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              <text>&lt;1r&gt; &lt;prologue&gt; Qui comença el prologo sopra el tracto [sic] de l'anima composto da frate Iacopo Campora di Genoa del ordine de i frati predicatori essendo a Oxanford richiesta di Iohanni di Marcanovo mercatante in Londra. &lt;inc&gt; Al venerabile et discreto suo maçore Iohani di Marcanuovo. citadino de la felice cità de Veniexia. fratre Iacobo Campora di Genua del ordene de frati predicatori in sacra theologia licenciato in la università de Oxonford cum recomandacione. Pensando in me molte volte la grande humanità la quale longo tempo passato m'hai mostrata effectualmente, pensai ancora io si possibile era a &lt;1v&gt; me in qual che modo fare cosa la quale fosse non come satisfactoria de tanti beneficii recevuti. Ma solamente demostratoria de qualche grado di gratitudine. &lt;2r&gt; &lt;expl&gt; Per la qual cossa priego la tua benignità che prenda in grado questo mio sodore et sia a te accepto. Et si in quello vedessi cossa la qual non fosse cossi ordinatamente dicta come se rechiede priego che abbi iscusata la mia ignorançia &lt;2v&gt; et la tua discrecione supplisca el mio defecto. Finisce il prologo. Et incomenza el tractato. Capitolo primo che modo è da tenere in la prexente opera. &lt;inc&gt; Molte volte ho udito che grandi filosofi cum grandissimo studio et suctilissima inquisicione ano investigato mirabile conclusione circa l'anima humana: de la quale la più excellente che io habia aldito è de la sua immortalità. Et benché per inviolabile fede noi crediamo l'anima esser immortale, niente de meno vorei che me dicisti le raxone filosofice questo persuadente. &lt;65v&gt; &lt;expl&gt; Et se qualche manchamento vi serà, come de coloro che moreno avanti che siano venuti a la debita quantità sua, overo de coloro che sono monstruosi quello difecto sopplirà la divina possanza. Et questo parmi che basti a satisfacione de la diffigultà mossa, et a compimento de questo picolo. Per la cui fine in sempiternum ne sia laudato l'altissimo dio. Amen. &lt;mistaken date by a different hand&gt; Anno 1315.</text>
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              <text>&lt;1r&gt; Qui comincia el prologo sopra el tractato de lanima composto de frate Jacopo Campora de Zenua de lordine di frati predicatori essendo ae xaenford. A rechiesta de Johanni de marcha nuovo merchadante in londra. &lt;prologue&gt; &lt;inc&gt; Al venerabile et discreto suo mazore Johanne de marcha nuovo citadino de la felice cita de Venecia. frate Jacopo de campora de Zenua del ordine de li frati predicatori. in sacra theologia licenciato in la universita de onsonford cum recomendatione. Pensando in me molte volte la granda [sic] humanita la quale longo tempo passato mhai mostrato effectualmente. Pensai anchora io se possibile era a me in qualche modo fare chossa la quale non fosse non come satisfactoria de tanti beneficii ricevuti. ma solamente demonstratoria de qualche grado de gratitudine. &lt;1v&gt; &lt;expl&gt; per la qual chosa priego la tua benignità che prenda in grato questo mio sudore et siate acceta. de [sic] se in quello vedessi chosa la quale non fosse cusi ordinatamente dicta a me come se rechiede. priego habi excusata la mia ignorantia. et la tua discretione supplisca el mio &lt;2r&gt; defecto. Finisse il prologo. E comenza el tractato. Capitolo primo. che molto [sic] e da tenere ne la presente opera. / &lt;inc&gt; Johannes. Molte volte ho oldito che grandi philosophi cum grandissimo studio et sottilissima inquisitione hano investigato mirabile conclusione circa lanima humana. dele quale la piu excellente che io habi oldito e de la sua immortalita. E ben che per inviolabile fede nui credemo lanima esser immortale. niente de meno vorei che me dicesse le raxone philosophiche questo persuadente. &lt;48v&gt; &lt;expl&gt; E si qualche manchamento vie sera. chomo de quelloro che moreno avanti che siano venuti a la debita quantita sua: over dei quelloro che sono stati monstruosi, quello defecto supplira la divina possança. E questo parme che basta a satisfactione della difficulta mosta [sic]. Et a compimento de questo picolo tractato. Per la cui fine in Sempiternum ne sia laudato laltissimo idio. Amen. / Finis.

&lt;49r-v&gt; Tabula huius libri. / finis</text>
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              <text>&lt;1r-5r&gt; &lt;preamble&gt; &lt;title by a different hand&gt; Dell'Etica di Fabio Albergati &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, e giovevole. Percioche come all'arciere, non vedendo il berzaglio, né sapendo il modo da colpirlo, diverrebbe l'arco inutile, o scioccamente l'essercitarebbe; 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, disprezzerà di farsi buono. E tanto basti in luogo di proemio et veniamo alla cosa.

&lt;5r-53r&gt; &lt;book I&gt; Descrittione della felicità. Cap.° p.°. &lt;inc&gt; Havendo proposto di trattare del sommo bene humano per ritrovare il modo da conseguirlo, è prima da riguardare che cosa sia, poiché dalla cognitione del fine si ritrovano i convenevoli mezzi per acquistarlo. Nel nome adunque del sommo bene gli huomini volgari e gl'intendenti sono concordi chiamandolo universalmente felicità, così nella sostanza, e nel diffinirlo sono grandemente discordi. Conciosiache ciascuno confrome ai costumi et all'habito che possede giudica di essa e di qui le genti &lt;5v&gt; che sono in preda de' piaceri stimano che la vitù 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 che 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;53v-94r&gt; &lt;book II&gt; LIBRO SECONDO. Che cosa è la virtù. Capitolo I. &lt;inc&gt; Noi proponemmo da principio di trattare della felicità e così habbiamo discorso di essa et veduto che cosa è, in che consiste, come s'acquista e perde, et a che facoltà appartiene il considerarla. &lt;expl&gt; E ne dà per segno che in così fatta potenza et vigore è riposto il risentimento e l'indignatione che prendiamo contro gli amici quando ci offendono, quasi voglia dire che stando nel vigor dell'animo lo sdegno contro gli amici, quivi sia riposto il suo contrario amore.
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Commentary</text>
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              <text>&lt;17r&gt; Epistola di frate Lazaro Gallineta humile maestro in theologia ad il sp.le et nobile citadino venitiano Missier Bernardo Iustiniano de Missier Nicolò comincia. &lt;inc&gt; Ad questi giorni misier Bernardo carissimo essendo aquanto libero e sciolto da quei pensieri che sogliono al tuto occupare altrui e come inimico de l'ocio volendo quello transferire in laudabile e virtuoso exercicio. &lt;expl&gt; E non dubito essendo voi di ley singulare amatore e non meno de gli amici studioso &lt;18&gt; agradireti la so venuta, et anche aprezzireti l'animo e la voluntà mia la quale come per lo passato tempo è stata, cusì fina [sic] a lo extremo cenere ad voy serà per intiera fede e vera amicicia coniunctissima. 

&lt;18r&gt; &lt;text&gt; Qui comincia la opera del clarissimo philosopho Aristotile peripatetico de la virtù. &lt;inc&gt; Digne di lode sono le cosse buone: e le cative sono da biasemare: et tra le cosse buone le virtù sono le più excellente. E tra le cative gli vitii: et anchora le cagione de le virtù: e quelle cosse che da loro procedono et insieme le loro operationi sono laudevoli: e le cosse a queste contrarie sono colpevoli. Ma per che secondo Platone l'anima </text>
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              <text> nostra ha tre parte, rationale, irascibile et concupiscibile, de la parte rationale la sua virtù è prudentia; de la irascibile mansuetudine e fortezza; de la concupiscibile modestia e temperantia. &lt;24r-v&gt; &lt;expl&gt; Et a la virtù s'apartiene li digni e benemeriti: et amare li buoni e probi: e cum odio perseguitare li cativi: e non essere cupido a punire e vendicare: anci misericordioso, placabile e benivolo: et a questa virtù </text>
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              <text> consiegueno bontà, dirittura, lo essere grato, buona speranza; et oltra questo essere de le ditte parti amabile: et essere studioso de li amici e compagni e di forestieri: amatore di humanità e di honestà: le quali tute cosse sono annumerate tra le cosse laudevoli. E li vicii sono a queste parti contrarii e qualunque cossa s'apartengono a li vizii, e quelle consieguono sono istimate vituperabili. Finis.

&lt;17r&gt; &lt;comm&gt; &lt;introduction&gt; Ne la presente opera questo excellente Philosopho dimostra col suo divino ingegno la imagine de la virtù: de la quale più ampla e copiosamente ha tractato ne gli altri suo libri: et maximamente ne l'Ethica sua. Ma qui quasi come in una picola summa brievemente procede parlando grave et sententioso, non come poeta over historico qualmente fecero questi do' moderni volgari, cioè Francesco Petrarcha e Joauanni Boccaci. Ma come vero philosopho morale ponendo quasi come una pratica a l'huomo virtuoso descrivendo prima la vertù e poi i loro contrarii cioè vitii: poi l'officio e natura de le virtù e vitii già descripti: e terzamente qual sono gli effetti che consegueno le ditte virtù e vitii buoni o cativi: per le quali descriptioni ogni animo nobile e generoso può in se medesimo cognoscer qual possiede: e de qual ha bisogno e qual più abunda in lui, vioè virtù o vicio, corregiendo et emendando la vita facilmente seguendo la virtù e schivando li vitii può pervenire a quella felicità la quale Aristotile pone per fine ad ogni libero et virtuoso homo &lt;18r&gt; &lt;inc&gt; Et anchor è la cagione de la virtù: in queste parole Aristotiles dimostra quanto la virtù sia da comendare et istimare: però che non solo lei, ma anche la sua origine e cagione e tute cosse da quelle prociedeno sono laudevoli: unde lui descrive ne l'ethica sua la virtù dicendo che virtù è un habito cioè una facilità, pronteza et agevoleza, overo una buona qualità di mente che fa buono colui che la possiede. &lt;30v&gt; &lt;expl&gt; Dirò che secondo lo apresarsi over dillongarsi da uno medesimo termine, il bene arduo possibile ad obtinere è obiecto de la speranza che seguita, et in quanto è impossibile ad ottenere, è obiecto de la desperatione che cum tristitia gli lassa et abandona: testimonio Aristotile nel 3° li° de l'Ethica.</text>
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              <text>&lt;55v&gt; Epistola di frate lazaro gallineta humile maistro i(n) theologia al spectabile e nobile citadino venetiano Missier berna(r)do Iustiniano de Missier Nicolo comincia. &lt;inc&gt; Questi giorni mis(ser) bernardo carissimo essendo alquanto libero e sciolto da quei pensieri: che sogliano al tuto occupare altrui: e come inimico de locio volendo quello transferire in laudabile e vi(r)tuoso exercitio: trovandomi haver inanci una legiadra e nobile opereta d(e)l clarissimo filosofo Aristotile &lt;56r&gt; &lt;expl&gt; e non dubito essendo vui di lei singulare amatore: e non meno de li amici studioso agradireti la sua venuta: et anche apregiereti lanimo: e la volunta mia: la quale come per lo passato tempo è stata cussi fina alextremo cenere ad vui serà per intera fede e vera amicicia coniunctissima. 

&lt;56v&gt; &lt;text&gt; Qui comincia lopera del clarissimo filosofo Aristotile de la virtù. &lt;inc&gt; Digne di lode sono le cose buone: e le cative sono da biasemare: e tra le cose bone le virtu sonno le più excellente: e tra le cative li vitii: et ancora le cagione de le virtù: e quelle cose che da loro prociedeno: et insieme le loro operatione sono laudevoli: e le cosse a queste contrarie sono colpevole. Ma per che secondo Platone lanima nostra ha tre parte, rationale irascibile e concupiscibile: de la parte rationale la sua virtu e prudentia; de la irascibile mansuetudine e fortezza; de la concupiscibile modestia e temperantia. &lt;61r&gt; &lt;expl&gt; et a la virtu si ap(er)tiene aiutare li degni: e benemeriti: et amare li buoni: e con odio perseguitar li cativi: e non essere cupido a punire e vendicare: anci misericordioso placabile e benivolo: et a questa virtù consegueno bontà diritura, lo essere grato, buona speranza et oltra questo esser de le dite parte amabile: et esser studioso de li amici de compagni e forestieri: amatore de humanita et honesta: le qual tute cose sonno anumerate tra le cose laudevole: e li vitii sonno a queste parte contrarii e qualunque cosa si ap(er)tengano a vitii: e quelli consieguono sonno stimati vituperabili. Finis.

&lt;61v&gt; &lt;introduction&gt; Questa expositione sequente e sopra lopera di Aristotile de la virtu notata qui davanti: e cadauno capitulo sequente signato con letere de lalfabeto per ordene se riporta a lopera notata secondo i luogi signati cominciando A e seq(ui)ta(n)do lalt(re) l(ette)re. &lt;inc&gt; Ne la presente opereta questo excellente filosofo dimostra col suo divino inzegno la imagine de la virtù: de la quale più ampia e copiosamente ha tractato neli altri suo libri: et maximamente ne letica sua: ma qui quasi come in una picola summa brievemente prociede parlando grave e sententioso non come poeta over historico qualmente fecero questi do moderni vulgari, cioe francisco petrarcha e Joanni bocatii: ma come vero philosopho morale ponendo quasi come una pratica a luomo virtuoso descrivendo prima la virtu e poi li suo contrarii cioè vitii: poi lofficio e natura de la virtù e vitii già descriti: e terzamente qual sonno li effecti che consiegueno le dite virtù e vitii buoni o cativi: per le qual descriptioni ogni animo nobile e generoso può in se medesimo cognoscere qual possiede: o de qual ha bisogno: e qual più abonda in lui: cioè virtù o vitio e coregendo et emendando la vita facilmente sequendo le virtu: e schivando li vitii può pervenire a quella felicità la quale &lt;62r&gt; Aristotile pone per fine ad ogni libero e virtuoso homo. 

&lt;62r&gt; &lt;comm&gt; Qui comincia la prima expositione del capitulo segnato A. &lt;inc&gt; Et anchora le cagione de la virtù. In queste parole Aristotile dimostra quanto la virtu sia da commendare et istimare: pero che non solo lei: ma anche la sua origine e cagione e tute cose da quelle procedeno sono laudevole: inde lui descrive ne letica sua la virtu: dicendo che virtu e uno habito cioe una facilita, pronteza et agevoleza, overo una buona qualità di mente: che fa buono colui che la possiede. &lt;83v&gt; &lt;expl&gt; Dirò che e secondo lo apresarsi over dillongarsi da uno medesimo termine, il bene arduo possibile a otenire è lobiecto de la speranza chel seguita, et in quanto e impossibile a otenire e la desperatione che con tristitia el lassa: et abandona: testimonio Aristotile nel terzo libro de lethica.</text>
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II. &lt;pp. 45-239&gt; Compendio della scientia civile

&lt;45&gt; Del compendio della scientia / civile. Cap. 1. / Origine, defenitione et soggetto / de la scientia civile. &lt;inc&gt; La prima maraviglia che nasce negli animi di coloro che contemplano la conditione humana con ragione si può giudicar quella com'esser possi che l'anima nostra creata da Dio pura e candida ne la patria del Cielo tranquilla e serena, ardisca con periglioso peregrinaggio scender di Cielo in terra e costituirsi prigioniera nel carcere mortale del nostro corpo vile, oscuro, e tenebroso. &lt;239&gt; &lt;expl&gt; Questa è la strada e questo è il modo et arte con la quale l'animo peregrino libero dal carcere terreno, squarciata la rozza e squallida scorza de vitii, illustrato da splendor di vera virtù et resosi per quanto gli è concesso simile a Dio, sale al cielo, ove è conosciuto per generosa prole del creatore e come tale è dichiarato cittadino del cielo e costituito herede de i beni del supremo Padre, e questo è il fine felice del suo peregrinaggio. Piaccia a la divina bontà che di noi così sia. Il fine. 

&lt;241-242&gt; Primi capi dell'Institutione [13]

&lt;242-248&gt; Primi capi del Compendio civile [45]</text>
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&lt;2r-3r&gt; &lt;epistle&gt; Al Ser.mo Cosimo Medici / Gran Principe dei Toscani / Sig.r Col.mo.

2. &lt;29v-140r&gt; Ombra del compendio de la Filosofia / Morale adombrato / da M. Francesco Piccolomini / Ombra di filosofo. // Alla Ser.ma Madama Cristina / Gran Duchessa dei Toscani / vivo esempio di esso. 

&lt;138r&gt; &lt;index&gt; Primi capi dell'Institutione.
&lt;138v-140r&gt; &lt;index&gt; Primi capi del Compendio Civile.</text>
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              <text>&lt;[4]r-[5]r&gt; A LA SER.MA MADAMA CHRI= / STINA, GRANDVCHESSA  / DE I TOSCANI / Francesco Piccolomini già / Filosofo S. &lt;inc&gt; Il molto desiderio di servire suole spesso produrre effetti contrarii, uno è il porgere spirito e forza al devoto servo, per presto e meglio servire; l'altro è che con troppo spronarlo, spesso lo stringe a prendere impresa, a la quale poi viene mal atto. &lt;expl&gt; Et ecco che con debita humiltà e riverenza inchinandomeli con ardente affetto di satisfargli per mezzo del presente libro do principio al mio basso ragionamento, degnisi d'ascoltarmi.

&lt;p. 1-163&gt; &lt;inc&gt; La prima maraviglia che nasce in quelli che contemplano la conditione humana, con ragione si può giudicar quella come accader possi che l'anima nostra creata da Dio pura e candida nella patria del Cielo, tranquilla e serena, ardisca con periglioso peregrinaggio scendere di Cielo in terra e constituirsi come prigioniera nel carcere mortale del nostro corpo oscuro, e tenebroso? &lt;expl&gt; E caminando per tal sentiero l'animo pellegrino, aperto il carcere terreno, spogliatosi de la rozza e sordida scorza de i vitii, illustrato da splendor divino e resosi per quanto gli è lecito simile a Dio, così puro, netto e mondo, et armato collo scudo de la santa fede può salire al cielo, ove sarà conosciuto per generosa prole del Creatore, e come tale sarà dichiarato cittadino del Cielo, et herede dei beni paterni, con felice fine del suo fadigoso e periglioso viaggio. Piacci a la divina bontà che di noi così sia. Il fine.</text>
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              <text>&lt;1r-23v&gt; Francesco Piccolomini, [Institutione del principe] &lt;1r-v&gt; &lt;epistle to Cosimo II Medici&gt; Al Serenissimo Cosmo Medici Gran / Principe de i Toscani Signor Colendissimo. &lt;inc&gt; All'usanza de vecchi pigro e tardo vengo a pagare il debito della promessa fatta a V.A. già due mesi sono, e mi consolo col proverbio, meglio è tardo, che mai. Hor come sia ecco che un piccol huomo, come a dire un nano o pigmeo con animo nondimeno grande e sublime gli presenta insieme se stesso et un breve discorso dell'institutione. &lt;expl&gt; Tale adunque quale è lo presente a V.A., assicurandomi, che come con animo grato accolse il libro delle definizioni a lei poco avanti dedicato, così aggradirà questo breve discorso, in conformatione del dono all'hora fattoli di me stesso; e con tal fine senza fine inchinandomi prima a Madama Serenissima poi a V.A. a la lor buona gratia mi raccomando. Di V.A.S. Humilissimo et devotiss. Vassallo e servitore Francesco Piccolomini già filosofo hora spoglia del tempo e di natura.

&lt;2r&gt; Che cosa sia Institutione. Cap. I. &lt;inc&gt; Si mostra male instituito chiunque ragionando dell'institutione non dichiara prima che cosa ella sia, di quante sorti sia, da quai principii penda et a chi convenga: onde per non incorrere in tal sospitione dichiarando prima che cosa ella sia, dico, in tutte le operationi humane due cose principalmente considerarsi: una è il fine, l'altra sono i mezzi ordenati a tal fine. &lt;23v&gt; &lt;expl&gt; Il servire a Principe regio e regnare. Regna dunque il popolo toscano, mentre con fede serve al suo regio principe, al quale con molta umiltà m'inchino. Il fine.

&lt;23v-112r&gt; Francesco Piccolomini, Del compendio della scienza civile &lt;23v&gt; Ombra del compendio de la filosofia morale, adombrato da M. Francesco Piccolomini ombra di filosofo. / Alla serenissima madama Christina Granduchessa de i Toscani vivo esempio d'esso. &lt;24r&gt; Del compendio della scienza civile. / Cap. I. / Origine, definitione e soggetto de la scienza civile. &lt;inc&gt; La prima maraviglia che nasce negl'animi di coloro che contemplano la conditione humana, con ragione si può giudicar quella come esser possi che l'anima nostra creata da Dio pura e candida nella patria del Cielo, tranquilla e serena, ardisca con periglioso peregrinaggio scendere di Cielo in terra e constituirsi prigioniera nel carcere mortale del nostro corpo vile, oscuro, e tenebroso? &lt;112&gt; &lt;expl&gt; Questa è la strada e questo è il modo et arte con la quale l'animo pellegrino libero dal carcere terreno, squarciata la rozza e sordida scorza de i vitii, illustrato dal splendore di vera virtù et resosi per quanto gl'è concesso simile a Dio, sale al cielo, ove è conosciuto per generosa prole del creatore e come tale è dichiarato cittadino del cielo e constituito herede de i beni del supremo Padre. E questo è il fine felice del suo peregrinaggio. Piaccia a la divina bontà che di noi così sia. Il fine. 
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&lt;66r&gt; Del suadere et dissuadere
&lt;66v&gt; De' mezzi da suadere et dissuadere
&lt;69v&gt; Delli capi li quali vengono in consultazione
&lt;74v&gt; Della pacie et della guerra
&lt;77r&gt; Del demostrativo

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              <text>&lt;20ra-43va&gt; &lt;inc&gt; La rethorica ene seguitativa dela dialeticha che ambendune sono dalcune cotali cose le quali anno a cognosciare in alcuno modo tutte le sciençe comunemente ene una scientia determinata per la quale tutti li huomini in alcuno modo participano ambendune che tutti si sforçano infino ad alcuna cosa cercare cio è daltri lo sermone loro e sostenere e difendare et accusare. Et molti fanno queste opere daventura et molti da habito per usança et concio sia cosa che essi possano fare in uno e nellaltro modo e manifesto che si potranno diriççare cio è considerando la cagione per la quale acquistano lo loro intendimento. Questi per usança e quelli per ventura. Et cotale cosa confessaranno già tucti essere opera darte. &lt;expl&gt; E tali iudici conviene dire che noi pensiamo che vuoi debbiate permanere in qualunque cose voi avrete iudicato avendo iurate. Addunque non permarremo noi et cotali altre che luomo può dire aderescendo. De le persuasioni in artificiali sieno dette cotante.

&lt;43va-67ra&gt; Da quali cose conviene exortare et deortare et vituperare et laudare et accusare et difendare. Et quali sententie et quali propositioni sono utili a le persuasioni. Di queste ene detto. Che di quelle et ad quelle che sono dette di sopra sono facti li emptimati intorno ad ciascuna cosa si come si puo dire secondo lo generare de li sermoni. Et concio sia cosa che la rethorica sia per gratia del iudicio che li consigli iudicano et dicha \cio è quello che iudica le iniustitie/ ebe iudicio conviene non solamente considerare alloratione in quale maniera sara demostrativa et credibile ma chonviene ancho fare che elli appaia cotale et che lo dicitore sia dalcuna cotale dispositione. &lt;expl&gt; Et con cio sia cosa che tre cose sieno quelle le quali conviene tractare intorno ad lorationi deli exempli et de le sententie et de li emptimemati et generalmente di tutte quelle che pertengono intorno a la ratiocinatione perché cose saremo habundanti in esse et in che modo solvaremo esse sieno dette cotante di noi. Et ora rimande addire dela elocutione et dela oratione.

&lt;67ra-83va&gt; &lt;inc&gt; Comincia ellibro terço. / Concio sia cosa che tre cose sieno le quali vogliono essere trattate intorno ad loratione. Luna è quello che pertiene ale persuasioni cio è da quali cose si fanno le persuasioni. La seconda ene quello che ene intorno al parlare. Le terça ene in che modo conviene ordinare le parti dellorationi. Dele persuasioni ene detto da quante cose si fanno cio è da tre. Et perché sono solamente cotante che tutti li huomini sono persuasi. O perciò che elli anno alcuna passione iniudicando. O percio che li dicenti sono pensati cotali. &lt;expl&gt; Overo che si può fare da interrogatione in questa maniera. Che cosa e quella che io non abbia dimostrato. Overo così. Che cosa mostro elli. Overo si puo fare da la comperatione dicendo per ordine et secondo natura quelle che sono sue. Et puoi se elli vuole partitamente può dire quelle delloratione contraria. Et lo fine del parlare dia essere inconiuncto acciò che sia epylogo et non oratione in questo modo. Io o detto voi avete udito abbiatelo et iudicatelo. // Questo ene lo fine de la rethorica daristotile reducta in vulgare dal maestro Nicholao Anglico. </text>
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                <text>Parchment; ff. [II], 87; mm. 323_230. Text in two columns; lines per column: 40. Layout: mm. 170_221. Illuminated initials (f. 1r vignette representing Aristotle and vegetal decorations); rubrics in red, signs of paragraphs in red and light blue.</text>
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