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                <text>La sfera del mondo di m. Alessandro Piccolomini. Di nuovo da lui ripolita, accresciuta, et sino a sei libri, di quattro che erano, ampliata, et quasi per ogni parte rinnovata et riformata. </text>
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              <text>&lt;A2r-v&gt; ALL'ILLVSTRISSIMO S. / CORNELIO BENTIVOGLIO / S. SVO OSSER.MO &lt;inc&gt; L'haver io dalla più verde età di V.S. Illustrissima conosciutola sempre naturalmente inclinata a quelle parti delle facultà mathematiche che sono stimate non meno necessarie alli bisogni della guerra che alli commodi della pace et del vivere humano; ha fatto che a questi dì passati nelli quali io fui necessitato per gli estremi freddi che sopragiunsero intermettere la fabrica di questa fortificatione di Modona, che nel pensare io (già di molt'anni grave) qual cosa in così fredda stagione potessi operare, che in dimostrare dell'animo mio verso lei a me non disdicesse il darla et a V.S. illustrissima il riceverla, mi occorrese sol questa: la qual fu di poter io trasportare della lingua greca nella nostra volgare d'Italia, le Mechanice d'Aristotile, nelle quali tanto eccellenti Filosofo rende manifeste le cause de gli effetti de i moti, et insieme di tutte quelle operationi che per inventioni d'ingegnosi artefici portano a gli huomini gran maraviglie. Però trovandomi havere già espedito quanto sia stata l'intentione mia di fare, et havendo io nel volgarizarle servato per quanto mi sia stato possibile il modo et l'ordine tenuto dall'istesso Authore, nell'esplicare i suoi concetti – cosa la quale per le molte et proprie significationi delle voci greche in così fatti sugetti et le poche et mal proprie delle nostre volgari rende i sensi alquanto difficili, io, appresso al volgarizzato testo dell'Authore, ho fatto alcune dichiarationi sopra quei luoghi, che mi sono paruti più difficili: le quali dichiarationi si troveranno ri- </text>
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              <text> dotte nel fine del testo per ordine in uno volume da sé. Et oltre di questo alle figure ch'io ho fatto delle dimostrationi, ho posto i caratterti greci citati dall'Authore; accioche questa mia fatica possa servire non solo al bisogno de volgari, ma ancho di quelli, che nella propria Greca desiderassero essercitarsi in simile cognitione. V.S. illustrissima adunque riceverà con esse Mechanice l'affetto dell'animo mio verso lei. Alla quale, col lasciare sotto il suo prudentissimo giuditio quanto io con le figure, che fino a questi tempi, si sono desiderate nel testo greco, habbia dato di luce a così obstrusa facultà, con la debita riverenza baccio la mano et resto affettionatissimo servitore. Di Modona alli XVIII Decembre M D LXXIII. / Di V.S. Illustrissima / Affettionatissimo Servitore / Antonio Guarino.

&lt;Br-F2v&gt; DELLE MECHANICE / D'ARISTOTILE / VOLGARIZZATE. / Capitolo primo &lt;inc&gt; Delle cose che secondo natura accadono, maravigliasi di quelle delle quali se ignora la causa et di quelle oltre natura, di tutte quelle che per industrioso artificio sono fatte ad utilità de gli huomini: conciosia che la natura in molte opera, contra l'util nostro: percioché essa natura serva sempre l'istesso modo et semplice, et l'utile mouta molte volte. Quando però fa di bisogno fare alcuna cosa oltra natura: quella per la difficultà apporta perplessità et ha bisogno di considerato artificio, per la qual cosa chiamiamo machina quella parte d'essa consideratione. &lt;expl&gt; Onde la cosa, non vinta ad esser trasportata rimane in quello di dentro. Et perché sempre ciascuna cosa si promove al non esser vinta, et perché il termine del non esser mosso, lo fa l'andare al mezo: percioche solo il centro sta fermo, è necessario che tutte le cose in questo siano congregate. / IL FINE DELLE MECHANICE D'ARISTOTELE. 

&lt;[G]r&gt; DECHIARATIONI / SOPRA LE MECHANICE / D'ARISTOTILE / VOLGARIZZATE. / [typographer's mark] / IN MODONA. / [linea tipografica] / Appresso Andrea Gadaldino. 1574. 

&lt;G2r-K2r&gt; Dechiarationi / de i luoghi più difficili, / citati secondo l'ordine et numero dei / capitoli et delle petitioni. &lt;inc&gt; Secondo natura) come fulmini tempeste terremoti et simili effetti naturali, i quai, molte volte portano tanta maraviglia a quelli che ignorano le cause loro, che sono tenuti prodigii et miracoli. &lt;expl&gt; necessariamente adunque rimane in quello di dentro et da quello ridotta finalmente nel mezo, il quale è dalla natura ordinato per quiete, et è riposo di tutte le cose. / Il fine delle dichiarationi. </text>
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              <text>LE MECHANICE / D'ARISTOTILE / TRASPORTATE / DI GRECO IN VOLGARE / IDIOMA./ CON LE SVE DECHIARATIONI / nel fine, con l'ordine de numeri de capitoli, / in particolar uolume da se. / [marca] / IN MODONA. / [typographic line] / Appresso Andrea Gadaldino. 1573. </text>
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              <text>1. epistle to Cornelio Bentivoglio (Modena, December 18th 1573), ff. A2r-v;
2. diagrams. </text>
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                <text>Cranz and Schmitt 1984: 108.585; Rose and Drake 1971: 34-35.</text>
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              <text>&lt;*2r-*3r&gt; AL SERENISSIMO / GRAN PRENCIPE / DI TOSCANA / IL SIGNOR DON / FRANCESCO / MEDICI. &lt;inc&gt; La dottrina delle Metheore, serenissimo gran prencipe, a giudizio d'ogn'uno che prenda piacere delle virtù et del sapere, è tra le più dilettevoli di tutta la filosofia, per trattarsi in essa con molta facilità di tanti et tanti effetti di Natura, che giornalmente si fanno, et inoltre, è delle </text>
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              <text> Serenissima Altezza, con più facilità et poi ciascun altro gentile spirito, la possa leggendo ancora, così presto presto intendere benissimo. Nostro Signore Dio nella sua divina grazia la mantenga et in questo stato felicissima et fortunatissima: come meritano le tante et tante virtù di lei, et massimamente la prudenza, la iustizia, et la pietà, virtù non meno segnalatissime et proprissime della serenissima casa di quella, che sommamente utili, et necessarie ne governi publici et di grandissima importanza. Di Vostra Serenissima Altezza l'humilissimo servo Francesco di Gio. Bat. Vieri detto il Verino Secondo.

&lt;*3v-[*7]r&gt; Al giudizioso et discreto lettore. &lt;inc&gt; L'intentione mia è, nobilissimo et giudiziosissimo lettore, di trattare di tutti quelli effetti naturali i quali da' filosofi greci comunemente son chiamati metheorologici: o perché eglino si generino et si produchino da Dio et dalla Natura in alto, et non come noi, i bruti et le piante quaggiù a basso; o perché i loro principii materiali, che sono il vapore et l'esalazione, di loro natura son atti a andare su alto. La cagione che mi muove a scrivere di così fatte cose è perché ogni sorte di persone desidera haverne qualche notizia [...] Il modo che io terrò in ragionare scienziatamente di tutte queste cose non meno dilettevoli et honorate; che utili et giovevoli sarà questo, che io con brevità ne discorrerò acciocché nessuno dalla lunghezza infastidito, prima resti di legger questa opera, che egli ne venga alla fine, così sarò facile, sì nelle parole, sì ancora lassando stare i dubbii più difficili; perché la difficultà o delle parole o delle cose non isbigottisca alcuno; finalmente perché ogn'uno presti fede a questa dottrina come vera et sicura, io seguirò Aristotele maestro di coloro che sanno, et i suoi migliori interpreti, come furono tutti i greci, et tra li ara-</text>
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              <text>re se non i medesimi concetti, in oltre Aristotele molte cose piglia da Platone, come io altrove intendo di dimostrare, et da Aristotele Alessandro Aphrodisiense, che è il primo de' suoi greci interpetri [sic] et da lui apprendono tutti quei belli concetti Giovan Gramatico, Olimpiodoro, Simplicio et gli altri, et da questi cava tutto il buono Averroè; et da lui poi i latini, come sa chi con gran diligenza et dal principio alla fine gl'ha studiati, et gli studia tutto il giorno, io dunque ho volsuto imitando tanto degni scrittori, per lo più valermi di loro, et seguire più presto la verità, che partendomi con nuovi capricci da lei, et da costoro; come hanno fatto alcuni desiderosi di parere dotti, et ingegnosi che d'essere veramente, farmi sofistico contro al vero. Quanto al secondo similmente dico che nel filosofo non è errore alcuno se egli di cose così belle da per loro non discorra con belle parole, poi che questo appartiene più tosto all'oratore et al poeta, che trattano di cose molto più basse et molto più fa-</text>
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              <text>cili senza comparazione et a persone per lo più idiote, et che si muovono più dalle parole che da' fatti: dove il filosofo ha alle mani cose alte et difficili et ne tratta con persone non meno di gran giudicio che nobilissime, et così che assai son mosse et infiammate ad apprenderle dalla bellezza et nobiltà loro, senza aggiugnervi il liscio delle parole. Oltre che mentre quel poco di tempo che habbiamo a studiare tante et tante belle cose, et non meno difficili che maravigliose, se lo consumiamo dietro alle parole, restiamo piante con molte foglie et fiori, ma senza frutti, o pochi; come ancora tutto il giorno ne mostra l'esperienza et volesse Dio che solamente di questo male fosse cagione il tanto tempo che si consuma dietro all'eleganza delle lingue da' professori di filosofia et di theologia, et non di infiniti altri et molto maggiori, i quali io potrei qui a ognuno fare palese, se il luogo il ricercasse, et se io non temesse che questi eleganti non mi tenessero per huomo che fosse loro più tosto inimico che amatore di di</text>
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              <text>re il vero; oltre che la Fenice della Mirandola et l'esperienza mostrano quanto non solamente non si convenga, ma sia disdicevole et dannoso al filosofo tanta eleganza come in segreto entiandio confessono molti di questi filosofi eleganti, et lo tacciono in palese più per tema di non si fare nimici i poeti et gli oratori, huomini che molto vagliono nel lodare et biasimare altrui, che perché essi scoprendo il vero habbiano invidia a i posteri i quali saputo questo impedimento et liberatisene, potevano molto più oltre arrivare, et con più diligenza alla cognizione et scienza di tante et tante belle cose, che in tutto l'universo si contengono, come hanno fatto al tempo del mio avolo M. Francesco de Vieri detto il Verino primo egli; il Pomponatio; M. Lodovico Bocca di ferro, M. Simone Portio, uno de' miei più eccellenti filosofi, et tanti et tanti altri grandi huomini et nella filosofia, et nella medicina, et nelle leggi, et nella theologia. Ma diamo horamai principio a dir di questi effetti Metheorologici, et ognuno </text>
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              <text> creda dell'eloquenza nel filosofo, et ne professori dell'arti, et delle leggi quello che più li pare a suo pro, o a suo danno, et a me basti havere detto il vero alquanto liberamente, mosso più presto dal publico bene, che ritenuto dal proprio interesse del proprio honore, argumento certissimo a ciascuno della mia buona volontà in giovare ad ogni huomo. Sta sano, discretissimo lettore, et serviti di questa mia dottrina, quale ella si sia, per alzarti con la mente a Dio, fine di tutte le creature etpiù eccellentemente delli Angioli et nostro, per tua quiete et contentezza, et per giovare altrui, et se tu più presto mi loderai che biasimerai, darai animo alli altri di comporre opere molto più dotte, et più belle che questa, et io tanto più te ne sarò obligato, quanto meno mi si conviene lode alcuna, perciò che molto più sono grate le cose che si ricevono da altri per mera liberalità, che quelle, che si ricevono per obligo o per debito. 

&lt;1-166&gt; TRATTATO / DELLE METHEORE / DI M. FRANCESCO / de' Vieri Fiorentino / Cognominato il Verino Secondo. / DE' PRINCIPI, DA' QVALI / depende tutta questa dottrina, et onde / nascono tutti questi effetti. / Cap. I. &lt;inc&gt; Poiché la scienza delle cose nasce nelle menti nostre, dalla cognizione de' loro principii, o vero cagioni, fa di mestiero, che dalla notizia di queste si dia principio. Et per imitare, non solamente Aristotele, ma ancora i Mathematici, la dottrina de' quali è più esquisita et certa, che di qual si voglia scienziato et dotto nel ragionare di così fatti principii, procederò per via di supposizioni, seguendo in ciò similmente et lui et loro. &lt;expl&gt; Quello che finalmente è da avvertire è che delle pietre et de metalli se n'è parlato generalmente quanto alle loro cagioni materiali, et efficienti; quanto poi alle trasmutazioni et passioni ancora comuni, non solamente a questi misti perfetti senza anima, ma ancora alle piante, a' bruti, et a noi; se ne ragiona nel Quarto delle Metheore da Aristotele, et più particolarmente da Teofrasto, et da Alberto Magno et da Plinio, et da molti de' moderni scrittori. / IL FINE.

&lt;L4r-v&gt; TAVOLA DELLE MATERIE, / Capitolo per Capitolo di questo / Trattato. 

&lt;[L5]r-[L6]v&gt; TAVOLA DELLE MATERIE, / che si contengono più particolarmente / in questo trattato. </text>
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              <text>1. epistle to Francesco I Medici, Grand Duke of Florence, ff. *2r-*3r;
2. preface to the readers, ff. *3v-[*7]r;
3. index of chapters, f. L4r-v;
4. alphabetical index of subjects, ff. [L5]r-[L6]v;
5. table of errors, f. [L7]r-v;
6. printing licence, f. [L7]v.</text>
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              <text>&lt;14r-18v&gt; Sopra il 2° libro della Metafisica. &lt;inc&gt; Perché nel principio del 1° libro Aristotile fece conoscere che l'intelletto nostro naturalmente è inclinato al sapere, però in questo 2° libro ragiona della verità, la quale è oggetto attrattivo dell'intelletto sì come la bontà della volontà. Né per altro s'affatica il nostro intelletto se non per la verità. Questo libro si divide in tre parti: nella prima il filosofo fa conoscere che la verità è facile et difficile d'acquistarsi; nella seconda a qual scientia spetti specular la verità et dirà esser la metafisica; nella terza qual sia il modo di acquistare questa verità. / Fu sempre contrasto grande tra li Academici et Peripatetici se delle cose naturali si possa haver la verità et vera cognitione. Li Academici tengono la parte negativa, li Peripatetici la affermativa. Per cose naturali intendono tutte le cose che hanno natura, o sono natura o seguono la natura, come l'intelligentie, cieli, elementi misti perfetti e imperfetti &lt;expl&gt; Hor concludiamo che la verità alle volte è facile, alle volte è difficile, non però impossibile perché le cause delle cose non sono infinite, anzi molti sono li modi per haverla et acquistarla, cioè [.], mathematica, essempi, authorità, ragione, modo e demonstratione. / Fine del 2° libro.

&lt;18v-21v&gt; In 7m librum Metaphisicae. &lt;inc&gt; Aristoteles in primo libro ostendit dignitatem Metaphisicae. &lt;expl&gt; quia deus regulariter nam non potest creare res alia figura, quae sint. 

&lt;22r-23r&gt; Dell'Idee, sopra il 7° libro. &lt;inc&gt; Qui riferirò non solo quel che dice Arist. in questo luogo, ma anco in molti altri luoghi della sua [philosophia]. Dico dunque ch'Arist. Qui con due ragioni prova l'idee non esser necessarie per la generatione, et io aggiungo altre ragioni e perciò non esser necessarie né per la generatione né per la scientia, né per l'esistenza: poi qual sia la vera opinione dell'Idee, finalmente quale univocatione tra 'l generante et il genito. &lt;a section in Latin follows&gt; &lt;inc&gt; Prima ragione. Omne generans continet in se duo, unum quo est simile genito; alterum quo differt a genito. Sed haec propositio non est vera in generatione et productione intellectuali. &lt;expl&gt; Nota de ente et uno. Dio è ente et uno. E così uno che non si può moltiplicare, perché la natura dell'infinito non è plurificabile. Il Theatro Ideale delle cose del mondo, ch'è nella mente divina, è ente, così è uno: et benché le cose ideate siano quasi infinite, nondimeno sono un theatro, un typo e un modello delle cose. Il mondo sensibile contiene infiniti effetti, nondimeno egl'è uno. La cosa possibile contingente finita, impossibile infinita, necessaria è ente, così è una entità unitativa. 

&lt;24r-25v&gt; Sopra il duodecimo. &lt;inc&gt; Intentione del filosofo si è di trattare della substantia insensibile et intelligibile, ma prima della sensibile come cosa più nota. Questo libro si divide in due parti: nella seconda tratta delle [intelligentie], nella seconda della substantia sensibile: et questa tutta si risolve a 16 conclusioni, quali vedremo tutte distintamente et resolutamente. / Prima conclusione. In questa scienzia si conviene trattare della substantia. &lt;expl&gt; La xxxª. Unico et singolare è il primo principio, separato di tutte le cose naturali cui si riduce il cielo e la natura. La prova è prima perché è uno universo, adonque un primo principio. 2° se fossero molti primi principii separati motivi ne seguiria la mala dispositione de gl'enti. 3° la pluralità de principati non è buona, unus ergo princeps. / Il fine. 1574 li XI di Magio in Torino. </text>
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              <text>&lt;†2r-†3r&gt; ALL'ILL.mo ET REV.mo SIG.re, / IL S. DON FERDINANDO, / Gran Cardinale dei Medici; / ALESSANDRO PICCOLOMINI. &lt;inc&gt; Havendo io tradotto la Poetica d'Aristotele, et aggiuntole qualche lume di più, oltra quello che le è stato dato dagli altri, con alcune mie Annotationi, Illustrissimo et Reverendissimo Signore, et havendo l'una et l'altra fatiga dedicato a V.S. Illustrissima et Reverendissima, ella, quanto alle cagioni ch'alle due prime di queste cose m'habbiano indotto, potrà, volendo, conoscer in quello ch'io ne scrivo ai lettori. &lt;expl&gt; si come Dio grandissimo non ricerca dai suoi fedeli più oltra di quello, che sia lor possibile. Et di tanto humilmente la prego et con ogni devoto affetto d'animo le bacio la mano; pregando nostro Signor che le conceda ogni giorno maggior felicità. Di Siena, il dì 20 di Aprile 1572. 

&lt;†3v-††3v&gt; ALESSANDRO / PICCOLOMINI / a i Lettori. &lt;inc&gt; Non sarà forse fuor di proposito (discreti et benigni lettori) he havendo io tradotto in nostra lingua la Poetica d'Aristotele, et commentatola alquanto per modo d'annotationi, dell'una et dell'altra impresa insieme io più brevemente ch'io posso ragioni alquanto. &lt;expl&gt; Et perché tra voi non connumero io già mai persona, che maligna sia, confido, che voi in ricompensa di questa mia affettuosa volontà, mi difenderete sempre da chi solo si diletti di biasmare et di malignare. Dio nostro Signore vi doni continuamente ogni felicità. 

&lt;††4r-[††8]v&gt; DELL'ANNOTATIONI / DI M. ALESSANDRO / PICCOLOMINI, / NEL LIBRO DELLA / Poetica d'Aristotile; / IL PROEMIO. &lt;inc&gt; Havendo io fatto resolutione di porre in charta alcuni avvertimenti et annotationi a maggior aprimento di quella parte della Poetica d'Aristotele, che ci è rimasta, ho giudicato esser cosa convenevole il dire innanzi alcune cose brevemente per modo di prefatione, le quali possin esser utili all'intelligentia di quello che s'ha poi da dire. &lt;expl&gt; dove che della poesia et natura sua, questo non avveniva. Et tanto volendo io che mi basti haver detto per modo di prefatione di questo libro, sarà bene ch'all'Annotationi da me fatte in esso, horamai diam principio. 

&lt;1-422&gt; ANNOTATIONI / DI M. ALESSANDRO / PICCOLOMINI. / Nel Libro della Poetica d'Aristotele; / CON LA TRADVTTIONE DEL / medesimo Libro, in lingua Volgare. / &lt;text&gt; &lt;inc&gt; LA PARTICELLA PRIMA. Della Poetica, così d'essa, come delle spetie sue, qual natura et forza habbia ciascheduna di loro, et in che maniera faccia di bisogno d'intessere et compor le favole, acciò che nel suo ben essere si truovi la poesia &lt;comm&gt; &lt;inc&gt; Annotationi nella prima particella. Tutti coloro che hanno scritto sopra di questo libro della Poetica d'Aristotele et che son venuti in mano mia, convengono concordevolmente in volere che in questa prima particella si contenga il proemio di questa opera. &lt;text&gt; &lt;expl&gt; La particella centesima quinquagesima settima. Della tragedia adunque et dell'epopeia, così di esse, come delle spetie et delle parti loro; et di quante ancora elle siano, et della differentia che tra di loro si ritruovi et parimente delle cagioni che le rendino o perfettamente o imperfettamente fatte, et appresso di questo delle obbiettioni et dei discioglimenti che occorrer possono, siano a bastanza le cose che fin qui si son dette. &lt;comm&gt; &lt;expl&gt; cioè della tragedia et dell'epopeia et delle parti et differentie oro; et delle obbiettioni et scioglimenti d'esse, né d'altre spetie della poesia fa parola alcuna, delle quali nondimeno nel proemio propose di trattare come quivi annotato et dimostrato haviamo. IL FINE DELLE ANNOTATIONI DI MESSER Alessandro Piccolomini, nella Poetica d'Aristotele. TRADOTTA ANCOR DAL MEDESIMO / in lingua Volgare.</text>
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              <text>&lt;[*2]r-[*3]r&gt; ALL'ILLVSTRISSIMO ET / Eccellentiss. Signor il S. D. Guglielmo / Gonzaga / Duca di Mantoa, / &amp; Marchese di Mon- / ferrato. / Antonino Compagna. &lt;inc&gt; Per due cagioni principalmente Eccellentissimo Signor io mi son  mosso a mandar in luce questo discorso de sogni dell'Eccellente M. Benedetto Dottori. L'una fia, perché in esso si vede quello che in così difficil materia n'habbia sentito il Genoa così de-</text>
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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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