BOOK II.

1. Thought-puttings, outwordings (propositiones). A thought-putting is a forth-putting of a thought in words. Such thought-puttings are of two parts, called the two ends, termina or termini, the fore-end and the latterend, or aft-end, as

The fore-end being the speech-thing (subjectum) and the latter-end being the time-taking or time-giving (prædicatum).

The latter end may be put with the bare time-word as 'John lives,' or with any waymarks or steadmarks of the time-taking in its beginning or end, or at any point of it, in room or time, or any mark of muchness or suchness or self-having.

One time-taking is only one end of a proposition if it be of more or less length, and given with many or few waymarks or stead-marks either of room or time.

Room: 'The bird-flew.' A clean time-taking.

"The bird-flew from the apple-tree, in the corner of the garden, through the archway, and under the elm, by the barn, round the hayrick, and on over the stream,

just below the willow, and above the bridge, and then to the stall, and into an ivybush.'

All the wording after the word 'flew' gives the waymarks of the timetaking 'flew,' but does not make another end.

So of time: 'John-was ill,' a clean time-taking.

'John-was ill after Christmas, before Lady-day, from the first Monday in March, over the next Sunday, into and beyond Lent, till (or to) Easter, through May towards Whitsuntide, for three months, if under four months.'

The time-taking 'was ill' with its way- or stead-marks through the time.

Is not the word term (termen or terminus) wrongly taken in common speech as meaning a single word? It might not be wrong to say, 'John spoke of you in terms of praise,' if the speaker understands that 'terms' means ends of the thought-putting; as John might have said, 'Brave Henry is a good man,' a proposition or a thoughtputting of the fore- and latter-ends, the man, and the time-taking; but when a man talks of the terms of a science as single words (lore words) and gives rallentando as a term (terminus) in music, it is not clear that he speaks rightly, since rallentando would rarely, if ever, be the latter-end or even the fore-end of a proposition in the science of music.

2. The putting of the ends (suppositio terminorum). The ends of a thought-putting may be set in sundry shapes or ways

1. Wordly, as 'man (meaning the word man) is a one-sounded word.'

2. Shapely or selfly, as 'man is an animal.'

3. Truly, as 'the eagle is a strong bird.'

4. Only wordly true, as 'the eagles (Roman standards) were taken.'

5. Simple, as 'John is a onehood' (individual).

6. Common, as 'man is a species.'

7. Onehoodly and commonly, as 'John walks,' and 'man walks,' or 'man walks' (common), 'some one man walks' (singly).

8. Selfly, as 'man (in and of himself) is breathesome,' 'fire is hot;' whereas, if 'John is lame,' or 'the water is hot,' John is lame, and the water is hot, haply and not selfly.

3. Out-broadening (amplificatio), in-straitening (restriction).

Out-broadening as to time:

As to two times

Now and heretofore: 'I will pull down the house,' which is and was heretofore.

Now and hereafter: 'the living man will die,' the man now or hereafter living. 'I build a house,' which is and will be.

As to three times

Now, heretofore, and hereafter: as 'every son of man will die.' Son heretofore, now, or hereafter.

As to four times

Now, heretofore, hereafter, and may be: 'flowers fade,' that are, were, will be, or may be.

In-straitening or straitening by straitening words,

as 'a wise man knows himself,' 'John's horse gallops fast,' 'John is strong in the arms.'

Singly (distributiva). All put by each, as 'each or every man had a sword, and so all had swords.'

Clustered (collectiva), 'all cows are cloven-footed.'
Somely, 'some man swims,' or 'some men swim.'

4. Sundrinesses or kinds of a thought-putting (divisiones propositionum). Thought-puttings are of three kinds, as to 1, matter; 2, suchness; and 3, muchness.

As to matter, as simple, 'man is an animal.'
Suchness, as, 'John is good.'

Muchness, as, 'A shilling is (worth) twelve pennies.' Hingesome, with one thought-putting a hinge to the other, as ‘if man is an animal he is a body.'

Clean, with no wording but that of the speech-thing and speech-matter, as 'man is breathesome.'

Not clean, but beset by other speech-matter (modalis), as '(it must be that) man is breathesome.'

As to suchness, as ayesome, so; or naysome, not so.
Ayesome, as 'man is breathesome.'

Naysome, 'man is not a stone.'

Or 'to be a man is to be breathesome,' or 'not to be breathesome is not to be man.'

Unbounded or unstraitened, as 'every man is breathesome,' 'no man is a stone.'

Straitened, as 'some men are learned,' 'many men are

selfish.'

Unformarked (indefinite), as 'dogs are learnsome,' 'man is born to trouble.'

Onesome (singularis), 'John is wise.'

A thought-putting may be onesome-ended, or manysome-ended.

1. Both ends onesome, as 'John-is wise.'

2. One end manysome and the other onesome, as 'John and Alfred-are wise,' 'John-is wise and good.' 3. Both manysome, 'John and Alfred-are wise and good.'

4. Haply. 'John-is sick,' 'the water-is cold.' 'Sick' and 'cold' haply, not selfly, or by happening and not by their kind, as 'man' and 'water.'

5. Withstandsomeness of thought-puttings (oppositio propositionum) is where one withstands the other in muchness, or suchness, or both.

Flatly thwartsome (contraria), as 'every man walks,' 'no man walks.'

Underthwartsome (subcontraria), 'some men walk,' 'some men do not walk.'

Withstanding only in muchness (subalterna), as 'every man walks,' 'some man walks,' 'no man is always wise,' 'some man is not always wise.'

Flatly gainsaying (contradictoria), both in muchness, and suchness, as 'every man runs,' 'some man runs not,' 'no man runs,' 'some man runs,' 'John is wise,' 'John is not wise.'

Take a. for all, n. for none, s. for some, sn. for some not, each letter being the head letter of the word for which it stands; then