 Fârâbî did not write any one systematic work on metaphysics, corresponding to Aristotle’s Metaphysics, although his Book of Letters and On the One and Unity, taken together, stand in a close relation to some parts and aspects of Aristotle’s Metaphysics, and parts of his Principles of the Opinions of the People of the Perfect City and On the Political Constitution stand in close relations to other parts and aspects of the Metaphysics (other parts of these treatises are closer to other Greek models). Fârâbî’s starting-point in trying to revive the science of metaphysics and to reconstruct and imitate its classical texts (above all Aristotle’s Metaphysics) is his discussion of the “aim” or “object” [Arabic gharaḍ = Greek skopos] of metaphysics. Fârâbî takes over late ancient philosophers’ assumptions that each of Aristotle’s treatises is devoted to teaching some one science, and that each science (and the treatise teaching it) has some one “aim”, such that everything the science treats is somehow related to that aim. Thus the “aim” of medicine is health: the science of medicine also discusses, for instance, anatomy and pathology and pharmacology, but only because they are somehow related to health. Much of Fârâbî’s discussion of Aristotle’s texts picks up late ancient discussions of what science each text transmits, the “aim” of the science and the text, how those sciences function together to attain the human good and what role each text can play in that larger undertaking. In order to reconstruct what Aristotle would say now, instead of what he said in Greek in the Metaphysics, if he were addressing a different linguistic and religious community in a different historical situation, Fârâbî must start by understanding the aim of metaphysics as a science and how each book of the Metaphysics is directed toward attaining that aim. He gives surveys of the Greek sciences in his Enumeration of the Sciences and Attainment of Happiness, and of Aristotle’s works in the Philosophy of Aristotle, all of which include brief discussions of metaphysics; he also has a brief discussion of metaphysics and its relation to some other sciences in his Book of Letters, and he writes an entire short treatise On the aims of the Sage in each book of the treatise which is called the Book of Letters, that is, the determination of Aristotle’s aim in his treatise the Metaphysics (for short, On the Aims of the Metaphysics). In the bulk of the Book of Letters and On the One and Unity he is not talking about metaphysics as a science or about Aristotle’s text, but rather imitating Aristotle in practicing this science. Some of On the Aims of the Metaphysics is also imitating Aristotle, since, in describing the distinction between the different theoretical sciences (physics, mathematics, metaphysics) and the different things that metaphysics considers, he is imitating Aristotle’s discussion in Metaphysics VI,1.