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              <text>1. epistle to Grand Duke Cosimo II de Medici (August 15th 1602), ff. 1r-2v;
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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>Paper; ff. I, 40; mm. 170_228. Original binding in parchment with golden decorations. Beautiful copy of Francesco Piccolomini's Instituzione; the dedication letter is copied by a different hand, possibly the author's (cf. Siena, BC, G.VII.36). The main text is copied by a calligraphic hand, cursive but clearly legible. The manuscript contains only the Instituzione and not the Compendio della scienza civile. </text>
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2. index of chapters (p. 241-242).</text>
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              <text>&lt;1-2&gt; Al Serenissimo Cosmo Medici / Gran Principe di Toscana / Signor Colendissimo. &lt;inc&gt; All'usanza de vecchi pigro e tardo vengo a pagare il debito della promessa fatta a V.A. già due mesi sono, e mi consolo col proverbio, meglio è tardo, che mai. Hor come sia ecco che un piccol huomo, come a dire un nano o pigmeo con animo nondimeno grande e sublime gli presenta insieme se stesso et un breve discorso dell'institutione. &lt;expl&gt; Tale adunque qual è lo presente a V.A., assicurandomi, che come con animo grato accolse il libro delle difinitioni a lei poco avanti dedicato, così aggradirà questo breve discorso, in confermatione del dono alhora fattoli di me stesso. E con tal fine senza fine inchinandomi prima a Madama Ser.ma poi a V.A. a la lor buona gratia raccomando. Di V.A.S. / Humilissimo et devotiss. Servitore e Vassallo / Francesco Piccolomini già filosofo hora spo- / glia del tempo, di natura.

&lt;3-44&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 sorte sia, da quai principii penda et a chi convenga. Onde per non incorrere in tal sospitione, dichiarando prima che cosa ella sia, dico, in tutte le operationi humane due cose principalmente considerarsi: una è il fine, l'altra sono i mezzi ordinati a tal fine. &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 umiltà m'inchino. Il fine.

&lt;45-239&gt; Compendio della scientia civile [cf. relevant record]
&lt;241-242&gt; Primi capi dell'Institutione
&lt;242-248&gt; Primi capi del Compendio civile</text>
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&lt;2r-3r&gt; &lt;epistle&gt; Al Ser.mo Cosimo Medici / Gran Principe dei Toscani / Sig.r Col.mo.

2. &lt;29v-140r&gt; Ombra del compendio de la Filosofia / Morale adombrato / da M. Francesco Piccolomini / Ombra di filosofo. // Alla Ser.ma Madama Cristina / Gran Duchessa dei Toscani / vivo esempio di esso. 

&lt;138r&gt; &lt;index&gt; Primi capi dell'Institutione.
&lt;138v-140r&gt; &lt;index&gt; Primi capi del Compendio Civile.</text>
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              <text>&lt;1r-23v&gt; Francesco Piccolomini, [Institutione del principe] &lt;1r-v&gt; &lt;epistle&gt; Al Serenissimo Cosmo Medici Gran / Principe de i Toscani Signor Colendissimo. &lt;inc&gt; All'usanza de vecchi pigro e tardo vengo a pagare il debito della promessa fatta a V.A. già due mesi sono, e mi consolo col proverbio, meglio è tardo, che mai. Hor come sia ecco che un piccol huomo, come a dire un nano o pigmeo con animo nondimeno grande e sublime gli presenta insieme se stesso et un breve discorso dell'institutione. &lt;expl&gt; Tale adunque quale è lo presente a V.A., assicurandomi, che come con animo grato accolse il libro delle definizioni a lei poco avanti dedicato, così aggradirà questo breve discorso, in conformatione del dono all'hora 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.S. Humilissimo et devotiss. Vassallo e servitore Francesco Piccolomini già filosofo hora spoglia del tempo e di natura.

&lt;2r&gt; Che cosa sia Institutione. Cap. I. &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: onde per non incorrere in tal sospitione dichiarando prima che cosa ella sia, dico, in tutte le operationi humane due cose principalmente considerarsi: una è il fine, l'altra sono i mezzi ordenati a tal fine. &lt;23v&gt; &lt;expl&gt; Il servire a Principe regio e regnare. Regna dunque il popolo toscano, mentre con fede serve al suo regio principe, al quale con molta umiltà m'inchino. Il fine.

&lt;23v-112r&gt; Francesco Piccolomini, Del compendio della scienza civile &lt;23v&gt; Ombra del compendio de la filosofia morale, adombrato da M. Francesco Piccolomini ombra di filosofo. / Alla serenissima madama Christina Granduchessa de i Toscani vivo esempio d'esso. &lt;24r&gt; Del compendio della scienza civile. / Cap. I. / Origine, definitione e soggetto de la scienza civile. &lt;inc&gt; La prima maraviglia che nasce negl'animi di coloro che contemplano la conditione humana, con ragione si può giudicar quella come esser possi che l'anima nostra creata da Dio pura e candida nella patria del Cielo, tranquilla e serena, ardisca con periglioso peregrinaggio scendere di Cielo in terra e constituirsi prigioniera nel carcere mortale del nostro corpo vile, oscuro, e tenebroso? &lt;112&gt; &lt;expl&gt; Questa è la strada e questo è il modo et arte con la quale l'animo pellegrino libero dal carcere terreno, squarciata la rozza e sordida scorza de i vitii, illustrato dal splendore di vera virtù et resosi per quanto gl'è concesso simile a Dio, sale al cielo, ove è conosciuto per generosa prole del creatore e come tale è dichiarato cittadino del cielo e constituito herede de i beni del supremo Padre. E questo è il fine felice del suo peregrinaggio. Piaccia a la divina bontà che di noi così sia. Il fine. </text>
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&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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&lt;34r&gt; Indice di quello che si contiene nella morale.

&lt;36r-70r&gt; Trattato del parlar lodevolmente. / Come si possi parlare lodevolmente. / Capitolo primo. &lt;inc&gt; Niuna cosa è al mondo che da sé non produca qualche operatione per la quale dall'altra si distingue; et quando se ne truovasse una che ociosa fusse, o niente farebbe overo si chiamerebbe affatto cattiva; quindi è che dissero gl'antichi phylosophi che la natura non fa cosa in vano, et niente sta senza adoperarsi; dalle quali operationi sono distinte tra di loro le cose. &lt;expl&gt; Hora abbiamo detto del modo, resterà che della materia del dire ragionassimo et delle fonti d'onde si cavano tutte le prove che s'adoprano artificiosamente per persuadere a quelli con chi si parla la nostra intentione la qual cosa essendo stata fatta tante volte et tanto compitamente, altro per hora non accade aggiongervi. 

&lt;71r-72r&gt; Tavola delli capitoli et di quanto si contiene nel antescritto trattato del parlar lodevolmente.</text>
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              <text>&lt;1r&gt; Introdutione alla / morale / Di Camillo Baldi Dottore Bolognese / Proemio. &lt;inc&gt; Dice Plutarco che gl'huomini devono ben presto apparare quel mestiero che alla sua vita pensano haver a fare; avvertendo che sia tale che utile et honore gl'apporti sino che vive. Et perché accade che di tutte l'arti et tutti gl'essercitii niuno è più bello né più utile né che maggior commodo et contento apporti, che far professione di huomo da bene, et di persona honorata, però di deve cercare di appararla a buon hora per poterla porre lungamente in opera: sarà pertanto non fuori di proposito per introdurci a questa cognitione che civile si chiama, dichiarare alcuni termini et principii dalli quali siamo resi più atti ad intendere compitamente quello che a questa professione si conviene, la quale ugualmente giova a i poveri, et a' ricchi, a i giovani et a' vecchi, et disprezzata ugualmente nocerà ad ogni età.

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              <text>&lt;[I]r&gt; Introduttione alle virtù morali dall'eccellentissimo / S. Camillo Baldo privatamente lett°.

&lt;p. 1&gt; Come si debba procedere honoratamente &lt;inc&gt; Chi desidera di esser riputato persona honorata et da bene bisogna s’ingegni d’operar bene et fare quello che a se stesso convenga et dagl'altri sia lodato; è necessario adunque conosca quello che egli faccia, et perché, et come, né ciò può fare se egli non conosca se stesso, la cosa che egli fa, et l'altre circonstanze. &lt;p. 59&gt; &lt;expl&gt; In ultimo a conservar l'amicitia lungamente vi vuole l'amore, l'honore et rispetto, il beneficio et la pratticha lunga, la quale come [ciera] è necessario che l'amicitia s'estingua; et questo basti per una picciola instruttione di chi desidera lodevolmente pratticar nelle cittadi, et con persone honorate et da bene. Poco è ciò che si è detto, ma non tanto poco che non sia assai se si vorrà porre in opera. / Il fine.

&lt;p. [61]&gt; Indice delli capi contenuti nella presente opera. </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>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>L'economo prudente di Bartolomeo Frigerio di Ferrara, benefitiato di S. Pietro in Roma. Nel quale con l'autorità della Sacra Scrittura, d'Aristotile e d'altri gravi scrittori si mostra l'arte infallibile d'acquistar e conservar la robba, e la riputatione d'una famiglia e d'una corte. </text>
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2. index of chapters, ff. [*2]r-v;
3. index of subjects, ff. [N7]r-O2v.</text>
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              <text>&lt;¶2r-v&gt; A' TRESNOBLE SEI- / GNEVR, VINCENS / MAGALOTTI, GENTIL- / HOMME FLORENTIN. / &lt;text&gt; Monsieur, il vous pleut dernierement me prester le livre que disiez vous avoir esté envoyé par le Sieur Corbinelli. Maintenant ie le vous rens en forme plus durable: vous priant prendre en bonne part, si pour aymer &amp; cherir vostre vulgaire Tuscan, et mesmes l'antiquité de la langue, representee en ce traitté, i'ay, peut estre, passé les bornes de modestie, imprimant ce qui n'estoit pas mien, sans vostre plus expres congé: non toutesfois que l'eussiez defendu. Ie l'ay donc </text>
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&lt;[¶4]r-v&gt; AL NOBILISS. M. / VINCENTIO. MA / GALOTTI. &lt;text&gt; Mandovi, o nobilissimo Vincentio, quelli scritti promessivi, di mano mia: se non gratiosi alla lettura, pel vitio dell'Antichità: per quella almeno, per li Autori, per le cose, reverendissimi. Riceveteli volentieri. che è il fine di questa mia non lunga sollicitudine. Risolvendovi, che niuna cosa altra mi ha sospinto a farvi di questa mia, semplice cura, ma prima, dono: che gl'elettissimi costumi vostri, et a valorosa anima appartenenti: l'illustre ingegno, la eloquentia, continentia, religione. Per le quali cose tante, et sì grandi, sì come voi da ogn'altro di vostra età separato già vi rendete et diviso, così ho io Voi innanzi ad ogn'altro eletto, degno di questo dono, l'Ethica principalmente. la quale, benché alla spe-</text>
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(description to be completed soon)</text>
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3. note on the transcription, p. 172;
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                <text>Haym, Biblioteca Italiana: II, 393; Cranz and Schmitt 1984: 108.542; Marchesi 1903, 1904; Mascheroni 1969; Gentili 2005; Giola 2006, 2007, 2008, 2010; Divizia 2008. </text>
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