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              <text>&lt;[*2]r-[*3]v&gt; ALESSANDRO / PICCOLOMINI / AI LETTORI. / A quelli cioè, che per natura benigni et discreti, non per maligna volontà di riprendere, ma per honesto desiderio di sapere, et d'haver diletto, soglion legger gli scritti altrui. &lt;inc&gt; In questa mia traduttione della Retorica d'Aristotele, benigni et discreti lettori (che per persone d'altra qualità non mi soglio io metter a scrivere) io mi persuado non essermi necessaria molto lunga prefatione, perché il Prohemio, over la prefatione che fu da me posta nella Parafrase del primo libro di questa Retorica fu da me fatta con anim ch'havesse da riguardare e esser capo, non solo nel primo libro, ma ancora negli altri due, ch'io haveva in animo di parafrizare. &lt;expl&gt; Et ho ferma speranza che voi, quanto manco fortificato d'aiuto esterno vedrete questo mio libro tanto più mossi quasi a compassione, vi guardarete come generosi et magnanimi di morderlo, o lacerarlo. Vivete felici. Di Siena, il dì XX d'Agosto M.D.LXVIII. 

&lt;[*4]r&gt; Avertimenti a lettori &lt;notes on errors occurred&gt; 

&lt;1-507&gt; PIENA, COPIOSA, / ET LARGA PARAFRASE / DI M. ALESSANDRO PICCOLOMINI / Nel secondo libro della Retorica d'Aristotile. / CAPO PRIMO. / Del bisogno che ha l'oratore della notitia de gli affetti et passioni humane. &lt;inc&gt; Quai cose sieno quelle alle quali ha da tener l'occhio l'oratore cercando di lodare et di biasmare nel genere demonstrativo &lt;expl&gt; ma per ordin intendo io quello che han d'haver le parti integrali dell'oratione, come esordio, narratione, et simili; sì come al luogo suo pienamente dichiareremo. / Il fine della Parafrase di M. Alessandro Piccolomini, sopra il Secondo Libro della Retorica d'Aristotele.

&lt;[508-509]&gt; LA TAVOLA DEI CAPI, / ET DIGRESSIONI DELLA / Parafrase di M. Alessandro / Piccolomini, / NEL SECONDO LIBRO / della Retorica d'Aristotele. 

&lt;[510]&gt; Errori della stampa da corregersi. </text>
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              <text>RETORICA / D'ARISTOTILE / Amplissimamente Tradotta, &amp; illustrata con / dotte, &amp; vtilissime digressioni / DA ALESSANDRO / PICCOLOMINI, / Opera non meno utile che necessaria à tutti quelli, che si dilet- / tano dell'Arte Oratoria: trattandosi in essa de gli affet- / ti humani, e de' luoghi da prouare &amp; amplifica- / re ogni soggetto, &amp; il modo di muo- / uere gli Auditori. /[typographer's mark] / IN VENETIA, / APPRESSO GIORGIO ANGELIERI / M. D. XCVII. </text>
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2. list of errors, f. [*4]r-v;
3. index of chapters, ff. Sss2v-[Sss3]r;
4. other list of errors, f. [Sss3]v.</text>
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                <text>Retorica d'Aristotile amplissimamente tradotta et illustrata con dotte, et utilissime digressioni da Alessandro Piccolomini. Opera non meno utile che necessaria a tutti quelli, che si dilettano dell'arte oratoria: trattandosi in essa de gli affetti humani, e de luoghi da provar et amplificare ogni soggetto. Et il modo di muovere gli auditori.</text>
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                <text>4°; [*]4, A-Z4, Aa-Zz4, Aaa-Sss4; p. [8], 507, [5]; mm. 150×205; preface in italics, text in roman. </text>
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              <text>&lt;A iir-v&gt; AL MAG. ET HO / norato m. pandolfo / attavanti gentil / hvomo fioren / tino. &lt;inc&gt; Io non so Mag. M. Pandolfo che cosa si convenga più allo huomo che giovare a ciascuno secondo la sua qualità; perciò ch'essendo noi nati l'un per l'altro mal fa colui che potendo operare resta di mostrarsi huomo all'altro huomo; il qual dimostramento alhora è grato a gli huomini e a Dio quando ch'egli procede per nostra libera volontà; perché ne seguita che quantunque colui che fa beneficio non pensi a merito alcuno, nondimeno i ricordevoli delle buone operationi non lasciano che s'operi nulla in vano. Considerando adunque tra me medesimo ch'il giovare a gli altri è officio mio propio che sono huomo, et vedendo che la cognitione della Anima arreca grandissimo frutto alle genti; ho voluto che si vegga l'anima d'Aristotele in questa lingua toscana et sotto il nome di persona ch'io tengo per padre: accioche coloro che leggeranno quest'opera possano apertamente vedere di che importanza sia la cognition di se stessi et per conse= </text>
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              <text> guente che si sappiano preparare a civilmente vivere apprendendo i costumi ch'Aristotele insegna così dottamente io ve ne faccio un presente; essendo più che certo, che per me non vi si può dar maggior cosa che l'anima. Et a qual huom poteva io darla più meritamente ch'a voi? Già si sa per ogniuno che voi nobile di sangue, ma d'animo nobilissimo et grande, havete sempre ne vostri maggior negotii stimato grandemente le lettere et non solamente quelle che contengono le cose d'i cieli come è la sfera, ma quelle etiandio che comprendono il viver Politico et morale. Si sa per ogniuno con che fervenza d'animo voi havete favorito gli huomini virtuosi nelle loro occorrenze. Si sa con quanta amorevolezza voi abbracciate coloro che essendo buoni son ricorsi a voi per aiuto, essendo certi che voi molto ben conoscete che la mercè che vi si promette dalla lor virtù non è fragile; breve et caduca, ma salda, stabile et eterna. Et chi ne può render maggior testimonianza ch'i più eccellenti huomini che habbia la nostra natione da voi accarezzati in ogni tempo? Ma perché mi vad'io distendendo nel raccontar quel che è manifesto a ciascuno? Io so che voi riguardarete in questo mio effetto più all'animo mio ch'alla qualità della cosa: et però facendo fine, offerendovi me medesimo, vi prego ch'attendiate alla lettura della seguente materia. 

&lt;[1]r-18v&gt; DELLO HVOMO  / INTERIORE ET ESTE / RIORE. &lt;inc&gt; L'anima è quella prima perfettione la quale con certo che di potere contiene la vita nel natural corpo composto et distinto di membra et di cose simili a quelle. Ella non può esser corpo perciò che niun corpo vive da sé se non è mosso dall'anima. Il corpo essendo sostanza non è contenuto da materia sobbietta. Ma l'anima si vede bene in corpo sobbietto. Si ha detto che l'anima è perfettion del corpo naturale; perciò che chiara cosa è che tutto quel ch'è fatto per natura è più eccellente et più nobile di quel ch'è fatto per arte. Quel ch'è fatto per arte, non potendo esser la sua forma di sostanza; consiste di sola materia la quale ha nel vero vista di sostanza. L'anima non può esser in corpi, che non hanno apparecchiati i loro instromenti, sì come più oltre vedremo discorrendo. &lt;expl&gt; &lt;18r&gt; Ma sì come tutti gli altri animali hanno i suoi appetiti così lo huomo ha la sua volontà: il qual appetito discende sempre da qualche ragione del bene et del male. Da questa nasce la Pratica o l'attiva, la quale è potentia dell'intelletto et più accomodata a fuggir et a seguitar le cose che la contemplativa. Perciò che l'attiva considera le cose particolari: ma la contemplativa l'universali. L'universali hanno il moto da lontana par&lt;18v&gt;te. Ma le particolari tosto ci dettano o che noi seguitiamo o che noi fuggiamo. La volontà adunque consistendo di ragione harà differentia tra le sue operationi le quali s'obbediscono alla ragione l'appetire suo sarà naturale et ragionevole: perch'egli è il dovere che le cose superiori siano preposte alle inferiori: ma s'elle ripugnano alla ragione, si corrompe l'ordine della natura. Ma basti fino a qui haver dimostrato che cosa sia l'anima: vegniamo hora all'Ethica la quale è veramente l'adornamento dell'anima percioche ella contiene quel che bisogna adoperare a conservation d'essa anima. Ella adunque comincia in questa maniera. IL FINE. </text>
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              <text>[within decorated frame = Segni 1551] L'ANIMA / D'ARISTOTELE / LA COGNITION DELLA QVA / le è necessaria molto all'intelligenza del / l'Ethica per esser materia congiunta, / &amp; breuemente raccolta. // Al Nobile M. Pandolfo Attauanti. // Con Priuilegio dell'Illustriss. Senato / Venetiano, per anni X. // IN VINEGIA / M D LI.</text>
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              <text>&lt;A2r-A4r&gt; IL TRICASSO DE CERASARI / Mantouano, / All'Illustre, &amp; Magnifico Signor N.N. / Salute, e felicità perpetua. &lt;inc&gt; Sì come naturalmente ogni agente opera, et attende al proprio fine, così ogni cosa creata, et al fine suo inclinata in quello attende, et consequir procura. Onde l'acqua al suo declivo corso sempre è intenta, et la pioggia dal Cielo sopra la terra sparsa quella induce, et astringe produrre, et germinare il proprio frutto, secondo che per sua natura, et proprietà gli conviene. &lt;expl&gt; Et ancor che in comparatione del desiderio mio questo sia cosa minima: nientedimeno Vostra Signoria considerando con quanta affettione sia promossa, riputeralla per cosa preciosa. Alla cui buona gratia, e benignità di continuo in perpetua benevolenza, et amicizia me offerisco. Quale il sommo et magno Dio conservi in buon augumento, et felicità perpetua. Di Cerasari alli 13 Marzo 1635 [sic].

&lt;p. 8-135 / A4v-I4r]&gt; &lt;book 1&gt; EPITOMA CHIROMANTICO / Del Tricasso da Cerasari Mantovano. / Nel quale brevemente si contiene tutte le opere per esso / Trichasso in questa scientia composte. / CAPITOLO PRIMO. / Del principio, et fondamento della scientia / chiromantica. &lt;inc&gt; Havendo a trattare et narrare la perfettione et eccellenza di questa scienza et dottrina chyromantica, dovete sapere, che in questo mio epitoma et ultima opera composta in questa materia, con maggior notitia, e breve dichiaratione se contiene quello, che con longo processo di scrittura nelli altri libri et opere mie primo fa [sic] preposto, et dichiarato, e molte più figure, e linee con la loro espositione, e significatione nelli altri libri pretermesse: sì come appare manifestamente in essa opera. &lt;expl&gt; Et ancor quando sono molto sanguigni, sono furiosi e bestiali. E circa questo sono più, e manco furiosi, e bestiali, secondo la participata natura e complessione. Onde notate diligentemente. E questo sia il fine, e termine di questo primo libro. 

&lt;p. 136-344 / I4v-[Y4]v&gt; &lt;book 2&gt; EPITOME CHIROMANTICO / Di Trichasso da Cerasari / Mantouano. / LIBRO SECONDO. &lt;inc&gt; Benché nel presente libro si contenga ogni verità, e notitia di questa dottrina, e scienza Chyromantica, niente di meno cosa necessaria è questo secondo libro esserli aggiunto, che per speculativa cognitione fu esposto, per esperientia, e prattica ancor sia manifesto. Onde il primo libro senza alcuna esperienza, e notitia di questo secondo, potrebbe dar notitia perfetta ad ogni ingegno eccellente, e speculativo. E questo senza il primo libro poco over nulla vale in questa dottrina e scientia chyromantica. &lt;expl&gt; Dio è sopra il tutto, e sol cognosce la verità de-</text>
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              <text>&lt;2r-v&gt; AL ILLVSTRE ET / MOLTO VERTVOSO / GIOVANE IL SIGNOR CONTE / GIOVAN BATTISTA BIA SIGNOR / mio sempre osservandissimo. &lt;inc&gt; Havendo io per mio diporto, più che per altro, illustre et cortesissimo signor mio, composto un trattatello de venti raccolto da molti buoni autori stano [sic] con animo di ritenerlo appresso me, et non lasciarlo uscire a vista del mondo, perché non fusse da morsi di detrattori lacerato, de quali hoggi dì n'è un numero infinito &lt;expl&gt; e con questo humilmente baciando le sue honorate et cortese mani tutto di cuore me le offero et raccomando, pregandole felicità et contentezza de suoi honorati desiderii. Di Pavia ali 4. magio MDLXXI. Di V.S. Illustre Humile et affectionatissimo servitore Stefano Breventano.

&lt;3r-14r&gt; TRATTATO DE / VENTI COMPOSTO / DA STEFANO BREVEN- / TANO PAVESE. &lt;inc&gt; Essendo cosa ragionevole, quando si vuole trattare di alcuna particolar materia, di definire primamente la sua essentia, acciocché più chiaramente si venga nel conoscimento d'essa, però havendo noi tolto a voler trattare delli venti, primamente definiremo che sia vento, e poi esplicaremo le cagioni d'esso e le sue differenze, et nomi, et il numero loro, con li effetti produtti da loro in questa bassa regione mondana, e giovevoli, et dannosi. Cominciando adunque dalla definitione, con Aristotele nel terzo delle Meteore, dico vento essere una molta esalatione calda et seca mossa lateralmente sopra la terra a molta distantia et spatio. &lt;expl&gt; Questo è quanto habbiamo voluto dire et saputo raccorre della natura et qualità de venti, pregando il benigno lettore che si voglia contentare di ciò c'habbiamo potuto et saputo donargli, e ci perdoni se non gli habbiamo in questa materia a pieno et secondo il suo desiderio sodisfatto. / IL FINE. </text>
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              <text>&lt;+2r-[+4]r&gt; AL CLARISSIMO, / ET MOLTO MAGNIFICO / Signor mio Osseruandissimo. / SIG. BENEDETTO GIORGIO / Nobile Vinetiano, del Clarissimo S. / Illustrissimo Signor Aluigi. &lt;inc&gt; Se le forze dell'intelletto, et altre occasioni fossero state conformi al desiderio e pensier mio, certo che prima di hora haverei fatto alcuna dimostratione dell'osservanza mia et amore verso V.M. Clarissima. Io son andato fra me stesso più volte considerando come io potessi manifestarli l'affetto del cuor mio &lt;expl&gt; Degnisi Vostra Magnificentia Clarissima di accettarlo con quell'animo benigno, che si promette l'affetto mio, aspettando altra volta maggior cosa, piacendo a Dio che sempre la mantenghi e conservi in gratia sua. Di V.M. Clarissima affettionatissimo, Don Vitale Zuccoli Padouano Monaco Camaldolense. 

&lt;[+4]v&gt; L'OPERA / AL CLARISSIMO / ET MOLTO MAGNIFICO / Signor Benedetto Giorgio. &lt;inc&gt; Magnanimo signor, se in cena reggia / Lice mai por vil cose, e pur di quelle / Spirto nobil ne gode, almen con elle / Mi ponga, chi a vil opra mi pareggia. / Cibo so che non son, cui gustar deggia / Spirto divin; che sormontar le stelle / Devrei, per ritrovar cose più belle, / E forse anchor ch'in ciel le signoreggia. / Ma inalzatemi voi con la grandezza / Vostra, degna di voi fatemi voi, / Che a me succederà più nobil cibo. / Antecedon talhor a Signor suoi / I servi, anch'io antecedo, e homai delibo / D'altri cibi per voi doppia dolcezza.

&lt;pp. 1-165&gt; DIALOGO / DELLE COSE / METEOROLOGICHE / DI DON VITALE ZVCCOLO / Padoano Monaco Camaldolense / &lt;interlocutors&gt; BATTISTA PEROLI, / Stefano Viari, Camillo Abbioso. &lt;inc&gt; O che bel tempo: se da quanto si vede è lecito argomentare alcuna cosa futura, dirò che è per durare assai, che da banda nissuna si scorge nube, o vapore alcuno. Stefano: E' ragion commune, signor Battista mio, ma per aventura non direbbono così gli astronomi, che con certe loro contemplationi intorno alle stelle, si sforzano di predire quasi a punto quanto può succedere. &lt;expl&gt; Pur perché stando in questa inclita città di Vinetia non si possono haver così dell'acque nominate, si contentaremo delle nostre citerne, le cui acque non sono cattive, anzi son buonissime, però che sono purgate, passando per l'arena, e sono rotte dal quasi continuo moto di cavarne. E con questo vi lascio. Il fine. 

&lt;p. [166]&gt; TAVOLA DELLE MATERIE / Principali, che nell'opera si / contengono. </text>
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                <text>Dialogo delle cose meteorologiche. Di d. Vitale Zuccolo padoano theologo, e monaco camaldolense. In cui si dichiarano tutte le cose maravigliose, che si generano nell'aere, et alcune mirabili proprietà de' fonti, fiumi, e mari, secondo la dottrina d'Aristotele con le opinioni d'altri illustri scrittori.</text>
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              <text>&lt;*2r-[*4]v&gt; LA TAVOLA / de i capitoli di tvt- / to qvel che si / contiene ne / l'opera.

&lt;1r-30v&gt; QVI COMINCIA / la metavra d'aristote- / le, chiosata per santo Thomaso d'Aquino / dell'ordine de frati Predicatori. &lt;inc&gt; Questo libro si chiama la Metaura d'Aristotele, et questo nome Metaura è nome greco et è composto a Meta, che è a dire trans et horum, che è tanto a dire come contemplatione delle cose che trapassano queste cose di sotto, et dicono delle cose che sono ingenerate di sopra, delle quali si tratta principalmente in questo libro. &lt;text&gt; Testo di Aristotele. Cap. I. Poscia che habbiamo detto delle cose naturali in generale, et delle stelle le quale ordinano lo mondo, et della dispositione del corpo ultimo e elemento gentile, et della qualità delli alimenti, et la mutatione loro, par che habbiamo ormai a dire delle cose, che advengono innanti presso al loco delle stelle come della Galazia, delle stelle comate, della subi, della nerzeii. &lt;comm&gt; Chiosa de san Thomaso. Poscia che Aristotile ha ditto delle cose naturale in generale in uno libro, che è il primo della philosophia naturale, cioè nella phisica. Nel quale libro egli tratta del movimento in generale. &lt;expl&gt; &lt;text&gt; Adunque habbiamo trattato della galasia, et delle stelle che hanno coma, et de fuochi che appariscono nell'aere et dela sub. &lt;comm&gt; Et quivi si termina la sententia del primo libro.

&lt;31r-77v&gt; QVUI COMINCIA / il secondo libro del- / la Metaura d'Aristotile. Cap. XXI. &lt;text&gt; Parlato habbiamo nel primo libro delle cose che s'ingenerano nel luoco alto dell'aere di vapori caldi et secchi sì come della galasia, et de le stelle che hanno coma, et de fuochi li quali appariscono nell'aere, et della sub, diciamo ugualmente in questo secondo libro delle cose che sono generate in alto, sotto il loco del quale habbiamo detto essere il luoco secondo. &lt;comm&gt; Chiosa di san Thomaso. Habbiamo detto nel primo libro, delle cose che s'ingenerano nel luoco alto dell'aere, di vapore caldo et seccho. &lt;expl&gt; &lt;text&gt; Et d'uno luoco che se chiama Ralyen, esce una acqua amara, et se altra acqua vi si mescola diventa amara. Adunque habbiamo detto in questo libro del mare, et delle altre acque, et della loro natura. &lt;comm&gt; Et qui si termina la sententia del secondo libro. Et incominzaremo el terzo libro della Metaura d'Aristotele la quale determina de venti, et della loro materia. 

&lt;78r-92r&gt; QVI COMINCIA / il terzo libro del- / la Metaura d'Aristotile. Cap. LI. &lt;text&gt; Poi che noi habbiamo detto della natura del mare, et della sua salsezza, diciamo ora di venti, dico che il vento Australe è caldo, et trahe forte, et escie di lochi caldi et secchi, et istrugie la materia della rosada, ma il vento settentrionale è freddo et secco, et escie de luochi acquosi et di monti alti. &lt;comm&gt; Chiosa di San Thomaso. Poi che noi nel libro ch'è andato dinanti a questo, habbiamo determinato de tutte le impressioni humide, o siano generate in alto, o siano generate di sotto, et habbiamo ditto del mare, et della sua salsezza, in questo libro determinaremo delle cose che s'ingenerano di vapore secco &lt;expl&gt; &lt;text&gt; et l'altro Favonio, et tra Merizo et Favonio, sono due venti, l'uno seguita Favonio, et l'altro Merizo, et tra Merizo, et Subsolano sono due venti, et l'uno seguita Merizo, et l'altro Subsolano. &lt;comm&gt; Anche è chiamato in Greco zephiro imperò che li fiori et l'herbe per suo soffito et fiato pigliano vita, onde zee in Greco è chiamato tanto a dire come vivere, favonio è denominato perché favoreggia le cose che nascono in terra. Settentrione è denominato, et detto dalle sette stelle che sono in quella regione. Il fine. </text>
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                <text>Opera nuova la quale tratta della filosofia naturale, chiamata la Metaura d'Aristotile; chiosata da San Thomaso d'Aquino, dell'ordine de i frati predicatori. Partita in tre libri.</text>
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                <text>8°. *4, A-L8, M4. ff. [4], 92. mm. 95×148. Roman. Titles of chapters and paragraphs in Italics.</text>
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                <text>Cranz and Schmitt 1984: 108.289; Librandi 1995 (critical edition).</text>
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              <text>&lt;a2r-v&gt; MOLTO ILLVSTRE, / Et Reverendiss. Signore. &lt;inc&gt; Del manco basso metallo, che sia uscito della povera zecca del mio eshausto ingegno, è questo ch'io sborso hora a V.S. Reverendissima in tributo di riverenza, e di affetto. Il nobilissimo nome di Lei, coniato dal diritto di esso, lo farà stimar al pari delle più rare e delle più fine ricchezze, del Pattolo e del Gange. &lt;expl&gt; Gliene dedico (dico) questo solo principio per più rispetti, ma in particolare per corrispondere alla proporzione delle lodi dovute ad essa; delle quali, sì come è facilissimo ritrovare il principio, così impossibile sarebbe trovare il fine. Di V.S. Illust. et Reverendiss. Vero Servitore divotissimo Francesco Pona. 

&lt;p. 5-9&gt; &lt;preamble&gt; DELLE MORALI / Di Aristotele a Nicomaco; / SPIEGATE NELL'ACADEMIA / Filarmonica, / DA FRANCESCO PONA / Medico Filosofo. / Discorso primo. &lt;inc&gt; Fu parere de' Naturali (nobilissimi signori academici) che per generare i figliuoli de esquisita bellezza, si dovesse altri servire di questo sottile artificio; di collocare nella parete, dirimpetto alla Donna nel concepire, qualche vago simulacro di bella giovine, o di vezzoso garzone: che perciò finse Heliodoro al 4. lib. della sua Historia, che Persiana, moglie d'Idaspe re, essendosi giacciuta con lui, mirando in pittura il bianco corpo di Andromeda, partorisse poi (oltre ogni aspettatione) la fanciulla Caricchia, di carnagione bianchissima. &lt;expl&gt; Molte sono l'openioni intorno al soggetto di questa moral dottrina: ma lasciando l'altre, diremo che l'huomo, in quanto può elettivamente operare, sia 'l soggetto di questi libri. Ma scorriamone la inscrittione.

&lt;p. 9-10&gt; Aristotelis Stagiritae Ethicorum ad Nicomachum. Lib. X. &lt;inc&gt; Si dichiara Aristotele per certissimo auttore di questi libri, tutto che alcuni ne dubitassero; fra quali l'eloquentissimo M. Tullio (lib. de finibus), che non a Nicomaco, ma da Nicomaco si persuase che scritti fossero; tuttavia, chi spesso ha per le mani le opere di Aristotele, conoscerà chiaramente, allo stile, all'ordine, alla dottrina, che nissuno può essere tanto simile ad Aristotele, che Aristotele: e che questa non solo è fatica sua, ma ch'è delle più limate, e perfette ch'egli habbia fatto. &lt;expl&gt; per tanto è verisimile che il Filosofo ci aggiungesse il numero di Libri Diece, acciocché se per caso ne fosse stato levato alcuno, o qualche Auttore gli havesse fatto qualche aggiunta, si potesse dallo ascritto numero saperne la verità. Ma accostiamoci alla consideratione del testo.

&lt;p. 10-40&gt; Omnis ars, omnisque doctrina, atque actus; itidem et electio, bonum quoddam appetere videtur. Quapropter bene veteres bonum ipsum id esse dixerunt, quod omnia appetunt. Finium autem, differentia quaedam esse videtur; quidam enim sunt operationes, quidam prater has ipsas opera quaedam etc. Fu costume di Aristotele, nel principiar i suoi libri (ascoltatori gentilissimi) per lo più di pronontiare una universale propositione affermativa, poiché simil propositione è la più efficace e prestante di tutte l'altre, come quella che produce la vera scienza, che si fa col mezo della dimostratione. &lt;expl&gt; Probabilius autem de IPSO videntur dicere Pythagorici; ipsum unum, in Bonorum serie collocantes; quos sequutus videtur, et Speusippus, sed de his quidem alius erit sermo. [...] et il concedere questi beni mediocri è cosa molto consentanea a gli ordini della Natura, la quale non passa mai da un estremo all'altro senza il mezo: dice dunque che per hora parla del Bene in quanto tale assolutamente. Ma per hora basti havere fin qui veduto. La materia è degna di esser ruminata con diligenza. </text>
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              <text>1. epistle to Cozza Cozza, archpriest of Verona's Cathedral, f. a2r-v.</text>
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              <text>The Discorsi are published within a wider series of works by Francesco Pona which include - at least in the BL copy: 1. Rime di Eureta Misoscolo all'illustrissimo signor conte Luigi della Torre (ff. 18, segn. *4, A-B4, C6); 2. Della contraria forza di due belli occhi discorso di Francesco Pona, academico Filarmonico. Al molto illustre Signor Lorenzo Bonsignori (ff. 8, segn. A-B4); 3. Discorsi sopra le Morali; 3. Oratione funerale di Francesco Pona, Academico Filarmonico. Per l'eccellentiss. signor Andrea Chiocco, al molto illustre et molto reverendo Signor Lorenzo Pignoria (ff. 6, segn. §6). </text>
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              <text>&lt;*2r&gt; AI MAGNIFICI / M. MARCANTONIO, ET LEONARDO / FIGLIVOLI DEL CLARISSIMO / M. NICOLO MOCENICO. / ORATIO TOSCANELLA. &lt;inc&gt; Essendosi ristampati i miei Precetti necessarii, o Miscellane, che dir ci piaccia, mi son risoluto di volerne fare dedicatione alle magnificenze vostre per più cagioni: prima perché ho antico et sommo obligo al clarissimo M. Luigi Mocenico il cavaliero, procuratore, et proveditor generale di terra ferma, mio singolar signore et protettore, et di V. Magnificenze zio amorevolissimo. &lt;expl&gt; A vostre Mag. adunque dedico essi miei Precetti necessarii, et le prego che si degnino accettargli cortesemente; et accettare insieme la inclinatione dell'animo mio, tutta disposta ad amarle, osservarle, servirle, et fare ogni opera possibile che a grado lor sia. Iddio le prosperi et mantenga lungamente in vita. Di Vinegia, a i di 21 d'Agosto MDLXVI. 

&lt;*2v&gt; AI LETTORI, / ORATIO TOSCANELLA. &lt;text&gt; La maggior parte di quei che mandano in luce qualche cosa, pongono tutto lo studio loro in giovare più a se stessi, che a coloro i quali hanno da servirsi del suo. Io con questa mia fatica ho deliberato, il contrario facendo, et abbreviare quelle cose che apportano lunghezza alli studiosi, et particolarmente ai principianti, et ridurre in ordine facile alcuni avvertimenti, che sparti et in altra lingua si leggono. L'ordine di così fatto riducimento sarà per via d'alberi, o di capi, in questa nostra bellissima et dolcissima lingua. Alcuni alberi di questi serviranno quasi per memoriale a coloro che delle cose di Retorica et di Loica, et d'alcune altre facoltà sono intendenti. Alcuni poi a coloro che da fresco hanno nel fonte delle lettere humane bagnato le labbra. Et questo sarà come uno assaggio di una gran copia di pretiosissimo licuore, che io ho da scoprire fra pochi mesi alli studiosi delle lettere. Tutta la intention mia è di giovar loro, et da questo mosso non mi curo espormi bersaglio alle saette delle lingue. In ogni modo fra tanto quei che non sanno, et molti di quelli che sanno, si valeranno di queste mie fatiche, et io con opera di qualche importanza mai né veduta, né imaginata da huomini maldicenti, torrò loro l'ardire et la forza. per tornare al mio proposito, vedendo che molti per non passare a cose basse, molte cose necessarie tralasciano, io non mi vergogno aggirare la penna in humili et alzarla anco ad aria più alta. Tra le cose che a i principianti sono necessarie, il conoscere il verbo principale ne i membri della oratione è sommamente necessario, perché da lui nasce tutta la chiarezza de i costrutti, et per conoscere il verbo principale in ciascun membro, fa mestiero sapersi tutte le parole, che esso verbo principale impediscono. Là onde il primo albero sarà intorno a questa necessità.

&lt;[*3]r-[*4]v&gt; TAVOLA DELLE COSE / PIV NOTABILI, CHE NEI / PRECETTI NECESSARII / SI CONTENGONO. 

&lt;1r-109v&gt; CHE COSA SIA VERBO / PRINCIPALE. &lt;inc&gt; Il verbo principale è quello che non è impedito da alcuna dittione, che lo faccia secondario. &lt;expl&gt; Se la saetta sarà di vapori più terrestri, abbruggerà et rovinerà i corpi, nei quali caderà. </text>
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              <text>PRECETTI / NECESSARII, / OVERO / MISCELLANE; / parte in capi, parte in alberi, / sopra diverse cose pertinenti / alla / Grammatica, / Retorica, / Topica, / Loica, / Poetica, / Historia, / &amp; altre facoltà. / opera d'oratio toscanella, / della famiglia di Maestro Luca Fiorentino, di nuouo ristampata. / con privilegio. / [tree] / In Vinegia, appresso Lodouico Auanzo. / M D LXVII.</text>
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              <text>&lt;*iiir&gt; AL MAGNANIMO / SIGNORE / IL SIGNOR ETTORE / PODOCATARO, / QVESTA TRADOTTIONE DI RODOLFO / AGRICOLA, AVTOR DI DOTTRINA / SOPRA OGNI CREDENZA GRAN- / DE, ET MARAVIGLIOSA, / ORATIO TOSCANELLA CORDIALMENTE ET / RIVERENTEMENTE CONSACRA. 

&lt;*iiiv&gt; AI LETTORI &lt;text&gt; Io stimo, lettori humanissimi, non solo essere ingiusta cosa, ma biasimevole ancora l'usurparsi le fatiche altrui; però voglio farvi noto che, la tradottione di tutto il testo di Rodolfo Agricola è mia; et così le tavole, o alberi che gli vogliamo chiamare del secondo et del terzo libro sono miei: ma gli alberi del primo libro sono dell'eccellente M. Celio Magno, persona tanto valorosa nello scrivere et nell'orare, quanto sanno tutti i dotti di questa inclita città, et forse di tutta Italia. Nel resto non voglio dirvi altro, se non pregarvi ad essere contenti di leggere questa opera, et di leggerla studiosamente; perché son sicuro che vi piacerà questo autore; et oltre che ne riceverete utile grandissimo, gusterete anco una consolatione incredibile, et direte del sicuro che la dottrina sua merita d'essere scritta in lettere d'oro. Non vi lasciate distorre da questa lettura da coloro che dicono che si dee ricorrere a i fonti; perché havendo essi per quelle lunghe strade caminato, vorrebbono anco gli altri per esse condurre. Habbiamo bisogno d'autori che ci insegnino, et non d'autori che per mostrar la loro scienza (profondissima in vero) ci intrichino in modo il cervello, che spessissime volte ci faccia mestiero d'andare all'Oracolo d'Apolline per svilupparcene. Che importa a noi che si trovino autori più dotti di Rodolfo et che ci insegnino meno? Che importa che andiamo a i fonti, se n'usciamo poi fuori tutti infangati? Voglia Dio, voglia Dio, che un giorno sia scoperta et conosciuta questa opera felice, questa gemma preciosa, questo sepolto tesoro; perché li studiosi se n'arricchiranno di maniera et in così breve tempo che non haveranno bisogno di andar qua et là mendicando, come fanno, con tanta fatica, et con tante repulse. Io vi essorto a ciò fare per utilità vostra, et per onor vostro in conscienza mia, et con sincerità d'animo purissima, voi accettate le mie essortationi, et secondo il successo amatemi. Di Vinegia a i XV di Maggio MDLXVII. Vostro affettionatissimo Oratio Toscanella.

&lt;*iiir-[*iv]r&gt; TAVOLA DE I CAPI / CHE SONO NELLA DIALETTICA / DI RODOLFO AGRICOLA.

&lt;[*iv]v-[*vi]v&gt; TAVOLA DELLE COSE / PIV NOTABILI, CHE NELL'OPERA / SI CONTENGONO.

&lt;p. 1&gt; VITA DI RODOLFO / AGRICOLA. &lt;inc&gt; Rodolfo Agricola Groningese, per natione Frisio, huomo dottissimo nelle lettere secolari, et non senza gusto nelle scritture divine, filosofo, retore et poeta famosissimo più di tutti gli altri nel suo tempo &lt;expl&gt; Fu sepolto in Heidelberga, nella Chiesa de' Frati Minori.

&lt;p. 1-104&gt; LIBRO PRIMO DELLA / INVENTIONE DIALETTICA DI / RODOLFO AGRICOLA. / PROEMIO. &lt;inc&gt; Qualunque parlamento s'ordina per spiegare ogni maniera di cosa; et ciascun ragionamento medesimamente col qual proferiamo i concetti della mente nostra et i nostri pensieri et trovati, si vede operar questo et haver questo primo et particolare ufficio d'insegnare qualche cosa a colui che ode. &lt;expl&gt; Pur che veniamo alla invention de gli argomenti, non importa (quando non sappiamo farlo per la propria via) se andiamo per un'altra indiretta a ritrovarli.

&lt;p. 105-223&gt; LIBRO SECONDO DELLA / INVENTIONE DIALETTICA DI / RODOLFO AGRICOLA / FRISIO. / Argomento di tutto questo secondo libro. &lt;inc&gt; Quattro sono le cose in somma che Rodolfo insegna in tutto questo libro. Principalmente ciò che sia Dialettica, et che fine sia il suo. Da poi che la sua materia è la quistione: ciò che ella sia et di quante sorti; come si possa ritrovare in ciascuna materia et tirare in più quistioni. &lt;expl&gt; quella purità dell'oratore, che insegna et l'impeto di chi turba con affetti, sì come non sono per inventione punto differenti, così separati sono quasi da estremi confini della elocutione. Questo capo non ha bisogno d'esser tirato in tavola; perché senza le dichiarationi, come stanno nel testo, sarebbe oscurissimo. 

&lt;p. 224-289&gt; LIBRO TERZO DELLA / INVENTIONE DIALETTICA DI / RODOLFO AGRICOLA / FRISIO. / De gli affetti. Cap. I. Argomento. Ciò che sia affetto, onde nasca et con che cose principalmente ci muova; come si dividano gli affetti, et in virtù di quali gli oratori s'habbiano grandissima laude meritato. &lt;inc&gt; Perché siamo giunti a luoco che del ragionar de gli affetti ci fa avvertiti, et perché nel primo trattato delle cose ho promesso parlar di loro, a poche parole dirò quale sia la natura di loro. &lt;expl&gt; et non solo commandar, che risulti a suo voto la possibilità di questa cosa, havendo egli sforzo più spedito, ma di fornirla per quanto la sua forza del corpo, è più efficace di quella de i membri.

&lt;p. 290&gt; Peroratione. &lt;inc&gt; Queste quasi sono le cose ch'io mi penso potere esser dette di quella parte di Dialettica, la quale chiamando d'inventione. &lt;expl&gt; così spererò senza arroganza che mi habbia da bastar per impetrar perdono. </text>
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              <text>&lt;*2r-[*3]r&gt; ALLO ILLVSTRISSIMO ET / REVERENDISSIMO MONSIGNOR / LVIGI CARDINALE DI ESTE. &lt;inc&gt; Grande veramente è la forza delle virtuose operationi; perciò che se alcuno è segnalatamente virtuoso, come è V. Sig. Illustr. et Reverendiss. la quale (per non tentare la raccolta delle quasi infinite attioni da lei con somma laude uscite, che tenterei l'impossibile) col fiato delle mirabil virtù sue, et con l'ali delle sue soprahumane qualità, ha passato non solo i termini dell'Italia, et della Francia gloriosamente, ma i più rimoti della terra &lt;expl&gt; Questa mia fatica le presento con ogni sorte di humiltà, et di affettione: et la prego supplichevolmente a degnarsi con buon'occhio raccorla et dar luoco nello immenso della sua cortesia et nell'altezza della sua bona gratia, et a lei, et a me insieme, che humilissimo et divotissimo servo le sono. Qui pregandole lunghissima vita et perpetua felicità, faccio fine. Di Lendinara. A xx. di Marzo M.D.LXII. Di sua Illustrissima et Reverendiss. Signoria Minimo Servitore Oratio Toscanella.

&lt;[*3]v&gt; A I LETTORI. La maggior parte di quei che mandano in luce qualche cosa, pongono tutto lo studio loro in giovare più a se stessi, che a coloro i quali hanno da servirsi del suo. Io con questa mia fatica ho deliberato, il contrario facendo, et abbreviare quelle cose che apportano lunghezza alli studiosi, et particolarmente ai principianti, et ridurre in ordine facile alcuni avvertimenti, che sparti et in altra lingua si leggono. L'ordine di così fatto riducimento sarà per via d'alberi, o di capi, in questa nostra bellissima et dolcissima lingua. Alcuni alberi di questi serviranno quasi per memoriale a coloro che delle cose di Retorica et di Loica, et d'alcune altre facoltà sono intendenti. Alcuni poi a coloro che da fresco hanno nel fonte delle lettere humane bagnato le labbra. Et questo sarà come uno assaggio di una gran copia di pretiosissimo licuore, che io ho da scoprire fra pochi mesi alli studiosi delle lettere. Tutta la intention mia è di giovar loro, et da questo mosso non mi curo espormi bersaglio alle saette delle lingue. In ogni modo fra tanto quei che non sanno, et molti di quelli che sanno, si valeranno di queste mie fatiche, et io con opera di qualche importanza mai né veduta, né imaginata da huomini maldicenti, torrò loro l'ardire et la forza. per tornare al mio proposito, vedendo che molti per non passare a cose basse, molte cose necessarie tralasciano, io non mi vergogno aggirare la penna in humili et alzarla anco ad aria più alta. Tra le cose che a i principianti sono necessarie, il conoscere il verbo principale ne i membri della oratione è sommamente necessario, perché da lui nasce tutta la chiarezza de i costrutti, et per conoscere il verbo principale in ciascun membro, fa mestiero sapersi tutte le parole, che esso verbo principale impediscono. Là onde il primo albero sarà intorno a questa necessità.

&lt;[*4]r&gt; AI LETTORI, / LODOVICO AVANZO. &lt;inc&gt; Lettori humanissimi: il desiderio che io ho di giovarvi va di maniera perseverando che non mi tengo mai contento, se non quando io vi do a leggere qualche bella, dotta et utile opera. Et che io non menta, voi lo havete veduto in fatto, et hora per questa opera lo potete vedere, nella quale ho fatto imprimere l'arte poetica d'Oratio Flacco, l'arte poetica d'Aristotile, l'arte breve del Lullio, una parte del poeta del Minturno, i predicabili di Porfirio, una parte de i Saturnali di Macrobio, la Dialettica di Cornelio Valerio, una parte di Quintiano Stoa, et altre cose tutte in alberi et tutte in lingua regolata italiana. Per gratia mostratevi grati di questo mio amorevole affetto verso voi, che vi prometto di sodisfare all'ardente studio vostro a tutto poter mio con bellissime et utilissime opere nell'avvenire. Amatemi.

&lt;1r-109v&gt; CHE COSA SIA VERBO / PRINCIPALE. &lt;inc&gt; Il verbo principale è quello che non è impedito da alcuna dittione, che lo faccia secondario. &lt;expl&gt; Se la saetta sarà di vapori più terrestri, abbruggerà et rovinerà i corpi, nei quali caderà. </text>
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3. publisher's note to the readers, f. [*4]r;
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              <elementText elementTextId="78454">
                <text>Dialogo sopra la sfera del mondo</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="127">
            <name>Alternative Title</name>
            <description>An alternative name for the resource. The distinction between titles and alternative titles is application-specific.</description>
            <elementTextContainer>
              <elementText elementTextId="78455">
                <text>Dialogo sopra la sfera del mondo, di m. Nicolò di Nale, diviso in cinque giornate: nel quale con brevità si dichiarano minutamente tutte le cose appartenenti al trattato di essa sfera. Discorso non meno utile, che facilissimo d'apprendersi da ciascuno</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="156">
            <name>Spatial Coverage</name>
            <description>Spatial characteristics of the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="78456">
                <text>Venice</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="78457">
                <text>ZILETTI Francesco</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="78458">
                <text>1579</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="78462">
                <text>Prose</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
</itemContainer>
