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&lt;1ra&gt; Qui comincia la mettaura d-aristotile chiosata per santo tomasso d-aquino. &lt;inc&gt; Questo libro si chiama la mettaura d-aristotile. E questo nome mettaura è nome greco et composto a meta ch-è a dicere trans et thorum ch-è tanto a dire come contemplatione, de le cose che trapassano queste cose di sotto. Et dicono de le cose che sono ingenerate di sopra. De le quali si tratta principalmente in questo libro. &lt;text&gt; Testo d-aristotile. &lt;inc&gt; Poi ch-abbiamo detto de le cose naturali in generale \in la fisica/ et de le stelle le quali ordinano lo mondo \nello libro de celo et mundo/ et de la dispositione del corpo ultimo et elemento gentile et de la qualità degli elementi et la mutatione loro \libro de generattione et coructione/. Parà che abbiamo ogimai a dicere de le cose che adivengono in alto presso a luogo de le stelle comate, de la galaxia, de la sub, de la luna, de la veçeyçeli [sic], et de le cose che s-ingenerano nell-aria per sua mutatione. E dei vapori de l-acqua et de la terra et de gli tremuoti et de li venti e de l-altre simiglianti cose. Poi ne gli altri libri diceremo de le maniere et de le nature de gli animali e de le pianete. E quando avremo fatto ciò averemo compiuto lo intendimento nostro ch-abbiamo di compiere la scientia naturale. &lt;comm&gt; Chiosa di sancto tomasso d-aquino. &lt;inc&gt; Poi ch-aristotile a detto de le cose naturali in generale in uno libro ch-è il primo de la filosophya naturale cioè nella fisicha: nel quale libro elli tratta del movimento in generale. Et poscia ch-a detto de le &lt;1rb&gt; stelle le quali per lo suo movimento ordinano lo mondo. in perciò che muovono gli elementi a generatione et corruptione in uno libro che seguita a la fisica et chiamasi del cielo e del mondo. &lt;18vb&gt; Testo d-aristotile perché apariscono nell-aere diversi colori. &lt;inc&gt; Alcuna volta quando la notte è chiara apariscono nell-aere colori rossi et altri diversi colori secondo la diversità de l-aere in perciò che le parti de l-araere diventano spesse et ragunanse per lo freddo de la notte. [...] &lt;expl&gt; Adunque abbiamo trattato de la galaxia </text>
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&lt;19va&gt; Qui apresso comincia il secondo libro dela mettaura d-aristotile il quale ditermina de le cose che sono ingenerate in alto sotto il luogo del quale abbiamo detto il quale è il luogo secondo. Et nell-uno paragrapho si pone il testo d-aristotile et nell-altro si pone la chiosa sopra-l decto testo per messer sancto tomasso dottore novello di frati predicatori. il quale apre il testo d-aristotile sì come il savio leggitore potrae apertamente vedere. et così a fatto questo di rietro elli medesimo. &lt;19vb&gt; Incomincia il secondo libro de la mettaura d-aristotile col comento di sancto tomasso d-aquino de frati predicatori. &lt;text&gt; Testo d-aristotile. &lt;inc&gt; Parlato abbiamo nel primo libro de le cose che s-ingenerano ne luogo alto de l-aere, di vapore caldo et seccho sì come de la galaxia et de le stelle c-anno coma. et dei fuochi i quali apariscono nell-aere et delo assub. Diciamo aguale in questo secondo libro dele cose che sono ingenerate in alto sotto i-lluogo del quale abbiamo detto et è il luogo secondo. [...] &lt;comm&gt; Chiosa sopra-l decto testo &lt;inc&gt; Abbiamo detto nel primo libro de le cose che s-ingenerano nel &lt;20ra&gt; di vapore humido o sieno ge luogo alto de l-aere di vapore cado et seccho [sic]. Aguale in questo secondo libro abbiamo a dicere de le cose che s-ingenerano di vapore humido i sieno generate in alto o sieno generate a basso. &lt;52va&gt; &lt;text&gt; Testo d-aristotile de diversi sapori de l-acque dei fiumi et de le fonti et dei loro colori. &lt;inc&gt; Dico che i fiumi et molte altre acque si truovano di diverse qualità quanto al-loro sapore e quanto a loro colore, in perciò che quando la terra è arsa dal caldo et da diverse qualità secondo la diversità de la sua arsura [...] &lt;52vb&gt; &lt;expl&gt; Adunque abbiamo detto in questo libro del mare et de l-altre acque et de la loro natura. &lt;comm&gt; Chiosa di san tomaso sopra-l detto testo d-aristotile la quale ditermina de diversi sapori de l-acque de le fonti et dei fiumi et dei loro colori. &lt;inc&gt; Hora nella fine del secondo libro diterminiano di diversi sapore de l-acque. Dico che l-acque dei fiumi et de le fonti sono di diversi sapori et di diversi colori secondo i luoghi onde passano. Et alcuna volta la terra onde passano sente di cenere. &lt;54rb&gt; &lt;expl&gt; Et queste cose che sono dette de l-acque bastino in perciò che altre cose che se ne potrebbero dicere si possono intendere per queste che dette sono. et anche perché si pertengono più alla scientia di medicina. et qui si termina la sententia del secondo libro. Explicit liber secundus deo gratias. 

&lt;54va&gt; Qui comincia il terço libro de la metthaura d-aristotile lo quale ditermina dei venti et de la loro materia. Testo. &lt;text&gt; &lt;inc&gt; Poi che noi abbiamo detto de la natura del mare et de la sua salseçça diciamo hora dei venti. Dico che-l vento australe è caldo e trae forte et escie dei luoghi caldi et secchi. Et strugge la materia de la rusgiada. &lt;comm&gt; Chiosa di san tomasso ove ditermina dele cose che s-ingenerano di vapore seccho che si lieva di terra. &lt;inc&gt; Poi che noi nel-libro andato dinançi a questo abbiamo diterminato di tutte le impressioni humide o sieno ingenerate in alto o sieno ingenerate di sotto. Et abbiamo detto del mare et de la sua &lt;54vb&gt; salseçça. In questo libro ditermineremo de le cose che s-ingenerano di vapore seccho, il quale si leva di terra, il quale è fatto in tre modi, imperciò che o egli è sempice o è involto in vapore humido. &lt;62vb&gt; Testo d-aristotile dele due regioni dela terra habitabile et non habitabile. &lt;inc&gt; Diciamo che la terra a due regioni l-una è habitabile et l-altra non habitabile. Et quella ch-è inhabitabile per due casgioni: o per grandissimo caldo per la proximità la quale a col sole come la parte di meriçço. O per grandissimo freddo perché è di lungi dal sole come la parte di septantrione. [...] &lt;expl&gt; Et tra meriçço et favonio sono due venti, l-uno seguita favonio et l-altro meriçço. Et tra meriçço et subsolano sono due venti, l-uno seguita meriçço et l-altro subsolano. &lt;comm&gt; Chiosa di san tomasso dottore d-aquino sopra-l detto testo d-aristotile. &lt;inc&gt; Poi c-abbiamo diterminato de venti in generale convienci diterminare di ciascun vento in sin &lt;63ra&gt; singulare. et perché i venti singulari e spetiali anno diferentia per li luoghi onde vengono. Convienci in prima diterminare dei luoghi. Et i luoghi non si possono sapere selli non si sale [sic] la divisione de la terra. [...] &lt;64vb&gt; &lt;expl&gt; Favonio è detto et dinominato perché favoreggia le cose che nascono in terra. Septantrione siè dinominato et detto dale septe stelle che sono. Explicit liber terçius deo gratias.  </text>
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&lt;1ra-18vb&gt; &lt;book I&gt; &lt;text&gt; Prolago d'Aristotile sopra la metaura Primo libro. Capitolo I. &lt;inc&gt; Poscia ch'abbiamo decto delle cose naturali in gienerale et delle stelle le quali ordinano lo mondo et della disposiçione del chorpo ultimo elemento gienerale et della qualità delli heliminti e·lla mutaçione loro pare che habbiamo oggimai a·ddire delle chose che addivengniono innalti [sic] presso al·luogho delle stelle chome della ghallagia &lt;1rb&gt; &lt;comm&gt; &lt;red rubric&gt; Sposizione di frate Alberto &lt;inc&gt; Poscia che Aristotile ha decto delle chose naturali in gienerale in uno libro ch'è il primo della philosofia naturale cioè la Fisicha nel quale libro elli tracta del movimento in gienerale che poscia che decto delle stelle le quali per loro movimento ordinano lo mondo. &lt;18rb&gt; &lt;text&gt; &lt;expl&gt; Addunque abbiamo tractato della ghallaxia et delle stelle c'hanno choma et di fuochi ch'apparischono nell'aria et della sub. &lt;18vb&gt; &lt;comm&gt; &lt;expl&gt; Addunque abbiamo diterminato della ghallaxia et delle stelle c'hanno choma et di fuochi ch'apparischono nell'aria et dello asub. Qui si termina la sentençia del primo libro. &lt;red rubric&gt; Qui finiscie il primo libro della metaura d'Aristotile. Et chomincia i·libro sechondo Cap.° p.°&#13;
&#13;
&lt;19ra-49ra&gt; &lt;book II&gt; &lt;text&gt; &lt;inc&gt; Diciamo ora d'altre cose che sono ingienerate innalti sotto il·luogho del quale abbiamo detto et è il·luogho secondo dico che·lla prima chagione che muove questi vapori è il movimento del cielo et del sole e della luna e delle stelle. &lt;comm&gt; Sposiçione &lt;inc&gt; Abiamo detto nel primo libro delle chose che·ssi ingienerano nel fuocho alto dell'aria di vapore chaldo e seccho. &lt;47vb&gt; &lt;text&gt; &lt;expl&gt; Adunque abiamo detto in questo libro del mare e dell'altre acque e di loro natura. &lt;49ra&gt; &lt;comm&gt; &lt;expl&gt; E queste cose che sono dette dell'acque bastino che altre cose che se ne potrebbono dire si possono intendere per queste che dette sono e anche perché s'apartenghono più alla sciença della medicina e qui si termina la sentençia del secondo libro. &#13;
&#13;
&lt;49rb-58rb&gt; &lt;book III&gt; &lt;rubric&gt; Comincia il terço libro della metaura nella quale Aristotile tratta de venti. Cap. p.° &lt;text&gt; &lt;inc&gt; Dappoi che·nnoi abbiamo detto della natura del mare e della sua salseçça diciamo omai de venti. Dicho che'l vento australe è caldo e trae forte ed escie de luoghi chaldi e secchi e struggie la materia della rugiada &lt;comm&gt; Sposiçione &lt;inc&gt; Poi che nel·libro detto innançi a questo abiamo diterminato di tutte le'npressioni umide o sieno generate in alti o generate di sotto e abiamo detto del mare e della sua salseçça, in questo libro diterminaremo delle chose che·ssi ingenerano di vapore seccho &lt;56va&gt; &lt;text&gt; &lt;expl&gt; e tra meççodì e fanonio [sic] sono due venti, l'uno seguita fanonio, e l'altro meççodì e tra meriggio e susolano sono due venti l'uno seguita meriggio e l'altro subsolano. &lt;58rb&gt; &lt;comm&gt; &lt;expl&gt; Anche è chiamato in grecho uno de suoi collaterali verso ponente çephiro inperò che i fiori e l'erbe per suo fiato pigliano vita, onde çee in grecho è a dire vivere, fanonio è detto perché favoreggia le chose che naschono in terra. Settantrione è detto dalle sette stelle che sono intorno al polo. </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>&lt;+iir-v&gt; AL MOLTO HONORANDO / Messer Giovambattista Borghini. / Antonio Brucioli salute &amp; prosperità. &lt;text&gt; Havendo a questi anni passati ridotti più libri di Aristotile dal chiarissimo fonte Greco a' nostri rivi Italiani, per bagnarne i fertilissimi campi toscani, mando al presente a tenere loro compagnia questo delle Meteore, nel vero il più chiaro, et aperto, et di maggiore delettatione di tutti gli altri, come quello che tratta di tutte le apparentie, che si veggono nel cielo et nell'aria, di tutte le speci delle acque et effetti loro, come vapori, pioggie, rugiade, pruine, neve, grandine, fonti, fiumi, mare, arco celeste, et apparentie, di sole, di luna, di stelle, di circulo latteo, et più altre imagini simili, et de tuoni et terremoti. Et de metalli et cose minerali. Et havendo condotto questo libro a quella perfettione di traduttione, che io </text>
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              <text> so, ho voluto dedicarlo al mio M. Giovambatista Borghini, si per uno segno della amicitia nostra, et sì perché non altrimenti mi pare benissimo fatto, che se io lo locassi in uno vivo thesoro adornato di tante notabili virtù, che non picciolo honore gli sia essere conservato in esso, venendo in luce sotto l'honoratissimo nome vostro, come quello che siete non poco amatore degli huomini, che si affaticano in simili dottrine, et non manco di esse dottrine, perché sempre furno in voi le morali virtù, oltre alla pieta christiana, piena di effetti, non mancando mai di tutti quegli uficii di liberalità, et beneficentia che hanno potuto fare le forze vostre. Pigliate adunque amico carissimo questo mio picciolo dono, il quale forse per più secoli sarà al mondo un segno di quanto sempre vi habbia amato, et ami et sia per amare, et di quanta virtù sia dotata la bene nata anima vostra la quale prego Dio che in lunga prosperità conservi. 

&lt;[+iii]r-[+iv]v&gt; Tavola di tutte quelle cose che si contengono nel presente libro. 

&lt;1r-39r&gt; DELLA METEORA / DI ARISTOTILE STAGIRITE / TRADOTTA DI GRECO / IN LINGVA TOSCANA. / Per Antonio Brucioli. / LIBRO PRIMO. / Espositione di quelle cose, che insino a qui si sono dette, et di quelle che per l'avenire sia per descrivere. / Cap. primo. / &lt;inc&gt; Adunque delle prime cause della natura et di ogni moto naturale et inoltre dele stelle, secondo il superiore moto circulare, benissimo et rettamente disposte et degli elementi corporei, quanti et quali sieno, et della scambievole loro trasmutatione, et della generatione et corruttione commune, si è detto avanti. Et </text>
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              <text> resta anchora da considerarsi certa parte di questa disciplina, la quale tutti i philosophi primi chiamavono Meteorologia, cioè scientia di quelle cose che si fanno in alto. &lt;expl&gt; Adunque, perché le medesime parti della terra, né sempre secche, né medesimamente navigabili sono, et per quale causa, avvenghino queste cose, et similmente, perché certi de fiumi sono continui, et certi non, si è detto.

&lt;39v-81v&gt; LIBRO SECONDO / DELLA METEORA / DI ARISTOTILE. / Antonio Bruccioli interprete. / Tre opinioni della generatione del mare. Cap. I. / &lt;inc&gt; Et del mare, et quale sia la sua natura, et per quale causa tanta gran copia di acqua sia salsa, et anchora della sua prima generatione è da dire. Gli antiqui adunque, et quegli che trattono le cose divine attribuiscano, fonti al mare, in modo, che essi habbino principii, et radici, tanto del mare quanto della terra. &lt;expl&gt; Ma quando mutandosi nelle nugole è disgregata, congiunte, et adunate esse, in acqua, causa tuoni et baleni, et con queste le altre cose che sono della medesima natura, che queste. Et del tuono et del baleno si sia di già detto. 

&lt;81v-132r&gt; LIBRO TERZO / DELLA METEORA / DI ARISTOTILE. / Antonio Bruccioli interprete. / Le cause delle Enephie et del Tiphone, la generatione loro, et le differentie, et specii de fulmini. Cap. I. &lt;inc&gt; Hora bisogna, che noi diciamo delle altre opere di questa segregatione, con quel modo col quale si è </text>
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              <text> cominciato. Perché questo spirito, segregato, quando si diffonde in parti picciole, et sparsamente, et spesso si fa et soffia et è più sottile, manda fuori tuoni et fulgori. Ma se molto, et più denso, et manco sottile sia segregato, genera procella che è chiama [sic] Enesia. &lt;expl&gt; ma massimamente quando l'una et l'altra, et donde sia il principio del moto conosciamo, le quali cose dichiarate per pari modo de corpi di parti dissimili, et di quegli che consistono di questi, come dell'huomo, della pianta et degli altri simili pare che si sia da contemplare. Il fine.

&lt;132r-v&gt; Nomi di tutti i venti notati da Aristotile. </text>
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2. index of subjects, ff. [+iii]r-[+iv]v;
3. one geometrical draw, f. 64v.</text>
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              <text>&lt;p. 3-13&gt; AL MOLTO / magnifico, / et / reverendo monsignor / carnesecchi, / Mio Signore Osservandissimo. &lt;inc&gt; Nelle gravi tempeste, che del continuo mi hanno travagliato, da che io entrai in questo procelloso mare dell'humana vita, mi diede ardire da stimar poco gli acerbi incontri, e forza da resistere a' fieri assalti loro, conforto in così duri affanni, e speranza di giugnere in porto, quando che fosse, in stato, ripien di tanta disperatione; non altro veramente, che la viva fede, on</text>
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              <text>de mi armò il nostro commun padre. &lt;expl&gt; et farà insieme qualche stima del mio buon giudicio nella elettione, ch'io ho fatta di lei, e di quel sommo desiderio, ch'io ho di far cosa, che le piaccia. Le bascio humilmente la mano, pregandole felicità. Di Venetia. M.D.LXIIII. Di V.R. Signoria, Diuoto Servitore, Giulio Ballino.

&lt;p. 14-22&gt; tavola / DE' CAPI CONTENVTI / nella moral filoso- / fia di epitteto.

&lt;p. 23-24&gt; LA VITA / di epitteto / stoico. &lt;inc&gt; Epitteto, filosofo seguace della setta stoica, nacque in Hierapoli, città della Frigia, posta di rimpetto a Laodicea. &lt;expl&gt; parte delle quai cose hoggi si leggono impresse, et parte dicesi essere nella libreria Vaticana.

&lt;p. 25-114&gt; LA MORALE / filosofia / di epitteto, / stoico: / Per riformar l'huomo, e condurlo alla bea- / titudine della presente vita. Quali cose in noi siano, e quali no: et la natura di ciascuna di loro. Cap. I. &lt;inc&gt; Delle cose, che sono, parte è, parte non è in noi. È in noi l'openione, lo sforzo, l'appetito, la ischefeltà; et, per dirlo in una parola, ciascuna opera nostra. &lt;expl&gt; Hor, se così piace (o Critone) al sommo Iddio, così avvenga. Ponno bene Anito, e Melito privarmi di vita; ma non già offendermi. Il fine.

&lt;p. 115&gt; IL TRATTATO / di aristotele / delle virtv, e de' vitii. / Nuouamente di Greco fatto Volgare / da M. Giulio Ballino. / [typographer's mark] / In Venetia, Per Gio. Andrea Valuassori. / M D LXV.

&lt;p. 117-118&gt; LA TAVOLA / de' capi contenvti / nel Trattato. 

&lt;p. 119-123&gt; AL MAGNIFICO M. / carlo giorgio. &lt;inc&gt; Con voi, tra cui, e me, piacque sempre alla vostra gentilezza, che fosse quella parità compiuta, che tra' veri, et uguali amici se richiede, io non entrerò, nel dedicarvi questa mia fatica in quegli alti ragionamenti, co' quali usano i minori di trattar, quanto portano seco le occasioni, co' maggiori loro: ma, favellandovi appunto, com'io soglio, famigliarmente, et come so esservi caro, vi spiegherò semplicemente, quant'io mi sono apparecchiato a dirvi. &lt;expl&gt; et quanto esse ne ricercano, attendete nell'avvenire, se non l'adempimento intero di tutte le mie promessioni, e speranze vostre; almeno di tante di loro, quante, mi concederà, ch'io conduca a buon fine, l'ocio più tosto, che la mia sollecitudine, e diligenza. State sano. Di Venetia, MDLIIII. Vero amico vostro, Giulio Ballino.

&lt;p. 124-148&gt; QVALI SIANO / le cose lavdevoli, / et qvali siano le / biasimevole. cap. i / Laudevoli sono le cose honeste; e biasimevoli le dishoneste. Tra le honeste tengono il primo luogo le Virtù; fra le dishoneste i vitii. &lt;expl&gt; come l'affettione verso gli amici, l'amor verso i famigliari, la dilettatione delle honeste conversationi, l'hospitalità, l'humanità, la cortesia, e la leggiadria: che tutte sono lodevoli: sì come biasimevoli quelle, che alle dette sono contrarie, e dal vitio dipendenti. Il fine.

&lt;p. [149]&gt; IL TRATTATO / di plvtarco, / dell'amor / de' genitori / uerso i figliuoli. / Opera nuouamente di Greco ridotta in / Volgare da M. Giulio Ballino. / [typographer's mark] / In Venetia, per Gio. Andrea Valvassori. / M D LXIIII.

&lt;p. 151-155&gt; AL MOLTO / magnifico m. / piero calbo. &lt;inc&gt; Tra le passioni dell'animo nostro qual luogo tenga, et quanto vaglia lo amore, assai è stato e dagli antichi, e da' moderni dimostro; et con vive ragioni, et con chiari argomenti la sua forza incomparabile provata: li quali nondimeno han per lo più di quell'affetto amoroso favellato, che suole in noi come per certo caso destarsi, poco stendendosi nel ragionar della natural benivolenza. &lt;expl&gt; ma di proceder più inanzi nel farla certa dell'inchinevole mi' affettione verso di lei, alla quale humilmente mi raccomando. Di Venetia, MDLXIIII. Di V. Mag. Servitor devotiss. Giulio Ballino. 

&lt;p. 157-167 [i.e. 197]&gt; TRATTATO / di plvtarco, / dell'amor / de' genitori / uerso i figliuoli. &lt;inc&gt; Che' Greci alcuna volta nelle cause loro si siano sottoposti al giudicio de gli stranieri, et habbiano ricercate le altrui openioni, cagionò lo stimar poco quella fede, che tra di loro doveva esser tenuta in prezzo. &lt;expl&gt; Et ciò solamente fanno, perciò che stimano la povertà essere il maggiore, e lo stremo di tutti i mali. Il fine.

&lt;p. [198]&gt; GLI ERRORI, PIV / graui, corsi per negligenza / de gl'impressori; con / le correttioni.</text>
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              <text>&lt;Ir&gt; La Morale filosofia raccolta con brevità e facilità et con ordine da M. Francesco de Vieri cognominato Verino secondo, lettore della filosofia [ordinaria] et cittadino fiorentino. 

&lt;1r-4r&gt; Il prohemio. &lt;inc&gt; Maravigliosa et divina tra tutte le creature di q&lt;.&gt; da una parte è reputato l'huomo; perciò che e parti&lt;cipa&gt; della perfetione di tutte et di più ha la ragione a lui propria et l'intendere senza discorso, onde egli ha del divino et conviene con gl'angioli: et con la D.M.: et atteso ancora che niuna cosa si ritrova nell'Universo la quale non gli sia in qualche modo di giovamento o di servitio: come non meno l'esperienza che l'humana et che la divina filosofia ci insegnano. &lt;expl&gt; Oltre che non raccendon&lt;o&gt; ogni volta più la parte della volontà ad ben operare. Ma tempo è hora mai di dar principio a così nobile et così utile ragionamento. 

&lt;4v&gt; Alcune vere suppositioni o vero alcuni principii donde depende questa dottrina morale, la divisione delle sue parti et l'ordine. Cap. p°. &lt;inc&gt; Sì come ciascuna scienza demostrativa ha il suo soggetto del quale ell'è scienza, i principii di cotal soggetto et gli accidenti proprii, i quali per i detti principii vi si dimostrono, come essempigratia il soggetto dell'aritmetica de filosofi è il numero, i principii sono le definitioni dell'unità et de numeri, alcune suppositioni et alcune verità certissime così et non altramente in questa dottrina morale si ritrovano queste tre cose, il soggetto che è l'huomo come soggetto agli affetti et come libero nelle sue ationi; i principii et questi sono similmente di tre maniere: diffinitioni, suppositioni et dignissime et approvatissime sententie comuni. &lt;110r&gt; &lt;expl&gt; Al 2. si risponde perché quella usano i geometri et quell'altra gli Aristotelici</text>
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              <text>&lt;*iir&gt; AL MOLTO MAGNIFICO / ET HONORANDO / M. FRANCESCO VENIERO. / Antonio Bruccioli, Salute &amp; Felicita. &lt;inc&gt; Havendo a questi anni passati, tradotta nel nostro vulgare italiano, pur tutta la morale Philosophia di Aristotile, et già mandato in luce gli otto libri, della Politica, con animo di seguitare l'Ethica, et l'Economica, havendo tutti questi tre libri, con nuovo commento, dichiarati, con que' discorsi de gli stati antiqui et moderni, che già ragionai con V. Magnificentia, Magnifico M. Francesco, quando sopra preso da una di quelle spaventevoli avversità del modo, che a l'huomo sono più amare che la morte, mi convenne levare da tale impressa. [sic] &lt;[*iv]v&gt; &lt;expl&gt; Et se mi sieno conceduti alquanti pochi anni dal padre della vita, assai degli altri libri di questo laudatissimo autore verrano (sic) a tener compagnia a questo, havendo pro</text>
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&lt;1r&gt; LIBRO PRIMO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete. // Quale sia lo intento di tutto questo libro, / &amp; del modo della Dottrina. // Cap. Primo. &lt;inc&gt; Per che in tutte le dottrine, che hanno principii, o cause, o elementi, da la cognitione di questi ne viene lo intendere, et il sapere (perciò che allhora pensiamo di conoscere alcuna cosa, quando noi conosciamo le cause prime, &amp; i primi principii, &amp; infino agli elemen= &lt;1v&gt; ti) è manifesto che primieramente è da sforzarsi di determinare quelle cose, che appartengono a' principii della naturale scientia. È naturalmente inserta, una via, che dalle cose più note, et più manifeste a noi, proccediamo a quelle, che sono più note, et più manifeste alla natura, perché le cose note a noi, non sono le medesime, che le semplicemente note. &lt;23v&gt; &lt;expl&gt; Adunque essere i principii et quali et quanti sieno per numero, per questo modo sia diffinito da noi. Et di nuovo pigliando un altro principio diciamo.

&lt;24r&gt; LIBRO SECONDO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete. // Che cosa sia la natura. / Cap. Primo. &lt;inc&gt; Di quelle cose che sono, certe sono per natura, et certe per altre cause. Et per natura sono, gli animali, et le parti di essi, et le piante, et i corpi semplici, come la terra, il fuoco, l'aria, et l'acqua. Perché queste, &amp; simili cose diciamo essere per natura, et tutte queste, che si sono dette appaiono essere &lt;24v&gt; differenti da quelle, che non sono per natura. &lt;47r&gt; &lt;expl&gt; Perché se diffinirai l'opera della sega, dirai esser tale essa divisione, et questa non sarà, se la sega non harà tali denti, et questi di nuovo non saranno, se essa non sia di ferro, perché sono alcune parti nella diffinitione, come materia della ragione.

&lt;47v-68v&gt; LIBRO TERZO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.
&lt;68v-111r&gt; LIBRO QVARTO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.
&lt;111r-130v&gt; LIBRO QVINTO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.
&lt;131r-162v&gt; LIBRO SESTO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.
&lt;163r-178v&gt; LIBRO SETTIMO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.

&lt;178v&gt; LIBRO OTTAVO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete. &lt;252 [i.e. 225]v&gt; &lt;expl&gt; Et in oltre essere impossibile in tempo infinito, alcuna cosa essere mossa da grandezza finita. Et il Primo movente muovere eterno moto in tempo infinito. Adunque è manifesto, esso essere, indivisibile, et impartibile, et non havere alcuna grandezza.

&lt;FF iir-[FF iv]v&gt; tavola di tutte le mate / rie che si contengono in questo libro.</text>
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