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              <text>&lt;1-3&gt; Trattato della Politica o ragione di Stato. / Proemio &lt;inc&gt; La Politica si dia dal nome greco Poly, ch'è città: di maniera che la Politica non è altra cosa che scienza della città, o cittadi, cioè è una scienza la quale tratta del governo della città, delle differenze e parti del governo, de [sue] proprietà e delle parti e differenze del populo, a chi tocca o ripugna il reggimento, et [ . ]catione. &lt;expl&gt; Altri si occupano totalmente in fare uno principe ideale con tanta perfettione di tutte le virtù ch'è impossibile ritrovarsi tal huomo tre gli altri; cosa ridicola et inutile al governo prattico il quale si deve dare secondo che l'huomini realmente sono buoni e mali, savii o ignoranti, dotati d'intendimento e soggetti all'appetiti, secondo che Aristotele e Platone del governo politico trattarono. 

&lt;3-289&gt; Che la città è la più principale compagnia instituita per li huomini. Capo. p.° &lt;inc&gt; Tutte l'attioni e l'opere degli huomini mechaniche o non mechaniche, si ordinano ad alcuno fine sotto di raggione di buono e conveniente. La città dunque è una compagnia et unione instituita d'huomini e come effetto di tale institutione necessariamente ha per fine alcuno intento che è conveniente e buono. Le città e compagnie sono varie come sono le particolari famiglie o case, gli monasteri, gli rioni, borghi, contadi, ville et altri simiglianti. &lt;expl&gt; Il principe eminentemente è il suo populo e stato; perché è il suo capo, con che vive e da chi tiene l'essere e forza; per contro l'ambasciatore tiene molte obligationi di [sostentare] l'autorità del suo principe e di ingrandirlo e d'essere acerrimo protettore della sua natione, il che non facendo, l'autorità di essa cade, e del principe [ … ] et altre cose. 

&lt;291-326&gt; Detti e concetti politici. &lt;inc&gt; La maledicenza è un fumo odioso agl'occhi, un letame che puzza a' nasi de grandi huomini. &lt;expl&gt; Dove si tratta dell'interesse del re e della giustitia, non ha né parenti, né amici, perché il re è il suo maggior parente, il suo maggior amico. </text>
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              <text>&lt;105r [104r]&gt; Questi sono i notabili tratti delle / Pistole daristotile. &lt;inc&gt; Mentre che la vita col pensiero se prolunga, nel tempo transcorre. / Niuna cosa è sì utile che trapassando giovi / Io so che tutte le cose [enno] altrui, solamente el tempo è nostro / Colui non pote avere lunga vita sicura il quale pensa molto dalungarla / Colui è magnanimo che usa i vasi della terra come quelli dellariento. Né colui è de menore animo Il quale usa vasi dellariento come quelli della terra […] &lt;105v [104v]&gt; &lt;expl&gt; Pensa quanto alluomo adirato se convengha non quantelli sia adirato. / Periscono alcuna volta linnocenti ma i colpevoli piu tosto / Componti a volere esser degno di dio come chi dispregia le richezze. </text>
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              <text>&lt;89rA&gt; In hoc elegantissimo vulgari opusculo / continentur capitula [infrascripta] et primo [verum] prologus. &lt;index of chapters in red&gt;

De inmortalitate animae per modum Dialogi / vulgariter. Incipit prohemium. Lege feliciter. &lt;inc&gt; Al venerabile e discreto suo magiore Johanni de Marcanovo citadino de la felice cita de Vinegia frate Iacomo Camphora di Genoa de lordine di frati predicatori in Sacra Theologia licentiato in la universita de &lt;89rB&gt; Oxonfordi cum recomendatione. / Pensando in me molte volte la grande humanita la quale lungo tempo passato mhai mostrata effectualmente, pensai ancora io se possibile era a me in qualche modo fare cosa la quale fusse non come satisfactoria de tanti benefitii recevuti, ma solamente demonstratoria de qualche grado de gratitudine. &lt;expl&gt; Priegho che habii scusata la mia ignorantia et la tua discretione supplisca al mio defetto. 

&lt;89rB&gt; Finito il prohemio. Comincia il trattato Et prima in che modo e da procedere in la presente opera. Capitolo primo. Johanni. Molte volte ho udito che gran philosophy con grandissimo studio e sottilissima inquisitione hano investigato mirabili conclusioni circa l'anima humana. &lt;102rA&gt; &lt;expl&gt; E questo pareami che basti a satisfactione de la dificulta mossa et a complimento di questo picolo tractato per la cui fine in sempiternum sia laudato laltissimo Dio. Amen. / De inmortalitate anime finis. Laus Deo. </text>
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              <text>&lt;1r&gt; B. Morando al Generoso e prestante gentilhomo / Conte Andrea di Bentivogli. De le morali / virtute. &lt;inc&gt; Cognoscendo io che in questa giovenil etade vi governiati cum molta modestia, ho singular piacer e iocundità ne la mente conceputa per la lunga e fidele amicitia che col magnifico vostro padre ho sempre servata. Et perché cum vui ho havuta piu consuetudine che cum laltri generosi vostri frateli, me sono inducto principalmente a vui scrivere alcuna cosa degna che sia indicio manifesto de la mia fede verso el Magnifico vostro padre non possendo io satisfare altramente a tanta sua benivolentia verso di me cum opera degna o corporale o de bieni [sic] de fortuna per esser la mia facultà in l'uno e in l'altro exile. &lt;2v&gt; &lt;expl&gt; E quantonque de esse virtù agiati bona cognitione per lo continuo vostro uso de quelle, tamen in modo quasi de sumario de esse narrarò, senza le quale è impossibile a quei che sono sposti a governo de le republiche cum laude e dignità vivere, che a vui è precipue conveniente per successione de la auctorità paterna et conservatione de la gloria de casa vostra: che è stata de tanti homini excellenti copiosa. 

&lt;3r&gt; Che cosa è la virtù morale. / &lt;inc&gt; Volendo nui adonqua tractare de le virtù morali dovemo demostrare la sua essentia et natura et in qual parte o facultà de l'anima e circa quale cose siano. Certo è che la virtù morale è habito e dispositione de lanima de l'huomo aquistata elegendose e delectandose operare e vivere cum determinata rasone circa la mediocrità fra li extremi che sono in mancare o habundare tropo in li acti, passione, dessiderii et affecti humani circa el bene et el male, li quali dui contrarii hano oppositi e diversi fondamenti. &lt;63r&gt; &lt;expl&gt; Et bench'io non sia bastevole a retribuire gratie ala soa benignità et a voi per li infiniti benificii recevuti, tamen [ . ] el mio potere et facultà sforzandomi, più non doveti da me exigere che possa la mia senciera et dedicata fede a voi la quale inviolabilmente infino al termino de la vita mia conservarò. Finis. 

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&lt;155r&gt; Del'Oggetto dell'udito / overo / Delle cose udibili / Libbro Framment. / di Aristotele / Tradutto in Lingua Italiana da Hercole / Bottrigaro. &lt;inc&gt; Tutte le voci e tutti i suoni o de corpi o dell'aere, seguono lo spingimento a' corpi; non perché lo aere, come è di non pochi opinione li figuri, ma perché esso ritirato, et esso steso, et anche esso trapreso si muove conformemente, sbattendosi ancora e ferendo per causa degli spiriti e de' colpi che si fanno dalle corde. &lt;160r&gt; &lt;expl&gt; il medesimo anco avviene in ciascuna particella. Laonde spessissime volte essi non possono dire quel che segue. Ma facilmente pronunciano quel che segue ogni volta che diano un altro principio al moto. Et è ciò manifesto in quei che si adirano; a quali accade ciò spesse volte; imperoché il commovimento dello spirito crescente in loro si faccia più gagliardo. / È stato dato fine  a questa traduzione in parlare italiano sonando le 8 della NS il dì 14 di Gennaro 1606 da me Hercole Bottrigaro in Bologna.

&lt;161r-169v&gt; &lt;the treatise On Breath follows: cf. the relevant record&gt;</text>
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&lt;161r&gt; DELLO SPIRITO / Libbro di Aristotele tradutto in parlare / Italiano dal Caval.e Hercole / Bottrigari. &lt;inc&gt; Il mantenimento dello spirito nativo quale è? E quale lo accrescimento di quello? Noi per chiara esperienza abbiamo, che egli è consueto di accrescersi ed ingagliardirsi maggiormente parte per la mutazione della età, parte per la costituzione del corpo: et ciò forse, come le altre parti, per qualche accidente esteriore? &lt;169v&gt; &lt;expl&gt; La medesima ragione è certamente ancora della carne; percioché le differentie sono quasi le medesime. Et così della vena e dell'arteria, e delle altre; laonde sia necessario uno dei due: o che la ragione di queste cose secondo la mescolanza non sia la medesima: o che le ragioni non siano da esser cavate da queste passioni contrarie per durezza e densità. / Dato fine alla presente traduzione / in parlare Italiano à hor. 2 _ della ns. / il dì 27 di Novembre / 1606 / Da me Hercole Bottrig.° / in Bologna. </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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              <text>&lt;1r&gt; Quivi inchomincia il tratato il quale fecie frate Lucha de Maneli de Firenze de l'ordine di santo dominicho. / Inchomincia illibro chiamato conpendio de la filofia [sic] morale. &lt;prologue&gt; &lt;inc&gt; Vogliendo fare brieve tratato de la filosophia morale paremi che ragionevolemente si deba cominziare della difinitione de la virtu però che che tuta la intentione del filosopho moralle de essere ad avere la virtu et virtuosamente operare. Onde questa scientia non si inprende sollo per saperla si chome interviene de le scientie spechulative. Ma accio che saputola si posa adoperare sechondo quella, si chome vuole Aristotile nel sechondo libro del eticha. Et pero chel fine de la filosofia morale è vivere virtuossamente, chonvienti cominciare de la virtù. E la virtù si puote per niuno modo meglio e più veracemente manifestare che per la sua difinitione. &lt;1v&gt; &lt;expl&gt; Ma Aristotile nel decimo libro de lethica dimostra che la felicità sta nelle operacioni delle virtù. Et però dobiamo noi chominciare della virtù ponendo la sua diffinitione. Però che sechondo Tulio nel libro degli offitii ogni tratato dalchuna cossa il quale prociede sechondo ragione si de cominciare da la diffinitione, accio che sia chonosciuta la chossa de la quale si de tratare.

&lt;1v&gt; Qui si pone la difinitione della virtù. / &lt;inc&gt; Aristotile nel sechondo de leticha difinì la virtù così: la virtù è abito per eletione  il quale sta nel mezo quanto a noi sechondo che determina il savio huomo. Mezo non può essere se non tra due extermità: propriamente le extremità tra le quali la virtù è mezo sonno le passioni sì come dicie Aristotile nel deto libro. Per voler perfetamente intendere la diffinitione asegnata della virtù primamente si chonviene tratare degli abiti a presso della elletione, poi del mezo ultimo de le passioni.

&lt;8v-11v&gt; &lt;book II&gt;
&lt;11v-21r&gt; &lt;book III&gt;
&lt;21r-32v&gt; &lt;book IV&gt;
&lt;32v-41v&gt; &lt;book V&gt;
&lt;41v-59v&gt; &lt;book VI&gt;
&lt;59v-74r&gt; &lt;book VII&gt;
&lt;74r-83r&gt; &lt;book VIII&gt;
&lt;83r-88r&gt; &lt;book IX&gt;
&lt;88r-93v&gt; &lt;book X&gt;

&lt;93r-v&gt; &lt;expl&gt; A questa filicità mena et conducie la filosofia morale la quale si può avere in questa presente vita la quale primamente chiamò Socrate da cielo et puosela nella prima mente et nella cipta et nelle chase et costrinse gli uomeni a investigare et ricerchare della vita de chostumi et delle cosse buone et ree. Di questa filosofia disputò Platone sotilmente et per sua schritura lasciò memoria [di sé inobilito] questa filosofia nel libro de lethicha &lt;93v&gt; d'Aristotile confermo e dichiaro chon più efichaci et vere ragioni. Il quale singularmente seguitò in questo libro. Questa filosofia chiamò Tulio ne l'ultimo libro delle questioni toschulane et disse così. O filosofia ducha della vita, trovatrice delle virtù, discaciatrice de vitii, che potrebe sanza te la vita degli uomini? Tu portasti la ciptà. Tu ragunasti gli uomini sparti et faciesti vivere in chonmpagnia. Tu primieramente gli achompagnasti nella habitatione delle chosse poi gli faciesti venire a matrimonio. Tu fosti trovatrice delle legi et maestra de chostumi. Tu faciesti participare gli uomini insieme per litere et per voci. Noy richorriamo atte et domandiamo da te adiutorio et atte ci diamo tutti la quale vocie et il quale detto se tu che leggi osserveray troverray in questa operetta non pichollo utille. Deo gratias amen. / Explicit liber compendii philosophie moralis editus per venerabilem virum et doctorem fratrem lucham de manelis ordinis predicatorum. / Schrito el de(tt)o libro per me Bernardo Bragadini da Vinegia nelle stinche di Firenze adì xxviii settembrio 1419. </text>
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              <text>&lt;f. [II]r&gt; ETICA / D'ARISTOTILE / tradotta dal greco per Lionardo d'Arezzo / […]

&lt;1r-7r&gt; Proemio di M. Lionardo d'Arezzo nella tradutione di grecho in latino dell'eticha d'Aristotile tradutta di latino in toschano da Bernardo di Ser Francesco cipttadino fiorentino. // &lt;inc&gt; Io ho nuovamente ordinato illibri della rettoricha d'Aristotile tradurgli in latino non perché inprima non fussino tradutti, ma perché erano in tal modo tradutti che più tosto parevono fatti barbari chellatini in però che gli è manifesto l'autore di quella prima traduzione qualunche finalmente egli sia stato il quale niente di meno è chiaro essere stato dell'ordine de predichatori non aver saputo né·llettere greche né llatine. &lt;expl&gt; Que libri adunque beatissimo padre io a te mando non perché io stimi che·ttu posse attendere a legiergli Imperò ch'io chonoscho [londe] et le ribullitioni delle papali occupationi, ma perché ogni mia opera si riferischa in tuo nome. Et perché io in verità sospecto che·ssaranno alchuni e quali forse non intendendo le lectere greche, et per questo non potendo discrivere e difecti del primo traductore contradiranno a questa mia fatica, però innançi per [distrussione] d'essi ho scripto certe cose. / Eticha d'Aristotile tradocta di grecho in latino da M. Lionardo d'Arezzo et di latino in toschano da Bernardo di Ser Francesco ciptadino fiorentino. / Comincia el primo libro della eticha d'Aristotile. 

&lt;7v-28r&gt; &lt;book I&gt; &lt;inc&gt; Ogni arte et ogni dottrina et simigliantemente ogni acto et electione pare che apetisca un certo bene. Onde bene dimostrarono e filosaphi el sommo bene esser quello che tucte le cose apetischono.
&lt;28v-41v&gt; &lt;book II&gt;
&lt;42r-62r&gt; &lt;book III&gt;
&lt;62r-79r&gt; &lt;book IV&gt;
&lt;79r-98r&gt; &lt;book V&gt;
&lt;98r-109r&gt; &lt;book VI&gt;
&lt;109r-126r&gt; &lt;book VII&gt;
&lt;126v-142r&gt; &lt;book VIII&gt;
&lt;142r-157r&gt; &lt;book IX&gt;
&lt;157r-174r&gt; &lt;book X&gt; &lt;expl&gt; Et per che cagione alcune sono governate rettamente alcune pel contrario. Inperò che considerate queste cose forse intenderemo noi più tosto qual sia della r.p. l'optimo stato et in che modo ciascuna r.p. sia hordinata et con che leggi et con che costumi. Amen. &lt;174r&gt; Qui finisce l'eticha d'Aristotile traducta di grecho in latino da lionardo aretino et di latino in toschano da Bernardo di Ser Francesco ciptadino fiorentino et finita di copiare questo dì ii di febbraio 1493 da me Luigi di Giovanfrancesco de Pazzi. 
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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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&lt;65v&gt; &lt;text&gt; Compendio della inventione nelle cause civili. &lt;inc&gt; Desiderando naturalmente ciascheduno di udire et di quelli una parte solamente per dilettarsi in esso, et un'altra parte per potere delle udite cose dare inditio; et a questi occorrendo alcuna volta delle cose da farsi, alcuna volta delle già fatte giudicare, possiamo dire essere di tre sorte gli auditori, et così all'incontro di tre maniere essere le cause, delle quali trattare accaggia nelle civili actioni. 

&lt;66r&gt; Del suadere et dissuadere
&lt;66v&gt; De' mezzi da suadere et dissuadere
&lt;69v&gt; Delli capi li quali vengono in consultazione
&lt;74v&gt; Della pacie et della guerra
&lt;77r&gt; Del demostrativo

&lt;80v&gt; &lt;expl&gt; Ma quando nello arbitrio de giudici sarà posta la pena, similmente bisogna dire o di non havere fatto una tale cosa, o se [.] non potrai negare ti affaticherai in dimostrare di havere fatto poco danno allo adversario et contro a tua voglia di havere errato. Da queste adunque et da simili cose et nello accusare et nel difendere ci saranno poste le parole.</text>
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