 The commonly used medieval definition of a sign was substitutional or representational: “A sign is that which shows itself to the senses and presents something else to the intellect.” This definition is similar to that of Augustine in De dialectica (p. 86): “A sign is something which is itself sensed and which indicates to the mind something beyond the sign itself.”[3]  In this case, the parts of our language are given by either God or the human so that the thoughts of the speaker can be communicated to the mind of the hearer. The expressions in language stand for the thoughts of the speaker and represent them to the hearer. In De signis, Bacon provides the following definition: “For the sign is that which, offered to the senses or to the intellect, represents itself to that intellect, since not every sign is offered to the senses as the common definition of sign supposes. However, on the testimony of Aristotle, another kind is offered only to the intellect.” He states that the passiones anime (concepts/species) are signs of things, and such passiones are habits of the soul and species (representations/intentions) of the thing existing for the soul, and therefore, “they are offered only to the intellect so that they represent external things to that intellect” ([DS], 82). Some interpreters claim that Bacon’s definition of sign is close to that of to that of Augustine in De doctrina Christiana: “For a sign is something that apart from the impression it gives to the senses, also causes something else from itself to be present to the  mind.”[4]  Augustine gives the examples of animal tracks leading us to think of the animal, smoke leading us to think of fire, human expressions leading to our understanding the mood of a person, and soldiers answering the call of the trumpet in battle and then knowing where to march.