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
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Profectò ſi præſtantius eſt imperare, quàm ſeruire
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a
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& imperat ciuilis artes in ciuitate
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cõſtituens
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,
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& ſingulis ciuibus ſua munera præſcribens, necnon illa curans quæ pertinent ad
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abbr
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philoſophiã
">philoſophiam</
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, in
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ſtituens quas ſcientias in ciuitate, & quouſque ciues eas recepturi ſint. </
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>
<
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>
<
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abbr
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prudentisq́
">prudentisque</
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. </
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<
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>officium eſt
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ſancire & decernere
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b
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quaſcunque ſcientias vir ciuilis admittit in Repub. manifeſtum eſt ciuilem
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omnibus aliis facultatibus & ſcientiis eſſe præponendam. </
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>
<
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>Attamen, ſi vera ſunt Ariſtotelis docu
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menta, vt de facultatibus ex functione ſit iudicandum, & de functione ex rebus obiectis, aliter ſen
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tire oportet. </
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>
<
s
>Nam contemplatio rerum æternarum eſt, formarum & mentium, quæ ab omni
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materiæ concretione liberæ ſunt, vnde omnis imperfectio deriuatur, omnia verò per ſeipſa pul
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cherrima & honeſtiſsima habentur. </
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>
<
s
>Et contemplatio ipſa per ſeſe munus eſt præſtantiſsimum,
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cùm ſit bonum continuum. </
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<
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>neque enim requirit inſtrumenta corporea, aut parum admodum,
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ex quorum vſu defatigatio naſcitur, eadem quoque æterna eſt, cùm reſpiciat obiecta, nulla habi
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ta ratione materiæ ſenſilis, vnde omnis mutatio naſci ſolet. </
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>
<
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>& cùm res neceſſarias contemplatio
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tractet, miras affert voluptates, nanque in eo poſita eſt voluptas, vt expleatur deſiderium, & ita
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ſedetur, vbi fine potitum fuerit, at tùm maximè noſtra mens ſedatur, vbi rem ſic eſſe nouit, vt ali
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ter ſe habere non poſsit; id quod ſola contemplatio præſtat, officia verò ciuilis ſemper laborioſa
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ſunt, de fine ſemper anxia, quia facilè mutatur; itaque ſemper cogitant, & quid agendum ſit aſsi
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duè conſultant. </
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>
<
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>Contemplatio in ſeipſa ſpem omnem ſui repoſitam habet, auxilia reſpuit, in ſo
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litudine exerceri poteſt. </
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>
<
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>Proinde Scipio nunquam ſe minus ſolum quàm cùm ſolus eſſet, eſſe di
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cebat. </
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>
<
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>Tùm etiam propter ſe expetitur & libera eſt. </
s
>
<
s
>cęterarum functionum alius eſt finis. </
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>
<
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>
<
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Demũ
">Demum</
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>
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nulla actio ſiue effectio poteſt exhiberi, niſi contemplatio præcedat, quę quid agendum, quomo
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doúe agendum ſit, dictatur. </
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>
<
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>Conuerte te nunc, quæſo ad actionem. </
s
>
<
s
>hæc, vt dictum eſt, auxilium
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contemplationis implorat, aliud ex ſeipſa producit, vt ex fortitudine pacem, virtus indiget exter
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nis. </
s
>
<
s
>nam liberati ad largiendum pecuniis opus eſt. </
s
>
<
s
>iuſto ad pręſtandam iuſtitiam ſatellitibus forti
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viribus & armis. </
s
>
<
s
>eadem ſedat animi perturbationes; tranquilla autem mens optimè ſpeculatur.
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</
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<
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>Actio reſpicit hominem quatenus humana conſtat natura: contemplatio beatarum mentium
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munus eſt & hominis, quà partem propè diuinam in ſeipſo continet. </
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>
<
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>Quanto igitur Deus homi
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ni præſtat; tanto quoque actioni contemplationem pręſtare putandum eſt. </
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>
<
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>Etenim actio eſt fun
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ctio ſecundum virtutem moralem; atqui functio quæ ſecundum mores eſt, ad res pertinet huma
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nas. </
s
>
<
s
>nam functio ſecundum fortitudinem & iuſtitiam,
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abbr
="
cęterasq́
">cęterasque</
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>
. </
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>
<
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>virtutes atque omnino quæ na
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ſcuntur ex prudentia ſpectant affectus internos, vel actus externos, quæ ſunt res humanæ. </
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<
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>Nam
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cum virtutibus prudentia coniuncta eſt, cùm eius principia quæ ſunt fines humani boni conſe
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quendi proficiſcantur à virtutibus. </
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>
<
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>Eæ verò ab ipſa prudentia ad bonum finem dirigantur: quan
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dò virtus efficit rectum propoſitum: prudentia verò vniuerſa regit quæ ad ipſum producunt, vt
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quaſi clauum tenens virtutum moralium, ſecundum dirigat curſum, quo in optimum finem tan
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quam in portum ſecuriſsimum ferantur. </
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<
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>Itaque tanta eſt cognatio prudentiæ cum virtutibus, vt
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à ſe inuicem diuelli nequeant: proinde prudentia virtus eſt hominis propria. </
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>
<
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>Huc accedit quòd
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virtutes & prudentia ſunt compoſiti, quia pertinent ad illam animi facultatem, quæ poſita eſt in
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ſenſibus, Deos autem quos
<
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deridẽda
">deridenda</
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vetuſtas approbauit, ocioſos quidem eſſe velle
<
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abbr
="
ineptiſsimũ
">ineptiſsimum</
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>
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ſed multò quoque abſurdius illis attribuere prudentiam quæ poſita eſt in delectu bonorum &
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malorum; quibus mali nihil eſſe poteſt. </
s
>
<
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>quid item illis opus eſt ratiocinatione qua vtimur ad eam
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rem, vt apertis obſcura aſſequamur. </
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<
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>aut enim Deo nihil obſcurum eſſe poteſt, aut id ipſum non
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curat. </
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<
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>Quid iuſtitia, quę ſuum cuique tribuit, pertinet ad Deos? </
s
>
<
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>hominum enim ſocietas & com
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munitas iuſtitiam procreauit. </
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<
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>Quo etiam pacto fortis Deus intelligetur? </
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>
<
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>in dolore, an in labore,
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an in periculo? </
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>
<
s
>quorum Deum nihil attingit. </
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<
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>Quis erit locus in cęlo temperantiæ,
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fineq́ue
">fineque</
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etiam
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voluptatibus obſcœnis ibi eſt locus? </
s
>
<
s
>niſi ea dicamus & ſtultiſsimè credamus quę plena ſunt futili
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tatis
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. </
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<
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>leuitatis, ætates, veſtitus, ornatus, coniugia, cognationes, cupiditates, ægritudines,
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iracundias, bella, prælia, vel quòd duos exercitus
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cõtrarios
">contrarios</
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, vt apud
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Homerũ
">Homerum</
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, alij dij ex alia parte
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defenderent, vel quòd cum Titanis aut gigantibus propria bella geſſerunt. </
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<
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>Quid illud quòd</
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D</
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c 6. Met.
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T. 4.
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Met. ſum.
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<
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>3. c. 2.</
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E</
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a 3. de An.
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lib. de mo
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tu an.</
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F</
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b 10. Met.
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T. vlt.</
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G</
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A</
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B</
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C</
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a Gal. lib.
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</
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<
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>de part. ar.
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</
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<
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>med.</
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D</
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b 3. Top.</
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c 4. de par.
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<
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>an. c. 10.</
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d 1. Rhet.</
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a 1. Eth. c.
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2. 6. Eth. c.</
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E</
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b 1. Pol.</
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F</
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G</
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H</
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<
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<
s
>Sæpe etiam Iuno maxima cęli colûm.</
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>
</
p
>
<
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type
="
main
">
<
s
>Coniugis in culpa flagrauit quotidiana</
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>
</
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>
<
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type
="
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">
<
s
>Noſcens omniuoli plurima furta Iouis?</
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>
</
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>
<
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type
="
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">
<
s
>Et Mercurius, cuius obſcœnius excitata natura traditur, quòd aſpectu Proſerpinæ commotus
<
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ſit. </
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>
<
s
>& ea quæ de Vulcano Vergilius</
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>
</
p
>
<
p
type
="
main
">
<
s
>Optatos amplexus,
<
expan
abbr
="
placidumq́
">placidumque</
expan
>
. </
s
>
<
s
>petiuit</
s
>
</
p
>
<
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type
="
main
">
<
s
>Coniugis infuſus. </
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>
<
s
>gremio per membra ſoporem.</
s
>
</
p
>
<
p
type
="
main
">
<
s
>Iam verò dij abſciſsi, exoleti, verſipelles, fures, in vinculis habiti, fulminibus appetiti, vulnera
<
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/>
ti, qui dies ſupremos obierint,
<
expan
abbr
="
terrenasq́
">terrenasque</
expan
>
. </
s
>
<
s
>ſepulturas meruerint, omnes ſtultitię terminos ſuperat.
<
lb
/>
</
s
>
<
s
>Saturnus item cum obunca falce cuſtos ruris, vt aliquis ramorum
<
expan
abbr
="
luxuriantiũ
">luxuriantium</
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>
tonſor;
<
expan
abbr
="
cũ
">cum</
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>
petaſo
<
lb
/>
gnatus Maię,
<
expan
abbr
="
tanquã
">tanquam</
expan
>
vias aggredi pręparet; &
<
expan
abbr
="
ſolẽ
">ſolem</
expan
>
<
expan
abbr
="
puluerẽq́
">puluerenque</
expan
>
. </
s
>
<
s
>declinet,
<
expan
abbr
="
idẽ
">idem</
expan
>
priuatus
<
foreign
lang
="
grc
">ἀργειφόντης</
foreign
>
. </
s
>
</
p
>
</
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>
</
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>
</
text
>
</
archimedes
>