μένω δευτέρως· οἷον τὸ πῦρ καὶ δίδωσι θερμότητα ἄλλω, καὶ ἔτι θερμόν, ἡ ψυχὴ δίδωσι ζωὴν, καὶ ἔχει ζωὴν, καὶ ἐπὶ πάντων ἴδοις ἂν ἀληθῆ τὸν λόγον, ὅσα αὐτῷ τῷ εἶναι ποιεῖ. καὶ τὸ ἄιτιον ἐν τῷ παντὸς αὐτῷ τῷ ειναι ποιν τῦτό ἐσι πρώτως ὅπερ ὁ κόσμος δευτέρως. εἰ δὴ ὁ κόσμος πλήρωμα εἰδῶν ἐςὶ παντοίων, εἴη ἂν καὶ ἐν τῷ αἰτίω τῷ κόσμο ταῦτα πρώτως τὸ γὰρ αὐτὸ ἄιτιον καὶ ἥλιον, καὶ σελήνην, καὶ ἄνθρωπον ὑπέζησε, καὶ ἵππον, καὶ ὅλως τα ἔίδη, τὰ ἐν τῶ πανί. ταῦτα ἄρα πρώτως ἐςὶν ἐν τῆ αἰτία τῆ παντὸς, ἄλλος ἥλιος παρὰ τὸν ἐμφανῆ, καὶ ἄλλος ἄνθρωπος, καὶ τῶν ἐιδῶν ὁμοίως ἕκαςον. ἔσιν ἄρα τὰ εἴδη πρὸ τῶν αἰσθητῶν, καὶ αἴτια αὐτῶν τὰ δημιεργικὰ κατὰ τὸν εἰρημένον λόγον, ἐν τῆ μιᾶ τὸ κόσμο παντὸς αἰτίᾳ προϋπάρχοντα __Ι therefore the cause of the universe be a cause which operates merely by existing, and if that which operates merely by existing operate from its own proper essence, such cause is primarily, what its effect is secondarily, and that, which it is primarily, it giveth to its effect secondarily. It is thus that fire both giveth warmth to something else, and is itself warm; that the soul giveth life, and possesseth life: and this reasoning you may perceive to be true in all things whatever, which operate merely by existing. It follows therefore, that the cause of the universe, operating after this manner, is that primarily, which the world is secondarily. If therefore the world be the plenitude of forms of all sorts, these forms must also be primarily in the cause of the world; for it was the same cause, which constituted the sun, and the moon, and man, and horse, and in general all the forms existing in the universe. These therefore exist primarily in the cause of the universe; another sun besides the apparent, another man, and so with respect to every form else. The forms therefore, previous to the sensible and external forms, and which according to this reasoning are their active and efficient causes, are to be found pre-existing in that one and common cause of all the universe. Procli Com. MS. in Plat. Parmenid. 1. 3.

We have quoted the above passages for the same reason as the former; for the sake of those, who may have a curiosity to see a sample of this antient philosophy, which (as some have held) may be traced up from Plato and Socrates to Parmenides, Pythagoras, and Orpheus himself.

If the phrase, to operate merely by existing, should appear questionable, it must be explained upon a supposition, that in the Supreme Being no attributes are secondary, intermittent, or adventitious, but all original, ever perfect and essential. See p. 58, 118.

That we should not therefore think of a blind unconscious operation, like that of fire here alluded to, the author had long before prepared us, by uniting knowledge with natural efficacy, where he forms the character of these divine and creative ideas.

But let us hear him in his own language ἀλλ ̓ εἴπερ ἐθέλοιμεν τὴν ιδιότητα αὐτῶν (sc. Ιδεῶν) ἀφορίσασθαι διὰ τῶν γνωριμωτέρων, ἀπὸ μὲν τῶν

φυσικῶν λόγων λάβωμεν τὸ αὐτῷ τῷ εἶναι ποιητικὸν, ὧν δὴ καὶ ποιᾶσι· ἀπο δὲ τῶν τεχνικῶν τὸ γνωςικὸν, ὧν ποιῆσιν, εἰ καὶ μὴ αὐτῷ τῷ εἶναι ποιᾶσι, καὶ ταῦτα ἑνώσαντες φῶμεν αἰτίας εἶναι τὰς Ιδέας δημιεργικὰς ἅμα καὶ νοερὰς πάντων των κατὰ φύσιν ἀποτελεμένων — But if we should chuse to define the peculiar character of ideas by things more known to us than themselves, let us assume from natural principles the power of effecting, merely by existing, all the things that they effect; and from artificial principles the power of comprehending all that they effect, although they did not effect them merely by existing; and then uniting those two, let us say that ideas are at once the efficient and in-‘ telligent causes of all things produced according to nature. book the second of the same comment.

From

The schoolman, Thomas Aquinas, a subtle and acute writer, has the following sentence, perfectly corresponding with this philosophy. Res omnes comparantur ad divinum intellectum, sicut artificiata ad artem.

The verses of Orpheus on this subject may be found in the tract De Mundo, ascribed to Aristotle, p. 23. edit. Sylburg.

Ζεῖς ἄρσην γένετο, Ζεῦς κ. τ. λο

P. 128. Where all things lie enveloped, &c]

— ὅσα πέρ ἐςι ΤΑ ΠΟΛΛΑ κατα δή τινα μερισμὸν, τοσαῦτα καὶ ΤΟ ΕΝ ἐκεῖνο πρὸ τῶ μερισμὸ κατὰ τὸ πάνλη ἀμερές· ἐ γὰρ ἓν, ὡς ἐλάχισον, καθάπερ ὁ Σπεύσιππος ἔδοξε λέγειν, ἀλλ ̓ ΕΝ, ΩΣ ΠΑΝΤΑ. As numerous as is the multitude of individuals by partition, so numerous also is that principle of unity by universal impartibility. For it is not one, as a minimum is one (according to what Speucippus seemed to say), but it is one, as being all things. Damascius wepì 'Apxŵv, MS.

P. 133. The wisest nations-The most copious languages.] It is well observed by Muretus-Nulli unquam, qui res ignorarent, nomina, quibus eas exprimerent, quæsierunt.Var. Lect. vi. 1.

P. 135. But what was their philosophy?] The same Muretus has the following passage upon the Roman taste for philosophy.— Beati autem illi, et opulenti, et omnium gentium victores Romani, in petendis honoribus, et in prensandis civibus, et in exteris nationibus verbo componendis, re compilandis occupati, philosophandi curam servis aut libertis suis, et Græculis esurientibus, relinquebant. Ipsi, quod ab avaritia, quod ab ambitione, quod a voluptatibus reliquum erat temporis, ejus si partem aliquam aut ad audiendum Græcum quempiam philosophum, aut ad aliquem de philosophia libellum vel legendum vel scribendum contulissent, jam se ad eruditionis culmen pervenisse, jam victam a se et profligatam jacere Græciam somniabant. Var. Lect. vi. 1.

No. 12.

END OF THE NOTES.

146

INDEX.

expression of modes and tenses, 54. Its
analogy in the formation of participles,
66. Neglected by illiterate writers, ib.
Force and power of its articles, 75 to 81.
Shews the predicate of the proposition by
position, as also the accusative case of
the sentence, 16, 93. Its character, as
a language, 134.
Epictetus, 104, 133.

'Emighμn, its etymology, 121.
Ether, masculine, why, 23.
Euclid, a difference between him and Virgil,

29. His theorems founded on what, 113.
Euripides, 24, 103, 110.

Existence,differs from essence, how, 99,142.
Experience, founded on what, 116.
Experiment, its utility, 116. Conducive to
art, how, ib. Beholden to science, though
science not to that, ib.
FORM and matter, 9, 11. Elementary
principles, 102. Mysteriously blended
in their co-existence, ib. and 104. Form,
its original meaning, what, 103. Trans-
ferred from lower things to the highest,
104. Pre-existent, where, ib. Described
by Cicero, ib. In speech, what, 105,
108-9, &c. Form of forms, 104. Tri-
ple order of forms in art, 123. In na-
ture, 124. Intelligible or specific forms,
their peculiar character, 120, 122, 125,
130, 144.

Fortune, feminine, why, 26.
Fuller, 65.

GAZA, Theodore, his definition of a word,

15. Explains the persons in pronouns,
29. He hardly admits the subjunctive for
an article, 32. His account of the
tenses, 48. Of modes, 52. Quoted, 55.
Calls the infinitive the verb's noun, 59.
Quoted, 65. His definition of an ad-
verb, 69. Arranges adverbs by classes
according to the order of the predica-
ments, 73. Explains the power of the
article, 76. Quoted, 78. Explains the
different powers of conjunctive particles,
84. Of disjunctive, 85. His singular
explanation of a verse in Homer, 87.
Quoted, 89, 92.

Gemistus, Georgius, otherwise Pletho, his
doctrine of ideas, or intelligible forms,
130.
Genders, their origin, 21. Their natural
number, ib. (See Sex.) Why wanting to
the first and second pronoun, 29.
Genus and species, why they (but not in-
dividuals) admit of number, 20.
Geometry, founded on what principles,
116. That and arithmetic independent
on experiment, ib. (See Science.) Its
subject, what, 121. Beholden for it to
the mind, how, ib.
God, expressed by neuters, such as To Olov,
Numen, &c. why, 25. As masculine,
why, ib. Immutable, and superior to time
and its distinctions, 36. All wise, and
always wise, 101. Immediate objects of
his wisdom, what, ib. Whom among men
he may be supposed to love, ib. Forin

of forms, sovereign artist, 104, 143.
Above all intentions and remissions, 59,
118, 144. His existence different from
that of man, how, 118-19. His divine
attributes, ib. His existence necessarily
infers that of ideas or exemplary forms,
124, 143. Exquisite perfection of these
divine ideas or forms, ib. His stupen-
dous view of all at once, 128, 143. Re-
gion of truth, 59, 128, 132, 133. In him
knowledge and power unite, 145.
Good, above all utility, and totally distinct
from it, 99. Sought by all men, ib. 100.
considered by all as valuable for itself,
ib. Intellectual, its character, ib. See
Science, God.

Gorgias, 24.

Grammar, philosophical or universal, 9.
How essential to other arts, 10. How
distinguished from other grammars, 12.
Grammarians, error of, in naming verbs

neuter, 63. In degrees of comparison,
70. In the syntax of conjunctions, 82.
Greeks, their character as a nation, 136, &c.
Asiatic Greeks, different from the other
Greeks, and why, 134. Grecian genius,
its maturity and decay, 136, &c.
Greek tongue, how perfect in the expression
of modes and tenses, 54. Force of its
imperatives in the past tenses, 57.
Wrong in ranging interjections with ad-
verbs, 97. Its character as a language,
137, &c.

Grocinus, his system of the teuses, 48.
HERACLITUS, saying of, 11. His system
of things, what, 121.
Hermes, his figure, attributes, and charac-
ter, 108. Authors who have written of
him, ib.

Hesiod, called 'O Пoints—The Poet, by
Plato, 78.

Hoadly's accidence, 48.
Homer, 24, 33, 53, 55, 77, 78, 86, 93, 96,

103, 136, 108, 138.

Horace, 26, 33, 47, 52, 59, 61, 64, 70,
72, 80, 89, 135, 138, 139.
IDEAS, of what, words the symbols, 113
to 115. If only particular were to exist,
the consequence what, 112. General,
their importance, 113. Undervalued by
whom, and why, 116. Of what faculty
the objects, 118. Their character, 119,
120, 128. The only objects of science
and real knowledge, why, 121. Ac-
quired, how, 117, 123. Derived, whence,
123, &c. Their triple order in art, 124.
The same in nature, 125. Essential to
mind, why, 124. The first and highest
ideas, character of, 125, 145. Ideas,
their different sources, stated, 131. Their
real source, 143-4.
Jeremiah, 133.
Imagination, what, 117. Differs from sense,
how, ib. From memory and recollection,
how, ib.
Individuals, why so called, 20.
character, how and why, ib.
nity, how expressed by a finite

Quit their
Their infi-
number of