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              <text>&lt;a2r-[a4]v&gt; AL CLARISSIMO / S. GIERONIMO GRIMANI, / caualiere, &amp; dignissimo Pro= / curatore di S. Marco, / Don Angelico Buonriccio. &lt;inc&gt; Discorrendo fra me stesso, clarissimo Signor mio, come potessi in qualche parte sodisfare a gli oblighi infiniti, che ho con la sua signoria clarissima, et dimostrarle un'animo grato, di tanti beneficii, con che ella ha spesse fiate ornata la famiglia nostra; ho giudicato, che pigliandosi ella maraviglio-</text>
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              <text>sa dilettatione nello studio della filosofia, et nel leggere i libri de' dotti et rari filosofi, non le potrei presentare cosa più grata, né farle dono maggiore di qualche operetta filosofica, che dopò che ella s'è alquanto distratta da' gravissimi negotii della sua felicissima Rep. et nel suo secreto studio ritirata, possa porgere dilettatione al suo divino intelletto, et ricreare il suo nobilissimo spirito. &lt;expl&gt; così agevolmente prometto, et veramente affermo, che se al presente in me si ritruova, o per l'avenire da me sarà acquistata facultà di ma</text>
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              <text>niera alcuna con questi miei studii et vigilie, nelle quali dolcemente mi trattengo, volere, che il tutto sia in servigio, et dilettation di sua clarissima signoria: alla quale per infinite volte di cuore mi raccomando. Di Vinegia a gli 9 di Luglio 1565.

&lt;[a5]r-[a6]v&gt; A GLI LETTORI &lt;inc&gt; Non senza gran ragione l'antico Mercurio, che per la molta essercitatione delle magiche scienze, per la rara dottrina della naturale filosofia, et per l'agutezza del suo intelletto nella metaphisica fu chiamato Trismegisto, soleva dire, che l'huomo haveva possanza di convertirsi et trasformarsi nella divina natura et d'huomo terreno farsi uno Iddio mortale. Perciò che tanta et tale è l'eccellenza et la sublimità sua, che egli con la vivacità et con l'agutezza del suo intelletto et con la divinità della mente scende nella profundità de mari, penetra nelle 'nteriora della terra, ricerca le secrete proprietà de gli animali, de gli elementi, delle piante, et de' metalli; et così di grado in grado con la speculatione s'inalza al cielo, et alle sue stelle. [...] però ho giudicato di non potere presentarvi opera, il cui soggetto sia più nobile, et l'utilità più evidente, che una brieve et </text>
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              <text> dotta spositione sopra l'anima d'Aristotile. I cui degni et lodevoli scritti quantunque tutti sieno maravigliosissimi, nondimeno non se ne ritruova una, nella quale egli habbia con tanta efficacia dimostrato la forza et la sublimità del suo divino intelletto, come in questa dell'anima. Perché se tu ricerchi o nodi di dottissime et sottilissime questioni, o materie bellissime, o fiumi di rara et eccellente dottrina: questi tre libri dell'anima sono tali, che cosa alcuna in loro non può essere desiderata. Et questa nostra spositione l'habbiamo voluta fare brieve, et nella nostra dolce et leggiadra lingua vulgare, accioche quelli, i quali sono poco intendenti delle latine lettere, overo se bene sono, non possono per la brevità del tempo rileggere una tanta moltitudine d'oscure et confuse spositioni, habbiano almeno questa nostra operetta, la quale con diletto trascorrendo, possano agevolmente sodisfare a loro desiderii. [...] &lt;expl&gt; a me pare che quando il lettore da una opera ne trahe qualche maniera d'utilità, se bene poi in quella </text>
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              <text> desidera qualche cosa di meglio, non solamente per tal rispetto non deve lacerare il nome, et la fama dell'auttore, ma più tosto con ogni possibil maniera lodarlo, et honorarlo. Perché ciò facendo, se gli dà animo di porgere per l'adietro a gli huomini beneficii maggiori, et parimente d'avicinarsi più alla divina natura. 

&lt;[1]r-44r / Ar-F4r&gt; PARAPHRASI / sopra il i. libro / Dell'anima / d'aristotile. / Quanto sia degna, et utile la scienza dell'anima. Cap. I. Testo primo. &lt;inc&gt; E' cosa manifesta, che tutte le scienze speculative sono poste da sapienti nel numero de' più eccellenti et più perfetti beni; et che una scienza è vie più degna dell'altra, o perché con più chiare pruove dimostri le sue ragioni; o perché intorno a più degno et più soblime soggetto si affatichi: come si può vedere nella geometria et astrologia, che quella con lacci di salde dimostrationi stringe, </text>
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              <text> et tira a sé ogni senso, et ogni ragione: et questa, se ben non mostra con tanta chiarezza le cose sue, ha per oggetto gli alti corpi celesti, ornati con tanti compartimenti di stelle, splendenti di tanti quasi rilucenti occhi, lontani da ogni corrompimento, inviolabili et eterni; che sono di gran lunga più nobili delle linee, cerchi, superficie, et di quelle quantità che considera la geometria. &lt;expl&gt; Là onde queste virtù non possono stare senza essa. Et però sì come al senso del tatto è assegnato l'ufficio del sentire: così alla virtù vegetativa è dato l'ufficio di nutrire, et conservare. Il fine delle Paraphrasi sopra il primo libro dell'anima d'Aristotile.

&lt;44v-105v / F4v-Ov&gt; PARAPHRASI / sopra il ii. libro / Dell'anima / d'aristotile. / Qual sia la commune et universale difinitione dell'anima. Cap. I. Testo primo. &lt;inc&gt; Havendo dunque insino a qui veduti, et a pieno, come noi potuto habbiamo, confutati gli errori et le false opinioni de gli antichi filosofi intorno all'essenza et natura dell'anima; è cosa necessaria, che come non havessimo fatto di lei altra mentione, diamo un nuovo et ottimo principio a questo nostro ragionamento; et che chiaramente dimostriamo, che cosa sia anima, et qual sia la sua communissima et universalissima difinitione. &lt;expl&gt; onde se bene l'aere è alterato dalla specie dell'odore, non segue però che esso la possa odorare, essendo priva della potenza sensitiva: nondimeno egli diventa odorabile, come quello, che è mezzo, il quale presenta al senso la simiglianza et la specie del corpo odorabile. Il fine delle Paraphrasi sopra il secondo libro dell'anima d'Aristotile. 

&lt;[106]r-163r / O2r-X2r&gt; PARAPHRASI / sopra il ii. libro / dell'anima / d'aristotile. / Che nell'animale non si ritruova più di cinque sensi esteriori. Cap. I. Testo 128. &lt;inc&gt; Che poi l'animale non habbia bisogno d'altro senso esteriore, oltre a gli cinque sopradetti, che sono il senso visivo, l'udito, l'odorato, il gusto, et il tatto; si conoscerà agevolmente per le cose, che qui sotto si diranno. Perciò che se all'animale mancasse altro senso esteriore, o che questo senso sarebbe d'una stessa natura con alcuno de' sopradetti, et conoscerebbe qualche sensibile, che non può esser conosciuto da niun di loro, quantunque convenga in natura co' sensibili, che conosciamo. &lt;expl&gt; là onde in tal caso egli non è nel numero de' </text>
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              <text> sensi necessarii. appresso gli ha dato l'udito, accioche oda quello, che gli è significato da gli altri con parole; et ultimamente la lingua, accioche con essa possa ad altri i maravigliosi concetti della mente sua. Il fine delle Paraphrasi sopra il terzo libro dell'anima d'Aristotile. </text>
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              <text>PARAPHRASI / SOPRA I TRE LIBRI / dell'anima d'Aristotile, / del R.D. Angelico Buonriccio Canonico regola- / re della congregation del Saluatore. / Con Priuilegio. / [mark with motto: 'pria che le labbra bagnerai la fronte'] / In Venetia, appresso Andrea Arrivabene. 1565.</text>
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              <text>1. epistle to Girolamo Grimani, procuratore di San Marco (Venice, 9th July 1565), ff. a2r-[a4]v;
2. preface to the readers, ff. [A5]r-[A6]v.</text>
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              <text>The Bodleian copy (Byw. U 6.24) has many marginal annotations by a contemporary hand (maybe late 16th c.), particularly rich at ff. 1r-23r and 45r-92r. Possibly the same hand of the erased ex-libris on the top of the title-page: 'D. Steffanus Tassus emit'. </text>
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&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;5r&gt; De immortalitate animae in modum Dialogi vulgariter incipit prohemium. Lege feliciter. &lt;preamble&gt; &lt;inc&gt; Al venerabile et discreto suo magiore Johanni di Marcanovo Citadino de la felice cita de Vinesia, frate Iacomo Camphora di Genoa del ordine di frati predicatori in sacra theologia licentiato in la universita de Oxonfordi cum recomendatione. Pensando in me molte volte la grande humanità la quale longo tempo passato m'hai mostrata effectualmente, pensai anchora io se possibile era a me in qualche modo fare cosa la quale fusse non come satisfactoria de tanti beneficii recevuti, ma solamente demonstratoria di qualche grado de gratitudine. &lt;5v&gt; &lt;expl&gt; Per la qual cosa [prego] la tua benignità che prenda a grato questo mio sudore et siatti accepto. Et se in quello vedessi cosa la quale non fusse cussì ordinatamente dicta come se richiede, priego che habbii scusata la mia ignorantia: et la tua discretione supplisca al mio deffecto. Finito el prohemio comincia el tractato. Et prima in che modo è da procedere in la presente opera. &lt;text&gt; &lt;inc&gt; Capitulo primo. Johanni. Molte volte ho udito che grandi philosophi cum grandissimo studio et sottillissima inquisitione hanno investigato mirabili conclusioni circa l'anima humana: de le quali &lt;6r&gt; la più excellente che io habbia udito è de la sua immortalità. Et ben che per inviolabile fede noi crediamo l'anima essere immortale: niente di meno vorrei che me dicesti le ragioni philosophiche questo persuadente. &lt;52v&gt; &lt;expl&gt; Et se qualche manchamento vi sarà, come di coloro che muorono avanti che siano venuti a la debita quantità soa, over de coloro che sonno monstruosi, quello defecto supplirà la divina possança. Et questo pare a me che basti a satisfactione de la difficultà mossa et a conplimento de questo piccolo tractato: per la cuy fine in sempiternum sia lodato lo altissimo Idio. Amen. / De Immortalitate anime finis die xxii novembr. 1469. Laus Deo meo. Amen.</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;1r&gt; &lt;red rubric&gt; DE IMMORTALITATE ANIME / IN MODVM DIALOGI VVLGARI / TER INCIPIT. PROLOGVS LE / GE FELICITER.

&lt;1r&gt; &lt;inc&gt; Al venerabile et discreto suo magiore Iohanni di marcha nova citadino de la felice citta de vinegia frate iacobo campharo di Genoa del ordine de frati predicatori in sacra theologia licentiato in la universita de oxonfordi cum recommendatione pensando in me molte volte la grande humanita la quale lungo tempo passato me hai mostrato effectualmente pensai anchora io se possibil era ad me in qualche modo fare cosa la quale fusse non come satisfactoria de tanti beneficii recevuti ma solamente demonstratoria di qualche grado di gratitudine &lt;2r&gt; Et si in quello vedesti cosa la quale non fusse cosi ordinatamente dicta come se richiede prego che abbi iscusata la mia ignorantia et la tua discretione supplisca al mio defecto. &lt;red rubric&gt; Finito il prohemio comincia il tractato. Et prima in che modo è da procedere in la presente opera: / CAPITOLO PRIMO. &lt;inc&gt;  Molte volte ho audito che grandi philosophi cum grandissimo studio et subtilissima inquisitione hanno investigato mirabile conclusioni circa lanima humana: de le quali la più excellente che io abbia audito è dela sua immortalita. &lt;58v&gt; &lt;expl&gt; Et se qualche manchamento vi sarà: come di coloro che moreno avanti che siano venuto alla debita quantita sua: o ver di coloro che sonno monstruosi quello defecto supplira la divina possanza: et questo pare a me che basti a satisfactione de la difficultà mossa: et a complimento di questo piccolo tractato per la cui fine in sempiternum sia laudato lo altissimo idio. Amen. / &lt;red rubric&gt; De immortalitate Anime opv / scvlvm In modum dialogi expli / cit Feliciter.

&lt;59r-v&gt; &lt;table of chapters&gt; In hoc elegantissime vulgari opuscu / lo continentur capitula infrascripta</text>
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&lt;4r-v&gt; &lt;index of chapters&gt;

&lt;5r&gt; De immortalitate animae in modum dialogi vulgariter incipit prologus: lege feliciter. &lt;inc&gt; Al venerabile et discreto suo magiore Giohanni de Marchanova citadino de la felice cita di Venesia frate Iacopo Camphora di Genoa del ordine di frati predicatori in sacra theologia licenciato in la universita de oxonfordi cum recomandatione. Pensando in me molte volte la grande humanità: la quale longo tempo passato me hai monstrato effectualmente... &lt;5v&gt; &lt;expl&gt; Et se in quello vedesti cosa la qual non fussi cussi ordinatamente dicta come se richiede, prego che habbi iscu</text>
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              <text>&lt;1r&gt; Qui comincia il prologo sopra il tratato de lanima composto da frate Iacomo Campora de Zenoa de lordine di frati predicatori essendo a Sonfort a richiesta de misier bernardo Iustiniano de mis. Nicolo. &lt;inc&gt; Al venerabele et discreto suo magiore Bernardo Iustiniano citadino de la felice cita de venesia frate Iacopo di campora di Zenoa di lordine di frati predicatori in Sacra teologia licentiato in la universitade onsonfort con ricomandatione. Pensando in me molte volte la grande humanita la quale longo tempo passato mai mostrata effectualmente pensai ancora io se possibile era a me in qualche modo far cosa la quale non fosse non come satisfatoria de tanti beneficii ricevuti ma solamente dimostratoria di qualche grado di gratitudine. &lt;1v&gt; &lt;expl&gt; per la qual cosa priego la tua benignità che prenda in grato questo mio sudore: e sia a te acepto: e se in quello vedesti cosa alcuna: la quale non fosse cussi ordenatamente dicta come si richiede priego habi excusata la mia ignorantia: e &lt;2r&gt; la tua discretione suplisca al mio difecto. Finisse il prologo: e comincia il tractato.

&lt;2r&gt; &lt;text&gt; Capitulo primo: che modo e da tenire ne la presente opera. &lt;inc&gt; Bernardo. Molte volte ho udito che grandi filosofi con grandissimo studio: et subtilissima 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 rasone filosofiche questo persuadente. &lt;52v&gt; &lt;expl&gt; E se qualche mancamento sera come color che muoreno avanti che siano venuti a la debita quantita sua: o de color: che sono monstruosi: quello difeto suplira la divina possanza: e questo parme che basti per le dificulta mosse: et a compimento di questo picol tractato per la cui fine in Sempiternum sia laudato laltissimo idio. Amen.</text>
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              <text>&lt;89rA&gt; In hoc elegantissimo vulgari opusculo / continentur capitula [infrascripta] et primo [verum] prologus. &lt;index of chapters in red&gt;

De inmortalitate animae per modum Dialogi / vulgariter. Incipit prohemium. Lege feliciter. &lt;inc&gt; Al venerabile e discreto suo magiore Johanni de Marcanovo citadino de la felice cita de Vinegia frate Iacomo Camphora di Genoa de lordine di frati predicatori in Sacra Theologia licentiato in la universita de &lt;89rB&gt; Oxonfordi cum recomendatione. / Pensando in me molte volte la grande humanita la quale lungo tempo passato mhai mostrata effectualmente, pensai ancora io se possibile era a me in qualche modo fare cosa la quale fusse non come satisfactoria de tanti benefitii recevuti, ma solamente demonstratoria de qualche grado de gratitudine. &lt;expl&gt; Priegho che habii scusata la mia ignorantia et la tua discretione supplisca al mio defetto. 

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2. epistle to an unnamed woman by the scribe, Johannes Pizolpassus, f. 2v.</text>
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              <text>&lt;1v-2r&gt; Capituli che si contengono in la presente opera.

&lt;1r&gt; &lt;text added by a later hand&gt; Virginius / Carolo Iste liber est baldus Questo libro // Virginius Ursinus de Aragonia comes / et armorum Gieneralis capitis re comittimus / Espreseque mandamus tibi eggregio viro // Carissimo messer mio Patre venuto da / Me uno messer mio Marchantonio Isabelo / al quale con grandissima me expexo / che ritrovandosi Dominicha prossima / passata in casa dil magnifico cavalier. 

&lt;2v&gt; &lt;epistle&gt; Considerando io, magnifica et excelsa mia Madonna, la prestantissima et singulare virtù vostra: et persuadendomi quella delectarsi et prendere piacere in legere et volere intendere le morale et fructuose cose apertinente a la salutiffera contemplatione, suspinto da optimo et sincero affecto, che io cordialmente porto a quella. Ritrovando questa piccola et speculativa opereta de la Immortalità de l'anima rationale, non havendo facultà de magiore o più prezato dono: como a la Illustre Vostra Signoria se richiederia, ho preso ardire dovere a quella cum ogni debita reverentia questa presentare. Cum la quale prego quella se digni el mio buon volere acceptare. A la quale come fido servo divoto mi raccomando. / Ill. D.V. Servitor Johannes Pizolpassus  ß / D.

&lt;3r-4r&gt; DELLA I(M)MORTALITA DELA / ANIMA IN MODO DE DIALO / GO COMEMZA [sic] IL PROHEMIO. / Al venerabile e discreto suo magiore Iohan(n)i de Marchanovo citadino de la felice cita de Vinesia, Frate Jacomo Camphora di Genoa del ordine di frati predicaturi in sacra theologia licentiato in la università de Oxonfordi cum recomendatione. Pensando in me molte volte la grande humanità la quale longo tempo passato m'hai mostrata effectualmente, pensai anchora io se possibile era a me in qualche modo fare cosa la quale fusse non como satisfactoria di tanti beneficii recevuti: ma solamente demonstratoria di qualche grado de gratitudine. &lt;expl&gt; Per la qual cosa prego la tua benignità che prenda a grato questo mio sudore: et siati acepto: et se in quello vedessi cosa la qual non fusse cusì ordinatamente dicta como se richiede: prego che habii excusata la mia ignorantia: et la tua discretione supplisca al mio deffecto.

&lt;4r&gt; Finito el prohemio comencia il tractato et prima in che modo è da procedere in la presente opera capitolo primo. &lt;inc&gt; Johanni. Molte volte ho udito che grandi philosophi cum grandissimo studio e sutilissima inquisitione hanno investigato mirabili conclusioni circha l'anima humana: de le quali la più excellente che io habia udito è de la sua immortalità. Et ben che per inviolabile fede noi crediamo l'anima essere inmortale, niente di meno vorrei che me dicesti le ragioni philosophiche questo persuadente. &lt;55v&gt; &lt;expl&gt; Et se qualche manchamento vi serà como di coloro che muoreno avanti che siano venuti a la debita quantità soa, o vero di coloro che sono monstruosi, quello diffecto supplirà la divina possanza. Et questo pare a me che basti a satisfactione de la difficultà mossa: et a complimento di questo picolo tractato per la cui fine insempiterno sia laudato l'altissimo idio. Amen. // De Immortalitate anime finis die xxiiii° Martii anni MccccLxxxiiii° Laus Deo meo Amen.

&lt;56r&gt; &lt;poetical verses added by a later hand&gt; Dolores Mortis me Circundederunt / Et ne le ruine mie mi trovo involto / Ciaschadun de mei conta di me se volto / Et inimicis meis me tradiderunt / Propinqui mei adversum me steterunt / Et in cativa servitu nha colto / Color da cui dovea esser disciolto / Et super vestem meam sortem // Dolores mortis me circundederunt / Et</text>
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              <text>&lt;1r-v&gt; &lt;prologue&gt; &lt;inc&gt; Al venerabile et discreto suo magiore Iohanni di Marchanova citadino de la felice cità de Venesia frate Iacopo Camphora di Genoa del ordine di frati predicatore in sacra theologia licenciato in la università de Oxonfordi cum recommendatione pensando in me molte volte la grande humanità la quale longo tempo passato me hai mostrato effectualmente, pensai anchora io se possibil era ad me in qual che modo fare cosa la quale fusse non come satisfactoria de tanti beneficii receputi, ma solamente demonstratoria di qualche grado di gratitudine. &lt;expl&gt; Per la qual cosa preg la tua benignità che prenda a grato questo mio sudore et siatti accepto. Et si in quello videsti cosa la qual non fussi cussì ordinatamente dicta come se richiede prego che habbi iscusata la mia ignorantia et la tua discretione supplisca al mio defecto. Finito il prohemio comincia il tractato. Et prima in che modo è da procedere in la presente opera. 

&lt;1v-38r&gt; &lt;inc&gt; Capitulo primo. Molte volte ho audito che grandi philosophi cum grandissimo studio et subtilissima inquisitione hanno investigato mirabile conclusioni circa l'anima humana: de le quali la più excellente che io habbia udito è de la sua immortalità. Et benché per inviolabil fede noi crediamo l'anima essere immortale, niente de meno vorrei che me dicesti le ragioni philosophice questo persuadente. &lt;expl&gt; Et se qualche manchamento vi sarà, come di coloro che moreno avanti che siano venuti alla debita quantità sua, o ver di coloro che sonno monstruosi quello defecto supplirà la divina possanza. Et questo pare a mi che basti a satisfactione de la difficultà mossa, et a complimento di questo picholo tractato per la cui fine in sempiternum sia laudato lo altissimo idio. Amen. De immortalitate anime oposculum in modum dialogi explicit feliciter.

&lt;38v-39r&gt; &lt;index of 26 chapters&gt; In hoc elegantissimo vulgari opusculo continentur capitula infrascripta. </text>
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            <description>An account of the resource</description>
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                <text>folio. ff. 39. All the text in roman; 190×275 mm.</text>
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            <name>Audience</name>
            <description>A class of entity for whom the resource is intended or useful.</description>
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                <text>MARCANOVA Giovanni</text>
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