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              <text>&lt;1r-7v&gt; Tavola de problemi che si contengono nel volume.

&lt;9r-v&gt; De Problemi d'Aristotile Particula seconda. &lt;preamble&gt; Havendo spiegato i giorni passati le cose che d'Aristotile si trattano nei primi tre libri delle meteore et non essendo conforme all'intelligenza vostra la cognitione del quarto libro, ho pensato acciò che possiate con utile et satisfation vostra attendere a i studii dichiararvi per l'avenire i Problemi d'Aristotile contenendosi in essi una cognitione compendiosa di tutte le scientie la qual con che oltre il diletto che da essa n'haverete vi sarà di grandissimo honore appresso altri gentilhuomini coi quali praticarete. &lt;expl&gt; Laonde tralasciando tutte le questioni et cose superflue principerò a dichiarare i Problemi che d'Aristotile son proposti principiando dalla seconda particula per appartener la prima solamente a cose di Medicina. 

&lt;10r&gt; Problema I. / &lt;inc&gt; In qual tempo è meglio sudare l'Inverno o l'Estate. Pareria che si dovesse più sudar l'inverno et procurate con maggior diligenza in tal staggione di sudare. &lt;52v&gt; &lt;expl&gt; Altro non mi occorre dichiararvi intorno la seconda particula de Problemi d'Aristotile se alcuno desidera haverne miglior notitia lega l'istesso Aristotile et il Conciliatore suo commentatore da quali forsi più chiaramente et diffusamente haveranno questo da me compendiosamente sin hora è stato dichiarato. / Il fine della seconda particula de Problemi / d'Aristotile. 

&lt;53r&gt; La terza particula de Problemi d'Aristotile circa l'imbriachi. &lt;inc&gt; Dopo l'haver il Filosofo trattato nella seconda particula molti Problemi et questioni appartenenti al sudore nella terza particula principia a trattare delle cause di molti effetti causati dal bere. &lt;92v&gt; &lt;expl&gt; per questo per brevità le tralascio ritirandomi a dichiarare l'altre particule con quella maggior brevità et facultà che sia possibile.

&lt;93r-106v&gt; Particula vigesima settima de Problemi d'Aristotile. &lt;preambolo su problemi dedicati a virtù morali&gt;
&lt;107r-113v&gt; Particula vigesima ottava de Problemi d'Aristotile
&lt;114r-133v&gt; Vigesima nona Particula de Problemi d'Aristotile della Giustitia et Ingiustitia

&lt;134r&gt; Particula trentesima de Problemi d'Aristotile. &lt;inc&gt; Ancorché di sopra dicessi non voler dichiarare altre particule che le passate per essere più appartenenti alle materie morali dell'altre tuttavia considerando che le cose trattate nella presente particula et la materia d'essa è morale della qual diffusissimamente se ne tratta dal filosofo nell'Etica, m'è parso non di meno dal nostro proposito anzi ad esso molto conforme considerare quei puochi problemi quai da Aristotile sono esaminati intorno questa materia. &lt;153r&gt; &lt;expl&gt; Noi dunque con l'istesso Aristotile dando fine a questa materia morale così indistintamente trattata daremo ancor fine per il presente alla consideratione dell'altri Problemi et procuraremo con il dichiarare le cose morali come dal medesimo Filosofo si fa nell'Etica più diffusamente et chiaramente le cose appartenenti alle virtù accio che quelle apprendendo possiate finalmente ottenere la felicità lor fine et sommo ben dell'huomo che Dio vi conceda. / Il fine. </text>
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              <text>&lt;1r&gt; Della Poetica. &lt;inc&gt; Ad intender un autore prima saper bisogna l'intentione. L'intentione d'Aristotile è voler trattar della poetica. Ma perché non si può saper quello che una cosa sia, se non si sa la sua diffinitione, e la cosa che si diffinisce, e la specie, quella per la quale si diffinisce, e il suo genere, e la diff.a bisogna sapere che cosa sia la poesia, dandogli la sua diffinitione. La Poesia è una imitatione. &lt;1r&gt; &lt;marginal gloss&gt; &lt;inc&gt; Imitare è un assimigliare una cosa finta ad una vera, et ivi è imitatione dove è il mythos, dove non è, non è imitatione, et debbesi fare voler tale l'imitatione, che la rassembri quella cosa vera, come fa Homero, il quale finge che Achille sia forte non quale egli fu, ma quale era verisimile ch'egli fusse, così Ulisse è finto forte non quale fu, ma quale poteva essere. </text>
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2. tables, ff. 40v-51v</text>
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              <text>&lt;3r-v&gt; &lt;epistle&gt; &lt;inc&gt; Sapendo io, Illustrissimo signor, quanto sia utile a chi da Iddio è posto al governo di popoli la filosofia, haveva quasi fatto fermo proponimento nel tempo che stava in Piombino, et che dall'obbligo il quale [insieme] col comune mi fusse dato, di farmi volgare qualche opera o di Platone o di Aristotile, non curandomi di cose di medicina per sapere in ciò voi essere dal vostro medico ottimamente servito. Che la filosofia al prencipe sia giovevole, anzi necessaria, da Platone fu scritto lasciato, quando egli disse al prencipe non altrimente necessaria essere la sapientia, che al corpo l'anima. Et beatissime dover essere le republiche se i filosofi signoreggino, o, al meno quelli che governano per certa divina sorte diano opera alla filosofia. Né cosa essere più pestilente della potenza et audacia la quale l'ignoranza accompagni. Per la qual cosa come ho potuto il meglio di latina ho fatta toschana la scienza et arte del conoscere i costumi degli huomini d'Aristotele scritta. La quale non poco tengo dovere a vostra signoria essere profittevole. Con</text>
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              <text>ciosia che il conoscere la natura de suoi servidori et famigliari solamente a prova sia al signore ispesse volte dannoso, et tal volta non sanza periglio. Né senza cagione da Aristotole [sic] et da molti altri inanzi allui n'è stato ampiamente scritto et egli partitamente a Alessandro Magno ne scrisse. M'è parso ancho convenevole d'aggiugnere la Fionomia di Rasi medico arabico a questa d'Aristotile per magior chiareza di lei. [Et] per essere ella scritta al re Mansore, col quale voi in parte non picciola somiglianza tenete a cui se questa mia piccola fadiga sarà aggrado prenderò animo alla giornata di togliere delle maggiori le quali vostra signoria conscerà [sic] se non degne di sé, non indegne al meno della mia buona voglia in servirle. Alla quale molto mi raccomando.

&lt;4r&gt; La Fisionomia cioè la scienza et arte di conoscere i costumi naturali scritta da Aristotole. / Il proemio. / &lt;inc&gt; Perché l'anime seguitano i corpi et esse adunque secondo se stesse et per sé non sono non patevoli da movimenti corporali; questo è assai manifesto nelle ebbriacheze et molestie. Per che molto alterati si vedeno l'anime dalle passioni de corpi, et all'incontra il corpo patire dalle passioni dell'anima, si fa chiaro per gli temori, et paure et tristeze e diletti. &lt;4v&gt; &lt;expl&gt; Ma sempre queste cose son vere. Adunque serà vera l'arte del conoscere i costumi naturali per la dispositione de corpi.

&lt;4v&gt; &lt;book 1&gt; La narratione. / &lt;inc&gt; Gli antinati adunque fisionomici si sforzano secondo tre modi di conoscere la natura degli huomini et ognuno d'essi ruguarda a una cosa, ciò è il luogo donde si fa la ragione fisionomica, perché altri fisionomizano dalle spezie degli animali ponendo secondo qualunque spetie un certo segnio del animale proprio alla detta spetie et la passione propria all'anima. &lt;7r&gt; &lt;expl&gt; Per che la disciplina non muta veruno di que' segni e quali usa il cogetteratore [sic] de costumi naturali.

&lt;7v&gt; IL SECONDO LIBRO DELLA FISIONOMIA D'ARISTOTILE. &lt;inc&gt; Bisogna adunque determinare intorno a che cosa è la fisionomia. Per che non è intorno a tutte. Et da che cose si pigli ognuno de segni. Di poi conseguentimente dichiarare le passioni di ciaschun de soggetti per li segni più manifesti. &lt;14r&gt; &lt;expl&gt; I ricordevoli son quelli e quali hanno il capo minuto et bello ben formato et carnoso di dovuta e buona carne. 

&lt;14r&gt; IL TERZO LIBRO DELLA FISIONOMIA D'ARRISTOTILE. &lt;14v&gt; &lt;inc&gt; Mi paiono l'anima et il corpo insieme patire scambievolmente, in modo che l'habito dell'anima alterato insieme altera la forma del corpo. Dall'altra parte anchora alterata la complessione del corpo muta insieme l'habito dell'anima. &lt;40v&gt; &lt;expl&gt; Quelli che sono intorno al ventre son i menomi fra tutti et per dire in breve que luoghi del nostro corpo danno del tutto manifestissimi segni ne' quali appar sembianza et vista di più sapere.

&lt;40v-51v&gt; &lt;tables&gt; La tavola de' segni fiscionomici secondo diversi autori.

&lt;51v&gt; &lt;new section&gt; &lt;inc&gt; Parché Aristotile ha detto la misura del corpo humano doversi rapportare alla buona compositione, complessione d'esso, non al maschio né alla femmina, non sarà forse fuori di proponimento raccontare come protrò il meglio et brevità quel che il mio maestro M. Agostino da Sessa secondo l'openione de naturali ne scrive. Taccio Plinio et Solino di lui abbreviatore, i quali rendono testimonianza in termini de la lungheza et largheza del corpo humano non esser anchora stati discritti. &lt;52v&gt; &lt;expl&gt; Quinci è chiaro in qual guisa sintendono le regole de la fisionomia d'Aristotile, quando dice i piccoli di corpo son veloci, i grandi tardi et quando scrive que che hanno gli occhi grandi son pigri et si=</text>
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&lt;53r&gt; La fisionomia d'Albube[tro] figliuolo di Zaccaria figlio d'Arasi la quale scrisse nel secondo trattato del libbro il quale egli scrisse al Re Mansore. […] &lt;53v&gt; &lt;inc&gt; In prima bisogna con somma diligenza guardare il colore del schiavo perché quando il colore è scemo di rosseza significa infermità del fegato. &lt;61v&gt; &lt;exp&gt; oltra questo devete sapere che i segni del viso et massimamente de gli occhi son più veritieri de tutti gli altri. </text>
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              <text>&lt;1r&gt; Etica d'Aris: &lt;inc&gt; La disciplina morale intitolata dai savii arte della vita [pressiede] come a proprio soggetto alle attioni humane ordinate al fine. &lt;18v&gt; &lt;expl&gt; onde la virtù intellettuale sarà un ornamento della ragione per essenza, che è l'intelletto, e la virtù morale sarà una perfettione della ragione participata, ch'è l'appetito.

&lt;19r&gt; Lib. Secondo Cap. primo. &lt;inc&gt; La virtù morale non s'imprime dalla natura. 1°. La virtù o è intellettuale o morale, la prima si genera e s'aumenta colla dottrina e coll'inventione, e perciò fra gl'aiuti dell'humano sapere annovera l'esperienza et il tempo. L'altra è parto della consuetudine e dell'esercitio d'atti honesti, onde s'intitola morale dal costume cioè dalla consuetudine. &lt;33v&gt; &lt;expl&gt; ma non si può definire questa piciola distanza dal troppo, tollerata o dall'imperfettione dell'huomo o dalla debolezza del suo giuditio, perché riguardando le circonstanze delle cose segue più il giuditio del senso che della ragione.

&lt;20r&gt; Libro 3°. Cap. 1°. &lt;inc&gt; Si definisce il volontario e l'involontario. 2°. La morale filosofia ha utile la cognitione del volontario e dell'involontario, dello spontaneo e dell'[inviso] per due ragioni. 1° Gl'afetti e gl'atti humani che formano l'esercitio e la disciplina della virtù di questo fonte derivano la lode et il biasimo. &lt;54v&gt; &lt;expl&gt; La temperanza perfettiona le humane concupiscenze con renderle moderate, rare e docili alla ragione, la quale esercita egualmente necessario l'imperio e fruttuosa la custodia su la parte concupiscibile; come il Pedagogo ha salutare e proficua la disciplina [sopra] l'inesperienza e sopra la [passione] dell'età giovanile. 

&lt;55r&gt; Lib. 4°. Cap. 1°. &lt;inc&gt; Si esamina la materia e l'indole della liberalità. La virtù della liberalità che può dirsi il maggiore concorso dei difetti della natura […] et il vincolo più pretioso che stringe la felicità dell'humano consortio con benefiche influenza &lt;80rv&gt; &lt;expl&gt; oltre di che la verecondia è un pentimento dell'animo, che </text>
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&lt;80v&gt; Lib. 5° Cap. 1°. &lt;inc&gt; Si contrapongono la giustitia e l'ingiustitia. La giustitia nella comune intelligenza è un habito che produce l'attitudine la volontà e l'esecutione delle attioni giuste. L'ingiustizia all'incontro è una qualità ingiuriosa dell'huomo che oltraggia l'equità col concorso delle cose ingiuste. &lt;97r&gt; &lt;expl&gt; fra le parti dell'anima, che coi riguardi della diversità e della disimilitudine fanno aprender nell'huomo due [.] [remotti] la ragione e l'appetito. </text>
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              <text>&lt;48r&gt; &lt;rubric&gt; Incipiunt libri Ichonomichorum Aristotilis duo divisi in aliqua capitula pertinentibus a gubernationem familie. Nam in primo libro determinat de partibus Iconomice et de coniugationis mulieri et viri q(uae) dicitur nuptialis de coniugatione parentum ad filios q(uae) dicitur paterna et dominorum at servos que dicitur dispotica. &lt;inc&gt; La scientia di regiere la casa ha nome Iconomicha et è differente da la scientia di reggiere la ciptà la quale ha nome Polliticha. Non solamente p(er)ché una, ciò è la Iconomica, considera el regimento de la casa et la politica el regimento de la ciptà; ma etiandio p(er)ché in reggiere puote essere molty rectory et in reggiere la casa no(n) die essere se no(n) uno. &lt;55r&gt; &lt;expl&gt; Consequentemente consideramo li modi de acquistar(e) p(er)tinenty a la massaria terza chiamata massaria civile et diciamo che la potissima et la più naturale intrata di questa massaria si è quella de le ter(r)e. Secundariamente quella de le merchantie. Ultimo quella de li altry muodi pertinenty a la massaria Satrapicha. / Explicit liber primus. 

&lt;55r&gt; &lt;rubric&gt; Incipit Secundus et ultimus liber. In q(uo) regredit(ur) ad determinandu(m) complete de comunicat(ione) viri et mulieris postquam incomplete in primo determinavit. &lt;55v&gt; &lt;inc&gt; La bona mogliere die essere donna de tucte le cose de la casa et havere bona chura de ciaschuna desse. Secondo la leggie hordenata p(er) lo marito. Die etiandio no(n) lassiare intrare in chasa se no(n) quelly che li è hordinato p(er) lo marito massimamente p(er) honestade del corpo et de lanima. &lt;61v&gt; &lt;expl&gt; Per tucte le cose predicte si la chasa di essere ben gubernata. Conviene che l'huomo faccia operationy iuste a dio et ali huominy et massimam(en)te in spetialità ch(e) egli viva iusta et sanctamente con la mogliere et figliuoly et suo parentj. / Explicit liber Iconomicorum Aristotilis.</text>
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2. index of chapters, ff. 197r-201v.</text>
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              <text>&lt;1r-2v&gt; Al Serenissimo Cosmo Medici Gran Prencipe di Toscana Signore Colendissimo. &lt;inc&gt; All'usanza dei vecchi, pigro e tardo, vengo a pagare il debito dela promessa fatta a V.A. già due mesi sono, e mi consolo col proverbio, meglio è tardi, che mai. &lt;expl&gt; così aggradirà questo bene discorso in confirmatione del dono alhora fattoli di me stesso. E con tal fine senza fine inchinandomi prima a Madama Serenissima poi a V.A. a la lor buona gratia mi raccomando. Di V.A. Serenissima Humilissimo e devotissimo servitore e vassallo Francesco Piccolomini già filosofo, hora spoglia del tempo e di natura. 

&lt;3r-38v&gt; &lt;Institutione&gt; Che cosa sia Institutione. &lt;inc&gt; Si mostra male instituito chiunque ragionando dell'Institutione non dichiara prima che cosa ella sia, di quante sorti sia, da quai principii penda, et a chi convenga. &lt;expl&gt; Il servire a principe regio è regnare: regna adunque il populo toscano, mentre con fede serve al suo regio Principe, al quale con molta humiltà m'inchino. Il fine. 

&lt;39r-196v&gt; &lt;Compendio&gt; Del compendio de la scientia civile. Cap. 1. Origine, definitione et soggetto de la scientia civile. &lt;inc&gt; La prima maraviglia, che nasce negli animi di coloro che contemplano la conditione humana con ragione si può giudicare quella, com'esser possi che l'anima nostra creata da Dio pura e candida nella patria del cielo tranquilla e serena, ardisca con periglioso peregrinaggio scender di cielo in terra &lt;expl&gt; ov'è conosciuto per generosa prole del creatore, e come tale è dichiarato cittadino del cielo, e costituito herede de beni del supremo padre. E questo è il fine felice del suo peregrinaggio. Piaccia alla divina bontà che di noi così sia. Il fine.

&lt;197r-201v&gt; &lt;index&gt; </text>
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              <text>&lt;1r-2v&gt; Al Ser(enissi)mo Gra(n) Principe de i / Toscani COSMO Medici / mio S(igno)r Col(endissi)mo. &lt;text&gt; All'usanza dei vecchi pigro et lento vengo a pagare il debito de la promessa fatta a V.A. Già son due mesi, et mi consolo col detto populare, meglio è tardo che non mai. Hor come sia ecco ch'un Piccolo homo, come a dire un Pigmeo, con animo non di meno grande et elevato, gli presenta insieme se istesso et il discorso dell'Instituzione. Ma parmi subito odire intonarmi contra, quell'antico proverbio </text>
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              <text> Nottole ad Atene et Cocodrilli a Egitto, et io senza ponto retirarmi le mi oppongo con l'esempio dell'onnipotente Dio, il quale con tutto che sia padron del mondo, et di niente habbi bisogno, non di meno aggrada i doni offertigli da i suoi devoti, prezzando la disposizione degl'animi loro. Ben conosco io il valore di quelli che meritamente hanno il peso de la sua instituzione, da i quali potrei imparare, ma assai mi è dar segno della devozion dello animo et desiderio di servirla. Ma odo altri che dicano, questo discorso </text>
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              <text> e rozzo et nudo d'ornamenti; et io che l'intendo senza che parlino, rispondo che non è maraviglia se è rozzo essendo nato in Villa, né se è privo d'ornamenti poi che è formato da un filosofo che li disprezza, acciò più sincera et candida splenda la verità. Ho in questo discorso imitato i cosmografi, quali entro angusti termini chiudono gran distanze del mondo, acciò insieme s'offerisca a gl'occhi dei riguardanti, quanto con longo viaggio a gran pena si scorge, lassando la cura del dispiegar le parti a i saggi et pratichi; come adonque lo presento </text>
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              <text> a V.A. Assicurandomi che come con animo grato accolse il libro de le definizioni a lei dedicato così accoglierà questo breve discorso in confermazione del dono all'hora fattogli di me istesso. Et con tal fine, senza fine inchinandomi, et salutando prima la serenissima sua genitrice, mia gran padrona, poi V.A. a la lor buona grazia mi raccomando, di Siena suo fedelissimo il dì XV d'Agosto 1602. D V A / Humiliss(im)o et devotiss(im)o / Franc(esc)o Piccol(omi)ni già Filo-/sofo, hora spoglia del tempo / et di natura. 

&lt;3r-38v&gt; Che cosa sia instituzione et a chi convenga. Cap. I. &lt;inc&gt; Si dimostra male instituito quello che ragionando dell'Instituzione non dichiara prima che cosa ella sia, di quante sorti sia, da che principio penda, et a chi convenga, onde per non incorrere in tal sospizione, dichiarando prima che cosa ella sia, dico in tutte le operazioni humane due cose principalmente considerarsi, l'una è il fine, l'altra le ordenate al fine. &lt;expl&gt; Il servire a principe regio e regnare, regna adonque il popolo toscano, mentre con fede serve al suo regio principe, al quale con molta humiltà m'inchino.

&lt;39r-40r&gt; Tavola di tutti i capi principali dell'opera.

1.Che cosa sia instituzione et a chi convenga.
2.Al gran principe di Toscana più ch'ad altri convenirsi la retta instituzione.
3.Instituzione per il primo grado de le potenze dell'anima.
4.Instituzione del secondo grado de le potenze dell'anima.
5.Qual virtù morale più conviene al principe.
6.Instituzione del terzo grado de le potenze dell'anima.
7.Quanto dal precedente discorso si deve raccogliere per l'instituzion del principe.
8.Condizioni dell'huomo, da considerarsi per la instituzione di esso.
9.Condizioni del principe regio.
10.Condizioni di chi desidera esser bene instituito.
11.Regole et sentenze per la retta instituzione dell'homo, come homo.
12.Regole et sentenze per la retta instituzione del principe come principe. </text>
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              <text>&lt;4r-5r&gt; A la ser(enissi)ma madama Christina, / Granduchessa dei TOSCANI, / Francesco Piccolomini / già Filosofo. s. &lt;text&gt; Il molto desiderio di servire suole spesso produrre effetti contrarii, uno è il porgere spirito et forza al devoto servo, per presto et meglio servire, l'altro è che con troppo spronarlo, spesso lo stringe a prendere impresa, a la quale poi riesce mal'atto. Quale di questi due effetti, l'ardente desiderio di servire V.A.S. habbi in me prodotto, ne lasso il giudizio a i più saggi, a me è assai che qual sia di questi, almen sia segno dell'ardor suo, et conservi anco dopo la vita, viva memoria de la mia servitù, ne la quale gusto sommo contento, poi che servendo a lei, qual con sincerissimo et serenissimo </text>
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              <text> animo serve a Dio, giudico insieme servire a Dio. Il presente libro, se riguardo il mio desiderio, è troppo grande, desiderando io per men tediarla, con una sola parola spiegargli chiaro tutto 'l mio concetto, ma considerando la condizione del soggetto, e brevissimo poi che dentro ad angustissimi termini richiudo l'ampio mare de la filosofia morale et civile. Representa quest'opra, l'imagine del suo autore. Impero che come in me, per l'interno tarlo d'ottantuno anni è consumata la carne, col migiore humore et solo è restata il collegamento d'ossi, et nervi, coperto di rugosa pelle, così nel libro solo appariscano le prime comuni linee, senza il riempimento dei debiti colori, coperte de rozze parole. Et questo giudico essere assai; assicurandomi che ricevute nel fecondo animo di V.A.S. Recuperaranno l'integra loro </text>
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              <text> perfezzione. Non ho permesso ch'il libro si stampi, acciò sia suo proprio, et non comune, l'ho scritto di man propria, per segno più vivo dell'interno affetto. Et acciò gli sia più familiare, non l'ho scritto in lingua latina, come ho fatto l'altre opere mie, ma vulgare, et materna. Offersi molt'anni sono le Contemplazioni Naturali al Serenissimo Ferdinando. Riconobbi poi per mio principe l'eccellenza del gran Cosmo, col libro de le Definizioni de le cose principali. Offerisco hora a V.A.S., come a compendio et epilogo de la perfezzion regia il compendio de la filosofia morale et civile. Et ecco che con debita humiltà et reverenza, inchinandomeli con ardente affetto di satisfargli, per mezzo del presente libro, do principio al mio basso ragionamento, degnisi d'ascoltarmi. 

&lt;6r-109r&gt; DE COMPENDIO DE LA SCIENZA / CIVILE CAP. 1. / Ordine, definizione et soggetto di essa. &lt;inc&gt; La prima maraviglia che nasce in quelli che contemplano la condizione humana, con ragione si può giudicar quella, come accader possi che l'anima nostra, creata da Dio pura et candida ne la Patria celeste tranquilla et serena, ardisca con periglioso peregrinaggio scender di cielo in terra, et constituirsi come prigioniera nel carcere del nostro corpo, oscuro et tenebroso. &lt;expl&gt; ma nei depravati et perversi quelle che per ordine del principe sono ordenate è necessario che sieno triste, per che mentre si torce dal buon fine, è necessario che anco si torca dal dritto sentiero, quale al buon fin ne conduce. 

&lt;109r-110r&gt; Epilogo del libro. &lt;inc&gt; Ecco, serenissima Madama, come quella seconda maraviglia proposta nel principio del mio ragionamento è sciolta et risoluta, quale era come occorrer possi che l'animo nostro peregrino, lontano da la sua patria celeste, rinchiuso in questo carcer terreno, ignudo de gl'habiti di virtù, deviato dai sensi, sommerso nei falsi piaceri, possi haver forza et trovar strada di ritornare al cielo. &lt;expl&gt; illustrato da splendor divino, et resosi per quanto gl'è licito simile a Dio, così puro, netto e mondo et armato con lo scudo de la santa fede, può salire al cielo, ove sarà conosciuto per generosa prole del creatore et come tale sarà dichiarato cittadino del cielo, et herede dei beni paterni con felice fine del suo fadigoso et periglioso viaggio. Piacci a la divina bontà che di noi così sia. Il fine.

&lt;111r-112v&gt; Capi principali</text>
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                <text>—BREVENTANO Stefano—Trattato de l'origine delli venti</text>
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                <text>—BREVENTANO Stefano—Trattato de l'origine delli venti</text>
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