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Ï£¶â½Ñ½ñ¤òÆɤà Si hoc est quomodo est, si non est quomodo non est [Avicennae ad Hasen Regem Epistula de Re Recta, c.1]

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Rodolfo Mondolfo, L¡Çinfinito nel pensiero dell¡ÇAntichita¡Ç classica, Firenze 1956

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Te maris et terrae numeroque carentes arenae
mensorem cohibent, Archyta,
pulveris exigui prope litus parva Matinum
munera, nec quicquam tibi prodest
aerias temptasse domos animoque rotundum
percurrisse polum morituro.
[Horat., Carm., I, 28 ; cfr. In Diels, op.cit., 35(4)A, 3=47(5)A, 3]

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[42] A. Olivieri, Su Archita tarantino, in Civilta¡Ç greca nell¡ÇItalia meridionale, Napoli, 1931, p.68.
[43] Orelli, ad Orazio, Carm., I, 28, Berlino, 1882.
[44] Psammitis¤Ë¤Ä¤¤¤Æ¤Ïed. Heiberg, in Archimedis Opera, Lipsia¤ª¤è¤ÓA. Mancini, De arenae numero, in Il Pitagora, 1899 ; P. Ver Eecke, in Les oeuvres completes d¡ÇArchimede, Paris, 1921¤Î°Ûʸ¤ò»²¾È¡£Martinazzoli¤¬»ØŦ¤¹¤ë¥Ô¥ó¥À¥í¥¹¤Î°ìÀá(Pindaro, Olymp., XIII, 44sgg.)¤Ï¤³¤ÎÌäÂ꤬¤ª¤½¤é¤¯¤¹¤Ç¤Ë¸Å¥Ô¥¿¥´¥é¥¹ÇɤμԤ¿¤Á¤Ë¤è¤Ã¤ÆÏÀ¤¸¤é¤ì¤Æ¤¤¤¿¤³¤È¤Î¾Úº¸¤Ç¤¢¤ë¡£

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Daniello Bartoli, Dell¡ÇHistoria della Compagnia di Gesu¡Ç, Il Giappone, Roma,1660, lib.IV, pp.41-43 ; ¥Ð¥ë¥È¥êÃøÆüËÜ¥¤¥¨¥º¥¹²ñ»Ë
http://books.google.co.jp/books?id=hh0NLZ_0ES0C&hl=ja&source=gbs_navlinks_s

[Apostasia d¡ÇArachi Tomaso Sacerdote Giapponese]
[41]¡ÄErasi da molti anni addietro, condotto da Nanga-[42]saki a Roma un giovane Giapponese, per nome Arachi Tomaso, e cosi¡Ç il chiamero¡Ç io, avvegnache il truovi nominato ancora Pier Antonio, in quelle medesime attioni, dove altri il chiaman Tomaso. Costui, dopo un convenevole corso di studij, ordinato Sacerdote, die¡Ç volta a rifare il suo primo viaggio, e per Ispagna, e Portogallo, e l¡ÇIndia, o la Cina, si torno¡Ç a rimettere in Nangasachi. Ma o ch¡Çegli gia¡Ç fosse da molto avanti quel vitioso, che poi si manifesto¡Ç, massimamente in horribili dishonesta¡Ç, o che l¡Çamore, o la gelosia del suo nativo paese cotanto il tramutasse, egli, poiche trovo¡Ç in Macao non piccol numero di Giapponesi, comincio¡Ç a metter loro in odio i predicatori dell¡ÇEvangelio; affermando, haver¡Çegli udito in Madrid, che v¡Çhavea certi (e nominavane l¡ÇOrdine) che facevano ogni possibile opera in sommuovere il Re, a spedire una forte armata al conquisto dell¡Çisole del Giappone; e che noi loro ci opponevamo. Giuntovi poi anch¡Çegli, ne andava empiendo gli orecchi a quanti il domandavano di questo nostro mondo di qua, e del fiorirvi la Fede, e le Religioni, che cola¡Ç navigavano, la Compagnia da Portogallo per la via d¡ÇOriente, le altre tre, dalla Spagna per Occidente. Pur com¡Çegli era Sacerdote, e non anco apostata, e la persecutione bolliva, si mise in guardia della sua vita, nascoso in Nangasachi; ma in fine, al tanto ricercarne, trovatovi, e condotto al palagio del Governatore, per indi la vegnente mattina inviarsi alla carcere in Omura, egli la notte trovo¡Ç come fuggirne, gittandosi di sopra un muro, dov¡Çhebbe maniera di rampicare. Poi a non molto, o fosse buon pentimento, o per campar la vita ad una donna, messa a morir ne¡Ç tormenti, percioche presumevano, lei saper dov¡Çegli si nascondesse, o per segreto accordo col Governatore, con cui forse se l¡Çintendeva, gli si rimise in mano, e ando¡Ç preso alla carcere di Suzuta, ricevutovi dal P. Carlo Spinola, e da¡Çcompagni, con festeggiarne l¡Çarrivo, ad hinni, e cantici d¡Çallegrezza. Ma brieve fu quel commun rallegrarsi, per la buona sorte d¡Çun huomo, che in vece di stimarsene, qual veramente era, beato, glie ne pareva esser misero; e dove gli altri, di quelle loro angustie, di quel patire in servigio della Fede, e gloria di Dio, incomparabilmente gioivano, egli, tutto vi si¡Ç contorceva dentro, e se ne lamentava; tal che volto¡Ç quivi ogni cosa in amarezza, e in disgusto; e quel luogo, che trovo¡Ç un paradiso, il fe¡Çun purgatorio: onde non furon punto vani i presagi, che sin dal primo di¡Ç se ne fecero, della pessima fine, che non istettero piu che sol tre settimane a vedere. Scrisse lo sciaguro, e invio¡Ç al Governatore idolatro una vil supplica della vita, per cui sicuramente impetrare, Rinuntio, diceva, la dignita¡Ç, il grado, e l¡Çufficio di Sacerdote: Lascio di cuore la legge de¡Ç Christiani: e prometto, che ne¡Ç mai esortero¡Ç niuno a prenderla, ne¡Ç a niuno l¡Çinsegnero¡Ç; perch¡Çella non vale a nulla di bene. Cosi¡Ç egli, Offerta, e accettata la supplica, fu rimesso in liberta¡Ç. E perche certi, per non so quale loro interesse, perfidiavano, cosi¡Ç atroce misfatto apporglisi calunniosamente, e doversene in coscienza ristorare lo scapito della fama, il Governatore, richiesto di quel che in cio fosse vero, mostro¡Ç, e die¡Ç [43] in publico, non questa sola, ma due altre scritture di proprio pugno dell¡Çapostata, in cui, con anche maggiore solennita¡Ç, riconfermava il primo rinnuntiamento del Sacerdotio, e della Fede. Scandalo ne fu, e danno incomparabile a¡Ç Christiani, e non pochi che vacillavano, o gia¡Ç caduti non s¡Çardivano a scoprirsi, si trasser del volto la maschera, e comparvero rinnegati. Ne¡Ç qui solo ristette il male operare dello sventurato: che la sua non fu caduta, ma precipitio. Die¡Ç al Governatore in nota i nomi di quanti della Compagnia sapeva nascondersi in Giappone, e dove, e da chi ricettati. Poi tuttavia in habito sacro, per piu sfrontarsi, e volgere il vituperio in honore, ando¡Ç a mostrarsi alla Corte di Iendo, e darvi accusa contro a¡Ç predicatori dell¡ÇEvangelio: benche havutovi a vile, come un traditore, e non degnato di credergli, altro non vi pote¡Ç, che dare in servigio di Feizo, l¡Çultima spinta mortale a Toan Antonio, prima suo intimo, poi, come piu avanti dicemmo, in virtu¡Ç dell¡Çaccusarlo che fece, decapitato. Indi tornato allo Scimo, per vergogna di comparire in faccia di Nangasachi, s¡Çando¡Ç a nascondere fu quel di Firando, e dopo alquanto d¡Çuna scorrettissima vita, incestuoso, osceno, e nel suo parlare piu che mezzo ateista, il troverem di nuovo nella carcere di Suzuta: a che farvi, sara¡Ç d¡Çaltro luogo il riferirlo. Hora proseguendo gli avvenimenti di Nangasachi, ho a contraporre ad un infame rinnegato, sedici gloriosissimi Confessori, che sostennero fino alla morte l¡Çhonor della Fede, e di Christo: i cinque di loro nel fuoco, gli undici sotto la spada.

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Rodolfo Mondolfo, L¡Çinfinito nel pensiero dell¡ÇAntichita¡Ç classica, Firenze 1956

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[36] ¥¢¥ê¥¹¥È¥Æ¥ì¥¹¡ØÅ·¶õÏÀ¡ÙII, 13, 4¤ª¤è¤ÓII, 14, 1¤Ë¤è¤ëÌÀ¸À¡¢¤½¤·¤Æ¥¢¥Õ¥í¥Ç¥£¥·¥¢¥¹¤Î¥¢¥ì¥¯¥µ¥ó¥Ç¥ë¤ä¥Ç¥£¥ª¥²¥Í¥¹¡¦¥é¥¨¥ë¥Æ¥£¥ª¥¹¤Î¸À¤¦¤È¤³¤í¤òÏÀÇý¤·¤Æ¤¹¤Ç¤Ë¸Å¤¯¥×¥ë¥¿¥ë¥³¥¹¡¢¥×¥í¥¯¥í¥¹¡¢¥·¥ó¥×¥ê¥­¥ª¥¹¡¢¥«¥ë¥­¥Ç¥£¥¦¥¹¤Ï¡¢ÂçÃϤ¬¤½¤Î¼´¤Î¤Þ¤ï¤ê¤ò²ó¤Ã¤Æ¤¤¤ë¤È¥×¥é¥È¥ó¤¬Ç§¤á¤¿¤Ê¤É¤È¤¤¤¦¤³¤È¤Ï¤Ê¤«¤Ã¤¿¡¢¤ÈÈ¿ÏÀ¤·¤Æ¤¤¤ë¡£°ìÊý¡¢¸½Âå¤Î³Ø¼Ô¤¿¤Á¡¢Ideler, Gruppe, Grote, Frank¤Ï¤³¤ì¤ò¹ÎÄꤷ¤Æ¤¤¤ë¡£¤·¤«¤·³Ø¼Ô¤¿¤Á¤Î¿¤¯¡¢Schaubach, Boeckh, Cousin, H. Martin, Saisset, Schiaparelli, Fraccaroli, Heath DuhemÅù¡¹¤ÏÈÝÄêŪ¤Ç¤¢¤ë¡£¤³¤Î·ï¤Ë¤Ä¤¤¤Æ¤ÏÆä˰ʲ¼¤ò»²¾È¡£Schiaparelli, I precursori di Copernico nell¡Çantichita¡Ç, in Scritti sulla storia dell¡Çastron. antica, vol.I, p.381sgg ; Heath, Aristarchus of Samos, p.174sgg.; Duhem, Le systeme du monde, I, p.86sgg. ¤Þ¤¿¡¢Fraccaroli, commento al Tim., 40b ; E. Frank, Plato und d. sogen. Pythag., p.35sgg.¤ò¤â¡£¤¤¤º¤ì¤Ë¤·¤Æ¤â¡¢¡Ø¥Æ¥£¥Þ¥¤¥ª¥¹¡Ù¤Ë¤ÏÂçÃϤ¬¤½¤Î¼´¤Î¤Þ¤ï¤ê¤ò²ó¤Ã¤Æ¤¤¤ë¤È¤Ï½ñ¤«¤ì¤Æ¤¤¤Ê¤¤¤È¤¤¤¦¼Ô¤Ï¡¢¥¢¥ê¥¹¥È¥Æ¥ì¥¹¤¬¡ÖÃæ¿´¤Î²Ð¡×¤ò¤á¤°¤ë¼þ²ó¤ò¤½¤ì¤Èº®Æ±¤·¤¿¤Î¤Ç¤Ï¤Ê¤¤¤Î¤«¡¢¤È¤·¤Æ¤¤¤ë¡£¤³¤³¤Ç¤ï¤ì¤ï¤ì¤¬ÃΤꤿ¤¤¤Î¤Ï¡¢¥×¥é¥È¥ó¤Î¸ÀÌÀ¤¬¤¤¤Ã¤¿¤¤²¿¤Î¤³¤È¤Ç¤¢¤Ã¤¿¤Î¤«¡¢¤È¤¤¤¦¤³¤È¤Ë¿Ô¤­¤ë¡£¡Ê¡öfuoco²Ð¤Èfoco¾ÇÅÀ¡¥¡¥¡¥¡Ë
[37] ¤³¤ÎÅÀ¤Ë´Ø¤·¤Æ¤ÏIVÉô¤ÇºÆÏÀ¤¹¤ë¤³¤È¤Ë¤¹¤ë¡£¤³¤³¤Ë°ú¤¤¤¿½ô¸«²ò¤Ë²Ã¤¨¡¢¥×¥é¥È¥ó¤Ï¤³¤³¤ÇÂÀÍÛÃæ¿´Àâ¤òľ´Ñƶ»¡¤·¤Æ¤¤¤ë¤È¤¹¤ë¡¢Burnet, Platonism, Berkeley, 1928, p.108¤Î¤è¤¦¤ÊÀâ¤â¤¢¤ë¡£Brignone, Nuove ricerche etc. in Atene e Roma, 1933, p.3 sgg.¤Î¤è¤¦¤Ë¤³¤ÎÀâ¤òÉßÞ§¤¹¤ë¤â¤Î¤â¤¢¤ë¡£ËܽñIVÉô»²¾È¡£
[38] Cfr. Frank, o.c., p.35sgg.
[39] Aristot., De caelo, II, 14, 296b.
[40] cfr. Frank, l.c. e nota 71.
[41] De caelo, II, 13, 203a.

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[30] in Diels, Fragm. d. Vorsokrat., 32(4)B e 35(5)B=44(5) e 58(5). ¥Õ¥£¥í¥é¥ª¥¹¤Î½ôÃÇÊҤο¿ÀµÀ­¤Ë¤Ä¤¤¤Æ¤Ï¡¢Erich Frank, Plato und die sogenannten Pythagoreer, Halle 1932¤Ï¾¤Îï¤è¤ê¤â¶¯¤¯ÈÝǧ¤·¤Æ¤¤¤ë¡£¤³¤ì¤Ë¤Ä¤¤¤Æ¤ÏZeller-Mondolfo, La filosofia dei Greci, I, 2, pp.367-382¤ÎÃí¤ò»²¾È¡£
[31] Cfr. Heath, o.c., p.76sgg. ¿Þ·Á¿ô¤Ë¤Ä¤¤¤Æ¤ÏBrunschvicg, Les etapes de la philos. math., p.38sgg.; Rey, La jeun. de la sc. gr., p.280sgg.»²¾È¡£
[32] Porphyr., in Ptol. harmon., 267 ; cfr. Diels, o.c., 35(4)B, 2=47(5).
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[33] Îã¤Ï°úÍÑÃÇÊÒ¤ËÂФ¹¤ëDiels¤ÎÃí¤Ë¤ß¤é¤ì¤ë¤â¤Î¡£Rey, o.c., p.296¤Ï¥×¥é¥È¥ó¤ÎľÁ°¤ÎÀ¤Âå¤Ë¤¢¤Ã¤Æ¤Ï»Í¤ÄÌܤÎÈæ¤â¤¢¤Ã¤¿¤Î¤Ç¤Ï¤Ê¤¤¤«¤È¹Í¤¨¤Æ¤¤¤ë¡£¤³¤ì¤ÏÆó¥³¥Þ¥³¥¹¡ÊNicomaco, II, 26, 2¡Ë¤¬¥Ð¥Ó¥í¥Ë¥¢¿Í¤¿¤Á¤Ë¤è¤Ã¤Æȯ¸«¤µ¤ì¡¢¥Ô¥¿¥´¥é¥¹¤Ë¤è¤Ã¤Æ¥®¥ê¥·¥ã¤Ë¤â¤¿¤é¤µ¤ì¤¿¤È¸À¤Ã¤Æ¤¤¤ë¤â¤Î¡£¤Ä¤Þ¤ê²»³ÚÈæ¤Î¤³¤È¤Ç¡¢¥¤¥¢¥ó¥Ö¥ê¥³¥¹¡Êin Nicom., 118¡Ë¤Ï¤¹¤Ù¤Æ¤ÎÃæ¤ÇºÇ¤âÈþ¤·¤¤¡ÊÈæ¡Ë¤È¸À¤Ã¤Æ¤¤¤ë¡Ê12¡§9¡á8¡§6¡Ë¡£
[34] °ï̾¤ÎÊÔ»¼½ñTheologum. arithmet. ed. Ast, Leipzig, 1817, p.61¤Ë¡¢Èà¤Î¤â¤Î¤È¤·¤Æ°ú¤«¤ì¤ëÃÇÊҤϡ¢Æä˥ե£¥í¥é¥ª¥¹¤ÎÃøºî¤Ë´Ø¤¹¤ë¥Ô¥¿¥´¥é¥¹¿ô¤Îõµá¤Ç¤¢¤ë¡Êcfr. Tannery, Pour l¡Çhostoire de la science hellene, 2a ed., p.366sgg.¡Ë¡£¤³¤³¤Ç¥¹¥Ú¥¦¥·¥Ã¥Ý¥¹¤¬¸ì¤ë¡Ö¥¢¥Ê¥í¥®¥¢analogia¡×¤Ï»»½ÑŪ¡¦´ö²¿³ØŪ¤Ë½ª¹à¤¬¸ÂÄꤵ¤ì¤Ê¤¤¡ÊÆÃÄê¤Ç¤­¤Ê¤¤¡Ë¿ôÎ󷲤ò»Ø¤·¤Æ¤ª¤ê¡¢¤³¤ì¤¬Ï¢Â³Èæ¤Ç¤¢¤ë¤Î¤ËÂФ·¡¢ÉÔϢ³Èæ¡Ö¥¢¥Ê¥³¥í¥¦¥Æ¥£¥¨anacolouthie¡×¤È¶èÊ̤·¤Æ¤¤¤ë¡£¤¤¤º¤ìξ¼Ô¤È¤â¥Õ¥£¥í¥é¥ª¥¹¤ËÁ̤ë¶èÊ̤ǡ¢cfr. Rey, o.c., p.297
[35] Phileb., 16-18

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[24] Aristot., Metaph., XIII, 8, 1084a24(?34)¡§½ÐδÌõ¡Ö¤«¤ì¤é¤Ï¡¢°ì¤«¤é½½¤Þ¤Ç¤Î¿ô¤ò´°Á´¤Ê¿ô¤È¤ß¤Ê¤·¤Æ¡¢¡Ì¤½¤ÎÀâ¤Î»Å¤¢¤²¤Ë¡Í¤Ä¤È¤á¤Æ¤¤¤ë¡£¤¹¤¯¤Ê¤¯¤â¡¢Èà¤é¤Ï¤³¤ì¤é¤Î¿ô¤Î¤¦¤Á¤ËÇÉÀ¸Åª½ô¼Âºß¤ò¡¥¡¥¡¥À¸À®¤µ¤»¤Æ¤¤¤ë¡£¡×
[25] Aristot., Metaph., XIII, 8, 1084a2-3¡§½ÐδÌõ¡Ö¿ô¤¬Ìµ¸Â¤Ç¤Ï¤¢¤ê¤¨¤Ê¤¤¤È¤¤¤¦¤³¤È¤Ï¡¢ÌÀ¤é¤«¤Ç¤¢¤ë¡£¤Ê¤¼¤Ê¤é¡¢Ìµ¸Â¤Î¿ô¤Ï´ñ¿ô¤Ç¤â¶ö¿ô¤Ç¤â¤Ê¤¤¤¬¡¢¿ô¤ÎÀ¸À®¤Ï¾ï¤Ë´ñ¿ô¤ÎÀ¸À®¤Ç¤¢¤ë¤«¶ö¿ô¤ÎÀ¸À®¤Ç¤¢¤ë¤«¤Î¤¤¤º¤ì¤«¤À¤«¤é¤Ç¤¢¤ë¡£¡×
[26] ¤³¤ÎÆñ²ò¤Ê°ìÀá¤Î²òÀâ¤ÏHeath, Hist. of Greek Mathem., I, p.305sgg.¤ò»²¾È¡£
[27] Cfr. Heath, o.c., I, p.72sgg.
[28] cfr. Iamblich, in Nicom. introd. arithm., 33, 20-23.; Heath, l.c. ¤Þ¤¿Tannery, Sur l¡Çage du Pythagoricien Thymaridas, in Mem. Scientif., I ; Id., Pour l¡Çhist. de la science hellene, 2a ed., 396sgg.¤Ë¤è¤ì¤Ð¡¢¥Æ¥£¥Þ¥ê¥À¥¹¤Ï¥¹¥Ú¥¦¥·¥Ã¥Ý¥¹¤è¤ê°ÊÁ°¤Î¿Í¤Ç¤¢¤ë¤È³Î¸À¤Ç¤­¤ë¤ï¤±¤Ç¤Ï¤Ê¤¤¤¬¡¢¸å¤Î¿Í¤Ç¤Ï¤Ê¤¤¤È¤·¤Æ¤¤¤ë¡£Heath¤ÏÈà¤ò¸Å¥Ô¥¿¥´¥é¥¹ÇɤΤҤȤê¤È¤·¤Æ¤¤¤ë¡£
[29] In Nicom. introd. arithm., 77, 4-80, 9 ; cfr. Heath, o.c., I, p.114.

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[17] Phileb., 17a-18d.
[18] Aristot., Metaph., I, 6, 987 e lib.XIII e XIV. ¤³¤Î·ï¤Ë´Ø¤·¤Æ¤Ï¡¢L. Robin, La theorie platonicienne des Idees et des Nombres d¡Çapres Aristote, Paris, 1908 ; J. Stenzel, Zahl und Gestalt bei Platon und Aristoteles, Leipzig, 1924 ; Capone Braga, Il mondo delle idee, I, Citta¡Ç di Castello, 1928, p.66sgg. ; M. Gentile, La dottr. platon. delle idee numeri, Pisa, 1932.
[19] Pileb., 24a.
[20] ¤³¤¦¤·¤¿³ÈÄ¥¤Ë¤·¤¿¤¬¤¤¤Ä¤Ä¡¢¥¹¥Ú¥¦¥·¥Ã¥Ý¥¹¤Ï°ì¤È¿¤òü½ï½ô¸¶Íý¤È¤¹¤ë¤ËÅþ¤ë¡Êcfr. M. Gentile, o.c., p.86¡Ë¡£
[21] Physic., III, 6, 206.
[22] XIII, 8, 1084b13½ÐδÌõ¡Ö¤Ç¤Ï¡¢¤É¤¦¤·¤Æ¤¢¤Î°ì(¥È¡¦¥Ø¥ó)¤¬¸¶Íý(»Ï¤Þ¤ê¡¢¥¢¥ë¥±¡¼)¤Ê¤Î¤«¡©¤½¤ì¤ÏÉÔ²Äʬ³äŪ¤À¤«¤é¤Ç¤¢¤ë¤ÈÈà¤é¤Ï¸À¤¦¡£¡×
[23] cfr. Robin, o.c., p.273sgg.

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[8] Arist., Metaph., I, 5, 986a. Á°Ãí3»²¾È¡£
[9] Cfr. Arist., l.c. : Robin, La theorie platon. des idees et des nombres, 1908, p.445sgg.: Stenzel, Zahl u. Gestalt., p.33sgg.: M. Gentile, o.c., p.46. ¤À¤¬¥Ô¥¿¥´¥é¥¹ÇɤμԤ¿¤Á¤Î¤¦¤Á¤Ë¤ª¤½¤é¤¯¥×¥é¥È¥ó¤ÏÀè¶î¤òǧ¤á¤Æ¤¤¤¿¡£¥¤¥¢¥ó¥Ö¥ê¥³¥¹¡ÊIamblich., in Nicom., 11 : cfr. Heath, o.c., I, p.69¡Ë¤Ë¤è¤ì¤Ð¡¢¸Å¥Ô¥¿¥´¥é¥¹ÇɤΤҤȤê¥Æ¥£¥Þ¥ê¥À¥¹¤Ï¤¹¤Ç¤Ëñ¸µ¤Î¤³¤È¤ò¡Ö¸ÂÄêÎ̡ʶ˸ÂÎÌ¡©¡Ë¡×¤È¸Æ¤ó¤Ç¤¤¤¿¤È¤¤¤¦¡£¥í¥¹¥¿¡¼¥Ë¡ÊRostagni, Il verbo di Pitagora, p.28sgg. ; 39sgg.¡Ë¤¬¥¨¥Ô¥«¥ë¥â¥¹¤ÎÃÇÊÒ2¤Ë¤Ä¤¤¤Æ´Ñ¤Æ¤¤¤ë¤È¤³¤í¤ò¤â´­µ¯¤·¤Æ¤ª¤³¤¦¡£¤½¤ÎÃÇÊҤϤ³¤¦¤Ç¤¢¤ë¡£¡Ö¤¢¤ë´ñ¿ô¡Ê¤¢¤ë¤¤¤Ï¤ªË¾¤ß¤È¤¢¤é¤Ð¡Ë¤¢¤ë¶ö¿ô¤Ë¤Ò¤È¤Ä¤Î¾®ÀФò²Ã¤¨¤ë¡¢¤¢¤ë¤¤¤Ï¤¹¤Ç¤Ëºß¤ë¤È¤³¤í¤«¤é¤Ò¤È¤Ä¤ò¼è¤êµî¤ë¤Ê¤é¡¢¤³¤Î¿ô¤¬¤Þ¤ÀƱ¤¸¤â¤Î¤È¤·¤Æα¤Þ¤ê¤Ä¤Å¤±¤Æ¤¤¤ë¤È»×¤¦¤«¡©¡½¡½¤â¤Á¤í¤óÈݤǤ¹¡×¡£¤Ä¤Þ¤ê¤³¤³¤Ç¶ö¿ô¡ÊÈó¸ÂÄê¡Ë¤È´ñ¿ô¡Ê¸ÂÄê¡Ë¤Ï¤É¤Á¤é¤â°ì½ï¤Ë­¤·»»¤ª¤è¤Ó°ú¤­»»¤Î¥Þ¥Æ¥ê¥¢¤È¹Í¤¨¤é¤ì¤Æ¤¤¤ë¡£°ìÊý¡¢¤¢¤ëÊ̤ÎÆÃÄê¤Î¿ô¤Ë­¤µ¤ì¤¢¤ë¤¤¤Ï°ú¤«¤ì¤ëñ¸µ¡Ê¶ö´ñparimpari, *artioperitton¡Ë¤Ï¡¢¤Ä¤Í¤Ë¼«¤é¤ÈƱ¤¸¤â¤Î¤Ëα¤Þ¤ê¤Ä¤Å¤±¡¢³ÎÄê¡ÊÆÃÄê¡Ë¤Î¸¶Íý¡Ê·ÁÁê¡Ë¤È¤Ê¤Ã¤Æ¤¤¤ë¡£¥í¥¹¥¿¡¼¥Ë¤Ë¤Ê¤é¤Ã¤Æ¤³¤³¤Ç¥¢¥ê¥¹¥È¥Æ¥ì¥¹¤ÎÃÇÊÒ207¡Êed. Rose¡Ë¤ò°ú¤¤¤Æ¤ª¤¯¤Ù¤­¤À¤í¤¦¡£¡Ö¥Ô¥¿¥´¥é¥¹¤Ï¼ÁÎÁ¤ò¡Ö¾¡Ê¤Ê¤ë¤â¤Î¡Ë¡×¤È¸Æ¤ó¤À¡£¤Ê¤¼¤È¤¤¤Ã¤Æ¤½¤ì¤Ï¤Ä¤Í¤Ëήư¤·¡¢Â¾¤È¤Ê¤ë¤«¤é¡×¡£¤Þ¤¿¥Ý¥ë¥Õ¥å¥ê¥ª¥¹¡ÊPorphyr., Vita Pythag., 49-50¡Ë¤Ï¡Öñ¸µ¡¢¼«Æ±¤Ë¤·¤ÆƱ°ì¤Î¸¶Íý¡×¤È¥Ç¥£¥¢¥Ç¤Ä¤Þ¤ê¡Öº¹°Û¤ÈÈóƱ¤Î¸¶Íý¡×¤Î´Ö¤ËÆó¸µÏÀ¤òÃÖ¤¤¤¿¤Î¤¬¥Ô¥¿¥´¥é¥¹ÇɤǤ¢¤Ã¤¿¤È¤·¤Æ¤¤¤ë¡£¤³¤ì¤é¥¢¥ê¥¹¥È¥Æ¥ì¥¹¤ÎÃÇÊҤο¿ÀµÀ­¤ª¤è¤Ó¥Ý¥ë¥Õ¥å¥ê¥ª¥¹¤¬²ò¤¯¶µÀâ¤Î»þÂåÀ­¤Ë´Ø¤¹¤ëµ¿µÁ¤Ë¤Ä¤¤¤Æ¤ÏÉÔÌä¤ËÉÕ¤¹¤Ë¤·¤Æ¤â¡¢¥¨¥Ô¥«¥ë¥â¥¹¤ÎÃÇÊÒ¤«¤é¤À¤±¤Ç¤â¸Å¥Ô¥¿¥´¥é¥¹ÇɤμԤ¿¤Á¤¬¡¢¸å¤Ë¥×¥é¥È¥ó¤¬¤Ê¤¹¤è¤¦¤Ë¡¢ÁýÂçµÚ¤Ó¸º¾¯¤Î²ÄǽÀ­¡ÊÀøºßŪ¤ÊÂç¾®¡Ë¡¢¸½Àª¤¹¤ëñ¸µ¡Ê¸½¼ÂÂÖ¤ËÊѤ¸¤ë°ì¡Ë¤Ë¤Ä¤¤¤Æ¸ÀÌÀ¤·¤Æ¤¤¤¿¤³¤È¤òǧ¤á¤ë¤Ë½½Ê¬¤Ç¤¢¤ë¡£
[10] Plato, Parmenid., 144a.
cfr. Arist., Metaph., I, 6, 987b10ss. ½ÐδÌõ¡ÖÍ¿¤«¤ë¤³¤È(¥á¥Æ¥¯¥·¥¹)¡×¡§¡Ö¥Ô¥¿¥´¥é¥¹¤ÎÅ̤ϸºß¤¹¤ë»öʪ¤¬¤½¤Î¤è¤¦¤Ë¸ºß¤¹¤ë¤æ¤¨¤ó¤ò¤Ð¿ô¤Ë¡Ö¤Þ¤Í¤ë¤³¤È¡Ê¥ß¥á¡¼¥·¥¹¡Ë¡×¤Ë¤è¤Ã¤Æ¤Ç¤¢¤ë¤È¸À¤Ã¤Æ¤¤¤ë¤¬¡¢¤½¤ì¤ò¥×¥é¥È¥ó¤Ï¡¢¤³¤Î¸À¤¤Êý¤À¤±ÊѤ¨¤Æ¡¢¡ÖÍ¿¤«¤ë¤³¤È¡×¤Ë¤è¤Ã¤Æ¤È¤·¤Æ¤¤¤ë¡¥¡¥¡¥¡×
[11] M. Gentile, o.c., p.32.
[12] Stenzel, Studien zur Entwickl. d. platon. Dialektik ecc., Breslau, 1917, p.97sgg.
[13] o.c., p.37.
[14] ¤³¤ì¤ÏÀ¸µ¯¤¹¤ë¡Ê½ô¸½¾Ý¤¬·Ñµ¯¤¹¤ë¡ËÀ¤³¦¤Ç¤Ï²¿¤Îº¤Æñ¤â°ú¤­µ¯¤³¤µ¤Ê¤¤¤¬¡¢Â¸ºß¡Ê½ô¥¤¥Ç¥¢¡Ë¤ÎÀ¤³¦¤Ë¤ª¤¤¤Æ¤Ï¡¢½ô´ÑÇ°´Ö¤ÎÆâŪ´Ø·¸¤Ë¤È¤Ã¤Æ¤â´ÑÇ°³°¤Î´Ø·¸¤Ë¤ª¤¤¤Æ¤â¡¢ÈÏ·¿¤È¤½¤ì¤òʬͭ¤·¤Ä¤ÄÀ¸À®¤·¤¿»öʪ¤Î̵¸ÂÀ­¤Î´Ö¤Ëº¤Æñ¤ò¤â¤¿¤é¤¹¤â¤Î¤È¤Ê¤ë¡£
[15] Phileb., 14c.
[16] Phileb., 16c. cfr. Ibid., 17e¡§¡Ö¤¹¤Ù¤Æ¤Î¸Äʪ¤Î̵¸Â¡ÊÄê¡Ë¤ÊÊ£¿ôÀ­¤È°ì¡¹¤Î¸Äʪ¤ÎÃæ¤Ë¤¢¤ë̵¸Â¡ÊÄê¡Ë¤ÊÊ£¿ôÀ­¤È¤Ï¡¢½Ï¹Í¤Ê¤·¤Ë¡¢¿ô¤Ê¤·¤Ë¤ÏÆò¤ò¤¤¤Ä¤âÍý²òÉÔǽ¤È¤¹¤ë¤À¤í¤¦¡£¤É¤ó¤Ê»öʪ¤Ë¤â¿ô¤ò´Ñ¤ë¤³¤È¤Î¤Ê¤¤¤â¤Î¤Î¤è¤¦¤Ë¡£¡×

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[44]¡ÄMa poiche un solo misterio, benche tra gl¡Çaltri principale veniva ad esser solamente celebrato, & non tutti unitamente; questa festa non haveva proprio nome, ne¡Ç ufficio, ne¡Ç manco da tutti era come tale osservata e celebrata; Hor ecco che con miracolosa occasione, e santo veramente & religiosissimo consiglio, e¡Ç stata dalla Santita¡Ç di Nostro Signore Gregorio terzodecimo, quale Iddio lungamente conservi per commun beneficio della sua Santa Chiesa, instituita & ordinata per la prima Domenica d¡ÇOttobre; non tanto per confermatione e commondatione di questo sacro rito e compagnia, quanto per grata e pia ricognitione del gran beneficio in gran parte per lei conseguito & ottenuto quel giorno; Quella grande e miracolosa vittoria de Principi Christiani confederari, e collegati insieme sotto Pio Quinto, di Santa & eterna memoria, contra al Turco commun nemico del nome Christiano, non molto discosto dal stretto di Corinto, a¡Ç sette d¡ÇOttobre M.D.LXXI, giorno di Domenica per noi felice quell¡Çanno, doppo il vespro nel declinar del giorno; hora nella quale per tutto il Christianesimo fanno i fratelli le loro devote processioni, implorando, & invocando la Regina del cielo, misericordiosa non meno che miracolosamente donatici da Dio con tanto [45] disavantaggio di forze, di vascelli, di vento, e d¡Çanimo de nostri, fuor d¡Çogni nostra speranza, in meno di tre hore, con poco sangue, e perdita nostra, con tanto e tanta del nemico.

[48](Breve Nostro Signore Papa Gregorio)
GREGORIVS PP. XIII.

Ad perpetuam rei memoriam. Monet Apostolus in omnibus gratias agere, monent quoque sacrarum literarum historiae insignia Dei beneficia, tunc ut ei a¡Ç quo accepta sint, meritae referantur gratiae; tum ut fidelis, quibus collata sunt, illarum memores ad divinum cultum magis in dies excitentur, solemnibus annuit festivitatibus celebranda esse. Quod, cum multoties institutum fuerit, tum vero maxime cum Deus patrum nostrorum populum suum a¡Ç servitute Aegyptiaca per manum fortem liberavit. Nos itaque, qui non misora beneficia quotidie a¡Ç Deo Optimo maximoque accipimus, inter quae illud singularissimum, superiore anno ab inessabili ipsius clementia, nobis concessum fuit, ut Turcarum classis & numero longe superior, & praeteritis elata victoriis a Christianorum classe in virtute Domini Dei Sabaoth decertante, die septimo Ottobris non longe a¡Ç Corinthiaco sinu penitu devicta, & quassata fuerit; qua nempe victoria universum populum Christianum ab impiissimi Tyranni faucibus divino munere ereptum fuisse, inficiari nemo potest: Apostoli praecepto parere, & Sanctorum Patrum exempla sequi volentes, ut huius ingentissimi beneficii anniversaria habeatur memoria, instituere omnino decernimus. Quia vero preces ad Deum oblatae eo gratiores ad illius conspectum ascendunt, quo dignioribus intercessoribus, & pio aliquo orandi [47] modo offeruntur, memores beatum Dominicum ordinis Praedicatorum institutorem, cum & Gallia, & Italia a perniciosis premeretur heresibus, ad iram Dei placandam, & beatissime Virginis intercessionem implorandam pijssimum illum orandi modum instituisse, quod Rosarium, sive Psalterium beatissimae Virginis nuncpatur: animadvertentes quoque eadem die septima, quae tunc fuit dies Dominica prima dicti Mensis Octobris, fraternitates omnes sub dicti Rosarij nuncupationes militantes, per universum orbem iuxta earum laudabilia instituta, & consuetudines, processionaliter incedentes, pias ad Deum preces effudisse, quas per intercessionem beatissimae Virginis ad dictam victoriam consequendam multum profuisse pie¡Ç credundum est: operae pretium nos facturos esse existimavimus, si advantae victoriae caelitus proculdubio concesse, memoriam conservandam, & ad gratias Deo, & beatissime Virgini agendas festum solenne sub nuncupatione Rosarij in prima Dominica mensis Octobris singulis annis celebrandum instituerimus. Quocirca, motu proprio, & de Apostolica potestatis plenitudine ad laudem Dei, & Domini nostri Iesu Christi, eiusque gloriosae Virginis matris, tenore praesentium decernimus, ut de caetero perpetuis futuris temporibus qualibet prima die Dominica mensis Octobris, per universi orbis partes, in ijs videlicet ecclesijs, in quibus Altare, vel Capella Rosarij fuerit, ab omnibus & singulis utriusque sexus Christifidelibus festum solemne sub nuncupatione Rosarij praedicti sub duplici maiori officio ad instar aliarum solemnium festivitatum celebretur, & sanctificetur; eademque die officium de beatissima Virgine novem lectionum more ecclesiastico persolvatur & recitetur. Decernentes praesentes, quas perpetuo valere volumus, nullo unquam tempore de subreptionis vel obreptionis, aut nullitatis, seu alio vitio, vel intentionis nostrae, aut alio defectu notari, argui, vel impugnari posse, sed plenarios effectus sortiri debere; & ita per quoscunque Iudices quavis auctoritate fungentes, etiam causarum Palatij Apostolici Auditores, & Sanctae Romanae Ecclesiae Cardinales, sublata eis, & eorum cuilibet quavis aliter iudicandi, & interpretandi facultate, & auctoritate iudicari, & interpretari, & definiri debere; Ac ex nunc irritum & inane, si secus super ijs a¡Ç quoquam quavis auctoritate scienter vel ignoranter contigerit attentari, contrariis quibuscunque non obstantibus. Volumus autem, quod praesentium transumptis manu alicuius Notarii publici subscriptis, & sigillo alicuius personae in [48] dignitate Ecclesiastica instituta munitis eadem prorsus fides in iudicio quam extra adhibeatur, quae praesentibus literis adhiberetur, si forent exibitae, vel ostense. Datum Romae, Apud Sanctum Petrum sub annulo Piscatoris, Die primo Aprilis. M.D.LXXIII.
Pontificatus nostri Anno primo.

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[6] Rey, La jeunesse de la science grecque, p.197.
[7] Ibid., p.383sgg.

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¡ÊÃí25¡ËLuis de Guzman S. J., Historia de las Misiones de la Compania de Jesus en la India Oriental, en la China y Japon desde 1540 hasta 1600, Bilbao 1891, 639.¡×

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Quomodo factum est istud? Quomodo aedificata est ista domus? ¡ÈMalleus et securis et omne ferramentum non sunt audita in domo, cum aedificaretur¡É, sed in secreto silentio, nulla interstrepente humani operis inquietudine, Spiritus sanctus, qui ¡Èin principio ferebatur super aquas¡É, in beatam Virginem supervenit eiusque uterum ineffabiliter obumbravit, in modum volucris ovum subiectum desideratissima sessione calefacientis. Qua tamen similitudine, nisi ante praesumpta fuisset, forte nostra infirmitas in tanto mysterio uti non auderet. Tunc itaque factum est illud quod psalmista canens praedixerat: ¡ÈMisericordia et veritas obviaverunt sibi, iustitia et pax osculatae sunt. Veritas de terra orta est, et iustitia de coelo prospexit¡É. Denique misericordia Spiritus sanctus est, veritas Verbum Dei, Filius Dei est. Item, iustitia Christus Dei Filius est; pax id est remissio peccatorum Spiritus est. Quomodo, vel ad quid talis misericordia, et talis veritas, et ubi obviaverunt sibi? Quomodo, vel ad quid talis iustitia et talis pax osculatae sunt? Quis me hoc interrogabit? vel quis idoneus, ut ad haec respondere possit? Interrogarum et ego aliquid, quod longe minus est, et tamen neque verbis explicari, neque sensu hominis comprehendi potest. In nido volucris, ovo subiacente, quomodo et ipsum corpus volucris, et concretus ex ovo fetus obviant sibi? Neque enim subsidentis corpus volucris in semen convertitur, aut a natura sua diminuitur, ut similis illi fetus nascatur, sed calore corporis subsedentis ovum animatur, et succus eius in volucrem similem formatur sicque obviant sibi, et invicem osculantur, id est, inseparabili amore consociantur. Quis de huiusmodi disputare sufficiat? Legimus quidem, quia: ¡ÈDisputavit Salomon super lignis e credo, quae est in Libano usque ad hyssopum, qui egreditur de pariete et disseruit de iumentis et volucribus, et reptilibus, et piscibus¡É, sed non legimus cum disputando et disserendo haec eadem comprehendisse. Quanto minus quis disputare vel disserere sufficiat, quomodo Spiritui sancto in beatam Virginem, et supervenienti in sua natura sive substantia permanenti, ne quis putet quod illic ipse pro semine fuerit, Verbum Dei eum sementina substantia virginei ventris obviaverit iuxta illud quod iam dictum est: ¡ÈMisericordia et veritas obviaverunt sibi¡É. Non ergo haec nobis altiora quaeramus, ne velut scrutatores maiestatis arguamur.
Ruperto de Deuz, De glorificatione Trinitatis et processione Spiritus sancti, l.9, c.6, PL169, 186.

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