nitio de Substantia Animæ Rationalis ex philosophia peti et haberi? Quinimo ab eadem inspiratione divina hauriatur, a qua Substantia Animæ primo emanavit.1

Doctrina vero de Anima Sensibili sive Producta, etiam quatenus ad Substantiam ejus, vere inquiritur ; at ea inquisitio nobis quasi desiderari videtur. Quid enim ad doctrinam de Substantia Animæ faciunt Actus Ultimus et Forma Corporis, et hujusmodi nugæ logica?2 Anima siquidem Sensibilis sive Brutorum plane substantia corporea censenda est, a calore attenuata et facta invisibilis; aura (inquam) ex natura flammea et aërea conflata, aëris mollitie ad impressionem recipiendam, ignis vigore ad actionem vibrandam, dotata; partim ex oleosis, partim ex aqueis nu

1 The anima rationalis is immaterial, the anima sensibilis is as much material as any other part of man's frame. To it however Telesius, whom Bacon here follows, ascribes sensation, imagination, &c., leaving the higher faculties, and especially the moral sense as the portion of the anima rationalis. Donius, to whom Bacon refers a little further on, in effect rejects the anima rationalis altogether; admitting, in apparently insincere deference to received opinions, that it may exist; but holding that, if it does so, it is incognisable by human reason.

2 Bacon refers to the Aristotelian definition of the soul, "Actus primus corporis physici organici vitam potentiâ habentis," and to the doctrine immediately connected with this definition that the soul is the form of man. It is obvious that the actus primus may also be spoken of as actus ultimus, according to the direction in which the arrangement proceeds, but I do not know whether Bacon had any reason for deviating from the usual phraseology.

With respect to the phrase "forma corporis," it is to be remarked that the Scotists maintained the existence of a "forma corporis," that namely which gives the body corporeity distinct from the informing principle or soul of man; a subtlety introduced to evade the difficulties which the gradual development of the body from its first rudiments to perfection, that is, its gradual progress to corporeity, appears to present when contrasted with the way in which the rational soul is infused. For it was a received opinion that the soul is not "ex traduce," that is, not derived from that of the progenitor, but on the contrary is infused as it were ab extra into the body it informs.

trita; corpore obducta, atque in animalibus perfectis in capite præcipue locata, in nervis percurrens, et sanguine spirituoso arteriarum refecta et reparata ; quemadmodum Bernardinus Telesius, et discipulus ejus Augustinus Donius, aliqua ex parte non omnino inutiliter asseruerunt.1 Itaque de hac doctrina diligentior fiat inquisitio; eo magis, quod hæc res non bene intellecta opiniones superstitiosas et plane contaminatas, et dignitatem Animæ Humanæ pessime conculcantes, de Metempsychosi et Lustrationibus Animarum per periodos annorum, denique de nimis propinqua Animæ Humanæ erga animas brutorum per omnia cognatione, peperit. Est autem hæc Anima in brutis anima principalis, cujus corpus brutorum organum ; in homine autem, organum tantum et ipsa Animæ Rationalis; et Spiritus potius appellatione quam Animæ indigitari possit. Atque de Substantia Animæ hactenus.

Facultates autem Animæ notissimæ sunt; Intellectus, Ratio, Phantasia, Memoria, Appetitus, Voluntas, denique universæ illæ, circa quas versantur scientiæ Logicæ et Ethica. Sed in doctrina de Anima, Origines ipsarum tractari debent, idque physice, prout animæ innatæ sint et adhæreant; Usus tantum ipsarum, et Objecta, illis alteris artibus deputantur. Atque in hac parte nihil egregii (ut nobis videtur) adhuc repertum est; quanquam desiderari eam haud sane dixerimus. Habet etiam pars ista De Facultatibus Animæ, appendices duas ; quæ et ipsæ, quemadmodum tractantur, potius fumos nobis exhibuerunt quam flam

1 See the fifth book of Telesius De Rerum Natura, and the second book, particularly the fourth and fifth chapters, of Donius De Naturâ Hominis; and compare Campanella De Sensu Rerum, ii. 4. Campanella follows Telesius more closely than Donius does.

mam aliquam lucidam veritatis. Altera harum est doctrina de Divinatione Naturali; altera de Fascinatione.

Divinationem ab antiquis, nec male, in duas partes divisam habemus; Artificialem, et Naturalem. Artificialis, ratiocinando, ex indicatione signorum, prædictionem colligit: Naturalis, ex ipsa animi præsensione interna, absque signorum adminiculis, præsagit. Artificialis duplex; altera argumentatur ex Causis, altera ex Experimentis tantum, cœca quadam authoritate. Quæ posterior, ut plurimum, superstitiosa est; quales erant ethnicorum disciplinæ circa Inspectionem Extorum, Volatum Avium, et similia. Etiam Chaldæorum Astrologia solennior, non multo melior. At Artificialis Divinatio utraque inter diversas scientias spargitur. Habet Astrologus prædictiones suas, ex situ astrorum. Habet etiam Medicus suas, de morte ingruente; de convalescentia; de symptomatibus morborum superventuris, ex urinis, pulsibus, aspectu ægrorum, et similibus. Habet et Politicus suas; O urbem venalem, et cito perituram si emptorem invenerit; cujus vaticinii fides non diu morata est; impleta primum in Sylla, postea in Cæsare. Hujusmodi igitur prædictiones præsentis non sunt instituti, verum ad artes proprias remitti debent. Naturalis autem Divinatio, ex vi scilicet interna animi ortum habens, ea demum est de qua nunc agitur. Hæc duplex est; altera Nativa, altera per Influxum. Nativa hoc nititur suppositionis fundamento; quod anima in se reducta atque collecta, nec in corporis organa diffusa, habeat ex vi propria essentiæ suæ aliquam prænotionem rerum futurarum. Illa vero optime cernitur in somnis, ecstasibus, confiniis mortis; rarius

1 Sallust, in Bell. Jugurth. 38.

inter vigilandum, aut cum corpus sanum sit ac validum. Hujusmodi vero status animi procuratur fere aut adjuvatur ex abstinentiis, atque illis rebus quæ animam a muneribus corporis exercendis maxime sevocant, ut sua natura absque impeditionibus exteriorum gaudere possit. Divinatio vero per Influxum hoc altero suppositionis fundamento nititur; quod anima, veluti speculum, illuminationem quandam secundariam a præscientia Dei et spirituum excipiat; cui etiam idem, qui priori, status et regimen corporis confert. Eadem enim. animæ sevocatio efficit, ut et sua natura impensius utatur, et divinorum influxuum sit magis susceptiva; nisi quod in Divinationibus per Influxum anima fervore quodam atque tanquam numinis præsentis impatientia (quæ apud priscos Sacri Furoris nomine vocabatur) corripiatur; in Divinatione autem Nativa, quieti potius et vacationi propior sit.

Fascinatio autem est vis et actus imaginationis intensivus in corpus alterius: (vim enim imaginationis super corpus proprium ipsius imaginantis superius perstrinximus.) In hoc genere schola Paracelsi, et ementitæ Naturalis Magia cultores, tam fuerunt immodici ut imaginationis impetum et apprehensionem Miracula

1 A curious illustration of this remark is mentioned in the geography ascribed to Ibn Haukal. When a prince among the Khazars was made Khakan, he was strangled with a piece of taffeta, and asked, when he could scarcely breathe, how long he had to reign. He answered so many years; and if he reached the term, was then put to death. This was also a Turkish usage, except that it does not seem that they put the prince to death if he lived as long as he had foretold. See Klaproth, Tableaux Hist. de l'Asie, p. 273.

On the subject of natural divination see Campanella, De Sensu Rerum, iii. 7-11. He says of himself: "Ast ego, cum mali quippiam mihi imminet, inter somnium et vigiliam audire soleo vocem clarè loquentem mihi Campanella, Campanella,' et interdum alia addentem, et ego attendo nec intelligo quis sit."

patranti Fidei tantum non exæquarint.1 Alii ad similitudinem veri propius accedentes, cum occultas rerum energias et impressiones, sensuum irradiationes, contagionum de corpore in corpus transmissiones, virtutum magneticarum delationes, acutius intuerentur, in eam opinionem devenerunt, ut multo magis a spiritu in spiritum (cum spiritus præ rebus omnibus sit et ad agendum strenuus, et ad patiendum tener et mollis) impressiones et delationes et communicationes fieri poterint. Unde increbuerunt opiniones factæ quasi populares de Genio superiori, de hominibus quibusdam infaustis et ominosis, de ictibus amoris et invidiæ, et aliæ his similes. Atque huic conjuncta est disquisitio, quomodo imaginatio intendi et fortificari possit? Quippe si imaginatio fortis tantarum sit virium, operæ-pretium fuerit nosse quibus modis eam exaltari et seipsa majorem fieri detur? Atque hic oblique, nec minus periculose, se insinuat palliatio quædam et defensio maximæ partis Magiæ Cæremonialis. Speciosus enim fuerit prætextus, cæremonias, characteres, incantationes, gesticulationes, amuleta, et similia, non ex aliquo tacito aut sacramentali cum malis spiritibus contractu vires nancisci;2 sed eo pertinere tantum, ut imaginatio illius qui his utitur roboretur et exaltetur; quemadmodum etiam in relig ione usus imaginum, ad mentes hominum in rerum contemplatione defigendas et devotionem precantium excitandam, invaluit. Attamen mea talis est sententia; etiamsi detur vim imaginationis esse utique potentem ;

1 See Paracelsus's tract De Vi imaginativâ and many other parts of his writings.

2 Paracelsus says that the devil's claiming credit for the efficacy of these devices is as absurd as if, while the sheep were inquiring to whom a lock of wool belonged, the wolf should come up and affirm that it was his.