tiali," and the second section of that Disputation (to which
Mr. Mivart refers) is headed, "Quomodo possit forma substantialis
fieri in materia et ex materia?"

The problem which Suarez discusses in this place may be popularly
stated thus: According to the scholastic philosophy every natural body
has two components--the one its "matter" (_materia prima_), the other
its "substantial form" (_forma substantialis_). Of these the matter
is everywhere the same, the matter of one body being indistinguishable
from the matter of any other body. That which differentiates any one
natural body from all others is its substantial form, which inheres
in the matter of that body, as the human soul inheres in the matter
of the frame of man, and is the source of all the activities and other
properties of the body.

Thus, says Suarez, if water is heated, and the source of heat is then
removed, it cools again. The reason of this is that there is a certain
"_intimius principium_" in the water, which brings it back to the
cool condition when the external impediment to the existence of that
condition is removed. This _intimius principium_, is the "substantial
form" of the water. And the substantial form of the water is not only
the cause (_radix_) of the coolness of the water, but also of its
moisture, of its density, and of all its other properties.

It will thus be seen that "substantial forms" play nearly the same
part in the scholastic philosophy as "forces" do in modern science;
the general tendency of modern thought being to conceive all bodies as
resolvable into material particles and forces, in virtue of which last
these particles assume those dispositions and exercise those powers
which are characteristic of each particular kind of matter.

But the Schoolmen distinguished two kinds of substantial forms,
the one spiritual and the other material. The former division is
represented by the human soul, the _anima rationalis_; and they affirm
as a matter, not merely of reason, but of faith, that every human soul
is created out of nothing, and by this act of creation is endowed with
the power of existing for all eternity, apart from the _materia
prima_ of which the corporeal frame of man is composed. And the _anima
rationalis_, once united with the _materia prima_ of the body,
becomes its substantial form, and is the source of all the powers and
faculties of man--of all the vital and sensitive phenomena which he
exhibits--just as the sub