Buonamici, Francesco
,
De motu libri X
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archimedes
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52
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Profectò ſi præſtantius eſt imperare, quàm ſeruire
<
emph
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="
sup
"/>
a
<
emph.end
type
="
sup
"/>
& imperat ciuilis artes in ciuitate
<
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abbr
="
cõſtituens
">conſtituens</
expan
>
,
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<
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<
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& ſingulis ciuibus ſua munera præſcribens, necnon illa curans quæ pertinent ad
<
expan
abbr
="
philoſophiã
">philoſophiam</
expan
>
, in
<
lb
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ſtituens quas ſcientias in ciuitate, & quouſque ciues eas recepturi ſint. </
s
>
<
s
>
<
expan
abbr
="
prudentisq́
">prudentisque</
expan
>
. </
s
>
<
s
>officium eſt
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lb
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ſancire & decernere
<
emph
type
="
sup
"/>
b
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emph.end
type
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sup
"/>
quaſcunque ſcientias vir ciuilis admittit in Repub. manifeſtum eſt ciuilem
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lb
/>
<
arrow.to.target
n
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marg488
"/>
<
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omnibus aliis facultatibus & ſcientiis eſſe præponendam. </
s
>
<
s
>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. </
s
>
<
s
>Nam contemplatio rerum æternarum eſt, formarum & mentium, quæ ab omni
<
lb
/>
materiæ concretione liberæ ſunt, vnde omnis imperfectio deriuatur, omnia verò per ſeipſa pul
<
lb
/>
cherrima & honeſtiſsima habentur. </
s
>
<
s
>Et contemplatio ipſa per ſeſe munus eſt præſtantiſsimum,
<
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cùm ſit bonum continuum. </
s
>
<
s
>neque enim requirit inſtrumenta corporea, aut parum admodum,
<
lb
/>
ex quorum vſu defatigatio naſcitur, eadem quoque æterna eſt, cùm reſpiciat obiecta, nulla habi
<
lb
/>
ta ratione materiæ ſenſilis, vnde omnis mutatio naſci ſolet. </
s
>
<
s
>& cùm res neceſſarias contemplatio
<
lb
/>
tractet, miras affert voluptates, nanque in eo poſita eſt voluptas, vt expleatur deſiderium, & ita
<
lb
/>
ſedetur, vbi fine potitum fuerit, at tùm maximè noſtra mens ſedatur, vbi rem ſic eſſe nouit, vt ali
<
lb
/>
ter ſe habere non poſsit; id quod ſola contemplatio præſtat, officia verò ciuilis ſemper laborioſa
<
lb
/>
ſunt, de fine ſemper anxia, quia facilè mutatur; itaque ſemper cogitant, & quid agendum ſit aſsi
<
lb
/>
<
arrow.to.target
n
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marg489
"/>
<
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duè conſultant. </
s
>
<
s
>Contemplatio in ſeipſa ſpem omnem ſui repoſitam habet, auxilia reſpuit, in ſo
<
lb
/>
litudine exerceri poteſt. </
s
>
<
s
>Proinde Scipio nunquam ſe minus ſolum quàm cùm ſolus eſſet, eſſe di
<
lb
/>
cebat. </
s
>
<
s
>Tùm etiam propter ſe expetitur & libera eſt. </
s
>
<
s
>cęterarum functionum alius eſt finis. </
s
>
<
s
>
<
expan
abbr
="
Demũ
">Demum</
expan
>
<
lb
/>
nulla actio ſiue effectio poteſt exhiberi, niſi contemplatio præcedat, quę quid agendum, quomo
<
lb
/>
doúe agendum ſit, dictatur. </
s
>
<
s
>Conuerte te nunc, quæſo ad actionem. </
s
>
<
s
>hæc, vt dictum eſt, auxilium
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lb
/>
contemplationis implorat, aliud ex ſeipſa producit, vt ex fortitudine pacem, virtus indiget exter
<
lb
/>
nis. </
s
>
<
s
>nam liberati ad largiendum pecuniis opus eſt. </
s
>
<
s
>iuſto ad pręſtandam iuſtitiam ſatellitibus forti
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lb
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viribus & armis. </
s
>
<
s
>eadem ſedat animi perturbationes; tranquilla autem mens optimè ſpeculatur.
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</
s
>
<
s
>Actio reſpicit hominem quatenus humana conſtat natura: contemplatio beatarum mentium
<
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munus eſt & hominis, quà partem propè diuinam in ſeipſo continet. </
s
>
<
s
>Quanto igitur Deus homi
<
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ni præſtat; tanto quoque actioni contemplationem pręſtare putandum eſt. </
s
>
<
s
>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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lb
/>
nas. </
s
>
<
s
>nam functio ſecundum fortitudinem & iuſtitiam,
<
expan
abbr
="
cęterasq́
">cęterasque</
expan
>
. </
s
>
<
s
>virtutes atque omnino quæ na
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/>
ſcuntur ex prudentia ſpectant affectus internos, vel actus externos, quæ ſunt res humanæ. </
s
>
<
s
>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. </
s
>
<
s
>Eæ verò ab ipſa prudentia ad bonum finem dirigantur: quan
<
lb
/>
dò virtus efficit rectum propoſitum: prudentia verò vniuerſa regit quæ ad ipſum producunt, vt
<
lb
/>
quaſi clauum tenens virtutum moralium, ſecundum dirigat curſum, quo in optimum finem tan
<
lb
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quam in portum ſecuriſsimum ferantur. </
s
>
<
s
>Itaque tanta eſt cognatio prudentiæ cum virtutibus, vt
<
lb
/>
à ſe inuicem diuelli nequeant: proinde prudentia virtus eſt hominis propria. </
s
>
<
s
>Huc accedit quòd
<
lb
/>
virtutes & prudentia ſunt compoſiti, quia pertinent ad illam animi facultatem, quæ poſita eſt in
<
lb
/>
ſenſibus, Deos autem quos
<
expan
abbr
="
deridẽda
">deridenda</
expan
>
vetuſtas approbauit, ocioſos quidem eſſe velle
<
expan
abbr
="
ineptiſsimũ
">ineptiſsimum</
expan
>
<
lb
/>
ſed multò quoque abſurdius illis attribuere prudentiam quæ poſita eſt in delectu bonorum &
<
lb
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malorum; quibus mali nihil eſſe poteſt. </
s
>
<
s
>quid item illis opus eſt ratiocinatione qua vtimur ad eam
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rem, vt apertis obſcura aſſequamur. </
s
>
<
s
>aut enim Deo nihil obſcurum eſſe poteſt, aut id ipſum non
<
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curat. </
s
>
<
s
>Quid iuſtitia, quę ſuum cuique tribuit, pertinet ad Deos? </
s
>
<
s
>hominum enim ſocietas & com
<
lb
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munitas iuſtitiam procreauit. </
s
>
<
s
>Quo etiam pacto fortis Deus intelligetur? </
s
>
<
s
>in dolore, an in labore,
<
lb
/>
an in periculo? </
s
>
<
s
>quorum Deum nihil attingit. </
s
>
<
s
>Quis erit locus in cęlo temperantiæ,
<
expan
abbr
="
fineq́ue
">fineque</
expan
>
etiam
<
lb
/>
voluptatibus obſcœnis ibi eſt locus? </
s
>
<
s
>niſi ea dicamus & ſtultiſsimè credamus quę plena ſunt futili
<
lb
/>
<
arrow.to.target
n
="
marg491
"/>
<
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/>
tatis
<
expan
abbr
="
ſummęq́
">ſummęque</
expan
>
. </
s
>
<
s
>leuitatis, ætates, veſtitus, ornatus, coniugia, cognationes, cupiditates, ægritudines,
<
lb
/>
iracundias, bella, prælia, vel quòd duos exercitus
<
expan
abbr
="
cõtrarios
">contrarios</
expan
>
, vt apud
<
expan
abbr
="
Homerũ
">Homerum</
expan
>
, alij dij ex alia parte
<
lb
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defenderent, vel quòd cum Titanis aut gigantibus propria bella geſſerunt. </
s
>
<
s
>Quid illud quòd</
s
>
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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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<
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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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H</
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A</
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type
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B</
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C</
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<
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a Gal. lib.
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</
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<
s
>de part. ar.
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</
s
>
<
s
>med.</
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>
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D</
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<
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>
<
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b 3. Top.</
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</
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<
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>
<
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c 4. de par.
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</
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<
s
>an. c. 10.</
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>
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<
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<
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>
<
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d 1. Rhet.</
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>
</
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type
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<
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>
<
margin.target
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a 1. Eth. c.
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<
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2. 6. Eth. c.</
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>
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E</
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type
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<
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>
<
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b 1. Pol.</
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>
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type
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<
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>
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F</
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<
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>
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margin.target
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G</
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<
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>
<
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H</
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>
</
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>
<
p
type
="
main
">
<
s
>Sæpe etiam Iuno maxima cęli colûm.</
s
>
</
p
>
<
p
type
="
main
">
<
s
>Coniugis in culpa flagrauit quotidiana</
s
>
</
p
>
<
p
type
="
main
">
<
s
>Noſcens omniuoli plurima furta Iouis?</
s
>
</
p
>
<
p
type
="
main
">
<
s
>Et Mercurius, cuius obſcœnius excitata natura traditur, quòd aſpectu Proſerpinæ commotus
<
lb
/>
ſit. </
s
>
<
s
>& ea quæ de Vulcano Vergilius</
s
>
</
p
>
<
p
type
="
main
">
<
s
>Optatos amplexus,
<
expan
abbr
="
placidumq́
">placidumque</
expan
>
. </
s
>
<
s
>petiuit</
s
>
</
p
>
<
p
type
="
main
">
<
s
>Coniugis infuſus. </
s
>
<
s
>gremio per membra ſoporem.</
s
>
</
p
>
<
p
type
="
main
">
<
s
>Iam verò dij abſciſsi, exoleti, verſipelles, fures, in vinculis habiti, fulminibus appetiti, vulnera
<
lb
/>
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</
expan
>
tonſor;
<
expan
abbr
="
cũ
">cum</
expan
>
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
>
</
chap
>
</
body
>
</
text
>
</
archimedes
>