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              <text>&lt;3-4&gt; Illustrissimo e reverendissimo Sig. Padron mio colendissimo. &lt;inc&gt; Io ho sempre stimato, illustrissimo e reverendissimo signore, cosa da animo ingratissimo, il non riconoscere quei benefitii che da cortesissima mano si ricevono. Per non voler esser io nel numero di questi tali, vedendo i tanti benefitii et i singolari favori che questa nostra città ha da lei ricevuti, et ne va tuttavia ricevendo &lt;expl&gt; et io intanto starò pregando il signore, che sì come di quell'Imperio è legittimo successore, lo facci anche legitimo, e vero possessore, e le fo humilmente riverenza. Di Viterbo questo dì 25 di Febraro 1626. Di V.S. Illustrissima e Reverendissima Humilissimo e devotissimo servitore Cesare Crivellati.

&lt;5-64&gt; IL PRIMO LIBRO / della Generatione volgarizato / per modo di Parafrasi. / Si pongono le opinioni de gli Antichi intorno alla Generatione. Capitolo I. &lt;inc&gt; Testo primo. Dovendosi parlar della generatione, e della corrottione delle cose naturali, è necessario conoscere le cause distintamente e la diffinitione di ciascheduna di loro; et in oltre trattare dell'alteratione e dell'aumentatione e conoscer la diffinitione anco di queste, e vedere se siano una cosa istessa con la generatione &lt;expl&gt; et di questi alcuni dicono che si refrange anco la forma sostantiale, insieme con le qualità, et altri dicono, che solo le qualità si rifrangono, restando le forme sostantiali nel loro essere. Altri dicono, che de gli Elementi vi resta solo la materia. 

&lt;65-102&gt; IL SECONDO LIBRO / Della Generatione d'Aristotele, tradotto / per modo di parafrase in questa nostra / lingua volgare. / Delli Principii della Generatione secondo gli Antichi. Cap. I. &lt;inc&gt; Testo primo. Si è visto nell'altro libro come sia la mistione, essendosi parlato del contatto, del fare e del patire, et come si ritrovino nelle cose che si trasmutano. Di più si è trattato della generatione semplicemente, e della corrottione, come si facci, et di che si facci, e per qual cagione. &lt;expl&gt; et chi sa che non ci volesse mostrar questo tacitamente Aristotile nell'anima intellettiva con quell'essempio delle cose incorrottibili, che tornano le medesime in numero? Ma di questo altrove. E qui sia fine al secondo libro della Generatione a honor di Dio e della sua gloriosa madre. 

&lt;103-149&gt; IL QVARTO LIBRO / DELLE METEORE / Tenuto ragionevolmente da alcuni per il terzo / della Generatione d'Aristotile, volga- / rizato per modo di parafrase. / Che delle quattro qualità elementali, due sono attive, e due passive. Cap. I. &lt;inc&gt; Testo primo. Per essersi di già determinato, come le cause de gl'elementi, quant'all'operacione, sono quattro, et che secondo, che si possono combinare, o per dir meglio, accoppiare, occorre anco che siano quattro elementi. Et questi sono il caldo, il freddo, l'humido, et il secco. &lt;expl&gt; Si che manifesti, che ci saranno in questo modo i corpi similari, bisogna similmente ricercar le dette cose delli dissimilari, che di questi sono composti, come l'huomo, la pianta, et altre cose simili; il che si farà ne gl'altri libri.

&lt;150-154&gt; Digressione intorno a due difficoltà, che occorrono fra l'altre in questo libro circa 'l sale et l'olio. &lt;inc&gt; In questo quarto libro delle Meteore, o vero terzo della Generatione, vi sono tante difficultà quante imaginar si possono; fra le quali due solamente ho pensato di proporne: la prima è, che repugna al senso; la seconda è repugnanza d'Aristotile a se stesso, et ambe due si prendano dal testo quadragesimo. &lt;expl&gt; Sì che l'olio pure se bene è esalabile, non è però vaporabile, ancorché se habbi seco mistione d'acqua, si renda anco vaporabile. Le difficultà sono belle, e sensate, ma difficili: et se questo non piace, ogn'uno dica il suo parere. Laus Deo, Virgini, omnibusque Sanctis. </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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                <text>Il primo libro della Fisica volgarizato per modo di parafrase, con occasione del quale si dimostra l'impossibilità dell'eternità delle cose, et la necessità della creatione di quelle; e come Iddio sia di vigore infinito, e che operi volontariamente, e non per necessità. Manifestandosi insieme molti errori d'Aristotile. Di Cesere Crivellati fisico viterbese.</text>
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              <text>&lt;3-4&gt; All'illustrissimo, et reverendissimo Sig. Patron mio colendissimo, il sig. Cardinal di S. Susanna. &lt;inc&gt; La continua osservanza, che fin da fanciullo ho portato, e porterò sempre a V.S. illustrissima et reverendissima, et le molte et rare sue qualità e virtù, benissimo conosciute, e perfettissimamente sperimentate dalla Santità di N.S. Paolo V (a cui prolonghi l'immortale Iddio felicissima vita quanto desidera) per le quali è stata assunta da sua beatitudine all'altezza del cardinalato, m'invitano, anzi mi sforzano a far quello, che non solo i più intimi e famigliari, ma i più infimi servitori far sogliono in simil casi, cioè mostrare allegrezza indicibile di questa dal gran suo valore meritata salita &lt;expl&gt; con il quale facendo fine, le prego con tutto il cuore dal Signore vita, et felicità desiata, et insieme humilmente inchinandomele, le bacio l'infimo de le vesti. Di Viterbo li 12 d'Ottobre. 1616. Di V.S. Illustrissima et Reverendissima Devotissimo Servitore Cesare Crivellati. 

&lt;5&gt; A' lettori. &lt;text&gt; Eccovi benignissimi lettori, con l'aiuto del Signore, il secondo Libro della Fisica, nell'istesso modo che il primo tradotto in questa nostra lingua; nel quale, se non m'inganno, co'l mezo d'alcune digressioni si verrà confermando quanto si è detto nel primo dell'origine del mondo; sciogliendosi di più da Platone nel finto Dialogo tutte le ragioni, che da Aristotile sono state fatte intorno all'eternità di quello; con dimostrare, che non è stata sua intentione ferma d'haver ciò dimostrato, et che non conclude la maggior parte di quelle se non per cagion di sopposto. Ricevete per tanto il desiderio ch'io ho di facilitare le cose sue, e degnatevi correggere dove scorgete errore, poiché come ho fatto sempre, il tutto rimetto al purgatissimo giuditio vostro, non pretendendo io d'esser huomo da non errare; e vivete felici. 

&lt;7-46&gt; IL SECONDO LIBRO / DELLA FISICA / Volgarizzato per modo di Parafrase. / Che cosa sia Natura. Cap. I. &lt;inc&gt; Testo primo. Per venire in cognitione della Natura, dovemo prender come cosa notissima, che delle cose che sono, altre sono dalla natura, et altre da altra causa, cioè dall'arte. Dalla natura sono come gli animali, et le parti di quelli, le piante et i corpi semplici, come la terra, il fuoco, l'aere et l'acqua, essendo che questi et somiglianti si dichino esser dalla natura &lt;expl&gt; Né bisogna dire, che qui non si parli di diffinitione, perché Averroe dice espressamente, che, definitio hominis est animal rationale; sì che si parla di diffinitione et non altramente, oltre che Aristotile parla del fine, che è forma, per la quale dice esser necessaria essa materia. Et qui sia fine al secondo libro della Fisica a gloria di Dio benedetto, et ad utilità de' studiosi di questa scienza in questa lingua. Il Fine. 

&lt;47-106&gt; DIALOGO / FRA PLATONE, / ET ARISTOTILE / Intorno all'origine, &amp; duratione del Mondo. &lt;inc&gt; Aristotile. Hor vedi che pur t'incontrai una volta, et in modo, maestro mio, che tu non mi potrai fuggire, né ti potrai nascondere, come facesti già tante e tante volte, che non ostante che io incontrandoti, con tanto affetto ti salutassi, tu ad ogni modo non ti degnavi di voltarmiti, non che di rendermi il saluto, et facevi gli occhi grossi, come se io ti fossi stato nemico capitale. &lt;expl&gt; Platone. Ho voluto dir questo, acciò tu veda come è trattata da molti la verità; ma perché havemo in questo speso non poco tempo, con altra occasione ragioneremo di qualche altra cosa. A rivederci, Aristotile. Aristotile. Ti ringratio, e ti resto con obligo; a rivederci, pur che ci sia permesso il poterlo conseguire. </text>
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              <text>&lt;†2r-[†4]r&gt; TAVOLA DE I CAPITOLI DEL PRIMO TOMO.

&lt;[†4]r&gt; &lt;imprimatur&gt;

&lt;††r-[††4]v&gt; DELLE / MORALI / DEL SIGNOR / FABIO / ALBERGATI / TOMO PRIMO. / PROEMIO. &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'esercitarebbe; così la ragione si farebbe di niun 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 tali 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 per proemio.

&lt;p. 1-89&gt; DELLE / MORALI / DEL SIGNOR / FABIO / ALBERGATI / LIBRO PRIMO. / Descrittione della felicità. Cap. I. &lt;inc&gt; Havendo noi proposto di trattare del sommo bene humano, per trovare 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, 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 a i costumi et all'habito che possiede giudichi di essa; e di qui le genti che sono in preda de' piaceri, stimano che la vita sensuale sia la Feli-</text>
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              <text>cità, e le persone civili, che sia l'honore et altri di maggior giudicio la ripongano nella virtù. &lt;expl&gt; Così dice in sostanza Valerio Massimo di Metello; per la qual cosa appare, che in esso fin 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;new title-page&gt; LE / MORALI / del signor / FABIO ALBERGATI / tomo secondo. / All'Illvstr. et Eccell. Sig. / D. NICOLO' / LVDOVISI. / Principe di Piombino, e di Venosa, Duca di Zagarolo, / e di Fiano, Grande di Spagna, Caualiere / dell'Ordine del Toson d'oro, Vice Rè, / e Capitan Generale delle Galere, / e Regno di Sardegna. / [fregio] / in roma, / Per Giacomo Drangondelli 1664. / [typographic line] / Con Licenza de' Superiori. 

&lt;†2r-[†4]r&gt; TAVOLA / DE I CAPITOLI / DEL TOMO SECONDO. 

&lt;p. 345-472&gt; DELLE / MORALI / DEL SIGNOR / FABIO / ALBERGATI / LIBRO DECIMO. / Delle parti dell'Anima, e de' principii dell'attioni humane. Cap. I. &lt;inc&gt; Habbiamo trattato fin qui a bastanza delle Virtù Morali; hora perché nel diffinirle habbiamo detto che sono mediocrità secondo la retta ragione, rimane da considerar 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; havremo compita chiarezza delle virtù morali quan-</text>
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              <text>do 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 tale stato per avventura ci basterà trattare quando ne sarà concessaa la commodità. Poich'ad esso tutte l'altre Republiche si possono ridurre, e da esso le veggiamo derivare. E massime essendo stato discorso dell'altre molto più principalmente e più pienamente che dello stato regio non è stato fatto.

&lt;ar-k4r&gt; TAVOLA / DELLE COSE NOTABILI.</text>
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              <text>&lt;a iir-[a iii]r&gt; AL REVEREND. ET ILLVSTRISS. / Mons. Signore, &amp; Benefattore mio unico, il Si= / gnor Cardenal di Monte, Legato al Con= / cilio, &amp; di Bologna. &lt;inc&gt; Non è pur hora questo bel desiderio svegliato, Reverendiss. Et Illustriss. Mons. d'ingrandire et ornare questa nostra vaga et leggiadra lingua toscana; anzi è quasi insieme con essa nella mente de gl'huomini nato; et quantunque per avventura tanti belli ingegni per l'addietro non si ritrovassero, che come hora avviene l'abbellissero, drizassero, reggiessero, et regolassero, ce ne haveva però alcuni, che con ogni industria, al suo accrescimento studiavano, del che farà chiara testimonianza, la Rettorica d'Aristotile già più secoli (secondo che comprender si puote) da un huomo veramente di divino ingegno, leggiadramente, et dottamente ne la toscana lingua tradotta. &lt;[a iii]r&gt; &lt;expl&gt; Insino a tanto che per lunga coltivatione, e continue fatiche, alquanto immorbidito il rozzo capo del mio debole ingegno qualche frutto anch'egli non al tutto aspro o dispiacevole produca. In tanto con la debita riverenza baciandovi le mani, mi vi inchino humilmente. Di Padova à li XV. D'Agosto. M.D.XLVIII. Humiliss. Et devotiss. Servitore. Felice Figliucci.

&lt;[a iii]v-[a viii]r&gt; tavola

&lt;[a viii]v&gt; errori

&lt;1r&gt; DE LA TRADOTTIONE / de la rettorica / d'aristotile, / libro primo. // Che del far fede si truova alcuna via artificiale, cioè, Rettorica. Cap. Primo &lt;inc&gt; La rettorica è come corrispondente a l'arte dialettica, perciò che queste due arti trattano d'alcune cose le quali sono in un certo modo comuni et generali, et sono conte a tutti, et non sono proprie a niuna arte. Et di ciò avviene, che tutti gli huomini in un certo modo partecipano de le due dette arti. &lt;62r&gt; &lt;expl&gt; Et appresso potremo dire, conciosia o giudici, che noi pensiamo e giudichiamo degno, che voi nel giudicare osserviate i giuramenti vostri, non li vorremo noi ancora osservare? E così potremo dire queste, e somiglianti cose, amplificando, e augumentando la nostra causa. Ma de la probatione senza arte questo basti.

&lt;62v&gt;  de la rettorica / d'aristotile / libro secondo. / Che la fede artificiale da la parte de l'oratore è per cagione de la passione de l'auditore. Cap. Primo. &lt;inc&gt; Noi haveno ricontiato come si conviene consigliare, e sconsigliare. Et appresso come si conviene laudare et biasimare. Et appresso come si conviene accusare et difendere; et havemo contiate le propositioni e le sentenze approvate, le quali sono utili a fare fede a l'uditore in ciascuna maniera di orare. &lt;134v&gt; &lt;expl&gt; E generalmente havemo detto di tutte le cose, le quali pertengono all'argomento, et a fare fede, et come noi possiamo li sopradetti argomenti ritrovare copiosamente, et come noi possiamo ad essi contrastare, et solverli quando siano fatti contra noi. E di tutte queste cose è detto sofficientemente. 

&lt;135r&gt; a li lettori. &lt;text&gt; Conciosia che nel terzo libro che segue appresso si divisi de li numeri, e de le figure, che dimanda l'oratione per essere consonante et avvenente, e perciò che cotali numeri et figure sono contenute ne le proprietà de la lingua greca, non possono esser contie a noi Toschani. E però non fue possibile trasmutare di leggieri tutti li essempi indotti da Aristotile in questa nostra favella. Là onde molti ne sono stati avvedutamente tralasciati, li quali erano di poco prò a li lettori. Né per ciò è questa arte meno giovevole o meno chiara. Del che habbiamo voluto avvertirvi, perciò che qualche lenguacciuto maligno non ci infamasse, dicendo ciò esser stato trapassato per trascuranza, o per menovanza di ingegno, e di sapere. 

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Dialogue</text>
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