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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;1r&gt; Qui comincia el prologo sopra el tractato de lanima composto de frate Jacopo Campora de Zenua de lordine di frati predicatori essendo ae xaenford. A rechiesta de Johanni de marcha nuovo merchadante in londra. &lt;prologue&gt; &lt;inc&gt; Al venerabile et discreto suo mazore Johanne de marcha nuovo citadino de la felice cita de Venecia. frate Jacopo de campora de Zenua del ordine de li frati predicatori. in sacra theologia licenciato in la universita de onsonford cum recomendatione. Pensando in me molte volte la granda [sic] humanita la quale longo tempo passato mhai mostrato effectualmente. Pensai anchora io se possibile era a me in qualche modo fare chossa la quale non fosse non come satisfactoria de tanti beneficii ricevuti. ma solamente demonstratoria de qualche grado de gratitudine. &lt;1v&gt; &lt;expl&gt; per la qual chosa priego la tua benignità che prenda in grato questo mio sudore et siate acceta. de [sic] se in quello vedessi chosa la quale non fosse cusi ordinatamente dicta a me come se rechiede. priego habi excusata la mia ignorantia. et la tua discretione supplisca el mio &lt;2r&gt; defecto. Finisse il prologo. E comenza el tractato. Capitolo primo. che molto [sic] e da tenere ne la presente opera. / &lt;inc&gt; Johannes. Molte volte ho oldito che grandi philosophi cum grandissimo studio et sottilissima inquisitione hano investigato mirabile conclusione circa lanima humana. dele quale la piu excellente che io habi oldito e de la sua immortalita. E ben che per inviolabile fede nui credemo lanima esser immortale. niente de meno vorei che me dicesse le raxone philosophiche questo persuadente. &lt;48v&gt; &lt;expl&gt; E si qualche manchamento vie sera. chomo de quelloro che moreno avanti che siano venuti a la debita quantita sua: over dei quelloro che sono stati monstruosi, quello defecto supplira la divina possança. E questo parme che basta a satisfactione della difficulta mosta [sic]. Et a compimento de questo picolo tractato. Per la cui fine in Sempiternum ne sia laudato laltissimo idio. Amen. / Finis.

&lt;49r-v&gt; Tabula huius libri. / finis</text>
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              <text>&lt;1r&gt; Qui conmença el prologo sopra el tratacto de l'anema composto da Cariophilo ad instantia di Phiside. &lt;preamble&gt; Ala venerabele et dilecta sua Philide Cariophilo amico desidera salute in Christo. Pensando in me molte volte la grande humanitade e benivolentia la qual longo tempo me ai mostrato deliberai anchora io in qualche modo far chosa la quale fusse in parte demostratoria de gratitudine. De che habiandome rechiesto </text>
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              <text> col vostro bon affeto loqual sempre o cognosciuto gratiosissimo inverso di me et [.] vui esser desiderosa de legere et udire cose speculative et autentice imaginato mi ho di fare al tuo nome uno picholo tractato di l'anema nel quale ordinatamente o recolto le sentencie piu degne degli phylosophi et theologi in modo et forma di uno dyalogo tre te dimandante et me rispondente. Per la qual chosa prego la tua carità che prenda in grado et habia acceto questo mio sudor. Et se fusse alchuna chosa la qual non fusse ordinatamente ditta come se rechiede prego che habi excusata la mia ignorantia et la tua discretion suplischa al mio difetto. Finisse il prologo et incominça el tractato. Ca</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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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;[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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Dialogue</text>
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              <text>&lt;*iir&gt; AL MAGNIFICO M. GIVSEPPE / SICVRO HONORANDO. &lt;inc&gt; Io ho conosciuto in voi (gentilissimo M. Giuseppe) a molti segni un desiderio estrem d'haver perfetto conoscimento de la filosofia morale d'Aristotile, per potere secondo la sua dottrina governandovi, accrescere di giorno in giorno le virtù vostre, et ornarvi maggiormente di belli et honorevoli costumi, et a tal fine mostravate tanto intensamente desiderare che la dichiarazione del studioso giovane M. Felice Figliucci sopra li dieci libri morali d'Aristotile venisse in luce. Volendo io adunque satisfare a questo vostro non meno honesto che lodato desiderio, mosso da molta affezzione ch'io vi porto, ho vinto ogni difficultà che insin qui m'ha tenuto, e finalmente ve la mando stampata con quella diligenza, che per me s'è potuto maggiore. Ricevetela adunque con l'istessa prontezza d'animo, che desiderata l'havete, e che a la cortese natura vostra et a la mia buona volontà si conviene. Però che in questi libri riguardando discernete come in chiarissimo specchio qual sia l'imagine de l'huomo virtuoso, e veramente da bene, e proverete in voi stesso quanta forza habbiano tali ammaestramenti, non solo d'ornare gl'animi nobili d'ogni virtù, ma di purgarli d'ogni vizio. Benché a voi faccia poco mestiero la theorica di tal dottrina; essendo voi lungo tempo vissuto appresso l'honoratissimo SIGNOR MARCELLO PALONE, vero e vivo ritratto d'ogni virtù, ne li servizii del quale esercitandovi, ne havete già imparata la pratica. State sano, et amatemi come solete. Di Roma a li XXV. d'Agosto M.D.LI. / Il solito servitor vostro Giordano Ziletti. 

&lt;*iiv&gt; AL SANTISS. E BEATISS. PADRE, / E SIGNOR NOSTRO, PAPA / GIVLIO III. &lt;inc&gt; Gran maraviglia è, b. padre, che desiderando gl'huomini per naturale instinto d'esser felici e beati, nondimeno il più de le volte, lasciata la diritta strada che a sì honorato fine li potrebbe guidare, sogliono per torto camino a gran passo, verso l'infelicità inviarsi. Il che io meco stesso pensando non giudico potere per altra cagione accadere che per non conoscere essi intieramente la bellezza de la virtù, né la bruttezza del vizio, che se ciò fusse loro manifesto, di leggieri avverrebbe che quella studiosamente seguitassero, questo odiosamente fuggissero. Accioché adunque il conoscimento di questa bellezza come acutissimo stimolo ci spingesse al seguitarla, con singulare artifizio Aristotile ne libri de la filosofia morale disegnandola, si ingegnò presentarcela davanti a gl'occhi, perché da la sua vaghezza presi, ogni nostro pensiero et opera rivoltassemo ad acquistarla. E perciò che questo dignissimo e gran filosofo, nel trattare troppo sottilmente le scienze, è stato in tal guisa oscuro che da molti per avventura non è pienamente inteso, pare che in lui solo si ricerchi qualche chiarezza. Pertanto desiderando io sommamente che mentre che la Santità vostra è tutta intenta a correggiere il mondo et indirizzarlo ne la vera strada de la religione, parimente Aristotile con più facilm modo che per l'addietro non ha fatto, a l'acquisto de buon costumi ci guidasse, ho cercato con ogni mio sforzo in nuova maniera renderlo chiaro, accioché in questo nostro seculo ciascuno per diverse vie si indirizzasse al ben fare. E mi avvisai dovermi venir fatto, prima traportando la sua scienza in una lingua più comune, et agevole che la greca o la latina non è, dipoi sciogliendo molte difficultà de le quali egli ad arte volse esser ripieno. Hora queste fatiche, quali elle si siano, ho voluto offerire a la B.V. accioché il mondo conosca che in ogni mio pensiero, in ogni operazione et in ogni studio, ho l'infinita sua bontà per mio fine et oggietto, al servizio de la quale, havendo già tanti anni consecrata la vita mia, meritamente ciò che da me viene, debbe esser suo. Supplico adunque la grandezza de l'animo suo humilmente, che non isdegni questo segno de la devozion mia, più per farmi degno di tanto honore, che per altra satisfazion sua, accioché io possi (sapendo ciò non le essere a noia) il restante de la filosofia d'Aristotile, più prontamente trattare con il medesmo stile. Per mostrare, com'io mi sforzo far sì, ch'io non sia al tutto da reputare indegno del favore, e de la grazia d'un tanto Principe. Di V. S.tà devotissimo et humilissimo servo Felice Figliucci. 

&lt;[*iii]r-[*iv]v&gt; A LI LETTORI FELICE FIGLIVCCI. &lt;inc&gt; Quel campo (come dice il Filosofo) che non è prima ben cultivato, malagevolmente può a l'agricultore del seme ricevuto rendere il desiderato frutto. Il medesimo suole a agl'huomini avvenire, li quali, se prima gl'animi loro non hanno purgati da ogni affetto, esser non può che ammaestramento alcuno, o scienza che insegnata lor sia, apprendano giamai. &lt;expl&gt; Hora prima che veniamo a la propia materia et a la scienza scritta da Aristotile, non mi pare inconveniente fare un discorso intorno a la divisione e parti de la filosofia; per imitare li filosofi antichi, li quali nel principio de le opere loro sempre prepongono qualche proemio, accioché con quello preparino gl'animi de gl'ascoltanti.

&lt;[*iv]v-[Aiv]v&gt; SOPRA LI DIECI LIBRI DE LA / FILOSOFIA MORALE. / PROEMIO. &lt;inc&gt; Dovendo noi trattare li santissimi misterii e dichiarare li segreti precetti de la filosofia, tra le cui parti la morale tiene dignissimo luogo, come quella che a l'humana vita et a la conservazione de la Republica sia più che ogn'altra scienza giovevole, mi è parso conveniente e necessario che prima ad ogn'altra cosa si vegga la natura, e propietà di questa filosofia, accioché si intenda che cosa sia quella, de la quale disputiamo. &lt;expl&gt; Fu da tutti infinitamente ringraziato M. Claudio, e con gran piacere di ciascuno, il restante del caldo fu con piacevoli e varii ragionamenti et altri trattenimenti trapassato. Il seguente giorno adunque, a l'hora solita ritornati tutti li sopra detti gentil'huomini, e dentro ad una sala freschissima a sedere posti, quando tempo gli parve, stando ciascuno attentissimo, in cotal forma incominciò a parlare M. Claudio.

&lt;1-59&gt; DI FELICE FIGLIVCCI SENESE / DE LA FILOSOFIA MORALE / LIBRO PRIMO. / Persone che nel ragionamento si introducono. / M. CLAVDIO E M. ANTONIO / TOLOMMEI. / De l'universale appetito del bene, e de la diversità de fini. / Capitolo Primo. &lt;inc&gt; Volendo noi trattare de le virtù morali, è necessario prima sapere in quante parti si divida la filosofia morale; e però dovete sapere (secondo che afferma Eustrathio, la dottrina del quale io voglio che seguitiamo nel dichiarare Aristotile) che questa filosofia è di tre sorti. Una de le quali ha per subietto un huomo particulare, e intorno a quello si esercita, e quello cerca far perfetto co 'l mezo de le buone e virtuose operazioni. &lt;expl&gt; E s'io sanza altrimenti dichiararvi questa voce habito ve l'ho così liberamente detta, non vi sia maraviglia, perché si replicherà tante volte che la intenderemo, per hora teniamo che tanto sia a dire habito, quanto virtù; tale che, per tornare homai al proposito, noi vediamo la diversità tra le virtù morali e le intellettive, et in che parti de l'anima si ritruovino. E que</text>
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              <text>sto basta per hoggi. Domane seguiremo il cominciato nostro proponimento, sì che venite che vi aspetto. E questo detto tutti da lui pigliando licenza a le lor case n'andarono.

&lt;59-90&gt; &lt;book 2&gt;
&lt;90-135&gt; &lt;book 3&gt;
&lt;136-182&gt; &lt;book 4&gt;
&lt;183-240&gt; &lt;book 5&gt;
&lt;240-291&gt; &lt;book 6&gt;
&lt;292-348&gt; &lt;book 7&gt;
&lt;348-393&gt; &lt;book 8&gt;
&lt;393-437&gt; &lt;book 9&gt;

&lt;438-504&gt; DI FELICE FIGLIVCCI SENESE / DE LA FILOSOFIA MORALE / LIBRO DECIMO. / che il filosofo morale ha da / trattare del piacere. / cap. primo. &lt;inc&gt; Pareva che il sole, allora che quasi immobile sopra di noi mostra fermarsi, con meno ardenti raggi riscaldasse la terra, et oltra il solito; una suave aura spirasse, il giorno che a li ragionamenti de la filosofia morale doveva imporsi fine, il che forse avveniva, accioché si agevolasse il camino a li virtuosi giovani, che ad ascoltare il Tolommeo venivano, li quali tutti desiosamente erano concorsi a la solita loro audienza. &lt;expl&gt; In tanto io mi sforzerò di prepararvi de la abondantissima dispensa del nostro Aristotile un'altra lautissima e delicata mensa. E questo detto con grande applauso e satisfazione di ciascheduno ascoltante, si levò in piedi et andatosene in una sua camera (però che il giorno già basso era) diede a ciascheduno combiato [sic]. IL FINE.

&lt;TTTr-[XXXiii]v&gt; TAVOLA DE LE / MATERIE DI TVT-  / ta l'opera. </text>
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              <text>DI FELICE FIGLIVCCI SENESE, / DE LA FILOSOFIA MORALE / LIBRI DIECI. / SOPRA LI DIECI LIBRI DE L'ETHICA / D'ARISTOTILE. // A PAPA GIVLIO III. / [typographer's mark] / In Roma Appresso Vincenzo Valgrisi. / Con Privilegio di PAPA GIVLIO III. Per Anni X.</text>
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              <text>&lt;XXX4r&gt; IN ROMA Appresso Vincenzo Valgrisi. / L'Anno di nostra salute M D L I.</text>
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              <text>1. author's devise (with motto 'Hinc venient Felicius uvae'), f. *1v, f. [XXXiv]r;
2. epistle to Giuseppe Sicuro by the volume's editor Giordano Ziletti (Rome, August 25th 1551), f. *2r;
3. epistle by Felice Figliucci to the Pope Julius III, f. *2v;
4. foreword by Felice Figliucci to the readers, ff. [*3]r-[*4]v;
5. prologue, ff. [*4]v-[A4]v;
6. index of books and chapters, ff. TTTr-[XXXiii]v;
7. diagrams referring to book 5, p. 201, 202, 212.</text>
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              <text>The BL copy (520.g.8) is heavily underlined throughout book 5 (with several manuscript numbers on the margins referring to sections of the Aristotelian text and some annotations mainly working as rubrics). Another BL copy (30.h.17) has no marginalia nor underlining. </text>
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              <text>&lt;a href="http://edit16.iccu.sbn.it/scripts/iccu_ext.dll?fn=10&amp;amp;i=18972"&gt;http://edit16.iccu.sbn.it/scripts/iccu_ext.dll?fn=10&amp;amp;i=18972&lt;/a&gt;</text>
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              <text>Eugenio Refini</text>
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              <text>&lt;Aiir-Aiiiv&gt; ALL'ILL(ustrissi)mi E ESCELL(entissi)mi SIGNORI / Il Signore Marchese del Vasto, e la Signora / Marchesa sua Consorte. / Ottaviano Scotto. &lt;inc&gt; Posandomi io questo gennaro non so che giorni, nel tornar di Milano in Verona (illustrissimi e escellentissimi signori miei) e trovandomi alcuna volta la sera in luogho, dove in una corona honorata di gentilhomini, molto nobili e molto dotti &lt;expl&gt; d'odir ragionarla non già, in che intendo ch'ella è maravigliosa, parsemi la sua bellezza tale, che io non mi ricordo d'haver veduta mai la maggiore. Le V.S. Illust. vivin sane e felici. Di Venetia il dì XVI di Marzo 1542.

&lt;Aiiiir-[Avi]r&gt; A LA NOBILISSIMA E BELLISSIMA / Madonna la molto virtuosa Mad. LAVDOMIA / Forteguerri de Colombini. Commare Hono- / ratissima e Osservandissima. / Alessandro Piccolomini S.S.S. &lt;inc&gt; Mi stava quest'autunno passato, un dì fra gli altri, sì com'ero solito su 'l mezo giorno di fare, nel giardin mio, sott'una verdura intessuta d'edera, in me medemo raccolto. &lt;expl&gt; Dappoi che io scrissi la presente, ho fatta nuova resolutione di non mandarvi per hora sennò X libri di questa opera: riserbando i cinque ultimi dove de la Politica si ragiona, fin a questa estate per alcune cagioni che non importa di raccontare. 

&lt;+r-[+4]v&gt; LA TAVOLA DI QVELLE COSE / che si contengano ne la presente opera. 

&lt;1r-&gt; DE LA INSTITVTIONE DE LA / felice vita de l'huomo nato Nobile, e in città libera. / Composta principalmente per la instruttione del / Nobilissimo fanciullo Alessandro Colom- / bini, figlio della bellissima Madonna / LAVDOMIA Forteguerri / à la medesima Madonna / LAVDOMIA. / LIBRO PRIMO. / &lt;1r-4v&gt; PROHEMIO. &lt;inc&gt; Da quel tempo in qua, che 'l puro splendore del vivo lume di tutte le cose, per il mezo dei vivacissimi raggi, che di calda virtute ardenti, uscir si veghano da gli occhi vostri &lt;expl&gt; Ma tempo è hormai che a questo mio intendimento, si dia principio col favor vostro. Fine del Prohemio.

&lt;5r-16v&gt; &lt;book 1&gt; LIBRO PRIMO / Cap. I. Dove si prova che l'homo habbia un fine ultimo / in cui consiste la sua felicità. &lt;inc&gt; Dovete sapere (bellissima Madonna Laudomia) che sì come in tutte l'altre cose, è un appetito naturale del proprio lor bene, come ultimo lor fine, a l'acquisto del qual bene ogni loro operatione indirizano. &lt;expl&gt; affermandovi che per quella non solo huom felice è per diventare, ma anchora gli sarà mezo di farlo un poi de i beati spirti del cielo. Fine del primo libro. 

&lt;17r-215v&gt; &lt;books 2-9&gt;

&lt;216r-&gt; &lt;book 10&gt; DE LA INSTITVTIONE DE LA / felice vita de l'huomo nato Nobile, e in città libera. Com- / posta principalmente per la instruttione del No / bilissimo fanciullo Alessandro Co / lombini, figlio della bellissima Mad. / LAVDOMIA Forteguerri / al medesimo ALES- / SANDRO. / LIBRO DECIMO. / Cap. I. Come prohemio del decimo libro e de l'età atta a tor consorte. &lt;inc&gt; Con questa institutione che io fo de gli anni vostri (Alessandro nobilissimo) già mi veggio arrivato a l'anno trigesimo de l'età vostra. &lt;expl&gt; Ma de le virtù e belle parti di sì gran donna, ad altro tempo, se me ne bastarà l'animo, mi riserbo di ragionare; onde lasciando questo per hora, a 'l discorsco che io dico di sì gran donna, e insiememente al seguente libro darò principio. Fine del decimo libro. </text>
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                <text>De la institutione di tutta la vita de l'homo nato nobile e in città libera</text>
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            <name>Alternative Title</name>
            <description>An alternative name for the resource. The distinction between titles and alternative titles is application-specific.</description>
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                <text>De la institutione di tutta la vita de l'homo nato nobile e in città libera. Libri X in lingua toscana. Dove e peripateticamente e platonicamente intorno a le cose de l'ethica, iconomica, e parte de la politica, è raccolta la somma di quanto principalmente può concorrere a la perfetta e felice vita di quello composti dal s. Alessandro Piccolomini, a benifitio del nobilissimo fanciullino Alessandro Colombini, pochi giorni innnazi nato; figlio de la immortale mad. Laudomia Forteguerri. Al quale (hauendolo egli sostenuto a battesimo) secondo l'usanza de i compari de i detti libri fa dono.</text>
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            <name>Spatial Coverage</name>
            <description>Spatial characteristics of the resource.</description>
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                <text>Venice</text>
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          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="75398">
                <text>SCOTO Girolamo</text>
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            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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              <elementText elementTextId="75399">
                <text>1543</text>
              </elementText>
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          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
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              <elementText elementTextId="75411">
                <text>Prose</text>
              </elementText>
            </elementTextContainer>
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