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              <text>&lt;* 2r&gt; GALEAZZO FLORIMONTE / vescovo di sessa, / AL SIGNOR ALFONSO / cambi importvni, / gentilhvomo fiorentino. &lt;inc&gt; Veggendo io Signor Alfonso honorando infin dalla mia gioventù molti principi et altre persone nobili, quasi indifferentemente menarne senza lettere la vita loro, et senza ornamento alcuno di lodevoli costumi; et di ciò dolendomi insieme; hebbi sempre questo pensiero, che quando essi si fossero dilettati di leggere, et d'intendere quello, che ci lasciò scritto Aristotile ne suoi libri dell'Ethica, si sarebbe potuto agevolmente destare ne gli animi loro l'amore delle belle virtù, et il desiderio dell'acquistarle. &lt;* 2v&gt; &lt;expl&gt; Però che son certo, che come gentilhuomo letterato et virtuoso et amator del ben publico, non solamente il leggerà, et con l'essortation sua il farà leggere a molti, ma con la sua dolce protettione il difenderà da curiosi riprenditori: di maniera che alcuni spiacevoli errori, che nel libro facilmente essere potrebbono, parranno gratiosi nei a cortesi lettori, per virtù del nome et dell'autorità di V.S. alla quale desidero ogni felicità. A xii d'Agosto. MDLXIII. Di Sessa.

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&lt;69r&gt; de ragionamenti / DI MONS. GAEAZZO / FLORIMONTE, / vescovo di sessa, / Sopra l'Ethica d'Aristotile, / AL SIGNOR ALFONSO / cambi importvni, / libro terzo.

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              <text>&lt;a2r-[a3]r&gt; ALL'ILLVSTRISSIMO / ET REVERENDISS.MO MONSIG.RE / IL CARDINALE SCIPIONE / GONZAGA, / Signore suo benignissimo. &lt;inc&gt; Le cagioni, Monsignore illustrissimo, onde sogliono gli huomini, che o per vaghezza di acquistar fama, o per far beneficio al mondo, o per che che sia altro, s'inducono a publicare le loro fatiche; moversi ad intitolarle anzi a questo Principe, che a quell'altro, sono molte, et diverse. Perciò che alcuno è stimulato dalla cupidità del guadagno; il che senza dubbio è proprio d'huomini vili et d'animo basso, alcun altro presumme di dovere recar gloria a colui, a cui le intitola; il che è altresì biasimevole; conciosia cosa che mostri chi così fa, di portare opinion di se stesso più grande, che non conviene; altri studia per cotal mezo di procacciarsi gratia et favore; il che né commendo, né biasimo. Altri </text>
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              <text> procura di render gratie di ricevuti servigi et altri pensa di dovere apportare a se stesso nome. Le quali due ultime cagioni sono (per mio giudicio) le più lodevoli, et le più giuste, conciosia cosa che egli sia opera d'animo ingenuo il mostrarsi conoscente de ricevuti favori, et convenga alla modestia di chi che sia l'attendere gloria dalla grandezza de Prencipi, che si degnano di essere nominati protettori delle fatiche altrui. Queste due cagioni senza più sono state quelle, onde io mi son mosso ad indrizzare a V. Sig. Illustrissima la presente fatica sopra Lucretio. La quale se non dovesse esser cara al mondo per altro, si doverebbe per esser sola, o presso che sola intorno così grave scrittore. Il quale non doveva a partito niuno rimanere senza spositione; imperoché oltre l'essere oscuro et contenere molte cose buone, che sono state frantese, ne contiene anco molte di ree, le quali fa di mestiero, accioché altri non vi s'inganni, in iscambio togliendole, rifiutare. Et è uno ravvivatore della dottrina di già per poco dimenticata, del grande Epicuro, a cui sono apposte a torto molte bugie. Et di vero io non potea, volendo havere alle due predette cose riguardo, sciegliere altro Prencipe che V.S. Illustrissima a cui dedicassi la presente mia opera, quando io ho da lei ricevute maggiori gratie, che da niun altro, et più, che io non ho meritate; delle quali per renderle guiderdone, non che basti questo picciolo dono, ma non sarieno assai tutte l'opere, che con lunghissimo studio potrei a fine menare: et quando ella è di tanta gloria fornita, che non v'è forse chi la pareggi, et può farne par-</text>
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              <text>tefice [sic] altrui. Percioche chi non sa che ella è nata di famiglia fra le Italiche nobilissima, et di Padre, che di fortezza et valore ha avanzato ogn'altro dell'età sua; in guisa che può essere paragonato con qualunque heroe, è nelle Storie, et nelle memorie de gli huomini più famoso? a cui non sono palesi le doti che Dio, la Natura et l'Arte hanno accolte in V.S. Illustrissima che sono infinite in numero, et tutte chiarissime? in lei si ritrovano maestà d'aspetto regale, bontà isquisitissima, dottrina incomparabile, prudenza rarissima, giudicio inestimabile, eloquenza, affabilità, gentilezza, prontezza a beneficiare qualunque persona, etiandio non mai più da lei veduta, et mille altre, ch'io tacio, et ammiro. A V.S. Illustrissima adunque a ragione appresento questo, qual che egli si sia, parto del mio intelletto, et del nome suo glorioso orno adesso la fronte. Confidando et che ella sia per aggradirlo, come segno, avenga che picciolo, d'animo non ingrato de ricevuti favori, et per prenderne la protettione contro qualunque, o maligno, o invido, presummesse di biasimarlo. Il che giovandomi di sperare, che ella sia per fare, la prego dal sommo Dio sommi honori, et humilmente inchinandomele, la riverisco. In Rovigo, il dì I. di Genaro 1588. Di V.S. Illustrissima et Reverendiss. Humilissimo Servitore Girolamo Frachetta.&#13;
&#13;
&lt;[a3]v-[a4]r&gt; A LETTORI. &lt;inc&gt; La commodità prestataci dal grande Cardinale d'Este, di pregiata memoria, mentre noi siamo vivuti ne suoi servigi, il che è stato per ispatio di anni quattro fino allo stremo della sua vita, ci invitò già ad essercitarci in varie maniere intorno a studi di lettere. La qual cosa con molti altri prendemmo a fare, spetialmente instituimmo certa Academia, ove di molti nobili ingegni del continuo concorrevano. Et vi fu chi prese a leggere Museo, chi Dante, chi il Petrarca, et chi altro scrittore di grido. et ciascuno in volgare favella, come pare che si costumi hoggidì di fare in tutti e ridotti, dove dove si tengono ragionamenti di belle et polite lettere. Dalla quale usanza non volendo né anco noi dipartirci, sì come quegli, che pensammo di volerci valere bene spesso della autorità di scrittori volgari, havendo tolto per impresa di legger Lucretio, ci demmo a far ciò pure in lingua volgare. Di che non pensiamo di esserne per dovere riportare biasimo, quando non ci sono mancati di quegli, li quali tuttavia sono lodati et tenuti per di soprano giudicio, che hanno commentato in questa favella etiandio Greci scrittori, et in ispetiale Aristotile, che scrisse di philosophia, come ha fatto altresì Lucretio. Ma ci seranno forse di quegli, che ci vorranno biasimare, per haver noi publicata questa opera, non compita; conciosia cosa che ella non contenga, che la spositione di una menoma parte delle parole lucretiane. A quali ci giova di rispondere, che essi si dovrebbono raccordare, de gli altri haver così fatto d'altri Autori, che hanno preso a commentare, li quali non per tanto sono letti, et riletti volontieri, et sanza esser biasimati punto: di cui noi potremmo allegare molti essempi, se facesse bisogno. Senza che noi non veggiamo la cagione, perché debba ricevere biasimo che prende a </text>
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              <text> commentare una parte d'uno scrittore; et massime la più malagevole; come habbiamo fatto noi. Oltre che la paraphrase, compresa nelle sei primiere lettioni, abbraccia tutta la contenenza de libri Lucretiani, per forma che a chiunque è di giudicio fornito, può servire per sufficiente commento: et non solo delle sentenze, ma etiandio delle parole. La qual paraphrase in alcuni luoghi habbiamo fatta più stretta, et in lacuni altri più larga, in alcuni più riguardante a gl'insegnamenti, et in certi altri più alle parole, secondo che ci è paruto essere convenevole. Nella qual cosa se noi saremo errati o no, sarà giudicio del prudente lettore. A cui se conosceremo che la presente fatica non paia del tutto inutile, non ci rimarremo di stendere a pro commune tutto il commento; con quella diligenza, che maggiore ci sarà possibile, et come speriamo, non ci venendo meno il favor divino, a grado de gli studiosi et de gl'intendenti. &#13;
&#13;
&lt;[a4]v&gt; Correttione de gli errori più notabili, che sono / vorsi nella stampa, di questo Libro. &#13;
&#13;
&lt;††r-[††††3]v&gt; TAVOLA DELLE COSE / PIV NOTABILI, CHE SI CONTENGONO / NELLA PRESENTE OPERA. / Sotto capi, con l'ordine dell'Alfabeto.&#13;
&#13;
&lt;pp. [1]-174 / Ar-[Y3]v&gt; BREVE / SPOSITIONE / DI GIROLAMO / FRACHETTA, / SOPRA L'OPERA DI LVCRETIO, / Distesa in sei lettioni. / LETTIONE PRIMA. &lt;inc&gt; Ho deliberato di dichiarare l'opera di Lucretio a che m'hanno mosso alcune ragioni et specialmente il considerare che egli è assai convenevole l'impiegarsi intorno a un scrittor latino, in Roma, ove la latina lingua fiorì; et che a me è dicevolissimo, sì come a colui, che per lo più ha dato opera a studi di filosofia, il comentare un filosofo, quale è Lucretio. &lt;expl&gt; Il che detto, fa fine il libro. Il quale, come habbiamo per alcun luogo annotato, è, secondo il parer di Lucretio, compimento di tutta l'opera, nella quale s'è pienamente favellato delle cose naturali; in guisa che non si dee in modo alcuno stimare, o che Lucretio componesse più libri di tal materia, che questi sei; o che habbia diminutamente parlato.&#13;
&#13;
&lt;pp. 175-261 / [Y4]r-[Kk3]r&gt; DISCORSI  / DI GIROLAMO / FRACHETTA / INTORNO L'INVOCATIONE / DELL'OPERA DI LVCRETIO / Distesi in sette Lettioni. / LETTIONE SETTIMA. &lt;inc&gt; Messo fine alla paraphrase de libri lucretiani, nella quale habbiamo scoperti gli altrui errori intorno ad essi, possiamo hoggimai passare alla dichiaratione de versi, nella quale volendo noi diligentemente impiegarci, ci basterà nella presente lettione dichiarare i cinque primieri. &lt;expl&gt; Sopra i quai versi, et altri, che seguono, discorreremo nelle lettioni vegnenti. Fin qui habbiamo intorno all'invocatione assai ragionato. </text>
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              <text>BREVE / SPOSITIONE / DI TVTTA L'OPERA / DI LVCRETIO. / Nella quale si disamina la dottrina di Epicuro, &amp; / si mostra in che sia conforme col vero, / &amp; con gl'insegnamenti d'Aristotile; / &amp; in che differente. / Con alcuni Discorsi sopra l'Invocatione di detta Opera. / Fatta per Girolamo Frachetta nell'Accademia / de gli Incitati di Roma. / CON VNA TAVOLA COPIOSISSIMA / di tutte le materie, che nella presente opera si trattano. / All'Illustrissimo &amp; Reuerendissimo Signor Cardinale / Scipione Gonzaga. / CON PRIVILEGGIO. / [mark] / IN VENETIA M D LXXXIX. / Appresso Pietro Paganini.</text>
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On the Soul</text>
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              <text>gna di gloria, io mosso a pietà considerando quanto beneficio ne possano prendere i studiosi delle belle lettere, l'ho raccolta et mi son messo a publicarla. Et considerando a cui così degna opera dedicare si convenisse, poiché mi son accorto, che tra tutti i principi d'Italia, non vi si truova chi di valore et di scientia a V.E. vada inanti, et vedendo quanto caramente sieno da lei accolti gli huomini grandi nelle lettere, et di gran fama; m'ha parso di consecrarla all'alto Nome vostro; sperando che l'Altezza vostra vi sia per accrescere et splendore, et ornamento, mio desiderio è far cosa che sia di piacere a V.E. la qual gratia se mi concederà Iddio ch'io possi conseguire, ne sentirò infinito contento. 

&lt;1r-28v&gt; DE SOGNI. &lt;inc&gt; Tra le cose miracolose di Natura, par che i sogni vi si possino annoverare; anzi tanta meraviglia fecero et a gli antichi et a moderni philosophi, che spesse volte han fermamente tenuto loro non esser produtti dalla Natura, ma da Dio, mandati in terra a rivellar a mortali i casi lor dovessero intravenire. Di materia dunque così ammirabile et alta et fia dilettevole il ragionare, poi che le cose maravigliose porgen diletto, et a chi le ritragge, e a chi le ascolta; et util cosa il cercarne la verità. Della quale benché molti diversamente n'habbian parlato, nondimeno per non confonder le sette di coloro che ne principii sono discordi, quel solamente che n'habbia sentito Aristotile, che tanto seppe, ho proposto di dimostrare. &lt;expl&gt; così i sogni del melanconico, che sono molti, sogliono assai volte incontrarsi con l'effetto che ne segui. Et questo humore puote tanto oltre, che fa gli huomini indovini, però che il maninconico sospinto dalla vehementia dell'humore, et guidato da certa simiglianza d'una cosa a l'altra, a guisa di coloro che feriscono di lontano puotè apprender le cose inanti che sien intervenute; ma perché ciò transcende i nostri termini, facciam qui punto al presente ragionamento. </text>
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              <text>&lt;A iiir-[a iiii]r&gt; AL MOLTO ILLVSTR. ET REVEREN. / signore, il sig. francesco / aleandro, arcivescovo / di brindisi, // girolamo rvscelli. &lt;inc&gt; Quella sentenza d'Aristotele, il quale havendogli Alessandro detto, che intendea di correggere i popoli di Persia, gli rispose che per far ciò, coveniva parimente corregger quel cielo, che sovrastava a quella provincia, quantunque in prima faccia paresse al quanto troppo austera, si può tuttavia con la ragione et con l'esperienza dalle persone di lettere et di giudicio riconoscere per verissima da ogni parte. &lt;[a iii]v-[a iiii]r&gt; &lt;expl&gt; A V.S. s'io entrassi con / parole in forma a soggiunger prieghi, che riceva benignamente questa  così affettuosa riverenza et devotion mia alle rarissime virtù sue, saria tutt'uno col dire, che ella di sangue, di costumi, di virtù, di giudicio, et d'altezza d'animo fosse dirittamente del tutto diversa da quella, che non solo le lingue, et le penne di chi la conosce, la tengono predicata, ma ancor ciascuna operation di se stessa, l'han fatta continuatamente dal mondo conoscere et ammirare. Di Venetia il dì XXI di Luglio M.D.LIII.

&lt;f. Br / p. 9&gt; DE' RAGIONAMENTI / del sessa, con l'illvstriss. / s. principe di salerno, / sopra la filosofia mo- / rale d'aristotile, / Raccolte dal Reueren. Monsignor galeazzo / Florimontio, Vescouo d'Aquino. // ragionamento primo. &lt;inc&gt; Tornando di Salerno nel mese di Giugno, et passando per Napoli, m'incontrai nel signor Ferrante Brancatio, et nel signor Giovan Tommaso Minadois, miei antichi hospiti. Et non sì tosto m'hebbe raffigurato il Brancatio, che cominciò dalla lunga; &lt;f. [H iiii]v / p. 64&gt; &lt;expl&gt; Per tanto mi contento, che ve ne andiate a spasso, se non volete cavalcar meco; ma con patto che torniate dimane all'hora d'oggi, a dichiararmi che cosa sia questa virtù morale, senza la quale non si può l'humana felicità conseguire.

&lt;f. Ir / p. 65&gt;  DE' RAGIONAMENTI / del sessa, con l'illvstriss. / s. principe di salerno, / sopra la filosofia mora= / le d'aristotele, // ragionamento secondo. &lt;inc&gt; Il giorno appresso, desinato che fu nel giardino, si disputò alquanto qual delle due virtù fusse più degna di lode, la Fortezza, o la Temperanza. Alcuni lodavano la Temperanza, parendo loro che fosse maggior pruova il domar la concupiscenza della carne, che la paura della morte. Altri dicevano, che la cosa era chiara per la Fortezza, poi che le republiche antiche honorarono molto più questa che l'altre virtù morali. &lt;f. [T iiii]r / p. 151&gt; &lt;expl&gt; Così vi priego, et per esser già molto tardo, et io ho pur avanti che ceni da ascoltar molti, che come vedete, ci sono attorno, voi potrete andarvene un pezzo a spasso, o a riposarvi.

&lt;f. [T iiii]v&gt; registro. / abcdefghiklmnopqrst. / Tutti sono quaderni. // in venetia per plinio / pietrasanta. m d liiii.</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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