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              <text>&lt;1r&gt; De immortalitate anime in modum dialogi vulgariter / Incipit prologus: lege foeliciter. / &lt;inc&gt; Al venerabile e discrete suo magiore Giohani di Marchanova Citadino de la felice Cità da Venesia frate Iacopo Camphora di Genoa del ordine di frati predicatori in sacra theologia licentiato in la università de Oxonfordi com recomendatione. Pensando in me molte volte la grande humanità la qual longo tempo passato m'hay mostrato effectualmente: pensay anchora io se possibile era ad me in qualche modo far qualche cossa la quale fosse non come satisfatoria de tanti beneficii receputi: ma solamente demonstratoria de qualche grado di gratitudine. &lt;46v&gt; &lt;expl&gt; Et se qualche manchamento vi sarà come coloro che moreno avanti che siano venuti a la debita quantità soa: overo di coloro chi sono monstruosi quello diffecto supplirà la divina possança. Et questo pare a mi che basti a satisfatione de la difficultà mossa et a complimento di questo picholo tractato: per la chui fine in sempiternum sia laudato lo altissimo dio. Amen. / Laus deo 1471 die 24 septbr. / De Immortalitate anime Explicit. Laus de 1471. </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>Palermo, Manoscritti Palatini: I, 614-617; Gentile, Codici Palatini: I, 550; Simoncelli 1990: 178-180; Gazzotti 1991: 132-133; Bianchi 2009: 179 n°3, 188 n°3 (+ tavv. 2, 4a).</text>
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&lt;2r&gt; &lt;I ragionamento&gt; &lt;inc&gt; Tornando di Salerno nel mese di Giugno e passando per Napoli m'incontrai nel S. Ferrante Brancazio, et nel Sig.r Gio. Tomaso Minadois miei antichi hospiti. Et non si tosto m'hebbe raffigurato il Brancazio, che cominciò da lunga: Ah mancator di fede perché non te ne se tu andato dritto a smontar a casa, come nel passar a Salerno mi promettesti? Perché io voglio risposi andar questa sera ad Aversa, per poter giunger dimane a Sessa: in bona fe' risposero amendue. &lt;74v&gt; Il vostro ragionemento Sessa me ha sommamente contentato e parimente acceso in tanto che hora per prova conosco quello ch'un giorno su la caccia mi dicesti cioè che i piaceri e diletti de l'animo avanzan quelli del corpo: perciò che non mi ricordo haver mai sentito piacere che tanto m'empiesse l'animo, come &lt;75r&gt; hora avvenuto m'è, et spero goderne longamente con la memoria. Per tanto mi contento che ve n'andate a spasso se non volete cavalcar meco, ma con patto che ritorniate dimane a l'hora d'oggi a dechiararmi che cosa sia questa virtù morale, senza la quale non si può l'humana felicità guadagnare. </text>
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&lt;75r&gt; &lt;II ragionamento&gt; &lt;inc&gt; Il giorno appresso desinato che fu nel giardino se disputò alquanto quale de le due virtù fusse più degna di lode, la fortezza o la temperanza. Alcuni lodavano la Temperanza parendo loro che fusse magior prova il domar la concupiscentia de la carne che la paura de la morte, altri dicevano che la cosa era chiara per la fortezza, poi che la Rep. [sic] antiche honorarono molto più questa che tutte l'altre virtù morali. &lt;194r&gt; Fer. Se voi sete quel Philalethe che il Sessa me dice, lascierete queste scuse da parte et scriverete tutto quello che ve ne ricordate nella vostra sessana lingua, acciò che possano così utili ragionamenti giovare &lt;194v&gt; et a me, et ad altri. Flor. Farò tutto quello ch'io potrò per obedire a V.S. Ill.ma.</text>
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&lt;1r-46v&gt; &lt;book I&gt; &lt;inc&gt; Tornando di Salerno nel mese di giugno e passando per Napoli m'incontrai nel sig.r Ferrante Brancatio e nel s.or Giovan Tomaso Minadois miei antichi hospiti. Et non sì tosto m'hebbe raffigurato il Brancatio, che cominciò dalla lunga: 'Ah manchator di fede, perché non te ne se' tu andato diritto a smontare a casa, come nel passare a Salerno mi promettesti?'. 'Perch'io voglio', rispuosi, 'andare questa sera ad Aversa per poter giungere dimane a Sessa'. 'In buona fé', rispuosero amendue, 'ch'egli non ti verrà, come tu pensi, fatta. E bisogna che tu resti qui con noi questa sera, e forse anche dimane, perché vogliamo che tu ci narri tutto il raggionamento c'ha il Sessa hauto col principe di Salerno, nel qual intendiamo ch'egli ha esplicati tutti quattro i primi libri dell'Ethica'. &lt;expl&gt; Per tanto mi contento che ve ne andiate a spasso se non volete cavalchare meco: ma con patto che ritorniate dimani all'hora d'hoggi a dechiararmi che cosa sia questa virtù morale senza la quale non si può la humana felicità guadagnare. 

&lt;47r-122r&gt; &lt;book II&gt; &lt;inc&gt; Il giorno appresso, desinato che fu nel giardino, si disputò alquanto quale delle due virtù fosse più degna di lode, la Fortezza o la Temperanzza [sic]. Alcuni lodavano la Temperanzza, parendo loro che fosse maggior prova il domare 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 tutte l'altre virtù morali. All'hora il Sessa, 'Non perché sia la Fortezza più degna', disse, 'fu tanto dalle Republiche honorata, ma perch'era loro più utile, per ciò che la gente nel generale honora più non quello ch'è da sé buono, ma quel che pare che sia per essi migliore. &lt;expl&gt; Ferrante: Son contento, ma con questo patto che Florimonte mi scriva ciò che m'havete in questi quattro giorni detto et perché mi paiono tutte cose degne di memoria, et io ne ho sì poca ch'io non lo saprei [riavenire]. Florimonte: Et io signore che ne ho pochissima come potrò ricordarmene? et quello che me ne ricorda, in che lingua lo potrei io scrivere che si potesse leggere, massimamente materie come sono state queste che meriterebbono lo stile di M. Tullio e di Boccaccio? Ferrante: Se voi siete quel Philalethe che il Sessa mi dice, lascerete queste scuse da parte et scriverete tutto quello che ve ne ricordarete nella vostra sessana lingua, accioché possano così utili Raggionamenti giovare et a me et ad altri. Florimonte: Farò tutto quello ch'io potrò per obedir a V.S. Illustrissima. </text>
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              <text>&lt;1r&gt; Incomincia uno tractato de anima composto per frate Jacopo de Campora dell'ordine de frati predicatori a Giovanni cittadino venitiano amico suo carissimo. &lt;preamble&gt; &lt;inc&gt; Al venerabile et discreto suo maggiore Giovanni di marco novo cittadino della felice cipta di vinegia Frate iacopo campora di vinegia nova dell'ordine de frati predicatori in sacra theologia licentiato in nella adversità di exemford cum ricommendatione. Pensando in me molte volte la grande humanità la quale lungo tempo passato mai mostrata effectualmente pensai ancora io se possibile era a me in qualche modo far cosa la qual non fusse chome satisfattoria de tanti beneficii ricevuti, ma solamente dimostratoria di qualche grado di gratitudine. &lt;2r&gt; &lt;expl&gt; Per la qual cosa priego la tua benignità che prehenda in grado questo mio sudore et sieti acepto. Et se in quello vedessi cosa la quale non fusse così ordinatamente detta chome si richiede priego che abbi scusata la mia ignorantia et la tua discretione supplisca al mio difetto. 

&lt;2r&gt; &lt;inc&gt; Giovanni molte volte o udito che grandi philosaphi con grandisso [sic] studio et sottilissima inquisitatione anno investigato mirabili conclusioni circa all'anima humana delle quali la più excellente che io abbi udito et della sua immortalità. &lt;58r&gt; &lt;expl&gt; Et se qualche mancamento come di coloro che muoiono inançi che sieno venuti alla debita quantità sua o vero di coloro che sono mostruosi quello difetto suplerà alla divina possança. Et questo parmi che basti a satisfatione della difficultà mossa. Et a compimento di questo piccolo tractato per la cui fine in sempiterno ne sia laudato l'altissimo iddio. Deo gratias.</text>
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&lt;5r&gt; De immortalitate animae in modum Dialogi vulgariter incipit prohemium. Lege feliciter. &lt;preamble&gt; &lt;inc&gt; Al venerabile et discreto suo magiore Johanni di Marcanovo Citadino de la felice cita de Vinesia, frate Iacomo Camphora di Genoa del ordine di frati predicatori in sacra theologia licentiato in la universita de Oxonfordi cum recomendatione. Pensando in me molte volte la grande humanità la quale longo tempo passato m'hai mostrata effectualmente, pensai anchora io se possibile era a me in qualche modo fare cosa la quale fusse non come satisfactoria de tanti beneficii recevuti, ma solamente demonstratoria di qualche grado de gratitudine. &lt;5v&gt; &lt;expl&gt; Per la qual cosa [prego] la tua benignità che prenda a grato questo mio sudore et siatti accepto. Et se in quello vedessi cosa la quale non fusse cussì ordinatamente dicta come se richiede, priego che habbii scusata la mia ignorantia: et la tua discretione supplisca al mio deffecto. Finito el prohemio comincia el tractato. Et prima in che modo è da procedere in la presente opera. &lt;text&gt; &lt;inc&gt; Capitulo primo. Johanni. Molte volte ho udito che grandi philosophi cum grandissimo studio et sottillissima inquisitione hanno investigato mirabili conclusioni circa l'anima humana: de le quali &lt;6r&gt; la più excellente che io habbia udito è de la sua immortalità. Et ben che per inviolabile fede noi crediamo l'anima essere immortale: niente di meno vorrei che me dicesti le ragioni philosophiche questo persuadente. &lt;52v&gt; &lt;expl&gt; Et se qualche manchamento vi sarà, come di coloro che muorono avanti che siano venuti a la debita quantità soa, over de coloro che sonno monstruosi, quello defecto supplirà la divina possança. Et questo pare a me che basti a satisfactione de la difficultà mossa et a conplimento de questo piccolo tractato: per la cuy fine in sempiternum sia lodato lo altissimo Idio. Amen. / De Immortalitate anime finis die xxii novembr. 1469. Laus Deo meo. Amen.</text>
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              <text>&lt;1r&gt; &lt;red rubric&gt; DE IMMORTALITATE ANIME / IN MODVM DIALOGI VVLGARI / TER INCIPIT. PROLOGVS LE / GE FELICITER.

&lt;1r&gt; &lt;inc&gt; Al venerabile et discreto suo magiore Iohanni di marcha nova citadino de la felice citta de vinegia frate iacobo campharo di Genoa del ordine de frati predicatori in sacra theologia licentiato in la universita de oxonfordi cum recommendatione pensando in me molte volte la grande humanita la quale lungo tempo passato me hai mostrato effectualmente pensai anchora io se possibil era ad me in qualche modo fare cosa la quale fusse non come satisfactoria de tanti beneficii recevuti ma solamente demonstratoria di qualche grado di gratitudine &lt;2r&gt; Et si in quello vedesti cosa la quale non fusse cosi ordinatamente dicta come se richiede prego che abbi iscusata la mia ignorantia et la tua discretione supplisca al mio defecto. &lt;red rubric&gt; Finito il prohemio comincia il tractato. Et prima in che modo è da procedere in la presente opera: / CAPITOLO PRIMO. &lt;inc&gt;  Molte volte ho audito che grandi philosophi cum grandissimo studio et subtilissima inquisitione hanno investigato mirabile conclusioni circa lanima humana: de le quali la più excellente che io abbia audito è dela sua immortalita. &lt;58v&gt; &lt;expl&gt; Et se qualche manchamento vi sarà: come di coloro che moreno avanti che siano venuto alla debita quantita sua: o ver di coloro che sonno monstruosi quello defecto supplira la divina possanza: et questo pare a me che basti a satisfactione de la difficultà mossa: et a complimento di questo piccolo tractato per la cui fine in sempiternum sia laudato lo altissimo idio. Amen. / &lt;red rubric&gt; De immortalitate Anime opv / scvlvm In modum dialogi expli / cit Feliciter.

&lt;59r-v&gt; &lt;table of chapters&gt; In hoc elegantissime vulgari opuscu / lo continentur capitula infrascripta</text>
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              <text>&lt;1r&gt; &lt;prologue&gt; Qui comença el prologo sopra el tracto [sic] de l'anima composto da frate Iacopo Campora di Genoa del ordine de i frati predicatori essendo a Oxanford richiesta di Iohanni di Marcanovo mercatante in Londra. &lt;inc&gt; Al venerabile et discreto suo maçore Iohani di Marcanuovo. citadino de la felice cità de Veniexia. fratre Iacobo Campora di Genua del ordene de frati predicatori in sacra theologia licenciato in la università de Oxonford cum recomandacione. Pensando in me molte volte la grande humanità la quale longo tempo passato m'hai mostrata effectualmente, pensai ancora io si possibile era a &lt;1v&gt; me in qual che modo fare cosa la quale fosse non come satisfactoria de tanti beneficii recevuti. Ma solamente demostratoria de qualche grado di gratitudine. &lt;2r&gt; &lt;expl&gt; Per la qual cossa priego la tua benignità che prenda in grado questo mio sodore et sia a te accepto. Et si in quello vedessi cossa la qual non fosse cossi ordinatamente dicta come se rechiede priego che abbi iscusata la mia ignorançia &lt;2v&gt; et la tua discrecione supplisca el mio defecto. Finisce il prologo. Et incomenza el tractato. Capitolo primo che modo è da tenere in la prexente opera. &lt;inc&gt; Molte volte ho udito che grandi filosofi cum grandissimo studio et suctilissima inquisicione ano investigato mirabile conclusione circa l'anima humana: de la quale la più excellente che io habia aldito è de la sua immortalità. Et benché per inviolabile fede noi crediamo l'anima esser immortale, niente de meno vorei che me dicisti le raxone filosofice questo persuadente. &lt;65v&gt; &lt;expl&gt; Et se qualche manchamento vi serà, come de coloro che moreno avanti che siano venuti a la debita quantità sua, overo de coloro che sono monstruosi quello difecto sopplirà la divina possanza. Et questo parmi che basti a satisfacione de la diffigultà mossa, et a compimento de questo picolo. Per la cui fine in sempiternum ne sia laudato l'altissimo dio. Amen. &lt;mistaken date by a different hand&gt; Anno 1315.</text>
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&lt;4r-v&gt; &lt;index of chapters&gt;

&lt;5r&gt; De immortalitate animae in modum dialogi vulgariter incipit prologus: lege feliciter. &lt;inc&gt; Al venerabile et discreto suo magiore Giohanni de Marchanova citadino de la felice cita di Venesia frate Iacopo Camphora di Genoa del ordine di frati predicatori in sacra theologia licenciato in la universita de oxonfordi cum recomandatione. Pensando in me molte volte la grande humanità: la quale longo tempo passato me hai monstrato effectualmente... &lt;5v&gt; &lt;expl&gt; Et se in quello vedesti cosa la qual non fussi cussi ordinatamente dicta come se richiede, prego che habbi iscu</text>
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              <text>&lt;1r&gt; Qui comincia il prologo sopra il tratato de lanima composto da frate Iacomo Campora de Zenoa de lordine di frati predicatori essendo a Sonfort a richiesta de misier bernardo Iustiniano de mis. Nicolo. &lt;inc&gt; Al venerabele et discreto suo magiore Bernardo Iustiniano citadino de la felice cita de venesia frate Iacopo di campora di Zenoa di lordine di frati predicatori in Sacra teologia licentiato in la universitade onsonfort con ricomandatione. Pensando in me molte volte la grande humanita la quale longo tempo passato mai mostrata effectualmente pensai ancora io se possibile era a me in qualche modo far cosa la quale non fosse non come satisfatoria de tanti beneficii ricevuti ma solamente dimostratoria di qualche grado di gratitudine. &lt;1v&gt; &lt;expl&gt; per la qual cosa priego la tua benignità che prenda in grato questo mio sudore: e sia a te acepto: e se in quello vedesti cosa alcuna: la quale non fosse cussi ordenatamente dicta come si richiede priego habi excusata la mia ignorantia: e &lt;2r&gt; la tua discretione suplisca al mio difecto. Finisse il prologo: e comincia il tractato.

&lt;2r&gt; &lt;text&gt; Capitulo primo: che modo e da tenire ne la presente opera. &lt;inc&gt; Bernardo. Molte volte ho udito che grandi filosofi con grandissimo studio: et subtilissima inquisitione hano investigato mirabile conclusione cerca lanima humana: de la qual la piu excellente che io habia udito e de la sua immortalita e ben che per inviolabile fede nui crediamo lanima esser immortale: niente di meno vorei che me dicesti le rasone filosofiche questo persuadente. &lt;52v&gt; &lt;expl&gt; E se qualche mancamento sera come color che muoreno avanti che siano venuti a la debita quantita sua: o de color: che sono monstruosi: quello difeto suplira la divina possanza: e questo parme che basti per le dificulta mosse: et a compimento di questo picol tractato per la cui fine in Sempiternum sia laudato laltissimo idio. Amen.</text>
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              <text>&lt;1r&gt; Qui comincia el prologo sopra el tractato de lanima composto de frate Jacopo Campora de Zenua de lordine di frati predicatori essendo ae xaenford. A rechiesta de Johanni de marcha nuovo merchadante in londra. &lt;prologue&gt; &lt;inc&gt; Al venerabile et discreto suo mazore Johanne de marcha nuovo citadino de la felice cita de Venecia. frate Jacopo de campora de Zenua del ordine de li frati predicatori. in sacra theologia licenciato in la universita de onsonford cum recomendatione. Pensando in me molte volte la granda [sic] humanita la quale longo tempo passato mhai mostrato effectualmente. Pensai anchora io se possibile era a me in qualche modo fare chossa la quale non fosse non come satisfactoria de tanti beneficii ricevuti. ma solamente demonstratoria de qualche grado de gratitudine. &lt;1v&gt; &lt;expl&gt; per la qual chosa priego la tua benignità che prenda in grato questo mio sudore et siate acceta. de [sic] se in quello vedessi chosa la quale non fosse cusi ordinatamente dicta a me come se rechiede. priego habi excusata la mia ignorantia. et la tua discretione supplisca el mio &lt;2r&gt; defecto. Finisse il prologo. E comenza el tractato. Capitolo primo. che molto [sic] e da tenere ne la presente opera. / &lt;inc&gt; Johannes. Molte volte ho oldito che grandi philosophi cum grandissimo studio et sottilissima inquisitione hano investigato mirabile conclusione circa lanima humana. dele quale la piu excellente che io habi oldito e de la sua immortalita. E ben che per inviolabile fede nui credemo lanima esser immortale. niente de meno vorei che me dicesse le raxone philosophiche questo persuadente. &lt;48v&gt; &lt;expl&gt; E si qualche manchamento vie sera. chomo de quelloro che moreno avanti che siano venuti a la debita quantita sua: over dei quelloro che sono stati monstruosi, quello defecto supplira la divina possança. E questo parme che basta a satisfactione della difficulta mosta [sic]. Et a compimento de questo picolo tractato. Per la cui fine in Sempiternum ne sia laudato laltissimo idio. Amen. / Finis.

&lt;49r-v&gt; Tabula huius libri. / finis</text>
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              <text>&lt;[1]r-[6]r&gt; Allo Ill.mo et Ecc.mo S.re Il S.re Cosimo de Me / di [sic] Duca di Firenze. / &lt;inc&gt; Havendomi Principe Ill.mo nell'anno passato posto dinanzi a gli occhi per oggetto di far qualche cosa che piacesse a vostra Ecc.za et insieme che fusse per giovare se non a tutti, almeno a quella più parte de gli huomini che per me si potesse, mi venne in animo di mettere in questa nostra lingua fiorentina la Rethorica del grande Aristotile, et sopra di ciò più volte pensando (quantunque ella fosse cosa da mettere in atto non molto agevole) conferito questo mio pensiero con alcuni miei amici intrinsechi, gli trovai di tal parere che non solamente non biasimarono, ma con persuasioni et con preghi mi confermarono in esso di tal maniera che niun'altra cosa giudicai poter fare per all'hora che più sodisfacesse a tutti generalmente. &lt;6r&gt; &lt;expl&gt; Questi dico tutti raccontati bastino a fare V. Ecc.tia per gloria immortale, et a far manifesto ad ogni huomo senza che altri lo gridi che beata sia quella gente che sotto il vostro nome sia retta. Al quale humilmente mi raccomando. Alli 2 di Dicembre M.D.XLVI. / E. V. D. I.llme / servitore bernardo segni. 

&lt;1r-89r&gt; &lt;book I&gt; &lt;1r&gt; Rethorica d'Aristotile Tradotta di Greca / in Fiorentina lingua per Bernardo Segni / allo Ill.mo et Eccell.mo S.or Dvca di / Firenze Cosimo de Medici. / &lt;inc&gt; La Rethorica è quasi che simile alla Dialettica trattando l'una et l'altra di cose tali, che in un certo modo possono comunemente da ogni huomo esser cognosciute. Et che non sono comprese sotto alcuna scienza determinata. Et di \\qui// nasce che tutti gli huomini in un certo modo dell'una et dell'altra partecipano, conciosia che e non si ritruovi alcuno che fino a un certo termine non sappia domandare, et rispondere et difendere et accusare. &lt;89r&gt; &lt;expl&gt; Stimeremo noi adunque bene fatto che voi o giudici stiate a quelle cose che voi con il giuro havete sententiato, et noi non vogliamo starvi? Et tutte quell'altre cose debbi qui dire, che direbbe uno che volesse amplificare; et quanto alle sedi senza artificio siesi detto abbastanza. 

&lt;89v-187v&gt; &lt;book II&gt; Libro secondo. / &lt;inc&gt; Nel libro primo habbiamo detto onde s'habbino a cavare i luoghi da persuadere, et da dissuadere, da biasimare et lodare, et da accusare et difendere. Et quali oppenioni et quali massime ci habbino da essere buone per provare le cose dette: perché da loro et di loro si fanno gli enthimemi da usare in ciascheduno genere di parlare. Ma per che la Rethorica è per fine del giudicio, conciosia che nel genere deliberativo si giudichi, et il genere iudiciale non sia altro che un giuditio. &lt;187r&gt; &lt;expl&gt; L'instanza ancora non è enthimema, ma sì come nella Topica dicemmo, è un dire una certa &lt;187v&gt; oppenione, onde si faccia chiaro, che la parte non ha conchiuso o che ella ha preso una fallacia. Et quanto alli essempi et alle sentenze, et a li enthimemi et finalmente quanto s'appartiene a le cose, che sono nel discorso, onde, dico, noi possiamo abbondarne et qualmente noi possiamo solverle, siene stato detto da noi insino a qui a bastanza. Et restici hora a dire della locutione et dell'ordine. 

&lt;188r-257v&gt; &lt;book III&gt; Libro Terzo. / &lt;inc&gt; Perché di tre cose debbe considerare chi tratta del modo del dire, una è donde si possino acquistare le fedi; et l'altra è circa l'elocutione: et la terza è circa la dispositione delle parti dell'oratione, della prima parte, cioè dell'acquistarsi fede habbiamo noi detto di sopra, et ancora da quante cose ella s'acquisti, cioè che ella s'acquista da tre, et habbiamo detto di che natura sieno queste tre cose; et la ragione perché elle sono tre, et non più. &lt;257r&gt; &lt;expl&gt; o vero voltandosi a giudici per via di domanda, et dire, che non v'è egli stato provato da me: et che v'ha provato la parte, o in che modo: o comparandole insieme &lt;257v&gt; o usando il modo naturale, cioè di raccontar le cose tue et di poi, se tu vuoi, dire disperse quelle de la parte avversa. La fine de la oratione sta bene senza alcuna coniuntione  acciò che e paia un epilogo et non paia oratione. Io dissi. Voi havete inteso. Voi sapete. Date sentenza. 

&lt;[258]-[259]&gt; &lt;blank&gt;

&lt;260r-263r1&gt; &lt;annotations&gt; &lt;inc&gt; Per che e si possa meglio intendere da chi non ha cognitione alcuna di termini logicali, né Rethorici, però di sotto dirò brevemente che cosa sia silogismo, che cosa sia elenco, che enthimema, che essempio, che induttione, et che amplificatione. Di poi noterò con molta brevità alcuni proverbii di quelli che sono più oscuri. Né altro dichiarerò in questa traduttione. Rimettendomi a quelli scritti che per dichiaratione di lei sono stati fatti, o che sieno per farsi: per che io ho fatto professione di tradurre la Rethorica et non di commentarla. // Il Silogismo è un discorso fatto per provare una cosa, et fassi con tre termini in questo modo: volendo provare che ogni huomo habbia la ragione, dirò così: &lt;260v&gt; Ogni animale che discorre ha ragione. Ogni huomo è animale che discorre. Adunque ogni huomo è animale che ha ragione. &lt;Seguono, con varianti rispetto al testo a stampa: silogismo elenco, l'enthimema, induttione, essempio, amplificatione&gt; &lt;262v&gt; &lt;expl&gt; Et a rovescio. Costui era ricchissimo, et da ogni banda gli abbondavano i guadagni, et trovavasi senza heredi con tutto ciò a uno che gli haveva già salvato la vita, et che si trovava in bisogno &lt;263r&gt; grandissimo non seppe egli et non volse aiutarlo in cosa che non era però di molto valore. &lt;cf. printed edition, f. 142v&gt; 

&lt;263r-265v&gt; Proverbii &lt;inc&gt; c. 32. Brutto è il troppo indugio senza frutto. / Questo è un verso di Homero che è venuto in proverbio detto contra quelli che lungo tempo affaticatisi in una cosa non ne conseguiscono il fine. &lt;265v&gt; &lt;expl&gt; Troia non si lamenta de Corinthi. Con questo verso si vitupera la dappocaggine di certi, che in tal maniera si portano nelle loro imprese che il nimico non habbia da dolersi di loro. Questo medesimo verso Plutarco nella vita di Dione altrimenti l'interpreta. Ma la prima mi par più accomodata al testo.

&lt;266-267&gt; &lt;blank&gt;

&lt;268r-269v&gt; Tavola</text>
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              <text>&lt;[1]r&gt; &lt;title page&gt; TRATTATO DEI / GOVERNI DI / ARISTOTILE // TRADOTTO DA DI / GRECO IN LINGVA / VVLGARE1 FIOREN= / TINA DA BER= / NARDO SEGNI CITTA= / DINO GENTIL / HVOMO ET ACCADEMI / CO FIORENTINO. 

&lt;[2]r-[6]r&gt; &lt;epistle&gt; ALLO ILLVSTRISS. ET ECCELLEN= / TISS.° S. ET PAD.° MIO IL S. COSIMO / DE MEDICI DVCA DI FIRENZE. &lt;inc&gt; Egli è stata mia intentione Ill.mo P. da\p/poi che io haveva messo in questa nostra lingua vulgare l'Ethica d'Aristotile con alquanto di commentatione, di metterci medesimamente il trattato fatto da lui sopra la consideratione dei governi chiamato generalmente \la/ Politica, per la ragione che questo trattato conseguita a quello della Ethica, et sono, a dire il vero, amendue congiunti sotto l'universal consideratione della civil facultà. &lt;expl&gt; Et \a lei/ di tal maniera ben la togliesse\te/, che ella a guisa di serpente che habbia gittato lo scoglio, o di Phenice, che doppo molti secoli ritorni in vita con un altro principio, et con miglior forma di vivere sia per pigliare augumento felice, et voi per riempiere [sic] di celebratissima fama. Di Firenze. Alli Vij. d'Viijbre M.D.Xlviii. Di V. Ecc.za Ill.ma / Servitor Bernardo Segni. 

&lt;1-90&gt; &lt;book I&gt; La Politica d'Aristotile di Ber.do Segni / Libro Primo. / Della città, della casa et del borgo. Cap. I. / &lt;text inc&gt; Perché e' si vede che ogni città è una certa compagnia, et perché ogni compagnia è constituita per fine di conseguir qualche bene, che invero ogni cosa che s'opera è operata per cagione di quello che par bene, è però manifesto che ogni compagnia ha in consideratione et in fine qualche bene: et che quella, che infra tutte l'altre è la principalissima, et che tutte l'altre contiene, ha per fine il bene, che è principalissimo, et tale non è altra che la città et la compagnia civile. &lt;6&gt; &lt;comm inc&gt; \Perché e' si vede./ Havendo il sommo Filosofo nel libro dell'Ethica dataci la dottrina che può far l'huomo felice, et mostratone dove consista essa felicità humana, et mediante che cosa ella si possa acquistare, in questo secondo trattato morale si seguita di dar &lt;7&gt; la dottrina da far felice et beata la città intera, la qual cosa parendo che sia più degna, che non è \a/ afar un solo huomo, sì come egli dice anchora nel III capitolo del primo libro dell'Ethica, farà forse parer ragionevole che questo trattato della Politica sia più nobile di quello dell'Ethica. &lt;85&gt; &lt;text expl&gt; Laonde essendosi qui determinato di loro, \et/ de\\l resto// l'altre cose si dirà conseguentemente et \altrove dovendosi determinare/ lasciato qui, come finito, questo ragionamento, parliamo horamai con un altro principio: et innanzi tratto facciam consideratione di quello che è stato detto dai savi della Republica op\t/tima. &lt;90&gt; &lt;comm. expl&gt; \M/mostrando in tal maniera et quale arte da guadagnare se le convengha, et che et quale le sia ministra, et qual sia contro a natura: havendo conchiuso in questo ultimo capitolo che maggiormente si debbe attender dal governo di casa a curare le cose possedute, che hanno l'anima, che quelle che ne mancano; contro alla usanza dei più, che ogni loro intento mettono in far roba et lasciano ogni cura et pensiero di instruire i figliuoli et le mogli et li servi. 
&lt;91-214&gt; &lt;book II&gt;
&lt;214-225r&gt; &lt;book III&gt;
&lt;225v-282v&gt; &lt;book IV&gt;
&lt;283r-421v&gt; &lt;book V&gt;
&lt;422r-445r&gt; &lt;book VI&gt;
&lt;445v-500r&gt; &lt;book VII&gt;
&lt;500v-520v&gt; &lt;book VIII&gt; LIBRO OTTAVO / Che li fanciugli debbono essere ammaestrati publicamente. Cap.° I°. &lt;text inc&gt; Che il legislatore adunque\che/ debba mettere diligenti\z/ia circa l'eruditione dei' fanciugli niuno è che lo contradicha; perché tal cosa non osservata nelle città nuoce al governo d'esse, dovendosi fare l'eruditione secondo che sono li governi: conciosia che ciascun governo ha li costumi che gli son proprii. Et il propio costume è quello che mantiene il governo et che da principio lo constituisce. Verbigratia il Pop.re constituisce lo Stato del Popolo, et quello dei Pochi constituisce lo stato d'essi Pochi potenti; et così sempre il miglior costume constituirà miglior sorte di Stato. &lt;501v&gt; &lt;comm inc&gt; Che il legislatore adunque\che/. Cap. I. Havendo il Phi. \Filos./ di sopra provato il fine doversi ire preparando mediante li mezi, et il fine della buona Rep.ca non essendo altrimenti che il fine d'un solo huomo \et tal fine è/ la felicità; et li mezi da conseguirla essendo li costumi, et l'eruditione, però nel principio di questo libro et in questo capitolo mostra il phi che li cittadini d'una ottima rep.ca debbono essere instrutti da prima a quella mediante li costumi et la eruditione. &lt;519r&gt; &lt;text expl&gt; Anchora se gli è Armonia nessuna, che si convenga alla età puerile per partorire a un tempo medesimo et ornamento et disciplina, certo che l'Armonia Lidia infra tutte le altre par che faccia un simile effetto; nella quale però insegnandola per eruditione questi tre termini debbono esser usati, cioè il \M/ediocre, il \P/ossibile et il \C/onvenevole. &lt;520v&gt; &lt;comm expl&gt; Et nello ottavo et ultimo vuole ei formare un cittadino buono, et cominciasi da essa natività conducendolo insino alla età da imparar la musica; nella qual materia ferma egli il suo discorso: et finisce il libro senza a dare l'ultima perfettione a questa opera. / TELOS [sic].</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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&lt;220r-225v&gt; &lt;inc&gt; Illustrissima et eccelentissima signora Ardente, erasi inteso da noi che m. Alessandro Piccolomini haveva mandato fuori le sue annotationi sopra la Poetica d'Aristotele; le quali per la dottrina dello autore e per essere uscite dopo tanti altri commenti d'huomini famosi desideravamo grandemente di vedere, quando V.E. ci commise per lo nostro Desioso che noi le dicessimo liberamente intorno ad esse il nostro parere. &lt;expl&gt; Molte altre cose si potrebbero per avventura mettere in consideratione a V.E. intorno a questo libro come sarebbe l'imperfetione della lingua, e quello che ci pare molto sconvenevole, ch'ei dica alle tragedie convenirsi i versi ternari quinari et settenari ma per brevità le lasceremo tenendo per costante ch'ella sia per attribuire tutto ciò che s'è detto più al desiderio </text>
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