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If life, in general, be defined vis ab intra, cujus proprium est coadunare plura in rem unicam, quantùm est res unica; the unity will be more intense in proportion as it constitutes each particular thing a whole of itself; and yet more, again, in proportion to the number and interdependence of the parts, which it unites as a whole.
De Vita Propria, ch. iv. p. 16: "cum Scotorum Regina cujus levirum curaveram." Cardan had probably prescribed for a brother of the Duc de Longueville, the first husband of Mary of Guise, during his sojourn in Paris. Geniturarum Exempla, p. 459. De Vita Propria, ch. xl. p. 137. He wrote these notes while going down the Loire in company with Cassanate on his way from Lyons to Paris in 1552.
"Cujus regio ejus religio;" to the prince the choice of religion, to the subject conformity with the prince, as if that formula of shallow and selfish princelings, that insult to the dignity of mankind, were the grand result of a movement which was to go on centuries after they had all been forgotten in their tombs. For the time however it was a valid and mischievous maxim.
"Sphaera cujus centrum ubique, circumferentia nullibus," was said of Mercury, that messenger of the gods who marshalled reluctant spirits to the Underworld; and for Mercury we may write Life with Death as its great sacrament of brotherhood and release, to be dreaded only as we dread to partake unworthily of great benefits.
In one, he hath put the Levers, with this motto, "Olim." In another the Ashtons, with this, "Heri." In the next his own, with this, "Hodie." In the fourth nothing but this motto, "Cras nescio cujus."
Of the praises of gods and heroes, there is not now extant a more beautiful composition, than the 12th Ode of the first book of Horace: Quem virum aut heroa lyra vel acri Tibia sumes celebrare, Clio? Quem Deum? cujus recinet jocosa Nomen imago, Aut in umbrosis Heliconis oris, etc. What man, what hero, on the tuneful lyre, Or sharp-toned flute, will Clio choose to raise, Deathless, to fame?
Religious faith became distorted into a weapon for selfish and greedy territorial aggrandizement in the hands of Protestant princes. "Cujus regio ejus religio" was the taunt hurled in the face of the imploring Calvinists of France and the Low Countries by the arrogant Lutherans of Germany.
"Cujus regio ejus religio;" to the prince the choice of religion, to the subject conformity with the prince, as if that formula of shallow and selfish princelings, that insult to the dignity of mankind, were the grand result of a movement which was to go on centuries after they had all been forgotten in their tombs. For the time however it was a valid and mischievous maxim.
'Spontaneum est, cujus principium est in agente. Thus it is that our actions and our wills depend entirely upon us. It is true that we are not directly the masters of our will, although we be its cause; for we do not choose volitions, as we choose our actions by our volitions.
It was the same eternal story, the same terrible two-edged weapon, "Cujus reggio ejus religio," found in the arsenal of the first Reformers, and in every politico-religious arsenal of history. "By an eternal decree of God," said Gomarus in accordance with Calvin, "it has been fixed who are to be saved and who damned.
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