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What else is it to dance but to play the foole? H ee doth nothing but play. Soe much monte soe much credit. H e is not able to pay. H e is reported to be a spendthrift. H e hath not where withall to by a halter to hang himselve. Pronouncements of distrust and wariness are numerous: / beware of him that hee hurt mee not. You ma\e a foole o f mee. You are a foole to believe him. You know what account to ma\c of him. You shall never m ake mee believe that taile. There is a pervasive loneliness— H o man understands mee —^and utter despondency: What will become of me.

The Bible and Ovid were two parallel versions of the 1 creation and Newton later reduced both of them to matter-of-fact j history in the euhemeristic fashion of his age. But even though he denatured the myths, depriving them of some of their emotional quality by transforming them into political history and chronology, he was not impervious to their original imagery. For a man denied sexual experience, the reading of cruel, erotic myths of the gods might serve a purpose that was only secondarily related to historical research.

Likewise when at home if his mother ordered him into the fields, to look after the sheep, the corn, or upon any other rural employment, it went on very heavily through his manage. His chief delight was to sit under a tree, with a book in his hands, or to busy himself with his knife in cutting wood Charles Hutton, the late-eighteenth-century compiler of a famous philosophical and mathematical dictionary, who had assembled oral Stukeley’s memoir of 1752 adds a comical story of Newton’s ab­ traditions about scientists of the previous age, was reluctant to ac­ cept Stukeley’s explanation of Newton’s failure to consummate this abiding love.

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