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              <text>&lt;51r-55r&gt; Al Molto Illustre Signor Conte Alfonso / Cavriolo / G.V. / Josephi Valdanii &lt;inc&gt; Tanto difficile et oscuro è il luogo che V.S. mi ha proposto Illustre Signor Conte, che veramente si può domandar un enigma indissolubile; ond'io volentieri mi sbrigherei di tal impaccio con quel proverbio io son Davo e non Edippo; ma poi che V.S. di ciò non si contenta, et pur ricerca ch'io le dica il mio parere, eccomi pronto ad ubbidirla con darle quella espositione che portano le picciole forze del mio ingegnio. Ella adunque ricerca la espositione di quella opinion di Platone della mutatione della sua ottima Republica alla quale contradice Aristotile nel fine del quinto de i libri Politici: et io desiderando di sodisfarle in quel miglior modo che per me si può, riferirò qui le parole di Platone da lui scritte nel ottavo libro dela Repub. et seguendo la fideltà del testo greco in qualche cosa mi scosterò dalla traduttione di Marsilio Ficino. Scrive egli adunque nel detto libro poco longi dal principio in questo modo: Est autem divinae quidem geniturae periodus quem numerus continet perfectus: humanae vero in quo primo auctiones superantes, et superate tria intervalla et quatuor terminos accipientes &lt;expl&gt; In tal modo contradice </text>
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              <text> Aristotele all'opinion di Platone ne le parole che referite habbiamo e per che a noi non tocca il passar più oltre, tanto ci basterà per hora haver detto in questo proposito. </text>
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              <text>&lt;n iir&gt; allo illvstriss. signore // il signore // piero strozzi. &lt;inc&gt; Perché non picciola utilità aporta [sic] a gli huomini, la cognitione de governi, et reggimenti delle città, a questi passati giorni, da fonti greci, tirai a rivi italici, gli otto libri della Republica, che chiamono Politica. Et in essa letione, mi è parso Aristotile, da compararsi a alcuno huomo, il quale Iddio collocasse in altissima vedetta, donde con uno sguardo solo potesse facilmente vedere tutta la adunatione de gli huomini. &lt;[n viii]r&gt; &lt;expl&gt; Onde come io con tutta l'Italia insieme, maggiori fatti de passati, anchora che grandi sieno, aspettiamo da voi, così anchora voi da me maggiori di simili doni aspettate, ne quali si celebreranno le magne, et mirande opere vostre.

&lt;1r&gt; DELLA RE- / pvblica di aristotile, // che chiamono politica, libri otto, tra= / dotti in lingua Toscana. // per antonio brvcioli. // libro primo. // Della citta, del Gouernatore, delle parti della citta, del / la famiglia &amp; del borgo. Cap. 1. &lt;inc&gt; Avegna che noi veggiamo, ogni città essere una certa società, et che ogni società è costituita per causa di qualche bene (perché tutti gli huomini indirizzano le loro attioni a qualche cosa, che appare buona) è manifesto che tutte si prepongono qualche bene. Et massimamente il principalissimo di tutti, quella che la principalissima, et che tutte le altre contiene, et questa è quella, che si chiama città, et civile società. &lt;18r&gt; &lt;expl&gt; Ma hora essendosi determinato di queste cose, et dovendosi tentare delle altre, negli altri libri, pretermesse queste, che hora si agitano, come haventi fine, facciamo uno altro principio di dire. Et primieramente consideriamo quelle cose, che si sono dette dello ottimo stato della repubilca [sic].

&lt;18v&gt; DELLA RE- / pvblica di aristotile. // libro secondo. // dell'ottima repvblica di / Socrate differentie per moltitudine, equa / lita, &amp; sufficientia. Cap. I. &lt;inc&gt; Poi che noi habbiamo proposto di considerare della civile società, quale sia la migliore di tutte, a quegli i quali possono facilmente vivere secondo il desiderio dell'animo loro, anchora sono da considerarsi altre republice, le quali usano certe città, che si dicano essere rette con buone leggi, et se altre sono, che sieno descritte da alcuni, et che paino bene constituite, acciocché appaia la retta institutione, et la utilità. &lt;45v&gt; &lt;expl&gt; Fu anchora Androdamo Regio datore di legge a' Calcidensi, che sono in Tracia dello homicidio, et della heredità, nondimeno nessuno può referire cosa alcuna propria di questi. Adunque di queste republice che sono principali, et di quelle che sono scritte da alcuni, basti essersi stato considerato per tale modo.

&lt;45v-73r&gt; DELLA RE- / pvblica di aristotile // libro terzo.
&lt;73r-97v&gt; DELLA RE- / pvblica di aristotile // libro qvarto.
&lt;97v-128r&gt; DELLA RE- / pvblica di aristotile // libro qvinto.
&lt;128v-141r&gt; DELLA RE- / pvblica di aristotile // libro sesto.
&lt;141r-168r&gt; DELLA RE- / pvblica di aristotile // libro settimo.

&lt;168v-179r&gt; DELLA RE- / pvblica di aristotile // libro ottavo. &lt;179r&gt; &lt;expl&gt; Oltre a di questo, se è alcuna di tali harmonie, che convenga alla età de fanciugli, da questo perché possa apportare ornamento insieme, et dottrina, il che massimamente appare che habbia più di tutte le altre harmonie, la Lydia, è manifesto, che queste tre determinationi sono da farsi nella dottrina, ma il medio possibile, et conveniente.

&lt;179v&gt; &lt;note to the readers&gt; Se alcuni vocabuli, carissimo lettore, troverrai in essa traduttione, o sensi alquanto oscuri, scusi apresso di te chi traduce, che altrimenti, per la grandezza della dottrina dello autore, non ha potuto fare, ma presto ti apporterà la dichiaratione di essi libri con nuovo suo commento dichiarati, per la quale dichiaratione potrai intendere quello che da questa semplice lettione di mancherà.</text>
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                <text>Col nome de Dio il Segreto de segreti, le Moralità , et la Phisionomia d'Aristotile, dove si trattano e' mirabili ammaestramenti ch'egli scrisse al Magno Alessandro sì per il reggimento de l'Imperio, come per la conservatione de la sanità , et per conoscere le persone a che siano inclinate, ad esempio et giovamento d'ogn'uno accomodatissimi, fatti nuovamente volgari, per Giovanni Manente</text>
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              <text>&lt;title page&gt; COL NOME DE DIO / IL SEGRETO DE SE-/ greti, le Moralita, &amp; la Phisionomia / d'ARISTOTILE, Doue si trat-/ tano e' mirabili ammaestramenti ch'egli / scrisse al Magno ALESSAN-/ DRO si per il reggimento de l'Im-/ perio, come per la conseruatione de la / sanita, &amp; per conoscere le persone à / che siano inclinate, ad esempio &amp; / giouamento d'ogn'uno acco-/ modatissimi, fatti nuo-/ uamente volgari, / per Giovan-/ ni Ma-/ nen / te.&#13;
&#13;
&lt;[*i]v&gt; AL PIENO DI CARITA ET / di bonta M. Piero di Simone. &lt;inc&gt;  Se 'l principio del ben fare è il desiderar di far bene, et il principio del sapere è 'l desiderio di sapere, perché 'l desiderio non può mai desiderar cosa alcuna, che in qualche parte non la cognosca, non dovrò esser io stimato affatto sconvenevole, signore et padrone mio dilettissimo &lt;*iir&gt; &lt;expl&gt; Prenda adunque la benignità vostra amorevolmente questo piccol dono, che è ben piccol rispetto a quello ch'io ho in desiderio di far per voi, se acciò risponderà il potere, degnandovi di tenere quella memoria di me che tenete de più cari et amorevoli amici, pregando N.S. Dio per la vostra perpetua felicità. Giovanni Manente.&#13;
&#13;
&lt;*iiv-A iir&gt;  TAVOLA DE SETTE LIBRI / del Reggimento de' Signori, &amp; de l'Ethi- / ca et Phisionomia d'Aristotile.&#13;
&#13;
&lt;A iiv&gt; GIOVANNI MANENTE, SOPRA IL / segreto de segreti, &amp; moralità d'Aristotele. / PROLOGO. &lt;inc&gt; Chi vede et non si maraviglia d'un arbore spinoso et aspro prodursi bene spesso soavi frutti et utili al vivere humano, et in uno istesso tronco per innestamento generarsi aspre nespole et dolci pomi. Vedrà et non si dovrà maravigliare che da me così grosso et rozo come sono, possino a le volte pervenire effetti buoni et dilettevoli &lt;[A iii]v&gt; &lt;expl&gt; Quel glorioso et immortale Iddio vero illuminatore de i cuori et de gl'intelletti, et ch'è viva fontana di tutte le scienze, ammaestri et illumini le nostre menti, sì che siamo habili ad intendere questi belli instituti di vita, et intesi, ad seguitarli, a gloria et a buono esempio di noi et de nostri posteri.&#13;
&#13;
&lt;Ir&gt; DEL SEGRETO DE SEGRETI. / LIBRO I Cap. I. &lt;inc&gt; Gloriosissimo figliuolo Imperador giusto, Dio ti confermi in via di conoscerti in andamento di vertù e di verità, et reprima in te li desideri dishonesti, et il tuo Regno stabilisca, et fortifichi al suo servitio e honore. &lt;LXv&gt; &lt;expl&gt; E Alessandro di queste cose brevemente io t'ho ammaestrato, e se tu in tal modo osserverai, et viverai secondo questo gastigamento la tua posanza sarà longha, il pregio e la fama della tua nobilità, rimarrà eternamente e trapassarà per tutti li secoli. &#13;
&#13;
&lt;LXIr&gt; LIBRO PRIMO DE L'ETHICA. / Discorso de l'ingegno naturale e artificiale. Cap. I. &lt;inc&gt; Ogn'arte et ogni processo ha inventione, et ogni sollecitudine d'universal proponimento, et tutte le cose de gli operamenti dell'arti, et ogni cosa eletta par che attenda et venga ad alcun bene. &lt;LXIIIv&gt; &lt;expl&gt; beatitudine è cosa ferma e stabile, secondo una dispositione o altro simile, ma da parte di costume la chiamiamo larghezza o castità, humiltà o modestia.&#13;
&#13;
&lt;LXIIIIr&gt; LIBRO SECONDO DE L'ETHICA. / Che l'intendimento è prodotto per dottrina. Cap. I. &lt;inc&gt; Certamente il generamento et amplificatione delle vertù d'intendimento sono ne l'huomo per dottrina, e per disciplina, et però in acquistar quelle è bisogno di sperienza, e di longo tempo. &lt;LXIXv&gt; &lt;expl&gt; sì che il mezo è lodevole in tutte le cose, il quale bisogna che sia inteso, hora crescendo, et hora mancando fin che si venga a la certezza del mezo, et questa è la via di pervenire a quello. &#13;
&#13;
&lt;LXXr&gt; LIBRO TERZO DE L'ETHICA.&#13;
&lt;LXXVr&gt; LIBRO QVARTO DE L'ETHICA.&#13;
&lt;LXXXIr&gt; LIBRO QVINTO DE L'ETHICA.&#13;
&lt;LXXXIIIIv&gt; LIBRO SESTO DE L'ETHICA.&#13;
&lt;LXXXIXr&gt; LIBRO SETTIMO DE L'ETHICA.&#13;
&lt;XCIIr&gt; LIBRO OTTAVO DE L'ETHICA.&#13;
&lt;XCVIv&gt; LIBRO NONO DE L'ETHICA.&#13;
&lt;CIr&gt; LIBRO DECIMO DE L'ETHICA.&#13;
&#13;
&lt;CIIIIr&gt; LIBRO VNDECIMO DE L'ETHICA. / De la felicità e beatitudine. Cap. I. &lt;inc&gt; Doppo le vertù e doppo le dilettationi da finir di dire s'ha de la felicità et de la beatitudine, conciosia che le siano la conclusione di tutto il finimento de l'opere humane &lt;CVIIIv&gt; &lt;expl&gt; Et perché le leggi sono somegliate a l'usanze, tutte queste cose diremo, et le loro cagioni, se piacerà a Dio eccelso e glorioso, il quale è viva fontana di tutte le cognitioni.&#13;
&#13;
&lt;CIXr&gt; ARISTOTILE DE PHISIONOMIA. &lt;inc&gt; Infra l'altre cose è quella la qual bisogna che tu sappia, et n'habbi cognitione, per la quale l'anima conosce et cerca di sapere tutte le cose per segno nobile, quando sarà l'anima astratta da li desideri de le concupiscenze. &lt;CXIIv&gt; &lt;expl&gt; Ma non bisogna però Re Alessandro che tu diffinitivamente giudichi per uno di questi sopradetti segni, ma raccoglie insieme in testimonio tutti gli altri segni, et quando ti daranno diversi significati contrari t'inclinati sempre a la miglior parte.</text>
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&lt;230r&gt; Risposta. &lt;inc&gt; Io non havevo visto il luogo delle varie lettioni del Vittorio, né meno quello del Mureto quando la S.V. mi scrisse sopra la relatione della Rep.ca d'Hippodamo, havevo ben veduto il luogo dove è fatta &lt;230v&gt; et in somma solo legendo l'altra della S.V. venni senz'altro nella sua sentenza confermatami da verissime ragioni et argomenti. Di V.S. M. Mag.ca et Ecc.ma Il solito serv.re Cosmo Concini. 
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              <text>&lt;[1]r&gt; &lt;title page&gt; TRATTATO DEI / GOVERNI DI / ARISTOTILE // TRADOTTO DA DI / GRECO IN LINGVA / VVLGARE1 FIOREN= / TINA DA BER= / NARDO SEGNI CITTA= / DINO GENTIL / HVOMO ET ACCADEMI / CO FIORENTINO. 

&lt;[2]r-[6]r&gt; &lt;epistle&gt; ALLO ILLVSTRISS. ET ECCELLEN= / TISS.° S. ET PAD.° MIO IL S. COSIMO / DE MEDICI DVCA DI FIRENZE. &lt;inc&gt; Egli è stata mia intentione Ill.mo P. da\p/poi che io haveva messo in questa nostra lingua vulgare l'Ethica d'Aristotile con alquanto di commentatione, di metterci medesimamente il trattato fatto da lui sopra la consideratione dei governi chiamato generalmente \la/ Politica, per la ragione che questo trattato conseguita a quello della Ethica, et sono, a dire il vero, amendue congiunti sotto l'universal consideratione della civil facultà. &lt;expl&gt; Et \a lei/ di tal maniera ben la togliesse\te/, che ella a guisa di serpente che habbia gittato lo scoglio, o di Phenice, che doppo molti secoli ritorni in vita con un altro principio, et con miglior forma di vivere sia per pigliare augumento felice, et voi per riempiere [sic] di celebratissima fama. Di Firenze. Alli Vij. d'Viijbre M.D.Xlviii. Di V. Ecc.za Ill.ma / Servitor Bernardo Segni. 

&lt;1-90&gt; &lt;book I&gt; La Politica d'Aristotile di Ber.do Segni / Libro Primo. / Della città, della casa et del borgo. Cap. I. / &lt;text inc&gt; Perché e' si vede che ogni città è una certa compagnia, et perché ogni compagnia è constituita per fine di conseguir qualche bene, che invero ogni cosa che s'opera è operata per cagione di quello che par bene, è però manifesto che ogni compagnia ha in consideratione et in fine qualche bene: et che quella, che infra tutte l'altre è la principalissima, et che tutte l'altre contiene, ha per fine il bene, che è principalissimo, et tale non è altra che la città et la compagnia civile. &lt;6&gt; &lt;comm inc&gt; \Perché e' si vede./ Havendo il sommo Filosofo nel libro dell'Ethica dataci la dottrina che può far l'huomo felice, et mostratone dove consista essa felicità humana, et mediante che cosa ella si possa acquistare, in questo secondo trattato morale si seguita di dar &lt;7&gt; la dottrina da far felice et beata la città intera, la qual cosa parendo che sia più degna, che non è \a/ afar un solo huomo, sì come egli dice anchora nel III capitolo del primo libro dell'Ethica, farà forse parer ragionevole che questo trattato della Politica sia più nobile di quello dell'Ethica. &lt;85&gt; &lt;text expl&gt; Laonde essendosi qui determinato di loro, \et/ de\\l resto// l'altre cose si dirà conseguentemente et \altrove dovendosi determinare/ lasciato qui, come finito, questo ragionamento, parliamo horamai con un altro principio: et innanzi tratto facciam consideratione di quello che è stato detto dai savi della Republica op\t/tima. &lt;90&gt; &lt;comm. expl&gt; \M/mostrando in tal maniera et quale arte da guadagnare se le convengha, et che et quale le sia ministra, et qual sia contro a natura: havendo conchiuso in questo ultimo capitolo che maggiormente si debbe attender dal governo di casa a curare le cose possedute, che hanno l'anima, che quelle che ne mancano; contro alla usanza dei più, che ogni loro intento mettono in far roba et lasciano ogni cura et pensiero di instruire i figliuoli et le mogli et li servi. 
&lt;91-214&gt; &lt;book II&gt;
&lt;214-225r&gt; &lt;book III&gt;
&lt;225v-282v&gt; &lt;book IV&gt;
&lt;283r-421v&gt; &lt;book V&gt;
&lt;422r-445r&gt; &lt;book VI&gt;
&lt;445v-500r&gt; &lt;book VII&gt;
&lt;500v-520v&gt; &lt;book VIII&gt; LIBRO OTTAVO / Che li fanciugli debbono essere ammaestrati publicamente. Cap.° I°. &lt;text inc&gt; Che il legislatore adunque\che/ debba mettere diligenti\z/ia circa l'eruditione dei' fanciugli niuno è che lo contradicha; perché tal cosa non osservata nelle città nuoce al governo d'esse, dovendosi fare l'eruditione secondo che sono li governi: conciosia che ciascun governo ha li costumi che gli son proprii. Et il propio costume è quello che mantiene il governo et che da principio lo constituisce. Verbigratia il Pop.re constituisce lo Stato del Popolo, et quello dei Pochi constituisce lo stato d'essi Pochi potenti; et così sempre il miglior costume constituirà miglior sorte di Stato. &lt;501v&gt; &lt;comm inc&gt; Che il legislatore adunque\che/. Cap. I. Havendo il Phi. \Filos./ di sopra provato il fine doversi ire preparando mediante li mezi, et il fine della buona Rep.ca non essendo altrimenti che il fine d'un solo huomo \et tal fine è/ la felicità; et li mezi da conseguirla essendo li costumi, et l'eruditione, però nel principio di questo libro et in questo capitolo mostra il phi che li cittadini d'una ottima rep.ca debbono essere instrutti da prima a quella mediante li costumi et la eruditione. &lt;519r&gt; &lt;text expl&gt; Anchora se gli è Armonia nessuna, che si convenga alla età puerile per partorire a un tempo medesimo et ornamento et disciplina, certo che l'Armonia Lidia infra tutte le altre par che faccia un simile effetto; nella quale però insegnandola per eruditione questi tre termini debbono esser usati, cioè il \M/ediocre, il \P/ossibile et il \C/onvenevole. &lt;520v&gt; &lt;comm expl&gt; Et nello ottavo et ultimo vuole ei formare un cittadino buono, et cominciasi da essa natività conducendolo insino alla età da imparar la musica; nella qual materia ferma egli il suo discorso: et finisce il libro senza a dare l'ultima perfettione a questa opera. / TELOS [sic].</text>
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              <text>&lt;p. 3&gt; ALLO ILLVSTRISS. / ET ECCELLENTISS. S. / &amp; Pad. mio il S. COSIMO de / Medici Duca di Firenze. &lt;inc&gt; Egli è stata mia intentione Illustrissimo Principe dappoi che io havea messo in questa nostra lingua vulgare l'Ethica d'Aristotile con alquanto di commentatione, di metterci medesimamente il trattato fatto da lui sopra la consideratione dei governi chiamato generalmente la Politica, per la ragione che questo trattato conseguita a quello della Ethica, et sono, a dire il vero, amendue congiunti sotto l'universal consideratione della civil facultà. &lt;p. 10&gt; &lt;expl&gt; Et lei di tal maniera ben la toglieste che ella a guisa di serpente che habbia gittato lo scoglio, o di Fenice che doppo molti secoli ritorni in vita con un altro principio et con miglior forma di vivere sia per pigliare augumento felice, et voi per riempiere [sic] di celebratissima fama. Di Firenze. Alli VII. d'Ottobre MDXLVIII. Di V. Eccell. Illustriss. Servitor Bernardo Segni. 

&lt;p. 11&gt; primo. / Della città, della casa et del borgo. Capitolo primo. &lt;text inc&gt; Perché e' si vede che ogni città è una certa compagnia, et perché ogni compagnia è constituita per fine di conseguir qualche bene, che in vero ogni cosa che s'opera è operata per cagione di quello che par bene, è però manifesto che ogni compagnia ha in consideratione et in fine qualche bene: et che quella, che infra tutte l'altre è la principalissima, et che tutte l'altre contiene, ha per fine il bene, che è principalissimo, et tale non è altra che la città et la compagnia civile. &lt;p. 14&gt; &lt;comm inc&gt; Perché e' si vede. Havendo il sommo Filosofo nel libro dell'Ethica dataci la dottrina che può far l'huomo felice, et mostratone dove consista essa felicità humana, et mediante che cosa ella si possa acquistare, in questo secondo trattato morale si seguita di dar la dottrina da far felice et beata la città intera, la qual cosa parendo che sia più degna, che non è a far un solo huomo, sì come egli dice anchora nel III capitolo del primo libro dell'Ethica, farà forse parer ragionevole che questo trattato della Politica sia più nobile di quello dell'Ethica. &lt;p. 53&gt; &lt;text expl&gt; Laonde essendosi qui determinato di loro, et del resto altrove dovendosi determinare, lasciato qui, come finito, questo ragionamento, parliamo horamai con un altro principio: et innanzi tratto facciam consideratione di quello che è stato detto dai savi della Republica ottima. &lt;p. 55&gt; &lt;comm expl&gt; Mostrando in tal maniera et quale arte da guadagnare se le convengha, et che et quale le sia ministra, et qual sia contro a natura: havendo conchiuso in questo ultimo capitolo che maggiormente si debba attendere dal governo di casa a curare le cose possedute, che hanno l'anima, che quelle che ne mancano; contro alla usanza dei più, che ogni loro intento mettono in far roba et lasciano ogni cura et pensiero di instruire i figliuoli et le mogli et li servi. 

&lt;p. 57&gt; secondo / Della ottima Republica di Socrate. / Capitolo primo. &lt;text inc&gt; Havendo proposto di far consideratione della civil compagnia, la quale è ottima infra tutte l'altre a chi è lecito di vivere il più che si può nel modo che ei desidera; però è bene considerare gli altri governi usati nelle città, che hanno nome di ben governarsi: o se d'altri modi s'ha notitia per via di scritti dei savi che apparischino bene ordinati: acciocché il buono et l'utile che è in essi non ci sia nascosto. &lt;p. 50 [sic]&gt; &lt;comm inc&gt; In questo II libro il Filosofo raccontando i modi dei governi, che erano celebrati nel mondo, et non pur quegli che erano in essere, ma anchor quegli che erano stati scritti da altri, et massimamente li scritti da Platone: dove è introdotto Socrate che nel V della Republica da Platone chiamata la prima, vi fa consideration di questi ordini, che nel principio di questo libro da Aristotile son ripresi. &lt;p. 116&gt; &lt;text expl&gt; Fu anchora Androdamo da Reggio legislatore ai Chalcidensi che sono in Tracia, sopra le morti et sopra le heredità; di cui non si può però dire che cosa alcuna sua propia vi si ritrovi. Et dei modi di governo, et di quei, dico, che sono i più famosi, et di quei che sono stati dati in iscritto siesene considerato a bastanza nel modo detto di sopra. &lt;p. 117&gt; &lt;comm expl&gt; Nel quale ha ei raccontato nei primi quattro capitoli i modi delle due Republiche di Platone: et di poi di quella di Falea, et conseguentemente di quella di Ippodamo. Doppo li quali modi raccontati fa ei mentione della Republica Spartana, della Candiotta, della Cartaginese et ultimamente di quella d'Atene. 

&lt;p. 119-182&gt; &lt;book III&gt;

&lt;p. 183-244&gt; &lt;book IV&gt;

&lt;p. 245-305&gt; &lt;book V&gt;

&lt;p. 306-330&gt; &lt;book VI&gt;

&lt;p. 331-391&gt; &lt;book VII&gt;

&lt;p. 392&gt; LIBRO OTTAVO / Che li fanciugli debbono essere ammaestrati publicamente. Cap. I. &lt;text inc&gt; Che il legislatore adunche debba mettere diligenza circa l'eruditione de' fanciugli niuno è che lo contradica; perché tal cosa non osservata nelle città nuoce al governo d'esse, dovendosi fare l'eruditione secondo che sono li governi: conciosia che ciascun governo ha li costumi che gli son propii. Et il propio costume è quello che mantiene il governo et che da principio lo constituisce. Verbigratia il Popolare constituisce lo Stato del Popolo, et quello dei Pochi constituisce lo stato d'essi Pochi potenti; et così sempre il miglior costume constituirà miglior sorte di Stato. &lt;p. 393&gt; &lt;comm inc&gt; Che il legislatore adunche. Cap. I. Havendo il Filosofo di sopra provato il fine doversi ire preparando mediante li mezi, et il fine della buona Republica non essendo altrimenti che il fine d'un solo huomo (et tal fine è la felicità) et li mezi da conseguirla essendo li costumi, et l'eruditione, però nel principio di questo libro et in questo capitolo mostra che li cittadini d'una ottima republica debbono essere instrutti da prima a quella mediante li costumi et la eruditione. &lt;p. 416&gt; &lt;text expl&gt; Anchora se egli è Armonia nessuna, che si convegna alla età puerile per partorire a un tempo medesimo et ornamento et disciplina, certo che l'Armonia Lidia infra tutte le altre par che faccia un simile effetto; nella quale però insegnandola per eruditione questi tre termini debbono essere usati, cioè il Mediocre, il Possibile et il Convenevole. &lt;p. 418&gt; &lt;comm expl&gt; Et nello ottavo et ultimo vuole ei formare un cittadino buono, et cominciasi da essa natività conducendolo insino alla età da imparar la musica; nella qual materia ferma egli il suo discorso: et finisce il libro senza a dare l'ultima perfettione a questa opera.

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              <text>&lt;62r-v&gt; &lt;preamble&gt; &lt;inc&gt; L'honore il quale io ho sempre attribuito a questo luogo, come che del continovo habbia ardentemente acceso in me il natural desiderio del sapere, mi ha ancora nondimeno dal medesimo luogo ritirato havendo già visto per molti anni quali huomini et di qual peritia sieno usi a venire al vostro conspetto co' quali io non sono né per dottrina né per ingegno né per exercitatione o diligentia alcuna in modo alcuno da esser pareggiato. &lt;expl&gt; Pregovi nobilissimi ascoltatori che mentre io con quella chiarezza et brevità insieme che più si potrà discorro intorno a tal materia, vi degniate prestarmi questa grata audienza che già di presente havete cominciato a prestarmi.

&lt;62v-77v&gt; &lt;inc&gt; Per dichiaratione della presente materia divideremo il nostro ragionamento in quattro parti. Nella prima considereremo se la Iustitia comunemente è o no; nella seconda parte vedremo in quanti modi si dica Iustitia; nella terza considereremo in quante parte si divide la Iustitia, et quello che ciascuna parte sia; nella quarta et ultima parte cercheremo se alla iustitia si conviene una sola difinitione o descriptione comunemente. &lt;expl&gt; Questo è quanto io ho possuto in sì breve tempo discorrere intorno a una materia sì grave et sì importante pregovi nobilissimi ascoltanti se hoggi non ho forse satisfatto al desiderio vostro che ciò non tanto attribuiate a me quanto all'altezza della materia; et fu nobilissimo consolo come per tua persuasione io sono salito in questo luogo pigla ancora la mia protetione. Il che facendo sarò sicuro da ogni offensione. Ringratiovi della grata udienza.</text>
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              <text>&lt;1-3&gt; Trattato della Politica o ragione di Stato. / Proemio &lt;inc&gt; La Politica si dia dal nome greco Poly, ch'è città: di maniera che la Politica non è altra cosa che scienza della città, o cittadi, cioè è una scienza la quale tratta del governo della città, delle differenze e parti del governo, de [sue] proprietà e delle parti e differenze del populo, a chi tocca o ripugna il reggimento, et [ . ]catione. &lt;expl&gt; Altri si occupano totalmente in fare uno principe ideale con tanta perfettione di tutte le virtù ch'è impossibile ritrovarsi tal huomo tre gli altri; cosa ridicola et inutile al governo prattico il quale si deve dare secondo che l'huomini realmente sono buoni e mali, savii o ignoranti, dotati d'intendimento e soggetti all'appetiti, secondo che Aristotele e Platone del governo politico trattarono. 

&lt;3-289&gt; Che la città è la più principale compagnia instituita per li huomini. Capo. p.° &lt;inc&gt; Tutte l'attioni e l'opere degli huomini mechaniche o non mechaniche, si ordinano ad alcuno fine sotto di raggione di buono e conveniente. La città dunque è una compagnia et unione instituita d'huomini e come effetto di tale institutione necessariamente ha per fine alcuno intento che è conveniente e buono. Le città e compagnie sono varie come sono le particolari famiglie o case, gli monasteri, gli rioni, borghi, contadi, ville et altri simiglianti. &lt;expl&gt; Il principe eminentemente è il suo populo e stato; perché è il suo capo, con che vive e da chi tiene l'essere e forza; per contro l'ambasciatore tiene molte obligationi di [sostentare] l'autorità del suo principe e di ingrandirlo e d'essere acerrimo protettore della sua natione, il che non facendo, l'autorità di essa cade, e del principe [ … ] et altre cose. 

&lt;291-326&gt; Detti e concetti politici. &lt;inc&gt; La maledicenza è un fumo odioso agl'occhi, un letame che puzza a' nasi de grandi huomini. &lt;expl&gt; Dove si tratta dell'interesse del re e della giustitia, non ha né parenti, né amici, perché il re è il suo maggior parente, il suo maggior amico. </text>
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