Reall fecam l na and maks

If any fludious of p Uto^ fhall deiire private fatis*- fa6^ion, I fliall hope that it oiay be given to their own good liking.

We muft not expe(^ from Philofophers , that they (hould be very exa6l Grammarians ; for it will not hold in all words that are of that forme, as for example, lix^^'p Ttf]©- ; it im- plies an effe(5l of the thunder indeed, but not a participa- tion ( at leaft not a(^ive, but paffive ) of the power : in li^t^w A/®-, it is a mere relation ; but in %^7Wf Q;l confef Tc, and many ochers, it doth imply both participation and pie. But befides ; l^^^fft Myi U doth not fo properly anfwer to l^yy Kv and t^^^tv , as tv^®-^ or iy3««i^V9 and ifavvj^V' Pl^toi words are ib obfcure, that ic would take us much time to make him intelligible ; which I doubt to moft that will read this, will neither be pleafing nor profit table.

I fhall therefore fpare that labour, and con- tent my ielf with plmarchs divifion ; vvhich, although he mention P/4^(? Alltheie, befides that kinde of Enthufiafmc which proceeds from difiemper of body, which both by Plato and Tlmarch is particularly mentioned and excluded. According to Plutarch then , there be five kinds of Enthpijiafms : Divinatory, Bacchicalj ( or Cory- bantical, ) Poetical, ( under which he comprehends Mufi- cal alio, ) Martial, and Eroticall, or amatorie. • Now as rl'ii A'^nv is that which is replenulied with wind ; and to l^^f ov, with wifdome : fo, faith Plmarchy mult oy|«^/ge^3j in the Plut. fubjed where it is, import a [ full ] participa- tion and communion of Divine power. Smhupafme ; In Greek ( fi^oi" whence we have the Englifli ) h^nffi Afffu?

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