Against Colotes, the Disciple and Favorite of Epicurus. (5-6)

And as for these symmetries and proportions of the pores, or little passages in the organs of the senses, about which they talk so much, and those different mixtures of seeds, which, they say, being dispersed through all savors, odors, and colors, move the senses of different persons to perceive different qualities, do they not manifestly drive them to this, that things are no more of one quality than another? For to pacify those who think the sense is deceived and lies because they see contrary events and passions in such as use the same objects, and to solve this objection, they teach, — that all things being mixed and confounded together, and yet one nevertheless being more suitable and fitting to one, and another to another, it is not possible that there should in all cases be a contact and comprehension of one and the same quality, nor does the object equally affect all with all its parts, every one meeting only those to which it has its sense commensurate and

proportioned; so that they are to blame so obstinately to insist that a thing is either good or bad, white or not white, thinking to establish their own senses by destroying those of others; whereas they ought neither to combat the senses, — because they all touch some quality, each one drawing from this confused mixture, as from a living and large fountain, what is suitable and convenient, — nor to pronounce of the whole, by touching only the parts, nor to think that all ought to be affected after one and the same manner by the same thing, seeing that one is affected by one quality and faculty of it, and another by another. Let us then seek who those men are which bring in this opinion that things are not more of one quality than another, if they are not those who hold that every sensible thing is a mixture, composed of all sorts of qualities, like a mixture of new wine fermenting, and who confess that all their rules are lost and their faculty of judging quite gone, if they admit any sensible object that is pure and simple, and do not make each one thing to be many?

See now to this purpose, what discourse and debate Epicurus makes Polyaenus to have with him in his Banquet concerning the heat of wine. For when he asked, Do you, Epicurus, say, that wine does not heat? some one answered, It is not universally to be affirmed that wine heats. And a little after: For wine seems not to be universally a heater; but such a quantity may be said to heat such a person. And again subjoining the cause, to wit, the compressions and disseminations of the atoms, and having alleged their commixtures and conjunctions with others when the wine comes to be mingled in the body, he adds this conclusion: It is not universally to be said that wine is endued with a faculty of heating; but that such a quantity may heat such a nature and one so disposed, while such a quantity to such a nature is cooling. For in such a mass there are such natures and complexions

of which cold might be composed, and which, joined with others in proper measure, would yield a refrigerative virtue. Wherefore some are deceived, who say that wine is universally a heater; and others, who say that it is universally a cooler. He then who says that most men are deceived and err, in holding that which is hot to be heating and that which is cold to be cooling, is himself in an error, unless he should believe that his assertion leads to the doctrine that one thing is not more of one nature than another. He farther adds afterwards, that oftentimes wine entering into a body brings with it thither neither a calefying nor refrigerating virtue, but, the mass of the body being agitated and disturbed, and a transposition made of the parts, the heat-effecting atoms being assembled together do by their multitude cause a heat and inflammation in the body, and sometimes on the contrary disassembling themselves cause a refrigeration.