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              <text>&lt;book I begins with chapter 4, incomplete&gt; &lt;1r-108v&gt; &lt;inc&gt; quelli che si fanno dalle propositioni speciali che sanno intorno a ciaschuna specie: et ciaschuno genere. &lt;missing page after f. 49 corresponding to the beginning of book II&gt; &lt;expl&gt; Et conciò sia cosa che tre cose sieno quelle: le quali conviene tractare intorno all'oratione delli exempli et delle sententie et delli [.]: et generalmente di tutte quelle che pertengono intorno alla ratiocinatione: perché [.] habbondanti in esse: et in che modo sol[..] sieno [..] da noi. Quivi finisce el secondo libro.  

&lt;109r-139v&gt; INCOMINCIA EL TERZO / LIBRO DELLA RHETORICA / DE ARISTOTILE FELICITER. &lt;inc&gt; Con ciò sia cosa che tre cose sieno le quali conviene così essere tractate intorno ad l'oratione. Et l'una è quella che pertiene alle persuasioni, cioè da quali cose se fanno le persuasioni. La seconda ene quello che ene intorno al parlare. La terza ene in che modo conviene ordinare le parti dell'oratione. &lt;chap. 18&gt; &lt;expl&gt; Delle persuasioni sieno dicte queste. Intorno al costume diei sapere che dire di se medesimo fa invidia o prolixità o contradictione dagli auditori. Et dire d'altrui fa parere maledictione o villania: et perciò conviene fare che altri lo dica sì come fa ysocrates in phi</text>
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              <text>&lt;20ra-43va&gt; &lt;inc&gt; La rethorica ene seguitativa dela dialeticha che ambendune sono dalcune cotali cose le quali anno a cognosciare in alcuno modo tutte le sciençe comunemente ene una scientia determinata per la quale tutti li huomini in alcuno modo participano ambendune che tutti si sforçano infino ad alcuna cosa cercare cio è daltri lo sermone loro e sostenere e difendare et accusare. Et molti fanno queste opere daventura et molti da habito per usança et concio sia cosa che essi possano fare in uno e nellaltro modo e manifesto che si potranno diriççare cio è considerando la cagione per la quale acquistano lo loro intendimento. Questi per usança e quelli per ventura. Et cotale cosa confessaranno già tucti essere opera darte. &lt;expl&gt; E tali iudici conviene dire che noi pensiamo che vuoi debbiate permanere in qualunque cose voi avrete iudicato avendo iurate. Addunque non permarremo noi et cotali altre che luomo può dire aderescendo. De le persuasioni in artificiali sieno dette cotante.

&lt;43va-67ra&gt; Da quali cose conviene exortare et deortare et vituperare et laudare et accusare et difendare. Et quali sententie et quali propositioni sono utili a le persuasioni. Di queste ene detto. Che di quelle et ad quelle che sono dette di sopra sono facti li emptimati intorno ad ciascuna cosa si come si puo dire secondo lo generare de li sermoni. Et concio sia cosa che la rethorica sia per gratia del iudicio che li consigli iudicano et dicha \cio è quello che iudica le iniustitie/ ebe iudicio conviene non solamente considerare alloratione in quale maniera sara demostrativa et credibile ma chonviene ancho fare che elli appaia cotale et che lo dicitore sia dalcuna cotale dispositione. &lt;expl&gt; Et con cio sia cosa che tre cose sieno quelle le quali conviene tractare intorno ad lorationi deli exempli et de le sententie et de li emptimemati et generalmente di tutte quelle che pertengono intorno a la ratiocinatione perché cose saremo habundanti in esse et in che modo solvaremo esse sieno dette cotante di noi. Et ora rimande addire dela elocutione et dela oratione.

&lt;67ra-83va&gt; &lt;inc&gt; Comincia ellibro terço. / Concio sia cosa che tre cose sieno le quali vogliono essere trattate intorno ad loratione. Luna è quello che pertiene ale persuasioni cio è da quali cose si fanno le persuasioni. La seconda ene quello che ene intorno al parlare. Le terça ene in che modo conviene ordinare le parti dellorationi. Dele persuasioni ene detto da quante cose si fanno cio è da tre. Et perché sono solamente cotante che tutti li huomini sono persuasi. O perciò che elli anno alcuna passione iniudicando. O percio che li dicenti sono pensati cotali. &lt;expl&gt; Overo che si può fare da interrogatione in questa maniera. Che cosa e quella che io non abbia dimostrato. Overo così. Che cosa mostro elli. Overo si puo fare da la comperatione dicendo per ordine et secondo natura quelle che sono sue. Et puoi se elli vuole partitamente può dire quelle delloratione contraria. Et lo fine del parlare dia essere inconiuncto acciò che sia epylogo et non oratione in questo modo. Io o detto voi avete udito abbiatelo et iudicatelo. // Questo ene lo fine de la rethorica daristotile reducta in vulgare dal maestro Nicholao Anglico. </text>
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              <text>&lt;1ra-2va&gt; Qui sincomincia leticha daristotile. &lt;inc&gt; Tutte le cose desiderano alcuno bene e bene è quello che tutte le cose dimandano. Et sono molti beni secondo diverse cose ma tucti si riducono ad uno il quale è principale di tutti il quale è sempre da eleggiare per se medesimo e non per altro e questo è la felicita la quale pertiene alloptima disciplina. Cio è al governamento dela citta sotto el quale governamento sono tucti gli altri beni. &lt;expl&gt; De le due maniere de le virtu. Le virtu sono di due maniere alcune morali et alcune intellectuali. La sapiença e lo intellecto e la prudença dicemo intellectuali. La iustitia, la liberalita et somiglianti morali si come appare nele laude dei costumi degli uomini.

&lt;16vb-19rb&gt; Libro decimo el quale parla de la delectione e de la beatitudine e de la sapiença. &lt;inc&gt; Sono da amaestrare e giovani dal principio de la loro gioveneçça e dilectarsi et atristarsi di quello che si conviene e quando e come si conviene perciò che questo è lo fondamento de la virtù e de la costumança la quale conduce a la bontà et a la vita felice. &lt;expl&gt; Et la seconda cosa sie che elli abbia provate e sperimentate le decte cose infra diverse maniere di genti et veduti e modi del vivare e i costumi de le diversità delli uomini. Et in ciò sia exercitato per longa usança et allora sarà perfecto ne la sapiença di governare la città. / Explicit ethica daristotile reducta in volgare per maestro Nicholo anglico deo gratias amen. amen. amen.</text>
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              <text>&lt;14r-18v&gt; Sopra il 2° libro della Metafisica. &lt;inc&gt; Perché nel principio del 1° libro Aristotile fece conoscere che l'intelletto nostro naturalmente è inclinato al sapere, però in questo 2° libro ragiona della verità, la quale è oggetto attrattivo dell'intelletto sì come la bontà della volontà. Né per altro s'affatica il nostro intelletto se non per la verità. Questo libro si divide in tre parti: nella prima il filosofo fa conoscere che la verità è facile et difficile d'acquistarsi; nella seconda a qual scientia spetti specular la verità et dirà esser la metafisica; nella terza qual sia il modo di acquistare questa verità. / Fu sempre contrasto grande tra li Academici et Peripatetici se delle cose naturali si possa haver la verità et vera cognitione. Li Academici tengono la parte negativa, li Peripatetici la affermativa. Per cose naturali intendono tutte le cose che hanno natura, o sono natura o seguono la natura, come l'intelligentie, cieli, elementi misti perfetti e imperfetti &lt;expl&gt; Hor concludiamo che la verità alle volte è facile, alle volte è difficile, non però impossibile perché le cause delle cose non sono infinite, anzi molti sono li modi per haverla et acquistarla, cioè [.], mathematica, essempi, authorità, ragione, modo e demonstratione. / Fine del 2° libro.

&lt;18v-21v&gt; In 7m librum Metaphisicae. &lt;inc&gt; Aristoteles in primo libro ostendit dignitatem Metaphisicae. &lt;expl&gt; quia deus regulariter nam non potest creare res alia figura, quae sint. 

&lt;22r-23r&gt; Dell'Idee, sopra il 7° libro. &lt;inc&gt; Qui riferirò non solo quel che dice Arist. in questo luogo, ma anco in molti altri luoghi della sua [philosophia]. Dico dunque ch'Arist. Qui con due ragioni prova l'idee non esser necessarie per la generatione, et io aggiungo altre ragioni e perciò non esser necessarie né per la generatione né per la scientia, né per l'esistenza: poi qual sia la vera opinione dell'Idee, finalmente quale univocatione tra 'l generante et il genito. &lt;a section in Latin follows&gt; &lt;inc&gt; Prima ragione. Omne generans continet in se duo, unum quo est simile genito; alterum quo differt a genito. Sed haec propositio non est vera in generatione et productione intellectuali. &lt;expl&gt; Nota de ente et uno. Dio è ente et uno. E così uno che non si può moltiplicare, perché la natura dell'infinito non è plurificabile. Il Theatro Ideale delle cose del mondo, ch'è nella mente divina, è ente, così è uno: et benché le cose ideate siano quasi infinite, nondimeno sono un theatro, un typo e un modello delle cose. Il mondo sensibile contiene infiniti effetti, nondimeno egl'è uno. La cosa possibile contingente finita, impossibile infinita, necessaria è ente, così è una entità unitativa. 

&lt;24r-25v&gt; Sopra il duodecimo. &lt;inc&gt; Intentione del filosofo si è di trattare della substantia insensibile et intelligibile, ma prima della sensibile come cosa più nota. Questo libro si divide in due parti: nella seconda tratta delle [intelligentie], nella seconda della substantia sensibile: et questa tutta si risolve a 16 conclusioni, quali vedremo tutte distintamente et resolutamente. / Prima conclusione. In questa scienzia si conviene trattare della substantia. &lt;expl&gt; La xxxª. Unico et singolare è il primo principio, separato di tutte le cose naturali cui si riduce il cielo e la natura. La prova è prima perché è uno universo, adonque un primo principio. 2° se fossero molti primi principii separati motivi ne seguiria la mala dispositione de gl'enti. 3° la pluralità de principati non è buona, unus ergo princeps. / Il fine. 1574 li XI di Magio in Torino. </text>
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              <text>&lt;60r&gt; Lettione / recitata in Roma nell'Academia degli / Humoristi il dì 2 di Ottobre 1605. / &lt;by an other hand&gt; Si spiega la particella quarta della Poetica d'Aristotile / e si conclude che il poema epico [non] debba stendersi / in prosa.

&lt;62r-74r&gt; &lt;inc&gt; Due cose sono che fanno principalmente l'huomo diferente dagli animali bruti, la Ragione et il Parlare, et quanto meglio l'huomo si sa valere di queste due cose, tantopiù s'allontana dalla natura de' bruti et s'avvicina a quella di Dio, alla cui imagine fu formato. Fu già creduto che li Dei celesti in quella prima età conversassero con gli huomini, come afferma Catullo quando dice nell'Epitalamio di Peleo et di Teti: Praesentes namque ante domos invisere castas / Saepius, et sese mortali ostendere coetu / Coelicolae non dum spreta pietate solebant. Et Propertio che scrive: Nec fuerat nudas poema videre Deas \lib. 3. ele. xi./ che forse ha origine da quello che dice l'eterna Sapienza: et deliciae meae esse cum filiis hominum, oltre quello che narra la scrittura sacra, che nella prima età del mondo Dio passeggiava all'ombra dopo il mezo giorno. &lt;expl&gt; Così l'udito gode sommamente del verso come quello che in sé contiene et numero et armonia, di che cotanto s'appaga l'orecchio. Et quindi nasce che queste tre cose sono fra sé così conformi, e tanto viene attribuito il </text>
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              <text> furore ad Amore et a Bacco, quanto anco alle Muse. Onde uno di questa Academia in un libretto che fece di Ode Anacreontiche, ma in lingua latina, così scrisse: Et est furor Cupido, / Et est furor Lyaeus, / Et est furor Camaena, / Et triplici flagello / Quatiunt mihi ceretum. / Quid ergo nos sodales / Tam fervide me amantem, / Tam iugiter bibentem, / Tam dulciter canentem / Miramini furentem?.</text>
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              <text>&lt;ar&gt; Institutione per il Principe di Spagna Don Filippo 3° del Signor Fabio Albergati.
&lt;br&gt; De gli studii d'un Principe
&lt;cv&gt; Tavola dei Capitoli che in questo discorso si contengono

1.Quanto importino gli studi in un prencipe
2.Da qual cosa si debbano regolare gli studi di ciascuno
3.Che gli studi del prencipe debbono essere la filosofia morale et l'historie
4.Come si debba insegnare al prencipa la filosofia morale.
5.Come si debbano insegnare al prencipe l'historie
6.In che maniera la filosofia morale si debba applicar all'historie
7.Che la cognitione dell'arte militare è necessaria al prencipe et come possa impararla
8.Donde debba il prencipe cercar essempi per servitio dell'arte militare
9.Che la cognitione della sfera, della geografia, della corografia et topografia è necessaria al prencipe.
10.Come si possa agevolmente imparare la geografia et corografia
11.Ch'al prencipe è necessaria la cognitione dell'Architettura, della geometria et aritmetica
12.Epilogo delle scienze et arti che sono necessarie al prencipe et di quelle che gli possono esser utili et d'ornamento
13.Che sia errore l'insegnare a un prencipe per la via che agl'altri huomini ordinariamente si suol fare
14.Si pruova con l'auutorità del prencipi che gli studi della filosofia morale siano proprii del prencipe

&lt;1r-20v&gt; Quanto importino gli studii in un prencipe. Cap. primo &lt;inc&gt; Fra le principali cose che alla vita humana giovevoli veggiamo, niuna senza dubbio eccellentissimo signore, d'importanza maggiore possiamo ritrovare di quella che ne produce i prencipi buoni et virtuosi. Perciò che dovendo essi reggere et governare altrui, conformi agli habiti che possedono, ne succede se cattivi si ritrovano che d'ogni miseria ai sudditi loro son cagione; ma se giusti et valorosi vivono d'ogni bene et d'ogni felicità li colmano. &lt;expl&gt; Et quando ancora io non havessi potuto in parte alcuna conseguire il fine di così honorata impresa, confido nondimeno che questo sarà bastevole per dar ricordo all'eccellenza vostra della divotion mia verso di lei et dell'infinito disiderio che tengo di servirla.</text>
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              <text>54</text>
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              <text>&lt;[1]r-[10]v&gt; &lt;inc&gt; La novità de l'impresa alla quale io mi accingo, Serenissima Dottissima e d'ogni intorno virtuosissima Audienza, sarà per se stessa non poco efficace conciliatrice di attentione; ma molto più l'inusitata benignità di queste Serenissime Altezze le quali abbassando la maestà de lor regi pensieri non isdegniano porgerci attentamente l'orechie renderà con sì lodevole esempio tutto il resto delli uditori cortesemente attento. &lt;expl&gt; Questo è quanto per mio sgravamento e giustificatione volevo dirvi, se questo vi paresse manchevole e difettoso io spero che al mio mancamento supplirà la vostra humanissima natura. E quando io non fosse degnio di tale indulto io pur confido che l'autorità dei miei superiori il cui comandamento mi ha posto in questo luogo scuserà il mio ardimento e la saldezza per quel che io possa comprendere del discorso di chi delle mattematiche alle filosofiche speculationi me ha introdotto solleverà in qualche parte il mio poco sapere. </text>
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              <text>&lt;127r&gt; Discorso degli Accademici Alterati sopra le / Annotazioni della Poetica di M. Alessandro / Piccolomini All'Ill.ma et Ecc.ma Sig.ra Leonora / di Tolledo de' Medici, nella detta / Accademia chiamata l'Ardente.

&lt;128r-133r&gt; &lt;inc&gt; Ill.ma et Ecc.ma S.ra Ardente. Erasi inteso da noi che m. Alessandro Piccolomini haveva mandato fuori le sue annotationi sopra la Poetica d'Aristotele; le quali per la dottrina dello autore e per esser uscite dopo tanti altri comenti d'huomini famosi desideravamo grandemente di vedere, quando V.E. ci commise per lo nostro Desioso che noi le dicessimo liberamente intorno ad esse il nostro parere. &lt;expl&gt; Molte altre cose si potrebbono per avventura mettere in considerazione a V.E. intorno a questo libro come sarebbe l'imperfezzione della lingua, e quello che ci pare molto sconvenevole, ch'ei dica alle tragedie convenirsi i versi ternari quinari e settenari ma per brevità le lasceremo; tenendo per costante ch'ella sia per attribuire tutto ciò che s'è detto più al desiderio che tenghiamo d'ubidire a lei che a vaghezza di giudicare gli scritti altrui, e d'un tal'huomo massimamente il quale per molti rispetti è da noi e da ciascuno amatore delle lettere merita d'essere honorato e reverito. Gli Accademici Alterati.</text>
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2. life of Aristotle, ff. 2v-3v;
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4. translator's afterword, ff. 171v-172v.</text>
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              <text>&lt;1r-2v&gt; &lt;translator's foreword&gt; &lt;inc&gt; Scrive Seneca in una pistola ad Lucillo questa l'optima cosa che abbia la gentileçça, ch'ella incita et muove alle cose honeste. &lt;expl&gt; Ma avanti che comincie voglio un poco dire dela persona daristotile acciò che le sue opere siano piu gratamente ricevute et meglio s'intenda el titolo di questo libro.

&lt;2v-3v&gt; &lt;life of Aristotle&gt; &lt;inc&gt; Aristotile philosofo fo greco per natione dela provincia de Macedonia d'una terra decta Stragelia. El suo padre fo decto Nichomacho et la madre festie e quali descenderono dela stirpe di Machaone Asclepiade et de Esculapio. &lt;expl&gt; Visse Aristotile doppo Plato anni ventitre. Et cosi tucto el tempo di sua vita furono anni sexantatre. Morì in una terra decta Calcide. Et li Stragelitani lo riportorono alla terra loro facendoli honorevolissimo monimento.

&lt;3v-4v&gt; &lt;table of book I&gt;
&lt;4v-19r&gt; &lt;book I&gt; Comincia l'ethica monostica nichomatia stragelica daristotile &lt;1 f. missing&gt; &lt;text inc on f. 5r&gt; curare et salvare il bene della ciptà ch'è d'un solo che se gliè amabile il ben utile a uno megliore et piu divino è il bene utile a una gente o alle ciptà. Adunqua la consideratione et la intentione della civile appetisce questo fine. &lt;expl&gt; Onde la sapientia et lo 'ntelletto et la prudentia sono virtù intellectuale et la liberalità et la sobrietà sono morale. Però quando parliamo de buoni costumi non diciamo egli è savio o intendente ma benigno o sobrio. Lodiamo non di meno il savio per l'abito della sapientia però che tucti gli abiti di virtù diamo laudabili.

&lt;19r-v&gt; &lt;table of book II&gt; 
&lt;19v-30r&gt; &lt;book II&gt; &lt;inc&gt; Due sono le maniere delle virtù et alcuna è intellectuale, alcuna è morale. Et quella che è intellectuale le più delle volte nasce et cresce per doctrina. Pertanto ha bisongno di tempo et de experientia. &lt;expl&gt; Pur non di meno per trovare el meçço bisongna alcuna volta muoversi alla soprabondança. Alcuna volta al difecto. Et così agevolemente l'acquistaremo et anche el modo di bene operare.
&lt;30r-31r&gt; &lt;table of book III&gt;
&lt;31r-49v&gt; &lt;book III&gt;
&lt;49v-50r&gt; &lt;table of book IV&gt;
&lt;50v-68r&gt; &lt;book IV&gt;
&lt;68r-v&gt; &lt;table of book V&gt;
&lt;69r-87r&gt; &lt;book V&gt;
&lt;87r-88r&gt; &lt;table of book VI&gt;
&lt;88r-100v&gt; &lt;book VI&gt;
&lt;100v-101v&gt; &lt;table of book VII&gt;
&lt;101v-121r&gt; &lt;book VII&gt;
&lt;121r-v&gt; &lt;table of book VIII&gt;
&lt;122r-138v&gt; &lt;book VIII&gt;
&lt;138v-139v&gt; &lt;table of book IX&gt;
&lt;139v-154r&gt; &lt;book IX&gt;
&lt;154r-155r&gt; &lt;table of book X&gt;
&lt;155r-171v&gt; &lt;book X&gt; &lt;inc&gt; Seguita dopo questo discorrere dela dilectatione. Però ch'ella pare maximamente essere appropriata al nostro genere humano. Pertanto li governatori delle case ammaestrano e gioveni della dilectatione et tristitia. &lt;expl&gt; Et primieramente se alcuna cosa in alcuna parte è ben decta da nostri progenitori temptiamo discorrere. Et appresso speculare quale dele congregate politie salvano et corronpono le ciptà et quale ciascuna politia. Et perché cagione queste ciptà fanno civilemente bene et questo el contrario. Considerate queste cose forse meglio vederemo quale politia è optima et in che modo ciascuna de essere ordinata. Et quale legge et consuetudine dè usare. Diciamo adunqua cominciando qui el libro della politica. Finisce l'ethica monostica nichomatia stragelica d'Aristotile.

&lt;171v-172v&gt; &lt;translator's afterword&gt; &lt;inc&gt; Già per la dio gratia pervenuto alfine di questa traslatione in volgare veggo quanto detto all'omnipotente dio rendere loda et gratie che m'ha dato vita et facultà d'averla conpiuta. E conciosia cosa che come nel principio dissi el modo d'Aristotile è molto diverso dal parlare nostro. &lt;expl&gt; Se li vedrete cosa che vi piaccia et che stia bene a dio omnipotente lo referite el quale non tanto per gli uomini ma per le bestie adoperò la salute degli uomini. Egli è mare d'ongne perfectione et di ciascuna bontà da cui procede tucto el bene che nelle creature si truova lui è nostro principio, nostro fine, [enlui] solo l'anima humana se quieta et beatifica, che vive et regna uno dio in tre persone perpetualmente et sança fine in sempiterni seculi de seculi. Amen. deo soli sit gloria et imortali. 
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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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&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;2r-v&gt; All'Ill.mo et Rev.mo S.re / Il S.or Cardinal / Borghese. &lt;inc&gt; Grande ufficio et prossimo a Dio, tengono quelli, che sono chiamati al governo de' Popoli, et de gli Stati. Onde gli avvisa quel Santo Re: Erudimini qui iudicatis terram. Conciosiache la Virtù sola può far l'huomo felice, e i Principi di Virtù fanno felice il Mondo. Quello che ha insegnato Aristotele in questi libri della Morale et Politica Filosofia, ne' quali formato l'huomo al reggimento interior di se stesso, lo dispone al governo della Republica, et all'imperio de gli altri. Di che havend'io raccolto in queste poche carte i precetti, l'ordine, e 'l senso dell'Autore, ne fo dono a V.S. </text>
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              <text> Ill.ma perché in questi fonti della Virtù et prudenza Civile riconosca se stessa, et rimiri l'opre sue. Né devrà esser biasmato il mio giudicio, se non havendo che donar del mio, ho scelto dal più perfetto di tutti gli Scrittori la materia più utile et più degna, et quella rappresentata, se non m'inganno, con chiarezza et brevità, che potrà appresso V.S. Ill.ma d'haver grata l'offerta et la divotion mia, et non isdegni che si porti il suo nome alla posterità et alla fama de' secoli avvenire con l'opra de gli Scrittori più durabilmente che con bronzi o con marmi. Et benché aspiri con l'attioni sue religiose alla vera gloria del cielo, non disprezzi però questa terrena per l'essempio visibile che porta a quelli, che vengono doppo noi, d'imitar l'opre de' Principi lodati. / Di V.S. Ill.ma et Rev.ma / Humil.mo servo / Panfilo Persico. 

&lt;4r-6v&gt; Della Filosofia / morale d'ari / stotele. Lib. P.°. / Cap. I. &lt;inc&gt; Tutte le cose humane hanno il suo fine; il quale in alcune è l'attione stessa, come dell'Organista sonar l'organo, in altre è l'opera, come del Ferraio il coltello. L'arti principali hanno fini più nobili di quelle, che a lor sono subordinate, essendo più nobil cosa il governar la nave, che il fabricarla. Ma la nobiltà del fine non importa, che consista più nell'una che nell'altra, accadendo spesso che il fine dell'opra sia più degno di quel dell'attione, et così all'opposito. &lt;expl&gt; 13. Ma perché s'è posta le felicità nell'attioni virtuose, bisogna ragionar hora della virtù. Et perché si tratta della virtù dell'animo, è necessaria la cognitione dell'animo, fin a quel segno però che fa a proposito. Però ci basterà intender che due sono le parti dell'anima, l'intelletto che si governa con la ragione, et l'appetito che non è, se non vuole, alla ragione sottoposto. Le virtù dell'intelletto sono la sapienza, la prudenza, et altre. Quelle della volontà sono la temperanza, la liberalità, et simili, che si chiamano morali, et di queste habbiamo a trattare.

&lt;7r-9r&gt; Lib. II. / Cap. I. &lt;inc&gt; Le virtù intellettuali s'acquistano con la dottrina, le morali con l'uso, et naturalmente l'huomo non ha né quelle, né queste; ma non però s'ha da creder, che le virtù siano contra natura. Ma se l'attioni buone fanno la virtù, et le cattive la guastano, necessario è dire che l'educatione et quello a che l'huomo s'avezza da fanciullo, sia di gran momento per tutta la vita. &lt;expl&gt; 9. Il modo d'acquistar la virtù è primieramente guardarci dal vitio che le è più contrario, poi accommodarci al contrario di quel vitio, al qual ci sentimo [sic] più inclinati dalla natura, et finalmente fuggir da i piaceri, come da gli scoglio et procu-</text>
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              <text> rar almeno di non esser molto discosti dalla mediocrità.

&lt;9r-13v&gt; III
&lt;13v-17v&gt; IV
&lt;17v-22r&gt; V
&lt;22r-25r&gt; VI
&lt;25r-30r&gt; VII
&lt;30r-37v&gt; VIII
&lt;37v-41r&gt; IX

&lt;41v-45v&gt; Lib. Vlt.° Del Piacere. &lt;inc&gt; Segue che si ragioni del piacere, poi ch'è cosa tanto naturale all'huomo, che col piacer et col dolore si regola la vita et s'istituisce la tenera età a rallegrarsi delle cose ben fatte, et dolersi delle contrarie, et ogniuno fugge il dolore et segue quel che piace. Altri hanno detto che 'l piacer fosse il sommo bene, altri che fosse male; et questi hanno forse havuto fine, vedendo a ciò tutti gli huomini inclinati, di ritirarli con questo estremo al mezo et alla perfettione. Ma i precetti devono esser conformi alla verità. &lt;expl&gt; Et qual sia di maggior momento nella vita politica o l'uso o la cognitione, certa cosa è che se ben camina con questi due piedi, nondimeno senza la cognitione molti con la pratica sola et con l'osservatione sono riusciti gran politici. Però seguiremo a trattare della forme, et istitutione delle Città delle cause della rovina, et conservation loro, et finalmente del perfetto stato della Republica.

&lt;46&gt; &lt;blank&gt;

&lt;47r-53v&gt; Della Politica / d'Aristotele. / Lib. P.°. / Cap. I. &lt;inc&gt; Poiché tutte l'adunanze de gli huomini si fanno per qualche fine, necessario è che la Città, la qual è la più perfetta di tutte, sia fatta per eccellentissimo fine. Né si può dire che il medesmo sia il governo della Città et della famiglia privata, poiché il contrario si tocca con mano considerando i principii delle cose, et la differenza loro. Imperoché primieramente si congiungono l'huomo et la donna per causa della generatione, com'è naturale a tutti gli animali. Dapoi per la conservatione delle cose la Natura ha fatto, che uno habbia l'intelletto per commandare, et sia padrone, l'altro non habbia, che le forze per esseguire, et </text>
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              <text> sia servo, onde all'uno et all'altro mette conto lo star insieme per supplir al commune bisogno. &lt;expl&gt; Et tanto basti haver detto de' servi. Del marito, della moglie, del padre, de i figli, delle virtù di ciascuno, et dell'ufficio loro si tratterà poi come di parti della Republica, essendo necessario, accioché sia buona la Città, che siano buone le donne, et i fanciulli, poiché le donne sono la mità [sic] delle città, delle quali nascono i figli, che hanno da esser i cittadini.

&lt;53v-66r&gt; Lib. II. / Cap. I. &lt;inc&gt; Essendo il proposito nostro trattar de i governi civili, qual sia il migliore, conviene considerare così quelle Republiche, che son hoggi ben governate, come quelle ancora, che da gli huomini dotti sono state formate, o descritte, accioche al paragone si possano conoscere i mancamenti, et le perfettioni di ciascuna. &lt;expl&gt; Platone fu autore della communanza delle mogli, de i figli, et de i beni, de i convitti delle donne, che il capo del convitto non dovesse bere, et che i soldati si essercitassero in esser ambi destri. Dracone non ha altro di notabile, che il rigore. Pittaco fè la legge, che gli ubbriachi che offendano alcuno, sian condennati il doppio de gli altri. Androdamo da Reggio non ha cosa di singolare.

&lt;66v-71r&gt; III
&lt;71r-78v&gt; IV
&lt;78v-91r&gt; V
&lt;91r-96r&gt; VI
&lt;96r-105r&gt; VII

&lt;105r-109r&gt; Lib. VIII. Cap. I. &lt;inc&gt; La disciplina et educatione de' giovani per tutto, dove si trascura, riesce al publico di gran danno; perché ogni forma di Republica ricerca i suoi proprii istituti, e costumi, co' quali si conserva e i buoni costumi, et istituti fanno buona la Republica. Et come in tutte l'arti, così nell'attioni et essercitii della virtù ha da proceder la teorica alla prattica. Et come tutte le città hanno un fine medesmo, così la medesma ha da esser la disciplina di tutte, et la cura di ciò ha da esser publica, non privata, come hora s'usa, che ogni uno alleva i figli a suo modo </text>
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              <text> et gli applica a quel che gli pare. &lt;expl&gt; Et conforme alla complessione, o qualità de gli auditori deve il Musico usar le diversità del canto. Dispone veramente a la virtù fra tutte l'altre harmonie la Dorica, né fu buona l'opinion di Platone in aggiungervi la Frigia, ch'è troppo concitativa, et move gli affetti troppo gagliardamente. Ma s'ha d'haver riguardo in tutta questa materia a quel, che sia possibile, et conveniente all'età, al tempo, et alla conditione delle persone, che perciò non sentì ben Platone in levar a i vecchi le musiche rimesse, che convengono a quella età. </text>
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              <text>&lt;[I]r-[II]r&gt; &lt;epistle&gt; Al Serenissimo Gran Duca di Toscana il Gran Duca / Francesco Medici. &lt;inc&gt; Serenissimo Gran Duca mio signore la dottrina de' primi tre libri della Meteora fu scritta da me in questa nostra lingua fiorentina e per mia buona ventura non dispiacque a Vostra Altezza Serenissima forse perché ella vi riconobbe drento i tanti maravigliosi effetti meteorologici. Gli altri appresso diedero segno ch'ella fosse approvata da loro, forse per haverne io scritto con facilità, con brevità e con ordine. Hora dovendosi ella di nuovo stampare, molti non meno riguardevoli per chiarezza di sangue, che per eccellenza di virtù, m'hanno con grande instanzia pregato che io medesimamente ci aggiunga il quarto libro, a fin che nulla manchi alla perfettione di sì alta dottrina: il che io mi sono ingegnato di fare con quella diligenza che per me si è potuto maggiore ancor che in tempo nel quale io mi son &lt;[I]v&gt; trovato ne' maggiori travagli di tutta la mia età, come sa bene V.A.S. alla quale con ogni atto di reverenzia io dedico similmente questa parte: sperando che ella sia per accettarla con animo grato, e che ella si sia per degnare di leggere non meno questa che quella: perciò che se l'altra da lei fu reputata degna d'esser letta per trattar di sì diverse cose che con meraviglia de' riguardanti veggiamo sopra noi generarsi, questa si debbe apprezzare per la molta utilità che se ne trae: rendendo ella ragione di tante cose appartenenti all'arti, delle quali tutto il giorno ci serviamo, e che sono molto giovevoli e commode al corpo, strumento dell'anima con tutte le sue virtù, eccetto che di quella potenzia che è divina, e che senza servirsi di parte alcuna corporale è cagione che noi con l'intelletto &lt;[II]r&gt; discorriamo per tutto l'universo, alzandoci fino a Dio, con la ragione regoliamo gli affetti, e con la medesima, informata dell'arti, sovvenghiamo a questa nostra parte materiale e corruttibile. Ma per non impedire col mio discorrer più avanti i suoi più alti pensieri, humilmente m'inchino a V.A.S. La quale come mio signore e benefattore io amo e reverisco dopo a Dio sopr'ogn'altro, e come in suo servigio ho impiegato la mente per insegnare altrui gli alti concetti filosofici nel suo felicissimo studio ventiquattro anni continovi, così l'impiegherò con ogni diligenza e fedeltà mentre che io vivo. Piaccia alla divina maestà di conservarle perfetta sanità nel corpo, nell'appetito volontà regolata e nella mente pensier divini e celesti, degni del grado nel quale V.A.S. per divina providentia è meritamente collocata. / D.V.A. Ser.ma / Humiliss.° e fed.mo servo / Francesco Verino

&lt;1r&gt; Discorso / di m. francesco de vieri cognominato / il secondo verino: di qvello / che appartiene al qvar= / to della mete= / ora / al serenissimo gran dvca / di toscana il gran / dvca francesco medici. // il proemio. // &lt;introduction&gt; &lt;inc&gt; E si è ragionato da me di sopra di tutti quelli effetti maravigliosi e meteorologici che dependono o dall'esalatione secca, o dall'humida: i quali sono certe sostanze imperfette, perché non hanno nella composi&lt;1v&gt;tione loro tutti e quattro gli elementi né tutte e quattro le prime qualità che in detti elementi principalmente si ritrovano. &lt;5r&gt; &lt;expl&gt; non che io possa ancora come alcuni rari ingegni fanno, con l'eleganza delle parole piacere al sentimento dello udire, il quale, forse troppo compiacendovisi, ne distrae dalla verità, la quale ad ogni cosa si dee preporre, come nel mio libro ove di quella molte e molte cose a pubblica utilità degli amatori suoi considerando, ho dimostrato. 

&lt;5v&gt; &lt;text&gt; Del caldo, del freddo, dell'humido e del secco. Cap. I. &lt;inc&gt; Volendo la divina bontà comunicarsi a ogni maniera di creature, fu di bisogno non solamente creare le invisibili et eterne, come sono l'intelligenze, le quali da' Theologi son chiamate Angioli, ma ancora le visibili e generabili e corruttibili, come sono i cieli et i quattro elementi. &lt;57v&gt; &lt;expl&gt; Al secondo capo è da dire che le foglie nell'altre piante che non fanno frutto son per ornamento, per cibo delle bestie, et ancora aiutano a parare il troppo caldo alle biade, e grani e talhora alle viti, et alle frutte. 


The text is divided into four chapters:
2. Delli effetti delle prime qualità alteratrici come sono la generazione e la corrozzione e la putrefattione (19r-32v)
3. Delli effetti propri della caldezza e della freddezza e prima della cozzione, o covitiva, e della crudità, mal cotto. Cap. terzo (32v-44r)
4. Delle spezie delle cozzioni e delli opposti e cattive cozzioni. Cap. quarto (44r-57v)</text>
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              <text>&lt;65r&gt; &lt;epistle&gt; Al Clar.mo M. Ant.o de Prioli Dig.mo Procuratore di S. Marco. Giova. Franc. Zeffi Fiorentino s. &lt;inc&gt; Avendomi V.M. Più volte ricerco ch'io le voglia con Toscana lingua porre innanzi agli ochi la materia di quello che in le civili actioni parlare occorra, desideroso di satisfarle, ho molto meco pensato a quale degli famosi oratori mi dovessi accostare, et finalmente attese le publiche et le private occupationi di V.M. et appresso la destrezza dello ingegno di quella col desiderio della brevità, della quale sopra d'ogni altra cosa ne ricerca, mi sono volto ad imitare, anzi in buona parte a transcrivere questo [.] Aristotile dagli medesimi rispetti mosso in breve, et distinto compendio al suo Magno Alexandro ne ristrinse. Quella adunque da sì eccellente autore la dottrina et da me lo affetto et desiderio di satisfarle con la solita sua benignità riceva. 

&lt;65v&gt; &lt;text&gt; Compendio della inventione nelle cause civili. &lt;inc&gt; Desiderando naturalmente ciascheduno di udire et di quelli una parte solamente per dilettarsi in esso, et un'altra parte per potere delle udite cose dare inditio; et a questi occorrendo alcuna volta delle cose da farsi, alcuna volta delle già fatte giudicare, possiamo dire essere di tre sorte gli auditori, et così all'incontro di tre maniere essere le cause, delle quali trattare accaggia nelle civili actioni. 

&lt;66r&gt; Del suadere et dissuadere
&lt;66v&gt; De' mezzi da suadere et dissuadere
&lt;69v&gt; Delli capi li quali vengono in consultazione
&lt;74v&gt; Della pacie et della guerra
&lt;77r&gt; Del demostrativo

&lt;80v&gt; &lt;expl&gt; Ma quando nello arbitrio de giudici sarà posta la pena, similmente bisogna dire o di non havere fatto una tale cosa, o se [.] non potrai negare ti affaticherai in dimostrare di havere fatto poco danno allo adversario et contro a tua voglia di havere errato. Da queste adunque et da simili cose et nello accusare et nel difendere ci saranno poste le parole.</text>
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              <text>&lt;1r-23v&gt; Francesco Piccolomini, [Institutione del principe] &lt;1r-v&gt; &lt;epistle to Cosimo II Medici&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. 
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              <text>&lt;[4]r-[5]r&gt; A LA SER.MA MADAMA CHRI= / STINA, GRANDVCHESSA  / DE I TOSCANI / Francesco Piccolomini già / Filosofo S. &lt;inc&gt; Il molto desiderio di servire suole spesso produrre effetti contrarii, uno è il porgere spirito e forza al devoto servo, per presto e meglio servire; l'altro è che con troppo spronarlo, spesso lo stringe a prendere impresa, a la quale poi viene mal atto. &lt;expl&gt; Et ecco che con debita humiltà e riverenza inchinandomeli con ardente affetto di satisfargli per mezzo del presente libro do principio al mio basso ragionamento, degnisi d'ascoltarmi.

&lt;p. 1-163&gt; &lt;inc&gt; La prima maraviglia che nasce in quelli che contemplano la conditione humana, con ragione si può giudicar quella come accader 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 come prigioniera nel carcere mortale del nostro corpo oscuro, e tenebroso? &lt;expl&gt; E caminando per tal sentiero l'animo pellegrino, aperto il carcere terreno, spogliatosi de la rozza e sordida scorza de i vitii, illustrato da splendor divino e resosi per quanto gli è lecito simile a Dio, così puro, netto e mondo, et armato collo scudo de la santa fede può salire al cielo, ove sarà conosciuto per generosa prole del Creatore, e come tale sarà dichiarato cittadino del Cielo, et herede dei beni paterni, con felice fine del suo fadigoso e periglioso viaggio. Piacci a la divina bontà che di noi così sia. Il fine.</text>
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              <text>1. &lt;2r-29r&gt; [Francesco Piccolomini, Instituzione del Principe]

&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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&lt;[6]r-[7]r&gt; &lt;tables of chapters&gt;

&lt;1r-v&gt; &lt;epistle to Cosimo II Medici&gt;

&lt;2r-17r&gt; Institutione del principe

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