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              <text>&lt;*iir-[*iv]v&gt; AL GENTILE ET / Cortese Lettore / Francesco Verini, il secondo. &lt;inc&gt; Per ch'io so benigno et giudicioso lettore, molti essere gl'invidiosi et quelli, i quali più pronti sono a biasimare, che a lodare qualunche di far giovamento ad altrui s'affatichi, ancora che dovessero et siano tenuti di fare il contrario, se volessero risguardare all'immortalità della gloria di loro stessi, et al beneficio comune. Di qui è che mi piace render ragione perch'io mi sia messo a comporre questa opera nella nostra volgare et Fiorentina favella, et finalmente a mandarla alla stampa. / Quanto al primo, vedendo io che alla felice et gloriosa venuta di sua Altezza, cia</text>
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              <text>scuna persona di questi stati, s'affaticava di mostrar di fuori, quanta l'allegrezza fosse, che ne sentisse dentro dell'animo suo, e 'nsieme delle Realissime nozze di quella: mi parve bellissima occasione di mostrare al mondo tutto quell'ardentissimo desiderio che io hetenuto ascoso molti anni, et di fare palese quanto ogni buono cittadino dee amare e' buoni Prencipi et signori: i quali non meno procureno el bene et l'honore dell'universale, che el lor proprio; et particolarmente quanto si deono amare, honorare et reverire lo magnanimo et sapientissimo S. Duca et così gentile et gratioso prencipe degno figliuolo di così gran padre et sua altezza. Poi che quelli hanno sempre favorito qualunque in qual si voglia honesto esercizio si sia affaticato, et ella ne dà speranza ancora di così fare, poi che così come è nata di sì grande Imperadore et è discesa da tanti altri, co</text>
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              <text>sì è adorna della più bella et maggiore vertù, che sia, che è la Pietà. Né d'altronde è nato in me questo desiderio, che dalla bontà di loro Eccell. Illustriss. et di sua Sereniss. Altezza, et dal volermi ancora mostrare in qualche parte grato degl'infiniti benefici et favori che la casa mia (gl'huomini della quale per lo più hanno atteso alle lettere) ha ricevuti da quelle, come ognun sa, et particolarmente il non manco buono che dotto M. Francesco Verini, et io nipote suo. De' quali beneficii et favori racconterei qui buona parte, se non fossero noti a tutti, et se io non dubitasse che ciò mi fosse attribuito a vanagloria. Le cagioni poi, le quali m'hanno indotto a fare questa opera più tosto in lingua nostra, che in lingua latina sono molte: l'una è per essere io a quella più obligato, come più propria che la Latina et a me natia; l'altra per essere et a ragione tenutone in questi tempi </text>
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              <text> molto conto in Firenze et fuori; et finalmente per far giovamento a molti della mia patria et a forestieri, i quali impediti da honeste et giuste cagioni, non hanno potuto attendere alla lingua Latina, et nondimeno sono d'animo gentile, et desiderosi di intendere quello che faccia loro di mestiero per potere poi più sicuramente indirizare per la via delle vertù loro stessi et le loro famiglie: il premio delle quali vertù è l'immortalità della gloria et in questa vita mortale la tranquillità dell'animo. [...] Dell'opera stessa non ne dirò altro se non che io ho cerco di porre innanzi agl'occhi di tutti, tutti gl'esercizii, dichiarando el loro soggetto, el loro fine, et quello che ciascuno si sia, et così l'ordine et la precedenza in fra di loro: cose veramente molto difficili a ogni alto et dotto intelletto, et che havesse tempo da pensare et discorrere, et non da me, che sono di mediocre ingegno, di manco sapere, et occupatissimo nella cura di tanta mia famiglia, et nell'ufficio ch'io di interpretare Aristotile, il quale non meno fa professione di essere stretto et oscuro nel suo dire, che d'insegnare le cose per le loro proprie cagioni, et con un ordine maraviglioso, per</text>
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              <text>ciò dove io habbia mancato scusimi la difficoltà della materia, et il poco tempo che io ho, et se pure alcuno mi volesse riprendere, riprendami di poca dottrina, ma non già di poco desiderio ch'io habbia di giovare ad altrui. Vivi felice per te et per gli altri, la qual cosa ti verrà fatta, se tu vorrai più tosto fare professione di imitare che s'ingegna d'operare vertuosamente, che di riprenderlo. 

&lt;p. 1-148&gt; &lt;inc&gt; Essendo illustrissimo et eccellentissimo prencipe et serenissima reina cosa conveniente et ragionevole che tutti i soggetti dell'illust. eccellenza dell'uno et serenissima altezza dell'altra non solamente con l'animo si rallegrino et vi honorino grandemente in questo tempo di sì magnifiche, splendide nozze et reali, ma etiandio ne mostrino segni manifesti con l'opere esteriori. &lt;expl&gt; altro non mi resta a fare se non pregare la sua immensa bontà, che delle sue grazie et dei </text>
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              <text> suoi tesori, e in particolar si voglia degnare di arricchire l'E.V.I. et sua Sereniss. Altezza di feconda et generosa prole, e 'nsieme col gran duca suo padre et co' suoi fratelli et con tutti i suoi, conservarvi lungamente alla Patria; che non meno che io mi faccia, dalla Real famiglia de' Medici et dall'Altissima casa d'Austria attende dopo Dio ogni commodo, ogni bene et ogni contento. Il fine. 

&lt;[K3]r-[K4]v&gt; TAVOLA DELLE COSE / PIV NOTABILI, / Che si contengono nel presente libro.</text>
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              <text>DISCORSO DI / M. FRANCESCO / DE VIERI / Cognominato il Verino / Del soggetto, del Numero, dell'Vso, et della Digni / ta et Ordine degl'habiti dell'animo, cioè del / l'Arti, Dottrine morali, Scienze spe / colatiue, e facoltà stormentali. / Allo Illvstriss. Et Eccellentiss. / S. Don Francesco de' Medici Prencipe di / Fiorenza &amp; di Siena, &amp; Alla Ser. Regina / Giovanna D'Avstria / Sua Consorte. / [fleur-de-lis] / In Fiorenza, appresso i Giunti / MDLXVIII. / con licenza e privilegio. </text>
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              <text>1. preface to the readers, ff. *iir-[*iv]v;
2. printing licence, p. 148;
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4. table of errors, f. [K4]v.</text>
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&lt;1r&gt; LIBRO PRIMO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete. // Quale sia lo intento di tutto questo libro, / &amp; del modo della Dottrina. // Cap. Primo. &lt;inc&gt; Per che in tutte le dottrine, che hanno principii, o cause, o elementi, da la cognitione di questi ne viene lo intendere, et il sapere (perciò che allhora pensiamo di conoscere alcuna cosa, quando noi conosciamo le cause prime, &amp; i primi principii, &amp; infino agli elemen= &lt;1v&gt; ti) è manifesto che primieramente è da sforzarsi di determinare quelle cose, che appartengono a' principii della naturale scientia. È naturalmente inserta, una via, che dalle cose più note, et più manifeste a noi, proccediamo a quelle, che sono più note, et più manifeste alla natura, perché le cose note a noi, non sono le medesime, che le semplicemente note. &lt;23v&gt; &lt;expl&gt; Adunque essere i principii et quali et quanti sieno per numero, per questo modo sia diffinito da noi. Et di nuovo pigliando un altro principio diciamo.

&lt;24r&gt; LIBRO SECONDO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete. // Che cosa sia la natura. / Cap. Primo. &lt;inc&gt; Di quelle cose che sono, certe sono per natura, et certe per altre cause. Et per natura sono, gli animali, et le parti di essi, et le piante, et i corpi semplici, come la terra, il fuoco, l'aria, et l'acqua. Perché queste, &amp; simili cose diciamo essere per natura, et tutte queste, che si sono dette appaiono essere &lt;24v&gt; differenti da quelle, che non sono per natura. &lt;47r&gt; &lt;expl&gt; Perché se diffinirai l'opera della sega, dirai esser tale essa divisione, et questa non sarà, se la sega non harà tali denti, et questi di nuovo non saranno, se essa non sia di ferro, perché sono alcune parti nella diffinitione, come materia della ragione.

&lt;47v-68v&gt; LIBRO TERZO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.
&lt;68v-111r&gt; LIBRO QVARTO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.
&lt;111r-130v&gt; LIBRO QVINTO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.
&lt;131r-162v&gt; LIBRO SESTO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.
&lt;163r-178v&gt; LIBRO SETTIMO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete.

&lt;178v&gt; LIBRO OTTAVO / della physica / di aristotile / stagirite. // Antonio Brucioli interprete. &lt;252 [i.e. 225]v&gt; &lt;expl&gt; Et in oltre essere impossibile in tempo infinito, alcuna cosa essere mossa da grandezza finita. Et il Primo movente muovere eterno moto in tempo infinito. Adunque è manifesto, esso essere, indivisibile, et impartibile, et non havere alcuna grandezza.

&lt;FF iir-[FF iv]v&gt; tavola di tutte le mate / rie che si contengono in questo libro.</text>
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              <text>&lt;+iir-v&gt; AL MOLTO HONORANDO / Messer Giovambattista Borghini. / Antonio Brucioli salute &amp; prosperità. &lt;text&gt; Havendo a questi anni passati ridotti più libri di Aristotile dal chiarissimo fonte Greco a' nostri rivi Italiani, per bagnarne i fertilissimi campi toscani, mando al presente a tenere loro compagnia questo delle Meteore, nel vero il più chiaro, et aperto, et di maggiore delettatione di tutti gli altri, come quello che tratta di tutte le apparentie, che si veggono nel cielo et nell'aria, di tutte le speci delle acque et effetti loro, come vapori, pioggie, rugiade, pruine, neve, grandine, fonti, fiumi, mare, arco celeste, et apparentie, di sole, di luna, di stelle, di circulo latteo, et più altre imagini simili, et de tuoni et terremoti. Et de metalli et cose minerali. Et havendo condotto questo libro a quella perfettione di traduttione, che io </text>
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              <text> so, ho voluto dedicarlo al mio M. Giovambatista Borghini, si per uno segno della amicitia nostra, et sì perché non altrimenti mi pare benissimo fatto, che se io lo locassi in uno vivo thesoro adornato di tante notabili virtù, che non picciolo honore gli sia essere conservato in esso, venendo in luce sotto l'honoratissimo nome vostro, come quello che siete non poco amatore degli huomini, che si affaticano in simili dottrine, et non manco di esse dottrine, perché sempre furno in voi le morali virtù, oltre alla pieta christiana, piena di effetti, non mancando mai di tutti quegli uficii di liberalità, et beneficentia che hanno potuto fare le forze vostre. Pigliate adunque amico carissimo questo mio picciolo dono, il quale forse per più secoli sarà al mondo un segno di quanto sempre vi habbia amato, et ami et sia per amare, et di quanta virtù sia dotata la bene nata anima vostra la quale prego Dio che in lunga prosperità conservi. 

&lt;[+iii]r-[+iv]v&gt; Tavola di tutte quelle cose che si contengono nel presente libro. 

&lt;1r-39r&gt; DELLA METEORA / DI ARISTOTILE STAGIRITE / TRADOTTA DI GRECO / IN LINGVA TOSCANA. / Per Antonio Brucioli. / LIBRO PRIMO. / Espositione di quelle cose, che insino a qui si sono dette, et di quelle che per l'avenire sia per descrivere. / Cap. primo. / &lt;inc&gt; Adunque delle prime cause della natura et di ogni moto naturale et inoltre dele stelle, secondo il superiore moto circulare, benissimo et rettamente disposte et degli elementi corporei, quanti et quali sieno, et della scambievole loro trasmutatione, et della generatione et corruttione commune, si è detto avanti. Et </text>
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              <text> resta anchora da considerarsi certa parte di questa disciplina, la quale tutti i philosophi primi chiamavono Meteorologia, cioè scientia di quelle cose che si fanno in alto. &lt;expl&gt; Adunque, perché le medesime parti della terra, né sempre secche, né medesimamente navigabili sono, et per quale causa, avvenghino queste cose, et similmente, perché certi de fiumi sono continui, et certi non, si è detto.

&lt;39v-81v&gt; LIBRO SECONDO / DELLA METEORA / DI ARISTOTILE. / Antonio Bruccioli interprete. / Tre opinioni della generatione del mare. Cap. I. / &lt;inc&gt; Et del mare, et quale sia la sua natura, et per quale causa tanta gran copia di acqua sia salsa, et anchora della sua prima generatione è da dire. Gli antiqui adunque, et quegli che trattono le cose divine attribuiscano, fonti al mare, in modo, che essi habbino principii, et radici, tanto del mare quanto della terra. &lt;expl&gt; Ma quando mutandosi nelle nugole è disgregata, congiunte, et adunate esse, in acqua, causa tuoni et baleni, et con queste le altre cose che sono della medesima natura, che queste. Et del tuono et del baleno si sia di già detto. 

&lt;81v-132r&gt; LIBRO TERZO / DELLA METEORA / DI ARISTOTILE. / Antonio Bruccioli interprete. / Le cause delle Enephie et del Tiphone, la generatione loro, et le differentie, et specii de fulmini. Cap. I. &lt;inc&gt; Hora bisogna, che noi diciamo delle altre opere di questa segregatione, con quel modo col quale si è </text>
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              <text> cominciato. Perché questo spirito, segregato, quando si diffonde in parti picciole, et sparsamente, et spesso si fa et soffia et è più sottile, manda fuori tuoni et fulgori. Ma se molto, et più denso, et manco sottile sia segregato, genera procella che è chiama [sic] Enesia. &lt;expl&gt; ma massimamente quando l'una et l'altra, et donde sia il principio del moto conosciamo, le quali cose dichiarate per pari modo de corpi di parti dissimili, et di quegli che consistono di questi, come dell'huomo, della pianta et degli altri simili pare che si sia da contemplare. Il fine.

&lt;132r-v&gt; Nomi di tutti i venti notati da Aristotile. </text>
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2. index of subjects, ff. [+iii]r-[+iv]v;
3. one geometrical draw, f. 64v.</text>
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              <text>&lt;A iir-v&gt; AL MAG. ET HO / norato m. pandolfo / attavanti gentil / hvomo fioren / tino. &lt;inc&gt; Io non so Mag. M. Pandolfo che cosa si convenga più allo huomo che giovare a ciascuno secondo la sua qualità; perciò ch'essendo noi nati l'un per l'altro mal fa colui che potendo operare resta di mostrarsi huomo all'altro huomo; il qual dimostramento alhora è grato a gli huomini e a Dio quando ch'egli procede per nostra libera volontà; perché ne seguita che quantunque colui che fa beneficio non pensi a merito alcuno, nondimeno i ricordevoli delle buone operationi non lasciano che s'operi nulla in vano. Considerando adunque tra me medesimo ch'il giovare a gli altri è officio mio propio che sono huomo, et vedendo che la cognitione della Anima arreca grandissimo frutto alle genti; ho voluto che si vegga l'anima d'Aristotele in questa lingua toscana et sotto il nome di persona ch'io tengo per padre: accioche coloro che leggeranno quest'opera possano apertamente vedere di che importanza sia la cognition di se stessi et per conse= </text>
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              <text> guente che si sappiano preparare a civilmente vivere apprendendo i costumi ch'Aristotele insegna così dottamente io ve ne faccio un presente; essendo più che certo, che per me non vi si può dar maggior cosa che l'anima. Et a qual huom poteva io darla più meritamente ch'a voi? Già si sa per ogniuno che voi nobile di sangue, ma d'animo nobilissimo et grande, havete sempre ne vostri maggior negotii stimato grandemente le lettere et non solamente quelle che contengono le cose d'i cieli come è la sfera, ma quelle etiandio che comprendono il viver Politico et morale. Si sa per ogniuno con che fervenza d'animo voi havete favorito gli huomini virtuosi nelle loro occorrenze. Si sa con quanta amorevolezza voi abbracciate coloro che essendo buoni son ricorsi a voi per aiuto, essendo certi che voi molto ben conoscete che la mercè che vi si promette dalla lor virtù non è fragile; breve et caduca, ma salda, stabile et eterna. Et chi ne può render maggior testimonianza ch'i più eccellenti huomini che habbia la nostra natione da voi accarezzati in ogni tempo? Ma perché mi vad'io distendendo nel raccontar quel che è manifesto a ciascuno? Io so che voi riguardarete in questo mio effetto più all'animo mio ch'alla qualità della cosa: et però facendo fine, offerendovi me medesimo, vi prego ch'attendiate alla lettura della seguente materia. 

&lt;[1]r-18v&gt; DELLO HVOMO  / INTERIORE ET ESTE / RIORE. &lt;inc&gt; L'anima è quella prima perfettione la quale con certo che di potere contiene la vita nel natural corpo composto et distinto di membra et di cose simili a quelle. Ella non può esser corpo perciò che niun corpo vive da sé se non è mosso dall'anima. Il corpo essendo sostanza non è contenuto da materia sobbietta. Ma l'anima si vede bene in corpo sobbietto. Si ha detto che l'anima è perfettion del corpo naturale; perciò che chiara cosa è che tutto quel ch'è fatto per natura è più eccellente et più nobile di quel ch'è fatto per arte. Quel ch'è fatto per arte, non potendo esser la sua forma di sostanza; consiste di sola materia la quale ha nel vero vista di sostanza. L'anima non può esser in corpi, che non hanno apparecchiati i loro instromenti, sì come più oltre vedremo discorrendo. &lt;expl&gt; &lt;18r&gt; Ma sì come tutti gli altri animali hanno i suoi appetiti così lo huomo ha la sua volontà: il qual appetito discende sempre da qualche ragione del bene et del male. Da questa nasce la Pratica o l'attiva, la quale è potentia dell'intelletto et più accomodata a fuggir et a seguitar le cose che la contemplativa. Perciò che l'attiva considera le cose particolari: ma la contemplativa l'universali. L'universali hanno il moto da lontana par&lt;18v&gt;te. Ma le particolari tosto ci dettano o che noi seguitiamo o che noi fuggiamo. La volontà adunque consistendo di ragione harà differentia tra le sue operationi le quali s'obbediscono alla ragione l'appetire suo sarà naturale et ragionevole: perch'egli è il dovere che le cose superiori siano preposte alle inferiori: ma s'elle ripugnano alla ragione, si corrompe l'ordine della natura. Ma basti fino a qui haver dimostrato che cosa sia l'anima: vegniamo hora all'Ethica la quale è veramente l'adornamento dell'anima percioche ella contiene quel che bisogna adoperare a conservation d'essa anima. Ella adunque comincia in questa maniera. IL FINE. </text>
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                <text>SANSOVINO Francesco L'anima d'Aristotele</text>
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                <text>Emmanuele Antonio Cigogna, Delle inscrizioni veneziane, tomo iv (Venice: Giuseppe Picotti, 1834), 40; Francesco Sansovino and Giustiniano Martinioni, Venetia città  nobilissima et singolare (Venice: Stefano Curti, 1663); Haym, Biblioteca Italiana: II, 393; Cranz-Schmitt 1984: 108.223; Bonora 1994.</text>
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                <text>L'anima d'Aristotele. La cognition della quale è necessaria molto all'intelligenza dell'Ethica per esser materia congiunta, et brevemente raccolta.</text>
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              <text>&lt;2r&gt; ALL'ILLVSTRISS. / ET ECCELLENTISS. S. IL SI / GNORE COSIMO DE' ME= / DICI DVCA DI FI= / RENZE SIGNO= / ET PAD. / MIO. &lt;inc&gt; Se l'Ethica d'Aristotile, che hoggi in questa nostra lingua Fiorentina esce fuori, Illustriss. Principe sotto l'honoratissimo nome vostro, fusse dagli huomini diligentemente considerata et messa in istudio, non avverrebbe (et sonne certissimo) che tanti vitii regnassino in loro. &lt;5r&gt; &lt;expl&gt; di cui potendo ben dirsi che egli habbia bellezza, fertilità, commodità, sanità, animosità, et ingegno, per li quali beni egli avanza di gran lunga molti altri, si può più veramente affermare che il felicissimo Principe che lo regge risplenda quanto nessun altro che regni per prosperità di fortuna, per benignità di natura, et per virtù heroica. Di Firenze. Alli XVIII d'Agosto M.D.L. Di V. Eccell. Illustriss. Servidore Bernardo Segni. 

&lt;5v&gt; &lt;introduction&gt; PROEMIO &lt;inc&gt; Per osservar quel costume che da' Greci espositori è stato laudabilmente osservato, non vo' mancare innanzi a questa mia fatica di non dir con brevità alcune cose in cambio di quelle che i Greci hanno chiamate [tà prolegòmena], et io le dirò qui cose da essere innanzi manifestate per maggior chiarezza di quello, che dappoi seguita di dirsi. &lt;8v&gt; &lt;expl&gt; et questa è per haver voluto la nostra lingua, che da tutta l'Italia è tenuta bellissima et honoratissima, arricchire di questa opera: la quale se ben nella greca et nella latina lingua è chiarissima et utilissima, non meno forse in questa che in quelle potrà mantener lo splendore et essere a molti di giovamento. 

NB the text of the 1551 edition follows precisely the Florentine 1550 edition [see Work Ref. 2, Edition ID 2]

&lt;9r-45v&gt; LIBRO PRIMO

&lt;46r-71v&gt; LIBRO SECONDO

&lt;72r-106r&gt; LIBRO TERZO

&lt;106v-134v&gt; LIBRO QVARTO

&lt;135r-172r&gt; LIBRO QVINTO

&lt;172v-205r&gt; LIBRO SESTO

&lt;205v-245r&gt; LIBRO SETTIMO

&lt;245v-278r&gt; LIBRO OTTAVO

&lt;278v-308v&gt; LIBRO NONO

&lt;309r-158r [i.e. 343r]&gt; LIBRO DECIMO

&lt;Vvii r-Xiv r&gt; LA TAVOLA DELLE COSE / più notabili dell'Ethica.</text>
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3. index of chapters (Tavola), f. 158r; 
4. general index ('La tavola delle cose più notabili dell'Ethica'), [V vii]v-[X iiii]r.</text>
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              <text>&lt;[† i]v-[† iiii]v&gt; ALLO ILLVSTRISSIMO, / ET ECCELLENTISSIMO / PRINCIPE / FERRANTE SANSEVERINO // PRINCIPE DI SALERNO. &lt;inc&gt; Quello Alessandro, che per la magnanimità di cuore, et liberalità, et grandezza di animo, fu chiamato magno, da nessuno altro dipintore voleva essere ritratto, che da Apelle, né che di lui fussi scritto, se non la laudatissimi scrittori. Onde ebbe sempre in grandissimo pregio Aristotile, et tutti que' sapienti philosophi, che sopra gli altri havieno nome in tutte le scientie. &lt;[† iiii]v&gt; &lt;expl&gt; Pigliate adunque, Signore Illustrissimo questo mio picciolo dono con animo che assai altri suoi frategli gli venghino a tenere compagnia celebrando sempre lo honoratissimo nome di Vostra Eccellentia, alla quale humilissimamente mi Raccomando et bacio la mano. // Servitore Antonio Brucioli.

&lt;1r&gt; LIBRO PRIMO / della generatione / et corrvtione / d'aristotile. / Antonio Bruccioli interprete. // Che cosa si habbia a esporre in questo libro, &amp; che / quegli che pongono tutte le cose eßere una non / poßono difendere la generatione eßer dif= / ferente dalla alteratione, &amp; quegli che / pongono piu materie non potere / difendere questo per le / loro ragioni. // Cap. I. &lt;inc&gt; Et della generatione, et corrutione, et della natura di quelle cose che si generano, et si corrompono, et universalmente di tutte, sono da dividersi le cause, et da determinarsi le ragioni loro, oltre a di ciò è da trattare della augu=&lt;1v&gt;mentatione, et alteratione, che cosa sieno ambedue, et se sia da affermare la medesima natura della alteratione, et della generatione, o diversa. &lt;41r&gt; &lt;expl.&gt; Ma è miscibile certo qualunque essente bene determinabile, sia attivo, et passivo, et misci=&lt;41v&gt;bile a tale, perché la cosa miscibile in quella consiste, che sia disimile ragione di parte col tutto. Et la mistione è unione et congiuntione delle cose miscibili che sono alterate.

&lt;41v&gt; LIBRO SECONDO / della generatione / et corrvttione / di aristotile stagirite. // Antonio Brucioli interprete. // Che sia da considerare di quegli che si chiamano e= / lementi. Et che quegli errino, che pongono cer= / to sensibile corpo, oltre a quello elemen= / to &amp; che la opinione di Platone nel / Timeo non sia sufficiente. // Cap. I. &lt;inc&gt; Della mistione adunque, et tatto, et fare et patire si è detto come stieno a quelle cose, che si trasmutano la natu=&lt;42r&gt;ra. Et di più, della generatione, et corruttione semplice, et in che modo è, et per quale causa, et similmente anchora si è detto della alteratione, che cosa sia essere alterato, et quale differentia habbia da ciascuna di esse. &lt;67r&gt; &lt;expl&gt; Ma et se la convenientia del numero fussi anchora negli elementi, certo la sustantia di essi non sarebbe generata, la quale nel vero è tale, che anchora possa non essere. // IL FINE.

&lt;67v-[I iiii]r&gt; TAVOLA DI TVTTE LE CO= / se che si contengono nel presente libro.</text>
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            <name>Alternative Title</name>
            <description>An alternative name for the resource. The distinction between titles and alternative titles is application-specific.</description>
            <elementTextContainer>
              <elementText elementTextId="74648">
                <text>Aristotile della generatione et corruttione, tradotto dal Greco in volgare Italiano. Per Antonio Bruccioli.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="156">
            <name>Spatial Coverage</name>
            <description>Spatial characteristics of the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="74649">
                <text>Venice</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="74650">
                <text>IMPERATORE Bartolomeo and Francesco</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="74651">
                <text>1552</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="74656">
                <text>Prose</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="74658">
                <text>8°. †4 A-H8 I4. ff. 72: [4], 67, [1]. Text in roman; titles of paragraphs in italics. 100×150 mm.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="161">
            <name>Audience</name>
            <description>A class of entity for whom the resource is intended or useful.</description>
            <elementTextContainer>
              <elementText elementTextId="74663">
                <text>SANSEVERINO Ferrante</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="146">
            <name>Is Referenced By</name>
            <description>A related resource that references, cites, or otherwise points to the described resource.</description>
            <elementTextContainer>
              <elementText elementTextId="74665">
                <text>Cranz and Schmitt 1984: 108.246.</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
</itemContainer>
