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              <text>&lt;1r&gt; Quivi inchomincia il tratato il quale fecie frate Lucha de Maneli de Firenze de l'ordine di santo dominicho. / Inchomincia illibro chiamato conpendio de la filofia [sic] morale. &lt;prologue&gt; &lt;inc&gt; Vogliendo fare brieve tratato de la filosophia morale paremi che ragionevolemente si deba cominziare della difinitione de la virtu però che che tuta la intentione del filosopho moralle de essere ad avere la virtu et virtuosamente operare. Onde questa scientia non si inprende sollo per saperla si chome interviene de le scientie spechulative. Ma accio che saputola si posa adoperare sechondo quella, si chome vuole Aristotile nel sechondo libro del eticha. Et pero chel fine de la filosofia morale è vivere virtuossamente, chonvienti cominciare de la virtù. E la virtù si puote per niuno modo meglio e più veracemente manifestare che per la sua difinitione. &lt;1v&gt; &lt;expl&gt; Ma Aristotile nel decimo libro de lethica dimostra che la felicità sta nelle operacioni delle virtù. Et però dobiamo noi chominciare della virtù ponendo la sua diffinitione. Però che sechondo Tulio nel libro degli offitii ogni tratato dalchuna cossa il quale prociede sechondo ragione si de cominciare da la diffinitione, accio che sia chonosciuta la chossa de la quale si de tratare.

&lt;1v&gt; Qui si pone la difinitione della virtù. / &lt;inc&gt; Aristotile nel sechondo de leticha difinì la virtù così: la virtù è abito per eletione  il quale sta nel mezo quanto a noi sechondo che determina il savio huomo. Mezo non può essere se non tra due extermità: propriamente le extremità tra le quali la virtù è mezo sonno le passioni sì come dicie Aristotile nel deto libro. Per voler perfetamente intendere la diffinitione asegnata della virtù primamente si chonviene tratare degli abiti a presso della elletione, poi del mezo ultimo de le passioni.

&lt;8v-11v&gt; &lt;book II&gt;
&lt;11v-21r&gt; &lt;book III&gt;
&lt;21r-32v&gt; &lt;book IV&gt;
&lt;32v-41v&gt; &lt;book V&gt;
&lt;41v-59v&gt; &lt;book VI&gt;
&lt;59v-74r&gt; &lt;book VII&gt;
&lt;74r-83r&gt; &lt;book VIII&gt;
&lt;83r-88r&gt; &lt;book IX&gt;
&lt;88r-93v&gt; &lt;book X&gt;

&lt;93r-v&gt; &lt;expl&gt; A questa filicità mena et conducie la filosofia morale la quale si può avere in questa presente vita la quale primamente chiamò Socrate da cielo et puosela nella prima mente et nella cipta et nelle chase et costrinse gli uomeni a investigare et ricerchare della vita de chostumi et delle cosse buone et ree. Di questa filosofia disputò Platone sotilmente et per sua schritura lasciò memoria [di sé inobilito] questa filosofia nel libro de lethicha &lt;93v&gt; d'Aristotile confermo e dichiaro chon più efichaci et vere ragioni. Il quale singularmente seguitò in questo libro. Questa filosofia chiamò Tulio ne l'ultimo libro delle questioni toschulane et disse così. O filosofia ducha della vita, trovatrice delle virtù, discaciatrice de vitii, che potrebe sanza te la vita degli uomini? Tu portasti la ciptà. Tu ragunasti gli uomini sparti et faciesti vivere in chonmpagnia. Tu primieramente gli achompagnasti nella habitatione delle chosse poi gli faciesti venire a matrimonio. Tu fosti trovatrice delle legi et maestra de chostumi. Tu faciesti participare gli uomini insieme per litere et per voci. Noy richorriamo atte et domandiamo da te adiutorio et atte ci diamo tutti la quale vocie et il quale detto se tu che leggi osserveray troverray in questa operetta non pichollo utille. Deo gratias amen. / Explicit liber compendii philosophie moralis editus per venerabilem virum et doctorem fratrem lucham de manelis ordinis predicatorum. / Schrito el de(tt)o libro per me Bernardo Bragadini da Vinegia nelle stinche di Firenze adì xxviii settembrio 1419. </text>
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&lt;3r-4v&gt; &lt;index&gt; Qui incominciano le robbriche del libro chiamato compendio della filosofia morale. &lt;99 rubrics follow&gt; Qui sono compiute le robbriche di questo libro chiamato chompendio della filosofia morale. Il quale compuose il savio religioso de frati predicatori Frate Lucha de mannelli fiorentino.

&lt;5r-75r&gt; Incomincisi il libro chiamato Compendio dela filosofia morale. &lt;inc&gt; Vogliendo fare brieve tractato dela filosofia morale, parmi che ragionevolemente si debbia cominciare dala diffiniçione della virtù. Però che tutta la intentione del filosafo morale dee essere e è ad avere la virtù e virtuosamente operare. Onde questa scientia non s'imprende solo per saperla, siccome siccome [sic] interviene delle scientie speculative. Ma acciò che saputala si possa operare secondo quella. Siccome vuole Aristotile nel secondo libro dell'Etica. E però che 'l fine della filosofia morale è vivere virtudiosamente, convienci cominciare dalla virtù. E la virtù per neuno modo si può melglio e più veramente manifestare, che per la sua diffinitione. Però che la perfetta diffinitione comprende in sé tutte le cose essentiali della cosa diffinita. &lt;expl&gt; A questa felicità mena et conduce la filosofia morale la quale si puote avere in questa presente vita la quale primamente chiamò Socrate dal cielo e puosela nelle città e nelle chase. Et constrinse gli huomini ad investighare e cerchare della vita de chostumi e delle chose buone e ree. Di questa filosofia dissputò Platone sottilmente e per sua scrittura lasciò memoria di sé. Questa filosofia nel libro del Eth(ica) Ar(istotile) confermò e dichiaroe chon più effichaci e vere ragioni. Il quale singhularmente io ho seguito in questo libro. Questa filosofia chiama Tulio nel ultimo libro delle quistioni toscholane et disse chosì. O filosofia, ducha della vita, trovatrice delle vertù, disschacciatrice de vitii, che potrebbe sança te la vita delgli huomini? Tu partoristi le città. Tu raghunassti gli huomini sparti e facestigli vivere in compagnia. Tu primieramente gli acchompagniassti nelle habitationi delle chase. Poi gli facesti unire a matrimonio. Tu fosti trovatrice delle leggi e maestra de chostumi. Tu facesti gli huomini participare insieme per lettere e per voce. Noi ricorriamo a-tte e domandiano da-tte adiutorio et a-tte ci diamo tutti. La qual voce el qual detto se tu che leggi osserverai troverai in questa opereta non picchola utillità. / Qui è chompiuto il Compendio della filosofia morale a lode e honore di dio e della sua madre e vergine Maria. e a utilità di chiunque ci leggerà di buon chuore e per essere vertudioso. 

&lt;75v&gt; &lt;definitions of world, sea, god, sun, moon and earth by a different hand&gt; &lt;inc&gt; Che è il mondo. Il filosofo scrive il mondo è uno cerchio che volge sanza riposo fermamento e in tale tenore volgimento sanza errore. 
&lt;75v-76v&gt; De' peccati della lingua &lt;sentences from the Bible by the same hand as the previous definitions&gt;</text>
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&lt;51v&gt; &lt;expl&gt; O filosofia ducha della vita trovatrice delle virtù discacciatrice de vitii, che potrebbe sanza di te la vita delgli uomini? Tu portasti la ciptà, tu raghunasti gli uomini sparzi e faciesti vivere in compangnia. Tu primieramente gli aconpangnasti nella abitatione delle cose, poi gli faciesti venire a matrimonio. Tu fosti trovatrice delle leggi e maestra de costumi. Tu faciesti participare gli uomini insieme per lettere e per voci. Noy ricorriamo a·tte e domandiamo da te aiutorio e a·tte ci diamo tutti, la quale vocie e'l quale detto se·ttu che leggi osserverai troverai in questa operetta non piccolo utile. Deo gratias amen. / Explicit liber conpendii filosophie moralis editus \per venerabilis virum et dottorem fratem lucam de ordinis/ ses Domenici oriturum ex manellis. </text>
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&lt;2r&gt; Incomincia um brieve Tractato o compendio / di Philosophia morale sopra lethica Daristotile prencipe de Philosaphi. Et prima premette il presente breve prohemio. / &lt;prologue&gt; &lt;inc&gt; Volendo fare brieve Tractato della Philosophia morale parmi che ragionevolemente si debbia cominciare dalla diffinitione della virtu. So che tucta la intentione del philosapho morale è de avere la virtu et virtuosamente operare. Onde questa scientia non si prende solo per saperla si come interviene delle scientie speculative. Ma accio che saputola si possa adoperare secondo quella, si come vuole Aristotile nel secondo de lethica. &lt;expl&gt; Ma Aristotile nel decimo libro de lethica dimostra chella felicita sta nelle operationi delle virtu. Et pero dobiamo noi cominciare dalla virtu ponendo la sua diffinitione. So che secondo Tulio nel libro de gli uffici ogni tractato dalchuna cosa il quale procede secondo ragione si de cominciare dalla diffinitione accio che sia cognosciuta la cosa della quale si de tractare.

&lt;2v-8r&gt; &lt;book I&gt; Rubricha prima della diffinitione delle virtu. / &lt;inc&gt; Aristotile nel secondo dellethica diffinì la virtù così: la virtù è abito per ellectione  il qual sta nel meçço quanto ad noi secondo che ditermina il savio huomo &lt;expl&gt; Secondo chelluomo a in se un abito vitioso generato per abiti vitiosi, il quale segli opera acti et cose virtuose non solamente corromperà labito vitioso ma generarà labito virtuoso.

&lt;book II to IX&gt;

&lt;80v-85r&gt; &lt;book X&gt; R(ubrich)a p(rim)a del x° l(ibro) dove si tracta della felicità overo beatitudine. / &lt;inc&gt; Nel principio fu decto che tutti gli uomini vogliono essere felici et beati per le parole di Sancto Agostino alla qual felicità attende et va tutto lo studio de gli uomini &lt;expl&gt; Come sono le cose divine. Ma la vitta activa è rispecto l'altre cose di fuori overo overo rispecto le passioni. </text>
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              <text>&lt;40r&gt; Qui incomincia il tratatto ilquale fece frate luca di maneli de firenze dellordine di santo dominico. // Incomincia il libro chiamato conpendio de la Philosophia morale. // &lt;prologue&gt; &lt;inc&gt; Vogliendo fare brieve tratato della philosophia morale Parmi che Ragionevolementte si debba conminziare della diffinitione della virtu. Pero che tutta la intentione del philosopho morale de essere ad avere la virtu et virtuosamente operare. Onde questa scientia non si inprende solo per saperla sì come intraviene delle scientie speculative. Ma acciò che saputola si possa operare secondo quela sì come vuole Aristotile nel secondo libro dell'Eticha. &lt;40v&gt; &lt;expl&gt; Ma Aristotile nel decimo libro del Eticha dimostra chella felicità sta nelle operationi delle virtù. Et però dobbiamo noi conminciare della virtù ponendo la sua diffinitione. Però che secondo Tulio nellibro degli ofitii, ogni tratatto de alcuna cosa il quale prociede secondo ragione si de conminciare dalla diffinitione acciò che sia conosciuta la cosa de la quale si de trattare. 

&lt;40v&gt; Qui si pone la diffinitione della virtù. &lt;inc&gt; Aristotile nel secondo del Ethica diffinì la virtù così: la virtù è abito per eletione il quale sta nel mezo quanto a noi secondo che determina il savio huomo. Mezo non può esser se non tra due estremità propriamente le estremità tra le quali le virtù è mezo sono le passioni sì come dicie Aristotile nel detto libro. &lt;105v&gt; &lt;expl&gt; La magnificentia si pone collaterale alla fortezza pero che luna et laltra intende alle cosi grande et alte ma non e tanto la magnificentia.</text>
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              <text>&lt;a2r-[a4]r&gt; ALL'ILLVSTRISSIMO, ET ECCELLENTISS. / SIGNOR / CONTE DI LEMOS &amp;c. / VICERE, LVOGOTENENTE, / &amp; Capitan Generale per S. Maestà / in questo Regno, &amp; mio / Signore. &lt;inc&gt; La singolar osservanza et devota servitù che mentre visse Horatio Marta professò di V.E. al Signor Conte di Castro suo fratello, et alla loro casa eccellentissima, et la stima particolare, che per lor benignità con tanti favori et segni di real magnificenza si degnorno di far di lui, son così note al mondo, che non s'ha perciò a recar in dubio il disgusto che deveno haver sentito della sua morte &lt;expl&gt; et come dono di questo suo humilissimo servitore, che imitando il suo caro amico se non in altro, almeno nella devotione pensa vivere, et morire honorandosi con questo nome, et così pregarà di continuo N. Sign. che la feliciti. Di Napoli a primo d'Aprile 1616. D.V.E. Humilissimo Servitore Il Dottor Carlo Tramontano.

&lt;[a4]v&gt; Alla città di Napoli. Pompeo Barbarito &lt;sonnet&gt; 

&lt;1-29&gt; &lt;poems&gt;

&lt;Ar-[M4]r / p. 1-95&gt; SPOSITIONE / DELLA POETICA / D'ARISTOTELE / CON LVDOVICO CASTELVETRO. / DEL SIG. HORATIO MARTA. / Prima parte principale divisa in nove. &lt;inc&gt; Questa Poetica d'Arist. vulgarizzata et sposta da Lodovico Castelvetro è divisa in sei parti principali, et ciascheduna di queste parti principali è divisa in altre particelle, come nel fine della spositione del testo si può vedere, et come, quando luogo sarà, noi siamo per dire. Hora, perché non ci confondiamo intorno a così lunga decisione, et in divisione di parti principali et di particelle, in questo principio siamo per chiarezza sua solo contenti prendere la prima divisione. &lt;expl&gt; E procedendo innanzi dopo lungo discorso su quel passo di Virgilio presa occasione del testo, cerca se l'historia, la quale di natura ha per soggetto le cose avenute, possa havere mai le cose possibili ad avenire, et dopò alcune cose, conclude che l'historico dee guardarsi con ogni diligenza da rendere egli la certitudine delle cose incertitudine, o per dar vaghezza all'historia, o per farla più gratiosa, accrescendo o diminuendo, o tramutando la verità delle cose certe, et dicendo le cose possibili ad avenire in luogo dell'avenute. 

&lt;Nr-[O4]v / p. 97-112&gt; DELLA COMEDIA, / ET DELLE SVE / PARTI. / Prolago. &lt;inc&gt; Questa voce prolago si suol prendere in due maniere, l'una maniera è quella parte intiera della Tragedia et della comedia che è innanzi la venuta del Choro, come apertamente vien detto da Aristotele nella Poetica; l'altra maniera è quella parte separata, la quale per lo più contiene l'argomento dell'opera, che va innanzi la prima parte della Comedia, fatto da persona, che non comparisce più in palco &lt;expl&gt; Così lascia l'Autor questo trattatello della Comedia, che se finito l'havesse, potrebbe esser di non poco aiuto a scrittori di comedie, pensiero, che ha mosso anco l'amico di lui a farne veder loro questa parte, che se non erra è degna d'esser vista. 

&lt;Pr-P2r / p. 113-115&gt; DELLA TRADVTTIONE. &lt;inc&gt; La traduttione niuno quasi o pochissimo rallargamento di parole comporta, che la necessità della lingua in cui si traduce ci toglie di poter pienamente et fedelmente le sentenze con le parole intiere che si traducono osservare &lt;expl&gt; usando il verbo per lo nome, et per lo contrario il nome per lo verbo, variando i casi, i numeri, et altre licenze usando, havendo sempre riguardo a quanto brevemente si è discorso di sopra. 

&lt;P3r-[P5]v / p. 117-122&gt; PARALLELO / TRA FRANCESCO / PETRARCA, / ET MONS. GIO. / DELLA CASA. 

&lt;[P6]r-[Yy3]v&gt; RIME / DI MONS. / GIO. DELLA CASA / Sposte dal Signor / SERTORIO  / QVATTRIMANO. // IN NAPOLI, / Appresso Lazaro Scoriggio. 1616. </text>
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              <text>&lt;41r&gt; Non qual si voglia moto più ne riscalda che la quiete. A Filippo del Migliore, Ugolino Martelli. &lt;by a dfferent hand&gt; è un problema in Ar(istotel)e che il verno sentiamo più freddo correndo che stando fermi. 280 M. et Mercuriale l. 4 c. xi de gymnastica.

&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&gt; B. Morando al Generoso e prestante gentilhomo / Conte Andrea di Bentivogli. De le morali / virtute. &lt;inc&gt; Cognoscendo io che in questa giovenil etade vi governiati cum molta modestia, ho singular piacer e iocundità ne la mente conceputa per la lunga e fidele amicitia che col magnifico vostro padre ho sempre servata. Et perché cum vui ho havuta piu consuetudine che cum laltri generosi vostri frateli, me sono inducto principalmente a vui scrivere alcuna cosa degna che sia indicio manifesto de la mia fede verso el Magnifico vostro padre non possendo io satisfare altramente a tanta sua benivolentia verso di me cum opera degna o corporale o de bieni [sic] de fortuna per esser la mia facultà in l'uno e in l'altro exile. &lt;2v&gt; &lt;expl&gt; E quantonque de esse virtù agiati bona cognitione per lo continuo vostro uso de quelle, tamen in modo quasi de sumario de esse narrarò, senza le quale è impossibile a quei che sono sposti a governo de le republiche cum laude e dignità vivere, che a vui è precipue conveniente per successione de la auctorità paterna et conservatione de la gloria de casa vostra: che è stata de tanti homini excellenti copiosa. 

&lt;3r&gt; Che cosa è la virtù morale. / &lt;inc&gt; Volendo nui adonqua tractare de le virtù morali dovemo demostrare la sua essentia et natura et in qual parte o facultà de l'anima e circa quale cose siano. Certo è che la virtù morale è habito e dispositione de lanima de l'huomo aquistata elegendose e delectandose operare e vivere cum determinata rasone circa la mediocrità fra li extremi che sono in mancare o habundare tropo in li acti, passione, dessiderii et affecti humani circa el bene et el male, li quali dui contrarii hano oppositi e diversi fondamenti. &lt;63r&gt; &lt;expl&gt; Et bench'io non sia bastevole a retribuire gratie ala soa benignità et a voi per li infiniti benificii recevuti, tamen [ . ] el mio potere et facultà sforzandomi, più non doveti da me exigere che possa la mia senciera et dedicata fede a voi la quale inviolabilmente infino al termino de la vita mia conservarò. Finis. 

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