Cardano, Girolamo, De subtilitate, 1663

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            <p type="main">
              <s id="s.015882">
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              loſophi ſententias ad propoſitum deducit. </s>
              <s id="s.015883">Et
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              id tamen ( vt dixi ) quanquam à prudentiſ­
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              ſimo, ſcientiſſimo, exercitatiſſimoque viro
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              factum eſſet maxima tamen cum difficulta­
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              te factum eſt. </s>
              <s id="s.015884">At noſtris ex principiis faci­
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              liùs omnia ac planè declarari poſſunt. </s>
              <s id="s.015885">Porrò
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              quæ in vigeſimanona ſectione denuò repe­
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              tit, intoleranda ſunt, Deum eſſe naturam.
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              </s>
              <s id="s.015886">Natura eſt in rebus, vt Philoſophus ait, &
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              Deus erit in ipſis. </s>
              <s id="s.015887">Quin quòd euidentius ibi­
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              dem naturam vult eſſe in animatis, atque
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              animam fieri à Deo: anima igitur Deus eſt.
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              </s>
              <s id="s.015888">Quæcunque enim eidem ſunt vnum, vnum
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              & inter ſe ſunt. </s>
              <s id="s.015889">Anima igitur Deus, quæ
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              cum fiat à Deo, Deus à Deo fiet. </s>
              <s id="s.015890">Porrò quis
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              mente ſanus ferat tot impietates huius ho­
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              minis? </s>
              <s id="s.015891">Hoc enim nihil aliud eſt quàm dicere,
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              quòd animus meus eſt ſubſtantia equi, dum
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              equum intelligit, aut quòd mens quæpiam
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              animalia illuſtret. </s>
              <s id="s.015892">Quæ tamen ille vt impia
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              accuſat. </s>
              <s id="s.015893">Sed ſi vlla eſſet ei mens, rogo quo­
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              modo impia eſſe poſſunt? </s>
              <s id="s.015894">an apud Theolo­
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              gos? </s>
              <s id="s.015895">an Philoſophos? </s>
              <s id="s.015896">Non Philoſophos,
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              cùm nihil ſit impium apud Philoſophos, ni­
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              ſi cùm de Dei honore ac anima agitur. </s>
              <s id="s.015897">At
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              anima noſtra nihil eſt nobis maius, nedum
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              vt ſit Deus. </s>
              <s id="s.015898">Sed neque apud Theologos, quo­
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              modo enim impius erit apud Theologos,
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              qui dicat naturalis ratio ac lumen, ita de
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              anima ſentiret, quia non longius proſpicere
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              poteſt, Theologus tamen diuino lumine ad
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              intus, ſi non aliter, certè ſemper meliora,
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              ac magis pia ſentit. </s>
              <s id="s.015899">Ita vides calumniatoris
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              impietatem inexcuſabilem. </s>
              <s id="s.015900">Nec prudentior
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              in aliis, inquit, in trigeſimaſecunda ſectio­
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              ne: medici dicunt, priores hecticæ ſpecies
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              fieri poſſe corde illæſo, vltima oppreſſum
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              aggreſſione fatiſcere. </s>
              <s id="s.015901">Miſer vbi inuenit he­
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              cticam vniuerſalem fieri alibi, quàm in cor­
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              de cuiuſcunque ſpeciei ſit? </s>
              <s id="s.015902">Si de propria vni­
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              cuique membro loquitur, etiam tertia poteſt
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              fieri, & in ventriculo, & in aliis membris
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              abſque cordis affectu, ni forſan cor ob co­
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              ctionem vitiatam non conſenſum ſiccetur.
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              </s>
              <s id="s.015903">Ita cùm in aliqua ſcientia propria loquitur,
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              oſtendit ſe, nec prima elementa illius atti­
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              giſſe. </s>
              <s id="s.015904">Sed non deſinit nugari in communi­
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              bus his locis: vt non ſolùm lectores, ſed ſe­
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              metipſum confundat. </s>
              <s id="s.015905">Inde ad maledicta nul­
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              la irritatus cauſa tranſit. </s>
              <s id="s.015906">Sed ſi diſceptando
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              ſe viciſſe confidit, quid attinet malè dice­
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              re, ſit obtinere deſperat, an putat victo­
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              riam rei literariæ maledictis conſtare? </s>
            </p>
            <p type="main">
              <s id="s.015907">In trigeſimatertia ſectione, quamvis poſ­
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              ſem abundè tueri etiam belluas, & animam
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              ſenſus effectricem mortem agnoſcere, ex
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              Plinij exemplo de elephantis, exhibitis in
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              ludis Gn. </s>
              <s id="s.015908">Pompeij, tamen vt verius; & di­
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              lucidius quod ſentio exprimam, homo intel­
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              lectu mortem cognoſcit: ſed vi ſenſus pa­
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              uet ac timet Belluæ mortua animalia, præ­
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              ſertim ſui generis agnoſcunt: vt de delphi­
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              nis, qui filios ſuos mortuos deferunt, ne à
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              piſcíbus deuorentur: quid autem ſit mors
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              ignorant, quod abundè ſuperiùs explica­
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              tum eſt. </s>
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            <p type="main">
              <s id="s.015909">In trigeſimaquarta ſectione, ait: Intel­
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              lectus incipit à corpore ſeparari ergo pri­
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              uatio eſt motus? </s>
              <s id="s.015910">Ergo ad priuationem eſt
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              motus, ſic paulatim morimur, obcæcamur,
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              obſurdeſcimus, nonne iſtæ ſunt priuationes?
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              </s>
              <s id="s.015911">Quis ferat intemperies huius viri? </s>
              <s id="s.015912">hac cau­
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              ſa ſequenti ſectioni reſpondere indignum
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              puto, quæ aliquam merebantur reſponſio­
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              nem, ſi obiectiones ab alio, quàm à ca­
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              lumniatore factæ eſſent. </s>
              <s id="s.015913">Atque id præſer­
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              tim omittere conuenit, quod etiam nimis
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              patefecimus, quæ obſtruſa eſſe oportuit: irri­
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              tati ineptiis huius viri, qui malè interpre­
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              tatur, peius argumentatur peſſimè concludit.
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              </s>
              <s id="s.015914">Cur tamen omnes præuideant diſceſſum
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              ſuum, id contingit, quoniam cogitationi­
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              bus vehementioribus aliqui diſtrahuntur,
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              vt non ſentiant minores motus, vt contingit
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              in moletrinis. </s>
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            <p type="main">
              <s id="s.015915">303. Non patiar hunc virum debacchari
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              aduerſus ſtudia bonarum artium, aduerſus
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              cultum Dei. </s>
              <s id="s.015916">Repræhendit nos, qui dixeri­
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              mus contemplationem producere iuuentu­
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              tem. </s>
              <s id="s.015917">Id primùm probo experimento, quo nil
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              ſecurius: Philoſophi plerique octogeſimum
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              annum exceſſerunt. </s>
              <s id="s.015918">Democritus etiam cen­
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              teſimum, Socrates peremptus eſt anno ſep­
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              tuageſimo, quum nihil adhuc ſenile ei eſſet
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              præter prudentiam: Cato & Varro octua­
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              geſimum etiam exceſſerunt. </s>
              <s id="s.015919">Ariſtoteles
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              multis miſeriis, ac animi moleſtiis, tamen
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              ſexageſimum exceſſit. </s>
              <s id="s.015920">Hippocrates 80. Ci­
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              ro cùm ſexageſimum exceſſiſſet: vique pe­
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              remptus ſit, tamen cùm moreretur adhuc
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              iuuenilia omnia retinebat, formam, habi­
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              tum, robur animi, promptitudinem, patien­
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              tiam ad labores. </s>
              <s id="s.015921">Idem de his qui in eremo
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              vitam beatam ducebant, quamvis ille cor­
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              poris, ac vitæ incommodis premerentur:
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              plurimi tamen centeſimum annum exceſſe­
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              runt, octuageſimum ſuperaſſe vulgare erat.
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              </s>
              <s id="s.015922">Eraſmus noſtra ætate quamvis præter mo­
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              dum laboribus incubuerit, variiſque vitæ
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              incommodis, ac animi moleſtiis preſſus, ſep­
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              tuageſimum attigit: Marſilius Ficinus octo­
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              geſimum. </s>
              <s id="s.015923">Id verò etiam ratione conſtat:
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              nam ſi animi triſtitia vitam decurtat, & vt
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              ille dicebat, Spiritus triſtis deſiccat oſſa: par
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              eſt poſtquam contrariorum contrariæ ſunt
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              facultates, ſecuram lætitiam producere vi­
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              tam, & valetudinem bonam adiuuare: at
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              contemplatio exhilarat animum, ideò etiam
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              vitæ auxiliatur. </s>
              <s id="s.015924">Ariſtoteles quoque affirmat
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              in contemplatione vitam eſſe ſimilem diis,
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              talem igitur par eſſe etiam vtilem valetudi­
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              ni. </s>
              <s id="s.015925">Verùm multum intereſt inter contem­
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              plationem, quæ eſt meditatio eorum quæ
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              ſciuntur, tum inuentionem rerum noua­
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              rum, quæ admodum delectant, & vitam
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              producunt: & moleſtiam animi, quæ acqui­
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              ritur diſcendo, interpretando, cùm difficul­
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              tate: vt mihi nunc calumniatoris intempe­
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              ries, & abſurdas gerras, quas cum intellexe­
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              ris nihilo euades ſapientior, & diſceptatio­
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              nes contentioſas, tum ſcribendi laborem:
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              hæc namque fateor de vita, & bona vale­
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              tudine ſubducere. </s>
              <s id="s.015926">Ob id ſtudioſiſſimi, vel
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              prima iuuenta interiêre, vt Ioannes Miran­
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              dula, & Longolius: aut cum eò peruene­
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              rint, vt quaſi abſque labore contemplatio­
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              ne frui poſſint, valde parum ſeneſcunt. </s>
              <s id="s.015927">Id
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              etiam in nobis quilibet videre poteſt. </s>
              <s id="s.015928">Dum
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              in vtero eſſem, matri medicamentum abor­
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              tiuum propinatum eſt. </s>
              <s id="s.015929">Inde fuga, dum iam </s>
            </p>
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