ECPHRASIS DE MOTV.

MELISSVS Ex pri&longs;cis Philo&longs;ophis celebris vir &longs;u&longs;tulit motum: quoniam opinabatur, quod moue­tur, id omne moueri per inane &longs;pa­cium, non per plenum, ne corpora &longs;e &longs;e mutuò penetrarent. Sed quia ina­ne nullum e&longs;t, propterea neque motum e&longs;&longs;e ratus, con&longs;tituit vniuer&longs;um immo­bile. Cum autem &longs;it euidentis&longs;imum vel ip&longs;is &longs;en&longs;ibus motum e&longs;&longs;e in natura rerum, an &longs;it di&longs;quirere &longs;uperuacaneum mihi e&longs;&longs;e videtur. Quin ad præ&longs;ens in&longs;titutum magis pertinere arbitror, &longs;i ex per&longs;pecta tota eius natura, diffe­rentias atque proprias affectiones inue­nero. Itaque motus e&longs;t actus rei mobilis, qua mobilis e&longs;t, à motore profici&longs;cens,ex termino oppo&longs;ito in terminum oppo­&longs;itum, vnus atque continuus, æquabilis aut inæquabilis, velox aut tardus, vt vicis&longs;i­tudo rerum naturalium &longs;empiterno tem­pore con&longs;eruetur. Actum Ari&longs;to. nun­cupat e)ndele/xean, recentiores philo&longs;o­phi e)ne/rgean, á Latinis appo&longs;itè dicitur perennis motio, quoniam illa perennitas veram motus naturam &longs;ignificat. Cuius quidem terminus, in quem de&longs;init, w_a(osvocatur, hoc e&longs;t pas&longs;io. Motus ergo non e&longs;t pas&longs;io, vt aliqui fal&longs;ò opinantur, quia terminus ille e&longs;t forma. Forma autem neque mouet, neque mouetur, &longs;ed id dun­taxat aut mouet, aut mouetur, quod e&longs;t compo&longs;itum ex materia &longs;imul & forma. Quod dixi de forma, idem iudican­dum e&longs;t de &longs;ola materia. Sed rectius w_a)qksin appella&longs;&longs;ent, quæ e&longs;t quædam itio & actus ad ip&longs;um w_a)qos. Interdum ta­men Galenus in lib. de' &longs;ymptomatumdifferentiis w_a)qhma & w_a)qos &longs;umit pro ip&longs;a motione & actu, non pro ter­mino immobili, id quod Ari&longs;totelimi­nime placet. Siquidem de eius &longs;enten­tia motus &longs;it ad pas&longs;ionem. Nam &longs;i motus e&longs;&longs;et pas&longs;io, tunc motus e&longs;&longs;et ad motum. Con&longs;tat igitur pas&longs;ionem e&longs;­&longs;e terminum &longs;iue formam, in quam de­&longs;init motus. Itaque, quia motus e&longs;t pe­rennis motio ad pas&longs;ionem, nece&longs;&longs;a­rium e&longs;t aliquod &longs;ubiectum e&longs;&longs;e capax motionis & pas&longs;ionis: nam motus cie­ri non pote&longs;t, ni&longs;i quippiam moueatur: nihil autem pote&longs;t moueri, ni&longs;i præ­&longs;ente motu: motus præ&longs;ens, e&longs;t ip­&longs;a motio, &longs;iue ip&longs;um moueri: motus enim atque motio &longs;unt &longs;ubiecto idem, &longs;ola ratione differunt: quandoquidem motus & motio ita di&longs;tinguantur, vt pas&longs;io & pati, actio & agere, albe­do & albe&longs;cere: nam moueri e&longs;t no-tius, quám motus, quia quod mouetur, id videmus, motum non videmus: quod patitur &longs;imiliter videmus, at pa&longs;­&longs;ionem non videmus. Quot igitur erunt &longs;ubiecta genera, in quibus reperitur mo­tus, & ex quibus e&longs;t motus, & in quæ e&longs;t pariter motus, totidem quoqueerunt &longs;pecies, &longs;iue differentiæ ip&longs;ius. Porrò &longs;ubiecta genera plura quàm decem nec excogitari, nec con&longs;titui po&longs;&longs;unt, in qui­bus comperitur motus. Sed ex his de­cem &longs;ummis rerum generibus non po­te&longs;t reperiri in pluribus, quàm in tri­bus, nimirum in Qualitate, in Quanti­tate, & in loco. Motus namque in his tri­bus e&longs;t, & ex his e&longs;t, & in hæc tria termi­natur: quia terminus motus e&longs;t aut pa&longs;­&longs;io, aut locus: pas&longs;io rur&longs;us e&longs;t, aut qua­litas, aut quantitas. In reliquis &longs;ubie­ctis rerum generibus, non e&longs;t motus: propterea quòd in illis non reperiturcontrarium, motus autem e&longs;t inter con­traria. Quód nec in &longs;ub&longs;tantia repe­riatur, neque in relatione, neque in actio­ne, neque in pas&longs;ione, neque in tempore, &longs;ed potius tempus in motu, neque in &longs;i­tu, neque in ip&longs;o habere, his planis&longs;i­mè conuincitur argumentis. Non e&longs;t quidem in &longs;ub&longs;tantia, quia &longs;ub&longs;tantiæ nihil e&longs;t contrarium, at motus e&longs;t in contrariis. Sed contra dicat quis, in &longs;ub&longs;tantia &longs;unt priuantia, ergo &longs;unt con­traria. Atqui duplex e&longs;t priuatio, al­tera ‘quidem generationis & &longs;ub&longs;tan­tiæ, qualis e&longs;t priuatio formæ in materia, altera veto e&longs;t motus, at­que accidentium. Priuatio &longs;anè ac­cidentium e&longs;t vera contrarietas. Non in actione & pas&longs;ione, neque in motu, neque in mutatione: quo­niam motus e&longs;t actio, & pas&longs;io, at­que’ mutatio, pas&longs;ionem nunc intel-ligi volo w_a)qhsin. Si igitur e&longs;&longs;et in actione & pas&longs;ione, motio e&longs;&longs;et in motione. Hoc ip&longs;um pronunciatum po­te&longs;t trifariam intelligi motionem e&longs;&longs;e mo­tionis, aut e&longs;&longs;e &longs;ubiectum motionis, aut e&longs;&longs;e terminum, à quo incipit, hoc e&longs;t e&longs;­&longs;e ex motione, aut terminum, in quem de&longs;init, hoc e&longs;t e&longs;&longs;e in motionem. Subie­ctum non e&longs;t, quia &longs;ubiectum, quando in­cale&longs;cit, aut cre&longs;cit, aut decre&longs;cit, aut lo­co mouetur, tunc motio non e&longs;t &longs;ubie­ctum calefactionis, aut incrementi, aut decrementi, aut loci: &longs;ed e&longs;t &longs;ub&longs;tantia corporea, in qua e&longs;t motus. Nec e&longs;t ter­minus, in quem de&longs;init, hoc e&longs;t in mo­tionem: nec is, à quo incipit, hoc e&longs;t ex motione: quia &longs;equeretur, vt idem &longs;imul eodem tempore per &longs;e mutaretur in op­po&longs;itos motus, vt &longs;anatio e&longs;t mutatio ex morbo in &longs;anitatem, quia motus e&longs;t mu­tatio ex forma in formam: &longs;i autem &longs;a-natio in &longs;anitatem eodem tempore e&longs;&longs;et in motionem, nece&longs;&longs;arium foret e&longs;&longs;e non in &longs;anationem, &longs;ed in ægrotationem, quia ita motus e&longs;t inter contraria, vt ge­neratio & interitus inter contradicen­tia, vt ens, non ens: e&longs;t, non e&longs;t: ergo idem &longs;imul e&longs;&longs;et &longs;anus & æger. Dixi per &longs;e, quia ex accidenti pote&longs;t aliquid in op­po&longs;itos motus cieri: pote&longs;t enim qui&longs;piam ægrotare &longs;imul & currere & di&longs;cere, &longs;ed accidit ægrotanti currere, aut di&longs;cere. Præterea &longs;i motionis e&longs;&longs;et motio, & ge­nerationis generatio, & mutationis mu­tatio, tunc &longs;equeretur, vt generationis e&longs;&longs;et in immen&longs;um progres&longs;io, quia ge­neratio, quæ generatur, ‘ex generatio­ne e&longs;t antecedente, & alia &longs;ubinde ex alia, ‘& alia infinitè ex alia: ergo nihil poterit per &longs;e generari, aut mutari, quia in infinito neque primum, neque &longs;ecun­dum, neque tertium e&longs;t. Huc etiam perti­net, quòd quippiam e&longs;&longs;et mu&longs;t an­t, quàm &longs;it: nam &longs;i generatio gene­ratur ex generatione, nece&longs;&longs;arium e&longs;t vt vna &longs;it po&longs;terior & altera prior: po­&longs;terior nondum e&longs;t, quia quod fit, idnó­dum e&longs;t, prior e&longs;t, quia facta e&longs;t, er­go idem e&longs;&longs;et &longs;imul, & non e&longs;&longs;et. Ad extremum efficeretur, vt quod genera­tur, idem tunc interiret, cum genera­tur, & vicis&longs;im quod interit, id tunc generetur, quando interit: hoc e&longs;t ge­neratio idem e&longs;&longs;et quod interitus, & interitus quod generatio. Id quod li­quidò con&longs;tabit ex duabus po&longs;itis & con&longs;titutis hypothe&longs;ibus, quarum hæc pri­ma e&longs;t. Vnius atque eiu&longs;dem rei e&longs;t ge­neratio & interitus, atque pror&longs;us omnis motus oppo&longs;itus, pariter & illi aduer&longs;a quies: nam idem corpus, quod moue­tur, pote&longs;t etiam quie&longs;cere, & quod ca­le&longs;cit, idem refrigerari. Altera veroe&longs;t, nihil pote&longs;t generari, quod interdum non intereat, & reciprocatur. Siergo ge­neratio hominis e&longs;t mutatio ex &longs;emine in corpus &longs;entiens, nece&longs;&longs;arium e&longs;t vt ge­neratio &longs;it interitus, quia &longs;i huius gene­rationis e&longs;t generatio, non alia e&longs;t quàm generatio cadaueris, quæ e&longs;t interitus, &longs;iue corruptio viui corporis: ergo dum ge­neratur homo, interea corrumpitur, &longs;iue interit, & contrà, Itaque motio non e&longs;t mo­tionis vt terminus à quo incipit, neque vt terminus in quem de&longs;init. Simili quoque ra­tionis modo nec e&longs;t vt &longs;ubiectum, &longs;iquidem in omni mutatione duo oporteat ade&longs;&longs;e, vnum quidem quod &longs;it &longs;ubiectum, &longs;iue ma­teria ex qua, vel inqua &longs;it mutatio: ex qua, vt generatio & interitus, in qua, vt motus: alterum verò, quod &longs;it &longs;ubiectum: ad quod &longs;it mutatio vel ad formá, vel ad pas&longs;ionem, vel ad locum, & vtrunqueoportet e&longs;&longs;e diuer&longs;um vnum ab altero,atque adeo ab ip&longs;a mutatione. Propterea ego &longs;ci&longs;citarer abs te, qualis materia &longs;ub­&longs;it mutationi, ex qua, vel in qua^{a}, & in quam &longs;it. Non profectò re&longs;pondebis e&longs;&longs;e mutationem, quia vterque terminus debet e&longs;&longs;e diuer&longs;us à mutatione. Atqui mutatio non e&longs;t diuer&longs;a à mutatione, ergo mutatio non e&longs;t &longs;ubiectum muta­tionis: &longs;ed &longs;ubiectum e&longs;t vel corpus &longs;im­plex, vel compo&longs;itum, vel anima: & vt muta­tio ad di&longs;ciplinam non e&longs;t di&longs;ciplina, quia nemo ante &longs;eit, quàm di&longs;cat, &longs;ed po&longs;tquam didicit, &longs;ic generationis non e&longs;t generatio. Non enim qui e&longs;t in via, idem e&longs;t in termino, ad quem ducit via: & qui profici&longs;citur Thebas, nondum e&longs;t Thebis. Quid quæris?, &longs;i motionis al­tera motio e&longs;&longs;et materia, profectò erit nece&longs;&longs;arium alterationis e&longs;&longs;e vel altera­tionem, vel accretionem, vel lationem, Alteratio quidem e&longs;&longs;e non pote&longs;t, quo-niam, vt nuper probabam, nec genera­tionis e&longs;t generatio, neque vllius muta­tionis e&longs;t mutatio: neque accretio, neque latio, quia quod alterabitur, idem etiam feretur & auge&longs;cet: proinde al­teratio erit incrementum, aut latio. Pote&longs;t tamen mutatio e&longs;&longs;e ex acciden­ti mutationis, vt &longs;ubiecti, quandoqui­dem pos&longs;it Socrates, qui &longs;anatur, cur­rere pariter & di&longs;cere, ideo accidit &longs;a­nationi currere & di&longs;cere, quia acci­dit Socrati: &longs;ed hæc motio e&longs;t valde alie­na à &longs;cientia de motu. Quòd autem non &longs;it in reliquis generibus, notius e&longs;t, quàm vt à me demon&longs;tretur. Re­linquitur ergo, vt &longs;it nec in pluribus, neque in paucioribus, quàm in tri­bus, tum in genere qualitatis, tum in genere quantitatis, tum in loco: non quia moueatur qualitas, aut quantitas, aut locus, quia termini &longs;unt quædamformæ, proinde immobiles: &longs;ed pro­pterea in his &longs;tatuitur, quòd ex qua­litate in qualitatem, aut ex quanti­tate in quantitatem, aut ex loco in locum fiat motio, hoc e&longs;t ex forma in formam, &longs;iue ex pas&longs;ione in pas&longs;ionem, vel locum. Cum igitur in tribus ge­neribus duntaxat motus reperiatur, illius tres erunt tantum &longs;pecies, &longs;iue differentiæ &longs;uis nominibus di&longs;tinctæ. Itaque motus in qualitate dicitur a)l­loi/wsis, à no&longs;tris alteratio vertitur, quod quidem nomen e&longs;t commune om­nibus motibus, qui fiunt in qua­litate, & in qualitatem. Plato ta­men accommodauit plerunque ad ge­nerationem & interitum, ni&longs;i meta­phoricè tran&longs;tulerit ad illud genus al­terationis, quæ e&longs;t mutatio quali­tatis in &longs;ub&longs;tantia, quæ nuncupatur differentia &longs;iue qualitas d)siw)dhs, hoce&longs;t e&longs;&longs;entialis: quandoquidem con&longs;ti­tuat e&longs;&longs;entiam rei, à qua non pote&longs;t &longs;e­iungi &longs;ine ip&longs;ius interitu, vt nec ca­lor ab igne, nec frigus à glacie, Sed al­teratio e&longs;t duplex, vna quidem e&longs;t mu­tatio ex forma contraria in formam: formam in præ&longs;entia volo intelligi pa&longs;­&longs;ionem, vel locum: pas&longs;ionem quidem tam in qualitate, quàm in quantita­te: verbi cau&longs;a &longs;anatio e&longs;t motus, &longs;iue mutatio ex ægritudine in &longs;anitatem. San ægritudo & &longs;anitas &longs;unt form&ecedil;, & termini &longs;anationis, qui quidem termini &longs;unt immobiles, non enim mouentur, &longs;ed generantur, quia &longs;u­bitò fiunt, & hæc generatio non e&longs;t a(w_lw_s ge/n esis, &longs;ed e&longs;t vel quædam ge­neratio, vel alicuius generatio, quia e&longs;t generatio accidentis: nam generatio &longs;implex e&longs;t mutatio &longs;ub&longs;tantiæ. Alte­ra verò e&longs;t eiu&longs;dem formæ, qualis e&longs;tmutatio ex minus albo, vel minus cali­do, in magis album, vel magis calidum. E&longs;t quoque id po&longs;tremum genus alteratio nisinter contraria, quia minus album ni­gri naturam, quemadmodum minus ca­lidum frigidi obtinet, vt mutatio tepi­dæ aqu&ecedil; ad gelidam, obtinet naturam calidæ, & ad feruidam &longs;ubit naturam gelidæ: proinde nominatur ab Ari&longs;tot. s.phy. w_i_ a)lloi)wsis, hoc e&longs;t quædam al­teratio, &longs;iue alteratio quadam ex par­te, Iamverò motus in quantitate, vt vnum commune nomen de&longs;ideratur, (e&longs;t enim duplex a)/uznsis kai\ foi/sis, in cre­mentum & decrementum) &longs;ic in loco motus neque proprium, neque commune nomen habet. Nam fora\, quæ à La­tinis appellatur latio propriè & appo­&longs;itè, conuenit illis corporibus, quæ natu­ra mouentur, & cum loco mouentur, tunc nó habent in &longs;ua pote&longs;tate, vt quie&longs;cát:nec quando quie&longs;cunt in, illis &longs;itum e&longs;t, vt motum ex &longs;e au&longs;picentur: cuius modi e&longs;t motus illorum corporum grauium & leuium, quæ &longs;unt inanimia. Proinde ob ege&longs;ta­tem &longs;ermonis cum Græci, tum Latini frza\), hoc e&longs;t latio, transfertur ad om­nia genera motuum, qui &longs;unt in loco, & cientur ad locum. Motus porrò, qui e&longs;t in loco, duplex e&longs;t genus, alterum commune, & alterum proprium. Com­mune e&longs;t, quod pluribus in rebus ine&longs;t, quàm cætera genera motuum, & per plura vagatur genera: pluribus qui­dem in rebus, quoniam hæret & corpo­ribus caducis, tam &longs;implicibus, quàm com po&longs;itis, atque adeo cœle&longs;tibus, cœle&longs;tia nam que in loco mouentur. Per plura vaga­tur genera, quoniam transfertur & ad accretionem, & ad imminutionem: nam accretio motus e&longs;t, quo non tota mole, &longs;ed partibus corpus mutat locum, vti&longs;tirpes, quæ cre&longs;centes occupant am­pliorem locum humi adhære&longs;centes: imminutione accipiunt humiliorem & minorem locum. Et &longs;inec in accretio­ne, neque in imminutione mutatur locus tota mole, tamen hic motus differt à mo­tu cœli, quia cœlum in eodem loco &longs;em­per conuertitur, eundem perpetuò te­nens locum, partibus per vicisfitu dinem &longs;ubeuntibus. At verò motus proprius e&longs;t ille, quo corpus omnino, & tota &longs;ua mole mutat locum. Iccirco philo&longs;ophi audito nomine motus, per antonoma&longs;iam intelligi volunt mutationem loci, quam tu_|n fora/n Ari&longs;tote nuncupauit: quem­admodum medici bilem&longs;me aliqua ad­iunctione kat) e)zox intelligunt flauam. Nec &longs;olum e&longs;t communis, & proprius, verum etiam e&longs;t prior omni motu, tum natura, tum ratione, tum tempore. Pro­inde nemini debet mirum videri, &longs;i Ari.&longs;æpe lationem diui&longs;it in tres motus; &longs;pecies, vnam propriam, & reliquas duas communes. Cæterum qualia cun­que &longs;int genera motus, diui&longs;ione ha­ctenus inuenta, nece&longs;&longs;arium e&longs;t, vt ha­beant rem mobilem &longs;ibi &longs;ubiectam: quia, omnis motus est in re mobili, hoc e&longs;t in eo, quod mouetur, vt cale&longs;actio e&longs;t in ligno, non in termino à quo inci­pit, veluti in frigore, neque, in termino in quem de&longs;init, vt in calore, quia e&longs;t forma & finis, finis autem e&longs;t immobilis: proinde admonet Auer cum eo non e&longs;&longs;e di&longs;putandum, qui cogitat & conten­dit formam moueri, quemadmodum in­ter initia explanabam. At &longs;i in aliquo e&longs;&longs;et termino, veri&longs;imilius e&longs;t in termino ad quem tendit motus, e&longs;&longs;e, quàm in eo vnde fit: quia motus &longs;umit nomen a ter­mino, i quem de&longs;init, vt motus in ens, deno­minatur generatio, quanquam incipit ànon ente: & motus in non ens vocatur in teritus, quamuis incipiat ab ente: & mo­tus in calorem de&longs;inens, nominatur cale­factio: quanquam, incipit à frigore. Mo­tus ergo e&longs;t in eo, quod mouetur, quia e&longs;t &longs;ua materia, in qua e&longs;t: id quod o&longs;ten­dit breuis & propria definitio tradita­ab Ari&longs;t.3.phy. definit enim motum e&longs;&longs;e Endelechiarrei mobilis, vt mobilis e&longs;t: ergo motus e&longs;t in eo, quod mouetur: & quia res mobilis patitur & recipit mo­tum, ideo motus &longs;æpe vocatur pas&longs;io. Sed quo ad res mouetur, & motus vtro­que termino ita concluditur, vt partim &longs;it in termino, à quo recedit, & partim in termino, ad quem accedit, &longs;ed nullo adhuc perfectè potitur, interea motus e&longs;t: quandiu enim motus fit, tandiu e&longs;t, vbi de&longs;init fieri, continuò etiam de­finit e&longs;&longs;e: perpetuo fluit, & nunquam permanet in re mobili, qua mobilis e&longs;t:res namque, in qua e&longs;t motus, nobis in­dicat eius naturam: cuius rei illud e&longs;t argumentum, quòd talem motum con­&longs;ueuimus appellare, qualis e&longs;t res mo­bilis, qua mobilis e&longs;t. Ne longius abie­ris, ree mobilis cen&longs;etur e&longs;&longs;e, quia pote&longs;t moueri aut per&longs;e, aut ex accidenti, aut per partem. Per &longs;e eae&longs;t, quæ habet in &longs;e motum, & motus à nullo pendet. Ex accidenti verò, aut perpetuò, aut non perpetuò: perpetuò quidem, quia nun­quam per&longs;e mouetur: quandoquidem &longs;emper alteri h&ecedil;reat, vt omnia acciden­tia, vt affectiones, vt anima: non per­petuò quidem, quia aliquando mouetur per &longs;e, vt nauta mouetur quidem per accidens, &longs;ed ab&longs;olutus & &longs;eparatus a nauigio, per &longs;e mouetur. Per partem mo­bilis res, pote&longs;t referri ad mobilem ex accidenti non perpetuò vt dicimus Socratem male valere, quia oculusquia corpus mobile eò mouetur, quò &longs;uum principium inclinat & propendet, quod di­citur natura. Natura aunt, qu&ecedil; e&longs;t princi­pium eius inclintionis, & propen&longs;ionis, à non nullis vocat grauitas & leuitas: pro­pen&longs;io verò dicitur r op. De illoum igitur &longs;ententia propen&longs;io &longs;equitur gra­uitatem & leuitatem, grauitas & leuitas formam, per quam corpus mobile & e&longs;t, & exit in opus. Sed vtrum grauitas & le­uitas &longs;it natura, nunc non facio meam li­tem: &longs;atis e&longs;t mihi habere pro comperto, de &longs;ententia Ari&longs;totelis, motum natura­lem cieri à motore, &longs;iue à principio in­terno. Externum principium, quod eò mouet corpus mobile, quò principium internum non inclinat, motum violen­tum efficit: vt motus corporis leuis deor­sum, & grauis &longs;ur&longs;um, violentus e&longs;t: mo­tus igitur violentus e&longs;t, quò pellitur cor­pus mobile à motore externo, & illo qui-dem, aut præ&longs;ente, aut ab&longs;ente: præ&longs;ente quidem, aut vehente, aut trahente: ab­&longs;ente verò, quia abe&longs;t à toto motu, & ad e&longs;t initio motus, qualis e&longs;t motus ille, qui dicitur iactus a Latinis, à græcis ryis. Iactum portò ab&longs;ente motore pro­duci opinatur Plato per antiperi&longs;ta&longs;im, hoc e&longs;t ex appetitu quodam naturali aë­ris, occupandi &longs;ubitò illum locum, quem antea implebat corpus proiectum, idque ne detur locus vacuus corpore: aër enim, qui circum&longs;tat & ob&longs;idet iactam &longs;agittam, aut aliud mis&longs;ile, dum occupat locum de&longs;titutum corpore, interea pel­lit &longs;agittam. Itaque efficitur iactus ex per­mutatione locorum &longs;ecundum dogma Platonis: id tamen Ari&longs;toteli non v&longs;quequaque probatur: Is enim in phy&longs;icis cau­&longs;atur pul&longs;um, quem nominat w)/qhsin: Motor namque verbi cau&longs;a manus, primò pellit aërem, deinde pars aeris pul&longs;a, &mis&longs;ile compellit &longs;imul & &longs;ibi proximum aerem, &longs;ubinde alia pars aliam vici­nam, quoad pote&longs;t reddere aptam ad mouendum, vbi non pote&longs;t aptam red­dere, tunc pul&longs;us continuò ce&longs;&longs;at. Sed ille pul&longs;us, e&longs;t motus longè celerior, quàm motus naturalis, corporis iacti, vt aër ocyus pellitur deor&longs;um, quàm mouea­tur corpus graue: &longs;i e&longs;&longs;et tardior, iactum corpus non pelleretur. Proinde Empedo cles opinatus e&longs;t terram e&longs;&longs;e immobi­lem, ex conuer&longs;ione coeli, eò &longs;ané, quòd &longs;it ip&longs;a longè velocior, quàm motus terræ deor&longs;um. Argumento nobis e&longs;t chalcydryon plenum aqua, ex cuius orificio patente & lato, circá caput ce­lerrime rotato, nihil aquæ funditur, &longs;ed &longs;tat immobilis: propterea quód illa rotatio e&longs;t multo velocior, quàm aquæ motus naturalis deor&longs;um. Non nulli recentiores Philo&longs;ophi, vt o&longs;ten-derent etiam ip&longs;is haud e&longs;&longs;e præclu­&longs;am viam philo&longs;ophandi, nec Platoni, nec Ari&longs;toteli a&longs;&longs;entiuntur: propte­rea commini&longs;cuntur aliam cau&longs;am: opi­nantur enim quandam qualitatem im­pre&longs;&longs;am à motore ip&longs;is mis&longs;ilibus, oc­cultam, & fugientem &longs;en&longs;us, iaculatio­nem perficere. An hæc opinio etiam &longs;it veri&longs;imilis, docti viri iudicabunt: equidem ip&longs;am validis argumentis euer­ti (vt reor) in eo opere, quod in&longs;crip&longs;i de &longs;chola&longs;ticis controuer&longs;iis. Sed vt eò re­deat, vnde deflexit no&longs;tra oratio, Ne­mini dubium e&longs;t, quin motor &longs;it principium motus in re mobili, qua mobilis e&longs;t. Motus autem, qui cietur a finito moto re, itidem finitus e&longs;t, propterea finibus & terminis concluditur: e&longs;t ergo motus itio quædam, &longs;iue mutatio ex termino in terminum, quemadmodum nominis etymon planis&longs;ime &longs;ignificat: nuncupatur enimà Græcis phy&longs;iologis metabolh/ para) to\ba/llen meta) to/ e q)s to/ de, quòd fiat tran&longs;itus ex hoc in illud, vt Ari&longs;t. gram­maticorum &longs;ecedil;pis&longs;ime præcepta con&longs;ecta­tus in phy&longs;icis interpretatur. Mutatio tamen latius patet, quàm motus, quoniam omnis quidem motus e&longs;t mutatio, &longs;ed non omnis mutatio e&longs;t motus: quia ge­neratio, & interitus e&longs;t mutatio, motus verò differt à generatione & interitu, quemadmodum ex natura terminorum & finium, quibus clauduntur, manife&longs;tò apparet. Nam termini &longs;unt, oppo&longs;iti, alioqui nullus citaretur motus, &longs;ed cun­cta quie&longs;cerent, illa cuim diuer&longs;a na­tura e&longs;t opifex motus. Po&longs;&longs;unt autem opponi, aut e)nants, hoc e&longs;t con­trariè. aut a)ntifatikw_s, hoc e&longs;t con­tradictoriè, veluti affirmatio & negatio Contrariè quidem, vt &longs;anatio e&longs;t mo­tus ex ægritudine in fanitatem: namægritudo e&longs;t contraria &longs;anitatis. Si­mili quoque modo ægrotatio e&longs;t muta­tio ex &longs;anitate in ægritudinem. Mo­tus ergo profici&longs;cens ope motoris, in re­mobili, qua mobilis e&longs;t, à termino con­trario fertur i˜n terminum contrarium. Sed ad e&longs;&longs;entiam contrarietatis, magis concurrit terminus contrarius, in quem de&longs;init motus, quám terminus pari­ter contrarius a quo inchoat motus: propterea quòd terminus, à quo pro­fici&longs;citur motus, e&longs;t liberatio contra­rietatis, terminus ver, ad quem contendit, e&longs;t a&longs;&longs;umptio contrarieta­tis: per illum abit á contrarietate, per hune &longs;ubit contrarietatem: e&longs;t igi­tur motus, ex &longs;ubiecto contrario, in contrarium. Contradictorie verò ad­uer&longs;antur, vbi fit tran&longs;itus, ex &longs;u­biecto, &longs;iue ex affirmatione, in non &longs;ubie­ctum, &longs;iue negationem, qualis e&longs;t interitus:aut ex non &longs;ubiecto, &longs;iue ex ne­gatione in &longs;ubiectum, &longs;iue affir­mationem, cuiu&longs;modi e&longs;t generatio. Porrò interitus, atque generationon e&longs;t motus, &longs;ed rectius nominatur muta­tio, &longs;iquidem non &longs;it ex contrario, quin potius ex non contrario: quia e&longs;t ex negatione in affirmationem, vt ex non ente in ens, & vicis&longs;m, ex affirma­tione in negationem, vt ex, ente, in non ens. Sed affirmantia, &longs;iue aien­tia, & negantia, vt Cicero quoque te&longs;ta­cur, non &longs;unt contraria, &longs;ed contradicen­tia. Motus ergo, & mutatio, ratione ter minorum differunt. Et quemadmodum motus, clauditur terminis contrariis, ita etiam ratione terminorum, alter alteri contrarius e&longs;t: nam illi &longs;unt motus con­trarii, qui cientur ex contrariis in contraria: cuiusmodi &longs;unt &longs;anatio & ægrotatio, cuius modi&longs;cientia, quæ di-citur inuentio, & error ex &longs;e: cuiu&longs;modi &longs;cientia ab alio accepta, & error per alium: cuiu&longs;modi locus &longs;uperus, & in­&longs;erus, ratione longitudinis, aut dextes & &longs;ini&longs;ter, meritò latitudinis, aut po&longs;te­rior, & anterior, ratione altitudinis. Ex contrariis autem, vel &longs;unt exactè contrarii, vel quodam modo. Exactè contrarii illi planè &longs;unt, qui cientur ex contrariis extremis, in contraria ex­trema. Quodam modò contrarii iudicantur illi e&longs;&longs;e, qui &longs;unt ex mediis contrariis: nam medium comparatum cum alterutro extremorum, rationem obtinet alterius extremi. Non &longs;olum mo­tus, &longs;ed propriè & primum motus, qui fiunt in loco, aduer&longs;antur ratione ter­minorum (vt explanaui) qui &longs;unt oppo&longs;iti, &longs;ed etiam ratione modi. Nam omnis motus, e&longs;t aut violentus, aut na­turalis. At verò interitus, aduer&longs;aturgenerationi &longs;ola ratione terminorum, non modi: propterea quòd interitus, e&longs;t mutatio ex ente: generatio ex non en­te, ens non ens, e&longs;t, non e&longs;t, &longs;unt termini oppo&longs;iti, & contradicunt. Sed interi­tus aduer&longs;atur reritui, & generatio ge­nerationi, non ratione terminorum, &longs;ed modi duntaxat: quoniam vtraque muta­tio, e&longs;t aut violenta, aut naturalis. Nam interitus naturalis, aduer&longs;atur interi­tui pr&ecedil;ter naturam, pariter & generatio­ni, &longs;ed alia ratione, nempè termmino­rum. Et quemadmodum motus, atquemutationes aduer&longs;antur, aut ratione ter­minorum, aut modi, ita quoque iudicari volo de quiete, de qua &longs;uo loco breuiter dicetur. Quin potius illud di&longs;quira­mus, quod ad di&longs;&longs;olutionem definitionis pertinet, an in omni motu &longs;it duplex con­trarietas. Nonnulli quidem, qui &longs;ibi totum nomen vendicant in philolophia,opinantur in latione tantùm e&longs;&longs;e dupli­cem contrarietatem, alteram &longs;anè, quæ &longs;umitur à terminis contrariis, alteram autem, quæ &longs;umitur à modo. A ter­minis contrariis, vt latio à &longs;upero ad inferum locum, e&longs;t contraria lationi, quæ e&longs;t ab infero ad &longs;uperum. A modo, vt latio ignis &longs;ur&longs;um, e&longs;t contraria lationi eiu&longs;dem deor&longs;um, quia illa quidem e&longs;t naturalis, hæc verò e&longs;t præter naturam. Huiu&longs; modi autem differentias (natu­ra, & præter naturam) non, inueniri af­firmant in aliis motibus, neque in altera­tione, neque in accretione, neque in imminu­tione, neque in generatione, neque in inte­ritu. Sanatio enim non diuiditur in naturalem, aut præter naturam: nec in­crementum e&longs;t aut natura, aut præter naturam: nec generatio, neque interitus diducitur in naturalem, aut præter na­turam: quemadmodum nec &longs;enium, necmoibus, recipit dini&longs;ionem in natura­lem & præter naturam. Sed hi perin­&longs;ignes &longs;citcer philo&longs;ophi (meo quidem iudicio). parum attendunt, quid eaun­cient. Nam de &longs;ententia Ari&longs;totelis, ego arbitror omnem motum mutatio­nem que e&longs;&longs;e capacem harum differen­tiarum: &longs;iquidem latio, alteratio, accre­tio, imminutio, pos&longs;it e&longs;&longs;e motus violen­tus, & naturalis: pariter & interitus, atquegeneratio e&longs;&longs;e violenta mutatio, & natu­ralis. Sed violentum idem e&longs;t, quod præter naturam: id autem quod e&longs;t præter ter naturam, opponitur ei quod e&longs;t &longs;e­cundum naturam. Porrò natura e&longs;t principium mutationis, in re mutabili, in qua ine&longs;t. Violenta autem, &longs;iue vis, e&longs;t principium mouendi atque mutandi rem, extra quam e&longs;t. vt docet Ari&longs;to. li­bro tertio de vita & moribus. Gene­ratio igitur, & interitus, & alteratio, &accrecio, & imminutio, & latio e&longs;t mu­tatio, atque motus naturalis, vbi &longs;erua­tur ordo à natura præ&longs;criptus, & tem­pus definitum: & quia naturalis e&longs;t, ideo fatalis quoque iure optimo nominata e&longs;t hæc mutatio à Peripateticis: quando­quidem &longs;atum nihil &longs;it aliud, quàm &longs;eries cau&longs;arum, & ordo à natura præfinitus: dicitur ergo violenta mutatio, quando allata ui externa, ordo naturæ turbatur, ac peruertitur: vt accretio frumenti in hortis Adonidis fuit violenta, & præ­ter naturam: propterea quod irrigatum calida, ante tempus à natura præ&longs;cri­ptum, & intempe&longs;tiue increuit: & &longs;æpe pili ex vi oleorum calidorum, & arte adhibita, præter naturam, pr&ecedil;ter que fa­tum &longs;uccre&longs;cunt. Quid quæris; &longs;olutio, morbi in diebus decretoriis natura e&longs;t, in aliis diebus non decretoriis e&longs;t vio­lenta, & præter naturam. Ni&longs;i igitur tur-betur ordo naturæ, definito tempore mo­tor citabit motum naturalem, à termi­no ad terminum, atque &longs;ine intermis&longs;ione continuabit, vnum que & perpetuum producet. Nam motus à termino con­trario, ad terminum contrarium, &longs;ine intermis&longs;ione productus, efficitur vnus & continuus. Ad e&longs;&longs;entiam constiruen­dam vnitatis in motu, multa concurrunt, & vt partes &longs;int &longs;imul, non &longs;eor&longs;um, & vt extrema ordine cohæreant per &longs;uum in­termedium, & vt &longs;e &longs;e tangant, atque conti­nuæ &longs;int. Porrò intermedium e&longs;t, id quò res prius peruenit, quàm ad id, ad quod vltimò mutatur, quæ naturà con­tinenter mouetur: tria enim ad motum concurrunt, & duo extrema, & vnum in­ter medium, quia motus, vt antea expo­nebam, e&longs;t mutatio ab extremo contra­rio, ad alterum extremum contrarium. Ad extrema verò non fit tran&longs;itus &longs;ineintermedio. Continenter autem mo­ueri &longs;ecundum naturam, e&longs;t &longs;ine partium rei intermis&longs;ione, aut nulla, aut per exi­gua, &longs;iue momentanea (per exiguum enim pro nihilo ducitur) mutari ad ex­tremum, At continenter moueri &longs;ine temporis intermis&longs;ione, non e&longs;t moueri continenter &longs;ecundum naturam: quia in continuatione motus &longs;ecundum natu­ram, con&longs;ideratur ordo partium rei. Nam mouere digitos ab extremis fi­dibus, ad, extremas, prætermis&longs;is inter­mediis, &longs;ine intermis&longs;ione temporis, non e&longs;t continenter &longs;ecundum naturam mo­ueri: continuatio enim motus, &longs;impli­citer æ&longs;timatur ad temporis continua­tionem. At continuatio motus &longs;ecun­dum naturam, æ&longs;timatur ad continua­tionem rei. Proinde intermedium im­peditum, & interpellatum à &longs;uo vltimo, non e&longs;t &longs;uum intermedium, vt la-pis &longs;i, prius de&longs;cenderet, quàm perue­niret ad locum &longs;uperiorem, loci &longs;upe­rioris, non e&longs;t intermedium: quia inter­pellatur à continuatione cum vltimo. Ex­trema autem, & vltima in motu, vt di­xi, &longs;unt planè contraria: contraria &longs;unt, quæ po&longs;ita &longs;ub eodem genere plu­rimum di&longs;tant: di&longs;tantia e&longs;t men&longs;ura ex tremorum. In motu loci men&longs;ura e&longs;t li­nea recta, quia finita e&longs;t, atque bre­uis&longs;ima, quæ quidem proprietas adiu­dicatur men&longs;uræ. In alteratione men­&longs;ura e&longs;t qualitatis intentio, & remi&longs;­&longs;io. In accretione, & imminutione, e&longs;t quantitas perfecta & imperfecta. Itaque motus, qui e&longs;t vnus, idem etiam e&longs;t continuus, vicis&longs;imque, qui e&longs;t continuus, is quoque e&longs;t vnus. Porrò continuum id e&longs;&longs;e definimus, cu­ius extrema &longs;unt &longs;imul, hærent, tangunt, pariter & tanguntur, ita quidem,vt in vnum extremum tantum coale­&longs;cant, & ex duobus vnum fiat extremum: vt linea e&longs;t continua, quia extrema fiunt vnum. Vno enim puncto partes eius copulantur, & continuantur. Motus autem dicitur e&longs;&longs;e vnus, aut genere &longs;ummo, aut &longs;pecie, aut numero. Genere quidem, vt oens lationes &longs;unt vnus motus, oens alterationes, vnus motus. Oens accretiones &longs;unt vnus motus. Specie veró, aut diuidua, aut indiuidua. Species &longs;ane diuidua e&longs;t, qu&ecedil; partim e&longs;t genus, partim e&longs;t &longs;pecies, vt coloratio e&longs;t &longs;pecies diuidua dealbationis, & denigra­tionis: iccirco vnus &longs;pecie motus e&longs;t, inquam vnus non &longs;impliciter, &longs;ed quodammom: nec &longs;o­lum multi motus vnus &longs;pecie dicuntur, &longs;ed etiam motus, qui e&longs;t mutatio ad &longs;peciem di­uiduam, dicitur vnus quodam modo, vt ma)qksis, hoc e&longs;t actus di&longs;cendi e&longs;t mutatio ad &longs;cientiam, quia &longs;cientia e&longs;t &longs;pecies di­uidua relata ad v(q)lhyin hoc e&longs;t cogni-tionem, quia cognitio e&longs;t genus opinio­nis, & &longs;cientiæ: relata verò ad inferio­res habitus, ad philo&longs;ophiam, ad arith­meticam, e&longs;t genus. Dealbationes ve­rò omnes &longs;unt motus vnus &longs;pecie indi­uidua &longs;impliciter: quia e&longs;t motus ad &longs;peciem vnam indiuiduam. Simili quoquerationis modo, denigrationes &longs;unt mo­tus vnus &longs;impliciter &longs;pecie indiuidua. Numero vnus, e&longs;t vnius numero for­mæ, vt hæc dealbatio, & hæc denigra­tio. Vt autem &longs;it numero vnus &longs;im­pliciter, tria de&longs;iderat, in primis mobi­le vnum numero, & per &longs;e, non ex acciden­ti: deinde tempus vnum numero: ad ex­tremum formam vnam numero, &longs;iue id genus, in quo e&longs;t, vel qualitatem, vel quan­titatem, vel locum. Mobile qui­dem de&longs;ide. vnum numero, & per &longs;e, quia vnum &longs;pecie pote&longs;t e&longs;&longs;e, & mo­tus tamen erunt diuer&longs;i, vt Socrates, & Plato &longs;unt &longs;ubiectum vnum &longs;pecie, quan­doquidem &longs;int homines: &longs;ed motus qui fiunt in ip&longs;is, non &longs;unt vnus nu­mero. Addidi per &longs;e, quia tamet&longs;i Cori&longs;cus albus e&longs;t vnus, tamen motus non erit vnus numero, & per &longs;e, ni&longs;i ex accidenti: nam quà Cori&longs;cus e&longs;t, de­ambulat, quà verò albus, mutatur ex ni­gredine in albedinem. Dealbatio & deambulatio non &longs;unt motus vnus per &longs;e, &longs;ed ex accidenti vnus, quia accidit Cori&longs;co deambulanti albe&longs;cere, & quia deambulatio e&longs;t vna numero, ideo ac­cidit vt vterque motus qui diuer&longs;us e&longs;t, vnus &longs;it. Tempus verò requirit, quoniam pote&longs;t Socrates mutari ad for­mam vnam numero, verbi cau&longs;a ad albe­dinem, quia pote&longs;t albe&longs;cere, &longs;ed tem­poris interuallo, & non continuato tempore, illa quidem dealbatio, quæ fit diuer&longs;is temporibus, non e&longs;t vnanumero: quia tempus non e&longs;t, conti­nuatum, & vnum numero. Nam motus veluti dealbatio, quæ interiit, & tem­pus quod præteriit, non redit vnum numero, &longs;ed &longs;pecie tantum: vt enim corpora æterna eadem numero, ita ge­nita & interitura eadem &longs;pecie, non nu­mero reuertuntur: motus verò tam æternus, quàm genitus & interiturus, non redit idem numero, &longs;ed &longs;pecie duntaxat. Proinde, conuer&longs;io cœle­&longs;tis hodierna, & he&longs;terna, non e&longs;t ea­dem numero, &longs;ed &longs;pecie tantum: quia motus, qui &longs;emel interiit, idem nu­mero non reuertitur, &longs;ed &longs;pecie: &longs;i­quidem tempus, quod redit, non idem numero, &longs;ed &longs;pecie duntaxat redire cen&longs;eatur. Hoc tamen intere&longs;t inter­motus genitos, & conuer&longs;iones cœle­&longs;tes, quòd ex omnibus conuer&longs;ioni­bus fit vnus numero motus: quoniaminter vnam et aliam non cadit tempo­ris interuallum: atque adeo mobile ni­mirum cœlum vnum numero e&longs;t, et eadem e&longs;t &longs;pecies lationis. Formam quoque requirit vnam numero, quia &longs;i Socrates mutetur ex ophthalmia in &longs;anitatem, non e&longs;t vnus numero motus: propterea quòd &longs;anitas e&longs;t vna &longs;pecie, non numero: nam &longs;anitas e&longs;t forma communis, quæ habet infra &longs;e alias: vt enim e&longs;t multiplex temperamentum, ita quoque e&longs;t multiplex forma &longs;anita­tis. His ergo legibus ob&longs;tricta e&longs;t con­tinuatio motus, à quibus &longs;olutus, illicò de&longs;init e&longs;&longs;e continuus. Exemplis ip&longs;as illu&longs;tremus, &longs;iquis currendo, febricitet, profectò eius motus non e&longs;t conti­nuus: quoniam non e&longs;t vnus: de&longs;init autem e&longs;&longs;e vnus, quia forma non e&longs;t vna. Nam cur&longs;us e&longs;t latio, lationis verò forma e&longs;t locus: et febricitatio e&longs;t alteratio, cuiusforma e&longs;t qualitas. Itaque et &longs;i mobile e&longs;t vnum, & tempus vnum, quia non in­termittit: nihilo, minus motus non e&longs;t continuus. Rur&longs;um multi currentes in equis, qui inuicem & per manus &longs;ibi lampada in certaminibus græcis trade­bant, non fuit illorum motus continuus, quoniam de&longs;iderabatur &longs;ingularitas, &longs;i­ue vnitas mobilis, quoniam multi fue­runt cur&longs;ores, attamen vna fuit lationis forma, nempe iocus vnus, & tempus vnum minime intermittens. Huiu&longs; mo­di ergo motus non &longs;unt continui, &longs;ed po­tius coh&ecedil;rentes, & deinceps &longs;equentes: quoniam habent tempus continuum: pro inde his &longs;atis e&longs;t continuatio temporis. Cum igitur hac lege fiat vnus, & con­tinuus, tunc efficitur, vt neque ex in­diuiduis partibus, & terminis motus componatur, neque in indiuiduas diuida­tur: &longs;ed ex diuiduis coale&longs;cat motibus,& diffoluatur itidem in diuiduos. Nam motus &longs;equitur compo&longs;itionem &longs;imul & diui&longs;ionem magnitudinis, ac tempo­ris: & vicis&longs;im magnitudo, & tempus accommodatur ad diui&longs;ionem, atque compo&longs;i­tionem motionis: Vnà enim con&longs;pirant, & proportione quadam mutuò &longs;ibi re­&longs;pondent. Ec quis dubitat, &longs;i aliquod cor­pus mobile æqualis celeritatis, hora vna confecerit centum &longs;tadia, quin idem &longs;it ho­ra dimidiata confecturum quinquagin­ta: non &longs;anè ob aliam cau&longs;am, quàm quòd motus, tempus, & magnitudo inuicem con&longs;pi­rant. Vt enim puncta in magnitudine, & in&longs;tantia, quæ dicuntur ta\ in tempo­re, &longs;e habent, ita quoque momenta, &longs;iue vt recepto &longs;cholarum vocabulo vtar, muta­menta in motu, quæ nuncupantur ab Ari&longs;to. xinh)mata, puncta quidem &longs;unt termini magnitudinis, at non &longs;unt ma­gnitudo, nec ip&longs;a componitur ex illis: &longs;edex magnitudinibus. Simili quoquera­tionis modo vt in&longs;tantia temporis, ita momenta &longs;unt termini motus: ex his neque motus, nequetempus componitur, &longs;ed ille ex motibus, hoc verò ex temporibus con&longs;urgit. Cæterum motus vnus atquecontinuus, idem pariter & perfectus e&longs;t: quia vnum e&longs;t quoddam totum, & perfe­ctum. Sed ille e&longs;t veré perfectus, qui illuc euadit, quò promouere natura in&longs;tituit: promouetur autem motus, aut æquabilis, aut inæquabilis, aut velox, aut tardus: quamuis &longs;it continuus. Aequabilis e&longs;t, qui totus e&longs;t &longs;ibi &longs;imilis, & obtinet par­tes cunctas inter &longs;e &longs;e congruentes: ic­circo as&longs;imilatur lineæ recte, quæ vide­tur &longs;imilis vndiquaque, & vna: inæquabi­lis as&longs;imilatur tortuo&longs;æ & anfractuo­&longs;&ecedil; qu&ecedil; videtur e&longs;&longs;e compo&longs;ita ex pluribus. Porró cau&longs;a &ecedil;quabilitatis & in&ecedil;quabili­tatis e&longs;t duplex, aut e&longs;t id, in quo cieturmotus, aut modus. Sanè id, in quo e&longs;t mo­tus, e&longs;t aut magnitudo, aut qualitas, aut locus: ideo in &ecedil;quabili &longs;pacio latio em mo­tus &ecedil;quabilis, vti in linea recta: in &ecedil;qua­bili qualitate intenditur, & remittitur &ecedil;quabilis alteratio: in &ecedil;quabili magnitu­dine extenditur &ecedil;quabilis accretio, & im­minutio. Modus aunt e&longs;t celeritas & tar­ditas: ex &longs;imilitudine enim celeritatis, ac tarditatis, motus cietur &ecedil;quabilis, ex di&longs;­&longs;imilitudine in&ecedil;quabilis: ex quo fit ma­xime p&longs;picuum celeritatem atque tarditatem non e&longs;&longs;e &longs;peciem motus neque differentiam: quandoquidem &longs;it in omni genere & &longs;pe­cie motus. Nam, mas & fœmina, quia e&longs;t in omni fermè animalis genere, ideo non e&longs;t eius &longs;pecies, nec con&longs;tituit &longs;peciem anima­lis, &longs;ed e&longs;t accidens. Simili quoque ronnis modo celeritas & tar ditas reperitur in omni &longs;pecie motus: naturalis enim inter initia tardus e&longs;t, in fine accelerat. Rursum Ari-&longs;totele. Et quemadmodum ex celeri­tatis, & tarditatis incremento diuidi­tur tempus, ita quoque magnitudo, vt li­quido con&longs;tat ex definitione velocioris & tardioris corporis acti per aliquam magnitudinem. Ex de&longs;criptione velo­cis motus facillime digno&longs;citur tardus, quia contrariorum e&longs;t par ratio & defini­tio: tardus igitur motus e&longs;t, quo mobi­le corpus, aut in æquali tempore minus &longs;pacium pertran&longs;it, aut in maiori minus, aut in maiori æquale. Cau&longs;a' verò velo­citatis ac tarditatis (vt pote cum aliquod corpus inanime celerius alio mouea­tur) duplex reddi &longs;olet: altera qdem &longs;umi­tur à dis&longs;imilitudine medii: altera ve­rò à di&longs;pari grauitate & leuitate corpo­ris mobilis. Corpus namque longè cele­rius fertur per medium liquidius & ma­gis tenue, vt per aëra, quàm per &longs;olidius & &longs;pis&longs;ius, vt per aquam: vt pote quodtenue, facilius & oeyus cedat, cra&longs;&longs;um autem ob&longs;i&longs;tat, renitatur & remoretur motum: nam tenue e&longs;t, quod diuidi­tur facilé, id aunt facile diuiditur, quod etiam facilè terminatur. Itaque aerr, quia facilius terminatur, aqua, propte­rea citius diuiditur. Sed qualis e&longs;t ra­tio fiue proportio medii in tenuitate ac­den&longs;itate ad medium, talis e&longs;t temporis ad tempus: et qualis e&longs;t temporis ad tempus, &longs;anè talis e&longs;t motus ad motum in celerita­te & tarditate. Corpus aunt quò graui­us, eò celerius de&longs;cendit, & quantò leui­us, tantò velocius a&longs;cendit. Sed hæc cor­pora, qu&ecedil; comparantur in motu velociori & tardiori, debent e&longs;&longs;e patia, & e&longs;&longs;e eiu&longs;­dem figur&ecedil;, atque eiu&longs;dem magnitudinis. hæc enim oia &longs;unt adiumenta, vt pote­qu&ecedil; concerant ad motus tarditatem &longs;imul & velocitatem. At verò &longs;i nulla &longs;it pro­portio medii in tenuitate & dentate,&longs;iue cras&longs;itie, profectò neque erit tempo­ris ad tempus neque motus ad motum. Proinde motus in vacuo nequaquam cietur, quia inanis, & pleni, quæ &longs;unt media, per quæ motus agitatur, nullas e&longs;t proportio in tenuitate, & den&longs;itate: quoniam inane e&longs;t quoddam infinitum, plenum verò e&longs;t finitum: &longs;ed finiti ad infinitum vt inquit Lucretius no&longs;ter, pro­portio nulla: quemadmodum nulla e&longs;t proportio puncti ad lineam, & nihili ad numerum. Posita & constituta cau&longs;a ve­locitatis, & tarditatis, commodis&longs;imè &longs;ol­nitur illa quæ&longs;tio, quæ viros doctes ha­buit sollicitos hactenus: cur corpora, quæ naturà onentur, quando pro­ximant loco proprio, tunc celeriori mo­tu ferantur. Con&longs;picimus cum gut­ram, inquit Serato, quæ defluena ab imbricibus, vb pauimento propinquat, ab vehementem celeritatem disucitur,ac dis&longs;ipatur: & corpus graue turba­tum ab alto tecto, &longs;onum grauiorem ædit proximè &longs;uum locum. At cor­pora quæ mouentur præter naturam, tardius, & &longs;egnius aguntur propè lo­cum, ad quem pelluntur. Fottas&longs;is ea e&longs;t ratio, quòd corpus &longs;ponte natu­ræ motum maiorem, & vim acquirit, accedens proximè locum proprium: quia forma &longs;ua, & natura totius, magis ac plenius participat. Tamet&longs;i hæc opi­nio pote&longs;t defendi, & captio&longs;is argu­mentis comprobari, quemadmodum &longs;eio e&longs;&longs;e comprobatam à quibusdam minu­tis philo&longs;ophis, mihi tamen non pro­batur: propterea quòd cum his uo&longs;tris placitis (vt credo) Peripateticis mi­nimè conuenit. Ex natura ergo medii &longs;pacii, per quod fertur corpus natu­ra mobile, cau&longs;a potior multò, &longs;umi po­te&longs;t. Quando igitur corpua propin-quat loco proprio, in quo con&longs;erua­tur, tunc minus medium intercedit, & fit tenuius, & ideo facilius diuidi­tur, ac minus impedit, minu&longs; que re­&longs;i&longs;tit, ob id celerius mouetur. Non de­&longs;unt aliqui haud ob&longs;curi nominis phi­lo&longs;ophi, qui cau&longs;am referant in plures partes medii, verbi cau&longs;a aëris ad mo­tum actas, atque validè agitatas: & ideo minus re&longs;i&longs;tunt: quia plures &longs;unt in motu, quàm in quiete tunc, cum pro­pinquat corpus loco proprio: nam quantò plures partes quie&longs;cunt, tan­tò validius re&longs;i&longs;tunt, quia firmæ con­&longs;i&longs;tunt: nutantes verò & qua&longs;i fluitan­tes, paulo momento facilè cedunt, at­que huc illuc impelluntur. At in motu violento, & præter naturam, vis im­pellens, aut impetu facto proiiciens, paulatim & perpetuò deficit, & qua­&longs;i exole&longs;cit: quippe quæ &longs;emper of-fendat plures partes &longs;tabiles, & quie­&longs;centes, quàm incon&longs;tantes, & commo­tas: iccirco corpus vi actum, tardius fertur in fine, quàm in principio mo­tus. Vt vt res e&longs;t, de hac controuer&longs;ia nunc non &longs;um &longs;ollicitus, modo apud te con&longs;tet cau&longs;am pendere ex natura medii, &longs;ecundum dogma Ari&longs;totelis: quemadmodum plenius et diligentius explanaui in opere no&longs;tro; de &longs;cho­la&longs;ticis controuer&longs;iis. Sed hæc om­nia, quæ hactenus dixi, de celerita­tis & velocitatis cau&longs;a, dicta e&longs;&longs;e vo­lo de velocitate, et tarditate corpo­rum inanimium: nam nemini e&longs;t du­bium, quin corpora &longs;int cuncta, aut animata, aut inanimia: animata, aut immortalia, vt corpora cœle&longs;tia, aut mortalia, vt corpora hominum bru­torum, &longs;tirpium: inanimia, aut &longs;im­plicia, vt elementa quatuor, aut com-po&longs;ita, vt &longs;ulphura, gemmæ, metalla, & reliqua id genus grauia, & leuia: propterea aliter e&longs;t iudicandum de ce­leritate, & tarditate inanimium corpo­rum, quàm animatorum. Corpora ete­nim inanimia, non po&longs;&longs;unt temporis mo­mento moueti, propter repugnantiam externam, quia (vt nuper dicebam) me­dium &longs;ua &longs;pis&longs;itudine, aut tenuitate im­pedit, ac remoratur motum, tenuitate quidem minus, &longs;pis&longs;itudine verò ma­gis. Animata corpora caduea, nec &longs;u­bitò mouentur, nec aut celerius, aut tardius, cum propter repugnantiam ex­ternam, tum internam. Diuiduntur enim in partem per&longs;e mouentem, vt formam, & partem per &longs;e motam vt corpus. Inanimia non diuiduntur in partem per &longs;e mouentem, & per &longs;e mo­tam, vt elementa, &longs;ed in formam, ac &longs;im­plicem materiam, quæ per &longs;e non mo-uetur. Cau&longs;a ergo interna velocitatis, & tarditatis animatorum corporum, e&longs;t ip&longs;a repugnantia, inter partem mo­tam, & mouentem, vt corpus huma­num, vel ferinum, non pote&longs;t tanta ce­leritate ferri, vt &longs;ubitò moueatur, tum quia pars mota re&longs;i&longs;tit animæ per &longs;e mouenti, tum quia mouetur per ple­num &longs;pacium, aut &longs;pis&longs;ius, aut rarius: propter hanc eandem repugnantiam inter partem motam, & mouentem, ma­gni quidam philo&longs;ophi &longs;ibi per&longs;ua&longs;e­runt, corpus cœle&longs;te ita celeri motu conuerti, vt celeriori non pos&longs;it: &longs;iqui­dem formæ &longs;uæ mouenti, orbis cœle­&longs;tis repugnet, & ob&longs;i&longs;tat. In hac hæ­re&longs;i fui&longs;&longs;e videtur Ari&longs;toteles, qui in &longs;e­cundo libro de cœlo & mundo, iudi­cat, &longs;i ad orbem &longs;tella ad deretur, om­nino fore, vt is vel à &longs;uo motore eti­ moueri non po&longs;&longs;et, vel tardiusmoueretur, idque non ob aliam causam, quàm quod repugnantia incre&longs;ceret. Sed re­pugnantia interna corporis cœle&longs;tis, & cadues, e&longs;t valde dis&longs;imilis, quia cor­pus caducum repugnat, & renititur, ne feratur in eam partem, in quam &longs;ua forma mouet. Cœle&longs;te verò propen­det &longs;emper & inclinet eò, quò &longs;ua for­ma mouet, &longs;ed ob&longs;i&longs;tit, ne ocyus conuer­tatur, quàm conuerti aptum &longs;it. Ex quo loco planè intelligitur de &longs;enten­tia Ari&longs;totelis, Deum habere poten­tiam mouendi finitam, non infinitam. Sed hæc di&longs;ceptatio in alium locum, & aliud tempus reiiciatur: quandoqui­dem ad v&longs;um, & finem motus a&longs;pira­re, & contendere nunc &longs;it vtilius, & op­portunius: nihil enim natura temerè, & &longs;ine cau&longs;a molitur, & facit, &longs;ed oens &longs;uos conatus (ni&longs;i ab aliqua vi externa impediantur) intendit in aliquos v&longs;us,& certos fines, vt ille calceus inutilis e&longs;t, & fru&longs;tra ab artifice factus e&longs;t, qui pedem aliquem non munit, & induit, &longs;ic quoque motus in hoc diuino opificio inca&longs;&longs;um cieretur, ni&longs;i à &longs;agaci, & pro­uida natura, ad aliquem v&longs;um fui&longs;&longs;et in­&longs;titutus. Natur&ecedil; quidem finis e&longs;t, vt &longs;uo quodam in&longs;tinctu appettat, & a&longs;pires ad rerum cu&longs;todiam. Cu&longs;todiri autem non po&longs;&longs;unt ni&longs;i per &longs;uam formam: per for­mam nanque & &longs;unt, & opus proprium faciunt, & tanti&longs;per &longs;unt, atque &longs;unt in opere, quo ad forma fruuntur: vbi de&longs;tituuntur illa, continuò intereunt vnà cum &longs;uo opere. Cum igitur præ&longs;tet e&longs;&longs;e, quàm non e&longs;&longs;e, natura &longs;alutaris adhibuit omnes conatus in for­mam, veluti &longs;ummum bonum omnium rerum naturalium. Vtile enim e&longs;t, & bonum quamque rem per formam con&longs;titui, expoliri, atque exornari: &longs;ed forma edu ex materia rei fingendæ, efforman-dæque gratia, aut in ip&longs;am induci, mi­nime potuit, &longs;ine aliquo commodis&longs;i­mo in&longs;trumento. Nam qui&longs;que opifex ad opus fabricandum, accommodæ omnia genera illorum armorum, quæ e&longs;&longs;e aptiora iudicat. Simili quoque mo­do natura, quæ e&longs;t &longs;ummus artifex, & idea, atque imago artis, commodiori in­&longs;trumento vti non potuit ad formasedu­cendas, atque res vniuer&longs;i mundi fin­gendas, quàm ip&longs;o motu. Vt enim ex &longs;emine genitali conformetur illud' ani­mal &longs;agax, prudens, & rationis capax, qui vocatur homo, habet opus natu­ra, alteratione, atque generatione: &longs;ed generari & educi non pote&longs;t forma ho­minis, quin &longs;eminis intereat, quia ge­neratio vnius rei, e&longs;t interitus aloe­rius. Alteratio autem & generatis, at interitus, &longs;unt mutationes, & m­tus, vt initio explanabam. Sed ot&longs;um e&longs;&longs;et in&longs;trumentum, ni&longs;i per ip&longs;um perficeretur, & ab&longs;olueretur opus, atque extendetetur ad eam magnitudinem præfinitam, quæ commoda &longs;it ad opus. Nam forma non in quacunque magni­tudine pote&longs;t e&longs;&longs;e principium operan­di. Vt enim artifex non pote&longs;t figu­ram eius nauigii inducere, in quamuis portionem materiæ, quod v&longs;ui &longs;ic, & vtile ad &longs;ulcanda matia, &longs;ic forma re­quirit materiam, quæ extendatur in certam quantitatem, ac terminatam, exten&longs;io autem e&longs;t motus, & quodam modo loci mutatio, vt antea dicebam. Itaque motus e&longs;t in&longs;trumentum natura­le, aptis&longs;imum ad exornandas mate­rias &longs;uis formis, vt hæc pulchra rerum vicis&longs;itudo in terris con&longs;eruetur. Nam bonus artifex, non &longs;olum &longs;tudet opus &longs;uum probè fingere, atque ornare, &longs;ed etiam fictum, & &longs;umma arte elabora-tua, quoad fieri pote&longs;t cu&longs;todire: ideo na­tura &longs;agax, & prouida, quia &longs;ube&longs;t for­mæ materia quædam incon&longs;tans, & no­uæ formæ appetens, & veterem fa&longs;tidiens, præfecit diuinas mentes, & coele&longs;tia cor­pora, quæ &longs;empiterno tempore circum­acta, con&longs;eruarent hoc in&longs;trumentum in æternitatem. Idque vt opus naturæ, quod interit, omne citra globum lunæ &longs;eruato incolumi in&longs;trumento, per quan­dam &longs;ucces&longs;ionem repararetur in per­peturitatem. Verum enim uerò res na­turales, vt generentur, atque con&longs;eruen­tur, non &longs;olùm habent opus motu, &longs;ed etiam quiete: quandoquidem, nec cun­ctæ quie&longs;cant, nec cunctæ mouean­tur, &longs;ed interim quie&longs;cant, interim agitentur: propterea vt integra mo­tus natura plus atque plus appareat, quo rerum vicis&longs;itudo con&longs;eruatur, e&longs;­&longs;entia quietis non e&longs;t negligenda: namqui profitentur &longs;e tenere &longs;cientiam, & cognitionem animæ, illi non modo eius facultates, & opera, & &longs;en&longs;ilia propria, qualia &longs;unt vi&longs;ilia, auditi­lia, gu&longs;tatilia, tactilia, olfactilia, con­templantur, &longs;ed etiam quid &longs;it in­ui&longs;ile, inauditile, & reliqua in&longs;en&longs;i­lia di&longs;quirunt. Simili quoque rationis modo opinor non e&longs;&longs;e &longs;atis, &longs;cire quid &longs;it, & qualis &longs;it motus, atque eius mo­bile: &longs;ed etiam (mea quidem &longs;en­tentia) operæ e&longs;t precium intelli­gere, quid &longs;it illud, quod adurr&longs;a­tur & motui & mobili. Nam non e&longs;t cuipiam dubium, quin immobi­le aduer&longs;etur & pugnet cum mobili. Porro immobile, quod ab Ari&longs;totele nuncupatur a)ki/nnton quatuor modis concipitur. Aut enim immobile id e&longs;t, quod nullo pror&longs;us modo pote&longs;t moueri, neque per &longs;e, neque ex accidenti, cuiu&longs;modie&longs;t Deus Optimus Maximus, & axes mundi: aut quod longo tempore mo­netur, vt &longs;tellæ errantes, vt diuturna ægrotatio: aut quod ægre mouetur, vt corpora indecenter conformata, qua­les &longs;unt loripedes: aut quod &longs;anè quie­&longs;cit, &longs;ed aptum e&longs;t vt moueatur, & quando, oportet', & vbi oportet, & quemadmodum oportet. Quando oportet, quia puer vt primum natus, licet non moueatur, non tamen dici­tur immobilia: quoniam nondum ve­nit tempus, quo pote&longs;t moueri, & quomodo debet moueri. Vbi opor­tet, quia in terra, non vocamus pi&longs;ces immobiles, quanquam non mouentur: nec homines immobiles, qui in cœlo fiue aete priuantur motu: quia locus vbi mouentur homines, e&longs;t terra, vbi pi&longs;ces natant, e&longs;t aqua: quemadmo­dum igitur immobile po&longs;tremi generis,opponitur mobili, &longs;ie motui immobi­litas, quæ dicitur à Græcis a)usnusi(a, hoc e&longs;t priuatio motus: à Latinis appo­&longs;itè, vocatur quies. Nam priuatio habet magnam similitudinem cum ip&longs;o con­trario, &longs;ed hoc intere&longs;t, quòd priua­tio non omnino negat, &longs;ed habet apti­tudinem innctam cum negatione: con­tratium verò negat protlus. Argu­mento &longs;unt cæcum, & inerme, quæ di­&longs;tinguntur à non vidence, & à non ar­mato. Itaque quies opponitur motui priuatiuè, &longs;ed non indi&longs;criminatim, quæque quies, cuique motui opponi­tur. Nam quies in termino à quo mo­tus incipit, opponitur motui: non qui­es in termino, in quem definit mo­tus: propterea quòd, quies in ter­mino ad quem e&longs;t motus, finis & per­fectio e&longs;t ip&longs;ius motus, quæ dicitur etiam & o( : & ideo none&longs;t contraria motui, cuius e&longs;t perfectio, verbi cau&longs;a, &longs;anationi opponitur illa quies, quæ e&longs;t in ægritudine, non ea, quæ e&longs;t in &longs;anitate: quoniam &longs;anitas e&longs;t perfectio &longs;anationis: &ecedil;gritudo verò e&longs;t contratis, & aduer&longs;a, à qua deiicitur. Sed quia termini &longs;unt contrarii, ideo quies erit quoque quieti contraria. Qui­es ergo in termino à quo profici&longs;citur motus, aduer&longs;atur quieti, qu&ecedil; e&longs;t in ter­mino ad quem cietur motus: et quem­admodum mutationes opponuntur mu­tationibus contradictoriè, hoc e&longs;t per negationem & affirmationem, qualis e&longs;t generatio & interitus: &longs;ic mutationis acuitas, &longs;iue priuatio, quæ dicitur à Gr&ecedil;cis a)mita blnsi/ a, hoc e&longs;t (vt verbú verbo reddamus) immutabilitas, oppo­nitur priuatiuè mutationi. At cui? ro­get quis: nempè illi, quæ e&longs;t in termi­no à quo fit mutatio, non illi, qu&ecedil; e&longs;t in ter-mino ad quem e&longs;t mutatio, quia e&longs;t &longs;ua forma & e)ndiele )xa, vt generationi opponitur immutabilitas illa, quæ e&longs;t in negatione &longs;iue in non ente, & interi­tui illa, quæ e&longs;t in affirmatione, hoc, e&longs;t in ente: at que vt generatio & interitus, affirmatio & negatio opponuntur, ita quoque immutabilitates opponuntur al­tera alteri, quemadmodum etiam di­ctum e&longs;t de motu. Sed immutabili­tas non e&longs;t quies, alioqui alterum duo­rum incommodorum nobis incumbe­ret, aut non omnis quies opponeretur motui: aut generatio, atque interitus e&longs;­&longs;et motus, id quod &longs;anè vtrumque e&longs;&longs;et ab&longs;urdum. Iam verò cum &longs;tatuerimus quietem in termino, à quo recedit mo­tus, opponi motui, qui ab eodem pro­fici&longs;citur, tunc rogauerit qui&longs;piam, an duo contraria &longs;int &longs;imul, quoniam vi­dentur e&longs;&longs;e ambo in aliquo, atque co-dem, vt denigratio e&longs;t in albedine, & &longs;ua quies. Roganti hunc in modum re&longs;ponderem, e&longs;&longs;e &longs;imul non &longs;implici­ter, &longs;ed quadam ex parte: quia quem­admodum motus partim e&longs;t in termi­no à quo incipit, partim etiam in ter­mino in quem de&longs;init, quia e&longs;t diuidu­us: &longs;ic etiam quies participat vtriu&longs;que termini: vt quando fit denigratio, tunc quies partim e&longs;t in albedine, partim in nigredine: quia &longs;uccedit nigredo &longs;en­&longs;im. Pr&ecedil;terea quies & motus, vt The­mi&longs;tius atte&longs;tatur in Phy&longs;ica Ari&longs;tote­lis, non verè opponuntur, &longs;ed e&longs;t op­po&longs;itio priuatiua, quæ dicitur à Gr&ecedil;cis a)n ti )qesis kata\ sc)quensin: quoniam quies e&longs;t priuatio motus. At magis motus, quàm quies motui aduer&longs;atur, &longs;iqui­dem motus &longs;int contrarii. Rur&longs;us hoc loco aliquis &longs;ci&longs;citari commodè pote&longs;t, an quietis &longs;it generatio, non enim vide-tur e&longs;&longs;e generatio, quia generatio quie­tis e&longs;t via ad &longs;tatum, quem nuncupat Ari&longs;toteles to_ i(/ saai, ergo quies ter­r&ecedil; &longs;ur&longs;um pr&ecedil;ter naturam, e&longs;&longs;et via ad &longs;tatum, quod quidem e&longs;t fal&longs;um, quia quæ feruntur ad &longs;tatum, illa &longs;tatui pro pinquiora celerius mouentur. Sed ter­ra, qu&ecedil; fertur &longs;ur&longs;um, tardius mouetur: ergo quietis non e&longs;t generatio. Præ­terea ire ad &longs;tatum, e&longs;t moueri in pro­prium locum, ergo terra moueretur &longs;ur­&longs;um &longs;uapte natura in proprium locum. Rur&longs;um altius rem &longs;peculanti, videbi­tur quietis e&longs;&longs;e generatio: quoniam non pote&longs;t quippiam quie&longs;cere, cuius quies non generatur: hoc e&longs;t non pote&longs;t quie­&longs;cere, quod ad quietem non peruenit. Huic itaque &longs;ci&longs;citanti, atque dialectico more in vtramque partem di&longs;putanti, & argumento&longs;a oratione cauillanti, non prius re&longs;ponderem, quàm mihi secumconueniret, de quo genere quietis pro­po&longs;ita &longs;it controuer&longs;ia. Nam quies, e&longs;t aut &longs;empiterna, aut non &longs;empiterna, &longs;empiterna quidem quies, e&longs;t terr&ecedil; qu&ecedil; tempore çterno quieuit, & quie&longs;cet, de &longs;ententia Ari&longs;totelis: non &longs;empiterna verò, e&longs;t earum rerum, quæ interdum mouentur, interdum non mouentur: & hæc rur&longs;us, aut e&longs;t naturalis, aut violenta. Sanè violentæ quietis non e&longs;t generatio, naturalis autem e&longs;t ge­neratio: quoniam generatio e&longs;t via ad &longs;tatum: venire autem ad &longs;tatum, e&longs;t ferri in locum proprium. Propterea quies non &longs;empiterna, & illa quidem violenta, &longs;iue præter naturam, oppo­nitur motui naturali. Nam quemad­modum ignis motus deor&longs;um, qui e&longs;t præter naturam, aduer&longs;atur motui &longs;ur­&longs;um naturali, &longs;ic quics ignis deor&longs;um violéta, aduer&longs;atur quieti ignis &longs;ur&longs;umnaturali. Atque hactenus de omnibus generibus cau&longs;arum, & principiorum motus, & proprietatibus, & affectio­nibus eius, atque adeo de quiete illi op­po&longs;ita, dicta &longs;int h&ecedil;c &longs;atis per methodum definitiuam, in qua nunc lubens acquie&longs;co, ip&longs;am amplifi­caturus', ornando in Ecphra&longs;i toti­us phy&longs;io­logi&ecedil;.