the three last books of the Platonick
Song of the Soul._
A
_Atom-lives._ The same that Centrall lives. Both the terms denotate the
indivisibility of the inmost essence it self; the pure essentiall form I
mean, of plant, beast or man, yea of angels themselves, good or bad.
_Apogee_, }
_Autokineticall_, }
_Ananke_, } See Interpret. Gen.
_Acronycall_, }
_Alethea-land_, }
_Animadversall. That lively inward animadversall._ It is the soul it
self, for I cannot conceive the body doth animadvert; when as objects
plainly exposed to the sight are not discovered till the soul takes
notice of them.
B
_Body._ The ancient Philosophers have defined it, Τὸ τριχῇ διάστατον
μετ’ ἀντιτυπίας. _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 ἀντιτυπία, simple
trinall distension doth not imply it, wherefore I declin’d it. But took
in _matter_ according to their conceit, that phansie _à Materia prima_,
I acknowledge none, and consequently no such _corpus naturale_ as our
Physiologist make the subject of that science. That Τριχῇ διάστατον
ἀντίτυπον is nothing but a fixt spirit, the conspissation or coagulation
of the Cuspidall particles of the Cone, which are indeed the Centrall
Tasis or inward essence of the sensible world. These be an infinite
number of vitall Atoms that may be wakened into diverse tinctures, or
energies, into fiery, watery, earthy, &c. And one divine _Fiat_ can
unloose them all into an universall mist, or turn them out of that sweat
into a drie and pure Etheriall temper. These be the last projections of
life from the soul of the world; and are act or form though debil and
indifferent, like that which they call the first matter. But they are
not meerly passive but meet their information half way, as I may so
speak: are radiant _ab intimo_ and awake into this or the other
operation, by the powerfull appulse of some superadvenient form. That
which change of Phantasmes is to the soul, that is alteration of rayes
to them. For their rayes are _ab intrinseco_, as the phantasmes of the
soul. These be the reall matter of which all supposed bodies are
compounded, and this matter (as I said) is form and life, so that all is
life and form what ever is in the world, as I have somewhere intimated
in _Antipsychopan_: But however I use the terme _body_ ordinarily in the
usuall and vulgar acception. And for that sense of the ancients, nearest
to which I have defined it in the place first above mentioned, that I
seem not to choose that same as most easie to proceed against in
disproving the corporeity of the soul, the arguments do as necessarily
conclude against such a naturall body as is ordinarily described in
Physiologie (as you may plainly discern if you list to observe) as also
against this body composed of the Cuspidall particles of the Cone. For
though they be Centrall lives, yet are they neither Plasticall,
Sensitive, or Rationall, so farre are they from proving to be the humane
soul whose nature is there discust.
C
_Cone_: Is a solid figure made by the turning of a rectangular triangle,
about; one of the sides that include the right angle resting, which will
be then the Axis of the compleated Cone. But I take it sometimes for the
comprehension of all things, God himself not left out, whom I tearm the
_Basis_ of the _Cone_ or _Universe_. And because all from him descends,
καθ’ ὑποστολῆν, with abatement or contraction, I give the name of _Cone_
to the Universe. And of Cone rather then Pyramid because of the
roundnesse of the figure, which the effluxes of all things imitate.
_Chaos_, }
_Chronicall_, } See interpret· Gen.
_Clare_, }
_Circulation_, The terme is taken from a toyish observation, _viz._ the
circling of water when a stone is cast into a standing pool. The motion
drives on circularly, the first rings are thickest, but the further they
go they grow the thinner, till they vanish into nothing. Such is the
diffusion of the species audible in the strucken aire, as also of the
visible species. In brief any thing is said to circulate that diffuseth
its image or species in a round. It might have been more significantly
called orbiculation; seeing this circumfusion makes not onely a circle,
but fills a sphere, which may be called the sphere of activity. Yet
Circulation more fitly sets out the diminution of activity, from those
ringes in the water which as they grow in compasse, abate in force and
thicknesse. But sometimes I use Circulate in an ordinary sense to turn
round, or return in a circle.
_Centre_, _Centrall_, _Centrality_. When they are used out of their
ordinary sense, they signifie the depth or inmost being of any thing,
from whence its acts and energies flow forth. See _Atom-lives_.
_Cuspis_ of the _Cone_. The multiplide Cuspis of the Cone is nothing but
the last projection of life from Psyche, which is שׁמים a liquid fire or
fire and water, which are the corporeall or materiall principles of all
things, changed or disgregated (if they be centrally distinguishable)
and again mingled by the virtue of Physis or Spermaticall life of the
world; of these are the Sunne and all the Planets, they being kned
together, and fixt by the Centrall power of each Planet and Sunne. The
volatile Ether is also of the same, and all the bodies of plants, beasts
and men. These are they which we handle and touch, a sufficient number
compact together. For neither is the noise of those little flies in a
summer-evening audible severally: but a full Quire of them strike the
ear with a pretty kind of buzzing. Strong and tumultuous pleasure and
scorching pain reside in these, they being essentiall and centrall, but
sight and hearing are onely of the images of these, See _Body_.
_Eternitie._ Is the steddie comprehension of all things at once. See Æon
discribed in my Expos. upon Psychozoia.
_Energie._ It is a peculiar Platonicall terme. In my Interpret. Gen.
I expounded it Operation, Efflux, Activity. None of those words bear the
full sense of it. The examples there are fit, _viz._ the light of the
Sunne, the phantasms of the soul. We may collect the genuine sense of
the word by comparing severall places in the Philosopher. Ἔχει γὰρ
ἕκαστον τῶν ὄντων ἐνεργειαν, ἥ ἐστιν ὁμοίωμα αὐτοῦ, ὥστε αὐτοῦ ὄντος,
κἀκεῖνο εἶναι, καὶ μένοντος φθάνειν εἰς τὸ πόῤῥω, τὸ μὲν ἐπὶ πλέον, τὸ
δὲ εἰς ἔλαττον. Καὶ αἱ μὲν ἀσθενεῖς καὶ ἀμυδραὶ, αἱ δὲ καὶ λανθάνουσαι,
τῶν δ’ εἰσὶ μείζους καὶ εἰς τὸ πόῤῥω. _For every being hath its Energie,
which is the image of it self, so that it existing that Energie doth
also exist, and standing still is projected forward more or lesse. And
some of those energies are weak and obscure, others hid or
undiscernable, othersome greater and of a larger projection._ Plotin.
Ennead. 4. lib. 5. cap. 7. And again, Ennead. 3. lib. 4. Καὶ μένομεν τῷ
μὲν νοητῷ ἀνθρώπῳ ἄνω· τῷ δὲ ἐσχάτῳ αὐτοῦ, πεπεδήμεθα τῷ κάτω, οἷον
ἀπόῤῥοιαν ἀπ’ ἐκείνου διδόντες εἰς τὸ κάτω, μᾶλλον δὲ ἐνέργειαν, ἐκείνου
οὐκ ἐλαττουμένου. _And we remain above by the Intellectuall man, but by
the extreme part of him we are held below, as it were yielding an efflux
from him to that which is below, or rather an energie he being not at
all lessened._ This curiositie Antoninus also observes, (lib. 8.
Meditat.) in the nature of the sun-beams, where although he admits of
χύσις, yet he doth not of ἀπόῤῥοια which is ἔκχυσις. Ὁ ἥλιος
κατακεχύσθαι δοκεῖ, καὶ πάντῇ γε κέχυται οὐ μὴν ἐκκέχυται. ἡ γὰρ χύσις
αὐτοῦ τάσις ἐστίν. ἀκτῖνες γοῦν αἱ αὐγαὶ αὐτοῦ ἀπὸ τοῦ ἐκτείνεσθαι
λέγονται. _The sunne_, saith he, _is diffused, and his fusion is every
where but without effusion_, &c. I will onely adde one place more out of
Plotinus. Ennead. 3. lib. 6. Ἑκάστου δὲ μορίου ἡ ἐνέργεια ἡ κατὰ φύσιν
ζωὴ οὐκ ἐξιστᾶσα. _The naturall energie of each power of the soul is
life not parted from the soul though gone out of the soul, =viz.= into
act._
Comparing of all these places together, I cannot better explain this
Platonick term, _energie_, then by calling it the rayes of an essence,
or the beams of a vitall Centre. For essence is the Centre as it were of
that which is truly called Energie, and Energie the beams and rayes of
an essence. And as the _Radii_ of a circle leave not the centre by
touching the Circumference, no more doth that which is the pure Energie
of an essence, leave the essence by being called out into act, but is
ἐν-έργεια a working in the essence though it flow _out_ into act. So
that _Energie_ depends alwayes on essence, as _Lumen_ on _Lux_, or the
creature on God; Whom therefore Synesius in his Hymnes calls the Centre
of all things.
_Entelecheia._ See Interpret. Gen.
F
_Faith._ _Platonick faith in the first Good._ This faith is excellently
described in Proclus, where it is set above all ratiocination, nay,
Intellect it self. Πρὸς δὲ αὖ τὸ ἀγαθὸν οὐ γνώσεως ἔτι καὶ συνεργείας
δεῖ τοῖς συναφθῆναι σπεύδουσιν, ἀλλ’ ἱδρύσεως καὶ μονίμου καταστάσεως
καὶ ἠρεμίας. _But to them that endeavour to be joyned with the first
Good, there is no need of knowledge or multifarious cooperation, but
settlednesse, steddinesse, and rest._ lib. 1. cap. 24. Theolog. Platon.
And in the next chapter; Δεῖ γὰρ οὐ γνωστικῶς οὐδ’ ἀτελῶς τὸ ἀγαθὸν
ἐπιζητεῖν, ἀλλ’ ἐπιδόντας ἑαυτοὺς τῷ θείῳ φωτὶ καὶ μύσαντας, οὕτως
ἐνιδρύεσθαι τῇ ἀγνώστῳ καὶ κρυφίῳ τῶν ὄντων ἑνάδι. _For we must not seek
after that absolute or first Good cognoscitively or imperfectly, but
giving our selves up to the divine light, and winking_ (that is shutting
our eyes of reason and understanding) _so to place our selves steddily
in that hidden Unitie of all things_. After he preferres this faith
before the clear and present assent to the κοιναὶ ἔννοιαι, yea and the
νοερὰ ἁπλότης, so that he will not that any intellectuall operation
should come in comparison with it. Πολυειδὴς γὰρ αἵτη καὶ δι’ ἑτερότητος
χωριζομένη τῶν νοουμένων, καὶ ὅλως κίνησίς ἐστι νοερὰ περὶ τὸ νοητόν.
Δεῖ δὲ τὴν θείαν πίστιν ἑνοειδῆ καὶ ἤρεμον ὑπάρχειν ἐν τῷ τῆς ἀγαθότητος
ὁρμῷ τελείως ἱδρυθεῖσαν. _For the operation of the Intellect is
multiform and by diversitie separate from her objects, and is in a word,
intellectuall motion about the object intelligible. But the divine faith
must be simple and uniform, quiet and steddily resting in the haven of
Goodnesse._ And at last he summarily concludes, Ἐστί οὖν οὗτος ὅρμος
ἀσφαλὴς τῶν ὄντων ἁπάντων. See Procl. Theolog. Platonick. lib. 1. cap.
25.
H
_Hyle._ See Interpret. Gen.
I
_Intellect._ Sometimes it is to be interpreted _Soul_. Sometime the
intellectuall facultie of the soul. Sometimes Intellect is an absolute
essence shining into the soul: whose nature is this. A substance purely
immateriall, impeccable, actually omniform, or comprehending all things
at once, which the soul doth also being perfectly joyned with the
Intellect. Ἔχομεν οὖν καὶ τὰ εἴδη διχῶς, ἐν μὲν ψυχῇ οἷον μὲν
ἀνειλιγμένα καὶ οἷον κεχωρισμένα, ἐν δὲ τῷ νῷ ὁμοῦ τὰ πάντα. Plot.
Ennead. 1. lib. 1. cap. 8. _Ideas_, or _Idees_. Sometimes they are forms
in the Intellectuall world. _viz._ in _Æon_, or _On_, other sometimes,
phantasmes or representations in the soul. _Innate Idees_ are the souls
nature it self, her uniform essence, able by her _Fire_ to produce this
or that phantasme into act.
_Idiopathy._ } See Interpret. Gen.
_Iao_ }
L
_Logos._ See Interpret. Gen.
_Life._ The vitall operation of any soul. Sometime it is the soul it
self, be it sensitive, vegetative, or rationall.
_Lower man._ The lower man is our enquickned body, into which our soul
comes, it being fitly prepared for the receiving of such a guest. The
manner of the production of souls, or rather their non-production is
admirably well set down in Plotinus, See, _Ennead. 6. lib. 4. cap. 14,
15_.
M
_Monad._ See Interpr. Gen.
_Mundane._ _Mundane spirit_, Is that which is the spirit of the world or
Universe. I mean by it not an intellectuall spirit, but a fine, unfixt,
attenuate, subtill, ethereall substance, the immediate vehicle of
plasticall or sensitive life.
_Memory._ _Mundane memory._ Is that memory that is seated in the
_Mundane_ spirit of man, by a strong impression, or inustion of any
phantasme, or outward sensible object, upon that spirit. But there is a
Memory more subtill and abstract in the soul it self, without the help
of this spirit, which she also carries away with her having left the
body.
_Magicall._ That is, attractive, or commanding by force of sympathy with
the life of this naturall world.
_Moment._ Sometimes signifies an instant, as indivisible, as κίνημα,
which in motion answers to an instant in time, or a point in a line,
_Aristot. Phys._ In this sense I use it, Psychathan. lib. 3. cant. 2.
stanz. 16; _But in a moment sol doth ray._ But Cant. the 3. Stanz. 45.
v. 2. I understand, as also doth Lansbergius, by a _moment_ one second
of a minute. In Antipsych. Cant. 2. Stanz. the 20. v. 2. by a _moment_ I
understand a minute, or indefinitely any small time.
O
_Orb._ _Orb Intellectuall_, is nothing else but Æon or the Intellectuall
world. The Orbs generall mentioned Psycathan. lib. 1. cant. 3. stanz.
23. v. 2. I understand by them but so many universall orders of beings,
if I may so terme them all; for _Hyle_ hath little or nothing of being.
_Omniformity._ The omniformity of the soul is the having in her nature
all forms, latent at least, and power of awaking them into act, upon
occasion.
_Out-world._ and _Out-Heaven._ The sensible world, the visible Heaven.
P
_Perigee_, }
_Psychicall_, }
_Pareties_, } See Interpret. Gen.
_Parallax_, }
_Protopathy_. }
_Parturient._ See, _Vaticinant_.
_Phantasie._ _Lower phantasie_, is that which resides in the Mundane
spirit of a man, See _Memory_.
Q
_Quantitative._ Forms _quantitative_, are such sensible energies as
arise from the complexion of many natures together, at whose discretion
they vanish. That’s the seventh Orb of things, though broken and not
filling all as the other do. But if you take it for the whole sensible
world, it is entire, and is the same that _Tasis_ in Psycozoia. But the
centre of _Tasis_, viz. the multiplication of the reall _Cuspis_ of the
_Cone_ (for _Hyle_ that is set for the most contract point of the
_Cuspis_ is scarce to be reckoned among realities) that immense
diffusion of atoms, is to be referred to _Psyche_, as an internall
vegetative act, and so belongs to _Physis_ the lowest order of life. For
as that warmth that the sense doth afford the body, is not rationall,
sensitive, or imaginative, but vegetative; So this, שׁמים _i.e._ liquid
fire, which _Psyche_ sends out, and is the outmost, last, and lowest
operation from her self, is also vegetative.
R
_Rhomboides._ See Interpr. general.
_Reason._ I understand by Reason, the deduction of one thing from
another, which I conceive proceeds from a kind of continuitie of
phantasmes: and is something like the moving of a cord at one end; the
parts next it rise with it. And by this concatenation of phantasmes I
conceive, that both brutes and men are moved in reasonable wayes and
methods in their ordinary externall actions.
_Rayes._ The rayes of an essence is its energie. See _Energie_.
_Reduplicative._ That is reduplicative, which is not onely in this
point, but also in another, having a kind of circumscribed ubiquitie,
_viz._ in its own sphear. And this is either by being in that sphear
omnipresent it self, as the soul is said to be in the body _tota in toto
& tota in qualibet parte_, or else at least by propagation of rayes,
which is the image of it self; and so are divers sensible objects
_Reduplicative_, as light, colours, sounds. And I make account either of
these wayes justly denominate any thing spirituall. Though the former is
most properly, at least more eminently spirituall. And whether any thing
be after that way spirituall saving the Divinitie, there is reason to
doubt. For what is entirely omnipresent in a sphear, whose diametre is
but three feet, I see not, why (that in the circumference being as fresh
and entire as that in the centre) it should stop there and not proceed
even _in infinitum_, if the circumference be still as fresh and entire
as the centre. But I define nothing.
S
_Spermaticall._ It belongs properly to Plants, but is transferred also
to the Plasticall power in Animalls, I enlarge it to all magnetick power
whatsoever that doth immediately rule and actuate any body. For all
magnetick power is founded in _Physis_, and in reference to her, this
world is but one great Plant, (one λόγος σπερματικός 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 animæ & corporis_, and the
souls vehicle: Sometimes life. See _Reduplicative_.
_Soul._ When I speak of mans Soul, I understand that which _Moses_ saith
was inspired into the body, (fitted out and made of earth) by God,
Genes. 2. which is not that impeccable spirit that cannot sinne; but the
very same that the Platonists call ψυχή, a middle essence betwixt that
which they call νοῦς (and we would in the Christian language call
πνεῦμα) and the life of the body which is εἴδωλον ψυχῆς, a kind of an
umbratil vitalitie, that the soul imparts to the bodie in the enlivening
of it: That and the body together, we Christians would call σὰρξ, and
the suggestions of it, especially in its corrupt estate, φρόνημα σαρκός.
And that which God inspired into _Adam_ was no more then ψυχὴ, the soul,
not the spirit, though it be called נשמת חיים _Spiraculum vitæ_; is
plain out of the text; because it made man but become a living soul, נפש
חיה. But you will say, he was a dead soul before, and this was the
spirit of life, yea the spirit of God, the life of the soul that was
breathed into him.
But if חיה implie such a life and spirit, you must acknowledge the same
to be also in the most stupid of all living creatures, even the fishes
(whose soul is but as salt to keep them from stinking, as Philo speaks)
for they are said to be נשמת חיים chap. 1. v. 20. 21. See 1 Cor. chap.
15, v. 45, 46. In brief therefore, that which in Platonisme is νοῦς, is
in Scripture πνεῦμα; what σὰρξ in one, τὸ θηρίον, the brute or beast in
the other, ψυχὴ the same in both.
_Self-reduplicative._ See _Reduplicative_.
T
_Tricentreitie._ Centre is put for essence, so _Tricentreitie_ must
implie a trinitie of essence. See _Centre_, and _Energie_.
V
_Vaticinant._ The soul is said to be in a _vaticinant_ or _parturient_
condition, when she hath some kind of sense and hovering knowledge of a
thing, but yet cannot distinctly and fully, and commandingly represent
it to her self, cannot plainly apprehend, much lesse comprehend the
matter. The phrase is borrowed of Proclus, who describing the
incomprehensiblenese of God, and the desire of all things towards him,
speaks thus; Ἄγνωστον γὰρ ὂν ποθεῖ τὰ ὄντα τὸ ἐφετὸν τοῦτο καὶ ἄληπτον,
μήτε οῦν γνῶναι μήτε ἑλεῖν ὁ ποθεῖ, δυνάμενα, περὶ αὐτὸ πάντα χορεύει
καὶ ὠδίνει μὲν αὐτὸ καὶ οἷον ἀπομαντεύεται. _Theolog. Platon. lib. 1.
cap. 21._ See _Psychathan. lib. 3. cant. 3. stanz. 12. & 14._
_The Philosophers Devotion._
Sing aloud his praise rehearse
Who hath made the Universe.
He the boundlesse Heavens has spread
All the vitall Orbs has kned;
He that on _Olympus_ high
Tends his flocks with watchfull eye,
And this eye has multiplide
Midst each flock for so reside.
Thus as round about they stray
Toucheth each with out-stretch’d ray,
Nimbly they hold on their way,
Shaping out their Night and Day.
Never slack they; none respires,
Dancing round their Centrall fires.
In due order as they move
Echo’s sweet be gently drove
Thorough Heavens vast Hollownesse,
Which unto all corners presse:
Musick that the heart of _Jove_
Moves to joy and sportfull love;
Fills the listning saylers eares
Riding on the wandering Sphears.
Neither Speech nor Language is
Where their voice is not transmisse.
God is Good, is Wise, is Strong,
Witnesse all the creature-throng,
Is confess’d by every Tongue.
All things back from whence they sprong,
As the thankfull Rivers pay
What they borrowed of the Sea.
Now my self I do resigne,
Take me whole I all am thine.
Save me, God! from Self-desire,
Deaths pit, dark Hells raging fire,
Envy, Hatred, Vengeance, Ire.
Let not Lust my soul bemire.
Quit from these thy praise I’ll sing,
Loudly sweep the trembling string.
Bear a part, O Wisdomes sonnes!
Free’d from vain Relligions.
Lo! from farre I you salute,
Sweetly warbling on my Lute.
_Indie_, _Egypt_, _Arabie_,
_Asia_, _Greece_, and _Tartarie_,
_Carmel_-tracts, and _Lebanon_
With the _Mountains_ of the _Moon_,
from whence muddie _Nile_ doth runne,
Or whereever else you won;
Breathing in one vitall aire,
One we are though distant farre.
Rise at once lett’s sacrifice
Odours sweet perfume the skies.
See how Heavenly lightning fires
Hearts inflam’d with high aspires!
All the substance of our souls
Up in clouds of Incense rolls.
Leave we nothing to our selves
Save a voice, what need we els!
Or an hand to wear and tire
On the thankfull Lute or Lyre.
Sing aloud his praise rehearse
Who hath made the Universe.
_FINIS._
THE AUGUSTAN REPRINT SOCIETY
WILLIAM ANDREWS CLARK
MEMORIAL LIBRARY
UNIVERSITY OF CALIFORNIA, LOS ANGELES
PUBLICATIONS IN PRINT
[Decoration]
[Where available, Project Gutenberg e-text numbers are given in
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1948-1949
16. Henry Nevil Payne, _The Fatal Jealousie_ (1673). [16916]
18. Anonymous, “Of Genius,” in _The Occasional Paper_, Vol. III, No. 10
(1719), and Aaron Hill, Preface to The Creation (1720). [15870]
1949-1950
19. Susanna Centlivre, _The Busie Body_ (1709). [16740]
20. Lewis Theobald, _Preface to the Works of Shakespeare_ (1734).
[16346]
22. Samuel Johnson, _The Vanity of Human Wishes_ (1749), and two
_Rambler_ papers (1750). [13350]
23. John Dryden, _His Majesties Declaration Defended_ (1681). [15074]
1950-1951
26. Charles Macklin, _The Man of the World_ (1792). [14463]
1951-1952
31. Thomas Gray, _An Elegy Wrote in a Country Churchyard_ (1751), and
_The Eton College Manuscript_. [15409]
1952-1953
41. Bernard Mandeville, _A Letter to Dion_ (1732). [29478]
1962-1963
98. _Select Hymns Taken Out of Mr. Herbert’s Temple_ (1697).
1963-1964
104. Thomas D’Urfey, _Wonders in the Sun_; or, _The Kingdom of the
Birds_ (1706).
1964-1965
110. John Tutchin, _Selected Poems_ (1685-1700). [_In Preparation_]
111. Anonymous, _Political Justice_ (1736).
112. Robert Dodsley, _An Essay on Fable_ (1764).
113. T. R., _An Essay Concerning Critical and Curious Learning_ (1698).
114. _Two Poems Against Pope_: Leonard Welsted, _One Epistle to Mr. A.
Pope_ (1730), and Anonymous, _The Blatant Beast_ (1742). [21499]
1965-1966
115. Daniel Defoe and others, _Accounts of the Apparition of Mrs. Veal_.
116. Charles Macklin, _The Covent Garden Theatre_ (1752). [_In
Preparation_]
117. Sir Roger L’Estrange, _Citt and Bumpkin_ (1680). [_In
Preparation_]
118. Henry More, _Enthusiasmus Triumphatus_ (1662).
119. Thomas Traherne, _Meditations on the Six Days of the Creation_
(1717).
120. Bernard Mandeville, _Aesop Dress’d or a Collection of Fables_
(1704). [_In Preparation_]
1966-1967
122. James MacPherson, _Fragments of Ancient Poetry_ (1760). [8161]
123. Edmond Malone, _Cursory Observations on the Poems Attributed to
Mr. Thomas Rowley_ (1782). [29116]
124. Anonymous, _The Female Wits_ (1704). [_In Preparation_]
125. Anonymous, _The Scribleriad_ (1742). Lord Hervey, _The Difference
Between Verbal and Practical Virtue_ (1742). [_In Preparation_]
126. _Le Lutrin: an Heroick Poem, Written Originally in French by
Monsieur Boileau: Made English by N. O._ (1682).
* * * * *
Subsequent publications may be checked in the annual prospectus.
Publications #1 through 90, of the first fifteen years of Augustan
Reprint Society, are available in bound units at $14.00 per unit of six
from:
KRAUS REPRINT CORPORATION
16 East 46th Street
New York, N.Y. 10017
Publications in print are available at the regular membership rate of
$5.00 yearly. Prices of single issues may be obtained upon request.