Buonamici, Francesco
,
De motu libri X
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tiſsimè & elegantiſsimè fuerit expoſitus à M. Tullio
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a
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in omni genere notitiæ, nihil nocebit
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(opinor) ſi in hunc locum aptiſsimè illius verba conferantur. </
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<
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>Ipſe igitur primum de iis agens in
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quibus appetitus exercetur, ea ſcribit quæ certè ex media philoſophia deprompta fuiſſe fatebe
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ris, & cum placitis Ariſtotelis maximè congruentia. </
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<
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>De prima ergo hominis conſtitutione di
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ſputans ſic ait. </
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<
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>“Hanc initio conſtitutionem confuſam habet & incertam, vt tantummodo ſe
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tueatur, qualecunque ſit.” Iam enim accepimus, omne animal ſeipſum diligere, & ſimulac or
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tum eſt, id agere, vt ſe conſeruet, quòd hic primus ad omnem vitam tuendam appetitus à natu
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ra datur, ſe vt conſeruet, atque ita ſit affectum, vt optimè ſecundum naturam eſſe poſsit. </
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<
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>ſe in
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quàm tantummodo tueatur, qualecunque ſit. </
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<
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>“ſed nec quid fit, nec quid poſsit, nec quid ipſius
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natura ſit, intelligit. </
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<
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>Cùm autem proceſsit paullulum, & quatenus, quicquid ſe attingat, ad
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<
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>pertineat, perſpicere cœpit. </
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<
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>tùm ſenſim incipit progredi, ſe
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<
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>agnoſcere & intelligere, quam
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ob cauſam habeat eum quem diximus, animi appetitum:
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>& ea quæ naturæ apta ſen
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tit, appetere & propulſare contraria.” Sed illud prorſus diuinum quod ex Accio profitetur,
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vnde contemplationis origo deducta eſt, qua ſeſe vſque ad Deum Optimum Maximum, ſolus
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homo euexit ab ignorantiæ gradu per admirationem eorum quæ ſenſibus & confusè ſubiiceren
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tur, ad exquiſitam & diſtinctam notitiam rerum procedens, & ſummas eorum cauſſas attin
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gens. </
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>Ecce paſtores Heſperidum, Columbi nauem, panſis velis ad littus appellere conſpiciunt:
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rem nouam procul admirantur; quid eſſe poſsit ignorant; inſulam moueri ſuſpicantur. </
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<
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>aut con
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citari nimbum, propè Deos illam vehi cenſent. </
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<
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>itaque ſecum fremunt, Quare, vt apud Accium
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paſtor ille qui nauem nunquàm ante viderat, “vt procul diuinum & nouum vehiculum Argo
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nautarum è monte conſpexit, primò admirans & perterritus loquitur: ſic & ipſi murmurant
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hoc modo.”</
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G</
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a 7. De hiſ.
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<
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b 4. de Ge.
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an. c. 3.</
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c 2. De die.
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>crit. </
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>c. 1.</
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d 3. de cau.
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c. 3.
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Pi. </
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>tibao 7.
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de rep.</
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H</
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e 5. de fin.</
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f 1. ad Eu.
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<
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a 1. ad Eu.
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<
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C</
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b 1. ad Eu.
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<
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c 2. ad Eu.
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D</
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d 7. ad Eu.
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<
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e 1. de Au.
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<
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>T. 19.</
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f 1. Met.</
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a 2. Elen.
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1. Rhet.
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2. Met.</
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b 2. Met.
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c. 1.</
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c 1. Phyſ.
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T. 4.</
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d Auer. 1.
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Phyſ. T. 5.</
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e 1. de par.
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<
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>anim. c. 3.
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12. Met.
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T. 4.</
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H</
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f 3. de An.
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c. 33.</
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A</
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a 5. De fin.</
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B</
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<
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>-Tanta moles labitur</
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<
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>“Fremebunda ex alto ingenti ſonitu & ſpiritu:</
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<
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>Præ ſe vndas voluit: vertices vi ſuſcitat:</
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<
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>Ruit prolapſa: pelagus reſpergit: reflat:</
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<
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>Ita dum interruptum credas nimbum voluier,</
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<
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>Dum quod ſublime ventis expulſum rapi</
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<
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>Saxum aut procellis, vel globoſos turbines</
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<
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>Exiſtere ictos vndis concurſantibus,</
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<
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>Niſi quas terreſtres pontus ſtrages conciet:
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C</
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<
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>Aut fortè Triton fuſcina euertens ſpecus,</
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<
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>Subter radices penitus vndanti in freto</
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<
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>Molem ex profundo ſaxeam ad cœlum vomit.”</
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<
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>Dubitat primo, quæ ſit ea natura, quam cernit ignotam:
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idemq́ue
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iuuenibus viſis,
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nautico cantu,</
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<
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>Sicuti inciti atque alacres roſtris perfremunt</
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<
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>Delphini -Item alia multa.</
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<
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>“-Syluani melo</
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<
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>Conſimilem ad aures cantum & auditum refert.” Ergo vt hîc primo aſpectu inanimum
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quiddam
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vacuum ſe putat cernere,; pòſt autem ſignis certioribus quale ſit id de quo
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dubitauerat incipit ſuſpicari: ſic philoſophi & vniuersè omnes qui ex ignorantia traducuntur
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ad ſcientiam, primo aſpectu mundi conturbati, cùm poſteà vidiſſent motus eius finitos & æqua
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biles,
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ratis ordinibus moderata,
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. </
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<
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>conſtantia, intellexere ineſſe aliquem,
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non ſolum habitatorem in hac cœleſti ac diuina domo, ſed etiam rectorem & gubernatorem,
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& tanquàm architectum tanti operis & tanti muneris. </
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<
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>Hæc M. Tullius præceptorem Platonem
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imitatus qui oculos ex tam admirabilium rerum conſpectu nobis ad Dei cognitionem duces
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optimos extitiſſe prædicauit. </
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<
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>Ita ergo peruenitur ad ea quæ ſunt nota natura, ſiue ſimpliciter,
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& per ſe nota, fortè etiam ſecundum naturam quæ dici ſolent maximè vniuerſalia; quòd per
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plura pertinere ſolent. </
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<
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>Quanquam vereor, ne quod diſcrimen inter hæc exiſtat: neque ſolum
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in eo quòd ita propter varias cauſſas appellentur; “verum etiam quòd reipſa diſtinguantur.”
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Etenim natura nota & per ſe, illa dicere conſueuimus, quæ ex aliis tanquam ex fidem facienti
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bus ſolum; non vt explicantibus quid, aut cur ſint, colligantur. </
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<
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>immò cùm primum ex notis
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nobis indicata ſunt, in ſeipſis ſuæ lucis & veritatis cauſſas habent, atque illas quidem ita effica
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ces, vt lucem
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afferant iis quæ naſcuntur ex ipſis; quapropter ex ipſis illa noteſce
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re opus eſt: & planè non hæc ex notis nobis, vt nota nobis ex ipſis apta ſunt. </
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<
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>Cùm enim cognitio
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noſtra à ſenſu neceſſariò ducat
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, per ſenſilia quæ poſteriora ſunt,
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eſt. </
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<
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aut ſpecies obiecta libera foret à materia, progreſſus hic vtique neceſſarius non eſſet. </
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<
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>Signo illud </
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