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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>Moral Philosophy</text>
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              <text>—Politics</text>
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              <text>—Ethics</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>&lt;47r&gt; Al S.or Francesco Sansovino / Ant.° Persio. Vorrei poter sodisfare apieno alla dimanda che V.S. mi ha fatto più volte, cioè dirle quel tanto che hanno stimato i philosophi et i theologi et quel che ne stimo io intorno al sentire et conoscere de i morti, se essi sentono et hanno cognitione alcuna delle cose che si fanno tra i viventi: ma mi dispiacque di non poterla servire così come ella desidera, et come io anchora vorrei, per esser in questi tempi occupatissimo et travagliato più che mai fussi con tutto ciò, se bene ella per hora non potrà haver intorno a ciò il parer mio risoluto, et perfetto, vedrò almeno de dirle quel che ne è stato detto da gli altri, et massime da i principali et anche le darò qualche ombra dell'openion mia se haverò tempo.

&lt;47r-v&gt; &lt;section 1&gt; Aristotele &lt;inc&gt; Et prima le dirò di quello che intorno a ciò mi soviene d'haver letto in Aristotele dal quale si potrebbe raccogliere, anzi si raccoglie da un luogo che secondo lui i morti sappino quel che fanno in terra i vivi. Però che Aristotele parlando della felicità et ricordando un detto di Solone, il quale voleva che niuno si potesse dir beato avanti il fine della sua vita, ciò volse rifiutare; et pare che in somma conchiudesse che le adversità et le prosperità degli amici o parenti vivi passino alla notitia de defonti. &lt;expl&gt; Ma pare che Aristotele non parlasse mai dello stato delle anime dopo morte, se non per transito, per esser cosa di cui (secondo che confessano anchora i suoi) era in dubbio et non hebbe vera cognitione; et però [.] parlò mai della felicità che si ha dopo morte, percioche non vi potette mai con la sua philosophia arrivare. Ma chi volesse farcelo arrivare per forza, et come dire farlo christiano (sì come si sono studiati di fare alcuni) io il lascierò fare: ma di quel che a me ne paia non ho per hora tempo et agio de scrivere. 

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              <text>&lt;†iir-v&gt; &lt;table of errors&gt; ERRORI occorsi nello stampare [...]
&lt;†iiv&gt; A LA DIVINA MADONNA LAV- / DOMIA FORTEGVERRI. / Alisandro Piccolomini &lt;sonnet&gt; &lt;inc&gt; Gli alti Trofei dei primi Illustri Heroi
&lt;[†3]r-[†4]v&gt; A LA NOBILISSIMA E BELLISSIMA MADONNA / LA MOLTO GENTILE MADONNA LAVDO- / MIA FORTEGVERRI DE COLOMBINI: / ALISANDRO PICCOLOMINI AL= / TRIMENTI LO STORDI= / TO INTRONATO. / S.S.S. &lt;inc&gt; Mi è per infin qua venuto a l'orecchie (nobilissima e bellissima Madonna Laudomia) che, trovandosi in questa primavera passata la Signoria Vostra un giorno con altre nobilissime donne in un giardino a sollazzo, ed essendo tutte insieme ne le più calde ore del giorno quasi in un coro celeste e angelico ridutte sotto un lauro in corona, bellissimi e molto dotti e filosofici ragionamenti accader tra voi. &lt;expl&gt; Accetti adunque benignamente Vostra Signoria questo picciol presente; e mostrandomi ella che a grado le sia, verrò ad esser più pronto a scriver più particolarmente d'alcune cose d'astrologia, come di sopra le ho detto. In questo mezzo stia sana e felice, e si ricordi che io del continuo desidero che ella mi comandi. / De la Villa di Valsanzibio. Il dì X di Agosto, nel MDXXXIX.

&lt;+r-[+4]r&gt; TAVOLA DI QVELLE COSE DELE QVALI SI TRAT / TA NEI LIBRI DELA SFERA DEL MON= / DO E NEL LIBRO DELE STELLE.

&lt;Ar-[A4]r&gt; &lt;prologue&gt; DI ALCVNI PRINCI= / PII NECESSARII A LE COSE CHE / SI CONTENGANO NEI QVATTRO LIBRI / de la Sfera del Mondo, composti in Lingua Toscana da / Alisandro Piccolomini; altrimenti lo Stordito / Intronato, Alla Nobilissima &amp; / Bellissima Madonna LAV- / DOMIA For= / teguerri. &lt;inc&gt; Prima ch'io venga al mio principale intento, che è trattar de la Sfera del Mondo (Nobilissima Madonna Laudomia)f fa di mestieri ch'io vi dichiari alcuni nomi e principii i quali mi sarà necessario usare continuamente &lt;expl&gt; essendo che, chi cominciasse a pigliar l'un per l'altro, entrarebbe in una confusione che, non intenderebbe cosa che si dicesse, et facendo il contrario, con maravigliosa agevolezza, intenderà il tutto.

&lt;5r-13v&gt; &lt;book 1&gt; DE LA SFERA DEL / MONDO, COMPOSTA IN LIN- / GVA TOSCANA, ALLA NOBILISS. ET / BELLISSIMA, MADONNA LAVDO / MIA FORTEGVERRI. / LIBRO PRIMO. &lt;inc&gt; Questa machina, che noi chiamiamo sfera del mondo, dentro alla quale quello altissimo architettore che la fabricò rachiuse tutte quelle cose che egli volse lasciare al governo della natura universale &lt;expl&gt; De i cieli ancora haviam trattato, quanto a la figura loro e provato che tutti gli altri, salvo che il primo mobile, si movino al contrario di quello. Tutto questo adunque voglio io che basti havere detto nel primo libro. Finisce il primo libro de la sfera del mondo.

&lt;14r-25v&gt; &lt;book 2&gt; 
&lt;26r-33v&gt; &lt;book 3&gt;

&lt;34r-52r&gt; &lt;book 4&gt; DE LA SFERA DEL / MONDO, COMPOSTA IN LIN- / GVA TOSCANA, ALLA NOBILISS. ET / BELLISSIMA, MADONNA LAVDO / MIA FORTEGVERRI. / LIBRO QVARTO. / Digressione, dove si solveno alcuni dubii, che potrian nascer da quel che si è detto. &lt;inc&gt; Potrebbe essere agevolmente, per quel ch'io v'ho detto nel fin del terzo libro, intorno alla distinzione de i climati, che voi dubitasse (gentilissima Madonna Laudomia) donde sia che di tutta la terra, quei primi cosmografi non desser notitia d'altro che d'una sì breve parte &lt;expl&gt; Spero ben molte cose più particulari dei corpi celesti dichiararvi nel libro de le Teoriche de i Pianeti: il qual (se Iddio et voi me lo concederete) ho speranza di ridurre sotto l'ombra vostra in lingua toscana: e massimamente se io conoscerò che punto a grado vi fia quanto fin qui ho scritto de la sfera del mondo. / Fine del quarto et ultimo libro de la Sfera del Mondo. / Finiscono i quattro libri de la Sfera del Mondo, composta in lingua / Toscana, a la Nobilissima, e Bellissima Madonna / Laudomia Forteguerri.

&lt;53r&gt; &lt;second title-page&gt; DE LE STELLE FISSE / LIBRO VNO DOVE DI TVTTE LE / XLVIII IMMAGIN CELESTI MINVTISSI- / mamente si tratta; Et non solo le fauole loro ordinatamente / si narra, mà ancora le figure di ciaschedun, n'apparon / cosi manifeste &amp; distintamente disposte &amp; / formate, come a punto per il / ciel si distendano. / ET OLTRE A QVESTO CI SON TAVOLE, CON / nuoua inuention fabricate, con le lor dichiarationi, cosi facile &amp; chiare, /  che per il mezo di quelle &amp; de le figure insiememente, potrà / ciascheduno, con marauigliosa ageuolezza, in ogni tempo / de l'anno, a qual si sia la hora di notte, conoscere non / solo le dette immagin nel cielo, ma qual / si voglia stella di quelle. / [typographer's mark with motto 'Sotto la fe' del ciel a l'aer chiaro tempo non mi parea da far riparo'] / MDXL. / IN VENETIA AL SEGNO DEL POZZO. / Con priuilegio concesso per il sommo pontefice PAOLO III &amp; per lo / Illustrissimo Senato Veneto, per Anni XII. 

&lt;54r-v&gt; ALLA NOBILISSIMA ET BELLISSIMA / MADONNA LAVDOMIA FORTE= / GVERRI: ALESANDRO / PICCOLOMINI. S. &lt;inc&gt; Quel dottissimo Hermete, che fra gli antiquissimi Teologi de i primi tempi così famoso et illustre divenne, che gli Egitii, chiamandolo Mercurio Termegisto, tre volte grandissimo lo nominavano &lt;expl&gt; da 'l giuditio de i quali non è punto lungi quanto in questo libro ho trattato; il quale suplico la S.V. si degni di leggier con lieta fronte, et ricordarsi intanto che io continuamente desidero che la mi comandi. Stia sana et felice. Da la villa di Valsanzibio, el dì XXIX d'Agosto nel XXXIX.

&lt;55r-176v&gt; DE LE STELLE FISSE LIBRO VNO / ALLA NOBILISSIMA, ET BELLISSIMA MA= / DONNA LAVDOMIA FORTEGVERRI. / INTENTIONE DE L'AVTORE / IN QVESTO LIBRO. &lt;inc&gt; L'intention mia in questo libro de le stelle (bellissima madonna Laudomia) è da usare ogni ingegno et ogni diligentia che per me si può, in far che voi potiate con maravigliosa agevolezza haver chiara notitia di tutte le 48 imagini stellate &lt;expl&gt; ma ancora alcune espositioni che le ho sentito dare a molti bellissimi passi di Dante e del Petrarca; argomento chiarissimo di quanto sublime e delicato ingegno la sia. Ma di questo ad altro tempo. Il fine. </text>
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              <text>&lt;a2r-a3v&gt; AL REVERENDISS. SIG. / ET SVO SIG. OSSERVANDISS. / MONSIG. M. ANTONIO / COCCO. / MERITISSIMO ARCIVESCOVO / ELETTO DI CORFV, / ALESSANDRO PICCOLOMINI. &lt;inc&gt; Si come scrissi a V.S. reverendissima intorno a tre anni sono, in quel medesimo inverno che quella sei, o sette anni prima haveva fatto in Roma in compagnia di monsignor suo zio, io parimente (come ella si può ben ancor ricordare) mi trovava a sorte nella medesima casa, l'hospitalità della quale son solito d'usare ogni volta che per mie occorrentie, m'accasca venir a Roma. &lt;expl&gt; La quale ho voluto parimente dedicare a V.S. reverendissima per le medesime ragioni a punto, per le quali mi mossi (si come allhor le scrissi) a fargliene dono tre anni sono: confidando ch'ella non habbia d'haver a male ch'io le cangi quel dono in questo. Oltra che essendo questa opera già prima fatta cosa sua, mal potrebbe più ella divenir di altri. Bacio la man di V.S. con ogni affetto et di cuore me le raccomando, et Dio nostro Signor la conservi sana et felice. Della Villa di Stigliano vicino a Siena, alli 18 di Giugno 1564.

&lt;[a4]r-[a6]v&gt; LA TAVOLA DEI CAPI / CONTENVTI NEI SEI LIBRI / DELLA SFERA DEL MONDO / DI M. ALESSANDRO PICCOLOMINI. 

&lt;1-28&gt; DELLA SFERA / DEL MONDO / DI M. ALESSANDRO PICCOLOMINI, / Accresciuta et rinnovata, / LIBRO PRIMO. / Come Proemio. Capo primo. &lt;inc&gt; Quantunque tutte le nobili scientie et arti honorate s'habbian da stimar degne d'esser havute in pregio, come quelle che fanno adorna la miglior parte dell'huomo, che è l'anima intellettiva, nientedimanco diversi gradi di nobiltà si truovano infra di loro, per li quali l'una più dell'altra si dee stimar honorata. &lt;expl&gt; Et fa di bisogno di possedergli distintamente l'un dall'altro: acciò che quando si cominciasse a prender l'un per l'altro, non si entrasse in una confusione, che non lasciasse intender poi cosa, che si dicesse; dove che se saranno distintissimamente appresi, si renderà maravigliosamente agevole tutto quello che si ha da dire. Il fine del primo libro.

&lt;29-80&gt; [book 2]
&lt;81-129&gt; [book 3]
&lt;130-179&gt; [book 4]
&lt;180-208&gt; [book 5]

&lt;209-252&gt; DELLA SFERA / DEL MONDO / DI M. ALESSANDRO PICCOLOMINI, / Accresciuta et rinnovata, / LIBRO SESTO. / Dell'eclisse, o vero oscuratione della Luna. Capo primo. &lt;inc&gt; Le oscurationi del sole et della luna furono antiquamente per molto tempo havute per prodigiose, et recavano grande spavento ai popoli: perciò che solendo fare l'ignorantia delle cause parer maravigliosi gli effetti, tanto più suole avvenire questo, quanto gli effetti son più di rado, et più fuora d'espettatione. &lt;expl&gt; Onde io già sono risoluto di non sperare più, ma solo di cercare con ogni diligentia, cura et governo di vita, che il male non cresca tant'oltra, che l'intelletto non possa fare alle volte, almanco in parte, l'offitio suo: poco già per uso, curandomi di quello, che possa apportare il diletto puro del senso. Il fine del libro sesto. 

&lt;1r-93v&gt; &lt;tables&gt;

&lt;Aa ii r-[AA iv]v&gt; CON QVAL GRADO DEL ZO- / DIACO NASCANO, ET TRAMONTINO LE / PRINCIPALI STELLE DEL CIELO. </text>
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