2. addi 22 di marzo 1508. The Christian era was computed in Florence at that time from the Incarnation (Lady day, March 25th). Hence this should be 1509 by our reckoning.
3. racolto tratto di molte carte le quali io ho qui copiate. We must suppose that Leonardo means that he has copied out his own MSS. and not those of others. The first thirteen leaves of the MS. in the Brit. Mus. are a fair copy of some notes on physics.]
Suggestions for the arrangement of MSS treating of particular subjects.(5-8).
5
Of digging a canal. Put this in the Book of useful inventions and in proving them bring forward the propositions already proved. And this is the proper order; since if you wished to show the usefulness of any plan you would be obliged again to devise new machines to prove its utility and thus would confuse the order of the forty Books and also the order of the diagrams; that is to say you would have to mix up practice with theory, which would produce a confused and incoherent work.
6
I am not to blame for putting forward, in the course of my work on science, any general rule derived from a previous conclusion.
7
The Book of the science of Mechanics must precede the Book of useful inventions.—Have your books on anatomy bound! [Footnote: 4. The numerous notes on anatomy written on loose leaves and now in the Royal collection at Windsor can best be classified in four Books, corresponding to the different character and size of the paper. When Leonardo speaks of 'li tua libri di notomia', he probably means the MSS. which still exist; if this hypothesis is correct the present condition of these leaves might seem to prove that he only carried out his purpose with one of the Books on anatomy. A borrowed book on Anatomy is mentioned in F.O.]
8
The order of your book must proceed on this plan: first simple beams, then (those) supported from below, then suspended in part, then wholly [suspended]. Then beams as supporting other weights [Footnote: 4. Leonardo's notes on Mechanics are extraordinarily numerous; but, for the reasons assigned in my introduction, they have not been included in the present work.].
General introductions to the book on Painting (9-13).
9
INTRODUCTION.
Seeing that I can find no subject specially useful or pleasing—since the men who have come before me have taken for their own every useful or necessary theme—I must do like one who, being poor, comes last to the fair, and can find no other way of providing himself than by taking all the things already seen by other buyers, and not taken but refused by reason of their lesser value. I, then, will load my humble pack with this despised and rejected merchandise, the refuse of so many buyers; and will go about to distribute it, not indeed in great cities, but in the poorer towns, taking such a price as the wares I offer may be worth. [Footnote: It need hardly be pointed out that there is in this 'Proemio' a covert irony. In the second and third prefaces, Leonardo characterises his rivals and opponents more closely. His protest is directed against Neo-latinism as professed by most of the humanists of his time; its futility is now no longer questioned.]
10
INTRODUCTION.
I know that many will call this useless work [Footnote: 3. questa essere opera inutile. By opera we must here understand libro di pittura and particularly the treatise on Perspective.]; and they will be those of whom Demetrius [Footnote: 4. Demetrio. "With regard to the passage attributed to Demetrius", Dr. H. MÜLLER STRÜBING writes, "I know not what to make of it. It is certainly not Demetrius Phalereus that is meant and it can hardly be Demetrius Poliorcetes. Who then can it be—for the name is a very common one? It may be a clerical error for Demades and the maxim is quite in the spirit of his writings I have not however been able to find any corresponding passage either in the 'Fragments' (C. MULLER, Orat. Att., II. 441) nor in the Supplements collected by DIETZ (Rhein. Mus., vol. 29, p. 108)."
The same passage occurs as a simple Memorandum in the MS. Tr. 57, apparently as a note for this 'Proemio' thus affording some data as to the time where these introductions were written.] declared that he took no more account of the wind that came out their mouth in words, than of that they expelled from their lower parts: men who desire nothing but material riches and are absolutely devoid of that of wisdom, which is the food and the only true riches of the mind. For so much more worthy as the soul is than the body, so much more noble are the possessions of the soul than those of the body. And often, when I see one of these men take this work in his hand, I wonder that he does not put it to his nose, like a monkey, or ask me if it is something good to eat.
[Footnote: In the original, the Proemio dě prospettiva cioč dell'uffitio dell'occhio (see No. 21) stands between this and the preceding one, No. 9.]
INTRODUCTION.
I am fully concious that, not being a literary man, certain presumptuous persons will think that they may reasonably blame me; alleging that I am not a man of letters. Foolish folks! do they not know that I might retort as Marius did to the Roman Patricians [Footnote 21: Come Mario disse ai patriti Romani. "I am unable to find the words here attributed by Leonardo to Marius, either in Plutarch's Life of Marius or in the Apophthegmata (Moralia, p.202). Nor do they occur in the writings of Valerius Maximus (who frequently mentions Marius) nor in Velleius Paterculus (II, 11 to 43), Dio Cassius, Aulus Gellius, or Macrobius. Professor E. MENDELSON of Dorpat, the editor of Herodian, assures me that no such passage is the found in that author" (communication from Dr. MULLER STRUBING). Leonardo evidently meant to allude to some well known incident in Roman history and the mention of Marius is the result probably of some confusion. We may perhaps read, for Marius, Menenius Agrippa, though in that case it is true we must alter Patriti to Plebei. The change is a serious one. but it would render the passage perfectly clear.] by saying: That they, who deck themselves out in the labours of others will not allow me my own. They will say that I, having no literary skill, cannot properly express that which I desire to treat of [Footnote 26: le mie cose …. che d'altra parola. This can hardly be reconciled with Mons. RAVAISSON'S estimate of L. da Vinci's learning. "Leonard de Vinci etait un admirateur et un disciple des anciens, aussi bien dans l'art que dans la science et il tenait a passer pour tel meme aux yeux de la posterite." _Gaz. des Beaux arts. Oct. 1877.]; but they do not know that my subjects are to be dealt with by experience rather than by words [Footnote 28: See Footnote 26]; and [experience] has been the mistress of those who wrote well. And so, as mistress, I will cite her in all cases.
11
Though I may not, like them, be able to quote other authors, I shall rely on that which is much greater and more worthy:—on experience, the mistress of their Masters. They go about puffed up and pompous, dressed and decorated with [the fruits], not of their own labours, but of those of others. And they will not allow me my own. They will scorn me as an inventor; but how much more might they—who are not inventors but vaunters and declaimers of the works of others—be blamed.
INTRODUCTION.
And those men who are inventors and interpreters between Nature and Man, as compared with boasters and declaimers of the works of others, must be regarded and not otherwise esteemed than as the object in front of a mirror, when compared with its image seen in the mirror. For the first is something in itself, and the other nothingness.—Folks little indebted to Nature, since it is only by chance that they wear the human form and without it I might class them with the herds of beasts.
12
Many will think they may reasonably blame me by alleging