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              <text>&lt;[1]v&gt; Matheus plegapheta art. &amp; iur. doctor vi(n)centinus. Venerabili &amp; ornato d(omi)no presbitero Leonardo lo(n)go veneto. S.P. i(n) eo qui e(st) vera salus. / Hora m'è venuta a le mane una opereta de la essentia de l'anima. La quale si può tener grande per el peso di sue numerose et gravissime sententie sì de philosophi come de theologi et sancti doctori de la fede. Cossa veramente da scriver di letre d'oro. Ma se la fareti imprimere: come io ve ne prego. Darasse oportunità a molti che cognoscano l'esser suo. Imperò che dentro a nui è celato il thesauro: col quale possemo vogliando: farse citadini del cielo. Questo thesauro è l'animo el quale è una certa substantia participe de rason acomodata al governo del corpo. L'animo illustrato di sapientia risguardando el suo principio cognosce si medesimo: inde pervene a l'intelligentia de l'anima: la quale poi liberata in tutto da ogni condition humana con li proprii ochi interiori fissi nel lume de dio contempla tutti i soi gaudii &amp; securità. Facta adoncha lei secura et cossì beata col veder sotile: volentiera alhora tene ella sé et dio dentro da sé: et cum una certa incredibile fiducia se ne va nel suo creatore: ove se ripossa come a suo determinato fine. Imparemo adoncha o miseri la causa nostra. Restituemose a noi stessi o ver più presto al nostro signor dio el quale sia laudato per infinita secula. / AMEN.

Capituli de questa opera ellegantissima. 

&lt;ara&gt; Dialogo de la inmortalità de l'anima: extrato de theologia et de philosophia: vulgarizato dal excellente philosopho maistro Iacomo Camphora da Zenova del ordene de li predicatori. / Prologo. / &lt;inc&gt; Al venerabile et discreto suo magiore Zoha(n)ne de la marcha novo citadino de la felice cità de Venexia frate Iacomo Camphora de Zenova de l'ordene de frati predicatori in sacra theologia licentiato in la università de exonfordii cum recomandatione. Pensando in me molte volte la grande humanità la qual longo tempo passato m'hai mostrata effectualmente: pensai anchora io se possibile era almen in qualche modi fare cossa: la qual fosse non come satisfactoria de tanti beneficii recevuti. Ma solamente demostratoria de qualche grado di gratitudine. &lt;arb&gt; &lt;expl&gt; et se in quello vedesse cossa la qual non fosse cossì ordinatamente ditata come se rechiede: priego che habi iscusata la mia ignorantia: et tua discretione suplisca al mio diffecto.

&lt;ava&gt; Che modo è da tenere in la presente opera. Capitulo .I. &lt;inc&gt; Zuhanne. Molte volte ho udito che grandi philosophi cum grandissimo studio et sutilissima inquisitione anno investigato mirabile conclusione circa l'anima humana. De la quale la più excellente che io habia aldito: et de la sua immortalità. &lt;d5vb&gt; Et questo par a mi che basti a satisfactione de la difficultà mossa: et a complimento de questo picolo tractato. Per la cui fine in sempiternum sia laudato l'altissimo dio. </text>
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              <text>1. epistle to printer Leonardo Longo by Matteo Pigafetta, f. [1]v;
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              <text>&lt;[1]r&gt; DE IMMORTALITATE ANIME IN / MODVM DIALOGI VVLGARITER / INCIPIT PROLOGVS LEGE FELI / CITER / &lt;inc&gt; Al venerabile et discreto suo maiore Ioanni di Marchanova citadino de la felice cità de Venesia frate Iacobo Campharo di Genoa del ordine de 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: </text>
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&lt;[43]v-[44]r&gt; [I]n hoc elegantissimo vulgari opusculo continetur infrascripta capitula
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              <text>&lt;[2]r&gt; DIALOGO DE FRATE IACOBO CAM / PHARA DA GENOA INCIPIT PROLO / GVS. &lt;inc&gt; Pensando In me molte la grande humanità la quale longo tempo passato m'hai mostrata effectualmente: pensai anchora io si possibile era a me in qualche modo far chosa la quale fosse come satisfatoria de tanti beneficii recevuti ma solamente demostratoria de qualche grado de gratitudine. 

&lt;[37]r&gt; &lt;expl&gt; Et questo par a mi che basta e satisfaction della difficultà mossa: et a compimento de questo picolo tractato per la cui fine in sempiternum sia laudato l'altissimo dio. Amenn.

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              <text>&lt;1r&gt; DE  LA RETTORICA / D'ARISTOTILE / LIBRO I. / &lt;inc&gt; La Rettorica è corrispondente a la Dialettica perciò che l'una et l'altra con\con/siste in alcune cose, che da tutti in un cert comunemente si possono in un certo modo sapere et determinatamente non sono scienza alcuna. Onde che tutti gli huomini participano anchora in un certo modo di questa et di quella. Perché non è persona che fino a un certo che non si metta con qualche ragione a confutare et sostener quel che si parla et così ad accusare et difendere. \\Si travaglia intorno a certi soggetti, la cognition de' quali, in un certo modo, è comune a tutti. Et d'alcuna determinata scienza non è propria.// \\La cognition de' quali comunemente appertiene in un certo modo a tutte le scienze et determinatamente a niuna//. &lt;89r&gt; &lt;expl&gt; E che non per altro s'è trovato, che i giudici giurino l'osservanza de le leggi, che perché sia [r]ato quel che dicono. Or se ci par bene (diremo noi) &lt;89v&gt; che voi che sete giudici, habbiate a stare a quel che sententiate, per haver giurato, non ci staremo noi che semo giudicati da voi? E altre cose simili che si possono dire per via d'amplificatione. E questo basta quanto a le pruove che non sono artifitiose. 

&lt;90r&gt; &lt;book II&gt; &lt;inc&gt;  \Havemo \infino a qui/ già detto di che cosa ci convien/ Questi sono i principii donde \\ci convien// s'hanno a cavare il consigliare e 'l \et/ disconsigliare: il biasimare e 'l lodare e l'accusare et il difendere. E \quali/ queste sono le oppenioni, et le propositioni de le quali ci dovemo servire in queste cose \ciascun di questi generi per esser creduti/ per venire al provare et al persuadere. Perciò che sono le origini e i mezzi de \di questi si fanno et da questi si cavano/ gli entimemi: per \\poter// li quali habbiamo partitamente a dire in \\sopra// ciascuna sorte di parlamento. Hora perché il fine della Rettorica sta nel giuditio di quelli ch'ascoltano, concio sia cosa che si giudichi anchora ne' consigli; et che le liti non siano altro che giuditio; è necessario non solamente haver l'occhio a l'oratione, ch'ella sia demostrativa et degna di fede; ma che 'l dicitore e 'l giudice \determinator/ siano in un certo modo conditionati et disposti. &lt;182v&gt; &lt;expl&gt; Né anche l'instanza è entimema: ma secondo l'uso topico è un mettere innanzi una oppenione, per la quale si facci chiaro, che l'argomento non conchiude. Et che la \quella/ proposition che s'e \si sia/ presa \la qual/ non sia vera. E poi che s'è detto a bastanza de gli essempi, de le sentenze, de gli entimemi, et di tutto quel che bisogna sapere, per esprimere i sentimenti de l'animo, et dove si truovano le cose che fanno per noi, et come s'impugnano quelle che fanno per l'avversario, resta hora che vegnamo a trattare come si dicono et come si dispongono.

&lt;183r&gt; &lt;book III&gt; &lt;inc&gt; Concio sia cosa che tre siano le cose \parti/ \Essendo tre le cose/ de le quali s'ha da trattare intorno a l'arte del dire \dire/\parlare/, la prima che consiste ne l'inventione de le pruove \de le pruove/; la seconda ne l'elocutione; et la terza nel l'ordine del parlare \[. . ] le parti di quel che si dice/ \\nel dispor le parti del parlamento// \ne la dispositione de le parti del ragionamento che s'ha da fare/. Havendo\mo/ già detto \parlato/\detto/ de le pruove, di quali cose et di quante si fanno, et come sono di tre sorti, et perché tre solamente, perciò che da ognuno si persuade o col guadagnarsi la disposition de gli auditori o col mettere in gratia coloro per chi si parla; o col mostrar per \\l'auditor ognuno// \si resta persuaso o per una qualche disposition di se stesso, o per creder che coloro che dicono siano d'una qualche conditione o per che le esserli demostrato per/ forza di ragione che sia vero quel che si dice; Essendosi \Havemo/ anchora trattato donde s'hanno a cavar gli entimemi \et/ così le spetie come i lochi d'essi entimemi \perciò che parte sono spetie et parte luochi/ \\perciò che d'essi altre cose sono spetie et altre sono luoghi// resta hora che diciamo ordinatamente del modo del parlare \conseguentemente havemo a ragionare de l'elocution/. &lt;249r&gt; &lt;expl&gt; Onde che si può fare o ne modi che si son detti \così come s'è detto/ per via di paragone; o semplicemente, secondo l'ordine naturale, come si \nel modo che si/  sono esposte di sopra raccontando prima \così/ le ragion tue, di poi se ti pare, appartatamente quelle dell'avversario. E ultimamente si convien dir \metter le/ certe \quelle/ parole sciolte \\che stanno ben ne la fine// perche paia \far che sia/ epilogo, et non oratione in questa guisa. Ho detto. Havete inteso. Sapete como passa. Giudicate. / Il fine. </text>
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              <text>&lt;492r&gt; Cose cavate dal primo libro della rettorica d'Arist. tradotta dal Caro. &lt;inc&gt; Ma perché è manifesto che questa facoltà, quanto a quel che appartiene a l'arte, consiste ne la pruova et la pruova è una sorte di dimostratione, perché allhora massimamente crediamo, quando pensiamo che la cosa ci sia dimostrata, et la dimostratione Rethorica è l'entimema, i quale assolutamente parlando, è principalissimo di tutte le pruove. &lt;500r&gt; &lt;expl&gt; Solone scrisse in una sua elegia “Saluta il biancho Critia, et da mia parte / dilli, ascolta a tuo padre”. 

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              <text>&lt;a2r-[a3]v&gt; A L'ILLVSTRISS. / ET REVERENDISS. / SIGNORE, / DON FERDINANDO  CARDINAL DI MEDICI. &lt;inc&gt; E' lungo tempo ch'io ho desiderato occasione, Illustrissimo et Reverendissimo Signor mio, con la quale potesse in qualche parte mostrare la divotione che ho sempre portato a tutta la sua magnanima et generosa famiglia, et a la sua persona in particolare. &lt;expl&gt; Et per ultimo supplicandola ad accettar me per quel divoto servitore, che le sono stato, et che le voglio esser sempre, humilissimamente le bacio le mani. Di Roma a li XIIII di Giugno MDLXX. Di V.S. Illustrissima et Reverendissima Humilissimo Servitore Giovan Battista Caro. 

&lt;1-96&gt; DE  LA RETTORICA / D'ARISTOTILE, / LIBRO I. / &lt;inc&gt; La Rettorica è corrispondente a la Dialettica perciò che l'una et l'altra si travaglia intorno a certe cose, le quali si può veder che sono in un certo modo comuni a tutti et non ad alcuna determinata scienza sottoposte. &lt;expl&gt; Or se ci par bene (diremo noi) che voi che sete giudici, habbiate a stare a quel che sententiate per haver giurato, non ci staremo noi che siemo giudicati da voi? E altre cose simili che si posson dire per via d'amplificatione. Et questo basta quanto a le pruove che non sono artifitiose. 

&lt;97-196&gt; DE  LA RETTORICA / D'ARISTOTILE, / LIBRO II. &lt;inc&gt; Havemo fino a qui detto di che cose ci convien consigliare et disconsigliare, biasimare et lodare et accusare et difendere. Et quali sono l'oppenioni, et le propositioni de le quali ci dovemo servire in ciascuno di questi generi per esser creduti &lt;expl&gt; Et dove si truovano le cose che fanno per noi, et come s'impugnano quelle che fanno per l'avversario. Resta hora che vegnamo a trattare come si dicono et come si dispongono. FINE DEL SECONDO LIBRO.

&lt;197-270&gt; DE  LA RETTORICA / D'ARISTOTILE, / LIBRO III. &lt;inc&gt; Essendo tre le cose de le quali s'ha da trattare intorno a l'arte del dire: la prima, che consiste ne l'invention de le prove, la seconda ne l'elocutione; et la terza ne la dispositione de le parti del ragionamento che s'ha da fare. &lt;expl&gt; o semplicemente secondo l'ordine naturale, nel modo che si sono esposte, raccontando così le ragion tue, dipoi se ti pare appartatamente quelle de l'avversario. Et ultimamente dir quelle parole sciolte, che stanno ben ne la fine, per far che sia epilogo, et non oratione, in questa guisa. Ho detto, havete inteso. Sapete come passa. Giudicate. / Il fine. </text>
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