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              <text>&lt;[n ii]r&gt; ALLO ILLVSTRISSIMO /  et reverendissimo / cardinale, / don carlo caraffa. / antonio brvcioli salv / te et prosperita. &lt;inc&gt; Di quanta grandezza, sia sempre stata la profonda dottrina di Aristotile ne è stato manifesto segno, che quasi tutte le nationi l'hanno voluta nelle loro lingue, per venirne migliori, come bene si vide de gli Arabici, Hebrei, Siri, &amp; Caldei, oltre a Latini, nelle quali fiorirno tanto gran Filosofi, come Avempace, Averois e più altri che furno nelle altre lingue et nationi con questo lume grandissimi investigatori de segreti della natura. Onde havendo io cominciato a operare in sì fertili campi et veggendo senza aiuto, non havere forza o potere di fargli italici cominciavo a lasciare la impresa dalla necessità costretto. &lt;[n iiii]v&gt; &lt;expl&gt; Pigliate adunque signore illustrissimo questo picciolo segno dell'ammiratione del vostro alto, et magno animo, che come splendido sole fa resplendere vostra illustrissima et reverendissima signoria alla quale humilissimamente mi raccomando, et con ogni riverentia bacio le reverendissime mani.&gt;

&lt;1r&gt; DI ARISTOTILE STAGIRITE, / della anima libri tre, / tradotti in vvlgare / thoscano. // PER ANTONIO BRVCIOLI. // Della dignità della scientia dell'anima &amp; della difficultà sua. Cap. I. &lt;inc&gt; Avvegna, che noi crediamo, ogni scientia essere cosa buona, et honorabile, et più l'una che l'altra; da questo pensiamo essere tale, o perché sia più cerat, o perché è di quelle cose, che sono migliori, et più mirabili; certamente per ambedue queste (cause) non senza cagione poniamo fra le cose prime, la scientia della anima. &lt;17r&gt; &lt;expl&gt; Et veggiamo quel principio, che è nelle piante, essere certa anima, perché questa sola è comune alle piante, et agli animali. Et questa nel vero è separata dal principio del sentire, et senza essa niente del tutto è che habbia senso. Il fine del primo libro dell'anima interprete Antonio Brucioli.

&lt;17v&gt; libro secondo dell'anima // di aristotile stagirite // interprete antonio / brvccioli. // Inquisitione della dffinitione [sic] di essa / anima. Cap. I. &lt;inc&gt; Essendosi dette quelle cose, che da maggiori sono state date a noi dell'anima, bisogna che di nuovo ritorniamo, et ci sforziamo, come da principio, determinare, che cosa sia anima, et principalmente quale sia la commune ragione di quella. Diciamo adunque un certo genere di quelle cose, che sono, essere essa sustantia. &lt;46r-v&gt; &lt;expl&gt; Ma perché le imaginationi restano, et sono simili a' sensi, molte cose per esse operano gli animali, cioè bestie, et huomini, quelle perché, come è manifesto, sono senza mente, gli huomini, perché la mente per perturbatione alcuna volta per ma-</text>
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&lt;46v&gt; libro terzo / Dello intelletto il quale come il senso delle / cose sensibili, così esso dalle cose intelligi- / bili patisce ne ha alcuna / propia forma. / Cap. I. &lt;inc&gt; Per lo avvenire è da considerare, di quella parte dell'anima per la quale conosce et sa se sia separabile, o non separabile, per grandezza, ma per ragione, quale differentia habbia, et per quale modo finalmente si fa lo intendere. &lt;58r&gt; &lt;expl&gt; Et il gusto per questo, che fa diletto, o dolore, acciocché nello alimento senta quelle cose, et desideri, et sia mosso. Et lo audito, acciocché significhi alcuna cosa, oltre a di ciò la lingua, acciocché esso per essa significhi alcuna cosa a uno altro. Il fine del libro terzo et ultimo dell'anima di Aristotile. Antonio Bruccioli interprete.&gt;

&lt;58r&gt; Stampato in Venetia nel M. D. LVII. / Per Francesco de lo Imperadore.

&lt;58v&gt; tavola di quanto si contie / ne in tvtta l'opera.</text>
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              <text>&lt;A iir-[A iiii]r&gt; &lt;preface letter&gt; A MONS. PIERO FORGET, / mio Signore semprosseruandiss.

&lt;[A iiii]v&gt; &lt;Latin epigram&gt; IANI ANTONII / BAIFII. &lt;inc&gt; Quos patrio Thuscus deducit carmine Vates

&lt;pp. 1-75&gt; LA FISICA DEL CAVALIER / fra pavlo del / rosso.

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&lt;p. 76&gt; &lt;sonnet by Paolo del Rosso&gt; A M. BERNARDO CAPPONI. &lt;inc&gt; Bernardo, io credo, anzi affermarvi ardisco
&lt;p. 77&gt; &lt;sonnet by Braccio Guicciardini&gt; A M. RIDOLFO DI / francesco / lotti. &lt;inc&gt; Che raro e questo oltre ogni raro inchiostro
&lt;p. 78&gt; &lt;sonnet by Iacopo Corbinelli&gt; AL CAVALIERE / fr. Pavlo del rosso. &lt;inc&gt; Paulo, se i più di quei, che il dolce lume
&lt;p. 79&gt; &lt;sonnet by Paolo del Rosso&gt; &lt;inc&gt; Invisibile l'huomo immortal nume.

&lt;pp. 81-103&gt; &lt;annotations&gt; ALCVNE DISPOSITIONI, ET / annot. alla fisica di P. del R.</text>
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Dialogue</text>
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              <text>&lt;1r-v&gt; &lt;prologue&gt; &lt;inc&gt; Al venerabile et discreto suo magiore Iohanni di Marchanova citadino de la felice cità de Venesia frate Iacopo Camphora di Genoa del ordine di frati predicatore in sacra theologia licenciato in la università de Oxonfordi cum recommendatione pensando in me molte volte la grande humanità la quale longo tempo passato me hai mostrato effectualmente, pensai anchora io se possibil era ad me in qual che modo fare cosa la quale fusse non come satisfactoria de tanti beneficii receputi, ma solamente demonstratoria di qualche grado di gratitudine. &lt;expl&gt; Per la qual cosa preg la tua benignità che prenda a grato questo mio sudore et siatti accepto. Et si in quello videsti cosa la qual non fussi cussì ordinatamente dicta come se richiede prego che habbi iscusata la mia ignorantia et la tua discretione supplisca al mio defecto. Finito il prohemio comincia il tractato. Et prima in che modo è da procedere in la presente opera. 

&lt;1v-38r&gt; &lt;inc&gt; Capitulo primo. Molte volte ho audito che grandi philosophi cum grandissimo studio et subtilissima inquisitione hanno investigato mirabile conclusioni circa l'anima humana: de le quali la più excellente che io habbia udito è de la sua immortalità. Et benché per inviolabil fede noi crediamo l'anima essere immortale, niente de meno vorrei che me dicesti le ragioni philosophice questo persuadente. &lt;expl&gt; Et se qualche manchamento vi sarà, come di coloro che moreno avanti che siano venuti alla debita quantità sua, o ver di coloro che sonno monstruosi quello defecto supplirà la divina possanza. Et questo pare a mi che basti a satisfactione de la difficultà mossa, et a complimento di questo picholo tractato per la cui fine in sempiternum sia laudato lo altissimo idio. Amen. De immortalitate anime oposculum in modum dialogi explicit feliciter.

&lt;38v-39r&gt; &lt;index of 26 chapters&gt; In hoc elegantissimo vulgari opusculo continentur capitula infrascripta. </text>
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              <text>&lt;[1]v&gt; Matheus plegapheta art. &amp; iur. doctor vi(n)centinus. Venerabili &amp; ornato d(omi)no presbitero Leonardo lo(n)go veneto. S.P. i(n) eo qui e(st) vera salus. / Hora m'è venuta a le mane una opereta de la essentia de l'anima. La quale si può tener grande per el peso di sue numerose et gravissime sententie sì de philosophi come de theologi et sancti doctori de la fede. Cossa veramente da scriver di letre d'oro. Ma se la fareti imprimere: come io ve ne prego. Darasse oportunità a molti che cognoscano l'esser suo. Imperò che dentro a nui è celato il thesauro: col quale possemo vogliando: farse citadini del cielo. Questo thesauro è l'animo el quale è una certa substantia participe de rason acomodata al governo del corpo. L'animo illustrato di sapientia risguardando el suo principio cognosce si medesimo: inde pervene a l'intelligentia de l'anima: la quale poi liberata in tutto da ogni condition humana con li proprii ochi interiori fissi nel lume de dio contempla tutti i soi gaudii &amp; securità. Facta adoncha lei secura et cossì beata col veder sotile: volentiera alhora tene ella sé et dio dentro da sé: et cum una certa incredibile fiducia se ne va nel suo creatore: ove se ripossa come a suo determinato fine. Imparemo adoncha o miseri la causa nostra. Restituemose a noi stessi o ver più presto al nostro signor dio el quale sia laudato per infinita secula. / AMEN.

Capituli de questa opera ellegantissima. 

&lt;ara&gt; Dialogo de la inmortalità de l'anima: extrato de theologia et de philosophia: vulgarizato dal excellente philosopho maistro Iacomo Camphora da Zenova del ordene de li predicatori. / Prologo. / &lt;inc&gt; Al venerabile et discreto suo magiore Zoha(n)ne de la marcha novo citadino de la felice cità de Venexia frate Iacomo Camphora de Zenova de l'ordene de frati predicatori in sacra theologia licentiato in la università de exonfordii cum recomandatione. Pensando in me molte volte la grande humanità la qual longo tempo passato m'hai mostrata effectualmente: pensai anchora io se possibile era almen in qualche modi fare cossa: la qual fosse non come satisfactoria de tanti beneficii recevuti. Ma solamente demostratoria de qualche grado di gratitudine. &lt;arb&gt; &lt;expl&gt; et se in quello vedesse cossa la qual non fosse cossì ordinatamente ditata come se rechiede: priego che habi iscusata la mia ignorantia: et tua discretione suplisca al mio diffecto.

&lt;ava&gt; Che modo è da tenere in la presente opera. Capitulo .I. &lt;inc&gt; Zuhanne. Molte volte ho udito che grandi philosophi cum grandissimo studio et sutilissima inquisitione anno investigato mirabile conclusione circa l'anima humana. De la quale la più excellente che io habia aldito: et de la sua immortalità. &lt;d5vb&gt; Et questo par a mi che basti a satisfactione de la difficultà mossa: et a complimento de questo picolo tractato. Per la cui fine in sempiternum sia laudato l'altissimo dio. </text>
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                <text>1560—PICCOLOMINI Alessandro—La prima parte della filosofia naturale</text>
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