Jewish theologies of space in the scientific revolution: Henry More, Joseph Raphson, Isaac Newton and their predecessors

References

• The quotation is from Koyré A. Cohen I.B. Newton and the Leibniz-Clarke correspondence with notes on Newton, Conti, and Des Maizeaux Arch. int. hist. sci. 1962 15 63 126 esp. p. 100. Other authorities who undervalue the importance of māqôm or of Cabalist ideas for seventeenth century science are: Koyré, From the closed world to the infinite universe (1957, Baltimore), 148, 195, 291–292; A. Lichtenstein, Henry More: the rational theology of a Cambridge Platonist (1962, Cambridge, Mass.), 170 footnote 37; F. E. Manuel, The religion of Isaac Newton (The Fremantle Lectures, 1973: 1974, Oxford), 35–36 n. 14; J. E. McGuire, ‘Newton on place, time, and God: an unpublished source’, Brit. jour. hist. sci., 11 (1978), 114–129, esp. p. 128 n. 9 (see erratum in succeeding issue); S. Toulmin, ‘Criticism in the history of science: Newton on absolute space, time, and motion’, Philosophical rev., 68 (1959), 1–29, 203–227, esp. p. 225; F. B. Burnham, ‘The More-Vaughan controversy: the revolt against philosophical enthusiasm’, Jour. hist. ideas, 35 (1974), 33–49, esp. p. 47; and H. Fisch, Jerusalem and Albion: the hebraic factor in seventeenth century literature (1964, London), 193. Both Markus Fierz and Max Jammer took the opposite view, but their arguments were relatively brief and not substantiated in detail, and so their views have been discounted by Koyré, Cohen, Lichtenstein and others (Fierz, ‘Über den Ursprung und die Bedeutung der Lehre Isaac Newtons vom absoluten Raum’, Gesnerus, 11 (1954), 62–120, esp. pp. 77–79, 91, 94–95; Jammer, Concepts of space: the history of theories of space in physics (1954, Cambridge, Mass.), 26–32, 39–48). On simsûm see section 5 below. In transliterating Hebrew words, I have followed the conventions described in T. O. Lambdin, Introduction to Biblical Hebrew (1973, London), xv–xxviii. The reader will encounter some variation between my transliterations and those found in the various primary and secondary sources quoted by me. I have supplied the unvocalized spellings of important Hebrew words on first using them.
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• Scholem . 1974 . Kabbalah 416 – 419 . Jerusalem K. Salecker, Christian Knorr von Rosenroth (1636–1689) (Palaestra 178, Untersuchungen und Texte aus der deutschen Philologie: 1931, Leipzig), is not very useful on Knorr's Cabala, but see A. Coudert Gottesman, ‘Francis Mercurius van Helmont: his life and thought’ (D. Phil. thesis, Warburg Institute, 1972, London), 395–443. Parts of this excellent thesis have appeared as ‘A Cambridge Platonist's kabbalist nightmare’, Jour. hist. ideas, 36 (1975), 633–652; and ‘A Quaker-kabbalist controversy: George Fox's reaction to Francis Mercury van Helmont’, Jour. Warb. Court. Inst., 39 (1976), 171–189.
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• 1677–84 . Kabbala denudatas seu doctrina hebraeorum transcendentalis et metaphysica atque theologica opus antiquissimae philosophiae barbaricae … in quo ante ipsam translationem libri … Sohar … praemittitur apparatus cujus pars prima continet locos communes cabbalisticos … pars secunda vero constat e tractabibus variis didacticis quam polemicis … Vol. 2 , of 4 pts. each, Sulzbach and Frankfurt The arrangement of the work is as follows: Vol. 1, Apparatus in librum Sohar. Part 1 (cited as KD 1.1) Loci communes kabbalistici; Part 2 (cited as KD 1.2.1, 2, 3, etc.) eleven polemical treatises and selections from Cabalist works; Part 3 (KD 1.3) Herrera's Porta caelorum; and Part 4 (KD 1.4) Arbores kabbalisticae. Vol. 2, Liber Sohar restitutus. Part 1, two sections: Section 1 (KD 2.1.1) Synopsis libri Sohar by Issachar Berman ben Naphtali ha-Kohen; and Section 2 (KD 2.1.2) ēmeq hammelek by Naphtali Bacharach (selection). Part 2, five sections (KD 2.2.1, 2, etc.) including parts of the Zohar with commentaries. Part 3, two sections: Section 1 (KD 2.3.1) Herrera's Domus dei; and Section 2 (KD 2.3.2) De revolutionibus animarum (attributed to Luria). Part 4 (KD 2.4) Adumbratio kabbalae christianae. The engraving is reproduced in Coudert, ‘Quaker’ (footnote 88), 176, pl. 14c. See also ibid., 171–179; and Coudert, ‘Nightmare’ (footnote 88), 636–637.
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• KD 2.4.1: Adumbratio kabbalae christianae, idest syncatabasis hebraizans, sive brevis applicatio doctrinae hebraeorum cabbalisticae ad dogmata novi foederis; pro formanda hypothesi, ad conversionem judaeorum proficua. Scholem Kabbalah Jerusalem 1974 417 417 attributes this work to Helmont, but I do not know the basis of this attribution; see footnote 153 below.
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• Scholem . 1974 . Kabbalah 394 – 395 . Jerusalem 401–408, 420–428, 443–448; Scholem points out that works attributed to Luria are actually by his followers.
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• The analysis that follows is based upon the various documents in Knorr's collection, which, as Scholem points out Kabbalah Jerusalem 1974 416 416 cannot be dismissed as a misrepresentation of Cabalist teaching. Whatever its inaccuracies, it was the fundamental source for More, Raphson and other Christian figures interested in Cabala and so must be the basis of any study of their use of Cabala. Throughout this section I have used Scholem's work on genuine Lurianic sources as a guide through the Kabbala denudata.
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• Scholem . 1974 . Kabbalah 42 – 43 . Jerusalem 48–51, 55–65, 67–73, 312–316, 401–404.
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• Scholem . 1974 . Kabbalah 87 – 89 . Jerusalem 117.
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• KD 1.1.79–81: ‘ Fine carens … Sic vocatur causa causarum; quae sic vocatur quod celsitudinis ejus nullus sit terminus, quodque nihil eam queat comprehendere’. Scholem Kabbalah Jerusalem 1974 88 88 91, 94–96, 101.
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• KD 1.1.146–147, 605–606; Scholem Kabbalah Jerusalem 1974 96 116
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• KD 1.1.544, 551, 563–564: ‘Scaturigo. Refertur ad Kether, cui etiam tribuitur nomen … scaturigo aquarum viventium … Binah vocatur Fons hortorum … Horti enim sunt Sephirae insequentes … Binah autem vocatur … fluvius cujus aquae non deficiunt’. KD 1.2.2.6; Scholem Kabbalah Jerusalem 1974 107 109
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• KD 1.1.607–608 identifies the first, outermost sphere with Crown, the next within it with Wisdom, and so on through the lower s∂pîrôt ; thus the source of emanation is outside, and the beings farthest from the source are within. For a different picture, see Scholem Kabbalah Jerusalem 1974 109 109 See also KD 1.1.274; 2.1.2.278; and Scholem (footnote 8), 16, 118.
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• KD 1.1.665: ‘Cum deus infinitus vellet emittere quae emanare debebant, contraxit seipsum in medio lucis suae centrali, ita ut intensissima illa lux ad circumferentian quandam atque ad latera in se recederet’. Scholem Kabbalah Jerusalem 1974 129 129
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• KD 1.1.347–348; 1.2.8.150, 153; 1.3.111; 2.1.2.258; Scholem Kabbalah Jerusalem 1974 130 130
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• Ibid., 2.1.2.159–160; Scholem Kabbalah Jerusalem 1974 135 135
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• KD 1.1.146, 478–480; Scholem Kabbalah Jerusalem 1974 136 136
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• KD 1.1.28–31: ‘ Homo anterior, seu prior, seu primus. Est emanans primum Aziluthicum a luce Infiniti intra spatium evacuatum immisum, a quo deinceps ortum habuerunt gradus et systemata reliqua omnia … Danturque in hoc decem numerationes sphaericae; deinceps autem prodiit figura hominis rectilinea in sua decade Sephirothica, tanquam diameter dictorum circulorum’. Ibid., 1.3.72: ‘Numen infinitum … immediate produxisse … qui est intellectus occultus et cogitatio divina; et ab isto subsequenter lumina superna prodiisse, quae sese exferunt in quinque decades Sephirothicas … ad productionem mundorum inferiorum …’. Ibid., 52, 111; Scholem Kabbalah Jerusalem 1974 137 137
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• KD 1.1.698–700: ‘Idcirco nullum ex illorum vasis sufficiens erat ut plus in se reciperet quam debitam suam portionem. Unde nec vas Daath illos omnes capere poterat, unde frangebatur et decidebat. Deinde sex reliqua ingrediebantur in vas Chesed, quod nec ipsum omnes tolerare poterat, sed frangebatur et descendebat’. KD 585, 675–676; 1.2.8.152–153; 1.3.162; 2.1.2.273, 276–277, 327; Scholem Kabbalah Jerusalem 1974 138 139 143
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• KD 1.1.649: ‘Sunt repraesentationes divinorum graduum sub analogia figurae humanae, quarum potissimum describuntur quinque: Arich Anpin seu longanimus, Abba veImma seu pater et mater, et Seir Anpin veNukbeh seu cito irascens et uxor ejus’. KD 146–147, 650; 1.3.72; Scholem Kabbalah Jerusalem 1974 140 140
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• KD 1.1.147, 152–156, 312–315, 699–700; 1.2.8.156–172; 2.2.2.394–395; Scholem Kabbalah Jerusalem 1974 141 142
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• KD 1.1.12: ‘Est abbreviatura quatuor systematum, seu mundorum seu emanationis; seu creationis; seu formationis; seu factionis’. KD 146–147; 1.2.8.152–153; Scholem Kabbalah Jerusalem 1974 102 103 118–119.
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• 1653 . Conjectura cabbalistica, or a conjectural essay of interpreting the minde of Moses according to a threefold Cabbala, viz. literal, philosophical, mystical or divinely moral London Using the abbreviation ‘Collection’, I will be referring to the later edition of this work published in A collection of several philosophical writings of Dr. Henry More, Fellow of Christ's Colledge in Cambridge: as namely, his antidote against atheism, appendix to the said antidote, enthusiasmus triumphatus, letters to Descartes, etc., immortality of the soul, conjectura cabbalistica. The second edition more correct and enlarged (1662, London); references in Roman numerals indicate The preface general to the entire Collection, while Arabic numerals indicate the Conjectura, which is paginated separately from the other works in the volume. Using the abbreviation ‘MO’, I will also supply references to the reprint of this work in More's Latin Opera omnia (for example, MO 2.2.461–643), published between 1675 and 1679 and including scholia to many of More's earlier writings. Henrici Mori cantabrigiensis opera omnia … is actually the title of the second volume in two parts (MO 2.1, 2.2) of the Opera, which do not contain all that More wrote; the first volume (1) is titled Henrici Mori cantabrigiensis opera theologica anglice quidem primitus scripta …; the Praefatio generalissima in 2.1.i–xxiv contains a useful chronological overview of More's writings. See also F. I. MacKinnon, Philosophical writings of Henry More (1925, New York), 235–243; M. H. Nicolson (ed.), Conway letters: the correspondence of Anne, Viscountess Conway, Henry More, and their friends, 1642–1684 (1930, New Haven, Conn.), 217–221, 323–324 (cited as ‘Conway Letters’), Coudert, ‘Nightmare’ (footnote 88), 639–647; and footnotes 88 and 89 above.
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• In the Opera omnia, 286 out of 2438 pages, or 11·7%, are devoted to Cabala. For Cabalist and other Jewish ideas in More, see, besides the material discussed below MO 1.156 656 656 2.1.xiv–xvi, xx, 93, 435–436, 482–483; 2.2.367.
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• KD 1.2.9.173; MO 2.1.xii, 455, 459, 463; Conway letters 355 355 On etymology and numerology, see footnotes 121–122 below. On the theory that the Conjectura influenced Milton, see M. Nicolson, ‘Milton and the Conjectura Cabbalistica’, Philological quart., 6 (1927), 1–18; and R. J. Z. Werblowsky, ‘Milton and the Conjectura Cabbalistica’, Jour. Warb. Court. Inst., 18 (1955), 90–113.
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• Collection Vol. xix-xx , xxv, 1–3, 149; MO 2.2.9-11, 467–469, 612.
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• Collection Vol. xii , cites a letter of Descartes [C. Adam and P. Tannery, Oeuvres de Descartes (11 vols., 1971–75, Paris), vol. 4, pp. 694–701, suggest that the letter was written in 1646 and addressed to William Boswell] to prove that ‘… Des-Cartes himself … found his own philosophy even to admiration agreeable to the text of Moses’. The letter reads: ‘Je suis aprés à décrire la Naissance du Monde, où j'espere comprendre la plus grande partie de la Physique. Et je vous diray que depuis quatre ou cinq jours, en relisant le premier Chapitre de la Genese, j'ay trouvé comme par Miracle qu'il se pouvoit tout expliquer suivant mes imaginations. … ma Nouvelle Philosophie … s'accorde beaucoup mieux avec toutes les Veritez de la Foy, que ne fait celle d'Aristote’ (C. Clerselier (ed.), Lettes de Mr Descartes … Tome second (1659, Paris), 164 (2.24)). Alan Gabbey, who has written the best account of More's changing views of Descartes (‘Philosophia Cartesiana triumphata: Henry More 1646–1671’), shows that by the time he wrote the Divine dialogues More had abandoned his earlier conviction that Descartes had some special insight into Mosaic philosophy. (Gabbey's paper, delivered to a symposium on ‘Cartesianism 1650–1750’ at the University of Western Ontario in 1973, will appear in the Proceedings.) See also Collection, xvi–xix, xxvii, 3; MO 2.2.9-11, 16, 468; and D. B. Sailor, ‘Cudworth and Descartes’, Jour. hist. ideas, 23 (1962), 133–140, esp. pp. 137–138.
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• Collection Vol. xix , 4 – 5 . MO 2.2.11, 469; D. B. Sailor, ‘Moses and atomism’, Jour. hist. ideas, 25 (1964), 3–16, esp. pp. 10–11. For another interesting effort to make Moses a scientist, see A. J. Kuhn, ‘Glory or gravity: Hutchinson vs. Newton’, ibid., 22 (1962), 302–323.
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• Collection 1 – 4 . [3] 43–45, 50, 53; MO 2.2.465, 467–469, 497–498, 507, 509; Scholem (footnote 8), 6, 11–12.
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• Collection Vol. xvii , 92 – 92 . MO 2.2.9, 544; Hsch. Mil. 71; Diog. Laert. 1.119; Orig. Cels. 6.42.
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• Collection 75 – 75 . 100–101, 104, 127; MO 2.2.526, 552, 554, 584; Iamb. VP 3.13–14; Aspelin (footnote 46), 19–21.
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• Collection 3 – 4 . 18–19, 79–81; MO 2.2.468–469, 480, 529–530; Descartes, Principes, 3.115–125. Compare Le monde, 9.
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• Collection Vol. xviii , 78 – 78 . 103–104; MO 2.2.10, 528, 554; Descartes, Principes, 3.46–52; Gabbey (footnote 116).
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• Collection 128 – 129 . MO 2.2.584–585; Plut. Num. 1.2–4, 11; I Mac. 12: 21; Jos. AJ 13.11. Yates (footnote 46), 425 attributes More's omission of Hermes Trismegistus from his account of prisca sapientia to the influence of Casaubon's adjustment of the dating of the Hermetica (on which see footnote 180 below).
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• Collection Vol. xii , 54 – 54 . xix, [3] MO 2.1.ix, xi; 2.2.9-11, 15, 465, 509; MacKinnon (footnote 112), 236, 239–240.
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• MO 2.2.234: … definitionem materiae seu corporis instituis multo quam par est latiorem. Res enim extensa deus videtur esse … MO 2.2.295 2.1.667–670; MacKinnon (footnote 112), 262–264. Koyré (footnote 1), 127, is imprecise to suggest that More posited ‘only one type’ of substance. Compare ibid., 129; and J. T. Baker, An historical and critical examination of English space and time theories from Henry More to Bishop Berkeley (1930, Bronxville), 1–9.
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• MO 2.1.5, 9, 309, 321, 661–672; 2.2.234, 244–245, 299, 358; Arist. Phys. 213b22–26; footnote 83 above; MacKinnon (footnote 112), 293; Baker (footnote 125), 9–11.
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• MO 2.1.665: ‘Sophr. Domine, tu nostrum habitaculum fuisti per omnia secula, tu ante natos montes, ante formatam terram atque orbem ab aeterno in aeternum deus es. Bath. Unde Cabbalistae non temere istos titulos attribuerunt deo, qui immobilis motor est, receptaculum et sustentator rerum omnium. Quod illi consentaneum est quod Hylobares notavit de opinione Pythagoreorum, qui magnam sane cognationem habent cum antiquis Cabbalistis’. MO 167–169; Ps. 90: 1–2; Henrici Cornelii Agrippae ab Nettesheym … opera in duos tomos concinna digesta … Strasbourg 1630? 1 272 272 (De occ. phil. 3.11).
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• MO 2.1.158–165, esp. p. 159: ‘Quod vero sit locus quem vocant internus sive spatium a corporibus realiter distinctum sed trinis dimensionibus praeditum, argumentis prorsus apodicticis jam evincemus’. Koyré From the closed world to the infinite universe Baltimore 1957 138 147 On internal space, see Grant, ‘Impenetrability’ (footnote 57), 554–557.
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• MO 2.1.165–167: ‘Neque enim reale duntaxat … sed divinum quiddam videbitur hoc Extensum infinitum ac immobile … postquam divina illa nomina vel titulos qui examussim ipsi congruunt enumeraverimus; qui et ulteriorem fidem facient illud non posse esse nihil, utpote cui tot tamque praeclara attributa competunt. Cujusmodi sunt quae sequuntur, quaeque metaphysici Primo Enti speciatim attribuunt, ut Unum, Simplex, Immobile, Aeternum, Completum, Independens, A se existens, Per se subsistens, Incorruptibile, Necessarium, Immensum, Increatum, Incircumscriptum, Incomprehensibile, Omnipraesens, Incorporeum, Omnia permeans et complectens, Ens per essentiam, Ens actu, Purus actus. Non pauciores quam viginti tituli sunt quibus insigniri solet Divinum Numen, qui infinito huic loco interno quem in rerum natura esse demonstravimus aptissime conveniunt, ut omittam ipsum Divinum Numen apud Cabbalistas appellari , id est locum’. Koyré From the closed world to the infinite universe Baltimore 1957 147 154 compare J. E. McGuire, ‘Existence, actuality and necessity: Newton on space and time’, Ann. sci., 35 (1978), 463–508, esp. pp. 472 (footnote 41), 480.
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• MO 2.1.167–168: ‘Nam nullum Extensum infinitum quod nec coagmentatur e partibus nec quovis modo condensatur vel constipatur potest moveri vel pars a parte, cum totum sit simplex et indiscerpibile, nec totum simul, cum sit infinitum, nec contrahi in minus spatium, cum nec condensatum sit uspiam nec locum possit relinquere…. Est vero … independens, non tantum ab imaginatione nostra … sed ab alia re qualibet, nec cum alio quovis connectitur aut ab eo sustentatur, sed recipit et sustentat omnia tanquam eorum Sedes et Locus, quo videtur alludere nomen perinde ac praedictum . Note that the version given by Koyré From the closed world to the infinite universe Baltimore 1957 149 150 omits the last phrase following ‘Locus’; see footnote 171 below.
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• KD 1.1.548: “ Locus est Tiphereth; quia Tetragrammati quadratura, i.e. denarius decies, quinarius quinquies, et senarius sexies sumti, assurgunt ad numerum ’. KD 2.1.2.258: ‘Nomen autem Tehiru, splendoris est , tredecim Kuphin…. Kuph est Sanctus ille Benedictus. Nam Kuph in plenitudine sua per gematriam idem valet ac quia ipse est locus mundi, qui comprehendit omnes mundos in spatio sphaerae suae’. KD 2.2.2.459; Scholem Kabbalah Jerusalem 1974 130 394 395 Compare Jammer (footnote 1), 30.
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• KD 1.1.32, 274, 711; Henrici Cornelii Agrippae ab Nettesheym … opera in duos tomos concinna digesta … Strasbourg 1630? 1 272 272 and 130 above. Compare Saadya Gaon (footnote 50), 36, 47–48; Hallevi (footnote 59), 205; Marmorstein (footnote 2), 43–51.
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• MO 2.1.x–xii; Conway letters 217 221 323–324, 333, 351, 355, 359–360, 373–374, 386, 388–391, 406–409, 415–417, 431.
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• Conway letters 323 – 324 .
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• Conway letters 323 – 324 . 333, 355, 358–359, 373, 386, 388, 406, 409, 429–431.
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• Conway letters 351 – 352 . 355, 359, 390, 406, 429; MO 2.1.xi–xii, 423, 455, 459, 472; KD 1.2.9.173.
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• Conway letters 352 – 352 . 390.
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• Conway letters 351 – 351 . 390; MO 1.656; 2.1.435–436, 452–453, 482–483; 2.2.367; KD 1.2.9.175–176; Coudert, ‘Quaker’ (footnote 88), 173–178. More took special note of a work of Johann van Meurs (1579–1639) entitled Denarius pythagoricus sive de numerorum usque ad denarium qualitate ac nominibus secundum pythagoricos (1631, Leiden), which itself contains to Hebrew numerology.
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• Conway letters 333 – 333 . 351–352; MO 2.1.158–173, 182–183, 433.
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• Conway letters 324 – 324 . 333, 351–352, 355, 373–374, 390, 406, 409, 421; KD 1.2.9.174–175; MO 2.1.423–428, 452, 472.
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• KD 1.2.4.32–33: Scito quod antequam emanarent emanantia et creata essent creata, Lux suprema extensa fuerit plenissime et impleverit omne Ubi, adeo ut nullus daretur locus vacuus … in notione lucis nullumque spatium inane, sed omnia essent plena luce illa Infiniti hoc modo extensa … eo quod nihil esset nisi extensa illa lux … atque ista vocabatur Or Haensoph lux Infiniti. Cum autem in mentem veniret Extenso huic quod vellet condere mundos et emanando producere emanantia atque in lucem proferre perfectionem potentiarum suarum activarum et nominum atque cognominum suorum, quae erat causa impulsiva creandi mundi …, tum compressa quadantenus lux ista a puncto quodam medio circumcirca ad latera recessit, atque sic relictus est locus quidam vacuus, dictus spatium inane, aequidistans a puncto illo exacte in medio ejus constituto. … Instituta igitur tali contractione atque compressione, per quam locus quidam vacuus spatiumque in medio Infinito relinqueretur inane, jam sane Ubi quoddam constitutum erat in quo existerent emanantia, creata, formata, et facta’. MO 2.1.423; Conway letters 351 351 355; Scholem (footnote 8), 425, 445.
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• KD 1.2.3.14–27; MO 2.1.429–440; Conway letters 351 351
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• MO 2.1.448–451: ‘Jam vero cum hic Or-Haensoph naturae sit necessariae ac immutabilis et ubique sibi similis, qui fieri potest ut retrahat seipsum a puncto ullo, quo adeo vastam relinquat concavitatem in qua mundis creandis sit locus? Quasi natura Dei crassa esset ac corporea, nec mundi ubi ipse sit esse possint. Praeterea discerpibilitas, sive separatio unius partis ab altera, corporis proprietas est non spiritus. Cumque Deus ubique sibi ipsi sit similis, si potest disjungere essentiam suam a tali puncto, potest profecto a quovis puncto. … Quod etiam demonstrationi esset contra infinitatem illius … quemadmodum intelligere est ex Enchiridio meo metaphysico. … Postremo, vacuum illud quod imaginantur postquam Deus se a puncto quopiam subtraxerit non est mera non-entitas sed substantia incorporea et necessario existens. (Vide Enchiridion metaphysicum. …) Unde sequeretur quod spiritus sit necessario existens et tamen distinctus a Deo, quod est impossibile. Ac proinde manifestum est verum Deum, quem hic Or-Haensoph denotat, non posse subducere se a puncto ut vacuum fiat in quo mundi sint creandi’. Coudert Francis Mercurius van Helmont: his life and thought Warburg Institute London 1972 539 539 D.Phil. thesis
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• MO 2.1.452–472, esp. 461–462: ‘Mira igitur haec Ha-ensoph sive Infiniti evacuatio nullo mihi videtur solido niti fundamento. Occasionem vero hujus inventi hinc originem duxisse arbitror nempe cum recentiores Cabbalistae inter divina nomina apud scriptores Judaicos anti-quissimos recenseri animadvertissent, illi omnem veritatem modio Aristotelico meitentes, naturamque loci in eo omnino consistere putantes ut rem locatam circumambiat, de interno loco ne somniantes quidem, aut cum suo Aristotele strenue negantes (cum e contra Pythagorei et locum internum admittunt et spiritum esse plane definiunt, uti videre est in Enchiridio meo metaphysico), illi, inquam, cum Deum locum esse ex reliquiis antiquae Cabbalae edocti essent, statim rem ad sensum philosophiae Aristotelicae intellexerunt, nec aliter Deum locum esse posse censuerunt quam ita se excavando ut concava divinitatis suae, si fas sit ita loqui, superficie convexam mundi superficiem circumcingeret’. KD 1.2.9.177–224. More (MO 1.156) had already recognized in his Explanation of the grand mystery of Godliness 1660 that the s∂kînāh could be specially present in certain places.
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• MO 2.1.xiv, 524: ‘Quibus addas aliam essentiam demonstrari posse necessario a se existentem, a spiritu hoc mobili ac mutabili distinctam. Quae verus Cabbalistarum est, verusque adeo Deus. Quod iterum ostendit spiritum hunc non esse divinam essentiam, sed merum figmentum. vero verum esse Deum ex eo patet quod a se necessario existat, quod nulli rei competit praeterquam essentiae divinae, per axioma octavum. Cum igitur, inquam, sit Deus, spiritus hic non potest esse Deus’. KD 1.2.11.293–312, esp. pp. 296–297; the ‘mobile and mutable spirit’ whose divinity More denies is a construction he derived from the ideas of Van Helmont, the target of the Confutatio; ‘axiom eight’ is one of sixteen which More set at the head of the Confutatio as a summary of Van Helmont's position. Hutin S. Henry More: Essai sur les doctrines théosophiques chez les Platoniciens de Cambridge Studien und Materialen zur Geschichte der Philosophie Hildesheim 1966 2 73 76 80, 82, erroneously attributes the ideas in the axioms, including Helmont's anti-creationism, to More, as C. B. Stadenbauer has pointed out in his review, ‘Platonism, theosophy, and immaterialism: recent views of the Cambridge Platonists’, Jour. hist. ideas, 35 (1974), 157–169. In this passage More comes close to the ‘apotheosis of space’ which the literature usually denies in him (for example, Lichtenstein (footnote 1), 170; J. E. Power, ‘Henry More and Isaac Newton on absolute space’, Jour. hist. ideas, 31 (1970), 289–296 (p. 290)). See also Coudert, ‘Nightmare’ (footnote 88), 641–642.
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• Conway letters 431 – 431 . KD 1.2.10.225–292; MO 2.1.xi–xii: ‘Intra annum igitur MDCLXXII et annum MDCLXXVIII scripta [sunt opera Cabbalistica sex]. … Postremum … et reliqua supra memorata ante finitum annum MDCLXXV scripsi’ (the latter date must be correct because More's works appeared in the Kabbala denudata in 1677); ibid., 472–519, esp. pp. 472, 477, 481.
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• Conway letters 408 – 408 . 415–417; [A. Finch], The principles of the most ancient and modern philosophy, concerning God, Christ, and the creatures … (1692, London), 5–7, 35–36; KD 2.4.5–6: ‘Kabbal. … ipse Deus ille infinitus, in hunc finem ut creaturis locum concedere posset, quae alias infinitam vim lucis ejus sustinere non potuissent, subtrahendo diversos praesentiae suae gradus spatium quoddam intra sese certo modo evacuavit, quod nos appellamus constrictionem. … admittitne hoc philosophia vestra? Phil. Christ. Sano sensu id videtur admitti posse cumque hoc non illud tantum convenit quod Deus dicitur LOCUS sed et quod Paulus dicit, Actorum 17 v. 28. … Atque in isto spatio primum producta est Anima Messiae, cujus amplitudo tanta ut totum hoc spatium occuparet. … Eidem autem Animae Messiae influendo se communicavit lucis divinae gradus summus, quae nostratibus dicitur Natura Messiae divina. Adeoque quod vobis dicitur Adam Kadmon, nobis vocatur Christus’. Coudert, ‘Helmont’ (footnote 88), 440, attributes this to Knorr, but see footnote 90 above. See also Coudert, ‘Quaker’ (footnote 88), 179–181; ‘Nightmare’ (footnote 88), 643–645; and footnote 200 below.
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• MO 2.1.423, 426, 449, 452–454, 459, 462–463, 467–468, 471; KD 1.2.9.175; Maimonides Guide 3.4. Coudert, ‘Nightmare’ (footnote 88), 637, and ‘Quaker’ (footnote 88), 176, points out that Knorr, unlike More, disliked the Greeks and saw them as corrupters.
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• More attributed to ‘… those spirits which can contract their Extension into a less Ubi’ a fourth dimension which he called ‘essential spissitude’, on which see Immortality of the soul, 1.3.9.20 (Collection, 20); and MO 2.1.320; 2.2.294. Given his remarks (footnote 130 above) in the Enchiridion metaphysicum on the immobility of the infinite Extended, it seems that More would have denied at least one feature of spissitude to God, that is, ‘… the redoubling or contracting of substance into less space than it does sometimes occupy’. But ‘… by a less analogie … [spissitude] may be referred also to spirits penetrating as well the matter as mutually one another’. See also Zimmermann R. Henry More und die vierte Dimension des Raumes Sitzungsberichte der philosophisch-historischen Classe der kaiserlichen Akademie der Wissenschaften 1881 98 403 448 esp. pp. 436–446; and Coudert, ‘Helmont’ (footnote 88), 534–535.
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• See Urbach The sages: their concepts and beliefs Jerusalem 1975 66 67 trans. I. Abrahams 21 above.
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• KD 1.2.9.174; MO 2.1.472. Coudert Compare A Cambridge Platonist's kabbalist nightmare Jour. hist. ideas 1975 36 647 648 650–652.
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• Apparently, the only biographical source which mentions Raphson is Venn J. Alumni cantabrigienses Cambridge 1924 iii 416 416 Part I In the ‘List of the Royal Society, 1664–1797 [BL 1881 d.1 (1)]’, Raphson appears from 1691 through 1712, and after 1693 he is listed as M.A. See also The history of fluxions shewing in a compendious manner the first rise of, and various improvements made in that incomparable method. By (the late) Mr. Joseph Raphson, A.M. and R.S.S. (1715, London).
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• 1702 . Analysis aequationum universalis seu ad aequationes algebraicas resolvendas methodus generalis et expedita ex nova infinitarum serierum methodo deducta ac demonstrata. Editio secunda cui accessit appendix de infinito infinitarum serierum progressu ad aequationum algebraicarum radices eliciendas. Cui annexum est de spatio reali seu ente infinito conamen mathematico-metaphysicum. Authore Josepho Raphson A.M. et Reg. Soc. Socio London hereafter cited as ‘De spatio’; A mathematical dictionary or a compendious explication of all mathematical terms, abridg'd from Moniseur Ozanam and others … written by J. Raphson, F.R.S. (1702, London); E. G. R. Taylor, The mathematical practitioners of Tudor and Stuart England (1954, Cambridge), 418; D. T. Whiteside (ed.), The mathematical papers of Isaac Newton (1967-, Cambridge), vol. 2, p. 219; vol. 4, p. 665; H. W. Turnbull et al. (eds.), The correspondence of Isaac Newton (7 vols., 1959–77, Cambridge), vol. 1, pp. 321–322.
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• 1710 . Demonstratio de deo sive methodus ad cognitionem dei naturalem brevis ac demonstrativa. Cui accedunt epistolae quaedam miscellaneae de animae natura et immortalitate, de veritate religionis Christianae, de universo, etc. London hereafter cited as ‘Demonstratio’.
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• Universal arithmetick or a treatise of arithmetical composition and resolution, to which is added Dr. Halley's method of finding the roots of aequations arithmetically. Translated from the Latin by the late Mr. Raphson and revised and corrected by Mr. Cunn London (n.d. Whiteside (footnote 159), vol. 5, pp. 16–17.
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• Whiteside . 1967- . The mathematical papers of Isaac Newton Vol. 3 , 12 – 13 . Cambridge 32–33; vol. 7, pp. 11–12, 17; Turnbull (footnote 159), vol. 3, p. 229; vol. 5, p. 95.
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• Boyer , C.B. 1949 . Concepts of the calculus: a critical and historical discussion of the derivative and the integral 222 – 222 . New York
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• Turnbull . 1959–77 . The correspondence of Isaac Newton Vol. 7 , xxxii – xxxii . Cambridge (7 vols. 46, 70–71, 80–86.
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• Turnbull . 1959–77 . The correspondence of Isaac Newton Vol. 6 , xxxvi – xxxvi . Cambridge (7 vols. 254, 349, 463; vol. 7, p. 125. The draft of the letter to Varignon appears on p. 125; see also Whiteside (footnote 159), vol. 2, p. 263.
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• See De spatio 1 3 fol. 4v 191 below.
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• De spatio , 27 – 36 .
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• De spatio , 37 – 53 .
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• De spatio , 54 – 71 . A. Koyré and I. B. Cohen (eds.), Isaac Newton's philosophiae naturalis principia mathematica: the third edition with variant readings (2 vols., 1972, Cambridge, Mass.), vol. 1, p. 546; vol. 2, p. 575. Compare Descartes, Principes, 2.16, 33; 3.46–52; MO 2.1.159–160; Petri Gassendi diniensis ecclesiae praepositi et in academia parisiensi matheseos professoris opera omnia in sex tomos divisa (1658, Lyon), vol. 1, pp. 187–188, 190; Spinoza, Ethics, I, props. 14–15, schol.; Koyré (footnote 1), 190–205, provides a summary of chapters 4–6 of De spatio.
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• De spatio , 72 – 80 . esp. 79: ‘Spatium est attributum (viz. immensitas) primae causae’; Koyré (footnote 1), 197.
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• De spatio , 81 – 81 . ‘Spatium reale et infinitum, seu invisibilem illam et incorpoream τον Infiniti extensionem, ipsam immensitam esse Primae Causae superius asseruimus. Eam omnibus quae sunt essentialiter adesse et omnia penetrare licet ab illis realiter separatam et distinctam essentia ostendere conati sumus’.
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• De spatio , 81 – 95 . esp. 87: ‘Ipsa enim immensitas divinae substantiae et sibi et mundo sufficiens est spatium et intervallum, capax omnis naturae creabilis tam corporalis quam spiritualis’. MO 2.1.307–312; N. Malebranche, De la recherche de la verité … (1674, Paris), 400; De perfectionibus moribusque divinis libri XIV, quibus pleraque sacrae theologiae mysteria breviter ac dilucide explicantur, auctore Leonardo Lessio Societatis Iesu sacrae theologiae professore (1620, Antwerp), 24–25, 30, 33; Ottonis de Guericke experimenta nova (ut vocantur) Magdeburgica de vacuo spatio, primum a R.P. Gaspare Schotto e Societate Jesu et Herbipolitanae academiae matheseos professore nunc vero ab ipso authore perfectius edita, variisque aliis experimenta aucta (1672, Amsterdam), 90; Descartes, Principes, 2.21; footnotes 42–45 and 131 above; Grant (footnote 40), 53–57; Koyré (footnote 1), 138, 201–204.
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• Demonstratio , 1 – 16 .
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• Demonstratio , 17 – 48 .
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• Demonstratio , 19 – 21 . ‘Prop. II. Ens a se (seu Causa rerum) est necessario et infinite extensum. … Scholium. Huic propositioni respondet (ut alibi innuimus) nomen illud Dei , tum recentiorum aeque ac antiquiorum Omnipraesentia essentialis seu Extensio (non virtualis sed) actualis, spiritualissima et infinita, quibusdam etiam Immensitatis nomine insignita. Sed quoniam maxima hinc inter quosdam orta est prejudicii ansa qui res ex imaginatione pensitantes extensionem infinitam imaginari nequeant, … liceat nobis … quasi recoquere et ad incudem denuo revocare quod e Gassendo in tractatum nostrum De spatio reali … transtulimus’. See also footnote 173 above.
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• Demonstratio , 21 – 22 . ‘Hinc sequitur Ens a seipso seu Causam rerum quatenus infinite extensum esse necessario et intime omnibus rebus praesens. … Ens a seipso (seu jamjam memoratum primarium illud quatenus infinite extensum est basis quodammodo et fundamentum omnium extensorum. … Hinc porro sequitur Ens a seipso quatenus infinite extensum per immensitatem suae extensionis sufficiens esse fundamentum innumerabilium mundorum’. See also footnotes 42–44 above.
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• De spatio 1 – 3 . fol. 4v ‘Disquisitiones de summo primoque Ente haud exiguam in utraque philosophia partem conficiunt…. Dogmata tam antiquorum quam recentiorum omnium ad duas hasce classes non incommode reduci possunt: alii unum esse omnia seu non nisi unam in universo substantiam esse; alii contra plures ponebant, easque naturae inter se valde diversae totaque penitus essentia differentes. E prioribus quidam asserabant universalem quandam substantiam, cum materialem tum etiam intelligentem, omnia quaecunque sunt ex sua effingentem essentia, unde Pantheorum nomen acceperunt. Alii autem nihil in universo materia praestantius agnoscentes, omnia ex eo solo principio explicare conati sunt…. Hi vulgo Athei audiunt et non improprie Panhylistae appellari possunt’.
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• De spatio 8 – 21 . ‘Pantheismum etiam hodie apud Indos retinent Brachmanes, qui Deum seu primam rerum Causam per immensam araneam denotant, omnia ex suis texentem visceribus …’.
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• De spatio 8 – 12 . ‘… a vetustissimis Aegyptiorum sacris ordiemur, inter quos reperimus Thoyth, Teuth, sive Taut, primum et celebratissimum Hermetem Trismegistum. … Ens infinitum, immobile et immutabile, aeternum et incorporeum, intelligens, gubernansque omnia, primum rerum principium, summumque Deum esse constituunt; mundum autem secundum sensibilemque Deum ex eo emanasse, cujus partibus diversis individuationem dedit, unde entia particularia, etc.’. C.H. V.9–10; VIII.2; XI.18, 20; XII.15; Asclep. 2, 3, 16, 34; Iamb. Myst. 8.2, 4, 5; Dam. Pr. 65r; Pl. Phlb. 18b7; Phdr. 274; Tim. 21e; Plus. Is. et Os. 9; Pseudo-Manetho (Georgius Syncellus) Chronographia 40b-d; Euseb. PE 1.9.24; Arnob. Adv. gent. 4.137. It should be noted that Raphson derived this array of learning, without attribution, from Cudworth, The true intellectual system of the universe … (1678, London), 292–349. Yates (footnote 46), 427–432 discusses Cudworth's partial rejection of Casaubon's critique of the Hermetica. F. Purnell, ‘Francesco Patrizi and the critics of Hermes Trismegistus’, Jour. med. ren. stud., 6 (1976), 155–178, shows that Casaubon's attack on Baronius in De rebus sacris et ecclesiasticis exercitationes XVI had been anticipated as early as 1567 by Gilbert Genebard of the Collège Royal, but that this and later arguments did not convince Patrizi to reject the Hermetica. Raphson cites Patrizi as an editor of the Hermetica but does not mention his work on space, on which see J. Henry, ‘Francesco Patrizi da Cherso's concept of space and its later influence’, Ann. sci., 36 (1979), 549–575. See also Schmitt (footnote 46), 230–234; and Aspelin (footnote 46), 22–24, 39–40. Raphson (De spatio, 12–14) also gives an account of pantheist beliefs in Orphic, Chaldaic, Neoplatonic, Stoic and other ancient systems, citing texts including Orac. chald. 10; Michael Psellus Comm. in orac. chald. [Migne, PG, 122, 1145a5–7]; Lucian Syr. d. 2–3; Procl. in Ti. 312.26–315.4; Euseb. PE 3.9; Apul. Mund. 37.372; Macrob. Sat. 1.22.2; Arist. Met. 986b18–31; Pl. Tim. 40e–41a; Luc. 9.579–580; and Sen. Ep. 65.23; 92.30.
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• De spatio fol. 4v: ‘Quoad Judaeorum Cabbalam a clade Hyerosalymitana saltem suam accepit originem, vel non multo post. Et a Judaeis, si Platonizantibus varie tamen in multis a Platonicis discrepantibus, horridis aenigmatum et allegoriarum spinis, orientalium more per omnia scatens, quibus tamen nudata sibimet ipsi invenietur non valde incongrua, licet valde discrepet a Europaeorum metaphysicis’.
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• De spatio 14 – 19 . ‘Ad nostrum vero loquendi morem si haec accomodentur, omnia imprimis fuisse aeternas Dei ideas, quas in res quales nunc sunt volendo effecit et modificavit, modificationum porro illarum modificationes ultra alias processisse et illarum rursus indefinitos progressus a se invicem indefinito fere intervallo, variis diversitatis et inferioritatis respectibus differentium’. On the question of pantheism in Cabala, see Scholem (footnote 8), 90, 96–98, 115, 117, 144–152.
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• De spatio 3 – 8 . esp. 6–7: ‘Philosophiae illius … summa haec est: materiam omnis vitae sensusque expertem solam esse in universo substantiam…. Alterum Panhylismi genus invexerunt Hylozoici. … Strato Lampsacenus physicus vulgo dictus … vitam seu energiam quandam essentialem materiae attribuit’. Arist. Met 983b27, 1091b; Pl. Lg. 889b-c; Phlb. 16d; Diog. Laert. 2.1, 9.30; Cie. DND 1.13.35, 20.53–54; Acad. 1.34; 2.121; Julii Caesaris Vanini neapolitani theologi, philosophi, et iuris utriusque doctoris de admirandis naturae reginae deaeque mortalium arcanis libri quatuor (1616, Paris), 4.1; Amphitheatrum aeternae providentiae divino-magicum, Christiano-physicum, necnon astrologo-catholicum adversus veteres philosophos, atheos, epicureos, peripateticos et stoicos, autore Iulio Caesare Vanino, philosopho, theologo, ac iuris utriusque doctore (1615, Lyon), 3, 9–10, 12–21; Tractatus de natura substantiae energetica seu de vita naturae … authore Francisco Glissonio, medicinae doctore, et regio in florentissima Cantabrigiae academia professore, celeberrimique Coll. Med. Lond.socio, necnon illustrissimae Societatis Regalis collega (1672, London).
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• De spatio 2 – 2 . ‘Posterioris generis philosophi qui plures scilicet in universo substantias inferunt hasce tres praecipue memorant: naturam spiritualem, viz. substantiam cogitantem et inextensam; naturam corpoream, seu materiam; et spatium reale incorporeum. Ex his aliqui spatium reale negant; alii spatium admittentes inextensorum hypothesin, contradictoriam esse rati, respuunt’.
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• De spatio 22 – 23 . ‘Inextensionis … patroni statuunt Ens infinitum primamque rerum Causam summa perfectione frui, repudiata interim (sub imperfectionis praetextu) extensione.… Illi qui doctrinam inextensionis abnuunt et tamen plures una substantias admittunt praeter materiam Extensum reale et infinitum substantiamque spatium esse asserunt a materia realiter distinctum’. Pl. Parm. 138e–139a; Arist. Phys. 204a8–207a32, 266a10–11; Plot. 2.4.8–9.
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• De spatio 23 – 23 . ‘Inter antiquos Judaeos invaluisse hanc opinionem verisimillimum est quos inter caetera Dei nomina recensuisse testis est Cornelius Agrippa, et proculdubio sensu literali et genuino intelligendum. … Nec minus hoc dogma elucescit ex scriptis Cabbalisticis. Ens enim primum, substantia sua lucisque ejus plenitudine omnia implens, spatium in medio sui condendis mundis evacuatum, retractione scilicet lucis suae, reliquit. Hinc inquam Ens primum non nisi infinita quadam amplitudine realiter extensum concipi possit. Audi hac de re loquentem R. Naphtali Hirtz, etc. in Valle regia …: hoc est mysterium illud quod scriptum est, Exod. 33.21. Ecce locus mecum. … Ipse est locus mundi, non vero mundus est locus ejus … atque hoc est mysterium illud quod Sanctus ille Benedictus vocatur locus, et de ipso dicitur, Benedictus sit locus’. See also footnotes 103, 127 and 131–132 above.
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• De spatio 24 – 26 . ‘Authoritatum denique clausurus agmen vir celeberrimus omnique laude dignissimus Henricus Morus; doctrinam hanc antiquissimam velut e cineribus suis redivivam exsuscitavit; totaque sua metaphysica asseruit, auxit, confirmavit’. Koyré and Cohen (footnote 170), vol. 1, pp. 46, 48–49; John Locke, An essay concerning humane understanding.… The fourth edition, with large additions (1700, London), 81–90, 101–104, esp. pp. 101–102; Arist. Phys. 204b23–27(?); Plu. Com. not. adv. Stoi. 48; Simpl. in Ph. 611 ff. (Diels); Arnob. Adv. gent. 1.31; David Derodonis philosophia contracta … pars tertia quae est physica (1664, Geneva), p. 35; footnote 170 above.
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• De spatio 18 – 18 . 23; KD 1.2.4.32. Raphson also cites Knorr's Amica responsio, Helmont's reply to More's Confutatio, and Herrera's Domus dei at this point, for which see KD 1.2.6.84; 1.2.11.310–312; 2.3.1.106; and footnotes 143, 147 and 149 above.
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• De spatio 17 – 18 . ‘Sculptura autem illa ab exhilaratione hac enata erat determinatio illa qua infinitum intra se determinabat ista, quasi dicendo, sphaera haec sit locus debitus in quo creentur omnes mundi. Unde patet partem illam Infiniti quae intra dictam hanc determinationem erat fuisse circumdatam; illud autem Infinitum quod circa illam sculpturam erat fuisse circumdans: unde clarum est quod diximus, infinitum esse circumdans et circumdatum. Et portio Infiniti quae veluti charta circumdata est, est radix massae omnium mundorum. Et Lux paulatim detegebatur donec ex illo fieret vestimentum’. KD 2.1.2.165–167, 254; footnotes 103, 108 and 111 above.
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• De spatio 15 – 17 . KD 2.3.1.188–190; footnote 98 above.
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• De spatio 18 – 19 . ‘Summa omnium haec est Aensoph (Infinitum) omnia produxit per emanationes ex seipso, non tamen nisi unum immediate; reliqua sunt producta mediante primo illo bono et perfecto. Asserunt omnia imprimis fuisse spiritualia, exinde quaedam sua culpa in mundum Asiaticum lapsa esse, inde etiam stupefactos et consopitos in materiam inertem mortuamque conversa esse, tandem vero in statum foelicitatis restauranda in sempiternum. Possibile autem fore ut reinfusa divinae et in principio rerum retractae lucis plenitudine omnia tandem deificentur’. See also footnotes 110–111 above.
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• De spatio 76 – 76 . footnotes 95 and 176–177 above.
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• De spatio 83 – 83 . Demonstratio, 26: ‘Cabbalistae quidam … ex asse contrarii sunt Atheis nostris hodiernis qui nihil praeter materiam mortuam et inertem et modificationes quae ex illa forte fortuna vel rationibus fortuito-mechanicis resiliunt in universo admittunt. Hi e contra rerum initio omnia crediderunt … viva fuisse et spiritualia’. See also footnote 111 above.
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• Demonstratio 30 – 30 . 33, 35; De spatio, 41–43; footnotes 173, 183 and 187 above.
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• De spatio 5 – 6 . ‘regnat ubique sine loco, immobilis absque statu, pernix sine motu, extra omnia omnis, intra omnia, sed non includitur in ipsis, extra omnia sed nec ab ipsis excluditur, intimus haec regit, extimus creavit …’. Vanini, Amphitheatrum (footnote 183), 9–10.
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• De spatio 20 – 21 . 34, 44–45, 71; Demonstratio, 7, 9–10, 34–35; Spinoza, Ethics, I, def. 6; prop. 11, schol.; prop. 28; II, props. 1–2; Epist. 12, 36; Koyré (footnote 1), 191; footnotes 80–85 above.
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• De spatio 19 – 20 . ‘Creationem vocat manifestationem seu, ut ita loquar, σωματοποιησιν aeternae illius Ideae, quod si cum Judaeis loquendum esset ad mundum factionis seu Asiaticum pertineret. Hunc ad sensum adfert Hebr. 11.3 … μη ϵκ φαινομϵνων τα βλϵπομϵνα γϵγονϵναι, quo in loco haec verba μη φαινομϵνα interpretatur de rebus non quidem, ut vulgo, non existentibus, sed non apparentibus seu nondum manifestatis in corpore.… quae quidem coincidere videntur cum supra memoratis ex Iamblicho de productione materiae Hermetica, ut cum illo in Ficino ubi Deum asserit totum mundum in se continentem veluti cogitationes seu conceptus suos, neque multum absimilis est hypothesis Cabbalistica’ (from ‘quod si’ to ‘pertineret’ is an emendation from the ‘errata’ on p. 95). The divine being and its attributes philosophically demonstrated from the holy scriptures and original nature of things, according to the principles of F.M.B. of Helmont, written in Low Dutch by Paulus Buchius, Dr. of Physick, and translated into English by Philanglus (1693, London), 17–23, 47–60, 128, 131, 167–171, 174, 178; Francisci Mercuri ab Helmont observationes circa hominem ejusque morbos certissimis sanae rationis et experientiae superstructae per Paulum Buchium med. doct. et e Belgico in Latinum sermonem translate per Johan. Conrad. Amman med. doct. (1692, Amsterdam), 5–7; C.H. 11.20; Jamb. Myst. 8.1–2, 4–5; C. G. Jöcher, Allgemeines Gelehrten-Lexikon (1960, rpt.), I, col. 2352; footnotes 110–111, 180 above.
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• De spatio 18 – 18 . Van Helmont, A cabbalistical dialogue in answer to the opinion of a learned doctor in philosophy and theology, that the world was made of nothing.… (1682, London), 5, 9, 13; KD 1.2.11.310–312; footnotes 149, 153, 196 above.
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• Demonstratio 23 – 24 . 26; Seder Olam, or the order, series or succession of all the ages, periods and times of the whole world …, translated out of Latin by J. Clark, M.D., upon the leave of F.M. Baron of Helmont (1694, London), 5–6, 14–22; footnotes 110–111, 193 above.
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• Van Helmont . Demonstratio 7 – 8 . De spatio, 23; footnote 153 above.
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• De spatio 25 – 26 . Locke (footnote 187), 81–90, 100–104; Baker (footnote 125), 46, 49–50; MacKinnon (footnote 112), 285.
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• De spatio 24 – 26 . 48, 61–62, 94; Koyré and Cohen (footnote 170), vol. 1, pp. 16, 37–38, 46–49, 395, 575.
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• Koyré and Cohen . 1972 . Isaac Newton's philosophiae naturalis principia mathematica: the third edition with variant readings Vol. 2 , 760 – 764 . Cambridge, Mass. (2 vols. (trans. A. Motte, ed. F. Cajori (2 vols., 1934, Berkeley, Cal.), vol. 2, pp. 544–546); J. E. McGuire and P. M. Rattansi, ‘Newton and the “Pipes of Pan”’, Notes and rec. Roy. Soc. London, 21 (1966), 108–143, esp. pp. 121–122; McGuire (footnote 129), 483–484, 500; Manuel (footnote 1), 22.
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• Koyré and Cohen . 1972 . Isaac Newton's philosophiae naturalis principia mathematica: the third edition with variant readings Vol. 2 , 761 – 764 . Cambridge, Mass. (2 vols. (Cajori, vol. 2, pp. 545–546); footnotes 23, 37, 52, 56, 76–77, 81, 106 and 126 above. On Newton's epistemology, see McGuire (footnote 129), 491–492.
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• Newton . 1730 . Opticks or a treatise of the reflections, refractions, inflections and colours of light 370 – 370 . New York rpt. 1954 403: Koyré and Cohen, ‘The case of the missing tanquam: Leibniz, Newton and Clarke’, Isis, 52 (1961), 555–566.
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• Newton . 1730 . Opticks or a treatise of the reflections, refractions, inflections and colours of light 370 – 370 . New York rpt. 1954
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• McGuire . 1978 . Newton on place, time, and God: an unpublished source . Brit. jour. hist. sci. , 11 : 118 – 123 . (the translation is McGuire's).
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• McGuire and Rattansi . 1966 . Newton and the “Pipes of Pan” . Notes and rec. Roy. Soc. London , 21 : 118 – 119 . R. S. Westfall, ‘Newton and absolute space’, Arch. int. hist. sci., 17 (1964), 121–132, esp. p. 129. Compare McGuire (footnote 1), 127; A. R. and M. R. Hall, Unpublished scientific papers of Isaac Newton: a selection from the Portsmouth Collection in the University Library, Cambridge (1962, Cambridge), 138–139; and Newton (footnote 205), 403.
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• McGuire . 1978 . Newton on place, time, and God: an unpublished source . Brit. jour. hist. sci. , 11 : 120 – 121 . ‘In mysteria pronum est humanum genus neque aliquid aeque sanctum et perfectum ducit ac quod intelligi non potest. Quod tamen in conceptu Dei periculosum est et ad ejus existentiae explodendam conducit. Theologorum interest ut conceptus ille reddatur quam fieri possit facilis et rationi consentaneus…. Viderint igitur utrum rationi magis consentaneum sit aeternitatem Dei esse totum simul, an durationem per nomina Jehovae & ‘οωνκαιοηνκαιϵρχομϵνου rectius designari: 1. substantiam Dei locis omnibus praesentem non esse an Jud[ae]os Deum rectius Locum vocasse id est substantiam locis omni[bus] ess[e]ntialem in qua locamur et (ut loquitur Apostolus) vivimus [et mov]emur & sumus’. In the original article, Newton's misspelling of ‘’ is misspelled ‘c’ in the relevant footnote (9), and the ‘corrected’ reading in the text is misspelled ‘’; for the latter I have substituted Newton's original misspelling, ‘’, as supplied in the corrigenda to McGuire's article. The same misspelling occurs in the Des Maizeaux material discussed below. See footnote 207 above.
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• McGuire . 1978 . Newton on place, time, and God: an unpublished source . Brit. jour. hist. sci. , 11 : 120 – 121 .
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