CHAP. II. also he may hear double or treble, by multiplication of echoes, which echoes are sounds as well as the original; and not being in one and the same place, cannot be inherent in the body that maketh them. Nothing can make any thing which is not in itself: the clapper hath no sound in it, but motion, and maketh motion in the internal parts of the bell; so the bell hath motion, and not sound, that imparteth motion to the air; and the air hath motion, but not sound; the air imparteth motion by the ear and nerve unto the brain; and the brain hath motion but not sound; from the brain, it reboundeth back into the nerves outward, and thence it becometh an apparition without, which we call sound. And to proceed to the rest of the senses, it is apparent enough, that the smell and taste of the same thing, are not the same to every man; and therefore are not in the thing smelt or tasted, but in the men. So likewise the heat we feel from the fire is manifestly in us, and is quite different from the heat which is in the fire: for our heat is pleasure or pain, according as it is great or moderate ; but in the coal there is no such thing. By this the fourth and last proposition is proved, viz. that as in vision, so also in conceptions that arise from other senses, the subject of their inherence is not in the object, but in the sentient. The main deception of sense. 10. And from hence also it followeth, that whatsoever accidents or qualities our senses make us think there be in the world, they be not there, but are seeming and apparitions only: the things that really are in the world without us, are those motions by which these seemings are caused. And this is the great deception of sense, which also is to be by sense corrected: for as sense telleth me, CHAP. 11. when I see directly, that the colour seemeth to be in the object; so also sense telleth me, when I see by reflection, that colour is not in the object. CHAPTER III. 1. Imagination defined. 2. Sleep and dreams defined. 3. Causes of dreams. 4. Fiction defined. 5. Phantasms defined. 6. Remembrance defined. 7. Wherein remembrance consisteth. 8. Why in a dream a man never thinks he dreams. 9. Why few things seem strange in dreams. 10. That a dream may be taken for reality and vision. tion defined. 1. As standing water put into motion by the stroke Imagina- dreams defined. 2. But when present sense is not, as in sleep, Sleep and there the images remaining after sense, when there be many, as in dreams, are not obscure, but strong and clear, as in sense itself. The reason is, that CHAP. III. which obscured and made the conceptions weak, namely sense, and present operation of the object, is removed: for sleep is the privation of the act of sense, (the power remaining) and dreams are the imagination of them that sleep. Causes of dreams. 3. The causes of dreams, if they be natural, are the actions or violence of the inward parts of a man upon his brain, by which the passages of sense by sleep benumbed, are restored to their motion. The signs by which this appeareth to be so, are the differences of dreams (old men commonly dream oftener, and have their dreams more painful than young) proceeding from the different accidents of man's body, as dreams of lust, as dreams of anger, according as the heart, or other parts within, work more or less upon the brain, by more or less heat; so also the descents of different sorts of phlegm maketh us a dream of different tastes of meats and drinks; and I believe there is a reciprocation of motion from the brain to the vital parts, and back from the vital parts to the brain; whereby not only imagination begetteth motion in those parts; but also motion in those parts begetteth imagination like to that by which it was begotten. If this be true, and that sad imaginations nourish the spleen, then we see also a cause, why a strong spleen reciprocally causeth fearful dreams, and why the effects of lasciviousness may in a dream produce the image of some person that had caused them. Another sign that dreams are caused by the action of the inward parts, is the disorder and casual consequence of one conception or image to another for when we are waking, the antecedent thought or conception introduceth, and is cause of the consequent, as the water followeth a man's CHAP. III. finger upon a dry and level table; but in dreams there is commonly no coherence, and when there is, it is by chance, which must needs proceed from this, that the brain in dreams is not restored to its motion in every part alike; whereby it cometh to pass, that our thoughts appear like the stars between the flying clouds, not in the order which a man would choose to observe them, but as the uncertain flight of broken clouds permits. 4. As when the water, or any liquid thing Fiction defined. moved at once by divers movents, receiveth one motion compounded of them all; so also the brain or spirit therein, having been stirred by divers objects, composeth an imagination of divers conceptions that appeared single to the sense. As for example, the sense sheweth at one time the figure of a mountain, and at another time the colour of gold; but the imagination afterwards hath them both at once in a golden mountain. From the same cause it is, there appear unto us castles in the air, chimeras, and other monsters which are not in rerum natura, but have been conceived by the sense in pieces at several times. And this composition is that which we commonly call fiction of the mind. defined. 5. There is yet another kind of imagination, Phantasms which for clearness contendeth with sense, as well as a dream; and that is, when the action of sense hath been long or vehement: and the experience thereof is more frequent in the sense of seeing, than the rest. An example whereof is, the image remaining before the eye after looking upon the sun. Also, those little images that appear before CHAP. III. the eyes in the dark (whereof I think every man hath experience, but they most of all, who are timorous or superstitious) are examples of the same. And these, for distinction-sake, may be called phantasms. Remembrance defined. Wherein remembrance 6. By the senses, which are numbered according to the organs to be five, we take notice (as hath been said already) of the objects without us; and that notice is our conception thereof: but we take notice also some way or other of our conceptions : for when the conception of the same thing cometh again, we take notice that it is again; that is to say, that we have had the same conception before; which is as much as to imagine a thing past; which is impossible to the sense, which is only of things present. This therefore may be accounted a sixth sense, but internal, (not external, as the rest) and is commonly called remembrance. 7. For the manner by which we take notice of a consisteth. conception past, we are to remember, that in the definition of imagination, it is said to be a conception by little and little decaying, or growing more obscure. An obscure conception is that which representeth the whole object together, but none of the smaller parts by themselves; and as more or fewer parts be represented, so is the conception or representation said to be more or less clear. Seeing then the conception, which when it was first produced by sense, was clear, and represented the parts of the object distinctly; and when it cometh again is obscure, we find missing somewhat that we expected; by which we judge it past and decayed. For example, a man that is present in a foreign city, seeth not only whole streets, but can |