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Translation
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              <text>&lt;epistle&gt; &lt;inc&gt; Mea interest magnifice ac generose Miles Iohannes de Bentivoliis ut in omnibus his quibus meae sufficiunt vires &lt;expl&gt; Vale miles generosissime tuaque felice ac prosperas sortes fata conservent.

&lt;index&gt; 

&lt;text&gt; &lt;inc&gt; Perché el soperchio ne le cose che noi vivemo: et lo indebito modo del viver nostro: induce in noi egritudine. Prima è 'l cibo e poto. Seconda è somno et vigilia. Terza exercitio et quiete. &lt;expl&gt; E ben che questa via d'Aristotile sia più vera nientedimeno quela di Gallieno quanto al sentimento è più manifesta. E questo basti quanto a questo capitulo benché multi altri quesiti si posseno addure de questa materia bastino questi al presente. E cuse [sic] a laude de idio imponiamo fine a questa opera e honore de sua maiestà et a gloria e celsitudine del Magnanimo inclyto e generoso cavaliero Missere Ziovanni di bentivogli e de tutta la sua gloriosa prosapia. Finis laus Deo. Amen. </text>
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              <text>LIBER De HOMINE CVIVS Su(n)t / LIBRI DVO. PRIMVS LIBER DE / CONSERVATIOne SANITATIs / CAPITVLVM PRIMVM DE Ca / VSIS &amp; NATVRIS OMNIV(m) Eo / RVM QuAE SVMVNTVR IN / CIBO. QuESITA LXX. QuAESI / TVM PRIMVM </text>
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              <text>&lt;[A2]r-v&gt; AL REVERENDISSIMO PADRE / Generale de Canonici Regolari, / Della Congregatione del Sig. Salvatore: / Il Padre Don Gio. Maria / Dattili Bolognese. &lt;inc&gt; Sogliono dire costoro, che scrivono delle cose naturali, che la Palma, la quale nell'Oriente tanto è celebrata, et produce così bei frutti, non nasce altrimente della nostra Italia, et se vi è portata altronde, rimane sterile, et senza frutto. [...] &lt;expl&gt; Vengo dunque ad appresentarvi (poi ch'altro non posso) queste mie puoche vigilie, et fatiche fatte sopra molte cose universali dell'Anima, dove mi sono ingegnato di accordare il più che ho potuto, la dottrina Platonica con la peripatetica. Et spero se mi si darà tempo di farlo ancora meglio in altre cose ch'io ho nell'animo, et tuttavia vo mettendo insieme et abbellendo. Vostra P. Reverendissima questo puoco per hora ricevi, et con l'ombra del nome suo lo diffenda, et renda grato al mondo; né si scordi di amarmi, nella buona gratia della quale con tutto il cuore mi raccomando. Di vostra P. Reverendiss. Devotissimo Sevitore [sic] D. Stefano Conventi.

&lt;1r-26r&gt; IL / Primo Libro de' Discorsi, di / d. stefano conventi / Academico Humoroso, sopra quelle / cose universali dell'Anima, che alla cogni- / tione della nostra Ragionevole si conducono. / si dichiara lo scopo del / Vario in tutta l'Opera: &amp; con l'autto- / rità di Plotino mentre a un quesito si so- / disfà; pigliasi l'occasione di digredire / In questo primo Libro sopra i tre primi / Testi del primo Libro / dell'anima. Cap. I. &lt;inc&gt; Non pensarò già io ritrovarsi huomo per curioso ch'egli si sia, il quale dalla iscrittione del presente libro conoscendo l'intento mio essere di ragionare dell'anima nel suo universale, accioché possa di poi venire di quell'anima nelle due sequenti parti ragionando, la quale fa la più nobile spetie che sotto il cielo si trovi, che è l'anima humana; voglia con troppa ansietà ricercare la cagione di questo, quasi che a me non stesse, o non fosse in mia libertà posto, il farlo. &lt;expl&gt; Reflette la imaginatione quei raggi intelligibili, et la ragione è a guisa d'un occhio, che conosce questa reflessione. Ricercarebbe veramente questa materia un lungo et diligentissimo esamine: ma basti per hora l'haver tocco la midolla della cosa, la quale nella seconda parte diffusamente si esporrà. Et io col pensarmi di havere a pieno sodisfatto al primo dubbi, imporrò fine a questo primo libro. IL FINE DEL PRIMO LIBRO. 

&lt;26v-59v&gt; IL / Secondo Libro de' Discorsi, / di d. stefano conventi / tra gli Academici Humorosi detto / il Vario, sopra le cose uni- / versali dell'Anima, / SI APRE MEGLIO LA INTEN- / tione dell'Auttore, et si espone il secon- / do testo del Secondo Libro dell'Anima. CAP. I. &lt;inc&gt; Il gran Peripatetico commentatore Averroè nel principio della sua rara, anzi divina ispositione sopra la posteriora fu di parere, che in quel libro ad altro fine non fusse indirizata la mente del filosofo, che a darci le regole et il modo di fare quegli istrumenti, per il cui mezo noi potessimo conseguire una vera, et ferma cognitione delle cose et sono questi, la dimostratione et la diffinitione. &lt;expl&gt; mentre con molte parole si ventillarà l'opinione d'Averroè intorno all'unità dell'intelletto, però ho voluto lasciando per hora questa bella, necessaria et difficile speculatione, imporre il fine a questa prima parte de' discorsi dell'anima nel suo universale considerata: dovendo in breve dare in luce la seconda parte. Dove tutto il terzo libro dell'Anima con ogni diligenza esporrò, accuratissimamente considerando tutte l'opinioni de' filosofi. Il fine. </text>
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              <text>&lt;[*2]r-[*3]r&gt; &lt;inc&gt; Eminentissimo principe, quell'ambizioso contento che io avrei in prendermi l'onore di dedicare all'E.V. questa primizia de miei studi, mi vien purtroppo amareggiato dalla conscienza delle imperfezioni che in essa si scorgono. &lt;expl&gt; Supplicandone adunque umilmente l'E.V. con ogni più profondo ossequio le bacio inchinato il lembo della Sacra Porpora. 

&lt;pp. i-xxxi&gt; Discorso dell'iride e prima del miglior modo di filosofare. &lt;inc&gt; La quistione bellissima della natura dell'Iride è stata in molto buona forma da Aristotele trattata nel terzo delle Meteore; ma non hanno già li Peripatetici susseguenti inteso quale si fosse in quel luogo il sentimento del filosofo, e quale la forza del metodo da lui usato. &lt;expl&gt; Chi non fosse a pieno sodisfatto di questa dottrina, e vi trovasse cosa da opporre, veda di questa materia Renato des Chartes et il Gassendi nelle Meteore, et il P. Grimaldi Gesuita nella sua Fisico-Matesi De Lumine coloribus, et iride. 

&lt;p. n.n.&gt; Errori più importanti, e loro Correzione / nel Comento.

&lt;p. n.n.&gt; Lo stampatore al lettore. &lt;inc&gt; Sono scorsi molti errori in quest'operetta che te la renderanno forsi alquanto confusa e meno aggradevole.

&lt;pp. 1-108&gt; IL COMENTO / Sopra il Testo d'Aristotele / De Figura Iridis. &lt;inc&gt; Quod autem neque circulum etc. Doppo aver Aristotele ne' capi precedenti rintracciata l'essenza e la natura dell'Arco celeste, e mostrato che questo si produce qualora da una nuvola acquea, come da uno specchio, viene a gli occhi nostri riflessa, e ribattuta l'imagine del disco solare, indi poi avendo addotte le ragioni, perché tali colori e non altri in tal numero et in tal porzione [corr. ms. positione] fra loro situati &lt;expl&gt; Anzi una tale oscurità riconobbe nel Filosofo Averoè medesimo, e lo disse apertamente sopra questo trattato nell'encomio d'Aristotele, che comincia: Gloria sit etc. In particolare ove confessa, che molte cose non ha in-</text>
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Dialogue</text>
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              <text>&lt;[2]r&gt; &lt;inc&gt; Incomincia il tractato. Et prima che modo e da tenere nella preſente opera. Capitulo .i. Ioāni. Molte volte ho udito che grandi philoſophi con grandiſſimo ſtudio et ſubtiliſſima inquiſitione hanno inueſtigato mirabile concluſione &lt;[35]r&gt; &lt;expl&gt; a compimento de queſto picolo tractato per la cui fine in ſempiternum ſia laudato laltiſſimo dio. Amen. Finis. 

&lt;[35]v-[36]r&gt; Tabula de la presente opera</text>
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              <text>Tractato de lorgine ⁊ immortalita de lanima in theologia e philoſophia moale e vtiliſſimo. compoſto per valentiſſimi homini in dialogo e vulgare.</text>
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              <text>&lt;[35]r&gt; Finiſſe el dialogo de frate Iacobo champhora da Çenna. Stampata ne la inclyta cita de Brixia in caſa del venerabile .d. peto Baptiſta da farfengo. M.cccc.lxxxxviij. adi .iij. de Marzo.</text>
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                <text>1498—CAMPORA Jacopo O.P.—De immortalitate anime</text>
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                <text>ff. 36; A-L; Roman type. </text>
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