Notes
upon
Psychozoia
.
Canto
1.
Stanz
.
1.
Vers.
6.
Psyche
I
'll
sing
&c.
THe
fittest
station
to
take
a
right
view
of
the
Song
of
the
Soul
,
is
Psyche
,
or
the
soul
of
the
Universe
.
For
whatsoever
is
handled
in
Psychozoia
,
and
the
three
other
parts
of
this
song
hath
a
meet
relation
to
Psyche
as
the
subject
of
the
whole
Poem
.
For
the
whole
Poem
is
spent
either
in
her
Parentage
,
Marriage
,
Clothing
or
Of-spring
.
The
three
first
are
dispatched
in
the
first
Canto
of
Psychozoia
,
the
last
in
the
two
latter
Cantoes
and
three
following
parts
of
the
Poem
.
For
in
the
second
Canto
the
manner
of
the
production
of
Souls
is
set
out
till
the
24
Stanza
.
Then
all
the
residue
of
that
and
the
whole
Canto
following
in
the
description
of
their
habitation
.
But
their
habitation
being
the
Land
of
life
,
that
is
,
the
severall
states
of
the
Soul
in
good
and
evill
,
for
this
cause
chiefly
,
as
also
in
part
,
for
the
description
in
the
first
Canto
of
that
life
deriv'd
from
Ahad
and
Aeon
to
Psyche
,
and
that
which
flows
from
her
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
lowest
skirts
of
the
Universe
,
do
I
call
this
first
part
of
the
Song
of
the
Soul
,
Psychozoia
.
Vers.
7.
O
life
of
time
and
all
Alterity
!
For
what
is
time
but
the
perseverance
of
the
motion
of
the
soul
of
the
world
,
while
she
by
her
restlesse
power
brings
forth
these
things
in
succession
,
that
Eternity
hath
at
once
altogether
.
For
such
is
the
nature
of
Aeon
or
Eternity
,
viz.
A
life
exhibiting
all
things
at
once
,
and
in
one
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
distance
of
life
makes
time
,
and
the
prorogation
of
life
continueth
time
,
the
praeterition
of
life
is
the
praeterition
of
time
,
but
Psyche
is
the
fountain
of
this
evolved
life
,
whence
she
is
also
the
very
life
of
time
.
And
all
Alterity
.
It
may
be
thus
shadowed
out
.
The
seed
of
a
plant
hath
all
the
whole
tree
,
branches
,
leaves
,
and
fruit
at
once
,
in
one
point
after
a
manner
closed
up
,
but
potentially
.
Eternity
hath
all
the
world
in
an
indivisible
indistant
way
at
once
,
and
that
actually
.
Psyche
or
the
Soul
of
the
world
,
when
she
begins
this
world
,
begets
a
grosser
kind
of
Alterity
,
and
dispersed
diversity
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
as
the
seminall
forme
spreads
out
it self
,
and
the
body
it
inacts
into
distant
branches
from
the
quiet
and
silent
seed
,
making
that
actuall
in
time
and
succession
which
could
not
be
here
below
in
bodies
at
once
.
See
Plotin
Ennead
.
3.
lib.
7.
cap.
10.
where
the
nature
of
time
is
more
fully
described
.
Vers.
8.
The
life
of
lives
.
Viz.
God
himself
,
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Of
minds
thou
art
the
Mind
.
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Soul
of
souls
.
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
Nature
of
each
natures
kind
.
Synes.
Hymn
.
4.
STANZ
.
5.
Vers.
9.
That
same
that
Atove
hight
.
The
deepest
Centre
of
all
things
,
and
first
root
of
all
beings
;
the
Platonists
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
Good
,
and
the
One.
See
Plot.
Ennead
.
1.
lib.
7.
cap
,
1.
Mercur.
Trismeg
.
Serm.
Univers
.
ad
Aesculap
.
This
is
the
simple
and
naked
essence
of
God
,
utterly
devoid
of
division
and
plurality
,
and
therefore
not
to
be
known
by
reason
or
Intellect
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Oracle
speaks
,
by
the
flower
,
or
the
summity
of
the
Intellect
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Mich.
Psellus
expounds
it
,
by
the
unitive
power
of
the
Intellect
,
or
by
a
certain
simple
and
tactuall
Energie
of
the
soul
when
it
is
roused
into
act
.
For
so
is
the
expression
of
Plotinus
,
Ennead
.
6.
l.
9.
c.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
For
he
is
present
to
him
that
can
touch
him
,
but
to
him
that
cannot
,
he
is
not
present
:
and
in
the
9.
Cap.
describing
more
lively
the
state
of
our
union
with
Atove
,
or
the
eminent
absolute
Good
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
And
there
lyeth
our
happinesse
,
saith
he
,
and
to
be
removed
from
hence
,
is
but
to
partake
lesse
of
being
.
Here
is
the
rest
of
the
soul
,
set
out
of
the
reach
of
all
evils
,
ascended
into
a
place
devoid
of
all
danger
and
mischief
.
Here
she
becomes
intellectuall
,
Here
she
is
impassible
,
Here
she
truly
lives
indeed
.
But
this
life
that
we
live
disjoyned
from
God
is
but
a
shadow
,
and
umbratil
imitation
of
that
.
But
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
intellectuall
energie
,
an
energie
that
begets
Gods
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
that
still
and
silent
tactuall
conjunction
with
this
Universall
Good
.
It
begets
beauty
,
it
begets
righteousnesse
,
it
begets
valour
;
for
these
doth
the
soul
bring
forth
,
being
once
impregned
of
God
,
and
fil'd
as
it
were
with
his
sacred
seed
.
And
in
the
10.
Chap.
describing
further
this
Union
,
he
saith
,
that
God
and
the
soul
doth
as
it
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
joyne
centres
,
and
centres
do
wholly
swallow
up
one
another
,
so
that
this
union
is
even
more
then
touch
.
This
tactuall
conjunction
of
the
soul
with
God
surely
in
the
Christian
phrase
is
no
more
then
divine
love
,
as
S
,
John
speaks
.
God
is
love
,
and
he
that
is
in
love
is
in
God
and
God
in
him
.
And
Plotinus
doth
plainly
acknowledge
it
,
when
as
he
saith
,
Every
soul
is
a
Venus
and
hath
her
Cupid
born
with
her
,
an
heavenly
Cupid
with
an
heavenly
Venus
,
till
she
be
defiled
with
earthly
love
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
made
common
and
as
it
were
become
an
Harlot
:
but
that
the
soul
in
the
purity
of
her
own
nature
,
loves
God
and
desireth
to
be
joyned
with
him
,
as
a
beautifull
virgin
to
a
beautifull
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
so
I
think
the
text
is
to
be
read
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
See
the
whole
ninth
book
of
the
sixth
Ennead
.
For
the
nature
of
Atove
or
Ahad
and
the
manner
of
the
conjunction
of
the
soul
with
him
is
there
exquisitly
set
out
.
STANZA
.
6
,
7.
Now
can
I
not
,
&c.
It
being
acknowledged
both
in
the
purest
Philosophy
and
in
Christianity
,
that
the
root
of
all
things
is
goodnesse
it self
,
the
most
genuine
consequence
of
this
is
,
That
his
providence
being
measured
by
himself
,
goodnesse
it self
is
the
measure
thereof
:
so
that
all
Melancholick
and
dismall
dreams
of
idly
affrighted
men
,
may
well
vanish
in
the
clearnesse
of
this
light
and
truth
;
as
also
the
envious
,
malicious
,
and
bloudy
minded
man
may
here
consider
,
how
far
he
hath
wandred
from
the
will
of
God
,
and
the
root
of
his
own
being
.
STANZA
8.
This
Ahad
of
himself
the
Aeon
fair
,
&c.
This
Aeon
is
all
things
essentially
and
truly
as
Ahad
or
Atove
above
all
things
.
It
is
the
very
intellectuall
world
,
Eternall
life
,
united
ever
with
the
father
that
brought
him
forth
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
God
,
his
understanding
,
or
explicit
inward
comprehension
of
all
things
ab
aeterno
,
infinite
and
every
where
,
differing
onely
from
his
fountain
in
this
,
that
he
is
one
simple
Unity
,
this
one
ever-actuall
omniformity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
the
Oracle
speaks
,
being
the
very
Essence
or
Idea
of
all
things
,
at
once
,
not
successively
or
in
part
.
See
Plotin
.
Ennead
.
3.
lib.
7.
where
he
doth
acknowledge
Aeon
and
On
all
one
:
at
the
fourth
Chapter
.
STANZ
.
9.
This
is
the
ancient
Eidos
omniform
Fount
of
all
beauty
,
&c.
The
description
of
Aeon
,
which
is
the
first
form
also
or
pulchritude
,
is
largely
set
out
:
Ennead
.
5.
lib.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
the
condition
of
that
Eternall
life
is
thus
delineated
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
that
is
,
It
is
an
easie
life
they
live
there
,
for
truth
is
their
mother
,
nurce
,
substance
,
and
nourishment
,
and
they
see
all
things
(
not
in
which
generation
is
but
essence
)
and
themselves
in
others
.
For
all
's
pellucid
,
nothing
dark
or
impervious
,
but
every
one
to
every
one
is
perspicuous
,
and
all
to
every
one
as
light
to
light
.
For
every
one
hath
in
him
all
things
,
and
again
sees
all
things
in
others
.
So
that
all
things
are
every
where
,
and
all
is
all
,
and
every
thing
all
,
and
the
splendour
infinite
.
For
every
thing
there
is
great
,
sith
what
is
little
must
be
also
great
:
the
Sun
there
is
all
the
starres
,
and
again
every
starre
the
Sun
,
and
all
things
:
but
every
thing
is
more
eminently
some
one
thing
,
and
yet
all
things
fairly
shine
in
every
thing
,
&c.
See
Plotin
.
Ennead
.
5.
lib.
8.
cap.
4.
STANZ
.
13.
Far
otherwise
it
fares
in
Aeons
realms
.
This
is
in
reference
to
Narcissus
story
Stanz
.
12.
that
sets
out
the
hazard
of
loving
earthly
beauty
,
and
of
the
desire
of
conjunction
with
it
:
but
there
is
no
such
danger
in
Aeon
land
,
for
the
objects
there
are
perfective
and
not
destructive
,
better
then
the
soul
,
not
baser
:
and
chiefly
Abinoam
or
Ahad
which
is
as
it
were
the
Sun
of
that
world
,
which
Aeon
doth
alwayes
behold
steddy
and
unmoved
,
and
with
him
all
they
that
arrive
thither
.
Aeons
self
is
also
an
unspeakable
plenitude
of
life
,
and
it
is
an
unexpresseable
perfection
of
the
mind
to
be
joyned
with
him
,
so
that
there
is
plainly
no
danger
or
hurt
to
desire
earnestly
the
enjoyment
of
these
divine
forms
,
though
union
with
corporeall
features
may
deface
the
soul
.
STANZ
,
14.
For
Aeon
land
which
men
Idea
call
Is
nought
but
life
,
&c.
So
Plotin
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
.
The
nature
of
Intellect
and
On
is
the
true
and
first
world
,
not
distant
from
it self
,
not
weak
by
division
or
dispersion
,
nothing
defective
.
But
all
of
it
is
life
,
and
all
intellect
living
in
one
and
at
once
understanding
.
A
part
exhibits
the
whole
,
and
the
whole
is
friendly
to
it self
,
not
separated
one
part
from
another
,
nor
become
another
alone
;
and
estrang'd
from
others
.
Whence
one
part
is
not
injurious
to
another
nor
contrary
.
Wherefore
every
where
being
one
and
perfect
every
where
,
it
stands
unmoved
and
admits
no
alteration
.
See
Ennead
3.
lib.
2.
cap.
1
,
STANZ
.
5.
That
Virgin
wife
of
Aeon
Vranore
.
Vranore
or
Psyche
the
wife
of
Aeon
,
the
daughter
of
Ahad
.
For
indeed
all
things
come
from
him
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
First
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Ahad
,
that
is
a
simple
unity
:
then
Aeon
,
that
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
actuall
unmoveable
Omniformity
:
Lastly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
's
Vranore
,
or
Psyche
,
viz
,
capable
of
that
stable
Omniformity
,
that
Fulnesse
of
life
even
all
things
,
and
of
him
that
is
above
all
things
:
but
it
is
not
of
her
Essence
to
be
all
things
actually
and
steddily
.
See
Plotin
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ennead
.
5.
lib.
1.
cap
,
8.
But
nothing
can
be
more
plain
than
what
he
hath
written
,
Ennead
.
5.
lib.
6.
cap.
4.
where
speaking
of
Ahad
,
Aeon
,
and
Psyche
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
he
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
And
we
may
resemble
the
first
,
viz.
Ahad
,
to
lux
or
light
,
the
next
to
the
Sunne
;
the
third
viz.
Psyche
,
to
the
Moon
,
borrowing
her
light
of
the
Sunne
.
For
Psyche
hath
but
an
adventitious
Intellect
,
which
doth
as
it
were
colour
her
,
made
Intellectuall
.
But
Intellect
or
Aeon
,
hath
in
himself
proper
Intellectuall
life
,
not
being
that
light
onely
,
but
that
which
is
in
his
essence
illuminated
by
Ahad
:
but
that
which
imparts
this
light
,
viz.
Ahad
,
is
light
alone
,
and
nothing
else
beside
,
exhibiting
a
power
to
him
to
be
what
he
is
.
STANZ
.
4.
5.
Because
the
fire
Of
Aethers
essence
,
—
&c.
That
the
Intellect
in
man
is
clothed
with
the
soul
,
the
soul
with
fire
or
spirit
;
and
that
through
that
instrument
it
governs
and
orders
this
grosse
body
,
is
the
Opinion
of
Trismeg
.
in
his
Clavis
;
and
the
like
instrument
he
ascribes
to
the
Maker
of
the
whole
World
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Maker
of
the
Heavens
useth
fire
to
his
work
.
But
I
conceive
indeed
that
the
pure
Heavens
or
Aether
,
which
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
burn
,
is
nothing
else
but
attenuate
fire
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
subtill
fiery
liquor
or
liquid
fire
;
as
I
have
else
where
intimated
.
Vers.
6.7
.
And
inward
unseen
golden
hew
doth
dight
,
And
life
of
Sense
,
&c.
I
cannot
better
declare
this
matter
then
the
Philosopher
hath
already
,
Ennead
.
5.
lib.
1.
cap.
2.
Let
any
particular
soul
saith
he
,
quietly
by
her self
conceive
the
whole
Universe
devoid
of
life
,
form
,
and
motion
;
let
the
Earth
be
still
and
stupid
,
the
Sea
,
the
Aire
,
and
the
Heaven
:
anon
an
universall
soul
flow
into
this
torpent
masse
,
inwardly
infus'd
,
penetrating
throughout
,
and
illuminating
all
,
as
the
beams
of
the
Sunne
doth
some
Cloud
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
making
a
golden
show
by
their
gilding
light
.
Such
is
the
entrance
of
Psyche
into
the
body
of
the
Vniverse
,
kindling
and
exciting
the
dead
mist
,
the
utmost
projection
of
her
own
life
into
an
Aethereall
vivacity
,
and
working
in
this
,
by
her
plasmaticall
Spirits
or
Archei
,
all
the
whole
world
into
order
and
shape
,
fitting
this
sacred
Animal●
for
perfect
sense
,
establishing
that
in
being
,
which
before
was
next
to
nothing
,
Vers.
8.
Aether's
the
vehicle
of
touch
,
smell
,
sight
:
Of
taste
,
&c.
This
is
true
in
the
Microcosme
as
well
as
in
the
Macrocosme
above
described
,
viz.
that
the
more
subtill
,
fiery
and
attenuate
spirits
in
mans
body
,
are
the
medium
whereby
the
soul
is
joyned
to
and
doth
work
in
the
body
.
STANZ
.
16.
—
May
reach
that
vast
profundity
.
Synesius
also
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
paternall
depth
Hymn
.
2.
STANZ
.
18.
Now
rise
my
Muse
,
&c.
From
this
STANZ
.
to
the
33.
is
contained
a
description
of
the
visible
World
.
Vers.
2.
Th'
outward
vest
.
To
make
all
this
visible
World
the
garment
of
Psyche
is
no
forc'd
or
new
fancy
;
sith
the
Sibyll
hath
apparrelled
God
therewith
,
Sibyll
.
Orac.
lib.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
I
am
JEHOVAH
,
well
my
words
perpend
,
Clad
with
the
frory
Sea
,
all
mantled
over
With
the
blew
Heavens
,
shod
with
the
Earth
I
wend
,
The
Starres
around
me
dance
,
th'
Air
doth
me
cover
.
Moses
also
(
if
we
will
believe
Philo
the
Jew
)
made
Aarons
garment
a
symboll
of
the
visible
World
,
and
it
agrees
well
with
this
of
the
Sibylls
.
For
first
upon
the
top
,
on
his
Mitre
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
JEHOVAH
;
The
shoulder-pieces
mought
represent
the
Heavens
;
The
two
Precious-stones
there
,
the
two
Hemispheres
;
The
twelve
names
engraven
,
the
twelve
signes
of
the
Zodiack
;
The
blew
Robe
,
the
Air
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
flowry
work
at
the
hemme
of
the
garment
,
the
earth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Pomegranets
(
with
an
allusion
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fluo
)
the
water
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Bells
,
the
harmony
,
that
is
,
the
mixture
of
earth
and
water
for
generation
.
But
as
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
nothing
answereth
to
it
in
the
Hebrew
Text
,
and
why
should
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
Emblems
of
the
water
,
and
not
rather
of
the
whole
Globe
of
the
Earth
and
Water
,
it
being
a
round
fruit
,
and
representing
the
seminall
fullnesse
of
the
Earth
,
by
its
scissure
in
the
side
,
full
of
kernells
or
seeds
?
Peradventure
had
Philo
been
as
well
instructed
in
Pythagorisme
,
as
in
Platonisme
,
and
had
mist
the
Septuagints
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
would
hit
of
another
harmony
,
then
the
mixture
of
Water
and
Earth
doth
make
:
I
mean
the
noise
of
those
Balls
mentioned
STANZ
.
30.
And
so
the
order
of
having
every
Bell
joyned
with
a
Pomegranet
,
would
have
signified
the
many
and
numerous
Globes
at
the
severall
depths
of
the
World
,
with
their
concomitant
sounds
in
their
motion
,
or
at
the
least
proportionable
velocities
,
and
consequently
Pythagoras
harmony
would
have
been
ratified
from
Aarons
robe
:
but
I
hold
not
this
Argument
apodicticall
.
Phil.
de
vita
Mosis
.
Vers.
7.
The
many
Plicatures
.
Every
particular
body
is
esteemed
but
a
knot
or
close
folding
of
that
one
intire
Out-garment
of
Psyche
.
STANZ
.
19.
vers.
the
9.
The
garment
round
.
&c.
It
is
too
too
probable
the
world
is
round
if
it
be
not
infinite
,
the
reasons
be
obvious
;
but
to
conclude
it
finite
or
infinite
is
but
guesse
,
mans
imagination
being
unable
to
represent
Infinity
to
Reason
to
judge
on
.
STANZ
.
30.31
.
But
yet
one
thing
I
saw
,
&c
At
the
low
hem
,
&c.
A
glance
at
Copernicus
opinion
,
as
at
theirs
also
that
make
the
fixt
starres
so
many
Sunnes
,
and
all
the
Planets
to
be
inhabited
:
for
by
their
inhabitants
they
will
be
deemed
the
lowest
part
of
this
visible
world
,
be
it
Saturn
,
Mars
,
Jupiter
,
or
what
Planet
soever
else
discovered
,
or
,
as
yet
not
discovered
;
wherefore
according
to
this
conceit
,
it
is
said
,
At
the
low
hem
of
this
large
garment-gay
.
That
is
,
at
the
places
that
seem
low
,
and
these
are
all
inhabited
Planets
supposing
there
be
any
inhabited
.
STANZ
.
33.34
.
Did
tie
them
twain
,
&c.
Aeon
and
Psyche
here
become
one
,
not
as
though
they
were
one
and
the
same
essence
,
but
nearer
after
that
kind
of
manner
that
the
body
and
soul
become
one
man
.
For
Aeon
is
the
Entelechia
of
Psyche
,
as
I
may
say
,
but
closer
unite
then
any
form
or
soul
to
any
body
,
and
never
to
be
separate
.
Because
the
universall
soul
of
the
world
finds
all
things
in
Aeon
,
and
knows
also
exactly
inferiour
things
.
For
her
animadversion
is
not
fixed
or
determined
to
one
,
as
mans
soul
is
,
but
free
,
every
where
at
once
,
above
and
below
,
so
that
she
cannot
possibly
leave
off
this
state
,
but
is
one
,
ever
firmly
united
with
Aeon
.
STANZ
.
36.
To
thee
each
knee
,
&c.
A
Christian
mystery
wrapt
up
in
a
Platonicall
covering
,
the
reduction
of
the
world
to
conformity
with
the
Eternall
Intellect
,
and
the
soul
of
the
world
.
For
these
move
still
,
to
this
very
day
,
to
win
men
to
be
governed
by
them
,
and
not
by
their
own
perverse
and
dark
will
.
Or
rather
to
speak
in
the
Christian
Idiom
,
the
Sonne
of
God
,
and
the
Holy
Ghost
do
thus
stirre
men
up
,
and
invite
them
to
true
and
lively
obedience
to
the
eternall
will
of
God
,
and
to
forsake
their
own
selves
,
and
their
blind
way
,
and
to
walk
all
in
one
everlasting
way
of
light
and
saving
health
.
STANZ
.
39.
Ahad
these
three
in
one
,
&c.
Here
we
see
Ahad
,
Aeon
.
and
Psyche
all
one
,
which
is
to
be
understood
not
of
Essence
,
but
Person
(
as
I
may
so
speak
)
and
that
they
move
and
act
upon
the
creature
,
as
one
man
.
STANZ
.
41.
We
Physis
name
.
Physis
is
nothing
else
but
the
vegetable
World
,
the
Universall
comprehension
of
Spermaticall
life
dispersed
throughout
.
This
seminall
World
is
neither
the
very
Intellect
it self
,
though
it
be
stored
with
all
forms
,
nor
any
kind
of
pure
soul
,
though
depending
of
both
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
kind
of
life
eradiating
and
resulting
both
from
Intellect
and
Psyche
.
This
enters
and
raiseth
up
into
life
and
beauty
,
the
whole
corporeall
world
,
orders
the
lowest
projection
of
life
,
viz.
the
reall
●uspis
of
the
Cone
infinitely
multiplied
,
awaking
that
immense
mist
of
Atoms
into
severall
energies
,
into
fiery
,
watery
and
earthly
;
and
placing
her
Magick
attractive
points
,
sucks
hither
and
hither
to
every
centre
a
due
proportion
,
and
rightly
disposed
number
of
those
Cuspidal
particles
,
knedding
them
into
Suns
,
Moons
,
Earths
,
&c.
and
then
with
a
more
curious
artifice
,
the
particular
Archei
frame
out
in
every
one
such
inhabitants
and
ornaments
,
as
the
divine
Understanding
hath
thought
fit
.
For
Physis
(
as
I
said
)
is
not
the
divine
Understanding
it self
,
but
is
as
if
you
should
conceive
,
an
Artificers
imagination
separate
from
the
Artificer
,
and
left
alone
to
work
by
it self
without
animadversion
.
Hence
Physis
or
Nature
is
sometimes
puzzeld
and
bungells
in
ill
disposed
matter
,
because
its
power
is
not
absolute
and
omnipotent
.
See
Plot.
Eunead
.
3.
lib.
2.
STANZ
.
●9
.
In
midst
of
this
fine
web
doth
Haphe
sit
.
Every
sence
to
be
a
kind
of
touch
,
was
the
opinion
of
the
ancient
Philosophers
,
as
you
may
see
in
Theophrastus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Every
sense
in
Psyche
is
plainly
and
perfectly
Touch
,
or
more
then
Touch
rather
,
I
mean
,
a
nearer
union
.
But
this
present
Stanza
respects
more
properly
the
nature
of
sense
in
particular
Animals
(
so
farre
had
my
pen
started
aside
)
where
Touch
is
the
centre
as
it
were
from
whence
the
soul
discerns
in
the
circumference
all
manner
of
Forms
and
Motions
,
She
is
the
centre
from
whence
all
the
light
Dispreads
,
and
goodly
glorious
forms
do
flit
Hither
and
thither
.
Thus
:
for
there
is
first
a
tactuall
conjunction
as
it
were
of
the
representative
rayes
of
every
thing
,
with
our
sensorium
before
we
know
the
things
themselves
,
which
rayes
we
really
feeling
,
perceive
those
things
at
distance
by
this
communication
.
For
these
rayes
alwayes
convey
the
distance
or
place
,
as
well
as
the
colour
.
Hence
do
we
discern
figure
,
viz.
the
ray
of
every
Atom
of
the
object
representing
the
site
of
its
Atom
.
For
figure
is
nothing
else
but
the
order
or
disposition
of
those
Atoms
.
Thus
have
we
all
figures
,
colours
,
and
shapes
in
a
whole
Horison
conveighed
to
our
sight
by
a
centrall
Touch
of
those
rayes
of
the
objects
round
about
us
.
STANZ
.
49.
But
Haphes
Mother
hight
all-spread
community
.
As
is
plain
in
the
communication
of
rayes
.
For
I
cannot
think
that
union
simply
with
this
sensible
world
,
of
it self
can
make
us
know
things
at
distance
,
though
Plotinus
seem
inclinable
to
that
Opinion
.
See
Psychathan
,
lib.
3.
Cant.
1.
STANZ
.
55.
All
Sense
doth
in
proportion
consist
.
Somethings
are
so
light
that
the
weight
is
indiscernable
to
some
,
as
the
Flie
that
sat
upon
the
Bulls
horns
and
apologized
for
her self
,
as
having
wearied
him
,
as
it
is
in
the
Arabian
fable
,
some
smells
too
weak
to
strike
the
nostrills
of
others
,
and
some
objects
too
obscure
to
be
seen
of
the
eyes
of
othersome
.
But
Arachne
is
proportioned
to
all
whatsoever
is
any
way
sensible
to
any
;
because
Psyche
doth
inact
this
All
or
Universe
as
a
particular
Soul
doth
the
body
.
Vers.
9.
All
life
of
Sense
is
in
great
Haphe's
lift
.
It
must
needs
be
so
.
For
no
living
soul
is
sensible
of
ought
in
this
out-World
,
but
by
being
joyned
in
a
living
manner
to
it
.
Therefore
Psyche
being
joyned
to
it
all
,
must
needs
perceive
all
forms
and
motions
in
it
,
that
are
presented
to
any
particular
soul
.
For
these
representations
be
made
in
some
particular
body
,
which
is
but
a
part
of
the
whole
,
a
knot
as
it
were
of
Psyches
outward
stole
,
but
the
universall
body
of
the
World
,
is
one
undivided
peece
,
wherefore
nor
Owl
,
nor
Bat
,
nor
Cat
,
nor
any
thing
else
can
possibly
see
,
but
Psyche
seeth
ipso
facto
,
for
't
is
part
of
her
body
that
hath
those
representations
in
it
;
wherefore
man
is
transfixt
through
and
through
by
the
rayes
of
the
divine
Light
,
besides
that
more
incomprehensible
way
of
omnisciency
in
God
.
STANZ
.
5.6
.
Sense
and
Consent
,
&c.
As
Psyche
sees
all
naturall
things
,
so
she
doth
allow
of
them
.
For
contrariety
of
Spirits
is
onely
betwixt
particulars
,
and
uglinesse
,
and
ill-favourednesse
are
but
such
to
some
kinds
,
nor
is
poyson
poyson
to
all
,
else
would
the
Spider
be
her
own
death
,
and
all
venomous
monsters
would
save
man
the
labour
of
encounter
.
STANZ
.
57.
Rich
Semele
display
,
Till
we
come
to
Psyches
self
,
motion
and
mutabilitie
have
place
;
But
in
Aeon
and
Ahad
is
steddy
and
unalterable
rest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
there
hath
Psyche
the
one
eye
plac'd
as
well
as
the
other
below
,
beholding
all
things
,
and
that
which
is
above
all
things
,
as
also
the
shadows
and
projections
of
all
things
without
distraction
,
at
once
,
as
easily
as
our
eyes
discern
many
colours
at
once
in
one
thing
.
STANZ
.
59.
The
mother
of
each
Semele
.
How
she
is
the
mother
of
them
,
see
the
second
Canto
of
this
book
at
the
23.
Stanz
.
Vers.
3.
But
she
grasps
all
.
The
Mundane
spirit
(
of
which
every
body
hath
its
part
)
inacted
by
Psyche
,
if
any
particular
soul
exert
any
imaginative
act
,
needs
must
for
a
time
at
least
be
coloured
as
it
were
or
stained
with
that
impression
;
so
that
Psyche
must
needs
perceive
it
,
sith
it
affects
her
own
spirit
.
See
Psychath
.
lib.
3.
Cant.
2.
Stanz
.
46.47
.
Besides
this
,
euery
particular
soul
as
all
things
else
depending
so
intimately
on
Psyche
as
being
effluxes
from
her
,
it
is
inconceivable
that
the
least
motions
of
the
mind
,
or
stillest
thought
should
escape
her
.
But
if
any
man
be
puzled
how
the
phantasie
of
a
mans
soul
should
make
an
impression
upon
any
part
of
the
universall
spirit
of
the
world
,
and
Semele
should
not
,
let
him
consider
,
that
the
imaginative
operations
of
Psyche
are
more
high
,
more
hovering
and
suspense
from
immersion
into
the
grosser
spirits
of
this
body
,
which
is
little
or
nothing
conscious
of
what
s
done
so
farre
above
,
and
so
not
receiving
the
impresse
of
so
high
acts
,
it
ordinarily
happens
(
even
in
the
exaltation
of
our
own
phansie
)
that
memory
fails
.
And
besides
this
,
as
the
vigour
of
sense
debilitates
or
quite
extinguisheth
the
ordinary
imaginations
of
the
soul
,
so
doth
her
ordinary
imaginations
,
or
sense
,
or
both
,
hinder
the
animadversion
of
the
impresses
of
Semele
.
But
particular
imaginations
and
the
vigour
of
sense
weakened
or
extinct
in
sleep
,
or
near
death
,
the
energies
of
the
soul
of
the
world
are
then
more
perceptible
,
probably
,
even
in
the
very
spirit
of
our
body
,
as
well
as
in
the
naked
soul
:
hence
come
prophetick
dreams
and
true
predictions
before
death
.
But
to
go
back
to
the
apprehensions
of
Psyche
.
Every
sensible
object
and
every
sensitive
and
imaginative
act
appear
before
her
,
and
whatsoever
is
in
her
sight
,
is
also
in
the
sight
of
Aeon
.
Because
the
union
betwixt
Aeon
and
Psyche
is
much
more
near
then
between
Psyche
and
the
Mundane
spirit
.
And
whatsoever
is
represented
in
Aeon
is
also
clearly
in
the
view
of
Ahad
;
by
reason
of
the
unexpresseable
close
unity
of
these
two
;
so
that
Ahad
knowes
every
individuall
thing
and
motion
,
as
clearly
,
nay
more
clearly
then
any
mortall
eye
can
view
any
one
thing
,
let
it
look
never
so
steddily
on
it
.
Thus
the
thoughts
of
all
mens
minds
and
motions
of
heart
arise
up
into
the
sight
and
presence
of
the
all-comprehending
Divinity
,
as
necessarily
and
naturally
as
reek
or
fume
of
frankincense
rouls
up
into
the
open
air
.
For
the
spirit
of
the
Lord
fills
all
the
world
,
and
that
which
conteineth
all
things
hath
knowledge
of
the
voyce
,
yea
of
the
outward
shape
,
gestures
,
and
thoughts
too
.
Wisd.
1
,
7.
Nor
is
Eternity
changed
or
obscured
by
the
projection
of
these
low
shadows
.
For
infinite
animad
version
can
discern
all
things
unmixtly
and
undisturbedly
,
not
at
all
loosing
it self
,
though
gaining
nothing
by
the
sight
of
inferiour
things
.
Nor
can
I
assent
to
that
passage
in
Plotin
taken
in
one
sense
,
nor
is
it
(
I
think
)
necessary
to
take
it
in
that
sense
,
the
words
are
these
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
But
that
such
a
kind
of
inclining
himself
to
himself
,
being
as
it
were
his
energie
and
abode
in
himself
,
makes
him
to
be
what
he
is
,
the
contrary
supposed
doth
argue
.
For
if
he
should
incline
to
that
which
is
without
him
,
he
would
lose
that
being
which
he
is
.
But
this
is
to
be
considered
,
that
God
being
infinitely
infinite
,
without
stooping
or
inclining
,
can
produce
all
things
,
and
view
alwayes
his
work
,
keeping
his
own
seat
that
is
himself
:
for
so
saith
the
Philosopher
in
another
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
That
Intellect
or
On
,
or
the
Intellectuall
world
is
the
first
energie
of
God
,
is
the
first
substance
from
him
,
he
abiding
in
himself
.
See
Plotin
.
Ennead
.
6.
lib.
8.
cap.
16.
also
Ennead
.
1.
lib.
8.
c.
2.
But
now
to
take
a
short
view
of
what
I
have
runne
through
in
my
notes
on
this
Canto
.
Ahad
,
Aeon
,
Psyche
,
the
Platonick
Triad
,
is
rather
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Divinity
rather
then
the
Deity
.
For
God
is
but
one
indivisible
unmovable
self-born
Unity
,
and
his
first
born
creature
is
Wisdome
,
Intellect
,
Aeon
,
On
,
or
Autocalon
,
or
in
a
word
,
the
Intellectuall
world
,
whose
measure
himself
is
,
that
is
simple
and
perfect
Goodnesse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
.
For
he
is
without
need
,
self-sufficient
,
wanting
nothing
,
the
measure
and
term
of
all
things
,
yielding
out
of
himself
Intellect
or
On
,
and
Psyche
.
And
speaking
of
Intellect
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
intellect
is
taken
up
about
him
,
imployed
in
a
kind
of
vitall
operation
about
him
,
living
in
him
.
But
of
Psyche
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
Psyche
something
removed
and
without
,
danceth
about
the
Intellect
,
busily
beholding
it
,
and
looking
into
it
,
seeth
God
through
it
.
So
that
Ahad
is
the
vitall
perfection
of
Aeon
or
Intellect
,
and
Aeon
and
Ahad
the
happinesse
of
Psyche
and
her
vitall
accomplishment
.
Ennead
.
1.
lib.
8.
And
both
Aeon
and
Psyche
,
and
all
things
else
are
from
Ahad
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
with
abatement
,
and
farthest
off
from
the
fountain
the
weaker
and
darker
,
as
is
more
fully
set
forth
in
the
next
Canto
.
Stanz
.
7
,
8.
&c.
And
that
the
world
is
inacted
by
Psyche
,
and
so
is
(
which
Trismegist
and
Plato
are
not
nice
to
grant
)
one
intire
Animal
,
and
that
therefore
nothing
can
scape
the
knowledge
of
that
universall
soul
,
no
more
then
any
sensation
,
imagination
,
or
motion
of
man
can
be
hid
from
the
soul
of
man
,
if
she
be
at
leasure
to
observe
it
.
That
Psyche
is
at
leasure
being
uncapable
of
distraction
,
as
whose
animadversion
is
infinite
,
entirely
omnipresent
,
and
every
where
at
once
.
And
now
I
have
taken
the
pains
so
accurately
to
describe
the
Deity
,
me
thinks
,
I
have
made
my self
obnoxious
to
almost
a
just
censure
of
too
much
boldnesse
and
curiosity
.
But
give
me
leave
to
answer
,
that
I
have
not
taken
upon
me
so
much
to
set
out
the
absolute
nature
of
God
,
as
those
Notions
that
Plato's
School
have
framed
of
Him
,
Which
I
hold
neither
my self
nor
any
man
else
engaged
to
embrace
for
Oracles
,
though
they
were
true
,
'till
such
time
as
they
appear
to
him
to
be
so
.
But
how
ever
,
I
think
all
men
are
to
interpret
both
Plato
and
all
men
else
at
the
best
,
and
rather
mark
what
of
undoubted
truth
they
aime
at
,
then
quarrell
and
entangle
themselves
in
disputes
about
the
manner
of
expressing
that
which
no
man
can
reach
unto
.
As
for
example
,
I
had
rather
fill
my
mind
with
that
unquestionable
truth
exhibited
in
their
Triad
,
viz.
that
God
is
as
fully
Goodnesse
,
Wisedome
,
and
powerfull
Love
,
as
if
there
were
three
such
distinct
Hypostases
in
the
Deity
,
and
then
that
he
is
as
surely
one
with
himself
as
if
there
were
but
one
onely
Hypostasis
,
then
to
perplex
my
mind
with
troublesome
questions
of
Three
and
One
,
and
One
and
three
,
&c.
For
the
mind
of
man
being
so
unable
to
conceive
any
thing
of
the
naked
being
of
God
,
those
more
grosse
and
figurate
representations
of
Him
,
so
be
they
be
sutable
to
&
expressive
of
His
unquestionable
Attributes
,
are
not
onely
passable
but
convenient
for
created
understandings
,
to
lead
them
on
in
the
contemplation
of
God
in
easie
Love
and
Triumph
.
Whereas
by
endeavouring
more
Magisterially
and
determinately
to
comprehend
and
conclude
that
which
is
so
unconcludible
and
incomprehensible
to
the
understanding
of
man
,
we
work
our selves
into
anxietie
and
subtile
distemper
and
dry
up
the
more
precious
outflowings
of
the
Divinity
in
our
souls
,
by
this
hellish
thirst
and
importunate
desire
of
dealing
with
the
very
naked
essence
of
God
.
But
let
every
modest
Philosopher
but
read
that
Inscription
in
Isis
Temple
,
a
notable
monument
of
the
great
wisedome
of
the
Ancients
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
then
pronounce
whether
there
be
not
roome
enough
in
the
Deity
for
every
man
to
speak
diversely
one
from
another
,
in
the
representation
thereof
,
and
yet
no
man
nor
all
men
together
to
set
out
accurately
and
adequately
the
nature
of
God
.
Notes
upon
Psychozoia
.
Canto
2.
STANZ
.
6.
It
s
he
that
made
us
.
YEt
not
excluding
Ahad
.
See
what
's
written
upon
the
23.
Stanza
of
this
Canto
.
STANZ
.
9.
The
last
extreme
,
the
fardest
of
from
light
Plotinus
Ennead
.
4.
lib.
3.
cap.
9.
describes
the
production
of
the
corporeall
world
after
this
manner
,
Psyche
cannot
issue
out
into
any
externall
vivificative
act
,
unlesse
you
suppose
a
body
,
for
that
s
her
place
properly
,
and
naturally
.
Wherefore
if
she
will
have
place
for
any
vitall
act
,
she
must
produce
her self
a
body
.
So
she
keeping
steddily
her
own
station
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
rather
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
a
plentifull
flame
shining
out
in
the
extreme
margins
of
the
fire
begot
a
fuliginous
darknesse
;
which
she
seeing
streightway
actuated
with
life
and
form
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
that
darknesse
becoming
a
variously
adorned
aedifice
is
not
disjoyned
from
its
builder
,
but
dependeth
thence
as
being
the
genuine
and
true
energie
of
the
soul
of
the
World
.
This
I
conceive
is
the
sense
of
the
Philosopher
,
whose
conceit
I
have
improved
and
made
use
of
,
as
here
in
this
Canto
for
many
Stanzas
together
,
so
also
else
where
in
Psychathanasia
.
Vers.
2.
Hyles
cell
.
What
I
understand
by
Hyle
,
see
the
Interp.
Gèn.
It
's
lower
then
this
shadow
that
Plotinus
speaketh
of
,
and
which
maketh
the
body
of
the
World
.
For
I
conceive
the
body
of
the
World
to
be
nothing
else
but
the
reall
Cuspis
of
the
Cone
even
infinitely
multiplied
and
reiterated
.
Hyle
to
be
nothing
else
but
potentiality
:
that
to
be
an
actuall
Centrality
,
though
as
low
as
next
to
nothing
.
But
what
inconvenience
is
in
Tasis
,
or
the
corporeall
sensible
nature
,
to
spring
from
Hyle
,
or
the
scant
capacity
,
or
incompossibility
of
the
creature
.
STANZ
.
10.
Dependance
of
this
All
hence
doth
appear
.
(
to
the
17.
Stanz
.
The
production
of
the
World
being
by
way
of
energy
,
or
emanation
,
hath
drawn
strange
expressions
from
some
of
the
Ancients
,
as
Trismeg
.
cap.
11.
Mens
ad
Mercur.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
For
God
being
the
sole
Artificer
,
is
alwayes
in
his
work
,
being
indeed
that
which
he
maketh
.
According
to
this
tenour
is
that
also
in
Orpheus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
Jov's
first
,
Jov's
last
,
drad
Thunderer
on
high
,
Jov's
head
,
Jov's
navell
.
Out
of
Jove
all
's
made
.
Jov's
the
depth
of
the
Earth
,
and
starry
Skie
.
Jove
is
a
man
,
Jov's
an
immortall
Maide
.
Jove
is
the
breath
of
all
,
Jove's
restlesse
fire
,
Jov's
the
Seas
root
,
Jove
is
both
Sun
and
Moon
,
Jov's
King
,
Jov's
Prince
of
all
and
awfull
Sire
:
For
having
all
hid
in
himself
,
anon
He
from
his
sacred
heart
them
out
doth
bring
To
chearfull
light
,
working
each
wondrous
thing
.
Aristot
.
De
Mundo
.
cap.
7.
And
this
Hyperbolicall
expression
of
the
close
dependance
that
all
things
have
on
God
,
is
not
mis-beseeming
Poetry
.
But
Trismeg
.
is
as
punctuall
in
this
excesse
as
the
Poet
,
Ad
Tat.
cap.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hence
is
the
strange
opinion
of
God
being
all
,
and
that
there
is
nothing
but
God
.
But
it
is
not
at
all
strange
that
all
things
are
the
mere
energie
of
God
,
and
do
as
purely
depend
on
him
,
as
the
Sun-beams
of
the
Sunne
.
So
that
so
farre
forth
as
we
may
say
the
body
,
lux
&
lumen
of
the
Sunne
,
all
put
together
is
the
Sunne
;
so
farre
at
least
we
may
be
bold
to
say
that
God
is
all
things
,
and
that
there
is
nothing
but
God
.
And
that
all
this
may
not
seem
to
be
said
for
nothing
,
the
apprehension
of
what
hath
been
writ
on
this
1.
verse
of
the
10.
Stanz
.
will
also
clear
well
the
6.
7.
and
8.
verses
of
the
15.
Stanz
.
where
the
whole
Universe
is
exhibited
to
the
mind
as
one
vitall
Orb
,
whose
centre
is
God
himself
,
or
Ahad
.
Vers.
the
9.
In
every
Atom-ball
.
That
is
,
Ahad
and
Aeon
are
in
every
Cuspiall
particle
of
the
world
.
STANZ
.
12.
Why
may
't
not
,
&c.
By
differentiall
profundity
is
understood
the
different
kinds
of
things
descending
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
abatement
from
the
first
cause
of
all
things
.
But
by
latitude
is
understood
the
multitude
of
each
kind
in
Individuo
,
which
whether
they
be
not
infinite
in
spirituall
beings
where
there
is
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
justling
for
elbow-room
I
know
not
,
unlesse
you
will
say
there
will
be
then
more
infinites
then
one
.
But
those
are
numbers
,
and
not
one
.
I
but
those
numbers
put
together
are
equall
to
that
One
.
But
yet
that
One
may
be
infinitely
better
then
all
:
For
who
will
not
say
that
Space
or
Vacuum
is
infinitely
worse
,
then
any
reall
thing
,
and
yet
its
extension
is
infinite
,
as
Lucretius
stoutly
proves
in
his
first
Book
,
De●natura
rerum
.
STANZ
.
15.
Throughly
possest
of
lifes
community
.
That
the
World
or
Universe
is
indewed
with
life
,
though
it
be
denied
of
some
,
who
prove
themselves
men
more
by
their
risibility
,
then
by
their
reason
,
yet
very
worthy
and
sober
Philosophers
have
asserted
it
.
As
M.
Anton.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lib.
10.
where
he
calls
this
Universe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
compleat
Animal
,
good
,
just
,
and
beautifull
.
And
Trismeg
.
cap.
12.
de
Commun
.
Intellectu
.
ad
Tat.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
This
Universe
a
great
Deity
(
which
I
conceive
he
speaks
in
reference
to
Psyche
,
upon
whom
such
divine
excellency
is
derived
)
and
the
image
of
a
greater
,
united
also
to
him
,
and
keeping
the
will
and
ordinances
of
his
Father
,
is
one
entire
fullnesse
of
life
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
there
neither
was
,
nor
is
,
nor
shall
be
any
thing
in
the
World
devoid
of
life
.
And
Plotin
.
Ennead
.
4.
lib.
3.
cap.
10.
shews
how
Psyche
by
her
vitall
power
,
full
of
form
and
vigour
,
shapes
,
and
adorns
,
and
actuates
the
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
seminall
forms
or
Archei
form
and
shape
out
particular
Animals
,
as
so
many
little
Worlds
.
Vers.
9.
And
all
the
Vests
be
Seats
,
&c.
i.e.
Degrees
.
STANZ
.
16.
That
particular
creature
throng
:
In
contradistinction
to
the
Universall
creature
Aeon
,
Psyche
,
Physis
,
Tasis
,
the
centre
as
it
were
,
and
more
firm
essence
of
the
particular
creatures
.
For
I
must
call
these
universall
Orders
of
life
,
creatures
too
,
as
well
as
those
,
and
onely
one
God
,
from
whence
is
both
the
sensible
and
Intellectuall
All
,
and
every
particular
in
them
both
,
or
from
them
both
.
STANZ
.
23.
Each
life
a
severall
ray
is
from
that
Sphere
,
Arachne
,
Semel
,
&c.
Not
as
if
there
were
so
many
souls
joyned
together
,
and
made
one
soul
,
but
there
is
a
participation
of
the
virtue
at
least
of
all
the
life
that
is
in
the
universall
Orb
of
life
,
at
the
Creation
of
Mans
soul
,
of
which
this
place
is
meant
,
whence
man
may
well
be
tearmed
a
Microcosme
,
or
Compendium
of
the
whole
World
.
STANZ
.
24.
Great
Psychany
.
The
abode
of
the
body
is
this
Earth
,
but
the
habitation
of
the
soul
her
own
energy
,
which
is
exceeding
vast
,
at
least
in
some
.
Every
man
hath
a
proper
World
,
or
particular
Horizon
to
himself
,
enlarged
or
contracted
according
to
the
capacity
of
his
mind
.
But
even
Sence
can
reach
the
starres
;
what
then
can
exalted
phansie
do
,
or
boundlesse
Intellect
?
But
if
starres
be
all
inhabited
,
which
Writers
no
way
contemptible
do
assert
,
how
vast
their
habitation
is
,
is
obvious
to
any
phansie
.
Beside
some
inhabit
God
himself
,
who
is
unspeakably
infinite
.
STANZ
.
25.
Two
mighty
Kingdomes
&c.
Let
Psychanie
be
as
big
or
little
as
it
will
,
Autaesthesia
,
and
Theoprepia
be
the
main
parts
of
it
,
and
exhaust
the
whole
.
Let
souls
be
in
the
body
or
out
of
the
body
,
or
where
they
will
,
if
they
be
but
alive
,
they
are
alive
to
God
,
or
themselves
,
and
so
are
either
Theoprepians
,
or
Autaesthesians
.
Vers.
4.
Autaesthesie's
divided
into
tway
.
Now
they
that
are
alive
unto
themselves
,
are
either
wholly
alive
unto
themselves
,
or
the
life
of
God
hath
also
taken
hold
upon
them
;
they
that
are
wholly
alive
to
themselves
,
their
abode
is
named
Adamah
,
which
signifieth
the
corrupt
naturall
life
,
the
old
Adam
,
or
Beirah
,
because
this
Adam
is
but
a
brute
,
compared
to
that
which
Plotinus
calleth
the
true
Man
,
whose
form
,
and
shape
,
and
life
,
is
wisdome
,
and
righteousnesse
:
That
which
is
above
,
is
,
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
that
low
life
in
the
body
is
but
a
Leonine
,
or
rather
a
mixture
of
all
brutish
lives
together
,
and
is
the
seat
or
sink
of
wickednesse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Trismegist
.
speaks
.
For
vice
is
congenit
or
connaturall
to
beasts
.
See
Plotin
.
Ennead
.
1.
cap.
1.
whence
it
is
manifest
why
we
call
one
thing
by
these
two
names
of
Adamah
,
and
Beirah
.
The
other
part
of
Autaesthesia
is
Dizoia
,
their
condition
is
as
this
present
Stanza
declares
,
mungrill
,
betwixt
Man
and
Beast
.
Light
and
Darknesse
,
God
and
the
Devill
,
Jacob
and
Esau
struggle
in
them
.
STANZ
.
26.
Great
Michael
ruleth
,
&c.
Theoprepia
,
is
a
condition
of
the
soul
,
whereby
she
doth
that
which
would
become
God
himself
to
do
in
the
like
cases
,
whether
in
the
body
,
or
out
of
the
body
.
Michael
ruleth
here
,
that
is
,
the
Image
or
likenesse
of
God
,
the
true
Man
,
the
Lord
from
Heaven
.
For
the
true
man
indeed
,
viz.
the
second
Adam
,
is
nothing
else
but
the
Image
of
the
God
of
Heaven
.
This
is
He
of
whom
the
soul
will
say
when
He
cometh
to
abide
in
her
,
and
when
He
is
known
of
her
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
who
is
like
unto
God
,
for
either
beautie
,
or
power
?
who
so
comely
or
strong
as
He
?
Vers.
5.
His
name
is
Daemon
.
Daemon
the
Prince
of
Autaesthesie
,
i.
e.
of
self-sensednesse
,
it
is
the
very
image
of
the
Devil
,
or
the
Devil
himself
,
or
worse
if
ought
can
be
worse
:
it
is
a
life
dictating
self-seeking
,
and
bottoming
a
mans
self
upon
himself
,
a
will
divided
from
the
will
of
God
,
and
centred
in
its
self
.
Vers.
7.
From
his
dividing
force
,
&c.
All
divisions
both
betwixt
God
and
Man
,
and
Man
and
Man
,
are
from
this
self-seeking
life
.
STANZ
.
28.
Autophilus
the
one
yoleeped
is
.
Autophilus
,
is
the
souls
more
subtill
and
close
embracements
of
her self
in
spirituall
arrogancy
,
as
Philosomatus
,
the
love
of
her
body
;
wherefore
the
one
ruleth
most
in
Dizoia
,
the
other
in
Beirah
.
Vers.
8.
Born
of
the
slime
of
Autaesthesia
.
Daemon
,
that
is
,
the
authour
of
division
of
man
from
God
,
born
of
self-sensednesse
.
See
Plotin
.
Ennead
.
5.
lib.
1.
cap.
1.
where
he
saith
,
the
first
cause
of
evil
to
the
soul
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
would
be
their
own
or
of
themselves
.
So
delighted
with
this
liberty
,
they
were
more
and
more
estranged
,
till
at
last
like
children
taken
away
young
from
their
parents
,
they
in
processe
of
time
grew
ignorant
both
of
themselves
and
of
their
parents
.
SANZ
.
29.
Duessa
first
invented
Magick
lore
.
Duessa
is
the
naturall
life
of
the
body
,
or
the
naturall
spirit
,
that
,
whereby
we
are
lyable
to
Magick
assaults
,
which
are
but
the
sympathies
and
antipathies
of
nature
,
such
as
are
in
the
spirit
of
the
world
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
true
Magick
(
saith
he
)
is
nothing
else
but
the
concord
and
discord
in
the
Universe
,
and
he
,
viz.
the
the
world
is
the
first
Magician
and
Enchanter
,
others
do
but
learn
of
him
by
imitation
:
wherefore
they
that
are
established
in
a
principle
above
the
world
,
and
are
strong
in
God
,
which
are
the
true
and
perfect
Israel
,
are
exempt
from
the
danger
of
this
Enchantment
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
neither
Astrall
spirit
nor
Angel
can
prevail
against
one
ray
of
the
Deity
;
as
Aesculapius
writes
to
King
Ammon
.
Plotinus
soul
was
come
to
that
high
and
noble
temper
,
that
he
did
not
onely
keep
off
Magicall
assaults
from
himself
,
but
retorted
them
upon
his
enemy
Olympius
,
which
Olympius
himself
,
who
practised
against
him
,
did
confesse
to
be
from
the
exalted
power
of
his
soul
,
Porphyr
.
de
Vita
Plot.
STANZ
.
30.
Ten
times
ten
times
ten
.
The
number
of
ten
among
the
ancients
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
an
emblem
of
perfection
:
for
it
comprehends
all
numbers
,
,
sith
we
are
fain
to
come
back
again
to
one
,
two
,
&c.
when
we
are
past
it
.
So
that
ten
may
go
for
perfection
of
parts
in
the
holy
life
:
but
the
raising
of
it
into
a
cube
by
multiplication
,
perfection
of
degrees
in
a
solid
,
and
unshaken
manner
.
STANZ
.
33
,
Amoritish
ground
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Philo
interprets
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
it
is
indeed
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dixit
,
the
Land
of
talkers
.
STANZ
.
34.
Psittacusa
land
,
id
est
,
the
land
of
talkers
or
Parots
.
See
Don
Psittaco
,
Intepret
.
Gen.
STANZ
.
35.
Ther
's
no
Society
,
&c.
This
Stanza
briefly
sets
out
the
Beironites
condition
as
concerning
their
Society
and
friendship
,
the
bond
whereof
and
exercise
,
is
either
feasting
and
tippling
;
or
a
complacency
in
the
well-favourednesse
of
this
mortall
body
,
or
some
astrall
concordance
or
hidden
harmony
of
spirits
,
which
also
often
knits
in
wedlock
those
that
are
farre
enough
from
beauty
.
Vers.
2.
But
beastlike
grazing
,
&c.
Aristotle
defines
very
well
and
like
a
Philosopher
the
genuine
society
that
should
be
among
men
,
viz.
in
the
communication
of
reason
and
discourse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
that
in
men
is
right
society
,
and
not
as
in
beasts
,
to
graze
in
the
same
pasture
.
Moral
.
Nicom
.
lib.
9.
cap.
8.
How
unlike
to
these
Beironites
was
the
divine
communialty
of
Pythagoras
followers
(
as
Iamblicus
describes
it
,
de
vita
Pythag.
lib.
1.
cap.
33.
)
not
onely
supplying
friendly
one
another
in
the
necessities
of
life
,
but
mutually
cherishing
in
one
another
the
divine
life
of
the
soul
,
and
maintaining
an
inviolable
concord
in
the
best
things
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
they
often
admonished
one
another
not
to
dissipate
the
Deity
in
them
:
Wherefore
their
friendship
wholly
in
words
and
works
seemed
to
aim
at
a
kind
of
commixtion
and
union
with
God
,
and
communion
with
the
divine
Intellect
and
Soul
.
STANZ
.
136.
The
swelling
hatefull
toad
.
This
Stanza
sets
out
the
nature
of
each
Beironite
singly
considered
by
himself
,
which
is
referable
to
some
bird
or
beast
,
who
are
sometime
lightly
shadowed
out
even
in
their
very
countenances
.
STANZ
.
137.
None
in
Beiron
virtuously
do
live
.
True
virtue
I
make
account
is
founded
in
true
knowledge
of
God
,
in
obedience
and
self-deniall
,
without
which
,
those
seeming
virtuous
dispositions
,
are
but
mockvirtues
,
no
other
then
are
found
in
some
measure
among
the
brutes
.
Vers.
9.
If
outward
form
you
pierce
,
For
as
Cicero
from
Plato
,
saith
,
Mens
cujusque
is
est
quisque
,
The
soul
is
the
man
,
not
the
outward
shape
.
If
she
live
therefore
but
the
life
of
a
Brute
,
if
her
vitall
operation
,
her
vigorous
will
,
and
complacency
be
that
which
a
Beast
likes
,
I
cannot
see
that
she
is
any
more
then
a
living
Brute
,
or
a
dead
Man
,
or
a
Beast
clad
in
mans
cloths
.
See
the
48.
Stanza
of
this
Canto
.
STANZ
.
138
,
139.
From
the
34.
Stanz
.
to
the
138.
are
the
Religion
,
Polity
,
Freindship
,
or
familiar
Society
and
single
natures
of
the
Beironites
set
out
.
Here
now
begins
the
discovery
of
the
way
of
escape
from
this
bruitish
condition
,
which
is
by
obedience
.
Now
obedience
consists
in
these
two
,
Self-deniall
Autaparnes
,
and
Patience
Hypomone
.
Obedience
discovers
to
us
the
doore
of
passage
out
of
this
pure
brutality
,
viz.
Humility
.
For
it
is
self-conceit
and
high
presumption
that
we
are
all
well
,
and
wise
already
,
that
keeps
us
in
this
base
condition
.
STANZ
.
144.
The
young
mans
speech
caus'd
sad
perplexity
,
&c.
That
a
man
in
confuso
,
or
in
generall
,
is
more
easily
drawn
to
entertain
obedience
,
but
when
it
is
more
punctually
discovered
to
him
in
self-denyall
and
patience
,
it
is
nothing
so
welcome
.
STANZ
.
146.
For
understanding
of
this
Stanza
,
see
Autaparnes
in
the
Interpr
.
Gen.
as
also
in
the
64
,
65
,
66
,
67.
Stanz
.
of
the
third
Canto
of
this
book
.
STANZ
.
147.
Into
Atuvus
life
doth
melt
.
Ice
,
so
long
as
it
is
,
is
a
thing
distinct
,
suppose
,
from
the
Ocean
,
but
once
melt
by
the
warmth
of
the
Sunne
it
becomes
one
with
the
rest
of
the
sea
,
so
that
no
man
can
say
,
at
least
,
not
perceive
it
is
different
from
the
sea
.
This
state
of
union
with
God
Plotinus
(
as
all
things
else
)
describes
excellently
well
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wherefore
then
the
mind
neither
sees
,
nor
seeing
discerns
,
nor
phansies
too
,
but
as
it
were
become
another
,
not
her self
nor
her
own
,
is
there
,
and
becoming
His
is
one
with
Him
,
as
it
were
joyning
centre
with
centre
.
Ennead
.
6.
lib.
9.
cap.
10.
And
that
this
may
not
seem
a
Chimoera
,
I
will
annex
what
the
noble
Philosopher
writes
of
his
own
experience
,
Ennead
.
4.
lib.
8.
cap.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I
often
awaking
out
of
the
body
into
my self
,
and
being
without
all
things
but
within
my self
,
do
then
behold
an
admirable
beauty
,
and
become
confident
of
my
better
condition
,
having
then
so
excellent
a
life
,
and
being
made
one
with
the
Deity
:
in
which
I
being
placed
do
set
my self
above
all
other
Intellectuall
beings
.
But
after
this
my
station
and
rest
in
God
,
descending
out
of
Intellect
into
reason
,
I
am
perplext
to
think
both
how
I
now
descend
,
and
how
at
first
my
soul
entred
this
body
,
she
being
such
as
she
appeared
to
be
by
her self
,
although
being
in
the
body
.
Such
an
union
as
this
that
Plotinus
professeth
himself
to
have
been
acquainted
with
,
though
it
be
the
thing
chiefly
aimed
at
in
this
Stanza
,
yet
I
do
not
confine
my
Theoprepia
to
it
;
nor
think
I
the
soul
of
man
disjoyned
from
God
,
that
is
not
in
that
sort
united
to
him
.
But
if
a
man
have
lost
his
self-will
,
and
self-love
,
being
wholly
dead
to
himself
,
and
alive
to
God
,
though
that
life
exert
it self
in
successive
acts
,
if
a
man
I
say
,
be
but
affected
as
God
himself
,
if
he
were
in
the
flesh
would
be
affected
,
he
is
also
truly
and
really
in
Theoprepia
.
Cant.
3.
STANZA
.
1.
Shafts
which
Vriel
,
vers.
5.
&
vers.
7.
No
other
help
we
had
for
Gabriel
.
URiel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ignis
Dei
,
Angelus
Meridionalis
,
He
that
rules
in
the
power
of
the
Meridian
Sunne
.
Quatuor
Angeli
praesidentes
cardinibus
Coeli
,
Michael
,
Raphael
,
Gabriel
,
Vrieb
.
For
Gabriel
in
this
place
bears
onely
a
naturall
notion
,
elsewhere
it
is
the
strength
of
the
Lord
revealed
in
the
soul
.
But
as
for
those
terms
it
was
rather
chance
then
choice
that
cast
me
upon
them
;
being
nothing
solicitous
whether
there
be
any
such
Presidents
or
no.
I
conceive
they
be
some
old
Rabbinicall
inventions
or
traditions
,
by
the
grosse
mistake
in
them
.
For
when
as
they
assign
to
Michael
the
East
,
and
the
West
to
Raphael
,
they
seem
never
to
have
dreamed
of
any
East
or
West
but
what
belonged
to
their
own
Horizon
,
when
as
,
where
ever
East
is
,
West
is
also
to
some
Inhabitants
,
so
that
both
these
Angels
will
have
the
same
province
,
Cornel.
Agrip.
de
Occult.
Philos.
lib.
2.
cap.
7.
STANZ
.
3
,
4
,
5.
The
first
estate
of
man
,
when
he
begins
to
make
conscience
of
the
law
of
God
,
which
I
call
Diana
,
which
is
the
Moon
,
as
not
affording
life
and
vigour
though
some
small
light
.
Small
I
deem
it
in
comparison
of
the
day-starre
,
the
Sunne
of
righteousnesse
himself
.
This
estate
is
set
out
in
these
4.
Stanzas
.
STANZA
.
6
,
7
,
8
,
9.
The
penitent
,
perplext
,
and
passionate
estate
of
one
that
hath
the
true
sight
and
sense
of
his
sinne
,
and
corruption
,
but
is
not
rid
of
them
.
STANZ
.
10
,
Me
thought
the
Sunne
it self
,
&c.
The
condition
of
him
whose
spirits
indeed
are
unpurged
,
though
the
fire
hath
got
hold
on
them
,
and
burns
,
and
glows
,
as
in
fowl
rubbish
.
This
estate
is
set
out
by
the
appearance
of
the
sunne
from
Ida
hill
,
the
description
whereof
follows
in
the
next
Stanz
.
STANZ
.
11.
But
Phoebus
form
,
&c.
A
sad
image
of
bitter
zeal
and
praecipitant
wrath
against
all
those
that
are
not
in
the
same
sad
condition
with
our selves
,
that
is
,
that
are
either
better
or
worse
in
life
,
and
different
in
opinion
.
Vers.
8.
Small
things
they
will
prize
,
&c.
Such
men
scarce
got
into
the
spirit
of
Elias
;
yet
esteem
their
temper
above
the
meeknesse
of
Christs
own
spirit
,
because
they
never
yet
had
experience
of
it
.
STANZ
.
18.
All
sects
besides
his
own
doth
execrate
.
This
was
the
disease
of
the
Gnosticks
in
Plotinus
time
,
who
contemned
all
beside
their
own
sect
,
to
whom
the
incomparable
Philosopher
,
gravely
and
more
like
a
Christian
,
then
those
that
call
themselves
by
that
name
,
writes
to
this
sense
,
That
if
they
were
so
much
better
then
all
the
world
,
they
ought
to
be
so
much
the
more
mild
and
modest
,
and
not
so
full
of
ferocity
and
rudenesse
,
and
to
think
that
there
may
be
room
with
God
for
others
also
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
not
in
placing
themselves
onely
next
to
God
,
to
sore
as
it
were
in
a
dream
,
to
flie
in
their
sleep
.
STANZ
.
35.
Whom
with
cruel
spear
.
The
difficulty
here
is
how
the
eternall
Sonne
of
God
may
suffer
,
he
being
everlasting
and
immortall
life
it self
,
and
not
contradict
what
was
written
,
Canto
.
1.
Stanz
.
9
,
14
,
35
,
36
,
37.
For
to
the
impassible
eternall
being
is
the
inheritance
of
the
world
there
promised
,
but
here
to
that
which
is
passible
and
mortall
.
I
answer
,
that
the
eternal
and
immortall
sonne
of
God
is
to
take
possession
of
the
world
,
by
that
which
after
a
manner
is
mortall
and
extinguishable
,
which
is
the
energie
of
himself
,
exerted
upon
the
souls
of
men
,
or
a
kind
of
life
diffused
in
mans
heart
and
soul
,
whereby
God
doth
inact
us
,
and
is
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
soul
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
body
and
governs
and
guides
it
.
And
if
Aeon
as
he
is
the
sonne
of
Ahad
or
Atove
(
to
speak
Platonically
)
that
is
,
the
simple
and
free
good
,
or
in
brief
as
he
is
the
sonne
of
God
,
who
is
the
simple
good
without
all
self-nesse
or
straitnesse
,
even
pure
and
perfect
Light
it self
(
for
this
Aeon
contains
in
him
also
the
whole
creature
and
is
the
essence
or
Idea
of
all
things
)
I
say
if
he
as
he
is
the
sonne
of
God
be
in
us
by
his
imparted
life
,
he
then
takes
possession
of
the
world
,
and
God
by
him
.
But
he
hath
not
yet
enquickened
men
generally
with
this
Deiform
life
,
but
it
hath
lyen
dead
to
them
or
they
to
it
,
that
influx
being
rather
suspended
then
absolutely
destroyed
,
but
as
the
soul
to
its
body
,
or
any
part
of
her
body
that
is
numb
and
dead
.
But
when
that
life
shall
flow
into
them
,
as
the
vitall
rayes
of
the
soul
into
this
mortall
body
,
He
shall
then
as
truly
govern
,
rule
,
and
possesse
the
world
as
any
soul
doth
her
body
.
And
that
there
is
an
eternall
sonne
of
God
,
immortall
impassible
,
and
not
onely
in
the
souls
of
men
,
but
that
fills
the
whole
universe
,
the
Evangelist
I
think
will
confirm
.
For
he
ascribes
the
creation
of
all
things
to
him
,
yea
and
calls
him
God
,
which
makes
me
wonder
that
the
Turks
have
so
high
an
esteem
of
this
Gospel
of
S.
John
,
unlesse
they
will
interpret
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
the
same
tenour
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
be
interpreted
,
neither
place
then
signifying
,
unity
or
identity
,
but
union
onely
and
conjunction
.
But
to
prove
the
thing
in
hand
(
John
the
1.
vers.
10.
)
He
was
in
the
world
and
the
world
was
made
by
him
,
and
the
world
knew
him
not
.
By
world
must
be
understood
either
the
whole
universe
,
or
men
inhabiting
it
,
and
they
either
the
godly
or
the
wicked
.
If
the
Universe
,
he
is
then
the
eternall
principle
whereby
God
made
the
whole
creation
.
If
the
godly
onely
(
as
he
may
be
said
in
some
more
speciall
manner
to
be
their
maker
)
how
came
they
not
to
know
him
,
when
he
was
in
them
and
alive
in
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
the
wicked
onely
,
he
made
them
not
wicked
,
so
that
if
he
made
them
at
all
,
he
made
their
naturall
being
,
soul
,
and
body
,
and
if
them
why
not
all
the
world
?
whence
a
man
may
reasonably
conclude
,
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
the
Word
is
eternall
and
immortall
,
and
invulnerable
.
And
if
any
Authority
will
now
be
worth
looking
after
(
S.
Johns
testimony
being
so
plain
)
Philo
the
Jew
speaks
out
to
this
purpose
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
3.
It
is
manifest
that
the
Archetypal
seal
,
which
we
call
the
intellectuall
world
,
is
the
very
word
of
God
,
the
Archetypall
Paradigme
,
the
Idea
of
Ideas
,
or
Form
of
Forms
.
And
in
,
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
plainly
ascribes
the
government
of
the
Universe
,
Heavens
,
Starres
,
Earth
,
Elements
,
and
all
the
creatures
in
them
,
to
that
which
he
tearms
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
the
upright
word
of
God
,
his
first-born
son
.
Which
is
pure
Platonisme
,
and
may
for
ought
I
know
go
for
right
Christianisme
,
so
long
as
the
first
chapter
of
S.
John
for
Gospel
.
Vers.
2
,
3.
True
crucified
Son
Of
the
true
God
.
For
the
life
that
is
in
him
and
should
flow
into
us
,
is
hindred
in
its
vitall
operation
.
But
if
any
man
make
it
a
light
matter
that
God
himself
or
the
Word
himself
is
not
hurt
,
let
him
consider
that
he
that
can
find
of
his
heart
to
destroy
the
deleble
image
of
God
,
would
,
if
it
lay
in
his
power
,
destroy
God
himself
,
so
that
the
crime
is
as
high
and
as
much
to
be
lamented
.
STANZ
.
38.
Earth
groveling
Aptery
From
Beirons
wall
to
Pantheothen
dwell
the
Apterites
,
that
is
,
such
as
have
souls
without
wings
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Platonick
phrase
is
,
souls
that
have
their
feathers
moult
off
of
them
,
and
so
are
fain
to
flag
among
the
dirty
desires
of
the
world
,
though
sometime
full
of
sorrow
and
vexation
for
their
grosse
vices
,
but
yet
in
a
kind
of
Hypocriticall
humility
,
acknowledging
that
to
be
their
destin'd
condition
,
and
that
it
is
worse
then
that
condition
,
to
believe
that
a
man
by
the
help
of
God
may
get
out
of
it
.
STANZ
.
44
,
45
,
46.
Hight
Pteroessa
The
land
betwivt
Pantheothen
and
the
valley
of
Ain
,
is
Pteroessa
,
because
the
Inhabitants
have
wings
whereby
they
raise
themselves
above
the
mire
and
dirt
of
the
corrupt
body
.
One
of
the
wings
is
Faith
in
the
power
of
God
against
the
forces
of
the
Prince
of
darknesse
.
The
other
Love
and
desire
of
appearing
before
God
.
See
the
8.
verse
of
45.
Stanza
and
the
5
,
6
,
7.
verses
of
the
46.
Stanza
.
STANZ
.
47.
And
Gabriel
sware
,
&c.
Gabriel
is
the
strength
of
God
,
which
will
certainly
assist
them
that
walk
in
the
precepts
of
God
with
simplicity
of
heart
.
STANZ
.
49.
But
I
observed
well
&c.
And
it
is
well
worth
our
observation
that
the
main
danger
of
Pteroessa
is
the
making
too
much
haste
,
or
a
slubbering
speed
,
promoving
our selves
into
a
greater
liberty
,
or
gaping
after
higher
contemplations
than
we
are
fitted
for
,
or
we
can
reap
profit
from
,
or
are
rightly
capable
to
conceive
.
STANZ
.
50.
And
Autaparnes
face
.
&c.
See
Interpr
.
Gen.
STANZ
.
5●
Vers.
9.
Back
to
retreat
,
&c.
That
is
,
to
reassume
that
more
punctuall
and
vigilant
care
over
our
wayes
in
thought
,
word
,
and
deed
,
with
a
kind
of
austerenesse
of
life
,
crossing
our
own
desires
many
times
even
in
things
indifferent
,
and
to
reattempt
a
perfect
mortification
of
the
old
man
throughout
,
giving
no
unseasonable
liberty
to
our
deceitfull
body
.
For
is
it
not
Hypocrisy
or
partiality
to
avoid
that
our selves
,
which
we
often
impose
upon
our
young
children
,
whom
we
oft
abridge
of
things
,
that
are
not
hurtfull
of
themselves
,
to
break
them
off
their
stubborn
wills
.
And
believe
it
;
a
grown
mans
body
is
but
a
boy
or
brute
,
and
must
be
kept
under
severely
by
the
lash
of
reason
and
holy
discipline
.
STANZ
.
57.
The
Jasper
enemy
to
spirits
won
.
This
kind
of
stone
the
Caspian
sea
affords
,
as
Dionysius
After
writes
,
who
ascribes
this
virtue
to
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
sends
forth
Crystall
and
the
Jasper
green
Foe
to
Empusa's
and
all
spectres
seen
.
And
this
stone
is
none
of
the
meanest
jewels
in
the
Platonick
Diadem
.
Certainly
the
purging
of
our
naturall
spirits
and
raising
our
soul
to
her
due
hight
of
purity
,
weaning
her
from
the
love
of
this
body
,
and
too
tender
a
sympathy
with
the
frail
flesh
,
begets
that
courage
and
Majesty
of
mind
in
a
man
,
that
both
inward
and
outward
fiends
will
tremble
at
his
presence
,
and
fly
before
him
as
darknesse
at
lights
approch
.
For
the
soul
hath
then
ascended
her
fiery
vehicle
,
and
it
is
noon
to
her
at
midnight
,
be
she
but
awake
into
her self
.
STANZ
.
59.
But
love
of
man
&c.
Those
virtues
there
recited
are
refulgently
conspicuous
in
Platonisme
,
Pythagorisme
,
and
Stoicisme
.
Where
's
then
the
defect
?
But
I
'll
first
set
out
their
virtues
.
Plotinus
,
Ennead
.
1.
lib.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
raiseth
virtue
to
her
hight
by
these
4.
degrees
.
The
first
are
Virtutes
politicae
,
the
second
Purgatoriae
,
the
third
Animi
jam
purgati
,
the
fourth
and
last
Paradigmaticae
.
Now
for
the
better
understanding
of
those
degrees
,
we
are
to
take
notice
of
the
first
and
second
motions
that
be
in
us
.
The
first
are
such
as
surprise
our
body
or
living
beast
(
as
I
may
so
call
it
)
by
some
outward
objects
represented
to
sense
and
naturall
imagination
before
reason
hath
consulted
of
them
,
or
it
may
be
phansie
clearly
apprehended
them
.
Such
are
present
frights
and
pleasant
provocations
.
The
second
consist
in
the
pursuit
or
declining
of
these
objects
represented
after
the
animadversion
of
our
supernall
phansie
and
consultation
of
reason
.
Mars
.
Ficin
.
upon
Plotin
.
Now
those
virtues
that
do
onely
amputate
,
prune
,
and
more
handsomely
proportionate
these
second
motions
in
us
,
are
called
Politicall
,
because
a
common
citizen
,
or
vulgar
man
ordinarily
exerciseth
this
degree
of
virtue
,
perhaps
for
his
credit
,
profit
,
or
safety-sake
.
But
those
virtues
that
do
not
onely
prune
but
quite
pluck
up
those
second
enormous
motions
of
the
mind
are
called
Purgative
.
Thirdly
those
that
do
both
extirpate
the
second
irregular
motions
,
and
also
tame
the
first
in
some
good
measure
,
are
the
virtues
of
the
soul
already
purged
.
Fourthly
and
lastly
,
those
vertues
that
put
away
quite
and
extinguish
the
first
motions
,
are
Paradigmaticall
,
that
is
,
virtues
that
make
us
answer
to
the
Paradigme
or
Idea
of
virtues
exactly
,
viz.
the
Intellect
or
God
.
These
foure
degrees
of
virtues
make
so
many
degrees
of
men
,
if
I
may
call
them
all
men
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Virtues
-
Politicall
Man
.
-
Purgative
God-man
.
-
Animi
jam
purgati
Angel-god
.
-
Paradigmaticall
God
.
And
this
he
doth
plainly
confesse
,
acknowledging
that
the
motions
,
or
passions
of
the
mind
are
not
sins
,
if
guided
,
directed
and
subjected
to
reason
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
our
endeavour
must
be
not
onely
to
be
without
sin
,
but
to
become
God
,
that
is
,
impassible
,
immateriall
,
quit
of
all
sympathy
with
the
body
,
drawn
up
wholly
into
the
intellect
,
and
plainly
devoid
of
all
perturbation
.
And
who
would
not
be
thus
at
ease
?
who
would
not
crowd
himself
into
this
fafe
castle
for
his
own
security
?
I
can
not
quite
excuse
the
old
man
of
self-love
for
that
round
elegancie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
doth
not
run
so
well
in
plain
English
.
It
is
better
thy
sonne
be
wicked
then
thou
miserable
,
that
is
,
passionate
.
Epictet
.
Enchirid.
cap.
16.
Yet
to
speak
the
truth
,
Stoicisme
,
Platonisme
,
and
Pythagorisme
are
gallant
lights
,
and
a
noble
spirit
moves
in
those
Philosophers
vains
,
and
so
near-Christianisme
,
if
a
man
will
look
on
them
favourably
,
that
one
would
think
they
are
baptized
already
not
onely
with
water
,
but
the
holy
Ghost
.
But
I
not
seeing
humility
and
self-denyall
and
acknowledgement
of
their
own
unworthinesse
of
such
things
as
they
aimed
at
,
nor
mortification
,
not
of
the
body
(
for
that
's
sufficiently
insisted
upon
)
but
of
the
more
spiritual
arrogative
life
of
the
soul
,
that
subtill
ascribing
that
to
our selves
that
is
Gods
,
for
all
is
Gods
;
I
say
,
I
not
seeing
those
things
so
frequently
,
and
of
purpose
inculcated
in
their
writings
,
thought
,
I
might
fitly
make
their
Philosophy
,
or
rather
the
life
that
it
doth
point
at
(
for
that
's
the
subject
of
this
Poem
)
a
Type
of
that
life
which
is
very
near
to
perfection
,
but
as
yet
imperfect
,
having
still
a
smack
of
arrogation
,
and
self-seeking
.
But
believe
it
,
a
man
shall
often
meet
with
frequent
Testimonies
of
their
charity
and
universall
love
,
of
meeknesse
and
tranquillity
of
mind
,
of
common
care
of
men
,
of
hearty
forgivenesse
of
offences
.
Temperance
,
Justice
,
and
contempt
of
death
,
are
obvious
and
triviall
;
also
their
Prayer
to
God
,
and
belief
that
he
helps
,
both
in
finding
out
of
Truth
,
and
improvement
of
Virtue
.
So
that
I
reserve
as
the
true
and
adequate
Character
of
Christianisme
,
the
most
profound
and
spirituall
humility
,
that
any
man
can
have
experience
of
,
and
a
perfect
self-deadnesse
,
which
is
the
begetter
indeed
of
the
former
.
For
where
selfenesse
is
extinguished
,
all
manner
of
arrogation
must
of
necessity
be
extinct
;
and
this
is
the
passage
through
the
valley
of
Ain
.
So
that
it
must
be
acknowledged
,
that
though
there
have
been
many
brave
and
generous
lights
risen
upon
the
Earth
,
yet
none
so
plainly
perfect
,
so
purely
amiable
and
lovely
,
as
that
sweet
life
of
the
Messias
,
to
whom
the
possession
of
the
World
is
promised
.
STANZ
.
59.
Vers.
7
,
8
,
9.
True
fortitude
that
truest
foes
doth
aw
,
Justice
and
abstinence
from
sweetest
ill
,
And
wisedome
like
the
Sunne
doth
all
with
light
orespill
.
This
ravishing
beauty
and
love
,
is
lively
set
out
by
Plotinus
,
lib.
6.
cap.
5.
Ennead
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
when
you
behold
your selves
beautifull
within
,
How
are
you
affected
?
How
are
you
moved
and
ravished
?
and
gathering
your selves
from
your
bodies
,
desire
more
nearly
and
closely
to
embrace
your
naked
selves
?
For
thus
are
they
affected
that
are
truely
amorous
,
when
they
either
contemplate
in
themselves
,
or
behold
in
others
that
gallantry
and
greatnesse
of
soul
,
that
constant
garb
of
Justice
,
pure
and
undefiled
Temperance
,
manly
,
and
awfull-eyed
Fortitude
,
Gravity
and
Modesty
gently
mooving
in
all
peaceable
stillnesse
and
steddy
Tranquillity
and
a
god-like
Understanding
,
watering
and
varnishing
all
these
Virtues
,
as
it
were
with
golden
showers
of
lustre
and
light
.
STANZ
.
63.
But
Autaparnes
wox
more
wan
,
and
wo
,
&c.
See
Autaparn
.
Interpr
.
Gen.
STANZ
.
66.
This
dale
hight
Ain
,
&c.
This
valley
of
Ain
is
nothing
else
but
self
deadnesse
,
or
rather
self-nothingnesse
:
wherefore
the
fume
rising
thence
must
needs
be
Anautesthesie
,
that
is
self-senslesnesse
,
no
more
feeling
or
relishing
a
mans
self
,
as
concerning
himself
,
then
if
he
were
not
at
all
.
STANZ
.
67.
Here
Autaparnes
,
&c.
See
Autaparn
.
Interpr
.
Gen.
The
Interpretation
Generall
.
IF
any
man
conceive
I
have
done
amisse
in
using
such
obscure
words
in
my
writings
,
I
answer
,
That
it
is
sometime
fit
for
Poeticall
pomp
sake
,
as
in
my
Psychozoia
:
Othersome
time
necessitie
requires
it
,
Propter
egestatem
linguae
,
&
rerum
novitatem
,
as
Lucretius
pleads
for
himself
in
like
case
.
Again
,
there
is
that
significancie
in
some
of
the
barbarous
words
(
for
the
Greeks
are
Barbarians
to
us
)
that
,
although
not
out
of
superstition
,
yet
upon
due
reason
I
was
easily
drawn
to
follow
the
Counsel
of
the
Chaldee
Oracle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Not
to
change
those
barbarous
terms
into
into
our
english
tongue
.
Lastly
,
if
I
have
offended
in
using
such
hard
names
or
words
,
I
shall
make
amends
now
by
interpreting
them
.
A
ABinoam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pater
amoenitatis
,
Father
of
delight
.
Acronychall
.
See
Cronychall
.
Adamah
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Earth
,
The
earthly
or
naturall
mans
abode
.
Adonai
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Lord
,
or
the
sustainer
of
all
things
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Basis
or
foot
of
a
pillar
.
Aelpon
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
hoping
,
or
without
hope
.
Aeon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eternity
.
Aether
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
burn
.
The
fluid
fiery
nature
of
heaven
,
the
same
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
as
much
,
viz.
a
fiery
fluour
,
or
fluid
fire
.
Africk
Rock
.
See
Pompon
.
Mel.
lib.
1.
cap.
8.
Rom.
9.33
.
1.
Cor.
10.4
1.
Pet.
2.5
.
Revel
5.10
.
Psal.
105.15
.
Ahad
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
One
,
or
The
One.
The
Platonists
call
the
first
Originall
of
all
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
these
reasons
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
One
,
because
the
multitude
or
plurality
of
Beings
is
from
this
One
,
as
all
numbers
from
an
unite
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
The
Good
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
all
things
are
driven
,
drawn
,
or
make
haste
to
partake
of
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Procl
.
Theo.
log
.
Plat.
lib.
2.
cap.
4.
Aides
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
ordinarily
signifies
Orcus
or
Pluto
;
here
the
Winter
Sunne
:
the
etymon
fits
both
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hell
is
dark
,
and
the
Sunne
in
Winter
leavs
us
to
long
nights
.
Ain
,
Not
to
be
,
To
be
nothing
;
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Non
,
nihil
,
or
nemo
.
Alethea-land
,
That
is
,
the
land
of
truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Platonists
call
it
.
Alopecopolis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
foxes
city
,
or
politie
.
Ananke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
same
that
Hyle
is
.
But
the
proper
signification
of
the
word
is
Necessity
.
See
Hyle
.
Anautaesthetus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
One
that
feels
not
himself
,
or
at
least
relisheth
not
himself
.
Anautaesthesie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Without
self-sensednesse
,
or
relishing
ones
self
.
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
.
Anthropion
,
The
same
with
Adamah
:
Onely
Adamah
signifies
earthlinesse
;
Anthropion
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
uprightnesse
of
body
or
looking
up
.
Apathie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
be
without
passion
.
Apogee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
that
absis
or
ark
of
the
circle
of
a
Planet
,
in
which
the
Planet
is
further
off
from
the
earth
,
as
the
word
it self
intimates
.
Apterie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
negative
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
wing
.
It
signifies
the
want
of
wings
.
Arachnea
hath
its
name
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
spider
.
Atom-lives
.
The
same
that
Centrall-lives
.
Both
the
terms
denotate
the
indivisibilty
of
the
inmost
essence
it self
;
the
pure
essentiall
form
I
mean
,
of
plant
,
beast
,
or
man
,
yea
of
angels
themselves
,
good
,
or
bad
.
Atove
.
See
Hattove
.
Autaparnes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Simon
,
Autaparnes
&
Hypomone
are
but
the
soul
,
thrice
told
over
.
Autaparnes
is
the
soul
denying
it self
:
Hypomone
the
soul
bearing
the
anguish
of
this
deniall
of
it self
:
From
these
two
,
results
Simon
,
the
soul
obedient
to
the
spirit
of
Christ
.
Now
there
is
no
self-deniall
where
there
is
no
corrupt
or
evill
life
to
be
supprest
and
satisfied
;
nor
any
Patience
or
Hypomone
,
where
there
is
no
agony
from
the
vexation
of
self-deniall
.
So
that
the
soul
as
long
as
it
is
Autaparnes
or
Hypomone
,
is
a
thing
complex
or
concrete
,
necessarily
including
the
corruption
of
that
evill
life
or
spirit
,
which
is
the
souls
self
for
a
time
.
Hence
is
that
riddle
easily
opened
;
How
the
strength
of
Autaparnes
is
the
weakning
of
Simon
and
the
destruction
of
him
and
Hypomone
in
the
valley
of
Ain
Simons
consummation
and
perfection
,
or
rather
his
translation
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Autaestthesia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Self-sensednesse
.
Autokineticall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
which
moves
it self
.
Autopathia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Denotates
the
being
self-strucken
,
to
be
sensible
of
what
harms
us
,
rather
then
what
is
absolutely
evill
.
Autophilus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
lover
of
himself
.
B
BAcha
,
Weeping
,
Bacha
Vale
is
the
Valley
of
tears
;
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Flevit
.
Beirah
,
or
Beiron
,
The
brutish
life
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
brutum
.
Body
.
The
ancient
Philosophers
have
defined
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
divers
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
Ethereall
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
merely
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
how
ever
I
use
the
term
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
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
.
Chaos
,
In
our
blew
Chaos
,
that
is
,
In
our
corporeall
spirit
:
for
that
is
the
matter
that
the
soul
raiseth
her
phantasmaticall
forms
in
,
as
the
life
of
the
World
,
doth
bodily
shapes
in
the
Heavens
or
Air.
Circulation
.
The
term
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
Air
,
as
also
of
the
visible
Species
.
In
breif
,
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
rings
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
Clare
,
Claros
,
a
Citie
of
Jonia
,
famous
for
Apollo's
Temple
,
and
answers
,
amongst
which
was
this
,
which
I
have
interpreted
in
Psychathanasia
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macrob.
Saturnal
.
lib.
1.
cap.
18.
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
.
Cronychall
,
or
Acronychall
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vespertine
,
or
at
the
beginning
of
night
.
So
a
starre
is
said
to
rise
or
set
Acronychall
,
when
it
riseth
or
setteth
at
the
Sunne-setting
;
For
then
is
the
beginning
of
Night
.
Cuspis
of
the
Cone
.
The
multiplide
Cuspis
of
the
Cone
is
nothing
but
the
last
projection
of
life
from
Psyche
,
which
is
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
Aether
is
also
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
eare
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
.
D
Daemon
,
Any
particular
life
,
any
divided
spirit
;
or
rather
the
power
ruling
in
these
.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
divido
.
Daemoniake
,
That
which
is
according
to
that
divided
life
or
particular
spirit
that
rules
for
it self
.
Deuteropathie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
being
affected
at
second
rebound
,
as
I
may
so
say
.
We
see
the
Sunne
not
so
properly
by
sympathy
,
as
deuteropathie
.
As
the
mundane
spirit
is
affected
where
the
Sunne
is
,
so
am
I
in
some
manner
;
but
not
presently
,
because
it
is
so
affected
,
but
because
in
my
eye
the
Sunne
is
vigorously
represented
.
Otherwise
a
man
might
without
question
see
the
Sunne
if
he
had
but
a
body
of
thin
Aire
.
Diana
,
The
Moon
,
by
which
is
set
out
the
dead
light
,
or
letter
of
the
Law
.
Dicaeosyne
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Justice
or
Morall
righteousnesse
.
Dizoia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Double-livednesse
.
Duessa
,
Division
,
or
duality
.
E
EIdos
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Form
or
Beauty
.
Eloim
or
Eloah
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
properly
the
strong
God
.
Energie
,
it
is
a
peculiar
Platonicall
term
,
I
have
elsewhere
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
Sun
,
the
phantasmes
of
the
soul
.
We
may
collect
the
genuine
sense
of
the
word
,
by
comparing
severall
places
of
the
Philosopher
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
,
other
some
greater
and
of
a
larger
projection
,
Plotin
.
Ennead
.
4.
lib.
5.
cap.
7.
And
again
,
Ennead
.
3.
lib.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
curiosity
Antoninus
also
observes
(
lib
8.
Meditat.
)
in
the
nature
of
the
Sun-beams
,
where
although
he
admits
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
he
doth
not
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Sun
,
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.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
Radi●
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
.
Entelechia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
is
nothing
else
but
forma
,
or
actus
,
and
belongs
even
to
the
most
contemptible
forms
,
as
for
example
to
Motion
,
which
is
defined
by
Arist.
in
the
third
of
his
physicks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Scaliger
in
his
309
exercitation
against
Cardan
,
descants
very
curiously
upon
this
word
:
Cùm
igitur
formam
dixeris
(
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
intelliges
immaterialitatem
,
simplicitatem
,
potestatem
,
perfectionem
,
informationem
.
Hoc
enim
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
quod
innuit
maximus
Poetarum
,
Totósque
infusa
per
artus
.
Hoc
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
quia
est
ultima
forma
sub
coelestibus
,
&
princeps
inferiorum
,
finis
&
perfectio
.
Hoc
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
posse
.
This
goodly
mysterie
and
fit
significancy
seems
plainly
forced
or
fictitious
,
if
you
compare
it
with
what
was
cited
out
of
Arist.
about
Motion
.
So
that
when
we
have
made
the
best
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
but
the
form
of
any
thing
in
an
ordinary
and
usuall
sense
.
If
we
stood
much
upon
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
would
prove
more
significant
of
the
nature
of
the
Soul
,
even
according
to
Scaligers
own
Etymon
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
from
its
permeation
,
&
colligation
or
keeping
together
the
body
from
defluxion
into
its
ancient
principles
,
which
properties
be
included
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
moves
forward
the
body
thus
kept
together
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intimates
the
possession
or
retention
of
the
body
thus
moved
,
that
it
is
rather
promov'd
by
the
Soul
,
than
mov'd
from
the
Soul
.
But
of
these
words
enough
,
or
rather
too
much
.
Eternitie
is
the
steddy
comprehension
of
all
things
at
once
.
See
Aeon
described
in
my
Notes
upon
Psychozoia
.
Euphrona
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
night
.
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
to
them
that
endeavour
to
be
joyned
with
the
first
Good
,
there
is
no
need
of
knowledge
or
multifarious
cooperation
,
but
of
settlednesse
,
steddinesse
and
rest
,
lib.
1.
cap.
24.
Theolog.
Platon
.
And
in
the
next
chapter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
Unity
of
all
things
:
After
he
preferres
this
faith
before
the
clear
and
present
assent
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yea
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
that
he
will
not
that
any
intellectuall
operation
should
come
in
comparison
with
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
the
operation
of
the
Intellect
is
multiform
,
and
by
diversity
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
See
Procl
:
Theolog.
Platonic
.
lib.
1.
cap.
25.
G
GAbriel
,
The
strength
of
God
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Glaucis
,
Glaux
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Owle
.
H
HAphe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
touch
.
Har-Eloim
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
mount
of
Angels
,
Genii
,
or
particular
spirits
.
Hattove
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Good
,
or
that
eminent
Good
,
or
first
Good
from
whence
all
good
is
derived
.
See
Ahad
.
Helios
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Sunne
.
Heterogeneall
,
is
that
which
consists
of
parts
of
a
diverse
nature
,
or
form
:
as
for
example
,
a
mans
body
,
of
flesh
,
bon●s
,
nerves
,
&c.
Homogeneall
,
That
whose
nature
is
of
one
kind
.
Hyle
,
Materia
prima
,
or
that
dark
fluid
potentiality
of
the
creature
,
the
straitnesse
,
repugnancy
,
and
incapacity
of
the
creature
:
as
when
its
being
this
,
destroyes
or
debilitates
the
capacity
of
being
something
else
,
or
after
some
other
manner
.
This
is
all
that
any
wary
Platonist
will
understand
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hypomone
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Patience
.
See
Autaparnes
.
I
JAo
,
A
corruption
of
the
Tetragrammaton
.
Greek
writers
have
strangeely
mash'd
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
calling
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
others
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
very
likely
that
from
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
came
Bacchus
his
apellation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
the
Maenades
acclamations
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
his
Orgia
.
Which
sutes
well
with
the
Clarian
Oracle
,
which
saith
that
in
Autumne
,
the
Sun
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
time
of
vintage
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
See
Fullers
Miscel.
Ida.
See
Pompon
.
Mel.
lib.
1.
cap.
17.
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
Fiat
to
produce
this
or
that
phantasme
into
act
.
Idea
Lond.
The
Intellectuall
world
.
Idiopathie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
ones
proper
peculiar
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
or
thy
,
being
affected
thus
or
so
,
upon
this
or
that
occasion
;
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
this
or
that
mans
proper
temper
.
But
this
propriety
of
affection
may
also
belong
unto
kinds
.
As
an
Elephant
hath
his
idiopathy
,
and
a
man
his
,
at
the
hearing
of
a
pipe
;
a
Cat
and
an
Eagle
at
the
sight
of
the
Sunne
;
a
Dogge
and
a
Circopithecus
at
the
sight
of
the
Moon
,
&c.
Idothea
,
The
fleet
passage
of
fading
forms
;
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Forma
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
curro
.
Intellect
.
Sometimes
it
is
to
be
interpreted
Soul
.
Sometimes
the
intellectuall
faculty
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plot.
Ennead
1.
lib.
1.
cap.
8.
Isosceles
,
A
triangle
with
two
sides
equall
.
L
LAmpropronaea
,
The
bright
side
of
Providence
.
Lelurion
,
Nocturnall
fire
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Leontopolis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Lions
citie
or
Politie
.
Life
.
The
vitall
operation
of
any
soul
.
Sometimes
it
is
the
Soul
it self
,
be
it
sensitive
,
vegetative
,
or
rationall
.
Logos
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
appellation
of
the
Sonne
of
God
.
It
is
ordinarily
translated
the
Word
,
but
hath
an
ample
signification
.
It
signifieth
Reason
,
Proportion
,
Form
,
Essence
,
any
inward
single
thought
,
or
apprehension
;
is
any
thing
but
matter
,
and
matter
is
nothing
.
Lower
man
,
The
lower
man
is
our
enquickned
body
,
into
which
our
soul
comes
,
it
being
fully
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.
l.
4.
c.
14.15
.
Lypon
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sorrow
.
M
MAgicall
,
that
is
,
attractive
,
or
commanding
by
force
of
sympathy
with
the
life
of
this
naturall
world
.
Melampronoea
,
the
black
side
of
providence
.
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
.
Michael
,
who
like
unto
God
?
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quis
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
similitudinis
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deus
.
Moment
.
Sometimes
signifies
an
instant
,
as
indivisible
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
motion
answers
to
an
instant
in
time
,
or
a
point
in
a
line
,
Arist.
Phys
.
In
this
sense
I
use
it
,
Psychathan
.
lib.
3.
cant
.
2.
stanz
.
2.16
.
But
in
a
moment
Sol
doth
ray
.
But
Cant.
3.
stanz
45.
vers.
2.
I
understand
,
as
also
doth
Lansbergius
,
by
a
moment
one
second
of
a
minute
.
In
Antipsych
.
Cant.
2.
stanz
.
10.
vers.
2.
by
a
moment
I
understand
a
minute
,
or
indefinitely
any
small
time
.
Monad
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
Unitas
,
the
principle
of
all
numbers
,
an
embleme
of
the
Deity
:
And
the
Pythagoreans
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
.
It
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
stable
and
immovable
,
a
firme
Cube
of
it self
,
One
time
one
time
one
remains
still
one
,
See
Ahad
.
Monocordia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Single-heartednesse
.
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
.
Myrmecopolis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
city
or
polity
of
Pismires
.
N
NEurospast
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Puppet
or
any
Machina
that's
mov'd
by
an
unseen
string
or
nerve
.
O
OGdoas
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
numerus
octonarius
,
the
number
of
eight
.
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
.
On
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
being
.
Orb.
Orb
Intellectuall
,
is
nothing
else
but
Aeon
or
the
Intellectuall
world
.
The
Orbs
generall
mentioned
,
Psychathan
.
lib.
1.
cant
.
3.
stanz
.
23.
vers.
2.
I
understand
by
them
but
so
many
universall
orders
of
being
,
if
I
may
so
terme
them
all
;
for
Hyle
hath
little
or
nothing
of
being
.
Out-World
,
and
Out
Heaven
.
The
sensible
World
,
the
visible
Heaven
.
P
PAndemoniothen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
from
the
devill
;
viz.
all
false
perswasions
,
and
ill
effects
from
them
.
Panoply
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Armour
for
the
whole
body
.
Pantheothen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
from
God
.
Which
is
true
in
one
sense
,
false
in
another
,
You
'll
easily
discern
the
sense
in
the
place
you
find
the
word
.
This
passage
of
Pantheothen
contains
a
very
savory
and
hearty
reproof
of
all
,
be
they
what
they
will
,
that
do
make
use
of
that
intricate
mystery
of
fate
and
infirmity
;
safely
to
guard
themselves
from
the
due
reprehensions
and
just
expostulations
of
the
earnest
messengers
of
God
,
who
would
rouse
them
out
of
this
sleep
of
sin
,
and
stir
them
up
seriously
to
seek
after
the
might
and
spirit
of
Christ
,
that
may
work
wonderfully
in
their
souls
to
a
glorious
conquest
and
triumph
against
the
devill
,
death
and
corruption
.
Parallax
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
the
difference
betwixt
the
true
and
seeming
place
of
a
star
;
proceeding
from
the
sensible
difference
of
the
centre
,
and
the
height
of
the
superficies
of
the
earth
in
reference
to
the
star
,
and
from
the
stars
declining
from
the
Zenith
.
Parelies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
rorid
clouds
which
bear
the
image
of
the
Sunne
.
Parturient
.
See
Vaticinant
.
Penia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Want
or
poverty
.
Perigee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
that
absis
or
ark
of
a
Planets
circle
,
in
which
it
comes
nearer
to
the
earth
.
Periphere
,
Peripheria
,
it
is
the
line
that
terminates
a
circle
.
Phantasie
,
Lower
phantasie
,
is
that
which
resides
in
the
Mundane
spirit
of
a
man
,
See
Memory
.
Phantasme
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
any
thing
that
the
soul
conceives
in
it self
,
without
any
present
externall
object
.
Philosomatus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
lover
of
his
body
.
Phobon
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fear
.
Phrenition
,
anger
,
impatiency
,
fury
;
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
phrensie
or
madnesse
.
Ira
furor
brevis
est
.
Physis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nature
vegetative
.
Pithecus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Ape
.
Pithecusa
,
the
land
of
Apes
.
Plastick
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
that
efformative
might
in
the
seed
that
shapes
the
body
in
its
growth
.
Protopathy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
a
suffering
or
being
affected
at
first
,
that
is
,
without
circulation
.
If
any
man
strike
me
,
I
feel
immediately
;
because
my
soul
is
united
with
this
body
that
is
struck
:
and
this
is
protopathy
.
If
the
air
be
struck
aloof
of
,
I
am
sensible
also
of
that
,
but
by
circulation
or
propagation
of
that
impression
into
my
eare
;
and
this
is
deuteropathy
.
See
Deuteropathy
.
Proteus
,
Vertumnus
,
changeab
lenesse
.
Psittaco
.
Don
Psittaco
,
from
Psittacus
a
Parot
,
a
bird
that
speak
significant
words
,
whose
sense
notwithstanding
it self
is
ignorant
of
The
Dialogue
betwixt
this
Parot
and
Mnemon
sets
out
the
vanity
o●
superficiall
conceited
Theologasters
,
that
have
but
the
surface
and
thin
imagination
of
divinity
,
but
truly
devoid
of
the
spirit
and
inward
power
of
Christ
,
the
living
well-spring
of
knowledge
and
virtue
,
and
yet
do
pride
themselves
in
prattling
and
discoursing
of
the
most
hidden
and
abstruse
mysteries
of
God
,
and
take
all
occasions
to
shew
forth
their
goodly
skill
and
wonderfull
insight
into
holy
truth
,
when
as
they
have
indeeed
scarce
licked
the
outside
of
the
glasse
wherein
it
lies
.
Psittacusa
,
the
land
of
Parots
.
Psychania
,
the
land
of
Souls
.
Psyche
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Soul
,
or
spirit
.
Psychicall
,
Though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
a
generall
name
and
belongs
to
the
souls
of
beasts
and
plants
,
yet
I
understand
by
life
Psychicall
,
such
centrall
life
as
is
capable
of
Aeon
,
and
Ahad
.
Pteroessa
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
land
of
winged
souls
;
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
wing
.
Q
QUadrate
.
A
figure
with
foure
equall
sides
,
and
foure
right
angles
.
The
rightnesse
of
the
angles
,
is
a
plain
embleme
of
erectnesse
or
uprightnesse
of
mind
.
The
number
of
the
sides
,
as
also
of
the
angles
,
being
pariter
par
,
that
is
,
equall
divisible
to
the
utmost
unities
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
is
in
Aristotle
)
intimates
equity
or
justice
.
The
sides
are
equall
one
with
another
,
and
so
are
the
angles
;
and
the
number
of
the
sides
and
angles
equall
one
with
another
.
Both
the
numbers
put
together
are
a
number
pariter
par
again
,
and
constitute
the
first
cube
which
is
eight
:
That
adds
steddinesse
and
persevererance
in
true
justice
and
uprightnesse
toward
God
and
man
.
Hypomone
bears
all
this
,
that
is
,
all
that
dolour
and
vexation
that
comes
from
the
keeping
our
perverse
heart
to
so
strait
and
streight
a
rule
.
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
intire
and
is
the
same
that
Tasis
in
Psychozoia
.
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
soul
doth
afford
the
body
,
is
not
rationall
,
sensitive
or
imaginative
,
but
vegetative
;
So
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
liquid
fire
,
which
Psyche
sends
out
,
and
is
the
outmost
,
last
,
and
lowest
operation
from
her self
,
is
also
vegetative
.
R
RAyes.
The
rayes
of
an
essence
is
its
energie
.
See
Energie
.
Reason
.
I
understand
by
Reason
,
the
deduction
of
one
thing
from
another
,
which
I
conceive
proceeds
from
a
kind
of
continuity
of
phantasmes
;
and
is
something
like
the
moveing
of
a
cord
at
one
end
;
the
parts
next
it
rise
with
it
.
And
by
this
concatenation
of
phantasms
I
conceive
,
that
both
brutes
and
men
are
moved
in
reasonable
wayes
and
methods
in
their
ordinary
externall
actions
.
Reduplicative
.
That
is
reduplicative
,
which
is
not
onely
in
this
point
,
but
also
in
another
,
having
a
kind
of
circumscribed
ubiquity
,
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
spiritual
.
Though
the
former
is
most
properly
,
at
least
more
eminently
spirituall
.
And
whether
any
thing
be
after
that
way
spirituall
saving
the
Divinity
,
there
is
reason
to
doubt
.
For
what
is
intirely
omnipresent
in
a
sphear
,
whose
diametre
is
but
three
foot
,
I
see
not
,
why
(
that
in
the
circumference
being
as
fresh
and
intire
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
.
Rhomboides
,
is
a
parallelogrammicall
figure
with
unequall
sides
and
oblique
angles
.
S
SCalen
,
a
triangle
with
all
sides
unequall
.
Self
reduplicative
.
See
Reduplicative
.
Semele
,
Imagination
;
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imago
.
Simon
,
intimates
obedience
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
obedivit
.
Solyma
,
or
Salem
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Peace
.
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
,
Gen.
2.
which
is
not
that
impeccable
spirit
that
cannot
sinne
;
but
the
very
same
that
the
Platonists
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
middle
essence
betwixt
that
which
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
and
we
would
in
the
Christian
language
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
the
life
of
the
body
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
kind
of
an
umbratil
vitalitie
that
the
soul
imparts
to
the
body
in
the
enlivening
of
it
:
That
and
the
body
together
,
we
Christians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
suggestions
of
it
,
especially
in
its
corrupt
estate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
that
that
which
God
inspired
into
Adam
was
no
more
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
soul
,
not
the
spirit
,
though
it
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Spiraculum
vitae
;
is
plain
out
of
the
text
;
because
it
made
man
but
become
a
living
soul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
you
will
say
,
he
was
a
dead
soul
before
,
and
this
was
the
spirit
of
life
,
ye
the
spirit
of
God
,
the
life
of
the
soul
that
was
breathed
into
him
.
But
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imply
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
as
but
salt
to
keep
them
from
stinking
,
as
Philo
speaks
)
for
they
are
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chap.
1.
v.
20.21
.
See
1.
Cor.
chap.
15.
v.
45
,
46.
In
breif
therefore
,
that
which
in
Platonisme
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
is
in
Scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
brute
or
beast
in
the
other
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
same
in
both
.
Sperm
.
It
signifies
ordinarily
seed
.
I
put
it
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
ratio
seminalis
,
or
the
invisible
plasticall
form
that
shapes
every
visible
creature
.
Spermaticall
.
It
belongs
properly
to
Plants
,
but
is
tranferred
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
Plant
,
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
.
T
TAgathon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Good
;
the
same
with
Hattove
.
Tasis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
extension
.
Tricentreity
.
Centre
is
put
for
essence
,
so
Tricentreity
must
imply
a
Trinity
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
herself
,
cannot
plainly
apprehend
,
much
lesse
comprehend
the
matter
.
The
phrase
is
borrowed
of
Proclus
,
who
describing
the
incomprehensiblenesse
of
God
,
and
the
desire
of
all
things
toward
him
,
speaks
thus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theolog.
Platon
.
lib.
1.
cap.
21.
See
Psychathan
.
lib.
3.
cant
.
3.
stanz
.
12.
&
14.
Vranore
.
The
light
or
beauty
of
heaven
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pulchritudo
.
Z
ZAphon
,
Aquilo
.
The
North.
Zeus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jupiter
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
serveo
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vivo
.
THus
have
I
run
through
the
more
obscure
terms
in
the
preceding
Poems
.
But
for
the
many
points
a
man
may
meet
withall
therein
,
though
I
did
heretofore
make
some
sleight
promise
of
speaking
more
determinately
of
them
,
I
hope
I
may
without
offence
decline
the
performance
as
yet
,
till
I
abound
more
with
leasure
and
judgement
.
For
as
I
am
certain
I
have
little
enough
of
the
one
,
so
I
can
not
but
doubt
(
Nature
having
lavished
so
much
upon
all
men
else
,
even
to
the
infallible
Determining
of
mutuall
contradictions
)
whether
I
have
got
any
share
at
all
of
the
other
.
But
yet
I
hope
,
without
breach
of
modesty
,
I
may
presume
to
understand
the
purpose
of
my
own
writings
.
Which
,
as
I
have
heretofore
signified
was
no
other
then
this
,
to
stirre
men
up
to
take
into
their
thoughts
these
two
main
considerations
.
The
heartie
good
will
of
God
to
mankind
,
even
in
the
life
of
this
world
,
made
of
the
commixture
of
light
and
darknesse
,
that
he
will
through
his
power
rescue
those
souls
,
that
are
faithfull
in
this
their
triall
,
and
preferre
the
light
before
the
dark
;
that
he
will
,
I
say
,
deliver
them
from
the
power
of
living
Death
,
and
Hell
,
by
that
strong
arm
of
their
salvation
,
Jesus
Christ
,
the
living
God
enthron'd
in
the
heart
of
man
,
to
whom
all
the
Genii
of
the
Universe
,
be
they
never
so
goodly
and
glorious
shall
serve
.
They
and
all
their
curious
devices
and
inventions
shall
be
a
spoil
,
prey
,
and
a
possession
to
Him
that
is
most
just
,
and
shall
govern
the
nations
in
righteousnesse
and
equity
.
And
that
,
beside
this
happinesse
on
earth
,
every
holy
soul
hereafter
shall
enjoy
a
never-fading
felicity
in
the
invisible
and
eternall
Heaven
,
the
Intellectuall
world
.
Which
if
it
be
not
true
,
I
must
needs
confesse
,
it
seems
almost
indifferent
whether
any
creature
be
or
no.
For
what
is
it
to
have
lived
,
suppose
70
years
,
wherein
we
have
been
dead
or
worse
above
two
third
parts
of
them
?
Sleep
,
youth
,
age
and
diseases
,
with
a
number
of
poor
and
contemptible
employments
,
swallow
up
at
least
so
great
a
portion
:
that
as
good
,
if
not
better
,
is
he
that
never
was
,
then
he
is
,
that
hath
but
such
a
glance
or
glimpse
of
passing
life
to
mock
him
.
And
although
the
succession
of
righteousnesse
upon
earth
may
rightly
seem
a
goodly
great
and
full
spread
thing
,
and
a
matter
that
may
bear
an
ample
correspondencie
even
to
the
larger
thoughts
of
a
good
and
upright
man
;
yet
,
to
say
the
truth
,
no
man
is
capable
of
any
large
inheritance
,
whose
life
and
existence
is
so
scant
that
he
shall
not
be
able
so
much
as
to
dream
of
the
least
happinesse
once
seised
on
by
death
.
But
there
are
continually
on
earth
such
numbers
of
men
alive
,
that
if
they
liv'd
well
it
would
be
an
Heaven
or
Paradise
.
But
still
a
scant
one
to
every
particular
man
,
whose
dayes
are
even
as
nothing
.
So
that
the
work
of
God
seems
not
considerable
,
in
the
making
of
this
world
,
if
humane
souls
be
extinguished
when
they
go
out
of
it
.
You
will
say
that
those
small
particles
of
time
that
is
thus
scattered
and
lost
among
men
in
their
successions
,
are
comprehended
and
collected
in
God
who
is
a
continuall
witnesse
of
all
things
.
But
,
alas
!
what
doth
the
perpetuall
repetition
of
the
same
life
or
deiform
Image
throughout
all
ages
adde
to
Him
,
that
is
at
once
infinitely
himself
,
viz.
good
,
and
happy
?
So
that
there
is
nothing
considerable
in
the
creation
,
if
the
rationall
creature
be
mortall
.
For
neither
is
God
at
all
profited
by
it
,
nor
man
considerably
.
And
were
not
the
Angels
a
great
deal
better
employed
in
the
beholding
the
worth
of
their
Creatour
,
then
to
deminish
their
own
happinesse
,
by
attending
those
,
whom
nothing
can
make
happy
?
looking
on
this
troubled
passing
stream
of
the
perishing
generations
of
men
,
to
as
little
purpose
almost
,
as
idle
boyes
do
on
dancing
blebs
and
bubbles
in
the
water
.
What
designe
therefore
can
there
be
in
God
in
the
making
of
this
world
that
will
prove
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
worthy
of
so
excellent
a
goodnesse
and
wisdome
;
but
the
triall
of
the
immortall
spirit
of
man
?
It
seems
the
deepest
reach
of
his
counsell
in
the
creation
;
and
the
life
of
this
world
but
a
prelude
to
one
of
longer
durance
and
larger
circumference
hereafter
.
And
surely
it
is
nothing
else
but
the
heavy
load
of
this
body
,
that
keeps
down
our
mind
from
the
reaching
to
those
so
high
hopes
,
that
I
may
not
say
from
a
certain
sense
and
feeling
of
that
undisturbd
state
of
immortality
.
And
thus
much
I
have
ventured
to
speak
boldly
without
Scepticisme
in
Faith
and
Sense
,
that
the
first
Principle
of
all
things
is
living
Goodnesse
,
armd
with
Wisdome
&
all-powerfull
Love
.
But
if
a
mans
soul
be
once
sunk
by
evil
fate
or
desert
from
the
sense
of
this
high
and
heavenly
truth
,
into
that
cold
conceit
;
that
the
Originall
of
things
doth
lie
either
in
shuffling
Chance
,
or
in
that
stark
root
of
unknowing
Nature
and
brute
Necessity
;
all
the
subtile
cords
of
Reason
,
without
the
timely
recovery
of
that
divine
touch
within
the
hidden
spirit
of
man
,
will
〈…〉
●ack
,
out
of
that
abhorred
pit
of
Atheisme
and
Infidelity
.
So
much
better
is
Innocency
and
Piety
then
subtile
Argument
,
and
earnest
and
sincere
Devotion
then
curious
Dispute
.
FINIS
.