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              <text>&lt;a href="http://edit16.iccu.sbn.it/scripts/iccu_ext.dll?fn=13&amp;amp;i=88"&gt;BEVILACQUA Niccolò&lt;/a&gt;</text>
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                <text>1561—PICCOLOMINI Alessandro—De la sfera del mondo libri quattro. De le stelle fisse libro uno.</text>
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              <text>&lt;*iir-[*iii]v&gt; AL SERENISSIMO / principe di vinetia / il signor francesco / veniero, / francesco veniero. &lt;inc&gt; Nessun fu mai serenissimo principe, che dubitasse, conoscendo l'alto intelletto, e 'l gran valore di vostra serenità, che ella non dovesse salire a questo sublime grado di dignità solo per li meriti suoi gloriosamente in lei collocato: imperoché havendo infuso Iddio nel generosissimo animo suo tutte quelle nobilissime doti, che s'aspettano a un principe, che possa felicemente </text>
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              <text> governare questa alma republica, durata già tanto, quanto non durò alcuna altra giamai, poteva esser quasi certo ciascuno, che al valor di vostra serenità riguardasse, che egli l'havesse designato per suo capo ab eterno. &lt;expl&gt; Ben la pregherò efficacemente, che non le dispiaccia, che io del chiarissimo lume suo et l'opera illustri, e 'l mio nome renda men oscuro di quel che gli è. 

&lt;[1]r&gt; il / PRIMO LIBRO / dei discorsi di m. / francesco veniero, / sopra i tre libri del- / l'anima d'Aristotele. / proemio. &lt;inc&gt; Perché il bene non solamente vero, ma apparente ha tanto di forza, et di vigore, che persuade gli huomini a pigliare ogni grandissima fatica, et mettersi a infiniti pericoli, solevano già coloro, che volevano indurre qualche persona a far alcuna cosa, dimostrarle prima qual bene in quella si ritrovasse. &lt;2v&gt; &lt;expl&gt;  Ben mi sono io ingegnato di usar parole semplici, et propie, et più significative del mio concetto, che io habbia potuto, per esser più facilmente inteso. Ma sarà forse meglio, che inanzi, che io ragioni di questa nobiltà, et utilità, che ho promesso, io dichiari di quante sorti sono le scienze, et in quale è la scienza dell'anima: et però divideremo prima la filosofia; il che fatto cominciaremo il nostro ragionamento. &lt;3r&gt; DELLA DIVISIONE / della filosofia. / cap. i. &lt;inc&gt; Tutte le cose, che son nel mondo, son di due sorti; perché parte dipendono dal nostro volere, et parte non dipendono. Quelle sono tutti (sic) l'operationi humane. Queste l'altre cose dell'universo. &lt;38r&gt; &lt;expl&gt; Ma che cosa ci fa creder che questa diffinitione si debba trar dalla più perfetta? Perché non è fuor dell'ordine, che sempre le diffinitioni delle cose si tolgano da quella loro operatione, che è di maggior dignità; et dal fine. Il fine del primo libro.

&lt;38v&gt; il / SECONDO LIBRO / dei discorsi di m. / francesco veniero, / sopra i tre libri del- / l'anima d'Aristotele. / Del sensibile propio, del comune, et di quello per accidente. Cap. I. &lt;inc&gt; Havendo nel precedente libro ragionato comunemente dell'anima et in particolare del principio del vivere, ciò è dell'anima vegetativa et delle sue forze, tratteremo nel seguente libro particolarmente del principio del sentire, ciò è dell'anima sensitiva, che non sarà altro, che ragionare de sensi, o potenze sensitive, che si voglia dire. &lt;91r&gt; &lt;expl&gt; Et questo voglio, che basti haver inteso delle potenze interiori dell'anima sensitiva et conoscitiva. 

&lt;91v&gt; il / TERZO LIBRO / dei discorsi di m. / francesco veniero, / sopra i tre libri del- / l'anima d'Aristotele. / Della potenza sensitiva appetitiva, et del suo oggetto, et del suo organo, et delle sue passioni. Cap. I. &lt;inc&gt; Debbiamo hora in questo terzo libro ragionare della potenza sensitiva appetitiva et motiva; ma comincieremo dalla appetitiva, la quale esplicata, come si conviene, con tutte le cose, che le s'appartengono, ne verremo alla dichiaratione della motiva. &lt;111v&gt; &lt;expl&gt; Et come nel moto della carretta sono duo primi moventi, l'uno de' quali è principale, et è il carrettiere, l'altro è organico, che è il cavallo, il quale per un certo ordine muove ogni parte della carretta: così nell'animale il primo movente, et principale è l'anima, il secondo organico è il cuore, per la virtù del quale si muovono tutte l'altre parti. Il fine del terzo libro.

&lt;112r&gt; il / QUARTO LIBRO / dei discorsi di m. / francesco veniero, / sopra i tre libri del- / l'anima d'Aristotele. / Dell'intelletto humano. Cap. I. &lt;inc&gt; Infino a qui noi habbiamo ragionato dell'anima, che è comune all'huomo, et all'animale irrationale. Ragioneremo hora di quella parte di anima, che è propria dell'huomo, per la quale noi contempliamo, consultiamo, et intendiamo. &lt;134r&gt; &lt;expl&gt; Ma, dovendo ciascuna cosa pervenire al termine suo, a ogni uno debbe bastare, haver detto tanto sopra una materia, quanto par bisogno a quello, che si è proposto. Il che havendo fatto io, che non mi proposi, come io dissi nel proemio, voler far altro, che discorrere intorno a i detti libri sol tanto, quanto mi pareva bastante, voglio far fine. Il fine del quarto et ultimo libro.

&lt;134v-[S iiii]r&gt; TAVOLA DI TVT- / ti i capitoli che so- / no nella presente opera.</text>
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              <text>i discorsi / DI M. FRANCESCO / veniero, / sopra i tre libri dell'a- / nima d'aristotele, / Diuisi in quattro Libri. / Con Priuilegio. / [mark with motto pria che le labbra bagnerai la fronte] / in venetia, appresso andrea / arrivabene. m d l v.</text>
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                <text>8°. *4, A-Q8, R-S4. ff. 139 [i.e. 140-1]: [4-1], 134, 2. Dedication in italics; text in roman. 105×165 mm.</text>
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              <text>&lt;A iir-D ivr&gt; DE'L FINE DE L'ATTIONI / HVMANE / Cap. I. / &lt;inc&gt; Ogn'agente necessario, ch'indirizzi l'operationi sue ad un fine. E perché non vadi questo fine a lo infinito, prescrissero gli intendenti un solo fine, supremo, e d'ogn'intorno perfetto: qual dissero felicitade. Di questo fine senz'alcun dubbio bisogna haverne l'intiera cognitione a'l bene, e beato vivere: a guisa di buono arciere, che più agevolmente imbrocca mirando a'l termine designato. &lt;expl&gt; De li quali alcuni sono volontarii: che si compartono in occulti, come furti et adulterii: in manifesti, e violenti, come percuotere, rapinare, saccheggiare, perseguitare e simili. / Fine del compendio de i Morali d'Aristotele.


De'l fine de l'attioni humane (Aiir-v)
De l'anima (Aiiv-[A iv]r)
De la elettione ([A iv]r-B[i]r)
De la vertù (B[i]r-v)
De la vertù (B[i]r-B iir)
De la scienza (B iir)
De l'arte (B iir)
De la prudenza (B iiv-[B iii]r)
De lo intelletto ([B iii]r-v)
De la sapienza ([B iii]v-[B iv]r)
Discorso sopra la prudenza ([B iv]r-C[i]r)
D'altre vertudi concatenate a la prudenza (C[i]r-v)
De la industria (C[i]v-C iir)
De le vertù morali (C iir)
De la fortezza (C iir-v)
De la temperanza ([C iii]r)
De la liberalità ([C iii]r-v)
De la magnificenza ([C iii]v-[C iv]r)
De la magnanimità ([C iv]r-v)
D'una vertù senza nome (D [i]r)
De la mansuetudine (D[i]r-v)
De l'affabilità (D[i]v-D iir)
De la gravità (D iir-v)
De la comità (D iiv-[D iii]r)
De la verecondia ([D iii]r)
De la giustitia ([D iii]r-v)
De la giustitia particolare ([D iii]v-[D iv]r)</text>
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              <text>The Padua copy has a curious marginal gloss by a 19th century reader: 'Imbecille di scrittore a che perdesti il tuo tempo così vanamente? Uno di tre secoli dopo. 1869' (f. [D iv]v).</text>
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              <text>&lt;+iir-v&gt; AL MOLTO HONORANDO / Messer Giovambattista Borghini. / Antonio Brucioli salute &amp; prosperità. &lt;text&gt; Havendo a questi anni passati ridotti più libri di Aristotile dal chiarissimo fonte Greco a' nostri rivi Italiani, per bagnarne i fertilissimi campi toscani, mando al presente a tenere loro compagnia questo delle Meteore, nel vero il più chiaro, et aperto, et di maggiore delettatione di tutti gli altri, come quello che tratta di tutte le apparentie, che si veggono nel cielo et nell'aria, di tutte le speci delle acque et effetti loro, come vapori, pioggie, rugiade, pruine, neve, grandine, fonti, fiumi, mare, arco celeste, et apparentie, di sole, di luna, di stelle, di circulo latteo, et più altre imagini simili, et de tuoni et terremoti. Et de metalli et cose minerali. Et havendo condotto questo libro a quella perfettione di traduttione, che io </text>
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              <text> so, ho voluto dedicarlo al mio M. Giovambatista Borghini, si per uno segno della amicitia nostra, et sì perché non altrimenti mi pare benissimo fatto, che se io lo locassi in uno vivo thesoro adornato di tante notabili virtù, che non picciolo honore gli sia essere conservato in esso, venendo in luce sotto l'honoratissimo nome vostro, come quello che siete non poco amatore degli huomini, che si affaticano in simili dottrine, et non manco di esse dottrine, perché sempre furno in voi le morali virtù, oltre alla pieta christiana, piena di effetti, non mancando mai di tutti quegli uficii di liberalità, et beneficentia che hanno potuto fare le forze vostre. Pigliate adunque amico carissimo questo mio picciolo dono, il quale forse per più secoli sarà al mondo un segno di quanto sempre vi habbia amato, et ami et sia per amare, et di quanta virtù sia dotata la bene nata anima vostra la quale prego Dio che in lunga prosperità conservi. 

&lt;[+iii]r-[+iv]v&gt; Tavola di tutte quelle cose che si contengono nel presente libro. 

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              <text> resta anchora da considerarsi certa parte di questa disciplina, la quale tutti i philosophi primi chiamavono Meteorologia, cioè scientia di quelle cose che si fanno in alto. &lt;expl&gt; Adunque, perché le medesime parti della terra, né sempre secche, né medesimamente navigabili sono, et per quale causa, avvenghino queste cose, et similmente, perché certi de fiumi sono continui, et certi non, si è detto.

&lt;39v-81v&gt; LIBRO SECONDO / DELLA METEORA / DI ARISTOTILE. / Antonio Bruccioli interprete. / Tre opinioni della generatione del mare. Cap. I. / &lt;inc&gt; Et del mare, et quale sia la sua natura, et per quale causa tanta gran copia di acqua sia salsa, et anchora della sua prima generatione è da dire. Gli antiqui adunque, et quegli che trattono le cose divine attribuiscano, fonti al mare, in modo, che essi habbino principii, et radici, tanto del mare quanto della terra. &lt;expl&gt; Ma quando mutandosi nelle nugole è disgregata, congiunte, et adunate esse, in acqua, causa tuoni et baleni, et con queste le altre cose che sono della medesima natura, che queste. Et del tuono et del baleno si sia di già detto. 

&lt;81v-132r&gt; LIBRO TERZO / DELLA METEORA / DI ARISTOTILE. / Antonio Bruccioli interprete. / Le cause delle Enephie et del Tiphone, la generatione loro, et le differentie, et specii de fulmini. Cap. I. &lt;inc&gt; Hora bisogna, che noi diciamo delle altre opere di questa segregatione, con quel modo col quale si è </text>
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              <text> cominciato. Perché questo spirito, segregato, quando si diffonde in parti picciole, et sparsamente, et spesso si fa et soffia et è più sottile, manda fuori tuoni et fulgori. Ma se molto, et più denso, et manco sottile sia segregato, genera procella che è chiama [sic] Enesia. &lt;expl&gt; ma massimamente quando l'una et l'altra, et donde sia il principio del moto conosciamo, le quali cose dichiarate per pari modo de corpi di parti dissimili, et di quegli che consistono di questi, come dell'huomo, della pianta et degli altri simili pare che si sia da contemplare. Il fine.

&lt;132r-v&gt; Nomi di tutti i venti notati da Aristotile. </text>
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              <text>&lt;[n ii]r&gt; ALLO ILLVSTRISSIMO /  et reverendissimo / cardinale, / don carlo caraffa. / antonio brvcioli salv / te et prosperita. &lt;inc&gt; Di quanta grandezza, sia sempre stata la profonda dottrina di Aristotile ne è stato manifesto segno, che quasi tutte le nationi l'hanno voluta nelle loro lingue, per venirne migliori, come bene si vide de gli Arabici, Hebrei, Siri, &amp; Caldei, oltre a Latini, nelle quali fiorirno tanto gran Filosofi, come Avempace, Averois e più altri che furno nelle altre lingue et nationi con questo lume grandissimi investigatori de segreti della natura. Onde havendo io cominciato a operare in sì fertili campi et veggendo senza aiuto, non havere forza o potere di fargli italici cominciavo a lasciare la impresa dalla necessità costretto. &lt;[n iiii]v&gt; &lt;expl&gt; Pigliate adunque signore illustrissimo questo picciolo segno dell'ammiratione del vostro alto, et magno animo, che come splendido sole fa resplendere vostra illustrissima et reverendissima signoria alla quale humilissimamente mi raccomando, et con ogni riverentia bacio le reverendissime mani.&gt;

&lt;1r&gt; DI ARISTOTILE STAGIRITE, / della anima libri tre, / tradotti in vvlgare / thoscano. // PER ANTONIO BRVCIOLI. // Della dignità della scientia dell'anima &amp; della difficultà sua. Cap. I. &lt;inc&gt; Avvegna, che noi crediamo, ogni scientia essere cosa buona, et honorabile, et più l'una che l'altra; da questo pensiamo essere tale, o perché sia più cerat, o perché è di quelle cose, che sono migliori, et più mirabili; certamente per ambedue queste (cause) non senza cagione poniamo fra le cose prime, la scientia della anima. &lt;17r&gt; &lt;expl&gt; Et veggiamo quel principio, che è nelle piante, essere certa anima, perché questa sola è comune alle piante, et agli animali. Et questa nel vero è separata dal principio del sentire, et senza essa niente del tutto è che habbia senso. Il fine del primo libro dell'anima interprete Antonio Brucioli.

&lt;17v&gt; libro secondo dell'anima // di aristotile stagirite // interprete antonio / brvccioli. // Inquisitione della dffinitione [sic] di essa / anima. Cap. I. &lt;inc&gt; Essendosi dette quelle cose, che da maggiori sono state date a noi dell'anima, bisogna che di nuovo ritorniamo, et ci sforziamo, come da principio, determinare, che cosa sia anima, et principalmente quale sia la commune ragione di quella. Diciamo adunque un certo genere di quelle cose, che sono, essere essa sustantia. &lt;46r-v&gt; &lt;expl&gt; Ma perché le imaginationi restano, et sono simili a' sensi, molte cose per esse operano gli animali, cioè bestie, et huomini, quelle perché, come è manifesto, sono senza mente, gli huomini, perché la mente per perturbatione alcuna volta per ma-</text>
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              <text>lattia o sonno si sommerge, ma della imaginatione si sia determinato infino a qui, perché a bastanza, che cosa sia, et perché sia, et in queste cose che si sono dette esplicammo.

&lt;46v&gt; libro terzo / Dello intelletto il quale come il senso delle / cose sensibili, così esso dalle cose intelligi- / bili patisce ne ha alcuna / propia forma. / Cap. I. &lt;inc&gt; Per lo avvenire è da considerare, di quella parte dell'anima per la quale conosce et sa se sia separabile, o non separabile, per grandezza, ma per ragione, quale differentia habbia, et per quale modo finalmente si fa lo intendere. &lt;58r&gt; &lt;expl&gt; Et il gusto per questo, che fa diletto, o dolore, acciocché nello alimento senta quelle cose, et desideri, et sia mosso. Et lo audito, acciocché significhi alcuna cosa, oltre a di ciò la lingua, acciocché esso per essa significhi alcuna cosa a uno altro. Il fine del libro terzo et ultimo dell'anima di Aristotile. Antonio Bruccioli interprete.&gt;

&lt;58r&gt; Stampato in Venetia nel M. D. LVII. / Per Francesco de lo Imperadore.

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                <text>Della filosofia naturale di Giovan Sarava, libri quattro. Dove platonicamente et aristotelicamente si discorreno tutte le principali materie fisiche, le prime cagioni, et gli effetti loro, et i fini. Et in particolare si ragiona del mondo, delle meteorologie, de' metalli, et uirtù, et proprietà delle pietre. Tradotta pur mò di spagnuolo in volgare da Alfonso di Ulloa.</text>
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              <text>&lt;A2r-[A4]v&gt; ALL'ILL.MO S.OR DON / FLAVIO ORSINO / rinaldo odoni. &lt;inc&gt; Se il considerare e l'intendere è cosa propia dell'huomo, et è quella che non solamente da gli animali bruti lo fa essere differente, ma lo rende simile a Dio, in quanto si può; la cui divina sostanza altro che intendere, non è: certamente né più nobile, né più a noi convenevole pensiero può caderci nell'animo, che di rivolgere et indrizzare ogni nostra cura et ogni industria allo studio delle lettere, massimamente a quella parte, onde esse lettere maggiormente sono honorate: la quale senza dubbio è la philosophia. &lt;expl&gt; e perché il prego da giusta </text>
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              <text> cagione nascet, et a bel fine mira; giovami di sperare, che a questo desiderio mio seguirà l'effetto. Tra tanto V.S. Illustrissima degnerà di conservarmi nell'usata sua gratia, la quale prezzo al pari di tutti gli honori, e di qual cosa maggiormente si desideri. 

&lt;Br-K4r&gt; DISCORSO DI RINALDO / Odoni per uia Peripatetica, / oue si dimostra, se l'anima, secondo / Aristotele, è mortale, / o immortale. &lt;inc&gt; L'anima intellettiva, agente di tutte le honestà humane, dipende dalla divinità, e non è altro che un picciolo raggio dell'infinita chiarezza di Dio, appropriato all'huomo per farlo rationale, immortale, e felice. Et ancora questa anima intellettiva, per venire a fare le cose honeste, bisogna che participi del lume divino. Perché, non ostante ch'ella sia prodotta chiara, come raggio della luce divina, per la colligatione del corpo, e per essere offuscata dalla tenebrosità della materia, non può arrivare a gl'illustri habiti della virtù, e lucidi concetti della sapienza, </text>
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              <text> que' beni, à quali niun bene humano si agguaglia. E sarà questo il fine della vera philosophia, cioè di una vita giusta e virtuosa, non di quelle virtù che impariamo da' libri delli antichi philosophi, ma di quelle, che il predetto nostro divino signore in se stesso dimostrò, e lasciò scolpite con segni così manifesti, che non resta occasione alcuna di dubitarne: ma debbiamo, per mostrar qualche gratitudine di un infinito beneficio da lui ricevuto, e per farci in qualche parte degni di congiungerci con lui nell'altra vita, cercare con ogni studio di osservare i suoi divini precetti, i quali egli prima col suo sangue e con la propia vita ha voluto osservare, essendo Dio, e volendo per salvezza nostra patire come huomo. </text>
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