Part 3

Essences rank in the third place; and these are fire and water, air and earth, of which the hot and the cold, the dry and the moist, are powers. But essences differ from powers; for essences are locally corrupted by each other, but powers are neither corrupted nor generated, for the reasons [or forms] of them are incorporeal.

Of these four powers, however, the hot and the cold subsist as causes and things of an effective nature, but the dry and the moist rank as matter and things that are passive; but matter is the first recipient of all things, for it is that which is in common spread under all things. Hence, the body, which is the object of sense in capacity, and ranks as a principle, is the first thing; but contrarieties, such as heat and cold, moisture and dryness, form the second thing; and fire and water, earth and air, have an arrangement in the third place. For these change into each other; but things of a contrary nature are without change.

But the differences of bodies are two: for some of them indeed are primary, but others originate from these: for the hot and the cold, the moist and the dry, rank as primary differences; but the heavy and the light, the dense and the rare, have the relation of things which are produced from the primary differences. All of them, however, are in number sixteen, viz. the hot and the cold, the moist and the dry, the heavy and the light, the rare and the dense, the smooth and the rough, the hard and the soft, the thin and the thick, the acute and the obtuse. But of all these, the touch has a knowledge, and forms a judgement; hence, also, the first body in which these differences exist in capacity, may be sensibly apprehended by the touch.

The hot and the dry, therefore, the rare and the sharp, are the powers of fire; but those of water are, the cold and the moist, the dense and the obtuse; those of air are, the soft, the smooth, the light, and the attenuated; and those of earth are, the hard and the rough, the heavy and the thick.

Of these four bodies, however, fire and earth are the transcendencies and summits [or extremities] of contraries. Fire, therefore, is the transcendency of heat, in the same manner as ice is of cold: hence, if ice is a concretion of moisture and frigidity, fire will be the fervour of dryness and heat. On which account, nothing is generated from ice, nor from fire.

Fire and earth, therefore, are the extremities of the elements, but water and air are the media, for they have a mixed corporeal nature. Nor is it possible that there could be only one of the extremes, but it is necessary that there should be a contrary to it. Nor could there be two only, for it is necessary that there should be a medium, since media are opposite to the extremes.

Fire, therefore, is hot and dry, but air is hot and moist; water is moist and cold, but earth is cold and dry. Hence, heat is common to air and fire; cold is common to water and earth; dryness to earth and fire; and moisture to water and air. But with respect to the peculiarities of each, heat is the peculiarity of fire, dryness of earth, moisture of air, and frigidity of water. The essences, therefore, of these remain permanent, through the possession of common properties; but they change through such as are peculiar, when one contrary vanquishes another.

Hence, when the moisture in air vanquishes the dryness in fire, but the frigidity in water, the heat in air, and the dryness in earth, the moisture in water, and vice versâ, when the moisture in water vanquishes the dryness in earth, the heat in air, the coldness in water, and the dryness in fire, the moisture in air, then the mutations and generations of the elements from each other into each other are effected.

The body, however, which is the subject and recipient of mutations, is a universal receptacle, and is in capacity the first tangible substance.

But the mutations of the elements are effected, either from a change of earth into fire, or from fire into air, or from air into water, or from water into earth. Mutation is also effected in the third place, when that which is contrary in each element is corrupted, but that which is of a kindred nature, and connascent, is preserved. Generation, therefore, is effected, when one contrariety is corrupted. For fire, indeed, is hot and dry, but air is hot and moist, and heat is common to both; but the peculiarity of fire is dryness, and of air moisture. Hence, when the moisture in air vanquishes the dryness in fire, then fire is changed into air.

Again, since water is moist and cold, but air is moist and hot, moisture is common to both. The peculiarity however of water is coldness, but of air heat. When, therefore, the coldness in water vanquishes the heat in air, the mutation from air into water is effected.

Further still, earth is cold and dry, but water is cold and moist, and coldness is common to both; but the peculiarity of earth is dryness, and of water moisture. When, therefore, the dryness in earth vanquishes the moisture in water, a mutation takes place from water into earth.

The mutation, however, from earth, in an ascending progression, is performed in a contrary way; but an alternate mutation is effected when one whole vanquishes another, and two contrary powers are corrupted, nothing at the same time being common to them. For since fire is hot and dry, but water is cold and moist; when the moisture in water vanquishes the dryness in fire, and the coldness in water the heat in fire, then a mutation is effected from fire into water.

Again, earth is cold and dry, but air is hot and moist. When, therefore, the coldness in earth vanquishes the heat in air, and the dryness in earth, the moisture in air, then a mutation from air into earth is effected.

But when the moisture of air corrupts the heat of fire, from both of them fire will be generated; for the heat of air and the dryness of fire will still remain. And fire is hot and dry.

When, however, the coldness of earth is corrupted, and the moisture of water, from both of them earth will be generated. For the dryness of earth, indeed, will be left, and the coldness of water. And earth is cold and dry.

But when the heat of air, and the heat of fire are corrupted, no element will be generated; for the contraries in both these will remain, viz. the moisture of air and the dryness of fire. Moisture, however, is contrary to dryness.

And again, when the coldness of earth, and in a similar manner of water, are corrupted, neither thus will there be any generation; for the dryness of earth and the moisture of water will remain. But dryness is contrary to moisture. And thus, we have briefly discussed the generation of the first bodies, and have shown how and from what subjects it is effected.

Since, however, the world is indestructible and unbegotten, and neither received a beginning of generation, nor will ever have an end, it is necessary that the nature which produces generation in another thing, and also that which generates in itself, should be present with each other. And that, indeed, which produces generation in another thing, is the whole of the region above the moon; but the more proximate cause is the sun, who, by his accessions and recessions, continually changes the air, so as to cause it to be at one time cold, and at another hot; the consequence of which is, that the earth is changed, and everything which the earth contains.

The obliquity of the zodiac, also, is well posited with respect to the motion of the sun, for it likewise is the cause of generation. And universally this is accomplished by the proper order of the universe; so that one thing in it is that which makes, but another that which is passive. Hence, that which generates in another thing, exists above the moon; but that which generates in itself, has a subsistence beneath the moon; and that which consists of both these, viz. of an ever-running divine body, and of an ever-mutable generated nature, is the world.

CHAP. III.

The origin, however, of the generation of man was not derived from the earth, nor that of other animals, nor of plants; but the proper order of the world being perpetual, it is also necessary that the natures which exist in it, and are aptly arranged, should, together with it, have a never-failing subsistence. For the world primarily always existing, it is necessary that its parts should be co-existent with it: but I mean by its parts, the heavens, the earth, and that which subsists between these; which is placed on high, and is denominated aerial; for the world does not exist without, but together with, and from these.

The parts of the world, however, being consubsistent, it is also necessary that the natures, comprehended in these parts, should be co-existent with them; with the heavens, indeed, the sun and moon, the fixed stars, and the planets; but with the earth, animals and plants, gold and silver; with the place on high, and the aerial region, pneumatic substances and wind, a mutation to that which is more hot, and a mutation to that which is more cold; for it is the property of the heavens to subsist in conjunction with the natures which it comprehends; of the earth to support the plants and animals which originate from it; and of the place on high, and the aerial region, to be consubsistent with all the natures that are generated in it.

Since, therefore, in each division of the world, a certain genus of animals is arranged, which surpasses the rest contained in that division; in the heavens, indeed, the genus of the gods, but in the earth men, and in the region on high demons;—this being the case, it is necessary that the race of men should be perpetual, since reason truly induces us to believe, that not only the [great] parts of the world are consubsistent with the world, but also the natures comprehended in these parts.

Violent corruptions, however, and mutations, take place in the parts of the earth; at one time, indeed, the sea overflowing into another part of the earth; but at another, the earth itself becoming dilated and divulsed, through wind or water latently entering into it. But an entire corruption of the arrangement of the whole earth never did happen, nor ever will.

Hence the assertion, that the Grecian history derived its beginning from the Argive Inachus, must not be admitted as if it commenced from a certain first principle, but that it originated from some mutation which happened in Greece; for Greece has frequently been, and will again be, barbarous, not only from the migration of foreigners into it, but from nature herself, which, though she does not become greater or less, yet is always younger, and with reference to us, receives a beginning.

And thus much has been sufficiently said by me respecting the whole and the universe; and further still, concerning the generation and corruption of the natures which are generated in it, and the manner in which they subsist, and will for ever subsist; one part of the universe consisting of a nature which is perpetually moved, but another part of a nature which is always passive; and the former of these always governing, but the latter being always governed.

CHAP. IV.