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&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>&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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&lt;[43]v-[44]r&gt; [I]n hoc elegantissimo vulgari opusculo continetur infrascripta capitula
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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. 

&lt;89rB&gt; Finito il prohemio. Comincia il trattato Et prima in che modo e da procedere in la presente opera. Capitolo primo. Johanni. Molte volte ho udito che gran philosophy con grandissimo studio e sottilissima inquisitione hano investigato mirabili conclusioni circa l'anima humana. &lt;102rA&gt; &lt;expl&gt; E questo pareami che basti a satisfactione de la dificulta mossa et a complimento di questo picolo tractato per la cui fine in sempiternum sia laudato laltissimo Dio. Amen. / De inmortalitate anime finis. Laus Deo. </text>
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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;f. [II]r&gt; ETICA / D'ARISTOTILE / tradotta dal greco per Lionardo d'Arezzo / […]

&lt;1r-7r&gt; Proemio di M. Lionardo d'Arezzo nella tradutione di grecho in latino dell'eticha d'Aristotile tradutta di latino in toschano da Bernardo di Ser Francesco cipttadino fiorentino. // &lt;inc&gt; Io ho nuovamente ordinato illibri della rettoricha d'Aristotile tradurgli in latino non perché inprima non fussino tradutti, ma perché erano in tal modo tradutti che più tosto parevono fatti barbari chellatini in però che gli è manifesto l'autore di quella prima traduzione qualunche finalmente egli sia stato il quale niente di meno è chiaro essere stato dell'ordine de predichatori non aver saputo né·llettere greche né llatine. &lt;expl&gt; Que libri adunque beatissimo padre io a te mando non perché io stimi che·ttu posse attendere a legiergli Imperò ch'io chonoscho [londe] et le ribullitioni delle papali occupationi, ma perché ogni mia opera si riferischa in tuo nome. Et perché io in verità sospecto che·ssaranno alchuni e quali forse non intendendo le lectere greche, et per questo non potendo discrivere e difecti del primo traductore contradiranno a questa mia fatica, però innançi per [distrussione] d'essi ho scripto certe cose. / Eticha d'Aristotile tradocta di grecho in latino da M. Lionardo d'Arezzo et di latino in toschano da Bernardo di Ser Francesco ciptadino fiorentino. / Comincia el primo libro della eticha d'Aristotile. 

&lt;7v-28r&gt; &lt;book I&gt; &lt;inc&gt; Ogni arte et ogni dottrina et simigliantemente ogni acto et electione pare che apetisca un certo bene. Onde bene dimostrarono e filosaphi el sommo bene esser quello che tucte le cose apetischono.
&lt;28v-41v&gt; &lt;book II&gt;
&lt;42r-62r&gt; &lt;book III&gt;
&lt;62r-79r&gt; &lt;book IV&gt;
&lt;79r-98r&gt; &lt;book V&gt;
&lt;98r-109r&gt; &lt;book VI&gt;
&lt;109r-126r&gt; &lt;book VII&gt;
&lt;126v-142r&gt; &lt;book VIII&gt;
&lt;142r-157r&gt; &lt;book IX&gt;
&lt;157r-174r&gt; &lt;book X&gt; &lt;expl&gt; Et per che cagione alcune sono governate rettamente alcune pel contrario. Inperò che considerate queste cose forse intenderemo noi più tosto qual sia della r.p. l'optimo stato et in che modo ciascuna r.p. sia hordinata et con che leggi et con che costumi. Amen. &lt;174r&gt; Qui finisce l'eticha d'Aristotile traducta di grecho in latino da lionardo aretino et di latino in toschano da Bernardo di Ser Francesco ciptadino fiorentino et finita di copiare questo dì ii di febbraio 1493 da me Luigi di Giovanfrancesco de Pazzi. 
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Dialogue</text>
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              <text>&lt;[2]r&gt; DIALOGO DE FRATE IACOBO CAM / PHARA DA GENOA INCIPIT PRO- / LOGVS. / &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;40r&gt; &lt;expl&gt; Et questo par a mi che basta a satisfaction della difficultà mossa: et a compimento de questo picolo tractato per la cui fine in sempiternum sia laudato l'altissimo dio. Amen. Finis. </text>
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