Nay, now thou 'rt perfect mad, said he, with scorn, And full of foul derision quit the place. The skie did rattle with his wings ytorn Like to rent silk. But I in the mean space Sent after him this message by the wind Be 't so I 'm mad, yet sure I am thou 'rt blind.

By this the out-stretch'd shadows of the trees Pointed me home-ward, and with one consent Foretold the dayes descent. So straight I rise Gathering my limbs from off the green pavement Behind me leaving then the slooping Light. Cl. And now let's up, Vesper brings on the Night.

FINIS.



A Particular Interpretation appertaining to the three last books of the Platonick Song of the Soul.

A

Atom-lives. The same that Centrall lives. Both the terms denotate the indivisibility of the inmost essence it self; the pure essentiall form I mean, of plant, beast or man, yea of angels themselves, good or bad.

Apogee, } Autokineticall, } Ananke, } See Interpret. Gen. Acronycall, } Alethea-land, }

Animadversall. That lively inward animadversall. It is the soul it self, for I cannot conceive the body doth animadvert; when as objects plainly exposed to the sight are not discovered till the soul takes notice of them.

B

Body. The ancient Philosophers have defined it, To trichei diastaton met' antitupias. Sext. Emperic. Pyrrhon. Hypotyp. lib. 3. cap. 5. Near to this is that description, Psychathan, Cant. 2. Stanz. 12. lib. 2, Matter extent in three dimensions. But for that antitupia, simple trinall distension doth not imply it, wherefore I declin'd it. But took in matter according to their conceit, that phansie a Materia prima, I acknowledge none, and consequently no such corpus naturale as our Physiologist make the subject of that science. That Trichei diastaton antitupon is nothing but a fixt spirit, the conspissation or coagulation of the Cuspidall particles of the Cone, which are indeed the Centrall Tasis or inward essence of the sensible world. These be an infinite number of vitall Atoms that may be wakened into diverse tinctures, or energies, into fiery, watery, earthy, &c. And one divine Fiat can unloose them all into an universall mist, or turn them out of that sweat into a drie and pure Etheriall temper. These be the last projections of life from the soul of the world; and are act or form though debil and indifferent, like that which they call the first matter. But they are not meerly passive but meet their information half way, as I may so speak: are radiant ab intimo and awake into this or the other operation, by the powerfull appulse of some superadvenient form. That which change of Phantasmes is to the soul, that is alteration of rayes to them. For their rayes are ab intrinseco, as the phantasmes of the soul. These be the reall matter of which all supposed bodies are compounded, and this matter (as I said) is form and life, so that all is life and form what ever is in the world, as I have somewhere intimated in Antipsychopan: But however I use the terme body ordinarily in the usuall and vulgar acception. And for that sense of the ancients, nearest to which I have defined it in the place first above mentioned, that I seem not to choose that same as most easie to proceed against in disproving the corporeity of the soul, the arguments do as necessarily conclude against such a naturall body as is ordinarily described in Physiologie (as you may plainly discern if you list to observe) as also against this body composed of the Cuspidall particles of the Cone. For though they be Centrall lives, yet are they neither Plasticall, Sensitive, or Rationall, so farre are they from proving to be the humane soul whose nature is there discust.

C

Cone: Is a solid figure made by the turning of a rectangular triangle, about; one of the sides that include the right angle resting, which will be then the Axis of the compleated Cone. But I take it sometimes for the comprehension of all things, God himself not left out, whom I tearm the Basis of the Cone or Universe. And because all from him descends, kath' hupostolen, with abatement or contraction, I give the name of Cone to the Universe. And of Cone rather then Pyramid because of the roundnesse of the figure, which the effluxes of all things imitate.

Chaos, } Chronicall, } See interpret. Gen. Clare, }

Circulation, The terme is taken from a toyish observation, viz. the circling of water when a stone is cast into a standing pool. The motion drives on circularly, the first rings are thickest, but the further they go they grow the thinner, till they vanish into nothing. Such is the diffusion of the species audible in the strucken aire, as also of the visible species. In brief any thing is said to circulate that diffuseth its image or species in a round. It might have been more significantly called orbiculation; seeing this circumfusion makes not onely a circle, but fills a sphere, which may be called the sphere of activity. Yet Circulation more fitly sets out the diminution of activity, from those ringes in the water which as they grow in compasse, abate in force and thicknesse. But sometimes I use Circulate in an ordinary sense to turn round, or return in a circle.

Centre, Centrall, Centrality. When they are used out of their ordinary sense, they signifie the depth or inmost being of any thing, from whence its acts and energies flow forth. See Atom-lives.

Cuspis of the Cone. The multiplide Cuspis of the Cone is nothing but the last projection of life from Psyche, which is shamayim a liquid fire or fire and water, which are the corporeall or materiall principles of all things, changed or disgregated (if they be centrally distinguishable) and again mingled by the virtue of Physis or Spermaticall life of the world; of these are the Sunne and all the Planets, they being kned together, and fixt by the Centrall power of each Planet and Sunne. The volatile Ether is also of the same, and all the bodies of plants, beasts and men. These are they which we handle and touch, a sufficient number compact together. For neither is the noise of those little flies in a summer-evening audible severally: but a full Quire of them strike the ear with a pretty kind of buzzing. Strong and tumultuous pleasure and scorching pain reside in these, they being essentiall and centrall, but sight and hearing are onely of the images of these, See Body.

Eternitie. Is the steddie comprehension of all things at once. See AEon discribed in my Expos. upon Psychozoia.

Energie. It is a peculiar Platonicall terme. In my Interpret. Gen. I expounded it Operation, Efflux, Activity. None of those words bear the full sense of it. The examples there are fit, viz. the light of the Sunne, the phantasms of the soul. We may collect the genuine sense of the word by comparing severall places in the Philosopher. Echei gar hekaston ton onton energeian, he estin homoioma autou, hoste autou ontos, kakeino einai, kai menontos phthanein eis to porrho, to men epi pleon, to de eis elatton. Kai hai men astheneis kai amudrai, hai de kai lanthanousai, ton d' eisi meizous kai eis to porrho. For every being hath its Energie, which is the image of it self, so that it existing that Energie doth also exist, and standing still is projected forward more or lesse. And some of those energies are weak and obscure, others hid or undiscernable, othersome greater and of a larger projection. Plotin. Ennead. 4. lib. 5. cap. 7. And again, Ennead. 3. lib. 4. Kai menomen toi men noetoi anthropoi ano; toi de eschatoi autou, pepedemetha toi kato, hoion aporrhoian ap' ekeinou didontes eis to kato, mallon de energeian, ekeinou ouk elattoumenou. And we remain above by the Intellectuall man, but by the extreme part of him we are held below, as it were yielding an efflux from him to that which is below, or rather an energie he being not at all lessened. This curiositie Antoninus also observes, (lib. 8. Meditat.) in the nature of the sun-beams, where although he admits of chusis, yet he doth not of aporrhoia which is ekchusis. Ho helios katakechusthai dokei, kai pantei ge kechutai ou men ekkechutai. he gar chusis autou tasis estin. aktines goun hai augai autou apo tou ekteinesthai legontai. The sunne, saith he, is diffused, and his fusion is every where but without effusion, &c. I will onely adde one place more out of Plotinus. Ennead. 3. lib. 6. Hekastou de moriou he energeia he kata phusin zoe ouk existasa. The naturall energie of each power of the soul is life not parted from the soul though gone out of the soul, viz. into act.

Comparing of all these places together, I cannot better explain this Platonick term, energie, then by calling it the rayes of an essence, or the beams of a vitall Centre. For essence is the Centre as it were of that which is truly called Energie, and Energie the beams and rayes of an essence. And as the Radii of a circle leave not the centre by touching the Circumference, no more doth that which is the pure Energie of an essence, leave the essence by being called out into act, but is en-ergeia a working in the essence though it flow out into act. So that Energie depends alwayes on essence, as Lumen on Lux, or the creature on God; Whom therefore Synesius in his Hymnes calls the Centre of all things.

Entelecheia. See Interpret. Gen.

F

Faith. Platonick faith in the first Good. This faith is excellently described in Proclus, where it is set above all ratiocination, nay, Intellect it self. Pros de au to agathon ou gnoseos eti kai sunergeias dei tois sunaphthenai speudousin, all' hidruseos kai monimou katastaseos kai eremias. But to them that endeavour to be joyned with the first Good, there is no need of knowledge or multifarious cooperation, but settlednesse, steddinesse, and rest. lib. 1. cap. 24. Theolog. Platon. And in the next chapter; Dei gar ou gnostikos oud' atelos to agathon epizetein, all' epidontas heautous toi theioi photi kai musantas, houtos enidruesthai tei agnostoi kai kruphioi ton onton henadi. For we must not seek after that absolute or first Good cognoscitively or imperfectly, but giving our selves up to the divine light, and winking (that is shutting our eyes of reason and understanding) so to place our selves steddily in that hidden Unitie of all things. After he preferres this faith before the clear and present assent to the koinai ennoiai, yea and the noera haplotes, so that he will not that any intellectuall operation should come in comparison with it. Polueides gar haite kai di' heterotetos chorizomene ton nooumenon, kai holos kinesis esti noera peri to noeton. Dei de ten theian pistin henoeide kai eremon huparchein en toi tes agathotetos hormoi teleios hidrutheisan. For the operation of the Intellect is multiform and by diversitie separate from her objects, and is in a word, intellectuall motion about the object intelligible. But the divine faith must be simple and uniform, quiet and steddily resting in the haven of Goodnesse. And at last he summarily concludes, Esti oun houtos hormos asphales ton onton hapanton. See Procl. Theolog. Platonick. lib. 1. cap. 25.

H

Hyle. See Interpret. Gen.

I

Intellect. Sometimes it is to be interpreted Soul. Sometime the intellectuall facultie of the soul. Sometimes Intellect is an absolute essence shining into the soul: whose nature is this. A substance purely immateriall, impeccable, actually omniform, or comprehending all things at once, which the soul doth also being perfectly joyned with the Intellect. Echomen oun kai ta eide dichos, en men psuchei hoion men aneiligmena kai hoion kechorismena, en de toi noi homou ta panta. Plot. Ennead. 1. lib. 1. cap. 8. Ideas, or Idees. Sometimes they are forms in the Intellectuall world. viz. in AEon, or On, other sometimes, phantasmes or representations in the soul. Innate Idees are the souls nature it self, her uniform essence, able by her Fire to produce this or that phantasme into act.

Idiopathy. } See Interpret. Gen. Iao }

L

Logos. See Interpret. Gen.

Life. The vitall operation of any soul. Sometime it is the soul it self, be it sensitive, vegetative, or rationall.

Lower man. The lower man is our enquickned body, into which our soul comes, it being fitly prepared for the receiving of such a guest. The manner of the production of souls, or rather their non-production is admirably well set down in Plotinus, See, Ennead. 6. lib. 4. cap. 14, 15.

M

Monad. See Interpr. Gen.

Mundane. Mundane spirit, Is that which is the spirit of the world or Universe. I mean by it not an intellectuall spirit, but a fine, unfixt, attenuate, subtill, ethereall substance, the immediate vehicle of plasticall or sensitive life.

Memory. Mundane memory. Is that memory that is seated in the Mundane spirit of man, by a strong impression, or inustion of any phantasme, or outward sensible object, upon that spirit. But there is a Memory more subtill and abstract in the soul it self, without the help of this spirit, which she also carries away with her having left the body.

Magicall. That is, attractive, or commanding by force of sympathy with the life of this naturall world.

Moment. Sometimes signifies an instant, as indivisible, as kinema, which in motion answers to an instant in time, or a point in a line, Aristot. Phys. In this sense I use it, Psychathan. lib. 3. cant. 2. stanz. 16; But in a moment sol doth ray. But Cant. the 3. Stanz. 45. v. 2. I understand, as also doth Lansbergius, by a moment one second of a minute. In Antipsych. Cant. 2. Stanz. the 20. v. 2. by a moment I understand a minute, or indefinitely any small time.

O

Orb. Orb Intellectuall, is nothing else but AEon or the Intellectuall world. The Orbs generall mentioned Psycathan. lib. 1. cant. 3. stanz. 23. v. 2. I understand by them but so many universall orders of beings, if I may so terme them all; for Hyle hath little or nothing of being.

Omniformity. The omniformity of the soul is the having in her nature all forms, latent at least, and power of awaking them into act, upon occasion.

Out-world. and Out-Heaven. The sensible world, the visible Heaven.

P

Perigee, } Psychicall, } Pareties, } See Interpret. Gen. Parallax, } Protopathy. }

Parturient. See, Vaticinant.

Phantasie. Lower phantasie, is that which resides in the Mundane spirit of a man, See Memory.

Q

Quantitative. Forms quantitative, are such sensible energies as arise from the complexion of many natures together, at whose discretion they vanish. That's the seventh Orb of things, though broken and not filling all as the other do. But if you take it for the whole sensible world, it is entire, and is the same that Tasis in Psycozoia. But the centre of Tasis, viz. the multiplication of the reall Cuspis of the Cone (for Hyle that is set for the most contract point of the Cuspis is scarce to be reckoned among realities) that immense diffusion of atoms, is to be referred to Psyche, as an internall vegetative act, and so belongs to Physis the lowest order of life. For as that warmth that the sense doth afford the body, is not rationall, sensitive, or imaginative, but vegetative; So this, shamayim i.e. liquid fire, which Psyche sends out, and is the outmost, last, and lowest operation from her self, is also vegetative.

R

Rhomboides. See Interpr. general.

Reason. I understand by Reason, the deduction of one thing from another, which I conceive proceeds from a kind of continuitie of phantasmes: and is something like the moving of a cord at one end; the parts next it rise with it. And by this concatenation of phantasmes I conceive, that both brutes and men are moved in reasonable wayes and methods in their ordinary externall actions.

Rayes. The rayes of an essence is its energie. See Energie.

Reduplicative. That is reduplicative, which is not onely in this point, but also in another, having a kind of circumscribed ubiquitie, viz. in its own sphear. And this is either by being in that sphear omnipresent it self, as the soul is said to be in the body tota in toto & tota in qualibet parte, or else at least by propagation of rayes, which is the image of it self; and so are divers sensible objects Reduplicative, as light, colours, sounds. And I make account either of these wayes justly denominate any thing spirituall. Though the former is most properly, at least more eminently spirituall. And whether any thing be after that way spirituall saving the Divinitie, there is reason to doubt. For what is entirely omnipresent in a sphear, whose diametre is but three feet, I see not, why (that in the circumference being as fresh and entire as that in the centre) it should stop there and not proceed even in infinitum, if the circumference be still as fresh and entire as the centre. But I define nothing.

S

Spermaticall. It belongs properly to Plants, but is transferred also to the Plasticall power in Animalls, I enlarge it to all magnetick power whatsoever that doth immediately rule and actuate any body. For all magnetick power is founded in Physis, and in reference to her, this world is but one great Plant, (one logos spermatikos giving it shape and corporeall life) as in reference to Psyche, one happy and holy Animall.

Spirit. Sometimes it signifieth the soul, othersometime, the naturall spirits in a mans body, which are Vinculum animae & corporis, and the souls vehicle: Sometimes life. See Reduplicative.

Soul. When I speak of mans Soul, I understand that which Moses saith was inspired into the body, (fitted out and made of earth) by God, Genes. 2. which is not that impeccable spirit that cannot sinne; but the very same that the Platonists call psuche, a middle essence betwixt that which they call nous (and we would in the Christian language call pneuma) and the life of the body which is eidolon psuches, a kind of an umbratil vitalitie, that the soul imparts to the bodie in the enlivening of it: That and the body together, we Christians would call sarx, and the suggestions of it, especially in its corrupt estate, phronema sarkos. And that which God inspired into Adam was no more then psuche, the soul, not the spirit, though it be called nishmat chayim Spiraculum vitae; is plain out of the text; because it made man but become a living soul, nefesh chai. But you will say, he was a dead soul before, and this was the spirit of life, yea the spirit of God, the life of the soul that was breathed into him.

But if chai implie such a life and spirit, you must acknowledge the same to be also in the most stupid of all living creatures, even the fishes (whose soul is but as salt to keep them from stinking, as Philo speaks) for they are said to be nishmat chayim chap. 1. v. 20. 21. See 1 Cor. chap. 15, v. 45, 46. In brief therefore, that which in Platonisme is nous, is in Scripture pneuma; what sarx in one, to therion, the brute or beast in the other, psuche the same in both.

Self-reduplicative. See Reduplicative.

T

Tricentreitie. Centre is put for essence, so Tricentreitie must implie a trinitie of essence. See Centre, and Energie.

V

Vaticinant. The soul is said to be in a vaticinant or parturient condition, when she hath some kind of sense and hovering knowledge of a thing, but yet cannot distinctly and fully, and commandingly represent it to her self, cannot plainly apprehend, much lesse comprehend the matter. The phrase is borrowed of Proclus, who describing the incomprehensiblenese of God, and the desire of all things towards him, speaks thus; Agnoston gar on pothei ta onta to epheton touto kai alepton, mete oun gnonai mete helein ho pothei, dunamena, peri auto panta choreuei kai odinei men auto kai hoion apomanteuetai. Theolog. Platon. lib. 1. cap. 21. See Psychathan. lib. 3. cant. 3. stanz. 12. & 14.



The Philosophers Devotion.

Sing aloud his praise rehearse Who hath made the Universe. He the boundlesse Heavens has spread All the vitall Orbs has kned; He that on Olympus high Tends his flocks with watchfull eye, And this eye has multiplide Midst each flock for so reside. Thus as round about they stray Toucheth each with out-stretch'd ray, Nimbly they hold on their way, Shaping out their Night and Day. Never slack they; none respires, Dancing round their Centrall fires. In due order as they move Echo's sweet be gently drove Thorough Heavens vast Hollownesse, Which unto all corners presse: Musick that the heart of Jove Moves to joy and sportfull love; Fills the listning saylers eares Riding on the wandering Sphears. Neither Speech nor Language is Where their voice is not transmisse. God is Good, is Wise, is Strong, Witnesse all the creature-throng, Is confess'd by every Tongue. All things back from whence they sprong, As the thankfull Rivers pay What they borrowed of the Sea. Now my self I do resigne, Take me whole I all am thine. Save me, God! from Self-desire, Deaths pit, dark Hells raging fire, Envy, Hatred, Vengeance, Ire. Let not Lust my soul bemire. Quit from these thy praise I'll sing, Loudly sweep the trembling string. Bear a part, O Wisdomes sonnes! Free'd from vain Relligions. Lo! from farre I you salute, Sweetly warbling on my Lute. Indie, Egypt, Arabie, Asia, Greece, and Tartarie, Carmel-tracts, and Lebanon With the Mountains of the Moon, from whence muddie Nile doth runne, Or whereever else you won; Breathing in one vitall aire, One we are though distant farre. Rise at once lett's sacrifice Odours sweet perfume the skies. See how Heavenly lightning fires Hearts inflam'd with high aspires! All the substance of our souls Up in clouds of Incense rolls. Leave we nothing to our selves Save a voice, what need we els! Or an hand to wear and tire On the thankfull Lute or Lyre. Sing aloud his praise rehearse Who hath made the Universe.

FINIS.



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PUBLICATIONS IN PRINT

[Decoration]

1948-1949

16. Henry Nevil Payne, The Fatal Jealousie (1673). [16916]

18. Anonymous, "Of Genius," in The Occasional Paper, Vol. III, No. 10 (1719), and Aaron Hill, Preface to The Creation (1720). [15870]

1949-1950

19. Susanna Centlivre, The Busie Body (1709). [16740]

20. Lewis Theobald, Preface to the Works of Shakespeare (1734). [16346]

22. Samuel Johnson, The Vanity of Human Wishes (1749), and two Rambler papers (1750). [13350]

23. John Dryden, His Majesties Declaration Defended (1681). [15074]

1950-1951

26. Charles Macklin, The Man of the World (1792). [14463]

1951-1952

31. Thomas Gray, An Elegy Wrote in a Country Churchyard (1751), and The Eton College Manuscript. [15409]

1952-1953

41. Bernard Mandeville, A Letter to Dion (1732). [29478]

1962-1963

98. Select Hymns Taken Out of Mr. Herbert's Temple (1697).

1963-1964

104. Thomas D'Urfey, Wonders in the Sun; or, The Kingdom of the Birds (1706).

1964-1965

110. John Tutchin, Selected Poems (1685-1700). [In Preparation]

111. Anonymous, Political Justice (1736).

112. Robert Dodsley, An Essay on Fable (1764).

113. T. R., An Essay Concerning Critical and Curious Learning (1698).

114. Two Poems Against Pope: Leonard Welsted, One Epistle to Mr. A. Pope (1730), and Anonymous, The Blatant Beast (1742). [21499]

1965-1966

115. Daniel Defoe and others, Accounts of the Apparition of Mrs. Veal.

116. Charles Macklin, The Covent Garden Theatre (1752). [In Preparation]

117. Sir Roger L'Estrange, Citt and Bumpkin (1680). [In Preparation]

118. Henry More, Enthusiasmus Triumphatus (1662).

119. Thomas Traherne, Meditations on the Six Days of the Creation (1717).

120. Bernard Mandeville, Aesop Dress'd or a Collection of Fables (1704). [In Preparation]

1966-1967

122. James MacPherson, Fragments of Ancient Poetry (1760). [8161]

123. Edmond Malone, Cursory Observations on the Poems Attributed to Mr. Thomas Rowley (1782). [29116]

124. Anonymous, The Female Wits (1704). [In Preparation]

125. Anonymous, The Scribleriad (1742). Lord Hervey, The Difference Between Verbal and Practical Virtue (1742). [In Preparation]

126. Le Lutrin: an Heroick Poem, Written Originally in French by Monsieur Boileau: Made English by N. O. (1682).

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127-128. Charles Macklin, A Will and No Will, or a Bone for the Lawyers (1746). The New Play Criticiz'd, or The Plague of Envy (1747). Introduction by Jean B. Kern. [In Preparation]

129. Lawrence Echard, Prefaces to Terence's Comedies (1694) and Plautus's Comedies (1694). Introduction by John Barnard. [29684]

130. Henry More, Democritus Platonissans (1646). Introduction by P. G. Stanwood. [Present Text]

131. John Evelyn, The History of ... Sabatai Sevi ... The Suppos'd Messiah of the Jews (1669). Introduction by Christopher W. Grose. [In Preparation]

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Errors and Inconsistencies (noted by transcriber)

The author used a number of forms that were unusual or archaic even in 1646, and might be mistaken for typographical errors:

ne (conjunction) won (stay, dwell, like German wohnen) eath (easy, light; also "uneath") words in -en, especially verbs: aboven, amazen, been (infinitive), causen, standen, withouten...

Greek diacritics were consistently printed over the first vowel of an initial diphthong. This has been silently regularized.

Both occurrences of the name "DesCartes" or "DesChartes" are at line break; the hyphen has been omitted conjecturally. In general, spellings that appear more than once, such as "Psyc-" for "Psych-", were assumed to be intentional.

The word "invisible" means that the letter is absent but there is an appropriately sized blank space.

Modern Introduction:

Immobile . . . Incomprehensible "[6] [line-initial long space in the original, not explained in the footnote] with its seque Democritus Platonissans [l in "sequel" invisible at line-end] describes the genesis of [final s in "genesis" illegible at line-end] Footnote 9: Ibid., II. xi. 5 (p. 52). [II.xi. 5]

To the Reader:

in the neglectfull disguise of a fragment [of of] or which is as harsh one infinite one. [. missing; text otherwise unchanged] defending the infinitude of both, [both.] Unum ut attendentes ad infinitam Dei potentiam [first i in "infinitam" invisible]

Democritus Platonissans

7. Numbers infinite of each would strike our 'stonishd sight; [er in "Numbers" invisible] 25. This is the parergon of each noble fire [is is] 27. What mark is left,? what aimed scope or end [punctuation as printed] 45. This inf'nite voidnesse as much our mind doth gall [text cut off; "-all" conjectural] 47. With their strange vizards. This will follow right [text cut off; "-ht" conjectural] 55. Keeping a well-proportionated space [ptoportionated] 81. And immense mounting smoke arose all round about. [mountiug] 99. Snow-limb'd, rose-cheek'd, ruby-lip'd, pearl-ted, star eyn'd Their parts each fair in fit proportion all conbin'd. [text unchanged: possible hyphen in "star eyn'd"] 102. Such as no vulgar wit can well believe. [vnlgar] 103. A wider period; turneth still and slow. [tnrneth]

Cupids Conflict

Had I (but O that envious Destinie, [mismatched parenthesis in original; closing parenthesis may belong after "harm!" in 4th line of stanza] Who can his passions master and controll, [aud] For can their carefull ghosts from Limbo take [reading uncertain: may be "take" corrected by hand to "Lake"]

Particular Interpretation

Energie. It is a peculiar Platonicall terme. [Energie,] Faith. ... excellently described in Proclus, [roclus.] Esti oun houtos hormos asphales ton onton hapanton. [Eis oun ... ton honton] [Original text could not be checked, but Eis is grammatically impossible.] Intellect. [Intellect..] Idiopathy. } See Interpret. Gen. Iao } [Printed as shown; may be damage or error for "Idea" or similar] Omniformity. [Omniformity,] Reduplicative. ... as the centre. But I define nothing. [blank space at mid-line in original] Soul. ... And that which God inspired into Adam [that that] Vaticinant. ... Theolog. Platon. [Theolog Platon]

Augustan Reprints

Here as in e-texts 29237 and 29684 (from the same year), one or two pages from the list of titles in print appear to be missing. The same list should be present in any Augustan Reprint from a later year.

[First page] UNIVERSITY OF CALIFORNIA, LOS ANGELES [. for,] 117. Sir Roger L'Estrange, Citt and Bumpkin (1680). [Sir George]

THE END