Of the advancement and proficience of learning; or, The partitions of sciences· Nine books. Written in Latin by the most eminent, illustrious, and famous Lord Francis Bacon Baron of Verulam, Vicount St. Alban, Councellor of Estate, and Lord Chancellor of England. Interpreted by Gilbert Watts.

CAP. III. I The Partition of Humane Philosophie concerning the Mind, into the knowledg of the inspired Essence; & into the knowledge of the sen∣sible, or producted Soule. §. A second Partition of the same Phi∣losophie, into the knowledge of the Substance and Faculties of the Soule, and the knowledge of the use and Objects of the Faculties. II. Two Appendices of the Knowledge concerning the Faculties of the Soule. §. The knowledge of Naturall Divination; §. And the knowledge of Fascination. III. The Distribution of the Facul∣ties of the sensible Soule. § Into Motion; and § into Sense.

I NOW let us proceed to the Knowledge which concerns the Mind or Soule of man, out of the treasures whereof all other Knowledges are extracted. It hath two Parts, the one entreateth of the Reasonable Soule, which is a thing Divine; the other of the unreasonable Soule, which is common to us with Beasts. We have noted a litle before (where we speake of Formes,) those two different Emana∣tions of Soules, which in the first Creation of them both, of∣fer themselves unto our view, that is, that one hath it's ori∣ginall from the Breath of God; the other from the Matrices of the Elements; for of the Primitive Emanation of the Ratio∣nall Soule,* 1.1 thus speakes the Scripture, Deus formavit hominem de limo terrae, & spiravit infaciem eius spiraculum vitae: But the

Generation of the unreasonable Soule, or of Beasts, was ac∣complisht by these words; Producat Aqua, Producat Terra:* 1.2 And this irrationall Soule, as it is in man, is the Instrument only to the Reasonable Soule; and hath the same originall in us, that it hath in Beasts; namely, from the slime of the earth; for it is not said God form'd the Body of man, of the slime of the Earth, but God formed man, that is the whole man that Spira∣culum excepted. Wherefore we will stile that part of the ge∣nerall knowledge concerning mans soule, the knowledge of the spiracle, or inspired substance; and the other Part, the know∣ledge of the Sensible or Product Soule. And seeing that hither∣to we handle Philosophie only (placing sacred Theologie in the close of this worke) we would not have borrowed this Partition from Divinity, if it had not here concurr'd with the Principles of Philosophie. There are many and great Pre∣cellencies of the soule of man, above the soules of beasts, evident unto those who philosophize even according to sense: And wheresoever the concurrent Characters of such great ex∣cellencies are found, there should ever, upon good reason, be made a specifique Difference. Wherefore we doe not altoge∣ther so well allow the Philosophers promiscuous, and con∣fuse Discourses touching the Functions of the Soule; as if the Soule of man was differenced gradually, rather than specifiquely; from the soule of Beasts; no otherwise than the Sun amongst the Starres, or Gold amongst Metals.

§ There remaines another partition also to be annexed to the knowledge in Generall concerning the soule or mind of man, before we speake at large of the kinds: For what we shall speake of the species hereafter, comprehendeth both the par∣titions; as well that which we have set downe already, as this which we now shall propound. Wherefore the second Partition may be, into the knowledge concerning the Substance and Faculties of the Soule; and into the knowledge concerning the use and objects of the Faculties.

§ This two-fold Partition of the Soule thus premis'd, let us now come unto the species or kinds. The knowledge of the Spiraculum, or inspired Essence, as that concerning the

Substance of the Reasonable Soule, comprehends these In∣quiries touching the Naturc thereof; as whether, it be Na∣tive, or Adventive; Separable, or Jnseparable; Mortall, or Jm∣mortall; how farre it is tied to the Lawes of Matter, how farre, not, and the like? What other points soever there are of this kind, although they may be more diligently, and soundly inquired even in Philosophie, than hitherto they have bin; yet for all this, in our opinion, they must be bound over at last, unto Religion, there to be determined and defined; for otherwise they still lye open to many errors and illusions of sense.* 1.3 For seeing that the substance of the Soule was not deduced and extracted in hir Creation from the Masse of Heaven and Earth, but immediatly inspired from God; and seeing the Lawes of of Heaven and Earth are the proper subjects of Philosophie; how can the knowledge of the substance of the Reasonable Soule be derived or fetch't from Philosophy? But it must be drawne from the same inspiration from whence the substance thereof first flowed.

✿ 1.4§ The Knowledge of the sensible or producted Soule, as touching the substance thereof is truly enquired into; but this inquiry seemes to us to be DEFICIENT: For what makes these termes of Actus Vltimus; and Forma Corporis; and such like wilde logicall Universalities, to the knowledge of the Soules substance? For the sensible Soule, or the soule of Beasts, must needs be granted, to be a Corporall substance atte∣nuated by heate and made Jnvisible: J say, a thinne gentle gale of wind swell'd and blowne up from some flamy and airy Nature, in∣deed with the softnesse of Aire to receive impression, and with the vigor of fire to embrace action; nourished partly by an oyly, part∣ly by a watery substance; spread over the Body; residing (in per∣fect Creatures) chiefly in the head;* 1.5 running through the nerves; re∣fresht and repair'd by the spirituous blood of the Arteries; as Bernardinus Telesius, and his Scholler, Augustinus Donius in some points, not altogether unprofitably, have delivered it. Let there be therefore made a more diligent inquiry tou∣ching this knowledge; and the rather for that this point, not well understood hath brought forth superstitious and very

contagious opinions, and most vilely abasing, the Dignity of the soule of man; of Transmigration of soules out of one Body into another; and Lustrations of soules by Periods of yeares; and finally of the too neere affinity in every point of the soule of man, with the souls of beasts. This soule in Beasts is a principal soule, where∣of the body of Beasts is the Organ; but in man this soule is it selfe an Organ of the Soule Rationall, and may rather be cal∣led by the appellation of a Spirit, than of a Soule. And thus much of the substance of the Soule.

§ The Faculties of the Soule are well knowne, to be, Vnder∣standing; Reason; Imagination; Memory; Appetite; Will, and all those Powers, about which the Sciences of Logique and E∣thique are conversant. But in the knowledge concerning the soule, the Originall of these Faculties ought to be handled, and that Physically, as they are connaturall with the Soule, and adhere to it: Only their uses and obiects are designed to o∣ther Arts. And in this Part (in our opinion) there hath bin no extraordinary performance hetherto; although we doe not report it as Deficient.

II This Part touching the Faculties of the Soule hath two Ap∣pendices, which as they have bin handled have rather presen∣ted us with smoake, than any lucide flames of truth; one of these is the Knowledge of Naturall Divination; the other of Fascination.

§ Divination hath bin anciently and fitly divided into two Parts; Artificiall and Naturall. Artificiall by arguing from the Indication of signes, collectes a Prediction: Naturall from the internall Divination of the mind without the as∣sistance of signes, makes a Presage. Artificiall is of two sorts; one argueth from Causes; the other from Experiments only, by a blind way of Auctoritie; which later is for the most part superstitious, such as was the Heathen Discipline upon the inspection of the Intrals of Beasts; the flight of Birds; and the like: So the solemne Astrologie of the Chaldeans was litle better. Both the kinds of Artificiall Divination are distri∣buted amongst diverse Sciences. The Astrologer hath his Predictions from the situation of the starres; the Physitian

hath his Predictions, of the approach of Death; of Recovery; of ensuing Symptomes of Diseases; from Vrines; Pulses; as∣pect of Patients, and the like. The Politique hath his Predi∣ctions;* 1.6 O urbem vaenalem & citò perituram, si emptorem invene∣rit, The truth of which Prophesie staid not long, being first accomplisht in Sylla, after in Caesar. Wherefore Predictions of this Nature are not pertinent to the present purpose, but are to be referred over to their proper Arts. But the Divinati∣on Naturall, which springeth from the internall Power of the Soule, is that which we now speak of. This is of two sorts, the one Native; the other by Influxion. Native is grounded up∣on this supposition, that the mind when it is withdrawne and col∣lected into it selfe, and not diffused into Organs of the Body, hath from the naturall Power of its owne Essence, some Prenotion of things future. And this appeares most in sleepe; Extasies; Pro∣pinquity of Death; more rare, in waking, or when the Body is healthfull and strong. And this state of the mind is com∣monly procured ano furthered by abstinencies, and those observancies which doe most of all retire the Mind unto it selfe from the practique functions of the Body; that thus re∣dim'd from the incombrances of exterior ingagements, it may possesse and enjoy its owne Nature. But Divination by Jnfluxion is grounded upon another supposition, That the Mind as a Mirror or Glasse should take a secondary kind of Jllu∣mination from the fore-knowledge of God and Spirits; unto which the same State and Regiment of the Body which was to the first, doth likewise conduce. For the same sequestration of the mind causeth it more severely to imploy its owne Essence; and makes it more susceptive of Divine Influxions: save that the soule, in Divinations by Influxion is rapt with a kind of fer∣vency and impatiency, as it were of the Deitie, wherewith it is possest (which the Ancients noted by the name of sacred Fury; but in Native Divination, the mind is enfranchis'd and neerer to a repose rather, and an immunity from labour.

§ Fascination is the Power and intensive Act of the Imagi∣nation upon the Bodie of another, (for of the Power of the I∣magination upon the Body of the imaginant, we have spo∣ken

before). In this kind the schoole of Paracelsus, and the Disciples of pretended Naturall Magique,* 1.7 have bin so in∣temperate, as they have only not equall'd the force and ap∣prehension of the Imagination,* 1.8 with the power of miracle-working faith. Others, drawing neerer to the similitude of truth, when they had more intentively considered the se∣cret energies and impressions of things; the Irradiations of the senses; the transmissions of cogitations from Body to Body; the conveyances of Magnetique virtues; came to be of opinion, that much more might such Impressions; Infor∣mations; and Communications be made, from spirit to spi∣rit; being that a spirit of all other things is more powerfull and strong to worke, and more soft and penetrable to suf∣fer: whence the conceits have growne, made almost popu∣lare, of the Mastering spirit; of men ominous and unlucky; of the strokes of love and envy; and of others of like Nature. Incident unto this, is the enquiry, How the Imagination may be intended and fortified? For if the Imagination fortified be of such great power, then it is materiall to know by what waies it may be exalted, and made greater than it selfe? And here comes in crookedly, and as dangerously, a Palliation and Defence of a great part of Ceremoniall Magique. For it may be a specious pretence that Ceremonies; Characters; Charmes; Gesticulations; Amulets, and the like, doe worke not by any tacite or sacramentall contract with evill spirits; but serve only to strengthen and exalt the imagination of him that useth them; even as the use of Jmages in religion hath prevail'd for the fixing of mens minds in the Contemplation of things, and the rai∣sing of the devotion of them that Pray. But for my owne judg∣ment, if it be admitted, that the force of Imagination is so Po∣tent, and that Ceremonies exalt and fortifie that Power; and be it granted, that Ceremonies are used sincerely to that in∣tention, & as a Physicall Remedy, without the least thought of inviting the asistance of Spirits by them; yet, for all this, I should hold them unlawfull, because they impugne and contradict that divine Edict pass'd upon man for sinne, In sudore vultus comedes panem tuum.* 1.9 For this kind of Magique

propounds those noble fruits, (which God hath set forth to be bought at the price of Labour) to be purchas'd by a few easy and sloathfull observances.

III There remaine two knowledges, which referre specially to the Faculties of the inferiour or sensible Soule, as those which doe most Communicate with corporall Or∣gans; the one is of Ʋoluntary Motion, the other of sense and sensibility.

✿ 1.10§ In the former of these the Inquiry hath bin very su∣perficiall, and one entire part almost quite left out. For con∣cerning the office and apt fabrique of the Nerves and Mus∣cles, and of other parts requisite to this Motion, and which part of the Body rests whilest another is moved, and that the Governour and Chariot-driver, as it were, of this Motion, is the Imagination; so as dismissing the Image to which the Motion was caried, the Motion it selfe is presently intercep∣ted and arrested (as when we walke, if an other serious and fixed thought come into our mind, we presently stand still) and many other such subtleties not to be slighted, have now long agoe come into Observation and Enquiry. And how Compressions, and Dilatations, and Agitations of the Spirit (which without question is the spring of Motion) should in∣cline, excite, and enforce the corporall and ponderous Masse of the Parts, hath not yet bin enquired into, and handled with diligence; and no marvaile, seeing the sensible soule it selfe hath bin hitherto taken for an entelechie, or selfe moving Facul∣tie, and some Function, rather than a Substance. But now it is knowne to be a corporall and materiate Substance, it is ne∣cessary to be enquired, by what efforts such a pusill and a thin-soft aire should put in motion, such solid and hard bo∣dies. Therefore seeing this part is DEFICIENT let enquiry be made thereof.

§ But of sense and sensibility there hath bin made a farre more plentifull and diligent enquiry, both in Generall Trea∣tises about them, and in Particular Sciences; as in Perspe∣ctive, and Musique; how truly, is not to our purpose to deli∣ver. Wherefore we cannot set them downe as DEFICIENTS:

Notwithstanding there are two noble and remarkable Parts, which in this knowledge we assigne to be DEFICIENT; the one concerning the difference of Perception and Sense; the o∣ther concerning the Forme of Light.✿ 1.11

§ As for the Difference between Perception and Sense, Phi∣losophers should in their writings de sensu & sensibili have premis'd a solid and sound discovery thereof, as a matter Fundamentall. For we see that there is a manifest power of Perception even in all Bodies Naturall; and a kind of Electi∣on to embrace that which is any way allied in nature, and favourable to them; and to fly what is adverse and forraine. Neither doe we meane of more subtile Perceptions only, as when the Loadstone drawes unto it Iron; Flame leapes to Bitumi∣nous Mould; one Buble of water neere another Buble, closeth and incorporates with it; Rayes glance from a white ob∣ject; the body of a living Creature assimilates that which is good for it, excerneth what is unprofitable; a peece of sponge even when it is rais'd above the surface of the wa∣ter, sucks in water, expells ayre; and the like. For to what end should we enumerate such instances, seeing no body plac'd neere to an other, changeth the other, or is changed of it, unlesse a reciprocall Perception precede the operation. Eve∣ry Body hath a Perception of the Pores & Passages by which it insinuates it selfe; it feeles the invasion of another Body, to which it yeeldeth; it perceives the remove of another Body, by which it was detained; when it recovers it selfe, it per∣ceives the divulsion of its continuance, which for a time re∣sisteth; and in a word Perception is diffused through the whole body of Nature. Aire doth so exactly Sense Hot and Cold, that the Perception thereof is farre more subtile than mans Touch, which yet is taken for the discerning Rule of Hot and Cold. Two faults therefore are found concerning this knowledge; that men have for most part past it over toucht, & unhandled; which notwithstanding is a most un∣ble speculation: The other is that they who perchance have addicted their minds to this contemplation,* 1.12 have in the heat of this Pursuit gone too farre, and attributed Sense to all Bo∣dies,

that it is a most a piaculare crime to pull off a bow from a Tree,* 1.13 lest it should groane and complaine as Polydore did. But they should explore with diligence the difference of Percep∣tion and Sense, not only in comparing of Sensibles with Insen∣sibles according to the entire body (as of Plants, and living Creatures) but also to observe in the sensible Body, what should be the cause that so many Actions should be dis∣charg'd, and that without any Sense at all? Why Aliments are digested, egested: Humors and succulent moystures caried upwards and downwards; the Heart and Pulse beate; the Guts as so many Shops, or Worke-houses should every one accomplish his proper worke, and yet all these and many such like are performed without Sense? But men have not with sufficient enquiry searcht or found out of what Na∣ture the Action of Sense is; and what kind of Body; what delay; what Conduplication of impression are required to this, that pain or pleasure should follow? To close this point they doe seem to be altogether ignorant of the difference be∣twixt simple Perception and sense; how farre Perception may be made without sense? Nor is this Enquiry a Controversie of words, but a matter of great and important moment. Where∣fore let there be made a better inquiry of this knowledge, as of a matter very profitable, and of manifold use. Considering also that the ignorance of some of the Ancient Philoso∣phers touching this matter, so farre obscured the light of reason, as that they thought, there was without any difference, a Soule infused into all Bodies; nor did they conceive how Moti∣on, with a discerning instinct, could be made without Sense; or Sense exist without a Soule.

✿ 1.14§ As for the Form of Light, that there hath not bin made a due enquiry thereof (specially seeing men have so pain∣fully imploy'd their Studies in the Perspectives) may well be censur'd as a strange oversight. For neither in the Perspe∣ctives, nor elswhere, is there any thing inquired concerning Light, of any worth or waight: The Radiations of it are handled, the Originalls not: But the placing of Perspectives a∣mongst the Mathematiques hath begotten this defect; and others

of like nature; because men have made a too early departure from Physiques. So on the other side the handling of Light and the Causes thereof, in Physiques is commonly supersti∣tious, as of a thing of a middle nature betwixt things natu∣rall, and Divine; in so much as some of Platoes School have introduced Light as a thing more ancient than Matter it selfe:* 1.15 For when the empty space was spread abroad they af∣firm'd, in a vaine imagination that it was first fill'd with Light, and afterwards with a Body; whereas Holy writ sets downe plainly the Masse of Heaven and Earth to be a darke Chaos before the Creation of Light.* 1.16 But what are handled Phy∣sically and according to sense of this subject, presently des∣cendeth to Radiations; so as there is very litle Philosophi∣call enquiry extant touching this point. And men ought to submit their Contemplations a while, and to enquire what is common to all Lucid Bodies, as of the Forme of Light: For what an immense difference of Body is there (if they may be considered according to their dignity) betwixt the Sun and rotten wood, or the putrid scales of Fish? They should likewise make enquiry, what should be the Cause why some things take fire, and once throughly heated cast forth a Light; others not? Iron; Metalls; Stones, Glasse; Wood, Oyle; Tallow by fire, either cast forth a Flame, or at least grow Red: But Water and Aire heated with the fury of the hot∣test Flames to the highest degree they are capeable of, ac∣quire no such light, nor cast forth any Splendor. If any man think, it therefore thus comes to passe, because it is the pro∣pertie of fire to give light; but Water and Aire are utter ene∣mies to Fire; sure he was never rowed with Oares in a dark night upon salt waters, and in a hot season; where he might have seen small drops of water rebounding from the clash∣ing of the Oares, to sparkle and cast forth a light: Which is likewise seen in the fervent froath of the Sea which they call the Sea-longs. And what affinitie with flame and fired matter have the Cicindulae, the Luciolae, and the Indian Fly, which cast a light over a whole arched Roome; or the eyes of certaine living Creatures in the dark; and sugar, as it is

grated or broken; or the sweat or a horse hard ridden, in a soultry night; and many more? Nay many have understood so litle in this point, as many have thought the sparkes from a flint to be attrited Aire. But when the Aire is not fired with heate, and apparantly conceives Light, how comes it to passe, that Owles and Cats, and many other Creatures see in the night? So that it must needs be (seeing vision cannot be convayed with∣out light) that there is a native and inbred light in Aire, although very feeble and weake; yet such as may be proportionated to the Opticke Beames of such Creatures, and may suffice them for sight. But the cause of this evill, as of many more, that men have not drawn forth the common Formes of things Naturall, from Particular Instances; which is that we have set downe as the proper subject of Metaphysique; which is it selfe a part of Physique, or of the knowledge of Nature. Therefore let there be enquiry made of the Forme and Originalls of Light, and in the meane, it may be placed among DEFICIENTS. And thus much of the Knowledge concerning the substance of the Soule, Rationall, and Sensible, with their Faculties, and of the Appendices of the same Knowledge.

Notes

• * 1.1

  Gen. 2.
• * 1.2

  Gen. 1.
• * 1.3

  Animae Origo Mysteriū.
• ✿ 1.4

  DE SVB∣STANTIA ANIMAE SENSIBILIS
• * 1.5

  Teles. de Rer. Nat. lib. 5. Donius.
• * 1.6

  Salust. in Iugurth.
• * 1.7

  Par. In Param.
• * 1.8

  Crollij Praef.
• * 1.9

  Gen 3.
• ✿ 1.10

  DE NIXI∣BVS SPIRI∣TûS IN MOTV VOLVN∣TARIO.
• ✿ 1.11

  DE DIFFE∣RENTIA PERCEP∣TIONIS ET SENSVS
• * 1.12

  Campanel∣la alij,
• * 1.13

  Virg. Aen. 3
• ✿ 1.14

  RADIX PERSPE∣CTIVAE SIVE DE FORMA LVCIS.
• * 1.15

  Ficin. Card de Cusa.
• * 1.16

  Gen. 1.