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term "spirits" is used in the peculiar sense attributed to it in Bacon's theory. Without reference to that theory these passages will not be understood.

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Ulysses (speaking of Cressida). Fie, fie upon her!
There's language in her eye, her cheek, her lip,
Nay, her foot speaks; her wanton spirits look out
At every joint and motive of her body.

Troilus and Cressida, iv. 5.

Jessica. I am never merry when I hear sweet music.
Lorenzo. The reason is, your spirits are attentive.
Merchant of Venice, v. 1.

Forth at your eyes your spirits wildly peep.

Spenser :

Hamlet, iii. 4.

For through infusion of celestiall powre,
The duller earth it quickneth with delight,
And life-full spirits privily doth poure

Through all the parts, that to the lookers sight
They seem to please.

But that faire lampe, from whose celestiall ray
That light proceedes, which kindleth lovers fire,
Shall never be extinguisht or decay;
But, when the vitall spirits doe expyre,
Unto her native planet shall retyre.

For it is heavenly borne and cannot die
Being a parcell of the purest skie.

An Hymne in Honour of Beautie.

And with his spirits proportion to agree.

Ibid.

Sith she that did my vitall powers supplie,
And feeble spirits in their force maintaine,
Is fetched from me.

Daphnaïda.

His cheekes wext pale, and sprights began to faint.

Ibid.

Bacon:

Nay some have been so curious as to note that the times when the stroke or percussion of an envious eye doth most hurt, are when the party envied is beheld in glory and triumph. For that sets an edge upon envy; and besides, at such time, the spirits of the person envied do come forth most into the outward parts, and so meet the blow.-Of Envy.

Especially it is sport to see when a bold fellow is out of countenance, for that puts his face into a most shrunk and wooden posture; as needs it must; for in bashfulness the spirits do a little go and come, but with bold men, upon like occasion, they stand at a stay.-Of Boldness.

Compare again with this the stanza in the Faerie Queene describing the agitation of Britomart on her first recognition of Arthegal:

Soone as she heard the name of Artegall,

Her hart did leape, and all her hart-strings tremble,

For sudden joy and secret feare withall;

And all her vitall powres, with motion nimble

To succour it, themselves gan there assemble ;
That by the swift recourse of flushing blood
Right plaine appeard.

(IV. vi. 29.)

Again in Bacon, Natural History (“Sylva Sylvarum "), under experiments "touching Venus":

the expence of spirits. (No. 693, Works, ii. 556.)

Compare Shakespeare's sonnet (129):

The expense of spirit1 in a waste of shame

Is lust in action.

Again from the Natural History:

No. 745. Some noises (whereof we spake in the hundred and twelfth experiment) help sleep; as the blowing of the wind, the trickling of water, humming of bees, soft singing, reading, The cause is that they move in the spirits a gentle

etc.

In poetry the singular number would naturally be used, as being less technical.

attention; and whatsoever moveth attention, without too much labour, stilleth the natural and discursive motion of the spirits. Compare Spenser, Faerie Queene, I. i. 41 :

And more to lulle him in his slumber soft,

A trickling streame from high rock tumbling downe,
And ever-drizling raine upon the loft,

Mixt with a murmuring winde, much like the sowne
Of swarming Bees, did cast him in a swowne.
No other noyse, nor peoples troublous cryes,
As still are wont t'annoy the walled towne,
Might there be heard; but carelesse Quiet lyes
Wrapt in eternall silence farre from enimyes.

In discussing the nature of soul, Bacon appends some remarks on "fascination," and leans to a physical explanation:

Others, that draw nearer to probability, calling to their view the secret passages of things, and especially of the contagion that passeth from body to body, do conceive it should likewise be agreeable to nature that there should be some transmissions and operations from spirit to spirit without the mediation of the senses: whence the conceits have grown, now almost made civil, of the mastering spirit, and the force of confidence, and the like. Adv. of Learning.

In the Natural History occurs the following entry on the same subject, under the heading "Experiments in consort touching emission of immateriate virtues from the minds and spirits of men, either by affections, or by imaginations, or by other impressions":

No. 940. There was an Egyptian soothsayer, that made Antonius believe that his genius (which otherwise was brave and confident) was, in the presence of Octavianus Caesar, poor and cowardly and therefore he advised him to absent himself as much as he could, and remove far from him. This soothsayer was thought to be suborned by Cleopatra, to make him live in Egypt, and other remote places from Rome. Howsoever the conceit of a predominant or mastering spirit of one man over another is ancient, and received still, even in vulgar opinion.

Compare Shakespeare, Antony and Cleopatra, ii. 3:

Antony. Say to me, whose fortunes shall rise higher, Caesar's or mine?

Soothsayer. Caesar's.

Therefore, O Antony, stay not by his side:

Thy demon, that's thy spirit which keeps thee, is
Noble, courageous, high, unmatchable,

Where Caesar's is not; but, near him, thy angel
Becomes a fear, as being o'erpower'd: therefore
Make space enough between you.

I will conclude this chapter with three examples from the anonymous Arte of English Poesie, which I believe to be the work of Bacon, of the use of the term "spirits" in the Baconian sense:

and Poesie an art not only of making, but also of imitation. And this science in his perfection can not grow but by some divine instinct, the Platonicks call it furor: or by excellencie of nature and complexion: or by great subtiltie of the spirits and wit, or by much experience and observation of the world and course of kinde [i.e. nature], or peradventure by all or most part of them. (i. 1.)

they came by instinct divine, and by deep meditation, and much abstinence (the same assubtiling and refining their spirits) to be made apt to receave visions. . . . (i. 3.)

In another respect arte is not only an aide and coadjutor to nature in all her actions, but an alterer of them, and in some sort a surmounter of her skill, so as by meanes of it her owne effects shall appeare more beautifull or straunge and miraculous, as in both cases before remembred. The Phisition by the cordials hee will geue his patient, shall be able not onely to restore the decayed spirites of man, and render him health, but also to prolong the terme of his life many yeares ouer and aboue the stint of his first and naturall constitution. (iii. 25.)

CHAPTER V

SPENSER, SHAKESPEARE AND BACON (continued)

IN this chapter I shall conclude such observations as I have to make of a more general character, and thereafter confine myself to the particular points bearing on the argument of this book which arise out of an examination. of the remaining works of Spenser.

There is a mannerism which runs through all Bacon's correspondence and occasional papers in the use of the words "simple" and "simplicity" in regard to his motives or intentions. Sometimes these expressions are genuine ; often not so, but politic; sometimes they are a mere habit. I will give some examples from Bacon's acknowledged writings, which explain themselves, and will provide the reader with the means of seeing at a glance the striking identity of mental habit which the occurrence of these expressions in Spenser, and other works to which I shall direct attention, indicates.

Defending an action of his :

The considerations that moved me to stay the letters from receipt. . . in sum, such they are that they prevail with my simple discretion.-Letter to Mr. Doylie, 11th July 15801 (æt. 19).

Defending himself against a charge of pride:

And for that your Lordship may otherwise have heard of me, it shall make me more wary and circumspect in carriage of myself. Indeed I find in my simple observation that they which live as it were in umbrâ and not in public or frequent action, how moderately and modestly soever they behave themselves, yet laborant invidia.-To Lord Burghley, 6th May 1586.2 2 Ibid. i. 59.

1 Spedding, Life, i. 10.

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