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              <text>&lt;2r-v&gt; AL ILLVSTRE ET / MOLTO VERTVOSO / GIOVANE IL SIGNOR CONTE / GIOVAN BATTISTA BIA SIGNOR / mio sempre osservandissimo. &lt;inc&gt; Havendo io per mio diporto, più che per altro, illustre et cortesissimo signor mio, composto un trattatello de venti raccolto da molti buoni autori stano [sic] con animo di ritenerlo appresso me, et non lasciarlo uscire a vista del mondo, perché non fusse da morsi di detrattori lacerato, de quali hoggi dì n'è un numero infinito &lt;expl&gt; e con questo humilmente baciando le sue honorate et cortese mani tutto di cuore me le offero et raccomando, pregandole felicità et contentezza de suoi honorati desiderii. Di Pavia ali 4. magio MDLXXI. Di V.S. Illustre Humile et affectionatissimo servitore Stefano Breventano.

&lt;3r-14r&gt; TRATTATO DE / VENTI COMPOSTO / DA STEFANO BREVEN- / TANO PAVESE. &lt;inc&gt; Essendo cosa ragionevole, quando si vuole trattare di alcuna particolar materia, di definire primamente la sua essentia, acciocché più chiaramente si venga nel conoscimento d'essa, però havendo noi tolto a voler trattare delli venti, primamente definiremo che sia vento, e poi esplicaremo le cagioni d'esso e le sue differenze, et nomi, et il numero loro, con li effetti produtti da loro in questa bassa regione mondana, e giovevoli, et dannosi. Cominciando adunque dalla definitione, con Aristotele nel terzo delle Meteore, dico vento essere una molta esalatione calda et seca mossa lateralmente sopra la terra a molta distantia et spatio. &lt;expl&gt; Questo è quanto habbiamo voluto dire et saputo raccorre della natura et qualità de venti, pregando il benigno lettore che si voglia contentare di ciò c'habbiamo potuto et saputo donargli, e ci perdoni se non gli habbiamo in questa materia a pieno et secondo il suo desiderio sodisfatto. / IL FINE. </text>
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On the Soul</text>
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              <text>&lt;[*2]r-[*3]r&gt; ALL'ILLVSTRISSIMO ET / Eccellentiss. Signor il S. D. Guglielmo / Gonzaga / Duca di Mantoa, / &amp; Marchese di Mon- / ferrato. / Antonino Compagna. &lt;inc&gt; Per due cagioni principalmente Eccellentissimo Signor io mi son  mosso a mandar in luce questo discorso de sogni dell'Eccellente M. Benedetto Dottori. L'una fia, perché in esso si vede quello che in così difficil materia n'habbia sentito il Genoa così de-</text>
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              <text>gno Philosopho, come ognun sa che lo conobbe, i cui scritti non senza gran danno et della presente, et della futura etade giaceno sepolti, poi che indi molto lume la Naturale philosophia n'acquisterebbe. L'altra fia che questa materia è la più alta et più profonda che trattar si possa entro i termini della scientia naturale. Et si può dire che fin'hora non sia stata intesa, così diversamente et oscuramente n'han parlato coloro, che s'han proposto d'essaminarla. Hora però è talmente fatta chiara, che cotai secreti non si poteano più manifestamente palesare, così facilmente la distinse in [sic] Genoa, et così fedelmente la raccolse l'autore. Havendo egli dunque gioia sì pretiosa negletta et abbandonata, come quello ch'usa di dire che non intende mendicar laude co'l recitar opinioni altrui, ma solamente co'l far egli stesso cosa de-</text>
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              <text>gna di gloria, io mosso a pietà considerando quanto beneficio ne possano prendere i studiosi delle belle lettere, l'ho raccolta et mi son messo a publicarla. Et considerando a cui così degna opera dedicare si convenisse, poiché mi son accorto, che tra tutti i principi d'Italia, non vi si truova chi di valore et di scientia a V.E. vada inanti, et vedendo quanto caramente sieno da lei accolti gli huomini grandi nelle lettere, et di gran fama; m'ha parso di consecrarla all'alto Nome vostro; sperando che l'Altezza vostra vi sia per accrescere et splendore, et ornamento, mio desiderio è far cosa che sia di piacere a V.E. la qual gratia se mi concederà Iddio ch'io possi conseguire, ne sentirò infinito contento. 

&lt;1r-28v&gt; DE SOGNI. &lt;inc&gt; Tra le cose miracolose di Natura, par che i sogni vi si possino annoverare; anzi tanta meraviglia fecero et a gli antichi et a moderni philosophi, che spesse volte han fermamente tenuto loro non esser produtti dalla Natura, ma da Dio, mandati in terra a rivellar a mortali i casi lor dovessero intravenire. Di materia dunque così ammirabile et alta et fia dilettevole il ragionare, poi che le cose maravigliose porgen diletto, et a chi le ritragge, e a chi le ascolta; et util cosa il cercarne la verità. Della quale benché molti diversamente n'habbian parlato, nondimeno per non confonder le sette di coloro che ne principii sono discordi, quel solamente che n'habbia sentito Aristotile, che tanto seppe, ho proposto di dimostrare. &lt;expl&gt; così i sogni del melanconico, che sono molti, sogliono assai volte incontrarsi con l'effetto che ne segui. Et questo humore puote tanto oltre, che fa gli huomini indovini, però che il maninconico sospinto dalla vehementia dell'humore, et guidato da certa simiglianza d'una cosa a l'altra, a guisa di coloro che feriscono di lontano puotè apprender le cose inanti che sien intervenute; ma perché ciò transcende i nostri termini, facciam qui punto al presente ragionamento. </text>
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&lt;4r&gt; De' costvmi de' giovani. &lt;inc&gt; Sono i giovani naturalmente pieni di voglie, e pronti a dar essecutione a tutto quello che da loro è disiderato. &lt;10r&gt; &lt;expl&gt; E questo è quanto a' costumi, che dall'età e dalla fortuna derivano: perché i suoi contrarii appariscono chiari dalle qualità contrarie, ciò è del costume di colui che si ritrova in povertà, di chi è sfortunato, e di quello, che alla signoria d'altri è soggetto.</text>
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              <text>&lt;[*2]r-v&gt; ALLO ILLVSTRE ET / MOLTO REVERENDO SIG. / IL SIGNORE DON GIVSEPPE SALIM- / bene, Cavaliere della Hospitalità di San / Lazaro, Signor &amp; padron mio / singolarissimo. &lt;inc&gt; Fu sempre appresso gli antichi scrittori lodevol costume, seguito ancora da moderni (illustre et molto reverendo sig. mio), volendo dar in luce alcuna lor opera, di far scielta di persona, o illustre per grado di honore, o chiara per nobiltà et generosità di sangue, et sotto la protettione del nome loro la davano fuori. &lt;expl&gt; Ella adunque si degnarà di riceverlo con la sua usata humanità et benigna cortesia, insieme co'l &lt;.&gt;r mio a lei deditissimo, così la divina clemenza le doni &lt;e&gt;lla maggior contentezza et prosperità, ch'ella più deside&lt;ra&gt;. il 20 di Ottobrio. 1571. Di V. Ill. et molto Reveren. Signoria Servitor di cuore Stefano Breventano.

&lt;[*3]r-v&gt; AGLI HUMANISSIMI LETTORI / Il Breventano. &lt;inc&gt; Varii sono stati i modi, con i quali gli elevati ingegni hanno cercato di perpetuamente giovare a gli huomini et d'acquistare a sé fama immortale, tra questi alcuni si posero a dar notitia delle cose naturali et divine, fra i quali (senza dubbio alcuno) hanno ottenuto il primo luogo Platone et Aristotele. Né sono stati di poca utilità alli studiosi di cose tali coloro, che co'l lume di sottilissime questioni et di dotte commentationi hanno illustrate le oscurità che si ritrovavano in que due gran filosofi. Alcuni altri hanno apportato non picciolo giovamento a gli huomini, trasportando le cose greche nella latina lingua, e da quella nella nostra commune italiana. Ma posto che di molta utilità sieno stati li già detti scrittori, non è forse stata di minor giovamento la industria di coloro che per levare la fatica di havere a ricercare un numero quasi infinito d'Autori, non hanno perdonato né a lunghi studii, né a molte vigilie, per ridurre la varietà delle cose qua e là sparse, sotto chiara et facile brevità in un picciol corpo. Fra il numero de quali mi sono anch'io voluto porre, racogliendo (quanto meglio ho potuto) in breve trattato quello che i più dotti et eccellenti spiriti hanno scritto degli Elementi, delle parti de quali è composto tutto quello che si contiene sotto l'ampiezza de i cieli. Al che fare mi mossero due cagioni, l'una per imprimermi nella mente con più efficacia le considerationi de gli altri intelletti fatte sopra sì nobile materia. L'altra per recar giovamento et diletto a nobilissimi lettori. Il che ho voluto trattare et scrivere più tosto in questa nostra commune, che nella latina lingua, acciocché oltra le cose scritte da altri pellegrini ingegni di Astrologia, di Cosmographia, di Architettura, d'Historie, di Poesia, di Rhetorica, et d'altre scientie et nobili arti, habbiano </text>
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              <text> ancora gli huomini Italiani da me nella favella loro quanti et quali sieno gli elementi, et le forze loro nella generatione delle cose, che di continovo da essi nascono, et in essi ritornano, e parrami di haver bene impiegato questo mio studio, se voi candidi lettori lo riceverete con quell'animo, co'l quale io lo vi offero et dono; intorno al quale è da sapere, che se bene in alcuni luoghi io ho notate alcune opinioni, o di antichi o di moderni, non mi sono però mai partito o scostato dalle communi de i più approvati autori di philosophia, oltre a cioò, credo che alle menti vostre sarà cosa grata il contemplare il stupendo mistero di Dio sempre benedetto et glorioso, il qual solo ha saputo et potuto unire in un soggetto con maravigliosa concordia i principii naturalmente contrarii, et ha voluto, che l'huomo senta a quella soavissima harmonia, che nasce da tale congiuntione, della quale solamente l'intelletto è capace. Accettate adunque humanissimi lettori questa mia fatica, la qual vi dono, con animo di porgervi quel frutto, et quel diletto (che per me si potrà) con altre mie operette, parte di nuovo composte et parte d'altra lingua nella nostra tradotte.

&lt;[*4]r&gt; IL SIG. GIOVAN BATTISTA / Geraldi Academico Affidato detto Cinthio. / Al Breuentano. &lt;inc&gt; Poi c'hai mostrato alle megliori menti, / Qual usi generando e studio, e cura / In congiungere in un, l'alma Natura / Le varie qualità de gli Elementi, / Breventan mio, non è che tu paventi, / Che, o nella nostra, o nell'età futura, / Dal tempo, che le cose humane fura, / I pregi tuoi sieno scemati o spenti, / Il volgere degli anni havrai a scherno, / Né il duro oblio, che l'altrui gloria altiero / Involar suol, ti potrà far offesa, / Felice ben fu il nobile pensiero, / Che ti fe' desto a sì leggiadra impresa, / Per farti rimaner nel mondo eterno.

&lt;[*4]v&gt; DEL SIG. SILVESTRO BOTTI- / gella Academico Affidato, detto lo Yguale. &lt;inc&gt; Attiche, Etrusche, mai carte latine / Non dier sì ricco e luminoso loco, / Acqua chiudendo in lor, Terra, Aria e Foco / Com'hor fan queste in tal soggetto fine. / Spiegan cause alte delle pioggie, e brine / Di tuon, che n'empion di timor non poco, / Di più fiamme del ciel, cui a dire son roco, / Soverchiando le basse mie dottrine, / Perciò, chi ramo ha in sé medesmo inserto / Di virtù, l'opra al Salimben gentile / Sacra, gradisca, e al suo testor poi giovi / Che s'altro advien, fia ch'esto tempo vile / Filonidi sostien, Licinii novi. / E più non dona la mercede al merto. 

&lt;[1]r-37v&gt; TRATTATO DE / GLI ELEMENTI, RACCOL- / TO IN BREVE SOMMARIO DA VARI / auttori per M. Stefano Breuentano, / Cittadino Pauese. &lt;inc&gt; Lo elemento è principio corporeo, semplice, del quale primamente si compongono i corpi misti, e non si può dividere in parti di diversa spetie. Questa è la sua diffinitione, in cui si pone, principio corporeo, a differenza de primi principii, che sono materia, forma et privatione, le quali da sé non sono corpi, onde gli Elementi sono solamente principii secondi, et hanno in loro que primi, cioè la materia, la forma et per accidente ancora la privatione, segue poi nella diffinitione di cui primamente si compongono i corpi misti, a differenza delle membra, che sono parti seconde. &lt;expl&gt; Da queste cose adunque di qua giù si può far congiettura qual sia quel mondo superiore, in cui hanno residentia quelle luci eterne, quelle intelligentie sante, dove specialmente riluce la essenza della divina maestà, seggio da quella apparecchiato ab eterno a suoi eletti, e che de suoi giusti e santi precetti saranno stati fedeli osservatori, a cui sua eterna maestà per sua santa gratia si degni di darci luogo, alla quale per infiniti secoli de secoli sia gloria et honore. Amen. Il fine.

&lt;K2r-[L4]v&gt; TAVOLA DEL TRAT- / TATO DEGLI ELEMENTI.
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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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                <text>Paper; ff. [I] + [7 n.n.] + 520 [i.e. 272 pp. + 338 ff.] + [I]; mm. 205_283. Autograph copy with corrections and additions. Title on spine: 'Trattato / dei Governi / di Aristotile / tradotto dal / Greco in Fior(enti)no / da Bernardo Segni'.</text>
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              <text>&lt;p. 3&gt; ALLO ILLVSTRISS. / ET ECCELLENTISS. S. / &amp; Pad. mio il S. COSIMO de / Medici Duca di Firenze. &lt;inc&gt; Egli è stata mia intentione Illustrissimo Principe dappoi che io havea 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;p. 10&gt; &lt;expl&gt; Et lei di tal maniera ben la toglieste che ella a guisa di serpente che habbia gittato lo scoglio, o di Fenice 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 VII. d'Ottobre MDXLVIII. Di V. Eccell. Illustriss. Servitor Bernardo Segni. 

&lt;p. 11&gt; primo. / Della città, della casa et del borgo. Capitolo primo. &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 in vero 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;p. 14&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 la dottrina da far felice et beata la città intera, la qual cosa parendo che sia più degna, che non è a far 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;p. 53&gt; &lt;text expl&gt; Laonde essendosi qui determinato di loro, et del resto 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 ottima. &lt;p. 55&gt; &lt;comm expl&gt; 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 debba attendere 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;p. 57&gt; secondo / Della ottima Republica di Socrate. / Capitolo primo. &lt;text inc&gt; Havendo proposto di far consideratione della civil compagnia, la quale è ottima infra tutte l'altre a chi è lecito di vivere il più che si può nel modo che ei desidera; però è bene considerare gli altri governi usati nelle città, che hanno nome di ben governarsi: o se d'altri modi s'ha notitia per via di scritti dei savi che apparischino bene ordinati: acciocché il buono et l'utile che è in essi non ci sia nascosto. &lt;p. 50 [sic]&gt; &lt;comm inc&gt; In questo II libro il Filosofo raccontando i modi dei governi, che erano celebrati nel mondo, et non pur quegli che erano in essere, ma anchor quegli che erano stati scritti da altri, et massimamente li scritti da Platone: dove è introdotto Socrate che nel V della Republica da Platone chiamata la prima, vi fa consideration di questi ordini, che nel principio di questo libro da Aristotile son ripresi. &lt;p. 116&gt; &lt;text expl&gt; Fu anchora Androdamo da Reggio legislatore ai Chalcidensi che sono in Tracia, sopra le morti et sopra le heredità; di cui non si può però dire che cosa alcuna sua propia vi si ritrovi. Et dei modi di governo, et di quei, dico, che sono i più famosi, et di quei che sono stati dati in iscritto siesene considerato a bastanza nel modo detto di sopra. &lt;p. 117&gt; &lt;comm expl&gt; Nel quale ha ei raccontato nei primi quattro capitoli i modi delle due Republiche di Platone: et di poi di quella di Falea, et conseguentemente di quella di Ippodamo. Doppo li quali modi raccontati fa ei mentione della Republica Spartana, della Candiotta, della Cartaginese et ultimamente di quella d'Atene. 

&lt;p. 119-182&gt; &lt;book III&gt;

&lt;p. 183-244&gt; &lt;book IV&gt;

&lt;p. 245-305&gt; &lt;book V&gt;

&lt;p. 306-330&gt; &lt;book VI&gt;

&lt;p. 331-391&gt; &lt;book VII&gt;

&lt;p. 392&gt; LIBRO OTTAVO / Che li fanciugli debbono essere ammaestrati publicamente. Cap. I. &lt;text inc&gt; Che il legislatore adunche debba mettere diligenza circa l'eruditione de' fanciugli niuno è che lo contradica; 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 propii. Et il propio costume è quello che mantiene il governo et che da principio lo constituisce. Verbigratia il Popolare 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;p. 393&gt; &lt;comm inc&gt; Che il legislatore adunche. Cap. I. Havendo il Filosofo di sopra provato il fine doversi ire preparando mediante li mezi, et il fine della buona Republica 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 che li cittadini d'una ottima republica debbono essere instrutti da prima a quella mediante li costumi et la eruditione. &lt;p. 416&gt; &lt;text expl&gt; Anchora se egli è Armonia nessuna, che si convegna 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 essere usati, cioè il Mediocre, il Possibile et il Convenevole. &lt;p. 418&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.

&lt;Ggg iiir-[Iii iv]r&gt; TAVOLA DELLE COSE / PIV NOTABILI DELLA / POLITICA DI / ARISTOTILE.</text>
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              <text>&lt;2r-4v&gt; &lt;epistle&gt; &lt;inc&gt; È gratia veramente divina quella di coloro a la cui vera virtù la buona fortuna corrisponde, perciò che da l'una favoriti, et da l'altra ricchi essendo et possenti, tenuti et reveriti, anzi amati et adorati essere si veggono.&lt;expl&gt; perché facendo fine et pregando Iddio che vi concedi ogni bene et felicità, pregarò voi che poi che motteggiato havrete a bene essere de la vostra complessione vogliate disporvi a venirvi con esso noi in questo piano a rimpadulire, a ben essere della nostra consolazione. State sano. 

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              <text> in quel modo, che si separa la linea et la superficie della sua materia. 

&lt;72r&gt; Capitolo terzo decimo. &lt;inc&gt; È manifesto adunque non potere il corpo dell'animale esser semplice: dico tutto fuoco o tutto aria, come che senza tatto sarebbe impossibile che egli havesse veruno degl'altri sentimenti. &lt;73r&gt; &lt;expl&gt; perciò che solo è necessario a gli animali l'haver questo senso, havendo esso animale gli altri sentimenti, come s'è detto non a causa d'essere ma di ben essere come è la vista; però che la sua habitazione è sempre ripiena o d'aria o d'acqua. Et in somma di cosa trasparente ha similmente il gusto per sentire i dolce, et l'amaro del cielo, et appetirlo, et per moversi a cibarsene ha l'udito per significare qualcosa a se stesso, et la lingua per significarne qualchuna ad altri. </text>
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              <text>&lt;86r&gt; &lt;inc&gt; 1. Perché causa gli affaticanti et i gioiosi usano l'aulo? È egli? Acciò che quelli meno si amestischino et questi più si rallegrino? 2. Perché più lontano è udito uno istesso con la istessa voce con altri cantando et gridando che si sia udito solo? &lt;97r&gt; &lt;expl&gt; il moto più veloce apparisce più acuto: ma ne maggiori l'aere più tardamente si incontra, et ne doppii altretanto, et ne gli altri per proporzione et consuona la diapason l'utro doppio a la metà.  </text>
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&lt;5r-31r&gt; &lt;book 1&gt; Dell'humana felicità. Cap.° p.° &lt;inc&gt; Il mio proponimento è di trattare della felicità humana e di mostrare il mezzo col quale si possa acquistare. Et perché i mezzi retti vengono regolati dal fine a cui sono indirizzati, \\consideraremo inanzi// ad ogni cosa ciò che sia le felicità. Et veramente che la felicità sia universalmente presa per il sommo bene humano a cui tutti gl'huomini sono naturalmente inclinati è agevole da comprendere, conciosia che venendo ciascuno dimandato assolutamente di quello che vorrebbe per acquietar l'animo suo compitamente risponda che vorrebbe esser felice. 
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&lt;48r-54r&gt; &lt;book 3&gt;
&lt;55r-83r&gt; &lt;book 4&gt;
&lt;85r-102v&gt; &lt;book 5&gt;
&lt;103r-121v&gt; &lt;book 6&gt; &lt;expl&gt; Et perché da principio fu proposto da noi di trattare della felicità et per cagione di ciò habbiamo discorso delle virtù morali, delle semi virtù, della virtù heroica, et insieme </text>
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&lt;122r-123v&gt; &lt;index&gt;</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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