5. To have a long morning's ramble with De Quincey, first to Egerton's, and then to the book haunts.
6. To see if I can find that Arrian with Epictetus which I admired so much at Mr. Leckie's.
7. To find out D'Orville's _Daphnis_, and the price. Is there no other edition? no cheap German?
8. To write out the passage from Strada's _Prolusions_ at Cuthill's.
9. Aristotle's Works, and to hunt for Proclus.
10. In case of my speedy death, it would answer to buy a £100 worth of carefully-chosen books, in order to attract attention to my library and to give accession to the value of books by their co-existing with co-appurtenants--as, for instance, Plato, Aristotle; Plotinus, Porphyry, Proclus: Schoolmen, Interscholastic; Bacon, Hobbes; Locke, Berkeley; Leibnitz, Spinoza; Kant and the critical Fichte, and Wissenschaftslehre, Schelling, &c.
[The first edition of Robert Constantin's _Lexicon Græco-Lat._ was published at Geneva in 1564. A second ed. _post correctiones_ G. Budæi et J. Tusani, at Basle, in 1584.]
Our mortal existence, what is it but a stoppage in the blood of life, a brief eddy from wind or concourse of currents in the ever-flowing ocean of pure Activity, who beholds pyramids, yea, Alps and Andes, giant pyramids, the work of fire that raiseth monuments, like a generous victor o'er its own conquest, the tombstones of a world destroyed! Yet these, too, float adown the sea of Time, and melt away as mountains of floating ice.
Has every finite being (or only some) the temptation to become intensely and wholly conscious of its distinctness and, as a result, to be betrayed into the wretchedness of _division_? Grosser natures, wholly swallowed up in selfishness which does not rise to self-love, never even acquire that sense of distinctness, while, to others, love is the first step to re-union. It is a by-word that religious enthusiasm borders on and tends to sensuality--possibly because all our powers work together, and as a consequence of striding too vastly up the ladder of existence, a great _round_ of the ladder is omitted, namely, love to some, _Eine verschiedene_, of our own kind. Then let Religion love, else will it not only partake of, instead of being partaken by, and so co-adunated with, the summit of love, but will necessarily include the nadir of love, that is, appetite. Hence will it tend to dissensualise its nature into fantastic passions, the idolatry of Paphian priestesses.