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 and modes of being, but likewise concerning the laws of external nature. All attempts at philosophical explication were commenced by a mere effort of the understanding, as the power of abstraction; or by the imagination, transferring its own experiences to every object presented from without. By the former, a class of phenomena were in the first place abstracted, and fixed in some general term: of course this could designate only the impressions made by the outward objects, and so far, therefore, having been thus metamorphosed, they were effects of these objects; but then made to supply the place of their own causes, under the name of occult qualities. Thus the properties peculiar to gold, were abstracted from those it possessed in common with other bodies, and then generalized in the term Aureity: and the inquirer was instructed that the Essence of Gold, or the cause which constituted the peculiar modification of matter called gold, was the power of aureity. By the latter, i.e. by the imagination, thought and will were superadded to the occult quality, and every form of nature had its appropriate Spirit, to be controlled or conciliated by an appropriate ceremonial. This was entitled its. Thus, physic became a sort of dull poetry, and the art of medicine (for physiology could scarcely be said to exist) was a system of magic, blended with traditional empiricism. Thus the forms of thought proceeded to act in their own emptiness, with no attempt to fill or substantiate them by the information of the senses, and all the branches of science formed so many sections of logic and metaphysics. And so it continued, even to the time that the Reformation sounded the second trumpet, and the authority of the schools sank