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&lt;4&gt; &lt;blank&gt;

&lt;1r-14v&gt; Della Temperanza. Interlocutori. L'Abbate. Clittoveo. Fabbro. &lt;inc&gt; L'Abb. Hor lodato Iddio, che pur una volta ho fatto l'uffitio del buono discepolo aspettando il mastro nella scuola; il che a questa volta mi è venuto fatto con molta mia soddisfattione, quando che tardando voi di venire qui, io mi ho goduto un buon pezzo Monsignor Fabbro, il quale sommariamente mi ha interrogato. 
&lt;15r-27r&gt; De la liberalitade.
&lt;27v-37r&gt; Della magnificenza. &lt;37r&gt; &lt;expl&gt; Clit. Andiamo dunque Monsignore, e domane venitevene più tosto che potrete, che faremo un buon progresso in quello che seguita del vostro studio delle virtù morali.</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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&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. 

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              <text>&lt;1r-5v&gt; &lt;preamble&gt; &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 et giovevole. Perciò che come all'arciere, non vedendo il bersaglio, né sapendo il modo da colpirlo, diverrebbe l'arco inutile, o scioccamente l'eserciterebbe, così la ragione si farebbe di niuno 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 cotali 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 disprezerà di farsi buono. E tanto basti in luogo di proemio, et veniamo alla cosa.

&lt;6r-56r&gt; &lt;book I&gt; Descrittione della felicità. Cap. p.° &lt;inc&gt; Havendo proposto di trattare del sommo bene humano per ritrovar il modo da conseguirlo, è prima da riguardare che cosa sia, poiché dalla cognitione del fine si ritruovano 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 ai costumi et all'habito che possede giudica di essa e di qui le genti che sono in preda de' piaceri stimano che la virtù sensuale sia la felicità, e le persone civili che sia l'honore et altri di maggior giuditio la ripongono nella virtù. &lt;expl&gt; Così dice in sostanza Valerio Massimo di Metello, per la qual cosa appare ch'in esso fino 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;65r-129v&gt; &lt;book II&gt; Che cosa sia la virtù
&lt;130r-168v&gt; &lt;book III&gt; Della temperanza
&lt;169r-228r&gt; &lt;book IV&gt; Della liberalità
&lt;228v-294r&gt; &lt;book V&gt; 
&lt;294v-357v&gt; &lt;book VI&gt; Della giustitia universale
&lt;358v-401r&gt; &lt;book VII&gt; Del soggetto intorno al quale travaglia il continente e l'incontinente
&lt;402r-510r&gt; &lt;book VIII&gt; Dell'eccellenza dell'amicitia
&lt;511r-545r&gt; &lt;book IX&gt; Del piacere e del dolore
&lt;547r-623v&gt; &lt;book X&gt; Libro decimo. Delle parti dell'anima, e dei principii delle attioni humane. Cap. I. &lt;inc&gt; Havendo trattato a bastanza delle virtù morali, per che in diffinirle habbiamo detto che sono mediocrità secondo la retta ragione rimane da considerare 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, havrem compita chiarezza delle virtù morali quando 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 cotal stato per avventura ci basterà trattare quando ne sarà conceduta la com</text>
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              <text>modità. Poiché 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 succeduto. </text>
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              <text>&lt;1r-5r&gt; &lt;preamble&gt; &lt;title by a different hand&gt; Dell'Etica di Fabio Albergati &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'essercitarebbe; così la ragione si farebbe di niuno 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 cotali 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 in luogo di proemio et veniamo alla cosa.

&lt;5r-53r&gt; &lt;book I&gt; Descrittione della felicità. Cap.° p.°. &lt;inc&gt; Havendo proposto di trattare del sommo bene humano per ritrovare 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 gli huomini volgari e gl'intendenti sono concordi chiamandolo universalmente felicità, così nella sostanza, e nel diffinirlo sono grandemente discordi. Conciosiache ciascuno confrome ai costumi et all'habito che possede giudica di essa e di qui le genti &lt;5v&gt; che sono in preda de' piaceri stimano che la vitù sensuale sia la felicità, e le persone civili che sia l'honore et altri di maggior giuditio la ripongono nella virtù. &lt;expl&gt; Così dice in sostanza Valerio Massimo di Metello, per la qual cosa appare che in esso fino 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;53v-94r&gt; &lt;book II&gt; LIBRO SECONDO. Che cosa è la virtù. Capitolo I. &lt;inc&gt; Noi proponemmo da principio di trattare della felicità e così habbiamo discorso di essa et veduto che cosa è, in che consiste, come s'acquista e perde, et a che facoltà appartiene il considerarla. &lt;expl&gt; E ne dà per segno che in così fatta potenza et vigore è riposto il risentimento e l'indignatione che prendiamo contro gli amici quando ci offendono, quasi voglia dire che stando nel vigor dell'animo lo sdegno contro gli amici, quivi sia riposto il suo contrario amore.
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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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&lt;44r&gt; Il secondo della Posteriore &lt;inc&gt; Equal numero è delle questioni et delle cose che noi sappiamo; et le cose che noi cercamo sono quattro; il quia, il propter quid, el si est et il quid est, et quando cercamo de alcuna cosa, verum quella cosa sia hoc o illud, allora poniamo in numero doi, cioè il subietto et predicato; come due, utrum sol deficiat, an non, allora cercamo il quia est. &lt;60v&gt; &lt;expl&gt; per il che né meno la scientia è principio della scientia, se donque nessun altro genere di cognitione, oltri la scientia noi havemo, che sempre sia vero, resta che l'Intellecto sia principio della scientia et cognoscitivo del principio di essa scientia, et questo è, cioè la scientia est totum che similmente si ha a tucte le cose, cioè a tucto il genere et materia della quale è la scientia, come l'intelletto al principio della scientia. </text>
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              <text>&lt;60r&gt; Lettione / recitata in Roma nell'Academia degli / Humoristi il dì 2 di Ottobre 1605. / &lt;by an other hand&gt; Si spiega la particella quarta della Poetica d'Aristotile / e si conclude che il poema epico [non] debba stendersi / in prosa.

&lt;62r-74r&gt; &lt;inc&gt; Due cose sono che fanno principalmente l'huomo diferente dagli animali bruti, la Ragione et il Parlare, et quanto meglio l'huomo si sa valere di queste due cose, tantopiù s'allontana dalla natura de' bruti et s'avvicina a quella di Dio, alla cui imagine fu formato. Fu già creduto che li Dei celesti in quella prima età conversassero con gli huomini, come afferma Catullo quando dice nell'Epitalamio di Peleo et di Teti: Praesentes namque ante domos invisere castas / Saepius, et sese mortali ostendere coetu / Coelicolae non dum spreta pietate solebant. Et Propertio che scrive: Nec fuerat nudas poema videre Deas \lib. 3. ele. xi./ che forse ha origine da quello che dice l'eterna Sapienza: et deliciae meae esse cum filiis hominum, oltre quello che narra la scrittura sacra, che nella prima età del mondo Dio passeggiava all'ombra dopo il mezo giorno. &lt;expl&gt; Così l'udito gode sommamente del verso come quello che in sé contiene et numero et armonia, di che cotanto s'appaga l'orecchio. Et quindi nasce che queste tre cose sono fra sé così conformi, e tanto viene attribuito il </text>
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