Since, however, in the universe, one thing is generation, but another the
cause of generation; and generation indeed takes place where there is a
mutation and an egression from things which rank as subjects; but the
cause of generation then subsists where the subject matter remains the
same: this being the case, it is evident that the cause of generation
possesses both an effective and motive power, but that the recipient of
generation is adapted to passivity, and to be moved.
But the Fates themselves distinguish and separate the impassive part of
the world from that which is perpetually moved [or mutuable][14]. For
the course of the moon is the isthmus of immortality and generation. The
region, indeed, above the moon, and also that which the moon occupies,
contain the genus of the gods; but the place beneath the moon is the
abode of strife and nature; for in this place there is a mutation of
things that are generated, and a regeneration of things which have
perished.
In that part of the world, however, in which nature and generation
predominate, it is necessary that the three following things[15] should
be present. In the first place, the body which yields to the touch,
and which is the subject of all generated natures. But this will be an
universal recipient, and a signature of generation itself, having the
same _relation_ to the things that are generated from it, as water to
taste, _silence to sound_[16], darkness to light, and the matter of
artificial forms to the forms themselves. For water is tasteless and
devoid of quality, yet is capable of receiving the sweet and the bitter,
the sharp and the salt. Air, also, which is formless with respect to
sound, is the recipient of words and melody. And darkness, which is
without colour, and without form, becomes the recipient of splendour,
and of the yellow colour and the white; but whiteness pertains to the
statuary’s art; and to the art which fashions figures from wax. Matter,
however, has a relation in a different manner to the statuary’s art; for
in matter all things prior to generation are in capacity, but they exist
in perfection when they are generated and receive their proper nature.
Hence matter [or a universal recipient] is necessary to the existence of
generation.
The second thing which is necessary, is the existence of contrarieties,
in order that mutations and changes in quality may be effected, matter
for this purpose receiving passive qualities, and an aptitude to the
participation of forms. Contrariety is also necessary, in order that
powers, which are naturally mutually repugnant, may not finally vanquish,
or be vanquished by, each other. But these powers are the hot and the
cold, the dry and the moist.
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[17]; 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[18].
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.