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Ne shall the ghost within my heart stent

To love you best, with all my true entent.

Fol. 49, page 1, col. 1.

In great estate

Her gost was ever in plain humilitie.

Fol. 48, page 2, col. 2.

Under the first sense of Gast, halitus, breath, Mr. Ley quotes gast muthes his, spiritu oris ejus; Psal. xxxii. 6. And we still retain this sense in the expression "To give up the ghost," which means nothing more than to give up the breath, animam efflare, to die.

But I must not forget the old goat, which caused my late dreadful amazement. The poor creature gave up the ghost the

day after.-Robinson Crusoe.

"To give up his or her spirit to God, to " yield up his soul to God," are pious expressions; but to give up the ghost (we do not say his ghost or her ghost) suggests nothing of the soul, it merely signifies to die. The expression has continued in use, and well enough understood (like many of our particles), after the original manner of signification has been lost sight of.

And Jesus cried with a loud voice, and gave up the ghost.Mark's Gospel, chap. xv.

And Ihesus gaf out a greet cry, and diede.— Wiclif's Translation.

In the original, ECETVEVσE-expired.

ἐξεπνευσε·

END OF PART II.

APPENDIX.

A, page 107.

"THE assignation of particular names, to denote par"ticular objects, that is, the institution of nouns sub

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stantive, would, probably, be one of the first steps "towards the formation of language. Two savages, who "had never been taught to speak, but had been bred up "remote from the societies of men, would naturally begin "to form that language by which they would endeavour "to make their mutual wants intelligible to each other, by uttering certain sounds, whenever they meant to denote "certain objects. Those objects only which were most "familiar to them, and which they had most frequent “occasion to mention, would have particular names assign"ed to them. The particular cave whose covering shelter"ed them from the weather, the particular tree whose "fruit relieved their hunger, the particular fountain whose "water allayed their thirst, would first be denominated by 'the words cave, tree, fountain, or by whatever other appellations they might think proper, in that primitive

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"jargon to mark them. Afterwards, when the more en"larged experience of these savages had led them to

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observe, and their necessary occasions obliged them to "make mention of, other caves and other trees, and other

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fountains, they would naturally bestow, upon each of "those new objects, the same name, by which they had "been accustomed to express the similar object they were "first acquainted with. The new objects had none of them any name of its own, but each of them exactly resembled "another object, which had such an appellation. It was "impossible that those savages could behold the new

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objects, without recollecting the old ones; and the name "of the old ones, to which the new bore so close a resem"blance. When they had occasion, therefore, to mention, or to point out to each other, any of the new objects, they would naturally utter the name of the correspondent ❝ old one, of which the idea could not fail, at that instant, "to present itself to their memory in the strongest and "liveliest manner. And thus, those words, which were

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originally the proper names of individuals, would each "of them insensibly become the common name of a mul“titude.”— A Dissertation on the Origin of Languages, by Adam Smith, LL. D.

B, page 124.

"I have already, on various occasions, observed, that "the question concerning the nature of mind is altogether foreign to the opinion we form concerning the theory of "its operations; and that, granting it to be of a material

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origin, it is not the less evident, that all our knowledge "of it is to be obtained by the exercise of the powers of "consciousness and of reflection. As this distinction, " however, has been altogether overlooked by these pro"found etymologists, I shall take occasion, from the last

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πνεύμα

quotation *, to propose, as a problem not unworthy of "their attention, an examination of the circumstances "which have led men in all ages, to apply, to the sentient "and thinking principle within us, some appellation synonymous with spiritus or πvevμa; and in other cases, "to liken it to a spark of fire, or some other of the most impalpable and mysterious modifications of matter.— "Cicero hesitates between these two forms of expression; " evidently, however, considering it as a matter of little consequence which should be adopted, as both appeared "to him to be equally unconnected with our conclusions concerning the thing they are employed to typify:"Anima sit animus, ignisve nescio: nec me pudet, fateri "nescire quod nesciam. Illud si ulla alia de re obscurâ "affirmare possem, sive anima sive ignis sit animus, eum jurarem esse divinum.' This figurative language, with respect to Mind, has been considered by some of our "later metaphysicians as a convincing proof, that the "doctrine of its materiality is agreeable to general belief; "and that the opposite hypothesis has originated in the "blunder of confounding what is very minute with what "is immaterial.

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“To me, I must confess, it appears to lead to a con❝clusion directly opposite. For, whence this disposition "to attenuate and subtilize, to the very verge of existence, "the atoms or elements supposed to produce the pheno"mena of thought and volition, but from the repugnance "of the scheme of Materialism to our natural apprehen

* A passage from the Diversions of Purley, in which Mr. Tooke quotes some etymologies from Vossius:

"In the same manner Animus, Anima, Пvɛvμa and ↓ʊxn are participles.— "Anima est ab animus. Animus vero est a Græco Avɛμos, quod dici volunt "quasi Aɛμos, ab Aw sive Aɛui, quod est ПIVE; et Latinis a spirando, spiritus. "Immo et ux" est a fux quod Hesychius exponit Пve."-Vol. ii. page 20.

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