De primo frigido

Is cold therefore to be numbered among those privations that are not distinguished in their action? Rather the contrary, in regard that pleasures very great and beneficial to our bodies arise from cold things; as no less terrible mischiefs, pains, and stupefaction on the other side; which the heat does not always avoid and give way to, but many times enclosed within the body, withstands and opposes. Which contention of theirs is called quivering and shaking, at what time, if the cold overcome the heat, thence proceed numbness and stiffness of the limbs; but if the cold be vanquished by the heat, there follow a pleasing warmth and opening of the skin, which Homer expresses by the word ἰαίνεθαι. These things are past dispute; and chiefly by these passive qualities it is, that we find cold to be opposite to heat, as substance to substance, or passive quality to passive quality, not as negation or privation; neither is it the destruction or abolishing of hot, but a kind of nature and power tending to its destruction. Otherwise we should exempt the winter out of the seasons, and the north winds out of the number of the winds, as

Now in regard there are four first bodies in the universe, which, by reason of their number, their being uncompounded, and their efficacy, are allowed for the most part to be the principles and beginnings of all other,— that is to say, fire and water, air and earth,—is there not the same necessity that there should be as many first and uncompounded qualities? And what are they but heat and cold, drought and moisture, by virtue of which it comes to pass that all the principles act and suffer? Thus, as there are in grammar lengthenings and shortenings of sounds, in music, deep and acute sounds, though not one of them is the privation of the other; we must leave the dry opposed to the moist principles, and the hot to the cold, if we intend to have the effects answerable to reason and what is visible in Nature. Unless, as it was the opinion of the ancient Anaximenes, we will not allow either cold or hot to be in substance, but only to be common passive qualities accompanying the alterations of the matter. For he affirms the contraction and condensation of the matter to be cold; but the rarefication and laxation of it (for by that word he calls it) to be hot. Whence it may not be improperly said, that a man breathes hot and cold at once. For the breath grows cold being compressed and thickened by the lips, but coming out of the open mouth it is hot, as being rarefied by that emission. But for this, Aristotle convinces the same person of ignorance; for that when we blow with the mouth open, we blow hot from our own bodies; but when we blow with compressed lips, we do not breathe forth the air from ourselves, but the air that is before our mouths, being cold, is thrust forward, and lights upon what is next it.

But if we must grant that both heat and cold are substances, let us proceed a little farther in our discourse, and

They then who affirm that there are certain irregular triangular figures in our body, and tell us also that shuddering, trembling, and quivering, and whatever else we suffer of the same nature, proceed from the roughness of those figures, if they mistake in the parts, nevertheless derive the beginning from whence they ought. For we ought to begin the question—as it were from Vesta— from the substance of all things. By which it chiefly appears wherein a philosopher differs from a physician, a husbandman, or a piper. For it is sufficient for these to contemplate the last causes. For if the consideration of the nearest causes of the affection go no farther than to find that the cause of a fever is intenseness of heat, or the lighting of some humor where it ought not to be, that the cause of blasting is the scorching heat of the sun after rain, and that the cause why pipes give a bass sound is the inclination of the pipes or the bringing them near one to another; this is enough for the artist to know in reference to his business. But when a philosopher for contemplation’s sake scrutinizes into the truth, the knowledge of remote causes is not the end but the beginning of his proceeding in search of the first and ultimate causes. Wherefore Plato and Democritus, enquiring after the cause of heat and gravity, did not stop at the consideration of earth and fire, but bringing things perceptible to sense to beginnings intelligible only by the mind, they went on even to the smallest, as it were the seeds of what they sought for.