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              <text>&lt;236r-243r&gt; Discorso primo che la Rettorica sia arte &lt;inc&gt; Intendo di provare che la Rettorica, la quale da Platone è detta sagaccità et astutia, non artificio rationale, quella che è detta adulatione turpe et vile, et che alla coquinaria è somigliata, è artificio nobilissimo sopra tutti gl'altri. Et per distinguer la mia intentione dico che la rettorica non per li enthimemi et essempi, ma per l'</text>
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              <text>elocutione, per l'attione, per conciliarsi et movere il giudice è arte eccellentissima. &lt;expl&gt; Certo dovemo far ogni cosa, per adattar la voce alli concetti, et il suono </text>
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              <text> alla voce per ben significare l'animo nostro principalmente et così meglio imprimer gli concetti in chi ci ascolta, ma dovemo anche farlo per dilettare. 

&lt;244r-262v&gt; Discorso secondo che la Rettorica sia arte &lt;inc&gt; Quella antica questione greca et latina se l'arte oratoria sia vera arte o sia più tosto un certo uso o studio o potentia o peritia o facultà è in effetto d'altra importantia che non appare, perciò che se ella è arte, è anche buona per sua natura comunque l'adoprino le persone perciò che l'arte per sua natura, sì come ancor la scienza, </text>
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              <text> è indrizzata a buon fine, et essendo buono il suo fine sarà buono al quale ella intenderà d'arrivare regolata dalla ragione et l'averà rispetto alle cose da lei trattate, senza guardare avanti a chi si trattino. &lt;expl&gt; Ma come tu dì il moto di chi ascolta perché non dì tu la conciliatione? </text>
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              <text>&lt;222r-235r&gt; Discorso sopra il libro secondo della Rettorica d'Aristotele &lt;inc&gt; La intention principale d'Aristotele nel secondo della Rettorica si è trattare del movimento delli affetti il quale è la terza prova artificiale, et a far questo replica il ragionamento del sopra fatto della seconda prova artificiale, che è Mos, perciò che queste due prove, cioè Mos et Motus sono ambidoi prove tralle artificiali inartificiale </text>
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              <text> et hanno rispetto a chi parla, et sono al tutto extra rem et praeter artem et non si usano in ogni luogo ove si giudica o delibera, però sono accidentali di questa arte, et tra queste due prove secondo Aristotele è ordine di principale et secondaria, et mos è la principale, motus è la secondaria, come disse Aristotele nel capitolo terzo del trattato del primo libro. &lt;expl&gt; il quale enthimema è capo et corpo dell'argumentationi, come dice Aristotele nel terzo et sesto del prohemio, et questo </text>
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              <text> è un de modi che prova la nobiltà delle scientie secondo Aristotele nel primo testo del primo dell'anima, ma secondo l'altro modo cioè per le cose trattate, è più nobile il deliberativo sendo le cose publiche molto più nobile delle private. </text>
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              <text>&lt;17r-20v&gt; Discorso ove si pruova, che per questa / parola pedia overo peritia che / usa Arist. nel princ.° del p.° lib. / de parti d'animali non si / possa intender altro che / la loica particolare / come dice / Averroe. &lt;inc&gt; Perché la filosophia non è altro che un mondo intelligibile, quindi aviene che al vero et perfetto Philosopho conviene ragionarne et haverne a pieno notitia di tutte le cose che in questo mondo naturale si contengono; perché si come questo mondo corporeo sarebbe imperfetto ogni volta che alcuna cosa pertinente alla sua perfettione gli mancasse, così e non altrimente al compito filosopho non deve esser occulta cosa alcuna, altrimente sarebbe imperfetto. Là onde Aristotele vero et perfetto filosopho havendosi proposto d'insegnarci compitamente la Philosophia ha voluto anco darne notitia di animali, come quelli che sono parte di questo mondo e per conseguente parte di Philosophia. &lt;expl&gt; Potrei invero questa opinione approvare scorrendo per tutti i libri d'Ar. Ma parendomi esser troppo dilatato sopra questa materia, massimamente per se chiara et manifesta, ad ogniuno pur che sia almeno ben disposto, però farò fine rimettendomi sempre al più maturo e meglior iuditio de più savi et dotti huomini. </text>
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&lt;3r-105r&gt; Della Filosofia / Morale / Che cosa sii il bene e l'umana / felicità. / &lt;inc&gt; Dio somma sapienza, somma bontà ha creato l'huomo perché coll'intendimento apprenda il Vero, colla volontà sceglia [sic] il Bene; però s'egli non apprende il Vero, no 'l castiga, ma se non opera il bene lo condanna. Huomo tu sei libero in tutto fuori che nel volere il Bene, il quale essendo obietto della tua volontà, non puoi non volerlo. &lt;expl&gt; E perché le forze appetitive naturalmente seguono le apprensive, quanto più chiara conoscerai colle Dottrine la bontà del Creatore, tanto più ardente si accenderà nel tuo cuore verso Dio il santo amore; ch'è una proporzionale ma cordialissima benevolenza verso obietto infinitamente amabile, la cui eccellenza è tanto eminente, che muove l'animo umiliato ad una profondissima adorazione.</text>
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Nicomachean Ethics</text>
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              <text>&lt;2r-33v&gt; Introduttione alla morale. Proemio. Capitolo primo. &lt;inc&gt; Dicea Plutarco che gl'huomini devono ben presto apparare quel mestiere che alla sua vita pensando haverà a fare, avvertendo che sia tale che utile et honore gli apporti sino che vive; et perché accade che di tutte l'arti et di tutti gli essercitii niuno è più bello né più utile né che maggior commodo né contento apporti ch'il far professione d'huomo da bene, et di persona honorata, però si deve cercare d'appararla a buon'hora per poter porla lungamente in opra, sarà per tanto non fuori di proposito per introdurci a questa cognitione che civile si chiama dichiarare alcuni termini et principii dalli quali siamo resi più atti ad intendere compitamente quello ch'a questa professione si conviene, la quale ugualmente giova a poveri et a ricchi, a giovani et a vecchi et disprezzata ugualmente nuocerà ad ogni etade. &lt;expl&gt; non essendo altro le virtù attive se non certe cognitioni et regole che ci insegnano valerci della robba, delli amici, della riputatione, et di tutti gl'altri beni esterni, se altri ve ne sono, secundo che la retta ragione et la prudenza ne insegna et prescrive. Et tanto basta a dire delle virtù attive. Il fine. 

&lt;34r&gt; Indice di quello che si contiene nella morale.

&lt;36r-70r&gt; Trattato del parlar lodevolmente. / Come si possi parlare lodevolmente. / Capitolo primo. &lt;inc&gt; Niuna cosa è al mondo che da sé non produca qualche operatione per la quale dall'altra si distingue; et quando se ne truovasse una che ociosa fusse, o niente farebbe overo si chiamerebbe affatto cattiva; quindi è che dissero gl'antichi phylosophi che la natura non fa cosa in vano, et niente sta senza adoperarsi; dalle quali operationi sono distinte tra di loro le cose. &lt;expl&gt; Hora abbiamo detto del modo, resterà che della materia del dire ragionassimo et delle fonti d'onde si cavano tutte le prove che s'adoprano artificiosamente per persuadere a quelli con chi si parla la nostra intentione la qual cosa essendo stata fatta tante volte et tanto compitamente, altro per hora non accade aggiongervi. 

&lt;71r-72r&gt; Tavola delli capitoli et di quanto si contiene nel antescritto trattato del parlar lodevolmente.</text>
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              <text>&lt;145r-148r&gt; &lt;inc&gt; Tre esseri si ritrovano al mondo, e a uno di questi tre esseri, siene certa Fiorenza, si riducono tutte le cose, o a essere virtuale, formale o partecipato: ti parrà forse fuor di proposito questa disputa, ma non è come tu ti pensi. Adunque di questi tre esseri, come t'ho detto, si riducono tutte le cose o a l'essere virtuale, o al formale, o al partecipato. Parlerò più chiaro: ma s'io ti volessi dare la diffinitione o almeno la descritione di questi tre termini, farei il contrario del proposito mio, e in cambio di volere essere chiaro, doventerei più oscuro: userò dunque l'exempio, e in questo servirommi del calore, esempio non già trovato da me, ma dichiarerottelo per hora.  &lt;expl&gt; Ecco adunque come s. Gio. anchora dimostra come in Dio sono l'Idee di tutte le cose, e come è anchora causa finale, benché ce lo dimostrino anchora questo medesimo le lettere Hebraice di Moyse, perché la prima parola </text>
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              <text>1. 3v-4r: Dell'utilità delle tavole in genere

2. 5v-6r: Della filosofia in generale e dell'ordine della logica

3. 7v-8r: La I tavola della logica

4. 9v-10r: La II tavola della logica

5. 11v.12r: La III tavola della logica

6. 13v-14r: La IIII tavola della logica

7. 15v-16r: La V tavola della logica

8. 17v-18r: La VI tavola della logica

10. 19v-20r: La VII tavola della logica

11. 21v-22r: L'ottava et ultima tavola della logica</text>
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&lt;4r-10r&gt; &lt;book 1&gt; Lib. p.° / \Cap. p.° n. p.°/ &lt;inc&gt; Ogni operante et ogni operato hanno per fine il bene, che però il fine è quello che viene desiderato da tutti et è suo proprio effetto l'eccitare gli animi al bramarlo. \2.°/ Alcuni fini consistono nella stessa operazione, né più oltre si estendono; così l'occhio, vedendo, non ha altro fine che la stessa operazione di vedere; altri consistono nell'opera dell'operazioni distinte; come l'architetto non ha per fine l'atto del fabricare, ma la fabrica, che dall'operazione fabriciera risulta. &lt;expl&gt; \[Cap. 10.°] 7.°/ Dall'anima, che opera come primariamente ragionevole, derivano le virtù intelettuali, e tali sono la sapienza, l'inteletto, la prudenza, la scienza, e l'altre; quando opera come partecipe di ragione, produce le virtù morali; e tali si chiamano perché riguardano li costumi, come a dire la liberalità, la fortezza etc. Del modo di conoscere e d'acquistare tutte queste virtù parleremo ne' libri seguenti. / Fine del lib. p.°.

&lt;10v-15v&gt; &lt;book 2&gt; Lib. 2.°. / \Cap. p.° n° p.°/ &lt;inc&gt; La nostra umana natura è indifferente al bene et al male, a vizi et alla virtù, così havendo permesso il supremo autore delle cose, che ha in noi lasciato il libero arbitrio, per rendere capaci di merito e di demerito, di premio e di pena; quindi è che tanto le virtù intellettuali, che riguardano la parte più pura dell'anima, quanto le morali, che spettano alla parte ragionevole per partecipazione sono virtù acquisite, le prime con la dottrina e con la disciplina, le seconde con l'uso et assuefazione. &lt;expl&gt; \[Cap. 9°. n°] 5.°/ Questo mezo però non è un punto indivisibile da cui per poco che uno se ne allontani, si consideri subito fuori del centro della vertù. L'uscirne per breve tratto non rende subito uno vizioso. Ma il tanto, o quanto pur basti d'uscirne, non è agevole a definirse; il tutto dipende dalle circostanze che a gran pena puote giudicarsi dal prudente con la ragione. / Fine del lib. 2.°

&lt;16r-28v&gt; &lt;book 3&gt;
&lt;29r-42r&gt; &lt;book 4&gt;
&lt;42v-55v&gt; &lt;book 5&gt;
&lt;56r-68r&gt; &lt;book 6&gt; Libro sesto: / Delle virtù intellettuali.
&lt;68v-77v&gt; &lt;book 7&gt; Lib. 7°. / Della verecundia continenza. 
&lt;78r-92v&gt; &lt;book 8&gt; Dell'Amicizia / Lib. 8.°
&lt;93r-104v&gt; &lt;book 9&gt; Dell'Amicizia / Lib. 9°.

&lt;105r&gt; &lt;book 10&gt; Dell'ettica. / Lib. X.° / \Cap. p.° n. p.°/ &lt;inc&gt; Habbiamo ormai tutto [.] valicato il golfo della morale filosofia che se bene da luoghi dilettevoli et ameni costeggiato, quali sono le sedi della vertù, non ha però mancato tal'ora d'agitarne co' flutti di dubii et di questioni; già veggiamo il lido, quel beato lido, ch'è il centro e la quiete d'ogni humano desio; già il vagheggiamo d'appresso, e già ne distinguiamo gl'oggetti: ecco la regina delle felicità, che habbiamo con tanto studio e sudore ricercata. Mirate qual strada fiorita di piaceri ad esso ne guida; l'occhio della ragione reso più chiaro può ormai distinguere il vero dal falso, e può adorare da lontano quel sagro tempio a cui dobiamo sciorre i voti del nostro felice peregrinaggio. Alziamo benigni lettori, alziamo unitamente le voci giulive e con liete grida salutiamo il porto. \2/ Ma prima di prender terra, s'alcuno di voi non fosse ancora abastanza capace del divario che corre tra veri e fallaci piaceri, non sarà fuor di proposito il ragionarne alcun poco. &lt;expl&gt; La doctrina dunque sin qui spiegata per se per se sola non è bastevole, ma ad essa conviene aggiungere l'assuefazione; e per ridur gl'uomini a questa assuefazione, sono necessarie le leggi. Ad ispiegare queste si riserba Aristotile alla morale civile, e noi con esso porremo qui fine alla morale monastica, rendendo a Dio grazie per haver fino qui prestato [vita] alla nostra penna di discorrere felicemente per lo sentiero delle vertù. Supplicandolo a concedere le altre più perfette, che egli con gl'essempii e </text>
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&lt;116r-120r&gt; Indice delle materie principali / contenute nel presente libro. </text>
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              <text>&lt;173r-176r&gt; Oratione delle varie spetie di poesia e nomi e diffinitioni loro. &lt;inc&gt; Molte sono state le cagioni, nobilissimi et virtuosissimi uditori, per le quali io mi sono hoggi messo a fare questo uffitio di trattenerci alquanto con il mio breve ragionare: e tra le altre tutte solo queste due principalmente m'hanno a questo indotto, prima il desiderio che io ho grandissimo che questo hordine si mantenga, e potendo si accresca, sendo tanto utile per questa gioventù, essercitandosi ella, et nel dire, e nell'imparare a mente, e tanto dilettevole per gli altri, che questo luogo vengono per loro cortesia a frequentare e con la presenza loro a rendere molto più honorato. &lt;expl&gt; delle quali tutte sorte di poeti e di poesie havendone noi detto di sopra per il meglio che habbiamo e saputo e potuto al manco, poiché non ci è stato concesso il dirne quanto richiedeva tale materia, faremo qui per hora fine et al nostro ragionamento, qui ringratiando tutti della cortese audientia, che solo per vostra humanità, e non per alcun mio merito ho[ggi] m'havete prestata.</text>
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              <text>&lt;1r-150v&gt; &lt;part 1&gt; Della Filosofia Morale Cap. i. &lt;inc&gt; Sogliono l'huomini come dottamente insegna Arist. nel primo capitolo del primo dell'Ethica et l'esperienza istessa insegna ogni volta che si mettono a qualche opera farla per qualche fine et intorno quella tanto più volentieri affatigharsi, quanto che da loro è giudicato il fine al quale è dirizzato più nobile et più utile. &lt;expl&gt; si anco perché devo insegnare una scientia pratica la quale dev'essere disposta insegnandosi con ordine ressolutivo come s'ha dal 7° della Metafisica al testo 23 quantunque nell'operare si seguiti l'ordine compositivo. </text>
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&lt;153r-393v&gt; &lt;part 2&gt; Della felicità, trattato secondo. / Se l'huomo in questa vita mortale possi conseguir la felicità et doventar felice. Cap. 1 &lt;inc&gt; Havendo spiegato sin hora quelle questioni che come Prolegomeni domandar si sogliono et quali erano et utili et necessarie per la perfetta cognitione et notitia di quel che dal filosofo si scrive intorno alla disciplina civile </text>
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              <text> resta che s'accostiamo a trattare particolarmente distinte le cose che dal filosofo istesso nei libri morali sono esaminate. &lt;expl&gt; i quali altro non sono che le virtù istesse però di queste procurerò con l'aiuto di Iddio con quella maggior chiarezza che sarà possibile trattare sforzandomi di seguitare quanto più potrò l'ordine del filosofo. / Il fine del secondo trattato della filosofia morale.</text>
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              <text>&lt;1r-99v&gt; &lt;part 3&gt; Della virtù in genere. Trattato terzo. / Cap. i. / &lt;inc&gt; Ragionando nel primo mio trattato dell'ordine secondo il quale s'havea ad insegnare questa filosofia morale conclusi volerla trattare et insegnare con ordine ressolutivo sì perché tal ordine si osserva da Filosofo istesso, sì perché si conviene alle scientie prattiche quale è la morale. &lt;expl&gt; ma più principalmente dell'attiva, per l'acquisto della quale son necessarie le virtù morali per questo principieremo dalla virtù morale. Il fine del terzo trattato della filosofia morale. 

&lt;101r-353v&gt; &lt;part 4&gt; Della virtù morale trattato quarto. / Cap. 1. / &lt;inc&gt; Dopo l'haver parlato della virtù in universale […] resta che consideriamo ciascuna di queste virtù avisandoci Aristotile nel 4. testo del primo della Fisica che dagli universali si deve andare ad investigare la natura de particulari et manco universali. &lt;expl&gt; Perciò non mi estenderò più a lungo intorno </text>
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              <text>&lt;2r&gt; TRATTATO / dell' / HVMANA FELICITÀ / e d(e)l mezzo con il q(ua)le si / possa acquistare. / Diuiso in sei Libri.

&lt;5r-31r&gt; &lt;book 1&gt; Dell'humana felicità. Cap.° p.° &lt;inc&gt; Il mio proponimento è di trattare della felicità humana e di mostrare il mezzo col quale si possa acquistare. Et perché i mezzi retti vengono regolati dal fine a cui sono indirizzati, \\consideraremo inanzi// ad ogni cosa ciò che sia le felicità. Et veramente che la felicità sia universalmente presa per il sommo bene humano a cui tutti gl'huomini sono naturalmente inclinati è agevole da comprendere, conciosia che venendo ciascuno dimandato assolutamente di quello che vorrebbe per acquietar l'animo suo compitamente risponda che vorrebbe esser felice. 
&lt;32r-47v&gt; &lt;book 2&gt;
&lt;48r-54r&gt; &lt;book 3&gt;
&lt;55r-83r&gt; &lt;book 4&gt;
&lt;85r-102v&gt; &lt;book 5&gt;
&lt;103r-121v&gt; &lt;book 6&gt; &lt;expl&gt; Et perché da principio fu proposto da noi di trattare della felicità et per cagione di ciò habbiamo discorso delle virtù morali, delle semi virtù, della virtù heroica, et insieme </text>
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&lt;122r-123v&gt; &lt;index&gt;</text>
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              <text>&lt;1-3&gt; Trattato della Politica o ragione di Stato. / Proemio &lt;inc&gt; La Politica si dia dal nome greco Poly, ch'è città: di maniera che la Politica non è altra cosa che scienza della città, o cittadi, cioè è una scienza la quale tratta del governo della città, delle differenze e parti del governo, de [sue] proprietà e delle parti e differenze del populo, a chi tocca o ripugna il reggimento, et [ . ]catione. &lt;expl&gt; Altri si occupano totalmente in fare uno principe ideale con tanta perfettione di tutte le virtù ch'è impossibile ritrovarsi tal huomo tre gli altri; cosa ridicola et inutile al governo prattico il quale si deve dare secondo che l'huomini realmente sono buoni e mali, savii o ignoranti, dotati d'intendimento e soggetti all'appetiti, secondo che Aristotele e Platone del governo politico trattarono. 

&lt;3-289&gt; Che la città è la più principale compagnia instituita per li huomini. Capo. p.° &lt;inc&gt; Tutte l'attioni e l'opere degli huomini mechaniche o non mechaniche, si ordinano ad alcuno fine sotto di raggione di buono e conveniente. La città dunque è una compagnia et unione instituita d'huomini e come effetto di tale institutione necessariamente ha per fine alcuno intento che è conveniente e buono. Le città e compagnie sono varie come sono le particolari famiglie o case, gli monasteri, gli rioni, borghi, contadi, ville et altri simiglianti. &lt;expl&gt; Il principe eminentemente è il suo populo e stato; perché è il suo capo, con che vive e da chi tiene l'essere e forza; per contro l'ambasciatore tiene molte obligationi di [sostentare] l'autorità del suo principe e di ingrandirlo e d'essere acerrimo protettore della sua natione, il che non facendo, l'autorità di essa cade, e del principe [ … ] et altre cose. 

&lt;291-326&gt; Detti e concetti politici. &lt;inc&gt; La maledicenza è un fumo odioso agl'occhi, un letame che puzza a' nasi de grandi huomini. &lt;expl&gt; Dove si tratta dell'interesse del re e della giustitia, non ha né parenti, né amici, perché il re è il suo maggior parente, il suo maggior amico. </text>
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              <text>&lt;A iir-D ivr&gt; DE'L FINE DE L'ATTIONI / HVMANE / Cap. I. / &lt;inc&gt; Ogn'agente necessario, ch'indirizzi l'operationi sue ad un fine. E perché non vadi questo fine a lo infinito, prescrissero gli intendenti un solo fine, supremo, e d'ogn'intorno perfetto: qual dissero felicitade. Di questo fine senz'alcun dubbio bisogna haverne l'intiera cognitione a'l bene, e beato vivere: a guisa di buono arciere, che più agevolmente imbrocca mirando a'l termine designato. &lt;expl&gt; De li quali alcuni sono volontarii: che si compartono in occulti, come furti et adulterii: in manifesti, e violenti, come percuotere, rapinare, saccheggiare, perseguitare e simili. / Fine del compendio de i Morali d'Aristotele.


De'l fine de l'attioni humane (Aiir-v)
De l'anima (Aiiv-[A iv]r)
De la elettione ([A iv]r-B[i]r)
De la vertù (B[i]r-v)
De la vertù (B[i]r-B iir)
De la scienza (B iir)
De l'arte (B iir)
De la prudenza (B iiv-[B iii]r)
De lo intelletto ([B iii]r-v)
De la sapienza ([B iii]v-[B iv]r)
Discorso sopra la prudenza ([B iv]r-C[i]r)
D'altre vertudi concatenate a la prudenza (C[i]r-v)
De la industria (C[i]v-C iir)
De le vertù morali (C iir)
De la fortezza (C iir-v)
De la temperanza ([C iii]r)
De la liberalità ([C iii]r-v)
De la magnificenza ([C iii]v-[C iv]r)
De la magnanimità ([C iv]r-v)
D'una vertù senza nome (D [i]r)
De la mansuetudine (D[i]r-v)
De l'affabilità (D[i]v-D iir)
De la gravità (D iir-v)
De la comità (D iiv-[D iii]r)
De la verecondia ([D iii]r)
De la giustitia ([D iii]r-v)
De la giustitia particolare ([D iii]v-[D iv]r)</text>
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              <text>The Padua copy has a curious marginal gloss by a 19th century reader: 'Imbecille di scrittore a che perdesti il tuo tempo così vanamente? Uno di tre secoli dopo. 1869' (f. [D iv]v).</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>1. index of chapters, ff. *2r-[*4]v.</text>
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                <text>Opera nuova la quale tratta della filosofia naturale, chiamata la Metaura d'Aristotile; chiosata da San Thomaso d'Aquino, dell'ordine de i frati predicatori. Partita in tre libri.</text>
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                <text>174</text>
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                <text>15</text>
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                <text>Del coito. Lezione.</text>
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