M. VITRUVIUS ON

ARCHITECTURE

BOOK ONE.

A decorative drop-cap 'G' features a landscape scene with figures and architecture inside the letterform.
It is the custom of the Greeks, if they have undertaken to have any authors explained and interpreted for themselves, to prefix something for the sake of students: things which make the approach to that which is proposed easy. Following this excellent custom, we shall establish this more from the soul at the beginning of Architecture: which alone of all arts is the leader and mistress, alone the judge, alone (if I may say so) the Queen of crafts and all inventions. And just as wisdom has its parts, the individual elements of which are explained by them in introductions, so that we may recognize to which science each one refers and be able to understand what each is capable of providing: so we judge that it must be done in this principal governess of works. For we must speak first about the power and nature of the art itself, from where the arts receive their origin, growth, and completion, and by what difference they differ from one another. Then we must discourse more closely about Architecture: what it is, by what reason, by what end, and by what function it is distinguished. There are many forms and species of that kind which the Greeks call ποιότητα quality, which most Latins call quality: of these there is one: which is named habit, or inherent affection: which we are accustomed to transfer to those things which, when they are present, can scarcely be removed from those in whom they reside. Of this kind is virtue itself, likewise vice, and all knowledge, and also any art whatsoever, and a firm and inherent affection of the mind or body, and—to pass over those things which come to us divinely and by some inspiration—we deal now only with those which we acquire ourselves by our own labor and study, and which we introduce into our minds, aided by nature, practice, and art. Some of these are called affections or habits of the mind or will. The mind is affected in three ways: for it is either led to falsehood, deceived by the error of principles; or it hesitates; or, directed to truth, it embraces that alone. If it is deceived, it is blind, ignorant, and perverse; if it hesitates, it is uncertain, wavering, and inconstant; if it holds the truth, it is considered knowledgeable and wise. However, because truth in things is twofold: for it is present either necessarily or somehow. If the mind fosters that necessary truth; it adheres either to primary notions, or to the consequence of causes, or to both equally. For there are certain notions of things marked in the minds of men: the names of which he who holds with certainty is necessarily compelled to admit the thing itself. For who would not clearly feel that the whole is greater than its part, when he knows what the whole is and what the part is? Who would deny that those things which are equal to a third are also equal among themselves, when he understands what is equal? From these, that other affection of the mind has its origin: which is strengthened by causes and the things that follow them: whence a firm and constant conclusion of reason is produced. The former, however, is marked by the name of mind. This latter is called knowledge. But if with a single and unique gaze of the mind he perceives both those notions and the consequences of things in each science: there is no doubt that he ought to be called wise. This, therefore, is that reason of truth that prevails, which follows what is necessary. But if the mind is occupied with those things which can be otherwise: either it will labor in directing those things in which action and the moderation of life are placed, so that it may be able to consult and benefit itself, its family, and its country; or it will be vigilant in those things which pertain to human uses. Thus it will establish buildings, trade, hunting, warfare, the cultivation of fields, medicine; thus finally it will institute whatever conduces to the comforts and utility of men. Therefore, it will act through prudence (for by its reason we are made just, brave, temperate, munificent, friendly, truthful, and finally good and endowed with virtue, and furthermore, illustrious by that highest heroic virtue), but it will accomplish through art. Whence we see openly now what art is. For it is a habit of the mind and a certain inherent affection: by which all works are performed through reason and direction: so that men may be well-off in those things which look toward the utility of life. Therefore, we must take care that no such perverse affection resides in our minds: for that which remains for a long time is removed with difficulty. We must also take care that we do not rashly (which often happens) adorn just anyone with the name or title of some art: for it is not always upright, or of mediocre skill, to call someone either a Craftsman or an Architect; for there is need of study, and labor, and much knowledge, before that affection which is to be as a rule for our works is impressed and marked in the mind. But so much for the power and reason of Art: now we must speak about the origin and growth of the arts. Art arises from experience. Experience is the observation of similar things contributing to the discovery of the principles of Art. Just as a footprint is for finding a hare. For the footprint is not a part of the hare, but an opportunity for finding the hare: so memory, arisen frequently from sense, and the comparison of similar things, brings it about that that which was done separately and more often is collected in general, and by common comprehension the mind itself may produce a certain statement, which is the principle of Art. Therefore, from many precepts of this kind agreeing and as it were conspiring in one thing, every Art has had its origin. But if anyone compares experience to art, experience is certainly somewhat more effective in performing work: for the hand of the expert is more prompt because of custom and exercise. But Art excels much more and surpasses: since it approaches most closely to knowledge. For it teaches and responds to questions.