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                <text>—CAPILUPI Camillo II—Il primo libro della Rhetorica d'Aristotile [from Daniele Barbaro]</text>
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              <text>Son of Ferrante Orsini, duke of Gravina, and Beatrice Ferrillo; studied law and literature; obtained a doctorate in utroque iure; created cardinal in 1565 (source and other details: http://www2.fiu.edu/~mirandas/bios1565.htm#Orsini). </text>
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                <text>France.</text>
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Compendium</text>
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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>Known as Baccio Valori 'il giovane' (the younger), in order to distinguish him from his ancestor Baccio Valori (d. 1537). He joined the Florentine senate under Ferdinando I; he was librarian of the Biblioteca Laurenziana and president of the Accademia del disegno. </text>
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              <text>&lt;title page&gt; COL NOME DE DIO / IL SEGRETO DE SE-/ greti, le Moralita, &amp; la Phisionomia / d'ARISTOTILE, Doue si trat-/ tano e' mirabili ammaestramenti ch'egli / scrisse al Magno ALESSAN-/ DRO si per il reggimento de l'Im-/ perio, come per la conseruatione de la / sanita, &amp; per conoscere le persone à / che siano inclinate, ad esempio &amp; / giouamento d'ogn'uno acco-/ modatissimi, fatti nuo-/ uamente volgari, / per Giovan-/ ni Ma-/ nen / te.&#13;
&#13;
&lt;[*i]v&gt; AL PIENO DI CARITA ET / di bonta M. Piero di Simone. &lt;inc&gt;  Se 'l principio del ben fare è il desiderar di far bene, et il principio del sapere è 'l desiderio di sapere, perché 'l desiderio non può mai desiderar cosa alcuna, che in qualche parte non la cognosca, non dovrò esser io stimato affatto sconvenevole, signore et padrone mio dilettissimo &lt;*iir&gt; &lt;expl&gt; Prenda adunque la benignità vostra amorevolmente questo piccol dono, che è ben piccol rispetto a quello ch'io ho in desiderio di far per voi, se acciò risponderà il potere, degnandovi di tenere quella memoria di me che tenete de più cari et amorevoli amici, pregando N.S. Dio per la vostra perpetua felicità. Giovanni Manente.&#13;
&#13;
&lt;*iiv-A iir&gt;  TAVOLA DE SETTE LIBRI / del Reggimento de' Signori, &amp; de l'Ethi- / ca et Phisionomia d'Aristotile.&#13;
&#13;
&lt;A iiv&gt; GIOVANNI MANENTE, SOPRA IL / segreto de segreti, &amp; moralità d'Aristotele. / PROLOGO. &lt;inc&gt; Chi vede et non si maraviglia d'un arbore spinoso et aspro prodursi bene spesso soavi frutti et utili al vivere humano, et in uno istesso tronco per innestamento generarsi aspre nespole et dolci pomi. Vedrà et non si dovrà maravigliare che da me così grosso et rozo come sono, possino a le volte pervenire effetti buoni et dilettevoli &lt;[A iii]v&gt; &lt;expl&gt; Quel glorioso et immortale Iddio vero illuminatore de i cuori et de gl'intelletti, et ch'è viva fontana di tutte le scienze, ammaestri et illumini le nostre menti, sì che siamo habili ad intendere questi belli instituti di vita, et intesi, ad seguitarli, a gloria et a buono esempio di noi et de nostri posteri.&#13;
&#13;
&lt;Ir&gt; DEL SEGRETO DE SEGRETI. / LIBRO I Cap. I. &lt;inc&gt; Gloriosissimo figliuolo Imperador giusto, Dio ti confermi in via di conoscerti in andamento di vertù e di verità, et reprima in te li desideri dishonesti, et il tuo Regno stabilisca, et fortifichi al suo servitio e honore. &lt;LXv&gt; &lt;expl&gt; E Alessandro di queste cose brevemente io t'ho ammaestrato, e se tu in tal modo osserverai, et viverai secondo questo gastigamento la tua posanza sarà longha, il pregio e la fama della tua nobilità, rimarrà eternamente e trapassarà per tutti li secoli. &#13;
&#13;
&lt;LXIr&gt; LIBRO PRIMO DE L'ETHICA. / Discorso de l'ingegno naturale e artificiale. Cap. I. &lt;inc&gt; Ogn'arte et ogni processo ha inventione, et ogni sollecitudine d'universal proponimento, et tutte le cose de gli operamenti dell'arti, et ogni cosa eletta par che attenda et venga ad alcun bene. &lt;LXIIIv&gt; &lt;expl&gt; beatitudine è cosa ferma e stabile, secondo una dispositione o altro simile, ma da parte di costume la chiamiamo larghezza o castità, humiltà o modestia.&#13;
&#13;
&lt;LXIIIIr&gt; LIBRO SECONDO DE L'ETHICA. / Che l'intendimento è prodotto per dottrina. Cap. I. &lt;inc&gt; Certamente il generamento et amplificatione delle vertù d'intendimento sono ne l'huomo per dottrina, e per disciplina, et però in acquistar quelle è bisogno di sperienza, e di longo tempo. &lt;LXIXv&gt; &lt;expl&gt; sì che il mezo è lodevole in tutte le cose, il quale bisogna che sia inteso, hora crescendo, et hora mancando fin che si venga a la certezza del mezo, et questa è la via di pervenire a quello. &#13;
&#13;
&lt;LXXr&gt; LIBRO TERZO DE L'ETHICA.&#13;
&lt;LXXVr&gt; LIBRO QVARTO DE L'ETHICA.&#13;
&lt;LXXXIr&gt; LIBRO QVINTO DE L'ETHICA.&#13;
&lt;LXXXIIIIv&gt; LIBRO SESTO DE L'ETHICA.&#13;
&lt;LXXXIXr&gt; LIBRO SETTIMO DE L'ETHICA.&#13;
&lt;XCIIr&gt; LIBRO OTTAVO DE L'ETHICA.&#13;
&lt;XCVIv&gt; LIBRO NONO DE L'ETHICA.&#13;
&lt;CIr&gt; LIBRO DECIMO DE L'ETHICA.&#13;
&#13;
&lt;CIIIIr&gt; LIBRO VNDECIMO DE L'ETHICA. / De la felicità e beatitudine. Cap. I. &lt;inc&gt; Doppo le vertù e doppo le dilettationi da finir di dire s'ha de la felicità et de la beatitudine, conciosia che le siano la conclusione di tutto il finimento de l'opere humane &lt;CVIIIv&gt; &lt;expl&gt; Et perché le leggi sono somegliate a l'usanze, tutte queste cose diremo, et le loro cagioni, se piacerà a Dio eccelso e glorioso, il quale è viva fontana di tutte le cognitioni.&#13;
&#13;
&lt;CIXr&gt; ARISTOTILE DE PHISIONOMIA. &lt;inc&gt; Infra l'altre cose è quella la qual bisogna che tu sappia, et n'habbi cognitione, per la quale l'anima conosce et cerca di sapere tutte le cose per segno nobile, quando sarà l'anima astratta da li desideri de le concupiscenze. &lt;CXIIv&gt; &lt;expl&gt; Ma non bisogna però Re Alessandro che tu diffinitivamente giudichi per uno di questi sopradetti segni, ma raccoglie insieme in testimonio tutti gli altri segni, et quando ti daranno diversi significati contrari t'inclinati sempre a la miglior parte.</text>
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                <text>Col nome de Dio il Segreto de segreti, le Moralità, et la Phisionomia d'Aristotile, dove si trattano e' mirabili ammaestramenti ch'egli scrisse al Magno Alessandro sì per il reggimento de l'Imperio, come per la conservatione de la sanità, et per conoscere le persone a che siano inclinate, ad esempio et giovamento d'ogn'uno accomodatissimi, fatti nuovamente volgari, per Giovanni Manente</text>
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              <text>&lt;A2r-A4r&gt; IL TRICASSO DE CERASARI / Mantouano, / All'Illustre, &amp; Magnifico Signor N.N. / Salute, e felicità perpetua. &lt;inc&gt; Sì come naturalmente ogni agente opera, et attende al proprio fine, così ogni cosa creata, et al fine suo inclinata in quello attende, et consequir procura. Onde l'acqua al suo declivo corso sempre è intenta, et la pioggia dal Cielo sopra la terra sparsa quella induce, et astringe produrre, et germinare il proprio frutto, secondo che per sua natura, et proprietà gli conviene. &lt;expl&gt; Et ancor che in comparatione del desiderio mio questo sia cosa minima: nientedimeno Vostra Signoria considerando con quanta affettione sia promossa, riputeralla per cosa preciosa. Alla cui buona gratia, e benignità di continuo in perpetua benevolenza, et amicizia me offerisco. Quale il sommo et magno Dio conservi in buon augumento, et felicità perpetua. Di Cerasari alli 13 Marzo 1635 [sic].

&lt;p. 8-135 / A4v-I4r]&gt; &lt;book 1&gt; EPITOMA CHIROMANTICO / Del Tricasso da Cerasari Mantovano. / Nel quale brevemente si contiene tutte le opere per esso / Trichasso in questa scientia composte. / CAPITOLO PRIMO. / Del principio, et fondamento della scientia / chiromantica. &lt;inc&gt; Havendo a trattare et narrare la perfettione et eccellenza di questa scienza et dottrina chyromantica, dovete sapere, che in questo mio epitoma et ultima opera composta in questa materia, con maggior notitia, e breve dichiaratione se contiene quello, che con longo processo di scrittura nelli altri libri et opere mie primo fa [sic] preposto, et dichiarato, e molte più figure, e linee con la loro espositione, e significatione nelli altri libri pretermesse: sì come appare manifestamente in essa opera. &lt;expl&gt; Et ancor quando sono molto sanguigni, sono furiosi e bestiali. E circa questo sono più, e manco furiosi, e bestiali, secondo la participata natura e complessione. Onde notate diligentemente. E questo sia il fine, e termine di questo primo libro. 

&lt;p. 136-344 / I4v-[Y4]v&gt; &lt;book 2&gt; EPITOME CHIROMANTICO / Di Trichasso da Cerasari / Mantouano. / LIBRO SECONDO. &lt;inc&gt; Benché nel presente libro si contenga ogni verità, e notitia di questa dottrina, e scienza Chyromantica, niente di meno cosa necessaria è questo secondo libro esserli aggiunto, che per speculativa cognitione fu esposto, per esperientia, e prattica ancor sia manifesto. Onde il primo libro senza alcuna esperienza, e notitia di questo secondo, potrebbe dar notitia perfetta ad ogni ingegno eccellente, e speculativo. E questo senza il primo libro poco over nulla vale in questa dottrina e scientia chyromantica. &lt;expl&gt; Dio è sopra il tutto, e sol cognosce la verità de-</text>
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              <text>1. woodcut representing a scholar teaching some students from a chair, followed by a vernacular couplet ('Chi discepol non fu in praticare / Maestro non fia detto in giudicare'),  f. A1v;
2. epistle to 'N.N.' (Cerasari, March 13th 1535) , ff. A2r-A4r;
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