Vitruvius, I Dieci Libri dell' Architettvra di M. Vitrvvio, 1556

Table of Notes

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          <pb o="6" file="0010" n="10" rhead="PROEMIO."/>
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            <s xml:id="echoid-s142" xml:space="preserve">
              <emph style="sc">DIverse</emph>
            ſono le qualità delle coſe, trale quali una è, che habito ſe dimanda, ſecondo che ſi dice far buon’habito, eſ-
              <lb/>
            ſer bene habituato, & </s>
            <s xml:id="echoid-s143" xml:space="preserve">ſimiglianti modi; </s>
            <s xml:id="echoid-s144" xml:space="preserve">che dinotano, ò prendere, ò poſſedere una qualità, che di là doue ella é difficil-
              <lb/>
            mente ſi poſſa leuare. </s>
            <s xml:id="echoid-s145" xml:space="preserve">Sotto il predetto nome ogni ſcienza, ogni arte, ogni uirtù, & </s>
            <s xml:id="echoid-s146" xml:space="preserve">ogniuitio ſi comprende. </s>
            <s xml:id="echoid-s147" xml:space="preserve">Da questa
              <lb/>
            cognitione lo intelletto tragge due coſe, l’una è, che egliconoſce la importanza di apprendere piu uno habito, che un’ altro,
              <lb/>
            là doue non è da marauigliarſiſe alcuna fiata non ſi fa profitto nelle ſcienze, & </s>
            <s xml:id="echoid-s148" xml:space="preserve">nelle uirtù, l’altra è, che non coſi ageuolmen-
              <lb/>
            te s’ acquiſtano i belli habiti, ne di leggieri alcuno merita eſſere con i chiari nomi di quelli chiamato, il che coſi eßendo l’huo
              <lb/>
            mo auueduto s’ affatica, & </s>
            <s xml:id="echoid-s149" xml:space="preserve">pratica con le perſone Eccellenti, & </s>
            <s xml:id="echoid-s150" xml:space="preserve">non ſeduce ſe medeſimo credendo di ſapere quello, che
              <lb/>
            egli ueramente non ſa. </s>
            <s xml:id="echoid-s151" xml:space="preserve">Diuidonſi gli habiti in queſto modo, che altri ſono dello intelletto, altri della uolontà noſtra. </s>
            <s xml:id="echoid-s152" xml:space="preserve">Gli habiti dello intellet-
              <lb/>
              <note position="left" xlink:label="note-0010-01" xlink:href="note-0010-01a" xml:space="preserve">10</note>
            to. </s>
            <s xml:id="echoid-s153" xml:space="preserve">Sono di tre maniere. </s>
            <s xml:id="echoid-s154" xml:space="preserve">Alcuni non laſciano lo intelletto piu al uero, che al falſo piegare, come è la oppinione, il ſoſpetto, la Credulità. </s>
            <s xml:id="echoid-s155" xml:space="preserve">Altri
              <lb/>
            uolgono la mente humana dal uero, & </s>
            <s xml:id="echoid-s156" xml:space="preserve">di fermo al falſo la torcono; </s>
            <s xml:id="echoid-s157" xml:space="preserve">come ſe alcuno da falſi principij diſpoſto, al uero per modo alcuno conſen-
              <lb/>
            tir non poteſſe, & </s>
            <s xml:id="echoid-s158" xml:space="preserve">queſto mal’habito, ſi chiama ignoranza praua. </s>
            <s xml:id="echoid-s159" xml:space="preserve">La terza maniera di habiti e quella che auezza l’ intelletto al uero di modo,
              <lb/>
            che eglinon ſi puo alla falſità, & </s>
            <s xml:id="echoid-s160" xml:space="preserve">all’ errore per alcuna uia riuolgere; </s>
            <s xml:id="echoid-s161" xml:space="preserve">degna ueramente, & </s>
            <s xml:id="echoid-s162" xml:space="preserve">pretioſa maniera, come quella, che lieua le inſtabi-
              <lb/>
            lità della oppinione, ſcaccia le tenebre della ignoranza, & </s>
            <s xml:id="echoid-s163" xml:space="preserve">induce la certezza, la chiarezza; </s>
            <s xml:id="echoid-s164" xml:space="preserve">& </s>
            <s xml:id="echoid-s165" xml:space="preserve">la ſermezza del uero. </s>
            <s xml:id="echoid-s166" xml:space="preserve">Ma perche il uero
              <lb/>
            nelle coſe diuerſamente ſi troua. </s>
            <s xml:id="echoid-s167" xml:space="preserve">però molti ſono gli habiti dello intelletto circa il uero nelle coſe. </s>
            <s xml:id="echoid-s168" xml:space="preserve">Dico adunque nelle inenti humane eſſer uno
              <lb/>
            habito del uero, che di necesſità auuiene, & </s>
            <s xml:id="echoid-s169" xml:space="preserve">uno altro habito di quel uero, che non è neceſſario, che auegna, detto da filoſofi cõtingente. </s>
            <s xml:id="echoid-s170" xml:space="preserve">Il ue-
              <lb/>
            ro neceſſario e quello, che per alcuna uera, e certaragione, ò proua ſi conchiude, & </s>
            <s xml:id="echoid-s171" xml:space="preserve">oltra di queſto uero neceſſario e quello, che ſi piglia
              <lb/>
            per prouare una coſa, & </s>
            <s xml:id="echoid-s172" xml:space="preserve">appreſſo quel tutto inſieme, che della proua, & </s>
            <s xml:id="echoid-s173" xml:space="preserve">della coſa prouata e composto; </s>
            <s xml:id="echoid-s174" xml:space="preserve">uero neceſſario ſe dimanda, la on-
              <lb/>
            de tre maniere de habiti dalla predetta diuiſinoe ci ſono manifeſte. </s>
            <s xml:id="echoid-s175" xml:space="preserve">@l primo e nominato ſcienza, che è habito di concluſione per uera, & </s>
            <s xml:id="echoid-s176" xml:space="preserve">ne-
              <lb/>
              <note position="left" xlink:label="note-0010-02" xlink:href="note-0010-02a" xml:space="preserve">20</note>
            ceßaria proua acquiſtato. </s>
            <s xml:id="echoid-s177" xml:space="preserve">Il ſecondo è detto intelletto, che è habito de i principij, & </s>
            <s xml:id="echoid-s178" xml:space="preserve">delle proue, & </s>
            <s xml:id="echoid-s179" xml:space="preserve">ritiene il nome della potenza dell’ anima no-
              <lb/>
            ſtra, nella quale egli ſi troua, là onde è Intelletto nominato, imperoche allo acqui ſto di quello non ui concorre altro habito precedente, ma
              <lb/>
            conoſciuti i termini, cioè ſapendoſi la ſignificatione de nomi, di ſubito l’intelletto ſenza altra proua ſolo da diuini Raggi illuſtrato conoſce,
              <lb/>
            & </s>
            <s xml:id="echoid-s180" xml:space="preserve">conſente eſſere il uero quello, che é propoſto. </s>
            <s xml:id="echoid-s181" xml:space="preserve">Pcrò Dante chiama il conoſcimento di queſto uero, Prima notitia, & </s>
            <s xml:id="echoid-s182" xml:space="preserve">quel uero. </s>
            <s xml:id="echoid-s183" xml:space="preserve">Primo uero,
              <lb/>
            i Filoſofi Primi concetti, dignità, e masſime ſogliono chiamare. </s>
            <s xml:id="echoid-s184" xml:space="preserve">Da gli habiti predetti hanno hauuto uigore, & </s>
            <s xml:id="echoid-s185" xml:space="preserve">forza tutte le Mathematice,
              <lb/>
            perche queſte prime notitie picciole ſono di quantità, ma di ualore ineſtimabile. </s>
            <s xml:id="echoid-s186" xml:space="preserve">Per ſapere adunque concludere molte coſe da i propi princi-
              <lb/>
            pij, che altro non è che hauer ſcienza, biſogna prima acquiſtarſi lo intelletto, cio è l’habito che conoſce i principij, che io in queſto luogo chia
              <lb/>
            merei intendimento per non confondere i uocaboli delle coſe. </s>
            <s xml:id="echoid-s187" xml:space="preserve">Il terzo habito é detto ſapienza, che é pronta, & </s>
            <s xml:id="echoid-s188" xml:space="preserve">ſottile cognitione delle proue
              <lb/>
            alleconcluſioni appplicate, & </s>
            <s xml:id="echoid-s189" xml:space="preserve">come l’acume della Diuina intelligenza penetra per entro al mezzo d’ ogni coſa, coſi ad uno riſuegliamento
              <lb/>
            dello intelletto habituato in molte ſcienze, & </s>
            <s xml:id="echoid-s190" xml:space="preserve">molti principij ſi ritroua il uero, et i ſopradetti habiti ſono dello intelletto, circa il uero neceſſa-
              <lb/>
              <note position="left" xlink:label="note-0010-03" xlink:href="note-0010-03a" xml:space="preserve">30</note>
            rio, cioé circa il uero, che non puo eſſere, che non ſia, ne i quali non ſi haritrouato quello habito, che noi Arte propiamente chiamiamo;
              <lb/>
            </s>
            <s xml:id="echoid-s191" xml:space="preserve">dico propiamente, perche hora ſi ragiona con i propi, & </s>
            <s xml:id="echoid-s192" xml:space="preserve">ueri uocaboli delle coſe. </s>
            <s xml:id="echoid-s193" xml:space="preserve">Horauediamo ſe ne gli habiti, che ſono d’ intorno al uero,
              <lb/>
            che contingente ſi chiama, ſi troua l’ Arte. </s>
            <s xml:id="echoid-s194" xml:space="preserve">Dico, che nelle coſe fatte da gli huomini, perche dipendono dalla uolontà loro, che non piu a que-
              <lb/>
            ſto che à quello e terminata, ſi manca di quelle neceßità, & </s>
            <s xml:id="echoid-s195" xml:space="preserve">altre di quelle ſon pertinenti alla unione, & </s>
            <s xml:id="echoid-s196" xml:space="preserve">conuerſatioue, altre conuengono
              <lb/>
            alla utilità, & </s>
            <s xml:id="echoid-s197" xml:space="preserve">commodo uniuerſale. </s>
            <s xml:id="echoid-s198" xml:space="preserve">La Regola delle prime é nominata Prudenza, che è habito moderatore delle attioni humane, & </s>
            <s xml:id="echoid-s199" xml:space="preserve">ciuili. </s>
            <s xml:id="echoid-s200" xml:space="preserve">
              <lb/>
            Laregola delle ſeconde è detta Arte, che è habito regolatore delle opere, che ricercano alcuna materia esteriore, & </s>
            <s xml:id="echoid-s201" xml:space="preserve">ſi come dalla prima
              <lb/>
            ſono gli huomini chiamati Prudenti, Giudici, & </s>
            <s xml:id="echoid-s202" xml:space="preserve">Rettori, cosi dalla Seconda ſon detti Architetti, Soldati, Agricoltori, Fabri, & </s>
            <s xml:id="echoid-s203" xml:space="preserve">finalmente
              <lb/>
            Artefici. </s>
            <s xml:id="echoid-s204" xml:space="preserve">Dalle già dette coſe ritrouato hauemo, che l’ Arte é habito nella mente humana, come in uero ſuggetto ripoſto, che la diſpone
              <lb/>
            fermamente à fare, & </s>
            <s xml:id="echoid-s205" xml:space="preserve">operare drittamente, & </s>
            <s xml:id="echoid-s206" xml:space="preserve">conragione fuori di ſe, coſe utili alla uita; </s>
            <s xml:id="echoid-s207" xml:space="preserve">come Prudenza era habito, che diſponeua l’ intelletto
              <lb/>
            à regolare la uoluntà, perche habituata fuſſe in quelle uirtù, che alla unione, & </s>
            <s xml:id="echoid-s208" xml:space="preserve">bene della Republica, & </s>
            <s xml:id="echoid-s209" xml:space="preserve">della fainiglia, & </s>
            <s xml:id="echoid-s210" xml:space="preserve">di ſe ſteſſo conuen-
              <lb/>
              <note position="left" xlink:label="note-0010-04" xlink:href="note-0010-04a" xml:space="preserve">40</note>
            gono. </s>
            <s xml:id="echoid-s211" xml:space="preserve">La onde giuſti, modeſti, forti, piaceuoli, amici, ueraci, & </s>
            <s xml:id="echoid-s212" xml:space="preserve">in ſomma buoni, & </s>
            <s xml:id="echoid-s213" xml:space="preserve">uirtuoſi diuentiamo, & </s>
            <s xml:id="echoid-s214" xml:space="preserve">di piu quaſi Semidei per la uir-
              <lb/>
            tu heroica ſiamo giudicati. </s>
            <s xml:id="echoid-s215" xml:space="preserve">Ma laſciamo à dietro le coſe, che non ſanno per noi, & </s>
            <s xml:id="echoid-s216" xml:space="preserve">ritrouiamo il naſcimento dell’ Arte, ſecondo che promeſſo
              <lb/>
            hauemo di ſopra. </s>
            <s xml:id="echoid-s217" xml:space="preserve">Naſce ogni Arte dalla Iſperienza; </s>
            <s xml:id="echoid-s218" xml:space="preserve">ilche come ſia dirò breuemente, dimoſtrando che coſa è Iſperienza; </s>
            <s xml:id="echoid-s219" xml:space="preserve">Da che naſce, come
              <lb/>
            ſia ſonte dell’ Arti. </s>
            <s xml:id="echoid-s220" xml:space="preserve">Iſperienza non è altro, che notitia nata da molte ricordanze di ſimiglianti coſe à ſenſi humani ſottopoſte, per lequali ricor
              <lb/>
            danze l’ huomo giudica à uno iſteſſo modo. </s>
            <s xml:id="echoid-s221" xml:space="preserve">Eccoti lo eſſempio. </s>
            <s xml:id="echoid-s222" xml:space="preserve">Nel conoſcer unà coſa ui concorre prima il Senſo, dapoila Memoria, & </s>
            <s xml:id="echoid-s223" xml:space="preserve">di piu
              <lb/>
            la comparatione delle ricordate coſe, hauendo l’ huomo per uia de ſenſi compreſo che l’ Aſſentio ha conferito à queſto, & </s>
            <s xml:id="echoid-s224" xml:space="preserve">à quello nella debo-
              <lb/>
            lezza dello ſtomaco, & </s>
            <s xml:id="echoid-s225" xml:space="preserve">ricordandoſi di tal’ effetto, ne caua una ſomma d’ uniuerſal propoſitione, & </s>
            <s xml:id="echoid-s226" xml:space="preserve">dice. </s>
            <s xml:id="echoid-s227" xml:space="preserve">Adunque doue è debollezza di ſto-
              <lb/>
            maco l’ Aſſentio è gioueuole, & </s>
            <s xml:id="echoid-s228" xml:space="preserve">buono. </s>
            <s xml:id="echoid-s229" xml:space="preserve">Il ſimile puo fare delle altre piante, & </s>
            <s xml:id="echoid-s230" xml:space="preserve">da molte particolari, & </s>
            <s xml:id="echoid-s231" xml:space="preserve">diſtinte Iſperienze col mezzo della me-
              <lb/>
            moria puo trarre le propoſitioni uniuerſali, lequali ſono principij delle Arti. </s>
            <s xml:id="echoid-s232" xml:space="preserve">L’ Iſperienza adunque è ſimile all’ orma, che ci dimoſtra le Fiere
              <lb/>
            perche ſi come l’ orma è principio di ritrouare il Ceruo, ne però è parte del Ceruo. </s>
            <s xml:id="echoid-s233" xml:space="preserve">Percio che il Ceruo non è compoſto di orme, coſi l’ iſpe-
              <lb/>
              <note position="left" xlink:label="note-0010-05" xlink:href="note-0010-05a" xml:space="preserve">50</note>
            rienza é principio di ritrouar le Arti, & </s>
            <s xml:id="echoid-s234" xml:space="preserve">non é parte di alcun’ Arte, perche le coſe à ſenſi ſottopoſte non ſono Principij delle Arti, ma occa-
              <lb/>
            ſioni, come chiaramente ſi uede, perche il Principio delle Arti è uniuerſale, & </s>
            <s xml:id="echoid-s235" xml:space="preserve">non ſottoposto à Senſi humani, benche da Senſi ſtato ſia tro-
              <lb/>
            uato. </s>
            <s xml:id="echoid-s236" xml:space="preserve">Ma che differenza ſia tra la Iſperienza, & </s>
            <s xml:id="echoid-s237" xml:space="preserve">l’ Arte, ſi uedrà conſiderando in queſto modo. </s>
            <s xml:id="echoid-s238" xml:space="preserve">Certo e che quanto all’ operare non è da l’ Ar-
              <lb/>
            te la Iſperienza differente. </s>
            <s xml:id="echoid-s239" xml:space="preserve">Percioche tanto in quella, quanto in queſta uenendo al fatto ſi diſcende all’ Indiuiduo, perche le attioni ſono circa
              <lb/>
            le coſe particolari. </s>
            <s xml:id="echoid-s240" xml:space="preserve">Ma quanto alla ſorza, & </s>
            <s xml:id="echoid-s241" xml:space="preserve">efficacia dell’ operare gli eſperti fanno effetto maggiore, che quelli, iquali hanno la ragione
              <lb/>
            uniuerſale delle coſe, & </s>
            <s xml:id="echoid-s242" xml:space="preserve">però ſpeſſo auuiene che lo Artefice ineſperto, auenga dio che egli habbia la ragione nella mente de gli Arteficij, erra
              <lb/>
            però, & </s>
            <s xml:id="echoid-s243" xml:space="preserve">pecca bene ſpeſſo, non per non ſapere, ne perche la ragione ſia men uera, ma perche non à eſſercitato, ne conoſce i diffetti della mate-
              <lb/>
            ria, che molte fiate non riſponde alla intention dell’ Arte. </s>
            <s xml:id="echoid-s244" xml:space="preserve">Con tutto queſto l’ Arte è piu eccellente, & </s>
            <s xml:id="echoid-s245" xml:space="preserve">piu degna della Iſperienza, perche é piu
              <lb/>
            uicina al ſapere, intendendo le cauſe, & </s>
            <s xml:id="echoid-s246" xml:space="preserve">le ragioni della coſa, là doue la Iſperienza opera ſenza ragione. </s>
            <s xml:id="echoid-s247" xml:space="preserve">Appreßo lo intelligente Artefice è piu
              <lb/>
            pronto à riſoluere, & </s>
            <s xml:id="echoid-s248" xml:space="preserve">dar conto delle coſe, che il ſemplice, & </s>
            <s xml:id="echoid-s249" xml:space="preserve">puro eſperto, la onde l’ Arte è alla ſapienza, che è habito nobilißimo, piu pro
              <lb/>
              <note position="left" xlink:label="note-0010-06" xlink:href="note-0010-06a" xml:space="preserve">60</note>
            pinqua. </s>
            <s xml:id="echoid-s250" xml:space="preserve">Segno manifeſto del ſapere è il poter inſegnare, & </s>
            <s xml:id="echoid-s251" xml:space="preserve">ammaeſtrare altrui, percioche la perfettione conſiſte in poter far altri à ſe me-
              <lb/>
            deſimi ſimiglianti. </s>
            <s xml:id="echoid-s252" xml:space="preserve">Et però l’ Artefice che è quello, che intende la ragione, puo inſegnare, & </s>
            <s xml:id="echoid-s253" xml:space="preserve">fare un’ altro ſe ſteßo quanto all’ Arte ſua, ma
              <lb/>
            l’eſperto non coſi, & </s>
            <s xml:id="echoid-s254" xml:space="preserve">ſe bene l’ eſperto ad altrui dimoſtra come egli fa, non però è atto à darne conto, non hauendo l’ Arte, & </s>
            <s xml:id="echoid-s255" xml:space="preserve">la ſua d@noſtra-
              <lb/>
            tione oltre il ſenſo non ſi eſtende, & </s>
            <s xml:id="echoid-s256" xml:space="preserve">é ſolamente in modo di uedere congiunto con alcuna opinione, ò credenza di colui, che uede, ilquale in
              <lb/>
            ſimil caſo fa ufficio ſeruile imperſetto, & </s>
            <s xml:id="echoid-s257" xml:space="preserve">lontano dall’ ufficio dell’ Arte, & </s>
            <s xml:id="echoid-s258" xml:space="preserve">però Vitr. </s>
            <s xml:id="echoid-s259" xml:space="preserve">uuole che la Iſperienza ſia con la cognitione accom-
              <lb/>
            pagnata. </s>
            <s xml:id="echoid-s260" xml:space="preserve">Come adunque naſce la Iſperienza, che coſa è, & </s>
            <s xml:id="echoid-s261" xml:space="preserve">in che modo l’ Arte da eßa procede chiaramente s’è dimoſtrato dalche ſi comprende
              <lb/>
            eßer due maniere d’ Iſperienza, l’ una che all’ Arte è propoſta, cioè che ſi fa prima che l’ Arte s’ acquiſti, come è quando ſi dice io faccio Iſperien-
              <lb/>
            za, & </s>
            <s xml:id="echoid-s262" xml:space="preserve">uoglio prouar ſe mirieſce alcuna coſa, & </s>
            <s xml:id="echoid-s263" xml:space="preserve">queſta è come fonte à fiume. </s>
            <s xml:id="echoid-s264" xml:space="preserve">L’ altra che eccita, & </s>
            <s xml:id="echoid-s265" xml:space="preserve">deſta l’ arte, che in noi ſi troua. </s>
            <s xml:id="echoid-s266" xml:space="preserve">Et ſecõdo
              <lb/>
            l’ Arte la eßercitiamo. </s>
            <s xml:id="echoid-s267" xml:space="preserve">Egli ſi puo anche dalle coſe predette uedere che l’ Iſperienza piu ſerue all’ Arti che per inuẽtione s’ acquiſtano che à quel-
              <lb/>
            le che per ammaeſtramento s’imparano. </s>
            <s xml:id="echoid-s268" xml:space="preserve">Il naſcimento dell’ Arti da principio è debole, ma col tempo acquiſta forza, & </s>
            <s xml:id="echoid-s269" xml:space="preserve">uigore. </s>
            <s xml:id="echoid-s270" xml:space="preserve">Imperoche
              <lb/>
              <note position="left" xlink:label="note-0010-07" xlink:href="note-0010-07a" xml:space="preserve">70</note>
            i primi inuentori hanno poco lume delle coſe, & </s>
            <s xml:id="echoid-s271" xml:space="preserve">non poßono raccorre molte uniuerſali propoſitioni, per lequali l’ Arte s’ingagliardiſca, per
              <lb/>
            che tempo non hanno di farne l’ Iſperienza per la breuità della uita; </s>
            <s xml:id="echoid-s272" xml:space="preserve">ma laſciando à i poſteri le coſe da loro trouate, ſcemano la ſatica di quelli,
              <lb/>
            aggiugnendoli occaſione d’ aumentare le loro Arti, per la molta forza, che ne pochi principij ſi troua, perche ſi come nella mente ſi concepe
              <lb/>
            la moltitudine de ſudditi ſotto un Principe, coſi molti concetti dell’ Arte al ſuo principio ſi riferiſcono, & </s>
            <s xml:id="echoid-s273" xml:space="preserve">per questo di gran lode ſon de-
              <lb/>
            gni gli Inuentori delle coſe iquali trouato hanno i principij ſenzariſpiarmi o di fatica, da i quali il compimento, & </s>
            <s xml:id="echoid-s274" xml:space="preserve">la perfettione dell’ Arti
              <lb/>
            peruiene doue ſi puo dire che la metà del fatto, è nel cominciar bene, Et qui ſia detto aſſai d’ intorno alla diffinitione. </s>
            <s xml:id="echoid-s275" xml:space="preserve">Origine, </s>
          </p>
        </div>
      </text>
    </echo>
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