Cardano, Girolamo, De subtilitate, 1663

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    <archimedes>
      <text>
        <body>
          <chap>
            <p type="main">
              <s id="s.010504">
                <pb pagenum="583" xlink:href="016/01/230.jpg"/>
              tendit, feratur. </s>
              <s id="s.010505">Quòd quærit dominum ab­
                <lb/>
              ſentem locis ad quos diuertere ſolitus eſt.
                <lb/>
              </s>
              <s id="s.010506">Quòd ouis filium agnoſcit, & agnus ma­
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              trem. </s>
              <s id="s.010507">Quòd aſinus formidat camelum ob
                <lb/>
              magnitudinem, non autem ouem. </s>
              <s id="s.010508">Et rurſus,
                <lb/>
              hunc ignem & lupum, quem non viderunt,
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              ſed ſimilitudine alterius à quo læſus eſt.
                <lb/>
              </s>
              <s id="s.010509">Quòd vulpes caudam in aquam demittit, ac
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              detinet, donec oneratam ſenſerit cancris &
                <lb/>
              piſciculis: quòd mortuam ſe ſimulat, vt cor­
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              nices capiat. </s>
              <s id="s.010510">Quòd elephas ingreſſurus na­
                <lb/>
              uem, ſacramentum reditus repoſcit: & in­
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              uenta herba ſalutari, eam verſus cœlum eri­
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              git, vt videatur gratias diis agere. </s>
              <s id="s.010511">Denique
                <lb/>
              quòd vnum animal videtur ſolertius alio,
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              quare videtur habere ſolertiam, ideo cogni­
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              tionem componentem. </s>
              <s id="s.010512">Scire igitur decet
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              hæc animalia, quod rectam ſolam obtineant
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              cognitionem: eam plerunque habere præ­
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              ſtantiorem homine, vt viſum, auditum; me­
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              moriam: vnde ob tot rectas cognitiones bo­
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              nas atque præſtantes, auxilio etiam illarum
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              quinque virium ſolertia & cognitione com­
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              poſita, atque diſcurſu non carere, etiam ab
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              illuſtribus philoſophis credita ſunt. </s>
              <s id="s.010513">Verùm
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              carent non autem ſimplici & recta velut vi­
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              ſione, cùm canes in ſomnis ob viſa latrent.
                <lb/>
              </s>
              <s id="s.010514">Qui verò negat illis ſenſum ineſſe, dignus
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              non eſt vt redarguamus eum, ſed ſolùm vt
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              equo cæco imponatur in via aſpera, velut
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              cogatur premere crura canis mordacis. </s>
              <s id="s.010515">Ergo
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              ad experimenta primùm fit, ob quartam vim
                <lb/>
              blandiuntur domino: ob tertiam, mater co­
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              gnoſcit defectum: ob ſextam vim,
                <expan abbr="nõ">non</expan>
              nume­
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              rum, quem multi etiam homines ignorant:
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              neque enim oculus, vt prius ſatiatur. </s>
              <s id="s.010516">Ideo
                <lb/>
              numerus eſt ſenſile commune, & confuſa
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              multitudo, vt proprié definitur, ad rationem
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              pertinet. </s>
              <s id="s.010517">Quòd verò antegrediatur leporem,
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              cauſa hæc eſt. </s>
              <s id="s.010518">Sit lepus currens ex A in B
                <expan abbr="nũc">nunc</expan>
                <lb/>
              ſit, tendat ad C, canis in D, ex
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              vi quarta
                <expan abbr="tẽderet">tenderet</expan>
              in B, breuio­
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              rem ex vi quinta in E, ergo
                <lb/>
              motu compoſito in C, & ta­
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              men abſque diſcurſu. </s>
              <s id="s.010519">Nam ſi
                <lb/>
                <figure id="id.016.01.230.1.jpg" xlink:href="016/01/230/1.jpg" number="88"/>
                <lb/>
              talem diſcurſum haberet, quomodo tam re­
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              pentè excogitaret, quod nec homini erudi­
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              to etiam poſt diuturnam conſiderationem
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              in mentem veniret. </s>
              <s id="s.010520">Deinde dicendum eſſet
                <lb/>
              pari ratione, quod dum lapis mouetur, per
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              tranſuerſum violenter, & ad centrum natu­
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              raliter, & ita media linea, quòd hoc eſſet ob
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              cognitionem lapidis ita deliberantis. </s>
              <s id="s.010521">Quærit
                <lb/>
              abſentem dominum, ex phantaſia
                <expan abbr="proponẽ-te">proponen­
                  <lb/>
                te</expan>
              , & in tertia ſenſitiuæ cognitionis, auxilio­
                <lb/>
              que memoriæ inuenit, agnoſcit autem hunc
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              hominem dominum,
                <expan abbr="nõ">non</expan>
              hunc hominem eſſe
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              dominum. </s>
              <s id="s.010522">Ouis & agnus, odore & voce ſe
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              agnoſcunt: diximus enim rectas cognitio­
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              nes, quòd animalia
                <expan abbr="nõ">non</expan>
              occupentur in com­
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              poſita, vel mentis operibus eſſe præſtantiſ­
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              ſimas. </s>
              <s id="s.010523">Aſinus memoria aut naturali habitu à
                <lb/>
              ſuis progenitoribus aſſumpto, vt etiam hi­
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              rundo in conſtruendo nido mouetur, ad ti­
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              mendum camelum ex tertia, aut ſexta vi,
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              lupum ex habitu. </s>
              <s id="s.010524">Ignem verò non ratione,
                <lb/>
              ſed quia eundem cum eo, qui læſit, eſſe exi­
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              ſtimat. </s>
              <s id="s.010525">De vulpe & elephante poſtquam ra­
                <lb/>
              tione conſtat, nullum ex aliis animalibus hu­
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              ius prudentiæ capax eſſe, non debemus ob
                <lb/>
              hæc exempla, quæ tot modis ſeruari poſſunt,
                <lb/>
              adduci in aliquam ſuſpicionem, quòd talia
                <lb/>
              animalia ſolertia participent. </s>
              <s id="s.010526">Verum ob
                <expan abbr="sẽ-ſuum">sen­
                  <lb/>
                ſuum</expan>
              (vt dixi) excellentiam, quædam viden­
                <lb/>
              tur, aliis ſolertiora, cùm non ſint, poſitiuo
                <lb/>
              enim cùm careant, neceſſe eſt vt etiam com­
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              paratiuo. </s>
              <s id="s.010527">Mentis igitur humanæ partes 4.
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              iunctio, iudicium, intellectus & voluntas.
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              </s>
              <s id="s.010528">Cumque duplex ſit appetitus, hic quidem
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              abſque ſenſu illo cum ſenſu ſedent in volun­
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              tate, & ſenſili animæ parte affectus ipſi, ve­
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              lut miſericordia, crudelitas, ira, manſuetudo,
                <lb/>
              audacia, timor, fides, perfidia, verecundia, im­
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              pudentia, odium amor, letitia, triſtitia, libi­
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              do, continentia, ſegnities, promptitudo, laſ­
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              ciuia, moderatio. </s>
              <s id="s.010529">De intellectu igitur pri­
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              mùm ac voluntate dicendum erit. </s>
            </p>
            <p type="margin">
              <s id="s.010530">
                <margin.target id="marg1487"/>
              Cognitionis
                <lb/>
              ſenſiferæ
                <lb/>
              paries.</s>
            </p>
            <p type="margin">
              <s id="s.010531">
                <margin.target id="marg1488"/>
              Animalium
                <lb/>
              cognitio
                <lb/>
              qualis.</s>
            </p>
            <p type="main">
              <s id="s.010532">Intellectus, res eſt ipſa quæ intelligitur:
                <lb/>
              velut cum equum intelligo, intellectus meus
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              eſt forma equi: ideoque eſt forma genera­
                <lb/>
              lis, & velut prima materia. </s>
              <s id="s.010533">Sed voluntas eſt,
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              cum fertur extra, ideoque & obiecto poſte­
                <lb/>
              rior: nec eſt idem obiecto huic, ſed illi ſimi­
                <lb/>
              lis. </s>
              <s id="s.010534">Differunt igitur in duobus maximè: pri­
                <lb/>
              mum, quòd intellectus eſt res ipſa intellecta:
                <lb/>
              voluntas verò tantummodo illi ſimilis: ſe­
                <lb/>
              cundò, quia intellectus eodem momento
                <lb/>
              conſtat quo intellecta res: voluntas autem
                <lb/>
              poſterior eſt. </s>
              <s id="s.010535">Vt verò ad oculum lumen &
                <lb/>
              tenebræ, ita ad voluntatem odium & amor:
                <lb/>
              ad intellectum verò falſum ac verum. </s>
              <s id="s.010536">Sed
                <lb/>
              cur verum & ex falſis, & ex veris ſequitur:
                <lb/>
              falſum autem nunquam ex veris? </s>
              <s id="s.010537">Hoc ideo
                <lb/>
              contingit, quoniam in falſo aliquid poteſt
                <lb/>
              contineri veri, vt in homine quòd ſit aſinus
                <lb/>
              continetur quòd ſentiat: at in verò cum pu­
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              rum ſit, nihil poteſt falſum contineri. </s>
              <s id="s.010538">Cum
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              igitur à toto ad partem deductio optima ſit,
                <lb/>
              ex, falſo verum ſequi poterit, ex vero nun­
                <lb/>
              quam falſum: non ergo ex falſo vnquam
                <lb/>
              verum ſequitur, ſed ex ea veri parte quæ in
                <lb/>
              falſo continetur. </s>
              <s id="s.010539">Afficitur autem intellectus
                <lb/>
              veri intelligentia, non parua voluptate, ob
                <lb/>
              tres cauſas. </s>
              <s id="s.010540">Prima quòd ſolùm hoc opus in
                <lb/>
              nobis proprium eſt, atque cum diuis tantum
                <lb/>
              commune. </s>
              <s id="s.010541">Secunda, quoniam nobilioris vir­
                <lb/>
              tutis hoc munus eſt: eſt autem opus ipſum
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              virtutis perfectio. </s>
              <s id="s.010542">Tertia, ob vtilitatem, quæ
                <lb/>
              ex intellectu ſcientiaque veri conſequitur.
                <lb/>
              </s>
              <s id="s.010543">Falſum verò odioſum ſemper propter ſe,
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              quoniam verò quandoque conducit ad ex­
                <lb/>
              plendam libidinem gratum eſt. </s>
              <s id="s.010544">Attamen fa­
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              bulis aptè compoſitis delectamur, quia vero
                <lb/>
              ſimiles viderentur, & mirabilia continent,
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              delectantur ob id pueri magis ſenſibus &
                <lb/>
              ſtolidi ſapientibus, quia veritas in his plus
                <lb/>
              pueri & ſtolidi ineſſe putant. </s>
              <s id="s.010545">Quin etiam le­
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              ctis audita ſunt iucundiora: & interea quæ
                <lb/>
              leguntur, magis grata quæ aliena lingua
                <expan abbr="cõ-ſcripta">con­
                  <lb/>
                ſcripta</expan>
              ſunt: & libri qui rariores ſunt, magis
                <lb/>
              delectantur. </s>
              <s id="s.010546">Cauſa in omnibus ineſt, raritas
                <lb/>
              ſcilicet: nam rara, in libris raris continen­
                <lb/>
              tur, paucioribus cognita, qua difficillibus ra­
                <lb/>
              riora ſunt, quia pauciores ſciunt, quæ au­
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              diuntur, rariſſima quæ ſolis nobis narra­
                <lb/>
              ta ſunt. </s>
              <s id="s.010547">Vnde nihil delectabilius homi­
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              ni colloquiis de magnis rebus, tùm ſe­
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              cretis. </s>
              <s id="s.010548">Vileſcunt enim quæ omnibus co­
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              gnita ſunt, & ſi precioſa ſint. </s>
              <s id="s.010549">Ob id ſa­
                <lb/>
              cerdotes obſcurè traditas voluêre eſſe ſuas </s>
            </p>
          </chap>
        </body>
      </text>
    </archimedes>
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