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&lt;128r-133r&gt; &lt;inc&gt; Ill.ma et Ecc.ma S.ra Ardente. Erasi inteso da noi che m. Alessandro Piccolomini haveva mandato fuori le sue annotationi sopra la Poetica d'Aristotele; le quali per la dottrina dello autore e per esser uscite dopo tanti altri comenti d'huomini famosi desideravamo grandemente di vedere, quando V.E. ci commise per lo nostro Desioso che noi le dicessimo liberamente intorno ad esse il nostro parere. &lt;expl&gt; Molte altre cose si potrebbono per avventura mettere in considerazione a V.E. intorno a questo libro come sarebbe l'imperfezzione della lingua, e quello che ci pare molto sconvenevole, ch'ei dica alle tragedie convenirsi i versi ternari quinari e settenari ma per brevità le lasceremo; tenendo per costante ch'ella sia per attribuire tutto ciò che s'è detto più al desiderio che tenghiamo d'ubidire a lei che a vaghezza di giudicare gli scritti altrui, e d'un tal'huomo massimamente il quale per molti rispetti è da noi e da ciascuno amatore delle lettere merita d'essere honorato e reverito. Gli Accademici Alterati.</text>
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&lt;241&gt; &lt;inc&gt; Erasi inteso da noi, che m. Alessandro Piccolomini havea mandato fuora le sue annotationi sopra la Poetica d'Aristotele, le quali per la dottrina dell'Autore, e per esser uscite dopo tanti altri comenti d'huomini famosi, desideravamo di vedere, quando V.E. ci commise, per il nostro Desioso, che noi le dicessimo liberamente il nostro parere, per lo che, havendole noi di poi vedute e lette, come che e' non sia nostro costume il far giuditio d'altri scritti che de nostri, tuttavolta per compiacere alla sua dimanda, le diciamo haverle trovate in molte parti corrispondenti al concetto che s'haveva di questo autore, per molti discorsi che egli per entro vi ha sparsi, e per molte sue proprie spositioni. &lt;252&gt; &lt;expl&gt; ma per brevità le lasciaremo, tenendo per costante ch'ella sia per attribuir tutto ciò che s'è detto più al desiderio che tenghiamo d'ubidire a lei, che a vaghezza di giudicare li scritti altrui, e d'un tal huomo massimamente, il quale per molti rispetti è da noi e da ciascuno amatore delle lettere merita d'essere honorato e riverito. </text>
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              <text>&lt;1r-5v&gt; &lt;preamble&gt; &lt;inc&gt; Io mi son proposto di trattare del sommo bene humano che col lume naturale possiamo ottenere, per comprendere che cosa è, et in che guisa si possa conseguire; cognitione altrettanto necessaria, quanto sopra modo nobile et giovevole. Perciò che come all'arciere, non vedendo il bersaglio, né sapendo il modo da colpirlo, diverrebbe l'arco inutile, o scioccamente l'eserciterebbe, così la ragione si farebbe di niuno valore in noi, e follemente verrebbe impiegata, se 'l fine a cui è prodotta et il modo da pervenirvi ci fosse occulto. &lt;expl&gt; E quando cotali huomini conoscessero insieme per se stessi il vero modo e le cagioni del ben vivere, nondimeno sarebbe pur loro di smisurato piacere il rimirare, come il ritratto delle proprie attioni nella descrittione della virtù, e questo trattato non sarebbe loro vano. Ma in contrario vana sarà questa cognitione a chi essendo malvagio e godendo di vivere ostinato nella malitia sua disprezerà di farsi buono. E tanto basti in luogo di proemio, et veniamo alla cosa.

&lt;6r-56r&gt; &lt;book I&gt; Descrittione della felicità. Cap. p.° &lt;inc&gt; Havendo proposto di trattare del sommo bene humano per ritrovar il modo da conseguirlo, è prima da riguardare che cosa sia, poiché dalla cognitione del fine si ritruovano i convenevoli mezzi per acquistarlo. Nel nome adunque del sommo bene, sì come gli huomini volgari e gl'intendenti sono concordi chiamandolo universalmente felicità, così nella sostanza, e nel diffinirlo sono grandemente discordi. Conciosia che ciascuno confrome ai costumi et all'habito che possede giudica di essa e di qui le genti che sono in preda de' piaceri stimano che la virtù sensuale sia la felicità, e le persone civili che sia l'honore et altri di maggior giuditio la ripongono nella virtù. &lt;expl&gt; Così dice in sostanza Valerio Massimo di Metello, per la qual cosa appare ch'in esso fino alla morte si trovarono i beni dell'animo, del corpo, e gli esterni in vita perfetta nella maniera che dalla felicità Aristotelica sono ricercati. 
&lt;65r-129v&gt; &lt;book II&gt; Che cosa sia la virtù
&lt;130r-168v&gt; &lt;book III&gt; Della temperanza
&lt;169r-228r&gt; &lt;book IV&gt; Della liberalità
&lt;228v-294r&gt; &lt;book V&gt; 
&lt;294v-357v&gt; &lt;book VI&gt; Della giustitia universale
&lt;358v-401r&gt; &lt;book VII&gt; Del soggetto intorno al quale travaglia il continente e l'incontinente
&lt;402r-510r&gt; &lt;book VIII&gt; Dell'eccellenza dell'amicitia
&lt;511r-545r&gt; &lt;book IX&gt; Del piacere e del dolore
&lt;547r-623v&gt; &lt;book X&gt; Libro decimo. Delle parti dell'anima, e dei principii delle attioni humane. Cap. I. &lt;inc&gt; Havendo trattato a bastanza delle virtù morali, per che in diffinirle habbiamo detto che sono mediocrità secondo la retta ragione rimane da considerare più particolarmente che cosa sia questa retta ragione. Perciò che conoscendosi ciascuna cosa perfettamente per le sue cause e massime per la materia, e per la forma, havrem compita chiarezza delle virtù morali quando alla cognitione delle proprie materie, delle quali habbiam discorso, sarà congiunta quella della forma loro, ch'è la stessa retta ragione in quel modo che si dirà. &lt;expl&gt; E perché sopra tutte le compagnie civili e republiche perfettissima è la reale, di cotal stato per avventura ci basterà trattare quando ne sarà conceduta la com</text>
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              <text>&lt;1r-5r&gt; &lt;preamble&gt; &lt;title by a different hand&gt; Dell'Etica di Fabio Albergati &lt;inc&gt; Io mi son proposto di trattare del sommo bene humano che col lume naturale possiamo ottenere, per comprendere che cosa è, et in che guisa si possa conseguire; cognitione altrettanto necessaria, quanto sopra modo nobile, e giovevole. Percioche come all'arciere, non vedendo il berzaglio, né sapendo il modo da colpirlo, diverrebbe l'arco inutile, o scioccamente l'essercitarebbe; così la ragione si farebbe di niuno valore in noi, e follemente verrebbe impiegata, se 'l fine, a cui è prodotta, et il modo da pervenirvi ci fosse occulto. &lt;expl&gt; E quando cotali huomini conoscessero insieme per se stessi il vero modo, e le cagioni del ben vivere; nondimeno sarebbe pur loro di smisurato piacere il rimirare, come il ritratto delle proprie attioni nella descrittione della virtù, e questo trattato non sarebbe loro vano. Ma in contrario vana sarà questa cognitione a chi essendo malvagio, e godendo di vivere ostinato nella malitia sua, disprezzerà di farsi buono. E tanto basti in luogo di proemio et veniamo alla cosa.

&lt;5r-53r&gt; &lt;book I&gt; Descrittione della felicità. Cap.° p.°. &lt;inc&gt; Havendo proposto di trattare del sommo bene humano per ritrovare il modo da conseguirlo, è prima da riguardare che cosa sia, poiché dalla cognitione del fine si ritrovano i convenevoli mezzi per acquistarlo. Nel nome adunque del sommo bene gli huomini volgari e gl'intendenti sono concordi chiamandolo universalmente felicità, così nella sostanza, e nel diffinirlo sono grandemente discordi. Conciosiache ciascuno confrome ai costumi et all'habito che possede giudica di essa e di qui le genti &lt;5v&gt; che sono in preda de' piaceri stimano che la vitù sensuale sia la felicità, e le persone civili che sia l'honore et altri di maggior giuditio la ripongono nella virtù. &lt;expl&gt; Così dice in sostanza Valerio Massimo di Metello, per la qual cosa appare che in esso fino alla morte si trovarono i beni dell'animo, del corpo, e gli esterni in vita perfetta nella maniera che dalla felicità Aristotelica sono ricercati. 

&lt;53v-94r&gt; &lt;book II&gt; LIBRO SECONDO. Che cosa è la virtù. Capitolo I. &lt;inc&gt; Noi proponemmo da principio di trattare della felicità e così habbiamo discorso di essa et veduto che cosa è, in che consiste, come s'acquista e perde, et a che facoltà appartiene il considerarla. &lt;expl&gt; E ne dà per segno che in così fatta potenza et vigore è riposto il risentimento e l'indignatione che prendiamo contro gli amici quando ci offendono, quasi voglia dire che stando nel vigor dell'animo lo sdegno contro gli amici, quivi sia riposto il suo contrario amore.
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              <text>&lt;ar&gt; Institutione per il Principe di Spagna Don Filippo 3° del Signor Fabio Albergati.
&lt;br&gt; De gli studii d'un Principe
&lt;cv&gt; Tavola dei Capitoli che in questo discorso si contengono

1.Quanto importino gli studi in un prencipe
2.Da qual cosa si debbano regolare gli studi di ciascuno
3.Che gli studi del prencipe debbono essere la filosofia morale et l'historie
4.Come si debba insegnare al prencipa la filosofia morale.
5.Come si debbano insegnare al prencipe l'historie
6.In che maniera la filosofia morale si debba applicar all'historie
7.Che la cognitione dell'arte militare è necessaria al prencipe et come possa impararla
8.Donde debba il prencipe cercar essempi per servitio dell'arte militare
9.Che la cognitione della sfera, della geografia, della corografia et topografia è necessaria al prencipe.
10.Come si possa agevolmente imparare la geografia et corografia
11.Ch'al prencipe è necessaria la cognitione dell'Architettura, della geometria et aritmetica
12.Epilogo delle scienze et arti che sono necessarie al prencipe et di quelle che gli possono esser utili et d'ornamento
13.Che sia errore l'insegnare a un prencipe per la via che agl'altri huomini ordinariamente si suol fare
14.Si pruova con l'auutorità del prencipi che gli studi della filosofia morale siano proprii del prencipe

&lt;1r-20v&gt; Quanto importino gli studii in un prencipe. Cap. primo &lt;inc&gt; Fra le principali cose che alla vita humana giovevoli veggiamo, niuna senza dubbio eccellentissimo signore, d'importanza maggiore possiamo ritrovare di quella che ne produce i prencipi buoni et virtuosi. Perciò che dovendo essi reggere et governare altrui, conformi agli habiti che possedono, ne succede se cattivi si ritrovano che d'ogni miseria ai sudditi loro son cagione; ma se giusti et valorosi vivono d'ogni bene et d'ogni felicità li colmano. &lt;expl&gt; Et quando ancora io non havessi potuto in parte alcuna conseguire il fine di così honorata impresa, confido nondimeno che questo sarà bastevole per dar ricordo all'eccellenza vostra della divotion mia verso di lei et dell'infinito disiderio che tengo di servirla.</text>
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              <text>&lt;60r&gt; Lettione / recitata in Roma nell'Academia degli / Humoristi il dì 2 di Ottobre 1605. / &lt;by an other hand&gt; Si spiega la particella quarta della Poetica d'Aristotile / e si conclude che il poema epico [non] debba stendersi / in prosa.

&lt;62r-74r&gt; &lt;inc&gt; Due cose sono che fanno principalmente l'huomo diferente dagli animali bruti, la Ragione et il Parlare, et quanto meglio l'huomo si sa valere di queste due cose, tantopiù s'allontana dalla natura de' bruti et s'avvicina a quella di Dio, alla cui imagine fu formato. Fu già creduto che li Dei celesti in quella prima età conversassero con gli huomini, come afferma Catullo quando dice nell'Epitalamio di Peleo et di Teti: Praesentes namque ante domos invisere castas / Saepius, et sese mortali ostendere coetu / Coelicolae non dum spreta pietate solebant. Et Propertio che scrive: Nec fuerat nudas poema videre Deas \lib. 3. ele. xi./ che forse ha origine da quello che dice l'eterna Sapienza: et deliciae meae esse cum filiis hominum, oltre quello che narra la scrittura sacra, che nella prima età del mondo Dio passeggiava all'ombra dopo il mezo giorno. &lt;expl&gt; Così l'udito gode sommamente del verso come quello che in sé contiene et numero et armonia, di che cotanto s'appaga l'orecchio. Et quindi nasce che queste tre cose sono fra sé così conformi, e tanto viene attribuito il </text>
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              <text>&lt;14r-18v&gt; Sopra il 2° libro della Metafisica. &lt;inc&gt; Perché nel principio del 1° libro Aristotile fece conoscere che l'intelletto nostro naturalmente è inclinato al sapere, però in questo 2° libro ragiona della verità, la quale è oggetto attrattivo dell'intelletto sì come la bontà della volontà. Né per altro s'affatica il nostro intelletto se non per la verità. Questo libro si divide in tre parti: nella prima il filosofo fa conoscere che la verità è facile et difficile d'acquistarsi; nella seconda a qual scientia spetti specular la verità et dirà esser la metafisica; nella terza qual sia il modo di acquistare questa verità. / Fu sempre contrasto grande tra li Academici et Peripatetici se delle cose naturali si possa haver la verità et vera cognitione. Li Academici tengono la parte negativa, li Peripatetici la affermativa. Per cose naturali intendono tutte le cose che hanno natura, o sono natura o seguono la natura, come l'intelligentie, cieli, elementi misti perfetti e imperfetti &lt;expl&gt; Hor concludiamo che la verità alle volte è facile, alle volte è difficile, non però impossibile perché le cause delle cose non sono infinite, anzi molti sono li modi per haverla et acquistarla, cioè [.], mathematica, essempi, authorità, ragione, modo e demonstratione. / Fine del 2° libro.

&lt;18v-21v&gt; In 7m librum Metaphisicae. &lt;inc&gt; Aristoteles in primo libro ostendit dignitatem Metaphisicae. &lt;expl&gt; quia deus regulariter nam non potest creare res alia figura, quae sint. 

&lt;22r-23r&gt; Dell'Idee, sopra il 7° libro. &lt;inc&gt; Qui riferirò non solo quel che dice Arist. in questo luogo, ma anco in molti altri luoghi della sua [philosophia]. Dico dunque ch'Arist. Qui con due ragioni prova l'idee non esser necessarie per la generatione, et io aggiungo altre ragioni e perciò non esser necessarie né per la generatione né per la scientia, né per l'esistenza: poi qual sia la vera opinione dell'Idee, finalmente quale univocatione tra 'l generante et il genito. &lt;a section in Latin follows&gt; &lt;inc&gt; Prima ragione. Omne generans continet in se duo, unum quo est simile genito; alterum quo differt a genito. Sed haec propositio non est vera in generatione et productione intellectuali. &lt;expl&gt; Nota de ente et uno. Dio è ente et uno. E così uno che non si può moltiplicare, perché la natura dell'infinito non è plurificabile. Il Theatro Ideale delle cose del mondo, ch'è nella mente divina, è ente, così è uno: et benché le cose ideate siano quasi infinite, nondimeno sono un theatro, un typo e un modello delle cose. Il mondo sensibile contiene infiniti effetti, nondimeno egl'è uno. La cosa possibile contingente finita, impossibile infinita, necessaria è ente, così è una entità unitativa. 

&lt;24r-25v&gt; Sopra il duodecimo. &lt;inc&gt; Intentione del filosofo si è di trattare della substantia insensibile et intelligibile, ma prima della sensibile come cosa più nota. Questo libro si divide in due parti: nella seconda tratta delle [intelligentie], nella seconda della substantia sensibile: et questa tutta si risolve a 16 conclusioni, quali vedremo tutte distintamente et resolutamente. / Prima conclusione. In questa scienzia si conviene trattare della substantia. &lt;expl&gt; La xxxª. Unico et singolare è il primo principio, separato di tutte le cose naturali cui si riduce il cielo e la natura. La prova è prima perché è uno universo, adonque un primo principio. 2° se fossero molti primi principii separati motivi ne seguiria la mala dispositione de gl'enti. 3° la pluralità de principati non è buona, unus ergo princeps. / Il fine. 1574 li XI di Magio in Torino. </text>
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              <text>&lt;1ra-2va&gt; Qui sincomincia leticha daristotile. &lt;inc&gt; Tutte le cose desiderano alcuno bene e bene è quello che tutte le cose dimandano. Et sono molti beni secondo diverse cose ma tucti si riducono ad uno il quale è principale di tutti il quale è sempre da eleggiare per se medesimo e non per altro e questo è la felicita la quale pertiene alloptima disciplina. Cio è al governamento dela citta sotto el quale governamento sono tucti gli altri beni. &lt;expl&gt; De le due maniere de le virtu. Le virtu sono di due maniere alcune morali et alcune intellectuali. La sapiença e lo intellecto e la prudença dicemo intellectuali. La iustitia, la liberalita et somiglianti morali si come appare nele laude dei costumi degli uomini.

&lt;16vb-19rb&gt; Libro decimo el quale parla de la delectione e de la beatitudine e de la sapiença. &lt;inc&gt; Sono da amaestrare e giovani dal principio de la loro gioveneçça e dilectarsi et atristarsi di quello che si conviene e quando e come si conviene perciò che questo è lo fondamento de la virtù e de la costumança la quale conduce a la bontà et a la vita felice. &lt;expl&gt; Et la seconda cosa sie che elli abbia provate e sperimentate le decte cose infra diverse maniere di genti et veduti e modi del vivare e i costumi de le diversità delli uomini. Et in ciò sia exercitato per longa usança et allora sarà perfecto ne la sapiença di governare la città. / Explicit ethica daristotile reducta in volgare per maestro Nicholo anglico deo gratias amen. amen. amen.</text>
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              <text>&lt;20ra-43va&gt; &lt;inc&gt; La rethorica ene seguitativa dela dialeticha che ambendune sono dalcune cotali cose le quali anno a cognosciare in alcuno modo tutte le sciençe comunemente ene una scientia determinata per la quale tutti li huomini in alcuno modo participano ambendune che tutti si sforçano infino ad alcuna cosa cercare cio è daltri lo sermone loro e sostenere e difendare et accusare. Et molti fanno queste opere daventura et molti da habito per usança et concio sia cosa che essi possano fare in uno e nellaltro modo e manifesto che si potranno diriççare cio è considerando la cagione per la quale acquistano lo loro intendimento. Questi per usança e quelli per ventura. Et cotale cosa confessaranno già tucti essere opera darte. &lt;expl&gt; E tali iudici conviene dire che noi pensiamo che vuoi debbiate permanere in qualunque cose voi avrete iudicato avendo iurate. Addunque non permarremo noi et cotali altre che luomo può dire aderescendo. De le persuasioni in artificiali sieno dette cotante.

&lt;43va-67ra&gt; Da quali cose conviene exortare et deortare et vituperare et laudare et accusare et difendare. Et quali sententie et quali propositioni sono utili a le persuasioni. Di queste ene detto. Che di quelle et ad quelle che sono dette di sopra sono facti li emptimati intorno ad ciascuna cosa si come si puo dire secondo lo generare de li sermoni. Et concio sia cosa che la rethorica sia per gratia del iudicio che li consigli iudicano et dicha \cio è quello che iudica le iniustitie/ ebe iudicio conviene non solamente considerare alloratione in quale maniera sara demostrativa et credibile ma chonviene ancho fare che elli appaia cotale et che lo dicitore sia dalcuna cotale dispositione. &lt;expl&gt; Et con cio sia cosa che tre cose sieno quelle le quali conviene tractare intorno ad lorationi deli exempli et de le sententie et de li emptimemati et generalmente di tutte quelle che pertengono intorno a la ratiocinatione perché cose saremo habundanti in esse et in che modo solvaremo esse sieno dette cotante di noi. Et ora rimande addire dela elocutione et dela oratione.

&lt;67ra-83va&gt; &lt;inc&gt; Comincia ellibro terço. / Concio sia cosa che tre cose sieno le quali vogliono essere trattate intorno ad loratione. Luna è quello che pertiene ale persuasioni cio è da quali cose si fanno le persuasioni. La seconda ene quello che ene intorno al parlare. Le terça ene in che modo conviene ordinare le parti dellorationi. Dele persuasioni ene detto da quante cose si fanno cio è da tre. Et perché sono solamente cotante che tutti li huomini sono persuasi. O perciò che elli anno alcuna passione iniudicando. O percio che li dicenti sono pensati cotali. &lt;expl&gt; Overo che si può fare da interrogatione in questa maniera. Che cosa e quella che io non abbia dimostrato. Overo così. Che cosa mostro elli. Overo si puo fare da la comperatione dicendo per ordine et secondo natura quelle che sono sue. Et puoi se elli vuole partitamente può dire quelle delloratione contraria. Et lo fine del parlare dia essere inconiuncto acciò che sia epylogo et non oratione in questo modo. Io o detto voi avete udito abbiatelo et iudicatelo. // Questo ene lo fine de la rethorica daristotile reducta in vulgare dal maestro Nicholao Anglico. </text>
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&lt;109r-139v&gt; INCOMINCIA EL TERZO / LIBRO DELLA RHETORICA / DE ARISTOTILE FELICITER. &lt;inc&gt; Con ciò sia cosa che tre cose sieno le quali conviene così essere tractate intorno ad l'oratione. Et l'una è quella che pertiene alle persuasioni, cioè da quali cose se fanno le persuasioni. La seconda ene quello che ene intorno al parlare. La terza ene in che modo conviene ordinare le parti dell'oratione. &lt;chap. 18&gt; &lt;expl&gt; Delle persuasioni sieno dicte queste. Intorno al costume diei sapere che dire di se medesimo fa invidia o prolixità o contradictione dagli auditori. Et dire d'altrui fa parere maledictione o villania: et perciò conviene fare che altri lo dica sì come fa ysocrates in phi</text>
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&lt;1ra&gt; Qui comincia la mettaura d-aristotile chiosata per santo tomasso d-aquino. &lt;inc&gt; Questo libro si chiama la mettaura d-aristotile. E questo nome mettaura è nome greco et composto a meta ch-è a dicere trans et thorum ch-è tanto a dire come contemplatione, de le cose che trapassano queste cose di sotto. Et dicono de le cose che sono ingenerate di sopra. De le quali si tratta principalmente in questo libro. &lt;text&gt; Testo d-aristotile. &lt;inc&gt; Poi ch-abbiamo detto de le cose naturali in generale \in la fisica/ et de le stelle le quali ordinano lo mondo \nello libro de celo et mundo/ et de la dispositione del corpo ultimo et elemento gentile et de la qualità degli elementi et la mutatione loro \libro de generattione et coructione/. Parà che abbiamo ogimai a dicere de le cose che adivengono in alto presso a luogo de le stelle comate, de la galaxia, de la sub, de la luna, de la veçeyçeli [sic], et de le cose che s-ingenerano nell-aria per sua mutatione. E dei vapori de l-acqua et de la terra et de gli tremuoti et de li venti e de l-altre simiglianti cose. Poi ne gli altri libri diceremo de le maniere et de le nature de gli animali e de le pianete. E quando avremo fatto ciò averemo compiuto lo intendimento nostro ch-abbiamo di compiere la scientia naturale. &lt;comm&gt; Chiosa di sancto tomasso d-aquino. &lt;inc&gt; Poi ch-aristotile a detto de le cose naturali in generale in uno libro ch-è il primo de la filosophya naturale cioè nella fisicha: nel quale libro elli tratta del movimento in generale. Et poscia ch-a detto de le &lt;1rb&gt; stelle le quali per lo suo movimento ordinano lo mondo. in perciò che muovono gli elementi a generatione et corruptione in uno libro che seguita a la fisica et chiamasi del cielo e del mondo. &lt;18vb&gt; Testo d-aristotile perché apariscono nell-aere diversi colori. &lt;inc&gt; Alcuna volta quando la notte è chiara apariscono nell-aere colori rossi et altri diversi colori secondo la diversità de l-aere in perciò che le parti de l-araere diventano spesse et ragunanse per lo freddo de la notte. [...] &lt;expl&gt; Adunque abbiamo trattato de la galaxia </text>
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              <text>mo diterminato de la galaxia et de le stelle c-anno coma et dei fuochi che apariscono nell-aere et de la sub. Et qui si termina la sententia del primo libro.

&lt;19va&gt; Qui apresso comincia il secondo libro dela mettaura d-aristotile il quale ditermina de le cose che sono ingenerate in alto sotto il luogo del quale abbiamo detto il quale è il luogo secondo. Et nell-uno paragrapho si pone il testo d-aristotile et nell-altro si pone la chiosa sopra-l decto testo per messer sancto tomasso dottore novello di frati predicatori. il quale apre il testo d-aristotile sì come il savio leggitore potrae apertamente vedere. et così a fatto questo di rietro elli medesimo. &lt;19vb&gt; Incomincia il secondo libro de la mettaura d-aristotile col comento di sancto tomasso d-aquino de frati predicatori. &lt;text&gt; Testo d-aristotile. &lt;inc&gt; Parlato abbiamo nel primo libro de le cose che s-ingenerano ne luogo alto de l-aere, di vapore caldo et seccho sì come de la galaxia et de le stelle c-anno coma. et dei fuochi i quali apariscono nell-aere et delo assub. Diciamo aguale in questo secondo libro dele cose che sono ingenerate in alto sotto i-lluogo del quale abbiamo detto et è il luogo secondo. [...] &lt;comm&gt; Chiosa sopra-l decto testo &lt;inc&gt; Abbiamo detto nel primo libro de le cose che s-ingenerano nel &lt;20ra&gt; di vapore humido o sieno ge luogo alto de l-aere di vapore cado et seccho [sic]. Aguale in questo secondo libro abbiamo a dicere de le cose che s-ingenerano di vapore humido i sieno generate in alto o sieno generate a basso. &lt;52va&gt; &lt;text&gt; Testo d-aristotile de diversi sapori de l-acque dei fiumi et de le fonti et dei loro colori. &lt;inc&gt; Dico che i fiumi et molte altre acque si truovano di diverse qualità quanto al-loro sapore e quanto a loro colore, in perciò che quando la terra è arsa dal caldo et da diverse qualità secondo la diversità de la sua arsura [...] &lt;52vb&gt; &lt;expl&gt; Adunque abbiamo detto in questo libro del mare et de l-altre acque et de la loro natura. &lt;comm&gt; Chiosa di san tomaso sopra-l detto testo d-aristotile la quale ditermina de diversi sapori de l-acque de le fonti et dei fiumi et dei loro colori. &lt;inc&gt; Hora nella fine del secondo libro diterminiano di diversi sapore de l-acque. Dico che l-acque dei fiumi et de le fonti sono di diversi sapori et di diversi colori secondo i luoghi onde passano. Et alcuna volta la terra onde passano sente di cenere. &lt;54rb&gt; &lt;expl&gt; Et queste cose che sono dette de l-acque bastino in perciò che altre cose che se ne potrebbero dicere si possono intendere per queste che dette sono. et anche perché si pertengono più alla scientia di medicina. et qui si termina la sententia del secondo libro. Explicit liber secundus deo gratias. 

&lt;54va&gt; Qui comincia il terço libro de la metthaura d-aristotile lo quale ditermina dei venti et de la loro materia. Testo. &lt;text&gt; &lt;inc&gt; Poi che noi abbiamo detto de la natura del mare et de la sua salseçça diciamo hora dei venti. Dico che-l vento australe è caldo e trae forte et escie dei luoghi caldi et secchi. Et strugge la materia de la rusgiada. &lt;comm&gt; Chiosa di san tomasso ove ditermina dele cose che s-ingenerano di vapore seccho che si lieva di terra. &lt;inc&gt; Poi che noi nel-libro andato dinançi a questo abbiamo diterminato di tutte le impressioni humide o sieno ingenerate in alto o sieno ingenerate di sotto. Et abbiamo detto del mare et de la sua &lt;54vb&gt; salseçça. In questo libro ditermineremo de le cose che s-ingenerano di vapore seccho, il quale si leva di terra, il quale è fatto in tre modi, imperciò che o egli è sempice o è involto in vapore humido. &lt;62vb&gt; Testo d-aristotile dele due regioni dela terra habitabile et non habitabile. &lt;inc&gt; Diciamo che la terra a due regioni l-una è habitabile et l-altra non habitabile. Et quella ch-è inhabitabile per due casgioni: o per grandissimo caldo per la proximità la quale a col sole come la parte di meriçço. O per grandissimo freddo perché è di lungi dal sole come la parte di septantrione. [...] &lt;expl&gt; Et tra meriçço et favonio sono due venti, l-uno seguita favonio et l-altro meriçço. Et tra meriçço et subsolano sono due venti, l-uno seguita meriçço et l-altro subsolano. &lt;comm&gt; Chiosa di san tomasso dottore d-aquino sopra-l detto testo d-aristotile. &lt;inc&gt; Poi c-abbiamo diterminato de venti in generale convienci diterminare di ciascun vento in sin &lt;63ra&gt; singulare. et perché i venti singulari e spetiali anno diferentia per li luoghi onde vengono. Convienci in prima diterminare dei luoghi. Et i luoghi non si possono sapere selli non si sale [sic] la divisione de la terra. [...] &lt;64vb&gt; &lt;expl&gt; Favonio è detto et dinominato perché favoreggia le cose che nascono in terra. Septantrione siè dinominato et detto dale septe stelle che sono. Explicit liber terçius deo gratias.  </text>
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              <text>&lt;70r-79v&gt; Aristotile dello Amore nel secondo libro della Rethorica

&lt;70r-71v&gt; &lt;text&gt; &lt;inc&gt; La diffinitione dell'Amicitia et di quello istesso che è lo amare dimostrerà hora quali et per qual cagione noi soliamo amare overo odiare. \\1.// Lo amare è dunque havere buona volontà verso alcuno de suoi beni et con ogni sforzo esser autore et procuratore di quelli, non per proprio interesse, ma per cagione di colui ch'egli ama. \\2.// Amico è quello che così ama con il pari volere di colui ch'egli ama. E quelli si stimano essere amici i quali così stimano che sian gli amici verso loro stessi, come eglino sono verso loro. \\3.// Da ciò che s'è detto necessariamente si conchiude che tal bisogna essere lo amico, che s'allegri delle prosperità dell'altro, et si dolga delle sue sciagure, non per altra cagione che del suo amico. Impercioche tutti gioiscono quando gli avengono le cose desiderate et si dolgono delle contrarie et così aviene che 'l piacere o allegrezza et il piacere o dolore che l'huomo sente siano certissimi argomento della volontà che alcuno ha verso l'altro. &lt;expl&gt; \\28.// Le specie delle amicitie è chiaro che sono molte. La compagnia, la dimestichezza, la parentella, et tutte simili. \\29./ Ma in vero l'amicitia si genera specialmente da queste cagioni, se haverai fatto beneficio di grado, se fattolo senza esserne pregato, se dopo lo haverlo fatto non lo divolgherai, percioche in cotesta maniera non per cagione et amore del ricevitore, lo haverai fatto, ma accio che s'intenda che tu sei quello che gli lo habbi fatto, ma nell'altro modo che tu non habbi havuto riguardo ad altro che a giovare all'amico. Questo ha scritto Aristotele.

&lt;71v-79v&gt; &lt;commentary&gt; &lt;inc&gt; Prima si dimostra quali cose si deono considerare nell'acquistarsi lo amore, et quali siano coloro che soliamo amare et odiare, et per qual cagioni et ultimamente come siano affetti coloro che agevolmente amano </text>
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              <text> et con facilità si movono ad odiare. E di ciascuno di questi si dirà al suo luogo, diffiniendo prima che sia lo amare. Lo amare è un desiderare ad altrui le cose buone per cagione di colui ch'egli ama. Et di quelle cose a tutto suo potere esser autore et procuratore, et in questa diffinitione posta da Aristotele si disegnano le note della vera amicitia. Percioche nella falsa si ha rispetto alla propria utilità et non alla dignità et persona di colui che si stima che sia amato. Da questa diffinitione non discorda punto la descrittione della divina carità posta da Paolo. &lt;expl&gt; Tra quelle cose che cagionan amicitia si connumerano il molto pratticare insieme, la conversatione et la piacevolezza de costumi, impercioché l'amicitia si conferma e dal beneficio ricevuto et dall'animo pronto conosciuto et dalla conversatione et dimestichezza. La ragione si cava dalla diffinitione della amicitia che chi in quel modo haverà fatto il beneficio, paia haverlo fatto havendo havuto riguardo non ad altro che all'utile dello amico. Veramente dunque giudicò Socrate che non si deono ricevere gli avari né tenere in conto d'amici, perciò che quelli non fanno per cagione dell'amico alcuna cosa di grado, ma tutto per suo interesse et utile. Si veggono dunque due pesti nell'amicitie. La cupidigia del danaro et contesa d'honore et il combattere per la gloria. / Il fine. </text>
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