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 substantial form of water is the source of all its qualities. The "material substantial forms" are those which inform all other natural bodies except that of man; and the object of Suarez in the present Disputation, is to show that the axiom "_ex nihilo nihil fit_," though not true of the substantial form of man, is true of the substantial forms of all other bodies, the endless mutations of which constitute the ordinary course of nature. The origin of the difficulty which he discusses is easily comprehensible. Suppose a piece of bright iron to be exposed to the air. The existence of the iron depends on the presence within it of a substantial form, which is the cause of its properties, e.g. brightness, hardness, weight. But, by degrees, the iron becomes converted into a mass of rust, which is dull, and soft, and light, and, in all other respects, is quite different from the iron. As, in the scholastic view, this difference is due to the rust being informed by a new substantial form, the grave problem arises, how did this new substantial form come into being? Has it been created? or has it arisen by the power of natural causation? If the former hypothesis is correct, then the axiom, "_ex nihilo nihil fit_," is false, even in relation to the ordinary course of nature, seeing that such mutations of matter as imply the continual origin of new substantial forms are occurring every moment. But the harmonization of Aristotle with theology was as dear to the Schoolmen, as the smoothing down the differences between Moses and science is to our Broad Churchmen, and they were proportionably unwilling to contradict one of Aristotle's fundamental propositions. Nor was their objection to flying in the face of the Stagirite likely to be lessened by the fact that such flight landed them in flat Pantheism. So Father Suarez fights stoutly for the second hypothesis; and I quote the principal part of his argumentation as an exquisite specimen of that speech which is a "darkening of counsel."