Buonamici, Francesco
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De motu libri X
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1 - 30
31 - 60
61 - 90
91 - 120
121 - 150
151 - 180
181 - 210
211 - 240
241 - 270
271 - 300
301 - 330
331 - 360
361 - 390
391 - 420
421 - 450
451 - 480
481 - 510
511 - 540
541 - 570
571 - 600
601 - 630
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661 - 690
691 - 720
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751 - 780
781 - 810
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841 - 870
871 - 900
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principio
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. </
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<
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>caret. </
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<
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>Si infinitum, & vnum. </
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<
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>Nam ſi vel etiam duo ſint; extrema habeant ne
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ceſſe eſt, ex quo efficitur illa terminos habere, quod quidem infiniti rationem tollit. </
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<
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>Si vnum &
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ſimile item. </
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<
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>Nam ſi diſsimilia fuerint; iam non erit vnum, ſed plura. </
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<
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>Idem quoque immobile ſit
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neceſſe eſt: proptereà quòd ipſum aliquò ſecedere oporteat: id verò aut plenum erit, aut inane:
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plenum non capiet. </
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<
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>Inane nihil eſt, niſi inane, ideſt, quod corpore vacat; at tùm corpore non va
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caret. </
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<
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>Si moueri non poteſt, neque igitur affici: ſi non afficitur, neque dolet, neque ægrotat: ac ſi
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dolet & ægrotat, neque dolor nec ægritudo pelli poterunt. </
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<
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>Neque item erit mixtio, vel adiectio:
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non ſanè mixtio, quòd inter ſe ſimplicia penetrare nequeunt, vt coëant ad mixturam, neque adie
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ctio, cùm id quod adiicitur, extaret in adiectione. </
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<
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>Sed hoc non eſt; itaque in nihilum abiret. </
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<
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>Ve
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rùm ſicut ex nihilo nihil fit naturaliter, ſic in nihilum nihil abit naturaliter. </
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<
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>Igitur nihil omnino
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mutatur, nam cæteroqui ſemper efficietur aliquid ex nihilo fieri, aut abire in nihil. </
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<
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>Hæc eſt, vt
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puto, ratio Xenophanis, licet difficilè poſsit exprimi è verbis Ariſtotelis, quòd mendoſa
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admodũ
">admodum</
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ſint. </
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<
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>Parmenidis ratio ſic colligitur ex Ariſt. </
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<
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a
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Quicquid eſt præter ens, eſt non ens. </
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<
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>nec contra
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dicentia poſſunt vnà conſiſtere. </
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<
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>Ergo non ens erit, ideſt nihil. </
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<
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>Itaque ens vnum. </
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>
<
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>Idem quoque (vt
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aiunt Græci) addidit aliam rationem qua vnum & indiuiduum eſſe
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abbr
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cõfirmaret
">confirmaret</
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, hoc modo. </
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>
<
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>Nam
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ſi diuideretur; ergo bifariam diuidatur,
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abbr
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eodemq́
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. </
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<
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>pacto ducatur diuiſio partium: ſi hoc continuè
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fiat, vel ſuperſunt extremæ quædam magnitudines minimæ & numero infinitæ, è quibus exiſtet
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totum, vel erit inane, & in nihil planè diſſoluetur, & ex nihilo igitur exiſtet: non deducetur
<
expan
abbr
="
autẽ
">autem</
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>
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ad infinitas illas
<
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abbr
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minimasq́
">minimasque</
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>
. </
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<
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>magnitudines: quod enim vndequaque ſui ſimile eſt, id vndequaque
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etiam vult eſſe diuiduum. </
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>
<
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>Quapropter erit inane, & rurſus ex nihilo conſtabit. </
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>
<
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>Et vnum igitur.
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</
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<
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>Hanc rationem, quòd vtitur ſectione cuiuſque partis in duas;
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ab Ariſt. </
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<
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<
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dictã
">dictam</
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fuiſſe
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volunt. </
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<
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b
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At verò cùm hæc ratio, ne verbo
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quidẽ
">quidem</
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ab ipſo, nec in lib. de plac. neque 1. Phyſ. aut
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etiã
">etiam</
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1. Met. nam particulam 33. Primi Phyſ. cenſeo ſecus atque ipſi fecerint,
<
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abbr
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exponẽdam
">exponendam</
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, nec
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vſquã
">vſquam</
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à
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Platone
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type
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sup
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c
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ſignificetur; accipiatur vt poſteriorum philoſophorum ratio duntaxat, & ex peruerſa
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<
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verborum interpretatione deſumpta. </
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<
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>Verumenimuerò multis vitiis ſcatet argumentatio Xeno
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phanis, quorum magna pars, vt eorum opinio conſentit; in ratione Meliſsi notantur. </
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>
<
s
>At verò
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abbr
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qñ
">quin</
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>
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duo ſunt capita reprehenſionis Ariſtotelicæ aſſumptorum falſitas, & carentia formæ ſyllogiſticæ;
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cùm aſſumptorum falſitas patefacta veritate detegatur, & habita ſcientia perſpicua fiat; nos
<
expan
abbr
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autẽ
">autem</
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>
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in primo aditu
<
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abbr
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veſtibuloq́
">veſtibuloque</
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. </
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<
s
>naturalis philoſophiæ verſemur; adde etiam quòd multa ad horum
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certa notitiam requiruntur; hac parte dimiſſa alteram aggrediemur quam etiam diligenter per
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ſecutum fuiſſe videmus Ariſt. </
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<
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>cum 1. Phyſ. tùm
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itẽ
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in libello ſeparato de veterum placiti. </
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<
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>Atque
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eam quidem partem diſputationis ita tractat Ariſt. </
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<
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>vt aliorum
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abbr
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cõſenſu
">conſenſu</
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>
philoſophorum monſtret
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nullam ineſſe neceſsitatem in ijs quę à Xenophane illata fuerint. </
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>
<
s
>Ac primum illud. </
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>
<
s
>Tametſi ex ni
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hilo nihil fit; attamen eſſe poſſe ortum & interitum rerum, ſiue rectum & in infinitum ortus
<
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abbr
="
in-teritusq́
">in
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teritusque</
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>
. </
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>
<
s
>principiis ſuppetentibus, vt apud illos, qui vel infinita poſuere principia, ſeu conſimilia,
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quemadmodum Democritus atomos eiuſdem generis infinitas, vel contraria, ſicut infinitas
<
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abbr
="
con-trariorũ
">con
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trariorum</
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ſpecies Anaxagoras, & fortè Anaximander, vel etiam apud eos qui vnum poſuere prin
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cipium mobile, & denſi
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rariq́
">rarique</
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. </
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<
s
>viciſsitudine varias
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rerũ
">rerum</
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ſpecies iugiter oriri & interire voluerunt,
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ſiue etiam, vt ij poſuere qui circulo quodam facto ortum & interitum ire ac redire crediderunt,
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quod dixit Empedocles. </
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<
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>Neque obſtat infinitum ortui rerum:
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ſiquidẽ
">ſiquidem</
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circulus ille Empedocleus
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etiam ad æternitatem conſeruandam multum valet. </
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<
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>Neque item ęterno repugnat finitas. </
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>
<
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>
<
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quoniã
">quoniam</
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>
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etſi terminis caret durationis; at non ideò caret terminis magnitudinis. </
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>
<
s
>Rurſus neque infinito
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multitudinem repugnare ſic manifeſtum eſt, vt protinus tanquam abſurdum ſit habendum, pro
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ptereà quòd non modo Empedocles infinita duo, terram, ſcilicet, & æthera, vel aëra vtraque infi
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nita poſuit, verumetiam Xenophanes ipſe conceſsit. </
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<
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>non ita dico, quin infinita duo
<
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ſecũ
">ſecum</
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>
<
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pugnẽt
">pugnent</
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:
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ſed quòd à quibuſdam philoſophis & quod plus valet, ab ipſo quoque Xenophane, cùm fuerit
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poſitum, vt abſurdum poſteà ſit inductum. </
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>
<
s
>Non pugnant hæc quoque ſecum. </
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>
<
s
>non eſſe ſimile &
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vnum; neque enim
<
expan
abbr
="
abſurdũ
">abſurdum</
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>
eſt id quod
<
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abbr
="
vnũ
">vnum</
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>
ſit, vt vnus homo partes habere quæ diuerſis, immò
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contrariis qualitatibus affectæ ſint. </
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>
<
s
>poteſt
<
expan
abbr
="
etiã
">etiam</
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>
fieri, vt quanuis totum ſibi ſimile ſit, multa
<
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abbr
="
exiſtãt
">exiſtant</
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>
,
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quia partes habeat ſimiles, neque idcircò vacuo ſint interſtinctæ, licet raritate
<
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="
denſitateq́
">denſitateque</
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>
. </
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>
<
s
>ſeparen
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tur, atque ita ſeparentur, vt etiam vnum totum maneat ſiue
<
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finitũ
">finitum</
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>
, ſiue infinitum: nec ob id plu
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ra ſint infinita, quia partes in infinito non neceſſariò ſunt infinitæ. </
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>
<
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>
<
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Conſimiliq́
">Conſimilique</
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>
. </
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>
<
s
>ratione
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abbr
="
etiã
">etiam</
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>
ſi
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abbr
="
vnũ
">vnum</
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>
,
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ſiue ſit vacuum, ſiue non ſit: non neceſſe eſt ipſum eſſe immobile, quòd & in ſe ipſo mutationem
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aliquid accipere poteſt: & motus item ſine vacuo fieri poſſe cenſetur. </
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>
<
s
>Nec quominus vnum,
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abbr
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infi-nitumq́
">infi
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nitumque</
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>
. </
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>
<
s
>& mobile eſſe ſecum non pugnent, impediunt, quia nihil à ſeipſo moueatur, aut quòd
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infinitum non poſsit moueri, quod oſtenſum eſt 3. Phyſ. nanque hic merita corporis ſimpliciter
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expendimus, non ſenſilis, vt 3. Phy. </
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>
<
s
>&
<
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motũ
">motum</
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, quatenus exiſtit in mobili, ſpectamus in quo exiſtit,
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quod & vnum & infinitum eſſe poteſt. </
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>
<
s
>Hæc modo è tantis tenebris, verum educere potuerimus,
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aut paullò plura contra Xenophanem dixit Ariſt. </
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>
<
s
>Vnus Zeno reſtat. </
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>
<
s
>nanque contra Parmenidem </
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>
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