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              <text>&lt;47r&gt; Al S.or Francesco Sansovino / Ant.° Persio. Vorrei poter sodisfare apieno alla dimanda che V.S. mi ha fatto più volte, cioè dirle quel tanto che hanno stimato i philosophi et i theologi et quel che ne stimo io intorno al sentire et conoscere de i morti, se essi sentono et hanno cognitione alcuna delle cose che si fanno tra i viventi: ma mi dispiacque di non poterla servire così come ella desidera, et come io anchora vorrei, per esser in questi tempi occupatissimo et travagliato più che mai fussi con tutto ciò, se bene ella per hora non potrà haver intorno a ciò il parer mio risoluto, et perfetto, vedrò almeno de dirle quel che ne è stato detto da gli altri, et massime da i principali et anche le darò qualche ombra dell'openion mia se haverò tempo.

&lt;47r-v&gt; &lt;section 1&gt; Aristotele &lt;inc&gt; Et prima le dirò di quello che intorno a ciò mi soviene d'haver letto in Aristotele dal quale si potrebbe raccogliere, anzi si raccoglie da un luogo che secondo lui i morti sappino quel che fanno in terra i vivi. Però che Aristotele parlando della felicità et ricordando un detto di Solone, il quale voleva che niuno si potesse dir beato avanti il fine della sua vita, ciò volse rifiutare; et pare che in somma conchiudesse che le adversità et le prosperità degli amici o parenti vivi passino alla notitia de defonti. &lt;expl&gt; Ma pare che Aristotele non parlasse mai dello stato delle anime dopo morte, se non per transito, per esser cosa di cui (secondo che confessano anchora i suoi) era in dubbio et non hebbe vera cognitione; et però [.] parlò mai della felicità che si ha dopo morte, percioche non vi potette mai con la sua philosophia arrivare. Ma chi volesse farcelo arrivare per forza, et come dire farlo christiano (sì come si sono studiati di fare alcuni) io il lascierò fare: ma di quel che a me ne paia non ho per hora tempo et agio de scrivere. 

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              <text>&lt;17r-20v&gt; Discorso ove si pruova, che per questa / parola pedia overo peritia che / usa Arist. nel princ.° del p.° lib. / de parti d'animali non si / possa intender altro che / la loica particolare / come dice / Averroe. &lt;inc&gt; Perché la filosophia non è altro che un mondo intelligibile, quindi aviene che al vero et perfetto Philosopho conviene ragionarne et haverne a pieno notitia di tutte le cose che in questo mondo naturale si contengono; perché si come questo mondo corporeo sarebbe imperfetto ogni volta che alcuna cosa pertinente alla sua perfettione gli mancasse, così e non altrimente al compito filosopho non deve esser occulta cosa alcuna, altrimente sarebbe imperfetto. Là onde Aristotele vero et perfetto filosopho havendosi proposto d'insegnarci compitamente la Philosophia ha voluto anco darne notitia di animali, come quelli che sono parte di questo mondo e per conseguente parte di Philosophia. &lt;expl&gt; Potrei invero questa opinione approvare scorrendo per tutti i libri d'Ar. Ma parendomi esser troppo dilatato sopra questa materia, massimamente per se chiara et manifesta, ad ogniuno pur che sia almeno ben disposto, però farò fine rimettendomi sempre al più maturo e meglior iuditio de più savi et dotti huomini. </text>
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              <text>&lt;51r-55r&gt; Al Molto Illustre Signor Conte Alfonso / Cavriolo / G.V. / Josephi Valdanii &lt;inc&gt; Tanto difficile et oscuro è il luogo che V.S. mi ha proposto Illustre Signor Conte, che veramente si può domandar un enigma indissolubile; ond'io volentieri mi sbrigherei di tal impaccio con quel proverbio io son Davo e non Edippo; ma poi che V.S. di ciò non si contenta, et pur ricerca ch'io le dica il mio parere, eccomi pronto ad ubbidirla con darle quella espositione che portano le picciole forze del mio ingegnio. Ella adunque ricerca la espositione di quella opinion di Platone della mutatione della sua ottima Republica alla quale contradice Aristotile nel fine del quinto de i libri Politici: et io desiderando di sodisfarle in quel miglior modo che per me si può, riferirò qui le parole di Platone da lui scritte nel ottavo libro dela Repub. et seguendo la fideltà del testo greco in qualche cosa mi scosterò dalla traduttione di Marsilio Ficino. Scrive egli adunque nel detto libro poco longi dal principio in questo modo: Est autem divinae quidem geniturae periodus quem numerus continet perfectus: humanae vero in quo primo auctiones superantes, et superate tria intervalla et quatuor terminos accipientes &lt;expl&gt; In tal modo contradice </text>
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