 Recent scholarship on Bacon’s philosophy of nature, especially that of Yael Raizman-Kedar (Raizman-Kedar, 2009; Raizman-Kedar, dissertation, University of Haifa, 2009) places great emphasis on the importance of the concept of species for Bacon’s account of perception and mind. She is correct to note that Bacon places a kind of natural activity in the mind via species. This leads in her view to natural species having a direct role in intellectual activity as such. One could speak of the direct presence of material, corporeal species in the intellect itself (see section 5.2 above for Bacon’s complex discussion of the role of signs in animal and human knowing). Here, and also in the Perspectiva, we can see the importance of the cogitative sense, as it takes on an administrative role in animals analogous to reason in human beings. But in this life, for Bacon, human beings cannot know things in the world without the presence of species in the mind. Species as the expression of universal agency act naturally in nature and in the mind in a certain limited sense. Yet, Raizman-Kedar claims, “the very same species issued by physical objects operate qua material species within the intellect as well.” She also claims that the concept of divine illumination plays a secondary role in the acquisition of knowledge, and that Bacon