THOUGHTS AND AFORISMS
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Science and experience
De anima. The motion of the earth against the earth by tracing that, little move the beaten part, the water struck by the water circulates around the beaten spot.
For 1 (Marinoni estimates that “for” is perhaps for “more” and would therefore propose to imply a “rush” to complete the sentence.) Long distancia the voice in the air. Longer infra `l focus. The more the mind is in the universe. But because it is not over, it is not infinite.
Let us make our life with others death. – In the dead thing remains a desensitized life, which rejoins the living stomachs with a sensitive and sensual life.
Motion is the cause of every life
2 (We have seen how much part in the theoretical art the movimiento occupies: here it becomes essence and cause of life.)
Nature is full of infinite reasons that are never inexperienced.
3 (Despite his faith in experience, L. admits that there are infinite “reasons” in nature, which escape experimental control.
The scientist is the captain and the practice is the soldiers
4 (Also about the theory and practice L. has expressed the relationship with an axiomatic incisiveness.
Yes, as eating without desire is harmful to health, so the study without Desiderio spoils the memory and does not believe that it does.
Always the words that do not saddened in the ear of the alditore give them tedium ovver regret. It is the sign of this that you will often see these builders being copious with disagreements. Wherever you speak to men of whom you seek benevolent, when you see such miracles
5 (Manifestations) of regret, shorten your speech or you change reasoning, and if you do other things, then on the spot of the desired grace, you will acquire hatred and nimicizia.
And if you see what one delights without hearing and talk to him, talk to him changing different reasoning and that where you see him being intent without glaring or twisting of eyelashes or other various actions, be sure that what he talks about is that of that he delights, etc.
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6 (The passage illuminates one of the characteristics of the personality of L, who was so fascinating a talker and «so pleasant in the conversation that he drew the spirits of himself», says Vasari)
Of the sciencies. – No certainty is where one can not apply one of the mathematical sciences, or that they are not combined with mathematical exercises.
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7 (See Painting Treaty.)
O the speculator of things, do not let yourself know the things ordinarily by itself nature leads. But rejoice to know the purpose of those things that are drawn from your mind.
Dell’error of those who use the practice without a scientist. – Those who are in love with practice without a scientist are like the helmsmen who enter navy without a rudder or compass, which never has the certainty where it goes.
And he made many shops with deceptions and fake miracles, deceiving the foolish multitude, and if no one became aware of their deception, they punished him.
Every man wants to make capital to give doctors, destructors of lives. Therefore they must be rich.
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8 (It is an arrow against doctors who become rich at the expense of their victims.)
The experience, interpreting in between the artifice of nature and the human spices, marks what its nature in mortal fray uses from a constricted necessity, not otherwise operating the reason, and you do not have to experiment with it.
No effect is in nature without reason; you mean the reason and you do not have to experiment with it.
10 (this passage ocupa the last part of the sheet 154 rb of the Atlantic Codex with the passage a and C. It is the same thought, for which L. seeks the best form.) A) The experience does not make it, but only fállanlo our judgments, promising of that effect that in and our experiments caused are not. Because, given a principle, it is necessary that the seal of a bird is a true consequence of this principle, if it had not already been prevented; and if any impediment followed, the effect which was to follow from the aforesaid principle, participates so much more or less than the impediment, how much impediment is more or less powerful than the already said principle.
b) The experience never fails, but only makes our judgments, promising of her that things are not in her power. Wrongly lamented is the mini of experience, which they accuse of being fallacious with Somme rampogne. But let it be experience, and turn this lamentation against your ignorance, which makes you pass with your vain and wanting wishes to impose on you those things that are not in its power, by saying that you are fallacious.
c.- Wrongly complaining mini of the inocente esperienzia that accusing of fallacie and liar demonstrations.
11 (L. repeats here what he has summarized in the aphorism, No. 4 and will again say in No. 16)
16. Who promises from experience that which is not her, differs from reason.
17. As the eye and the rocket of the sun and the mind are the fastest motions that are. – The sun, immediately appearing in the east, immediately spreads to the west, which are composed of three spiritual powers: splendor, warmth, and the spices of their form, cause.
The eye, súbito ch`e opened, sees all the stars of our emisperio. The moment one jumps from the east to the west, and all the other 12 (The Marinoni proposes the correction “others”, which we have accepted in the text, to the “high” of the ms.) Spiritual things are of far dissimilar for speed to these.
18. It is not to blame the grafting into the order of the scientist’s proce- dure any general rule arising from the aforesaid conclusion.
19. In time, everything must vary.
20. Given the cause, nature operates the effect in the shortest way that one can work.
21. Every action made by nature can not be done with more brieve way with the same means.
22. Given the causes, nature gives birth to the effects for more brievi ways that one can do.
23. Each instrument has to be operated with the experience it was born.
24. Ask if all the infinitives are equal or greater than each other.
You answer that every infinity is eternal and eternal things are equal premanent, but not of length of age, because what was in effect first begun to divide, has passed more age, but the times to come are equals.
25. Yes, as every kingdom in itself divided is defeated, so every ingenuity divided into different studies is confused and weakened. 13 (A retreat into oneself?) But he can not be confused and weakened by the many interests of study.)
26. Move the lover for the cosanta as the sense and the 14 (It can perhaps read “glue” (with the).) Sensitive and with seco s` unite and fassi a thing same.
The work is the first thing that is born of the union.
If the beloved thing is vile, the lover becomes vile.
When the unified thing is convenient to its unifier, it is followed by pleasure and pleasure and sadness.
When the lover has come to his beloved, he rests there.
When the weight is laid, it rests there.
The thing cognized with our intellect. 15 (The thesis is that love and weight produce movimiento, which is acquired for the first in the possession of the beloved thing, and is placed for the other, so it happens for the intellect that moves in search of knowledge: « the cognacious thing “gives” delight “, pleasure and” sadness “.)
27. There are four powers: memory and intellect, liable to 16 (Stairs for “irascible”) and concupiscible. The first two are reasonable and the other sensual.
De`cinque senses, to see smell uldir are of little prohibition, touch and taste, no.
The adored leads with the taste in the dog and other sweet tooth.
28. All spiritual powers as far as possible from the first or second cause, the more they occupy the site, the more they diminish their value.
29. Each of our cognitions princes from feelings.
30. Every homo is always in the middle of the world and under the head of his emisperio and above the center of the world.
31. The senses are terrestrial, the reason lies for those when it contemplates.
32. The water that touches de’umium is the last of the one that went and the first of the one that comes. Thus the present time.
33. Every action must be carried out by motorcycle.
Cognoscere and wanting are two human operations.
Discerning judging advice are human acts.
Our body is subjected to heaven and heaven is subjected to the spirit.
34. The soul can never be corrupted in the body’s curriculum, mafa in similitude of the wind which caused the reign of a reed, which did not result, for that, of the good effect wind. 17 (A definition of the soul, which testifies of L.’s convictions on human spirituality.)
35. Or speculators of the continuous motion, how many vain designs in similar look ave`creati! Accompany the gold searcher bags! 18 (Perpetual motion researchers are worthy cronies of necromancy lovers.)
36. Nature appears here in many or many animals to be cruel stepmother sooner than mother and of some non-stepmother but flat mother.
37. Every body is composed of those members and omors, which are necessary for its maintenance; which necessity is well known and to that sheltered by the soul that this form of body to its dwelling for a time has elected.
See the fish that, due to the continual confusion that it makes with its water by necessity, from its soul, child of nature, is provided to give birth to the porosity that is found under the scales, certainly viscid sweat, which is unpleasantly from it it splits and makes that offer with the fish that makes the pitch with the navy.
38. Necessity is a teacher and guardian of nature.
The necessity is the theme and the inventor of nature, it is the brake and the rule of the earth. 19 (It is the acknowledgment of an external force and superior to the nature of which it conditions the way of being.
Proverbs and warnings.
39. The memory of the goods made with the ingratitude is fragile. 20 (From this to number 56 is a series of proverbs or warnings written in a sententious form.
40. Represents the friend in secret and laldalo in paleso.
41. Those who fear the dangers do not perish those.
42. whoever raises the wall, that falls on him.
43. who cuts the plant, that is avenged with his ruin.
44. The traitor avoids death, because if he uses liality he is not believed. 21 (The meaning is: it saves the life to the traitor, who will have a serious enough penalty to live without being believed by anyone.)
45. Give advice to those who are correct.
46. Justice vol empowers, intelligence, will and resembles the king of the aves. 22 (“Ave” stands for api.)
47. Whoever does not pin down the evil, commands that we make ourselves.
48. Who takes the snake, by the tail that then bites him.
49. Whoever ditches the grave, this ruin him. 23 (And a third form of the proverb, mentioned in nos. 42 and 43.)
50. Whoever does not refine the voluptuousness with the beasts is accompanying.
51. One can not have greater or less dominion than that of oneself.
52. Who little thinks is very wrong.
53. More easily fights with the principle that in the end.
54. No counsel is more loyal than the eagle given by the naves is in danger.
55. Aspects give that one stands for young in council. 24 (That is, he is advised by a young man.)
56. Voting arises when hope is more.
57. Lust is the cause of generation.
Gola is maintained of life.
Fear ovver fear is prolongation of life.
Dolor 25 (to the «malice» of the Ms. Marinoni replaces «dolor». «Instrument» stands for body.) It is the salvation of the instrument.
58. Nothing is as fearful as filthy fame. This foul fame was born of vices.
59. The `nvidia offends with the dense 26 (‘Fitta’ stands for feint.) Infamy, that is, with deduction, which scares virtue.
60. Fame flies and rises to heaven, because the vertiginous things are friends with God. The infamy upside down is figured out, because all of its operations are contrary to God and converse the inverse are directed.
62. Every damage leaves regret in the remembrance except that it is the greatest damage, that is death, which kills it with the memory of life.
63. What can be lost is not lost in wealth. Virtue is our true good and it is the true prize of its owner. She can not be lost, she does not abandon us, if life does not leave us before. The devious and external devotions always hold them with fear, they often leave their owner with a fake and mocked, losing their possession.
64. We do not lack ways or ways to compart and measure these miserable days, which we should still like not to inspire them and pass them in vain and without any praise and without leaving any memory in the minds of the immortals. Acce that this our miserable course did not go through in vain.
65. The sum of filiality will be the sum of the unhappiness, and the perfection of the wisdom cagion of the folly.
66. Acquire what in your youth restore the damage of your old age. And if you mean old age to have wisdom for your food, so young as you do, that nourishment is not lacking in this age.
67. Our judgment does not judge things done in various distances of time in the due and their distances, because many past things of many years will appear propinque and close to the present, and many things close will appear propinque and close to the present, and many things neighbors will appear to be ancient, together with the antiquity of our youth, and so do the eye among the distant things, which, to be aluminated by the sun, seem to be near the eye, and many things that are near are distant.
68. Or sleeper what is sleep? Sleep has similitude with the death; or why do you not do such a work that after the death you have a similarity of perfect living, that living with sleep similar to the sad dead?
69. The man and the animals are propio transit and conduit of food, burial of animals, hotel de’morti, making to himself life of the other norte, sheath of corruption.
70. Since animosity is life-threatening, so fear is the certainty of that.
71. The threats are only armed with the imminent.
72. Where fortune enters, `nvidia puts you under siege and fights it, and dondèlla departs, leaves you with pain and repentance.
73. A rare person falls well.
74. The ordination is a stately work, the operation is a servile act.
75. Who is havoc by nature and wise by accident, when he speaks or works naturally always seems to be havoc, and par savio in the accidental.
76. Comparison of the patience.- The patient makes against the `ngiurie no other things that are the clothes against the cold; for if you multiply yourself with cloths according to the multiplication of the cold, it will not be cold. Similarly to great insults grow patience; You can not insult your minds.
77. The age that flies is concealed and deceived by others, and nothing is faster than the years, and those who sow virtue of fame reclaim.
78. When I made domene god, you put me in prison; now I am great, you will do me worse.
79. When I believe I will learn to live, and I will learn to die.
80. Whoever wants to see how the soul dwells in his body, looks at how the body uses its daily habitation; that is, if that is without order and confused; disorderly and confused the body held by the soul.
81. The instruments of bargaining are the seeds of human blasphemies against the gods.
82. The passion of the cacian soul drives off lust.
83. All the animals languish, filling the air with lamentations, the forests ruin, the mountains open to abduct the generated metals; but what of the most ardent ones have given birth to the country and to human spices?
84. Aristotle in the third of Ethics: man is worthy of praise and reproach only in those things which are in his power to do and not to do.
85. As iron rusts without exercise and water rots or in the cold it is too cold, so the exercise without it breaks down.
86. Salvatico is what is saved.
87. Cornelio Celso.
The highest good is wisdom, the highest evil is the pain of the body; because we are composed of two things, that is of soul and body, of which the former is better, the worst is the body, wisdom is of the best part, the greatest evil is of the worst and worst part.
Wisdom is excellent in the soul, so pain is very bad in the body. Therefore, since the greatest evil is the corporal pain, so sapiencia is of the soul the highest good, that is of the wise man. And no other thing is to compare this. 27 (Source of this passage is the De re militari of Roberto Valturio (1405-1475), published in Venice in 1472, a work that appears among the books of the winning library.)
88. As a well-spent day gives you happy sleep, so a well-used life gives gladness to die.
89. Where there is more sentiment, there is more, neither martyrs, a great martyr
90. Demetrius used to say that it is not different from the words and voices of the ignorant experts that it is from soni and stupefidi caused by the belly filled with superfluous wind.
And this not without reason, because he did not consider being different from which part of the mandarin man was the voice either from the lower parts or from the mouth, that both were of equal value and sustancia.
91. Foolishness is the shield of shame as the impropriety of poverty.
92. Holy brothers pharisees vol vol.
93. Long well spent life is.
94. That is to say well of a sadness, as to say badly of a bono.
95. And this man has an insanity, that is, that he is always struggling not to instigate, and life flees from them, hoping to enjoy the goods with the sum of money purchased.
96. I obey you, sir, first for the love that you reasonably bring I owe you, secondly that you can shorten or prolong the lives of men.
97. Flee that study of which the result works more together with the work.
98. The disciple who does not advance the teacher is sad.
99. There are a few other things than food transit and dung augmenters call for, because for them no virtue at work arises; because of them other than full and right. 28 (They are the toilets of decency.)
100. a) without doubt this proportion is from truth to lie as from light to darkness, and it is truth in itself of so much excellency that still strives the uncertainties and lies extended over the great and very high speeches, because the mind of ours, still having the lie for the fifth element, it remains, however, that the truth of things is not of supreme notation of the fine intellects, man of vagabundi ingegni.
b) It is so much a salary the lie that I told you great things of God, she gave her deity grace; and it is so much excellence that the truth is that it suffers minimal things, they become noble.
c) But you who live in dreams do you like the sophistical reasons and barerie deparlars in big and uncertain things, that of certain, natural and not so much height.
101. Who wants to be one day, is `mpiccato` n a year.
102. Horace: “God” sells us all goods for the price of fatigue. ” 29 (It is a paraphrase of the Horatian: “Nil sine magno vita labore dedicit mortalibus”.)
103. The truth was the only time bell.
104. Who else offends himself unsafe.
105. Fear is born sooner than another thing.
106. If you had the body according to virtue, you would not understand in this world.
107. You grow in reputation as the bread in your hand.
108. Do not promise things and do not do them, sit uve` 30 (If you see.)
109. It does not seem to me that the mini Grossi and of sad costumes and of little discourse deserve a good instrument, nor so many varieties of machinations, as the mini speculative and great speeches, but only a sack, where the food came I am not to be judged, because nothing seems to me that they participate in human spices other than the voice and the figure, and everything else is very much less than a beast. 31 (An’invettiva against “the men, both grotesque and of sad costumes.” Who, to live like animals, would not deserve the “beautiful instrument” of the human body.) Crf. Also n.99)
110. Linen is dedicated to the death and corruption of immortals: to death for laces and nets of birds, animals and fish; to corruption for the canvases, where the dead are buried, which are buried, which are corrupted in such canvases. And yet linen does not stand out from its feast, if it does not begin to macerate and become corrupted
Ramon Marcel Arellano Baez 