The Nots, vol 1 | Page 8

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 dì prospettiva cioè 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 that my

proofs are opposed to the authority of certain men held in the highest
reverence by their inexperienced judgments; not considering that my
works are the issue of pure and simple experience, who is the one true
mistress. These rules are sufficient to enable you to know the true from
the false--and this aids men to look only for things that are possible and
with due moderation--and not to wrap yourself in ignorance, a thing
which can have no good result, so that in despair you would give
yourself up to melancholy.
13.
Among all the studies of natural causes and reasons Light chiefly
delights the beholder; and among the great features of Mathematics the
certainty of its demonstrations is what