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              <text>1. epistle to Cristina of Lorena, Grand Duchess of Tuscany, ff. [4]r-[5]r;
2. index of chapters (by a different hand), p. 165-166.</text>
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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>&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>1. epistle to Cristina di Lorena, mother of Cosimo II Medici (ff. 4r-5r);
2. index, ff. 111r-112v.</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>&lt;1r-2v&gt; Al Serenissimo Cosmo Medici Gran Prencipe di Toscana Signore Colendissimo. &lt;inc&gt; All'usanza dei vecchi, pigro e tardo, vengo a pagare il debito dela promessa fatta a V.A. già due mesi sono, e mi consolo col proverbio, meglio è tardi, che mai. &lt;expl&gt; così aggradirà questo bene discorso in confirmatione del dono alhora fattoli di me stesso. E con tal fine senza fine inchinandomi prima a Madama Serenissima poi a V.A. a la lor buona gratia mi raccomando. Di V.A. Serenissima Humilissimo e devotissimo servitore e vassallo Francesco Piccolomini già filosofo, hora spoglia del tempo e di natura. 

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

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

&lt;197r-201v&gt; &lt;index&gt; </text>
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              <text>&lt;f. [III]r / 3r&gt; Compendio della scienza de Costumi / di P.V. / a Camillo suo Nepote. 

&lt;ff. 1r-12v&gt; Breve trattato della scienza de costumi a Camillo Vizani. / 8 decembris 1586.

&lt;f. 1r&gt; &lt;prologue&gt; L'amore che io vi porto, Camillo nepote carissimo, fa che io desideri di vedervi riuscire il più costumato, il più contento et il migliore huomo del mondo; et perciò ho preso cura di scrivere brevemente et nel più facil modo che mi sarà possibile un compendio della scienza de costumi, il quale in questi teneri anni vostri, mentre che sotto la cura et d&lt;isci&gt;plina del Signor Morelli in ogni V&lt;ir&gt;tù et dottrina eccellentissimo, attendete ad imparare le humane lettere, et ad incaminarvi nella via delle buone creanze, potrà servirvi, per un sommario, et memoriale di tutte le virtù che havete ad abbrazzare, et de i vitii che havete da schifare; o più tosto per uno invito et eccitamente a volere intendere (quando sarete pervenuto a più matura età) tutto quello, che pienamente è trattato da Aristotile, et suoi comen- &lt;1v&gt; tatori, et da gli altri buoni autori intorno ad essa scienza morale, o de costumi; la quale, se la impararete, et se come si conviene a gentilhuomo, et a christiano, operando sempre di buona voglia virtuosamente l'abbrazzarete, vi farà huomo perfetto et felice in questo mondo, et vi agevolerà la strada alla gloria nell'altro, perciò che la felicità acquistata col mezzo delle virtù morali è scala per ascendere alla felicità del Paradiso, con ciò sia cosa che a chi vive con la regola della Ragione, non niega il grande Iddio la gratia sua, col lume della quale si può sicuramente caminare per &lt;la&gt; via della salute. Dunque acciocché possiat&lt;e&gt; tanto bene facilmente conseguire col mezzo della scienza de costumi, la quale è tutta filosofia morale, dirò prima brevemente che cosa sia filosofia; in quante parti ella sia divisa; di che tratti ciascuna parte; et particolarmente venendo alla filosofia morale, et a quella parte che insegna a far l'huomo perfetto et felice, dirò della felicità et delle virtù morali alcune cose, che facilmente per l'ordine et per la brevità con che seranno dette, ve le potrete mettere a memoria et insieme trarne piacere et giovamente. 

&lt;2r&gt; &lt;inc&gt; La filosofia dunque, secondo Platone, non è altro che una cognitione di tutte le cose humane, et divine; overo, secondo Aristotile, ella è un’arte che comprende tuttle le arti, et una scienza che comprende tutte le scienze. Si divide la filosofia in due parti principalmente, cioè in contemplativa o speculativa, et pratica. &lt;12v&gt; &lt;expl&gt; non basta sapere operare opere virtuose, ma bisogna operare virtuosamente se si ha da essere domandato virtuoso; et come dice Cicerone tutta la lode della virtù cosiste ne l'operatione; onde così facendo sarete da tutti ragionevolmente amato et honorato, avenga che essendo (come è) premio de la virtù l'honore, a gli huomini da bene et virtuosi solamente si conviene l'honore et per contrario comette gran fallo ciascuno che fa honore a gli huomini vitiosi et senza virtù, attribuendogli quella che loro non si conviene.</text>
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&lt;68r-73r&gt; &lt;inc&gt; So bene ciò che dice Simplicio nel com. del primo della Fisica e Siriano nel com. che fece in alcuni libri della Metaf. D'Arist. in difesa d'Empedocle, il che è anco accennato dal Pat. in questo luogo, se bene egli non si degna proporne gl'autori: ma so ancora, che altro è sporre i sentimenti veri e propri de scrittori, altro è con allegorie e con mistiche interpretationi storcer quelli in altro sentimento, et a suo capriccio. Onde disse Plutarco [in fabulis etiam quae maxime vituperantur, quas allegoriis etc. non nulli alio detorquent] perché qual autore scrisse mai così scioccamente e senza giuditio il cui parere con certi figmenti e storte interpretationi non possa esser tirato ad una apparenza di probabil ragione? Et anco incidentemente tal'hora alla veritade stessa? &lt;expl&gt; Perché non so anco ben vedere com'ella riguardi l'Allegoria, essendo che le sconvenevolezze che si possono emendare e coprire col senso allegorico tanto sono tollerabili in un reo poeta, quanto in Omero, non valendo più la ragione per questo, che per quello in quanto a questa parte, ma perché le molte imperfettioni d'un reo poeta fanno imperfetto tutto 'l poema, quindi è che una sola imperfettione d'un buon poeta si cuopre con le molte perfettioni &lt;73r&gt; di tutto 'l poema, però in questo si fa quel difetto tollerabile in quello no! Ma ritornando al Patricio, doppo così lunga corsa, dico etc. </text>
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                <text>Copiosissima parafrase, di m. Alessandro Piccolomini, nel primo libro della Retorica d'Aristotele. Con la tavola de i capi in quella contenuti dalli argumenti de i quali potrà  il lettore agevolmente conoscere quanto utile et necessaria lettione se gli appresenti.</text>
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              <text>Tito Corneo, whose letters to the duke of Urbino on economical affairs (1582-1607) are preserved in the local Archivio di Stato, was engaged by Francesco Maria II della Rovere as tutor of the young prince Federico Ubaldo (who is the unlucky dedicatee of Panfilo Persico's manuscript version of a compendium of Aristotle's moral works: cf. relevant record).</text>
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              <text>&lt;a href="http://www.treccani.it/enciclopedia/federico-corner_res-44ddc14e-87eb-11dc-8e9d-0016357eee51_%28Dizionario-Biografico%29/"&gt;CORNER Federico&lt;/a&gt;</text>
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              <text>On Federico Corner's activity within the Accademia dei Ricovrati of Padua, cf. Laura Megna, 'Federico Cornaro e l'Accademia padovana dei Ricovrati', Studi Veneziani, 43 (2002), 331-348.</text>
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              <text>&lt;1r-27v&gt; Questo libro fecie Aristotile e·cchiamasi chorso de pianeti. &lt;the text is unfortunately not easily legible&gt;</text>
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