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              <text>Florence, BNC, Ginori Conti, App. 3</text>
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                <text>Di Pino 1941; Di Pino 1952; Nencioni, 1953-1954; Varese 1961; Grendler 1973; Mutini 1979.</text>
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                <text>The treatise — dedicated to Neri di Gino Capponi — is divided in three books, respectively dealing with the government of oneself, the government of the family and the government of the civitas (whereas books I and II systematically draw on Aristotle's Ethics and Politics, book III mainly concerns the history of Florence). Grendler 1973 just edited the third book. The BNC manuscript is a complete and very beautifully written copy of the text; the Riccardiana manuscript is made up of two different versions of the treatise, both incomplete (the second one includes several marginal and interlinear corrections). The case is worth studying in order to make the relations among the three manuscripts clearer. Cavalcanti is quite well known for his relationship with Gino Capponi as well as for his Historie fiorentine, but scholars — with the exception of Grendler — did not pay much attention to the treatise which still lacks in a modern critical edition.</text>
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              <text>Milan, BAmbr, D 25 sup.</text>
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              <text>&lt;73r&gt; De la ingratitudine et di molti exempli d'essa. &lt;inc&gt; Secondo che recita Aristotile in più libri, E fu [ . ] poeta che ebe nome sinonide colli suoi segaci che disse che la cagione per che idio non die' perfectamente all'uomo la sapientia di tucte le cosesì come ha in se medesmo sie è ch'esso è invidioso di noi. Et questa falsa oppinione è riprovata da Aristotile et contradicela nel libro de la metafisica et nell'etica in due modi. &lt;85r&gt; &lt;expl&gt; Ciaschuno huomo tanto è in gratia quanto esso può più donare. Io sì ero grande dinançi da·tte quando io ti potevo servire, ma hora de grande servitù passati non ti ricordi. [ . ] di servire miseramente chi serve alchuna [ . ] Perciò che l'inicho et malvagio amore non sa perdonare a gli ubidienti. Finis. </text>
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&lt;2r&gt; Incomincia um brieve Tractato o compendio / di Philosophia morale sopra lethica Daristotile prencipe de Philosaphi. Et prima premette il presente breve prohemio. / &lt;prologue&gt; &lt;inc&gt; Volendo fare brieve Tractato della Philosophia morale parmi che ragionevolemente si debbia cominciare dalla diffinitione della virtu. So che tucta la intentione del philosapho morale è de avere la virtu et virtuosamente operare. Onde questa scientia non si prende solo per saperla si come interviene delle scientie speculative. Ma accio che saputola si possa adoperare secondo quella, si come vuole Aristotile nel secondo de lethica. &lt;expl&gt; Ma Aristotile nel decimo libro de lethica dimostra chella felicita sta nelle operationi delle virtu. Et pero dobiamo noi cominciare dalla virtu ponendo la sua diffinitione. So che secondo Tulio nel libro de gli uffici ogni tractato dalchuna cosa il quale procede secondo ragione si de cominciare dalla diffinitione accio che sia cognosciuta la cosa della quale si de tractare.

&lt;2v-8r&gt; &lt;book I&gt; Rubricha prima della diffinitione delle virtu. / &lt;inc&gt; Aristotile nel secondo dellethica diffinì la virtù così: la virtù è abito per ellectione  il qual sta nel meçço quanto ad noi secondo che ditermina il savio huomo &lt;expl&gt; Secondo chelluomo a in se un abito vitioso generato per abiti vitiosi, il quale segli opera acti et cose virtuose non solamente corromperà labito vitioso ma generarà labito virtuoso.

&lt;book II to IX&gt;

&lt;80v-85r&gt; &lt;book X&gt; R(ubrich)a p(rim)a del x° l(ibro) dove si tracta della felicità overo beatitudine. / &lt;inc&gt; Nel principio fu decto che tutti gli uomini vogliono essere felici et beati per le parole di Sancto Agostino alla qual felicità attende et va tutto lo studio de gli uomini &lt;expl&gt; Come sono le cose divine. Ma la vitta activa è rispecto l'altre cose di fuori overo overo rispecto le passioni. </text>
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&lt;1rb&gt; &lt;text&gt; &lt;inc&gt; Cap. I°. che modo è da tenir in la presente opera. Johannes. Molte volte oe udito che grandi philosophi cum grandissimo studio e sotillisi&lt;1va&gt;ma  onclusion  ano investigato mirabile  onclusion circa l'anima humana. &lt;29rb&gt; &lt;expl&gt; E se qualche &lt;mancamento&gt; vi serà chomo col&lt;or che&gt; moreno avanti che siano venuto [sic] a-la-bita [sic] quantitade sua, overo di coloro che sono monstruosi quello diffecto supplirà la divina possança. E questo parmi che 'l basti a satisfatione dela difficultà mossa e compimento di questo picolo tractato. Per la cui fine in sempiterno sia laudato lo altissimo dio. Amen. 1448. mensis novembr[is] die 21. Veneciis in canonical sancti Marci.  // Laus tibi Christe detur / libri quia finis habetur. </text>
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              <text>&lt;1r-6r&gt; &lt;prologue&gt; proemio di messer lionardo darezzo nel ethicha daristotile tradocta di greco in latino et di latino tradocta in volgare in firenze ad petitione di messere nvgnio gvsmano spagniolo. / &lt;inc&gt; Io ho nuova mente ordinato e libri delletica daristotile tradurgli [sic] in latino non perché imprima non fussino traducti, ma perché erano in tale modo traducti che più tosto parevano facti barbari che latini. Imperò che eglie manifesto lauctore di quella prima traductione qualunque finalmente egli sia stato el quale niente di meno è chiaro essere suto dellordine de predicatori non avere saputo ne le lectere greche ne le latine. Perché in molti luoghi et le greche intendesi male et le latine sì puerilemente et indoctamente exprime [sic] che molto sia da vergogniarsi di sì inepta et crassa roçeçça. Oltradiquesto spesse volte non intendendo le parole le quali el parlare nostro ha ottime et aprobatissime et nella habondantia latina mendicante non sapiendo la parola greca farla latina quasi disperantesi et povero di consiglio lascia stare le parole greche come elle sono poste. &lt;expl&gt; Presi la fatica della nuova traductione nella quale lasciando andare l'altre cose penso pure avere conseguitato quello cioe che io ora primieramente habbi facto questi libri latini. Concio sia cosa che inançi non fussino.

&lt;6r-v&gt; &lt;prologue to the Pope&gt; proemio di messere lionardo d'arezzo nel ethicha daristotile mandato ad papa martino. / &lt;inc&gt; Glie manifesto beatissimo padre non essere cosa nuova ma gia insino dagli antichi frequentissimamente usitata che gli huomini che molto safaticano negli studii delle lectere scrivono \\diriçano// lopere delle loro fatiche a prencipi . La qual cosa mi pare che habbino facto non per proporre loro alcuna eruditione perché l'amore et la benivolentia dessi diventi alloro più nota. Et che della auctorità di coloro equali si scrivono e libri qualche auctorità sacresca a essi libri. &lt;expl&gt; Que libri addunque beatissimo padre io ti mando non perché io stimi che tu possi atendere a legergli. Imperò che io cognosco londe et le rebullitioni delle papali occupationi, ma perché ogni mia opera si riferisca in tuo nome. Et perché in verità io sospecto che saranno alcuni e quali forsi non intendendo le lectere greche, et per questo non potendo discernere e difecti del primo traductore contradirano a questa mia fatica. Però inançi per discussione dessi ho iscripto certe chose.

&lt;7r-24r&gt; &lt;book I&gt; incomincia il primo libro del ethicha daristotile tradotta da messer lionardo darezzo di greco in latino et di latino facta volgare in firenze. / &lt;inc&gt; Ogni arte et ogni doctrina et similmente ogni acto et electione pare che appitisca un certo bene. Onde bene dimostrorono e philosophi el sommo bene esser quello che tucte le cose appitiscono. Ma e pare che sia tra fini una certa differentia. Inperò che alcuni sono operationi, alcuni fuor di quelle certe opere. Ma in quelle cose delle quali e fini sono altri che actioni lopere sono migliori che loperationi. &lt;expl&gt; Imperò che noi </text>
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              <text> diciamo alcune delle virtù essere intellective et alcune morali. La sapientia in verita et la solertia et la prudentia chiamiamo virtu intellective; la liberalità et la modestia morali. Imperò che quando noi parliamo delle virtù morali non diciamo mai per ché glie savio et solerte, ma perche glie mansueto et modesto. Et lodiamo el savio secondo l'habito. Ma de gli habiti noi chiamiamo virtù quegli che sono laudabili. 
&lt;24r-36r&gt; &lt;book II&gt;
&lt;36r-55v&gt; &lt;book III&gt;
&lt;55v-74r&gt; &lt;book IV&gt;
&lt;74r-93v&gt; &lt;book V&gt;
&lt;93v-106r&gt; &lt;book VI&gt;
&lt;106r-126r&gt; &lt;book VII&gt;
&lt;126r-144r&gt; &lt;book VIII&gt;
&lt;144r-161v&gt; &lt;book IX&gt;
&lt;161v-180v&gt; &lt;book X&gt; &lt;inc&gt; Seguita forsi al presente che noi transcorriamo el tractato della voluptà. Imperò che e pare chella sia familiarissima alla nostra generatione. Per la qual cosa e governatori amaestrano e fanciugli alla voluptà et al dolore. Et pare che importi assai alla virtù morale che ciascuno si rallegri di quelle cose che e debbe et habbia in hodio quelle che e debbe avere. &lt;expl&gt; Et per che cagioni alcune sono governate rectamente alcune pel contrario. Imperò che considerate queste cose forsi intenderemo noi più tosto qual sia della re.p. lo optimo stato et in che modo ciascuna re.p. sia ordinata et con che leggi et con che costumi. / FINIS / finisce il decimo et vltimo libro del ethica daristotile. 
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                <text>De Ricci, v. 1, p. 651, n°216; Faye and Bond, p. 35, n°151;  Hankins 1997: 124 n°1704; Shailor I, 202; Iter V, 278; Hankins 1991b: n°53.</text>
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              <text>&lt;1ra&gt; &lt;red rubric&gt; Questo libro si chiama la metaura d'Aristotile et questo nome metaura è nome grecho et è chomposto o di meta ch'è a·ddire trasetheorum che tanto vale ad dire quanto chontemplaçione delle chose che trapassano queste chose di sotto. Dicho delle cose che·ssono ingienerate di sopra delle quali si tracta principalmente in questo libro nel quale Aristotile parlò molto in brieve sommario. Ma frate Alberto dalla Magnia de predichatori grande maestro in divinità et filosafo lo spuose chome potrete vedere apresso chon tucto parlasse molto proliso et troppo [retripichando]. Et però ad ongni chapitolo del detto d'Aristotile diremo di sopra testo et a quello che sopra ciò disse frate Alberto diremo di sopra isposiçione. &#13;
&#13;
&lt;1ra-18vb&gt; &lt;book I&gt; &lt;text&gt; Prolago d'Aristotile sopra la metaura Primo libro. Capitolo I. &lt;inc&gt; Poscia ch'abbiamo decto delle cose naturali in gienerale et delle stelle le quali ordinano lo mondo et della disposiçione del chorpo ultimo elemento gienerale et della qualità delli heliminti e·lla mutaçione loro pare che habbiamo oggimai a·ddire delle chose che addivengniono innalti [sic] presso al·luogho delle stelle chome della ghallagia &lt;1rb&gt; &lt;comm&gt; &lt;red rubric&gt; Sposizione di frate Alberto &lt;inc&gt; Poscia che Aristotile ha decto delle chose naturali in gienerale in uno libro ch'è il primo della philosofia naturale cioè la Fisicha nel quale libro elli tracta del movimento in gienerale che poscia che decto delle stelle le quali per loro movimento ordinano lo mondo. &lt;18rb&gt; &lt;text&gt; &lt;expl&gt; Addunque abbiamo tractato della ghallaxia et delle stelle c'hanno choma et di fuochi ch'apparischono nell'aria et della sub. &lt;18vb&gt; &lt;comm&gt; &lt;expl&gt; Addunque abbiamo diterminato della ghallaxia et delle stelle c'hanno choma et di fuochi ch'apparischono nell'aria et dello asub. Qui si termina la sentençia del primo libro. &lt;red rubric&gt; Qui finiscie il primo libro della metaura d'Aristotile. Et chomincia i·libro sechondo Cap.° p.°&#13;
&#13;
&lt;19ra-49ra&gt; &lt;book II&gt; &lt;text&gt; &lt;inc&gt; Diciamo ora d'altre cose che sono ingienerate innalti sotto il·luogho del quale abbiamo detto et è il·luogho secondo dico che·lla prima chagione che muove questi vapori è il movimento del cielo et del sole e della luna e delle stelle. &lt;comm&gt; Sposiçione &lt;inc&gt; Abiamo detto nel primo libro delle chose che·ssi ingienerano nel fuocho alto dell'aria di vapore chaldo e seccho. &lt;47vb&gt; &lt;text&gt; &lt;expl&gt; Adunque abiamo detto in questo libro del mare e dell'altre acque e di loro natura. &lt;49ra&gt; &lt;comm&gt; &lt;expl&gt; E queste cose che sono dette dell'acque bastino che altre cose che se ne potrebbono dire si possono intendere per queste che dette sono e anche perché s'apartenghono più alla sciença della medicina e qui si termina la sentençia del secondo libro. &#13;
&#13;
&lt;49rb-58rb&gt; &lt;book III&gt; &lt;rubric&gt; Comincia il terço libro della metaura nella quale Aristotile tratta de venti. Cap. p.° &lt;text&gt; &lt;inc&gt; Dappoi che·nnoi abbiamo detto della natura del mare e della sua salseçça diciamo omai de venti. Dicho che'l vento australe è caldo e trae forte ed escie de luoghi chaldi e secchi e struggie la materia della rugiada &lt;comm&gt; Sposiçione &lt;inc&gt; Poi che nel·libro detto innançi a questo abiamo diterminato di tutte le'npressioni umide o sieno generate in alti o generate di sotto e abiamo detto del mare e della sua salseçça, in questo libro diterminaremo delle chose che·ssi ingenerano di vapore seccho &lt;56va&gt; &lt;text&gt; &lt;expl&gt; e tra meççodì e fanonio [sic] sono due venti, l'uno seguita fanonio, e l'altro meççodì e tra meriggio e susolano sono due venti l'uno seguita meriggio e l'altro subsolano. &lt;58rb&gt; &lt;comm&gt; &lt;expl&gt; Anche è chiamato in grecho uno de suoi collaterali verso ponente çephiro inperò che i fiori e l'erbe per suo fiato pigliano vita, onde çee in grecho è a dire vivere, fanonio è detto perché favoreggia le chose che naschono in terra. Settantrione è detto dalle sette stelle che sono intorno al polo. </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;53r&gt; Epistola di frate lazaro gallineta humile maistro in theologia: ad il spectabile e nobile citadino venetiano mis. Bernardo Iustiniano de Misier Nicolo comincia. &lt;inc&gt; Questi giorni miser bernardo carissimo essendo alquanto libero e sciolto da quei pensieri: che sogliono al tuto occupare altrui come inimico de l'ocio volendo quello transferir in laudabile e virtuoso exercitio: trovandomi haver inanci una legiadra e nobile opereta d(e)l clarissimo philosofo Aristotile &lt;53v&gt; &lt;expl&gt; e non dubito essendo vui di lei singular amatore: e non meno de gli amici studioso agradireti la sua venuta: et anche apregiereti lanimo e la volunta mia: la quale come per lo passato tempo è stato cussi fina a lo extremo cenere a voi sera per intiera fede e vera amicicia coniunctissimo. 

&lt;54r&gt; &lt;text&gt; Qui comincia la opera del clarissimo philosofo Aristotile peripatetico de la virtu. &lt;inc&gt; Degne di lode sonno le cose buone: e le cative sonno da biasemare: e tra le cose buone le virtu sonno le più excellente: e tra le cative li vitii: et ancora le cagione de le virtù: e quelle cose che da loro prociedeno: et insieme le lor operationi sonno laudavoli: e le cose a queste contrarie sonno colpevole. Ma perche secondo Platone lanima nostra ha tre parte: rationale irascibile e concupiscibile: de la parte rationale la sua virtu e prudentia; de la irascibile mansuetudine e forteza; de la concupiscibile modestia e temperantia. &lt;58v&gt; &lt;expl&gt; et a la virtu sa apartiene aidare li degni: e benemeriti: et amare li buoni: et con odio perseguitare li cativi: e non esser cupido a punire e vindicare: anci misericordioso placabile e benivolo. a questa virtù consegueno bontà directura, lo essere grato, buona speranza: et oltra questo esser de le dite parte amabile: et esser studioso de li amici e compagni e forestieri amatore de humanita et honesta: le qual tute cose sono &lt;59r&gt; anumerate tra le cose laudevoli: e li vitii sonno che a queste parte contrarii: e qualunque cosa se apartengano a vitii: e quelli conseguono sonno istimati vituperali [sic]. / Finis. M°ccccLxiiii londoniis.

&lt;59v&gt; &lt;comm&gt; Questa scritura sequente qui drieto è la expositione e dechiaratione de lopera precedente qui avanti di Aristotile chiamata de la virtu e ciascuno capitulo qui di soto notato secondo lordene de le letre de lalfabeto se riporta a le parte de la dita opera de Aristotiles cominciando a e seguitando ordinatamente le altre anotate littere. &lt;inc&gt; Ne la presente opereta questo excellente philosofo demostra col suo divino inzegno la imagine de la virtù: de la virtù [sic] de la quale più ampia e copiosamente ha tractato neli altri suo libri: et maximamente ne lethica sua. Ma qui quasi come in una picola summa brievemente prociede parlando grave e sententioso non come poeta over historico qualmente fecero questi do moderni cioe francesco petrarcha e Jovani bocacii: ma come vero filosofo morale ponendo quasi come una pratica a luomo virtuoso: scrivendo prima la virtu e poi il loro contrarii cioè vitii: poi lofficio e natura de le virtù e vitii già descriti: terzamente qual sono li effecti che consegueno le dite virtù e vitii buoni o cativi: per le qual descriptione ogni animo nobile e generoso po in se medesimo cognoscer qual possede: o de qual ha bisogno: e qual piu abonda in lui: cioe virtute o vitio e coregendo et emendando la vita facilmente sequendo le virtu: e schivan- &lt;60r&gt; do li vitii può pervenire a quella felicità la quale &lt;62r&gt; Aristotile pone per fine ad ogni libero e virtuoso homo. / Questo capitulo sequente se riporta dove è signato qui davanti questa letera b. &lt;inc&gt; Et ancora le cagione de la virtù. In queste parole Aristotile dimostra quanto la virtu sia da commendare et istimare: pero che non solo lei: ma anche la sua origine e cagione e tute cose da quelle procedeno sonno laudevoli. Unde lui descrive ne lethica sua la virtu: dicendo che virtu e uno habito cioe una facilita, prompteza et agevoleza, overo una buona qualità di mente che fa buono colui che la possiede. &lt;81v&gt; &lt;expl&gt; Dico che e secondo lo apresarsi o dilongarsi da uno medesimo termino, il bene arduo e possibile ad otenire e obiecto de la speranza chel seguita, et in quanto e impossibile ad otenire e la desperatione: che con tristitia il lassa: et abandona: testimonio Aristotile nel terzo libro de lethica. </text>
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              <text>&lt;1r-7v&gt; &lt;preamble&gt; Qui comincia il proemio sopra l'etica d'Aristotile tratta di greco in latino da Messer Lionardo d'Areçço. &lt;inc&gt; Io ho nuovamente ordinato e libri de l'ettica d'Aristotile, tradurgli in latino non perché imprima non fusino tradutti, ma perché erano in tal modo tradutti che più tosto pareano fatti barbari che latini. In però che lliè manifesto l'auttore di quella prima traduttione qualunque finalmente elli sia stato el quale niente di meno è chiaro essere suto de l'ordine de predicatori non avere saputo né le lettere greche né latine. &lt;expl&gt; presi la fatica della traduttione nella quale lasciando andare l'altre cose penso pure avere conseguitato quello [cioè] che io ora primeramente abbi fatto questi libri latini con ciò sia cosa che inançi non fussino.

&lt;7v-8v&gt; &lt;letter to the Pope&gt; &lt;inc&gt; Egli è manifesto beatissimo padre none essere cosa nuova ma già insino dalli antichi frequentissimamente usitata che·lli huomini che molto s'afaticano nelli studii delle lettere scrivono l'opre delle loro fatiche a principi. La qual cosa mi pare che abbino fatto non per proporre loro alcuna eruditione o regola ma perché l'amore e la benivoglientia d'essi diventi a·lloro più nota et che della auttorità di coloro a quali si scrivono e libri qualche auttorità s'acresca a essi libri. &lt;7v&gt; &lt;expl&gt; Que libri adunque beatissimo padre io ti mando non perché io stimi che tu possi attendere a·lleggerli. Imperò che io conosco l'onde et le rebullittione delle papali occupationi, ma perché ongni mia opera si riferisca in tuo nome. Et perché in verità io sospetto che saranno alcuni e quali forse non intendendo le lettere greche, et per questo non potendo discernere e difetti del primo traduttore contradirano a questa mia fatica. Però inanzi per discussione d'essi ho scripto certe cose. 

&lt;8v-30v&gt; &lt;book I&gt;
&lt;30v-46r&gt; &lt;book II&gt;
&lt;46r-70r&gt; &lt;book III&gt;
&lt;70r-92r&gt; &lt;book IV&gt;
&lt;92r-115r&gt; &lt;book V&gt;
&lt;115r-129v&gt; &lt;book VI&gt;
&lt;129v-153v&gt; &lt;book VII&gt;
&lt;153v-175r&gt; &lt;book VIII&gt;
&lt;175r-197r&gt; &lt;book IX&gt;
&lt;197r-221r&gt; &lt;book X&gt;
&lt;221r-[224]r&gt; &lt;canzone morale&gt;</text>
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                <text>Gentile, Codici Palatini: II, 258; Garin 1957: 409; Pasquini 1964: 546; Colophons: n°2304; Hankins 1997: 65 n°893; Manoscritti datati 9 (2003): 51 n°96, tav. 50.</text>
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              <text>&lt;1r&gt; &lt;prologue&gt; &lt;inc&gt; Io ho nuovamente ordinato e libri delletica daristotele tradurgli in latino. non perché inprima non fussino traducti. Ma perché erano in tal modo traducti che più tosto parevano facti barbari che latini. Imperò che gliè manifesto lauctore di quella prima traductione qualunque finalmente egli sia stato il quale nientedimeno è chiaro essere suto dellordine de predicatori, non havere saputo ne le lectere greche, ne le latine. Perché in molti luoghi et le greche intende si male et le latine sì puerilmente et indoctamente exprime che molto sia da vergognarsi di si inepta et crassa roçeçça. &lt;5v&gt; &lt;expl&gt; presi la fatica della nuova traductione nella quale lasciando andare laltre cose penso pure havere conseguitato quello cioè che io hora primieramente habbi facto questi libri latini. conciosiacosa che innançi non fussino. 

&lt;5v&gt; &lt;prologue to the Pope&gt; &lt;inc&gt; Egli è manifesto beatissimo padre non essere cosa nuova ma già insino dagli antichi frequentissimamente usitata che gli huomini che molto safaticano negli studii delle lectere scrivino \e diriççano/ lopere delle loro fatiche a principi. La qual cosa mi pare che abbino facto non per proporre loro alcuna eruditione o regola ma perché lamore et la benivolentia dessi diventi alloro più nota. Et che della auctorita di coloro a quali si scrivono e libri qualche auctorita sacresca a essi libri. &lt;6r&gt; &lt;expl&gt; Que libri addunque beatissimo padre io ti mando non perché io stimi che tu possa attendere a leggergli. Imperoche io cognosco londe et le rebullitione delle papali occupationi, ma perche ogni mia opera si referisca in tuo nome. Et perché in verità io sospecto che saranno alcuni e quali forsi non intendendo le lectere greche, et per questo non potendo discernere e difecti del primo traductore contradiranno a questa mia fatica. Però inançi per discussione dessi ho scripto certe cose.

&lt;6v-21v&gt; &lt;book I&gt; &lt;inc&gt; Ogni arte et ogni doctrina et simigliantemente ogni acto et electione pare che appitisca un certo bene. Onde bene dimostrorono e philosophi el sommo bene esser quello che tucte le cose appitiscono. Ma e pare che sia tra fini una certa differentia. Imperò che alcuni sono operationi, alcuni fuori di quelle, certe opere. Ma in quelle cose delle quali e fini sono altri che actioni, lopere sono migliori che loperationi. &lt;expl&gt; Imperò che noi diciamo alcuna delle virtù essere intellective et alcune morali. La sapientia in verita et la solertia et la prudentia chiamiamo virtu intellective; la liberalità et la modestia morali. Imperò che quando noi parliamo delle virtù morali non diciamo mai per che glie savio et solerte, ma perche glie mansueto et modesto. Et lodiamo el savio secondo lo habito. Ma de gli habiti noi chiamiamo virtù quegli che sono laudabili. 
&lt;22r-32v&gt; &lt;book II&gt;
&lt;32v-49v&gt; &lt;book III&gt;
&lt;50r-66v&gt; &lt;book IV&gt;
&lt;66v-84r&gt; &lt;book V&gt;
&lt;84r-95r&gt; &lt;book VI&gt;
&lt;95r-113v&gt; &lt;book VII&gt;
&lt;114r-131r&gt; &lt;book VIII&gt;
&lt;131r-147r&gt; &lt;book IX&gt;
&lt;147r-165r&gt; &lt;book X&gt; &lt;inc&gt; Seguita forsi al presente che noi trascorriamo el tractato della voluptà. Imperò che e pare chella sia familiarissima alla nostra generatione. Per la qual cosa e governatori amaestrano e fanciugli alla volupta e al dolore. Et pare chegli importi assai alla virtu morale che ciascuno si rallegri di quelle cose che e debbe: et habbia in hodio quelle che e debbe avere. &lt;164v&gt; &lt;expl&gt; Et per che cagione alcune sono governate rectamente alcune pel contrario. Imperò che considerate queste cose forsi intenderemo noi più tosto qual sia della re.p. lo optimo stato et in che &lt;165r&gt; modo ciascuna re.p. sia ordinata et con che leggi et con che costumi. / Finis. die .x. Sectembris </text>
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              <text>&lt;1 not numb.&gt; &lt;index of chapters&gt; Tavola del presente libro.

&lt;1r-8r&gt; &lt;preamble&gt; Qui comincia il proemio sopra l'etica d'Aristotile tratta di greco in latino da Mess. Lionardo d'Arezzo. &lt;inc&gt; Io ho nuovamente ordinato e libri de l'etica d'Aristotile, traducti in latino non perché inprima non fussero tradutti, ma perché erano in tal modo tradutti che più tosto parevino fatti barbari che latini &lt;expl&gt; Et perché in verità io sospetto che saranno alcuni e quali forse non intendendo le lettere greche, et per questo non potendo discrivere e difetti del primo traduttore contradiranno a questa mia fatica, però innançi per [distruttione] d'essi ho scripto certe cose.

&lt;8r&gt; In questo primo libro l'auttore generalmente comincia a trattare delle virtù di quale in parte et di quale in tutto. &lt;8v&gt; &lt;book I&gt; &lt;inc&gt; Ogni arte et ogni dottrina et simigliantemente ogni atto et elettione par che apetisca un certo bene. Onde bene dimostrarono e filosafi el sommo bene esser quello che tutte le cose appetiscono. Ma appare che sia tra fini una certa differentia. Inperò che alcuni sono operationi, alcuni fuor di quelle certe opere. Ma in quelle cose delle quali e fini sono altri che attioni l'opere sono migliori che l'operationi. &lt;28v-29r&gt; &lt;expl&gt; Inperò che noi diciamo alqune delle virtù essere intellettive, la liberalità e la modestia morale. Inperò che quando noi parliamo delle virtù morali non diciamo mai per </text>
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              <text> ch'elli è savio o solerte, ma perch'elli è mansueto et modesto. Et lodiamo el savio secondo l'abito. Ma de gli abiti noi chiamiamo virtù quelli che sono laudabili. 

&lt;books II-IX&gt;

&lt;168r&gt; In questo decimo et ultimo libro tratta della volupta o vogliamo dire dilettatione. Et di poi seguita et ditermina in ultimo della sooma filicità. &lt;168v&gt; &lt;inc&gt; Seguita forse al presente che noi trascorriamo al trattato della voluptà. Inperò che pare ch'ella sia famigliarissima alla nostra generatione. Per la qual cosa e governatori amaestrano e fanciulli alla voluptà et al dolore. Et pare che·lli inporti assai a la virtù morale che ciascuno si rallegri di quelle cose che debba et abbia in odio quelle che debba avere. &lt;211r&gt; &lt;expl&gt; Et per che cagione alcune sono governate rettamente alcune per lo contrario. Inperò che considerate queste cose forse intenderemo noi più tosto qual sia della rep. lo optimo stato et in che modo ciascuna rep. sia ordinata et con che leggi et con che costumi. 

&lt;211r&gt; Questo libro scrisse Bonacorso di Filippo Adimari da Firençe in anno M.cccclxvii. Seguita questa morale fatta da Mess. Lionardo d'Areço la quale ditermina che è felicità et in che consiste. Deo gratias che Yh_ sempre sia laudato. Amen. 

&lt;211v&gt; &lt;canzone morale&gt; &lt;inc&gt; Lunga quistione fugia tra vecchi saggi / et ancor nel mondo se ne contende / per qual meglio intende / che sia filicità o in che consista. &lt;214r&gt; &lt;expl&gt; Cançon non ragionar con li cattivi / ma dimostrati a buoni et quelli invita / alla filice vita. / Et se non è superbio questo a dire / moral ti puoi chiamar sança mentire.</text>
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Dialogue</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; B. Morando al Generoso e prestante gentilhomo / Conte Andrea di Bentivogli. De le morali / virtute. &lt;inc&gt; Cognoscendo io che in questa giovenil etade vi governiati cum molta modestia, ho singular piacer e iocundità ne la mente conceputa per la lunga e fidele amicitia che col magnifico vostro padre ho sempre servata. Et perché cum vui ho havuta piu consuetudine che cum laltri generosi vostri frateli, me sono inducto principalmente a vui scrivere alcuna cosa degna che sia indicio manifesto de la mia fede verso el Magnifico vostro padre non possendo io satisfare altramente a tanta sua benivolentia verso di me cum opera degna o corporale o de bieni [sic] de fortuna per esser la mia facultà in l'uno e in l'altro exile. &lt;2v&gt; &lt;expl&gt; E quantonque de esse virtù agiati bona cognitione per lo continuo vostro uso de quelle, tamen in modo quasi de sumario de esse narrarò, senza le quale è impossibile a quei che sono sposti a governo de le republiche cum laude e dignità vivere, che a vui è precipue conveniente per successione de la auctorità paterna et conservatione de la gloria de casa vostra: che è stata de tanti homini excellenti copiosa. 

&lt;3r&gt; Che cosa è la virtù morale. / &lt;inc&gt; Volendo nui adonqua tractare de le virtù morali dovemo demostrare la sua essentia et natura et in qual parte o facultà de l'anima e circa quale cose siano. Certo è che la virtù morale è habito e dispositione de lanima de l'huomo aquistata elegendose e delectandose operare e vivere cum determinata rasone circa la mediocrità fra li extremi che sono in mancare o habundare tropo in li acti, passione, dessiderii et affecti humani circa el bene et el male, li quali dui contrarii hano oppositi e diversi fondamenti. &lt;63r&gt; &lt;expl&gt; Et bench'io non sia bastevole a retribuire gratie ala soa benignità et a voi per li infiniti benificii recevuti, tamen [ . ] el mio potere et facultà sforzandomi, più non doveti da me exigere che possa la mia senciera et dedicata fede a voi la quale inviolabilmente infino al termino de la vita mia conservarò. Finis. 

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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-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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