocent, to answer those greeting you, to repress the tongue, to dissimulate an injury for a time, and to feign ignorance of stupidity. I have therefore taught you what I was always accustomed to teach and to sow in your breast. I seek, therefore, the confidence that that document will be a brightness always shining in your works and sufficient knowledge for your rule for the whole time of your life. Nevertheless, I tell you the physical wisdom referring to natural philosophy or the science of the secrets is abbreviated, and I would never have told you this unless you followed the document, which ought to suffice in all your works in this life and in the future.

Of the final intention of kings.

Know, therefore, that intellect is the head of rule, the salvation of the soul, the preservation of virtues, an intuitive mirror. In it, indeed, are contemplated things to be avoided, through it we choose things to be chosen; it is the origin of virtues, the root of all laudable and honorable goods. And the first instrument of the intellect is the desire for good fame, because he who desires good fame will be famous and glorious, and he who desires it falsely will be confounded by infamy. Fame, therefore, is what is principally and by itself sought in rule, because rule is not sought for its own sake, but for the sake of good fame. The beginning, therefore, of wisdom and intellect is the desire for good fame, which is had or acquired through rule and dominion. If...