Buonamici, Francesco, De motu libri X

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              ctiſsimum, cùm ei nihil deſit, vt ſua munera obeat: rerum verò naturalium munera ſunt motus,
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                <arrow.to.target n="marg1572"/>
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              per quem aguntur, vt ſuum locum adipiſcantur, vt in eo maneant, quæ eſt ſumma illorum per­
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              fectio, quies autem vel quia tendant ad quietem & finem motus qui proprius eſt eorum locus,
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              vel in eo maneant, poſtquàm illum adepta fuerint. </s>
              <s>Erunt ergo principia motus & quietis, ſi­
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              ue quòd efficiant
                <expan abbr="motũ">motum</expan>
              &
                <expan abbr="quietẽ">quietem</expan>
              , ſicut is qui ſaxum impellit, & ſedat, ſuſtineant, vbi moueatur,
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              ſiue quòd propter ipſa moueatur habens, velut ille, qui cùm ſit aptus ad philoſophiam, habere
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              dicitur aliquod principium ad philoſophiam: ita enim dicitur, non quia vim habeat alium ef­
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              ficiendi philoſophum, ſed quoniam ipſe philoſophus fieri poſsit; incertum adhuc eſt, & diſſe­
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              retur poſteà diligentiſsimè: nam de hoc magnæ lites extant, & hinc dubitationis omnis quæ ad
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              motum grauium
                <expan abbr="leuiumq́">leuiumque</expan>
              . </s>
              <s>pertinet, initium ducitur, quamobrem nos onus ſcribendi ſuſcepi­
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              mus de cauſsis motus naturalis. </s>
              <s>Quoniam verò motus & ſtatus etiam generalius ſumitur, & vt
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              complectitur animi motus & eas ſpecies quas ſalutares vocat Ariſtoteles, & à Platone, etiam tri­
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              buitur rebus diuinis, quantum ad Platonem pertinet, planum quòd hoc accipitur, quoad eſt affe­
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              ctio ſubſtantię ſenſilis, ſalutares motus hîc item comprehendi voluit D. Thomas. </s>
              <s>illud mihi ma­
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              gis probatur, Ariſtotelem in hac definitione ſumere motus quos dicit afferre interitum, qui ſunt
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              corporis, quatenus corpus; & cùm ex hiſce motibus quidam per ſe ſint, alij per accidens, ac per
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              ſe quidem in quattuor prædicamentis, ſubſtantia, quanto, quali, & ipſo vbi, dimiſsis iis qui ſunt
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              per accidens, tum quia methodi negligunt ea quæ ſunt per accidens, tum etiam quia demonſtra­
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              tiones ab Ariſtotele inſtitutæ reſpiciunt hoc motuum genus, vt apparet 6. Phyſ. tum item quia in
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              definitionibus accipiuntur voces in proprio ſignificatu, hic autem eſt motus per ſe, aſſero etiam
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              ſumi hoc genus motuum in explicatione naturæ. </s>
              <s>Quies autem eſt immobilitas quædam, ſed
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              non omnis. </s>
              <s>illa
                <expan abbr=".n.">enim</expan>
              eſt cui ſupponitur habilitas ad motum, quę item cùm re ſit idem cum termino
                <lb/>
              à quo, vel ad quem; non erit abſurdum, ſi transferamus quietem ad omnem ſtatum vniuersè in
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              termino à quo, vel ad quem, motum ſignificantes ſtatum qui terminos vtroſque participat.
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              </s>
              <s>Immobilitas patet latius, & aliqua repugnat habilitati ad motum, atque adeò vt nullam habeat
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              affinitatem cum ipſo, vt in mathematicis, & generatim in omnibus ſeparatis à materia: proinde
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              generalius eſt quàm vt explicari poſsit à philoſopho naturali. </s>
              <s>Nam cęteroquin illius quæ mo­
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              tus quoquo pacto affinis eſt, qualis in centro & polis, cùm non abhorreat à natura, habenda eſt
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              ratio naturali philoſopho. </s>
              <s>Pertinent hæc, vt dictum eſt, ad quattuor prædicamenta, & omnis eo­
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              rum ſpecies poteſt eſſe ſecundùm naturam. </s>
              <s>Quare etiam natura eſt principium motus qui diſtri­
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              buitur in quattuor genera. </s>
              <s>Nanque & gignitur, & alteratur, & augetur quippiam ſecundùm
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              naturam, quemadmodum conſtat 5. Phyſ. & corrumpitur item ſecundùm naturam, vt cùm ex
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              ſenio moritur animal, & mixtum putreſcit. </s>
              <s>Et quies etiam ſpectat ad ſubſtantiam, veluti appa­
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              ret ex iis quæ decreta ſunt. 8. Phyſ. cùm docetur naturam non gignere, vt ſtatim corrumpat.
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              </s>
              <s>Quare ſtatus eſt item in ſubſtantia. </s>
              <s>Neque quòd ortus, interitus, & alteratio fiant ab alio (nihil
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              enim gignit, alteratúe ſeipſum, neque item corrumpit, niſi per accidens) tollit, quominus ſit mo­
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              tus naturalis; ſiquidem ſit ſaltem naturalis merito materiæ. </s>
              <s>Ex his profectò ſatis conſtat neque
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              Deum, neque nautam eſſe naturas, illum quidem quòd ſeparatus eſt à mobili, nautam verò quia
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              motus nauis eſt ex arte, non naturalis. </s>
              <s>Sed cùm quęque particula definitionis, aut ſaltem vni­
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              uerſa definitio ſeparent rem definiendam à qualibet alia re, ac tum ſuo officio probè definitio
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              functa ſit, nec quicquam plus habeat, neque minus, ſi omnes rei parteis nobis ponat ante oculos,
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              & diſiungat à cęteris, cùm etiam ſint alia principia quæ cùm ſint in re ipſa, moueant, vt grauitas
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              & leuitas, etiam præuiæ affectiones; quandò tantum conceditur ipſo vbi, quantum de forma,
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              aut affectionibus præuiis, adde etiam priuationem, ſit item aliud mouens internum, velut ani­
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              mus, & medicus prætereà curet ſeipſum,
                <expan abbr="idq́ue">idque</expan>
              valde ſimile naturæ habitum fuerit, vt in numiſ­
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              matis veteres naturam exprimerent homine ſaucio qui ſibi ipſe mederetur, adiectæ videntur il­
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              læ fuiſſe conditioneis,
                <emph type="italics"/>
              primò & per ſe
                <emph.end type="italics"/>
              . </s>
              <s>Veruntamen cùm variis modis eæ partes quæ in hac defi­
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              nitione continentur, accommodatæ fuerint ab interpretibus ad ſignificandam aliquam naturæ
                <lb/>
              diſtinctionem reliquis principiis internis mouentibus, conabimur etiam nos hęc diſcrimina cum
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              ipſis perpendere, & paucis admonere quid in eorum explicatione deſideremus. </s>
              <s>Exordiamur au­
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              tem ab illa particula
                <emph type="italics"/>
              primò
                <emph.end type="italics"/>
              . </s>
              <s>Coniungit Auerroës eas voces
                <emph type="italics"/>
              primò & per ſe
                <emph.end type="italics"/>
              , quoniam per ſe ſit
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              quid communius, quàm primò, quemadmodum acceptum eſt in Analyticis; vnde animal ineſt
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              in homine per ſe, non tamen primò; animal rationis compos & per ſe & primò; idcirco putat
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              ipſe eam vocem
                <emph type="italics"/>
              primò
                <emph.end type="italics"/>
              fuiſſe adiectam ad diſtinguendum id quod per ſe,
                <expan abbr="neq;">neque</expan>
              videt vocem quæ
                <lb/>
              debet diſtinguere, in oratione poſtponi, non autem præponi, ne nugatio propter repetitionem
                <lb/>
              committatur, quæ animaduerſa eſt ab Ariſtotele cùm lib.
                <foreign lang="grc">περὶ ἑρμην</foreign>
              . </s>
              <s>tùm etiam 7. primę philoſ.
                <lb/>
              </s>
              <s>in ipſa definitione. </s>
              <s>Neque item prorſus approbare poſſum ea quæ ſtatuit Simplicius, vtpotè
                <lb/>
              primò & per ſe
                <expan abbr="nonnunquã">nonnunquam</expan>
              ſeparari: quandoquidem nauta primò quidem ineſt in naui, tamen
                <lb/>
              per accidens, & ſeparari poteſt à naui; rurſus albedinem inquit primò ineſſe in ſuperficie, </s>
            </p>
          </chap>
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