the secrets or mysteries of philosophy

Alexander was bred and taught under Aristotle, the great philosopher, who dedicated divers of his books of philosophy unto him; he was attended with Callisthenes and divers other learned persons, that followed him in camp, throughout his journeys and conquests. What price and estimation he had learning in doth notably appear in these three particulars: first, in the envy he used to express that he bare towards Achilles, in this, that he had so good a trumpet of his praises as Homer’s verses; secondly, in the judgment or solution he gave touching that precious cabinet of Darius, which was found among his jewels (whereof question was made what thing was worthy to be put into it, and he gave his opinion for Homer’s works); thirdly, in his letter to Aristotle, after he had set forth his books of nature, wherein he expostulateth with him for publishing the secrets or mysteries of philosophy; and gave him to understand that himself esteemed it more to excel other men in learning and knowledge than in power and empire. And what use he had of learning doth appear, or rather shine, in all his speeches and answers, being full of science and use of science, and that in all variety.
And herein again it may seem a thing scholastical, and somewhat idle to recite things that every man knoweth; but yet, since the argument I handle leadeth me thereunto, I am glad that men shall perceive I am as willing to flatter (if they will so call it) an Alexander, or a Caesar, or an Antoninus, that are dead many hundred years since, as any that now liveth; for it is the displaying of the glory of learning in sovereignty that I propound to myself, and not a humour of declaiming in any man’s praises. Observe, then, the speech he used of Diogenes, and see if it tend not to the true state of one of the greatest questions of moral philosophy: whether the enjoying of outward things, or the contemning of them, be the greatest happiness; for when he saw Diogenes so perfectly contented with so little, he said to those that mocked at his condition, “were I not Alexander, I would wish to be Diogenes.” But Seneca inverteth it, and saith, “Plus erat, quod hic nollet accipere, quam quod ille posset dare.” There were more things which Diogenes would have refused than those were which Alexander could have given or enjoyed.
 Observe, again, that speech which was usual with him — “That he felt his mortality chiefly in two things, sleep and lust;” and see if it were not a speech extracted out of the depth of natural philosophy, and liker to have come out of the mouth of Aristotle or Democritus than from Alexander. See, again, that speech of humanity and poesy, when, upon the bleeding of his wounds, he called unto him one of his flatterers, that was wont to ascribe to him divine honour, and said, “Look, this is very blood; this is not such a liquor as Homer speaketh of, which ran from Venus’ hand when it was pierced by Diomedes.