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              <text>Cf. Simoncelli 1980. </text>
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              <text>&lt;1r-4v&gt; &lt;epistle&gt; Al Serenissimo Francescomaria Feltrio della Rovere duca d'Urbino. &lt;inc&gt; Bella e nobile maraviglia, serenissimo gran Francescomaria, conviene si prendano quegli che a contemplare si volgano le tante e variate generazioni de i diversi animali che ne l'aria, ne l'acqua e nella terra si veggiono tutti col numero, con la variazione, con l'ordine rappresentanti la grandezza e l'omnipotenza de l'eterno iddio loro creatore. &lt;expl&gt; che io con ogni umiltà inchinandole bacio le regali sue et valorose mani, pregando iddio che ogni suo desiderio adempia. Dal Isola il dì 20 di Febbraio 1591. Di Vostra Altezza Serenissima Umilissimo servitore, Raffael Gualterotti. 

&lt;5r-64v&gt; Capitolo primo. &lt;inc&gt; Primieramente, perché io quello faccia che già promesso ho, e mi conduca al determinato segno, mi conviene come nuovo duellatore entrare in campo e difinire la antica lite et ancora pendente tra Aristotile e Galeno; cioè se tutte le facultà del l'anima si debbano riporre e collocare nel quore [sic] come in loro propria residenza, o pure al contrario di ciascuna, a ciascuno interiore accommodar la sua; come ha fatto Galeno il quale messe la virtù animale nel celebro, la vitale nel cuore, la naturale nel fegato; dove Aristotile le fece tutte come da un ricchissimo fonte scaturire dal cuore; e tale opinione nel terzo libro delle parti degli animali al quarto capitolo con molte ragioni confermò. &lt;expl&gt; il che fece Aristotile ancora in tutti i libri delle meterologiche che ragionando della vista in guisa ne parlò come se di fuori mandando ella si facesse; lo che nondimeno nel libro del senso e del sensibile con molte ragioni essere falso chiaramente dimostrò. Questo è quanto per hora mi sovviene di dire d'intorno alla proposta risolvenda lite; perché per rimuovere alcune ombre circa all'anima, che sono ne i filosofi e medici antichi, e nella mia scrittura, in quanto le loro opinioni seguita e narra; della immortalità de l'anima trattare mi conviene, lo che io farò nel seguente libro. </text>
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&lt;161r-169v&gt; &lt;the treatise On Breath follows: cf. the relevant record&gt;</text>
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              <text>&lt;2r-v&gt; All'Ill.mo et Rev.mo S.re / Il S.or Cardinal / Borghese. &lt;inc&gt; Grande ufficio et prossimo a Dio, tengono quelli, che sono chiamati al governo de' Popoli, et de gli Stati. Onde gli avvisa quel Santo Re: Erudimini qui iudicatis terram. Conciosiache la Virtù sola può far l'huomo felice, e i Principi di Virtù fanno felice il Mondo. Quello che ha insegnato Aristotele in questi libri della Morale et Politica Filosofia, ne' quali formato l'huomo al reggimento interior di se stesso, lo dispone al governo della Republica, et all'imperio de gli altri. Di che havend'io raccolto in queste poche carte i precetti, l'ordine, e 'l senso dell'Autore, ne fo dono a V.S. </text>
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              <text> Ill.ma perché in questi fonti della Virtù et prudenza Civile riconosca se stessa, et rimiri l'opre sue. Né devrà esser biasmato il mio giudicio, se non havendo che donar del mio, ho scelto dal più perfetto di tutti gli Scrittori la materia più utile et più degna, et quella rappresentata, se non m'inganno, con chiarezza et brevità, che potrà appresso V.S. Ill.ma d'haver grata l'offerta et la divotion mia, et non isdegni che si porti il suo nome alla posterità et alla fama de' secoli avvenire con l'opra de gli Scrittori più durabilmente che con bronzi o con marmi. Et benché aspiri con l'attioni sue religiose alla vera gloria del cielo, non disprezzi però questa terrena per l'essempio visibile che porta a quelli, che vengono doppo noi, d'imitar l'opre de' Principi lodati. / Di V.S. Ill.ma et Rev.ma / Humil.mo servo / Panfilo Persico. 

&lt;4r-6v&gt; Della Filosofia / morale d'ari / stotele. Lib. P.°. / Cap. I. &lt;inc&gt; Tutte le cose humane hanno il suo fine; il quale in alcune è l'attione stessa, come dell'Organista sonar l'organo, in altre è l'opera, come del Ferraio il coltello. L'arti principali hanno fini più nobili di quelle, che a lor sono subordinate, essendo più nobil cosa il governar la nave, che il fabricarla. Ma la nobiltà del fine non importa, che consista più nell'una che nell'altra, accadendo spesso che il fine dell'opra sia più degno di quel dell'attione, et così all'opposito. &lt;expl&gt; 13. Ma perché s'è posta le felicità nell'attioni virtuose, bisogna ragionar hora della virtù. Et perché si tratta della virtù dell'animo, è necessaria la cognitione dell'animo, fin a quel segno però che fa a proposito. Però ci basterà intender che due sono le parti dell'anima, l'intelletto che si governa con la ragione, et l'appetito che non è, se non vuole, alla ragione sottoposto. Le virtù dell'intelletto sono la sapienza, la prudenza, et altre. Quelle della volontà sono la temperanza, la liberalità, et simili, che si chiamano morali, et di queste habbiamo a trattare.

&lt;7r-9r&gt; Lib. II. / Cap. I. &lt;inc&gt; Le virtù intellettuali s'acquistano con la dottrina, le morali con l'uso, et naturalmente l'huomo non ha né quelle, né queste; ma non però s'ha da creder, che le virtù siano contra natura. Ma se l'attioni buone fanno la virtù, et le cattive la guastano, necessario è dire che l'educatione et quello a che l'huomo s'avezza da fanciullo, sia di gran momento per tutta la vita. &lt;expl&gt; 9. Il modo 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, come da gli scoglio et procu-</text>
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              <text> rar almeno di non esser molto discosti dalla mediocrità.

&lt;9r-13v&gt; III
&lt;13v-17v&gt; IV
&lt;17v-22r&gt; V
&lt;22r-25r&gt; VI
&lt;25r-30r&gt; VII
&lt;30r-37v&gt; VIII
&lt;37v-41r&gt; IX

&lt;41v-45v&gt; Lib. Vlt.° Del Piacere. &lt;inc&gt; Segue che si ragioni del piacere, poi ch'è cosa tanto naturale all'huomo, che col piacer 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. Altri hanno detto che 'l piacer fosse il sommo bene, altri che fosse male; et questi hanno forse 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; Et qual sia di maggior momento nella vita politica o l'uso o la cognitione, certa cosa è che se ben camina con questi due piedi, nondimeno senza la cognitione molti con la pratica sola et con l'osservatione sono riusciti gran politici. Però seguiremo a trattare della forme, et istitutione delle Città delle cause della rovina, et conservation loro, et finalmente del perfetto stato della Republica.

&lt;46&gt; &lt;blank&gt;

&lt;47r-53v&gt; Della Politica / d'Aristotele. / Lib. P.°. / Cap. I. &lt;inc&gt; Poiché tutte l'adunanze de gli huomini si fanno per qualche fine, necessario è che la Città, la qual è la più perfetta di tutte, sia fatta per eccellentissimo fine. Né si può dire che il medesmo sia il governo della Città et della famiglia privata, poiché il contrario si tocca con mano considerando i principii delle cose, et la differenza loro. Imperoché primieramente si congiungono l'huomo et la donna per causa della generatione, com'è naturale a tutti gli animali. Dapoi per la conservatione delle cose la Natura ha fatto, che uno habbia l'intelletto per commandare, et sia padrone, l'altro non habbia, che le forze per esseguire, et </text>
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              <text> sia servo, onde all'uno et all'altro mette conto lo star insieme per supplir al commune bisogno. &lt;expl&gt; Et tanto basti haver detto de' servi. Del marito, della moglie, del padre, de i figli, delle virtù di ciascuno, et dell'ufficio loro si tratterà poi come di parti della Republica, essendo necessario, accioché sia buona la Città, che siano buone le donne, et i fanciulli, poiché le donne sono la mità [sic] delle città, delle quali nascono i figli, che hanno da esser i cittadini.

&lt;53v-66r&gt; Lib. II. / Cap. I. &lt;inc&gt; Essendo il proposito nostro trattar de i governi civili, qual sia il migliore, conviene considerare così quelle Republiche, che son hoggi ben governate, come quelle ancora, che da gli huomini dotti sono state formate, o descritte, accioche al paragone si possano conoscere i mancamenti, et le perfettioni di ciascuna. &lt;expl&gt; Platone fu autore della communanza delle mogli, de i figli, et de i beni, de i convitti delle donne, che il capo del convitto non dovesse bere, et che i soldati si essercitassero in esser ambi destri. Dracone non ha altro di notabile, che il rigore. Pittaco fè la legge, che gli ubbriachi che offendano alcuno, sian condennati il doppio de gli altri. Androdamo da Reggio non ha cosa di singolare.

&lt;66v-71r&gt; III
&lt;71r-78v&gt; IV
&lt;78v-91r&gt; V
&lt;91r-96r&gt; VI
&lt;96r-105r&gt; VII

&lt;105r-109r&gt; Lib. VIII. Cap. I. &lt;inc&gt; La disciplina et educatione de' giovani per tutto, dove si trascura, riesce al publico di gran danno; perché ogni forma di Republica ricerca i suoi proprii istituti, e costumi, co' quali si conserva e i buoni costumi, et istituti fanno buona la Republica. Et come in tutte l'arti, così nell'attioni et essercitii della virtù ha da proceder la teorica alla prattica. Et come tutte le città hanno un fine medesmo, così la medesma ha da esser la disciplina di tutte, et la cura di ciò ha da esser publica, non privata, come hora s'usa, che ogni uno alleva i figli a suo modo </text>
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              <text> et gli applica a quel che gli pare. &lt;expl&gt; Et conforme alla complessione, o qualità de gli auditori deve il Musico usar le diversità del canto. Dispone veramente a la virtù fra tutte l'altre harmonie la Dorica, né fu buona l'opinion di Platone in aggiungervi la Frigia, ch'è troppo concitativa, et move gli affetti troppo gagliardamente. Ma s'ha d'haver riguardo in tutta questa materia a quel, che sia possibile, et conveniente all'età, al tempo, et alla conditione delle persone, che perciò non sentì ben Platone in levar a i vecchi le musiche rimesse, che convengono a quella età. </text>
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                <text>before 1617</text>
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                <text>Paper, ff. 110, mm. 215_150. Dedication copy, beautifully written in a calligraphic hand. </text>
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                <text>Iter VI, 311b.</text>
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              <text>Nicomachean Ethics</text>
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Politics</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> 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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