Cardano, Girolamo, De subtilitate, 1663

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              <s id="s.015841">
                <pb pagenum="707" xlink:href="016/01/354.jpg"/>
              in libris de Arcanis æternitatis, videmus an
                <lb/>
              forſan recta via, vel ſaltem in hac inceſſe­
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              rit? </s>
              <s id="s.015842">Ergo inquit, ſi anima manet, immor­
                <lb/>
              talis eſt: ſi interit, igitur in nihilum tranſit,
                <lb/>
              eademque ratione creabitur. </s>
              <s id="s.015843">At hoc etiam
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              infirmius eſt reliquis argumentis, nam idem
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              concludemus de forma lateris, & oſſis: at
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              reclamabis, formæ hæ ſimplices non ſunt,
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              ſed ex materia eductæ? </s>
              <s id="s.015844">Vera dicis, ſed ta­
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              men per ſe ſimplex eſt, & neque incremen­
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              tum, aut diminutionem ſuſcipit iuxta Ari­
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              ſtotelem? </s>
              <s id="s.015845">Dices, ſed ex materia, vt prodit,
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              & vt illi annectitur, non ſimplex eſt, ſed ex
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              quatuor elementorum miſtione conſtat. </s>
              <s id="s.015846">At
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              in animalibus hæc ſufficere negat Ariſtote­
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              les, & veritas docet: docet: neceſſe eſt enim
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              eſſe ſpiritum, cuius forma reſpondet ele­
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              mento ſtellarum dices ita ſit? </s>
              <s id="s.015847">tantò magis
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              miſta eſt. </s>
              <s id="s.015848">Tum ergo & hominis anima ſi­
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              militer ex his prodit? </s>
              <s id="s.015849">aut igitur anima
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              ſcarbei immortalis eſt, aut anima homi­
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              nis interit cum illo? </s>
              <s id="s.015850">Ita egregium hoc
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              ſuum argumentum eius quod declarare de­
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              buerat, contrarium planè oſtendit. </s>
              <s id="s.015851">Poſt hęc
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              ſuo more nugatur illius exemplo, qui pel­
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              lem vrſi nondum capti coriario vendere vo­
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              lebat: cum enim ex eius rationibus de ani­
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              mæ immortalitate non conſtet, quærit, quo­
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              nam pacto Deus nouè animas creare poſſit?
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              </s>
              <s id="s.015852">Sed deterius hoc ipſo eſt, quot tot, tantaſ­
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              que materias hic miſcet, vt etiam ſi eſſet,
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              qualis eſſe deberet, non poſſet illas maximo
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              libro abſoluere. </s>
              <s id="s.015853">Sed ſi talis eſſet, non tanta
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              miſceret, vt nec decimam partem concoque­
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              re ſufficiat. </s>
              <s id="s.015854">Verùm cùm neque principiis bo­
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              nis inuitatur, nec ipſe his qualiacunque ſint
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              commodè vti norit, & neque claſſica vta­
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              tur inquirendæ veritatis ratione, nec ratio­
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              nis ſtructura connexa ſit ac efficax, & tur­
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              gens, ipſa verò farrago diſſidentibus, &
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              in connexit conſtet, factum eſt, vt nihil
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              tetrius legi poſſit. </s>
              <s id="s.015855">Nam nulla ratione ſibi
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              fidens, exiſtimanſque ſe alterum Apollinem,
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              quæcunque illi in bucam venit, conſcripſit,
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              vt imitatus illud videatur, quod de Pytha­
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              gora diſcipuli dicebat
                <foreign lang="grc">ἀυτὸς ἔφα</foreign>
              , vt amentiæ
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              ſuæ non aliàs pulchrius ſpecimen dederit,
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              quàm hic cùm ſibi placet. </s>
              <s id="s.015856">Verùm neque il­
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              lud credatis calorem in æſtate fieri fato, na­
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              tura enim conſtat. </s>
              <s id="s.015857">Et quanquam hic locus
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              non ſit huius tractationis, nec æquum ſuo
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              more omnia omnibus in locis repetere at­
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              que confundere, charitatis tamen cauſa
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              vnum verbum dicam, idem diuerſis modis
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              factum dicitur? </s>
              <s id="s.015858">veluti ceraſus oriente è po­
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              mi planta per inſitionem villici, fato, natu­
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              ra, conſilio, & fortuna oriri dicitur: fa­
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              to, vt ad complexum omnium cauſarum res
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              comparatur: natura, vt ad ſurculum, qui in­
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              ſertus eſt ramo pomi: conſilio, vt compa­
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              ratur ad villicum, qui inſitionis autor fuit:
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              fortuna comparatione domini, qui neſciebat
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                <expan abbr="villicũ">villicum</expan>
              inſeruiſſe. </s>
              <s id="s.015859">Vnde fortuna
                <expan abbr="nõ">non</expan>
              eſt cauſa,
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              ſed modus ſciendi aut
                <expan abbr="cognoſcẽdi">cognoſcendi</expan>
              . </s>
              <s id="s.015860">Quantum
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              verò delinquat ipſe ac perapitici ſui, &
                <expan abbr="quã">quam</expan>
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              varij ſint errandi modi vno exemplo alio
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              accommodatè ſatis, vt reor, declarabo. </s>
              <s id="s.015861">Ad­
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              uenit vnus ex agro vir ſimplex ac verax,
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              ſed minimè ſtultus amicus meus, qui refert,
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              ſe audiſſe bouem loquentem, dicentemque.
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              </s>
              <s id="s.015862">Heu patriæ huic. </s>
              <s id="s.015863">Statim Epicurus dicet,
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              hunc virum eſſe ſtultum, aut ebrium, aut
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              mendacem? </s>
              <s id="s.015864">iam hic habes genus hominum
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              quoddam ſibi ſapiens: at alius Platonicus
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              dæmonas confinget. </s>
              <s id="s.015865">Rurſus theologus ad
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              Deum, & culpam noſtram referet. </s>
              <s id="s.015866">At ve­
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              rus peripateticus ac prudens conabitur id
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              ex naturæ principiis, minùs quàm poterit,
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              abſurdè deducere. </s>
              <s id="s.015867">Aſtrologus in aſtrorum
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              vim tranferet abſurdo commento, vt aſtra
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              bouem loquentem efficere poſſint. </s>
              <s id="s.015868">At ſi quis
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              ad me hoc deferat, poſtquàm cognouere
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              hominis integritatem, dicam bos quidem
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              naturaliter loqui non potuit, quoniam au­
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              ditionis illius primùm capax non eſt, nec in
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              memoriæ orationis, nec inſtrumenta ad lo­
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              cutionem apta habet, nec ſenſim eruditus
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              eſt. </s>
              <s id="s.015869">Ergo non loquutus omninò eſt natura­
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              liter, ſed fortè nec Dei voluntate: quid
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              enim indiget Deus hoc ſermone, nonne ho­
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              mines poteſt admonere abſque peruerſione
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              naturalium legum? </s>
              <s id="s.015870">Deus etiam æquè affici­
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              tur noſtris negociis
                <expan abbr="atq;">atque</expan>
              res puerilibus ludis:
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              quis ergo rex eſt, qui velit leges ſuas muta­
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              re ob noſtros ludos? </s>
              <s id="s.015871">Sed neque dæmonum
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              auxilio, nam iuxta Philoſophos non ſatis
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              primò liquet, an dæmones ſint: deinde ſi
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              admittantur, quomodo poſſunt cùm ſint in­
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              corporei corpus mouere? </s>
              <s id="s.015872">Et ſi iam moueant,
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              non eſt inſtrumentum ſermoni aptum. </s>
              <s id="s.015873">Quod
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              ſi iuxta Theologos neque id, nam non con­
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              ſtat vnquam in ſcripturis quantacunque
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              narrentur miracula, vnquam iumentum lo­
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              cutum eſſe, niſi de aſina Balaam. </s>
              <s id="s.015874">Sed hoc ab
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              angelo factum eſt. </s>
              <s id="s.015875">Quid tandem non locu­
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              tus eſt bos? </s>
              <s id="s.015876">ille tamen audiuit, ergo ſenſus
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              eſt affectus, vt in ſomno, in ecſtaſi, in timo­
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              re ingenti. </s>
              <s id="s.015877">Illud ergo vel humorum vitio,
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              vel cauſa aliqua naturali inferiore, vel cœ­
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              leſti propria, vel generali. </s>
              <s id="s.015878">Humorum vitio
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              non cùm conſtet ſibi, cùm res ſit ordinata,
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              ſcilicet ſenſus ac verba: caſus autem non
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              poteſt longum ordinem ſeruare, cauſam ſi­
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              militer inferiorem excogitare, quæ tanto
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              miraculo reſpondeat difficile eſt, relinquitur
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              tandem vt ſit cauſa propria vel generalis ex
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              cœlo: ſi propria, illi minatur periculum,
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              ſed rarò id contingit: ſi generale etiam pe­
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              riculum, idque frequenter euenit. </s>
              <s id="s.015879">Vides
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              quàm abſoluta ſit doctrina, quæ ex princi­
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              piis noſtris proficiſcitur. </s>
              <s id="s.015880">Peripateticorum
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              autem principia adeò remota ſunt à ſenſi­
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              libus, vt niſi per prudentiſſimos viros tra­
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              ctentur, aut ſilere cogant hominem vere­
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              cundum, aut impudentem irriſioni etiam
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              plebis exponant. </s>
              <s id="s.015881">At contrà ſi in prudentiſ­
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              ſimum virum incidant, magnis cum labori­
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              bus quæſitis ſatisfaciunt. </s>
              <s id="s.015882">Memini enim cùm
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              Puteoli conflagratio accidiſſet anno 1540.
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              quidam diſcipulus Auguſtini Niphi Sueſſa­
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              ni Philoſophus, cuius nomen nunc è memo­
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              ria excidit, adeò egregiè de illius cauſis diſ­
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              ſeruit, ſed non abſque difficillimis diſputa­
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              tionibus, & interpretationibus, quamvis
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              propoſito accommodatis, literam tamen ex­
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              torquentibus, vt diceres fuiſſe neceſſariam
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              illam conflagrationem, potuiſſeque ex Ari­
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              ſtotelis libris tanquam propheticis, ante­
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              quam facta eſſet, prædici: adeò ſcitè, inge­
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              nioſeque acutè omnia verba, omneſque Phi-</s>
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