Thoughts on Art and Life. Leonardo da Vinci

hand, I wonder whether, like a monkey, he will not smell it and ask me if it is something to eat.

      On the Vulgar

11

      Demetrius used to say that there was no difference between the words and the voice of the unskilled ignorant and the sounds and noises of a stomach full of superfluous wind. And it was not without reason that he said this, for he considered it to be indifferent whence the utterance of such men proceeded, whether from their mouth or their body; both being of the same substance and value.

12

      I do not consider that men of coarse and boorish habits and of slender parts deserve so fine an instrument nor such a complicated mechanism as men of contemplation and high culture. They merely need a sack in which their food may be held and whence it may issue, since verily they cannot be considered otherwise than as vehicles for food, for they seem to me to have nothing in common with the human race save the shape and the voice; as far as the rest is concerned they are lower than the beasts.

13

      Knowledge of the past and of the places of the earth is the ornament and food of the mind of man.

      Knowledge the supreme Good

14

      Cornelius Celsus: Knowledge is the supreme good, the supreme evil is physical pain. We are composed of two separate parts, the soul and the the body; the soul is the greater of these two, the body the lesser. Knowledge appertains to the greater part, the supreme evil belongs to the lesser and baser part. Knowledge is an excellent thing for the mind, and pain is the most grievous thing for the body. Just as the supreme evil is physical pain, so is wisdom the supreme good of the soul, that is to say of the wise man, and no other thing can be compared with it.

      Life and Wisdom

15

      In the days of thy youth seek to obtain that which shall compensate the losses of thy old age. And if thou understandest that old age is fed with wisdom, so conduct thyself in the days of thy youth that sustenance may not be lacking to thy old age.

      Praise of Knowledge

16

      The fame of the rich man dies with him; the fame of the treasure, and not of the man who possessed it, remains. Far greater is the glory of the virtue of mortals than that of their riches. How many emperors and how many princes have lived and died and no record of them remains, and they only sought to gain dominions and riches in order that their fame might be ever-lasting. How many were those who lived in scarcity of worldly goods in order to grow rich in virtue; and as far as virtue exceeds wealth, even in the same degree the desire of the poor man proved more fruitful than that of the rich man. Dost thou not see that wealth in itself confers no honour on him who amasses it, which shall last when he is dead, as does knowledge? – knowledge which shall always bear witness like a clarion to its creator, since knowledge is the daughter of its creator, and not the stepdaughter, like wealth.

      The World

17

      Bountiful nature has provided that in all parts of the world you will find something to imitate.

18

      The Beauty of Life

      Consider in the streets at nightfall the faces of men and women when it is bad weather, what grace and sweetness they manifest!

19

      Just as iron which is not used grows rusty, and water putrefies and freezes in the cold, so the mind of which no use is made is spoilt.

      Fruitless Study

20

      Just as food eaten without appetite is a tedious nourishment, so does study without zeal damage the memory by not assimilating what it absorbs.

21

      Truth was the only daughter of time.

      In Praise of Truth

22

      So vile a thing is a lie that even if it spoke fairly of God it would take away somewhat from His divinity; and so excellent a thing is truth that if it praises the humblest things they are exalted. There is no doubt that truth is to falsehood as light is to darkness; and so excellent a thing is truth that even when it touches humble and lowly matters, it still incomparably exceeds the uncertainty and falsehood in which great and elevated discourses are clothed; because even if falsehood be the fifth element of our minds, notwithstanding this, truth is the supreme nourishment of the higher intellects, though not of disorderly minds. But thou who feedest on dreams dost prefer the sophistry and subterfuges in matters of importance and uncertainty to what is certain and natural, though of lesser magnitude.

23

      Obstacles in the way of truth are finally punished.

      Versus Humanists

24

      I am well aware that not being a literary man the presumptuous will think that they have the right to blame me on the ground that I am not a man of letters. Vainglorious people! Know they not that I could make answer as Marius did to the Roman people, and say: They who make a display with the labours of others will not allow me mine? They will say that being unskilled in letters I cannot find true expression for the matters of which I desire to treat; they do not know that in my subjects experience is a truer guide than the words of others, for experience was the teacher of all great writers, and therefore I take her for guide, and I will cite her in all cases.

25

      Although I may not be able to quote other authors, as they do, I can quote from a greater and more worthy source, namely, experience, – the teacher of their masters. They go about swelled with pride and pomposity, dressed up and bedight, not with their own labour, but with that of others; and they will not concede me mine. And if they despise me, who am a creator, far more are they, who do not create but trumpet abroad and exploit the works of other men, to be blamed.

      Authority

26

      He who in reasoning cites authority is making use of his memory rather than of his intellect.

      On Commentators

27

      Men who are creators and interpreters of nature to man, in comparison with boasters and exploiters of the works of others, must be judged and esteemed like the object before the mirror as compared with its image reflected in the mirror. – one being something in itself, and the other nothing. Little to nature do they owe, since it is merely by chance they wear the human form, and but for it I might include them with herds of cattle.

28

      A well lettered man is so because he is well natured, and just as the cause is more admirable than the effect, so is a good disposition, unlettered, more praiseworthy than a well lettered man who is without natural disposition.

29

      Against certain commentators who disparage the inventors of antiquity, the originators of science and grammar, and who attack the creators of antiquity; and because they through laziness and the convenience of books have not been able to create, they attack their masters with false reasoning.

30

      It is better to imitate ancient than modern work.

      Experience

31

      Wisdom is the daughter of experience.

      Experience never Errs

32

      Wrongly men complain of experience, which with great railing they accuse of falsehood. Leave experience alone, and turn your lamentation to your ignorance, which leads you, with your vain and foolish desires, to promise yourselves those things which are not in her power to confer, and to accuse her of falsehood. Wrongly men complain of innocent experience, when they accuse her not seldom of false and lying demonstrations.

33

      Experience never errs; it is only your judgements that err, ye who look to her for effects which our experiments cannot produce. Because given a principle, that which ensues from it is necessarily the true consequence of that principle, unless it be impeded. Should there, however, be any obstacle, the effect which should ensue from the aforesaid principle will participate in the impediment as much or as little as the impediment is operative in regard to the aforesaid principle.

34

      Experience,