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                <text>Raccolta medica, et astrologica. Divisa in doi discorsi l'uno per Hippocrate contro Galeno, dell'abuso commune di cavar sangue col salasso nelle febri. L'altro per Hippocrate, et Aristotele contro li astrologhi giudiciarii, così in generale come per uso di medicina. A' piedi dell'uno, et l'altro discorso si trovano annesse varie opportune considerationi delle medesime attinenze. Lootri Nacattel compilatore, et conversore. </text>
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Dialogue</text>
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&lt;3r-21v&gt; Del secondo volume de le morali / attioni. Libro secondo. De la / arte e de la prudenza. / Interlocutori: Abbate Bertolini, Clittoveo, Monsignor Fabro. &lt;inc&gt; AB: Hieri molto bene mi havete dimostrate e fatte chiare le virtù e forze de la mente contemplativa, cioè de gli habiti che si acquistano ne la mente speculativa, che si dicono Scienza, Intelletto e Sapienza. Hoggi aspetto che mi diciate de le virtù et habiti de la mente consultativa. CLIT: La parte della mente consultativa tiene due virtù, o vero due habiti. L'uno dicesi Arte, l'altro è detto Prudenza. &lt;expl&gt; AB: Molto obligo tengovi Monsig. Fabro per il vostro prudente e saggio ragionamento di molto maggior utilità che quello che mi ha fatto il Clittoveo de la prudenza aristotelica o sia filosofica, havendomi voi non solamente fatto accorto di schivare quella prudenza mondana da gli huomini mondani tanto ammirata e tenuta in prezzo, ma incitato mi havete con gli vostri prudenti ricordi e caritative ammonitioni ad osservare et abbracciare sempre la Christiana prudenza. Con che io spero essere utile servo del signore Iddio e di Christo nostro Salvatore, il quale prego vi dia lunga salute e sia sempre con voi. </text>
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&lt;4&gt; &lt;blank&gt;

&lt;1r-14v&gt; Della Temperanza. Interlocutori. L'Abbate. Clittoveo. Fabbro. &lt;inc&gt; L'Abb. Hor lodato Iddio, che pur una volta ho fatto l'uffitio del buono discepolo aspettando il mastro nella scuola; il che a questa volta mi è venuto fatto con molta mia soddisfattione, quando che tardando voi di venire qui, io mi ho goduto un buon pezzo Monsignor Fabbro, il quale sommariamente mi ha interrogato. 
&lt;15r-27r&gt; De la liberalitade.
&lt;27v-37r&gt; Della magnificenza. &lt;37r&gt; &lt;expl&gt; Clit. Andiamo dunque Monsignore, e domane venitevene più tosto che potrete, che faremo un buon progresso in quello che seguita del vostro studio delle virtù morali.</text>
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              <text>&lt;¶2r-v&gt; A' TRESNOBLE SEI- / GNEVR, VINCENS / MAGALOTTI, GENTIL- / HOMME FLORENTIN. / &lt;text&gt; Monsieur, il vous pleut dernierement me prester le livre que disiez vous avoir esté envoyé par le Sieur Corbinelli. Maintenant ie le vous rens en forme plus durable: vous priant prendre en bonne part, si pour aymer &amp; cherir vostre vulgaire Tuscan, et mesmes l'antiquité de la langue, representee en ce traitté, i'ay, peut estre, passé les bornes de modestie, imprimant ce qui n'estoit pas mien, sans vostre plus expres congé: non toutesfois que l'eussiez defendu. Ie l'ay donc </text>
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&lt;[¶4]r-v&gt; AL NOBILISS. M. / VINCENTIO. MA / GALOTTI. &lt;text&gt; Mandovi, o nobilissimo Vincentio, quelli scritti promessivi, di mano mia: se non gratiosi alla lettura, pel vitio dell'Antichità: per quella almeno, per li Autori, per le cose, reverendissimi. Riceveteli volentieri. che è il fine di questa mia non lunga sollicitudine. Risolvendovi, che niuna cosa altra mi ha sospinto a farvi di questa mia, semplice cura, ma prima, dono: che gl'elettissimi costumi vostri, et a valorosa anima appartenenti: l'illustre ingegno, la eloquentia, continentia, religione. Per le quali cose tante, et sì grandi, sì come voi da ogn'altro di vostra età separato già vi rendete et diviso, così ho io Voi innanzi ad ogn'altro eletto, degno di questo dono, l'Ethica principalmente. la quale, benché alla spe-</text>
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              <text>zata, et non così tutto pienamente alla guisa, che bisognerebbe, petratta di costumi, et virtù morali. Ma ogni mia intentione è fornita, se io ho voi ben eletto. La qual materia se bene ascolterete, cioè, se la noterete, comprenderete chi voi, in un certo modo, siate: o ben tosto siate per essere. Percioche non si dee, né si può sperare (userò parole più temperate et credibili: poi che non volentieri crediamo in altrui quello o che non haviamo, o che non confidiamo potere havere) che tanti vostri et sì pretiosi initii, avenga che taciti, et non così palesi a ciascuno, a molti non di meno sonori et splendidi: non sien per riuscire a perfette et honorabili operationi. Ridirollo con la licentia di Plat. et con parole ancor più timide, Non si dee dubitare che tanti et così delicati di virtù semi, non sien di sé per producere laudevolissimi frutti in così laudevole pianta.

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3. note on the transcription, p. 172;
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                <text>La nobilta de' principali membri dell'huomo. Dialogo di Gioseppe Liceti ... Nel quale si tratta dell'uso, ed eccellenza di essi membri. All'illustriss. signore il signor conte Francesco Gambara.</text>
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              <text>Cf. Pattini 2007; Degli Innocenti 2008 (passim) with details on the controversial identification of Manenti (it has been argued that the Venetian Giovanni Manenti might be the same person who is active in Rome - Giovanni Manente - between 1514 and 1521).</text>
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              <text>&lt;title page&gt; COL NOME DE DIO / IL SEGRETO DE SE-/ greti, le Moralita, &amp; la Phisionomia / d'ARISTOTILE, Doue si trat-/ tano e' mirabili ammaestramenti ch'egli / scrisse al Magno ALESSAN-/ DRO si per il reggimento de l'Im-/ perio, come per la conseruatione de la / sanita, &amp; per conoscere le persone à / che siano inclinate, ad esempio &amp; / giouamento d'ogn'uno acco-/ modatissimi, fatti nuo-/ uamente volgari, / per Giovan-/ ni Ma-/ nen / te.&#13;
&#13;
&lt;[*i]v&gt; AL PIENO DI CARITA ET / di bonta M. Piero di Simone. &lt;inc&gt;  Se 'l principio del ben fare è il desiderar di far bene, et il principio del sapere è 'l desiderio di sapere, perché 'l desiderio non può mai desiderar cosa alcuna, che in qualche parte non la cognosca, non dovrò esser io stimato affatto sconvenevole, signore et padrone mio dilettissimo &lt;*iir&gt; &lt;expl&gt; Prenda adunque la benignità vostra amorevolmente questo piccol dono, che è ben piccol rispetto a quello ch'io ho in desiderio di far per voi, se acciò risponderà il potere, degnandovi di tenere quella memoria di me che tenete de più cari et amorevoli amici, pregando N.S. Dio per la vostra perpetua felicità. Giovanni Manente.&#13;
&#13;
&lt;*iiv-A iir&gt;  TAVOLA DE SETTE LIBRI / del Reggimento de' Signori, &amp; de l'Ethi- / ca et Phisionomia d'Aristotile.&#13;
&#13;
&lt;A iiv&gt; GIOVANNI MANENTE, SOPRA IL / segreto de segreti, &amp; moralità d'Aristotele. / PROLOGO. &lt;inc&gt; Chi vede et non si maraviglia d'un arbore spinoso et aspro prodursi bene spesso soavi frutti et utili al vivere humano, et in uno istesso tronco per innestamento generarsi aspre nespole et dolci pomi. Vedrà et non si dovrà maravigliare che da me così grosso et rozo come sono, possino a le volte pervenire effetti buoni et dilettevoli &lt;[A iii]v&gt; &lt;expl&gt; Quel glorioso et immortale Iddio vero illuminatore de i cuori et de gl'intelletti, et ch'è viva fontana di tutte le scienze, ammaestri et illumini le nostre menti, sì che siamo habili ad intendere questi belli instituti di vita, et intesi, ad seguitarli, a gloria et a buono esempio di noi et de nostri posteri.&#13;
&#13;
&lt;Ir&gt; DEL SEGRETO DE SEGRETI. / LIBRO I Cap. I. &lt;inc&gt; Gloriosissimo figliuolo Imperador giusto, Dio ti confermi in via di conoscerti in andamento di vertù e di verità, et reprima in te li desideri dishonesti, et il tuo Regno stabilisca, et fortifichi al suo servitio e honore. &lt;LXv&gt; &lt;expl&gt; E Alessandro di queste cose brevemente io t'ho ammaestrato, e se tu in tal modo osserverai, et viverai secondo questo gastigamento la tua posanza sarà longha, il pregio e la fama della tua nobilità, rimarrà eternamente e trapassarà per tutti li secoli. &#13;
&#13;
&lt;LXIr&gt; LIBRO PRIMO DE L'ETHICA. / Discorso de l'ingegno naturale e artificiale. Cap. I. &lt;inc&gt; Ogn'arte et ogni processo ha inventione, et ogni sollecitudine d'universal proponimento, et tutte le cose de gli operamenti dell'arti, et ogni cosa eletta par che attenda et venga ad alcun bene. &lt;LXIIIv&gt; &lt;expl&gt; beatitudine è cosa ferma e stabile, secondo una dispositione o altro simile, ma da parte di costume la chiamiamo larghezza o castità, humiltà o modestia.&#13;
&#13;
&lt;LXIIIIr&gt; LIBRO SECONDO DE L'ETHICA. / Che l'intendimento è prodotto per dottrina. Cap. I. &lt;inc&gt; Certamente il generamento et amplificatione delle vertù d'intendimento sono ne l'huomo per dottrina, e per disciplina, et però in acquistar quelle è bisogno di sperienza, e di longo tempo. &lt;LXIXv&gt; &lt;expl&gt; sì che il mezo è lodevole in tutte le cose, il quale bisogna che sia inteso, hora crescendo, et hora mancando fin che si venga a la certezza del mezo, et questa è la via di pervenire a quello. &#13;
&#13;
&lt;LXXr&gt; LIBRO TERZO DE L'ETHICA.&#13;
&lt;LXXVr&gt; LIBRO QVARTO DE L'ETHICA.&#13;
&lt;LXXXIr&gt; LIBRO QVINTO DE L'ETHICA.&#13;
&lt;LXXXIIIIv&gt; LIBRO SESTO DE L'ETHICA.&#13;
&lt;LXXXIXr&gt; LIBRO SETTIMO DE L'ETHICA.&#13;
&lt;XCIIr&gt; LIBRO OTTAVO DE L'ETHICA.&#13;
&lt;XCVIv&gt; LIBRO NONO DE L'ETHICA.&#13;
&lt;CIr&gt; LIBRO DECIMO DE L'ETHICA.&#13;
&#13;
&lt;CIIIIr&gt; LIBRO VNDECIMO DE L'ETHICA. / De la felicità e beatitudine. Cap. I. &lt;inc&gt; Doppo le vertù e doppo le dilettationi da finir di dire s'ha de la felicità et de la beatitudine, conciosia che le siano la conclusione di tutto il finimento de l'opere humane &lt;CVIIIv&gt; &lt;expl&gt; Et perché le leggi sono somegliate a l'usanze, tutte queste cose diremo, et le loro cagioni, se piacerà a Dio eccelso e glorioso, il quale è viva fontana di tutte le cognitioni.&#13;
&#13;
&lt;CIXr&gt; ARISTOTILE DE PHISIONOMIA. &lt;inc&gt; Infra l'altre cose è quella la qual bisogna che tu sappia, et n'habbi cognitione, per la quale l'anima conosce et cerca di sapere tutte le cose per segno nobile, quando sarà l'anima astratta da li desideri de le concupiscenze. &lt;CXIIv&gt; &lt;expl&gt; Ma non bisogna però Re Alessandro che tu diffinitivamente giudichi per uno di questi sopradetti segni, ma raccoglie insieme in testimonio tutti gli altri segni, et quando ti daranno diversi significati contrari t'inclinati sempre a la miglior parte.</text>
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              <text>&lt;epistle&gt; &lt;inc&gt; Mea interest magnifice ac generose Miles Iohannes de Bentivoliis ut in omnibus his quibus meae sufficiunt vires &lt;expl&gt; Vale miles generosissime tuaque felice ac prosperas sortes fata conservent.

&lt;index&gt; 

&lt;text&gt; &lt;inc&gt; Perché el soperchio ne le cose che noi vivemo: et lo indebito modo del viver nostro: induce in noi egritudine. Prima è 'l cibo e poto. Seconda è somno et vigilia. Terza exercitio et quiete. &lt;expl&gt; E ben che questa via d'Aristotile sia più vera nientedimeno quela di Gallieno quanto al sentimento è più manifesta. E questo basti quanto a questo capitulo benché multi altri quesiti si posseno addure de questa materia bastino questi al presente. E cuse [sic] a laude de idio imponiamo fine a questa opera e honore de sua maiestà et a gloria e celsitudine del Magnanimo inclyto e generoso cavaliero Missere Ziovanni di bentivogli e de tutta la sua gloriosa prosapia. Finis laus Deo. Amen. </text>
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              <elementText elementTextId="75161">
                <text>RUGIERUS Ugo</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="75162">
                <text>1474</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="75169">
                <text>Prose</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="75171">
                <text>Folio; ff. 120; ab6, c–h8 ik6 l–q8. </text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="146">
            <name>Is Referenced By</name>
            <description>A related resource that references, cites, or otherwise points to the described resource.</description>
            <elementTextContainer>
              <elementText elementTextId="75179">
                <text>Cf. the modern edition Manfredi 1988.</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
</itemContainer>
