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              <text>&lt;[1]v&gt; Matheus plegapheta art. &amp; iur. doctor vi(n)centinus. Venerabili &amp; ornato d(omi)no presbitero Leonardo lo(n)go veneto. S.P. i(n) eo qui e(st) vera salus. / Hora m'è venuta a le mane una opereta de la essentia de l'anima. La quale si può tener grande per el peso di sue numerose et gravissime sententie sì de philosophi come de theologi et sancti doctori de la fede. Cossa veramente da scriver di letre d'oro. Ma se la fareti imprimere: come io ve ne prego. Darasse oportunità a molti che cognoscano l'esser suo. Imperò che dentro a nui è celato il thesauro: col quale possemo vogliando: farse citadini del cielo. Questo thesauro è l'animo el quale è una certa substantia participe de rason acomodata al governo del corpo. L'animo illustrato di sapientia risguardando el suo principio cognosce si medesimo: inde pervene a l'intelligentia de l'anima: la quale poi liberata in tutto da ogni condition humana con li proprii ochi interiori fissi nel lume de dio contempla tutti i soi gaudii &amp; securità. Facta adoncha lei secura et cossì beata col veder sotile: volentiera alhora tene ella sé et dio dentro da sé: et cum una certa incredibile fiducia se ne va nel suo creatore: ove se ripossa come a suo determinato fine. Imparemo adoncha o miseri la causa nostra. Restituemose a noi stessi o ver più presto al nostro signor dio el quale sia laudato per infinita secula. / AMEN.

Capituli de questa opera ellegantissima. 

&lt;ara&gt; Dialogo de la inmortalità de l'anima: extrato de theologia et de philosophia: vulgarizato dal excellente philosopho maistro Iacomo Camphora da Zenova del ordene de li predicatori. / Prologo. / &lt;inc&gt; Al venerabile et discreto suo magiore Zoha(n)ne de la marcha novo citadino de la felice cità de Venexia frate Iacomo Camphora de Zenova de l'ordene de frati predicatori in sacra theologia licentiato in la università de exonfordii cum recomandatione. Pensando in me molte volte la grande humanità la qual longo tempo passato m'hai mostrata effectualmente: pensai anchora io se possibile era almen in qualche modi fare cossa: la qual fosse non come satisfactoria de tanti beneficii recevuti. Ma solamente demostratoria de qualche grado di gratitudine. &lt;arb&gt; &lt;expl&gt; et se in quello vedesse cossa la qual non fosse cossì ordinatamente ditata come se rechiede: priego che habi iscusata la mia ignorantia: et tua discretione suplisca al mio diffecto.

&lt;ava&gt; Che modo è da tenere in la presente opera. Capitulo .I. &lt;inc&gt; Zuhanne. Molte volte ho udito che grandi philosophi cum grandissimo studio et sutilissima inquisitione anno investigato mirabile conclusione circa l'anima humana. De la quale la più excellente che io habia aldito: et de la sua immortalità. &lt;d5vb&gt; Et questo par a mi che basti a satisfactione de la difficultà mossa: et a complimento de questo picolo tractato. Per la cui fine in sempiternum sia laudato l'altissimo dio. </text>
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              <text>1. epistle to printer Leonardo Longo by Matteo Pigafetta, f. [1]v;
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              <text>&lt;[1]r&gt; DE IMMORTALITATE ANIME IN / MODVM DIALOGI VVLGARITER / INCIPIT PROLOGVS LEGE FELI / CITER / &lt;inc&gt; Al venerabile et discreto suo maiore Ioanni di Marchanova citadino de la felice cità de Venesia frate Iacobo Campharo di Genoa del ordine de frati predicatore in sacra theologia licenciato in la università de Oxonfordi cum recommendatione: pensando in me molte volte la grande humanità la quale longo tempo passato me hai mostrato effectualmente: </text>
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&lt;[43]v-[44]r&gt; [I]n hoc elegantissimo vulgari opusculo continetur infrascripta capitula
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              <text>&lt;[a ii]r-[i iii]r&gt; INCOMINCIA IL TRACTATO. Et prima che modo è da tenere nella presente opera. Capitulo primo. &lt;inc&gt; Iohanni: Molte volte ho udito che grandi philosofi con grandissimo studio et subtilissima inquisitione hanno investigato mirabile conclusione circha l'anima humana de le quale la più excellente che io habia aldito è dela sua immortalità. Et ben che per inviolabile fede noi crediamo l'anima esser immortale nientedimeno vorei che me dicesti le rasone philosophice questa persuadente. &lt;expl&gt; Et se qualche manchamento ne sarà come de color che moreno avanti che sia venuti alla debita soa quantità over de color che sono monstruosi quel defecto suplirà la divina possanza. Et questo par a mi che basta a satisfaction della difficultà mossa et a compimento de questo picolo tractato per la cui fine in sempiternum sia laudato l'altissimo dio. Amen. Finis.

&lt;[i iii]v-[i iv]r&gt; Tabula de la presente opera. </text>
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              <text>&lt;Aiir-Aiiiv&gt; ALL'ILL(ustrissi)mi E ESCELL(entissi)mi SIGNORI / Il Signore Marchese del Vasto, e la Signora / Marchesa sua Consorte. / Ottaviano Scotto. &lt;inc&gt; Posandomi io questo gennaro non so che giorni, nel tornar di Milano in Verona (illustrissimi e escellentissimi signori miei) e trovandomi alcuna volta la sera in luogho, dove in una corona honorata di gentilhomini, molto nobili e molto dotti &lt;expl&gt; d'odir ragionarla non già, in che intendo ch'ella è maravigliosa, parsemi la sua bellezza tale, che io non mi ricordo d'haver veduta mai la maggiore. Le V.S. Illust. vivin sane e felici. Di Venetia il dì XVI di Marzo 1542.

&lt;Aiiiir-[Avi]r&gt; A LA NOBILISSIMA E BELLISSIMA / Madonna la molto virtuosa Mad. LAVDOMIA / Forteguerri de Colombini. Commare Hono- / ratissima e Osservandissima. / Alessandro Piccolomini S.S.S. &lt;inc&gt; Mi stava quest'autunno passato, un dì fra gli altri, sì com'ero solito su 'l mezo giorno di fare, nel giardin mio, sott'una verdura intessuta d'edera, in me medemo raccolto. &lt;expl&gt; Dappoi che io scrissi la presente, ho fatta nuova resolutione di non mandarvi per hora sennò X libri di questa opera: riserbando i cinque ultimi dove de la Politica si ragiona, fin a questa estate per alcune cagioni che non importa di raccontare. 

&lt;+r-[+4]v&gt; LA TAVOLA DI QVELLE COSE / che si contengano ne la presente opera. 

&lt;1r-&gt; DE LA INSTITVTIONE DE LA / felice vita de l'huomo nato Nobile, e in città libera. / Composta principalmente per la instruttione del / Nobilissimo fanciullo Alessandro Colom- / bini, figlio della bellissima Madonna / LAVDOMIA Forteguerri / à la medesima Madonna / LAVDOMIA. / LIBRO PRIMO. / &lt;1r-4v&gt; PROHEMIO. &lt;inc&gt; Da quel tempo in qua, che 'l puro splendore del vivo lume di tutte le cose, per il mezo dei vivacissimi raggi, che di calda virtute ardenti, uscir si veghano da gli occhi vostri &lt;expl&gt; Ma tempo è hormai che a questo mio intendimento, si dia principio col favor vostro. Fine del Prohemio.

&lt;5r-16v&gt; &lt;book 1&gt; LIBRO PRIMO / Cap. I. Dove si prova che l'homo habbia un fine ultimo / in cui consiste la sua felicità. &lt;inc&gt; Dovete sapere (bellissima Madonna Laudomia) che sì come in tutte l'altre cose, è un appetito naturale del proprio lor bene, come ultimo lor fine, a l'acquisto del qual bene ogni loro operatione indirizano. &lt;expl&gt; affermandovi che per quella non solo huom felice è per diventare, ma anchora gli sarà mezo di farlo un poi de i beati spirti del cielo. Fine del primo libro. 

&lt;17r-215v&gt; &lt;books 2-9&gt;

&lt;216r-&gt; &lt;book 10&gt; DE LA INSTITVTIONE DE LA / felice vita de l'huomo nato Nobile, e in città libera. Com- / posta principalmente per la instruttione del No / bilissimo fanciullo Alessandro Co / lombini, figlio della bellissima Mad. / LAVDOMIA Forteguerri / al medesimo ALES- / SANDRO. / LIBRO DECIMO. / Cap. I. Come prohemio del decimo libro e de l'età atta a tor consorte. &lt;inc&gt; Con questa institutione che io fo de gli anni vostri (Alessandro nobilissimo) già mi veggio arrivato a l'anno trigesimo de l'età vostra. &lt;expl&gt; Ma de le virtù e belle parti di sì gran donna, ad altro tempo, se me ne bastarà l'animo, mi riserbo di ragionare; onde lasciando questo per hora, a 'l discorsco che io dico di sì gran donna, e insiememente al seguente libro darò principio. Fine del decimo libro. </text>
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3. index of chapters, ff. +r-[+4]v;
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              <text>&lt;A iv-A iiv&gt; AL MAGNIFICO ET VENETO / Patritio: Dominico Georgio de Aloisio / Georgio: Patricio Tricasso da / Ceresari Mantuano. S. &lt;inc&gt; Naturalmente ogni cosa desidera la sua propria et ultima perfettione. Et questa perfettione non consiste nel primo atto et operatione prima, ma nel secondo atto et operatione seconda. Perché secondo che essa materia naturalmente desidera la forma qual si è la sua propria et prima perfetione. Così l'effetto et la cosa formata naturalmente desidera a sequire la sua propria operatione: come quello nel quale ogni suo ben è fisso e terminato. &lt;expl&gt; Et tua Magnificentia quale alquanto in questi preludii, &amp; scientie curiose se diletta, pigliar voglia questo mio munusculo, et non consideri il presente essere cosa infima: et cosa vile. Ma voglia contemplar l'animo et desiderio dell'auttore. Vale.

&lt;A iiir-A iiiir&gt; PROHEMIO DE TVTTA L'OPERA. / Incomincia la Chyromantia di Patritio Tricasso / da Ceresari Mantuano, universalmente et par / ticolarmente discussa et elimata. &lt;inc&gt; Dio omnipote(n)te, eterno, imme(n)so et imutabile dal q(ua)le firmame(n)te si crede ogni cosa visibile et invisibile esser creata come peritissimo artifice, talmente have disposto et ordinato ogni cosa che nullo errore, nulla contrarietà in tutto l'universo se ritrova, ita che ogni ordine da lui imposto in sé reservano et qualunche nel suo luoco se conserva. &lt;expl&gt; Et accioche meglior esito habbia il camin nostro lasciando le opinione diverse de auttori et con quelle esse essa verità, solummodo abbracciando. Primo esponeremo in universali la dispositione et forma de la mano. Secondo alcuni notandi pulcherrimi aggiungeremo. Tertio et ultimo con particolare sollicitudine circa le linee particolare discorremo. Et così in queste tre parte questa mia operetta a laude de Dio sarà terminata. FINISSE EL PROEMIO. 

&lt;4v-14r / A iiiiv-B vir&gt; INCOMINCIA LA PRI- / MA PARTE. / CAPITOLO PRIMO. &lt;inc&gt; Questa scientia qual si dimanda Chyromantia, la quale insegna il modo di giudicare per le linee quale appareno nelle mani, et conoscere la complessione et natura delli huomini, et delli affanni et fatiche, premii et honore, quali sogliono comunemente accadere, questa dico scientia è detta Chyromantia a Cyr grece: che in lingua latina significa Mano, et mantia, che significa divinatione, idest scientia de conoscere et divinare per gli segni quali se ritrovano nelle mani. &lt;expl&gt; Et tutti questi effetti se intendeno sequitate: quando queste tal lettere sono ben formate: significa diminutione di tali effetti: come è notato nella seconda parte al Not. xi Et tutte queste lettere: quasi communemente haver mal significato: eccetto. B. quale sempre significa bene.

&lt;14v-35r / B viv-E iiir&gt; INCOMINCIA LA SECONDA PARTE / CAPITOLO PRIMO. &lt;inc&gt; Havendo adunque declarato il modo et ordine dil qual principalmente se intende trattare in questa scientia, et nostra operetta circa le linee et parte di la mano, et della sua commune et universal significatione. Al presente convien mostrare l'ordine et il modo il quale si debbe servare nel procedere di questa scientia accioche qualunque persona più commodamente in questa nostra scientia essercitar si possa. &lt;expl&gt; Questa digressione qui in ultimo di questa nostra parte volsi ascrivere rendendomi benivolo a cucullati [sic]. Et così l'una et l'altra parte possiamo conoscerene nui medemi apertamente. Et quello che a uno non piacque de maledire ad altri ancor non piacque. Finisse la ii parte.

&lt;35r-96r / E iiir-[M viii]r&gt; INCOMINCIA LA TERZA PARTE. &lt;inc&gt; Volendo principiare questa terza parte ne la quale se tratta delle linee particularmente quale se ritrovano nelle Mani parmi dover preponere alcuni notandi per li quali più facilmente ciascuno habbiano occasione de pigliare spesso in questa nostra scientia. Primo è da notare che la principal parte et notitia de questa scientia Chyoromantica [sic] consiste nelle due prime parte. &lt;expl&gt; Et imperò accadendo che questa mia opera pervenga alle mani vostre (conoscendo voi che gli preciosi cibi et vivande delicate non sono cibo de uccelli salvatichi, né anchor domestici) vogliati spargere le paglie et il letame con gli piedi, questa mia opereta intatta relassando, accioche insieme con le pagliuzze (per vostra indiscretione) non sia dispersa et nascosta, et altri di tal thesoro ignari la conculcano, et qua sia terminata l'ultima sententia di questa mia operetta, de ogni animo gentile spasso singolare. Il fine. </text>
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              <text>[within woodcut frame] CHYRO / MANTIA DEL TRI / casso da Ceresari Mantua / no, al Magnifico &amp; Ve= / neto Patritio Domi / nico di Aloisio / Georgio No= / uame(n)te reui / sta &amp; con / so(m)ma / dilige(n)tia corretta &amp; sta(m)pata. / [clover] / M.D.XXXIIII. </text>
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              <text>&lt;p. 3&gt; AL MAGNIFICO MESSER / Pompeo da Pescia. &lt;inc&gt; Non più tosto si seppe chi era in Pisa caro M. Pompeio, che mi vennero a trovare di molti scolari vostri e miei amicissimi, i quali sapendo quanta sia l'amicizia nostra, parendo loro d'essere con esso voi, si sono meco rallegrati de le due lettioni, che con tanta sodisfattion d'ognuno e honor vostro, leggeste ne la ornatissima e felicissima Academia Fiorentina. &lt;expl&gt; Però vi prego per l'amicitia che è fra noi e per l'amor che mi portate, che vogliate risolvervi a darla alla stampa, acciò che voi al desiderio comune, et io agl'amici nostri sadisfacia, al che fare quanto me n'è lecito ve n'astringo, che mi rendo certo che n'harete non meno utile che honore, non altro, mandovi un mio soneto come che gl'è, e baciovi la mano. Di Pisa l'ultimo d'Aprile. MD xlviii.&#13;
&#13;
&lt;p. 4&gt; &lt;sonnet&gt; Pompeo che da quegl'alti eterni chiostri / Scendeste, ove discende allhor più pura / Quella parte di noi che tal non dura / Come n'aprite in men celati inchiostri. / Per mostrarne co' bei concetti vostri / Quel Divin che riserra empia natura / In carcer tetro, ove a se stessa fura / In pene un tempo e gl'ori eterni e gl'ostri. / Perché a voi lo stil vago e le parole / Di voi negate? Ahimè che mal s'asconde / Il chiaro Febo al suo virgineo choro, / Scoprite hor donque a noi come Amore suole / Separarci da noi de scritto e d'onde / Venghin queste alme e le potentie loro. &#13;
&#13;
&lt;p. 5&gt; AL MOLTO MAGNIFICO / ET ECCELLENTISS. MES- / SER FRANCESCO TORELLO / da Fano Dottor di leggie, del Illustriss- / simo et Eccellentissimo Duca / di Firenze Auditore / degnissimo. &lt;inc&gt; Havendomi eccellentissimo Messer Francesco molti di quelli amici, i quali solo col ricercarmi mi costringevano a fare il desiderio loro, domandata con grande instanza l'espositione di quel sonetto, che io lessi nel mese d'Aprile passato nel Accadamia [sic] Fiorentina &lt;p. 6&gt; &lt;expl&gt; Quella acceti [sic] non il picciol donarello disproportionato a la grandezza sua, ma il pronto e volontaroso animo che ho di mostrargli quanto io gli sia affettionatissimo servitore, e questo sia solo un ricordargli che io continuamente desidero ch'ella mi comandi. D.V.E. Servit. Pompeio da Pescia.&#13;
&#13;
&lt;p. 7&gt; &lt;inc&gt; Ancora che l'amicitia meritissimo consolo, nobilissimi e ingegnosi uditori, sia posta l'ultima fra le dodici virtù morali, non però de l'altre è minore, anzi maggiore di tutte senza fallo si potrebbe dire. Però che con lei è sempre congiunta la giustitia, et essa è quella che mantiene le città e le compagnie de gl'huomini, senza la quale o non si potrebbe vivere, o molto incommodamente si vivrebbe, onde Aristotile nel principio del ottavo libro del Etica diceva che ell'era più necessaria a la vita humana che non è la giustitia, perché dove gl'huomini sono amici, non v'è bisogno d'altra giustitia. &lt;p. 109&gt; &lt;expl&gt; sì che in alcun modo non è lor disdetto il vedere gli amati corpi e quel che segue è manifesto, e ch'el fuoco d'un amante possa essere eterno, è il desiderio, lo dimostra il Petrarcha in più luoghi; diceva Lucretio parlando del Amore di Marte: Aeterno devictus vulnere Amoris. Però faccio fine. Il fine. </text>
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Poetics</text>
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              <text>&lt;*iir-[*vi]r&gt; ALLO ILLVSTRISS. / ET ECCELLENTISS. S. / &amp; Pad. mio il S. COSIMO / dei Medici Duca di / Firenze. &lt;inc&gt; Havendomi Principe Illustrissimo nell'anno passato posto dinanzi agli occhi per oggetto di far qualche cosa, che piacesse a V. Ecc. et insieme che fusse per giovare se non a tutti, almeno a quella più parte degli huomini, che per me si potesse, mi venne in animo di mettere in questa nostra lingua Fiorentina la Rettorica del grande Aristotile. &lt;expl&gt; Onde ella non pur con le sante leggi prohibisce i brutti costumi, ma con lo essempio di se maggiormente dimostra qualmente debbono esser fatti gli huomini honesti. Questi, dico, raccontati bastino a fare V.Ecc. per gloria immortale et a far manifesto ad ogni huomo (senza che altri lo gridi) che beata sia quella gente, che sotto il vostro nome sia retta. Al quale humilmente mi raccomando. Agli X di Gennaio MD XLVIII. D.V. Eccell. Illustriss. Servitor Bernardo Segni.

&lt;1-84&gt; DELLA RETTO- / RICA D'ARISTO- / TILE / LIBRO PRIMO. &lt;inc&gt; La Rettorica ha similitudine con la Dialettica, trattando l'una et l'altra di cose tali, che in un certo modo si possono intendere communemente da ogni huomo: et che non son comprese sotto alcuna scienza determinata. Et di qui nasce che tutti gli huomini in qualche modo dell'una et dell'altra partecipano. &lt;expl&gt; stimeremo noi adunche ben fatto, che voi, o giudici, stiate a quelle cose che con il giuro havete sententiato, et noi non vogliamo starvi? Et tutte quell'altre cose debbi qui dire, che direbbe uno che volesse amplificare. Et quanto alle fedi senza artificio siesene detto a bastanza.

&lt;85-173&gt; LIBRO SECONDO &lt;inc&gt; Nel libro primo habbiam detto, onde s'habbino a cavare i luoghi da persuadere, et da dissuadere, da biasimare, et lodare, et da accusare, et difendere; et medesimamente habbiam detto quali oppinioni et quai massime ci habbino a esser buone per provare le cose dette &lt;expl&gt; One ciò è, noi possiamo abbondarne, et onde noi possiamo solver gli argomenti, siane stato detto da noi insino a qui a bastanza. Et hora restici a dire della locutione et dello ordine. 

&lt;174-237&gt; LIBRO TERZO &lt;inc&gt; Perché di tre cose debbe considerare chi tratta del modo del dire: una è donde si possino acquistare le fedi; l'altra circa la locutione, et la terza circa la dispositione delle parti della oratione. Della prima parte, che è intorno allo acquistarsi fede, ho io detto di sopra &lt;expl&gt; O comparandole insieme, o usando il modo naturale, cioè di raccontare le cose tue: et di poi, se tu vuoi, dir disperse quelle della parte avversa. La fine dell'oratione sta bene senza alcuna coniuntione, accioch'e' paia uno epilogo, et non paia oratione. Io dissi. Voi havete inteso. Voi sapete. Date sentenza. 

&lt;238-270&gt; &lt;comm&gt; Dichiaratione sopra il primo capitolo. &lt;inc&gt; Se da principio, quando i' presi questa fatica di tradurre in questa nostra lingua la facultà oratoria scritta da Aristotile, mi fusse venuto nell'animo quello, che forse era ragionevole mi venisse di fare, cioè qualche dichiaratione alle parole del testo, non mi sarei condotto doppo l'intera traduttione di questa opera a scriverci sù. &lt;expl&gt; Nel qual luogo medesimamente ho lasciato di mettere alcune voci dal medesimo Boccaccio usate, per la ragione ch'elle non sono usate da nessuno, che sia Fiorentino; et le quali, mi rendo certo, ch'el Boccaccio istesso, s'e' fusse vivo, hoggi non userebbe. Che io nel vero mi sono ingegnato, seguitando il precetto dato da Aristotile in questo terzo libro, di parlare la mia lingua correttamente et con le miglior parole che io habbia in essa saputo scerre. 

&lt;271-275&gt; ALLO ILLVSTRISS. / ET ECCELLENTISS. S. / &amp; Pad. mio il S. COSIMO / de' Medici Duca di Firenze. &lt;inc&gt; Non fu da prima nel mio concetto, Illustrissimo Principe, inteso di mandar fuori la traduttion di questa opera, se bene come la Rettorica l'haveva ridotta nella nostra lingua vulgare, et ad alcuni amici miei fattala manifesta &lt;expl&gt; forse dico alli suoi dì, che ella vorrà vedere la forza, che habbia il poema tragico messo in atto con quegli ordini et con quei modi, che dagli antichi eron osservati: et mediante i quali Aristotile afferma nascer negli animi tranquillità et nettezza da ogni perturbatione. D.V. Eccell. Illustriss. Servitore Bernardo Segni. 

&lt;276-&gt; POETICA D'ARISTO / TILE TRADOTTA DI / Greco in lingua vulgar Fiorentina / Da Bernardo Segni / Gentil'huomo, &amp; Accademico Fiorentino. / Capitolo Primo. &lt;text&gt; &lt;inc&gt; Della Poetica et di lei et delle sue spetie, qual sia di ciascuna d'esse la forza; et qualmente debbino essere contessute le favole da chi vuole, che la poesia vi stia rettamente. &lt;comm&gt; &lt;inc&gt; Della Poetica et di lei. Cap. Primo. Nell'epositione di questa arte Poetica verrò tosto al particulare, non usandoci dentro (sicome fanno li più degli espositori) quelle cose, che per dichiaratione d'una facultà soglion mettersi innanzi; imperoché l'intento mio non è di farci commento, ma un po' di parafrasi accioché dagli men dotti ne sia intesa qualche parte, se non il tutto. &lt;text&gt; &lt;expl&gt; Del poema tragico adunche et dello heroico et delle spetie loro et delle lor parti et quante elle sieno, et in che cosa elle sieno differenti et delle cagioni che gli faccino buoni et cattivi, et delle obbiettioni et delle solutioni che alla Poetica s'appartengono siesene detto insin qui a bastanza. &lt;comm&gt; &lt;expl&gt; Et tanto basti per la breve espositione sopra a la Poetica, nella quale opera dico apparire ancora qualche mancamento, non già nelle materie, che si trattano in questo libro, perché tali sono assolute; ma perché promettendo il Filosofo di trattar della Commedia, et anchora perché nel libro III della Rettorica essendo da lui allegato di trattar de ridiculi, de' quali a pena ci tocca il nome; però, dico, conseguita ch'e' si possa conietturar facilmente, che per l'assoluta dottrina di tal facultà ci venga un altro libro a mancare. 

&lt;YYiiv-YYiiiv&gt; &lt;table of errors&gt;

&lt;[YY iv]r-[AAA v]v&gt; TAVOLA DELLE COSE / PIV NOTABILI DELLA / RETTORICA, ET / DELLA POETICA. </text>
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2. epistle to Cosimo I de Medici, pp. 271-275
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              <text>&lt;p. 3&gt; ALLO ILLVSTRISS. / ET ECCELLENTISS. S. / &amp; Pad. mio il S. COSIMO de / Medici Duca di Firenze. &lt;inc&gt; Egli è stata mia intentione Illustrissimo Principe dappoi che io havea messo in questa nostra lingua vulgare l'Ethica d'Aristotile con alquanto di commentatione, di metterci medesimamente il trattato fatto da lui sopra la consideratione dei governi chiamato generalmente la Politica, per la ragione che questo trattato conseguita a quello della Ethica, et sono, a dire il vero, amendue congiunti sotto l'universal consideratione della civil facultà. &lt;p. 10&gt; &lt;expl&gt; Et lei di tal maniera ben la toglieste che ella a guisa di serpente che habbia gittato lo scoglio, o di Fenice che doppo molti secoli ritorni in vita con un altro principio et con miglior forma di vivere sia per pigliare augumento felice, et voi per riempiere [sic] di celebratissima fama. Di Firenze. Alli VII. d'Ottobre MDXLVIII. Di V. Eccell. Illustriss. Servitor Bernardo Segni. 

&lt;p. 11&gt; primo. / Della città, della casa et del borgo. Capitolo primo. &lt;text inc&gt; Perché e' si vede che ogni città è una certa compagnia, et perché ogni compagnia è constituita per fine di conseguir qualche bene, che in vero ogni cosa che s'opera è operata per cagione di quello che par bene, è però manifesto che ogni compagnia ha in consideratione et in fine qualche bene: et che quella, che infra tutte l'altre è la principalissima, et che tutte l'altre contiene, ha per fine il bene, che è principalissimo, et tale non è altra che la città et la compagnia civile. &lt;p. 14&gt; &lt;comm inc&gt; Perché e' si vede. Havendo il sommo Filosofo nel libro dell'Ethica dataci la dottrina che può far l'huomo felice, et mostratone dove consista essa felicità humana, et mediante che cosa ella si possa acquistare, in questo secondo trattato morale si seguita di dar la dottrina da far felice et beata la città intera, la qual cosa parendo che sia più degna, che non è a far un solo huomo, sì come egli dice anchora nel III capitolo del primo libro dell'Ethica, farà forse parer ragionevole che questo trattato della Politica sia più nobile di quello dell'Ethica. &lt;p. 53&gt; &lt;text expl&gt; Laonde essendosi qui determinato di loro, et del resto altrove dovendosi determinare, lasciato qui, come finito, questo ragionamento, parliamo horamai con un altro principio: et innanzi tratto facciam consideratione di quello che è stato detto dai savi della Republica ottima. &lt;p. 55&gt; &lt;comm expl&gt; Mostrando in tal maniera et quale arte da guadagnare se le convengha, et che et quale le sia ministra, et qual sia contro a natura: havendo conchiuso in questo ultimo capitolo che maggiormente si debba attendere dal governo di casa a curare le cose possedute, che hanno l'anima, che quelle che ne mancano; contro alla usanza dei più, che ogni loro intento mettono in far roba et lasciano ogni cura et pensiero di instruire i figliuoli et le mogli et li servi. 

&lt;p. 57&gt; secondo / Della ottima Republica di Socrate. / Capitolo primo. &lt;text inc&gt; Havendo proposto di far consideratione della civil compagnia, la quale è ottima infra tutte l'altre a chi è lecito di vivere il più che si può nel modo che ei desidera; però è bene considerare gli altri governi usati nelle città, che hanno nome di ben governarsi: o se d'altri modi s'ha notitia per via di scritti dei savi che apparischino bene ordinati: acciocché il buono et l'utile che è in essi non ci sia nascosto. &lt;p. 50 [sic]&gt; &lt;comm inc&gt; In questo II libro il Filosofo raccontando i modi dei governi, che erano celebrati nel mondo, et non pur quegli che erano in essere, ma anchor quegli che erano stati scritti da altri, et massimamente li scritti da Platone: dove è introdotto Socrate che nel V della Republica da Platone chiamata la prima, vi fa consideration di questi ordini, che nel principio di questo libro da Aristotile son ripresi. &lt;p. 116&gt; &lt;text expl&gt; Fu anchora Androdamo da Reggio legislatore ai Chalcidensi che sono in Tracia, sopra le morti et sopra le heredità; di cui non si può però dire che cosa alcuna sua propia vi si ritrovi. Et dei modi di governo, et di quei, dico, che sono i più famosi, et di quei che sono stati dati in iscritto siesene considerato a bastanza nel modo detto di sopra. &lt;p. 117&gt; &lt;comm expl&gt; Nel quale ha ei raccontato nei primi quattro capitoli i modi delle due Republiche di Platone: et di poi di quella di Falea, et conseguentemente di quella di Ippodamo. Doppo li quali modi raccontati fa ei mentione della Republica Spartana, della Candiotta, della Cartaginese et ultimamente di quella d'Atene. 

&lt;p. 119-182&gt; &lt;book III&gt;

&lt;p. 183-244&gt; &lt;book IV&gt;

&lt;p. 245-305&gt; &lt;book V&gt;

&lt;p. 306-330&gt; &lt;book VI&gt;

&lt;p. 331-391&gt; &lt;book VII&gt;

&lt;p. 392&gt; LIBRO OTTAVO / Che li fanciugli debbono essere ammaestrati publicamente. Cap. I. &lt;text inc&gt; Che il legislatore adunche debba mettere diligenza circa l'eruditione de' fanciugli niuno è che lo contradica; perché tal cosa non osservata nelle città nuoce al governo d'esse, dovendosi fare l'eruditione secondo che sono li governi: conciosia che ciascun governo ha li costumi che gli son propii. Et il propio costume è quello che mantiene il governo et che da principio lo constituisce. Verbigratia il Popolare constituisce lo Stato del Popolo, et quello dei Pochi constituisce lo stato d'essi Pochi potenti; et così sempre il miglior costume constituirà miglior sorte di Stato. &lt;p. 393&gt; &lt;comm inc&gt; Che il legislatore adunche. Cap. I. Havendo il Filosofo di sopra provato il fine doversi ire preparando mediante li mezi, et il fine della buona Republica non essendo altrimenti che il fine d'un solo huomo (et tal fine è la felicità) et li mezi da conseguirla essendo li costumi, et l'eruditione, però nel principio di questo libro et in questo capitolo mostra che li cittadini d'una ottima republica debbono essere instrutti da prima a quella mediante li costumi et la eruditione. &lt;p. 416&gt; &lt;text expl&gt; Anchora se egli è Armonia nessuna, che si convegna alla età puerile per partorire a un tempo medesimo et ornamento et disciplina, certo che l'Armonia Lidia infra tutte le altre par che faccia un simile effetto; nella quale però insegnandola per eruditione questi tre termini debbono essere usati, cioè il Mediocre, il Possibile et il Convenevole. &lt;p. 418&gt; &lt;comm expl&gt; Et nello ottavo et ultimo vuole ei formare un cittadino buono, et cominciasi da essa natività conducendolo insino alla età da imparar la musica; nella qual materia ferma egli il suo discorso: et finisce il libro senza a dare l'ultima perfettione a questa opera.

&lt;Ggg iiir-[Iii iv]r&gt; TAVOLA DELLE COSE / PIV NOTABILI DELLA / POLITICA DI / ARISTOTILE.</text>
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            <description>The nature or genre of the resource</description>
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              <elementText elementTextId="75811">
                <text>Prose</text>
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            </elementTextContainer>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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              <elementText elementTextId="75813">
                <text>4°; A-Z4, Aa-Zz4, Aaa-Iii 4; ff. 220: [1], p. 420, [10]. Type: text in roman; commentary and titles in italics. 216×135 mm.</text>
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            <name>Audience</name>
            <description>A class of entity for whom the resource is intended or useful.</description>
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                <text>MEDICI Cosimo I</text>
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            <name>Is Referenced By</name>
            <description>A related resource that references, cites, or otherwise points to the described resource.</description>
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                <text>Cranz and Schmitt 1984: 108.158.</text>
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