Theophrasti De Historia Plantarum (1483 Incunabulum)

interpreting, and I searched diligently for the names of plants, of which the Latin language does not lack, according to my strength. Partly I will impose new names on new things. Where I can do this not ineptly according to my own measure, and [I will] draw from the fountain of the Greeks as much as is permitted to relieve the poverty of the Latins. Sometimes I will also use Greek [terms], either because they are familiar to Latin men or because they cannot be expressed otherwise. Finally, we will pursue the individual parts of the Greek text of the oration so that we might not appear to omit even the slightest thing, which, that is, can be expressed in Latin in some way without that absurd and barbarous locution of the interpreter Gulielmus William of Moerbeke, the medieval translator of Aristotle and Theophrastus. We approve of this not only in all these books of Theophrastus, but especially in these six which he added concerning generation (or concerning the causes of plants), which we consider convenient. For the reasons of natural things require that they be translated clearly rather than elegantly. For often an elegant Latin translation perverts the reasons of things. Especially those which that equable, learned, severe, and less-than-kind speech of the Peripatetics expounds. But perhaps it is right not only to have foretold, but also to have invoked some god. For if it is believed necessary to pray to the gods when cutting certain roots, it would be much more fitting to do this same thing when translating all kinds of plants. Therefore, divine aid must be implored. But which god should we call upon primarily? Shall we not need to call upon Pan? Not the dryads, not the fauns, not someone of that kind, but him whom the true religion now holds as god, or will hold after I know not how many years? So, by Hercules, let us invoke the most holy father himself as is fitting, whom all of Europe now calls divine on account of his most upright life and countless benefits toward all, and whom it will undoubtedly call god hereafter, when he shall seek the college of the immortals. Therefore, you, divine Nicholas—for you are now a god to me—be present, I beseech you, and make this our labor bring forth some fruit for men.

THEOPHRASTUS’S FIRST BOOK ON THE HISTORY OF PLANTS, TRANSLATED FROM THE GREEK LANGUAGE INTO LATIN BY THEODORE GAZA.

It is proper to seek the differences of plants and their remaining nature from their parts, affections, generations, and life; for plants, unlike the genus of animals, do not possess customs and actions. But those things which are to be taken through generation, affections, and life are more patent and easier to understand. Those things, however, which must be known through their parts, we see possess many more varieties. For this very thing is not sufficiently clear at first: which parts and which are not to be called parts. But it admits some controversy; for parts, since they consist by the reason of their own nature, seem to endure perpetually, either by a simple and absolute reason, or after they have been completed, or, namely, the parts of animals which grow together afterward, unless it is what is destroyed by disease, or old age, or injury. But in plants, some things behave in such a way that they possess an annual nature only, such as a flower, moss, a leaf, and finally all fruits, and everything that comes forth before the fruits or together with the fruits, and even the sprout itself. For since trees