derived of necessity from the same sources are identical; but neither their statement nor refutation. Nemesius is ingenious and well-learned, but heavy and prosaic. Sir John Davies is light of touch and a light of poetic glory lies on the lamest "opinion." The "Father of the Church" goes forth to war with encumbering armour: the Poet naked and unarmed beyond the spear wherewith he 'pierces' everything, viz. human consciousness. Jenner's forgotten book had perhaps been read by Tate, but that concerns Tate not Sir John Davies. I pronounce it a hallucination to write "Sir John Davies' poem on the immortality of the Soul is chiefly taken from Nemesius." Not one line was taken from Nemesius. Before passing on it may be well to illustrate here from the "contents" of two chapters (representative of the whole) in Wither's Nemesius, the merely superficial agreement between them and "Nosce Teipsum." In the Poem under "The Soule of Man and the Immortalitie thereof" various opinions of its 'nature' are thus summarized: "One thinks the _Soule_ is _aire_; another _fire_; Another _blood_, diffus'd about the heart; Another saith, the _elements_ conspire, And to her _essence_ each doth giue a part. _Musicians_ thinke our _Soules_ are _harmonies_, _Phisicians_ hold that they _complexions_ bee; _Epicures_ make them swarmes of _atomies_, Which doe by chance into our bodies flee." (p. 26.) In Nemesius, c. 2. § I, the 'headings' are: "I. The severall and different Opinions of the Ancients concerning the Sovl, as whether it be a Substance; whether corporeall, or incoporeall, whether mortal or immortal P. II. The confutation of those who affirme in general that the Sovl is a corporeall-substance. III. Confutations of their particular Arguments, who affirme that the Sovl is Blood, Water, or Aire." These are all common-places of ancient 'opinion' and of the subject; and anything less poetical than Nemesius' treatment of them is scarcely imaginable. Here if anywhere Davies' indebtedness must have been revealed; but not one scintilla of obligation suggests itself to the Reader. Again in the Poem, after a subtle and very remarkable 'confutation' of the notion that the Soul is a thing of 'Sense' only, there comes proof "That the Soule is more than the Temperature of the humours of the Body;" and nowhere does Davies show a more cunning hand than in his statement of the 'false opinion.' Turning once more to Nemesius c. II. § 3, these are its 'headings:'--"I. It is here declared, that the Soul is not (as Galen implicitly affirmeth) a Temperature in general. II. It is here proved also, that the Soul is no particular temperature or quality. III. And it is likewise demonstrated that the Soul is rather governesse of the temperatures of the Body, both ordering them, and subduing the vices which arise from the bodily tempers." Here again we would have expected some resemblances or