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Politics</text>
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              <text>&lt;2r&gt; &lt;epistle&gt; &lt;inc&gt; O Neri excellentissimo et optimo huomo Giovanni salute con sincera dilectatione et affecto di vederti nella gratia di Dio et nell'amore delli huomini non ti maravigliare se in queste nostre operette ti chiamo come persona singulare però che se ne nostri sermoni ti figurassi in nome pulari [sic] di drieto alla tua presença omni Neri sarebbe sua la nostra opera la quale è negata loro dalle tue virtù. &lt;2v-3r&gt; &lt;expl&gt; Adunque queste cose chi·lle predicherà che non sieno tutte piene d'umiltà et di misericordia per le quali virtù tu sia messo nel numero delli excellenti huomini i quali meritono essere glorificati dagli ornati scriptori come conservatori delle loro republiche da queste così facte tue excellentie m'ha mosso talento di ridurre delle cose </text>
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              <text> passate e delle odierne al tuo figliuolo presenti in questo mio brieve volume il quale sotto la tua sperança spero e così te priego dove gli ponessi alcuno mancamento il correghi acciò che correcta la scriptura sia amaestrato il giovane.

&lt;3r-130r&gt; &lt;book I&gt;

&lt;3r&gt; &lt;inc&gt; Conciosia cosa o Gino che l'arte è infinita et la mia vita è brevissima et il mestiere è bisongno adunque non avere amiratione se da me ongni cosa non è considerata ma tu debbi stare patiente a quelle cose che oltre agli altri ti mostro quanto apartiene al ben vivere pulyticho perché la sententia di pulityci dice che reggimenti non sono con una medesima durança misurati. Avenga a dio che alcuni sono di duratura d'un anno et altri sono quanto basta la vita et tali trapassono ne figliuoli e ne nipoti e così seguitando nelgli altri succedent. &lt;91v&gt; &lt;expl&gt; Adunque per venire alle nostre promesse è nicistà fare nuova proposta per seguire la presente opera della quale c'è necessario principiare la consequente pistola al padre acciò che·ll'ordine non meno che·ll'opera dia a intendere al figliuolo. 

&lt;91v&gt; &lt;inc&gt; A te illustrissimo et sublimo huomo si dice che niuna cosa è di noi mortali  che per lo continuo uso che nel principio ci doni tanto dilecto che nel fine non ci dia molto più amaritudine excepto la virtù quanto è più la dolcezza nel principio tanto maggore [sic] l'amaritudine nel fine. Adunque la virtù con tucta sollecitudine ciascuno debbia adimandare. &lt;104v&gt; &lt;expl&gt; Simile interviene che omni persona sa dare, ma dare quando et quanto, dove et perché si conviene dare, sono pochi che 'l sappino fare et così tosto perché allegramente et dove si conviene questo è difficile et explicit.

&lt;105r&gt; &lt;inc&gt; E nostri antichissimi savi i quali colle loro scuarciate scientie hanno alluminato l'università delle nostre ignorantie chonchiusono che molto più honesta cosa era il negare il tucto che offerire il poco. Ma sotto questo sì savio conclusio o Neri c'è molto più che pensare che non è che dire. Conciosia cosa che non si vuole intendere tanto per la quantità delle cose quanto maggormente [sic] si vuole considerare per la loro qualità. &lt;115r&gt; &lt;expl&gt; Di quella ultima particula della diffinitione della virtù che diceva secondo che ditermina il savio huomo non si conviene tractare qui: però che il savio in questa parte è l'uomo prudente et della prudentia fu decto assa abastanza al mio povero intendimento. 

&lt;115r&gt; &lt;inc&gt; Avenga Dio o excellentissimo huomo che gl'è per lungissimo tempo disaminato et conchiuso da notri [sic] antichi et maggori che gl'è più dengno di biasemo cholui che è vinto da minore passione che non è quell'altro dalla più maxima. Adunque Neri mio seguirebbe se io lasciassi adrieto sì piccola particella quanta ci resta ch'io aquisterei più biasimo </text>
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              <text> che io non meritai lode del mio principio. &lt;127v&gt; &lt;expl&gt; Veramente tu hai veduto che Aristotile sufficientemente tractò del numero delle virtù quanto abastanza al ben vivere morale et virtuoso. Et però tu Gino con tucta la tua sollecitudine ingengnati non meno d'oservare che d'imprendere la nobile doctrina la quale è tutta in amaestramento di governare te medesimo.

&lt;127v&gt; &lt;inc&gt; Perché e' non è o Neri excellentissimo nostro che·lle melliflue parole et piene di salute non siano più tosto da temerlle che da disideralle avenga dio ch'elle possono essere più tosto comincamento [sic] d'inganno che colore d'amicitia. Et però adunque tu debbi stimare donde procede il nostro tacerlle ma nolle intendere però se non per quelle che non portono salute di remedio a futuri pericoli. &lt;129v-130r&gt; &lt;expl&gt; Il perché adunque finita la perfectione della doctrina singulare la quale è tucto mestiero del nobile libro dell'ethyca siamo indocti dalla nostra promessa ad entrare nella doctrina canomica [sic] </text>
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&lt;book II&gt;

&lt;130r&gt; &lt;inc&gt; Avengadio che·lla materia puoi comprendere che del primo libro è interamente ismaltita conciosiacosa che gl'è interamente mostrato in quello che nobili ciptadini debbono porre tutta la speranza in aquistare la felicità. Ma perché questo non basta a volere interamente agiungnere quanto apartiene ad aquistare la somma felicità della vita activa. Adunque indocto da sì facta necessità è molto convenevole di seguire quanto apartiene di mostrare l'arte del governamento di tucta la familgla della casa. Et perché non basta che nobili ciptadini siano buoni pure a·lloro medesimi è mestiero che·ssiano buoni ancora agl'altri. &lt;169r&gt; &lt;expl&gt; Adunque è da porre fine a questa prima parte del secondo libro del quale si dice del reggimento matrimoniale et così a questa prima parte porremo silentio et passeremo alla seconda.

&lt;169v&gt; &lt;inc&gt; Nonn·è convenevole cosa che pure per sapere reggere la molgle che senza la mogle sapere reggere i figliuoli si possa ragonevolmente governare la casa. Adunque è da·ssapere che·lla communitade del marito et della molgle et del singnore et del servo apartiene alla prima casa et la communità del padre et del figliuolo apartiene alla casa che è in istato perfecto. &lt;202r&gt; &lt;expl&gt; &lt;red rubric&gt; Qui finisce la seconda parte di questo secondo libro incomincia la terza parte del secondo libro del governamento della casa et come non s'apartiene solamente diterminare di servi, ma di tutto quello che fa bisongno per rimedio della indigentia corporale degli uomini et similmente queste due materie sono insieme istrette et congiunte.

&lt;202v&gt; &lt;inc&gt; Noi abiamo le due parti di questo secondo libro finite nel quale si tratta del reggimento della casa sì come n'amaestra il philosopho per mezzanità della sua conomeca dove abbiamo mostrato come l'apartiene a mariti reggere le loro mogli et simile e loro figliuoli. Adunque siamo indocti per observanza della nostra proposta di dare ordinamento alla terza et ultima parte del predecto libro nella quale diremo del reggimento di ministri o voglamo dire di servi. &lt;227r&gt; &lt;expl&gt; perché sì come si dice nel primo polithyco sì come dell'uomo nasce l'uomo et delle bestie nasce le bestie similemente le più volte del buono nasce il buono et del savio nasce il savio.

&lt;III libro&gt;

&lt;227r&gt; O huomo dingissimo [sic] d'infinito numero di laude alcune sono le cose che hanno principio et non fine et queste sono quelle che furono ordinate dalla sapientia delli huomini infusa dalla gratia di dio nella mente humana cioè le scientie et altre sono quelle che hanno principio et non fine e non principio le quali furono stabilite per·lla auctorità della natura nella eternale del tempo preterito et queste si diterminono per·lle schiatte. &lt;239v&gt; &lt;expl&gt; Per·llo quale sparimento non diminuì ma di più amiratione crebbe il femineo maravilglamento conciosiacosa che·ll'una chiesa et l'altra vide serrata. Seguita o Gino che per queste sì facte amirationi debbiamo presumere che dopo la nostra morte e altra vita nella forma che non fu nella materia con ciosia cosa che·lla materia ebbe principio et fine e·lla forma fu ab atterno et non è sugetta al fine. Adunque aspecta come tu governarai altrui così sarai governato.

&lt;240r&gt; &lt;inc&gt; Molti sono coloro che odono et non intendono et molti sono altri che riprendono altrui di quello che hanno a imprendere per loro perché no'l sanno elglino stimono ad ire brevis oratio penetrat celum venga a dire che·lle poche parole siano la brevità tanta commendata dal vulgo plebeo. &lt;251r-v&gt; &lt;expl&gt; Dico che co' preallegati tu puoi assai sufficientia avere a comprendere quello che procede </text>
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              <text> dalla virtù della prudentia quanto è mestiere al governo della republica. Ora specta di fare nuovo tractato. Quanto aspecta alla virtù della giustitia. 

&lt;251v&gt; &lt;inc&gt; Nota che·lla giustitia è una virtù formata da dio et messa nella volontà delli huomini per mezanità della prudentia la quale virtù è propia il rendere a ciasscuno quello che è suo nota che questo suo si stende più che'l vulgo non comprende. &lt;281r&gt; &lt;expl&gt; Adunque tu giovane il quale aspecti avere il governo della republica non oltreggiando le ecclesiastiche leggi che a niuno nieghi la ragone quando t'è adimandata. Perché chi la ragone niega iddio dispregia il quale non può esser peggio. 

&lt;281v&gt; &lt;inc&gt; Qesta fortezza della quale abbiamo nella presente opera a trctare si distingue in due modi che il primo consiste in caccare [sic] et il secondo si comprende in sostenere. Ma molto è più notabile et più degno quello membro di fortezza che riste [sic] a caccianti che non è quell'altro che caccia i fuggenti. &lt;311v&gt; &lt;expl&gt; A queste sì facte voci tutti e maggiorenti impaurirono et con questo stimorono che il rivolgersi delli loro animi fusse il sommo rimedio delli loro pericoli et dove cercavono guerra furono solleciti in fare la pace.

&lt;311v&gt; &lt;inc&gt; Con ciò fusse cosa che Gallici avessono presa la città di Roma i cittadini richiesono d'aiuto Furio Camillo il quale era in exilio alla città d'Ardea. Non prima andò a prendere l'oste alla città di Veya che padri conscripti con ordinati modi et con solenni ragioni facessino che potessi ordinare l'uficio del dictatore. &lt;328v&gt; &lt;expl&gt; le guardie lasciorono andare li huomini in luogo delle loro spose. Adunque che si può più agradire sì facto amore se non che degnamente le donne fussono i mariti et i mariti fussono le spose. &lt;red&gt; Finis. Laus sit tibi Christe. Amen.  </text>
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              <text>&lt;A iv-A iiv&gt; AL MAGNIFICO ET VENETO / Patritio: Dominico Georgio de Aloisio / Georgio: Patricio Tricasso da / Ceresari Mantuano. S. &lt;inc&gt; Naturalmente ogni cosa desidera la sua propria et ultima perfettione. Et questa perfettione non consiste nel primo atto et operatione prima, ma nel secondo atto et operatione seconda. Perché secondo che essa materia naturalmente desidera la forma qual si è la sua propria et prima perfetione. Così l'effetto et la cosa formata naturalmente desidera a sequire la sua propria operatione: come quello nel quale ogni suo ben è fisso e terminato. &lt;expl&gt; Et tua Magnificentia quale alquanto in questi preludii, &amp; scientie curiose se diletta, pigliar voglia questo mio munusculo, et non consideri il presente essere cosa infima: et cosa vile. Ma voglia contemplar l'animo et desiderio dell'auttore. Vale.

&lt;A iiir-A iiiir&gt; PROHEMIO DE TVTTA L'OPERA. / Incomincia la Chyromantia di Patritio Tricasso / da Ceresari Mantuano, universalmente et par / ticolarmente discussa et elimata. &lt;inc&gt; Dio omnipote(n)te, eterno, imme(n)so et imutabile dal q(ua)le firmame(n)te si crede ogni cosa visibile et invisibile esser creata come peritissimo artifice, talmente have disposto et ordinato ogni cosa che nullo errore, nulla contrarietà in tutto l'universo se ritrova, ita che ogni ordine da lui imposto in sé reservano et qualunche nel suo luoco se conserva. &lt;expl&gt; Et accioche meglior esito habbia il camin nostro lasciando le opinione diverse de auttori et con quelle esse essa verità, solummodo abbracciando. Primo esponeremo in universali la dispositione et forma de la mano. Secondo alcuni notandi pulcherrimi aggiungeremo. Tertio et ultimo con particolare sollicitudine circa le linee particolare discorremo. Et così in queste tre parte questa mia operetta a laude de Dio sarà terminata. FINISSE EL PROEMIO. 

&lt;4v-14r / A iiiiv-B vir&gt; INCOMINCIA LA PRI- / MA PARTE. / CAPITOLO PRIMO. &lt;inc&gt; Questa scientia qual si dimanda Chyromantia, la quale insegna il modo di giudicare per le linee quale appareno nelle mani, et conoscere la complessione et natura delli huomini, et delli affanni et fatiche, premii et honore, quali sogliono comunemente accadere, questa dico scientia è detta Chyromantia a Cyr grece: che in lingua latina significa Mano, et mantia, che significa divinatione, idest scientia de conoscere et divinare per gli segni quali se ritrovano nelle mani. &lt;expl&gt; Et tutti questi effetti se intendeno sequitate: quando queste tal lettere sono ben formate: significa diminutione di tali effetti: come è notato nella seconda parte al Not. xi Et tutte queste lettere: quasi communemente haver mal significato: eccetto. B. quale sempre significa bene.

&lt;14v-35r / B viv-E iiir&gt; INCOMINCIA LA SECONDA PARTE / CAPITOLO PRIMO. &lt;inc&gt; Havendo adunque declarato il modo et ordine dil qual principalmente se intende trattare in questa scientia, et nostra operetta circa le linee et parte di la mano, et della sua commune et universal significatione. Al presente convien mostrare l'ordine et il modo il quale si debbe servare nel procedere di questa scientia accioche qualunque persona più commodamente in questa nostra scientia essercitar si possa. &lt;expl&gt; Questa digressione qui in ultimo di questa nostra parte volsi ascrivere rendendomi benivolo a cucullati [sic]. Et così l'una et l'altra parte possiamo conoscerene nui medemi apertamente. Et quello che a uno non piacque de maledire ad altri ancor non piacque. Finisse la ii parte.

&lt;35r-96r / E iiir-[M viii]r&gt; INCOMINCIA LA TERZA PARTE. &lt;inc&gt; Volendo principiare questa terza parte ne la quale se tratta delle linee particularmente quale se ritrovano nelle Mani parmi dover preponere alcuni notandi per li quali più facilmente ciascuno habbiano occasione de pigliare spesso in questa nostra scientia. Primo è da notare che la principal parte et notitia de questa scientia Chyoromantica [sic] consiste nelle due prime parte. &lt;expl&gt; Et imperò accadendo che questa mia opera pervenga alle mani vostre (conoscendo voi che gli preciosi cibi et vivande delicate non sono cibo de uccelli salvatichi, né anchor domestici) vogliati spargere le paglie et il letame con gli piedi, questa mia opereta intatta relassando, accioche insieme con le pagliuzze (per vostra indiscretione) non sia dispersa et nascosta, et altri di tal thesoro ignari la conculcano, et qua sia terminata l'ultima sententia di questa mia operetta, de ogni animo gentile spasso singolare. Il fine. </text>
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              <text>&lt;A2r-A4r&gt; IL TRICASSO DE CERASARI / Mantouano, / All'Illustre, &amp; Magnifico Signor N.N. / Salute, e felicità perpetua. &lt;inc&gt; Sì come naturalmente ogni agente opera, et attende al proprio fine, così ogni cosa creata, et al fine suo inclinata in quello attende, et consequir procura. Onde l'acqua al suo declivo corso sempre è intenta, et la pioggia dal Cielo sopra la terra sparsa quella induce, et astringe produrre, et germinare il proprio frutto, secondo che per sua natura, et proprietà gli conviene. &lt;expl&gt; Et ancor che in comparatione del desiderio mio questo sia cosa minima: nientedimeno Vostra Signoria considerando con quanta affettione sia promossa, riputeralla per cosa preciosa. Alla cui buona gratia, e benignità di continuo in perpetua benevolenza, et amicizia me offerisco. Quale il sommo et magno Dio conservi in buon augumento, et felicità perpetua. Di Cerasari alli 13 Marzo 1635 [sic].

&lt;p. 8-135 / A4v-I4r]&gt; &lt;book 1&gt; EPITOMA CHIROMANTICO / Del Tricasso da Cerasari Mantovano. / Nel quale brevemente si contiene tutte le opere per esso / Trichasso in questa scientia composte. / CAPITOLO PRIMO. / Del principio, et fondamento della scientia / chiromantica. &lt;inc&gt; Havendo a trattare et narrare la perfettione et eccellenza di questa scienza et dottrina chyromantica, dovete sapere, che in questo mio epitoma et ultima opera composta in questa materia, con maggior notitia, e breve dichiaratione se contiene quello, che con longo processo di scrittura nelli altri libri et opere mie primo fa [sic] preposto, et dichiarato, e molte più figure, e linee con la loro espositione, e significatione nelli altri libri pretermesse: sì come appare manifestamente in essa opera. &lt;expl&gt; Et ancor quando sono molto sanguigni, sono furiosi e bestiali. E circa questo sono più, e manco furiosi, e bestiali, secondo la participata natura e complessione. Onde notate diligentemente. E questo sia il fine, e termine di questo primo libro. 

&lt;p. 136-344 / I4v-[Y4]v&gt; &lt;book 2&gt; EPITOME CHIROMANTICO / Di Trichasso da Cerasari / Mantouano. / LIBRO SECONDO. &lt;inc&gt; Benché nel presente libro si contenga ogni verità, e notitia di questa dottrina, e scienza Chyromantica, niente di meno cosa necessaria è questo secondo libro esserli aggiunto, che per speculativa cognitione fu esposto, per esperientia, e prattica ancor sia manifesto. Onde il primo libro senza alcuna esperienza, e notitia di questo secondo, potrebbe dar notitia perfetta ad ogni ingegno eccellente, e speculativo. E questo senza il primo libro poco over nulla vale in questa dottrina e scientia chyromantica. &lt;expl&gt; Dio è sopra il tutto, e sol cognosce la verità de-</text>
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              <text>&lt;1r&gt; Ethica di gabriele ce= / sano pisano secon= / do la dottrina di / Aristotile / Libro Primo. / Della felicità e diversità de fin. Cap.°I. &lt;inc&gt; La felicità è l'ultimo fine de l'humane operationi. Questa felicità è altrimenti chiamata da gli antichi scrittori sommo bene, et perfetto bene, perché tutte l'altre attioni humane, et tutti gli altri fini sono imperfetti, et però non si contentano di se stessi et si riducono et riferiscono a questo perfetto et ultimo fine chiamato feli</text>
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&lt;34r&gt; Libro secondo. / Della divisione delle virtù et che le virtù morali s'acquistano con la consuetudine dell'operare. Cap. p.° &lt;inc&gt; Nel primo libro io penso haver assai dimostrato che la felicità è l'ultimo fine dell'humane operationi, et ch'ella non è altro che operatione dell'animo secondo la perfetta virtù, et perché si ha a ragionare delle virtù dell'animo habbiamo ancora distinto le parti sue quanto ci è parso convenire alla materia presente. In questo secondo libro seguendo i nostri ragio</text>
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              <text>namenti morali verremo alla divisione et dichiaratione delle virtù, continuando sempre secondo la dottrina d'Aristotile. &lt;90v&gt; &lt;expl&gt; Ma occorrendo che un huomo sia accecato per bever troppo vino, o per qualch'altra incontinenza, in questo caso merita sempre riprensione et vituperio, sì come adunque si riprendono i vitii del corpo ne i quali l'huomo incorre per sua colpa parimente si devono riprendere i vitii dell'animo i quali sono sempre voluntarii et in nostra potestà, com'è detto. 

&lt;91r&gt; Libro terzo. / Della fortezza Cap.° I. &lt;inc&gt; Nel secondo libro noi habbiamo generalmente trattato delle virtù morali, che tutte sono mediocrità et habiti et di più operative di quelli proprii atti, da quali elle sono da principio generate et che operano per loro stesse et non ad alcun altro fine; si è ancora dimostrato ch'elle sono voluntarie et in nostra potestà et procedeno in quel proprio modo che ordina la dritta ragione che è la prudenza, ma inanzi che noi procediamo più oltre è da considerare una differenza che è tra gli atti et gli habiti circa l'esser </text>
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              <text> loro voluntarii perché gli atti sono sempre voluntarii dal principio al fine. &lt;189v-190r&gt; &lt;expl&gt; essendo le virtù sempre et semplicemente buone si chiarisce che la vergogna non è virtù, et benché il non vergognarsi mai d'haver operato bruttamente il che in latino si chiama impudenzia sia cosa ria, non per questo segue a contrario senco che il ver= / gognarsi havendo operato tristemente sia cosa buona, così ancora la continenza non è virtù, ma è mista , come si vedrà al suo luogo, hora segue che noi trattiamo della giustitia. 

&lt;190r&gt; Libro quarto. / Della giustitia et ingiustitia. Cap.° I. &lt;inc&gt; Havendo noi in questo quarto libro a ragionare della Giustitia et Ingiustitia </text>
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              <text>Nicomachean Ethics</text>
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              <text>&lt;1r&gt; Ethica di Gabriel Cesano Pisano secondo / la dottrina di Aristotile; All'Ill.mo et R.mo / Don Hipp.to / da Este ij° Card.le di Ferrara. // Della felicità et diversità de fini. Cap.° p.mo. &lt;inc&gt; La felicità è l'ultimo fine de l'humane operationi. Questa felicità è altrimente chiamata da gl'antichi scrittori sommo bene, et perfetto bene, perché tutte l'altre operationi humane, et tutti gli altri fini sono imperfetti, et però non si contentano di loro stessi et si riducono et riferiscono a questo perfetto et ultimo fine chiamato felicità, la quale è desiderata per se stessa, et si contenta di se stessa, né si dee, né si può ragionevolmente più desiderare, et questo si dimostrerà di sotto discorrendo d'una consideratione in un'altra, come ancora Aristotile nel principio dell'Etica. Diciamo adunque seguendo la sua auttorità, che ogni arte, ogni dottrina, ogni atto et ogni proposito humano è ordinato a qualche fine, et così tanti sono i fini quante sono le persone, le dottri</text>
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              <text>ne, gli atti et i propositi humani. 
&lt;29r-71v&gt; &lt;II libro&gt;
&lt;72r-130v&gt; &lt;III libro&gt;
&lt;131r-152r&gt; &lt;IV libro&gt; &lt;152r&gt; &lt;expl&gt; come ancora secondo Dio et la natura è una sola republica ottima et perfetta, et secondo i decreti humani sono infinite republiche. Il Giusto legitimo adunque ha quella relatione al giusto naturale che ha il particolare all'universale, perché i giusti legitimi come ordinati dalli huomini sono molti; et il giusto naturale è un solo. Et per quanto è detto fin qui, penso che sia a bastanza dichiarato il giusto legitimo et il giusto naturale.</text>
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                <text>—CESANO Gabriele—Etica secondo la dottrina di Aristotile</text>
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                <text>Paper; old binding in parchment; title on spine: 'Ethica di Gabriel Cesano lib. 4 m.s.'; ff. [1], 152, [1]; mm. 260_200. The name of the dedicatee is explicitly mentioned in this ms. The text is the same which appears in ms. Vatican City, BAV, Boncompagni K 8. This is a beautiful copy, probably written in the mid-16th c. </text>
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                <text>Stornajolo: III, 277.</text>
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