imagination, and arranged everything, so that it
should be most easily imagined. If this be their theory, they
would not, perhaps, be daunted by the fact that we find an
infinite number of phenomena, far surpassing our imagination, and
very many others which confound its weakness. But enough has
been said on this subject. The other abstract notions are
nothing but modes of imagining, in which the imagination is
differently affected: though they are considered by the ignorant
as the chief attributes of things, inasmuch as they believe that
everything was created for the sake of themselves; and,
according as they are affected by it, style it good or bad,
healthy or rotten and corrupt. For instance, if the motion which
objects we see communicate to our nerves be conducive to health,
the objects causing it are styled beautiful; if a contrary
motion be excited, they are styled ugly.

Things which are perceived through our sense of smell are
styled fragrant or fetid; if through our taste, sweet or bitter,
full--flavored or insipid; if through our touch, hard or soft,
rough or smooth, &c.

Whatsoever affects our ears is said to give rise to noise,
sound, or harmony. In this last case, there are men lunatic
enough to believe, that even God himself takes pleasure in
harmony; and philosophers are not lacking who have persuaded
themselves, that the motion of the heavenly bodies gives rise to
harmony--all of which instances sufficiently show that everyone
judges of things according to the state of his brain, or rather
mistakes for things the forms of his imagination. We need no
longer wonder that there have arisen all the controversies we
have witnessed, and finally skepticism: for, although human
bodies in many respects agree, yet in very many others they
differ; so that what seems good to one seems bad to another;
what seems well ordered to one seems confused to another; what
is pleasing to one displeases another, and so on. I need not
further enumerate, because this is not the place to treat the
subject at length, and also because the fact is sufficiently well
known. It is commonly said: "So many men, so many minds;
everyone is wise in his own way; brains differ as completely as
palates." All of which proverbs show, that men judge of things
according to their mental disposition, and rather imagine than
understand: for, if they understood phenomena, they would, as
mathematicians attest, be convinced, if not attracte