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              <text>&lt;60r&gt; Lettione / recitata in Roma nell'Academia degli / Humoristi il dì 2 di Ottobre 1605. / &lt;by an other hand&gt; Si spiega la particella quarta della Poetica d'Aristotile / e si conclude che il poema epico [non] debba stendersi / in prosa.

&lt;62r-74r&gt; &lt;inc&gt; Due cose sono che fanno principalmente l'huomo diferente dagli animali bruti, la Ragione et il Parlare, et quanto meglio l'huomo si sa valere di queste due cose, tantopiù s'allontana dalla natura de' bruti et s'avvicina a quella di Dio, alla cui imagine fu formato. Fu già creduto che li Dei celesti in quella prima età conversassero con gli huomini, come afferma Catullo quando dice nell'Epitalamio di Peleo et di Teti: Praesentes namque ante domos invisere castas / Saepius, et sese mortali ostendere coetu / Coelicolae non dum spreta pietate solebant. Et Propertio che scrive: Nec fuerat nudas poema videre Deas \lib. 3. ele. xi./ che forse ha origine da quello che dice l'eterna Sapienza: et deliciae meae esse cum filiis hominum, oltre quello che narra la scrittura sacra, che nella prima età del mondo Dio passeggiava all'ombra dopo il mezo giorno. &lt;expl&gt; Così l'udito gode sommamente del verso come quello che in sé contiene et numero et armonia, di che cotanto s'appaga l'orecchio. Et quindi nasce che queste tre cose sono fra sé così conformi, e tanto viene attribuito il </text>
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              <text> furore ad Amore et a Bacco, quanto anco alle Muse. Onde uno di questa Academia in un libretto che fece di Ode Anacreontiche, ma in lingua latina, così scrisse: Et est furor Cupido, / Et est furor Lyaeus, / Et est furor Camaena, / Et triplici flagello / Quatiunt mihi ceretum. / Quid ergo nos sodales / Tam fervide me amantem, / Tam iugiter bibentem, / Tam dulciter canentem / Miramini furentem?.</text>
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&lt;155r&gt; Del'Oggetto dell'udito / overo / Delle cose udibili / Libbro Framment. / di Aristotele / Tradutto in Lingua Italiana da Hercole / Bottrigaro. &lt;inc&gt; Tutte le voci e tutti i suoni o de corpi o dell'aere, seguono lo spingimento a' corpi; non perché lo aere, come è di non pochi opinione li figuri, ma perché esso ritirato, et esso steso, et anche esso trapreso si muove conformemente, sbattendosi ancora e ferendo per causa degli spiriti e de' colpi che si fanno dalle corde. &lt;160r&gt; &lt;expl&gt; il medesimo anco avviene in ciascuna particella. Laonde spessissime volte essi non possono dire quel che segue. Ma facilmente pronunciano quel che segue ogni volta che diano un altro principio al moto. Et è ciò manifesto in quei che si adirano; a quali accade ciò spesse volte; imperoché il commovimento dello spirito crescente in loro si faccia più gagliardo. / È stato dato fine  a questa traduzione in parlare italiano sonando le 8 della NS il dì 14 di Gennaro 1606 da me Hercole Bottrigaro in Bologna.

&lt;161r-169v&gt; &lt;the treatise On Breath follows: cf. the relevant record&gt;</text>
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&lt;161r&gt; DELLO SPIRITO / Libbro di Aristotele tradutto in parlare / Italiano dal Caval.e Hercole / Bottrigari. &lt;inc&gt; Il mantenimento dello spirito nativo quale è? E quale lo accrescimento di quello? Noi per chiara esperienza abbiamo, che egli è consueto di accrescersi ed ingagliardirsi maggiormente parte per la mutazione della età, parte per la costituzione del corpo: et ciò forse, come le altre parti, per qualche accidente esteriore? &lt;169v&gt; &lt;expl&gt; La medesima ragione è certamente ancora della carne; percioché le differentie sono quasi le medesime. Et così della vena e dell'arteria, e delle altre; laonde sia necessario uno dei due: o che la ragione di queste cose secondo la mescolanza non sia la medesima: o che le ragioni non siano da esser cavate da queste passioni contrarie per durezza e densità. / Dato fine alla presente traduzione / in parlare Italiano à hor. 2 _ della ns. / il dì 27 di Novembre / 1606 / Da me Hercole Bottrig.° / in Bologna. </text>
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              <text>&lt;1r-5v&gt; &lt;preamble&gt; &lt;inc&gt; Io mi son proposto di trattare del sommo bene humano che col lume naturale possiamo ottenere, per comprendere che cosa è, et in che guisa si possa conseguire; cognitione altrettanto necessaria, quanto sopra modo nobile et giovevole. Perciò che come all'arciere, non vedendo il bersaglio, né sapendo il modo da colpirlo, diverrebbe l'arco inutile, o scioccamente l'eserciterebbe, così la ragione si farebbe di niuno valore in noi, e follemente verrebbe impiegata, se 'l fine a cui è prodotta et il modo da pervenirvi ci fosse occulto. &lt;expl&gt; E quando cotali huomini conoscessero insieme per se stessi il vero modo e le cagioni del ben vivere, nondimeno sarebbe pur loro di smisurato piacere il rimirare, come il ritratto delle proprie attioni nella descrittione della virtù, e questo trattato non sarebbe loro vano. Ma in contrario vana sarà questa cognitione a chi essendo malvagio e godendo di vivere ostinato nella malitia sua disprezerà di farsi buono. E tanto basti in luogo di proemio, et veniamo alla cosa.

&lt;6r-56r&gt; &lt;book I&gt; Descrittione della felicità. Cap. p.° &lt;inc&gt; Havendo proposto di trattare del sommo bene humano per ritrovar il modo da conseguirlo, è prima da riguardare che cosa sia, poiché dalla cognitione del fine si ritruovano i convenevoli mezzi per acquistarlo. Nel nome adunque del sommo bene, sì come gli huomini volgari e gl'intendenti sono concordi chiamandolo universalmente felicità, così nella sostanza, e nel diffinirlo sono grandemente discordi. Conciosia che ciascuno confrome ai costumi et all'habito che possede giudica di essa e di qui le genti che sono in preda de' piaceri stimano che la virtù sensuale sia la felicità, e le persone civili che sia l'honore et altri di maggior giuditio la ripongono nella virtù. &lt;expl&gt; Così dice in sostanza Valerio Massimo di Metello, per la qual cosa appare ch'in esso fino alla morte si trovarono i beni dell'animo, del corpo, e gli esterni in vita perfetta nella maniera che dalla felicità Aristotelica sono ricercati. 
&lt;65r-129v&gt; &lt;book II&gt; Che cosa sia la virtù
&lt;130r-168v&gt; &lt;book III&gt; Della temperanza
&lt;169r-228r&gt; &lt;book IV&gt; Della liberalità
&lt;228v-294r&gt; &lt;book V&gt; 
&lt;294v-357v&gt; &lt;book VI&gt; Della giustitia universale
&lt;358v-401r&gt; &lt;book VII&gt; Del soggetto intorno al quale travaglia il continente e l'incontinente
&lt;402r-510r&gt; &lt;book VIII&gt; Dell'eccellenza dell'amicitia
&lt;511r-545r&gt; &lt;book IX&gt; Del piacere e del dolore
&lt;547r-623v&gt; &lt;book X&gt; Libro decimo. Delle parti dell'anima, e dei principii delle attioni humane. Cap. I. &lt;inc&gt; Havendo trattato a bastanza delle virtù morali, per che in diffinirle habbiamo detto che sono mediocrità secondo la retta ragione rimane da considerare più particolarmente che cosa sia questa retta ragione. Perciò che conoscendosi ciascuna cosa perfettamente per le sue cause e massime per la materia, e per la forma, havrem compita chiarezza delle virtù morali quando alla cognitione delle proprie materie, delle quali habbiam discorso, sarà congiunta quella della forma loro, ch'è la stessa retta ragione in quel modo che si dirà. &lt;expl&gt; E perché sopra tutte le compagnie civili e republiche perfettissima è la reale, di cotal stato per avventura ci basterà trattare quando ne sarà conceduta la com</text>
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              <text>&lt;p. 1-8&gt; Introdvttione del per / dvto nell'etica / d'aristotile. &lt;inc&gt; L'Etica altro non vuol dire che Morale, cioè arte de costumi, perciò che mos ch'appresso latini vuol die costume dà il nome alla morale, come fa presso i Greci all'Etica; questo costume si contrae in noi per consuetudine assuefacendosi nell'operare; onde diveniamo pronti ad operare sempre allo stesso modo, come con l'assuefar i fanciulli a giocare, giocatori ne divengono, contraendo in se stessi il costume del gioco, sì come con farli assuefar in visitar le Chiese contraeno il costume della divotione; et è differente il costume dall'habito, perché l'habito rinchiude la ragione, o vera o falsa; ma il costume non risguarda che l'assuefattione, ch'è quasi un'altra natura, anzi molte volte prevale, come disse il Pet. “Nostra natura vinta dal costume”. &lt;expl&gt; Onde il discorrere dell'utilità qeust'opera saria ridicolo poiché non si può trovar maggior utilità ch'il sapere governarsi per essere felice. Non perché il saper ci faccia felici, ma perché c'indrizzi ad operar in modo ch'acquistiamo la felicità, che tutta quest'arte nell'operar consiste; et però dal costume si domanda, che ha nell'operar ogni sua forza. Pure et aiuto ci darà l'intendere et c'inanimirà et mostrerà la via agevolandolati per meglio operare. 

&lt;p. 9-119&gt; Parafrasi nell'Etica d'Aristotile / del Perdvto libro p.° c. p.° &lt;inc&gt; Ogn'arte et ogni dottrina, et così ogn'atto et elettione pare ch'appetisca un certo bene. Da questa propositione generalissima comincia Arist. La sua filosofia morale, sì come cominciò la divina con questa: tutti gl'huomini dalla natura hanno il desiderio di sapere. Né è meraviglia che convengono et la principalissima scienza ch'è la mettafisica et la principalissima arte ch'è la politica, in haver doi così principali oggetti ch'abbracciono tutte le cose, l'uno d'essi è 'l vero inteso da tutte le scienze, l'altro è il bene solo fine di chiunque opera. &lt;expl&gt; Onde si potrebbe dire che la felicità fosse la somma perfettione humana, risultante dalle fatte attioni secondo la virtù in processo di conveniente longhezza di vita. Ma della felicità et sua diffinitione et come in essa s'habbi a intendere l'operatione siasi sin qui ragionato a bastanza.

&lt;p. 120-182&gt; &lt;book 2&gt;
&lt;p. 184-292&gt; &lt;book 3&gt;
&lt;p. 294-388&gt; &lt;book 4&gt;
&lt;p. 390-493&gt; &lt;book 5&gt;
&lt;p. 494-555&gt; &lt;book 6&gt;
&lt;p. 556-632&gt; &lt;book 7&gt;
&lt;p. 634-699&gt; &lt;book 8&gt;
&lt;p. 701-756&gt; &lt;book 9&gt;

&lt;p. 757-822&gt; Libro decimo / Capitolo primo. &lt;inc&gt; Dopo le virtù morali et intellettive et havendo trattato longamente dell'amicitia, segue che si tratti del piacere. Perciò che pare che particolarmente il piacere sia congionto con la nostra natura. Onde vanno amaestrando i giovanetti governandoli co 'l piacere e co 'l dolore. E pare che a conseguir le virtù sia di grandissima consequenza il rallegrarsi et attristarsi quando bisogna, et per quello che si conviene, perché da ciò ne deriva l'amore, et l'odio che si porta a ciò che si deve meritamente portare. &lt;expl&gt; Perciò che havute tai considerationi meglio forse si conoscerà quale sia l'ottima Republica, et come ciascheduna dell'altre sia disposta et quai leggi et costumi vi vor</text>
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              <text>&lt;3-4&gt; All'illustrissimo et reverendissimo Sig. Patron mio colendissimo, il Sig. Cardinal Conti. &lt;inc&gt; Sogliono i fedeli et bene accorti giardinieri (illustrissimo et reverendissimo signore) quei primi frutti, che dalle amene piante del lor coltivato giardino son prodotti, a' loro signori presentare, ancorché bene spesso non siano di quella perfettione, che esser dovriano; facendo poi di quelli, che di mano in mano succedono, con i loro signori, altri ancora partecipi. &lt;expl&gt; le pregarò sempre il colmo delle felicità; con che fine humilmente le fo riverenza, et le bacio l'estremità delle vesti. Di Viterbo li 10 di Novembre 1615. Di V.S. Illustrissima et Reverendissima Devotissimo Servitore Cesare Crivellati.

&lt;5&gt; A i lettori. &lt;text&gt; Vi maraviglierete forse benignissimi lettori, ch'io mi sia posto a dare in luce, trasportato in questa maniera nella nostra lingua un libro solo, di tanti che n'ha fatti Aristotile, qual è questo primo della Fisica, quasi che in esso consista tutta la sua dottrina, e tutto quello che egli in tanti libri ci ha insegnato. Sappiate per tanto non esser stata questa mia intentione, ma esser stato mio pensiero, che ritrovandomi molte cose d'Aristotile in questa maniera tradotte, come la Logica, i libri dell'Anima, della Generatione, et altri, ho voluto con questo dar a gli studiosi saggio di queste mie fatiche, per sentir con questo che piacere apporti loro il così scrivere le cose d'un tanto filosofo, da lui così oscuramente scritte. La cagion poi di scriverle in questa lingua, e non nella latina, si dirà nella Logica, quando piaccia al Signore, ch'ella esca in luce. Quanto al trattar le cose della Eternità, e della Creatione, l'ho fatto per dimostrare, con l'occasione di questo libro, di quanto poco momento siano le chimere, per non dire l'empietà d'Averroe, et insieme per stabilire un fondamento fortissimo per i libri dell'Anima, contro la falsissima sua imaginatione intorno all'unità dell'intelletto; ricevete per hora questo poco saggio, et degnatevi correggere dove conoscerete errore, protestandomi sempre di rimettere il tutto alla censura di chi sa più di me; e vivete felici. 

&lt;7-44&gt; IL PRIMO LIBRO DELLA FISICA / Volgarizzato per modo di Parafrase. / PROEMIO. Testo primo. &lt;inc&gt; Perché, come si disse anco ne i libri della Posteriora, quella cognitione, che veramente è sapere circa qual si voglia facultà, procede mediante la cognitione delle sue cause, essendo che non sia alcuno, che si pensi di saper la cosa, la quale ha le cause, se le sue cause non conosce, dalle remote fino alle prossime procedendo; di qui è che dovendo noi trattar della scienza delle cose naturali, è necessario prima d'ogn'altra cosa, che cerchiamo di parlare delle cause di quelle. / Con l'occasione di questo primo testo, non voglio lasciar di dire, che andando io a udir Filosofia in studio, mi diedi in un lettore, il quale consumò un anno intiero in questo proemio di Aristotile, intorno a quel conoscere e sapere et quelle cause, principii et elementi che nel testo si leggono, da me lasciate per tor via ogni confusione, e circa l'altre parole, et questioni superflue, che in questo proemio sogliono agitarsi, cosa (così Iddio gliel perdoni) della quale io non mi so imaginar la più vana, né la più dannosa per un povero principiante; onde entrai in tanta confusione, che poco mancò ch'io non abbandonassi li studi, e non gettassi i libri nel fuoco. Per la qual cosa in queste traduttioni, per modo di Parafrase, et non di parola in parola traslate, non attenderemo se non al senso vero e germano d'Aristotile, per istruttione di quelli, che senza alcuna fatica vogliono apprender quanto egli dichi in questo suo libro. Cercarò bene con l'aiuto divino di ridur questa dottrina d'Aristotile alla semplice verità, e non far, come fin qui han fatto molti; li quali se ben hanno visto e conosciuto che in alcune cose egli sia stato contrario al vero, l'hanno nondimeno voluto et lo vogliono difendere al dispetto d'essa verità, come è l'eternità del mondo, della ma &lt;8&gt; teria prima et somiglianti. Ci sforzaremo dunque di manifestar, per quanto le nostre forze potranno, con quella maggior chiarezza che sia possibile, il puro senso d'esso Aristotile, servendoci di quelli espositori che a questo giudicaremo necessarii, senza appigliarci più a questo che a quello, e solo in quello che lo trovaremo lontano dal vero l'andaremo notando, et al vero riducendo, se si potrà; il che quando non si possa, con le ragioni evidenti si farà opera di manifestare la verità; e se i nostri testi pareranno un poco lontani, non doverà parer strano, essendosi ciò fatto per maggior chiarezza, per la quale anco s'è usato in questo primo testo il nome di causa solamente, commune, tanto alli principii che s'estendono alle cause esterne, quanto a gli elementi, che dell'interne si dicono, e per fuggire, le difficultà. Et per tornar al primo testo, sua intentione, come havemo visto con brevissime parole, non è altro, se non che dovendosi trattar delle cose naturali, sia mestieri, per la cognitione di quelle, trattar de le sue cause, o principii, che dir vogliamo, essendo che senza la lor cognitione, non se ne possi haver buona notitia. &lt;expl&gt; Testo 83. Quanto poi al principio formale se sia uno, o più, et quanti siano, et se siano separati o no, questo diligentemente si tratta nella Metafisica, per il che  lo riserbaremo fino a quel luoco. Ma delle forme delle cose naturali et corruttibili, ne verremo appresso con dimostratione ragionando. Siasi detto per tanto de i principii delle cose, quello che siano questi principii et quanti siano; et siane da noi determinato nella maniera già vista; se bene ripigliando di nuovo il ragionamento, trattaremo d'un altro principio, cioè della natura. Laus Deo.

&lt;44-114&gt; Se Aristotile habbi havuto ferma opinione d'haver dimostrato l'eternità delle cose. Cap. X. &lt;inc&gt; Essendosi con l'aiuto del Signore dato fine al primo libro della Fisica, per havere Aristotile detto in quello che la materia sia ingenerabile et incorruttibile, il che disse poi del moto del Cielo et del mondo tutto, con dir prima, che di niente si fa niente; però ho pensato, avanti che più oltra si proceda, vedere un poco come la cosa stia, secondo la semplice verità, et vedere come intorno a quella si possi accordare Aristotile. &lt;expl&gt; et se tu dicessi che Aristotile par che aborisca il moto in istante, si risponde che intende di virtù corporea, overo di virtù nel corpo, dal che è lontanissimo Iddio onnipotente. Et qui sia fine a questi discorsi, ad honore et gloria del sommo creatore in secula seculorum. Amen. 

&lt;115&gt; Avertimento a' lettori. &lt;text&gt; Si deve notare che li testi citati nelle questioni si potriano ritrovar variamente, il che avviene per la diversità de gli espositori [...] </text>
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