Vitruvius Pollio, I dieci libri dell?architettura, 1567

Page concordance

< >
Scan Original
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
< >
page |< < of 520 > >|
    <archimedes>
      <text>
        <body>
          <chap>
            <subchap1>
              <subchap2>
                <p type="main">
                  <s id="s.001494">
                    <pb pagenum="72" xlink:href="045/01/080.jpg"/>
                    <emph type="italics"/>
                  re, altra l'abete, altra il larice. </s>
                  <s id="s.001495">& altro effetto ſa il marmo, altro il tofo, altro il ſaſſo, altro
                    <lb/>
                  imattoni. </s>
                  <s id="s.001496">però Vitr. che diſcorreua, che da diuerſe cauſe uengono diuerſi effetti, filoſofando nar
                    <lb/>
                  ra l'opinione de gli antichi cerca i principij materiali, cioè che entrano come parti a far le coſe di
                    <lb/>
                  natura, & nel ſucceſſo applicher à poi le cauſe a gli effetti, come ci ſar à manifeſto.
                    <emph.end type="italics"/>
                  </s>
                </p>
                <p type="head">
                  <s id="s.001497">
                    <emph type="italics"/>
                  De i principij delle coſe ſecondo i Filoſofi.
                    <emph.end type="italics"/>
                  </s>
                </p>
              </subchap2>
              <subchap2>
                <p type="head">
                  <s id="s.001498">
                    <emph type="italics"/>
                  Cap. II.
                    <emph.end type="italics"/>
                  </s>
                </p>
                <p type="main">
                  <s id="s.001499">THALES primieramente pensò, che l'acqua fuſſe principio di tutte le coſe:
                    <lb/>
                  Heraclito Epheſio ( che per la oſcurità de ſuoi detti Scotinos era chiamato )
                    <lb/>
                  poſe il fuoco. </s>
                  <s id="s.001500">Democrito, & lo Epicuro di Democrito fautore, gli Atomi,
                    <lb/>
                  che da noſtri inſecabili ouero indiuidui corpi da alcuni chiamati ſono. </s>
                  <s id="s.001501">Ma
                    <lb/>
                  la diſciplina de Pithagorici aggiunſe all'acqua, & al fuoco, l'aere, & la terra. </s>
                  <s id="s.001502">Democri­
                    <lb/>
                  to adunque, auegna, che le coſe di proprio nome non chiamaſſe, ma ſolamente proponeſ­
                    <lb/>
                  ſe i corpi indiuidui, pure per queſta ragione pare, che egli poneſſe quelli iſteſsi principij, per
                    <lb/>
                  che eſſendo que corpi ſeparati, prima che concorrino inſieme alla generatione delle coſe,
                    <lb/>
                  nè ſi raccoglieno, nè mancano, nè ſi diuideno, ma ſempiternamente ritengono in ſe per­
                    <lb/>
                  petua, & infinita ſodezza. </s>
                  <s id="s.001503">Quando adunque ſi ueda, che tutte le coſe naſcano da queſti
                    <lb/>
                  principij conuenientemente compoſti, & eſſendo quelle in infinite ſortì per natura diſtin­
                    <lb/>
                  te, io ho penſato, che neceſſario ſia di trattare delle uarietà, & differenze dell'uſo loro, &
                    <lb/>
                  dichiarire, che qualità habbiano ne gli ediſicij, accioche eſſendo conoſciute, quelli, i qua
                    <lb/>
                  li penſano di fabricare, non errino, ma apparecchino le coſe buone, & ſufficienti all'uſo
                    <lb/>
                  del fabricare. </s>
                </p>
                <p type="main">
                  <s id="s.001504">
                    <emph type="italics"/>
                  Vitruuio narra in queſta parte la diuerſità delle opinioni de gli antichi filoſofanti cerca i princi­
                    <lb/>
                  pij delle coſe, & intende ( come ho detto ) i principij materiali, cioè quelli, che entrano nella
                    <lb/>
                  compoſitione delle coſe, ne i quali finalmente ogni coſa ſi riſolue. </s>
                  <s id="s.001505">Dice che Tbales, fece l'acqua
                    <lb/>
                  principio di tutte le coſe; Heraclito il fuoco; Democrito, & lo Epicuro gli Atomi; i Pithagori­
                    <lb/>
                  ci l'acqua, il fuoco, l'aere, & la terra. </s>
                  <s id="s.001506">Vitr. non contende in queſto luogo quale ſia ſtata mi­
                    <lb/>
                  gliore opinione, ma conſente a quella de' Pithagorici, che abbraccia tutti quattro gli elementi, co
                    <lb/>
                  me piu chiaramente nel proemio dell'ottauo libro ſi uede: & ne dice la ragione copioſamente, &
                    <lb/>
                  con dignità della materia. </s>
                  <s id="s.001507">Ma perche in quel luogo non ſi fa mentione di quello, che Democrito
                    <lb/>
                  intendeua per Atomi: io dichiarerò la opinione di quello con breuità. </s>
                  <s id="s.001508">Vedendo adunque Demo­
                    <lb/>
                  crito, che tutti i corpi, che hanno parti diuerſe di nome, & di ragione, erano compoſti di parti,
                    <lb/>
                  che in nome, & in ragione erano ſimiglianti, uolle, che anche le parti, che conueniuano in nome
                    <lb/>
                  & in ragione, compoſte fuſſero di alcuni indiuiſibili, & minutiſſimi corpicelli, che egli Atomi
                    <lb/>
                  nominaua. </s>
                  <s id="s.001509">Et ſe bene egli non ſi puo ritrouare ſi picciola parte corporea, che non ſi poſſa diui­
                    <lb/>
                  dere in altre parti, & quelle ſimilmente in altre, & coſi in infinito, niente dimeno il buon De­
                    <lb/>
                  mocrito, tanto da Ariſtotile commendato, uoleua che infiniti corpicelli ſi trouaſſero, che per mo
                    <lb/>
                  do alcuno non riceueſſero diuiſione, ma fuſſero indiuiſibili, & impartibili. </s>
                  <s id="s.001510">Ma come egli inten­
                    <lb/>
                  deſſe queſto, accioche un tant'huomo non ſia contra ragione biaſimato, io dirò, che la diuiſione
                    <lb/>
                  de i corpi, come corpi, & delle parti, & delle particelle andaua in infinito, nè ſi poteuà queſta
                    <lb/>
                  diuiſione poſſibile intendere altrimenti: ma dall' altro canto conſiderando egli molto bene, che i
                    <lb/>
                  corpi natarali erano compoſti di materia, & di forma, & che poteuano eſſer diuiſi in coſi minu
                    <lb/>
                  te parti, che niuna di quelle poteſſe piu preſtare l'ufficio ſuo, nè fare la ſua operatione naturale,
                    <lb/>
                  come ſe egli ſi pigliaſſe una minima parte di carne, che non poteſſe fare la operatione di carne:
                    <lb/>
                  però egli uolle, che i corpi naturali fuſſero compoſti di queſti corpicelli indiuiſibili, non in quanto
                    <lb/>
                  corpi, & quantità intelligibile, & mathematica, ma in quanto corpi naturali compoſti di mate-
                    <emph.end type="italics"/>
                  </s>
                </p>
              </subchap2>
            </subchap1>
          </chap>
        </body>
      </text>
    </archimedes>
Impressum