{i ~e 
144 OF THE ADVANCEMENT OF LEARNING. [XI. 1. 
XI. 1.. For human knowledge which concerns the 
mind, it hath two parts; the one that inquireth of the 
substance or nature of the soul or mind, the other that 
inquireth of the faculties or functions thereof. Unto the 
first of these, the considerations of the original of the 
soul, whether it be native or adventive, and how far it 
is exempted from laws of matter, and of the immortality 
thereof, and many other points, do appertain: which 
have been not more laboriously inquired than variously 
reported ; so as the travail therein taken seemeth to have 
been rather in a maze than in a way. But although I am 
of opinion that this knowledge may be more really and 
soundly inquired, even in nature, than it hath been; yet 
I hold that in the end it must be bounded by religion, ‘or 
else it will be subject to deceit and delusion. For as the 
substance of the soul in the creation was not extracted 
out of the mass of heaven and earth by the benediction 
of a producat, but was immediately inspired from God, so 
it is not possible that it should be (otherwise than by 
accident) subject to the laws of heaven and earth, which 
are the subject of philosophy; and therefore the true 
knowledge of the nature and state of the soul must come 
by the same inspiration that gave the substance. Unto 
this part of knowledge touching the soul there be two 
appendices; which, as they have been handled, have 
rather vapoured forth fables than kindled truth; divin- 
ation and fascination. 
2. Divination hath been anciently and fitly divided 
into artificial and natural; whereof artificial is, when the 
mind maketh a prediction by argument, concluding upon 
signs and tokens; natural is, when the mind hath a pre- 
sention. by an internal power, without the inducement 
of a sign. Artificial is of two sorts; either when the 
~ 
Ee ——————— OT eee 
a ee ee ee SS 
——— 
ee ee 
i, 
