Vitruvius Pollio, I dieci libri dell?architettura, 1567

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                  <s id="s.000071">
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                  re piu uno habito, che un' altro. </s>
                  <s id="s.000072">L'altra è, che non coſi agecuolmente s'acquiſtano i belli habiti,
                    <lb/>
                  nè di leggieri alcuno merita eſſer con i chiari nomi di quelli chiamato. </s>
                  <s id="s.000073">Il che coſi eſſendo, l'huomo
                    <lb/>
                  auueduto s'affatica, & pratica con le perſone eccellenti, & non ſeduce ſe medeſmo, credendo ue
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                  ramente di ſapere, quello che egli ueramente non ſa. </s>
                  <s id="s.000074">Diuidonſi gli habiti in queſto modo, che al­
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                  tri ſono dello intelletto, altri della uolontà noſtra. </s>
                  <s id="s.000075">Gli habiti dello intelletto ſono ditre manie­
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                  re. </s>
                  <s id="s.000076">Alcuni non laſciano lo intelletto piu al uero, che al falſo piegare, come è la opinione, il ſo­
                    <lb/>
                  ſpetto, la credulità: Altri uolgeno la mente humana dal uero, & di fermo al falſo la torcono. </s>
                  <s id="s.000077">co
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                  me ſe alcuno da falſi principij diſpoſto, al uero per modo alcuno conſentire non poteſſe: & que­
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                  ſto mal habito ſi chiama Ignoranza praua. </s>
                  <s id="s.000078">La terza maniera di habiti è quella, che auuezza
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                  lo intelletto al uero, di modo, che egli non ſi può alla falſità, & all' errore per alcuna uia riuol­
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                  gere; Degna ucramente & precioſa qualità, & conditione di habito, come quella, che lieui la
                    <lb/>
                  inſtabilità dell' oppinione, chiariſca il ſoſpetto, & induca la certezza, & la fermezza della ue­
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                  rità. </s>
                  <s id="s.000079">Ma perche il uero nelle coſe diuerſamente ſi truora: però d'intorno al uero nelle coſe mol­
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                  ti ſono gli habiti dello intelletto. </s>
                  <s id="s.000080">Dico adunque nello intelletto humano eſſer un' habito del ue­
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                  ro, che di neceſſità adiuiene, & un' altro habito di quel uero, che non è neceſſario, detto da
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                  Filoſofi Vero contingente. </s>
                  <s id="s.000081">Il Vero neceſſario è quello, che per uera, & certa ragione ſi con
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                  chiude. </s>
                  <s id="s.000082">& oltra di queſto uero neceſſario è quello, che per proua de alcuna coſa ſi piglia. </s>
                  <s id="s.000083">& fi­
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                  nalmente uero neceſſario è quello, che della proua, & della coſa prouata è compoſto. </s>
                  <s id="s.000084">La onde
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                  dalla predetta diuiſione tre maniere di habiti d'intorno al uero neceſſario ci ſono manifeſte. </s>
                  <s id="s.000085">La
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                  prima è nominata Scienza, che habito è di concluſione per uera & neceſſaria proua acquiſtato. </s>
                  <s id="s.000086">
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                  La ſeconda è detta Intelletto, che è habito de i principij, & delle proue, & ritiene il nome della
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                  potenza dell' anima, nella quale egli ſi truoua: la onde è nominato, Intelletto. </s>
                  <s id="s.000087">imperoche allo
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                  acquiſto di quello non ui concorre altro habito precedente: ma conoſciuti i termini, cioè ſapen­
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                  doſi la ſignificatione de i nomi: di ſubito lo intelletto ſenza altra proua, ſolo da diuini raggi il­
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                  luſtrato del lume naturale conoſce, & conſente eſſer uero quello, che gli è propoſto. </s>
                  <s id="s.000088">Però Dan
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                  te chiama il conoſcimento di queſto uero, prima notitia. </s>
                  <s id="s.000089">& quel uero, primo uero. </s>
                  <s id="s.000090">i Filoſofi,
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                  primi concetti, o Dignità, o Maſſime ſogliono chiamare. </s>
                  <s id="s.000091">Da queſto habito detto intelletto, han­
                    <lb/>
                  no hauuto uigore, & forza ſpecialmente le Mathematice. </s>
                  <s id="s.000092">perche in quelle ſono queſte notitie
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                  manifeſtiſſime, & benche picciole ſiano di quantità, ſono però di ualore ineſtimabile. </s>
                  <s id="s.000093">Per ſape
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                  re adunque conchiudere molte coſe da i proprij principij, (che altro non è, che hauere ſcienza)
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                  biſogna prima acquiſtarſi lo Intelletto: cioè l'habito, che conoſce i principij. </s>
                  <s id="s.000094">che io in queſto luo
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                  go chiamerei, Intendimento, per non confondere i uocaboli delle coſe: perche intelletto è nome
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                  di potenza & di uirtu dell' anima, che intende: & intendimento è operatione, ouero habito di
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                  quella potenza. </s>
                  <s id="s.000095">La terza maniera è detta Sapienza, che è pronta & iſpedita cognitione delle
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                  proue alle conchiuſioni applicate. </s>
                  <s id="s.000096">Et come lo acume della diuina intelligenza penetra per entro
                    <lb/>
                  al mezo di ogni coſa, coſi ad uno riſuegliamento dello intelletto habituato in molte ſcienze, &
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                  nella cognitione di molti principij ſi ritroua il uero: & queſti ſono gli habiti dello intelletto d'in­
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                  torno al uero neceſſario: cioè d'intorno al uero, che non puo eſſere, che non ſia, ne i quali non
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                  ſi è ritrouato quello habito, che noi Arte chiamamo: propriamente dico, perche hora ſiragio
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                  na con i proprij, & ueri uocaboli delle coſe. </s>
                  <s id="s.000097">Hora uediamo ſe tra gli habiti, che ſono d'intorno
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                  al uero Contingente ſi troua l'Arte. </s>
                  <s id="s.000098">Dico che nelle coſe fatte da gli huomini, perche dipende­
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                  no dalla loro uolontà, che non piu a queſto, che a quello è terminata, non ſitroua quella neceſ­
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                  ſità, di che ſopra dicemmo. </s>
                  <s id="s.000099">& altre di quelle ſono pertinenti alla unione, & conuerſatione, al­
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                  tre conuengono all utilità, & commodo uniuerſale. </s>
                  <s id="s.000100">La regola di quelle è nominata Pruden­
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                  za, che è habito moderatore delle attioni humane, & ciuili. </s>
                  <s id="s.000101">La regola delle ſeconde è detta Ar
                    <lb/>
                  te, che è habito regolatore delle opere, che ricercano alcuna materia eſteriore. </s>
                  <s id="s.000102">& ſi come dallo
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                  habito della prima regola gli huomini ſono chiamati Prudenti, Giudici, Legislatori, e Rettori:
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                  Coſi dal ſecondo ſono detti Architetti, Soldati, Agricoltori, Fabri, & Artefici. </s>
                  <s id="s.000103">Dalle gia
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                  </s>
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