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              <text>&lt;[2]r&gt; ETHICA / di / GABRIEL CESANO / Pisano secondo la Dottri.ª / d'Aristotile / All' / Illustriss. e Reu.mo D. Ippolito / da Este II° Cardinale di / Ferrara.

&lt;[3]-[4]&gt; &lt;blank&gt;

&lt;[5]r&gt; Ethica di Gabriel Cesano Pisano secondo / la dottrina d'Aristotile, All'Ill.mo / et R.mo Don Hipp.to da Este / ii° Card.le di Ferrara. // Della felicità et diversità de fini. Cap.° p.° // &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 felicità, la quale è desiderata per se stessa, et si contenta di se stessa, né si dee, né si può ragionevolmente più &lt;[5]v&gt; 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 autorità, 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 dottrine, gli atti et i propositi humani. &lt;[43]r&gt; &lt;expl&gt; gli huomini ragionevoli sono di due spetie l'uno di quelli che hanno la ragione in loro proprii, l'altra è di quelli che sono ubbidienti alla ragion d'altri, de gli huomini in tutto perversi, i quali non lasciano giamai guidare dalla ragione, non si fa mentione alcuna, perché questi tali o si fanno morire, o si tengono in catena, et questi ragionamenti mi par che bastino per il primo libro, nel seguente verremo alla divisione et dichiaratione delle virtù.

&lt;[44]r&gt; Libro Secondo. &lt;[45]r&gt; Libro secondo. / Della division 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 ragionamenti morali verremo alla divisione et dichiaratione delle virtù, continuando sempre secondo la dottrina d'Aristotile. &lt;[102]r&gt; &lt;expl&gt; Ma occorrendo che un huomo sia accecato per bever troppo vino, o per qualch'altra incontinentia, in questo caso merita sempre riprensione et vittuperio, sì come adunque se riprendono i vitii del corpo ne quali l'huomo incorre per sua colpa parimente si debbono riprehendere i vitii dell'animo i quali sono sempre voluntarii et in nostra potestà, com'è ditto. 

&lt;[103]r&gt; Libro Terzo. &lt;[104]r&gt; Libro terzo dela forteza. ca. i. &lt;inc&gt; Nel secondo libro noi habiamo generalmente trattato dele 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 anchora dimostrato ch'elle sono voluntarie et in nostra potestà et procedeno in quel proprio modo che ordina la dritta ragione che è la prudentia, ma innanzi che noi procediamo più oltre è da considerare una differentia che è tra gli atti et gli habiti circa l'essere loro voluntarii perché gli atti sono sempre voluntarii dal principio al fine. &lt;[183]r&gt; &lt;expl&gt; Et essendo le virtù sempre et semplicemente buone si chiarisce che la vergogna non è virtù. Et benché il non vergognarsi mai di haver operato bruttamente il che in latino si chiama impudentia sia cosa ria, non per questo segue a contrario senso che il vergognarsi havendo operato tristemente sia cosa buona, così ancora la continentia non è virtù, ma è mista &lt;[183]v&gt; come si vedrà al suo luogo, hora segue che noi trattiamo della giustitia. 

&lt;[184]r&gt; Della giustizia et ingiustizia cap.° p.° del libro quarto. // &lt;inc&gt; Havendo in questo quarto libro a ragionare della giustitia et ingiustitia bisogna prima considerare circa quali attioni questi doi habiti siano et di poi essaminare che mediocrità sia la giustitia et parimente di quali estremi sia mezzo quello che si fa giustamente, il che noi chiamiamo la cosa giusta et il giusto, et tutta questa consideratione sarà secondo l'ordine et il modo che si è servato fin qui. &lt;[212]v&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 repubbliche. 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>&lt;1r&gt; De la felcicità humana et delli fini diversi. Cap.lo p.°
&lt;2r&gt; Ethica di Gabriel Cesano Pisano / Sec(on)do la dottrina d'Aristotile A lo Ill.mo et / Rmo Don Hipp.to da Este ii° car.e di / Ferrara. / De la felicità et diversità de fini. Cap.lo p.mo.  &lt;inc&gt; La felicità è l'ultimo fine de l'humane operationi. Questa felicità è altrimente chiamata da gli antichi scrittori sommo bene, et perfetto bene, perché tutte l'altre ationi 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 </text>
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              <text> si può ragionevolmente più desiderare, et questo si dimostrerà di sotto discorrendo d'una consideratione in una altra, come anchora Aristotile nel principio de la sua 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 dottrine, gli atti et i propositi humani. 
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&lt;155r-268r&gt; &lt;book III&gt;
&lt;271r-316r&gt; &lt;book IV&gt; &lt;315v-316r&gt; &lt;expl&gt; come anchora 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 a l'universale, perché i giusti legitimi come ordinati dagli 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>1. translator's foreword, ff. 1r-2v;
2. life of Aristotle, ff. 2v-3v;
3. tables of chapters before each book of the Ethics;
4. translator's afterword, ff. 171v-172v.</text>
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              <text>&lt;1r-2v&gt; &lt;translator's foreword&gt; &lt;inc&gt; Scrive Seneca in una pistola ad Lucillo questa l'optima cosa che abbia la gentileçça, ch'ella incita et muove alle cose honeste. &lt;expl&gt; Ma avanti che comincie voglio un poco dire dela persona daristotile acciò che le sue opere siano piu gratamente ricevute et meglio s'intenda el titolo di questo libro.

&lt;2v-3v&gt; &lt;life of Aristotle&gt; &lt;inc&gt; Aristotile philosofo fo greco per natione dela provincia de Macedonia d'una terra decta Stragelia. El suo padre fo decto Nichomacho et la madre festie e quali descenderono dela stirpe di Machaone Asclepiade et de Esculapio. &lt;expl&gt; Visse Aristotile doppo Plato anni ventitre. Et cosi tucto el tempo di sua vita furono anni sexantatre. Morì in una terra decta Calcide. Et li Stragelitani lo riportorono alla terra loro facendoli honorevolissimo monimento.

&lt;3v-4v&gt; &lt;table of book I&gt;
&lt;4v-19r&gt; &lt;book I&gt; Comincia l'ethica monostica nichomatia stragelica daristotile &lt;1 f. missing&gt; &lt;text inc on f. 5r&gt; curare et salvare il bene della ciptà ch'è d'un solo che se gliè amabile il ben utile a uno megliore et piu divino è il bene utile a una gente o alle ciptà. Adunqua la consideratione et la intentione della civile appetisce questo fine. &lt;expl&gt; Onde la sapientia et lo 'ntelletto et la prudentia sono virtù intellectuale et la liberalità et la sobrietà sono morale. Però quando parliamo de buoni costumi non diciamo egli è savio o intendente ma benigno o sobrio. Lodiamo non di meno il savio per l'abito della sapientia però che tucti gli abiti di virtù diamo laudabili.

&lt;19r-v&gt; &lt;table of book II&gt; 
&lt;19v-30r&gt; &lt;book II&gt; &lt;inc&gt; Due sono le maniere delle virtù et alcuna è intellectuale, alcuna è morale. Et quella che è intellectuale le più delle volte nasce et cresce per doctrina. Pertanto ha bisongno di tempo et de experientia. &lt;expl&gt; Pur non di meno per trovare el meçço bisongna alcuna volta muoversi alla soprabondança. Alcuna volta al difecto. Et così agevolemente l'acquistaremo et anche el modo di bene operare.
&lt;30r-31r&gt; &lt;table of book III&gt;
&lt;31r-49v&gt; &lt;book III&gt;
&lt;49v-50r&gt; &lt;table of book IV&gt;
&lt;50v-68r&gt; &lt;book IV&gt;
&lt;68r-v&gt; &lt;table of book V&gt;
&lt;69r-87r&gt; &lt;book V&gt;
&lt;87r-88r&gt; &lt;table of book VI&gt;
&lt;88r-100v&gt; &lt;book VI&gt;
&lt;100v-101v&gt; &lt;table of book VII&gt;
&lt;101v-121r&gt; &lt;book VII&gt;
&lt;121r-v&gt; &lt;table of book VIII&gt;
&lt;122r-138v&gt; &lt;book VIII&gt;
&lt;138v-139v&gt; &lt;table of book IX&gt;
&lt;139v-154r&gt; &lt;book IX&gt;
&lt;154r-155r&gt; &lt;table of book X&gt;
&lt;155r-171v&gt; &lt;book X&gt; &lt;inc&gt; Seguita dopo questo discorrere dela dilectatione. Però ch'ella pare maximamente essere appropriata al nostro genere humano. Pertanto li governatori delle case ammaestrano e gioveni della dilectatione et tristitia. &lt;expl&gt; Et primieramente se alcuna cosa in alcuna parte è ben decta da nostri progenitori temptiamo discorrere. Et appresso speculare quale dele congregate politie salvano et corronpono le ciptà et quale ciascuna politia. Et perché cagione queste ciptà fanno civilemente bene et questo el contrario. Considerate queste cose forse meglio vederemo quale politia è optima et in che modo ciascuna de essere ordinata. Et quale legge et consuetudine dè usare. Diciamo adunqua cominciando qui el libro della politica. Finisce l'ethica monostica nichomatia stragelica d'Aristotile.

&lt;171v-172v&gt; &lt;translator's afterword&gt; &lt;inc&gt; Già per la dio gratia pervenuto alfine di questa traslatione in volgare veggo quanto detto all'omnipotente dio rendere loda et gratie che m'ha dato vita et facultà d'averla conpiuta. E conciosia cosa che come nel principio dissi el modo d'Aristotile è molto diverso dal parlare nostro. &lt;expl&gt; Se li vedrete cosa che vi piaccia et che stia bene a dio omnipotente lo referite el quale non tanto per gli uomini ma per le bestie adoperò la salute degli uomini. Egli è mare d'ongne perfectione et di ciascuna bontà da cui procede tucto el bene che nelle creature si truova lui è nostro principio, nostro fine, [enlui] solo l'anima humana se quieta et beatifica, che vive et regna uno dio in tre persone perpetualmente et sança fine in sempiterni seculi de seculi. Amen. deo soli sit gloria et imortali. 
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              <text>&lt;[A2]r-v&gt; AL REVERENDISSIMO PADRE / Generale de Canonici Regolari, / Della Congregatione del Sig. Salvatore: / Il Padre Don Gio. Maria / Dattili Bolognese. &lt;inc&gt; Sogliono dire costoro, che scrivono delle cose naturali, che la Palma, la quale nell'Oriente tanto è celebrata, et produce così bei frutti, non nasce altrimente della nostra Italia, et se vi è portata altronde, rimane sterile, et senza frutto. [...] &lt;expl&gt; Vengo dunque ad appresentarvi (poi ch'altro non posso) queste mie puoche vigilie, et fatiche fatte sopra molte cose universali dell'Anima, dove mi sono ingegnato di accordare il più che ho potuto, la dottrina Platonica con la peripatetica. Et spero se mi si darà tempo di farlo ancora meglio in altre cose ch'io ho nell'animo, et tuttavia vo mettendo insieme et abbellendo. Vostra P. Reverendissima questo puoco per hora ricevi, et con l'ombra del nome suo lo diffenda, et renda grato al mondo; né si scordi di amarmi, nella buona gratia della quale con tutto il cuore mi raccomando. Di vostra P. Reverendiss. Devotissimo Sevitore [sic] D. Stefano Conventi.

&lt;1r-26r&gt; IL / Primo Libro de' Discorsi, di / d. stefano conventi / Academico Humoroso, sopra quelle / cose universali dell'Anima, che alla cogni- / tione della nostra Ragionevole si conducono. / si dichiara lo scopo del / Vario in tutta l'Opera: &amp; con l'autto- / rità di Plotino mentre a un quesito si so- / disfà; pigliasi l'occasione di digredire / In questo primo Libro sopra i tre primi / Testi del primo Libro / dell'anima. Cap. I. &lt;inc&gt; Non pensarò già io ritrovarsi huomo per curioso ch'egli si sia, il quale dalla iscrittione del presente libro conoscendo l'intento mio essere di ragionare dell'anima nel suo universale, accioché possa di poi venire di quell'anima nelle due sequenti parti ragionando, la quale fa la più nobile spetie che sotto il cielo si trovi, che è l'anima humana; voglia con troppa ansietà ricercare la cagione di questo, quasi che a me non stesse, o non fosse in mia libertà posto, il farlo. &lt;expl&gt; Reflette la imaginatione quei raggi intelligibili, et la ragione è a guisa d'un occhio, che conosce questa reflessione. Ricercarebbe veramente questa materia un lungo et diligentissimo esamine: ma basti per hora l'haver tocco la midolla della cosa, la quale nella seconda parte diffusamente si esporrà. Et io col pensarmi di havere a pieno sodisfatto al primo dubbi, imporrò fine a questo primo libro. IL FINE DEL PRIMO LIBRO. 

&lt;26v-59v&gt; IL / Secondo Libro de' Discorsi, / di d. stefano conventi / tra gli Academici Humorosi detto / il Vario, sopra le cose uni- / versali dell'Anima, / SI APRE MEGLIO LA INTEN- / tione dell'Auttore, et si espone il secon- / do testo del Secondo Libro dell'Anima. CAP. I. &lt;inc&gt; Il gran Peripatetico commentatore Averroè nel principio della sua rara, anzi divina ispositione sopra la posteriora fu di parere, che in quel libro ad altro fine non fusse indirizata la mente del filosofo, che a darci le regole et il modo di fare quegli istrumenti, per il cui mezo noi potessimo conseguire una vera, et ferma cognitione delle cose et sono questi, la dimostratione et la diffinitione. &lt;expl&gt; mentre con molte parole si ventillarà l'opinione d'Averroè intorno all'unità dell'intelletto, però ho voluto lasciando per hora questa bella, necessaria et difficile speculatione, imporre il fine a questa prima parte de' discorsi dell'anima nel suo universale considerata: dovendo in breve dare in luce la seconda parte. Dove tutto il terzo libro dell'Anima con ogni diligenza esporrò, accuratissimamente considerando tutte l'opinioni de' filosofi. Il fine. </text>
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                <text>Stefano Conventi's Discorsi peripatetici et platonici is an interesting example of a reworking of a previous text written and published in Latin by the same author, De ascensu mentis in deum, ex Platonica et Peripatetica doctrina libri sex (Venice: Giovan Battista Somasco, 1563). </text>
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              <text>1. epistle to Francesco Maria II Della Rovere Duke of Urbino (September 8th, 1617), f. not numb.;
2. index of chapters, ff. 364v-374r.</text>
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              <text>&lt;f. not numb.&gt; &lt;epistle&gt; Al serenissimo signore e padron clementissimo il Sig. Duca d'Urbino. Sogliono dire gli esperti che il tradurre d'una lingua in un'altra sia impresa di molto pericolo e di poca lode: conciosiacosa che l'esprimer in altra lingua quello che altri habbia scritto nella sua propria porti seco molte difficultà, non tanto in ispiegar i concetti, quanto in ritenere la stessa idea e forma di dire. Il che se in altro autore può accadere, sì massimamente in Aristotele: il quale (com'ogn'un sa che habbia gusto di filosofo) ha trattato cose alte e difficili quali sono le filosofiche con puritià di lingua e con eloquenza </text>
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              <text> sì, ma con eloquenza breve e concisa in maniera che alla imitatione di lui da noi altri indarno s'aspira. Onde è necessario che l'interprete con restare di gran lunga inferiore corra anco pericolo o di non bene asseguir i sensi, o di non bene rappresentarli. E quando ad alcuno pur succedesse così felicemente che con asseguir il senso s'avvicinasse anco allo stile, pare al fine che altro non faccia che un'opera fatta da altri. Non ostanti tutte queste difficultà, essendomi detto che V.A. gusta di veder trasportate le cose d'Aristotele in questa nostra favella, m'è subito caduto in animo se per questa via io potessi dar a V.A. alcun saggio della somma mia divotione con presentarle qualche opera di questo gran filosofo da me tradotta: essendo officio di suddito fedele e grato impiegarsi con tutte le forze in meritar la gratia </text>
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              <text> e la volontà del suo Principe. Inanimito adunque dalla poca notitia che tengo della lingua greca, mi son messo a interpretar dal greco la Historia degli Animali: la qual ho pur hora condotta a fine, non già a perfettione: e qualunche si sia questa mia interpretatione, la offero e dedico all'A.V. Serenissima assicurandomi ch'ella per la sua solita clemenza e benignità sia più tosto per aggradire la divotione dell'affetto che haver a schifo la imperfettione dell'effetto. E se conoscerò che questa fatica non le sia ingrata, prenderò ardire di farne alcun'altra, seguitando l'ordine del Filosofo. Prego intanto del continuo Idio signor nostro che la serenissima persona di V.A. guardi e conservi felicissima a suoi stati et al serenissimo figlio. D'Urbino alli viii di settembre 1617. / Di V.A. Serenissima / suddito fedelissimo e divotissimo servitore / Tito Corneo.

&lt;1r-27r&gt; &lt;book I&gt; Dell'Historia degli animali d'Aristotele libro primo. / Divisione degli animali. Cap. 1. &lt;inc&gt; Delle parti negli animali altre sono incomposte, quali sono quelle che si dividono in similari; come le carni in carni; altre composte, quali sono quelle che si dividono in dissimilari, come la mano non si divide in mani, né la faccia in facce. Di queste così fatte alcune non solo parti, ma anco membra si chiamano. &lt;expl&gt; e bisogna dire di tutte in commune ne' seguenti libri: conciosiacosa che non siano in tutti simili, né stiano nello stesso modo. Le parti adunque dell'huomo così interiori come esteriori sono queste e sì fatte et stanno a questo modo.
&lt;29r-55v&gt; &lt;book II&gt;
&lt;56r-88v&gt; &lt;book III&gt;
&lt;90r-125r&gt; &lt;book IV&gt;
&lt;126r-170v&gt; &lt;book V&gt;
&lt;172r-223r&gt; &lt;book VI&gt;
&lt;224r-242r&gt; &lt;book VII&gt;
&lt;244r-289r&gt; &lt;book VIII&gt;
&lt;290r-349r&gt; &lt;book IX&gt;
&lt;350r-364r&gt; &lt;book X&gt; Della historia degli animali d'Aristotele libro decimo. / Dell'utero delle donne, qual debba esser il suo sito per far figliuoli, e de mestrui. Cap. 1. &lt;inc&gt; Quando il marito e la moglie sono scorsi avanti nell'età la cagione perché non generano stando insieme alcuna volta è in amendue, talvolta in un di loro solamente. Bisogna adunque primieramente avvertir bene nella femina come sta l'utero, acciocché se in questo è il difetto, sia curato. &lt;expl&gt; e la bocca sta apunto come quando son gravide. Quando la grossezza proceda da altra cosa, sarà freddo al toccare e non asciutto: e la bocca sempre ad un modo. Laus Deo et Virgin. / Il fine del decimo libro della historia degli animali.

&lt;364v-374r&gt; Tavola de' capitoli</text>
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              <text>&lt;3-4&gt; All'illustrissimo et reverendissimo Sig. Patron mio colendissimo, il Sig. Cardinal Conti. &lt;inc&gt; Sogliono i fedeli et bene accorti giardinieri (illustrissimo et reverendissimo signore) quei primi frutti, che dalle amene piante del lor coltivato giardino son prodotti, a' loro signori presentare, ancorché bene spesso non siano di quella perfettione, che esser dovriano; facendo poi di quelli, che di mano in mano succedono, con i loro signori, altri ancora partecipi. &lt;expl&gt; le pregarò sempre il colmo delle felicità; con che fine humilmente le fo riverenza, et le bacio l'estremità delle vesti. Di Viterbo li 10 di Novembre 1615. Di V.S. Illustrissima et Reverendissima Devotissimo Servitore Cesare Crivellati.

&lt;5&gt; A i lettori. &lt;text&gt; Vi maraviglierete forse benignissimi lettori, ch'io mi sia posto a dare in luce, trasportato in questa maniera nella nostra lingua un libro solo, di tanti che n'ha fatti Aristotile, qual è questo primo della Fisica, quasi che in esso consista tutta la sua dottrina, e tutto quello che egli in tanti libri ci ha insegnato. Sappiate per tanto non esser stata questa mia intentione, ma esser stato mio pensiero, che ritrovandomi molte cose d'Aristotile in questa maniera tradotte, come la Logica, i libri dell'Anima, della Generatione, et altri, ho voluto con questo dar a gli studiosi saggio di queste mie fatiche, per sentir con questo che piacere apporti loro il così scrivere le cose d'un tanto filosofo, da lui così oscuramente scritte. La cagion poi di scriverle in questa lingua, e non nella latina, si dirà nella Logica, quando piaccia al Signore, ch'ella esca in luce. Quanto al trattar le cose della Eternità, e della Creatione, l'ho fatto per dimostrare, con l'occasione di questo libro, di quanto poco momento siano le chimere, per non dire l'empietà d'Averroe, et insieme per stabilire un fondamento fortissimo per i libri dell'Anima, contro la falsissima sua imaginatione intorno all'unità dell'intelletto; ricevete per hora questo poco saggio, et degnatevi correggere dove conoscerete errore, protestandomi sempre di rimettere il tutto alla censura di chi sa più di me; e vivete felici. 

&lt;7-44&gt; IL PRIMO LIBRO DELLA FISICA / Volgarizzato per modo di Parafrase. / PROEMIO. Testo primo. &lt;inc&gt; Perché, come si disse anco ne i libri della Posteriora, quella cognitione, che veramente è sapere circa qual si voglia facultà, procede mediante la cognitione delle sue cause, essendo che non sia alcuno, che si pensi di saper la cosa, la quale ha le cause, se le sue cause non conosce, dalle remote fino alle prossime procedendo; di qui è che dovendo noi trattar della scienza delle cose naturali, è necessario prima d'ogn'altra cosa, che cerchiamo di parlare delle cause di quelle. / Con l'occasione di questo primo testo, non voglio lasciar di dire, che andando io a udir Filosofia in studio, mi diedi in un lettore, il quale consumò un anno intiero in questo proemio di Aristotile, intorno a quel conoscere e sapere et quelle cause, principii et elementi che nel testo si leggono, da me lasciate per tor via ogni confusione, e circa l'altre parole, et questioni superflue, che in questo proemio sogliono agitarsi, cosa (così Iddio gliel perdoni) della quale io non mi so imaginar la più vana, né la più dannosa per un povero principiante; onde entrai in tanta confusione, che poco mancò ch'io non abbandonassi li studi, e non gettassi i libri nel fuoco. Per la qual cosa in queste traduttioni, per modo di Parafrase, et non di parola in parola traslate, non attenderemo se non al senso vero e germano d'Aristotile, per istruttione di quelli, che senza alcuna fatica vogliono apprender quanto egli dichi in questo suo libro. Cercarò bene con l'aiuto divino di ridur questa dottrina d'Aristotile alla semplice verità, e non far, come fin qui han fatto molti; li quali se ben hanno visto e conosciuto che in alcune cose egli sia stato contrario al vero, l'hanno nondimeno voluto et lo vogliono difendere al dispetto d'essa verità, come è l'eternità del mondo, della ma &lt;8&gt; teria prima et somiglianti. Ci sforzaremo dunque di manifestar, per quanto le nostre forze potranno, con quella maggior chiarezza che sia possibile, il puro senso d'esso Aristotile, servendoci di quelli espositori che a questo giudicaremo necessarii, senza appigliarci più a questo che a quello, e solo in quello che lo trovaremo lontano dal vero l'andaremo notando, et al vero riducendo, se si potrà; il che quando non si possa, con le ragioni evidenti si farà opera di manifestare la verità; e se i nostri testi pareranno un poco lontani, non doverà parer strano, essendosi ciò fatto per maggior chiarezza, per la quale anco s'è usato in questo primo testo il nome di causa solamente, commune, tanto alli principii che s'estendono alle cause esterne, quanto a gli elementi, che dell'interne si dicono, e per fuggire, le difficultà. Et per tornar al primo testo, sua intentione, come havemo visto con brevissime parole, non è altro, se non che dovendosi trattar delle cose naturali, sia mestieri, per la cognitione di quelle, trattar de le sue cause, o principii, che dir vogliamo, essendo che senza la lor cognitione, non se ne possi haver buona notitia. &lt;expl&gt; Testo 83. Quanto poi al principio formale se sia uno, o più, et quanti siano, et se siano separati o no, questo diligentemente si tratta nella Metafisica, per il che  lo riserbaremo fino a quel luoco. Ma delle forme delle cose naturali et corruttibili, ne verremo appresso con dimostratione ragionando. Siasi detto per tanto de i principii delle cose, quello che siano questi principii et quanti siano; et siane da noi determinato nella maniera già vista; se bene ripigliando di nuovo il ragionamento, trattaremo d'un altro principio, cioè della natura. Laus Deo.

&lt;44-114&gt; Se Aristotile habbi havuto ferma opinione d'haver dimostrato l'eternità delle cose. Cap. X. &lt;inc&gt; Essendosi con l'aiuto del Signore dato fine al primo libro della Fisica, per havere Aristotile detto in quello che la materia sia ingenerabile et incorruttibile, il che disse poi del moto del Cielo et del mondo tutto, con dir prima, che di niente si fa niente; però ho pensato, avanti che più oltra si proceda, vedere un poco come la cosa stia, secondo la semplice verità, et vedere come intorno a quella si possi accordare Aristotile. &lt;expl&gt; et se tu dicessi che Aristotile par che aborisca il moto in istante, si risponde che intende di virtù corporea, overo di virtù nel corpo, dal che è lontanissimo Iddio onnipotente. Et qui sia fine a questi discorsi, ad honore et gloria del sommo creatore in secula seculorum. Amen. 

&lt;115&gt; Avertimento a' lettori. &lt;text&gt; Si deve notare che li testi citati nelle questioni si potriano ritrovar variamente, il che avviene per la diversità de gli espositori [...] </text>
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                <text>Il primo libro della Fisica volgarizato per modo di parafrase, con occasione del quale si dimostra l'impossibilità dell'eternità delle cose, et la necessità della creatione di quelle; e come Iddio sia di vigore infinito, e che operi volontariamente, e non per necessità. Manifestandosi insieme molti errori d'Aristotile. Di Cesere Crivellati fisico viterbese.</text>
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              <text>&lt;3-4&gt; All'illustrissimo, et reverendissimo Sig. Patron mio colendissimo, il sig. Cardinal di S. Susanna. &lt;inc&gt; La continua osservanza, che fin da fanciullo ho portato, e porterò sempre a V.S. illustrissima et reverendissima, et le molte et rare sue qualità e virtù, benissimo conosciute, e perfettissimamente sperimentate dalla Santità di N.S. Paolo V (a cui prolonghi l'immortale Iddio felicissima vita quanto desidera) per le quali è stata assunta da sua beatitudine all'altezza del cardinalato, m'invitano, anzi mi sforzano a far quello, che non solo i più intimi e famigliari, ma i più infimi servitori far sogliono in simil casi, cioè mostrare allegrezza indicibile di questa dal gran suo valore meritata salita &lt;expl&gt; con il quale facendo fine, le prego con tutto il cuore dal Signore vita, et felicità desiata, et insieme humilmente inchinandomele, le bacio l'infimo de le vesti. Di Viterbo li 12 d'Ottobre. 1616. Di V.S. Illustrissima et Reverendissima Devotissimo Servitore Cesare Crivellati. 

&lt;5&gt; A' lettori. &lt;text&gt; Eccovi benignissimi lettori, con l'aiuto del Signore, il secondo Libro della Fisica, nell'istesso modo che il primo tradotto in questa nostra lingua; nel quale, se non m'inganno, co'l mezo d'alcune digressioni si verrà confermando quanto si è detto nel primo dell'origine del mondo; sciogliendosi di più da Platone nel finto Dialogo tutte le ragioni, che da Aristotile sono state fatte intorno all'eternità di quello; con dimostrare, che non è stata sua intentione ferma d'haver ciò dimostrato, et che non conclude la maggior parte di quelle se non per cagion di sopposto. Ricevete per tanto il desiderio ch'io ho di facilitare le cose sue, e degnatevi correggere dove scorgete errore, poiché come ho fatto sempre, il tutto rimetto al purgatissimo giuditio vostro, non pretendendo io d'esser huomo da non errare; e vivete felici. 

&lt;7-46&gt; IL SECONDO LIBRO / DELLA FISICA / Volgarizzato per modo di Parafrase. / Che cosa sia Natura. Cap. I. &lt;inc&gt; Testo primo. Per venire in cognitione della Natura, dovemo prender come cosa notissima, che delle cose che sono, altre sono dalla natura, et altre da altra causa, cioè dall'arte. Dalla natura sono come gli animali, et le parti di quelli, le piante et i corpi semplici, come la terra, il fuoco, l'aere et l'acqua, essendo che questi et somiglianti si dichino esser dalla natura &lt;expl&gt; Né bisogna dire, che qui non si parli di diffinitione, perché Averroe dice espressamente, che, definitio hominis est animal rationale; sì che si parla di diffinitione et non altramente, oltre che Aristotile parla del fine, che è forma, per la quale dice esser necessaria essa materia. Et qui sia fine al secondo libro della Fisica a gloria di Dio benedetto, et ad utilità de' studiosi di questa scienza in questa lingua. Il Fine. 

&lt;47-106&gt; DIALOGO / FRA PLATONE, / ET ARISTOTILE / Intorno all'origine, &amp; duratione del Mondo. &lt;inc&gt; Aristotile. Hor vedi che pur t'incontrai una volta, et in modo, maestro mio, che tu non mi potrai fuggire, né ti potrai nascondere, come facesti già tante e tante volte, che non ostante che io incontrandoti, con tanto affetto ti salutassi, tu ad ogni modo non ti degnavi di voltarmiti, non che di rendermi il saluto, et facevi gli occhi grossi, come se io ti fossi stato nemico capitale. &lt;expl&gt; Platone. Ho voluto dir questo, acciò tu veda come è trattata da molti la verità; ma perché havemo in questo speso non poco tempo, con altra occasione ragioneremo di qualche altra cosa. A rivederci, Aristotile. Aristotile. Ti ringratio, e ti resto con obligo; a rivederci, pur che ci sia permesso il poterlo conseguire. </text>
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              <text>1. epistle to the Cardinal of S. Susanna (Viterbo, October 12th 1616), p. 3-4;
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3. imprimatur signed by Andreas Oliverius and Troilus Accursinus Vic. Gener., p. 6.</text>
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Metereology</text>
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              <text>&lt;3-4&gt; Illustrissimo e reverendissimo Sig. Padron mio colendissimo. &lt;inc&gt; Io ho sempre stimato, illustrissimo e reverendissimo signore, cosa da animo ingratissimo, il non riconoscere quei benefitii che da cortesissima mano si ricevono. Per non voler esser io nel numero di questi tali, vedendo i tanti benefitii et i singolari favori che questa nostra città ha da lei ricevuti, et ne va tuttavia ricevendo &lt;expl&gt; et io intanto starò pregando il signore, che sì come di quell'Imperio è legittimo successore, lo facci anche legitimo, e vero possessore, e le fo humilmente riverenza. Di Viterbo questo dì 25 di Febraro 1626. Di V.S. Illustrissima e Reverendissima Humilissimo e devotissimo servitore Cesare Crivellati.

&lt;5-64&gt; IL PRIMO LIBRO / della Generatione volgarizato / per modo di Parafrasi. / Si pongono le opinioni de gli Antichi intorno alla Generatione. Capitolo I. &lt;inc&gt; Testo primo. Dovendosi parlar della generatione, e della corrottione delle cose naturali, è necessario conoscere le cause distintamente e la diffinitione di ciascheduna di loro; et in oltre trattare dell'alteratione e dell'aumentatione e conoscer la diffinitione anco di queste, e vedere se siano una cosa istessa con la generatione &lt;expl&gt; et di questi alcuni dicono che si refrange anco la forma sostantiale, insieme con le qualità, et altri dicono, che solo le qualità si rifrangono, restando le forme sostantiali nel loro essere. Altri dicono, che de gli Elementi vi resta solo la materia. 

&lt;65-102&gt; IL SECONDO LIBRO / Della Generatione d'Aristotele, tradotto / per modo di parafrase in questa nostra / lingua volgare. / Delli Principii della Generatione secondo gli Antichi. Cap. I. &lt;inc&gt; Testo primo. Si è visto nell'altro libro come sia la mistione, essendosi parlato del contatto, del fare e del patire, et come si ritrovino nelle cose che si trasmutano. Di più si è trattato della generatione semplicemente, e della corrottione, come si facci, et di che si facci, e per qual cagione. &lt;expl&gt; et chi sa che non ci volesse mostrar questo tacitamente Aristotile nell'anima intellettiva con quell'essempio delle cose incorrottibili, che tornano le medesime in numero? Ma di questo altrove. E qui sia fine al secondo libro della Generatione a honor di Dio e della sua gloriosa madre. 

&lt;103-149&gt; IL QVARTO LIBRO / DELLE METEORE / Tenuto ragionevolmente da alcuni per il terzo / della Generatione d'Aristotile, volga- / rizato per modo di parafrase. / Che delle quattro qualità elementali, due sono attive, e due passive. Cap. I. &lt;inc&gt; Testo primo. Per essersi di già determinato, come le cause de gl'elementi, quant'all'operacione, sono quattro, et che secondo, che si possono combinare, o per dir meglio, accoppiare, occorre anco che siano quattro elementi. Et questi sono il caldo, il freddo, l'humido, et il secco. &lt;expl&gt; Si che manifesti, che ci saranno in questo modo i corpi similari, bisogna similmente ricercar le dette cose delli dissimilari, che di questi sono composti, come l'huomo, la pianta, et altre cose simili; il che si farà ne gl'altri libri.

&lt;150-154&gt; Digressione intorno a due difficoltà, che occorrono fra l'altre in questo libro circa 'l sale et l'olio. &lt;inc&gt; In questo quarto libro delle Meteore, o vero terzo della Generatione, vi sono tante difficultà quante imaginar si possono; fra le quali due solamente ho pensato di proporne: la prima è, che repugna al senso; la seconda è repugnanza d'Aristotile a se stesso, et ambe due si prendano dal testo quadragesimo. &lt;expl&gt; Sì che l'olio pure se bene è esalabile, non è però vaporabile, ancorché se habbi seco mistione d'acqua, si renda anco vaporabile. Le difficultà sono belle, e sensate, ma difficili: et se questo non piace, ogn'uno dica il suo parere. Laus Deo, Virgini, omnibusque Sanctis. </text>
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              <text>I LIBRI DELLA / GENERATIONE, / E CORROTTIONE, / Co(n) il Quarto delle Meteore d'Aristotele, tenuto, no(n) / senza ragione, da alcuni per il terzo della gene- / ratione, volgarizati per modo di parafrasi. / Il che si è fatto in tal maniera, che quantunque / siano oscurissimi nell'esser loro, facilissimi / nondimeno si renderanno. / Da Cesare Criuellati Medico Viterbese. / All'Illustrissimo, e Reuerendiss. Monsignor / VINCENZO BIANCO PALEOLOGO / Gran Maestro della Religione di S. Giorgio. / [coat of arms] / In Viterbo. Con licenza de' Super. Per il Discep. 1626. </text>
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              <text>&lt;inserted sheet of paper before f. 1r&gt; La Fisica di Aristotile / composta e ridotta in terza rima da m. Paolo del Rosso / Fiorentino Cavaliere Gerosolimitano. / Manoscritto Autografo del medesimo / morto nell'anno 1569 e sepolto in S. Marco di Firenze / Con reflessioni Greche, Latine e volgari che dicesi del famoso / Galileo Galilei o vero d'altro valente autore. / &lt;d'altra mano&gt; Non è autografo del medesimo, è copia di mano del Corbinelli; / come si può riscontrare col suo carattere ch'è sulla guardia della stampa / di questa fisica, C.10, 3, 6.

&lt;1r-11v&gt; LA FISICA DI M. PAOLO / del Rosso. &lt;inc&gt; I saggi antichi in solo alzar le ciglia / al bel corso del sole e delle ardenti / stelle, amico, s'empier di meraviglia, / contemplando i lor vaghi movimenti / osservando dell'anno le stagioni / considerando i semplici elementi. &lt;expl&gt; Quel ch'oggi agguaglia ogni migliore antico / che forsi (a dirlo in semplici parole) / volse e donarli al suo sincero amico / o gran bontà, la libertade e 'l sole. 
&lt;11v-46r&gt; Cap.° I°. &lt;inc&gt; Già siamo al luogo Aristotile pone / che d'ogni cosa nobile i principii / materia e forma sono e privatione: / di virtù vosco ascoltino i mancipi / odia la sapientia il cor terreno / ama i Fabritii, i Cesari, e gli Scipi. &lt;expl&gt; Se di saper or dove egli è vi cale / e dove più veloce il moto ferve / ch'è 'l mobil primo; il piede, il naturale / qui ponta; e più in quest'opera non serve. / Il fine. </text>
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              <text>1. sonnet by Paolo Del Rosso to Bernardo Capponi, f. 109r;
2. sonnet by Braccio Guicciardini to Bernardo Capponi, f. 109v;
3. two sonnets by Paolo Del Rosso, f. 166r-v.</text>
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              <text>&lt;cc. 108r&gt; La Fisica d'Aristotile in 3a Rima / di m. Pagolo del Rosso / Fiorentino, et Cav.re / Hierosolimitano. / Diritta a m. Ridolfo di Franc.o Lotti. // Di Giovanni Berti et degl'Amici.

&lt;109r&gt; &lt;sonnet&gt; M. Pagolo del Rosso a m. Bernardo Capponi &lt;inc&gt; Cappone io credo anzi affermarvi ardisco.
&lt;109v&gt; &lt;sonnet&gt; Al Medesimo M. Ridolfo di Francesco Lotti. Questo è di M. Braccio Guicciardini &lt;inc&gt; Che raro è questo oltr'ogni raro inchiostro.

&lt;110r&gt; La Fisica d'Aristotele. Ridotta in terza / Rima da m. Pagolo del Rosso / Fiorentino e Cav.re Hierosoli= / mitano sendo prigione / in Pisa. &lt;inc&gt; I saggi antichi in solo alzar le ciglia / Al bel corso del sole et de l'ardenti / Stelle, Amico, s'empier di maraviglia. / Contemplando i lor vaghi movimenti / Osservando de l'anno le stagioni / Considerando i semplici elementi. &lt;165v&gt; &lt;expl&gt; Se di sapere or dove egl'è vi cale / e dove più veloce il moto ferve / ch'è il mobil primo, il piedo il naturale / Qui ponta et più in quest'opera non serve. Il fine. / Trovasi stampata in Parigi in 8° per Pierre Le Voirrier l'anno 1578. D'ordine di M. Iacopo Corbinelli, con alcune annotationi et espositioni del detto Corbinello. 

&lt;166r&gt; &lt;sonnet&gt; Sonetto del Autore medesimo a Dio. &lt;inc&gt; Motor che muovi immobile cagione. 
&lt;166v&gt; &lt;sonnet&gt; Sonetto a Christo. &lt;inc&gt; Calma pietà che sovra il santo legno / per ammendare il nostro antico errore / ti strinse a morte altissimo signore / m'accolga peccator quantunque indegno / Com più del tuo prescritto ho varco il segno / Si il don mi fia del tuo perdon maggiore / Né può con trito humiliato core / Non l'acerbo addolcir tuo giusto sdegno / Horribilmente paventoso in vista / Mi sta sempre in conspetto il fallir mio / E giorni indarno anzi vilmente spesi. / Miserere di me col tuo salmista / seco m'accuso et spero in te sol pio / Che tanto piangerò quant'io t'offesi. / Fra Pavolo del Rosso Cav.re Ierosolim.o / nella fortezza di Pisa. 1565</text>
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              <text>08/03/2013</text>
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              <text>Eugenio Refini</text>
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                <text>Eugenio Refini</text>
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                <text>1565—DEL ROSSO Paolo—La fisica</text>
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                <text>IMBI 12: 172.</text>
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