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Politics</text>
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              <text>&lt;62r-v&gt; &lt;preamble&gt; &lt;inc&gt; L'honore il quale io ho sempre attribuito a questo luogo, come che del continovo habbia ardentemente acceso in me il natural desiderio del sapere, mi ha ancora nondimeno dal medesimo luogo ritirato havendo già visto per molti anni quali huomini et di qual peritia sieno usi a venire al vostro conspetto co' quali io non sono né per dottrina né per ingegno né per exercitatione o diligentia alcuna in modo alcuno da esser pareggiato. &lt;expl&gt; Pregovi nobilissimi ascoltatori che mentre io con quella chiarezza et brevità insieme che più si potrà discorro intorno a tal materia, vi degniate prestarmi questa grata audienza che già di presente havete cominciato a prestarmi.

&lt;62v-77v&gt; &lt;inc&gt; Per dichiaratione della presente materia divideremo il nostro ragionamento in quattro parti. Nella prima considereremo se la Iustitia comunemente è o no; nella seconda parte vedremo in quanti modi si dica Iustitia; nella terza considereremo in quante parte si divide la Iustitia, et quello che ciascuna parte sia; nella quarta et ultima parte cercheremo se alla iustitia si conviene una sola difinitione o descriptione comunemente. &lt;expl&gt; Questo è quanto io ho possuto in sì breve tempo discorrere intorno a una materia sì grave et sì importante pregovi nobilissimi ascoltanti se hoggi non ho forse satisfatto al desiderio vostro che ciò non tanto attribuiate a me quanto all'altezza della materia; et fu nobilissimo consolo come per tua persuasione io sono salito in questo luogo pigla ancora la mia protetione. Il che facendo sarò sicuro da ogni offensione. Ringratiovi della grata udienza.</text>
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&lt;25r-26v&gt; Degl'interpreti di questo libro della poetica. &lt;inc&gt; Averroè primo di tutti quelli interpreti della Poetica, che a nostri tempi sono pervenuti, fece intorno a esso una breve Parafrasi, nella quale come che pure alcune buone considerationi si ritruovino, tuttavia per la diversità e lontananza de costumi, che tra greco havea, e tra gli arabi, poca notitia havendone, pochissima ne poté dare altrui. &lt;expl&gt; Scendo, quantunque timido, in quello campo, più con accesa volontà che con isperanza o vigore, disideroso che avanti che venirmi gloria per false opinioni, sieno i miei difetti discretamente da savio giudice gastigati. &lt;same text in ms. II.II.11, 371r-372v&gt;

&lt;26r-27v&gt; &lt;fragment&gt; &lt;inc&gt; non mi sé però mai potuto tor dell'animo interamente. Direi che Aristotile, questo libro conponesse avanti a quelli di Retorica allora che giovane essendo più si dilettava di poesia. &lt;27v&gt; &lt;expl&gt; come parlando quivi delle maniere del poema Arist. possa esser vero, che del poema in universale vi si parli. Nella seconda parte di due maniere speciali si favella, nella terza...</text>
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              <text>1. &lt;1r&gt; &lt;marg&gt; Del titolo di questo libro, et opinione degl'interpreti sopra ciò. &lt;rubr&gt; Del titolo di questo libro della Poetica, e se sia d'Aristotile, e quale de' libri, ch'egli scrisse di materia poetica, se intero, e se utile. &lt;inc&gt; Il titolo di questo libro in tutte le copie, così di penna, come di stampa, si legge in questa guisa. ARISTOTELOUS Perì poietikès – cioè D'Aristotile di poetica. Ma il C.V. par che dubiti, che questo libro, essendo, com'egli stima, non un'opera, ma una bozza, fosse da Aristotile lasciato senza titolo, il qual poi ci sia stato posto da' copiatori, havendolo così presto nelle prime parole di esso libro. &lt;6v-7r&gt; &lt;expl&gt; Onde, come ben dice il Maggio, maggior profitto si può ritrare da questo così </text>
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              <text> picciolo e mal trattato libro solo, che da tutti i volumi, che d'antichi o moderni dietro a questa arte infino a hoggi sono stati composti. Ma convien conoscere le sue piaghe, per saper prenderne il legittimo e sopra il non legittimo non si fidare.

2. &lt;9r&gt; &lt;marg&gt; Soggetto e fine del libro della poetica. &lt;rubr&gt; Del soggetto e del fine di questo libro della poetica. &lt;inc&gt; Tratta Aristotile in questo libro, senza alcun fallo del poema, come più ampiamente nella dichiarazion del titolo s'andrà considerando. È adunque il soggetto del medesimo libro il poema: il fine, lo 'nsegnare a comporlo, et il darne la regola.

3. &lt;24r&gt; ARISTOTELOUS Perì poietikès D'Aristotile di poetica. Libro, o trattato scritto da Aristotile intorno al poema. &lt;inc&gt; Il Rubertello \seguendo Averroè/ traduce di poetica, e d'arte poetica \Il quale Averroè nel primo capitolo della parafrasi così ragiona [...]/. &lt;27r&gt; &lt;text 1&gt; Di poetica, et di essa, et delle spezii d'essa, qual forza ciascuna ha, et come bisogna comporsi le favole, se dee havere a star bene la poesia, et ancora di quante et quali parti è, et similmente anche dell'altre cose, quantunque sono del medesimo metodo, diciamo. &lt;paraphrase&gt; Venghiamo a trattar del poema, et in universale di tutto insieme, et in ispezialità delle sue maniere, mostrando qual sia la forza, e la natura di ciascuna di loro, e come faccia di bisogno, che si compongano le lor favole, volendo che il poema riesca bene. E diciamo ancora quante siano le parti d'esso poema e di che qualità elle sieno. E trattiamo anche d'altre cose, che appartengono a questa dottrina ordinata, e che procede per ragione. &lt;comm&gt; &lt;rubr&gt; Se questo sia proemio o che sia &lt;inc&gt; Il Rubertello non ha questo principio per proemio, ma per proposta delle cose che l'autore è per dire, e dice queste parole... &lt;40v-41r&gt; &lt;expl&gt; Diciamo di poetica, diciamo di essa, e delle spezii d'essa: diciamo, che forza ciascuna ha, e nell'altre similmente, e l'ho serbato all'ultimo secondo l'ordine del testo greco, dove non </text>
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              <text> anche senza ragione è in quel luogo traportato: però che qui serve meglio a tutte le particelle della proposta, che nel cominciamento non servirebbe.

&lt;364r&gt; &lt;text 50&gt; Ma il far favole Epicarmo, e Formi cominciarono. [.] da principio certamente adunque di Cicilia venne. Ma d'egli in Atene Crate primo cominciò. Gittata via la giambica idea secondo tutto far ragionamenti [.] favole. &lt;paraphrase&gt; Ma i primi, che cominciassero a far nelle commedie le favole di soggetti finti et universali furono Epicarmo e Formi poeti ciciliani. Questo costume adunque senza alcun fallo, prima che d'altronde, venne di Cicilia. Ma de' poeti, che sono stati in Atene, Crate innanzi a tutti gli altri, ributtata la passata forma della commedia, che haveva dal giambico, poi che s'occupava ne' soggetti particolari, come facevano i poemi detti giambichi introdusse nella commedia le favole composte in universale. &lt;364v&gt; &lt;comm&gt; &lt;inc&gt; Disse nel testo quarantottesimo, che poiché la commedia incominciò ad havere alcuna forma, si mentovavano i poeti, che si dicevano essere stati di commedie compositori: e perché quivi tirato da altre cose non gli chiamò per nome, in questo testo nomina i principali, o per dir meglio i primieri... &lt;368v&gt; &lt;expl&gt; Così le cose tragiche innanzi alle comiche di lungo spazio prima trovate furono. E queste cose bastino dietro al presente testo, col quale ha termine insieme la prima delle quattro parti principali del trattato. 
&lt;365r&gt; &lt;ms note dated 1581 and signed by Buonamici; note re. the 'imprimendi facultas' given in 1586&gt;

4. &lt;371r&gt; Delli interpreti di questo libro della Poetica. &lt;inc&gt; Averroè primo di tutti quelli interpreti della Poetica, che a nostri tempi sono pervenuti, fece intorno a esso una breve Parafrasi, nella quale come che pure alcune buone considerationi si ritrovino, tuttavia per la diversità e lontananza de costumi, che tra greco havea, e tra gli arabi, poca notitia havendone, pochissima ne poté dare altrui. 

5. &lt;373r-385r&gt; &lt;initial fragment from the paraphrase&gt;

6. &lt;386r-387v&gt; Lionardo Salviati a' lettori &lt;inc&gt; Per qual cagione io habbia preso doppo sì nobili expositori1 a dovere il libro della Poetica interpretare, nella fine del seguente capitolo brevemente si mosterrà &lt;expl&gt; Per lo medesimo riguardo dell'esser breve per affermativa guisa o negativa altresì profferirò il parer mio quasi sempre, ma con intentione, che quantunque volte la cosa essere o non essere affermerò, da me con questa conditione si riceva, che perché le parole il significhino, non harò per costante, che assolutamente così sian, ma che così mi paia. 

7. &lt;390r-392r&gt; &lt;the same epistle in a previous version&gt;</text>
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              <text>&lt;A iir-v&gt; AL MAG. ET HO / norato m. pandolfo / attavanti gentil / hvomo fioren / tino. &lt;inc&gt; Io non so Mag. M. Pandolfo che cosa si convenga più allo huomo che giovare a ciascuno secondo la sua qualità; perciò ch'essendo noi nati l'un per l'altro mal fa colui che potendo operare resta di mostrarsi huomo all'altro huomo; il qual dimostramento alhora è grato a gli huomini e a Dio quando ch'egli procede per nostra libera volontà; perché ne seguita che quantunque colui che fa beneficio non pensi a merito alcuno, nondimeno i ricordevoli delle buone operationi non lasciano che s'operi nulla in vano. Considerando adunque tra me medesimo ch'il giovare a gli altri è officio mio propio che sono huomo, et vedendo che la cognitione della Anima arreca grandissimo frutto alle genti; ho voluto che si vegga l'anima d'Aristotele in questa lingua toscana et sotto il nome di persona ch'io tengo per padre: accioche coloro che leggeranno quest'opera possano apertamente vedere di che importanza sia la cognition di se stessi et per conse= </text>
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              <text> guente che si sappiano preparare a civilmente vivere apprendendo i costumi ch'Aristotele insegna così dottamente io ve ne faccio un presente; essendo più che certo, che per me non vi si può dar maggior cosa che l'anima. Et a qual huom poteva io darla più meritamente ch'a voi? Già si sa per ogniuno che voi nobile di sangue, ma d'animo nobilissimo et grande, havete sempre ne vostri maggior negotii stimato grandemente le lettere et non solamente quelle che contengono le cose d'i cieli come è la sfera, ma quelle etiandio che comprendono il viver Politico et morale. Si sa per ogniuno con che fervenza d'animo voi havete favorito gli huomini virtuosi nelle loro occorrenze. Si sa con quanta amorevolezza voi abbracciate coloro che essendo buoni son ricorsi a voi per aiuto, essendo certi che voi molto ben conoscete che la mercè che vi si promette dalla lor virtù non è fragile; breve et caduca, ma salda, stabile et eterna. Et chi ne può render maggior testimonianza ch'i più eccellenti huomini che habbia la nostra natione da voi accarezzati in ogni tempo? Ma perché mi vad'io distendendo nel raccontar quel che è manifesto a ciascuno? Io so che voi riguardarete in questo mio effetto più all'animo mio ch'alla qualità della cosa: et però facendo fine, offerendovi me medesimo, vi prego ch'attendiate alla lettura della seguente materia. 

&lt;[1]r-18v&gt; DELLO HVOMO  / INTERIORE ET ESTE / RIORE. &lt;inc&gt; L'anima è quella prima perfettione la quale con certo che di potere contiene la vita nel natural corpo composto et distinto di membra et di cose simili a quelle. Ella non può esser corpo perciò che niun corpo vive da sé se non è mosso dall'anima. Il corpo essendo sostanza non è contenuto da materia sobbietta. Ma l'anima si vede bene in corpo sobbietto. Si ha detto che l'anima è perfettion del corpo naturale; perciò che chiara cosa è che tutto quel ch'è fatto per natura è più eccellente et più nobile di quel ch'è fatto per arte. Quel ch'è fatto per arte, non potendo esser la sua forma di sostanza; consiste di sola materia la quale ha nel vero vista di sostanza. L'anima non può esser in corpi, che non hanno apparecchiati i loro instromenti, sì come più oltre vedremo discorrendo. &lt;expl&gt; &lt;18r&gt; Ma sì come tutti gli altri animali hanno i suoi appetiti così lo huomo ha la sua volontà: il qual appetito discende sempre da qualche ragione del bene et del male. Da questa nasce la Pratica o l'attiva, la quale è potentia dell'intelletto et più accomodata a fuggir et a seguitar le cose che la contemplativa. Perciò che l'attiva considera le cose particolari: ma la contemplativa l'universali. L'universali hanno il moto da lontana par&lt;18v&gt;te. Ma le particolari tosto ci dettano o che noi seguitiamo o che noi fuggiamo. La volontà adunque consistendo di ragione harà differentia tra le sue operationi le quali s'obbediscono alla ragione l'appetire suo sarà naturale et ragionevole: perch'egli è il dovere che le cose superiori siano preposte alle inferiori: ma s'elle ripugnano alla ragione, si corrompe l'ordine della natura. Ma basti fino a qui haver dimostrato che cosa sia l'anima: vegniamo hora all'Ethica la quale è veramente l'adornamento dell'anima percioche ella contiene quel che bisogna adoperare a conservation d'essa anima. Ella adunque comincia in questa maniera. IL FINE. </text>
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                <text>Emmanuele Antonio Cigogna, Delle inscrizioni veneziane, tomo iv (Venice: Giuseppe Picotti, 1834), 40; Francesco Sansovino and Giustiniano Martinioni, Venetia città  nobilissima et singolare (Venice: Stefano Curti, 1663); Haym, Biblioteca Italiana: II, 393; Cranz-Schmitt 1984: 108.223; Bonora 1994.</text>
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                <text>The work, offered by Francesco Sansovino to Pandolfo Attavanti, is presented as a translation of Aristotle's On the Soul, but it is rather a compendium of Aristotelian psychology. The name of the translator is not explicitly mentioned, though the work is often assigned to Sansovino himself (this happens in several library catalogues, but not in Edit16, which records the translation as anonymous). As it appears in the explicit of the compendium, the work is conceived as a sort of introduction to Aristotle's Ethics. It is worth mentioning that the publisher - Bartolomeo Imperatore - is the same publisher of Bernardo Segni's translation of Aristotle's Ethics: the two works, bound together in the Oxford copy (Byw. K 2.4), show the very same layout and typographical elements. It would be interesting to check whether the Venetian editions of Segni's translations of Aristotle were part of a wider project which included the compendium of the Aristotelian treatise On the Soul. Cigogna 1834: 40, assigning the translation to Sansovino, mentions both the preface letter and a letter by Sansovino to Magnanini (Secret., f. 200v) in which the author lists the work together with some other translations of his. The work is listed among Sansovino's ones in Sansovino-Martinioni 1663: 627. </text>
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                <text>L'anima d'Aristotele</text>
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              <text>&lt;81r-85r&gt; &lt;prologue&gt; &lt;inc&gt; Potrebbe parere ad alcuno, volendo io tradurre nella fiorentina favella e comentare la Poetica d'Aristotele, che io pigliassi una vana et inutile fatica; sendo stata facta l'una e l'altra cosa da homini dotti et eccellenti quali sono Vincentio Maggi o Piero Vettori Lodovico Castelvetro, e degl'altri ancora; conciosia cosa che stimare si debba huomini tali havere detto sopra questo libro quello che sia possibile a dirsi; e che gl'altri che a questa impresa si metteranno o le cose medesime habbiano a replicare nelle spositioni loro che già hanno detto i nominati di sopra; o che da quelle partendosi e s'habbiano insieme a partire dalla verità. &lt;expl&gt; è adunque questa opera imperfetta; se un libro o due le mancano di che pare che dubitar si possa, ad altri voglio lasciar il carico di ricolvere; certa cosa è che la compositione della commedia ne manca, e la trat</text>
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&lt;85r-126v&gt; &lt;inc&gt; “Della poetica, d'essa e delle spetie sue, che forza ha ciascuna et in che modo siano da comporre le favole se debbe star bene la poesia; ancora di quante parti ella è e di quali similemente ancora dell'altre cose che sono della medesima dispositione, diciamo, facendoci come la Natura prima dalle cose prime”. Questa è la propositione di tutta l'opera poiché in questi versi si propone tutto quello che mandare si può a effetto per chi di tutte le maniere di poesia ha tolto ha ragionare; sendoci proposte tutte le spetie di essa, gl'effetti adoperati da ciascuna; come comporre si debbano le favole; se dee star bene le poesia e di quante parti ella sia e quali esse siano. &lt;expl&gt; “Ma sì come Homero nelle cose gravi fu Poeta massimamente però che egli solo non pur bene, ma dramaticamente fece l'imitatione, così egli il primo dimostrò le figure della commedia non maledicenza, ma il ridicolo favoleggiando; però che il Margite ha proportione come l'Iliade e l'Odissea alle Tragedie così questo alle Comedie”.</text>
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              <text>&lt;[1]r-[6]r&gt; Allo Ill.mo et Ecc.mo S.re Il S.re Cosimo de Me / di [sic] Duca di Firenze. / &lt;inc&gt; Havendomi Principe Ill.mo nell'anno passato posto dinanzi a gli occhi per oggetto di far qualche cosa che piacesse a vostra Ecc.za et insieme che fusse per giovare se non a tutti, almeno a quella più parte de gli huomini che per me si potesse, mi venne in animo di mettere in questa nostra lingua fiorentina la Rethorica del grande Aristotile, et sopra di ciò più volte pensando (quantunque ella fosse cosa da mettere in atto non molto agevole) conferito questo mio pensiero con alcuni miei amici intrinsechi, gli trovai di tal parere che non solamente non biasimarono, ma con persuasioni et con preghi mi confermarono in esso di tal maniera che niun'altra cosa giudicai poter fare per all'hora che più sodisfacesse a tutti generalmente. &lt;6r&gt; &lt;expl&gt; Questi dico tutti raccontati bastino a fare V. Ecc.tia per gloria immortale, et a far manifesto ad ogni huomo senza che altri lo gridi che beata sia quella gente che sotto il vostro nome sia retta. Al quale humilmente mi raccomando. Alli 2 di Dicembre M.D.XLVI. / E. V. D. I.llme / servitore bernardo segni. 

&lt;1r-89r&gt; &lt;book I&gt; &lt;1r&gt; Rethorica d'Aristotile Tradotta di Greca / in Fiorentina lingua per Bernardo Segni / allo Ill.mo et Eccell.mo S.or Dvca di / Firenze Cosimo de Medici. / &lt;inc&gt; La Rethorica è quasi che simile alla Dialettica trattando l'una et l'altra di cose tali, che in un certo modo possono comunemente da ogni huomo esser cognosciute. Et che non sono comprese sotto alcuna scienza determinata. Et di \\qui// nasce che tutti gli huomini in un certo modo dell'una et dell'altra partecipano, conciosia che e non si ritruovi alcuno che fino a un certo termine non sappia domandare, et rispondere et difendere et accusare. &lt;89r&gt; &lt;expl&gt; Stimeremo noi adunque bene fatto che voi o giudici stiate a quelle cose che voi con il giuro havete sententiato, et noi non vogliamo starvi? Et tutte quell'altre cose debbi qui dire, che direbbe uno che volesse amplificare; et quanto alle sedi senza artificio siesi detto abbastanza. 

&lt;89v-187v&gt; &lt;book II&gt; Libro secondo. / &lt;inc&gt; Nel libro primo habbiamo detto onde s'habbino a cavare i luoghi da persuadere, et da dissuadere, da biasimare et lodare, et da accusare et difendere. Et quali oppenioni et quali massime ci habbino da essere buone per provare le cose dette: perché da loro et di loro si fanno gli enthimemi da usare in ciascheduno genere di parlare. Ma per che la Rethorica è per fine del giudicio, conciosia che nel genere deliberativo si giudichi, et il genere iudiciale non sia altro che un giuditio. &lt;187r&gt; &lt;expl&gt; L'instanza ancora non è enthimema, ma sì come nella Topica dicemmo, è un dire una certa &lt;187v&gt; oppenione, onde si faccia chiaro, che la parte non ha conchiuso o che ella ha preso una fallacia. Et quanto alli essempi et alle sentenze, et a li enthimemi et finalmente quanto s'appartiene a le cose, che sono nel discorso, onde, dico, noi possiamo abbondarne et qualmente noi possiamo solverle, siene stato detto da noi insino a qui a bastanza. Et restici hora a dire della locutione et dell'ordine. 

&lt;188r-257v&gt; &lt;book III&gt; Libro Terzo. / &lt;inc&gt; Perché di tre cose debbe considerare chi tratta del modo del dire, una è donde si possino acquistare le fedi; et l'altra è circa l'elocutione: et la terza è circa la dispositione delle parti dell'oratione, della prima parte, cioè dell'acquistarsi fede habbiamo noi detto di sopra, et ancora da quante cose ella s'acquisti, cioè che ella s'acquista da tre, et habbiamo detto di che natura sieno queste tre cose; et la ragione perché elle sono tre, et non più. &lt;257r&gt; &lt;expl&gt; o vero voltandosi a giudici per via di domanda, et dire, che non v'è egli stato provato da me: et che v'ha provato la parte, o in che modo: o comparandole insieme &lt;257v&gt; o usando il modo naturale, cioè di raccontar le cose tue et di poi, se tu vuoi, dire disperse quelle de la parte avversa. La fine de la oratione sta bene senza alcuna coniuntione  acciò che e paia un epilogo et non paia oratione. Io dissi. Voi havete inteso. Voi sapete. Date sentenza. 

&lt;[258]-[259]&gt; &lt;blank&gt;

&lt;260r-263r1&gt; &lt;annotations&gt; &lt;inc&gt; Per che e si possa meglio intendere da chi non ha cognitione alcuna di termini logicali, né Rethorici, però di sotto dirò brevemente che cosa sia silogismo, che cosa sia elenco, che enthimema, che essempio, che induttione, et che amplificatione. Di poi noterò con molta brevità alcuni proverbii di quelli che sono più oscuri. Né altro dichiarerò in questa traduttione. Rimettendomi a quelli scritti che per dichiaratione di lei sono stati fatti, o che sieno per farsi: per che io ho fatto professione di tradurre la Rethorica et non di commentarla. // Il Silogismo è un discorso fatto per provare una cosa, et fassi con tre termini in questo modo: volendo provare che ogni huomo habbia la ragione, dirò così: &lt;260v&gt; Ogni animale che discorre ha ragione. Ogni huomo è animale che discorre. Adunque ogni huomo è animale che ha ragione. &lt;Seguono, con varianti rispetto al testo a stampa: silogismo elenco, l'enthimema, induttione, essempio, amplificatione&gt; &lt;262v&gt; &lt;expl&gt; Et a rovescio. Costui era ricchissimo, et da ogni banda gli abbondavano i guadagni, et trovavasi senza heredi con tutto ciò a uno che gli haveva già salvato la vita, et che si trovava in bisogno &lt;263r&gt; grandissimo non seppe egli et non volse aiutarlo in cosa che non era però di molto valore. &lt;cf. printed edition, f. 142v&gt; 

&lt;263r-265v&gt; Proverbii &lt;inc&gt; c. 32. Brutto è il troppo indugio senza frutto. / Questo è un verso di Homero che è venuto in proverbio detto contra quelli che lungo tempo affaticatisi in una cosa non ne conseguiscono il fine. &lt;265v&gt; &lt;expl&gt; Troia non si lamenta de Corinthi. Con questo verso si vitupera la dappocaggine di certi, che in tal maniera si portano nelle loro imprese che il nimico non habbia da dolersi di loro. Questo medesimo verso Plutarco nella vita di Dione altrimenti l'interpreta. Ma la prima mi par più accomodata al testo.

&lt;266-267&gt; &lt;blank&gt;

&lt;268r-269v&gt; Tavola</text>
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              <text>&lt;[1]r&gt; &lt;title page&gt; TRATTATO DEI / GOVERNI DI / ARISTOTILE // TRADOTTO DA DI / GRECO IN LINGVA / VVLGARE1 FIOREN= / TINA DA BER= / NARDO SEGNI CITTA= / DINO GENTIL / HVOMO ET ACCADEMI / CO FIORENTINO. 

&lt;[2]r-[6]r&gt; &lt;epistle&gt; ALLO ILLVSTRISS. ET ECCELLEN= / TISS.° S. ET PAD.° MIO IL S. COSIMO / DE MEDICI DVCA DI FIRENZE. &lt;inc&gt; Egli è stata mia intentione Ill.mo P. da\p/poi che io haveva messo in questa nostra lingua vulgare l'Ethica d'Aristotile con alquanto di commentatione, di metterci medesimamente il trattato fatto da lui sopra la consideratione dei governi chiamato generalmente \la/ Politica, per la ragione che questo trattato conseguita a quello della Ethica, et sono, a dire il vero, amendue congiunti sotto l'universal consideratione della civil facultà. &lt;expl&gt; Et \a lei/ di tal maniera ben la togliesse\te/, che ella a guisa di serpente che habbia gittato lo scoglio, o di Phenice, che doppo molti secoli ritorni in vita con un altro principio, et con miglior forma di vivere sia per pigliare augumento felice, et voi per riempiere [sic] di celebratissima fama. Di Firenze. Alli Vij. d'Viijbre M.D.Xlviii. Di V. Ecc.za Ill.ma / Servitor Bernardo Segni. 

&lt;1-90&gt; &lt;book I&gt; La Politica d'Aristotile di Ber.do Segni / Libro Primo. / Della città, della casa et del borgo. Cap. I. / &lt;text inc&gt; Perché e' si vede che ogni città è una certa compagnia, et perché ogni compagnia è constituita per fine di conseguir qualche bene, che invero ogni cosa che s'opera è operata per cagione di quello che par bene, è però manifesto che ogni compagnia ha in consideratione et in fine qualche bene: et che quella, che infra tutte l'altre è la principalissima, et che tutte l'altre contiene, ha per fine il bene, che è principalissimo, et tale non è altra che la città et la compagnia civile. &lt;6&gt; &lt;comm inc&gt; \Perché e' si vede./ Havendo il sommo Filosofo nel libro dell'Ethica dataci la dottrina che può far l'huomo felice, et mostratone dove consista essa felicità humana, et mediante che cosa ella si possa acquistare, in questo secondo trattato morale si seguita di dar &lt;7&gt; la dottrina da far felice et beata la città intera, la qual cosa parendo che sia più degna, che non è \a/ afar un solo huomo, sì come egli dice anchora nel III capitolo del primo libro dell'Ethica, farà forse parer ragionevole che questo trattato della Politica sia più nobile di quello dell'Ethica. &lt;85&gt; &lt;text expl&gt; Laonde essendosi qui determinato di loro, \et/ de\\l resto// l'altre cose si dirà conseguentemente et \altrove dovendosi determinare/ lasciato qui, come finito, questo ragionamento, parliamo horamai con un altro principio: et innanzi tratto facciam consideratione di quello che è stato detto dai savi della Republica op\t/tima. &lt;90&gt; &lt;comm. expl&gt; \M/mostrando in tal maniera et quale arte da guadagnare se le convengha, et che et quale le sia ministra, et qual sia contro a natura: havendo conchiuso in questo ultimo capitolo che maggiormente si debbe attender dal governo di casa a curare le cose possedute, che hanno l'anima, che quelle che ne mancano; contro alla usanza dei più, che ogni loro intento mettono in far roba et lasciano ogni cura et pensiero di instruire i figliuoli et le mogli et li servi. 
&lt;91-214&gt; &lt;book II&gt;
&lt;214-225r&gt; &lt;book III&gt;
&lt;225v-282v&gt; &lt;book IV&gt;
&lt;283r-421v&gt; &lt;book V&gt;
&lt;422r-445r&gt; &lt;book VI&gt;
&lt;445v-500r&gt; &lt;book VII&gt;
&lt;500v-520v&gt; &lt;book VIII&gt; LIBRO OTTAVO / Che li fanciugli debbono essere ammaestrati publicamente. Cap.° I°. &lt;text inc&gt; Che il legislatore adunque\che/ debba mettere diligenti\z/ia circa l'eruditione dei' fanciugli niuno è che lo contradicha; perché tal cosa non osservata nelle città nuoce al governo d'esse, dovendosi fare l'eruditione secondo che sono li governi: conciosia che ciascun governo ha li costumi che gli son proprii. Et il propio costume è quello che mantiene il governo et che da principio lo constituisce. Verbigratia il Pop.re constituisce lo Stato del Popolo, et quello dei Pochi constituisce lo stato d'essi Pochi potenti; et così sempre il miglior costume constituirà miglior sorte di Stato. &lt;501v&gt; &lt;comm inc&gt; Che il legislatore adunque\che/. Cap. I. Havendo il Phi. \Filos./ di sopra provato il fine doversi ire preparando mediante li mezi, et il fine della buona Rep.ca non essendo altrimenti che il fine d'un solo huomo \et tal fine è/ la felicità; et li mezi da conseguirla essendo li costumi, et l'eruditione, però nel principio di questo libro et in questo capitolo mostra il phi che li cittadini d'una ottima rep.ca debbono essere instrutti da prima a quella mediante li costumi et la eruditione. &lt;519r&gt; &lt;text expl&gt; Anchora se gli è Armonia nessuna, che si convenga alla età puerile per partorire a un tempo medesimo et ornamento et disciplina, certo che l'Armonia Lidia infra tutte le altre par che faccia un simile effetto; nella quale però insegnandola per eruditione questi tre termini debbono esser usati, cioè il \M/ediocre, il \P/ossibile et il \C/onvenevole. &lt;520v&gt; &lt;comm expl&gt; Et nello ottavo et ultimo vuole ei formare un cittadino buono, et cominciasi da essa natività conducendolo insino alla età da imparar la musica; nella qual materia ferma egli il suo discorso: et finisce il libro senza a dare l'ultima perfettione a questa opera. / TELOS [sic].</text>
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