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"Tell me," said Priscilla. "I'll whisper it, deary." Priscilla bent down her head, and the old lady put her twitching mouth to her ear. "Why, of course," said Priscilla smiling, "I'll go and get you some at once." "Now God for ever bless your beautiful face, darlin'!" shrilled Mrs. Jones, quite beside herself with delight. "The Cock and 'Ens, deary that's the place.

"I thuppothe they've all gone in now anyhow," said Skinner. "What the 'ens?" "I wath thinking of the waptheth more particularly," said Skinner. And then, with, an air of circumspection that would have awakened suspicion in a week-old baby, and laying the accent heavily on most of the words he chose, he asked, "I thuppothe nobody 'athn't 'eard of any other big thingth, about, 'ave they?

From the centre in Hegel come those towering sentences of his that are comparable only to Luther's, as where, speaking of the ontological proof of God's existence from the concept of him as the ens perfectissimum to which no attribute can be lacking, he says: 'It would be strange if the Notion, the very heart of the mind, or, in a word, the concrete totality we call God, were not rich enough to embrace so poor a category as Being, the very poorest and most abstract of all for nothing can be more insignificant than Being. But if Hegel's central thought is easy to catch, his abominable habits of speech make his application of it to details exceedingly difficult to follow.

I dare undertake, Orlando Furioso or honest King Arthur will never displease a soldier; but the quiddity of ens and prima materia will hardly agree with a corslet; and therefore, as I said in the beginning, even Turks and Tartars are delighted with poets. Homer, a Greek, flourished before Greece flourished.

Every universal truth which we express in words, implies or supposes every other truth. Omne verum vero consonat. It is like a great circle on a sphere, comprising all possible circles; which, however, may be drawn, and comprise it, in like manner. Every such truth is the absolute Ens seen from one side. But it has innumerable sides. The central Unity is still more conspicuous in actions.

We see that the ens rationis is distinguished from the nihil negativum or pure nothing by the consideration that the former must not be reckoned among possibilities, because it is a mere fiction- though not self-contradictory, while the latter is completely opposed to all possibility, inasmuch as the conception annihilates itself. Both, however, are empty conceptions.

All illusions in an argument are more easily detected when they are presented in the formal manner employed by the schools, which we now proceed to do. It follows, then, that some entia realissima are absolutely necessary beings. But no ens realissimum is in any respect different from another, and what is valid of some is valid of all.

This conception was thought to be found in the idea of an ens realissimum, and thus this idea was employed for the attainment of a better defined knowledge of a necessary being, of the existence of which we were convinced, or persuaded, on other grounds.

These are set forth in the proposition, so renowned among the schoolmen "Quodlibet ens est UNUM, VERUM, BONUM." Now, though the inferences from this principle were mere tautological propositions, and though it is allowed only by courtesy to retain a place in modern metaphysics, yet a thought which maintained itself for such a length of time, however empty it seems to be, deserves an investigation of its origin, and justifies the conjecture that it must be grounded in some law of the understanding, which, as is often the case, has only been erroneously interpreted.

The same is the case with the transcendental proof of the existence of a Deity, which is based solely upon the harmony and reciprocal fitness of the conceptions of an ens realissimum and a necessary being, and cannot be attempted in any other manner. This caution serves to simplify very much the criticism of all propositions of reason.