  The most famous example of this selective attitude towards Aristotle’s works, however, belongs rather to the field of political theory. In the third book of De regimine Giles wants to prove that monarchy is the absolutely best form of government. The first arguments he puts forward in favor of monarchy are not taken from Aristotle’s Politics, but from Aquinas’ De regno. Then some arguments against monarchy which could be read in the Politics are presented as objections that Aristotle puts forth for subsequent refutation. At the end, Giles states squarely that Aristotle supports monarchy as the absolutely best form of monarchy and corroborates his assertion with an argument, which, in the Politics, actually goes in the opposite direction (Lambertini 1990). One could provide several other examples to show that the De regimine succeeded in presenting itself as a simplified exposition and explanation of Aristotle’s thought in practical philosophy, but at the same time transmitted to Giles’ readers a strongly biased interpretation of the Stagirite. The fact that the De regimine was often used as a tool to have easier access to Aristotle’s political theory deeply influenced, therefore, the way the Latin West read and understood Aristotle’s Politics in the Late Middle Ages (e.g. Lambertini 2017).  Recent codicological studies on the diffusion of De regimine’ manuscripts do in fact show that many possessors of the manuscripts most probably used them for study (See Opera Omnia I.1/11, Catalogo dei manoscritti, De regimine; Briggs 1999). Giles’ De regimine was also translated into different vernaculars (Perret 2011, Papi 2016).  Graham McAleer (1999) pointed to the fact that Giles’ Commentary on the Sentences has been almost neglected as a source for Giles’ political philosophy. Studying distinction 22 and 44 of the II book, he found that in these texts Giles’ account of the origin of political authority among human beings after the Fall diverges from what one can read in De regimine principum and reveals a profound influence by Augustine, while Aristotle does not play the important role he had in Giles’ mirror for princes. One should also take into consideration that Giles’ Ordinatio of the second book was completed in 1309, that is at least 25 years after De regimine and could witness to an evolution in Giles’ thought. As a matter of fact, the much earlier reportatio does not tackle such issues at all (Lambertini 2014).