ANIMA MUNDI

ANIMA MUNDI, q.d. Soul of the World, or of the Universe, is a certain pure, ethereal Substance or Spirit, diffused, according to many of the ancient Philosophers, through the Mass of the World, informing, actuating, and uniting the diverse parts thereof into one great, perfect, organical, vital Body or Animal. See WORLD, UNIVERSE, ANIMAL, etc.
Plato treats at large of the ψυχὴ τοῦ κόσμου, in his Timæus; and is even supposed to be the Author of the Dogma: Yet are Interpreters much at a loss about his Meaning. Aristotle, however, taking it in the common and obvious sense, strenuously opposes it. See PLATONISM, etc. Servius, on Plato's Timaeus, explains this Doctrine thus: "Our Philosopher will have the Universe σύστημα ζῶον, consisting of Body and Spirit; the Spirit he makes to be that Analogy, or Symmetry, whereby things of 'different Nature, are amicably associated in the grand Compages of all things.
In which sense the Anima Mundi signifies as much as the Form of the Universe." See HARMONY. Some will have the Anima Mundi to signify an unknown significant Virtue, or vivific Heat, infused into the Chaos, and disseminated through its whole Frame; for the Conservation, Nutrition, and Vivification thereof. See HEAT, &c.



Hence that of the Poet,"Igneus est ollis vigor & caelestis origo" —Others suppose Plato, by his Anima Mundi, to have meant God, or the Spirit of God; and to have taken the Hint from Moses, who in his Account of the first Day’s Creation, says, "The Spirit of God moved on the Face of the Deep." See GOD, ABYSS, etc.

The modern Platonists explain their Master’s Anima Mundi by a certain universal, ethereal Spirit, which in the Heavens exists perfectly pure, as retaining its proper Nature; but on Earth, pervading elementary Bodies, and intimately mixing with all the minute Atoms thereof, assumes somewhat of their Nature; and becomes of a peculiar Kind. So the Poet:"Spiritus intus alit, totamque infusa per artus Mens agitat molem, et magno se corpore miscet."They add, that this Anima Mundi, which more immediately resides in the Celestial Regions as its proper Seat, moves and governs the Heavens in such manner, as that the Heavens themselves first received their Existence from the Fecundity of the same Spirit: For that this Anima, being the primary Source of Life, everywhere breathed a Spirit like itself, by virtue whereof various kinds of things were framed conformable to the Divine Ideas. See IDEA, PLATONIST, etc.
The Notion of an Anima Mundi is rejected by most of the modern Philosophers; though M. de Hamel thinks, without any great reason; for the generality of them admit something very much like it—The Peripatetics have recourse to celestial Influences, in order to account for the Origin of Forms, and the secret Powers of Bodies. See FORM, PERIPATETIC, etc. The Cartesians have their subtle Matter, which answers to most of the Uses, and Intentions of Plato’s Anima Mundi; being supposed to flow from the Sun and the other heavenly Bodies, and to be diffused through all the Parts of the World, to be the Source or Principle of all Motions, etc. See SUBTLE MATTER, CARTESIAN, etc.
Some later Philosophers substitute Fire; and others a subtle elastic Spirit or Medium diffused through all the Parts of Space. See FIRE, SUBTLE MEDIUM, etc., NEWTONIAN, etc.
The principal thing objected, on the Christian Scheme, against Plato’s Doctrine of the Anima Mundi, is, that it mingles the Deity too much with the Creatures; confounds, in some measure, the Workman with his Work, making this, as it were, a part of that, the several Portions of the Universe so many parts of the Godhead—Yet is the same Principle asserted by Seneca, Epist. 92. "Totum hoc quo continemur, & unum est, & Deus. Et societ ejus partes & membra"— Anima Hepatis, q.d. the Soul of the Liver; a Term applied by the Chemists, to the Sal Martis, Salt of Iron or Steel; on account of its Use in Distempers of that Part. See IRON, MARS, STEEL, SALT, LIVER, etc.
It is sometimes also prescribed under the Name of Vitriolum Martis. See VITRIOL.
Anima Articulorum is a Denomination sometimes given to Hermodactyls; on account of their Efficacy in Disorders of the Joints. See HERMODACTYL.
Anima Pulmonum, is used for Crocus, or Saffron; by reason of its great Use in Diseases of the Lungs. See SAFFRON and LUNGS. ANIMA, or Gum Animae, in Pharmacy, a kind of Gum or Resins whereof there are two kinds, Western and Eastern. The first flows from an Incision of a Tree in New Spain, called Courbaril; it is transparent, and of a Colour like that of Frankincense: its Smell is very agreeable, and it easily consumes in the Fire. See GUM, etc.
The Eastern Gum Anima is distinguished into three Kinds; the first white; the second blackish, in some respects like Myrrh; the third pale, resinous, and dry.
All the several Kinds of Anima are used in Perfumes, by reason of their charming Smell; they are also applied externally in cold Disorders of the Head and Nerves, in Palsies and Catarrhs; but are little known among us; insomuch that our Apothecaries usually sell Bdellium for Gum Anima. See BDELLIUM.

ANIMA MUNDI