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Dialogue</text>
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              <text>&lt;[2]r&gt; &lt;inc&gt; Incomincia il tractato. Et prima che modo e da tenere nella preſente opera. Capitulo .i. Ioāni. Molte volte ho udito che grandi philoſophi con grandiſſimo ſtudio et ſubtiliſſima inquiſitione hanno inueſtigato mirabile concluſione &lt;[35]r&gt; &lt;expl&gt; a compimento de queſto picolo tractato per la cui fine in ſempiternum ſia laudato laltiſſimo dio. Amen. Finis. 

&lt;[35]v-[36]r&gt; Tabula de la presente opera</text>
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              <text>&lt;+iir-v&gt; AL MOLTO HONORANDO / Messer Giovambattista Borghini. / Antonio Brucioli salute &amp; prosperità. &lt;text&gt; Havendo a questi anni passati ridotti più libri di Aristotile dal chiarissimo fonte Greco a' nostri rivi Italiani, per bagnarne i fertilissimi campi toscani, mando al presente a tenere loro compagnia questo delle Meteore, nel vero il più chiaro, et aperto, et di maggiore delettatione di tutti gli altri, come quello che tratta di tutte le apparentie, che si veggono nel cielo et nell'aria, di tutte le speci delle acque et effetti loro, come vapori, pioggie, rugiade, pruine, neve, grandine, fonti, fiumi, mare, arco celeste, et apparentie, di sole, di luna, di stelle, di circulo latteo, et più altre imagini simili, et de tuoni et terremoti. Et de metalli et cose minerali. Et havendo condotto questo libro a quella perfettione di traduttione, che io </text>
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              <text> so, ho voluto dedicarlo al mio M. Giovambatista Borghini, si per uno segno della amicitia nostra, et sì perché non altrimenti mi pare benissimo fatto, che se io lo locassi in uno vivo thesoro adornato di tante notabili virtù, che non picciolo honore gli sia essere conservato in esso, venendo in luce sotto l'honoratissimo nome vostro, come quello che siete non poco amatore degli huomini, che si affaticano in simili dottrine, et non manco di esse dottrine, perché sempre furno in voi le morali virtù, oltre alla pieta christiana, piena di effetti, non mancando mai di tutti quegli uficii di liberalità, et beneficentia che hanno potuto fare le forze vostre. Pigliate adunque amico carissimo questo mio picciolo dono, il quale forse per più secoli sarà al mondo un segno di quanto sempre vi habbia amato, et ami et sia per amare, et di quanta virtù sia dotata la bene nata anima vostra la quale prego Dio che in lunga prosperità conservi. 

&lt;[+iii]r-[+iv]v&gt; Tavola di tutte quelle cose che si contengono nel presente libro. 

&lt;1r-39r&gt; DELLA METEORA / DI ARISTOTILE STAGIRITE / TRADOTTA DI GRECO / IN LINGVA TOSCANA. / Per Antonio Brucioli. / LIBRO PRIMO. / Espositione di quelle cose, che insino a qui si sono dette, et di quelle che per l'avenire sia per descrivere. / Cap. primo. / &lt;inc&gt; Adunque delle prime cause della natura et di ogni moto naturale et inoltre dele stelle, secondo il superiore moto circulare, benissimo et rettamente disposte et degli elementi corporei, quanti et quali sieno, et della scambievole loro trasmutatione, et della generatione et corruttione commune, si è detto avanti. Et </text>
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&lt;39v-81v&gt; LIBRO SECONDO / DELLA METEORA / DI ARISTOTILE. / Antonio Bruccioli interprete. / Tre opinioni della generatione del mare. Cap. I. / &lt;inc&gt; Et del mare, et quale sia la sua natura, et per quale causa tanta gran copia di acqua sia salsa, et anchora della sua prima generatione è da dire. Gli antiqui adunque, et quegli che trattono le cose divine attribuiscano, fonti al mare, in modo, che essi habbino principii, et radici, tanto del mare quanto della terra. &lt;expl&gt; Ma quando mutandosi nelle nugole è disgregata, congiunte, et adunate esse, in acqua, causa tuoni et baleni, et con queste le altre cose che sono della medesima natura, che queste. Et del tuono et del baleno si sia di già detto. 

&lt;81v-132r&gt; LIBRO TERZO / DELLA METEORA / DI ARISTOTILE. / Antonio Bruccioli interprete. / Le cause delle Enephie et del Tiphone, la generatione loro, et le differentie, et specii de fulmini. Cap. I. &lt;inc&gt; Hora bisogna, che noi diciamo delle altre opere di questa segregatione, con quel modo col quale si è </text>
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              <text> cominciato. Perché questo spirito, segregato, quando si diffonde in parti picciole, et sparsamente, et spesso si fa et soffia et è più sottile, manda fuori tuoni et fulgori. Ma se molto, et più denso, et manco sottile sia segregato, genera procella che è chiama [sic] Enesia. &lt;expl&gt; ma massimamente quando l'una et l'altra, et donde sia il principio del moto conosciamo, le quali cose dichiarate per pari modo de corpi di parti dissimili, et di quegli che consistono di questi, come dell'huomo, della pianta et degli altri simili pare che si sia da contemplare. Il fine.

&lt;132r-v&gt; Nomi di tutti i venti notati da Aristotile. </text>
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              <text>[within decorated frame] LA METEORA / DI ARISTOTILE, / Tradotta di Greco in Vul / gare Toscano. / Per Antonio Bruccioli. / In Venetia, per Bartholo= / meo Imperatore. 1555. / CON GRATIA / &amp; Priuilegio. </text>
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2. index of subjects, ff. [+iii]r-[+iv]v;
3. one geometrical draw, f. 64v.</text>
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Paraphrase</text>
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              <text>&lt;Aiir-v&gt; AL MOLTO ILLVSTRE / S. IPPOLITO AVGVSTINI / Signor di Caldana, &amp; Balì di Siena. &lt;inc&gt; L'affetto, col quale son certo, che V.S.I. ama et honora M. Fabio Benvoglienti per li singulari meriti di lui, m'indude a creder fermamente, di fare a lei cosa molto grata, s'io le mando in questi miei caratteri un Discorso, venutomi alle mani, composto già da esso, intorno agli affetti della Rettorica d'Aristotile. [...] &lt;expl&gt; Sì che non istarò pregando l'I.S.V. a voler accettar da me con serena fronte il dono, che hora io le faccio: ma bene seguirò di porger preghi per quella maggior </text>
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&lt;Aiiir-[Biv]r&gt; DISCORSO / DI M. FABIO BENVOGLIENTI / Sopra la materia de gli affetti, / per dichiarazione del secondo libro / della Retorica d'Aristotile. &lt;inc&gt; Perché chi parlava anticamente in presentia de giudici o del Senato, parlava sempre in materia civile, e procedeva con modi e vie probabili, di qui è che a la cognitione della retorica disse Socrate nel Fedro essere necessaria la politica e la dialettica; come che l'una comprendesse la dottrina appartenente a lo Stato et a i giudizii, l'altra l'arte del provare. E per la medesima cagione fu poi da Arist(otile) chiamata la retorica parte e rampollo di tutte due queste. Per il che egli trattò nel primo libro longamente i luoghi dialettici e civili; avvertendo però che sotto il civile o politico si comprende ancora il morale, cioè la parte che risguarda i costumi e l'integrità della vita. &lt;expl&gt; De l'affetto del desiderio non si parla in questo luogo, come noto da la sua semplice prolazione; o vero perché trattando nel primo libro del piacere disse che i desiderii o de gli appetiti alcuni sono razionali, altri irrazionali; dove si potria disputare s'egliè affetto, o no, havendol posto sotto il piacere; il qual non pare affetto secondo Arist(otile): ma per non tener più sospeso il lettore, porremo fine a la nostra prefazione; aggiugnendo solo quel che scrive Dionisio Alicarnaseo in una sua epistola per mostrar l'escellentia di questi libri di retorica, cioè, che essi furono scritti da lui quasi dopo tutti quei d'altri, e dopo tutti i suoi, nel tempo che l'intelletto era più maturo, e nel suo maggior vigore. Il fine. </text>
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                <text>Considerazioni del signor Giovanni Barenghi sopra il dialogo de dua massimi sistemi tolemaico e copernicano nelle quali si difende il metodo d'Aristotele ne libri del cielo le sue dimensioni, per lo moto retto de gl'elementi, e per la quiete della terra nel centro e per lo moto degl'orbi celesti e loro dimensioni fra corpi sublunari, da quanto gl'ha scritto contro il sig. accademico linceo : libri tre.</text>
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              <text>&lt;p. 3-13&gt; AL MOLTO / magnifico, / et / reverendo monsignor / carnesecchi, / Mio Signore Osservandissimo. &lt;inc&gt; Nelle gravi tempeste, che del continuo mi hanno travagliato, da che io entrai in questo procelloso mare dell'humana vita, mi diede ardire da stimar poco gli acerbi incontri, e forza da resistere a' fieri assalti loro, conforto in così duri affanni, e speranza di giugnere in porto, quando che fosse, in stato, ripien di tanta disperatione; non altro veramente, che la viva fede, on</text>
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              <text>de mi armò il nostro commun padre. &lt;expl&gt; et farà insieme qualche stima del mio buon giudicio nella elettione, ch'io ho fatta di lei, e di quel sommo desiderio, ch'io ho di far cosa, che le piaccia. Le bascio humilmente la mano, pregandole felicità. Di Venetia. M.D.LXIIII. Di V.R. Signoria, Diuoto Servitore, Giulio Ballino.

&lt;p. 14-22&gt; tavola / DE' CAPI CONTENVTI / nella moral filoso- / fia di epitteto.

&lt;p. 23-24&gt; LA VITA / di epitteto / stoico. &lt;inc&gt; Epitteto, filosofo seguace della setta stoica, nacque in Hierapoli, città della Frigia, posta di rimpetto a Laodicea. &lt;expl&gt; parte delle quai cose hoggi si leggono impresse, et parte dicesi essere nella libreria Vaticana.

&lt;p. 25-114&gt; LA MORALE / filosofia / di epitteto, / stoico: / Per riformar l'huomo, e condurlo alla bea- / titudine della presente vita. Quali cose in noi siano, e quali no: et la natura di ciascuna di loro. Cap. I. &lt;inc&gt; Delle cose, che sono, parte è, parte non è in noi. È in noi l'openione, lo sforzo, l'appetito, la ischefeltà; et, per dirlo in una parola, ciascuna opera nostra. &lt;expl&gt; Hor, se così piace (o Critone) al sommo Iddio, così avvenga. Ponno bene Anito, e Melito privarmi di vita; ma non già offendermi. Il fine.

&lt;p. 115&gt; IL TRATTATO / di aristotele / delle virtv, e de' vitii. / Nuouamente di Greco fatto Volgare / da M. Giulio Ballino. / [typographer's mark] / In Venetia, Per Gio. Andrea Valuassori. / M D LXV.

&lt;p. 117-118&gt; LA TAVOLA / de' capi contenvti / nel Trattato. 

&lt;p. 119-123&gt; AL MAGNIFICO M. / carlo giorgio. &lt;inc&gt; Con voi, tra cui, e me, piacque sempre alla vostra gentilezza, che fosse quella parità compiuta, che tra' veri, et uguali amici se richiede, io non entrerò, nel dedicarvi questa mia fatica in quegli alti ragionamenti, co' quali usano i minori di trattar, quanto portano seco le occasioni, co' maggiori loro: ma, favellandovi appunto, com'io soglio, famigliarmente, et come so esservi caro, vi spiegherò semplicemente, quant'io mi sono apparecchiato a dirvi. &lt;expl&gt; et quanto esse ne ricercano, attendete nell'avvenire, se non l'adempimento intero di tutte le mie promessioni, e speranze vostre; almeno di tante di loro, quante, mi concederà, ch'io conduca a buon fine, l'ocio più tosto, che la mia sollecitudine, e diligenza. State sano. Di Venetia, MDLIIII. Vero amico vostro, Giulio Ballino.

&lt;p. 124-148&gt; QVALI SIANO / le cose lavdevoli, / et qvali siano le / biasimevole. cap. i / Laudevoli sono le cose honeste; e biasimevoli le dishoneste. Tra le honeste tengono il primo luogo le Virtù; fra le dishoneste i vitii. &lt;expl&gt; come l'affettione verso gli amici, l'amor verso i famigliari, la dilettatione delle honeste conversationi, l'hospitalità, l'humanità, la cortesia, e la leggiadria: che tutte sono lodevoli: sì come biasimevoli quelle, che alle dette sono contrarie, e dal vitio dipendenti. Il fine.

&lt;p. [149]&gt; IL TRATTATO / di plvtarco, / dell'amor / de' genitori / uerso i figliuoli. / Opera nuouamente di Greco ridotta in / Volgare da M. Giulio Ballino. / [typographer's mark] / In Venetia, per Gio. Andrea Valvassori. / M D LXIIII.

&lt;p. 151-155&gt; AL MOLTO / magnifico m. / piero calbo. &lt;inc&gt; Tra le passioni dell'animo nostro qual luogo tenga, et quanto vaglia lo amore, assai è stato e dagli antichi, e da' moderni dimostro; et con vive ragioni, et con chiari argomenti la sua forza incomparabile provata: li quali nondimeno han per lo più di quell'affetto amoroso favellato, che suole in noi come per certo caso destarsi, poco stendendosi nel ragionar della natural benivolenza. &lt;expl&gt; ma di proceder più inanzi nel farla certa dell'inchinevole mi' affettione verso di lei, alla quale humilmente mi raccomando. Di Venetia, MDLXIIII. Di V. Mag. Servitor devotiss. Giulio Ballino. 

&lt;p. 157-167 [i.e. 197]&gt; TRATTATO / di plvtarco, / dell'amor / de' genitori / uerso i figliuoli. &lt;inc&gt; Che' Greci alcuna volta nelle cause loro si siano sottoposti al giudicio de gli stranieri, et habbiano ricercate le altrui openioni, cagionò lo stimar poco quella fede, che tra di loro doveva esser tenuta in prezzo. &lt;expl&gt; Et ciò solamente fanno, perciò che stimano la povertà essere il maggiore, e lo stremo di tutti i mali. Il fine.

&lt;p. [198]&gt; GLI ERRORI, PIV / graui, corsi per negligenza / de gl'impressori; con / le correttioni.</text>
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              <text>1. dedicatory epistle of Epictetus' Moral Philosophy to Pietro Carnesecchi, p. 3-13;
2. index of chapters of Epictetus's Moral Philosophy, p. 14-22;
3. index of chapters of Ps.-Aristotle's On Virtues and Vices, p. 117-118;
4. dedicatory epistle of Ps.-Aristotle's On Virtues and Vices to Carlo Giorgio [Zorzi?], p. 119-123;
5. dedicatory epistle of Plutarch's On Brotherly Love to Piero Calbo, p. 151-155;
6. table of errors, p. [198].</text>
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                <text>La morale filosofia brevemente descritta per due filosofi: Epitteto stoico, Aristotele peripatetico. Dove si insegna tutta quella perfettione alla quale si perviene col lume della natura. Et il trattato di Plutarco dell'amor de' genitori verso i figliuoli. Opere nuovamente di greco ridotte in volgare da m. Giulio Ballino</text>
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              <text>&lt;A iir-D ivr&gt; DE'L FINE DE L'ATTIONI / HVMANE / Cap. I. / &lt;inc&gt; Ogn'agente necessario, ch'indirizzi l'operationi sue ad un fine. E perché non vadi questo fine a lo infinito, prescrissero gli intendenti un solo fine, supremo, e d'ogn'intorno perfetto: qual dissero felicitade. Di questo fine senz'alcun dubbio bisogna haverne l'intiera cognitione a'l bene, e beato vivere: a guisa di buono arciere, che più agevolmente imbrocca mirando a'l termine designato. &lt;expl&gt; De li quali alcuni sono volontarii: che si compartono in occulti, come furti et adulterii: in manifesti, e violenti, come percuotere, rapinare, saccheggiare, perseguitare e simili. / Fine del compendio de i Morali d'Aristotele.


De'l fine de l'attioni humane (Aiir-v)
De l'anima (Aiiv-[A iv]r)
De la elettione ([A iv]r-B[i]r)
De la vertù (B[i]r-v)
De la vertù (B[i]r-B iir)
De la scienza (B iir)
De l'arte (B iir)
De la prudenza (B iiv-[B iii]r)
De lo intelletto ([B iii]r-v)
De la sapienza ([B iii]v-[B iv]r)
Discorso sopra la prudenza ([B iv]r-C[i]r)
D'altre vertudi concatenate a la prudenza (C[i]r-v)
De la industria (C[i]v-C iir)
De le vertù morali (C iir)
De la fortezza (C iir-v)
De la temperanza ([C iii]r)
De la liberalità ([C iii]r-v)
De la magnificenza ([C iii]v-[C iv]r)
De la magnanimità ([C iv]r-v)
D'una vertù senza nome (D [i]r)
De la mansuetudine (D[i]r-v)
De l'affabilità (D[i]v-D iir)
De la gravità (D iir-v)
De la comità (D iiv-[D iii]r)
De la verecondia ([D iii]r)
De la giustitia ([D iii]r-v)
De la giustitia particolare ([D iii]v-[D iv]r)</text>
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              <text>COMPENDIO / de i morali / d'aristo / tele. // nel qvale sono ri- / gistrate le Leggi incommuta- / bili, sempiterne, &amp; im- / mortali, prescritte a l'Honore. // Per Gentil'huomini, &amp; profes- / sori di Caualleria. // [typographic line] / m d l v.</text>
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              <text>The Padua copy has a curious marginal gloss by a 19th century reader: 'Imbecille di scrittore a che perdesti il tuo tempo così vanamente? Uno di tre secoli dopo. 1869' (f. [D iv]v).</text>
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              <text>&lt;*2r&gt; ALL'ILLVSTRISSIMO / E REVERENDISS. MONS. / IL S. DON FERDINANDO / Medici Cardinale / Di Santa Chiesa / Mio Signore, e Padrone Colendissimo. &lt;inc&gt; Essendomi risoluto di dare alla stampa il trattato sopra i libri dell'anima d'Aristotile che Bernardo Segni padre mio di grata memoria con molto studio allhora compose in questa nostra fioritissima lingua Toscana, per non lo tenere più lungamente sepolto, com'è stato già ventiquattro anni dopo la morte sua; ho pensato che in un tempo medesimo farò gran giovamento et arrecherò non piccola dilettazione a chi legge. &lt;[*4]r&gt; &lt;expl&gt; E Voi Monsignor mio da me accetterete benignamente quella volontà, ch'io le possa mostrare maggiormente buona; riguardando non al poco valore, di chi la dona: ma alla larghissima grazia vostra con cui gradir solete qualunche, ancor che minima, cosa, che con lieto animo e con buon volere vi sia presentata. Vi bacio l'illustrissime e reverendissime mani e vi prego da N.S. Dio ogni felicità e grandezza. Di Fiorenza il dì 24 di Gennaio m.d.lxxxii. Di V.S. Illustriss. e Reverendiss. Humiliss. Servidore Giovanbatista Segni.

&lt;**r-***2v&gt; LA TAVOLA DELLE MATERIE / CHE SI TRATTANO / in qvesta opera.

&lt;p. 1&gt; DEL TRATTATO SOPRA / I LIBRI DELL'ANIMA / D'ARISTOTILE / DI BERNARDO SEGNI / Gentilhuomo, et Accademico / Fiorentino. / Libro Primo. / Infra quali cose si ponga la scienza e la cognizione; e dell'utilità di questa dottrina. Cap. primo. &lt;inc&gt; Ogni scienza et ogni cognizione senza dubbio debbon esser messe et ascritte infra le cose belle et honorate. Ma bene in ciò si dee far qualche distinzione et avvertire che una più che un'altra debba essere havuta in pregio et honore, o per haver quella in sé più certezza, o per trattar questa di cose più eccellenti. &lt;p. 36&gt; &lt;expl&gt; Platone solo et Anassagora l'hanno fatta di principii immateriali, e però immortale; perché Anassagora afferma l'intelletto esser cosa divina et immista; e Platone volendo che ella fosse composta dell'Uno e del Due, del Medesimo e del Diverso, ce la dimostra per cosa che sia nel mezo delle nature divine e delle nature brutali; onde da una parte essere separabile, e simile alle cose divine; e dall'altra essere attaccata col Corpo e con lui morire. 

&lt;p. 37&gt; DEL TRATTATO SOPRA / I LIBRI DELL'ANIMA / D'ARISTOTILE / DI BERNARDO SEGNI / Gentilhuomo, et Accademico / Fiorentino. / Libro Secondo. / Proposizione delle materie del Secondo Libro. Cap. primo. &lt;inc&gt; Nel primo libro s'è discorso particolarmente dell'oppenioni che ciascun degli Antichi ha havuto dell'anima; hora di nuovo come da un altro principio ritornando, mi sforzerò di dire che cosa sia anima, e di darle quella diffinizione che sia comunissima a tutta: cioè che comprenda et abbracci tutte le sue potenze. &lt;p. 116&gt; &lt;expl&gt; E questa ragione medesima, che io ho detto delle qualità tangibili, maggiormente si può adattare alla luce del corpo celeste; la quale per essere attiva sopra tutte l'altre qualità altera con la sua virtù tutti i corpi inferiori. 

&lt;p. 117&gt; DEL TRATTATO SOPRA / I LIBRI DELL'ANIMA / D'ARISTOTILE / DI BERNARDO SEGNI / Gentilhuomo, et Accademico / Fiorentino. / Libro Terzo. /  Ch'e' non si danno più che cinque sensi. Cap. I. &lt;inc&gt; Nel libro precedente s'è discorso della potenza sensitiva, la quale in cinque maniere è stata distribuita; cioè vedere, udire, odorare, gustare e toccare: hora è da considerare se tal distribuzione è suffiziente. E par di sì, per le ragioni che di sotto si diranno. &lt;p. 201&gt; &lt;expl&gt; Senza che ancora apparisce falsa l'oppenione d'alcuni teologi che vogliono gli angeli et i demoni haver corpi uniti loro per natura, che siano d'elementi o inferiori, o superiori. E quanto a questa materia bastine haver detto insin qui; conchiudendo e tenendo sempre ferma la immortalità dell'anima humana. FINE DEL TERZO, ET VLTIMO / LIBRO. 

&lt;CC2r&gt; LA TAVOLA DELLE COSE / PIV NOTABILI DELL'OPERA. </text>
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3. aplhabetical index of subjects, ff. CC2r-[EE4]v.</text>
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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>&lt;†2r-[†4]r&gt; TAVOLA DE I CAPITOLI DEL PRIMO TOMO.

&lt;[†4]r&gt; &lt;imprimatur&gt;

&lt;††r-[††4]v&gt; DELLE / MORALI / DEL SIGNOR / FABIO / ALBERGATI / TOMO PRIMO. / PROEMIO. &lt;inc&gt; Io mi son proposto di trattare del sommo bene humano, che col lume naturale possiamo ottenere, per comprendere, che cosa è, et in che guisa si possa conseguire; cognitione altrettanto necessaria, quanto sopra modo nobile, e giovevole. Percioche come all'arciere, non vedendo il berzaglio, né sapendo il modo da colpirlo, diverrebbe l'arco inutile, o scioccamente l'esercitarebbe; così la ragione si farebbe di niun valore in noi, e follemente verrebbe impiegata, se 'l fine, a cui è prodotta, et il modo da pervenirvi ci fosse occulto. &lt;expl&gt; E quando tali huomini conoscessero insieme per se stessi il vero modo, e le cagioni del ben vivere; nondimeno sarebbe pur loro di smisurato piacere il rimirare, come il ritratto delle proprie attioni nella descrittione della virtù; e questo Trattato non sarebbe loro vano. Ma in contrario vana sarà questa cognitione a chi essendo malvagio, e godendo di vivere ostinato nella malitia sua, disprezzerà di farsi buono. E tanto basti per proemio.

&lt;p. 1-89&gt; DELLE / MORALI / DEL SIGNOR / FABIO / ALBERGATI / LIBRO PRIMO. / Descrittione della felicità. Cap. I. &lt;inc&gt; Havendo noi proposto di trattare del sommo bene humano, per trovare il modo da conseguirlo, è prima da riguardare che cosa sia; poiché dalla cognitione del fine si ritrovano i convenevoli mezzi per acquistarlo. Nel nome adunque del sommo bene, sì come gli huomini volgari, e gl'intendenti sono concordi, chiamandolo universalmente Felicità, così nella sostanza, e nel diffinirlo sono grandemente discordi, conciosia che ciascuno confrome a i costumi et all'habito che possiede giudichi di essa; e di qui le genti che sono in preda de' piaceri, stimano che la vita sensuale sia la Feli-</text>
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              <text>cità, e le persone civili, che sia l'honore et altri di maggior giudicio la ripongano nella virtù. &lt;expl&gt; Così dice in sostanza Valerio Massimo di Metello; per la qual cosa appare, che in esso fin alla morte si trovarono i beni dell'animo, del corpo, e gli esterni in vita perfetta nella maniera, che dalla Felicità Aristotelica sono ricercati. 

&lt;new title-page&gt; LE / MORALI / del signor / FABIO ALBERGATI / tomo secondo. / All'Illvstr. et Eccell. Sig. / D. NICOLO' / LVDOVISI. / Principe di Piombino, e di Venosa, Duca di Zagarolo, / e di Fiano, Grande di Spagna, Caualiere / dell'Ordine del Toson d'oro, Vice Rè, / e Capitan Generale delle Galere, / e Regno di Sardegna. / [fregio] / in roma, / Per Giacomo Drangondelli 1664. / [typographic line] / Con Licenza de' Superiori. 

&lt;†2r-[†4]r&gt; TAVOLA / DE I CAPITOLI / DEL TOMO SECONDO. 

&lt;p. 345-472&gt; DELLE / MORALI / DEL SIGNOR / FABIO / ALBERGATI / LIBRO DECIMO. / Delle parti dell'Anima, e de' principii dell'attioni humane. Cap. I. &lt;inc&gt; Habbiamo trattato fin qui a bastanza delle Virtù Morali; hora perché nel diffinirle habbiamo detto che sono mediocrità secondo la retta ragione, rimane da considerar più particolarmente che cosa sia questa retta ragione. Perciò che conoscendosi ciascuna cosa perfettamente per le sue cause e massime per la materia, e per la forma; havremo compita chiarezza delle virtù morali quan-</text>
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              <text>do alla cognitione delle proprie materie, delle quali habbiam discorso, sarà congiunta quella della forma loro, ch'è la stessa retta ragione in quel modo che si dirà. &lt;expl&gt; E perché sopra tutte le compagnie civili e republiche perfettissima è la reale, di tale stato per avventura ci basterà trattare quando ne sarà concessaa la commodità. Poich'ad esso tutte l'altre Republiche si possono ridurre, e da esso le veggiamo derivare. E massime essendo stato discorso dell'altre molto più principalmente e più pienamente che dello stato regio non è stato fatto.

&lt;ar-k4r&gt; TAVOLA / DELLE COSE NOTABILI.</text>
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