THE PHILOSOPHICAL WORKS. 53 



see that in both the duality of the soul is distinctly asserted, and 

 that in both the animal soul is merely material. 1 Our know- 

 ledge of the divinely derived principle must rest principally on 

 revelation. Let this knowledge be drawn, he counsels us, from 

 the same fountain of inspiration from whence the substance of 

 the soul itself proceeded. 



Bacon rejects or at least omits Telesius's formula, that this 

 higher soul is the Form of the body a formula to which either 

 in his system or that of Telesius no definite sense could be 

 attached. He differs from his predecessor in this also, that with 

 him the spiritus is more a physiological and less a psychological 

 hypothesis than with Telesius it is at least less enwrapped in 

 a psychological system than we find it in the De Rerum Na- 

 turd. 



On the other hand, he has not, I think, recognised so dis- 

 tinctly as Telesius or Campanella the principle that to the rational 

 soul alone is to be referred the idea of moral responsibility ; and 

 the fine passage on the contrast of public and private good in the 

 seventh book of the De Augmentis seems to show (if Bacon 

 meant that the analogy on which it is based should be accepted 

 as anything more than an illustration) that he conceived that 

 something akin to the distinction of right and wrong is to be 

 traced in the workings, conscious or unconscious, of all nature. 



(16.) We are here led to mention another subject, on which 

 again the views of Telesius appear to have influenced those of 

 Bacon. That all bodies are animated, that a principle of life 

 pervades the whole universe, and that each portion, beside its 

 participation in the life of the world, has also its proper vital 

 principle, are doctrines to which in the time of Bacon the ma- 

 jority of philosophical reformers were at least strongly inclined. 

 The most celebrated work in which they are set forth is perhaps 

 the De Sensu Rerum of Campanella. The share which it had 

 in producing the misfortunes of his life is well known, and need 

 not here be noticed. 



In one of his letters to Thomasius 2 , Leibnitz points out how 

 easy the transition is from the language which the schoolmen 

 held touching substantial forms and the workings of nature to 

 that of Campanella : " Ita reditur ad tot deunculos quot for- 

 mas substantiales et Gentilem prope polytheismum. Et certe 



1 Proceeding e matricibns elementorum, De Augm. iv. 3. 



2 P. 48. of Erdmann's edition of his philosophical works. 



* 3 



