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              <text>Antonio Persio was a natural philosopher, close to the teachings of Bernardino Telesio; he was in touch with Campanella who dedicated to Persio the lost treatise De utilitate potus calidi (cf. Antonio Persio's own work Del bever caldo, Venice: 1593). </text>
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              <text>&lt;[1]r-[6]r&gt; Allo Ill.mo et Ecc.mo S.re Il S.re Cosimo de Me / di [sic] Duca di Firenze. / &lt;inc&gt; Havendomi Principe Ill.mo nell'anno passato posto dinanzi a gli occhi per oggetto di far qualche cosa che piacesse a vostra Ecc.za et insieme che fusse per giovare se non a tutti, almeno a quella più parte de gli huomini che per me si potesse, mi venne in animo di mettere in questa nostra lingua fiorentina la Rethorica del grande Aristotile, et sopra di ciò più volte pensando (quantunque ella fosse cosa da mettere in atto non molto agevole) conferito questo mio pensiero con alcuni miei amici intrinsechi, gli trovai di tal parere che non solamente non biasimarono, ma con persuasioni et con preghi mi confermarono in esso di tal maniera che niun'altra cosa giudicai poter fare per all'hora che più sodisfacesse a tutti generalmente. &lt;6r&gt; &lt;expl&gt; Questi dico tutti raccontati bastino a fare V. Ecc.tia per gloria immortale, et a far manifesto ad ogni huomo senza che altri lo gridi che beata sia quella gente che sotto il vostro nome sia retta. Al quale humilmente mi raccomando. Alli 2 di Dicembre M.D.XLVI. / E. V. D. I.llme / servitore bernardo segni. 

&lt;1r-89r&gt; &lt;book I&gt; &lt;1r&gt; Rethorica d'Aristotile Tradotta di Greca / in Fiorentina lingua per Bernardo Segni / allo Ill.mo et Eccell.mo S.or Dvca di / Firenze Cosimo de Medici. / &lt;inc&gt; La Rethorica è quasi che simile alla Dialettica trattando l'una et l'altra di cose tali, che in un certo modo possono comunemente da ogni huomo esser cognosciute. Et che non sono comprese sotto alcuna scienza determinata. Et di \\qui// nasce che tutti gli huomini in un certo modo dell'una et dell'altra partecipano, conciosia che e non si ritruovi alcuno che fino a un certo termine non sappia domandare, et rispondere et difendere et accusare. &lt;89r&gt; &lt;expl&gt; Stimeremo noi adunque bene fatto che voi o giudici stiate a quelle cose che voi con il giuro havete sententiato, et noi non vogliamo starvi? Et tutte quell'altre cose debbi qui dire, che direbbe uno che volesse amplificare; et quanto alle sedi senza artificio siesi detto abbastanza. 

&lt;89v-187v&gt; &lt;book II&gt; Libro secondo. / &lt;inc&gt; Nel libro primo habbiamo detto onde s'habbino a cavare i luoghi da persuadere, et da dissuadere, da biasimare et lodare, et da accusare et difendere. Et quali oppenioni et quali massime ci habbino da essere buone per provare le cose dette: perché da loro et di loro si fanno gli enthimemi da usare in ciascheduno genere di parlare. Ma per che la Rethorica è per fine del giudicio, conciosia che nel genere deliberativo si giudichi, et il genere iudiciale non sia altro che un giuditio. &lt;187r&gt; &lt;expl&gt; L'instanza ancora non è enthimema, ma sì come nella Topica dicemmo, è un dire una certa &lt;187v&gt; oppenione, onde si faccia chiaro, che la parte non ha conchiuso o che ella ha preso una fallacia. Et quanto alli essempi et alle sentenze, et a li enthimemi et finalmente quanto s'appartiene a le cose, che sono nel discorso, onde, dico, noi possiamo abbondarne et qualmente noi possiamo solverle, siene stato detto da noi insino a qui a bastanza. Et restici hora a dire della locutione et dell'ordine. 

&lt;188r-257v&gt; &lt;book III&gt; Libro Terzo. / &lt;inc&gt; Perché di tre cose debbe considerare chi tratta del modo del dire, una è donde si possino acquistare le fedi; et l'altra è circa l'elocutione: et la terza è circa la dispositione delle parti dell'oratione, della prima parte, cioè dell'acquistarsi fede habbiamo noi detto di sopra, et ancora da quante cose ella s'acquisti, cioè che ella s'acquista da tre, et habbiamo detto di che natura sieno queste tre cose; et la ragione perché elle sono tre, et non più. &lt;257r&gt; &lt;expl&gt; o vero voltandosi a giudici per via di domanda, et dire, che non v'è egli stato provato da me: et che v'ha provato la parte, o in che modo: o comparandole insieme &lt;257v&gt; o usando il modo naturale, cioè di raccontar le cose tue et di poi, se tu vuoi, dire disperse quelle de la parte avversa. La fine de la oratione sta bene senza alcuna coniuntione  acciò che e paia un epilogo et non paia oratione. Io dissi. Voi havete inteso. Voi sapete. Date sentenza. 

&lt;[258]-[259]&gt; &lt;blank&gt;

&lt;260r-263r1&gt; &lt;annotations&gt; &lt;inc&gt; Per che e si possa meglio intendere da chi non ha cognitione alcuna di termini logicali, né Rethorici, però di sotto dirò brevemente che cosa sia silogismo, che cosa sia elenco, che enthimema, che essempio, che induttione, et che amplificatione. Di poi noterò con molta brevità alcuni proverbii di quelli che sono più oscuri. Né altro dichiarerò in questa traduttione. Rimettendomi a quelli scritti che per dichiaratione di lei sono stati fatti, o che sieno per farsi: per che io ho fatto professione di tradurre la Rethorica et non di commentarla. // Il Silogismo è un discorso fatto per provare una cosa, et fassi con tre termini in questo modo: volendo provare che ogni huomo habbia la ragione, dirò così: &lt;260v&gt; Ogni animale che discorre ha ragione. Ogni huomo è animale che discorre. Adunque ogni huomo è animale che ha ragione. &lt;Seguono, con varianti rispetto al testo a stampa: silogismo elenco, l'enthimema, induttione, essempio, amplificatione&gt; &lt;262v&gt; &lt;expl&gt; Et a rovescio. Costui era ricchissimo, et da ogni banda gli abbondavano i guadagni, et trovavasi senza heredi con tutto ciò a uno che gli haveva già salvato la vita, et che si trovava in bisogno &lt;263r&gt; grandissimo non seppe egli et non volse aiutarlo in cosa che non era però di molto valore. &lt;cf. printed edition, f. 142v&gt; 

&lt;263r-265v&gt; Proverbii &lt;inc&gt; c. 32. Brutto è il troppo indugio senza frutto. / Questo è un verso di Homero che è venuto in proverbio detto contra quelli che lungo tempo affaticatisi in una cosa non ne conseguiscono il fine. &lt;265v&gt; &lt;expl&gt; Troia non si lamenta de Corinthi. Con questo verso si vitupera la dappocaggine di certi, che in tal maniera si portano nelle loro imprese che il nimico non habbia da dolersi di loro. Questo medesimo verso Plutarco nella vita di Dione altrimenti l'interpreta. Ma la prima mi par più accomodata al testo.

&lt;266-267&gt; &lt;blank&gt;

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              <text>&lt;A iir-[A iv]r&gt; ALLO ILLVST. / signore don antonio or= / sino primogenito dv= / cale di gravina svo / signore. / antonio tridapale / dal borgo man= / tovano. &lt;inc&gt; Alessandro Magno guerreggiando contra il Re Dario (secundo che si legge) scrisse ad Aristotile, dolendosi, perché egli havea fatto porre in luce, et divolgato quelle scienze, nelle quali era da lui già stato ammaestrato. Dicendo, come potremo essere noi più de gli altri prestanti, se quelle cose che dovevano essere a nostro ornamento solo diverranno communi? Parendogli di non essere a bastanza grande, se non avantaggiava ancho sì come d'imperio, di scientia ciascuno. Cosa certo tanto ambitiosa, et inhumana quanto dire si possa, però che non è maggior inhumanità che vietar a gli huomini il modo et la via dil sapere, lo quale è tanto naturale et proprio a ciascuno (come si vede). Et non può l'huomo mostrare in vero maggior ambitione, che in voler avantaggiare gli altri nella cognitione di quelle cose, che la natura ha fatte communi a tutti. Però io re=&lt;A iiv&gt;puto che sia officio di ciascun vero huomo il cercare di giovare a ogniuno, per mostrare che non solamente siamo nati per noi, ma anchora per utile et beneficio de gli altri. Il che avenga che in ogni cosa fare si debba, tanto maggiormente tengo che sia conveniente in quello che aiuta gli huomini alla cognitione delle buone arti, et scienze, col mezo delle quali veggiamo che s'acquista il ben vivere, et per le quali ci rendiamo differenti da gli altri animali. Che quantunque con loro habbiamo simiglianza in qualche parte, com'è, nel notrire i figliuoli, in cercare il vivere, in fuggire il male, et seguitare il bene, et altre simili naturali inclinationi, tanto però da loro ci allontaniamo, quanto che ci diamo alla cognitione delle arti et scienze, le quali oltre le altre commodità et beneficii, sono atte ancho a farci pervenire alla intelligenze di tutte le cose, et ultimamente d'esso Iddio. Imperò che specolando la sostantia, la proprietà et l'ordine de l'universo, non possiamo fare che in fine non sorga ancho l'intelletto ad esso Iddio principio et fine d'ogni cosa, et fattore di tutta questa mondiale Machina, et però attamente disse Aristotile nel principio de l'Ethica, che 'l bene tanto più diviene buono, quanto più si communica. Et avenga che tutte le scienze et arti siano buone, et di grande profitto all'huomo, nessuna però giudico io che più sia da abbracciare che la Loica, quando che ella è sola quella che dà il principio et lo adito a tutte le altre, le quali senza lei non mai si possono ben apprendere. Né giova solamente a quegli che si danno alle scienze, et ad intendere gli autori et scritti d'altri, ma essa vale a ciascuno an=&lt;[A iii]r&gt;chora che voglia trattare le cose proprie drittamente, là dove fa mestiero discorrere, dichiarare, o diffinire alcuna cosa et approvare questa o quell'altra ragione. Il che tutto insegna la istessa Loica, però che per quella s'ha la diffinitione delle cose oscure, la divisione delle dubbiose, et il modo de l'argomentare, cose tutte che servono ad indirizzare l'intelletto nel maneggio de i negotii che tutto il dì occorrono a ciascuno o dotto, o idiota che sia. Et anchora che questo artificio sia stato trattato tanto da altri et in greco et in latino, di maniera che quasi più siano i libri, che gli uditori di Loica. Nessuno però fin qui (per quello ch'io ne sappia) si è visto chi l'habbia voluto ridurre in questa nostra lingua volgare, come s'egli convenisse solamente a quelli che si danno al greco et al latino et non fosse (come è in effetto) necessario ancho a quelli che mancano de gli altri idioma, et che si ritrovano con il nostro natio solo. Però pensando io di fare cosa di molto beneficio a costoro, se scienza di tanta importanza come è questa, riducessi in la propria lingua nostra, con modo tale, che ciascuno, che in tutto non fusse senza qualche sentimento et giuditio la potesse apprendere et usare dove occorresse. Mi misi i giorni passati a tentare questa impresa; nella quale anchor che ritrovassi delle difficultà pur assai, per essere materia che male comporta essere trattata in questa sorte; pure con lo indirizzo d'alcuni autori così antichi, come moderni, et tanto greci, quanto latini, feci talmente, ch'io in li presenti tre libri ritrassi dal vivo (se non m'inganno) le cose di Loica, usando quella diligenza che fu possibile per fare che la co=&lt;[A iii]v&gt;sa fusse breve et facile, sì per non confondere i lettori, et sì per non fare come alcuni, i quali mentre volsero insistere et vagare in cose di poco momento, persero il vero uso della Loica. Togliendo io solamente in ciò le cose necessarie et quelle sole che mi pareano fare al proposito, et avvertendo che né per troppa brevità io fussi oscuro, né per lunghezza fastidioso. Et anchora che in pochi dì io venisse a fine di questa fatica (sì come quello che molto l'havea a cuore) non però havea deliberato di lasciarla vedere così presto, sì per poter havere alquanto più di tempo da rivederla, et correggerla, il che così di subito pare che non si possa fare, tanto ci accieca l'affettatione delle proprie cose, et sì anchora per poterle aggiungere (come have dessignato) uno diligentissimo trattato c'havea cominciato de luoghi de gli argomenti, immitativo in spetie di quello di Rodolfo Agricola, il quale, più che alcun altro che fosse mai (a giuditio d'ogniuno) n'ha parlato sufficientissimamente. Ma il desiderio grande che m'è nato di dimostrare in parte la servitù che ho presa colla Illustriss. Sig. V. per le virtuose qualità che in lei sono, et per la benivolenza ch'ella mostra a i virtuosi, et a quelli massimamente che arrecano qualche cosa degna et utile alla lingua volgare; m'ha induto a non curar di mandare in luce al presente questo mio quasi abortivo parto sotto 'l suo nome, confidandomi appresso che con questo felice auspicio sotto sì eccellente guida, non sarò forse così da i detrattori lacerato, però che ove sciemarà la limpidezza et degnità della opera, supplirà senza dubbio la virtù et reputatione di così illustre et honorato personagio, come &lt;[A iv]r&gt; &lt;ell&gt;a è. Hora adunque tale, quale sia l'opera la indirizzo ad essa V.S. Illu. Supplicandola che se conoscerà co'l suo giuditio che habbia da giovare a molti, ella si degni con l'autorità sua salvarla da gli altri, li quali contra ragione cercassero malignarla; et se non, che almeno voglia riputarla uno testimonio della vera servitù, che ho con lei, et della buona volontà ch'io tengodi compiacere et aiutare in que che posso gli amatori delle buone arti et scienze. Alli quali quanto più la malignità et l'ambitione incitavano Alessandro ad essere discortese et contrario, tanto maggiormente la benignità et virtù denno disporre ancho V.S. ad essere loro favorevole et propitio, sì per non fraudare i buoni et virtuosi de la spettatione c'hanno conceputa ragionevolmente di lei, come per dare animo a i suoi sudditi et servitori d'ascendere alle virtù, veggendo quelle essere in istimatione et essaltate appresso V.S. Illu. Alla quali [sic] bascio humilmente le mani, in Napoli il xiii. di Settembre dil xliiii.

&lt;[4]v-21r&gt; DELLA LOICA DI / antonio tridapale dal / borgo mantovano. / libro primo. Che cosa sia loica. Cap. I. &lt;inc&gt; La Loica adunque è una arte la quale insegna diffinire et dividere le cose che dubbiose sono, conoscere i luoghi de gli argomenti et concludere esso argomento. Vedere ciò che si ha da assumere nell'arguire, et che cosa si fa di quello ch'assunto s'ha. Giudicare le cose vere dalle false, et le conclusioni buone o cattive. Et in somma non pensate ch'essa sia altro, ch'uno certo filo o ordine della ragione humana, per lo quale si va investigando la natura, et le parti di ciascuna cosa che si voglia conoscere, trandone quello che sia vero o falso con buon ordineet volendo voi ben essaminare il giuditio vostro, non vi sia punto difficile seguire et capire quest'arte, però che quello d'ordine che in noi ha impresso la natura di conoscere le cose, questa l'esprime. &lt;expl&gt; Dello uso de i predicamenti secondo Quintiliano. Cap. XXII. [...] Così adunque questi ordini conducono a diffinire le cose. Ma danno essi anchora grande utilità a trovare gli argomenti, a trattare le questioni et controversie, et a cercare le cause delle cose, come chiaramente si potrà vedere.

&lt;21v-36v&gt; DELLA LOICA / di antonio / tridapale. / libro secondo. Della diffinitione. Cap. I. &lt;inc&gt; Tanto sono incatenate le arti tra loro, che bene spesso una si serve et si vale de l'altra, però veggiamo, che la loica toglie dalla grammatica il parlare proprio. Nel principio delle dispute et ragionamenti è sempre da avvertire che non occorra nelle voci alcuna ambiguità, che possa fare dubitare, perciò che spesso accade che gli huomini accuti dissentono delle parole, et non delle cose, come facevano i stoici, i quali dissentivano nel solo parlare da i Peripatetici, dimandando essi una cosa ad uno modo, et quest'altri a un altro. &lt;expl&gt; Della disiontiva. Cap. XXIX. [...] avenga che Boetio et Cicerone dicano altrimenti della disiontiva, però che pongono quella componersi di due semplici propositioni tra loro repugnanti, della quale posta una parte, l'altra manca, et mancando una, si pone l'altra, come overo che egli è giorno, overo, che è notte. 

&lt;37r-51v&gt; DELLA LOICA / di antonio / tridapale / libro terzo. Prohemio Cap. I. &lt;inc&gt; Come più andaremo innanti più conoscerete il frutto che si piglia delle cose di Loica, però che al presente comminciarò a trattare le forme et le regole de gli argomenti, per le quali potrete vedere quali siano gli argomenti buoni e quali non. Ho usato del modo del Architettore in questo mio procedere, che sì come egli nel fabricare cerca fare buoni i fondamenti dell'edificio, acciò che s'habbia egli da mantenere in pie' lungamente, et da poi va ordinando et adattando tutto 'l resto più securamente, così io volendo venire al fine del argomentare, ho talmente fondato delle voci semplici, le propositioni, ch'io potrò hora habilmente tirare alla intentione mia tutto il dissegno de gli argomenti, di maniera che a voi sia facile capirlo et a me dimostrarlo. &lt;expl&gt; Come si soccorra all'argomentatione imperfetta. Cap. XXI. [...] Questo perché vale molto appresso i Stoici et è fondamento di tutta la loro disciplina, non si può negare. Adunque sostiene et conferma lo procedente ordine, chi a quello, come a fondamento s'attiene. Nel mostrar adunque la consequenza è da usare dell'argomentatione perfetta et in confermare il proposito, si debbe usare dell'imperfetta. 

&lt;52r-v&gt; &lt;blank&gt;

&lt;53r-70v&gt; DELLA INVEN- / tione, et vso de lvoghi / de gli argomenti. / per antonio tri= / dapale man= / tovano. &lt;inc&gt; Havendo io ne i tre libri ch'io scrissi dell'uso della Loica dato et posto (come si dice) avanti a gli occhi distintamente le formule de gli argomenti, talmente che come per linea tirata si può discernere con che si deve porre insieme l'argomento, con che ordine, con quali modi la natura del dire habbia da esprimere la sentenza, la oratione, et il parlare accommodato a provare ciascuna proposta o quistione, pare che la cosa in effetto ricerchi anchora ch'io parli appresso alquanto della Inventione, la quale è parte veramente degna et necessaria a chi vuole trattare pienamente le cose di Loica et del ragionare esquisito. &lt;expl&gt; Conclusione dell'opera. Cap. XLI. [...] però volontieri ho voluto passare molte cose da loro intromesse in questa materia, come quelle che veggo che non sono di bisogno, a questa nostra introduttioncella, la quale certo è breve, ma piena però di cose necessarie, se bene la considerarete, et però con quello dritto animo che se conviene leggetela et recatevela alla memoria bene, che invero ve la ritrovareti di profitto grandissimo. Il fine.

&lt;[S iii]r-[S iv]v&gt; CIO CHE NEL PRI / mo libro si contiene. </text>
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              <text>LA LOICA IN / lingva volgare tanto / facile et breve, che / ciascuno puo ageuolmente &amp; tosto ap= / prèndere il uero uso di quella; / &amp; indirizzarsi à tutte / le scienze. / con vno trattato ap= / presso Vtiliß. del uso di luoghi / de gli argomenti / per m. antonio tridapale dal / borgo gentil'hvomo / mantovano. / Con gratia &amp; Priuilegio, per anni x. / [typographer's mark] / In Vinegia per Pauolo Gherardo. / m. d. xlvii. </text>
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              <text>1. epistle to Antonio Orsini duke of Gravina (Naples, September 13th 1544), ff. A iir-[A iv]r;
2. index of chapters, ff. [S iii]r-[S iv]v.</text>
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              <text>The Oxford copy is bound within an original (or at least 17th c.) binding together with Antonio Brucioli's translation of Aristotle's Politics (Venice: 1547).</text>
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