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              <text>&lt;Aiir-v&gt; AL MOLTO ILLVSTRE / S. IPPOLITO AVGVSTINI / Signor di Caldana, &amp; Balì di Siena. &lt;inc&gt; L'affetto, col quale son certo, che V.S.I. ama et honora M. Fabio Benvoglienti per li singulari meriti di lui, m'indude a creder fermamente, di fare a lei cosa molto grata, s'io le mando in questi miei caratteri un Discorso, venutomi alle mani, composto già da esso, intorno agli affetti della Rettorica d'Aristotile. [...] &lt;expl&gt; Sì che non istarò pregando l'I.S.V. a voler accettar da me con serena fronte il dono, che hora io le faccio: ma bene seguirò di porger preghi per quella maggior </text>
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              <text> felicità; la quale colle sue ottime parti si va meritando più ogni giorno. Di Siena il 25 di Maggio 1578. Di V.S. molto Illustre / Servitore devotissimo / Luca Bonetti.

&lt;Aiiir-[Biv]r&gt; DISCORSO / DI M. FABIO BENVOGLIENTI / Sopra la materia de gli affetti, / per dichiarazione del secondo libro / della Retorica d'Aristotile. &lt;inc&gt; Perché chi parlava anticamente in presentia de giudici o del Senato, parlava sempre in materia civile, e procedeva con modi e vie probabili, di qui è che a la cognitione della retorica disse Socrate nel Fedro essere necessaria la politica e la dialettica; come che l'una comprendesse la dottrina appartenente a lo Stato et a i giudizii, l'altra l'arte del provare. E per la medesima cagione fu poi da Arist(otile) chiamata la retorica parte e rampollo di tutte due queste. Per il che egli trattò nel primo libro longamente i luoghi dialettici e civili; avvertendo però che sotto il civile o politico si comprende ancora il morale, cioè la parte che risguarda i costumi e l'integrità della vita. &lt;expl&gt; De l'affetto del desiderio non si parla in questo luogo, come noto da la sua semplice prolazione; o vero perché trattando nel primo libro del piacere disse che i desiderii o de gli appetiti alcuni sono razionali, altri irrazionali; dove si potria disputare s'egliè affetto, o no, havendol posto sotto il piacere; il qual non pare affetto secondo Arist(otile): ma per non tener più sospeso il lettore, porremo fine a la nostra prefazione; aggiugnendo solo quel che scrive Dionisio Alicarnaseo in una sua epistola per mostrar l'escellentia di questi libri di retorica, cioè, che essi furono scritti da lui quasi dopo tutti quei d'altri, e dopo tutti i suoi, nel tempo che l'intelletto era più maturo, e nel suo maggior vigore. Il fine. </text>
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              <text>&lt;1r&gt; &lt;title by a different hand&gt; Trattati di / Stefano Breventano Pavese / Delle virtu morali / e / Del peccato. &lt;note by a different hand&gt; Felicibus Auspiciis Illustri Federici Card. Borrhomaei Archiep. Mediol. / &lt;other hand&gt; Antonius Olgiatus vidit anno 1603. 

&lt;2r&gt; Trattato delle virtù morali raccolto da varii autori e / principalmente da Aristotele nelle sue Rethoriche e nell' / Ethiche, da Cicerone e da altri per Stefano Breventano / cittadino Pavese, in gratia de benigni lettori. &lt;preamble&gt; &lt;inc&gt; Volendo io trattare delle vertù morali et di quelle che seco di conserva vanno, io stimo che sia convenevole innanzi che si venghi alla loro particolare dichiaratione, che si ispiani prima che sia vertù, e come ella sia da vari diffinita. Questo nome vertù come vuol Cicerone \\2.9.Tus// è detto da vir, che vuol dir huomo. Onde sovente vertù si piglia particolarmente per la eccellenza ne i fatti di guerra et per lo valore et fortezza d'animo che è proprio dell'huomo. Ma propriamente vertù è una dritta ragione contraria al vitio et è un habito overo un ottima qualità dell'animo acquistata col lungo uso. Et secondo che la diffinisce Aristotele \\1 Rhetor.//, è una facoltà conciliatrice et conservatrice delle cose buone et ancora una benefica facoltà di molte cose grandi, anzi di tutte per tutte. Et altrove dice \\2. Ethic. 5// la vertù è un habito elettivo che consiste nella mezanità quanto a noi. Overo è un habito che fa perfetto colui che lo possiede et rende buona la sua operatione, e non si può dire ch'ella sia passione percioche secondo la passione noi non siamo lodati, né vituperati, né ancora si chiama potenza, perché noi siamo forti et gagliardi per natura. Ma buoni o mali noi non siamo per natura, ma per uso. &lt;3r&gt; &lt;expl&gt; Onde conchiudendo dico che né tesori né ricchezze né dignità o qual altra si sia cosa è tanto preciosa, né di tanta stima appo gli huomini sapienti dico, quanto la vertù, e questa è quella sola che fa l'huomo felice. Ha la vertù per testimonio di Aristotele \\p.° delle Rhet.// queste parti principali, cioè giustitia, fortezza, temperanza, magnificentia, magnanimità, liberalità, mansuetudine, \piacevolezza/ prudenza et sapienza, delle quali a suoi luoghi particolarmente si ragionarà. 

&lt;3r&gt; Delle quattro virtù politiche &lt;inc&gt; Aristotele dopo lo haver diffinito che fusse vertù et annoverate le sue parti, soggiunge dichiarandole partitamente dicendo la giustitia è una vertù per la quale si dà a ciascuno ciò che è suo et in quel modo che la legge vuole. &lt;58v&gt; &lt;expl&gt; e nel libro delle quattro vertù dice: Quando tu havessi il tuo nimico in tuo potere, pensarai esserti a bastanza vendicato essendoti potuto vendicare. E sappi essere una honesta e gran sorte di vendetta il perdonare, onde facendo fine preghiamo Iddio che ci doni gratia di perdonare a chi ci ha offesi né cerchiamo di pigliar vendetta alcuna di loro. Accio possiamo puramente e con verità dire, come ci insegnò il nostro amorevole maestro Christo Giesù signore rimetteci i nostri debiti sì come noi rimettiamo a nostri debitori. Et fanne degni della tua santa gratia. Il qual vivi et regni ne secoli de i secoli amen. / Il fine.

&lt;59r-71v&gt; &lt;tables&gt;</text>
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&lt;3r-4r&gt; Il primo libro della Rhetorica d'Aristotile / Interprete Daniel Barbo. // Della similitudine della Rhetorica et Dialetica. / Cap. I. // &lt;inc&gt; L'arte Rhetorica è conforme alla Dialetica in certo modo da una parte, percioché l'una et l'altra trattano di cose d'una medesima maniera. Le quali ad un certo modo si \ap/pertengono generalmente alla cognitione di tutte le cose et non ad alcuna prefinita et c&lt; . &gt;ta scienza, per la qual cosa non v'è alcuno il quale sia in tutto rozzo et ignorante di quelle facultà: percioché tutti gli huomini hanno una certa proprietà et potere tanto a ricercar et investigar et respondere quanto ad accusare et d&lt;ifendere&gt;. &lt;expl&gt; percioché la Rhetorica è più larga et aperta, et la Dialetica poi più ristretta, come per testimonio di Zenone, il quale s'assimigliava la Rhetorica ad una mano aperta, et la Dialetica ad un pugno ristretto, nella qual cosa veramente vi è una certa contraditione cioè differenza la quale anche Virgilio accennò con quella parola dicendo: Gnossia Tellus; ma perché la Rhetorica absolutamente né in tutto è contraria alla Dialetica Aristotile \Cicerone/ prudentissimo vi pose quella particella tanquam. </text>
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              <text>&lt;1r&gt; DE  LA RETTORICA / D'ARISTOTILE / LIBRO I. / &lt;inc&gt; La Rettorica è corrispondente a la Dialettica perciò che l'una et l'altra con\con/siste in alcune cose, che da tutti in un cert comunemente si possono in un certo modo sapere et determinatamente non sono scienza alcuna. Onde che tutti gli huomini participano anchora in un certo modo di questa et di quella. Perché non è persona che fino a un certo che non si metta con qualche ragione a confutare et sostener quel che si parla et così ad accusare et difendere. \\Si travaglia intorno a certi soggetti, la cognition de' quali, in un certo modo, è comune a tutti. Et d'alcuna determinata scienza non è propria.// \\La cognition de' quali comunemente appertiene in un certo modo a tutte le scienze et determinatamente a niuna//. &lt;89r&gt; &lt;expl&gt; E che non per altro s'è trovato, che i giudici giurino l'osservanza de le leggi, che perché sia [r]ato quel che dicono. Or se ci par bene (diremo noi) &lt;89v&gt; che voi che sete giudici, habbiate a stare a quel che sententiate, per haver giurato, non ci staremo noi che semo giudicati da voi? E altre cose simili che si possono dire per via d'amplificatione. E questo basta quanto a le pruove che non sono artifitiose. 

&lt;90r&gt; &lt;book II&gt; &lt;inc&gt;  \Havemo \infino a qui/ già detto di che cosa ci convien/ Questi sono i principii donde \\ci convien// s'hanno a cavare il consigliare e 'l \et/ disconsigliare: il biasimare e 'l lodare e l'accusare et il difendere. E \quali/ queste sono le oppenioni, et le propositioni de le quali ci dovemo servire in queste cose \ciascun di questi generi per esser creduti/ per venire al provare et al persuadere. Perciò che sono le origini e i mezzi de \di questi si fanno et da questi si cavano/ gli entimemi: per \\poter// li quali habbiamo partitamente a dire in \\sopra// ciascuna sorte di parlamento. Hora perché il fine della Rettorica sta nel giuditio di quelli ch'ascoltano, concio sia cosa che si giudichi anchora ne' consigli; et che le liti non siano altro che giuditio; è necessario non solamente haver l'occhio a l'oratione, ch'ella sia demostrativa et degna di fede; ma che 'l dicitore e 'l giudice \determinator/ siano in un certo modo conditionati et disposti. &lt;182v&gt; &lt;expl&gt; Né anche l'instanza è entimema: ma secondo l'uso topico è un mettere innanzi una oppenione, per la quale si facci chiaro, che l'argomento non conchiude. Et che la \quella/ proposition che s'e \si sia/ presa \la qual/ non sia vera. E poi che s'è detto a bastanza de gli essempi, de le sentenze, de gli entimemi, et di tutto quel che bisogna sapere, per esprimere i sentimenti de l'animo, et dove si truovano le cose che fanno per noi, et come s'impugnano quelle che fanno per l'avversario, resta hora che vegnamo a trattare come si dicono et come si dispongono.

&lt;183r&gt; &lt;book III&gt; &lt;inc&gt; Concio sia cosa che tre siano le cose \parti/ \Essendo tre le cose/ de le quali s'ha da trattare intorno a l'arte del dire \dire/\parlare/, la prima che consiste ne l'inventione de le pruove \de le pruove/; la seconda ne l'elocutione; et la terza nel l'ordine del parlare \[. . ] le parti di quel che si dice/ \\nel dispor le parti del parlamento// \ne la dispositione de le parti del ragionamento che s'ha da fare/. Havendo\mo/ già detto \parlato/\detto/ de le pruove, di quali cose et di quante si fanno, et come sono di tre sorti, et perché tre solamente, perciò che da ognuno si persuade o col guadagnarsi la disposition de gli auditori o col mettere in gratia coloro per chi si parla; o col mostrar per \\l'auditor ognuno// \si resta persuaso o per una qualche disposition di se stesso, o per creder che coloro che dicono siano d'una qualche conditione o per che le esserli demostrato per/ forza di ragione che sia vero quel che si dice; Essendosi \Havemo/ anchora trattato donde s'hanno a cavar gli entimemi \et/ così le spetie come i lochi d'essi entimemi \perciò che parte sono spetie et parte luochi/ \\perciò che d'essi altre cose sono spetie et altre sono luoghi// resta hora che diciamo ordinatamente del modo del parlare \conseguentemente havemo a ragionare de l'elocution/. &lt;249r&gt; &lt;expl&gt; Onde che si può fare o ne modi che si son detti \così come s'è detto/ per via di paragone; o semplicemente, secondo l'ordine naturale, come si \nel modo che si/  sono esposte di sopra raccontando prima \così/ le ragion tue, di poi se ti pare, appartatamente quelle dell'avversario. E ultimamente si convien dir \metter le/ certe \quelle/ parole sciolte \\che stanno ben ne la fine// perche paia \far che sia/ epilogo, et non oratione in questa guisa. Ho detto. Havete inteso. Sapete como passa. Giudicate. / Il fine. </text>
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              <text>&lt;a2r-[a3]v&gt; A L'ILLVSTRISS. / ET REVERENDISS. / SIGNORE, / DON FERDINANDO  CARDINAL DI MEDICI. &lt;inc&gt; E' lungo tempo ch'io ho desiderato occasione, Illustrissimo et Reverendissimo Signor mio, con la quale potesse in qualche parte mostrare la divotione che ho sempre portato a tutta la sua magnanima et generosa famiglia, et a la sua persona in particolare. &lt;expl&gt; Et per ultimo supplicandola ad accettar me per quel divoto servitore, che le sono stato, et che le voglio esser sempre, humilissimamente le bacio le mani. Di Roma a li XIIII di Giugno MDLXX. Di V.S. Illustrissima et Reverendissima Humilissimo Servitore Giovan Battista Caro. 

&lt;1-96&gt; DE  LA RETTORICA / D'ARISTOTILE, / LIBRO I. / &lt;inc&gt; La Rettorica è corrispondente a la Dialettica perciò che l'una et l'altra si travaglia intorno a certe cose, le quali si può veder che sono in un certo modo comuni a tutti et non ad alcuna determinata scienza sottoposte. &lt;expl&gt; Or se ci par bene (diremo noi) che voi che sete giudici, habbiate a stare a quel che sententiate per haver giurato, non ci staremo noi che siemo giudicati da voi? E altre cose simili che si posson dire per via d'amplificatione. Et questo basta quanto a le pruove che non sono artifitiose. 

&lt;97-196&gt; DE  LA RETTORICA / D'ARISTOTILE, / LIBRO II. &lt;inc&gt; Havemo fino a qui detto di che cose ci convien consigliare et disconsigliare, biasimare et lodare et accusare et difendere. Et quali sono l'oppenioni, et le propositioni de le quali ci dovemo servire in ciascuno di questi generi per esser creduti &lt;expl&gt; Et dove si truovano le cose che fanno per noi, et come s'impugnano quelle che fanno per l'avversario. Resta hora che vegnamo a trattare come si dicono et come si dispongono. FINE DEL SECONDO LIBRO.

&lt;197-270&gt; DE  LA RETTORICA / D'ARISTOTILE, / LIBRO III. &lt;inc&gt; Essendo tre le cose de le quali s'ha da trattare intorno a l'arte del dire: la prima, che consiste ne l'invention de le prove, la seconda ne l'elocutione; et la terza ne la dispositione de le parti del ragionamento che s'ha da fare. &lt;expl&gt; o semplicemente secondo l'ordine naturale, nel modo che si sono esposte, raccontando così le ragion tue, dipoi se ti pare appartatamente quelle de l'avversario. Et ultimamente dir quelle parole sciolte, che stanno ben ne la fine, per far che sia epilogo, et non oratione, in questa guisa. Ho detto, havete inteso. Sapete come passa. Giudicate. / Il fine. </text>
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              <text>&lt;2r-48v&gt; breve / INSTITVTIONE / dell'ottima / repvblica / di iason denores / al valoroso, et illvstre sig. / Aluise Mocenico, del Clariss. M. Giouanni, / patron &amp; Signore osservandissimo. &lt;inc&gt; Sempre mi è paruto, valoroso et illustre sig. Alvise, un non so che divino sopra tutte le altre cose la Philosophia. Perciò che havendo la Natura involto le sue alte cagioni in tante oscurità, che dimostrasse quasi havere invidia della loro cognitione a' mortali, inalzandosi questa grande investigatrice del tutto ad una tal contemplatione, ha cercato di farne partecipi della verità et aprirne la via seguendola di sollevarci di grado in grado con l'intelletto quasi a volo fin là, donde non è lecito di ascender più alto. &lt;expl&gt; Hora a voi si aspetta, giovane di valore et di bontà, nella maniera che così felicemente havete continuato da' vostri primi anni fin al presente, di non isparagnar ad alcuna sorte di fatica ancho per l'avvenire in ogni laudevole impresa, e specialmente in questa de' presenti studi, per dimostrarvi totalmente degno di tal famiglia, et di tanta republica, et per risponder all'aspettatione che ambedue hanno meritamente conceputo di voi, et della vostra virtù. / Il Fine.

&lt;49r-v&gt; Dell'utilità che può ricever la Rhetorica da questa nostra Institutione dell'ottima Republica nelle cause civili del genere demostrativo, deliberativo et giudiciale. &lt;inc&gt; La Rhetorica ha due parti, la cognitione de' precetti et l'uso. In ambedue può ella ricever grandissimo giovamento da questa nostra breve Institutione dell'Ottima Republica: o per dir meglio, da questa introduttione dell'Ethica, Politica et Economica di Aristotile. &lt;expl&gt; dal che si può ancho chiaramente vedere, quanto habbia di mestieri la rhetorica della philosophia humana et civile; et quanto giovamento sia per apportar in un tal esercitio di parlare questa nostra brevissima introduttione.

&lt;50r-v&gt; Della utilità che si può ricever da questa nostra Institutione dell'ottima Republica nel leger, et nello scriver historie. &lt;inc&gt; La medesima corrispondenza che ha la oratione con la rhetorica, la medesima ha parimente la historia con la philosophia civile; perciò che sì come la oratione è parto et frutto della rhetorica, così anchora la historia è parto et frutto della politica. &lt;expl&gt; Concluderemo adunque che chi legge historie senza la notitia di tal parte di philosophia, è a guisa di colui che si mette a scoprir le occulte bellezze di qualche dotta et artificiosa oratione, senza haver prima imparato i precetti et avvertimenti della rhetorica, che è la regola, et l'indirizzo di ogni perfetto et prudente ragionamento. Ma fin qui sia detto a bastanza del giovamento che si può ricever in parte da questa nostra Introduttione in quanto alla lettione delle historie. 

&lt;50v-56v&gt; A questa nostra Institutione dell'Ottima Republica, per essere ella quasi una certa introduttione dell'Ethica, Politica et Economica di Aristotile, ho giudicato, esser ben fatto aggionger le seguenti tavole della divisione di tutta la sua philosophia humana, dalle quali si potrà facilmente comprender l'artificio maraviglioso da lui usato nello scriverla, et nell'ordinarla; et quanto noi poscia habbiamo con ogni diligenza provato di seguitarlo a comun beneficio et utilità et a maggior facilità di una così pretiosa cognitione.

&lt;tables&gt; &lt;51r&gt; La Philosophia è una ordinata cognitione della natura delle cose, et regola delle nostre attioni civili, ritrovata da gli huomini di sublime ingegno, per ridurne in questa vita quanto più sia possibile a perfettione. &lt;51v&gt; Della Philosophia attiva, humana o civile. &lt;52r&gt; Della Philosophia attiva, che è detta Ethica et Politica de' costumi contenuta ne' primi diece libri dell'Ethica. &lt;52v&gt; Della parte compresa ne' seguenti otto libri, et ne' primi cinque capi del decimo dell'Ethica, che è intorno al trattato delle principalissime parti della diffinitione della Felicità. &lt;53r&gt; Del trattato delle virtù. &lt;53v-54r&gt; Del trattato delle vere virtù humane, che non sono né virtù heroiche, né dispositioni alle virtù. &lt;54v&gt; Della Philosophia attiva, che è detta semplicemente Politica contenuta ne' diece ultimi libri, ne gli otti della Politica, et ne' due dell'Economica. &lt;55r&gt; Del primo trattato della Politica, che ha per soggetto il corpo della città et le sue parti semplicissime [...]. &lt;55v&gt; Del secondo trattato della politica, che ha per soggetto la republica. &lt;56r&gt; Del terzo trattato della politica, che ha per soggetto le leggi. &lt;56v&gt; Sommo bene, o il fine di tutte le nostre attioni humane et civili, et la felicità [...] Delle parti principalissime della felicità contenute nella sua diffinitione. [...] Il fine. 

&lt;second title page&gt; INTRODVTTIONE / di iason denores / ridotta poi in alcvne tavole / sopra i tre libri della rheto- / rica di aristotile. / Al valoroso, &amp; Illustre Signor Francesco Bernardo, del Clariss. / M. Andrea, Patron, &amp; Sig. osservandiss. / con privilegio. / [typographer's mark] / In Venetia, Appresso Paolo Megietti, / M D LXXVIII. 

&lt;a2r-dr&gt; Introduttione di Iason Denores ridotta poi in alcune tavole sopra i tre libri della Rhetorica di Aristotile. Al valoroso et illustre Sig. Francesco Bernardo, del Clarissimo M. Andrea Patron et Sig. osservandiss. &lt;inc&gt; Grandemente s'ingannano, valoroso et illustre signor Francesco, tutti coloro per mio giudicio, che credono posseder la Rhetorica di Aristotile con intender questo et quell'altro passo difficile senza curarsi poi di tener intieramente il Methodo, con il quale egli, scrivendo, la riducesse a tanta perfettione. &lt;expl&gt; Molte altre cose si potrebbono referir a più perfetta et particolar introduttione di questi libri; ma perché spero, che in gran parte siano per supplir le tavole che seguiranno, mi contenterò di quanto ho fin qui detto brevemente, ringratiando il signore che in questi tempi di sì travagliosa mortalità mi habbia per sua misericordia conceduto gratia di vivere, et di affaticarmi forse a beneficio di coloro che voranno dar qualche opera a questa honoratissima facoltà. 

&lt;d2r-[h4]r&gt; &lt;tables&gt; &lt;inc&gt; La Rhetorica è una arte, che ne insegna le regole di formar argomenti, e specialmente silogismi in ogni materia, per indur con ragioni o necessarie, o probabili nell'animo hor sentenza, hor openione. Delle parti principalissime della logica contenute nella sua diffinitione. &lt;expl&gt; Finiscono le tavole della Rhetorica di Aristotile. I numeri et i capi citati in queste tavole, corrispondono alla impression della Rhetorica tradotta dal Sigonio in ottavo, nella stampa della Stella, cominciando il primo capo dopo il prohemio della diffinitione della Rhetorica, et così ne gli altri due libri. </text>
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              <text>&lt;a iir-[a iii]r&gt; AL REVEREND. ET ILLVSTRISS. / Mons. Signore, &amp; Benefattore mio unico, il Si= / gnor Cardenal di Monte, Legato al Con= / cilio, &amp; di Bologna. &lt;inc&gt; Non è pur hora questo bel desiderio svegliato, Reverendiss. Et Illustriss. Mons. d'ingrandire et ornare questa nostra vaga et leggiadra lingua toscana; anzi è quasi insieme con essa nella mente de gl'huomini nato; et quantunque per avventura tanti belli ingegni per l'addietro non si ritrovassero, che come hora avviene l'abbellissero, drizassero, reggiessero, et regolassero, ce ne haveva però alcuni, che con ogni industria, al suo accrescimento studiavano, del che farà chiara testimonianza, la Rettorica d'Aristotile già più secoli (secondo che comprender si puote) da un huomo veramente di divino ingegno, leggiadramente, et dottamente ne la toscana lingua tradotta. &lt;[a iii]r&gt; &lt;expl&gt; Insino a tanto che per lunga coltivatione, e continue fatiche, alquanto immorbidito il rozzo capo del mio debole ingegno qualche frutto anch'egli non al tutto aspro o dispiacevole produca. In tanto con la debita riverenza baciandovi le mani, mi vi inchino humilmente. Di Padova à li XV. D'Agosto. M.D.XLVIII. Humiliss. Et devotiss. Servitore. Felice Figliucci.

&lt;[a iii]v-[a viii]r&gt; tavola

&lt;[a viii]v&gt; errori

&lt;1r&gt; DE LA TRADOTTIONE / de la rettorica / d'aristotile, / libro primo. // Che del far fede si truova alcuna via artificiale, cioè, Rettorica. Cap. Primo &lt;inc&gt; La rettorica è come corrispondente a l'arte dialettica, perciò che queste due arti trattano d'alcune cose le quali sono in un certo modo comuni et generali, et sono conte a tutti, et non sono proprie a niuna arte. Et di ciò avviene, che tutti gli huomini in un certo modo partecipano de le due dette arti. &lt;62r&gt; &lt;expl&gt; Et appresso potremo dire, conciosia o giudici, che noi pensiamo e giudichiamo degno, che voi nel giudicare osserviate i giuramenti vostri, non li vorremo noi ancora osservare? E così potremo dire queste, e somiglianti cose, amplificando, e augumentando la nostra causa. Ma de la probatione senza arte questo basti.

&lt;62v&gt;  de la rettorica / d'aristotile / libro secondo. / Che la fede artificiale da la parte de l'oratore è per cagione de la passione de l'auditore. Cap. Primo. &lt;inc&gt; Noi haveno ricontiato come si conviene consigliare, e sconsigliare. Et appresso come si conviene laudare et biasimare. Et appresso come si conviene accusare et difendere; et havemo contiate le propositioni e le sentenze approvate, le quali sono utili a fare fede a l'uditore in ciascuna maniera di orare. &lt;134v&gt; &lt;expl&gt; E generalmente havemo detto di tutte le cose, le quali pertengono all'argomento, et a fare fede, et come noi possiamo li sopradetti argomenti ritrovare copiosamente, et come noi possiamo ad essi contrastare, et solverli quando siano fatti contra noi. E di tutte queste cose è detto sofficientemente. 

&lt;135r&gt; a li lettori. &lt;text&gt; Conciosia che nel terzo libro che segue appresso si divisi de li numeri, e de le figure, che dimanda l'oratione per essere consonante et avvenente, e perciò che cotali numeri et figure sono contenute ne le proprietà de la lingua greca, non possono esser contie a noi Toschani. E però non fue possibile trasmutare di leggieri tutti li essempi indotti da Aristotile in questa nostra favella. Là onde molti ne sono stati avvedutamente tralasciati, li quali erano di poco prò a li lettori. Né per ciò è questa arte meno giovevole o meno chiara. Del che habbiamo voluto avvertirvi, perciò che qualche lenguacciuto maligno non ci infamasse, dicendo ciò esser stato trapassato per trascuranza, o per menovanza di ingegno, e di sapere. 

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              <text>&lt;Aiir-Aiiiv&gt; ALL'ILL(ustrissi)mi E ESCELL(entissi)mi SIGNORI / Il Signore Marchese del Vasto, e la Signora / Marchesa sua Consorte. / Ottaviano Scotto. &lt;inc&gt; Posandomi io questo gennaro non so che giorni, nel tornar di Milano in Verona (illustrissimi e escellentissimi signori miei) e trovandomi alcuna volta la sera in luogho, dove in una corona honorata di gentilhomini, molto nobili e molto dotti &lt;expl&gt; d'odir ragionarla non già, in che intendo ch'ella è maravigliosa, parsemi la sua bellezza tale, che io non mi ricordo d'haver veduta mai la maggiore. Le V.S. Illust. vivin sane e felici. Di Venetia il dì XVI di Marzo 1542.

&lt;Aiiiir-[Avi]r&gt; A LA NOBILISSIMA E BELLISSIMA / Madonna la molto virtuosa Mad. LAVDOMIA / Forteguerri de Colombini. Commare Hono- / ratissima e Osservandissima. / Alessandro Piccolomini S.S.S. &lt;inc&gt; Mi stava quest'autunno passato, un dì fra gli altri, sì com'ero solito su 'l mezo giorno di fare, nel giardin mio, sott'una verdura intessuta d'edera, in me medemo raccolto. &lt;expl&gt; Dappoi che io scrissi la presente, ho fatta nuova resolutione di non mandarvi per hora sennò X libri di questa opera: riserbando i cinque ultimi dove de la Politica si ragiona, fin a questa estate per alcune cagioni che non importa di raccontare. 

&lt;+r-[+4]v&gt; LA TAVOLA DI QVELLE COSE / che si contengano ne la presente opera. 

&lt;1r-&gt; DE LA INSTITVTIONE DE LA / felice vita de l'huomo nato Nobile, e in città libera. / Composta principalmente per la instruttione del / Nobilissimo fanciullo Alessandro Colom- / bini, figlio della bellissima Madonna / LAVDOMIA Forteguerri / à la medesima Madonna / LAVDOMIA. / LIBRO PRIMO. / &lt;1r-4v&gt; PROHEMIO. &lt;inc&gt; Da quel tempo in qua, che 'l puro splendore del vivo lume di tutte le cose, per il mezo dei vivacissimi raggi, che di calda virtute ardenti, uscir si veghano da gli occhi vostri &lt;expl&gt; Ma tempo è hormai che a questo mio intendimento, si dia principio col favor vostro. Fine del Prohemio.

&lt;5r-16v&gt; &lt;book 1&gt; LIBRO PRIMO / Cap. I. Dove si prova che l'homo habbia un fine ultimo / in cui consiste la sua felicità. &lt;inc&gt; Dovete sapere (bellissima Madonna Laudomia) che sì come in tutte l'altre cose, è un appetito naturale del proprio lor bene, come ultimo lor fine, a l'acquisto del qual bene ogni loro operatione indirizano. &lt;expl&gt; affermandovi che per quella non solo huom felice è per diventare, ma anchora gli sarà mezo di farlo un poi de i beati spirti del cielo. Fine del primo libro. 

&lt;17r-215v&gt; &lt;books 2-9&gt;

&lt;216r-&gt; &lt;book 10&gt; DE LA INSTITVTIONE DE LA / felice vita de l'huomo nato Nobile, e in città libera. Com- / posta principalmente per la instruttione del No / bilissimo fanciullo Alessandro Co / lombini, figlio della bellissima Mad. / LAVDOMIA Forteguerri / al medesimo ALES- / SANDRO. / LIBRO DECIMO. / Cap. I. Come prohemio del decimo libro e de l'età atta a tor consorte. &lt;inc&gt; Con questa institutione che io fo de gli anni vostri (Alessandro nobilissimo) già mi veggio arrivato a l'anno trigesimo de l'età vostra. &lt;expl&gt; Ma de le virtù e belle parti di sì gran donna, ad altro tempo, se me ne bastarà l'animo, mi riserbo di ragionare; onde lasciando questo per hora, a 'l discorsco che io dico di sì gran donna, e insiememente al seguente libro darò principio. Fine del decimo libro. </text>
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2. epistle by Alessandro Piccolomini to Laudomia Forteguerri (Padua, January 1st 1540), ff. Aiiiir-[Avi]r;
3. index of chapters, ff. +r-[+4]v;
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