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              <text>The Venetian merchant Giovanni Marcanova (not to be confused with the homonymous humanist) was a prominent member of the Italian community which had settled down in London during the first half of the 15th c. Cf. Gionta 2007; Barile 2006: 51-135.</text>
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                <text>Opera nuova la quale tratta della filosofia naturale, chiamata la Metaura d'Aristotile; chiosata da San Thomaso d'Aquino, dell'ordine de i frati predicatori. Partita in tre libri.</text>
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              <text>On Campora, who studied in Oxford and later became bishop of Caffa, cf. Kaeppeli: II, 310-311; Zapperi 1974. On the relation between Campora and Marcanova, cf. Barile 2006: 69-70. </text>
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              <text>&lt;a href="http://www.treccani.it/enciclopedia/giacomo-campora_%28Dizionario-Biografico%29/"&gt;CAMPORA Jacopo O.P.&lt;/a&gt;</text>
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              <text>&lt;1r&gt; Quivi inchomincia il tratato il quale fecie frate Lucha de Maneli de Firenze de l'ordine di santo dominicho. / Inchomincia illibro chiamato conpendio de la filofia [sic] morale. &lt;prologue&gt; &lt;inc&gt; Vogliendo fare brieve tratato de la filosophia morale paremi che ragionevolemente si deba cominziare della difinitione de la virtu però che che tuta la intentione del filosopho moralle de essere ad avere la virtu et virtuosamente operare. Onde questa scientia non si inprende sollo per saperla si chome interviene de le scientie spechulative. Ma accio che saputola si posa adoperare sechondo quella, si chome vuole Aristotile nel sechondo libro del eticha. Et pero chel fine de la filosofia morale è vivere virtuossamente, chonvienti cominciare de la virtù. E la virtù si puote per niuno modo meglio e più veracemente manifestare che per la sua difinitione. &lt;1v&gt; &lt;expl&gt; Ma Aristotile nel decimo libro de lethica dimostra che la felicità sta nelle operacioni delle virtù. Et però dobiamo noi chominciare della virtù ponendo la sua diffinitione. Però che sechondo Tulio nel libro degli offitii ogni tratato dalchuna cossa il quale prociede sechondo ragione si de cominciare da la diffinitione, accio che sia chonosciuta la chossa de la quale si de tratare.

&lt;1v&gt; Qui si pone la difinitione della virtù. / &lt;inc&gt; Aristotile nel sechondo de leticha difinì la virtù così: la virtù è abito per eletione  il quale sta nel mezo quanto a noi sechondo che determina il savio huomo. Mezo non può essere se non tra due extermità: propriamente le extremità tra le quali la virtù è mezo sonno le passioni sì come dicie Aristotile nel deto libro. Per voler perfetamente intendere la diffinitione asegnata della virtù primamente si chonviene tratare degli abiti a presso della elletione, poi del mezo ultimo de le passioni.

&lt;8v-11v&gt; &lt;book II&gt;
&lt;11v-21r&gt; &lt;book III&gt;
&lt;21r-32v&gt; &lt;book IV&gt;
&lt;32v-41v&gt; &lt;book V&gt;
&lt;41v-59v&gt; &lt;book VI&gt;
&lt;59v-74r&gt; &lt;book VII&gt;
&lt;74r-83r&gt; &lt;book VIII&gt;
&lt;83r-88r&gt; &lt;book IX&gt;
&lt;88r-93v&gt; &lt;book X&gt;

&lt;93r-v&gt; &lt;expl&gt; A questa filicità mena et conducie la filosofia morale la quale si può avere in questa presente vita la quale primamente chiamò Socrate da cielo et puosela nella prima mente et nella cipta et nelle chase et costrinse gli uomeni a investigare et ricerchare della vita de chostumi et delle cosse buone et ree. Di questa filosofia disputò Platone sotilmente et per sua schritura lasciò memoria [di sé inobilito] questa filosofia nel libro de lethicha &lt;93v&gt; d'Aristotile confermo e dichiaro chon più efichaci et vere ragioni. Il quale singularmente seguitò in questo libro. Questa filosofia chiamò Tulio ne l'ultimo libro delle questioni toschulane et disse così. O filosofia ducha della vita, trovatrice delle virtù, discaciatrice de vitii, che potrebe sanza te la vita degli uomini? Tu portasti la ciptà. Tu ragunasti gli uomini sparti et faciesti vivere in chonmpagnia. Tu primieramente gli achompagnasti nella habitatione delle chosse poi gli faciesti venire a matrimonio. Tu fosti trovatrice delle legi et maestra de chostumi. Tu faciesti participare gli uomini insieme per litere et per voci. Noy richorriamo atte et domandiamo da te adiutorio et atte ci diamo tutti la quale vocie et il quale detto se tu che leggi osserveray troverray in questa operetta non pichollo utille. Deo gratias amen. / Explicit liber compendii philosophie moralis editus per venerabilem virum et doctorem fratrem lucham de manelis ordinis predicatorum. / Schrito el de(tt)o libro per me Bernardo Bragadini da Vinegia nelle stinche di Firenze adì xxviii settembrio 1419. </text>
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              <text>&lt;40r&gt; Qui incomincia il tratatto ilquale fece frate luca di maneli de firenze dellordine di santo dominico. // Incomincia il libro chiamato conpendio de la Philosophia morale. // &lt;prologue&gt; &lt;inc&gt; Vogliendo fare brieve tratato della philosophia morale Parmi che Ragionevolementte si debba conminziare della diffinitione della virtu. Pero che tutta la intentione del philosopho morale de essere ad avere la virtu et virtuosamente operare. Onde questa scientia non si inprende solo per saperla sì come intraviene delle scientie speculative. Ma acciò che saputola si possa operare secondo quela sì come vuole Aristotile nel secondo libro dell'Eticha. &lt;40v&gt; &lt;expl&gt; Ma Aristotile nel decimo libro del Eticha dimostra chella felicità sta nelle operationi delle virtù. Et però dobbiamo noi conminciare della virtù ponendo la sua diffinitione. Però che secondo Tulio nellibro degli ofitii, ogni tratatto de alcuna cosa il quale prociede secondo ragione si de conminciare dalla diffinitione acciò che sia conosciuta la cosa de la quale si de trattare. 

&lt;40v&gt; Qui si pone la diffinitione della virtù. &lt;inc&gt; Aristotile nel secondo del Ethica diffinì la virtù così: la virtù è abito per eletione il quale sta nel mezo quanto a noi secondo che determina il savio huomo. Mezo non può esser se non tra due estremità propriamente le estremità tra le quali le virtù è mezo sono le passioni sì come dicie Aristotile nel detto libro. &lt;105v&gt; &lt;expl&gt; La magnificentia si pone collaterale alla fortezza pero che luna et laltra intende alle cosi grande et alte ma non e tanto la magnificentia.</text>
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                <text>Paper; misc.; ff. 105; layout: mm. 110_190; 28 lines (variable). The Compendio follows here Taddeo Alderotti's compendium of the Ethics. The text in the ms. is not complete: the last section ('Qui si tratta de una virtù contraria alla magnanimità', inc. at 104r: 'Alla magniminità e contrario il vitio della pusilanimità cioe avere lanimo piccolo et Aristotile dicie nel quarto libro del Eticha chel pusilanimo non e reo') corresponds to ms. Paris, BNF, Ital. 2235, c. 61v, 'settimo libro, rubrica octava dove si tracta delle contrarietà de la magnanimità'.</text>
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              <text>1. translator's foreword, ff. 1r-2v;
2. life of Aristotle, ff. 2v-3v;
3. tables of chapters before each book of the Ethics;
4. translator's afterword, ff. 171v-172v.</text>
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              <text>&lt;1r-2v&gt; &lt;translator's foreword&gt; &lt;inc&gt; Scrive Seneca in una pistola ad Lucillo questa l'optima cosa che abbia la gentileçça, ch'ella incita et muove alle cose honeste. &lt;expl&gt; Ma avanti che comincie voglio un poco dire dela persona daristotile acciò che le sue opere siano piu gratamente ricevute et meglio s'intenda el titolo di questo libro.

&lt;2v-3v&gt; &lt;life of Aristotle&gt; &lt;inc&gt; Aristotile philosofo fo greco per natione dela provincia de Macedonia d'una terra decta Stragelia. El suo padre fo decto Nichomacho et la madre festie e quali descenderono dela stirpe di Machaone Asclepiade et de Esculapio. &lt;expl&gt; Visse Aristotile doppo Plato anni ventitre. Et cosi tucto el tempo di sua vita furono anni sexantatre. Morì in una terra decta Calcide. Et li Stragelitani lo riportorono alla terra loro facendoli honorevolissimo monimento.

&lt;3v-4v&gt; &lt;table of book I&gt;
&lt;4v-19r&gt; &lt;book I&gt; Comincia l'ethica monostica nichomatia stragelica daristotile &lt;1 f. missing&gt; &lt;text inc on f. 5r&gt; curare et salvare il bene della ciptà ch'è d'un solo che se gliè amabile il ben utile a uno megliore et piu divino è il bene utile a una gente o alle ciptà. Adunqua la consideratione et la intentione della civile appetisce questo fine. &lt;expl&gt; Onde la sapientia et lo 'ntelletto et la prudentia sono virtù intellectuale et la liberalità et la sobrietà sono morale. Però quando parliamo de buoni costumi non diciamo egli è savio o intendente ma benigno o sobrio. Lodiamo non di meno il savio per l'abito della sapientia però che tucti gli abiti di virtù diamo laudabili.

&lt;19r-v&gt; &lt;table of book II&gt; 
&lt;19v-30r&gt; &lt;book II&gt; &lt;inc&gt; Due sono le maniere delle virtù et alcuna è intellectuale, alcuna è morale. Et quella che è intellectuale le più delle volte nasce et cresce per doctrina. Pertanto ha bisongno di tempo et de experientia. &lt;expl&gt; Pur non di meno per trovare el meçço bisongna alcuna volta muoversi alla soprabondança. Alcuna volta al difecto. Et così agevolemente l'acquistaremo et anche el modo di bene operare.
&lt;30r-31r&gt; &lt;table of book III&gt;
&lt;31r-49v&gt; &lt;book III&gt;
&lt;49v-50r&gt; &lt;table of book IV&gt;
&lt;50v-68r&gt; &lt;book IV&gt;
&lt;68r-v&gt; &lt;table of book V&gt;
&lt;69r-87r&gt; &lt;book V&gt;
&lt;87r-88r&gt; &lt;table of book VI&gt;
&lt;88r-100v&gt; &lt;book VI&gt;
&lt;100v-101v&gt; &lt;table of book VII&gt;
&lt;101v-121r&gt; &lt;book VII&gt;
&lt;121r-v&gt; &lt;table of book VIII&gt;
&lt;122r-138v&gt; &lt;book VIII&gt;
&lt;138v-139v&gt; &lt;table of book IX&gt;
&lt;139v-154r&gt; &lt;book IX&gt;
&lt;154r-155r&gt; &lt;table of book X&gt;
&lt;155r-171v&gt; &lt;book X&gt; &lt;inc&gt; Seguita dopo questo discorrere dela dilectatione. Però ch'ella pare maximamente essere appropriata al nostro genere humano. Pertanto li governatori delle case ammaestrano e gioveni della dilectatione et tristitia. &lt;expl&gt; Et primieramente se alcuna cosa in alcuna parte è ben decta da nostri progenitori temptiamo discorrere. Et appresso speculare quale dele congregate politie salvano et corronpono le ciptà et quale ciascuna politia. Et perché cagione queste ciptà fanno civilemente bene et questo el contrario. Considerate queste cose forse meglio vederemo quale politia è optima et in che modo ciascuna de essere ordinata. Et quale legge et consuetudine dè usare. Diciamo adunqua cominciando qui el libro della politica. Finisce l'ethica monostica nichomatia stragelica d'Aristotile.

&lt;171v-172v&gt; &lt;translator's afterword&gt; &lt;inc&gt; Già per la dio gratia pervenuto alfine di questa traslatione in volgare veggo quanto detto all'omnipotente dio rendere loda et gratie che m'ha dato vita et facultà d'averla conpiuta. E conciosia cosa che come nel principio dissi el modo d'Aristotile è molto diverso dal parlare nostro. &lt;expl&gt; Se li vedrete cosa che vi piaccia et che stia bene a dio omnipotente lo referite el quale non tanto per gli uomini ma per le bestie adoperò la salute degli uomini. Egli è mare d'ongne perfectione et di ciascuna bontà da cui procede tucto el bene che nelle creature si truova lui è nostro principio, nostro fine, [enlui] solo l'anima humana se quieta et beatifica, che vive et regna uno dio in tre persone perpetualmente et sança fine in sempiterni seculi de seculi. Amen. deo soli sit gloria et imortali. 
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