Imagination

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. 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. 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. 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.

No one doubts that a thing at rest will remain at rest forever unless something else moves it. But people are less willing to accept that a moving thing will keep moving forever unless something else stops it. Yet the reason is the same: nothing can change itself. For people judge not only other people but everything else by themselves. Because they experience pain and tiredness after moving, they think everything else grows tired of motion and seeks rest voluntarily. They hardly consider whether their own desire for rest might itself consist of some other motion. This is why the Schools say heavy bodies fall because they desire rest. They also say these bodies seek to preserve their nature in the place best suited to them. The Schools thus absurdly attribute desire to lifeless things, along with knowledge of what will preserve them. That is more knowledge than human beings possess.

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. 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. 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. But the Greeks call it Fancy; which signifies Apparence, and is as proper to one sense, as to another. Imagination therefore is nothing but Decaying Sense; and is found in men, and many other living Creatures, as well sleeping, as waking.

Once a body is in motion, it keeps moving forever unless something else stops it. Whatever stops the motion cannot end it instantly, but only gradually, over time. We see this in water: though the wind stops, the waves keep rolling for a long time afterward. The same happens with the motion inside a person when they see, dream, and so on. After the object is removed or the eyes are closed, we still retain an image of what we saw. But the image is less clear than when we actually see the object. The Latins call this Imagination, taking the name from the image formed in seeing. They also apply the term to all the other senses, though improperly. But the Greeks call it Fancy, meaning appearance, a term equally suited to every sense. Imagination, then, is nothing but fading sensation. It occurs in humans and many other living creatures, both asleep and awake.

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. 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. 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. From whence it followeth, that the longer the time is, after the sight, or Sense of any object, the weaker is the Imagination. 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. 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. 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. So that Imagination and Memory, are but one thing, which for divers considerations hath divers names.

When sensation fades in waking people, the motion produced by sensation does not fade. Instead, that motion is obscured, just as sunlight obscures the light of the stars. The stars still exert the power that makes them visible, no less by day than by night. But our eyes, ears, and other sense organs receive many impacts from external bodies. Because only the strongest impact is perceived, the sun’s stronger light prevents us from sensing the stars’ activity. And although an object’s impression remains in us after the object leaves our sight, other objects then act on us. These more immediate objects obscure and weaken our imagination of the past, like a person’s voice amid daytime noise. It follows that the longer the time since we saw or sensed an object, the weaker our imagination of it. For the human body continually changes, eventually destroying the parts that were set in motion during sensation. So distance in time and distance in space have the same effect on us. Objects seen from far away appear dim, and we cannot distinguish their smaller parts. Voices, too, grow faint, and their words become unclear. Likewise, after a long time, our imagination of the past grows weak. For example, we forget many individual streets in cities we have seen, and many particular circumstances of actions. When we mean this fading sensation itself (that is, the mental image itself), we call it imagination, as I said before. But when we mean the fading, and indicate that the sensation is growing faint, old, and past, we call it memory. So imagination and memory are one and the same thing, given different names according to how we consider it.

Much memory, or memory of many things, is called Experience. 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. 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. 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. There be also other Imaginations that rise in men, (though waking) from the great impression made in sense; As from gazing upon the Sun, the impression leaves an image of the Sun before our eyes a long time after; and from being long and vehemently attent upon Geometricall Figures, a man shall in the dark, (though awake) have the Images of Lines, and Angles before his eyes: which kind of Fancy hath no particular name; as being a thing that doth not commonly fall into mens discourse.

A large store of memories, or memories of many things, is called experience. Again, imagination concerns only things previously perceived through the senses, either all at once or in parts at different times. Imagining a whole object just as it appeared to the senses is simple imagination. For example, we might imagine a man or horse we have seen before. The other kind is compound imagination. For example, after seeing a man at one time and a horse at another, we imagine a Centaure. Similarly, someone may combine an image of himself with an image of another man’s actions. He might imagine himself as Hercules or Alexander. This often happens to people deeply absorbed in reading tales of chivalric adventure. Such imagining is compound imagination and, strictly speaking, only a fiction of the mind. Other images also arise in people’s minds, even while awake, from strong impressions on the senses. For example, after we gaze at the Sun, the impression leaves an image of the Sun before our eyes. The image remains for a long time afterward. Similarly, after long, intense concentration on geometrical figures, someone will see images of lines and angles in the dark. These images appear even though the person is awake. This kind of mental imagery has no particular name, because people do not commonly discuss it.

The imaginations of them that sleep, are those we call Dreams. And these also (as all other Imaginations) have been before, either totally, or by parcells in the Sense. And because in sense, the Brain, and Nerves, which are the necessary Organs of sense, are so benummed in sleep, as not easily to be moved by the action of Externall Objects, there can happen in sleep, no Imagination; and therefore no Dreame, but what proceeds from the agitation of the inward parts of mans body; which inward parts, for the connexion they have with the Brayn, and other Organs, when they be distempered, do keep the same in motion; whereby the Imaginations there formerly made, appeare as if a man were waking; saving that the Organs of Sense being now benummed, so as there is no new object, which can master and obscure them with a more vigorous impression, a Dreame must needs be more cleare, in this silence of sense, than are our waking thoughts. And hence it cometh to pass, that it is a hard matter, and by many thought impossible to distinguish exactly between Sense and Dreaming. For my part, when I consider, that in Dreames, I do not often, nor constantly think of the same Persons, Places, Objects, and Actions that I do waking; nor remember so long a trayne of coherent thoughts, Dreaming, as at other times; And because waking I often observe the absurdity of Dreames, but never dream of the absurdities of my waking Thoughts; I am well satisfied, that being awake, I know I dreame not; though when I dreame, I think my selfe awake.

The mental images of sleeping people are what we call dreams. Like all other mental images, dreams have previously come through the senses, either whole or in parts. During sleep, the brain and nerves, the necessary organs of sensation, are numbed. External objects therefore cannot easily stir these organs into action. So no mental image, and therefore no dream, can arise during sleep except from movements inside the body. Because the body's internal parts are connected to the brain and other organs, disturbances in those parts keep these organs active. As a result, mental images previously formed there appear as if the person were awake. But the organs of sense are now numbed. So no new object can overpower and obscure these images with a stronger impression. In this silence of the senses, a dream must therefore be clearer than our waking thoughts. This makes it difficult, and in many people's view impossible, to distinguish precisely between sense experience and dreaming. For my part, I consider that my dreams do not often or consistently concern the same people, places, objects, and actions as my waking thoughts. Nor do I remember as long a chain of connected thoughts while dreaming as I do at other times. Also, while awake, I often notice the absurdity of dreams. But I never dream about the absurdities of my waking thoughts. For these reasons, I am fully satisfied that, when awake, I know I am not dreaming. Yet when I dream, I think I am awake.

And seeing dreames are caused by the distemper of some of the inward parts of the Body; divers distempers must needs cause different Dreams. And hence it is, that lying cold breedeth Dreams of Feare, and raiseth the thought and Image of some fearfull object (the motion from the brain to the inner parts, and from the inner parts to the Brain being reciprocall:) and that as Anger causeth heat in some parts of the Body, when we are awake; so when we sleep, the over heating of the same parts causeth Anger, and raiseth up in the brain the Imagination of an Enemy. In the same manner; as naturall kindness, when we are awake causeth desire; and desire makes heat in certain other parts of the body; so also, too much heat in those parts, while wee sleep, raiseth in the brain an imagination of some kindness shewn. In summe, our Dreams are the reverse of our waking Imaginations; The motion when we are awake, beginning at one end; and when we Dream, at another.

Since dreams are caused by disturbances in some internal parts of the body, different disturbances must cause different dreams. This is why being cold while sleeping produces dreams of fear and brings some frightening object to mind. (Movement passes both from the brain to the internal parts and from the internal parts to the brain.) Just as anger heats some parts of the body when we are awake, overheating those same parts during sleep causes anger. That anger brings the image of an enemy into the brain. In the same way, natural affection causes desire when we are awake. Desire then produces heat in certain other parts of the body. So too, excessive heat in those parts during sleep brings an image of affection being shown into the brain. In short, our dreams reverse the process of our waking imaginings. When we are awake, the movement begins at one end. When we dream, the movement begins at the other.

The most difficult discerning of a mans Dream, from his waking thoughts, is then, when by some accident we observe not that we have slept: which is easie to happen to a man full of fearfull thoughts; and whose conscience is much troubled; and that sleepeth, without the circumstances, of going to bed, or putting off his clothes, as one that noddeth in a chayre. For he that taketh pains, and industriously layes himselfe to sleep, in case any uncouth and exorbitant fancy come unto him, cannot easily think it other than a Dream. We read of Marcus Brutes, (one that had his life given him by Julius Caesar, and was also his favorite, and notwithstanding murthered him,) how at Phillipi, the night before he gave battell to Augustus Caesar, he saw a fearfull apparition, which is commonly related by Historians as a Vision: but considering the circumstances, one may easily judge to have been but a short Dream. For sitting in his tent, pensive and troubled with the horrour of his rash act, it was not hard for him, slumbering in the cold, to dream of that which most affrighted him; which feare, as by degrees it made him wake; so also it must needs make the Apparition by degrees to vanish: And having no assurance that he slept, he could have no cause to think it a Dream, or any thing but a Vision. And this is no very rare Accident: for even they that be perfectly awake, if they be timorous, and supperstitious, possessed with fearfull tales, and alone in the dark, are subject to the like fancies, and believe they see spirits and dead mens Ghosts walking in Churchyards; whereas it is either their Fancy onely, or els the knavery of such persons, as make use of such superstitious feare, to pass disguised in the night, to places they would not be known to haunt.

It is hardest to distinguish a dream from waking thoughts when we happen not to notice that we have slept. This can easily happen to someone full of fearful thoughts and troubled by conscience. Such a person may fall asleep without going to bed or taking off his clothes, like someone nodding in a chair. By contrast, someone who deliberately prepares for sleep cannot easily mistake a strange, wild image for anything but a dream. We read of Marcus Brutes, whose life Julius Caesar spared and who was also Caesar’s favorite, yet murdered him. At Phillipi, the night before he fought Augustus Caesar, Brutes saw a terrifying apparition. Historians commonly describe the apparition as a vision. But considering the circumstances, we may easily judge that the apparition was only a brief dream. Brutes sat in his tent, brooding and troubled by the horror of his rash act. As he dozed in the cold, he could easily dream of what frightened him most. Just as his fear gradually woke him, so the apparition must also have gradually vanished. And because Brutes had no certainty that he had slept, he had no reason to consider the apparition a dream. He could only consider it a vision. And such an experience is not very rare. Even fully awake people are subject to similar imaginings if they are fearful, superstitious, filled with frightening stories, and alone in darkness. They believe they see spirits and the ghosts of dead people walking in churchyards. Yet these sights are either only their imagination or the trickery of people who exploit such superstitious fears. These tricksters travel in disguise at night to places they do not want to be known to visit.

From this ignorance of how to distinguish Dreams, and other strong Fancies, from vision and Sense, did arise the greatest part of the Religion of the Gentiles in time past, that worshipped Satyres, Fawnes, nymphs, and the like; and now adayes the opinion than rude people have of Fayries, Ghosts, and Goblins; and of the power of Witches. For as for Witches, I think not that their witch craft is any reall power; but yet that they are justly punished, for the false beliefe they have, that they can do such mischiefe, joyned with their purpose to do it if they can; their trade being neerer to a new Religion, than to a Craft or Science. And for Fayries, and walking Ghosts, the opinion of them has I think been on purpose, either taught, or not confuted, to keep in credit the use of Exorcisme, of Crosses, of holy Water, and other such inventions of Ghostly men. Neverthelesse, there is no doubt, but God can make unnaturall Apparitions. But that he does it so often, as men need to feare such things, more than they feare the stay, or change, of the course of Nature, which he also can stay, and change, is no point of Christian faith. But evill men under pretext that God can do any thing, are so bold as to say any thing when it serves their turn, though they think it untrue; It is the part of a wise man, to believe them no further, than right reason makes that which they say, appear credible. If this superstitious fear of Spirits were taken away, and with it, Prognostiques from Dreams, false Prophecies, and many other things depending thereon, by which, crafty ambitious persons abuse the simple people, men would be much more fitted than they are for civill Obedience.

Much of the ancient Gentiles’ religion arose from their inability to distinguish dreams and other vivid imaginings from actual sight and sensation. They worshipped satyrs, fauns, nymphs, and similar beings. The same ignorance now produces beliefs among uneducated people in fairies, ghosts, goblins, and the power of witches. As for witches, I do not think their witchcraft has any real power. Yet I think witches are justly punished for falsely believing they can cause such harm and intending to do so if they can. Their practice is closer to a new religion than to a craft or science. As for fairies and wandering ghosts, I think belief in them has deliberately been taught or left unchallenged. The purpose has been to maintain trust in exorcism, crosses, holy water, and other such inventions of the clergy. Nevertheless, there is no doubt that God can create supernatural apparitions. But Christian faith does not teach that he does so often enough to justify fearing such things more than disruptions or changes in nature. God can also halt or change nature’s course. Yet wicked people use God’s ability to do anything as an excuse to say anything that serves their purposes. They do so even when they believe their claims are false. A wise person should believe them only as far as sound reason makes their claims seem credible. Suppose this superstitious fear of spirits were removed, along with predictions drawn from dreams, false prophecies, and many related beliefs. Through these beliefs, cunning, ambitious people deceive the gullible. Without such fears and beliefs, people would be much better prepared than they are to obey civil authority.

And this ought to be the work of the Schooles; but they rather nourish such doctrine. For (not knowing what Imagination, or the Senses are), what they receive, they teach: some saying, that Imaginations rise of themselves, and have no cause: Others that they rise most commonly from the Will; and that Good thoughts are blown (inspired) into a man, by God; and evill thoughts by the Divell: or that Good thoughts are powred (infused) into a man, by God; and evill ones by the Divell. Some say the Senses receive the Species of things, and deliver them to the Common-sense; and the Common Sense delivers them over to the Fancy, and the Fancy to the Memory, and the Memory to the Judgement, like handing of things from one to another, with many words making nothing understood.

And this should be the work of the schools, but instead they encourage such teachings. Because they do not understand imagination or the senses, they teach whatever they are taught. Some say that images arise in the mind by themselves and have no cause. Others say that these images most often arise from the will. They also say that God breathes (inspires) good thoughts into a person, and the Devil breathes in evil thoughts. Or they say that God pours (infuses) good thoughts into a person, and the Devil pours in evil ones. Some say the senses receive the forms (Species) of things and pass them to the Common Sense. The Common Sense passes these forms to the imagination, the imagination to memory, and memory to judgment. It is like passing objects from one person to another, using many words without making anything understood.

The Imagination that is raysed in man (or any other creature indued with the faculty of imagining) by words, or other voluntary signes, is that we generally call Understanding; and is common to Man and Beast. For a dogge by custome will understand the call, or the rating of his Master; and so will many other Beasts. That Understanding which is peculiar to man, is the Understanding not onely his will; but his conceptions and thoughts, by the sequell and contexture of the names of things into Affirmations, Negations, and other formes of Speech: And of this kinde of Understanding I shall speak hereafter.

What we generally call understanding is the imagination stirred by words or other intentional signs. This happens in humans (or any other creature capable of imagining), and understanding is shared by humans and animals. For example, through habit, a dog will understand its master’s call or scolding, as will many other animals. But humans alone have a kind of understanding that grasps not only another person’s will, but also their ideas and thoughts. They do so through the sequence and arrangement of words into statements, denials, and other forms of speech. I will discuss this kind of understanding later.