Philosophical poems by Henry More ...

The Preface to the Reader.

TO preface much concerning these little after-pie∣ces of Poetry, I hold needlesse, having spoke my mind so fully before. The motives that drew me to adde them to the former are exprest in the Poems themselves. My drift is one in them all: which is to raise a certain number of well ordered Phantasms, fitly shaped out and warily contrived, which I set to skir∣mish and conflict with all the furious phansies of Epicu∣risme and Atheisme. But here's my disadvantage, that vi∣ctory will be no victory, unlesse the adversary acknow∣ledge himselfe overcome. None can acknowledge himself overcome, unlesse he perceive the strength, and feel the stroke of the more powerfull arguments. But the exility and subtilty of many, and that not of the meanest, is such (nor can they be otherwise) that they will (as that kind of thunder which the Poets do commonly call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from its over quick and penetrating energie) go through their more porous and spongy minds without any sensible impression.

Sure I am that sensuality is alwayes an enemy to sub∣tilty of reason, which hath its rise from subtilty of phansie: so that the life of the body, being vigorous and radiant in the soul, hinders us of the sight of more attenuate phan∣tasmes, But that being supprest or very much castigate and kept under, our inward apprehension grows clearer and larger. Few men can imagine any thing so clearly awake, as they did when they were asleep, And what's the reason, but that the sense of the body is then bound up or dead in a manner?

The dark glasse-windows will afford us a further il∣lustration for this purpose. Why is it that we see our own

faces there by night? What can reflect the species (as they phrase it) when the glasse is pervious and transparent? Surely reflexion in the ordinary apprehension is but a conceit. The darknesse behind the glasse is enough to ex∣hibit visibly the forms of things within, by hiding stron∣ger objects from the eye, which would bury these weak idola in their more orient lustre.

The starres shine and fill the air with their species by day, but are to be seen onely in a deep pit, which may fence the Suns light from striking our sight so strongly. Every contemptible candle conquers the beams of the Moon, by the same advantage that the Suns doth the Starrs, viz. propinquitie. But put out the candle, and you will presently find the moon-light in the room; exclude the moon, and then the feeblest of all species will step out into energy, we shall behold the night.

All this is but to shew, how the stronger or nearer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth obscure the weaker or further off; and how that one being removed, the energie of the other will ea∣sily appear.

Now that our comparison may be the fitter, let us con∣sider what Aristotle saith of phansie, that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus much I will take of him, that Phansie is sense; and adde to it that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and what I have intimated in some pas∣sages of these Poems, that the soul doth alwayes feel it self, its own actuall Idea, by its omniform centrall self. So that the immediate sense of the soul is nothing else but to perceive its own energie.

Now sith that, that which we call outward sense, is in∣deed the very energie of the soul, and inward sense which is phansie can be no other, there seems to be no reall and intrinsecall difference betwixt the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of any form; no more then there is betwixt a frog born by

the Sunne and mere slime, and one born by copulation: For these are but extrinsecall relations. Wherefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the soul it self is all one.

But now sith it is the same nature, why is not there the same degrees in both? I say there is, as appears plainly in sleep, where we find all as clear and energeticall as when we wake.

But here these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for I have prov'd them all one) do as greater and lesser lights dim one ano∣ther; or that which is nearest worketh strongliest. Hence it is that the light or life of this low spirit or body of ours, stirring up the soul into a perpetuall senfuall energie, if we foster this and unite our minds, will, and animadversion with it, will by its close nearenesse with the soul dim and obscure those more subtil and exile phantasms or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 risen from the soul it self, or occasioned by other mens writings. For they will be in the flaring light or life of the body as the starres in the beams of the Sunne scarce to be seen, unlesse we withdraw our selves out of the flush vigour of that light, into the profundity of our own souls, as into some deep pit.

Wherefore men of the most tam'd and castigate spirits are of the best and most profound judgement, because they can so easily withdraw themselves from the life and im∣pulse of the lower spirit of this body.

Thus being quit of passion, they have upon any occa∣sion a clear though still and quiet representation of every thing in their minds, upon which pure bright sydereall phantasms unprejudiced reason may safely work, and clearly discern what is true or probable.

If my writings fall into the hands of men otherwise qualified, I shall gain the lesse approbation. But if they will endeavour to compose themselves as near as they can to this temper; though they were of another opinion

then what my writings intend to prove, I doubt not but they will have the happinesse to be overcome, and to prove gainers by my victory.

To say any thing more particularly concerning these last I hold it needlesse. Onely let me excuse my self, if a∣ny chance to blame me for my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as confuting that which no man will assert. For it hath been asserted by some; as those Mauri whom Ficinus speaks of; and the question is also discussed by Plotinus in his fourth Ennead, where he distinguisheth of, all souls being one, after this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The latter member is that, which my arguments conclude against. though they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yet were we safe enough; as safe as the beams of the Sun the Sun existing. But the si∣militude of Praxiteles broken glasse is brought in, accor∣ding to the apprehension of such, as make the image to vanish into nothing, the glasse being taken away: and that as there is but one face, though there be the appearan∣ces of many; so though there be the appearances of ma∣ny souls, by reason of that ones working in divers bodies, yet there is but one soul; and understanding sense and motion to be the acts of this one soul informing severall bodies.

This is that which both Plotinus and I endeavour to destroy, which is of great moment: For if one onely soul act in every body, what ever we are now, surely this body laid in the dust we shall be nothing.

As for the Oracles answer to Amelius, if any vulgar conceited man think it came from a devil with Bats wings and a long tail, the Seventies translation of the eight verse of the 32. chapter of Deuteronomy may make it at least doubtfull. When the most High divided to the nations their inheritance, when he separated the sonnes of Adam he set the bounds of the people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

He did not then deliver them into the hand and ju∣risdiction of devils, nor to be instructed and taught by them.

But if Apollo who gave so good a testimony of Socra∣tes while he was living, and of Plotinus after his death, was some foul fiend, yet tis no prejudice to their esteem, since our Saviour Christ was acknowledged by the devil.

But I have broke my word, by not breaking off before this. Reader, tis time now to leave thee to the perusall of my writings, which if they chance to please thee, I repent me not of my pains; if they chance not to please, that shall not displease me much, for I consider that I also with small content and pleasure have read the writings of other men.

Yours H. M.