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&lt;128r-133r&gt; &lt;inc&gt; Ill.ma et Ecc.ma S.ra 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 esser uscite dopo tanti altri comenti 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 potrebbono per avventura mettere in considerazione a V.E. intorno a questo libro come sarebbe l'imperfezzione della lingua, e quello che ci pare molto sconvenevole, ch'ei dica alle tragedie convenirsi i versi ternari quinari e settenari ma per brevità le lasceremo; tenendo per costante ch'ella sia per attribuire tutto ciò che s'è detto più al desiderio che tenghiamo d'ubidire a lei che a vaghezza di giudicare gli scritti altrui, e d'un tal'huomo massimamente il quale per molti rispetti è da noi e da ciascuno amatore delle lettere merita d'essere honorato e reverito. Gli Accademici Alterati.</text>
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&lt;241&gt; &lt;inc&gt; Erasi inteso da noi, che m. Alessandro Piccolomini havea mandato fuora le sue annotationi sopra la Poetica d'Aristotele, le quali per la dottrina dell'Autore, e per esser uscite dopo tanti altri comenti d'huomini famosi, desideravamo di vedere, quando V.E. ci commise, per il nostro Desioso, che noi le dicessimo liberamente il nostro parere, per lo che, havendole noi di poi vedute e lette, come che e' non sia nostro costume il far giuditio d'altri scritti che de nostri, tuttavolta per compiacere alla sua dimanda, le diciamo haverle trovate in molte parti corrispondenti al concetto che s'haveva di questo autore, per molti discorsi che egli per entro vi ha sparsi, e per molte sue proprie spositioni. &lt;252&gt; &lt;expl&gt; ma per brevità le lasciaremo, tenendo per costante ch'ella sia per attribuir tutto ciò che s'è detto più al desiderio che tenghiamo d'ubidire a lei, che a vaghezza di giudicare li scritti altrui, e d'un tal huomo massimamente, il quale per molti rispetti è da noi e da ciascuno amatore delle lettere merita d'essere honorato e riverito. </text>
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              <text>&lt;Aiir-v&gt; AL MOLTO ILLVSTRE / S. IPPOLITO AVGVSTINI / Signor di Caldana, &amp; Balì di Siena. &lt;inc&gt; L'affetto, col quale son certo, che V.S.I. ama et honora M. Fabio Benvoglienti per li singulari meriti di lui, m'indude a creder fermamente, di fare a lei cosa molto grata, s'io le mando in questi miei caratteri un Discorso, venutomi alle mani, composto già da esso, intorno agli affetti della Rettorica d'Aristotile. [...] &lt;expl&gt; Sì che non istarò pregando l'I.S.V. a voler accettar da me con serena fronte il dono, che hora io le faccio: ma bene seguirò di porger preghi per quella maggior </text>
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&lt;Aiiir-[Biv]r&gt; DISCORSO / DI M. FABIO BENVOGLIENTI / Sopra la materia de gli affetti, / per dichiarazione del secondo libro / della Retorica d'Aristotile. &lt;inc&gt; Perché chi parlava anticamente in presentia de giudici o del Senato, parlava sempre in materia civile, e procedeva con modi e vie probabili, di qui è che a la cognitione della retorica disse Socrate nel Fedro essere necessaria la politica e la dialettica; come che l'una comprendesse la dottrina appartenente a lo Stato et a i giudizii, l'altra l'arte del provare. E per la medesima cagione fu poi da Arist(otile) chiamata la retorica parte e rampollo di tutte due queste. Per il che egli trattò nel primo libro longamente i luoghi dialettici e civili; avvertendo però che sotto il civile o politico si comprende ancora il morale, cioè la parte che risguarda i costumi e l'integrità della vita. &lt;expl&gt; De l'affetto del desiderio non si parla in questo luogo, come noto da la sua semplice prolazione; o vero perché trattando nel primo libro del piacere disse che i desiderii o de gli appetiti alcuni sono razionali, altri irrazionali; dove si potria disputare s'egliè affetto, o no, havendol posto sotto il piacere; il qual non pare affetto secondo Arist(otile): ma per non tener più sospeso il lettore, porremo fine a la nostra prefazione; aggiugnendo solo quel che scrive Dionisio Alicarnaseo in una sua epistola per mostrar l'escellentia di questi libri di retorica, cioè, che essi furono scritti da lui quasi dopo tutti quei d'altri, e dopo tutti i suoi, nel tempo che l'intelletto era più maturo, e nel suo maggior vigore. Il fine. </text>
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              <text>&lt;a iir-v&gt; AL MOLTO MAG. SIG.R OSS.MO / IL SIG. FELICE PACIOTTO / GENTIL'HVOMO / VRBINATE / F.M. VIALARDI. &lt;inc&gt; La fama delle rare virtù di V.S. sparsa per lo stato di Savoia, quando appresso quel serenissimo Gran Duca mio signore con altri gentil'huomini di lui, ella hebbe titolo di Reformatore de lo studio, e nota in particolare nella mia patria di Vercelli; dov'ella fece con molta eloquenza l'oratione dell'essequie celebrate per il christianissimo re Francesco II alla presenza delle loro altezze, e di molti ambasciatori; destà in me un grandissimo desiderio di conoscerla, et d'honorarla. &lt;expl&gt; poi che lo feci in angustia di tempo, nel corso del viaggio, et con animo (posso dire) non quieto; assicurandomi ch'ella non sia per guardare all'imperfettione di questo mio componimento; ma più tosto al buon'animo mio, et alla giustissima cagione, che m'ha mosso a darlo fuori. Et altro non m'occorrendo a dirle, qui per hora finisco, pregandole dal Sig. Iddio felicità. Di Parma, il xxi di Gen. mdlxxviii.

&lt;[a iii]r&gt; DEL SIG. HIERONIMO / alessandrini, / Detto l'Ascoso, / Nell'Academia de i SS. Innominati di Parma, / al sig. f.m. vialardi. &lt;sonnet&gt; &lt;inc&gt; Quel, che la turba errante in tutto sprezza.

&lt;[a iiii]r&gt; Errori ne l stampare.

&lt;1r&gt; discorso / DEL SIG. FRANCESCO MARIA / vialardi, / fatto all'academia di / savona. / Sopra la prima propositione de i libri d'Arist. / che trattano de i costumi. &lt;inc&gt; L'antico Aristippo amator de la virtù, dopo una lunga navigatione da lui passata con gravissimo pericolo, fece naufragio: et ignudo, e in molta fame gittato a terra, vidde quivi segnate ne l'arena molte figure mathematiche, per le quali conobbe d'essere arrivato in parte, dove ne i suoi bisogni poteva sperare d'essere (come fu) sovvenuto da quegli habitatori. &lt;11r-v&gt; &lt;expl&gt;  come scrisse dell'Idea della sapientia Antisthene, quando disse, </text>
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&lt;41v&gt; A Philippo del Migliore Ugolino Martelli. &lt;inc&gt; Se voi, molto honorando M. Philippo, haveste voluto nel fatto istesso dar la sentenza sopra la disputa che fra M. Giovanni Strozzi nacque l'altrhieri et me nel viaggio nostro fra Ferrara et Bologna questa briga non mi sarebbe teste rimasa di replicarvi per lettera quello istesso che all'hora dissi et ridissi piu volte. Ma voi, si come giudice prudentissimo, forse riguardando da l'una parte all'autorità grandissima dello Stroza, la quale appresso di me ancora, si come deve, di grandissima stima e senza fallo, et considerando dall'altra le mia ragioni, le quali so certo che vi movevono pure alquanto, vi riserbaste a giudicarne un'altra volta, quasi stimando, si come io mi avviso, che più di tempo bisogniasse a tanta lite. &lt;51r&gt; &lt;expl&gt; et questo ne basti M. Filippo mio [honorandissimo] d'havere ragionato in difesa delle mie ragioni, per al presente, dove io mi ritruovo in Bologna senza agio di studio, et senza libri, altra volta forse, piacendo a Dio, più largamente et più ragionevolmente disputaremo di questa materia, se in questa non ho satisfatto a pieno, o a voi, che io amo, et vi debbo assai, o a M. Giovanni nostro, il qual prego che tutto quello che di lui o di me habbia detto, pigli in buona parte, &lt;51v&gt; et amichevolmente, si come amico, che io gli sono, et in tutte le cose desiderosissimo di fargli piacere. / Ugolino Martelli. </text>
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              <text>&lt;1r-24r&gt; &lt;commentary on Aristotle's On Interpretation&gt;

&lt;1r&gt; Periermeneias o vero della … d'Aristotile. &lt;prologue&gt; Dovendo cominciare ad esporre il libro Periermeneias, onde comincia l'Analitica, cioè la parte più nobile della logica, io ho giudicato esser necessario dichiarare hora diffusamente quelle medesime cose che più tosto si accennarono che elle si dichiarassero a principio esponendo i Predicabili di Porfirio. Allora ne toccai leggiermente qualcosa perché mi bastava assai di lontano mostrar dove noi havevamo ad arrivare, et voleva più tosto invogliare che infastidire, come senza fallo harei fatto, rispetto alla difficultà della materia et alla novità et inesperienza degli auditori. Ma hora che per gratia di Dio la mente di chi mi ascolta è meglio disposta essendo dirozzata alquanto, spero che con manco mia fatica e con altrui maggiore utile mi farò intendere, ancora che io sia per trattare di cose non punto ordinarie. Procureremo adunque di nuovo dichiarare che cosa sia logica. Che utile da lei si tragga. Che cosa sia il suggetto intorno al quale si rigira. Et in quante parti si divida. Appresso con qual methodo sia la logica stata scritta da Aristotile. Ultimatamente verremo a discorrere del suggetto del libro Periermenias, e della divisione nelle sue parti et del methodo col quale egli è stato tractato. 

&lt;1r-23v&gt; &lt;inc&gt; Cominciando adunque dal primo. Havendo noi presuposto sin hora &lt;che&gt; la logica sia un arte che faccia gli strumenti da ritrovar la verità et nelle scienze e nelle arti, et in qualunque professione, conviene hora che noi veggiamo che cosa è arte. Diciamo adunque che ogni nostra cognitione è indiritta a uno di questi due fini: o a conoscere la verità nuda e semplice, nelle cose, o vero conosciuta la verità </text>
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&lt;2v-5r / on the margins&gt; Compendio di tutta la lezione ridotto in poche parole qui sotto scritte &lt;inc&gt; Prima propone di volere trattare di 6 cose, prima che cosa è logica, seconda che utile da lei si tragga, terza che cosa sia il suggetto intorno al quale ella si rigira; quarta in quante parti la si divida; quinta con quale metodo sia da Arist. trattata; sesta tratta del suggetto del libro Periermenias. &lt;expl&gt; da questa simiglianza che hanno insieme l'arti et le scienze rispetto al metodo, avviene che l'arti sieno dette scienze, ma impropriamente, perché le scienze non operano, ma i metodi delle arti sono bene indiritti a operare et operano. 

&lt;25r-115v&gt; Predicamenti d'Aristotile esposti in Toscano

&lt;26r-30v&gt; &lt;prologue&gt; Antepredicamenti d'Aristotile &lt;inc&gt; Dalla espositione de' predicabili di Porfirio passiamo hora a quella de predicamenti d'Aristotile. Ma innanzi che noi venghiamo alla interpretatione delle cose particulari, diciamo di alcune universali la cui cognitione è di giovamento grande a intender le cose da dirsi. Queste sono: la prima il suggetto di questo libro, la seconda il giovamento che se ne trae, la terza perché s'intitoli così, la quarta s'egli è d'Aristotile; la quinta del luogo li si convenga nella disciplina logica, sesta et ultima in quante parti si divida. &lt;expl&gt; La prima parte dalli espositiori è stata chiamata antipredicamenti la cognitione della quale aiuta a intender i predicamenti; la seconda fu detta predicamenti perché in essa si dice quello che sono, la terza postpredicamenti perch'ella nell'ultimo luogo fa perfetta la cognitione di essi, ma egli è tempo che noi vengiamo alla espositione del testo. 

&lt;30v&gt; Antepredicamenti d'Aristotile. Degli equali. &lt;margins&gt; Testo. &lt;inc&gt; Gl'equali si dicono il nome de quali solamente è commune, e la ragione di sustanza secondo quel nome è diversa, come animale quel che è uomo e quel che è dipinto. &lt;31v&gt; &lt;margins&gt; Espositione &lt;inc&gt; In questa parte prima dove si tratta d'alcune cognitioni che precedono quelle de Predicamenti in particulare, la quale è lo uopo e l'oggetto di Aristotile in questo libro, si fanno tre cose. &lt;60v&gt; &lt;expl&gt; Ma la sustanza per lo ricever in sé} Questa è l'ultima cosa che noi diremo farsi da Aristotile: concluder che questa proprietà sia della sola sustanza e non d'altrui in questo modo, cioè Ricevendo i contrarii in se stessa et però dice Per la qual cosa fia proprio delle sustanze che il medesmo et uno in numero Ente per mutatione dice sia ricettivo de' contrarii. Fine della sustanza.

&lt;61r-92v&gt; Del quale et qualità

&lt;93r-109v&gt; Del quanto

&lt;110r&gt; Degli opposti &lt;inc&gt; Ma degli opposti in quanti modi sogliono opporsi è da dirsi. Dicesi altri opporsi ad altri in quattro modi, o come relativi, o come contrii [sic], o come privatione et habito, o come affermatione e negatione. &lt;115v&gt; Da tutt'e due le maniere di questi contrari son distinti la privatione e l'habito da quelli che non sono determinatamente </text>
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              <text>&lt;A2r-A4r&gt; IL TRICASSO DE CERASARI / Mantouano, / All'Illustre, &amp; Magnifico Signor N.N. / Salute, e felicità perpetua. &lt;inc&gt; Sì come naturalmente ogni agente opera, et attende al proprio fine, così ogni cosa creata, et al fine suo inclinata in quello attende, et consequir procura. Onde l'acqua al suo declivo corso sempre è intenta, et la pioggia dal Cielo sopra la terra sparsa quella induce, et astringe produrre, et germinare il proprio frutto, secondo che per sua natura, et proprietà gli conviene. &lt;expl&gt; Et ancor che in comparatione del desiderio mio questo sia cosa minima: nientedimeno Vostra Signoria considerando con quanta affettione sia promossa, riputeralla per cosa preciosa. Alla cui buona gratia, e benignità di continuo in perpetua benevolenza, et amicizia me offerisco. Quale il sommo et magno Dio conservi in buon augumento, et felicità perpetua. Di Cerasari alli 13 Marzo 1635 [sic].

&lt;p. 8-135 / A4v-I4r]&gt; &lt;book 1&gt; EPITOMA CHIROMANTICO / Del Tricasso da Cerasari Mantovano. / Nel quale brevemente si contiene tutte le opere per esso / Trichasso in questa scientia composte. / CAPITOLO PRIMO. / Del principio, et fondamento della scientia / chiromantica. &lt;inc&gt; Havendo a trattare et narrare la perfettione et eccellenza di questa scienza et dottrina chyromantica, dovete sapere, che in questo mio epitoma et ultima opera composta in questa materia, con maggior notitia, e breve dichiaratione se contiene quello, che con longo processo di scrittura nelli altri libri et opere mie primo fa [sic] preposto, et dichiarato, e molte più figure, e linee con la loro espositione, e significatione nelli altri libri pretermesse: sì come appare manifestamente in essa opera. &lt;expl&gt; Et ancor quando sono molto sanguigni, sono furiosi e bestiali. E circa questo sono più, e manco furiosi, e bestiali, secondo la participata natura e complessione. Onde notate diligentemente. E questo sia il fine, e termine di questo primo libro. 

&lt;p. 136-344 / I4v-[Y4]v&gt; &lt;book 2&gt; EPITOME CHIROMANTICO / Di Trichasso da Cerasari / Mantouano. / LIBRO SECONDO. &lt;inc&gt; Benché nel presente libro si contenga ogni verità, e notitia di questa dottrina, e scienza Chyromantica, niente di meno cosa necessaria è questo secondo libro esserli aggiunto, che per speculativa cognitione fu esposto, per esperientia, e prattica ancor sia manifesto. Onde il primo libro senza alcuna esperienza, e notitia di questo secondo, potrebbe dar notitia perfetta ad ogni ingegno eccellente, e speculativo. E questo senza il primo libro poco over nulla vale in questa dottrina e scientia chyromantica. &lt;expl&gt; Dio è sopra il tutto, e sol cognosce la verità de-</text>
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