Heathen, salvation of, 594, 595; ac cording to Romish doctors, 594.
Hebrew particle, a, has fifty significa tions, 365.
Heliogabalus, if his soul is in the hog, what is the hog? 241.
Hell fire burns up souls? 428, 429.
Helmont, Van, 67.
Helmstadt, 581.
Herbert, Lord, his catalogue of innate principles, 95.
Hercules, as the figure of, in rude mar ble outlined by veins, so idea in Herlinus, editor of Euclid, 404.
Herodotus, his one-eyed nation, 389; disagrees witli Ctesias, 545; accords with Old Testament, 547.
Herostratus, a hero with some, 536.
Hippocrates, the physician, 48, 476; the geometer, 527.
Histuri cu, Dejlde, of jurisconsults, 545.
Historical doubts, 545.
History, satire in, 542; romance to be expelled from, 542; details in, un certain, 543; battles of, imperfectly described, 543; writers of, posterior to events they describe, worthy of attention, 544; its value, 544, 545; the private, of a people, when of much value, 545; the fabulous in history, 546; when stories of differ ent and far-separated people agree, it is a sign of truth in them, 546; value of medals, inscriptions, etc., in, 547; of China much to be de sired, 547; principal uses of, 547; of clothing, valuable, 547; as a diver sion, allowable, 548; ought to be instructive, 548.
Hobbes, 450; writes against mathema ticians, 93; afraid of ghosts, 283.
Hofmann, Daniel, 581.
Holden, Henry, his "Analysis of Homicide, 385; as murder, 385; as manslaughter, 385; chance-medley, Honor, as a principle of action, 536.
Honorius and his hen, 610.
Hope, what? 172.
Horodeictic faculty in watches, 63.
Horses, Welsh and Flemish, 237; with genealogical trees, 259.
Horseshoe, iron, when converted by a certain spring into copper, changes as individual, 240.
Hottentots, name for Holy Spirit "Houses, dwellers in small," we can not expect much search after truth "Hundred Horses," an illustration, Hunger, as an illustration of mental perception, 119.
Hnygens, 150; gives up ' vacuum,' If!; on logic in mathematics, 18; on planetary men, 343; "De Alea," 539; his " Cosmotheoros," 550; his view regarding other planets, 550; his use of analogy, 550.
Ilybrida conclusio, 84.
Hybrids, do they multiply? 345.
Hypothesis, how proved, 520, 521; must be combined with experimen tation, 526; may lead to new dis coveries, 526; is a help to memory, 526; must not be hastily framed, 526; greatly shortens the road to discovery, 526; physical, cannot be INDEX A demonstrated, 5(i5; zeal for, what? 613; variable, 613; source of love Hyxteron protcron (le rebours), not arguing in a circle, 409.
" I and He " without parts, 247.
"I exist" carries with it highest evi dence, 469.
" I think, therefore I am," not an axiom, 469; a truth of fact, 469; does not prove existence by thought, "I" and "existence" only God un derstands how they are united, Icarus, 442.
Ice and the King of Siam, 530.
Ideas, adaiquatse, what? 17, 278; pro- priiB, 3; what? 3; necessity of hav ing, 3; how in mind, 3.
Idea and image, confounded by Locke, 273; in a chiliagon, former possible but not latter, 273; how they differ, Ideal world, 326.
Ideas, association of, 281; instances Ideas, when true and real, 14; the origin of, not preliminary in philoso phy, 15; come from within the soul, 15; when doubtful, 15; when chi merical, 15; their possibility proved a priori, 15; their possibility proved a posteriori, 15; primitive or deriva tive, 21; in what sense both sorts in sense can subsist unperceived, 21; innate, what? 22; and truths, how related, 22; Locke's two sources for, 23; implanted, of Plato, 38; if they come from without, then we should be outside ourselves, 76; pure, op posed to ' phantoms ' of sense, 78; which do not come from sense, ad mitted by Locke, 82; of sense con fused, as also the truths founded on them, 82; of intellect are distinct, as are also the truths founded on them, 82; difficulties in, depend on amount of attention required, 82; in mind as habitudes, aptitudes, dispositions, 105; distinct, represent God, 109; confused, the universe, 109; imme diate, internal objects of thought, 109; not forms of thought, 109; their perception, not themselves, come through sensation and experi ence, 111; pure and distinct, inde pendent of the senses, 119; distin guished from thoughts, 119; which come to us by one sense only, 121, 122; supposed to come to us by dif ferent senses enumerated, 129; sup posed to come by sensation and reflection enumerated, 130; their simplicity disputed, 130; their cause: are they arbitrary, or have they an expressive resemblance? 133; and the secondary qualities which pro duce them, their relations discussed, 133; resemble both primary and secondary qualities, 133; resemble motions which cause them, l.'>4; from sensations often unconsciously al tered by mental judgment, 136; are modes of thought, 143; internal ob jects, 143; do not cease when not matters of consciousness, 143; and 'bodily movements' 'correspond,' 181; and ' movements,' there is an order and connection in, 181; or notions, three degrees of, 217; ob jects of, proposed classification of, 221; simple, those most modified, 223; collective, of substances, 234; often applied by Locke to the objec tive realities which the ideas repre sent, 237; clearness and obscurity when confused, 267; confusion in, when blamable, 267; confusion of, sometimes lies in the composition, 269: sometimes in the bad use of names, 269; sometimes in defective analysis, 269; avoided to some ex tent by precision in names, 271; real, 275; fantastical, 275; not necessarily conformed to their foun dations in nature, 275; the erro neous opinion regarding, that God has arbitrarily assigned them to mark qualities, 276; association of, 281; privative, why should there LEIBNITZ'S CRITIQUE OF LOCKE not be? 289; natural order of, 289; same for all intelligences, 289; sub stances and modes represented by, 306; of substances and sensible qualities more fixed, 306; reflective, enter into those of things, 306; how they become general, 307; ab stract, may be attributed to one another, 313, 497; simple, and of sub stance, their reality not necessary, 318; God has, and can communicate them before creating their objects, 318; cannot demonstrate that ob jects of, are without us, 319; simple, can have real definition, 320; express only possibilities, 325; are they arbi trary? 325; are in God eternally, 325; are in us before thought, 325; not to be taken as actual thoughts of men, 325, 326; influence of names on, 328; physical, what regulates their combination, 353, 354; generic, do not follow models set in nature, 355; agreement or disagreement of, four kinds according to Locke, 400; that of identity or diversity, 400; that of relation, 400; that of coexistence, 400; that of real ex istence, 400; Locke's four kinds reduced to two, 401; that of com parison, 400, 401; that of concur rence, 401; concurrence includes coexistence and existence, 401; want of, 439; of substances have neces sary conformity to eternal arche type, 446; what meant when said to be true or false? 452; general, may be broken up ecthetieally into par ticular propositions, 464, 465; super fluous expressions of, 483; we may not have real, yet know what we are saying, 505; may be in us not consciously, but availably, 505; do not prove existence, 511; distinct, our knowledge of, defective, 570; their multitude perplexing, 570; not enough for reasoning, 570; confused, many lacking to men, 570; are ' images ' or ' impressions,' 570; give rise to instincts, 570. Ideas, complex, of three kinds, 5; when clear, 266; their obscurity rests on more than names, 268; may rest on presence in them of ideas too few or too confused, 268; may be clear and yet obscure, 272; something volitional in formation of, 276; how to avoid mistakes in form- ' ing, 276; of substance, when real, 277; of substance, when fantastical, 277; are not entirely without arche type, 280; the combination of, not wholly voluntary, 280; of a triangle give a perfect idea, 280; which enter into courage, 280; can they be com posed of different simple ideas in different minds, 313; can they be regarded as arbitrary in formation, 325, 326; are they made by mind or have they archetypes in eternal pos sibility of things, 446.
Ideas, derivative, 21; are formed, Ideas, innate, what? 4, 21; denied by Locke, 4; at foundation of meta physics and ethics, 11; the propo sitions of arithmetic and geometry Ideas, primitive, what? 15; distin guished, 21; their reduction, 220; some susceptible of further reduc tion, 220; how they may be ar ranged, 220.
Ideas, real: not necessarily conformed to their foundations in nature, 275; when possible, 275; simple ideas are, 275; when complete, 278; when incomplete, 278; simple complete, 278; adequate and inadequate, 278, 279; imperfect, give rise to many and at present independent defini tions, 279; of geometry, give per fect ideas, 279.
Ideas, simple, 4; rudiments of knowl edge, 119; which come to us by one sense, 121; which come to us by different senses, 129; those most modified, 223; when clear, 265, 266; all real, 275; mind passive in regard to, 276; mind active in separating them for consideration, 276; simple only as regards us, 322; have little subordination in line of predication because of our ignorance, 323; only INDEX A in.appearance, 323; our uncertainty as to their incompatibility, 446.
Identical, propositions, not to be despised, 18; maxim, the general, 83; propositions employed in logic, 40(i; affirmations, their use exhib ited in logical conversion, 409.
Identity, axiom of, a first principle, 13, 100; did it persist under the forms of Euphorbus, the cock and Pythag oras, in which forms the soul of Pythagoras had been? 21,100; not dependent on memory, 114; depends on fact that future in each substance is united to past, 115; or Diversity, what is it? '238; Locke's definition of, 240; organization by itself not enough for, 240; configuration by itself not enough for, 240; the monad essential to, 240; not in bodies, 240: but in substance, 241; in plants and animals it is depend ent on souls 241; depends on soul or spirit which constitutes the Ego in thinking beings, 241, 242; depends on vital union of body with soul, 241; not on fluent body, 242; not upon certain atoms, 242; maintained only by conservation of same soul, 242; is it affected by metempsychosis of Pythagoras? 243; depends on memory, 243; physical and real, 243, 240; moral and personal, 243, 245; founded on consciousness, 245; something more than a mere pres ervation of, needful to be called " man," 245; apparent, to be distin guished from real, 246; moral, con stitutes a person capable of rewards or punishments, 246; apparent im plies real, 246; does not depend on unbroken memories, 240, 247; pre served by a middle bond of con sciousness, 24(i; personal, proved with utmost certainty by present reflection, 247; personal, proved for ordinary purposes by memory dur ing interval, or testimony of others, 247; personal, absolutely dependent on real identity, 247; personal, not solely dependent on consciousness, 247; personal, rests on phenomenon of self, 217; physical, rests on self, 247; can a breach of, occur in con sciousness of same immaterial sub stance? 248; real, depends on bond of perceptions, 250; moral, depends on bond of apperceptions, 250.
Idiots, their defects, 146; compared with madmen, 146; compared with stupid persons, 146; imaginative and well read, arrogate inspiration, Idol, the, of the day, always the great est saint of paradise, 211.
Ignorance, falsely praised by some, 85; not always affected, 214; a cause of false judgment, 214; a knowledge of, desirable, 439; its three principal causes, 439; a first cause of, want of ideas, 439; a sec ond cause of, inability to discover connection between ideas, 439; a third cause of, we do not follow the ideas we have, 441; a despair of dis tinct explanation favors continuance of, 442; bad use of terms lias helped to maintain, 443; how a sin, 615.
Ilargus, its derivation, 302.
Illustrations, value of, 394.
Image, and idea, how they differ, 274; clear, may consist with a confused Images, what? 182; come to us, 182; not controllable, 182; distinguished from exact ideas, 182; may arrest Imagination, 144, 145; not needful to number or figure, 273.
Imbeciles, why regarded as men, 342.
Immediate truths, what? 499.
Immortality, not a miraculous grace from God, 53; of human soul dis tinguished from incessahility of ani mal soul, 245; of human soul, 245, Impact of bodies, of the motion aris Impenetrability of bodies, 83; perfect, Imperceptible bodies, 112.
Impetuosity of bodies, 123.
Impudence, 223.
LEIBNITZ'S CRITIQUE OF LOCKE Impulsions between parts of matter, differing views of, 54, 55.
Inability in some cases consistent with guilt, 564.
Inattention, a cause of false judgment, Incessability of animal soul, 245, 246.
Inclination, how it passes into a prac tical truth, 87.
Inclinations or propensions, how formed, 201; various kinds, 201; originate in soul, 202; beginning of desire, 202; combated by contrary inclinations, 203; combated by oc cupations of another nature, 203.
" Incorporeal things," 329.
Index, an, in geometry, 625; its plan, 625; its use, 625; to science as a whole, 625; to science as a whole might be systematic, 625; to science as a whole might be alphabetic, 625.
Indian, philosopher, his theory of how the earth is supported, 226, 227.
Indices, ad torturam, 539; ad terren- dum, 539; ad capturam, 539; ad inquirendum, 539.
Indifference of will not essential to freedom of will, 203, 204; not possi ble, 171, 204; whence notion of, 205; an absolute, an imperfection, 204, 205; the alleged, only apparent, 205; dependent on a small prevalence, 205; is really only a capability of being determined by least sensible subjects, 205.
Individual, precise idea of, difficult to discern, 310; absence of precise idea of, shown in deception by persona tion, 310; mathematical, 335, 336; physical, 336.
Individuals, knowledge of, impossible, 309; something essential to, 331; of one species never alike, 332.
Individual (proper) names; usually given to ideas of substances, 361; given occasionally to an accident, Individuality, includes infinity, 309.
Individuation, principle of, 239.
Inertia, 123.
Infants, why regarded as men, 314, 342, 350, 448; damnation of, held by Augustine, rejected by the Scholas Infer, to, illustrated, 557.
Inference, 555.
Infinite, the, according to Locke, 12; according to Leibnitz, 12; as posi tive, 17; as composite, denied, 17; not applicable to a whole, 154, 162, 163, 164; is it a mode or quantity? 161; the number of things is, 161; a number never is, 161, 163; syn- categorematic, what? 161; exists only in the absolute, 162; idea of, how applied to God, 162; not neces sarily suggested by magnitude, 162; not a modification, 162; arises from consideration of similarity or the same ratio, 162; completion of idea of, comes from ourselves, 163; source of notion, 163, 164; in in tention, 163; in extension, 163; can only be thought into original quali ties, 163; space, no idea of, 163; duration, in what sense a positive idea of, possible, 164; divisibility, gives no image, but an idea, 234, 275.
Infinites, our relation to, 51.
Infinitesimal, parts used only by ge ometers 163; analysis (calculus) unites geometry with physics, 440; discovered by Leibnitz, 573; relieves imagination, 574; is superior to ge ometry of Descartes, 574.
Inhesion, 62.
"Injustice, there is none where there is no property," discussed, 433.
Innate ideas, truths, principles, max ims, not to be used as a cloak for idleness, 13, 72, 99; perceived less easily than acquired or recollected, 20: difficulty in their perceptions does not prove their non-existence, 20; occasions cause them to be seen, do not bring them into being, 20; defined, 21, 22, 74; not proved en tirely by universal consent, 23, 71; not proved by approval on presenta tion, 23; sensations reminders of, 38; proof "of, on internal grounds, 38; Locke repudiates, 38; none, 65; not needed, 70; why Locke opposed them, 71; often prejudices, 71; not INDEX A INDEX A alone those confusedly known by instinct, 74; truths are, yet we learn them, 75; often suppressed as pre mise in enthymeme, 77; external "doctrine " stirs them up, 77; a con sent among men sufficiently general an '• indication," not a demonstra tion of, 77; their certitude comes from what is in us, 77; are employed without express consideration, 77; if not known, do not cease to be innate, 77: recognized as soon as heard, 77; at bottom known by all, 77; senses not sufficient to show their necessity, 81; give the occasion and attention required for their discovery, 81; contain some of which we have not thought.and some of which we will never think, 84; appear through attention, 85; some, are not part of natural light, 86; derivative truths are, 88; formed by insight and in stinct, 88.
Innate, practical principles, how ad mitted by Locke, 87; principles and innate truths distinguished, 88; prin ciples, some moral rules are not, and yet are innate truths, 88; compre hend instinct, and natural light, 88, 92; distinguished from natural light as genus from species, 92; that men violate the limits of justice no proof that they are not, 92, 93; truth, not known always and by all, 93; viola tions of moral law, do not disprove that it is. 93; ideas, are not at first known clearly and distinctly as such, 94; require attention and method, 94; all not indubitably evident at first, 94; can be asserted only of necessary truths and instincts, 95: influence of education on, 98; may be obscured but not effaced, 98.
Innate truths, in what sense difficult and profound sciences are, 76; dis tinguish us from beasts, 77: can both be known and also found by mind, 80: principles and innate truths distinguished, 88; idea of God among,!I4: idea of future life among, 94; doctrine of, may lead to assumption of infallibility, 96; uni versal consent to, not principal but confirmatory proof, 96; can they be effaced by education or custom? 98; why not more lustrous in children and illiterates than in adults and literati? 98; may be obscured but not effaced, 98; not creatures of prejudice, 98; reduce to first prin ciples, 99; "it is impossible for a thing to be and not to be; " is this among? 100; 'impossibility' and 'identity' among, 100; 'being,' 'possibility, and 'identity' among, 100; ' whole is greater than its part,' Locks denies its place among, 102; ' (iod should be worshipped ' among, 102; idea of virtue among, 104; are they in mind as memories? 105; defined, 105; may lead to laziness, 107; unravelled by discernment, 143.
Innocent, 262.
Innocents, 448.
Innovation, must guard against ambi tion to make, 99.
Insensibilia corpora, 3; ingredientia pcrceptionwn confusarutn, 3.
Insensible perception, basis of relation between sensible qualities, 50.
Instant, defined, 155.
Instinct, in ethics, 86; not always practical, 87; its principles become conclusions of natural light, 88; its principles proved by reason, 88; (le naturel) inclines custom to good side, 90; establishes tradition of ex istence of God, 90; gives affectionate feeling between members of species, 90,91; what? 391; even in man, 391.
Instincts, sometimes hard to distin guish from customs, 96; their rea son unknown, 99; reasons of, to be sought, 107.
Intellection, what? 178.
" Intellectual System of Universe," 65.
Intention, 163.
Intentional species, 55, 381.
Interjection, says all in a word, 308.
Intuition, a certain knowledge by, 404; primitive truths known by, 404.
Invention, 55(5.
Invenzione la piu vaga, employed in the spiritual world, 335.
LEIBNITZ'S CRITIQUE OF LOCKE Invisible movement, 112. Involuntary, defined, 177. lo ti vedo, addressed by Italian to gal lows, 92. Irisb, 296. Isogon is in rectangle, 568.
Jobn, St., fecit aurum,G03.
" Journaux des Savans," 66, 421.
Joy defined, 171, 172; and felicity, 87; and sadness, arise from prevalence of pleasure or pain, 211. Judgment, what? 143; distinguished from mind, 144; false, 209; reasons Jure suo, qul utitur, nernini facit injuriam, 492. Jurisconsults, bonmot of, 91; a rule of, 492; juramenta of, 538. Jus accrescendi, 434. Juvenal quoted, 91.
Kerkring, 315.
Knowledge, our present, best, 227, 228; can go on to infinite, 228: of body, a perfect, perhaps possible, 228; em pirical, how useful, 273; of truth, what? 397, 400; a particular signifi cation of, 397; a general significa tion of, 397, 398; confused perception in empirical, 400; of hypothetical truths, ideas in, 400; of truth, its content, 400, 401; as actual and habitual, 401; habitual, its employ ment and improvement, 401, 402; two sorts of, suggested, 402; intui tive, 404, 410; demonstrative, what? 411; opinion, perhaps not, 417; sen sitive, 417, 419; sensitive, its certi tude, 420; certain, 420; probable, 420; clearness of, related to clear ness of ideas, 423; extent of, 423; not always intuitive, 423; not always demonstrative, 423; sensitive, lim ited, 423; sensitive, more limited than ideas, 423; sensitive, can be ex tended, 423, 424; in confused ideas, 424; its limits presented, 432; of real existence, 439; difficulties in the way of, 439, 440; of bodies and spirits, 441; have ideas for, 441; lack facts for, 441; lack acuteness of senses for, 441; though concerned entirely with ideas may have certainty, 445; certainty of, suggested criteria of, 445; mathematical, real though founded on ideas, 446; is of gen eral or particular truths, 452; of general truths best conceived by help of words, 452; certainty of, 454; when self-evident, 464; order of, 469; particular, or of facts dis tinguished from universal and neces sary, 470; appellations of, possibility of their extension, 513; commences in particular propositions? 517; em ployment of mnemonic maxims in, 517; mnemonic maxims not formed by induction, 518; what conduces to the extension of, 527; mediate ideas, their place in, 527; neither wholly necessary, nor wholly voluntary, 528; divine, intuitive, 574; angelic and beatified, 574.
KOLval evvoiai, 43, 71.
Koran, 90.
Kuhlmann, Queriu, 601; on the Trin " L " employed to signify gentle move Labadists, 602.
Labbe, Father, his language, 293.
"Labyrinth, sive de compositione con- LtKtitia and gaudiurn compared, 172.
Language, Locke on, 5; tropical use of, must be guarded, 271, 272; origi nates in desire of being understood, 287; serves in reasoning, 287; of tones, 287; place of general terms in, 288; study of, reveals, not the origin of ideas, but the history of their discovery, 289; primitive root of, 297: German likely the primi Languages, have altered, 294; have common roots, 297; Keltic, Latin, and Greek, have common origin, 297; a primitive element in all, 298; show the origin and migration of nations, 303, 304; best mirrors of human mind, 368; practical but not precise, 370; same terms in, may INDEX A convey different ideas, 371; of world will finally be reduced to grammar and dictionary, 372; will be better known with increase of knowledge of mind, 372.
Lateran Council, 581.
Law of continuity, 50.
Law, divine, 202; natural, 2G2, 487; positive, 202.
Law, civil, 202; of reputation, improp erly so called, 2(i2; described, 2(54; its reformation needed, 204, 205; a pre cept of wisdom or of the science of happiness, 391.
Laws, three sorts, according to Locke, Leander and Hero, 211.
Leaves, no two alike, 240.
Leeuwenhock, 340.
Legislator, not implied in all natural rewards and punishments, 94.
Leibnitz, his sketch of Locke's Essay in " Monatliche Auszug," 7; hints at a more complete reply, 7; delays therein, 8; was to be in form of dialogue, 9; unfinished, 9; his esti mate of Locke's Essay, 10, 13; turns to Theodicee, 10; Raspe publishes reply, 10; differs from Locke as Plato from Aristotle, 10; thinks soul not a "tabula rasa," but that it has principles, 11; truth has other foundations than experience, 11; credits Locke with an approach to his views, 11, 45; regards bodies as always in motion, 11; on axioms, 12; on logic, 12; on nominal and real being, 12; on the Infinite, 12; his explanation of Locke's aversion to the doctrine that principles are born with us, 13; his first principles, 13; differs from Locke on the soul ever thinking, 10; how he differentiates his system from that of Locke, 42; on German philology, 304.
Leibnitz's system, gives a new aspect to interior of things, GO; unites different schools, 06; explains union of soul and body, 00; gives true principle of things, 00; is simple, 00; is uniform, Oli; explains laws of nature, GO; how characterized, 08.
Leine, the river, whence its name, 300, Leipsic Acts, 26(5.
Lemma, what? 413.
Lemnius, Levinus, his monster, 448.
Length, an idea of determinate, not in mind, 149, 150; preserved only by real measures, 150; pyramid to serve as standard, 150; pendulum measures, 150.
Lentulus, 308.
Lerins, Vincent de, 617.
Lessius, 153.
Lethargy, 1GG.
Liars who contradict themselves uni versally obnoxious, 23, 77.
Licetus, 351.
Life, a good one preferable to a bad, apart from eternal felicity, 217; Epicurean doctrine, even apart from felicity, not most reasonable, 217; indefinite ideas of, 388; notion of, is accompanied by perception in the soul, 388; of man, that it should be a dream, not impossible meta physically, but rationally, 422; even if a dream, does not deceive, since its phenomena are in reliable series, Light, why 'referred to fire, 133; rel ative to suitable organs, 133; like sugar, 140; Aristotle's definition of, Light, internal, what? 22,599; opposed by perceptions of sense, 98; is source of science, law, and morals, 98; its struggle with perception of sense described in Scripture and ancient and modern philosophers, 98; dulled by sense and custom, 98; — natural, Lights, first, 499.
Lingua Franca, 293; Zerrja, 293.
Lion, known by claw, 357; its deriva Lipenius, 020.
Livy, his accounts of battles imagi Locke, John, his Essay concerning human understanding, 4; denies in nate ideas, 4; declines reply to Leib- LEIBNITZ'S CRITIQUE OF LOCKE nitz's criticism on his Essay, 6; on axioms, 12; on logic, 12; on the Infinite, 12; his change of view on Newton's theory of gravitation, 12; botli assayer and transmuter, 19; in his view of reflection relaxes his doc trine about innate ideas, 45; denies anything virtual in us, 46; believes that mind does not always think, 47; his antagonism to innate princi ples explained, 71.
Logic, its frnitfulness, 12; valuable, 18; full of truths which can only be i proved by innate principles, 44; a natural, 88; has it helped to main tain the obscurity of words, 378; ignorance of, accounts for inaccurate use of terms, 379; as much a demon strative science as mathematics, 414; of geometers but a part of general, 414; of probabilities suggested, 541; chains of reasoning in, whence their complexity, 5G1; laws of, principles of good sense reduced to writing, 562: a severe, not necessarily scho lastic, needed in practical delibera tions, 563; because men reason without artificial, does not prove its inutility, 563; its scholastic forms inconvenient, 564; have its rules entire sway in probable questions? 565, 566; of the probable, Cardan on, 566; a sublime, suggested, to which common is but as alphabet, 566; its possible improvement, 566; Hooker upon its improvement, 566; as a universal mathematics, 569; in i what particulars reason needs it, 570; not needed in intuitive knowl edge, 574: what it comprises, 621; its contents according to the ancients, 622; includes artes dicendi, 622; its boundaries indefinite, 622; discur sive, 623; medicinal, 624.
Logical form reveals force of argu Lombards, brothers of the, 449.
Lot, man's, a ground of praise rather than complaint, 439.
Loubere, M. de la, 60.
Louis le Debonnaire, the oath of, 294.
Love, what? 167, 168; extension of term, 168; of complacency, 168; of benevolence, 168; disinterested, 168.
Lucan, a sally of his criticised, 144.
Lucian, his " True History," 399.
Ludolphe, 75.
Lully, Raymond, 590.
Lu>iuji.r,a, 324.
Lune, its quadrature by Hippocrates, 527; axiom employed in its quadra Lutheran view of Eucharist, 611, 612.
Lutheranism, name disapproved, 544.
" Lux in Tenebris," 604.
Luz of the Rabbis, 242.
Lynx, its derivation, 301.
Lysimachia, 267.
Machine, its archetypes, 280.
Madmen, their defects, 146; from rev Magnetology, a science, 525.
Magnitude, 258.
Mais, its equivalents in German, 366; its derivation, 367; its elliptic u.se, Malotru, Abbot, 351