ADVERSARIORUM METHODUS.]

V. with the fifth that follows is re8. ferved for the clafs A. E. that is add to fay, for the heads that begin with an A, and whofe next vowel is an E; as for inftance, Aer, Aera, Agefilaus, Acheron, &c.

WHEN the two pages defigned for one clafs are full, I look forwards for the next back-fide of a leaf, that is blank. If it be that which immediately follows, I write at the bottom of the margin, in the page that I have filled, the letter V, that is to fay, Verte, turn over; as likewife the fame at the top of the next page. If the pages, that immediately follow, are already filled by other claffes, I write, at the bottom of the page laft filled, V, and the number of the next empty back-fide of a page. At the beginning of that page. I write down the head, under which I go on, with what I had

to

put in my Common-Place

book, as if it had been in the At the top of this

I

fame page. new back-fide of a leaf, I fet down the number of the page filled laft. By thefe numbers which refer to one another, the firft whereof is at the bottom of one page, and the fecond is at the beginning of another, one joins matter that is feparated, as if there was nothing between them. For, by this reciprocal reference of numbers, one may turn, as one leaf, all thofe that are between the two, even as if

they

9. they were pafted together. You have an example of this in the third and fourteenth pages.

EVERY time I put a number at the bottom of a page, I put it alfo into the index; but when I put only an V, I make no addition in the index; the reason whereof is plain.

If the head is a monofyllable and begins with a vowel, that vowel is at the fame time both the firft letter of the word, and the characteristick vowel. Therefore I write the word. Ars in. A a and Os in O o..

You may fee by what I have faid, that one is to begin to write each clafs of words, on the back-fide of a page.. It may happen, upon that account, that the back-fide of all the pages. may be full, and yet there may remain feveral pages, on the right hand, which are empty. Now if have a mind to fill your you book, you may affign thefe right fides, which are wholly blank, to new claffes.

Ir any one imagines that thefe hundred claffes are not fufficient to comprehend all forts. of fubjects without confufion, he may follow the fame method, and yet augment the number to five hundred, in adding a vowel. But having experienced both the one and the other method, I prefer the first; and ufage will convince thofe, who fhall try it, how well it will ferve the purpofe aimed at; especially if one has a book for each fcience, V... upon

ADVERSARIORUM METHODUS.] V. upon which one makes collecIo. tions, or at least two for the two heads, to which one may refer all our knowledge, viz. moral philofophy, and natural.

You may add a third, which may be called the knowledge of figns, which relates to the use of words, and is of much more extent than mere criticism.

As to the language, in which one ought to exprefs the heads, I esteem the Latin tongue most commodious, provided the nominative case be always kept to, for fear left in words of two fyllables, or in monofyllables that begin with the vowel, the change, which happens in oblique cafes, fhould occafion confufion. But it is not of much confequence what language is made ufe of, provided there be no mixture in the heads, of different languages.

66.

II. clafs M. A, Marhami, Ca non Chronicus Egyptiacus, Græcus, & difquifitiones fol." London 1672. p. 626. This number of pages ferves me for the future to mark the particular treatise of this author, and the edition I make ufe of. I have no need to mark the place, otherwise than in fetting down the number of the page from whence I have drawn what I have wrote, just above the number of pages contained in the whole volume. You will fee an example in Acherufia, where the number 259 is just above the number 626, that is to say, the number of the page, where I take my matter, is just above the number of pages of the whole volume. By this means I not only fave myself the trouble of writing Canon Chronicus Ægyptiacus, &c. but am able by the rule of three to find out the fame paffage in any other edition, by looking for the number of its pages; fince the edition I have ufed, which contains 626, gives me 259. You will not indeed always light on the very page you want, because of the breaches, that are made in different editions of books, and that are not always equal in proportion; but you are never very far from the place you want, and it is better to be able to find a paffage, in turning over a few pages, than to be obliged to turn a whole book to find V.

To take notice of a place in an author, from whom I quote fomething, I make use of this method: before I write any thing, I put the name of the author in my common-place-book, and under that name the title of the treatise, the fize of the volume, the time and place of its edition, and (what ought never to be omitted) the number of pages that the whole book contains. For example, I put into the

clafs

over

it,

.

V. as it happens, when the book 12. has no index, or when the index is

ACHERON.] Pratum, ficta, mortuMorum habitatio, eft locus

pro

pe Memphin, juxta paludem, quam vocant Acherufiam,&c." This is a paffage out of D. Siculus, the fenfe whereof is this: the fields, where they feign that the dead inhabit, are only a place near Memphis, near a marsh called Acherufia, about which is a moft delightful country, where one may behold lakes and forefts of Lotus and Calamus. It is with reafon, that Orpheus faid, the dead inhabit these places, because there the Egyptians celebrate the greatest part, and the moft auguft, of their funeral folemnities. They carry the dead over the Nile, and through the marsh of Acherufia, and there put them into fubterraneous vaults. There are a great many other fables, among the Greeks, touching the ftate of the dead, which very well agree with what is at this day practifed in Egypt. For they call the boat, in which the dead are tranfported, Baris; and a certain piece of money is given to the ferry-man for a paffage, who, in their language, is called

V..

is a temple of Hecate, in the fhades, &c. and the gates of Cocytus and Lethe, fhut up with bars of brafs. There are other gates, which are called the gates of truth, with the ftatue of juftice before them, which has no head. Marsham. .

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727

5

prophetas? cùm fcriptum fit "in lege, diliges proximum "tuum ficut teipfum: & ecce "multi fratres tui filii Abrahæ "amicti funt ftercore, morien"tes præ fame, & domus tua

plena eft bonis multis, & non egreditur omnino aliquid ex "ea ad eos. Et converfus, "dixit Simoni, difcipulo fuo, "fedenti apud fe: Simon, fili

Johannæ, facilius eft camelum "intrare per foramen acûs,

quam divitem in regnum "cœlorum." Nimirum hæc ideo immutavit Ebion, quia Chriftum nec Dei filium, nec voμoléτn, fed nudum interpretem legis per Mofem datæ agnofcebat.

IN the Gospel of the Ebionites, which they called the Gofpel according to the Hebrews, the ftory, that is in the XIXth of St. Matth. and in the 16th and following verfes, was changed after this manner: "One of "the rich men faid to him: Mafter, what fhall I do that I

HERETICI.] Noftrum igitur fuit 16." eligere & optare meliora, ut "ad veftram correctionem audi"tum haberemus, non in con"tentione & æmulatione & perfecutionibus, fed manfuetè "confolando, benevolè hortan

do, leniter difputando, ficut "fcriptum eft, fervum autem "Domini not oportet litigare, "fed mitem effe ad omnes, doci

bilem, patientem, in modeftia corripientem diverfa fentien"tes. Noftrum ergo fuit velle "has partes expetere: Dei eft "volentibus & petentibus do

nare quod bonum eft. Illi in "vos fæviant qui nefciunt cum quo labore verum inveniatur, difficile caveantur erquam "rores. Illi in vos fæviant, qui "nefciunt quam rarum & ar"duum fit carnalia phantafmata

piæ mentis ferenitate fuperare. "Illi in vos fæviant, qui ne"fciunt cum quantâ difficul

tate fanetur oculus interioris "hominis, ut poffit intueri fo"lem fuum ;-Illi in vos fæ"viant, qui nefciunt quibus fuf

rigour, who know not how "difficult it is to find out the "truth, and avoid error. Let "those treat you with rigour, "who are ignorant how rare. "and painful a work it is calm

ly to diffipate the carnal phan"toms, that difturb even a pious. " mind. Let thofe treat you "with rigour, who are igno"rant of the extreme difficulty "that there is to purify the

eye of the inward man, to "render him capable of fee

ing the truth, which is the "fun, or light of the foul. Let "thofe treat you with rigour, "who have never felt the

fighs and groans that "a foul foul must have before V. 20. "it

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