was a sign, not a miracle. The miracle consisted in the visible and
audible descent of the Holy Ghost, and in the fulfilment of the prophecy
of Joel, as explained by St. Peter himself. 'Acts' ii. 15.


Ib. p.10.

'Aliud est etymologia nominis et aliud significatio nominis.
Etymologia attenditur secundum id it quo imponitur nomen ad
significandum: nominis vero significatio secundum id ad quod
significandum imponitur.'

This passage from Aquinas would be an apt motto for a critique on
Horne Tooke's Diversions of Purley. The best service of etymology is,
when the sense of a word is still unsettled, and especially when two
words have each two meanings; A=a-b, and B=a-b, instead of A=a and
B=b. Thus reason and understanding as at present popularly confounded.
Here the 'etyma,--ratio,' the relative proportion of thoughts and
things,--and understanding, as the power which substantiates
'phaenomena (substat eis)'--determine the proper sense. But most often
the 'etyma' being equivalent, we must proceed 'ex arbitrio,' as 'law
compels,' 'religion obliges;' or take up what had been begun in some
one derivative. Thus 'fanciful' and 'imaginative,' are
discriminated;--and this supplies the ground of choice for giving to
fancy and imagination, each its own sense. Cowley is a fanciful
writer, Milton an imaginative poet. Then I proceed with the
distinction, how ill fancy assorts with imagination, as instanced in
Milton's Limbo. [3]