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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> 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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&lt;M2v-[M6]v&gt; Indice delle cose che si contengono nei libri precedenti. </text>
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              <text>&lt;A2r-[A4]v&gt; ALL'ILL.MO S.OR DON / FLAVIO ORSINO / rinaldo odoni. &lt;inc&gt; Se il considerare e l'intendere è cosa propia dell'huomo, et è quella che non solamente da gli animali bruti lo fa essere differente, ma lo rende simile a Dio, in quanto si può; la cui divina sostanza altro che intendere, non è: certamente né più nobile, né più a noi convenevole pensiero può caderci nell'animo, che di rivolgere et indrizzare ogni nostra cura et ogni industria allo studio delle lettere, massimamente a quella parte, onde esse lettere maggiormente sono honorate: la quale senza dubbio è la philosophia. &lt;expl&gt; e perché il prego da giusta </text>
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&lt;Br-K4r&gt; DISCORSO DI RINALDO / Odoni per uia Peripatetica, / oue si dimostra, se l'anima, secondo / Aristotele, è mortale, / o immortale. &lt;inc&gt; L'anima intellettiva, agente di tutte le honestà humane, dipende dalla divinità, e non è altro che un picciolo raggio dell'infinita chiarezza di Dio, appropriato all'huomo per farlo rationale, immortale, e felice. Et ancora questa anima intellettiva, per venire a fare le cose honeste, bisogna che participi del lume divino. Perché, non ostante ch'ella sia prodotta chiara, come raggio della luce divina, per la colligatione del corpo, e per essere offuscata dalla tenebrosità della materia, non può arrivare a gl'illustri habiti della virtù, e lucidi concetti della sapienza, </text>
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                <text>Della filosofia naturale di Giovan Sarava, libri quattro. Dove platonicamente et aristotelicamente si discorreno tutte le principali materie fisiche, le prime cagioni, et gli effetti loro, et i fini. Et in particolare si ragiona del mondo, delle meteorologie, de' metalli, et uirtù, et proprietà delle pietre. Tradotta pur mò di spagnuolo in volgare da Alfonso di Ulloa.</text>
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              <text>&lt;A2r-v&gt; ALL'ILLVSTRISSIMO S. / CORNELIO BENTIVOGLIO / S. SVO OSSER.MO &lt;inc&gt; L'haver io dalla più verde età di V.S. Illustrissima conosciutola sempre naturalmente inclinata a quelle parti delle facultà mathematiche che sono stimate non meno necessarie alli bisogni della guerra che alli commodi della pace et del vivere humano; ha fatto che a questi dì passati nelli quali io fui necessitato per gli estremi freddi che sopragiunsero intermettere la fabrica di questa fortificatione di Modona, che nel pensare io (già di molt'anni grave) qual cosa in così fredda stagione potessi operare, che in dimostrare dell'animo mio verso lei a me non disdicesse il darla et a V.S. illustrissima il riceverla, mi occorrese sol questa: la qual fu di poter io trasportare della lingua greca nella nostra volgare d'Italia, le Mechanice d'Aristotile, nelle quali tanto eccellenti Filosofo rende manifeste le cause de gli effetti de i moti, et insieme di tutte quelle operationi che per inventioni d'ingegnosi artefici portano a gli huomini gran maraviglie. Però trovandomi havere già espedito quanto sia stata l'intentione mia di fare, et havendo io nel volgarizarle servato per quanto mi sia stato possibile il modo et l'ordine tenuto dall'istesso Authore, nell'esplicare i suoi concetti – cosa la quale per le molte et proprie significationi delle voci greche in così fatti sugetti et le poche et mal proprie delle nostre volgari rende i sensi alquanto difficili, io, appresso al volgarizzato testo dell'Authore, ho fatto alcune dichiarationi sopra quei luoghi, che mi sono paruti più difficili: le quali dichiarationi si troveranno ri- </text>
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              <text> dotte nel fine del testo per ordine in uno volume da sé. Et oltre di questo alle figure ch'io ho fatto delle dimostrationi, ho posto i caratterti greci citati dall'Authore; accioche questa mia fatica possa servire non solo al bisogno de volgari, ma ancho di quelli, che nella propria Greca desiderassero essercitarsi in simile cognitione. V.S. illustrissima adunque riceverà con esse Mechanice l'affetto dell'animo mio verso lei. Alla quale, col lasciare sotto il suo prudentissimo giuditio quanto io con le figure, che fino a questi tempi, si sono desiderate nel testo greco, habbia dato di luce a così obstrusa facultà, con la debita riverenza baccio la mano et resto affettionatissimo servitore. Di Modona alli XVIII Decembre M D LXXIII. / Di V.S. Illustrissima / Affettionatissimo Servitore / Antonio Guarino.

&lt;Br-F2v&gt; DELLE MECHANICE / D'ARISTOTILE / VOLGARIZZATE. / Capitolo primo &lt;inc&gt; Delle cose che secondo natura accadono, maravigliasi di quelle delle quali se ignora la causa et di quelle oltre natura, di tutte quelle che per industrioso artificio sono fatte ad utilità de gli huomini: conciosia che la natura in molte opera, contra l'util nostro: percioché essa natura serva sempre l'istesso modo et semplice, et l'utile mouta molte volte. Quando però fa di bisogno fare alcuna cosa oltra natura: quella per la difficultà apporta perplessità et ha bisogno di considerato artificio, per la qual cosa chiamiamo machina quella parte d'essa consideratione. &lt;expl&gt; Onde la cosa, non vinta ad esser trasportata rimane in quello di dentro. Et perché sempre ciascuna cosa si promove al non esser vinta, et perché il termine del non esser mosso, lo fa l'andare al mezo: percioche solo il centro sta fermo, è necessario che tutte le cose in questo siano congregate. / IL FINE DELLE MECHANICE D'ARISTOTELE. 

&lt;[G]r&gt; DECHIARATIONI / SOPRA LE MECHANICE / D'ARISTOTILE / VOLGARIZZATE. / [typographer's mark] / IN MODONA. / [linea tipografica] / Appresso Andrea Gadaldino. 1574. 

&lt;G2r-K2r&gt; Dechiarationi / de i luoghi più difficili, / citati secondo l'ordine et numero dei / capitoli et delle petitioni. &lt;inc&gt; Secondo natura) come fulmini tempeste terremoti et simili effetti naturali, i quai, molte volte portano tanta maraviglia a quelli che ignorano le cause loro, che sono tenuti prodigii et miracoli. &lt;expl&gt; necessariamente adunque rimane in quello di dentro et da quello ridotta finalmente nel mezo, il quale è dalla natura ordinato per quiete, et è riposo di tutte le cose. / Il fine delle dichiarationi. </text>
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