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              <text>&lt;1&gt; il primo libro / DE I DISCORSI / POLITICI / di fabio albergati. / all'illvstriss. e reverendiss. sig. il sig. / CARD. ALDOBRANDINO / proemio. / &lt;inc&gt; Desiderando io di vedere la republica del Bodino per sapere l'opinione sua intorno alla giustitia da lui chiamata harmoniosa, hebbi il Cardinale Toledo di honorata memoria favorevole poco prima, ch'egli mancasse ad ottenermene licenza, e con occasione così fatta datosi egli a discorrere sopra quel libro, e parendogli che la fama della dottrina sua non meno con grave scandalo, che contro al dovere, fusse da molti celebrata, sì per le falsità sue, come per li pernitiosi precetti, che contrari al ben vivere introducea; venne ad essortarmi a pigliar carico di manifestare che 'l Bodino conforme al costume de i cattivi politici de i tempi nostri si era altrettanto da i veri principii della politica, quanto da quelli della dottrina cattolica dilungato. &lt;4&gt; &lt;expl&gt; Et alla prova di queste cose verrem'a dar cominciamento dalle prime parole dolla [sic] republica sua, perché mostrando che al primiero passo egli ha inciampato, l'huomo si potrà disporre a credere ch'egli non è sicura scorta alla dottrina politica.

&lt;4&gt; della difinitione della / republica mal'assignata dal Bodino. / Cap. I. &lt;inc&gt; Prima adunque considereremo la difinitione che il Bodino ha dato alla republica, e di poi alle oppositioni da esso sopra cotal soggetto fatte a gli altri, e particolarmente ad Aristotele ci condurremo: e quanto alla difinitione mostreremo che da lui è stata diversamente posta, che l'ha fatta di sentimenti diversi, l'ha fondata sopra un equivoco. &lt;111&gt; &lt;expl&gt; Da che non deve nascere poi maraviglia, ch'essendo egli avvezzo a così fatti miracoli s'imaginasse ancora, che Aristotele nella difinitione del cittadino, e della città, e nelle cose che dette habbiamo, fosse men intendente.

&lt;112&gt; il secondo libro / DE I DISCORSI / POLITICI / di fabio albergati. / della forma delle repv- / bliche male intesa dal Bodino. / Capit. I. &lt;inc&gt; Havendo veduto gli errori del Bodino nella universale difinitione della republica, e nell'altre cose ad essa conseguenti nel parlare della casa, e del cittadino; segue che si passi alla consideratione delle specie delle republiche. &lt;219&gt; &lt;expl&gt; E tanto basti della maestà e della mischianza de gli stati, e de i governi, e della suprema potenza e delle contrarietà et inconvenienti che produce, presa com'è stata dal Bodino, e per chiarire che Aristotele ha cotali cose tanto meglio quanto prima intese e spiegate di lui.

&lt;220-289&gt; &lt;III libro&gt;

&lt;290-374&gt; &lt;IV libro&gt;

&lt;375&gt; il qvinto libro / DE I DISCORSI / POLITICI / di fabio albergati. / della religione del / Bodino. Cap. I. / &lt;inc&gt; Hora perché le cose politiche e massime di republica perfetta della maniera che dovea fare professione il Bodino di trattare, non possono senza la religione essere considerate, e quelle republiche sono specialmente eccellenti che dalla vera religione regolate s'incamminano in questa vita a quella suprema felicità celeste. &lt;427&gt; &lt;expl&gt; Se le republiche adunque sono indirizzate al ben vivere, e le dottrine di coloro che di esse trattano tanto son buone e da abbracciare, quanto son vere et a cotale indirizzo in pro del mondo possono servire, in che guisa la republica del Bodino debba essere seguitata, dalla verità sua e dal giovamento che al vivere humano apporta, si potrà giudicare. / IL FINE.

&lt;Hhhr-[Nnn5]r&gt; TAVOLA / DELLE COSE / NOTABILI / CONTENVTE NELL'OPERA. </text>
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              <text>DE I DISCORSI / POLITICI / DI FABIO ALBERGATI / LIBRI CINQVE / Ne i quali viene riprouata la dottrina politica di Gio. / Bodino, e difesa quella d'Aristotele. / all'illvstriss. e reverendiss. sig. / IL SIG. PIETRO CARD. / aldobrandino. / Con due tauole vna de Capitoli, l'altra delle / cose notabili. / con privilegio. / [mark: stemma cardinalizio Aldobrandini?] / In ROMA Appresso Luigi Zannetti. MDCII. / [typographic line] / Con Licenza de Superiori. </text>
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              <text>&lt;2r-48v&gt; breve / INSTITVTIONE / dell'ottima / repvblica / di iason denores / al valoroso, et illvstre sig. / Aluise Mocenico, del Clariss. M. Giouanni, / patron &amp; Signore osservandissimo. &lt;inc&gt; Sempre mi è paruto, valoroso et illustre sig. Alvise, un non so che divino sopra tutte le altre cose la Philosophia. Perciò che havendo la Natura involto le sue alte cagioni in tante oscurità, che dimostrasse quasi havere invidia della loro cognitione a' mortali, inalzandosi questa grande investigatrice del tutto ad una tal contemplatione, ha cercato di farne partecipi della verità et aprirne la via seguendola di sollevarci di grado in grado con l'intelletto quasi a volo fin là, donde non è lecito di ascender più alto. &lt;expl&gt; Hora a voi si aspetta, giovane di valore et di bontà, nella maniera che così felicemente havete continuato da' vostri primi anni fin al presente, di non isparagnar ad alcuna sorte di fatica ancho per l'avvenire in ogni laudevole impresa, e specialmente in questa de' presenti studi, per dimostrarvi totalmente degno di tal famiglia, et di tanta republica, et per risponder all'aspettatione che ambedue hanno meritamente conceputo di voi, et della vostra virtù. / Il Fine.

&lt;49r-v&gt; Dell'utilità che può ricever la Rhetorica da questa nostra Institutione dell'ottima Republica nelle cause civili del genere demostrativo, deliberativo et giudiciale. &lt;inc&gt; La Rhetorica ha due parti, la cognitione de' precetti et l'uso. In ambedue può ella ricever grandissimo giovamento da questa nostra breve Institutione dell'Ottima Republica: o per dir meglio, da questa introduttione dell'Ethica, Politica et Economica di Aristotile. &lt;expl&gt; dal che si può ancho chiaramente vedere, quanto habbia di mestieri la rhetorica della philosophia humana et civile; et quanto giovamento sia per apportar in un tal esercitio di parlare questa nostra brevissima introduttione.

&lt;50r-v&gt; Della utilità che si può ricever da questa nostra Institutione dell'ottima Republica nel leger, et nello scriver historie. &lt;inc&gt; La medesima corrispondenza che ha la oratione con la rhetorica, la medesima ha parimente la historia con la philosophia civile; perciò che sì come la oratione è parto et frutto della rhetorica, così anchora la historia è parto et frutto della politica. &lt;expl&gt; Concluderemo adunque che chi legge historie senza la notitia di tal parte di philosophia, è a guisa di colui che si mette a scoprir le occulte bellezze di qualche dotta et artificiosa oratione, senza haver prima imparato i precetti et avvertimenti della rhetorica, che è la regola, et l'indirizzo di ogni perfetto et prudente ragionamento. Ma fin qui sia detto a bastanza del giovamento che si può ricever in parte da questa nostra Introduttione in quanto alla lettione delle historie. 

&lt;50v-56v&gt; A questa nostra Institutione dell'Ottima Republica, per essere ella quasi una certa introduttione dell'Ethica, Politica et Economica di Aristotile, ho giudicato, esser ben fatto aggionger le seguenti tavole della divisione di tutta la sua philosophia humana, dalle quali si potrà facilmente comprender l'artificio maraviglioso da lui usato nello scriverla, et nell'ordinarla; et quanto noi poscia habbiamo con ogni diligenza provato di seguitarlo a comun beneficio et utilità et a maggior facilità di una così pretiosa cognitione.

&lt;tables&gt; &lt;51r&gt; La Philosophia è una ordinata cognitione della natura delle cose, et regola delle nostre attioni civili, ritrovata da gli huomini di sublime ingegno, per ridurne in questa vita quanto più sia possibile a perfettione. &lt;51v&gt; Della Philosophia attiva, humana o civile. &lt;52r&gt; Della Philosophia attiva, che è detta Ethica et Politica de' costumi contenuta ne' primi diece libri dell'Ethica. &lt;52v&gt; Della parte compresa ne' seguenti otto libri, et ne' primi cinque capi del decimo dell'Ethica, che è intorno al trattato delle principalissime parti della diffinitione della Felicità. &lt;53r&gt; Del trattato delle virtù. &lt;53v-54r&gt; Del trattato delle vere virtù humane, che non sono né virtù heroiche, né dispositioni alle virtù. &lt;54v&gt; Della Philosophia attiva, che è detta semplicemente Politica contenuta ne' diece ultimi libri, ne gli otti della Politica, et ne' due dell'Economica. &lt;55r&gt; Del primo trattato della Politica, che ha per soggetto il corpo della città et le sue parti semplicissime [...]. &lt;55v&gt; Del secondo trattato della politica, che ha per soggetto la republica. &lt;56r&gt; Del terzo trattato della politica, che ha per soggetto le leggi. &lt;56v&gt; Sommo bene, o il fine di tutte le nostre attioni humane et civili, et la felicità [...] Delle parti principalissime della felicità contenute nella sua diffinitione. [...] Il fine. 

&lt;second title page&gt; INTRODVTTIONE / di iason denores / ridotta poi in alcvne tavole / sopra i tre libri della rheto- / rica di aristotile. / Al valoroso, &amp; Illustre Signor Francesco Bernardo, del Clariss. / M. Andrea, Patron, &amp; Sig. osservandiss. / con privilegio. / [typographer's mark] / In Venetia, Appresso Paolo Megietti, / M D LXXVIII. 

&lt;a2r-dr&gt; Introduttione di Iason Denores ridotta poi in alcune tavole sopra i tre libri della Rhetorica di Aristotile. Al valoroso et illustre Sig. Francesco Bernardo, del Clarissimo M. Andrea Patron et Sig. osservandiss. &lt;inc&gt; Grandemente s'ingannano, valoroso et illustre signor Francesco, tutti coloro per mio giudicio, che credono posseder la Rhetorica di Aristotile con intender questo et quell'altro passo difficile senza curarsi poi di tener intieramente il Methodo, con il quale egli, scrivendo, la riducesse a tanta perfettione. &lt;expl&gt; Molte altre cose si potrebbono referir a più perfetta et particolar introduttione di questi libri; ma perché spero, che in gran parte siano per supplir le tavole che seguiranno, mi contenterò di quanto ho fin qui detto brevemente, ringratiando il signore che in questi tempi di sì travagliosa mortalità mi habbia per sua misericordia conceduto gratia di vivere, et di affaticarmi forse a beneficio di coloro che voranno dar qualche opera a questa honoratissima facoltà. 

&lt;d2r-[h4]r&gt; &lt;tables&gt; &lt;inc&gt; La Rhetorica è una arte, che ne insegna le regole di formar argomenti, e specialmente silogismi in ogni materia, per indur con ragioni o necessarie, o probabili nell'animo hor sentenza, hor openione. Delle parti principalissime della logica contenute nella sua diffinitione. &lt;expl&gt; Finiscono le tavole della Rhetorica di Aristotile. I numeri et i capi citati in queste tavole, corrispondono alla impression della Rhetorica tradotta dal Sigonio in ottavo, nella stampa della Stella, cominciando il primo capo dopo il prohemio della diffinitione della Rhetorica, et così ne gli altri due libri. </text>
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              <text>&lt;†2r-[†3]v&gt; AL MOLTO MAG.CO / ET ILLVSTRE SIG. MIO / Osservandissimo. / IL SIGNOR CONTE MARIO / BEVILACQUA. &lt;inc&gt; Poi che per gran bontà di Dio Molto Magnifico, et Illustre Sig. mio osservandissimo, mi trovai libero da le perigliose procelle, et da le travagliate tempeste del secolo, et ridotto nel sicurissimo porto de la religione, dove con tanta quiete meno i giorni de la vita mia, mi deliberai (havendo già renunziato a tutto quello, che dal mondo havessi potuto sperare) rimuover da me parimente ogni occasione, onde qualche desiderio d'honore mi fusse potuto nascere. &lt;expl&gt; Et io mi riputerò a grande honore che ne la sua gioconda et copiosa libraria in compagnia di tanti et così gravi authori sia riposto anco questo mio volume; il quale da lo splendor di quel luogo, &amp; da l'autorità di Vostra Sig. Illustre prenderà tal qualità, che con quello ogni sua imperfezzione potrà agevolmente ricoprire. / Di Verona a li xxix di Maggio del LXXXIII. / Di Vostra Signoria Illustre. / Affettinatissimo [sic], et prontissimo per servirla. / Fr. Alessio Figliucci. 

&lt;[†4]r-v&gt; FLAVIO FIGLIVCCI / A' BENIGNI LETTORI. &lt;inc&gt; Non vi sia maraviglia (benigni lettori) se quest'opra del R. P. Fr. Alessio Figliucci viene in luce sotto il nome di M. Felice Figliucci; perché havendola egli composta prima, che si vestisse il sacro habito de la Religione, non ha voluto, che il Mondo pensi che hora, ch'egli è hormai carico d'anni, et occupato in studii sacri et più gravi, consumi il tempo in sì fatti essercizii, più tosto da gioveni che da persone mature. &lt;expl&gt; Sì che con animo candido et gentile prendete quello di buono che vi trovarete, che al mio giudizio sarà (s'io non m'inganno) molto; et quel poco d'imperfett, che ci fusse, concedetelo a la prontezza di un giovine studioso; et da me ricevete il buon animo, con il quale vi fo questo dono pensando che vi debba esser grato et giovevole. / Di Siena li xxix di Maggio del LXXXIII. 

&lt;††r-[††4]v&gt; A LI BENIGNI LETTORI, / SOPRA I LIBRI DE LA / SCIENZA CIVILE. / PROEMIO. &lt;inc&gt; Certa cosa è, nobilissimi et benigni lettori, che la scienza morale contiene in sé la perfezzione di tutta la filosofia, et è di quella la più degna et nobil parte, et a la humana vita più giovevole. Avvenga che, ne la natural filosofia solo il diletto si truovi, ma in questa, non pur il diletto, ma un incredibil giovamento si pruova; et percioche nel disporre et ordinare lo stato de l'humana vita et nel formare i costumi de gl'huomini quanto il giovamento è maggiore, tanto maggior periglio et più grave danno si incorre, s'egli avviene che con qualche errore si proceda, però con maggior diligenza trattar si dee, accioché per quella il modo di bene et virtuosamente vivere apprender si possa. &lt;expl&gt; Hor attendete adunque che non poco giovamento et diletto trarrete (come spero) de i discorsi d'huomo così rado et eccellente quanto è il Torello. Cotale fu dunque il suo cominciamento.

&lt;†††r-[†††4]v&gt; TAVOLA DE LE COSE / PIV NOTABILI CHE NE / L'OPERA SI TRATTANO.

&lt;1r-27 [i.e. 36]v&gt; DE LA POLITICA / OVERO SCIENZA CIVILE / SECONDO LA DOTTRINA / D'ARISTOTILE. / Libri otto. / DI M. FELICE FIGLIVCCI. / Persone che nel ragionamento s'introducono, / M. lelio torello, Et m. fran[cesco] svo figlivolo. / DE LA CITTA', DEL GOVERNATORE / d'essa, &amp; de le parti sue, de la casa, &amp; del / Borgo. Cap. I. &lt;inc&gt; Messer Lelio: Tra tutte le scienze et tra tutti i precetti che a la moral filosofia s'appartengono, et con li quali l'humana vita al ben fare s'indrizza, et si istituisce, non ha dubio alcuno, che il più degno et alto luogo quella ritiene, che Politica è detta, la quale intorno a li governi de le republiche et a le istituzioni de le città consiste et si essercita, quelle regolando, formando et ammaestrando, per renderle perfette et felici. &lt;expl&gt; Et questo detto si tacque il buon vecchio, et noi tutti restammo pieni di maraviglia de suoi dotti ragionamenti; et perciò che assai stanco si dimostrava, levatosi in piedi verso un suo giardino se ne inviò, et dando a tutti combiato, domani (disse) vi aspetto per seguitare il restante de la incominciata materia, la cui promessa havendo tutti accettata, ciascuno a le sue stanze se ne ritornò. 

&lt;37r-79v&gt; &lt;book 2&gt;
&lt;80r-110v&gt; &lt;book 3&gt;
&lt;111r-155r&gt; &lt;book 4&gt;
&lt;155v-193v&gt; &lt;book 5&gt;
&lt;194r-207v&gt; &lt;book 6&gt;
&lt;208r-245v&gt; &lt;book 7&gt;

&lt;246r-260r&gt; DE LA POLITICA / OVERO SCIENZA CIVILE / DEL FIGLIVCCI. / Libro VIII. / Che li gioveni si debbono ammaestrare publicamente. Cap. I. &lt;inc&gt; Ricordevoli de le promesse fatte dal Torello il giorno passato et desiderosi de intendere il fine di sì fatta dottrina, sollecitamente se ne vennero i virtuosi gioveni a la casa di M. Lelio il giorno seguente, non indugiando punto, né lasciando trapassare la determinata hora, ne la quale soleva il piacevole vecchio venire a ragionare. &lt;expl&gt; Et in queste tre sorti di musica si ha da eser-</text>
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              <text>1. epistle to Count Mario Bevilacqua (Verona, May 29th 1583), ff.†2r-[†3]v;
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              <text>139</text>
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              <text>Nicomachean Ethics</text>
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Politics</text>
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              <text>—Politics</text>
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              <text>Vatican City, BAV, Stamp. Barb, L.I.11</text>
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              <text>&lt;a2r-[b6]r&gt; AL SERENISSIMO / SIGNORE / Il Signor / FEDERICO VBALDO / DELLA ROVERE / PRINCIPE D'VRBINO, etc. 

Di tutte l'opre humane, serenissimo signore, non ha dubio che la più eccellente et più degna sia il governo civile. Anzi questa, non pur avviene che tutte le indirizzi et le comprenda, ma pare, che habbia dato perfettione, </text>
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              <text> et ornamento anche all'opre della natura. Conciosiache, chi si rappresenta quello stato informe delle cose, come furono da principio create, vedrà la terra incolta, il mar solingo, gli huomini dispersi, le bestie erme et selvagge. Là dove l'arte et disciplina civile ha congregati gli huomini a viver insieme, resa fruttifera la terra, varcabile il mare, le bestie fatte mansuete et dome, trovate le scienze, introdotte l'arti, onde il mondo fa di sé mostra sì pomposa, et sì vaga, che par che voglia gareggiar col Cielo. A tutte le cose create ha provisto sofficientemente la natura, né travagliano i viventi o nel cielo o nella terra o nel mare, per sementar onde si pascano, per fabricar onde si coprano dalle ingiurie dell'aria o delle fère.  L'huo</text>
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              <text>mo solo nascendo ignudo et esposto a tutte l'offese non ha avuto altro in ricompensa che 'l dono dell'intendere et del parlare, col quale s'è costituito non solamente superior all'altre creature mortali, ma quanto con queste parti vive et supera gli altri huomini, altrettanto si fa degno di presieder et di commandare. Tali huomini è fama che congregassero da principio la moltitudine dispersa ad habitar insieme, et dessero forma alle popolationi, et alle città, fondassero le Republiche, e i Regni, havendosi tratto dietro gli altri con la forza dell'eloquenza, con l'utilità delle intentioni, et con la meraviglia dell'opre. […] </text>
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              <text>a4v</text>
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              <text> Ma l'ha ridotta a perfettione et purgata da tutti i vitii et superfluità Aristotele per comune consentimento principe di tutti gli scrittori, che habbiano trattato le scienze et ridottele ai veri principii et cagioni universali. Per tanto istituend'egli l'huomo civile, l'istruisce primieramente al reggimento interior di se stesso, poich'è impossibile che sia atto a regger altrui, chi non ha imparato a governar se medesimo; et gli propone per proprio et natural suo fine la felicità, et per mezo di </text>
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              <text> conseguirla la sola virtù. Le bellezze della quale delineando et facendo più vive apparire dalla bruttezza de i vitii, che le si contrapongono, essamina accuratamente ogni grado et perfettione di essa. Et mostrando, come la virtù è habito d'elettione, che consiste nel mezo non delle cose, ma di quel che noi terminamo [sic] col giudicio, ci dà a vedere come la prudenza è regola di tutte le virtù. Indi passa a ragionar dell'amicitia, et della necessità di essa, mostrando come, se ci fosse tra gli huomini la charità, a pena vi saria bisogno di giustitia. Appresso tratta del piacere come fine della virtù, et insegnandoci che 'l piacer ha la sua perfettione dal soggetto, posa l'huomo nella contemplatione delle cose celesti et immortali, che è l'ulti</text>
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              <text>mo grado della sua felicità. La parte di cui meno perfetta essendo quella, che si trahe dall'attione, et dall'opre della virtù, quindi passa a ragionar della vita civile, dell'istitutione et amministratione delle Republiche, del governo de gli Stati. Il quale, che sia buono o vitioso, mostra che non è causa altro che 'l fine che si propone il Principe o 'l magistrato della publica o della privata utilità. Et così la felicità del principe esser la felicità de' soggetti; i governi esser d'un solo o di pochi o di molti; la differenza loro nascer dalla parte della città, che in essa prevale; et finalmente in ogni stato tanto haversi di felicità quanto si partecipa di virtù. Et è meraviglia quanto in questi scritti Aristotele sia conforme all'istitutio</text>
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              <text>ne et legge christiana et quanto più piamente habbia scritto egli nelle tenebre della gentilità, che non hanno fatt'altri col lume della fede. Il che non può nascer d'altro che dall'ignoranza del vero, che di necessità fa l'huomo malvaggio; perché la verità, com'è sempre simile a se stessa, così conviene che nella legge evangelica et negli scritti d'Aristotele concordi, et discordi da quelli che non l'hanno seguita et intesa. Altramento non havrebbe alcun moderno formato il suo Principe avaro, crudele, et senza fede; né si sarebbe riposta la ragione di stato nella privata utilità di chi regna, contra i buoni precetti politici. […] </text>
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              <text>b2r</text>
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              <text> Ma perché la dottrina d'Aristotele è involta in considerationi così profonde, che grande </text>
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              <text>studio et attentione ricerca, da chi se ne voglia render capace, perciò è stato mio consiglio d'agevolar la via a questa scienza, con ridurla quasi in sostanza e spiegarla con chiarezza et brevità, accioch'esposta a più facil cognitione faccia per se stessa più chiari gli errori, che sono seguiti dal mondo nell'arte politica. Né m'ha dissuaso il saper che da molti sia stata sofficientemente dichiarata parendomi, che quanto le hanno apportato di lume con le loro ispositioni, altrettanto le accrescano di difficoltà con la lunghezza et varietà di quelle. Però lasciate le digressioni, le repliche, et le disputationi prolisse, servato l'ordine del testo, ho raccolto il sentimento d'Aristotele, i precetti, le risolutioni, et le ragioni loro seguendo </text>
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              <text> l'autorità degli spositori più approvati in modo che, se non m'inganno, nella brevità non si possa desiderar più chiarezza, né l'ampiezza di materie così gravi ristrigner in maggior brevità. In che ho stimato di far opra grata et profittevole a Principi et huomini di Republica et di corte, a quali potrà servir per memoriale della disciplina civile, poiché distratti nelle occupationi et uffici della vita non possono applicarsi ordinatamente a questi studi. Tanto più che non basta l'haverci atteso nella gioventù, perché il medesmo Aristotele si protesta a bel principio che questa scienza ricerca isperienza et maturità et che 'l giovane non è di lei buon uditore se non ha il saper innanzi gli anni. Da questi principii dunque et fonti del sapere s'apprenda a </text>
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              <text> conoscer la vera dalla falsa prudenza, l'utilità costante dall'apparente, i buoni dalli speciosi consigli senza torcer dal sentiero, che additta la vera religione et la pietà. Onde hanno traviato tanto molti politici, che perciò sono tenuti huomini senza Dio confondendo l'humane con le divine cose, et facendo la religione et la pietà subordinata alla ragion di regnare in modo barbaro et tirannico. In che si discostano apertamente dalla dottrina d'Aristotele, il qual c'insegna che la politica deve servir alla religione come la medicina alla sanità. &lt;[b5]v&gt; &lt;expl&gt; Pertanto a vostra altezza ho giudicato dover dedicare questa mia fatica, accioche l'arte di regger i popoli, che viene in questi libri insegnata, com'è per antico uso invecchiata nella serenissima sua casa, così riceva dalla sua protettione ornamento, e splendore non minor di quello che riceve già in essere scritta dal suo autore al grande Alessandro, la fortuna del quale io prego Dio, &lt;[b6]r&gt; che conceda a Vostra Altezza, come le concede l'indole et la virtù. Di Venetia a 8 di Maggio 1617. Di Vostra Altezza Serenissima / Humilissimo et Divotissimo Servitore / Panfilo Persico. 

&lt;[b6]v-[b8]r&gt; Tavola delle materie che si trattano in questi libri della morale. 

&lt;Ar-A3r / p. 1-5&gt; DELLA / FILOSOFIA / MORALE / D'ARISTOTELE / Libro Primo, Cap. I. &lt;inc&gt; Tutte l'arti, le scienze et attioni de gli huomini hanno per fine alcun bene; onde il bene si dice esser quello che tutte le cose appetiscono. Ma essendo i fini diversi, et l'un dell'altro migliore, l'arti principali et architettoniche hanno sempre fini più nobili di quelle che a lor sono subordinate. 2. Ma per non andar in infinito, è necessario costituir nelle cose humane un fine, al quale tutti gli altri si riferiscano, qual è la felicità. Et questo sarà il soggetto di quella scienza, che sia altresì di tutte l'altre sovrana, qual è la scienza politica. &lt;expl&gt; Ma perché s'è posta la felicità nell'attioni virtuose, bisogna ragionar hora della virtù. Et perché si tratta della virtù dell'anima, è necessaria la cognitione dell'anima fino a quel segno però, che fa a proposito. Ci basterà dunque intendere come due sono le parti dell'anima, l'intelletto, che si governa con la ragione, et la volontà, che non è, se non vuole, alla ragione sottoposta. Virtù dell'intelletto chiamiamo la sapienza, la prudenza et altre; della volontà la liberalità, la temperanza et simili, che son dette morali. 

&lt;A3r-A4v / p. 5-8&gt; LIBRO SECONDO. &lt;inc&gt; Le virtù dell'intelletto s'acquistano con la disciplina, quelle del costume con l'uso, et naturalmente l'huomo non ha né quelle, né queste, se non in potenza, et dispositione, la quale si perfettiona con l'opre, avegnache operando virtuosamente ci facciamo virtuosi. Onde conviene dire che l'educatione et quello a che l'uomo s'avvezza da fanciullo, sia di grand'importanza per tutta la vita. &lt;expl&gt; Il modo adunque d'acquistar la virtù è primieramente guardarci dal vitio che le è più contrario, poi accommodarci al contrario di quel vitio, al qual ci sentimo [sic] più inclinati dalla natura. Et finalmente fuggir da i piaceri vitiosi, come dagli scogli et procurar almeno di non esser molto discosti dalla mediocrità. 

A4v-[A8]r / pp. 8-15: III
[A8]r-B4r / pp. 15-23: IV
B4r-[B7]r / pp. 23-29: V
[B7]v-C2r / pp. 30-35: VI
C2r-[C6]v / pp. 35-44: VII
[C7]r-D4v / pp. 45-56: VIII
D4v-[D7]r / pp. 56-61: IX

&lt;[D7]v-E2v / p. 62-52 [i.e.68]&gt; LIBRO VLTIMO &lt;inc&gt; Ma torniamo a ragionar del piacere per determinar se sia il sommo bene, poiché è cosa tanto naturale all'huomo, che col piacere et col dolore si regola la vita et s'istituisce la tenera età a rallegrarsi delle cose ben fatte, et dolersi delle contrarie, et ogniuno fugge il dolore et segue quel che piace; et quelli che hanno detto che 'l piacer sia male forse hanno havuto fine, vedendo a ciò tutti gli huomini inclinati, di ritirarli con questo estremo al mezo et alla perfettione. Ma i precetti devono esser conformi alla verità.&lt;expl&gt; Ma se sia di maggior momento nella vita politica o la prattica o la teorica, non è così certo, perché se ben camina con questi duo piedi, nondimeno molti con la pratica sola et con l'osservatione sono riusciti gran politici. Trattaremo adunque della forma et istitutione delle Città, delle cause della rovina, et conservatione di esse, et finalmente del perfetto stato della Republica. / Il fine della morale. 

&lt;E3r-[E6]v&gt; Tavola delle cose che si contengono ne i precedenti Liri.

&lt;[E7]r&gt; DELLA / POLITICA / D'ARISTOTELE. / BREVE DICHIARATIONE. / Di Panfilo Persico. / AL SERENISSIMO SIG. IL SIG. / FEDERICO VBALDO / DELLA ROVERE / PRINCIPE D'VRBINO, etc. / Con Licentia de' Superiori, &amp; Priuilegio. / [typographer's mark] / IN VENETIA, M.DC.XVII. / Appresso Gio: Battista Ciotti.

&lt;[E8]r-Fv&gt; Tavola delle materie che si trattano in questi libri della Politica.

&lt;F2r-[F6]v / p. 1-10&gt; DELLA / POLITICA / D'ARISTOTELE. / Libro Primo, Cap. I. &lt;inc&gt; Poiché tutte l'adunanze de gli huomini si fanno per qualche fine, fa di mistieri che la Città, la qual è di tutte la più perfetta, sia fatta per eccellentissimo fine. La prima congiuntione è quella dell'huomo et della donna per fine della generatione. Poi per conservatione delle cose, la natura ha fatto che fra gli huomini che uno habbia l'intelletto per commandare, l'altro non l'habbia che per esseguire, onde all'uno et all'altro mette conto lo star insieme per supplir al commune bisogno. &lt;expl&gt; Ma la virtù del servo nasce dall'uso et dalla disciplina del padrone, il che basterà haver detto de' servi. Del marito, della moglie, del padre, de i figli, si tratterà appresso, come di parti essentiali della Republica, essendo necessario, perché sia buona la Città, che siano tali le donne, che sono la mità [sic] d'essa, e i figli, che hanno da esser i cittadini.

&lt;[F7]r-[G8]v / p. 11-30&gt; LIBRO SECONDO. &lt;inc&gt; Essendo il proposito nostro trattare dei governi civili qual sia il migliore, conviene considerar così quelle Republiche, che sono ben governate, come quelle, che da gli huomini dotti sono state formate, o discritte, accioche al parangone si possano conoscer i mancamenti, et le perfettioni di ciascuna. &lt;expl&gt; Platone inventò la communanza delle mogli, dei figli, et gli altri ordini intorno la sobrietà de' conviti et intorno gli essercitii militari per farsi ambidestri. Dracone non ha di notabile altro che 'l rigore. Pittaco fece quella legge, che uno ubriaco offendendo alcuno fosse pu- </text>
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              <text> nito il doppio. Andromaco da Reggio non ha cose di singolare.

&lt;Hr-H4v / pp. 31-38&gt; III
&lt;H4v-I2v / pp. 38-50&gt; IV
&lt;I2v-K4r / pp. 50-69&gt; V
&lt;K4r-[K8]r / pp. 69-77&gt; VI
&lt;[K8]v-L3r / pp. 78-91&gt; VII

&lt;L3r-M2r / p. 78-97&gt; LIBRO OTTAVO / Cap. Primo. &lt;inc&gt; La disciplina et educatione della gioventù, per tutto, dove si trascura, riesce al publico di gran </text>
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              <text> danno, perché ogni forma di republica ricerca i suoi proprii istituti, et costumi, da' quali nasce la perfettione o imperfettione di essa. Et come in tutte l'arti, così negli uffici et attioni della virtù deve preceder la teorica alla prattica. Et come tutte le città hanno un fine medesmo di viver felicemente, così la medesma haveria da esser la disciplina et la cura di ciò doveria esser publica, non privata, come s'usa, che ogni uno alleva i figli a suo modo et gli applica a quello che gli pare. &lt;expl&gt; Onde secondo la dispositione et la qualità degli uditori deve il musico usar la diversità del suono, et del canto. Dispone veramente a un habito virile sopra tutte l'altre armonie la Dorica, né fu buona l'opinion di Platone in aggiungervi la Frigia, ch'è troppo concitativa. Ma sopra tutto s'ha d'haver riguardo a quel che si possa et quel che convenga, che per questo ancora non sentì ben Platone in levar a i vecchi le musiche rimesse, che convengono a quell'età. Però quando si trovi un'armonia di mezo, che induca insieme dottrina et ornamento, come la Lidia, questa sarà conveniente all'età giovanile, dovendosi nell'impararle haver questi tre obietti, del mediocre, del possibile et del decoro. Il fine. 

&lt;M2v-[M6]v&gt; Indice delle cose che si contengono nei libri precedenti. </text>
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              <text>1. epistle to Federico Ubaldo della Rovere, prince of Urbino (Venice, May 8th 1617), ff. a2r-[b6]r;
2. index of subjects (moral philosophy), ff. [b6]v-[b8]r;
3. index of chapters (moral philosophy), ff. E3r-[E6]v;
4. index of subjects (politics), ff. [E8]r-Fv;
5. index of chapters (politics), ff. M2v-[M6]v.</text>
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                <text>Cranz and Schmitt 1984: 108.134.</text>
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                <text>As Albergati states in the preface letter to cardinal Pietro Aldobrandini, he had been asked to write the work by cardinal Francisco de Toledo Herrera in order to reprobate Jean Bodin's political theories by means of a strong defence of Aristotle's. The author aims thus at demonstrating the superiority of absolute monarchy on any other kind of political structure. Aristotle is celebrated within the preface as the main philosophical reference: (cf. p. 2: 'Conciosiache havendo Aristotele per comune consentimento di molti secoli ottenuto presso i Greci, Arabi, Latini e qualunque altra natione che nelle lettere s'è esercitata il primo honore ne i publici studi in tutte le arti, scienze e facoltà , delle quali ha trattato, era agevole da conchiudere che colui che di opporsi alla finezza di tanta dottrina osava, era degno anzi di compassione che di risposta). </text>
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