Re 2001

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He goes on to present a number of precepts (9): “‘Do not . . ’ ‘Don’t eat your heart’” (and so on), closing his list with an allusion to the Pythagorean prohibition on eating beans and some mockery of Pythagorean reincarnation and vegetarianism (10). The comedy continues, with a rhythm that can be sensed as much in the Latin as in translation (11): Ni cachinnos metuam qui iam clanculum, puto, ebulliunt, habeo aliud quoque quod narrem. Sed narrabo tamen. Vos, ut lubet, ridetote. 56 On this tradition, see W.

Poliziano continues to paint his portrait of the ideal philosopher, for whom not only training is necessary but also good character. ” (22) A philosopher, preferably, realizes that the search for truth is like a hunt, so that at its best philosophy will be a social enterprise. The old Athenian man (24) used to say that the very same person who is zealously looking for truth wants to have as many allies and helpmates as possible for that same pursuit, to be one who understands that the same thing happens in philosophy as in hunting: for if someone goes out hunting alone for a wild animal, he either never catches it or if he does so, it will be with difficulty; he who summons other hunters easily finds the animal’s lair.

Giudici (Lanciano: Carabba, 1916). See A. Tavernati, “Appunti sulla diffusione quattrocentesca de ‘Il Driadeo’ di Luca Pulci,” La bibliofilia 87 (1985), 267–79. U. Baldassarri, “Lodi medicee in un dimenticato best seller del Quattrocento fiorentino: Il Driadeo di Luca Pulci,” Forum Italicum 32 (1998), 375–402; and in general on the Pulci family, S. Carrai, Le Muse del Pulci (Naples: Guida, 1985); and C. Jordan, Pulci’s Morgante: Poetry and History in Fifteenth-Century Florence (Washington, DC: Folger, 1986).

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