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              <text>&lt;[*2]r-[*3]v&gt; ALESSANDRO / PICCOLOMINI / AI LETTORI. / A quelli cioè, che per natura benigni et discreti, non per maligna volontà di riprendere, ma per honesto desiderio di sapere, et d'haver diletto, soglion legger gli scritti altrui. &lt;inc&gt; In questa mia traduttione della Retorica d'Aristotele, benigni et discreti lettori (che per persone d'altra qualità non mi soglio io metter a scrivere) io mi persuado non essermi necessaria molto lunga prefatione, perché il Prohemio, over la prefatione che fu da me posta nella Parafrase del primo libro di questa Retorica fu da me fatta con anim ch'havesse da riguardare e esser capo, non solo nel primo libro, ma ancora negli altri due, ch'io haveva in animo di parafrizare. &lt;expl&gt; Et ho ferma speranza che voi, quanto manco fortificato d'aiuto esterno vedrete questo mio libro tanto più mossi quasi a compassione, vi guardarete come generosi et magnanimi di morderlo, o lacerarlo. Vivete felici. Di Siena, il dì XX d'Agosto M.D.LXVIII. 

&lt;[*4]r&gt; Avertimenti a lettori &lt;notes on errors occurred&gt; 

&lt;1-507&gt; PIENA, COPIOSA, / ET LARGA PARAFRASE / DI M. ALESSANDRO PICCOLOMINI / Nel secondo libro della Retorica d'Aristotile. / CAPO PRIMO. / Del bisogno che ha l'oratore della notitia de gli affetti et passioni humane. &lt;inc&gt; Quai cose sieno quelle alle quali ha da tener l'occhio l'oratore cercando di lodare et di biasmare nel genere demonstrativo &lt;expl&gt; ma per ordin intendo io quello che han d'haver le parti integrali dell'oratione, come esordio, narratione, et simili; sì come al luogo suo pienamente dichiareremo. / Il fine della Parafrase di M. Alessandro Piccolomini, sopra il Secondo Libro della Retorica d'Aristotele.

&lt;[508-509]&gt; LA TAVOLA DEI CAPI, / ET DIGRESSIONI DELLA / Parafrase di M. Alessandro / Piccolomini, / NEL SECONDO LIBRO / della Retorica d'Aristotele. 

&lt;[510]&gt; Errori della stampa da corregersi. </text>
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              <text>RETORICA / D'ARISTOTILE / Amplissimamente Tradotta, &amp; illustrata con / dotte, &amp; vtilissime digressioni / DA ALESSANDRO / PICCOLOMINI, / Opera non meno utile che necessaria à tutti quelli, che si dilet- / tano dell'Arte Oratoria: trattandosi in essa de gli affet- / ti humani, e de' luoghi da prouare &amp; amplifica- / re ogni soggetto, &amp; il modo di muo- / uere gli Auditori. /[typographer's mark] / IN VENETIA, / APPRESSO GIORGIO ANGELIERI / M. D. XCVII. </text>
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              <text>1. author's preface to the readers (Siena, August 20th 1568), ff. [*2]r-[*3]v;
2. list of errors, f. [*4]r-v;
3. index of chapters, ff. Sss2v-[Sss3]r;
4. other list of errors, f. [Sss3]v.</text>
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              <text>The copy examined has several marginal annotations in Latin by two different early 17th c. hands (p. 1-88). In spite of the title, which seems to refer to the Rhetoric as a whole, the edition covers only book 2. </text>
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              <text>&lt;7r-11r&gt; &lt;book 1&gt; Compendio della politica secondo la dottrina / d'Aristotile. Libro primo. / &lt;inc&gt; La politica è il medesimo che scienza civile o del buon governo di Republica et di Città. Questa si contiene sotto la filosofia pratica come dice S. Tomaso nel principio della sua spositione sopra Aristotile. Non è habito d'arte, ancorché operi estrinsecamente et in esterna materia perché come dice l'istesso, l'attioni intorno alle quali versa la scienza pratica, alcune volte sono immanenti quando restano col proprio loro effetto nell'operante, come le virtù considerate nell'Etica, dalla Giustitia in fuori, le quali si considerano solo ut bonum faciunt agentem. &lt;expl&gt; Nel 3° et ultimo capo risolve se gli artefici hancora debbano essere virtuosi come i servi et risolve che all'economo non appartiene il procurare la virtù dell'artefice, come de servi, dal vitio de quali ridonda biasimo nella casa et nel padrone: l'artefice può essere eccellentissimo nell'arte sua, essendo vitioso, patet autem, dice il filosofo, quando huius virtutis causam operet esse dominum servo, instrundolo et casticandolo secondo il bisogno. Quapropter non bene dicunt qui servos spoliant ratione dicentes praecepto uti dumtaxtat, admonendi enim sunt, magis quam pueri. Queste sopradette cose servono come per materia et parte della città et della politia, della quale ne seguenti libri trattaremo. 

&lt;11v-15v&gt; &lt;book 2&gt; Politica lib. 2°. &lt;inc&gt; Nel 2° libro come si è detto, racconta Aristotile varie sorti di politia scritte da altri filosofi, overo osservate da altre Republiche, et va ventillando le varie oppinioni loro, e riprovando quel che non piace. &lt;expl&gt; Misse ancora termine alla generatione de figlioli, che sempre fosse un numero determinato di tanti cittadini et non più, e che mancando quelli, si generasse sino al supplimento de mancati, et non altrimenti. Questo è il contenuto nel 2° libro della Politica. 

&lt;16r-17v&gt; &lt;book 3&gt;
&lt;18r-20v&gt; &lt;book 4&gt;
&lt;21r-25v&gt; &lt;book 5&gt;
&lt;26r-27r&gt; &lt;book 6&gt;
&lt;27v-32r&gt; &lt;book 7&gt;

&lt;32v-33v&gt; &lt;book 8&gt; Politica libro ottavo et ultimo. &lt;inc&gt; In questo ultimo libro Aristotele più esattamente va trattando dell'educatione et disciplina de fanciulli et giovani e determinando quali siano gli studi particolari ne' quali si dovranno esercitarsi. Nella prima parte tratta in quali discipline debbano esercitarsi nel primo et secondo settennio. Nel primo capo determina che in ogni buona politia dee essere non solo una cura particolare, ma pubblica per leggi et ordine inviolabili che la gioventù sia bene instituita: nam id neglettum summum affert Republicae detrimentum; onde sono degni di molta lode i Lacedemoni che usavano publica e grandissima diligenza in questo. &lt;33v&gt; &lt;expl&gt; I vecchi vol che più tosto ascoltino la musica che cantino, onde Giove, dice egli, capo degli Dei, non si fa cantante, et a fanciulli per rispondere agli argomenti ancorche sia di fatica l'impararla et anche poi di sollazzo e d'aiuto per le virtù, come di sopra s'è detto. Si riprova da lui per ultimo ogni musica mercenaria, et ogni altra lasciva et immodesta, et le regole della musica par che Aristotile cerchi ancora ne' versi, e nella poesia, aducendo l'esempio di Filosseno poeta che volle fare i ditirambici con consonanze doriche, ma poi gli riescirono frigie essendo tale la natura di quel verso. / Tutte queste cose principali si sono raccolte dalla Politica d'Aristotile le quali fanno breve compendio di quanto egli difusamente ed egregiamente con altri spositori ci ha lasciato scritto ne' sopradetti suoi libri. </text>
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              <text>&lt;1r&gt; Incomincia uno tractato de anima composto per frate Jacopo de Campora dell'ordine de frati predicatori a Giovanni cittadino venitiano amico suo carissimo. &lt;preamble&gt; &lt;inc&gt; Al venerabile et discreto suo maggiore Giovanni di marco novo cittadino della felice cipta di vinegia Frate iacopo campora di vinegia nova dell'ordine de frati predicatori in sacra theologia licentiato in nella adversità di exemford cum ricommendatione. Pensando in me molte volte la grande humanità la quale lungo tempo passato mai mostrata effectualmente pensai ancora io se possibile era a me in qualche modo far cosa la qual non fusse chome satisfattoria de tanti beneficii ricevuti, ma solamente dimostratoria di qualche grado di gratitudine. &lt;2r&gt; &lt;expl&gt; Per la qual cosa priego la tua benignità che prehenda in grado questo mio sudore et sieti acepto. Et se in quello vedessi cosa la quale non fusse così ordinatamente detta chome si richiede priego che abbi scusata la mia ignorantia et la tua discretione supplisca al mio difetto. 

&lt;2r&gt; &lt;inc&gt; Giovanni molte volte o udito che grandi philosaphi con grandisso [sic] studio et sottilissima inquisitatione anno investigato mirabili conclusioni circa all'anima humana delle quali la più excellente che io abbi udito et della sua immortalità. &lt;58r&gt; &lt;expl&gt; Et se qualche mancamento come di coloro che muoiono inançi che sieno venuti alla debita quantità sua o vero di coloro che sono mostruosi quello difetto suplerà alla divina possança. Et questo parmi che basti a satisfatione della difficultà mossa. Et a compimento di questo piccolo tractato per la cui fine in sempiterno ne sia laudato l'altissimo iddio. Deo gratias.</text>
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&lt;1ra&gt; Qui comincia la mettaura d-aristotile chiosata per santo tomasso d-aquino. &lt;inc&gt; Questo libro si chiama la mettaura d-aristotile. E questo nome mettaura è nome greco et composto a meta ch-è a dicere trans et thorum ch-è tanto a dire come contemplatione, de le cose che trapassano queste cose di sotto. Et dicono de le cose che sono ingenerate di sopra. De le quali si tratta principalmente in questo libro. &lt;text&gt; Testo d-aristotile. &lt;inc&gt; Poi ch-abbiamo detto de le cose naturali in generale \in la fisica/ et de le stelle le quali ordinano lo mondo \nello libro de celo et mundo/ et de la dispositione del corpo ultimo et elemento gentile et de la qualità degli elementi et la mutatione loro \libro de generattione et coructione/. Parà che abbiamo ogimai a dicere de le cose che adivengono in alto presso a luogo de le stelle comate, de la galaxia, de la sub, de la luna, de la veçeyçeli [sic], et de le cose che s-ingenerano nell-aria per sua mutatione. E dei vapori de l-acqua et de la terra et de gli tremuoti et de li venti e de l-altre simiglianti cose. Poi ne gli altri libri diceremo de le maniere et de le nature de gli animali e de le pianete. E quando avremo fatto ciò averemo compiuto lo intendimento nostro ch-abbiamo di compiere la scientia naturale. &lt;comm&gt; Chiosa di sancto tomasso d-aquino. &lt;inc&gt; Poi ch-aristotile a detto de le cose naturali in generale in uno libro ch-è il primo de la filosophya naturale cioè nella fisicha: nel quale libro elli tratta del movimento in generale. Et poscia ch-a detto de le &lt;1rb&gt; stelle le quali per lo suo movimento ordinano lo mondo. in perciò che muovono gli elementi a generatione et corruptione in uno libro che seguita a la fisica et chiamasi del cielo e del mondo. &lt;18vb&gt; Testo d-aristotile perché apariscono nell-aere diversi colori. &lt;inc&gt; Alcuna volta quando la notte è chiara apariscono nell-aere colori rossi et altri diversi colori secondo la diversità de l-aere in perciò che le parti de l-araere diventano spesse et ragunanse per lo freddo de la notte. [...] &lt;expl&gt; Adunque abbiamo trattato de la galaxia </text>
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              <text>mo diterminato de la galaxia et de le stelle c-anno coma et dei fuochi che apariscono nell-aere et de la sub. Et qui si termina la sententia del primo libro.

&lt;19va&gt; Qui apresso comincia il secondo libro dela mettaura d-aristotile il quale ditermina de le cose che sono ingenerate in alto sotto il luogo del quale abbiamo detto il quale è il luogo secondo. Et nell-uno paragrapho si pone il testo d-aristotile et nell-altro si pone la chiosa sopra-l decto testo per messer sancto tomasso dottore novello di frati predicatori. il quale apre il testo d-aristotile sì come il savio leggitore potrae apertamente vedere. et così a fatto questo di rietro elli medesimo. &lt;19vb&gt; Incomincia il secondo libro de la mettaura d-aristotile col comento di sancto tomasso d-aquino de frati predicatori. &lt;text&gt; Testo d-aristotile. &lt;inc&gt; Parlato abbiamo nel primo libro de le cose che s-ingenerano ne luogo alto de l-aere, di vapore caldo et seccho sì come de la galaxia et de le stelle c-anno coma. et dei fuochi i quali apariscono nell-aere et delo assub. Diciamo aguale in questo secondo libro dele cose che sono ingenerate in alto sotto i-lluogo del quale abbiamo detto et è il luogo secondo. [...] &lt;comm&gt; Chiosa sopra-l decto testo &lt;inc&gt; Abbiamo detto nel primo libro de le cose che s-ingenerano nel &lt;20ra&gt; di vapore humido o sieno ge luogo alto de l-aere di vapore cado et seccho [sic]. Aguale in questo secondo libro abbiamo a dicere de le cose che s-ingenerano di vapore humido i sieno generate in alto o sieno generate a basso. &lt;52va&gt; &lt;text&gt; Testo d-aristotile de diversi sapori de l-acque dei fiumi et de le fonti et dei loro colori. &lt;inc&gt; Dico che i fiumi et molte altre acque si truovano di diverse qualità quanto al-loro sapore e quanto a loro colore, in perciò che quando la terra è arsa dal caldo et da diverse qualità secondo la diversità de la sua arsura [...] &lt;52vb&gt; &lt;expl&gt; Adunque abbiamo detto in questo libro del mare et de l-altre acque et de la loro natura. &lt;comm&gt; Chiosa di san tomaso sopra-l detto testo d-aristotile la quale ditermina de diversi sapori de l-acque de le fonti et dei fiumi et dei loro colori. &lt;inc&gt; Hora nella fine del secondo libro diterminiano di diversi sapore de l-acque. Dico che l-acque dei fiumi et de le fonti sono di diversi sapori et di diversi colori secondo i luoghi onde passano. Et alcuna volta la terra onde passano sente di cenere. &lt;54rb&gt; &lt;expl&gt; Et queste cose che sono dette de l-acque bastino in perciò che altre cose che se ne potrebbero dicere si possono intendere per queste che dette sono. et anche perché si pertengono più alla scientia di medicina. et qui si termina la sententia del secondo libro. Explicit liber secundus deo gratias. 

&lt;54va&gt; Qui comincia il terço libro de la metthaura d-aristotile lo quale ditermina dei venti et de la loro materia. Testo. &lt;text&gt; &lt;inc&gt; Poi che noi abbiamo detto de la natura del mare et de la sua salseçça diciamo hora dei venti. Dico che-l vento australe è caldo e trae forte et escie dei luoghi caldi et secchi. Et strugge la materia de la rusgiada. &lt;comm&gt; Chiosa di san tomasso ove ditermina dele cose che s-ingenerano di vapore seccho che si lieva di terra. &lt;inc&gt; Poi che noi nel-libro andato dinançi a questo abbiamo diterminato di tutte le impressioni humide o sieno ingenerate in alto o sieno ingenerate di sotto. Et abbiamo detto del mare et de la sua &lt;54vb&gt; salseçça. In questo libro ditermineremo de le cose che s-ingenerano di vapore seccho, il quale si leva di terra, il quale è fatto in tre modi, imperciò che o egli è sempice o è involto in vapore humido. &lt;62vb&gt; Testo d-aristotile dele due regioni dela terra habitabile et non habitabile. &lt;inc&gt; Diciamo che la terra a due regioni l-una è habitabile et l-altra non habitabile. Et quella ch-è inhabitabile per due casgioni: o per grandissimo caldo per la proximità la quale a col sole come la parte di meriçço. O per grandissimo freddo perché è di lungi dal sole come la parte di septantrione. [...] &lt;expl&gt; Et tra meriçço et favonio sono due venti, l-uno seguita favonio et l-altro meriçço. Et tra meriçço et subsolano sono due venti, l-uno seguita meriçço et l-altro subsolano. &lt;comm&gt; Chiosa di san tomasso dottore d-aquino sopra-l detto testo d-aristotile. &lt;inc&gt; Poi c-abbiamo diterminato de venti in generale convienci diterminare di ciascun vento in sin &lt;63ra&gt; singulare. et perché i venti singulari e spetiali anno diferentia per li luoghi onde vengono. Convienci in prima diterminare dei luoghi. Et i luoghi non si possono sapere selli non si sale [sic] la divisione de la terra. [...] &lt;64vb&gt; &lt;expl&gt; Favonio è detto et dinominato perché favoreggia le cose che nascono in terra. Septantrione siè dinominato et detto dale septe stelle che sono. Explicit liber terçius deo gratias.  </text>
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              <text>&lt;1r&gt; Comincia il prologo sopra il tracta- / to de lanima composto da frate Ia- / como campora di Zenoa de lordi(n)e / de frati predicatori e(ss)endo a So(n)fort / A rechiesta di Missier b(er)nardo Iustini- / ano de missier Nicolo. &lt;preamble&gt; inc&gt; Al venerabile et generoso suo maiore missier Bernardo Iustiniano citadino de la felice cita di Veniesia frate Iacomo di Campora di Zenoa di lordine di frati predicatori in sacra theologia licentiato in la universitade donsonfort cum ricomandatione. Pensando in me molte volte la grande humanita: la quale longo tempo passato mi hai mostrata effectualmente pe(n)sai ancora se possibile era a me in qualche modo fare cosa: la quale fosse non come satisfatoria di tanti beneficii ricevuti: ma solamente dimostratoria di qualche grado di gratitudine. &lt;1v&gt; &lt;expl&gt; per la qual cosa priego la tua &lt;benignità che prenda in grado qu&gt;esto &lt;2r&gt; mio sudore: e sia a te accepto: e se in quello vedesti cosa alcuna: la quale non fosse cussi ordinatamente dicta come si richede priego habi excusata la mia ignorantia: e la tua discretione suplisca il mio difecto. Finisse il prologo comincia il tractato. &lt;text&gt; &lt;inc&gt; Capitulo primo che modo e da tenere ne la presente opera. Bernardo. Molte volte ho udito grandi filosofi con grandissimo studio: e sotilissima inquisitione hano investigato mirabile conclusione cerca lanima humana: de la qual la piu excellente che io habia udito e de la sua immortalita e ben che per inviolabile fede nui crediamo lanima esser immortale: niente di meno vorei che me dicesti le ragione filosofice questo persuadente. &lt;55r&gt; &lt;expl&gt; E se qualche mancamento sera come color che muoreno avanti che siano venuti a la debita quantità sua: o di coloro: che sonno monstruosi: quello diffecto suplirà la divina possanza: e questo parme che basti per le difficulta mosse: et a compimento di questo picol tractato: e per la fine in Sempiternum ne sia laudato laltissimo idio. Amen.</text>
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              <text>&lt;[a]v&gt; GLI DODECI DISCORSI / Poetici sono gli infra scritti.

&lt;a2r-v&gt; ALL'ILLVSTRISSIMO S. / ABBATE / &amp; Chierico di Camera / IL SIGNOR / Federico Cornaro. &lt;inc&gt; Pensando fra me stesso a ch'io dovessi consecrar questi piccioli miei studi di arte di poesia, seme eletto dal grande Aristotile, mi venne subito nell'animo che a niun altro personaggio meglio si convenissero che all'illustrissimo signor Federico Cornaro &lt;expl&gt; Et benché il dono mio sia debole et forse poco degne delle mani e della protettion vostra, spero non di meno che con buona sua fortuna vi debba comparer davanti, et che vi appagherete solo di tanto, che per più non poter fo quanto io posso. Faustino Summo.

&lt;1r-v&gt; A Benigni Lettori. &lt;inc&gt; Molte belle et ingegnose considerationi son state fatte fin hora da dotti huomini intorno alle cose lasciateci scritte da Aristotele nella Poetica. Onde potrebbe forse parer soverchio il voler pensare di aggiungervi nuovi Discorsi. &lt;expl&gt; Et così in questo duodenario numero finiranno i miei discorsi. I quali se recheranno qualche buon frutto a i studiosi della poesia ben sarà, et alhor confesserò di haver conseguito il frutto et l'usura delle presenti mie operette, caso che no la mia buona volontà, et l'ottima mia intentione dovran esser bastevoli. Faustino Summo. 

&lt;2r-15r&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / Al Signor Benedetto Dottori. / discorso primo. &lt;inc&gt; Disputano tra di loro M. Mag. S. Benedetto hon. i più de gli interpreti della Poetica di Aristotile et ad altre commode occasioni ancor altri dottissimi ingegni intorno al fine generale della poesia. &lt;expl&gt; Et per ciò concludiam che 'l diletto non è fine della poesia, ma l'utile. 
&lt;15v-20v&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / Al Signor Francesco Mussato. / discorso secondo.
&lt;21r-27r&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / Al Signor Cesare Cremonino. / discorso terzo.
&lt;27v-36r&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / A Monsignor Antonio Querengo. / discorso qvarto.
&lt;36v-41r&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / A Monsignor Hieronimo Zacco. / discorso qvinto.
&lt;41v-47r&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / Al Signor Francesco Pigna. / discorso sesto.
&lt;47v-55r&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / Al Clariss. Signor Donato Moresini. / discorso settimo.
&lt;55v-60v&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / Al Clarissimo Sig. Andrea Moresini. / discorso ottavo.
&lt;61r-69v&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / Al Sig. Cortese Cortesi. / discorso nono.
&lt;70r-72v&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / Alli Magnifici Sig. Ingolfo e Schinella de Conti. / discorso decimo.
&lt;73r-85r&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / Al Clarissimo Sig. B.G. / discorso vndecimo.
&lt;85v-93v&gt; Discorsi Poetici dell'Ecc.mo S. / Faustino Summo. / A Monsignor Illustriss. &amp; Reuerendiss. / A.L. / discorso dvodecimo. &lt;inc&gt; Per certo molto mal volentieri soglio io partirmi dal commune et general delle arti per dover poi passar a ragionar delle opere de i privati et particolari artefici. &lt;expl&gt; Il Mondo poi che altro è egli se non il Vulgo ignorante, al cui perverso giuditio non s'ha a commettere i meriti et i demeriti delle opere e de i poemi, ma a gli artefici, et a i buoni artefici, e tra questi a ben pochi. Il fine. 

&lt;[Z2]r&gt; All'Eccellentissimo Signor / FAVSTINO SVMMO / In occasione de suoi Discorsi Poetici. &lt;inc&gt; Le Muse d'ogni invito a le parole. 
&lt;[Z2]v&gt; &lt;afterword on errors&gt; &lt;inc&gt; Discreti lettori io non noto quelli errori scorsi nel stampare, che sono facili ad esser avvertiti nel leggerli</text>
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              <text>Cf. Francesco Inghirami, Storia della Toscana (Fiesole: Poligrafia Fiesolana, 1843), xii, 46-47; Atti e memorie dell'Accademia del Cimento e notizie aneddote dei progressi delle scienze in Toscana, ed. by Giovanni Targioni Tozzetti, II, 1 (Florence: Giuseppe Tofani, 1780); Giovambattista Clemente Nelli, Saggio di storia letteraria fiorentina del secolo XVII,(Lucca: Vincenzo Giuntini, 1759), 18, 84-96.</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>Paper; ff. 113; mm. 200_275. Possibly autograph; written by a single hand (the same which copies the preface of the Instituzione in ms. Ricc. 2589). Old (probably original) binding in cardboard and parchment with golden decorations. This might be – as well as the Ricc. 2589 – a dedication copy.</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;1&gt; il primo libro / DE I DISCORSI / POLITICI / di fabio albergati. / all'illvstriss. e reverendiss. sig. il sig. / CARD. ALDOBRANDINO / proemio. / &lt;inc&gt; Desiderando io di vedere la republica del Bodino per sapere l'opinione sua intorno alla giustitia da lui chiamata harmoniosa, hebbi il Cardinale Toledo di honorata memoria favorevole poco prima, ch'egli mancasse ad ottenermene licenza, e con occasione così fatta datosi egli a discorrere sopra quel libro, e parendogli che la fama della dottrina sua non meno con grave scandalo, che contro al dovere, fusse da molti celebrata, sì per le falsità sue, come per li pernitiosi precetti, che contrari al ben vivere introducea; venne ad essortarmi a pigliar carico di manifestare che 'l Bodino conforme al costume de i cattivi politici de i tempi nostri si era altrettanto da i veri principii della politica, quanto da quelli della dottrina cattolica dilungato. &lt;4&gt; &lt;expl&gt; Et alla prova di queste cose verrem'a dar cominciamento dalle prime parole dolla [sic] republica sua, perché mostrando che al primiero passo egli ha inciampato, l'huomo si potrà disporre a credere ch'egli non è sicura scorta alla dottrina politica.

&lt;4&gt; della difinitione della / republica mal'assignata dal Bodino. / Cap. I. &lt;inc&gt; Prima adunque considereremo la difinitione che il Bodino ha dato alla republica, e di poi alle oppositioni da esso sopra cotal soggetto fatte a gli altri, e particolarmente ad Aristotele ci condurremo: e quanto alla difinitione mostreremo che da lui è stata diversamente posta, che l'ha fatta di sentimenti diversi, l'ha fondata sopra un equivoco. &lt;111&gt; &lt;expl&gt; Da che non deve nascere poi maraviglia, ch'essendo egli avvezzo a così fatti miracoli s'imaginasse ancora, che Aristotele nella difinitione del cittadino, e della città, e nelle cose che dette habbiamo, fosse men intendente.

&lt;112&gt; il secondo libro / DE I DISCORSI / POLITICI / di fabio albergati. / della forma delle repv- / bliche male intesa dal Bodino. / Capit. I. &lt;inc&gt; Havendo veduto gli errori del Bodino nella universale difinitione della republica, e nell'altre cose ad essa conseguenti nel parlare della casa, e del cittadino; segue che si passi alla consideratione delle specie delle republiche. &lt;219&gt; &lt;expl&gt; E tanto basti della maestà e della mischianza de gli stati, e de i governi, e della suprema potenza e delle contrarietà et inconvenienti che produce, presa com'è stata dal Bodino, e per chiarire che Aristotele ha cotali cose tanto meglio quanto prima intese e spiegate di lui.

&lt;220-289&gt; &lt;III libro&gt;

&lt;290-374&gt; &lt;IV libro&gt;

&lt;375&gt; il qvinto libro / DE I DISCORSI / POLITICI / di fabio albergati. / della religione del / Bodino. Cap. I. / &lt;inc&gt; Hora perché le cose politiche e massime di republica perfetta della maniera che dovea fare professione il Bodino di trattare, non possono senza la religione essere considerate, e quelle republiche sono specialmente eccellenti che dalla vera religione regolate s'incamminano in questa vita a quella suprema felicità celeste. &lt;427&gt; &lt;expl&gt; Se le republiche adunque sono indirizzate al ben vivere, e le dottrine di coloro che di esse trattano tanto son buone e da abbracciare, quanto son vere et a cotale indirizzo in pro del mondo possono servire, in che guisa la republica del Bodino debba essere seguitata, dalla verità sua e dal giovamento che al vivere humano apporta, si potrà giudicare. / IL FINE.

&lt;Hhhr-[Nnn5]r&gt; TAVOLA / DELLE COSE / NOTABILI / CONTENVTE NELL'OPERA. </text>
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              <text>1. index of chapters, ff. §2r-[§3]v.
2. table of errors, f. [§4]r.
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