Buonamici, Francesco
,
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
631 - 660
661 - 690
691 - 720
721 - 750
751 - 780
781 - 810
811 - 840
841 - 870
871 - 900
901 - 930
931 - 960
961 - 990
991 - 1020
1021 - 1050
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Deum mater cum tympano, cum tibijs & pſalterijs muſæ. </
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<
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>Meminit Plutarchus in eo libro, quo
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diſputat, ſit'ne ſeni adminiſtranda Reſp. </
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<
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>ſeniores Mercurios à veteribus, ita fingi ſolitos ſine ma
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nibus & pedibus membris virilibus arrectis: quanquàm ſignificare voluerunt ſenes à cęteris mu
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neribus quæ corpore obeuntur, immunes; oratione, & conſilio remp. </
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<
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>adiuuare, & publicorum
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commodorum eſſe fœcundos: non erat nihil ominus quòd ſymbolum tam obſcœnum excogita
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rent. </
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<
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>Plena erant non modo poëtarum volumina conſimilibus figmentis, ſed ædes & templa.
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</
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<
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>Quanto ſtultius illi qui brutorum formas attribuebant dijs immortalibus; qui error etiam per
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manſit vſque ad tempora Numę. </
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<
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>Quamobrem illi eo nomine gratia eſt habenda, quòd primus
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vetuerit Romanos (vt Plutarchi verbis vtar)
<
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">ανθρωποειδῆ καὶ ζωομὸρφον θεοῦ δἰκονα νομίζειν</
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,
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ideſt imaginem Dei ſpeciem præſeferre hominis aut belluę putare. </
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<
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>Verùm hęc miſſa faciamus, &
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redeamus ad Deos, quos neque otio contabeſcere natura rerum patitur, neque ratione vti, aut
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manere in officio,
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quemadmodũ
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imbecillitas humana requireret. </
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<
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>Siqua igitur functio
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propriaq́
">propriaque</
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.
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</
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<
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>voluptas eſt, eam omnem in contemplatione meritò collocabimus. </
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<
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>Itaque cęteris
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hominũ
">hominum</
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fun
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ctionibus contemplatio præſtabit, & quamuis prudentia
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politicaq́
">politicaque</
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. </
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<
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>facultas de ſcientiis & con
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templandi ratione multa conſtituat, vt ipſi ſapientię quodammodo imperare videatur; ſcire licet
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permagni intereſſe imperare de aliquo, & illi imperare. </
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<
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>Nanque imperare de aliquo ſignificat
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imperare gratia illius, alicui verò imperare idem eſt atque illo vti tanquam miniſtro. </
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<
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>hoc ſupe
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rioris officium eſt, illud arguit ſeruitutem. </
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<
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>Porrò in ædibus atrienſis omnibus præeſt,
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omniaq́ue
">omniaque</
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diſpenſat; ſed nondum idem imperat omnibus; verùm domino otium parat, ne is præpeditus
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rerum neceſsitate diſſoluatur, quominus honeſtè
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quippiã
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& officioſi agat. </
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<
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>Sed dominus atrienſi
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imperat. </
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<
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>Eadem ratione prudentia tanquam ſapientiæ quidam atrienſis illi otium parat, vt ſuo
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fungatur officio cohibendo affectus,
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eosq́
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. </
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<
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nõ
">non</
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tollendo prorſus, hoc enim neque fieri poteſt, nec
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humanum ingenium tolerat; ſed temperando ſolùm. </
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<
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>Non ergo præcipit politica ſapientiæ, ſed
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ipſius gratia tantum. </
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<
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>Quare tantum abeſt vt hic imperandi modus indicet politicæ nobilitatem,
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vt potius conuincat oppoſitum; ſicut etiam quòd Deos curet non ſignificat ipſam dijs eſſe præ
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ſtantiorem. </
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<
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>nec quòd medicina magis eligenda
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potiorq́
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. </
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<
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>ſit quàm bona valetudo, quamuis pa
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ret valetudinem & imperet ægro; quia imperat propter illam. </
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<
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>Hactenus igitur oſtenſum eſt con
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templationem actioni præſtare & idcirco ſcientias facultati ciuili anteponendas eſſe.</
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A</
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B</
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Comparatur ſcientia naturalis cum cæteris ſcientijs. </
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>Cap. </
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<
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>X
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.
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C</
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<
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>PRAESTAT ſanè ſcientia duobus nobilitate rei, quæ tractatur &
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. </
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<
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>Sed huius
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vocis
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notio multiplex eſt. </
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<
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>etenim latinè diligentia dici poſſe videtur. </
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<
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>Quam
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obrem iubet Ariſtoteles, non in omnibus eandem diligentiam eſſe requirendam. </
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a
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Et admone
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bat M. Tullius in epilogis nihil nimis enucleandum; minutam eſſe enim omnem diligentiam,
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eũ
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verò locum grandia requirere: hoc verò eſt cùm ſingula ponuntur ob oculos & ad tenue eliman
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tur. </
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<
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>Proximè puto ego illa voce ſignificari certitudinem quam item perſpicuitati maximè
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affinẽ
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eſſe credo: ſiquis hæc idem valere non recipiat. </
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<
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>hanc verò non in eo ponerem tantùm quòd ſin
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gula exponantur: ſed quòd res in ea principia diſſoluatur quæ per ſeipſa conſpicua ſunt & pro
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bè intelliguntur, & maxima illis fides habetur. </
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<
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>Prior illa
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potius in docente quàm in rei
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natura poſita eſſe videtur. </
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<
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>vnde in ſcientias nihil nobilitatis, pręſtantiæúe redundare facilè opina
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bor. </
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<
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>altera naturam methodi videtur attingere. </
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<
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>Hęc verò à duobus fontibus peti ſolet, ab ingenio
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demonſtrationis & rei ſubiectæ. </
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<
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b
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Atqui demonſtrationis certitudo, ſeu perſpicuitatis non eſt
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vniuſmodi. </
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<
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>ſiquidem certior ea demonſtratio perhibeatur quæ fidem facit ex cauſsis quàm illa
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quæ rem eſſe tantummodò oſtendit. </
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<
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>aut ſi vtraque ducatur ex cauſsis, erit illa certior quæ ex
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cauſsis certioribus pendebit, hoc eſt ex cauſsis natura prioribus & notioribus. </
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<
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>At verò ſi cauſſæ
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potiores vim finis obtineant, inde colligetur ea præſtantia quam in architectonicis anteà colloca
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uimus. </
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<
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>Certior item demonſtratio dicetur quæ conſtabit ex cauſsis quæ non modo natura; ve
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rumetiam nobis notiores ſint. </
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>
<
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>Hæc poſtrema certitudo conuenit quoque ſubiecto. </
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<
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c
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illud enim
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ſubiectum certius dicitur quod nobis notius eſt, cuiuſmodi eſt animal in methodo naturali. </
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<
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>Pro
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ptereà docebat Ariſtoteles ſcientiam de animantibus eſſe præſtantem, quòd à nobis plenius co
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gnoſci poſſunt: quandò ſtirpes & animantis ſocias & familiareis habemus, quapropter eas vbe
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rius noſſe valemus: quippe cùm multa ineſſe in quoque genere poſsit ille obſeruare, qui
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laborẽ
">laborem</
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non recuſat. </
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>
<
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>quòd igitur propiora ſunt nobis &
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cognationẽ
">cognationem</
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habent cum humana natura, aliquid
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cum rerum diuinarum ſtudio rependunt. </
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>
<
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>Sed enim alia certitudo, ſeu perſpicuitas accipitur
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à ſubiecto. </
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>
<
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>quoniam certior eſt ea methodus quę non de ſubiecto, quàm ea quę de ſubiecto, ideſt
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illa certior quę de ſola forma quàm ea quę formam ſpectat in materia ſenſili. </
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>
<
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>Sic arithmetica cer
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tior eſt quàm harmonica; quòd illa numerum ab omni qualitate ſenſili ſegregatum examinat,
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hæc illum cum ſono ſpectat. </
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>
<
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>His ita conſtitutis ſatis apparet omnium pręſtantiſsimam eſſe </
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>
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