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              <text>&lt;*2r&gt; ALL'ILLVSTRISSIMO / E REVERENDISS. MONS. / IL S. DON FERDINANDO / Medici Cardinale / Di Santa Chiesa / Mio Signore, e Padrone Colendissimo. &lt;inc&gt; Essendomi risoluto di dare alla stampa il trattato sopra i libri dell'anima d'Aristotile che Bernardo Segni padre mio di grata memoria con molto studio allhora compose in questa nostra fioritissima lingua Toscana, per non lo tenere più lungamente sepolto, com'è stato già ventiquattro anni dopo la morte sua; ho pensato che in un tempo medesimo farò gran giovamento et arrecherò non piccola dilettazione a chi legge. &lt;[*4]r&gt; &lt;expl&gt; E Voi Monsignor mio da me accetterete benignamente quella volontà, ch'io le possa mostrare maggiormente buona; riguardando non al poco valore, di chi la dona: ma alla larghissima grazia vostra con cui gradir solete qualunche, ancor che minima, cosa, che con lieto animo e con buon volere vi sia presentata. Vi bacio l'illustrissime e reverendissime mani e vi prego da N.S. Dio ogni felicità e grandezza. Di Fiorenza il dì 24 di Gennaio m.d.lxxxii. Di V.S. Illustriss. e Reverendiss. Humiliss. Servidore Giovanbatista Segni.

&lt;**r-***2v&gt; LA TAVOLA DELLE MATERIE / CHE SI TRATTANO / in qvesta opera.

&lt;p. 1&gt; DEL TRATTATO SOPRA / I LIBRI DELL'ANIMA / D'ARISTOTILE / DI BERNARDO SEGNI / Gentilhuomo, et Accademico / Fiorentino. / Libro Primo. / Infra quali cose si ponga la scienza e la cognizione; e dell'utilità di questa dottrina. Cap. primo. &lt;inc&gt; Ogni scienza et ogni cognizione senza dubbio debbon esser messe et ascritte infra le cose belle et honorate. Ma bene in ciò si dee far qualche distinzione et avvertire che una più che un'altra debba essere havuta in pregio et honore, o per haver quella in sé più certezza, o per trattar questa di cose più eccellenti. &lt;p. 36&gt; &lt;expl&gt; Platone solo et Anassagora l'hanno fatta di principii immateriali, e però immortale; perché Anassagora afferma l'intelletto esser cosa divina et immista; e Platone volendo che ella fosse composta dell'Uno e del Due, del Medesimo e del Diverso, ce la dimostra per cosa che sia nel mezo delle nature divine e delle nature brutali; onde da una parte essere separabile, e simile alle cose divine; e dall'altra essere attaccata col Corpo e con lui morire. 

&lt;p. 37&gt; DEL TRATTATO SOPRA / I LIBRI DELL'ANIMA / D'ARISTOTILE / DI BERNARDO SEGNI / Gentilhuomo, et Accademico / Fiorentino. / Libro Secondo. / Proposizione delle materie del Secondo Libro. Cap. primo. &lt;inc&gt; Nel primo libro s'è discorso particolarmente dell'oppenioni che ciascun degli Antichi ha havuto dell'anima; hora di nuovo come da un altro principio ritornando, mi sforzerò di dire che cosa sia anima, e di darle quella diffinizione che sia comunissima a tutta: cioè che comprenda et abbracci tutte le sue potenze. &lt;p. 116&gt; &lt;expl&gt; E questa ragione medesima, che io ho detto delle qualità tangibili, maggiormente si può adattare alla luce del corpo celeste; la quale per essere attiva sopra tutte l'altre qualità altera con la sua virtù tutti i corpi inferiori. 

&lt;p. 117&gt; DEL TRATTATO SOPRA / I LIBRI DELL'ANIMA / D'ARISTOTILE / DI BERNARDO SEGNI / Gentilhuomo, et Accademico / Fiorentino. / Libro Terzo. /  Ch'e' non si danno più che cinque sensi. Cap. I. &lt;inc&gt; Nel libro precedente s'è discorso della potenza sensitiva, la quale in cinque maniere è stata distribuita; cioè vedere, udire, odorare, gustare e toccare: hora è da considerare se tal distribuzione è suffiziente. E par di sì, per le ragioni che di sotto si diranno. &lt;p. 201&gt; &lt;expl&gt; Senza che ancora apparisce falsa l'oppenione d'alcuni teologi che vogliono gli angeli et i demoni haver corpi uniti loro per natura, che siano d'elementi o inferiori, o superiori. E quanto a questa materia bastine haver detto insin qui; conchiudendo e tenendo sempre ferma la immortalità dell'anima humana. FINE DEL TERZO, ET VLTIMO / LIBRO. 

&lt;CC2r&gt; LA TAVOLA DELLE COSE / PIV NOTABILI DELL'OPERA. </text>
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              <text>1. epistle by Giovan Battista Segni to cardinal Ferdinando Medici (January 24th 1582), ff. *2r-[*4]r.
2. index of chapters, ff. **r-***3v.
3. aplhabetical index of subjects, ff. CC2r-[EE4]v.</text>
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              <text>&lt;†2r-[†3]v&gt; AL MOLTO MAG.CO / ET ILLVSTRE SIG. MIO / Osservandissimo. / IL SIGNOR CONTE MARIO / BEVILACQUA. &lt;inc&gt; Poi che per gran bontà di Dio Molto Magnifico, et Illustre Sig. mio osservandissimo, mi trovai libero da le perigliose procelle, et da le travagliate tempeste del secolo, et ridotto nel sicurissimo porto de la religione, dove con tanta quiete meno i giorni de la vita mia, mi deliberai (havendo già renunziato a tutto quello, che dal mondo havessi potuto sperare) rimuover da me parimente ogni occasione, onde qualche desiderio d'honore mi fusse potuto nascere. &lt;expl&gt; Et io mi riputerò a grande honore che ne la sua gioconda et copiosa libraria in compagnia di tanti et così gravi authori sia riposto anco questo mio volume; il quale da lo splendor di quel luogo, &amp; da l'autorità di Vostra Sig. Illustre prenderà tal qualità, che con quello ogni sua imperfezzione potrà agevolmente ricoprire. / Di Verona a li xxix di Maggio del LXXXIII. / Di Vostra Signoria Illustre. / Affettinatissimo [sic], et prontissimo per servirla. / Fr. Alessio Figliucci. 

&lt;[†4]r-v&gt; FLAVIO FIGLIVCCI / A' BENIGNI LETTORI. &lt;inc&gt; Non vi sia maraviglia (benigni lettori) se quest'opra del R. P. Fr. Alessio Figliucci viene in luce sotto il nome di M. Felice Figliucci; perché havendola egli composta prima, che si vestisse il sacro habito de la Religione, non ha voluto, che il Mondo pensi che hora, ch'egli è hormai carico d'anni, et occupato in studii sacri et più gravi, consumi il tempo in sì fatti essercizii, più tosto da gioveni che da persone mature. &lt;expl&gt; Sì che con animo candido et gentile prendete quello di buono che vi trovarete, che al mio giudizio sarà (s'io non m'inganno) molto; et quel poco d'imperfett, che ci fusse, concedetelo a la prontezza di un giovine studioso; et da me ricevete il buon animo, con il quale vi fo questo dono pensando che vi debba esser grato et giovevole. / Di Siena li xxix di Maggio del LXXXIII. 

&lt;††r-[††4]v&gt; A LI BENIGNI LETTORI, / SOPRA I LIBRI DE LA / SCIENZA CIVILE. / PROEMIO. &lt;inc&gt; Certa cosa è, nobilissimi et benigni lettori, che la scienza morale contiene in sé la perfezzione di tutta la filosofia, et è di quella la più degna et nobil parte, et a la humana vita più giovevole. Avvenga che, ne la natural filosofia solo il diletto si truovi, ma in questa, non pur il diletto, ma un incredibil giovamento si pruova; et percioche nel disporre et ordinare lo stato de l'humana vita et nel formare i costumi de gl'huomini quanto il giovamento è maggiore, tanto maggior periglio et più grave danno si incorre, s'egli avviene che con qualche errore si proceda, però con maggior diligenza trattar si dee, accioché per quella il modo di bene et virtuosamente vivere apprender si possa. &lt;expl&gt; Hor attendete adunque che non poco giovamento et diletto trarrete (come spero) de i discorsi d'huomo così rado et eccellente quanto è il Torello. Cotale fu dunque il suo cominciamento.

&lt;†††r-[†††4]v&gt; TAVOLA DE LE COSE / PIV NOTABILI CHE NE / L'OPERA SI TRATTANO.

&lt;1r-27 [i.e. 36]v&gt; DE LA POLITICA / OVERO SCIENZA CIVILE / SECONDO LA DOTTRINA / D'ARISTOTILE. / Libri otto. / DI M. FELICE FIGLIVCCI. / Persone che nel ragionamento s'introducono, / M. lelio torello, Et m. fran[cesco] svo figlivolo. / DE LA CITTA', DEL GOVERNATORE / d'essa, &amp; de le parti sue, de la casa, &amp; del / Borgo. Cap. I. &lt;inc&gt; Messer Lelio: Tra tutte le scienze et tra tutti i precetti che a la moral filosofia s'appartengono, et con li quali l'humana vita al ben fare s'indrizza, et si istituisce, non ha dubio alcuno, che il più degno et alto luogo quella ritiene, che Politica è detta, la quale intorno a li governi de le republiche et a le istituzioni de le città consiste et si essercita, quelle regolando, formando et ammaestrando, per renderle perfette et felici. &lt;expl&gt; Et questo detto si tacque il buon vecchio, et noi tutti restammo pieni di maraviglia de suoi dotti ragionamenti; et perciò che assai stanco si dimostrava, levatosi in piedi verso un suo giardino se ne inviò, et dando a tutti combiato, domani (disse) vi aspetto per seguitare il restante de la incominciata materia, la cui promessa havendo tutti accettata, ciascuno a le sue stanze se ne ritornò. 

&lt;37r-79v&gt; &lt;book 2&gt;
&lt;80r-110v&gt; &lt;book 3&gt;
&lt;111r-155r&gt; &lt;book 4&gt;
&lt;155v-193v&gt; &lt;book 5&gt;
&lt;194r-207v&gt; &lt;book 6&gt;
&lt;208r-245v&gt; &lt;book 7&gt;

&lt;246r-260r&gt; DE LA POLITICA / OVERO SCIENZA CIVILE / DEL FIGLIVCCI. / Libro VIII. / Che li gioveni si debbono ammaestrare publicamente. Cap. I. &lt;inc&gt; Ricordevoli de le promesse fatte dal Torello il giorno passato et desiderosi de intendere il fine di sì fatta dottrina, sollecitamente se ne vennero i virtuosi gioveni a la casa di M. Lelio il giorno seguente, non indugiando punto, né lasciando trapassare la determinata hora, ne la quale soleva il piacevole vecchio venire a ragionare. &lt;expl&gt; Et in queste tre sorti di musica si ha da eser-</text>
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Dialogue</text>
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              <text>On Vittorio Venturelli, cf. Carlo Grossi, Degli uomini illustri di Urbino comentario (Urbino: Vincenzo Guerrini, 1819), 117-118. After his training in Urbino, Venturelli was appointed as librarian in the Vatican Library under pope Alexander VII. </text>
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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;*2r-[**4]r&gt; ALLA NON MEN BELLA / che virtvosa, / e gentil donna, / fiore zvzori, in ragugia. &lt;inc&gt; Havendomi il mio marito presentato questi giorni passati li presenti discorsi sopra la Metheora d'Aristotile, i quali fece con il gentilissimo Michiel Monaldi, non mai a pieno lodato per la saviezza d'animo, e per li suoi gentilissimi costumi, io sempre ho l'animo mio rivolto in V.S. alla quale per molte sue virtù, che 'l suo nobilissimo animo, et bellissimo corpo adornato, e per altre infinite, e rare sue qualità gli sono già più tempo divenuta affettiona-</text>
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              <text>tissima, deliberai per mostrarne qualche segno di questa mia interna, e continua affettione, non a lei, essendo ella chiara, ma al mondo, di farle presente di questi discorsi, che a me dal mio marito sono stati presentati. &lt;expl&gt; e quando conoscerò, che queste sue fatiche gli siano state a grado, cercarò in altro tempo, e con altra occasione di servirla, et far al mondo conoscere meglio di quello che ho fatto sin ho-</text>
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              <text>ra l'osservanza mia, et gl'infiniti meriti di lei, alla quale bacio le mani desiderosissima della sua gratia. Di Ragugia, alli 27 marcio 1585. Di V.S. Affettionatissima et devotiss. Maria Gondola.

&lt;***r-[*** iiii]v&gt; TAVOLA DELLE COSE NOTABILI

&lt;[1]r&gt; DISCORSI / di nicolò vito / di gozze / Sopra le Metheore d'Aristotele, / Ridotti in Dialogo. / Interlocutori / Gozzi, e Monaldi. / &lt;inc&gt; Messer Michiel Monaldi è honorato cittadino della nostra città, huomo di molta dottrina, e di gentilissimi costumi ornato, et molto mio domestico: questo l'estate passata veggendomi stare nella maggior parte del giorno in casa, tirato dall'amore che mi porta, mi venne un dì a visitare, e doppo le solite salutationi fatte e rendute, cominciò meco in questa maniera a ragionare. &lt;59v&gt; &lt;expl&gt; G: Tornate, che mi farete appiacere; et vi aspetto molto contento. M: Horsù restate con Dio. 

&lt;60r&gt; DISCORSI / di nicolò vito / di gozze / Sopra le Metheore d'Aristotele, / Ridotti in Dialogo. / giornata seconda / Interlocutori / Gozzi, e Monaldi. / &lt;inc&gt; Buon giorno signor Gozzi. G: Buon giorno e buon anno Monaldi mio gentile. M: Non so se vi trovate commodo che ragioniamo circa quello che Aristotele in questo secondo libro (come hieri mi promettesti fare) ha trattato. &lt;92r&gt; &lt;expl&gt; Il che per hora vi basti d'intendere: dimane poi, se vi fia in grado, vi aspetto a l'hora medesima per discorrere intorno al compimento di questo terzo. M: Sia con vostra buona gratia; io ci verrò molto volentieri.

&lt;92v&gt; DISCORSI / di nicolò vito / di gozze / Sopra le Metheore d'Aristotele, / Ridotti in Dialogo. / giornata terza / Interlocutori / Gozzi, e Monaldi. / &lt;inc&gt; Non so se io sono giunto a tempo che a voi torni commodo. G: Voi sete giunto a tempo, et io per voi sono sempre commodo; e dicovi che trovo gli espositori in una gran differenza nel principio di questo terzo libro. &lt;116v&gt; &lt;expl&gt; però in questo mi vi offero pregandovi vogliate tornar domenica, che in tal giorno mi trovarete in questo istesso luogo, tutto intento alli piaceri e commandi vostri. M: lo farò volentieri, intanto restate felice. G: A Dio.

&lt;117r&gt; DISCORSI / di nicolò vito / di gozze / Sopra le Metheore d'Aristotele, / Ridotti in Dialogo. / giornata qvarta / Interlocutori / Gozzi, e Monaldi. / &lt;inc&gt; Io vi aspetto, Monaldi mio gentile, con grandissimo desiderio, acciò diamo principio a questo honorato libro detto Quarto della Metheora. M: Crederò esser giunto a tempo, nel quale voi Signor Gozzi mi desiderate. &lt;147r&gt; &lt;expl&gt; G: Io farò ogni cosa per adempire il suo desiderio. Intanto mi vi profero di tutto cuore. M: Ve ne bacio le mani, et resto prontissimo alli vostri comandi. Il fine.</text>
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              <text>1. epistle by Maria Gondola [Marija Gundulic-Gucetic], the author's wife, to Fiore Zuzori [Cvijeta Zuzoric], noble woman from Dubrovnik (Ragugia [Dubrovnilk], March 27th 1585), ff. *2r-[**4]r.</text>
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              <text>&lt;229r&gt; &lt;by a different hand&gt; Parere di Antonio Riccobono sopra la Rep. di Hippodamo nella Politica / di Aristotile. Lettera a Cosimo Concini; colla sua risposta. &lt;inc&gt; M. Ill.re S.D. È il vero quello che è stato scritto a V.S. che io leggo la Politica d'Aristotele et hormai ne ho spediti due libri e desiderando ella intendere qual sia il mio parere in materia della Rep.ca d'Hippodamo, se io sento col Mureto contro Aristotele o pure col s. Vittorio per Aristotele, prima li dirò che mi pare troppo ardito esso s.r Mureto scrivendo nel cap. 14 del libro primo delle varie lettioni, non satis bona fide illum versatum esse in Rep.ca Hippodami reprehendenda quod affirmet talem Rempublicam fuisse distributam in tres partes &lt;230r&gt; &lt;expl&gt; Là onde se non truovo altra repugnantia penso potersi tenire che sia il medesimo Hippodamo quello di Aristotele e quello di Stobeo. Con tutto ciò mi rimetto al giudicio di V.S. e baciandole la mano me le offero et raccomando aspettando d'intendere il parer suo. Di Padova il penultimo di Maggio 1586. Di V.E. M. Ill.re et S.re Aff.mo Antonio Riccobuono

&lt;230r&gt; Risposta. &lt;inc&gt; Io non havevo visto il luogo delle varie lettioni del Vittorio, né meno quello del Mureto quando la S.V. mi scrisse sopra la relatione della Rep.ca d'Hippodamo, havevo ben veduto il luogo dove è fatta &lt;230v&gt; et in somma solo legendo l'altra della S.V. venni senz'altro nella sua sentenza confermatami da verissime ragioni et argomenti. Di V.S. M. Mag.ca et Ecc.ma Il solito serv.re Cosmo Concini. 
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              <text>&lt;f. [III]r / 3r&gt; Compendio della scienza de Costumi / di P.V. / a Camillo suo Nepote. 

&lt;ff. 1r-12v&gt; Breve trattato della scienza de costumi a Camillo Vizani. / 8 decembris 1586.

&lt;f. 1r&gt; &lt;prologue&gt; L'amore che io vi porto, Camillo nepote carissimo, fa che io desideri di vedervi riuscire il più costumato, il più contento et il migliore huomo del mondo; et perciò ho preso cura di scrivere brevemente et nel più facil modo che mi sarà possibile un compendio della scienza de costumi, il quale in questi teneri anni vostri, mentre che sotto la cura et d&lt;isci&gt;plina del Signor Morelli in ogni V&lt;ir&gt;tù et dottrina eccellentissimo, attendete ad imparare le humane lettere, et ad incaminarvi nella via delle buone creanze, potrà servirvi, per un sommario, et memoriale di tutte le virtù che havete ad abbrazzare, et de i vitii che havete da schifare; o più tosto per uno invito et eccitamente a volere intendere (quando sarete pervenuto a più matura età) tutto quello, che pienamente è trattato da Aristotile, et suoi comen- &lt;1v&gt; tatori, et da gli altri buoni autori intorno ad essa scienza morale, o de costumi; la quale, se la impararete, et se come si conviene a gentilhuomo, et a christiano, operando sempre di buona voglia virtuosamente l'abbrazzarete, vi farà huomo perfetto et felice in questo mondo, et vi agevolerà la strada alla gloria nell'altro, perciò che la felicità acquistata col mezzo delle virtù morali è scala per ascendere alla felicità del Paradiso, con ciò sia cosa che a chi vive con la regola della Ragione, non niega il grande Iddio la gratia sua, col lume della quale si può sicuramente caminare per &lt;la&gt; via della salute. Dunque acciocché possiat&lt;e&gt; tanto bene facilmente conseguire col mezzo della scienza de costumi, la quale è tutta filosofia morale, dirò prima brevemente che cosa sia filosofia; in quante parti ella sia divisa; di che tratti ciascuna parte; et particolarmente venendo alla filosofia morale, et a quella parte che insegna a far l'huomo perfetto et felice, dirò della felicità et delle virtù morali alcune cose, che facilmente per l'ordine et per la brevità con che seranno dette, ve le potrete mettere a memoria et insieme trarne piacere et giovamente. 

&lt;2r&gt; &lt;inc&gt; La filosofia dunque, secondo Platone, non è altro che una cognitione di tutte le cose humane, et divine; overo, secondo Aristotile, ella è un’arte che comprende tuttle le arti, et una scienza che comprende tutte le scienze. Si divide la filosofia in due parti principalmente, cioè in contemplativa o speculativa, et pratica. &lt;12v&gt; &lt;expl&gt; non basta sapere operare opere virtuose, ma bisogna operare virtuosamente se si ha da essere domandato virtuoso; et come dice Cicerone tutta la lode della virtù cosiste ne l'operatione; onde così facendo sarete da tutti ragionevolmente amato et honorato, avenga che essendo (come è) premio de la virtù l'honore, a gli huomini da bene et virtuosi solamente si conviene l'honore et per contrario comette gran fallo ciascuno che fa honore a gli huomini vitiosi et senza virtù, attribuendogli quella che loro non si conviene.</text>
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              <text>1586—DENORES Giason—Discorso di Iason Denores</text>
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                <text>Discorso di Iason Denores</text>
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                <text>1586—DENORES Giason—Discorso di Iason Denores</text>
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                <text>Discorso di Iason Denores intorno a que' principii, cause et accrescimenti che la comedia, la tragedia et il poema heroico ricevono dalla philosophia morale et civile et da' governatori delle republiche.</text>
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