438 FABLE OF CUPID. But Plato subjected the world to his contempla tions, and Aristotle his contemplations to terms : tor the studies of men were at that time verging toward logomachies and disputations, and leaving the severer investigation of truth. Wherefor dogmas of this nature are rather to be condemnei in the mass than refuted in detail. For the; come not from a desire of knowledge, but of much speaking : and that abstract matter is not th< matter of the universe, but matter for disputation For a true philosopher will dissect, not sevei nature, (for they who will not dissect, must pul her asunder,) and the prime matter is to be lak down joined with the primitive form, as also with the first principle of motion, as it is found. Fo: the abstraction of motion has also given rise to innumerable devices concerning spirits, life, anc the like, as if there were not laid a sufficien ground for them through matter and form, bu they depended on their own peculiar elements. But these three are not to be separated, but only distinguished, and matter is to be so treated (whatever it be) in regard of its adornment, ap pendages, and form, as that all kind of influence, essence, action, and natural motion may appear to be its emanation and consequence. Nor need we fear that from this that inquiry should stag nate, or that variety which we perceive should become incapable of explanation, as will be shown hereafter. And that the first matter is possessed of form, the parable teaches in making Cupid a definite person. Yet so that matter in the mass was at first without form : for chaos is without form, Cupid is a person. And this per fectly agrees with Holy Scripture. For it is not written that God created in the beginning the matter of chaos, but the heavens and the earth. There is also subjoined a description of the state of things as it was before the work of the days, in which distinct mention is made of the heaven and earth, which are the names of forms, but yet, that the mass according to the whole was without form. But Cupid is introduced into the parable personified, yet so as that he is naked. Therefore, after those who speak of matter as ab stract, they err next (though in a contrary way) who speak of matter as not unclothed. And, on this topic I have inserted some remarks, in treat ing upon what kind of proofs are suited to the sub ject of the first matter, and upon the heterogene ous nature of the first matter. But the proper place for this subject, upon which we shall now enter. We will examine, therefore, who of those who uttribnted the origin of things to matter endowed with form, held a native and bare form of matter, and who, on the other hand, a form spread over it and shapen. There are, in all, four sects of those who have hazarded opinions on this sub ject. The first is of those who maintain one element of tilings, but set up a diversity of enti ties in the unfixed and distributable nature of th same element. The second is of those who maintain an element one in substance, and fixea and invariable, but derive a diversity of entities through the various magnitudes, figures, and po sitions of this kind of element. The third is of those who maintain more elements, and a diver sity of entities, on the ground of tneir tempera ment and commixture. The fourth, of those who lay down an infinite, or, at least, very numerous body of elements of things, but with their species and forms ; and these have no need of inventing something to lead things to a various principle, seeing they already separate nature from a primi tive element. Among these, only the second sect seems to me to set forth Cupid as he is, native and unclothed. The first introduces him as veiled, the third with a coat, the fourth with a cloak and mask. For the better explication of the parable, I will make a few remarks on each. In the first place, then, of those who have laid down but one first element, I find none who affirm that of the earth. The nature of the earth, indeed, was against it; quiet, and senseless, and inactive, but yielding to the influence of the heavens, of fire, and other things ; so that none thought of asserting this of the earth. Yet, the wisdom of the ancients as signed to the earth the next place after chaos, making it first the parent, then the bride of the leaven, from which union proceed all things. But we are not to suppose from this, that the ancients ever thought of the earth as the principle of essence, but as the element, or rather origin of
- he system. We, therefore, leave this subject to
the parable on heaven that follows; where wo will inquire into the origin of things, which in quiry comes after that of their elements. Thales made water the prime element. For, le saw that matter was mostly disposed in mois-
- ure, and that in water. But he deemed that it
,vas right to make that the element of things in .vriich the virtues and powers of entities, espe cially the elements of generations and renovations, were mostly found. He remarked that the gene- ating of animals was by moisture, and that the ieeds and kernels of plants, as long as they vegetated and were not dried up, were moist and" ender. He remarked that metals melted and lowed, and were, as it were, the thickened juices f the earth, or rather a kind of mineral waters. ie remarked that the earth itself was enriched ,nd renewed by showers or the irrigation of ivers ; and that the earth and loam seemed nothing iut the dregs and sediments of water ; but that lie air was very evidently the expiration and ex- ansion of water, and thai fire was not conceived of itself, nor altogether continued, or was kept alive of itself, but from and through moisture; and, moreover, tnat that fat of moisture, in which the nre and name are supported and live*
