Imagined leviathans7/4/2023 ![]() So when a man compoundeth the image of his own person, with the image of the actions of an other man as when a man imagins himselfe a Hercules, or an Alexander, (which happeneth often to them that are much taken with reading of Romants) it is a compound imagination, and properly but a Fiction of the mind. The other is Compounded as when from the sight of a man at one time, and of a horse at another, we conceive in our mind a Centaure. ![]() Againe, Imagination being only of those things which have been formerly perceived by Sense, either all at once, or by parts at severall times The former, (which is the imagining the whole object, as it was presented to the sense) is Simple Imagination as when one imagineth a man, or horse, which he hath seen before. Much memory, or memory of many things, is called Experience. So that Imagination and Memory, are but one thing, which for divers considerations hath divers names. This Decaying Sense, when wee would express the thing it self, (I mean Fancy it selfe,) wee call Imagination, as I said before But when we would express the Decay, and signifie that the Sense is fading, old, and past, it is called Memory. For as at a distance of place, that which wee look at, appears dimme, and without distinction of the smaller parts and as Voyces grow weak, and inarticulate: so also after great distance of time, our imagination of the Past is weak and wee lose( for example) of Cities wee have seen, many particular Streets and of Actions, many particular Circumstances. ![]() For the continuall change of mans body, destroyes in time the parts which in sense were moved: So that the distance of time, and of place, hath one and the same effect in us. From whence it followeth, that the longer the time is, after the sight, or Sense of any object, the weaker is the Imagination. And any object being removed from our eyes, though the impression it made in us remain yet other objects more present succeeding, and working on us, the Imagination of the past is obscured, and made weak as the voyce of a man is in the noyse of the day. But because amongst many stroaks, which our eyes, eares, and other organs receive from externall bodies, the predominant onely is sensible therefore the light of the Sun being predominant, we are not affected with the action of the starrs. The decay of Sense in men waking, is not the decay of the motion made in sense but an obscuring of it, in such manner, as the light of the Sun obscureth the light of the Starres which starrs do no less exercise their vertue by which they are visible, in the day, than in the night. ![]() Imagination therefore is nothing but Decaying Sense and is found in men, and many other living Creatures, as well sleeping, as waking. But the Greeks call it Fancy which signifies Apparence, and is as proper to one sense, as to another. And this is it, that Latines call Imagination, from the image made in seeing and apply the same, though improperly, to all the other senses. For after the object is removed, or the eye shut, wee still retain an image of the thing seen, though more obscure than when we see it. When a Body is once in motion, it moveth (unless something els hinder it) eternally and whatsoever hindreth it, cannot in an instant, but in time, and by degrees quite extinguish it: And as wee see in the water, though the wind cease, the waves give not over rowling for a long time after so also it happeneth in that motion, which is made in the internall parts of a man, then, when he Sees, Dreams, &c. From hence it is, that the Schooles say, Heavy bodies fall downwards, out of an appetite to rest, and to conserve their nature in that place which is most proper for them ascribing appetite, and Knowledge of what is good for their conservation, (which is more than man has) to things inanimate absurdly. For men measure, not onely other men, but all other things, by themselves: and because they find themselves subject after motion to pain, and lassitude, think every thing els growes weary of motion, and seeks repose of its own accord little considering, whether it be not some other motion, wherein that desire of rest they find in themselves, consisteth. But that when a thing is in motion, it will eternally be in motion, unless somewhat els stay it, though the reason be the same, (namely, that nothing can change it selfe,) is not so easily assented to. That when a thing lies still, unlesse somewhat els stirre it, it will lye still for ever, is a truth that no man doubts of. ![]()
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