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              <text>&lt;1r&gt; Translatione volgare del Testo di Aris. secondo / il Placito di S. Tomasso sopra la Perierm.a / Capitolo primo. &lt;inc&gt; Primieramente bisogna definire, che cosa sia nome, et che verbo, doppo' che sia l'affirmatione et negatione et enunciatione, quelle cose che sono nella voce, cioè nomi, verbi, et loro consequenti sono segni dell'intellectuali concepti  esistenti nell'anima nostra; le scripture poi di quelle che sono nelle voci, et sì come non sono appresso a tucti le medesme lettere, così né anco le voci, et di queste prime passioni le voci sono segni di quelle, et medesmamente le cose a loro subiette sono medesme appresso tutti, delle quali cose queste passioni naturali del anima sono similitudini, di ciò poi se ne tratta nell'Anima, spettando ad altro artefice, et sì come nell'anima alle volte vi è il concepto sensa [sic] verità et falsità, et alcuna volta necessariamente vi è un di quelli, così similmente nelle voci, perciò che la verità et falsità consiste nell'intellecto componente et dividente, essi nomi et verbi donque divisamente assonti si assimigliano all'Intellecto, che è sensa compositione et divisione, come v.g. quando si dice homo, overo albo, se non ve si aggionghi altro, non vi è verità né falsità, segno di ciò che Hircocervus significa altra cosa, ma non vero o falso, se non ve si agionge esse, vel non esse, il quale se sia del tempo presente si chiama esse vel non esse, simpl[iciter]; ma non d'altri tempi. &lt;6r&gt; &lt;expl&gt; perché la verità non si ha nel medesmo modo nelle cose che sono de presente, et in quelle che non sono ma possono essere o non essere, ma come detto habiamo, cioè che in quelle che sono necessariamente una esser vera et l'altra falsa determinatamente, il che non è nelli futuri che possono essere et non essere.

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&lt;44r&gt; Il secondo della Posteriore &lt;inc&gt; Equal numero è delle questioni et delle cose che noi sappiamo; et le cose che noi cercamo sono quattro; il quia, il propter quid, el si est et il quid est, et quando cercamo de alcuna cosa, verum quella cosa sia hoc o illud, allora poniamo in numero doi, cioè il subietto et predicato; come due, utrum sol deficiat, an non, allora cercamo il quia est. &lt;60v&gt; &lt;expl&gt; per il che né meno la scientia è principio della scientia, se donque nessun altro genere di cognitione, oltri la scientia noi havemo, che sempre sia vero, resta che l'Intellecto sia principio della scientia et cognoscitivo del principio di essa scientia, et questo è, cioè la scientia est totum che similmente si ha a tucte le cose, cioè a tucto il genere et materia della quale è la scientia, come l'intelletto al principio della scientia. </text>
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              <text>&lt;1r&gt; Esplicatione volgare sopra il Cielo / et mondo di Aristotile, secondo / il Prencipe de' Latini / S.to Tomasso. / Cap. P.°. &lt;inc&gt; La scientia naturale, ut plurimum tratta de corpi et magnitudini et de loro passioni et moti et anco de principii del tal substantia corporea mobile; perché l'enti naturali, altri sono corpi et magnitudini, come l'inanimati; altri hanno i corpi et magnitudini, come l'animati; altri sono di questi, come forma et materia. Quello è il continuo donque che è divisibile in sempre divisibili. &lt;16v&gt; &lt;expl&gt; si può anco per ragion naturale et non solo logica et metafisica considerare che sia impossibile quel che sempre fu, doppo' si corrompi, overo quel che prima non fu, doppo' esser sempiterno; perché tutti li generabili et corrumpibili sono alterabili et l'alteratione si fa dal contrario in contrario, et l'enti naturali si corrompono da quelli contrari da quali prima non essendo, si fanno et generano.

&lt;16v&gt; Comincia il secondo del Cielo. &lt;inc&gt; Che donque tutto il cielo non sia fatto né sia corruptibile, come alcuni dicono, ma è uno et sempiterno, non havendo né principio, né fine, è chiaro dalle cose premesse, havendo et continendo infinito tempo. &lt;34v&gt; &lt;expl&gt; et anco quelli matematici che hanno tentato ragione della magnitudine della rotondità della terra dicono che sia quaranta meriade di stadii, cioè 50 milia miglia (però hora dicono essere 20 milia miglia et 40). Da che ne sequita necessariamente che la terra non solo sia sferica, ma che anco non sia molto grande per comparatione all'altri astri. 

&lt;34v&gt; Libro Terzo del Cielo. &lt;inc&gt; Del corpo circolare celeste et altre sfere sue parti, et delle stelle che in esso si movono, da che constino et di che natura sono, et anco che sono ingenerate et incorruptibili già habiamo tractato. &lt;46v&gt; &lt;expl&gt; perché ciascun ente naturalmente ha le passioni, virtù, et operationi et prima noi ragionaremo di queste, acciò quando haveremo considerato queste cose apparischi a noi la natura et d[.]ia et numero di esse. 

&lt;46v&gt; Libro quarto del Cielo. &lt;47r&gt; &lt;inc&gt; Hora habiamo da considerare che cosa sia il grave et che il leve, et qual sia la lor natura et per che causa hanno queste virtù, perché la loro consideratione pertiene proprio a quella del moto, perché diciamo grave et leve, per ragion che in alcun modo mover si può naturalmente; et non hanno nomi le loro operationi. &lt;54r&gt; &lt;expl&gt; Perché se la virtù del corpo grave al moto deorsum sia magiore di quella del corpo continuo a dividesi, dividerà quello, et in giù più velocemente se n'andarà, ma se sarà di virtù più debile non dividerà, ma starà sopra et de loro accidenti sia determinato da noi in questo modo. / Il fine del Quarto del / Cielo / secondo la mente de Santo Doc- / tore Tomaso Aquinate. </text>
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              <text>&lt;VIr&gt; RETTORICA E POETICA / D'ARISTOTILE / TRADOTTE E SPIEGATE / DA FILIPPO ARRIGHETTI / CANONICO FIORENTINO.

&lt;1r-2r&gt; PROLOQVII NELLA / RETTORICA D'ARISTOTELE / RECITATI NELL'ACCADEMIA DELLI / SVEGLIATI IN PISA / RAGIONAMENTO I. / de principii vniversali dell'arte. / Prooemium. &lt;inc&gt; E' lodevol'usanza di tutti i buoni espositori et massime di quelli d'Aristotele proporr'alcuni capitoli dal principio di qualunque trattato ch'eglin si metton ad esporre, i quali da lor son detti prolegomeni, o ver proloquii, molt'utili reputati non senza legittima cagione, per chiarezza et intelligenza delle cose che si deven trattare, et molti son questi de quali si fa maggior o minor copia secondo la qualità de trattati parte nascenti dalla natura delle cose da insegnarsi, parte da varii accidenti &lt;expl&gt; Onde si vede che questa, per non dir come tropp'alta et forse troppo oscura ma al men come lontana dalla prattica, è stata involta 'n un tenebroso silenzio. Pregoti dunque benigno uditore, poich'io solco mar non troppo cognito, che tu aiuti questo mio corso con l'aura benigna della tua attentione. 

&lt;2r-4v&gt; Quel ch'inducesse li huomini et quando a ritrovar l'arti. Cap. I. &lt;inc&gt; E' cosa manifesta a ciascheduno che l'huomo è composto di due &lt;2v&gt; parti principali, d'anima et di corpo: l'anima divina et immortale et per se stessa aspirante a cose alte et elevate: ma per esser racchiusa nel profondo del corpo nostro, tale che non può senza l'aiuto suo sostenersi, il ch'è la vita nostra. &lt;expl&gt; hebben acconcia la terra, onde potessen nutricarsi et altresì provedut'onde commodamente vivesseno, si dieden alla contemplazione. Et tanto basti haver detto dell'occasion del ritrovar l'arti, et del tempo in che elle si ritrovarono. 

&lt;4v-6v&gt; Del fine dell'arti et della via loro in acquistarlo. Cap. II.
&lt;7r-10v&gt; Delle differenze dell'arti prese dal modo dell'acquistar il lor fine. Cap. III.
&lt;10v-13r&gt; Dell'origin et principio dell'arti. Cap. IV
&lt;13r-17r&gt; Dell'unità et distintion dell'arti. Cap. V.
&lt;17r-19r&gt; Del modo del discorrer dell'arti. Cap.VI.
&lt;19v-23r&gt; Delle differenze tra l'arte com'habito et come metodo. Cap. VII
&lt;23v-26v&gt; De principii proprii della Retorica come arte. Cap. VIII.
&lt;26v-30v&gt; Quel che sia il persuadibile che è suggetto dell'oratore. Cap. IX
&lt;30v-33r&gt; A che specie d'arte si riduca la Rettorica. Cap. X.
&lt;33r-38r&gt; Dell'origine et autori della Rettorica. Cap. XI.
&lt;38r-39v&gt; Della dispositione del corpo d'un ragionamento in universale. Cap. XII.
&lt;39v-43v&gt; Delle parti della Rettorica com'arte. Cap. XIII.
&lt;43v-46v&gt; Considerasi la Rettorica come metodo. Cap. XIV.
&lt;46v-48v&gt; Delle parti materiali della Rettorica come metodo et ordine loro. Cap. XV.
&lt;48v-51v&gt; Come la Rettorica sia collegata con la Dialettica. Cap. XVI.
&lt;51v-54r&gt; De' luoghi della persuasione in universale. Cap. XVII. NB schema ad albero dei luoghi rettorici a c. 54r.
&lt;54r-57v&gt; In che maniera succede il far fede. Cap. XVIII.
&lt;58r-61r&gt; Delli affetti e'n che maniera et con che stromenti o ver metodi si muovino. Cap. XIX.
&lt;61v-63r&gt; Che via si deve tenere per far il dire dilettevole. Cap. XX.
&lt;63r-65r&gt; Del modo del definire comun al poeta et all'oratore. Cap. XXI. &lt;inc&gt; Trattano i logici e metafisici della diffinizione ma con esquisitezza singulare mostrando che la diffinitione è una oratione, la quale dichiara la essenza et natura della cosa, et questa da loro si compone di genere et differenze. &lt;expl&gt; Ma havendoci noi proposto di ragionar di quelli che son più oscuri et manco trattati da professori della Rettorica, che son chiaramente quelli di cui già habbiam discorso; poscia che havuto fine il nostro proposito, porrem anchor noi fine al nostro ragionamento. 

&lt;65v-70r&gt; LIBRO SECONDO / DELLA POESIA / RAGIONAMENTO PRIMO. / Qual sia il primo fine del poema. C. I. &lt;inc&gt; Camminando su l'orme de discorsi fatti sin a qui sì in generale, sì in particolare sopr'il negozio rettorico acciocché si proceda secondo l'ordine della natura, che è cominciando prima delle cose prime, andrem ritrovando il fine a cui s'indirizza questa professione, o ver arte che dir la vogliamo. &lt;expl&gt; Però essend'egli parte della felicità, vien ad esser ancho parte del fine humano. Insin a qui habbiam vedut'in quanti modi si piglia il diletto, et non ha dubbio alcuno ch'un di questi si convien alla poesia; hora è da veder quale et come, et scior le dubitazioni ch'intorn'a ciò accadesseno. 

&lt;70r-73v&gt; Determinazione del diletto come fine della poesia. C. II.
&lt;73v-78v&gt; Qual sia il giovamento che si trae delle poesia. C. III.
&lt;78v-83r&gt; Dell'imitazione. C. IV
&lt;83r-87r&gt; Delli stromenti et maniere d'imitar del poeta. C. V.
&lt;87r-89r&gt; Quali sien le cose da esser imitate. C. VI.
&lt;89r-92r&gt;  Risposta d'Aristotele alle opposizioni del Castelvetro contro l'imitazione. C. VII. &lt;inc&gt; Disse Aristotele l'imitazione esser una delle principali cagioni della poesia et noi poco fa l'habbiam posta come fine. &lt;expl&gt; Adunque terremo per fermo che l'imitazione co'l metro habbin dat'origine alla poesia et che le sien la vera essenza di quella. Fine del primo ragionamento.

&lt;92v-94v&gt; Ragionamento secondo. Del suggetto della poetica. C. VIII. &lt;inc&gt; S'egli è vero quel che noi habbiam determinato ne discorsi rettorici essend'il suggetto quel ch'è capace della forma che intende d'introdur l'artefice et ove s'impiega l'opera del poeta, tutta rigirandos'intorno a questo che s'imiti alcuna attione è necessario dir ch'ella sia il suo suggetto. &lt;expl&gt; Et vedesi che s'è ben dato qualche condimento all'arti et alla filosofia mediante il verso come fecen molti scrittori innanzi a Platone Anassagora Empedocle et appress'i Latini Lucrezio et di medicina da Q. Sereno et altri la qual'usanza non è stata approvata né seguita da maestri delle scienze et pur le cose da loro eran trattate co' principii proprii, cosa molt'alieno dal sentimento et processo poetico. 

&lt;95r-98r&gt; Che sorte d'arte sia la poetica. C. IX.
&lt;98r-100v&gt;  Dell'unità dell'arte poetica. C. X. 
&lt;100v-103r&gt; Dell'origine della poesia. C. XI.
&lt;103r-107v &gt;Del furor poetico. C. XII.
&lt;107v&gt;Quel che nel poeta possa più l'arte o la natura. C. XIII &lt;inc&gt; Due son le parti del ben poetare come di esercitar ben tutte l'arti et professioni, l'una è l'ingegno, l'altra il giudicio, perché ogni buon opera debbe esser regolata da buon giudicio. &lt;expl&gt; Ma si com'il giudicio non ha luogo ove non è l'invenzione, sì anchor l'invenzione senza giudicio è cosa poc'artifiziosa et casuale. Hor è da considerar che l'un </text>
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              <text>&lt;1r&gt; Della Rettorica d'Aristotele libro primo. &lt;inc&gt; La Rettorica ha convenienza con la dialettica trattando l'una e l'altra di quelle cose le quali communemente da tutti in un certo modo si conoscono, né si riferiscono ad alcuna determinata scienzia. Di qui è che tutti gli huomini in qualche modo dell'una o dell'altra partecipano, conciosiache tutti infino a un certo termine sappino arguire e rispondere, e difendere e accusare. &lt;46v&gt; &lt;expl&gt; Noi dunque (disse colui) domanderemo che voi giudici stiate a le cose che con il giuramento havete sententiato, et noi ci staremo? [.] anchora le altre cose simili che appartengono all'amplificatione. Et questo basti haver detto quanto alla fede senza artificio. Fine del primo libro. 

&lt;47r&gt; Sommario del primo libro della Rettorica d'Aristotele. &lt;inc&gt; La Rettorica è distinta da Aristotile in tre libri. Nel primo narra le cose communi a i tre generi dell'oratione, i quali distinguendosi in deliberativo, dimostrativo e giudiziale, dichiara le propositioni et il fine di ciascheduno. &lt;50v&gt; &lt;expl&gt; intorno a quai modi allega Aristotile i precetti di trattare de giuramenti. E così pon fine alle fedi [.] et al primo libro della Rettorica.

&lt;51r&gt; Sommario delle cose più notabili del 2° libro della Rettorica d'Aristotile. &lt;inc&gt; Seguendo di ridurre in breve le cose principali del 2° libro della Rettorica d'Aristotile diremo avanti come in questo libro Aristotile tratta de gli affetti dello animo, de costumi. &lt;55v&gt; &lt;expl&gt; Termina poi questo libro annoverando le cose egli ha trattato nell'ultima parte et proponendo la materia del 3° libro che resta a perfettionare questa arte, cioè la locutione et dispositione. 

&lt;57r&gt; Sommario del terzo libro della Rettorica. &lt;inc&gt; Nel terzo libro della Rettorica si contengono come dicemmo da principio due cose principali che sono gli ornamenti della oratione con le parti di essa. &lt;59v&gt; &lt;expl&gt; Comprende dunque l'epilogo la benevolenza dell'uditore, la amplificatione, la commotione degli animi et l'essamenatione delle cose dette.

&lt;61r&gt; Lettione prima. Proemio nella Rettorica d'Aristotele &lt;inc&gt; Se dalle operationi si conosce la nobiltà della cosa niuna è più propria a manifestare l'eccellenza dell'animo nostro che quell'istessa la quale da gl'animali irragionevoli ci fa differenti. E' l'huomo mercé della divina bontà di molti doni dotato; onde secondo il Filosofo mediante la parte intellettiva vive sempre desideroso di conoscere la verità. &lt;62v&gt; &lt;expl&gt; et Quintiliano seguitando Cicerone afferma che quest'opera è come un germoglio della civile filosofia. Et questo basti haver detto circa i preloquii della Rettorica. &lt;55 chapters follow below the scheme text + exposition&gt; &lt;172v&gt; &lt;expl&gt; Qui fa fine Aristotile al trattato delle fedi senz'artificio et al primo libro della sua Rettorica; intorno all'espositione della quale mi sono affaticato, per dar maggior luce et agevolezza a voi più giovani accademici nell'apprender da questo famoso filosofo i precetti dell'arte poetica. Il fine della dichiaratione del primo libro della Rettorica.

&lt;173&gt; Proloquii nella Rettorica d'Aristotele. Proemio. &lt;inc&gt; E' lodevol cosa di tutti i buoni espositori et massime di quelli d'Aristotele proporr'alcuni capitoli dal principio di qualunque trattato che eglin si metton ad esporre, i quali da lor son detti prolegomeni, o ver proloquii, molt'utili reputati non senza legittima cagione, per chiarezza et intelligenza delle cose che si devon trattare, et molti son questi de quali si fa maggior o minor copia secondo la qualità de trattati. &lt;173v&gt; &lt;expl&gt; Onde si vede che questa, per non dir come tropp'alta et forse troppo oscura ma al men come lontana dalla prattica, è stata involta 'n un tenebroso silenzio. Pregoti dunque benigno lettore, poich'io solco mar non troppo cognito, che tu aiuti questo mio corso con l'aura benigna della tua attentione.   

&lt;174r-208r&gt; Proloquii &lt;same text as ms. II.I.20 cc. 1r-65r&gt;

&lt;211r&gt; Discorsi poetici. Qual sia il primo fine del poema. &lt;same text as ms. II.I.20, cc. 65v-107v, here complete after chapter 13&gt;
&lt;231v-232v&gt; Quel che nel poeta possa più l'arte o la natura. Cap. XIII.
&lt;232v-234r&gt; Delle parti del poema. Cap. XIV.
&lt;234r-235r&gt; Della poetica come metodo. Cap. XV
&lt;235r-v&gt; Delle parti della poesia come metodo. Cap. XVI. &lt;inc&gt; Ne metodi ben ordinati il principio e comincia dalle cose che per ordine di natura procedono et questo ordine è di più maniere perché o egli è di perfettione, o di origine. &lt;expl&gt; resta solo per dar fine a questo trattato che noi aggiunghiamo le considerazioni della musica delle quali col tempo piaccendo a dio da cui ogni mia attione riconosco, un'altra volta ne scriveremo.</text>
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&lt;p. 1&gt; Come si debba procedere honoratamente &lt;inc&gt; Chi desidera di esser riputato persona honorata et da bene bisogna s’ingegni d’operar bene et fare quello che a se stesso convenga et dagl'altri sia lodato; è necessario adunque conosca quello che egli faccia, et perché, et come, né ciò può fare se egli non conosca se stesso, la cosa che egli fa, et l'altre circonstanze. &lt;p. 59&gt; &lt;expl&gt; In ultimo a conservar l'amicitia lungamente vi vuole l'amore, l'honore et rispetto, il beneficio et la pratticha lunga, la quale come [ciera] è necessario che l'amicitia s'estingua; et questo basti per una picciola instruttione di chi desidera lodevolmente pratticar nelle cittadi, et con persone honorate et da bene. Poco è ciò che si è detto, ma non tanto poco che non sia assai se si vorrà porre in opera. / Il fine.

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