Ten Books on Architecture

The arts of many are adorned with various disciplines and diverse erudition, as is agreed upon by Tullius Cicero, Galenus Galen, and other authors. Therefore, these words are added: By whose judgment all things are approved, which are works perfected by other arts. For they show the matter more concisely and closely; for it is fitting for Architecture alone to judge the works of artisans. For the Orator is adorned by many, most praiseworthy, and excellent arts, and the Physician likewise excels in various eruditions and disciplines. But each [art] has a different end. The former adapts himself to persuasion and the inducing of opinion through affections and arguments; the latter [adapts himself] to either inducing or preserving health. The Architect, however, relates the knowledge of things to the judgment and approval of crafts. Since, however, we cannot judge things unless they are known and completed, therefore the judgment of Architecture resides in those things which proceed from other arts. Whence the supreme definition of the true Architect is obtained from here: 10 An Architect is one who, by a certain sure and admirable reason and method, knows how to determine with both mind and spirit, as well as to complete by work, those things that can pertain to the use of human life, by moving huge loads, by dividing manifold bodies, and by constructing diverse works. Architecture is therefore a science adorned with many disciplines and various eruditions. Doctrina learning and disciplina discipline/training are the same thing in reality, differing only in terminology. Doctrina is that which the master teaches; Disciplina is that which the student learns. Nothing is learned, however, unless it is taught. The speech of the teacher and the hearing of the student define doctrina from the teacher’s mind into speech, and disciplina from the student’s ear into the mind. Ascending and descending are the same in reality, differing in reason and habit. But it is useful and beautiful to determine by reason and to show by practice; in the former is doctrina learning, in the latter is eruditio erudition/experience. By whose judgment they are approved: It is most excellent to judge things, [a faculty] not given to others than the wise and prudent, for judgment is about known things, and by it things are approved, that is, an opinion is delivered and the reason is shown how they are acted upon or perfected. Architecture, however, approves all things which are works perfected by other arts. Opus a work is that thing which appears completed when the maker has ceased from making; operatio operation is the motion of the maker while he is making; actio action is civil business and duty, by which, when performed, no work remains therefrom. Therefore, works are approved by the judgment of Architecture: I mean the works of arts whose rationales are referred to the master [art] itself. And of this kind is the definition of Architecture, in which lies the power of all things and the virtue of those things contained in this treatment. To explain this more clearly—for what I am about to say is wonderful and secret—I state that in every science [there exists] a definition of the thing being treated: to which, clearly, whatever is treated in that science is accustomed to be referred. By its virtue, it contains whatever looks toward the solution of doubts, the invention of things, and the explanation of its secrets. By "containing by virtue" I understand the ability to effect and, as it were, to produce; just as a seed contains within its virtue flowers, leaves, and fruits. Therefore, when a thing is correctly defined, then by that definition, obscure questions are explained, the order of things is expedited, and invention and proof proceed. The reason for this is that the definition of a thing is the principle, which, as a precept of art, ought to be true, useful, and appropriate (as Galenus says). True, because nothing is comprehended unless it is true; 30 useful, because it tends toward an end. For utility is nothing else than the comparison of things to an end, which holds the rationale of the good. Thus, truly, no art that is not useful ought to be deservedly called an art. Appropriate and applicable (as they say), because unless it is referred to that of which it is the principle, nothing follows therefrom. Therefore, precepts and principles must be consistent, for many things are true which are not consistent. It is therefore necessary that they be true, useful, and consistent. From truth, they have that they fall under knowledge; from utility, that they truly constitute an art; from conformity, that they approve, conclude, and bring light to things. Such are those of which I have spoken, whose terms, as soon as they are understood, the mind is compelled to agree to them. These are afterwards applied to other things, for that [principle]—and others of its kind—that "if equal things are taken from equal things, the remaining things are equal" is not only true, but of the greatest power. For it is transferred by physicists to motions, times, and intervals; by geometers to 40 measures and magnitudes; by arithmeticians to numbers; by musicians to sounds and intervals; by physicians to the virtues and qualities of things. Therefore, when the definition and explanation of the subject matter becomes the principle and precept of nature, there is no doubt that, affected by the conditions and marks of a principle and precept, it brings and induces light into the matters of that art or science which is being treated. This is easily seen from the aforementioned definition of Architecture in what follows.

It is born from fabrica manual work/practice and ratiocinatio reasoning/theory. Fabrica is the continuous and practiced meditation of use, which is perfected by the hands from material of any kind to the purpose of the proposed design. Ratiocinatio, however, is that which can demonstrate and explain the manufactured things with skill and the rationale of proportion.

That Architecture is born from fabrica and ratiocinatio can be elicited from its definition. So that this may be understood more clearly, it must be defined what fabrica is and what ratiocinatio is; and these definitions also are contained by virtue 50 in the definition of Architecture.

Fabrica manual work is the continuous and practiced meditation of use.

Truly, it is the divine desire and vow of those who, turning their minds to the contemplation of things, inquire into their causes; and, as if viewing the truth from on high and from afar, they are ignited to studies and labors. But [there are those] who, affected in the contrary way, praise learned and excellent men with the greatest praises to the heavens and look upon sciences and learning with a certain admiration, but, abhorring labor, they do everything else rather than study. And there are those who, when they see that it is necessary to be adorned with the diversity of many sciences and erudition, if they wish to perfectly attain some science, they neglect those [other studies], and those who follow them, they condemn. These are to be abandoned entirely. It is beautiful to be able to judge and discern the works of mortals, for judgment is the act of a certain excellent virtue. But few give themselves to labor, few follow study, few try to exercise themselves and to extract themselves from 60