Cardano, Girolamo, De subtilitate, 1663

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              <s id="s.010624">
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              ſoni, indicio ſunt tubæ, Laconicum inuen­
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              tum tympana, barbarorum cornua & cla­
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                <arrow.to.target n="marg1503"/>
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              mor Romanorum. </s>
              <s id="s.010625">Nam Romani, ſub pu­
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              gnæ initio adeò magnis clamoribus obſtre­
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              pebant, vt Ioſephus coactus ſit Hebræorum
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              ſuorum militum aures obſtruere, ne vel ſtre­
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              pitu terrerentur, aut attoniti fierent. </s>
              <s id="s.010626">Sæpè
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              contingit præteruolantes aues, ob cum cla­
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              morem excidere. </s>
              <s id="s.010627">Conſtat igitur ſonos mul­
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              tùm ad fortitudinem facere. </s>
              <s id="s.010628">Igitur ad alios
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              animi affectus. </s>
              <s id="s.010629">Nunc pro clamoribus boant
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              machinæ igneæ non inani, ſed exitiali ſtre­
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              pitu. </s>
              <s id="s.010630">Quantum verò corpora ex affectibus
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              animi patiuntur, indicant, qui dum cogi­
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              tant intentius, neque vident, neque au­
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              diunt. </s>
              <s id="s.010631">Oculis igitur apertis, aut auribus,
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              non videre, aut non audire non licet. </s>
              <s id="s.010632">At li­
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              cet intentius cogitare, ob idque minus ſen­
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              tire, vt etiam quandoque cogitationi in­
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              tentus dolorem haud ſentiat. </s>
              <s id="s.010633">Neceſſe verò
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              eſt in affectibus animi corpus pati, quo­
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              niam hi non ſine corpore fiunt. </s>
              <s id="s.010634">Intellectus
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              verò non immutatur, niſi vel quia cum ra­
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              tione, & imaginatione operari illum neceſ­
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              ſe eſt, vel quia dum intelligit delectatur
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              totus homo: ipſe enim intellectus omnino
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              à corpore per ſe ſeparatus eſt. </s>
              <s id="s.010635">Nunc enim
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              dum hæc ſcribo, meus intellectus eſt ea quæ
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              per ſcripta hæc tu intelligis: dúmque medi­
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              ca pertracto, medicina: dum de numeris
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              ſcriberem, tunc numerus erat, adeò quod
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              aliis omnibus qui diuerſa ſcripſerunt eue­
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              nire neceſſe eſt, vt dum mea relego ſcripta,
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              alius mihi fuiſſe videar ab illo qui nunc ſum.
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              </s>
              <s id="s.010636">Verùm medio tempore principia intelligit,
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              nec percipit homo. </s>
              <s id="s.010637">Cùm igitur dormit ho­
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              mo, aut adhuc eſt infans, aut ebrius, li­
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              cet videatur ociari, intelligit, ſed non fit
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              operatio habenti communi: nam cùm re­
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              ſipiſcit abſque negotio rurſus intelligit. </s>
              <s id="s.010638">In­
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              dicio eſt quod videmus, & tamen videre nos
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              non percipimus, niſi animaduertamus. </s>
              <s id="s.010639">Sed
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              ſenſus quieſcit abſente obiecto: ſolum enim
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              patitur, mens autem agit, & cum vult ſta­
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              tim intelligit, cur ergò ceſſat? </s>
              <s id="s.010640">Senſus etiam
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              ſtatim percipiunt, mens autem diuinior,
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              tempore igitur non indiget, & certius per­
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              cipit. </s>
              <s id="s.010641">Materia igitur caret: nam calefieri
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              & infrigidari, & odores imbuere, ſenſim
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              hæc fiunt. </s>
              <s id="s.010642">Vtrum verò dum intelligimus,
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              intelligere nos ſemper animaduertamus? </s>
              <s id="s.010643">an
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              id neceſſe eſt, an forſan fieri nequeat? </s>
              <s id="s.010644">niſi
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              cùm hoc quod intelligimus, percipimus?
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              </s>
              <s id="s.010645">quod femè diuinum eſt? </s>
              <s id="s.010646">Eſt enim idem
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              tunc intellectus, quodque intelligitur: in
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              reliquis & intellexiſſe, & intellecturos eſſe
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              percipimus: quoniam vnius ſcilicet tantùm
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              actionis capax eſt. </s>
              <s id="s.010647">Æterna igitur eſt forma
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              intellectus, quoniam dum hæc legis, &
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              contemplaris manet & eſt, eædémque ſunt
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              ſunt formæ ſcilicet, ac ſpecies rerum vniuer­
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              ſalium vſque in æternum. </s>
              <s id="s.010648">Videntur igitur
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              maximè ſapientum immortales animi, ani­
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              ma verò flamma quædam, aut non ſine illa,
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              neque enim abſque motu conſiſtere poteſt.
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              </s>
              <s id="s.010649">At in ſenſu non fit immutatio, propter ea pe­
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              rit, & etiam quod ſentimur idem non manet.
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              </s>
              <s id="s.010650">Quare neque eodem modo imaginamur, aut
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              vtimur ratione. </s>
              <s id="s.010651">Memoria quaſi intellectui
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              ſimilior eſt. </s>
              <s id="s.010652">Ea ordine iuuatur, quoniam
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              quæ ordine conſtant, tam facilè continen­
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              tur, vt quaſi vnum referant. </s>
              <s id="s.010653">Duplex eſt, re­
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              rum ac verborum: alteráque alteri præſidio
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              eſt, vnde etiam duplex: artificioſa memoria,
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              rerum quæ imaginibus conſtat, olim inuen­
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              ta, traditáque à Cicerone, ac Quintiliano,
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              quia verba continentur: & verborum, qua
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              res tum etiam verba continentur: conſtat
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              primis nominum, vel etiam initiorum ſyl­
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              labis, è quibus verba tum carmina fiunt.
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              </s>
              <s id="s.010654">Eiuſdem generis quæ numerorum coniun­
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              ctione conſtat: mirúmque quantum vterque
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              modus ex temporaneis actionibus, ac ludis
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              conducat: vnde tam pulchri inuenti noſtri
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              mercedem accepimus, ſcilicet opinionem
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              memoriæ, quæ nos plurimùm iuuit, cùm
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              tamen lapidi atque huic inuento debeatur
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              totum quicquid eſt, præter paſſiuam me­
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              moriam, quæ in nobis viget. </s>
              <s id="s.010655">Actiua verò,
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              atque præcipuè artificioſæ vtrumque genus,
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              ab imaginatione maximè iuuatur. </s>
              <s id="s.010656">Nec eſt
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              fermè artificioſa memoria aliud quicquam,
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              quàm tranſlatio rerum & verborum ad or­
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              dinem, ac vim quæ imaginatur, ea tamen
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              tantùm affert commodi, verborum ſcilicet,
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              ac numerorum, vt faciliùs centum cum ea
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              quàm decem ſine illa recitare poſſis. </s>
              <s id="s.010657">Ratio
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              tamen omnium virtutum mortalium prin­
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              ceps eſt, hominique propria vt mortalis eſt.
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              </s>
              <s id="s.010658">At verò vt intellectum poſſidet, artes &
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              ſcientias excolit, artificioſáque inuenta quæ­
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              dam, quæ ad artes non pertinent, quoniam
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              vtilitate carent, aut incerti ſunt generis: om­
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              nis autem ars, eſt generis certi atque vtilis.
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              </s>
              <s id="s.010659">De incertis igitur atque inutilibus, primò
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              dicendum. </s>
            </p>
          </chap>
        </body>
      </text>
    </archimedes>
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