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              <text>&lt;1bisr&gt; Ragionamenti / sopra la Politica d'Aristotile / MS. mancante

&lt;2r&gt; \\1633 </text>
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              <text> tica d'Aristotile// &lt;epistle&gt; &lt;inc&gt; Emin.mo Sin.re et Pren. Col.mo / Parrà forsi ad alcuno temeraria, per non dir pazza, l'impresa che io piglio di raccorre dalli detti d'Aristotile come si possa secondo lui governar le cittadi e popoli &lt;expl&gt; Ho eletto parlare italiano perché molti ordini et costumi ha portato il tempo presente che con qualche fatica si possono bene et chiaramente spiegare con le voci latine.

&lt;2r&gt; Che cosa sia città et sue parti. Cap. primo. &lt;inc&gt; Niuna cosa si può bene trattar et conoscere se prima non si definisce o descrive et però bisogna definir che cosa sia città et le parti che la costituiscono. È la città una compagnia di huomini congregati per godere con certi ordini et patti alcun bene comune; ha molte parti che la costituiscono, come l'huomo ha molte membra \\che il fanno perfetto et compiuto//. &lt;124v&gt; &lt;expl&gt; &lt;text incomplete&gt; Piace al tiranno et al popolo ugualmente l'esser adulato et dal uno et dal altro è tenuto in prezzo. Ma vi è questa differenza, che gli adulatori del popolo si danno capi et signoreggiano a quello. Ma gli adulatori del tiranno servilmente ubbidiscono […]</text>
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                <text>La morale filosofia brevemente descritta per due filosofi: Epitteto stoico, Aristotele peripatetico. Dove si insegna tutta quella perfettione alla quale si perviene col lume della natura. Et il trattato di Plutarco dell'amor de' genitori verso i figliuoli. Opere nuovamente di greco ridotte in volgare da m. Giulio Ballino</text>
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              <text>&lt;p. 3-13&gt; AL MOLTO / magnifico, / et / reverendo monsignor / carnesecchi, / Mio Signore Osservandissimo. &lt;inc&gt; Nelle gravi tempeste, che del continuo mi hanno travagliato, da che io entrai in questo procelloso mare dell'humana vita, mi diede ardire da stimar poco gli acerbi incontri, e forza da resistere a' fieri assalti loro, conforto in così duri affanni, e speranza di giugnere in porto, quando che fosse, in stato, ripien di tanta disperatione; non altro veramente, che la viva fede, on</text>
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              <text>de mi armò il nostro commun padre. &lt;expl&gt; et farà insieme qualche stima del mio buon giudicio nella elettione, ch'io ho fatta di lei, e di quel sommo desiderio, ch'io ho di far cosa, che le piaccia. Le bascio humilmente la mano, pregandole felicità. Di Venetia. M.D.LXIIII. Di V.R. Signoria, Diuoto Servitore, Giulio Ballino.

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

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

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

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

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

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

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

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

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

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

&lt;p. [198]&gt; GLI ERRORI, PIV / graui, corsi per negligenza / de gl'impressori; con / le correttioni.</text>
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              <text>1. dedicatory epistle of Epictetus' Moral Philosophy to Pietro Carnesecchi, p. 3-13;
2. index of chapters of Epictetus's Moral Philosophy, p. 14-22;
3. index of chapters of Ps.-Aristotle's On Virtues and Vices, p. 117-118;
4. dedicatory epistle of Ps.-Aristotle's On Virtues and Vices to Carlo Giorgio [Zorzi?], p. 119-123;
5. dedicatory epistle of Plutarch's On Brotherly Love to Piero Calbo, p. 151-155;
6. table of errors, p. [198].</text>
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              <text>&lt;p. 3&gt; AL MAGNIFICO MESSER / Pompeo da Pescia. &lt;inc&gt; Non più tosto si seppe chi era in Pisa caro M. Pompeio, che mi vennero a trovare di molti scolari vostri e miei amicissimi, i quali sapendo quanta sia l'amicizia nostra, parendo loro d'essere con esso voi, si sono meco rallegrati de le due lettioni, che con tanta sodisfattion d'ognuno e honor vostro, leggeste ne la ornatissima e felicissima Academia Fiorentina. &lt;expl&gt; Però vi prego per l'amicitia che è fra noi e per l'amor che mi portate, che vogliate risolvervi a darla alla stampa, acciò che voi al desiderio comune, et io agl'amici nostri sadisfacia, al che fare quanto me n'è lecito ve n'astringo, che mi rendo certo che n'harete non meno utile che honore, non altro, mandovi un mio soneto come che gl'è, e baciovi la mano. Di Pisa l'ultimo d'Aprile. MD xlviii.&#13;
&#13;
&lt;p. 4&gt; &lt;sonnet&gt; Pompeo che da quegl'alti eterni chiostri / Scendeste, ove discende allhor più pura / Quella parte di noi che tal non dura / Come n'aprite in men celati inchiostri. / Per mostrarne co' bei concetti vostri / Quel Divin che riserra empia natura / In carcer tetro, ove a se stessa fura / In pene un tempo e gl'ori eterni e gl'ostri. / Perché a voi lo stil vago e le parole / Di voi negate? Ahimè che mal s'asconde / Il chiaro Febo al suo virgineo choro, / Scoprite hor donque a noi come Amore suole / Separarci da noi de scritto e d'onde / Venghin queste alme e le potentie loro. &#13;
&#13;
&lt;p. 5&gt; AL MOLTO MAGNIFICO / ET ECCELLENTISS. MES- / SER FRANCESCO TORELLO / da Fano Dottor di leggie, del Illustriss- / simo et Eccellentissimo Duca / di Firenze Auditore / degnissimo. &lt;inc&gt; Havendomi eccellentissimo Messer Francesco molti di quelli amici, i quali solo col ricercarmi mi costringevano a fare il desiderio loro, domandata con grande instanza l'espositione di quel sonetto, che io lessi nel mese d'Aprile passato nel Accadamia [sic] Fiorentina &lt;p. 6&gt; &lt;expl&gt; Quella acceti [sic] non il picciol donarello disproportionato a la grandezza sua, ma il pronto e volontaroso animo che ho di mostrargli quanto io gli sia affettionatissimo servitore, e questo sia solo un ricordargli che io continuamente desidero ch'ella mi comandi. D.V.E. Servit. Pompeio da Pescia.&#13;
&#13;
&lt;p. 7&gt; &lt;inc&gt; Ancora che l'amicitia meritissimo consolo, nobilissimi e ingegnosi uditori, sia posta l'ultima fra le dodici virtù morali, non però de l'altre è minore, anzi maggiore di tutte senza fallo si potrebbe dire. Però che con lei è sempre congiunta la giustitia, et essa è quella che mantiene le città e le compagnie de gl'huomini, senza la quale o non si potrebbe vivere, o molto incommodamente si vivrebbe, onde Aristotile nel principio del ottavo libro del Etica diceva che ell'era più necessaria a la vita humana che non è la giustitia, perché dove gl'huomini sono amici, non v'è bisogno d'altra giustitia. &lt;p. 109&gt; &lt;expl&gt; sì che in alcun modo non è lor disdetto il vedere gli amati corpi e quel che segue è manifesto, e ch'el fuoco d'un amante possa essere eterno, è il desiderio, lo dimostra il Petrarcha in più luoghi; diceva Lucretio parlando del Amore di Marte: Aeterno devictus vulnere Amoris. Però faccio fine. Il fine. </text>
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              <text>&lt;[*2]r-[*3]r&gt; &lt;inc&gt; Eminentissimo principe, quell'ambizioso contento che io avrei in prendermi l'onore di dedicare all'E.V. questa primizia de miei studi, mi vien purtroppo amareggiato dalla conscienza delle imperfezioni che in essa si scorgono. &lt;expl&gt; Supplicandone adunque umilmente l'E.V. con ogni più profondo ossequio le bacio inchinato il lembo della Sacra Porpora. 

&lt;pp. i-xxxi&gt; Discorso dell'iride e prima del miglior modo di filosofare. &lt;inc&gt; La quistione bellissima della natura dell'Iride è stata in molto buona forma da Aristotele trattata nel terzo delle Meteore; ma non hanno già li Peripatetici susseguenti inteso quale si fosse in quel luogo il sentimento del filosofo, e quale la forza del metodo da lui usato. &lt;expl&gt; Chi non fosse a pieno sodisfatto di questa dottrina, e vi trovasse cosa da opporre, veda di questa materia Renato des Chartes et il Gassendi nelle Meteore, et il P. Grimaldi Gesuita nella sua Fisico-Matesi De Lumine coloribus, et iride. 

&lt;p. n.n.&gt; Errori più importanti, e loro Correzione / nel Comento.

&lt;p. n.n.&gt; Lo stampatore al lettore. &lt;inc&gt; Sono scorsi molti errori in quest'operetta che te la renderanno forsi alquanto confusa e meno aggradevole.

&lt;pp. 1-108&gt; IL COMENTO / Sopra il Testo d'Aristotele / De Figura Iridis. &lt;inc&gt; Quod autem neque circulum etc. Doppo aver Aristotele ne' capi precedenti rintracciata l'essenza e la natura dell'Arco celeste, e mostrato che questo si produce qualora da una nuvola acquea, come da uno specchio, viene a gli occhi nostri riflessa, e ribattuta l'imagine del disco solare, indi poi avendo addotte le ragioni, perché tali colori e non altri in tal numero et in tal porzione [corr. ms. positione] fra loro situati &lt;expl&gt; Anzi una tale oscurità riconobbe nel Filosofo Averoè medesimo, e lo disse apertamente sopra questo trattato nell'encomio d'Aristotele, che comincia: Gloria sit etc. In particolare ove confessa, che molte cose non ha in-</text>
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