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              <text>&lt;p. 3-7&gt; AL CLARISS.MO / SIGNOR BACCIO / VALORI / MIO SIGNORE SEMPRE / OSSERVANDISSIMO. &lt;inc&gt; La dottrina del divin Platone, la quale fu da dottori greci di Santa Chiesa et da Agostino santo ricevuta, come più conforme che alcuna altra alle verità rivelate et salutari, questa singulare dottrina dico fu già per ordine del gran Cosimo Vecchio padre della patria et </text>
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              <text> del Magnifico Lorenzo fatta illustre e chiara dal loro Marsilio Ficino, dal Pico della Mirandola et da Francesco da Diacceto et questa medesima notizzia di gran valore fu dal Valori zio di V. Sign. clarissima &lt;expl&gt; Lascerò per hora di disporre queste conclusioni con ordine, come si richiederebbe, et come io son solito di fare imitando esso Aristotele, et l'ordine di natura retto et procedente da l'ordine che intelligibilmente è in Dio, et per comunicanza nell'intelligenze. 

&lt;p. 8-21&gt; XV. CONCLVSIONI / PLATONICHE / Parte prima. &lt;inc&gt; La prima dunque delle conclusioni platoniche et theologiche sia questa che Dio è, questa si cava da esso Platone nel Timeo nel decimo delle Leggi, nel Parmenide et d'altronde dal Timeo perciò che quivi si determina che questo mondo sensibile è fatto da qualche principio et questi non è altro che Dio &lt;expl&gt; Hora segue che io aggiunga alcune sentenze Platoniche et Peripatetiche insieme, a fine che ancora per più chiara intelligenza di Aristotile apparisca che molto giovevole sarebbe che Platone si esponesse per gli Studii. 

&lt;p. 22-56&gt; ALCVNE VERITA' / PLATONICHE / ET PERIPATETICHE / insieme. / Parte seconda. &lt;inc&gt; La prima verità sia questa la Filosofia è dono di Dio, acquistata per lo più per benefizio degl'occhi, né alcuno maggior dono è stato dato, né si darà già mai a gl'huomini, come è stato detto da Platone nel settimo libro della Republica. In tutto questo ancora col suo maestro si conforma Aristotele &lt;expl&gt; Et in quello scambio io qui soggiugnerò alcune esposizioni di alcuni detti dell'istesso Platone a fine che Vostra signoria Clarissima et ogni altro giudizioso et buon spirito apprezzi ancor più così degno filosofo, et la sua dottrina.

&lt;p. 57-94&gt; ALCVNI LVOGHI / OSCVRI DI PLATONE / ET SVOI DETTI, / CON LA ESPOSIZIONE / &amp; ragione di essi. / Parte Terza. &lt;inc&gt; Il primo detto di Platone è nell'Hipparco, dove ei dice che la Sapienza si dee comunicare ad ogn'uno da gl'huomini buoni et honesti né si dee ritenere come invidioso. L'intelligenza di tutto questo è che i savii son tenuti a comunicare ad ogn'uno la virtù, che è bene dell'animo &lt;expl&gt; La nobiltà de' suoi concetti et la gratia o vero ordine, del quale ell'è capace et l'auttorità de' più dotti et migliori per bontà di vita, i quali l'hanno sempre amata, et reverita grandemente. 

&lt;p. 65-103&gt; DIFESA DELLA / DOTTRINA / DI PLATONE / DA ALCUNE CALUNNIE / a torto datele. &lt;inc&gt; Se bene discretissimo et giudiziosissimo lettore et uditore della dottrina di Platone, ell'è tra le humane et filosofiche nobilissima per conformarsi più di ogni altra con la verità theologica et christiana, è di più giovevolissima a ogni verità o di theologi, o di Aristotele, o di Ipocrate &lt;expl&gt; et che il medesimo (benché a torto) non gli intervenisse, che intervenne al sapientissimo Socrate; come di esso nel Fedone egli ci racconta; onde ancora è chiaro quanto tutti e due questi gran Filosofanti siano stati prudenti, puri di cuore et giusti.

&lt;G4v-[G5]r&gt; TAVOLA / DELLE COSE / PIV VNIVERSALI / DI QVESTA PRIMA / PARTE.

&lt;[G5]v-[G6]r&gt; TAVOLA / DELLE VERITA' / PLATONICHE / ET PERIPATETICHE / Della Seconda parte.

&lt;[G6]v-[G7]r&gt; TAVOLA / DI ALCVNI DETTI / ET LVOGHI DI PLATONE / esposti nella terza &amp; vltima parte. 

&lt;[G7]v&gt; Auttori citati in quest'opera. [Alessandro Aphrodiseo, Ammonio, Aristotile, Averroè, Dante Aldighieri, Enea Platonico, Francesco Petrarca, Galeno, Giesù Christo Dio et huomo, Giovanni Scoto, Giovanni Grammatico, Iustino Martire, Malachia Profeta, Massimo Tyrio Platonico, Moisè, Platone, Plotino, Porphirio, Salomone, Simplicio, Socrate, Solone, Themistio Parafrastico, Zoroastro].</text>
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              <text>VERE / CONCLVSIONI / DI PLATONE / CONFORMI / alla Dottrina Christiana / ET A QUELLA / d'Aristotile. / Raccolte da Messer Francesco de Vieri detto / il Verino Secondo. / Diuise in tre parti. / [typographer's mark] / IN FIRENZE, / Appresso Giorgio Marescotti. 1590. / con licenza de' superiori. </text>
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              <text>1. epistle to Baccio Valori, pp. 3-7;
2. index of chapters, ff. G4v-[G8]r;
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              <text>On Vittorio Venturelli, cf. Carlo Grossi, Degli uomini illustri di Urbino comentario (Urbino: Vincenzo Guerrini, 1819), 117-118. After his training in Urbino, Venturelli was appointed as librarian in the Vatican Library under pope Alexander VII. </text>
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              <text>&lt;3-6&gt; ALL'ILLVSTRIS. ET / ECCELLENTISSIMO / S. IL S. COSIMO DE / MEDICI DVCA DI / FIRENZE. Signor suo Osservandissimo. &lt;inc&gt; Tutti gli huomini sono obligati naturalmente, Principe illustrissimo, a rendere a Dio gratie infinite, de l'haver dato loro non solamente così nobile essere, ma tutte quelle cose anchora, che sono et utili, et necessarie al felice et bene essere. [...] solamente dirò che havendo V. Eccellentia intra tanti altri buoni ordini suoi instituito la Acca</text>
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              <text>demia Fiorentina, a beneficio et comodo di tutti quegli suoi cittadini che da qual si voglia cagione impediti, non possono andare nel suo famosissimo Studio di Pisa, a darsi interamente agli studii delle buone arti: ella mi è stata cagione di farmi exercitar più volte, in su la catteda di quella; essendomi io dilettato di tali studii, forse molto più, che non si sarebbe convenuto a la mia fortuna. &lt;expl&gt; havendo ardir di presentar sì piccola cosa a sì gran grandezza, sicura che se io havessi da offerirle cosa o più cara, o più honorata, che io lo farei volentieri: conoscendomele obligatissimo, et baciandole humilmente le mani, devoto quanto più posso, a lei mi raccomando. Di V. Illustriss. et Eccel. S. Humilissimo servitore Giovan Battista Gelli.

&lt;7-8&gt; AL MOLTO HONO- / RANDO ANTONMA- / RIA LANDI AMICO / SVO CHARISSIMO. / Giovan Battista Gelli Accademico / Fiorentino. &lt;inc&gt; Havendo il Doni, Antonmaria mio charissimo, quando egli mi tolse que primi Capricci, che egli stampò senza ch'io lo sapesse, toltomi anchora insieme con quegli una boza della mia prima lettione, che io feci nella nostra Accademia [...] il trattarsi in quella come l'anima nostra, per la maravigliosa uniona che ella ha (mentre che ella sta seco) con questo nostro corpo, composto d'una materia, la quale è governata et sottoposta a i cieli, pare che operi il più delle volte, secondo la dispositione di quello [...] &lt;expl&gt; Accetatela adunque con quello animo che io ve la dono, tenendola per memoria, che il Gello da primi et suoi et vostri anni che egli vi conobbe, vi ha sempre per le buone qualità vostre, tenuto nel numero de più stretti et cari amici che egli habbia. Et vivete felicemente et a lui et a gli altri.

&lt;9-46&gt; LETTIONE PRIMA / DI GIOVAMBAT / TISTA GELLI, / Sopra vn luogo di Dante nel XXVI / Cap. del Paradiso. &lt;inc&gt; Io non credo Magnifico signore Consolo, prudentissimi consiglieri, et voi altri virtuosissimi accademici, che con voi i quali sapete i nostri ordini, et come più per imparare esercitandomi, che per insegnare ad altri, io sia salito hoggi in questo luogo, sia di bisogno che io ne faccia scusa alcuna. &lt;expl&gt; Et questo basti per dichiaratione di questo testo, se altra volta ne sia data occasione, noi c'ingegneremo di sodisfarvi maggiormente per la grata audienza, che voi ne havete prestata: della quale sommamente vi ringratiamo. Il fine. [references to several sources: among them Aristotle's Metheorology, Metaphysics and On the Soul]

&lt;47-48&gt; AL MOLTO ILLVSTRE / S. IL S. DON GIO: VIN / CENTIO BEL PRA / TO CONTE D'AN / VERSA. / Suo Osservandissimo. &lt;inc&gt; Solevami, in quei principii che io cominciai a considerare alquanto le cose naturali, molto illustre Don Gio. Vin., parere non solamente grande, ma oltre a modo maravigliosa, la virtù della calamita &lt;expl&gt; servasi di me qualunche volta l'occorre, in quel modo che ella fa che non solamente l'amono, ma che desiderono sommamente di honorarla. Di Fiorenza di Marzo 1550. Il tutto della S.V. Giovambattista Gelli. 

&lt;49-95&gt; LETTIONE SE- / CONDA DI GIOVAM / BATTISTA GELLI. / Sopra vn Sonetto di M. Francesco / Petrarcha. [Io son dell'aspettar homai sì vinto] &lt;inc&gt; La esperienza maestra di tutte l'arti, nobilissimi uditori, tutto 'l giorno manifestamente dimostra che a chiunche vuol vivere insieme con gl'altri huomini è bene spesso necessario fare della voglia sua quella d'altrui, sì come hoggi è a me advenuto &lt;expl&gt; Et così ultimamente pon fine al sonetto, degno certamente d'esser scritto con lettere d'oro nella mente di ciascheduno: imperoche da nessun'altra cagione nascono i nostri errori che dal troppo lasciarsi vincere dalle passioni sensitive. [references to several sources: among them Aristotle's works such as On the Soul and Metaphysics as well as many philosophers of the Aristotelian tradition, especially the Greek and Arab commentators]

&lt;96-97&gt; GIOVAMBATTISTA / GELLI ACCA. / FIOREN. / AL MOLTO HONORANDO / Carlo Lenzoni Amiciss. / Suo. &lt;inc&gt; Considerando meco medesimo, Carlo mio honorando, come le vere et amichevoli esortationi vostre, non solamente mi persuasero a leggere publicamente nella honoratissima Accademia nostra, ma a essere anchora il primo, che in sì nobile esercitio, dopo i santissimi e dottissimi nostri vecchi &lt;expl&gt; Perché io come persona occupata in esercitio diversissimo da le lettere, non ho forse fatto poco, a conducermi pure dove io mi truovo, vivete felicemente et ricordatevi del vostro Gello, in Fiorenza il dì 3 di Febraro 1548.

&lt;98-147&gt; LA TERZA QVAR / TA ET QVINTA / LETTIONE DI GIO- / VAM BATTISTA / GELLI. Sopra vn luogo di Dante nel XVI canto del Purgatorio. &lt;inc&gt; Tutte le cose che si truovano in questo universo, così le inanimate, come quelle che hanno l'anima, desiderano naturalmente la loro perfettione: et oltre a questo, spinte da providenza di propria natura, con ogni loro studio (ciascheduna in quel modo che ella può) cercano sempre di quella. &lt;expl&gt; quando verremo a la espositione di quel verso. Di piciol bene in pria sente sapere: perché ora mai è da fare hoggi fine a questa lettione, e alla dichiaratione o espositione del primo terzetto. 

&lt;148-187&gt; LETTIONE QVAR / TA SOPRA IL ME- / DESIMO LVOGO / DI DANTE. &lt;inc&gt; Comune sententia è de più diligenti investigatori de segreti della natura, consolo dignissimo et voi altri virtuosissimi uditori, che egli non si ritruovi in questo universo cosa alcuna, la quale non habbia qualche propria et particulare operatione. &lt;expl&gt; Et fin qui voglio che per oggi ne basti di havere ragionato sopra a questo terzetto del nostro Dante, per il che ringratiandovi della tanto grata udienza fo vostro fine.

&lt;188-219&gt; LETTIONE QVIN / TA SOPRA IL ME / DESIMO LVOGO / DI DANTE. &lt;inc&gt; Il divino Platone (che così per la sua grandissima sapienza lo chiamaron gli antichi filosofi) quello dico, magnifico signor consolo, et uditori nobilissimi, che in quella schiera andò più presso al segno, volendo mostrarci la cagione per la quale &lt;expl&gt; Et questo basti per la interpretatione di questo luogo, che tutto però fia detto come nostra opinione, et non perché io mi persuada, che altri non si truovi chi lo possa esporre anchora molto meglio di quello che ho fatto io. Il quale per non tediarvi più, fo qui fine a questa lettione. 

&lt;220-225&gt; ALLA MOLTO ILLV- / STRE S. LA S. LIVIA / TORNIELLA CON- / TESSA BVON / ROMEA. / Giovam Battista Gelli Accademico / Fiorentino. &lt;inc&gt; Anchor che la fama delle antichissime famiglie de nobilissimi conti Tornielli et Buonromei, honoratissima contessa, da l'una delle quali dentro alla inclita città di Milano, traheste la vostra origine, et nell'altra vi siate tanto honoratamente accompagnata, mi fusse già è gran tempo pervenuta a l'orecchie. [...] conciosia cosa che la principal cagione per la quale V.S. (secondo che ella usa dire) è divenuta partigiana di Dante, sia la dottrina ch'ella truova ne l'opere di quello; et io mi sia ingegnato di dimostrare in questi miei scritti, che il Petrarcha anchora scrisse con non poca dottrina l'opere sue; io non parlo di quelle che egli scrisse nella lingua latina, conciosia che comunemente vi è conosciuta la dottrina da ogni huomo; ma anchora in queste che sono state fatte da lui nella nostra Fiorentina, et sua nativa propia. Imperoché lasciando da parte l'arte del ben dire, della quale a giudicio di ciaschuno fu egli certamente maestro eccell. chi sarà quello che considerando diligentemente molti </text>
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              <text> de suoi sonetti et la maggior parte delle sue divinissime canzoni, insieme con il suo trionfo della Pudicitia, che non confessi che egli habbia havuto perfettissima cognitione delle scienze che appartengono a costumi? et alle virtù dell'animo, chiamate da i latini virtù Morali? Et chi sia quello anchora che nieghi, che e' sapessi molto bene la Politica? Et come fatti debbino essere i signori? Et in che modo si debbino reggiere gli Stati? et governare i popoli? se egli andrà considerando diligentemente quella sua canzone che incomincia Spirto gentil che quelle membra reggi. Et chi sarà tanto ardito che non affermi che e' fusse Filosopho naturale eccellentissimo? leggendo consideratamente il suo triomfo del Tempo, et molti altri de suoi sonetti, et particularmente questo? O chi non conoscerà chiaramente che egli hebbe perfettissima cognitione della natura de l'anima, leggendo quel che dice Quando giugne per gli occhi al cor profondo, o quest'altro Anima che diverse cose tante s'egli però gli intende. Della Teologia non voglio io parlare, perché oltra a l'essere stato sacerdote, il propio studio de quali debbe esser solamente quella </text>
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              <text> e se ne vede pur molto ampia testimonanza nel suo trionfo della Divinità. La onde coloro, i quali senza havere altre lettere, che quelle di humanità sola, si persuadono di intenderlo perfettamente, si ingannono al mio giuditio di gran lunga. Imperò che egli advien loro non altrimenti che a quegli che, ritrovandosi per aventura in un bellissimo giardino, né conoscendo virtù o proprietà alcuna de l'herbe o de fiori che fussino in quello, ma solamente la bellezza, i colori et i nomi, dicessino d'haver perfetta et intera cognitione della natura loro. La qual cosa interviene a tutti quegli che nel leggere gli scrittori, vanno solamente dietro alla bellezza dello stile, o alla leggiadria delle parole, senza curarsi, o poco, de' sensi et de' concetti, che sono ascosi sotto il velame di quelle, et non tenendo tropo conto di coloro, che non hanno havuto per loro oggietto principale, il bello et ornato modo di dire, si sono in questa maniea tanto ingannati, che alcuni hanno disprezzato insino Aristotile stesso, quello dico di chi il grande Arabo scrisse, che fu più tosto divino che humano, et che la natura lo produsse, per dimostrare l'ultimo suo potere circa a le cose che </text>
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              <text> può sapere l'intelletto nostro; et hanno usato di dire che non havendo egli  usati proemii, né altri ornati modi di dire, nelle opere sue; non posson legger i libri di quello. Ma se e' considerassino più accuratamente et con più svegliato ingegno, passando più adentro che la scorza, la maggior parte del poema del Petrarca, senza fermarsi solamente nella bellezza delle parole, ne trarebbono, oltra 'l piacere, molto maggior frutto, che e' non hanno fatto per il passato, et sariano forzati a lodarlo, non manco di dottrina, che e' si habbin fatto di bellezza. Prenda adunque con lieta fronte la S.V. questo mio piccolissimo dono, il quale accettato da lei con quella affettione, et con quello animo che io glielo presento, farà chiara testimonianza de l'honore, et della reverenza, che io meritamente porto alle rarissime virtù di quella, non manco che e' sia per fare alla maggior parte de gli huomini (considerato diligentemente da quegli) menifestissima fode [sic], che il nostro non meno dotto che leggiadro M. Franc. Petrarca, merita non manco lode, appresso di coloro che perfettamente l'intendono, d'havere arricchita la nostra lingua di dottrina, che e' si faccia appresso il vulgo, di haverla ornata di bellezza. 

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              <text>&lt;2r&gt; &lt;epistle&gt; &lt;inc&gt; O Neri excellentissimo et optimo huomo Giovanni salute con sincera dilectatione et affecto di vederti nella gratia di Dio et nell'amore delli huomini non ti maravigliare se in queste nostre operette ti chiamo come persona singulare però che se ne nostri sermoni ti figurassi in nome pulari [sic] di drieto alla tua presença omni Neri sarebbe sua la nostra opera la quale è negata loro dalle tue virtù. &lt;2v-3r&gt; &lt;expl&gt; Adunque queste cose chi·lle predicherà che non sieno tutte piene d'umiltà et di misericordia per le quali virtù tu sia messo nel numero delli excellenti huomini i quali meritono essere glorificati dagli ornati scriptori come conservatori delle loro republiche da queste così facte tue excellentie m'ha mosso talento di ridurre delle cose </text>
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&lt;3r-130r&gt; &lt;book I&gt;

&lt;3r&gt; &lt;inc&gt; Conciosia cosa o Gino che l'arte è infinita et la mia vita è brevissima et il mestiere è bisongno adunque non avere amiratione se da me ongni cosa non è considerata ma tu debbi stare patiente a quelle cose che oltre agli altri ti mostro quanto apartiene al ben vivere pulyticho perché la sententia di pulityci dice che reggimenti non sono con una medesima durança misurati. Avenga a dio che alcuni sono di duratura d'un anno et altri sono quanto basta la vita et tali trapassono ne figliuoli e ne nipoti e così seguitando nelgli altri succedent. &lt;91v&gt; &lt;expl&gt; Adunque per venire alle nostre promesse è nicistà fare nuova proposta per seguire la presente opera della quale c'è necessario principiare la consequente pistola al padre acciò che·ll'ordine non meno che·ll'opera dia a intendere al figliuolo. 

&lt;91v&gt; &lt;inc&gt; A te illustrissimo et sublimo huomo si dice che niuna cosa è di noi mortali  che per lo continuo uso che nel principio ci doni tanto dilecto che nel fine non ci dia molto più amaritudine excepto la virtù quanto è più la dolcezza nel principio tanto maggore [sic] l'amaritudine nel fine. Adunque la virtù con tucta sollecitudine ciascuno debbia adimandare. &lt;104v&gt; &lt;expl&gt; Simile interviene che omni persona sa dare, ma dare quando et quanto, dove et perché si conviene dare, sono pochi che 'l sappino fare et così tosto perché allegramente et dove si conviene questo è difficile et explicit.

&lt;105r&gt; &lt;inc&gt; E nostri antichissimi savi i quali colle loro scuarciate scientie hanno alluminato l'università delle nostre ignorantie chonchiusono che molto più honesta cosa era il negare il tucto che offerire il poco. Ma sotto questo sì savio conclusio o Neri c'è molto più che pensare che non è che dire. Conciosia cosa che non si vuole intendere tanto per la quantità delle cose quanto maggormente [sic] si vuole considerare per la loro qualità. &lt;115r&gt; &lt;expl&gt; Di quella ultima particula della diffinitione della virtù che diceva secondo che ditermina il savio huomo non si conviene tractare qui: però che il savio in questa parte è l'uomo prudente et della prudentia fu decto assa abastanza al mio povero intendimento. 

&lt;115r&gt; &lt;inc&gt; Avenga Dio o excellentissimo huomo che gl'è per lungissimo tempo disaminato et conchiuso da notri [sic] antichi et maggori che gl'è più dengno di biasemo cholui che è vinto da minore passione che non è quell'altro dalla più maxima. Adunque Neri mio seguirebbe se io lasciassi adrieto sì piccola particella quanta ci resta ch'io aquisterei più biasimo </text>
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              <text> che io non meritai lode del mio principio. &lt;127v&gt; &lt;expl&gt; Veramente tu hai veduto che Aristotile sufficientemente tractò del numero delle virtù quanto abastanza al ben vivere morale et virtuoso. Et però tu Gino con tucta la tua sollecitudine ingengnati non meno d'oservare che d'imprendere la nobile doctrina la quale è tutta in amaestramento di governare te medesimo.

&lt;127v&gt; &lt;inc&gt; Perché e' non è o Neri excellentissimo nostro che·lle melliflue parole et piene di salute non siano più tosto da temerlle che da disideralle avenga dio ch'elle possono essere più tosto comincamento [sic] d'inganno che colore d'amicitia. Et però adunque tu debbi stimare donde procede il nostro tacerlle ma nolle intendere però se non per quelle che non portono salute di remedio a futuri pericoli. &lt;129v-130r&gt; &lt;expl&gt; Il perché adunque finita la perfectione della doctrina singulare la quale è tucto mestiero del nobile libro dell'ethyca siamo indocti dalla nostra promessa ad entrare nella doctrina canomica [sic] </text>
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              <text> la quale tucta tratta del governamento della famigla et di tucte le cose che fanno mestiere nella casa comincando a mostrare che·ll'uomo è animale acompangnevole sotto posto pe'l suo bigongno fuori di se stesso.

&lt;book II&gt;

&lt;130r&gt; &lt;inc&gt; Avengadio che·lla materia puoi comprendere che del primo libro è interamente ismaltita conciosiacosa che gl'è interamente mostrato in quello che nobili ciptadini debbono porre tutta la speranza in aquistare la felicità. Ma perché questo non basta a volere interamente agiungnere quanto apartiene ad aquistare la somma felicità della vita activa. Adunque indocto da sì facta necessità è molto convenevole di seguire quanto apartiene di mostrare l'arte del governamento di tucta la familgla della casa. Et perché non basta che nobili ciptadini siano buoni pure a·lloro medesimi è mestiero che·ssiano buoni ancora agl'altri. &lt;169r&gt; &lt;expl&gt; Adunque è da porre fine a questa prima parte del secondo libro del quale si dice del reggimento matrimoniale et così a questa prima parte porremo silentio et passeremo alla seconda.

&lt;169v&gt; &lt;inc&gt; Nonn·è convenevole cosa che pure per sapere reggere la molgle che senza la mogle sapere reggere i figliuoli si possa ragonevolmente governare la casa. Adunque è da·ssapere che·lla communitade del marito et della molgle et del singnore et del servo apartiene alla prima casa et la communità del padre et del figliuolo apartiene alla casa che è in istato perfecto. &lt;202r&gt; &lt;expl&gt; &lt;red rubric&gt; Qui finisce la seconda parte di questo secondo libro incomincia la terza parte del secondo libro del governamento della casa et come non s'apartiene solamente diterminare di servi, ma di tutto quello che fa bisongno per rimedio della indigentia corporale degli uomini et similmente queste due materie sono insieme istrette et congiunte.

&lt;202v&gt; &lt;inc&gt; Noi abiamo le due parti di questo secondo libro finite nel quale si tratta del reggimento della casa sì come n'amaestra il philosopho per mezzanità della sua conomeca dove abbiamo mostrato come l'apartiene a mariti reggere le loro mogli et simile e loro figliuoli. Adunque siamo indocti per observanza della nostra proposta di dare ordinamento alla terza et ultima parte del predecto libro nella quale diremo del reggimento di ministri o voglamo dire di servi. &lt;227r&gt; &lt;expl&gt; perché sì come si dice nel primo polithyco sì come dell'uomo nasce l'uomo et delle bestie nasce le bestie similemente le più volte del buono nasce il buono et del savio nasce il savio.

&lt;III libro&gt;

&lt;227r&gt; O huomo dingissimo [sic] d'infinito numero di laude alcune sono le cose che hanno principio et non fine et queste sono quelle che furono ordinate dalla sapientia delli huomini infusa dalla gratia di dio nella mente humana cioè le scientie et altre sono quelle che hanno principio et non fine e non principio le quali furono stabilite per·lla auctorità della natura nella eternale del tempo preterito et queste si diterminono per·lle schiatte. &lt;239v&gt; &lt;expl&gt; Per·llo quale sparimento non diminuì ma di più amiratione crebbe il femineo maravilglamento conciosiacosa che·ll'una chiesa et l'altra vide serrata. Seguita o Gino che per queste sì facte amirationi debbiamo presumere che dopo la nostra morte e altra vita nella forma che non fu nella materia con ciosia cosa che·lla materia ebbe principio et fine e·lla forma fu ab atterno et non è sugetta al fine. Adunque aspecta come tu governarai altrui così sarai governato.

&lt;240r&gt; &lt;inc&gt; Molti sono coloro che odono et non intendono et molti sono altri che riprendono altrui di quello che hanno a imprendere per loro perché no'l sanno elglino stimono ad ire brevis oratio penetrat celum venga a dire che·lle poche parole siano la brevità tanta commendata dal vulgo plebeo. &lt;251r-v&gt; &lt;expl&gt; Dico che co' preallegati tu puoi assai sufficientia avere a comprendere quello che procede </text>
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              <text> dalla virtù della prudentia quanto è mestiere al governo della republica. Ora specta di fare nuovo tractato. Quanto aspecta alla virtù della giustitia. 

&lt;251v&gt; &lt;inc&gt; Nota che·lla giustitia è una virtù formata da dio et messa nella volontà delli huomini per mezanità della prudentia la quale virtù è propia il rendere a ciasscuno quello che è suo nota che questo suo si stende più che'l vulgo non comprende. &lt;281r&gt; &lt;expl&gt; Adunque tu giovane il quale aspecti avere il governo della republica non oltreggiando le ecclesiastiche leggi che a niuno nieghi la ragone quando t'è adimandata. Perché chi la ragone niega iddio dispregia il quale non può esser peggio. 

&lt;281v&gt; &lt;inc&gt; Qesta fortezza della quale abbiamo nella presente opera a trctare si distingue in due modi che il primo consiste in caccare [sic] et il secondo si comprende in sostenere. Ma molto è più notabile et più degno quello membro di fortezza che riste [sic] a caccianti che non è quell'altro che caccia i fuggenti. &lt;311v&gt; &lt;expl&gt; A queste sì facte voci tutti e maggiorenti impaurirono et con questo stimorono che il rivolgersi delli loro animi fusse il sommo rimedio delli loro pericoli et dove cercavono guerra furono solleciti in fare la pace.

&lt;311v&gt; &lt;inc&gt; Con ciò fusse cosa che Gallici avessono presa la città di Roma i cittadini richiesono d'aiuto Furio Camillo il quale era in exilio alla città d'Ardea. Non prima andò a prendere l'oste alla città di Veya che padri conscripti con ordinati modi et con solenni ragioni facessino che potessi ordinare l'uficio del dictatore. &lt;328v&gt; &lt;expl&gt; le guardie lasciorono andare li huomini in luogo delle loro spose. Adunque che si può più agradire sì facto amore se non che degnamente le donne fussono i mariti et i mariti fussono le spose. &lt;red&gt; Finis. Laus sit tibi Christe. Amen.  </text>
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