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              <text>&lt;1r&gt; Esplicatione volgare sopra il Cielo / et mondo di Aristotile, secondo / il Prencipe de' Latini / S.to Tomasso. / Cap. P.°. &lt;inc&gt; La scientia naturale, ut plurimum tratta de corpi et magnitudini et de loro passioni et moti et anco de principii del tal substantia corporea mobile; perché l'enti naturali, altri sono corpi et magnitudini, come l'inanimati; altri hanno i corpi et magnitudini, come l'animati; altri sono di questi, come forma et materia. Quello è il continuo donque che è divisibile in sempre divisibili. &lt;16v&gt; &lt;expl&gt; si può anco per ragion naturale et non solo logica et metafisica considerare che sia impossibile quel che sempre fu, doppo' si corrompi, overo quel che prima non fu, doppo' esser sempiterno; perché tutti li generabili et corrumpibili sono alterabili et l'alteratione si fa dal contrario in contrario, et l'enti naturali si corrompono da quelli contrari da quali prima non essendo, si fanno et generano.

&lt;16v&gt; Comincia il secondo del Cielo. &lt;inc&gt; Che donque tutto il cielo non sia fatto né sia corruptibile, come alcuni dicono, ma è uno et sempiterno, non havendo né principio, né fine, è chiaro dalle cose premesse, havendo et continendo infinito tempo. &lt;34v&gt; &lt;expl&gt; et anco quelli matematici che hanno tentato ragione della magnitudine della rotondità della terra dicono che sia quaranta meriade di stadii, cioè 50 milia miglia (però hora dicono essere 20 milia miglia et 40). Da che ne sequita necessariamente che la terra non solo sia sferica, ma che anco non sia molto grande per comparatione all'altri astri. 

&lt;34v&gt; Libro Terzo del Cielo. &lt;inc&gt; Del corpo circolare celeste et altre sfere sue parti, et delle stelle che in esso si movono, da che constino et di che natura sono, et anco che sono ingenerate et incorruptibili già habiamo tractato. &lt;46v&gt; &lt;expl&gt; perché ciascun ente naturalmente ha le passioni, virtù, et operationi et prima noi ragionaremo di queste, acciò quando haveremo considerato queste cose apparischi a noi la natura et d[.]ia et numero di esse. 

&lt;46v&gt; Libro quarto del Cielo. &lt;47r&gt; &lt;inc&gt; Hora habiamo da considerare che cosa sia il grave et che il leve, et qual sia la lor natura et per che causa hanno queste virtù, perché la loro consideratione pertiene proprio a quella del moto, perché diciamo grave et leve, per ragion che in alcun modo mover si può naturalmente; et non hanno nomi le loro operationi. &lt;54r&gt; &lt;expl&gt; Perché se la virtù del corpo grave al moto deorsum sia magiore di quella del corpo continuo a dividesi, dividerà quello, et in giù più velocemente se n'andarà, ma se sarà di virtù più debile non dividerà, ma starà sopra et de loro accidenti sia determinato da noi in questo modo. / Il fine del Quarto del / Cielo / secondo la mente de Santo Doc- / tore Tomaso Aquinate. </text>
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              <text>&lt;1r&gt; Esplicatione sopra li doi libri / della generatione et corruptione. / Libro primo. Testo primo. / &lt;inc&gt; Habiamo da dividere et determinare della generatione et corruptione dell'enti che si generano et corrompono naturalmente, et parimente di tutte cose, le cause et ragioni loro; de più del Alteratione et Argumentatione che cosa l'un et l'altra sono; se si o no s'habi da reputare che siano de una istessa natura detta generatione et alteratione, overo di altra, come sono di nome distinte.  Alcuni antichi si pensano che la semplice generatione et l'alteratione siano una medesma cosa; altri poi che siano distinte. &lt;16v&gt; &lt;expl&gt; ma quello è il miscibile che è facilmente terminabile et che mutuamente è activo et passivo, et miscibile ad altro simile et il miscibile è al equale; la mistione donque è una unione delli miscibili alterati. / Finisi Primi Libri Generationis / Incipit Secundus.

&lt;17r&gt; Comincia il 2° della Generatione. / &lt;inc&gt; Si è detto già della mistione et tatto, del agere et pati, come siano nell'enti, che naturalmente si transmutano; e più anco della semplice generatione et corruptione in che modo et de chi sia et per che causa, similmente si è detto del alteratione che cosa sia, et che differentia tra di loro habino; ci resta donque di considerare li elementi de corpi, perciò che la generatione et corruptione delle substanze naturali non sono senza li corpi sensibili. &lt;28v&gt; &lt;expl&gt; ma quelle che non hanno la substanza perpetua è necessario che specie reiterentur et non numero, et per qu[el]lo l'acqua dal aere et e converso si reiterano specie et non numero, et se bene perché l'elementi [cadem] numero generet </text>
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              <text>&lt;p. 3&gt; AL MAGNIFICO MESSER / Pompeo da Pescia. &lt;inc&gt; Non più tosto si seppe chi era in Pisa caro M. Pompeio, che mi vennero a trovare di molti scolari vostri e miei amicissimi, i quali sapendo quanta sia l'amicizia nostra, parendo loro d'essere con esso voi, si sono meco rallegrati de le due lettioni, che con tanta sodisfattion d'ognuno e honor vostro, leggeste ne la ornatissima e felicissima Academia Fiorentina. &lt;expl&gt; Però vi prego per l'amicitia che è fra noi e per l'amor che mi portate, che vogliate risolvervi a darla alla stampa, acciò che voi al desiderio comune, et io agl'amici nostri sadisfacia, al che fare quanto me n'è lecito ve n'astringo, che mi rendo certo che n'harete non meno utile che honore, non altro, mandovi un mio soneto come che gl'è, e baciovi la mano. Di Pisa l'ultimo d'Aprile. MD xlviii.&#13;
&#13;
&lt;p. 4&gt; &lt;sonnet&gt; Pompeo che da quegl'alti eterni chiostri / Scendeste, ove discende allhor più pura / Quella parte di noi che tal non dura / Come n'aprite in men celati inchiostri. / Per mostrarne co' bei concetti vostri / Quel Divin che riserra empia natura / In carcer tetro, ove a se stessa fura / In pene un tempo e gl'ori eterni e gl'ostri. / Perché a voi lo stil vago e le parole / Di voi negate? Ahimè che mal s'asconde / Il chiaro Febo al suo virgineo choro, / Scoprite hor donque a noi come Amore suole / Separarci da noi de scritto e d'onde / Venghin queste alme e le potentie loro. &#13;
&#13;
&lt;p. 5&gt; AL MOLTO MAGNIFICO / ET ECCELLENTISS. MES- / SER FRANCESCO TORELLO / da Fano Dottor di leggie, del Illustriss- / simo et Eccellentissimo Duca / di Firenze Auditore / degnissimo. &lt;inc&gt; Havendomi eccellentissimo Messer Francesco molti di quelli amici, i quali solo col ricercarmi mi costringevano a fare il desiderio loro, domandata con grande instanza l'espositione di quel sonetto, che io lessi nel mese d'Aprile passato nel Accadamia [sic] Fiorentina &lt;p. 6&gt; &lt;expl&gt; Quella acceti [sic] non il picciol donarello disproportionato a la grandezza sua, ma il pronto e volontaroso animo che ho di mostrargli quanto io gli sia affettionatissimo servitore, e questo sia solo un ricordargli che io continuamente desidero ch'ella mi comandi. D.V.E. Servit. Pompeio da Pescia.&#13;
&#13;
&lt;p. 7&gt; &lt;inc&gt; Ancora che l'amicitia meritissimo consolo, nobilissimi e ingegnosi uditori, sia posta l'ultima fra le dodici virtù morali, non però de l'altre è minore, anzi maggiore di tutte senza fallo si potrebbe dire. Però che con lei è sempre congiunta la giustitia, et essa è quella che mantiene le città e le compagnie de gl'huomini, senza la quale o non si potrebbe vivere, o molto incommodamente si vivrebbe, onde Aristotile nel principio del ottavo libro del Etica diceva che ell'era più necessaria a la vita humana che non è la giustitia, perché dove gl'huomini sono amici, non v'è bisogno d'altra giustitia. &lt;p. 109&gt; &lt;expl&gt; sì che in alcun modo non è lor disdetto il vedere gli amati corpi e quel che segue è manifesto, e ch'el fuoco d'un amante possa essere eterno, è il desiderio, lo dimostra il Petrarcha in più luoghi; diceva Lucretio parlando del Amore di Marte: Aeterno devictus vulnere Amoris. Però faccio fine. Il fine. </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;1r&gt; Etica d'Aris: &lt;inc&gt; La disciplina morale intitolata dai savii arte della vita [pressiede] come a proprio soggetto alle attioni humane ordinate al fine. &lt;18v&gt; &lt;expl&gt; onde la virtù intellettuale sarà un ornamento della ragione per essenza, che è l'intelletto, e la virtù morale sarà una perfettione della ragione participata, ch'è l'appetito.

&lt;19r&gt; Lib. Secondo Cap. primo. &lt;inc&gt; La virtù morale non s'imprime dalla natura. 1°. La virtù o è intellettuale o morale, la prima si genera e s'aumenta colla dottrina e coll'inventione, e perciò fra gl'aiuti dell'humano sapere annovera l'esperienza et il tempo. L'altra è parto della consuetudine e dell'esercitio d'atti honesti, onde s'intitola morale dal costume cioè dalla consuetudine. &lt;33v&gt; &lt;expl&gt; ma non si può definire questa piciola distanza dal troppo, tollerata o dall'imperfettione dell'huomo o dalla debolezza del suo giuditio, perché riguardando le circonstanze delle cose segue più il giuditio del senso che della ragione.

&lt;20r&gt; Libro 3°. Cap. 1°. &lt;inc&gt; Si definisce il volontario e l'involontario. 2°. La morale filosofia ha utile la cognitione del volontario e dell'involontario, dello spontaneo e dell'[inviso] per due ragioni. 1° Gl'afetti e gl'atti humani che formano l'esercitio e la disciplina della virtù di questo fonte derivano la lode et il biasimo. &lt;54v&gt; &lt;expl&gt; La temperanza perfettiona le humane concupiscenze con renderle moderate, rare e docili alla ragione, la quale esercita egualmente necessario l'imperio e fruttuosa la custodia su la parte concupiscibile; come il Pedagogo ha salutare e proficua la disciplina [sopra] l'inesperienza e sopra la [passione] dell'età giovanile. 

&lt;55r&gt; Lib. 4°. Cap. 1°. &lt;inc&gt; Si esamina la materia e l'indole della liberalità. La virtù della liberalità che può dirsi il maggiore concorso dei difetti della natura […] et il vincolo più pretioso che stringe la felicità dell'humano consortio con benefiche influenza &lt;80rv&gt; &lt;expl&gt; oltre di che la verecondia è un pentimento dell'animo, che </text>
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&lt;80v&gt; Lib. 5° Cap. 1°. &lt;inc&gt; Si contrapongono la giustitia e l'ingiustitia. La giustitia nella comune intelligenza è un habito che produce l'attitudine la volontà e l'esecutione delle attioni giuste. L'ingiustizia all'incontro è una qualità ingiuriosa dell'huomo che oltraggia l'equità col concorso delle cose ingiuste. &lt;97r&gt; &lt;expl&gt; fra le parti dell'anima, che coi riguardi della diversità e della disimilitudine fanno aprender nell'huomo due [.] [remotti] la ragione e l'appetito. </text>
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              <text>&lt;f. [II]r&gt; ETICA / D'ARISTOTILE / tradotta dal greco per Lionardo d'Arezzo / […]

&lt;1r-7r&gt; Proemio di M. Lionardo d'Arezzo nella tradutione di grecho in latino dell'eticha d'Aristotile tradutta di latino in toschano da Bernardo di Ser Francesco cipttadino fiorentino. // &lt;inc&gt; Io ho nuovamente ordinato illibri della rettoricha d'Aristotile tradurgli in latino non perché inprima non fussino tradutti, ma perché erano in tal modo tradutti che più tosto parevono fatti barbari chellatini in però che gli è manifesto l'autore di quella prima traduzione qualunche finalmente egli sia stato il quale niente di meno è chiaro essere stato dell'ordine de predichatori non aver saputo né·llettere greche né llatine. &lt;expl&gt; Que libri adunque beatissimo padre io a te mando non perché io stimi che·ttu posse attendere a legiergli Imperò ch'io chonoscho [londe] et le ribullitioni delle papali occupationi, ma perché ogni mia opera si riferischa in tuo nome. Et perché io in verità sospecto che·ssaranno alchuni e quali forse non intendendo le lectere greche, et per questo non potendo discrivere e difecti del primo traductore contradiranno a questa mia fatica, però innançi per [distrussione] d'essi ho scripto certe cose. / Eticha d'Aristotile tradocta di grecho in latino da M. Lionardo d'Arezzo et di latino in toschano da Bernardo di Ser Francesco ciptadino fiorentino. / Comincia el primo libro della eticha d'Aristotile. 

&lt;7v-28r&gt; &lt;book I&gt; &lt;inc&gt; Ogni arte et ogni dottrina et simigliantemente ogni acto et electione pare che apetisca un certo bene. Onde bene dimostrarono e filosaphi el sommo bene esser quello che tucte le cose apetischono.
&lt;28v-41v&gt; &lt;book II&gt;
&lt;42r-62r&gt; &lt;book III&gt;
&lt;62r-79r&gt; &lt;book IV&gt;
&lt;79r-98r&gt; &lt;book V&gt;
&lt;98r-109r&gt; &lt;book VI&gt;
&lt;109r-126r&gt; &lt;book VII&gt;
&lt;126v-142r&gt; &lt;book VIII&gt;
&lt;142r-157r&gt; &lt;book IX&gt;
&lt;157r-174r&gt; &lt;book X&gt; &lt;expl&gt; Et per che cagione alcune sono governate rettamente alcune pel contrario. Inperò che considerate queste cose forse intenderemo noi più tosto qual sia della r.p. l'optimo stato et in che modo ciascuna r.p. sia hordinata et con che leggi et con che costumi. Amen. &lt;174r&gt; Qui finisce l'eticha d'Aristotile traducta di grecho in latino da lionardo aretino et di latino in toschano da Bernardo di Ser Francesco ciptadino fiorentino et finita di copiare questo dì ii di febbraio 1493 da me Luigi di Giovanfrancesco de Pazzi. 
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2. Leonardo Bruni's canzone morale, 211v-214r.</text>
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              <text>&lt;1 not numb.&gt; &lt;index of chapters&gt; Tavola del presente libro.

&lt;1r-8r&gt; &lt;preamble&gt; Qui comincia il proemio sopra l'etica d'Aristotile tratta di greco in latino da Mess. Lionardo d'Arezzo. &lt;inc&gt; Io ho nuovamente ordinato e libri de l'etica d'Aristotile, traducti in latino non perché inprima non fussero tradutti, ma perché erano in tal modo tradutti che più tosto parevino fatti barbari che latini &lt;expl&gt; Et perché in verità io sospetto che saranno alcuni e quali forse non intendendo le lettere greche, et per questo non potendo discrivere e difetti del primo traduttore contradiranno a questa mia fatica, però innançi per [distruttione] d'essi ho scripto certe cose.

&lt;8r&gt; In questo primo libro l'auttore generalmente comincia a trattare delle virtù di quale in parte et di quale in tutto. &lt;8v&gt; &lt;book I&gt; &lt;inc&gt; Ogni arte et ogni dottrina et simigliantemente ogni atto et elettione par che apetisca un certo bene. Onde bene dimostrarono e filosafi el sommo bene esser quello che tutte le cose appetiscono. Ma appare che sia tra fini una certa differentia. Inperò che alcuni sono operationi, alcuni fuor di quelle certe opere. Ma in quelle cose delle quali e fini sono altri che attioni l'opere sono migliori che l'operationi. &lt;28v-29r&gt; &lt;expl&gt; Inperò che noi diciamo alqune delle virtù essere intellettive, la liberalità e la modestia morale. Inperò che quando noi parliamo delle virtù morali non diciamo mai per </text>
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              <text> ch'elli è savio o solerte, ma perch'elli è mansueto et modesto. Et lodiamo el savio secondo l'abito. Ma de gli abiti noi chiamiamo virtù quelli che sono laudabili. 

&lt;books II-IX&gt;

&lt;168r&gt; In questo decimo et ultimo libro tratta della volupta o vogliamo dire dilettatione. Et di poi seguita et ditermina in ultimo della sooma filicità. &lt;168v&gt; &lt;inc&gt; Seguita forse al presente che noi trascorriamo al trattato della voluptà. Inperò che pare ch'ella sia famigliarissima alla nostra generatione. Per la qual cosa e governatori amaestrano e fanciulli alla voluptà et al dolore. Et pare che·lli inporti assai a la virtù morale che ciascuno si rallegri di quelle cose che debba et abbia in odio quelle che debba avere. &lt;211r&gt; &lt;expl&gt; Et per che cagione alcune sono governate rettamente alcune per lo contrario. Inperò che considerate queste cose forse intenderemo noi più tosto qual sia della rep. lo optimo stato et in che modo ciascuna rep. sia ordinata et con che leggi et con che costumi. 

&lt;211r&gt; Questo libro scrisse Bonacorso di Filippo Adimari da Firençe in anno M.cccclxvii. Seguita questa morale fatta da Mess. Lionardo d'Areço la quale ditermina che è felicità et in che consiste. Deo gratias che Yh_ sempre sia laudato. Amen. 

&lt;211v&gt; &lt;canzone morale&gt; &lt;inc&gt; Lunga quistione fugia tra vecchi saggi / et ancor nel mondo se ne contende / per qual meglio intende / che sia filicità o in che consista. &lt;214r&gt; &lt;expl&gt; Cançon non ragionar con li cattivi / ma dimostrati a buoni et quelli invita / alla filice vita. / Et se non è superbio questo a dire / moral ti puoi chiamar sança mentire.</text>
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