 The folk reading which belies Leibniz has it that he sought a theory of mechanics formulated in terms only of the relations between bodies. As we’ll see in the companion article, in the Nineteenth Century, Ernst Mach indeed proposed such an approach, but Leibniz clearly did not; though certain similarities between Leibniz and Mach – especially the rejection of absolute space – surely helps explain the confusion between the two. But not only is Leibniz often misunderstood, there are influential misreadings of Newton’s arguments in the Scholium, influenced by the idea that he is addressing Leibniz in some way. Of course the Principia was written 30 years before the Correspondence, and the arguments of the Scholium were not written with Leibniz in mind, but Clarke himself suggests (CIV.13) that those arguments – specifically those concerning the bucket – are telling against Leibniz. That argument is indeed devastating to the parity of all relative motions, but we have seen that it is highly questionable whether Leibniz’s equivalence of hypotheses amounts to such a view. That said, his statements in the first four letters of the Correspondence could understandably mislead Clarke on this point – it is in reply to Clarke’s challenge that Leibniz explicitly denies the parity of relative motions. But, interestingly, Clarke does not present a true version of Newton’s argument – despite some involvement of Newton in writing the replies. Instead of the argument from the uniqueness of the rate of rotation, he argues that systems with different velocities must be different because the effects observed if they were brought to rest would be different. This argument is of course utterly question begging against a view that holds that there is no privileged standard of rest (the view Clarke mistakenly attributes to Leibniz)!