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              <text>&lt;3r-v&gt; &lt;epistle&gt; &lt;inc&gt; Sapendo io, Illustrissimo signor, quanto sia utile a chi da Iddio è posto al governo di popoli la filosofia, haveva quasi fatto fermo proponimento nel tempo che stava in Piombino, et che dall'obbligo il quale [insieme] col comune mi fusse dato, di farmi volgare qualche opera o di Platone o di Aristotile, non curandomi di cose di medicina per sapere in ciò voi essere dal vostro medico ottimamente servito. Che la filosofia al prencipe sia giovevole, anzi necessaria, da Platone fu scritto lasciato, quando egli disse al prencipe non altrimente necessaria essere la sapientia, che al corpo l'anima. Et beatissime dover essere le republiche se i filosofi signoreggino, o, al meno quelli che governano per certa divina sorte diano opera alla filosofia. Né cosa essere più pestilente della potenza et audacia la quale l'ignoranza accompagni. Per la qual cosa come ho potuto il meglio di latina ho fatta toschana la scienza et arte del conoscere i costumi degli huomini d'Aristotele scritta. La quale non poco tengo dovere a vostra signoria essere profittevole. Con</text>
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              <text>ciosia che il conoscere la natura de suoi servidori et famigliari solamente a prova sia al signore ispesse volte dannoso, et tal volta non sanza periglio. Né senza cagione da Aristotole [sic] et da molti altri inanzi allui n'è stato ampiamente scritto et egli partitamente a Alessandro Magno ne scrisse. M'è parso ancho convenevole d'aggiugnere la Fionomia di Rasi medico arabico a questa d'Aristotile per magior chiareza di lei. [Et] per essere ella scritta al re Mansore, col quale voi in parte non picciola somiglianza tenete a cui se questa mia piccola fadiga sarà aggrado prenderò animo alla giornata di togliere delle maggiori le quali vostra signoria conscerà [sic] se non degne di sé, non indegne al meno della mia buona voglia in servirle. Alla quale molto mi raccomando.

&lt;4r&gt; La Fisionomia cioè la scienza et arte di conoscere i costumi naturali scritta da Aristotole. / Il proemio. / &lt;inc&gt; Perché l'anime seguitano i corpi et esse adunque secondo se stesse et per sé non sono non patevoli da movimenti corporali; questo è assai manifesto nelle ebbriacheze et molestie. Per che molto alterati si vedeno l'anime dalle passioni de corpi, et all'incontra il corpo patire dalle passioni dell'anima, si fa chiaro per gli temori, et paure et tristeze e diletti. &lt;4v&gt; &lt;expl&gt; Ma sempre queste cose son vere. Adunque serà vera l'arte del conoscere i costumi naturali per la dispositione de corpi.

&lt;4v&gt; &lt;book 1&gt; La narratione. / &lt;inc&gt; Gli antinati adunque fisionomici si sforzano secondo tre modi di conoscere la natura degli huomini et ognuno d'essi ruguarda a una cosa, ciò è il luogo donde si fa la ragione fisionomica, perché altri fisionomizano dalle spezie degli animali ponendo secondo qualunque spetie un certo segnio del animale proprio alla detta spetie et la passione propria all'anima. &lt;7r&gt; &lt;expl&gt; Per che la disciplina non muta veruno di que' segni e quali usa il cogetteratore [sic] de costumi naturali.

&lt;7v&gt; IL SECONDO LIBRO DELLA FISIONOMIA D'ARISTOTILE. &lt;inc&gt; Bisogna adunque determinare intorno a che cosa è la fisionomia. Per che non è intorno a tutte. Et da che cose si pigli ognuno de segni. Di poi conseguentimente dichiarare le passioni di ciaschun de soggetti per li segni più manifesti. &lt;14r&gt; &lt;expl&gt; I ricordevoli son quelli e quali hanno il capo minuto et bello ben formato et carnoso di dovuta e buona carne. 

&lt;14r&gt; IL TERZO LIBRO DELLA FISIONOMIA D'ARRISTOTILE. &lt;14v&gt; &lt;inc&gt; Mi paiono l'anima et il corpo insieme patire scambievolmente, in modo che l'habito dell'anima alterato insieme altera la forma del corpo. Dall'altra parte anchora alterata la complessione del corpo muta insieme l'habito dell'anima. &lt;40v&gt; &lt;expl&gt; Quelli che sono intorno al ventre son i menomi fra tutti et per dire in breve que luoghi del nostro corpo danno del tutto manifestissimi segni ne' quali appar sembianza et vista di più sapere.

&lt;40v-51v&gt; &lt;tables&gt; La tavola de' segni fiscionomici secondo diversi autori.

&lt;51v&gt; &lt;new section&gt; &lt;inc&gt; Parché Aristotile ha detto la misura del corpo humano doversi rapportare alla buona compositione, complessione d'esso, non al maschio né alla femmina, non sarà forse fuori di proponimento raccontare come protrò il meglio et brevità quel che il mio maestro M. Agostino da Sessa secondo l'openione de naturali ne scrive. Taccio Plinio et Solino di lui abbreviatore, i quali rendono testimonianza in termini de la lungheza et largheza del corpo humano non esser anchora stati discritti. &lt;52v&gt; &lt;expl&gt; Quinci è chiaro in qual guisa sintendono le regole de la fisionomia d'Aristotile, quando dice i piccoli di corpo son veloci, i grandi tardi et quando scrive que che hanno gli occhi grandi son pigri et si=</text>
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&lt;53r&gt; La fisionomia d'Albube[tro] figliuolo di Zaccaria figlio d'Arasi la quale scrisse nel secondo trattato del libbro il quale egli scrisse al Re Mansore. […] &lt;53v&gt; &lt;inc&gt; In prima bisogna con somma diligenza guardare il colore del schiavo perché quando il colore è scemo di rosseza significa infermità del fegato. &lt;61v&gt; &lt;exp&gt; oltra questo devete sapere che i segni del viso et massimamente de gli occhi son più veritieri de tutti gli altri. </text>
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              <text>&lt;1r-7v&gt; Tavola de problemi che si contengono nel volume.

&lt;9r-v&gt; De Problemi d'Aristotile Particula seconda. &lt;preamble&gt; Havendo spiegato i giorni passati le cose che d'Aristotile si trattano nei primi tre libri delle meteore et non essendo conforme all'intelligenza vostra la cognitione del quarto libro, ho pensato acciò che possiate con utile et satisfation vostra attendere a i studii dichiararvi per l'avenire i Problemi d'Aristotile contenendosi in essi una cognitione compendiosa di tutte le scientie la qual con che oltre il diletto che da essa n'haverete vi sarà di grandissimo honore appresso altri gentilhuomini coi quali praticarete. &lt;expl&gt; Laonde tralasciando tutte le questioni et cose superflue principerò a dichiarare i Problemi che d'Aristotile son proposti principiando dalla seconda particula per appartener la prima solamente a cose di Medicina. 

&lt;10r&gt; Problema I. / &lt;inc&gt; In qual tempo è meglio sudare l'Inverno o l'Estate. Pareria che si dovesse più sudar l'inverno et procurate con maggior diligenza in tal staggione di sudare. &lt;52v&gt; &lt;expl&gt; Altro non mi occorre dichiararvi intorno la seconda particula de Problemi d'Aristotile se alcuno desidera haverne miglior notitia lega l'istesso Aristotile et il Conciliatore suo commentatore da quali forsi più chiaramente et diffusamente haveranno questo da me compendiosamente sin hora è stato dichiarato. / Il fine della seconda particula de Problemi / d'Aristotile. 

&lt;53r&gt; La terza particula de Problemi d'Aristotile circa l'imbriachi. &lt;inc&gt; Dopo l'haver il Filosofo trattato nella seconda particula molti Problemi et questioni appartenenti al sudore nella terza particula principia a trattare delle cause di molti effetti causati dal bere. &lt;92v&gt; &lt;expl&gt; per questo per brevità le tralascio ritirandomi a dichiarare l'altre particule con quella maggior brevità et facultà che sia possibile.

&lt;93r-106v&gt; Particula vigesima settima de Problemi d'Aristotile. &lt;preambolo su problemi dedicati a virtù morali&gt;
&lt;107r-113v&gt; Particula vigesima ottava de Problemi d'Aristotile
&lt;114r-133v&gt; Vigesima nona Particula de Problemi d'Aristotile della Giustitia et Ingiustitia

&lt;134r&gt; Particula trentesima de Problemi d'Aristotile. &lt;inc&gt; Ancorché di sopra dicessi non voler dichiarare altre particule che le passate per essere più appartenenti alle materie morali dell'altre tuttavia considerando che le cose trattate nella presente particula et la materia d'essa è morale della qual diffusissimamente se ne tratta dal filosofo nell'Etica, m'è parso non di meno dal nostro proposito anzi ad esso molto conforme considerare quei puochi problemi quai da Aristotile sono esaminati intorno questa materia. &lt;153r&gt; &lt;expl&gt; Noi dunque con l'istesso Aristotile dando fine a questa materia morale così indistintamente trattata daremo ancor fine per il presente alla consideratione dell'altri Problemi et procuraremo con il dichiarare le cose morali come dal medesimo Filosofo si fa nell'Etica più diffusamente et chiaramente le cose appartenenti alle virtù accio che quelle apprendendo possiate finalmente ottenere la felicità lor fine et sommo ben dell'huomo che Dio vi conceda. / Il fine. </text>
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              <text>&lt;1r-46r&gt; &lt;book 1&gt; Qui comincia lo libro de la retthorica d'Ar(istotile) cap(ito)lo p(ri)mo di ciò che di fare fede si trova alcuna via artificiale cioè retthorica translata di latino in toscano. &lt;inc&gt; La rethorica si conu[n]te nel arte dialetica perciò che queste due arti sono d'alquante cose le quali sono comuni et generali et sono chonte a tutti et non sono proprie a neuna arte. Et di ciò aviene che tutti li uomini in alcuno modo participano de le dette due arti. Perciò che tutti in alcuna cosa si sforçano d'isaminare et di rispondare ale questioni et usano d'arghomentare accusando et iscusando. &lt;46r&gt; &lt;expl&gt; Et appresso perciò che ciascuno vole che li sia observato colui e giurato. E dunque è dura cosa quando esso medesimo non vollia osservare altrui. Et questo è ciò che intendavamo di dire de le persuasioni senç'arte. Et da tanto sia fine el primo de la rethorica d'Aristotile.

&lt;46r-96v&gt; &lt;book 2&gt; Cap(ito)lo p(ri)mo lo quale ene sicome prologo accio che vole dire apresso perciò che mostra che la fede artificiale è da la parte dell'abito del dicitore et de la passione dell'uditore. &lt;inc&gt; Noi avemo ricontiato nel primo libro ciò che si conviene altre maniere de li sermoni rethorici. Cioè come si conviene conselliare e sconselliare. Et questa maniera di sermoni sie apellata deliberativa. Et appresso come si conviene ludare et </text>
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&lt;96v-132r&gt; &lt;book 3&gt; Cap(ito)lo p(ri)mo siè quasi prologo a divisare le cose le quali dimorano a dire de l'arte retthorica cioè l'adornamento del sermone et da quali così si possa ciò fare et quante. &lt;inc&gt; Comciò sia cosa che sicome fu detto tre sieno le cose le quali si voliono considerare nel sermone retthorico, secondo le quali sono tre l'opere dell'arte. Et la prima consideratione siè de la substantia del sermone cioè di quali cose en-impossibile di fare fede. &lt;expl&gt; E la fine de la conclusione conviene che sia sença congiunctioni acciò che sia recapitulatione et non sermone così bei signori voi avete inteso io ho detto avete giudicato. / Explicit d[.] lib. Beneditto sia yhu xpo filliuolo di dio vivo.  </text>
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              <text>&lt;1r&gt; Della / RETORICA / D'Aristotile / Libri Tre / Tradotti nella lingua Itali- / ana.

&lt;3r-65v&gt; DELLA RETORICA / D'ARISTOTE / LE / LIBRO PRIMO. Che la Reth.a sia Arte. Cap. I. &lt;inc&gt; Che la Retorica ha corrispondenza con la Dialettica, perché ambidue si travagliano intorno a certe cotali materie che da tutti gli huomini possono esser intese, e conosciute, né in scienza veruna determinata, e certa si maneggiano. La onde dell'una et l'altra in certa guisa partecipano tutti gli huomini, perché a tutti fin ad un certo segno dà l'animo di far inquisizione, di rendere ragione di cosa detta, o fatta, di diffendere, et d'accusare. &lt;expl&gt; Ma quando sarà stato giurato dalla parte si deve dire che chi lieva via il giuramento getta a terra tutte le leggi perché per questa cagione i Giudici havendo giurati osservano le leggi, e noi stimarermmo degno che voi, o giudici osserviate quelle cose che havete giurate e noi non le osserveremmo? E tutte l'altre cose che s'hanno da dire, che direbbe chiunque aggrandire volesse. Delle prove dunque d'artificio prive siasene detto a bastanza. / Il fine del Primo Libro della Rethorica d'Aristotele.

&lt;66r-119r&gt; DELLA RETORICA / D'ARISTOTE / LE / LIBRO SECONDO. De costumi et affetti. Cap. I. &lt;inc&gt; Donde s'habbino a prendere i luoghi per consigliare e sconsigliare, e per biasimare e lodare, accusare e difendere, e quai argomenti e propositioni siano atti al persuadere nel primo libro detto l'habbiamo, perché da esse e di esse si fanno gli enthimmemi per parlar propriamente in ciascheduna spetie d'orationi, ma perché la Retorica ha per fine il giudicio conciò sia che nel genere diliberativo si giudichi, et il genere giudiciale non è altro che un </text>
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              <text> giudicio è necessario riguardare non solo al modo dell'oratione, che sia demonstrativa e degna di fede, ma si deve ancora preparare se stesso e 'l giudice che l'uno e l'altro sia ben affetto. &lt;expl&gt; ma perché di tre cose si deve trattare intorno all'arte del dire, degl'esempi, e sententie et enthimemi, et in somma dell'altre cose che s'appartengono a proferire i sentimenti dell'animo, e d'onde n'abbonderemo e come potremmo [.]are gl'argomenti, siasene da noi sin qui detto a bastanza. Resta che favelliamo dell'elocutione e dell'ordine. / Fine del secondo libro.

&lt;119v-155v&gt; DELLA / RHETORICA / D' / ARISTOTELE / Libro Terzo / Cap. I. Che l'elocutione vaglia molto in tutte, ma assaissimo nell'arte rethorica e parimente l'attione e pronunciatione. &lt;120r&gt; &lt;inc&gt; Conciosia che tre siene le cose che si devono considerare nell'arte del favellare, una, onde si cavino le prove, ch'è l'inventione; l'altra circa l'elocutione, la terza circa la disposizione delle parti dell'oratione. Delle prove si è ragionato di sopra, et da quante cose s'acquistino, cioè da tre, et queste quali sieno, e perché sieno tre, e non più, imperoché o gl'uditori restano persuasi perch'essi sono in qualche modo affetti, o per essere l'oratore stimato huomo da bene, o finalmente per esser dimostrato che la cosa sta in quel modo. &lt;expl&gt; All'ultima parte poi della peroratione conviene il parlar sciolto senza coniuntione, acciò paia epilogo e non oratione, come s'alcuno [serri] tutta l'oratione così. Io ho detto. Havete inteso. Possedete il tutto. Date giudicio. / Il fine del terzo et ultimo libro della Retorica d'Aristotile.  </text>
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              <text>&lt;2r&gt; &lt;inc&gt; Aristotile nel primo capo mostra che la Rhetorica et la dialeti&lt;ca sono&gt; simili tra loro, perché trattano delle medesime cose et convengo&lt;no quanto al&gt; subietto, et si come \ciascuna/ arte \per se ha/ per fine una scientia sola &lt; . &gt; &lt;co&gt;gnitione d'una cosa sola, così queste due abbrazzano et &lt; . &gt; alla cognitione di tutte le cose, onde ne segue che non si &lt; . &gt; alcuno che sia a bastanza in tutto rozzo et ignorante d'esse &lt; . &gt; ciascheduno ha in sé una certa natural forza et potere bast&lt;evole&gt; &lt; . &gt; &lt;expl&gt; cioè che a voler cercar la cagione perché queste due sorte d'huomini che parono eloquenti si pertenga all'arte con la quale se ne po investigar la cagione et ritruovatala formar l'arte del dire.

&lt;3r-4r&gt; Il primo libro della Rhetorica d'Aristotile / Interprete Daniel Barbo. // Della similitudine della Rhetorica et Dialetica. / Cap. I. // &lt;inc&gt; L'arte Rhetorica è conforme alla Dialetica in certo modo da una parte, percioché l'una et l'altra trattano di cose d'una medesima maniera. Le quali ad un certo modo si \ap/pertengono generalmente alla cognitione di tutte le cose et non ad alcuna prefinita et c&lt; . &gt;ta scienza, per la qual cosa non v'è alcuno il quale sia in tutto rozzo et ignorante di quelle facultà: percioché tutti gli huomini hanno una certa proprietà et potere tanto a ricercar et investigar et respondere quanto ad accusare et d&lt;ifendere&gt;. &lt;expl&gt; percioché la Rhetorica è più larga et aperta, et la Dialetica poi più ristretta, come per testimonio di Zenone, il quale s'assimigliava la Rhetorica ad una mano aperta, et la Dialetica ad un pugno ristretto, nella qual cosa veramente vi è una certa contraditione cioè differenza la quale anche Virgilio accennò con quella parola dicendo: Gnossia Tellus; ma perché la Rhetorica absolutamente né in tutto è contraria alla Dialetica Aristotile \Cicerone/ prudentissimo vi pose quella particella tanquam. </text>
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              <text>&lt;236r-243r&gt; Discorso primo che la Rettorica sia arte &lt;inc&gt; Intendo di provare che la Rettorica, la quale da Platone è detta sagaccità et astutia, non artificio rationale, quella che è detta adulatione turpe et vile, et che alla coquinaria è somigliata, è artificio nobilissimo sopra tutti gl'altri. Et per distinguer la mia intentione dico che la rettorica non per li enthimemi et essempi, ma per l'</text>
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&lt;244r-262v&gt; Discorso secondo che la Rettorica sia arte &lt;inc&gt; Quella antica questione greca et latina se l'arte oratoria sia vera arte o sia più tosto un certo uso o studio o potentia o peritia o facultà è in effetto d'altra importantia che non appare, perciò che se ella è arte, è anche buona per sua natura comunque l'adoprino le persone perciò che l'arte per sua natura, sì come ancor la scienza, </text>
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              <text>&lt;222r-235r&gt; Discorso sopra il libro secondo della Rettorica d'Aristotele &lt;inc&gt; La intention principale d'Aristotele nel secondo della Rettorica si è trattare del movimento delli affetti il quale è la terza prova artificiale, et a far questo replica il ragionamento del sopra fatto della seconda prova artificiale, che è Mos, perciò che queste due prove, cioè Mos et Motus sono ambidoi prove tralle artificiali inartificiale </text>
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              <text>&lt;17r-20v&gt; Discorso ove si pruova, che per questa / parola pedia overo peritia che / usa Arist. nel princ.° del p.° lib. / de parti d'animali non si / possa intender altro che / la loica particolare / come dice / Averroe. &lt;inc&gt; Perché la filosophia non è altro che un mondo intelligibile, quindi aviene che al vero et perfetto Philosopho conviene ragionarne et haverne a pieno notitia di tutte le cose che in questo mondo naturale si contengono; perché si come questo mondo corporeo sarebbe imperfetto ogni volta che alcuna cosa pertinente alla sua perfettione gli mancasse, così e non altrimente al compito filosopho non deve esser occulta cosa alcuna, altrimente sarebbe imperfetto. Là onde Aristotele vero et perfetto filosopho havendosi proposto d'insegnarci compitamente la Philosophia ha voluto anco darne notitia di animali, come quelli che sono parte di questo mondo e per conseguente parte di Philosophia. &lt;expl&gt; Potrei invero questa opinione approvare scorrendo per tutti i libri d'Ar. Ma parendomi esser troppo dilatato sopra questa materia, massimamente per se chiara et manifesta, ad ogniuno pur che sia almeno ben disposto, però farò fine rimettendomi sempre al più maturo e meglior iuditio de più savi et dotti huomini. </text>
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&lt;3r-105r&gt; Della Filosofia / Morale / Che cosa sii il bene e l'umana / felicità. / &lt;inc&gt; Dio somma sapienza, somma bontà ha creato l'huomo perché coll'intendimento apprenda il Vero, colla volontà sceglia [sic] il Bene; però s'egli non apprende il Vero, no 'l castiga, ma se non opera il bene lo condanna. Huomo tu sei libero in tutto fuori che nel volere il Bene, il quale essendo obietto della tua volontà, non puoi non volerlo. &lt;expl&gt; E perché le forze appetitive naturalmente seguono le apprensive, quanto più chiara conoscerai colle Dottrine la bontà del Creatore, tanto più ardente si accenderà nel tuo cuore verso Dio il santo amore; ch'è una proporzionale ma cordialissima benevolenza verso obietto infinitamente amabile, la cui eccellenza è tanto eminente, che muove l'animo umiliato ad una profondissima adorazione.</text>
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              <text>&lt;2r-33v&gt; Introduttione alla morale. Proemio. Capitolo primo. &lt;inc&gt; Dicea Plutarco che gl'huomini devono ben presto apparare quel mestiere che alla sua vita pensando haverà a fare, avvertendo che sia tale che utile et honore gli apporti sino che vive; et perché accade che di tutte l'arti et di tutti gli essercitii niuno è più bello né più utile né che maggior commodo né contento apporti ch'il far professione d'huomo da bene, et di persona honorata, però si deve cercare d'appararla a buon'hora per poter porla lungamente in opra, sarà per tanto non fuori di proposito per introdurci a questa cognitione che civile si chiama dichiarare alcuni termini et principii dalli quali siamo resi più atti ad intendere compitamente quello ch'a questa professione si conviene, la quale ugualmente giova a poveri et a ricchi, a giovani et a vecchi et disprezzata ugualmente nuocerà ad ogni etade. &lt;expl&gt; non essendo altro le virtù attive se non certe cognitioni et regole che ci insegnano valerci della robba, delli amici, della riputatione, et di tutti gl'altri beni esterni, se altri ve ne sono, secundo che la retta ragione et la prudenza ne insegna et prescrive. Et tanto basta a dire delle virtù attive. Il fine. 

&lt;34r&gt; Indice di quello che si contiene nella morale.

&lt;36r-70r&gt; Trattato del parlar lodevolmente. / Come si possi parlare lodevolmente. / Capitolo primo. &lt;inc&gt; Niuna cosa è al mondo che da sé non produca qualche operatione per la quale dall'altra si distingue; et quando se ne truovasse una che ociosa fusse, o niente farebbe overo si chiamerebbe affatto cattiva; quindi è che dissero gl'antichi phylosophi che la natura non fa cosa in vano, et niente sta senza adoperarsi; dalle quali operationi sono distinte tra di loro le cose. &lt;expl&gt; Hora abbiamo detto del modo, resterà che della materia del dire ragionassimo et delle fonti d'onde si cavano tutte le prove che s'adoprano artificiosamente per persuadere a quelli con chi si parla la nostra intentione la qual cosa essendo stata fatta tante volte et tanto compitamente, altro per hora non accade aggiongervi. 

&lt;71r-72r&gt; Tavola delli capitoli et di quanto si contiene nel antescritto trattato del parlar lodevolmente.</text>
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2. 5v-6r: Della filosofia in generale e dell'ordine della logica

3. 7v-8r: La I tavola della logica

4. 9v-10r: La II tavola della logica

5. 11v.12r: La III tavola della logica

6. 13v-14r: La IIII tavola della logica

7. 15v-16r: La V tavola della logica

8. 17v-18r: La VI tavola della logica

10. 19v-20r: La VII tavola della logica

11. 21v-22r: L'ottava et ultima tavola della logica</text>
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