Cardano, Girolamo
,
De subtilitate
,
1663
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igitur intelligere poſſet? </
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<
s
id
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s.009060
">Ergo homo, vita &
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ſenſu præditus eſt: animal autem, aut plan
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tam dicere abſurdum eſt. </
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<
s
id
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s.009061
">Quibuſdam autem
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viſum eſt, quòd homo animal eſſet ob natu
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ræ conſenſum in animæ, & corporis affecti
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bus, & quòd quidam morbi ex animalibus in
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homines tranſirent: velut vitiligo, quæ ex
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equis, præcipuè alba, tranſit in homines ſolo
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tactu: vt enim quis equum attrectauerit, qui
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eiuſcemodi morbo detineatur, ſtatim ab ea
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corripitur. </
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>
<
s
id
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s.009062
">Sed & quædam ex plantis in ani
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malia tranſeunt, quamobrem non eſt dicen
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dum animalia plantas eſſe. </
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>
<
s
id
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s.009063
">Itaque ad ſermo
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nem de homine tranſeamus.
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type
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<
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id
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<
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Hominem
<
expan
abbr
="
nõ
">non</
expan
>
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eſſe animal.
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id
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Vitiligo ex
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equis in ho
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mines tran
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ſit.</
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>
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<
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type
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<
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id
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s.009065
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<
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id
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Homo pro
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pter quatuor
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factus eſt.</
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>
</
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>
<
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type
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">
<
s
id
="
s.009066
">Homo ipſe propter quatuor factus eſt: pri
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lb
/>
mùm, vt diuina cognoſcet, ſecundùm, vt illis
<
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mortalia medius
<
expan
abbr
="
cõnecteret
">connecteret</
expan
>
:
<
expan
abbr
="
tertiũ
">tertium</
expan
>
, vt morta
<
lb
/>
libus imperaret. </
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>
<
s
id
="
s.009067
">Neceſſe enim erat & in hoc
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genere, velut & in cœleſti, aliquod eſſe opti
<
lb
/>
mum ac nobiliſſimum, quodque imperitet
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cæteris, hîc autem vi, illis verò ſpontè. </
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>
<
s
id
="
s.009068
">Quar
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tum, vt quicquid mente excogitari poſſet, id
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/>
omne opifex maior ipſa cogitatione præſta
<
lb
/>
ret, eſſetque animal fallax. </
s
>
<
s
id
="
s.009069
">Nam belluæ fal
<
lb
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laces eſſe non poterant ob ſtultitiam, ſuperi
<
lb
/>
verò ob probitatem. </
s
>
<
s
id
="
s.009070
">Non enim hic finis, fi
<
lb
/>
nis enim bonum: ſed fini neceſſario coniun
<
lb
/>
ctum. </
s
>
<
s
id
="
s.009071
">Hoc autem vitare conuenit, velut &
<
lb
/>
mortem: quædam enim neceſſaria vitanda
<
lb
/>
ſunt, quia mala, cùm tamen ad vniuerſi or
<
lb
/>
natum pertineant: & ſi non omninò
<
expan
abbr
="
aboleã-tur
">abolean
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tur</
expan
>
, vt næui & muſcæ: & quæcunque totius
<
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/>
non vnius partis gratia eſſe videntur. </
s
>
<
s
id
="
s.009072
">Homo
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igitur intelligendo diuis ſimilis efficitur,
<
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n
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"/>
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prauitate autem belluis. </
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>
<
s
id
="
s.009073
">Triplex igitur ho
<
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/>
minum genus: Diuinum, quod non decipit,
<
lb
/>
nec decipitur: hum anum, quod decipit, &
<
expan
abbr
="
nõ
">non</
expan
>
<
lb
/>
decipitur
<
expan
abbr
="
belluinũ
">belluinum</
expan
>
, quod
<
expan
abbr
="
nõ
">non</
expan
>
decipit, & deci
<
lb
/>
pitur. </
s
>
<
s
id
="
s.009074
">Quòd verò decipit, ac decipitur, quod
<
lb
/>
que maximam ſolum occupat humani ge
<
lb
/>
neris partem, non ſimplex modus, ſed mi
<
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ſtus eſt hic ex belluino, humanóque genere.
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</
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<
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id
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Triplex ho
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minum ge
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nus.</
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>
</
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<
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type
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<
s
id
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">
<
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id
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"/>
Quomodo re
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ges, &
<
expan
abbr
="
ſapiẽ-tes
">ſapien
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tes</
expan
>
populi
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que primis
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principiis per
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ſe noti ſint.</
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>
</
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type
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">
<
s
id
="
s.009077
">Ac verò quomodo gentes atque prouin
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ciæ, tum reges ac ſapientes cuſtodientibus
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primis principiis nota ſint, nunc dicam. </
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>
<
s
id
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">Il
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lud primùm prætereo, quod in libro de Ani
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morum immortalitate oſtendimus, ſingula
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quæque ſcilicet, contractis per multa gene
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ralia conditionibus cognita eſſe: nam hoc
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non primò eſt nouiſſe ea, ſed alia quadam
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ratione: at verò perſe longéque melius nota
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eſſe regna & populos, tum reges ac ſapien
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tes, quàm prauos & priuatos, ac ignobiles,
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nunc docere aggredior. </
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>
<
s
id
="
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">Totum humanum
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genus cognitum eſt & tota etiam terra quæ
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habitari poteſt, vtque illius prouincia quæ
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libet pars quædam eſt certa, vt centeſima ac
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milleſima, ita etiam gens qúæ in ea habitat
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cognita eſt, vt totius humani generis certa
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quædam pars. </
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>
<
s
id
="
s.009080
">At verò reges ipſi & exerci
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tus & ſapientes, cauſæ ſunt horum, & vt
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prouinciæ vel pereant, vel diuturna floreant
<
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felicitate: itaque & cauſas has non ſimpli
<
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citer quidem, ſed vt ad prouincias, regna ac
<
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ciuitates comparantur, notas eſſe oportet.
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</
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>
<
s
id
="
s.009081
">Quamobrem nota hæc ſunt, & ſigna ac pro
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digia in horum interitu, ac ortu fieri con
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ſueuerunt: igitur tanta fuit de his cura. </
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<
s
id
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s.009082
">In
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genere verò nudus creatus eſt, vt formoſior
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eſſet, tenuior ac humidior. </
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>
<
s
id
="
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">Sed quoniam nu
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ditas obnoxia erat periculis; & minus firma
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tribus illum armauit præſidiis: ingenio ad in
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uentionem neceſſariorum: ſermone ad auxi
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lium: manibus ad perfectionem omnium
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eorum, quæ vel ingenio excogitaſſet, vel ſer
<
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mone ab aliis didiciſſet. </
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>
<
s
id
="
s.009084
">Neque enim aliud
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animal verè loquitur, cùm non ex mente
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proficiſcatur verbum, nec manus habet, ſed
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manibus aliquid ſimile. </
s
>
<
s
id
="
s.009085
">Itaque neceſſaria
<
lb
/>
primò inuenit ratione, ædes, veſtes, arma, ci
<
lb
/>
bos: pòſt terram ac materia metiri: nec his
<
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contentus, planiſphæriis, ſciotericis, armil
<
lb
/>
liſque ampliſſimam cœli molem, ac vix
<
expan
abbr
="
mẽ-te
">men
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te</
expan
>
conceptam, euocauit in terram, in angu
<
lb
/>
ſtumque redigens ſub ſenſu ac oculis poſuit.
<
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</
s
>
<
s
id
="
s.009086
">Inde naturalem Philoſophiam conſtituit,
<
lb
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reliquaſque ſcientias: demum ad leges, qui
<
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/>
bus cum pace viuere multitudo poſſet, ani
<
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mum applicuit. </
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>
<
s
id
="
s.009087
">Diſſidebant inter ſe enim
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<
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homines, ac nunc etiam non minus quàm
<
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belluæ ab illis, lege lingua, prouinciis, mori
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bus. </
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>
<
s
id
="
s.009088
">Neque enim pluris eſt apud Mahume
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lb
/>
ti cultores Chriſtianus, neque apud vtroſ
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lb
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que Iudæus, improbo, ac viliſſimo cane: irri
<
lb
/>
detur, vrgetur, vapulat, ſpoliatur, denique
<
lb
/>
occiditur, in ſeruitutem adigitur, ſtupris vio
<
lb
/>
lentis, fœdiſque tractationibus vexatur, vt
<
lb
/>
non tanta à tigride cui catulos ſubduxerit
<
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/>
homo, paſſurus ſit. </
s
>
<
s
id
="
s.009089
">Leges autem quatuor,
<
lb
/>
Idolorum Iudæorum, Chriſtianorum, & Ma
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humetanorum. </
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>
</
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type
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<
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id
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<
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id
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Tria hominis
<
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dona preci
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pua.</
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>
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>
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type
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">
<
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id
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<
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Quatuor in
<
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quibus ho
<
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/>
mines diſſi
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dent.</
s
>
</
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>
<
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type
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">
<
s
id
="
s.009092
">Idolorum cultor ſuam præfert legem qua
<
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/>
<
arrow.to.target
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tuor argumentis. </
s
>
<
s
id
="
s.009093
">Primùm quòd pugna ſu
<
lb
/>
perior euaſerit aduerſus Iudæos toties, donec
<
lb
/>
eam legem deleuerit: quare non magis pla
<
lb
/>
cuiſſe Dei cultum vnius quam multorum,
<
lb
/>
opifici ſummo ac rectori. </
s
>
<
s
id
="
s.009094
">Deinde, quòd cùm
<
lb
/>
populus regem habet aliquem ſummum, de
<
lb
/>
cet vnumquenque ad illius potius præfectos
<
lb
/>
aulicoſque confugere in priuatorum cauſis,
<
lb
/>
tum maximè minimis, quàm ex quacunque
<
lb
/>
cauſa ipſum regem vexare. </
s
>
<
s
id
="
s.009095
">Eodem modo
<
expan
abbr
="
cũ
">cum</
expan
>
<
lb
/>
Deus ille ſummus minimam habeat de his
<
lb
/>
inferioribus curam, priuatorum verò nego
<
lb
/>
cia etiam horum inferorum minimam obti
<
lb
/>
neant partem: ad deos potiùs ſummi illius
<
lb
/>
miniſtros ob quæque negocia indigna refu
<
lb
/>
gere opportunius putant, quàm adeò abie
<
lb
/>
ctis cauſis illum, quem vel cogitatione aſſe
<
lb
/>
qui tentare nephas eſt, vexare precibus. </
s
>
<
s
id
="
s.009096
">De
<
lb
/>
nique hac lege, hiſque exemplis, dum è mor
<
lb
/>
talitate ad cultum diuinum tranſire ſperant,
<
lb
/>
plurimos virtutes inclytos euaſiſſe, vt Her
<
lb
/>
culem, Apollinem, Iouem, Mercurium, Ce
<
lb
/>
rerem. </
s
>
<
s
id
="
s.009097
">Quòd verò ad miracula attinet, neque
<
lb
/>
in illis pauciora fuiſſe à diis ſuis auxilia ma
<
lb
/>
nifeſta, tum oracula, quàm in omnibus aliis:
<
lb
/>
nec noſtram de Deo, ac mundi origine ab
<
lb
/>
ſurdam eſſe minus, imò longè magis, opi
<
lb
/>
nionem, quàm ſuam, quod ex contentione
<
lb
/>
inter ipſas leges aliàs apparet, odioque ea
<
lb
/>
rum in omnes Philoſophos velut veritatis
<
lb
/>
autores. </
s
>
<
s
id
="
s.009098
">At verò hi victimas humanas obii
<
lb
/>
ciunt, ſtatuarum mutarum venerationem,
<
lb
/>
deorum multitudinem, quæ etiam à ſuis irri
<
lb
/>
deatur: illorum quoque ſcelera nefanda,
<
lb
/>
quæ de homine pudeat etiam cogitare, ſum
<
lb
/>
mi opificis ingratam obliuionem. </
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>
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