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              <text>&lt;2r-4v&gt; &lt;epistle&gt; &lt;inc&gt; È gratia veramente divina quella di coloro a la cui vera virtù la buona fortuna corrisponde, perciò che da l'una favoriti, et da l'altra ricchi essendo et possenti, tenuti et reveriti, anzi amati et adorati essere si veggono.&lt;expl&gt; perché facendo fine et pregando Iddio che vi concedi ogni bene et felicità, pregarò voi che poi che motteggiato havrete a bene essere de la vostra complessione vogliate disporvi a venirvi con esso noi in questo piano a rimpadulire, a ben essere della nostra consolazione. State sano. 

&lt;5r&gt; Trattato dell'ANIMA d'Aristotile tradocto / da M. Paulo del Rosso. &lt;inc&gt; Stimando la scienza essere una delle cose belle et preziose, et l'una scienza più che l'altra secondo che ella è più certa o che ella contiene in sé cose migliori et più maravigliose, potremmo sanza dubio porre il trattato dell'anima per amendue i detti rispetti ragionevolmente nel numero di quelle che sono cioè più de l'altre et preziose et belle. Pare ancora che la cognizione di quella giovi grandemente a la verità d'ogni cosa et massimamente de le cose naturali, perciò che ella è principio de gli animali. &lt;8r-v&gt; &lt;expl&gt; Noi diciamo che gli affetti et passioni dell'anima non sono separati dalla materia naturale de gli animali come è l'impetto [sic] e la paura, et non possono separarsi come tali </text>
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              <text> in quel modo, che si separa la linea et la superficie della sua materia. 

&lt;72r&gt; Capitolo terzo decimo. &lt;inc&gt; È manifesto adunque non potere il corpo dell'animale esser semplice: dico tutto fuoco o tutto aria, come che senza tatto sarebbe impossibile che egli havesse veruno degl'altri sentimenti. &lt;73r&gt; &lt;expl&gt; perciò che solo è necessario a gli animali l'haver questo senso, havendo esso animale gli altri sentimenti, come s'è detto non a causa d'essere ma di ben essere come è la vista; però che la sua habitazione è sempre ripiena o d'aria o d'acqua. Et in somma di cosa trasparente ha similmente il gusto per sentire i dolce, et l'amaro del cielo, et appetirlo, et per moversi a cibarsene ha l'udito per significare qualcosa a se stesso, et la lingua per significarne qualchuna ad altri. </text>
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              <text>&lt;A iir-[A iiii]r&gt; &lt;preface letter&gt; A MONS. PIERO FORGET, / mio Signore semprosseruandiss.

&lt;[A iiii]v&gt; &lt;Latin epigram&gt; IANI ANTONII / BAIFII. &lt;inc&gt; Quos patrio Thuscus deducit carmine Vates

&lt;pp. 1-75&gt; LA FISICA DEL CAVALIER / fra pavlo del / rosso.

&lt;pp. 75-76&gt; &lt;sonnet&gt; &lt;inc&gt; Motor, che muovi immobile, cagione
&lt;p. 76&gt; &lt;sonnet by Paolo del Rosso&gt; A M. BERNARDO CAPPONI. &lt;inc&gt; Bernardo, io credo, anzi affermarvi ardisco
&lt;p. 77&gt; &lt;sonnet by Braccio Guicciardini&gt; A M. RIDOLFO DI / francesco / lotti. &lt;inc&gt; Che raro e questo oltre ogni raro inchiostro
&lt;p. 78&gt; &lt;sonnet by Iacopo Corbinelli&gt; AL CAVALIERE / fr. Pavlo del rosso. &lt;inc&gt; Paulo, se i più di quei, che il dolce lume
&lt;p. 79&gt; &lt;sonnet by Paolo del Rosso&gt; &lt;inc&gt; Invisibile l'huomo immortal nume.

&lt;pp. 81-103&gt; &lt;annotations&gt; ALCVNE DISPOSITIONI, ET / annot. alla fisica di P. del R.</text>
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              <text>la / FISICA / di f. pavlo del / Rosso, Cavaliere / di S. Giouanbatista. // Dedicata // A Mons. Forget, Consigliere / del Re, Segretario di sue finan- / ze, &amp; grande Audienziere / di Francia. // In Parigi. / Par Pierre le Voirrier. / 1578.</text>
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              <text>1. epistle to Pierre Forget, ff. A iir-[A iiii]r;
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3. sonnets, pp. 75-79;
4. annotations, pp. 81-103</text>
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                <text>1588—DENORES Giason—Poetica di Iason Denores</text>
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              <text>&lt;2r-48v&gt; breve / INSTITVTIONE / dell'ottima / repvblica / di iason denores / al valoroso, et illvstre sig. / Aluise Mocenico, del Clariss. M. Giouanni, / patron &amp; Signore osservandissimo. &lt;inc&gt; Sempre mi è paruto, valoroso et illustre sig. Alvise, un non so che divino sopra tutte le altre cose la Philosophia. Perciò che havendo la Natura involto le sue alte cagioni in tante oscurità, che dimostrasse quasi havere invidia della loro cognitione a' mortali, inalzandosi questa grande investigatrice del tutto ad una tal contemplatione, ha cercato di farne partecipi della verità et aprirne la via seguendola di sollevarci di grado in grado con l'intelletto quasi a volo fin là, donde non è lecito di ascender più alto. &lt;expl&gt; Hora a voi si aspetta, giovane di valore et di bontà, nella maniera che così felicemente havete continuato da' vostri primi anni fin al presente, di non isparagnar ad alcuna sorte di fatica ancho per l'avvenire in ogni laudevole impresa, e specialmente in questa de' presenti studi, per dimostrarvi totalmente degno di tal famiglia, et di tanta republica, et per risponder all'aspettatione che ambedue hanno meritamente conceputo di voi, et della vostra virtù. / Il Fine.

&lt;49r-v&gt; Dell'utilità che può ricever la Rhetorica da questa nostra Institutione dell'ottima Republica nelle cause civili del genere demostrativo, deliberativo et giudiciale. &lt;inc&gt; La Rhetorica ha due parti, la cognitione de' precetti et l'uso. In ambedue può ella ricever grandissimo giovamento da questa nostra breve Institutione dell'Ottima Republica: o per dir meglio, da questa introduttione dell'Ethica, Politica et Economica di Aristotile. &lt;expl&gt; dal che si può ancho chiaramente vedere, quanto habbia di mestieri la rhetorica della philosophia humana et civile; et quanto giovamento sia per apportar in un tal esercitio di parlare questa nostra brevissima introduttione.

&lt;50r-v&gt; Della utilità che si può ricever da questa nostra Institutione dell'ottima Republica nel leger, et nello scriver historie. &lt;inc&gt; La medesima corrispondenza che ha la oratione con la rhetorica, la medesima ha parimente la historia con la philosophia civile; perciò che sì come la oratione è parto et frutto della rhetorica, così anchora la historia è parto et frutto della politica. &lt;expl&gt; Concluderemo adunque che chi legge historie senza la notitia di tal parte di philosophia, è a guisa di colui che si mette a scoprir le occulte bellezze di qualche dotta et artificiosa oratione, senza haver prima imparato i precetti et avvertimenti della rhetorica, che è la regola, et l'indirizzo di ogni perfetto et prudente ragionamento. Ma fin qui sia detto a bastanza del giovamento che si può ricever in parte da questa nostra Introduttione in quanto alla lettione delle historie. 

&lt;50v-56v&gt; A questa nostra Institutione dell'Ottima Republica, per essere ella quasi una certa introduttione dell'Ethica, Politica et Economica di Aristotile, ho giudicato, esser ben fatto aggionger le seguenti tavole della divisione di tutta la sua philosophia humana, dalle quali si potrà facilmente comprender l'artificio maraviglioso da lui usato nello scriverla, et nell'ordinarla; et quanto noi poscia habbiamo con ogni diligenza provato di seguitarlo a comun beneficio et utilità et a maggior facilità di una così pretiosa cognitione.

&lt;tables&gt; &lt;51r&gt; La Philosophia è una ordinata cognitione della natura delle cose, et regola delle nostre attioni civili, ritrovata da gli huomini di sublime ingegno, per ridurne in questa vita quanto più sia possibile a perfettione. &lt;51v&gt; Della Philosophia attiva, humana o civile. &lt;52r&gt; Della Philosophia attiva, che è detta Ethica et Politica de' costumi contenuta ne' primi diece libri dell'Ethica. &lt;52v&gt; Della parte compresa ne' seguenti otto libri, et ne' primi cinque capi del decimo dell'Ethica, che è intorno al trattato delle principalissime parti della diffinitione della Felicità. &lt;53r&gt; Del trattato delle virtù. &lt;53v-54r&gt; Del trattato delle vere virtù humane, che non sono né virtù heroiche, né dispositioni alle virtù. &lt;54v&gt; Della Philosophia attiva, che è detta semplicemente Politica contenuta ne' diece ultimi libri, ne gli otti della Politica, et ne' due dell'Economica. &lt;55r&gt; Del primo trattato della Politica, che ha per soggetto il corpo della città et le sue parti semplicissime [...]. &lt;55v&gt; Del secondo trattato della politica, che ha per soggetto la republica. &lt;56r&gt; Del terzo trattato della politica, che ha per soggetto le leggi. &lt;56v&gt; Sommo bene, o il fine di tutte le nostre attioni humane et civili, et la felicità [...] Delle parti principalissime della felicità contenute nella sua diffinitione. [...] Il fine. 

&lt;second title page&gt; INTRODVTTIONE / di iason denores / ridotta poi in alcvne tavole / sopra i tre libri della rheto- / rica di aristotile. / Al valoroso, &amp; Illustre Signor Francesco Bernardo, del Clariss. / M. Andrea, Patron, &amp; Sig. osservandiss. / con privilegio. / [typographer's mark] / In Venetia, Appresso Paolo Megietti, / M D LXXVIII. 

&lt;a2r-dr&gt; Introduttione di Iason Denores ridotta poi in alcune tavole sopra i tre libri della Rhetorica di Aristotile. Al valoroso et illustre Sig. Francesco Bernardo, del Clarissimo M. Andrea Patron et Sig. osservandiss. &lt;inc&gt; Grandemente s'ingannano, valoroso et illustre signor Francesco, tutti coloro per mio giudicio, che credono posseder la Rhetorica di Aristotile con intender questo et quell'altro passo difficile senza curarsi poi di tener intieramente il Methodo, con il quale egli, scrivendo, la riducesse a tanta perfettione. &lt;expl&gt; Molte altre cose si potrebbono referir a più perfetta et particolar introduttione di questi libri; ma perché spero, che in gran parte siano per supplir le tavole che seguiranno, mi contenterò di quanto ho fin qui detto brevemente, ringratiando il signore che in questi tempi di sì travagliosa mortalità mi habbia per sua misericordia conceduto gratia di vivere, et di affaticarmi forse a beneficio di coloro che voranno dar qualche opera a questa honoratissima facoltà. 

&lt;d2r-[h4]r&gt; &lt;tables&gt; &lt;inc&gt; La Rhetorica è una arte, che ne insegna le regole di formar argomenti, e specialmente silogismi in ogni materia, per indur con ragioni o necessarie, o probabili nell'animo hor sentenza, hor openione. Delle parti principalissime della logica contenute nella sua diffinitione. &lt;expl&gt; Finiscono le tavole della Rhetorica di Aristotile. I numeri et i capi citati in queste tavole, corrispondono alla impression della Rhetorica tradotta dal Sigonio in ottavo, nella stampa della Stella, cominciando il primo capo dopo il prohemio della diffinitione della Rhetorica, et così ne gli altri due libri. </text>
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              <text>&lt;[*]2r-v&gt; Al clarissimo M. Francesco Moresini del clarissimo M. Piero patron, et signore osservandissimo. &lt;inc&gt; Sì come a coloro, che hanno ricercate diverse contrade del mondo et caminati infiniti paesi, piace alcuna volta di rimirargli in picciola figura ristrettamente descritti, così credo io che a quegli che molti volumi continuamente rivolgono per acquistar questa et quell'altra scientia, non debbia esser discharo quasi per loro propria recreatione di rivedergli parimente con diligenza in poche charte distintamente ridotti. Questo natural desiderio essendo assai ben noto ad Aristotele, havendo egli insegnate al grande Alessandro molte parti di tutta la sua philosophia, volse ancho finalmente con maravigliosa brevità nel Libro del Mondo, come in un picciol ritratto rappresentarglile dinanzi a gli occhi. La qual cosa a quell'invittissimo re è da tener per fermo che fosse di somma contentezza, havendo egli in così breve libretto non senza ammiratione riconosciuto tutto quello che havea con molto studio diligentemente ascoltato. Dall'essempio adunque di un tanto Philosopho, se mi è lecito far simile comparatione, lasciando a più elevati ingegni l'impresa dello scrivere le medesime considerationi più distintamente, mi son mosso io a publicar queste mie brevi fatiche del mondo et delle sue parti, insieme con la Spheretta del cla-</text>
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              <text>rissimo M. Triphon Gabriele, huomo così raro nelle belle littere, come anchora in ogni sorte di virtù et bontà. Et consecrandole io a V.M. clarissima ho meco stesso giudicato che a somiglianza di così glorioso principe le riceverebbe ella benignamente. Perciò che essendosi negli anni passati grandemente affaticata per apprender a pieno tutte le parti della Philosophia, et havendo ancho dimostrato publicamente et qui a Padoa et in Venetia in tante sue dottissime disputtationi di haverle in somma perfettion possedute, mi assicuro che sia ella per vederle molto volentieri in queste poche tavole rinchiuse et rappresentatele da me, suo devotissimo servitore, in segno della molta osservanza, che meritamente porto alle sue honoratissime conditioni, le quali spero che a' tempi debiti nel governo della sua serenissima republica siano per condurla a quei più sublimi honori, ne' quali ancho per la istessa via felicemente sono ascesi molti de' suoi illustrissimi avoli, et progenitori. Di Padoa adì 23 Decembre 1582. Di V.M. Clarissima Affettionatissimo Servitor Iason Denores.

&lt;1r-16v&gt; Tavole di Iason Denores / del Mondo, et delle sue parti. &lt;inc&gt; Il mondo è una ordinata raunanza di tutti i corpi sensibili et naturali, creata et conservata da Dio a commodo, et utilità di noi altri huomini et a gloria della sua infinita potenza et sapientia. &lt;expl&gt; Deì principali movimenti delle sette sphere celesti de' pianeti, che si muovono circolarmente da Occidente in Oriente sopra diversi Poli da quei del mondo. 

&lt;17r-19v&gt; Delle descrittioni de Tempi, che nascono da' Principali movimenti de' cieli, et dalle varie loro revolutioni. &lt;inc&gt; L'instante è un principio di tempo, che non riceve divisione alcuna, dal cui discorrimento oltra molte minori quantità di tempi, che non fanno molto a nostro proposito, procede la hora &lt;expl&gt; così per la intelligenza di molti scrittori honoratissimi, che per questa via sono proceduti nelle descrittion de' tempi: come anchora per la compositione di varie maniere di poesie, che a molti sogliono occorer alla giornata. 

&lt;20r-21r&gt; Dell'ordine, che ha tenuto il clarissimo M. Triphon Gabriel nel sequente Trattato della sua Spheretta. &lt;inc&gt; Havendo io proposto di accompagnar cone le precedenti Tavole la Spheretta del clarissimo M. Triphon Gabriele, tradotta dal latino in volgare, ho giudicato esser ben fatto dir alcuna cosa dell'Ordine, che egli in essa ha diligentemente osservato, accioché ognuno facilmente potesse comprender, come vi si congiongessero insieme una somma brevità con una somma chiarezza. &lt;expl&gt; Il che è cagione, che con facilità in così poche charte dia egli quella notitia della Sphera, che basta per la intelligenza de' buoni scrittori. 

&lt;21v-24v&gt; La Spheretta del Clarissimo / Messer Triphon Gabriel, / Tradotta dal Latino in / volgare, nella quale con maraviglioso ordine, et brevità si descrivono i cerchi della sphera materiale, imaginati nel primo mobile. / Della terra, come di centro et punto della celeste circonferentia. &lt;inc&gt; Provano i Philosophi naturali per molte evidenti et necessarie demostrationi la terra spherica, né da altra cosa, che dal suo medesimo peso sostenuta, essere nel mezzo di tutta questa machina fermata, et per consequente nel più basso luogo riposta non altramente, che si sia nel cerchio il punto. &lt;expl&gt; Hermolao Barbaro. La prima sorte de gli orti, et de gli occasi è heliaca, et l'altra è acronica. D.O.H.E.G. Con licentia de' superiori. 

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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 iir-[a iii]r&gt; AL REVEREND. ET ILLVSTRISS. / Mons. Signore, &amp; Benefattore mio unico, il Si= / gnor Cardenal di Monte, Legato al Con= / cilio, &amp; di Bologna. &lt;inc&gt; Non è pur hora questo bel desiderio svegliato, Reverendiss. Et Illustriss. Mons. d'ingrandire et ornare questa nostra vaga et leggiadra lingua toscana; anzi è quasi insieme con essa nella mente de gl'huomini nato; et quantunque per avventura tanti belli ingegni per l'addietro non si ritrovassero, che come hora avviene l'abbellissero, drizassero, reggiessero, et regolassero, ce ne haveva però alcuni, che con ogni industria, al suo accrescimento studiavano, del che farà chiara testimonianza, la Rettorica d'Aristotile già più secoli (secondo che comprender si puote) da un huomo veramente di divino ingegno, leggiadramente, et dottamente ne la toscana lingua tradotta. &lt;[a iii]r&gt; &lt;expl&gt; Insino a tanto che per lunga coltivatione, e continue fatiche, alquanto immorbidito il rozzo capo del mio debole ingegno qualche frutto anch'egli non al tutto aspro o dispiacevole produca. In tanto con la debita riverenza baciandovi le mani, mi vi inchino humilmente. Di Padova à li XV. D'Agosto. M.D.XLVIII. Humiliss. Et devotiss. Servitore. Felice Figliucci.

&lt;[a iii]v-[a viii]r&gt; tavola

&lt;[a viii]v&gt; errori

&lt;1r&gt; DE LA TRADOTTIONE / de la rettorica / d'aristotile, / libro primo. // Che del far fede si truova alcuna via artificiale, cioè, Rettorica. Cap. Primo &lt;inc&gt; La rettorica è come corrispondente a l'arte dialettica, perciò che queste due arti trattano d'alcune cose le quali sono in un certo modo comuni et generali, et sono conte a tutti, et non sono proprie a niuna arte. Et di ciò avviene, che tutti gli huomini in un certo modo partecipano de le due dette arti. &lt;62r&gt; &lt;expl&gt; Et appresso potremo dire, conciosia o giudici, che noi pensiamo e giudichiamo degno, che voi nel giudicare osserviate i giuramenti vostri, non li vorremo noi ancora osservare? E così potremo dire queste, e somiglianti cose, amplificando, e augumentando la nostra causa. Ma de la probatione senza arte questo basti.

&lt;62v&gt;  de la rettorica / d'aristotile / libro secondo. / Che la fede artificiale da la parte de l'oratore è per cagione de la passione de l'auditore. Cap. Primo. &lt;inc&gt; Noi haveno ricontiato come si conviene consigliare, e sconsigliare. Et appresso come si conviene laudare et biasimare. Et appresso come si conviene accusare et difendere; et havemo contiate le propositioni e le sentenze approvate, le quali sono utili a fare fede a l'uditore in ciascuna maniera di orare. &lt;134v&gt; &lt;expl&gt; E generalmente havemo detto di tutte le cose, le quali pertengono all'argomento, et a fare fede, et come noi possiamo li sopradetti argomenti ritrovare copiosamente, et come noi possiamo ad essi contrastare, et solverli quando siano fatti contra noi. E di tutte queste cose è detto sofficientemente. 

&lt;135r&gt; a li lettori. &lt;text&gt; Conciosia che nel terzo libro che segue appresso si divisi de li numeri, e de le figure, che dimanda l'oratione per essere consonante et avvenente, e perciò che cotali numeri et figure sono contenute ne le proprietà de la lingua greca, non possono esser contie a noi Toschani. E però non fue possibile trasmutare di leggieri tutti li essempi indotti da Aristotile in questa nostra favella. Là onde molti ne sono stati avvedutamente tralasciati, li quali erano di poco prò a li lettori. Né per ciò è questa arte meno giovevole o meno chiara. Del che habbiamo voluto avvertirvi, perciò che qualche lenguacciuto maligno non ci infamasse, dicendo ciò esser stato trapassato per trascuranza, o per menovanza di ingegno, e di sapere. 

&lt;135v&gt; de la rettorica / d'aristotile / libro terzo. / De le cose le quali restano a dire de l'arte Rettorica, cioè de l'adornamento de l'oratione; per quali cose si possa ciò fare et per quante. Cap. Primo. &lt;inc&gt; Conciosia cosa, che sì come fu detto, tre siano le cose, le quali si vogliono considerare ne l'oratione Rettorica, secondo le quali sono tre l'uopere de l'arte. La prima consideratione si è de la sustantia de l'oratione, cioè di quali cose è possibile di fare fede. La seconda consideratione si è de lo parlare, cioè come voglia essere ornato quanto al colore delle parole, et al modo del proferire. &lt;184v&gt; &lt;expl&gt; Et ancora volendo, si ponno dire le cose che ha addotte l'avversario da per sé. E la fine de la conclusione conviene che sia senza coniuntioni, acciocché sia recapitolatione, e non orattione; come dire: Ho detto, havete udito, intendete, giudicate. / il fine.</text>
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              <text>TRADOTTIONE / antica de la rettorica / d'aristotile, nvova= / mente trovata. / [typographer's mark with motto: fortuna adiuvat NB reversed] / IN PADOVA / Con gratia e priuilegio del Sommo Pontefice, &amp; de / l'Illustriss. Senato Venetiano per anni Dieci.</text>
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              <text>&lt;184v&gt; Stampata in Padoua per M. Giacomo Fabriano. / L'Anno M.D.XLVIII.</text>
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              <text>1. epistle by Felice Figliucci to cardinal Giovanni Maria Ciocchi del Monte (Padua, August 15th 1548), ff. a iir-[a iii]r.
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3. editor's afterword to the readers, f. 135v.</text>
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Dialogue</text>
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              <text>&lt;*iir&gt; AL MAGNIFICO M. GIVSEPPE / SICVRO HONORANDO. &lt;inc&gt; Io ho conosciuto in voi (gentilissimo M. Giuseppe) a molti segni un desiderio estrem d'haver perfetto conoscimento de la filosofia morale d'Aristotile, per potere secondo la sua dottrina governandovi, accrescere di giorno in giorno le virtù vostre, et ornarvi maggiormente di belli et honorevoli costumi, et a tal fine mostravate tanto intensamente desiderare che la dichiarazione del studioso giovane M. Felice Figliucci sopra li dieci libri morali d'Aristotile venisse in luce. Volendo io adunque satisfare a questo vostro non meno honesto che lodato desiderio, mosso da molta affezzione ch'io vi porto, ho vinto ogni difficultà che insin qui m'ha tenuto, e finalmente ve la mando stampata con quella diligenza, che per me s'è potuto maggiore. Ricevetela adunque con l'istessa prontezza d'animo, che desiderata l'havete, e che a la cortese natura vostra et a la mia buona volontà si conviene. Però che in questi libri riguardando discernete come in chiarissimo specchio qual sia l'imagine de l'huomo virtuoso, e veramente da bene, e proverete in voi stesso quanta forza habbiano tali ammaestramenti, non solo d'ornare gl'animi nobili d'ogni virtù, ma di purgarli d'ogni vizio. Benché a voi faccia poco mestiero la theorica di tal dottrina; essendo voi lungo tempo vissuto appresso l'honoratissimo SIGNOR MARCELLO PALONE, vero e vivo ritratto d'ogni virtù, ne li servizii del quale esercitandovi, ne havete già imparata la pratica. State sano, et amatemi come solete. Di Roma a li XXV. d'Agosto M.D.LI. / Il solito servitor vostro Giordano Ziletti. 

&lt;*iiv&gt; AL SANTISS. E BEATISS. PADRE, / E SIGNOR NOSTRO, PAPA / GIVLIO III. &lt;inc&gt; Gran maraviglia è, b. padre, che desiderando gl'huomini per naturale instinto d'esser felici e beati, nondimeno il più de le volte, lasciata la diritta strada che a sì honorato fine li potrebbe guidare, sogliono per torto camino a gran passo, verso l'infelicità inviarsi. Il che io meco stesso pensando non giudico potere per altra cagione accadere che per non conoscere essi intieramente la bellezza de la virtù, né la bruttezza del vizio, che se ciò fusse loro manifesto, di leggieri avverrebbe che quella studiosamente seguitassero, questo odiosamente fuggissero. Accioché adunque il conoscimento di questa bellezza come acutissimo stimolo ci spingesse al seguitarla, con singulare artifizio Aristotile ne libri de la filosofia morale disegnandola, si ingegnò presentarcela davanti a gl'occhi, perché da la sua vaghezza presi, ogni nostro pensiero et opera rivoltassemo ad acquistarla. E perciò che questo dignissimo e gran filosofo, nel trattare troppo sottilmente le scienze, è stato in tal guisa oscuro che da molti per avventura non è pienamente inteso, pare che in lui solo si ricerchi qualche chiarezza. Pertanto desiderando io sommamente che mentre che la Santità vostra è tutta intenta a correggiere il mondo et indirizzarlo ne la vera strada de la religione, parimente Aristotile con più facilm modo che per l'addietro non ha fatto, a l'acquisto de buon costumi ci guidasse, ho cercato con ogni mio sforzo in nuova maniera renderlo chiaro, accioché in questo nostro seculo ciascuno per diverse vie si indirizzasse al ben fare. E mi avvisai dovermi venir fatto, prima traportando la sua scienza in una lingua più comune, et agevole che la greca o la latina non è, dipoi sciogliendo molte difficultà de le quali egli ad arte volse esser ripieno. Hora queste fatiche, quali elle si siano, ho voluto offerire a la B.V. accioché il mondo conosca che in ogni mio pensiero, in ogni operazione et in ogni studio, ho l'infinita sua bontà per mio fine et oggietto, al servizio de la quale, havendo già tanti anni consecrata la vita mia, meritamente ciò che da me viene, debbe esser suo. Supplico adunque la grandezza de l'animo suo humilmente, che non isdegni questo segno de la devozion mia, più per farmi degno di tanto honore, che per altra satisfazion sua, accioché io possi (sapendo ciò non le essere a noia) il restante de la filosofia d'Aristotile, più prontamente trattare con il medesmo stile. Per mostrare, com'io mi sforzo far sì, ch'io non sia al tutto da reputare indegno del favore, e de la grazia d'un tanto Principe. Di V. S.tà devotissimo et humilissimo servo Felice Figliucci. 

&lt;[*iii]r-[*iv]v&gt; A LI LETTORI FELICE FIGLIVCCI. &lt;inc&gt; Quel campo (come dice il Filosofo) che non è prima ben cultivato, malagevolmente può a l'agricultore del seme ricevuto rendere il desiderato frutto. Il medesimo suole a agl'huomini avvenire, li quali, se prima gl'animi loro non hanno purgati da ogni affetto, esser non può che ammaestramento alcuno, o scienza che insegnata lor sia, apprendano giamai. &lt;expl&gt; Hora prima che veniamo a la propia materia et a la scienza scritta da Aristotile, non mi pare inconveniente fare un discorso intorno a la divisione e parti de la filosofia; per imitare li filosofi antichi, li quali nel principio de le opere loro sempre prepongono qualche proemio, accioché con quello preparino gl'animi de gl'ascoltanti.

&lt;[*iv]v-[Aiv]v&gt; SOPRA LI DIECI LIBRI DE LA / FILOSOFIA MORALE. / PROEMIO. &lt;inc&gt; Dovendo noi trattare li santissimi misterii e dichiarare li segreti precetti de la filosofia, tra le cui parti la morale tiene dignissimo luogo, come quella che a l'humana vita et a la conservazione de la Republica sia più che ogn'altra scienza giovevole, mi è parso conveniente e necessario che prima ad ogn'altra cosa si vegga la natura, e propietà di questa filosofia, accioché si intenda che cosa sia quella, de la quale disputiamo. &lt;expl&gt; Fu da tutti infinitamente ringraziato M. Claudio, e con gran piacere di ciascuno, il restante del caldo fu con piacevoli e varii ragionamenti et altri trattenimenti trapassato. Il seguente giorno adunque, a l'hora solita ritornati tutti li sopra detti gentil'huomini, e dentro ad una sala freschissima a sedere posti, quando tempo gli parve, stando ciascuno attentissimo, in cotal forma incominciò a parlare M. Claudio.

&lt;1-59&gt; DI FELICE FIGLIVCCI SENESE / DE LA FILOSOFIA MORALE / LIBRO PRIMO. / Persone che nel ragionamento si introducono. / M. CLAVDIO E M. ANTONIO / TOLOMMEI. / De l'universale appetito del bene, e de la diversità de fini. / Capitolo Primo. &lt;inc&gt; Volendo noi trattare de le virtù morali, è necessario prima sapere in quante parti si divida la filosofia morale; e però dovete sapere (secondo che afferma Eustrathio, la dottrina del quale io voglio che seguitiamo nel dichiarare Aristotile) che questa filosofia è di tre sorti. Una de le quali ha per subietto un huomo particulare, e intorno a quello si esercita, e quello cerca far perfetto co 'l mezo de le buone e virtuose operazioni. &lt;expl&gt; E s'io sanza altrimenti dichiararvi questa voce habito ve l'ho così liberamente detta, non vi sia maraviglia, perché si replicherà tante volte che la intenderemo, per hora teniamo che tanto sia a dire habito, quanto virtù; tale che, per tornare homai al proposito, noi vediamo la diversità tra le virtù morali e le intellettive, et in che parti de l'anima si ritruovino. E que</text>
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              <text>sto basta per hoggi. Domane seguiremo il cominciato nostro proponimento, sì che venite che vi aspetto. E questo detto tutti da lui pigliando licenza a le lor case n'andarono.

&lt;59-90&gt; &lt;book 2&gt;
&lt;90-135&gt; &lt;book 3&gt;
&lt;136-182&gt; &lt;book 4&gt;
&lt;183-240&gt; &lt;book 5&gt;
&lt;240-291&gt; &lt;book 6&gt;
&lt;292-348&gt; &lt;book 7&gt;
&lt;348-393&gt; &lt;book 8&gt;
&lt;393-437&gt; &lt;book 9&gt;

&lt;438-504&gt; DI FELICE FIGLIVCCI SENESE / DE LA FILOSOFIA MORALE / LIBRO DECIMO. / che il filosofo morale ha da / trattare del piacere. / cap. primo. &lt;inc&gt; Pareva che il sole, allora che quasi immobile sopra di noi mostra fermarsi, con meno ardenti raggi riscaldasse la terra, et oltra il solito; una suave aura spirasse, il giorno che a li ragionamenti de la filosofia morale doveva imporsi fine, il che forse avveniva, accioché si agevolasse il camino a li virtuosi giovani, che ad ascoltare il Tolommeo venivano, li quali tutti desiosamente erano concorsi a la solita loro audienza. &lt;expl&gt; In tanto io mi sforzerò di prepararvi de la abondantissima dispensa del nostro Aristotile un'altra lautissima e delicata mensa. E questo detto con grande applauso e satisfazione di ciascheduno ascoltante, si levò in piedi et andatosene in una sua camera (però che il giorno già basso era) diede a ciascheduno combiato [sic]. IL FINE.

&lt;TTTr-[XXXiii]v&gt; TAVOLA DE LE / MATERIE DI TVT-  / ta l'opera. </text>
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Dialogue</text>
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