_Had honor or applause and not the publick advantage of English Readers been the design of this Undertaking, the consideration of the common Fate of Translations had discouraged Me from permitting this even to have seen the light; for meer Versions do alwayes carry with them this Property, that if not well done they may much disgrace, but if well, not much commend the doers._ _And certainly I might well have expected the same chance, had this been the Translation of an History, Play or Romance; wherein there is requisite not onely a bare version but a conformation of Idiom and language, manner and customary expression; But the nature of this present Work will not admit of the like liberty, and therefore, I hope, amongst Judicious Readers it may be exempt from the common Fate of Translations; for if we look upon it as a Philosophical or Metaphysical Tract, or rather as (really it is) a Physico-Mathematical Argumentation, we shall find that a great strictness of Expression is requisite to be observed therein. So that had a Translator taken upon him to use his own liberty of Phrase, he would thereby have endanger’d the sense and force of the Arguments; for Politeness of language might as well be expected in a Translation of ~Euclide~ as in this. And all that are acquainted with this famous Authors design, do very well know, that it was his intention in these Meditations ~Mathematically to demonstrate~, that there is a ~God~, and that mans ~mind~ is ~incorporeal~. And it was his opinion, that metaphysicks may as clearly be demonstrated as mathematicks, as witness his expression in the Dedicatory Epistle of this Work to the ~Sorbone~ Doctors, ~Eas~ (Rationes scilicet) ~quibus hic utor certitudine & evidentiâ Geometricas æquare, vel etiam superare existimem~; That he reputed his Arguments used in these Meditations, to equal if not excell Geometrical certainty._ _And this, I suppose, is sufficient to make the Reader, not expect herein any smoothness of phrase or quaintness of Expression; what is here delivered in English is immediately taken, as it is naturally in the Original. The words, we hope, may be apposite enough, and fit to express what is here designed, and I think it a derogation from the Authors skill to draw the Picture of his mind in any other Colours, than what his own Copy expresses._ _Thus far in vindication of the Philosophical plain stile and rough Language of the following Translation. I shall add a line or two, first relating to the Readers, secondly of the Author, and lastly of the Meditations themselves, together with the Motives which excited me to this Work._ _As to the Readers, ’tis, I suppose, so evident that candour of mind, and freedome from prejudice is requisite to all that desire to advantage themselves by reading other mens notions, that it need not be here insisted on with much earnestness; yet considering the Antiquity of this subject, and the novelty of the Arguments here produced, it seems to be more than ordinarily requisite for an impartial perusal of the ensuing Tract. Neither are the following Meditations to be slightly passed over, but with diligence and attention to be read; for as in mathematical demonstration, the careless missing of any one single Position may render the Conclusion obscure and sometimes inconsequent, so in these metaphysical Demonstrations, which (as, before has been noted from the illustrious Author thereof) for certainty do equal, if not excel Geometrical Propositions, the slight attention to any one particular Argument may frustrate the design of the whole discourse._ _The Reasoning therefore here being close and solid, and (as in Mathematicks) the knowledge of the latter depending on the knowledge of what went before, ’tis the duty of every Reader seriously to attend the Particulars, as also the connexion of the whole. Let him weigh the Arguments and perpend the Conclusions, and after a clear and distinct Knowledge, lett him pass his judgement._ _And to this end I shall make it my request to every Reader, that he would not be content with a single perusal of the following Discourses, but that he would often repeat his reading them over; for by this means the force of those Arguments, which at first may by chance escape the most diligent and attentive Peruser, by a second or third Essay may offer themselves more fully to his Consideration. This was the desire of our Author in an other of his pieces, I mean his ~Principles of Philosophy~, which I am sure do not require so strict an attention of mind, as these abstracted speculations; and therefore if it were his Request in that case, we may Reasonably think that ’twas no less his desire in this._ _When we come to speak of the Incomparable Author of these Meditations, we have reason to lament our own Ignorance, and to blame the Ingratitude of the Age wherein he lived, for not transmitting to Posterity more certain and ample Records of the Life and Conversation of this Excellent Philosopher, all that has been Written in this kind gives us only so much light into the Life of this Prodigious Man, as may make us wish for more; imparting which, I shall recommend the Readers to a further enquiry into the inward Thoughts, (largly discover’d in the Writings) of our Famous Author, of whose outward actions and condition we have so small knowledge._ _Renatus Des-Cartes was born on the last day of ~March~ in the year 1596.
at ~Tours~, or at ~Castrum Eraldum~ a Town near ~Tours~ in ~France~; He came of an Antient and Noble Family, being by Descent ~Lord~ of ~Perron~, His Father was a Senator of his Country, and a Man of no mean estate, leaving to this his only Son by a second Wife between six and seven thousand pounds a year._ _He was Educated in his younger years according to the manner of his Country (and as he himself recommends in one of his Epistles, ~viz.
Epist. 90. partis secundæ~ to One for the Instruction of his Son) in the Aristotelian principles of Philosophy, a whole course whereof he had run through at the Age of seventeen in the Schools of ~Flexia~, or ~La Flesche~ a Town in the Province of ~Anjou~, famous for the Colledge of Jesuites there establish’d by ~Henry~ the ~4th~._ _But to this he did not Continue long devoted, giving early testimonies of his dislike to the unsatisfactory Notions, and verbose emptiness of the Peripatetick Philosophy; He used therefore his utmost endeavours (as he himself testifies in his ~Dissertatio de Methodo~) to get loose from those Chains and Fetters of Mind to which the weakness of his tender years had subjected him._ _To this end he betook himself to a long course of Travel, that by the variety of Objects, which he was likely to meet with in his journeys, the memory of his past Notions might be blotted out; In his travel he applied himself much to the study of the Art Military, and Mathematicks; In the latter he has left the World large testimonies of his Excellence in his ~Book of Geometry~; and in the former we have reason to believe him most expert, for He was personally present at some Sieges and Battles both in ~France~ and ~Germany~, as particularly at the Siege of ~Rochel~, of ~Gava~ near ~Genoa~, of ~Breda~, at the Battle of ~Prague~, ~&c.~ so that we may conclude that he had a Genius fitted (according to the Motto of the noble ~Sir W. Raliegh~) ~Tam Marti, quam Mercurio~, For the Pike as well as Pen. And as the Glorious Roman Emperour became a ~Cæsar~ by his Book as well as Sword, by the Conquests of his mind as well as those of his arm; so our Famous Author was ~Ex Utroque Clarus~._ _In his Travels he spent many years, in all which time he was not Idle, but highly improved himself by his converse with the ~Beaux Esprits~, which he met with in several Regions he visited; The first Place he betook himself to, was ~Italy~, then he went into ~Denmark, Germany, Hungary, &c.~ And after a Long but advantagious Peregrination he return’d to ~Amsterdam~, where he intended to take up his Rest, had he not been called by the French King upon very Honourable terms to ~Paris~; During his Continuance there he so order’d his annual Revenue, that he might be supplied by the hands of a Friend wherever he was. He staid at ~Paris~ three years, and then retired Himself to a solitary village in ~Holland~ called ~Egmond~, where he lived twenty five years, during which time he apply’d himself wholly to the Restauration of true Philosophy, wherein he gave the World such mighty testimonies of his Excellence, that in a short time he became celebrated in the mouths of all Learned Men. Neither were the Courts of Princes silent in his deserved Praises; for after a Retirement of twenty five years he was Invited by ~Christina Queen of Sweedland~ to her Court; Thither upon the intreaty of this brave and Learned Princess he betook himself, where he had not continued Long before he was struck with a Peripneumonia or Inflammation of the Lungs (contracted, as it is thought by the long Discourses which he used to hold bare headed with the Queen, continuing them sometimes till far in the Night,) of which unhappy distemper he Died the seventh Day after he sicken’d._ _Thus Expired this Wonder of his Own and succeeding Ages, desired and lamented by all men, Æqual’d by none. He was buried in a costly Monument consisting of four sides, upon which were inscribed Epitaphs; bestow’d upon him by many Renown’d Persons._ _What shall we now say sufficient to express our Grief for the untimely Decease of this Worthy Philosopher? But Especially what shall we now do to recover our Loss? Let us endeavour to Redeem what we have lost by well Husbanding and careful improvement of what is left; which may be done in Part by a Diligent Perusal of the Works written by this Excellent Author; This, This only is the way of Reviving him again, and of giving him Immortality in spight of his untimely Fate. And so let him for ever live celebrated by the Deserved Praises of all ingenious Enquirers after truth, and Learning._ _Let us therefore cast our eye upon the Present Work of this extroardinary Philosopher, and therein let us admire his profound Judgment and vigorous Fancy, for if we seriously consider it, we shall hardly find a more solid close piece of Reasoning either in this or Foregoing ages; ~Here~, what was commonly asserted without proof, is not only proved but ~Mathematically~ Demonstrated, ~viz.~ That ~God is the Fountain and Original of Truth~; His sharp Wit, like ~Hannibals~ Vinegar, hath eaten thro the Mazing and overtowring hills of Errors, a Plain and Pleasant Way to the Divine seat of Knowledge._ _In fine, such is the Excellence of these six Meditations, that I cannot resemble his Performance herein better than to the Six Days Work of the Supream Architect; and certainly next to the Creation of All things out of Nothing, the Restauration of Truth out of Errors is the most Divine Work; so that (with Reverence be it spoken) the Incomparable ~Des-Cartes~ does hereby deserve as it were the name of a Creatour. In the first Meditation we are Presented with a Rude and Indigested Chaos of Errours and Doubts, till the Divine spirit of the Noble ~Des-Cartes~ (pardon the Boldness of the Expression) ~moves upon the confused face of these Waters~, and thereout produces some ~clear~ and ~distinct Light~; by which ~Sun-shine~ he proceeds to bring forth and cherish other ~Branches of Truth~; Till at last by a six Days Labour he Establishes this Fair Fabrick (as I may call it) of the ~Intellectual World~ on foundations that shall never be shaken. Then sitting down with rest and satisfaction he looks upon this his Off-spring and Pronounces it ~Good~._ _These Things Consider’d, I need not make any long Apologies for my undertaking a translation thereof; The excellency of the Original is sufficient to vindicate my endeavours to present the English World with a Copy, and he that shall blame my Intentions of Communicating the Methods of Truth to those that have only the English Tongue, may as well find fault with those English that propagate the Christian Religion among savage Indians, and translate the Scriptures into their Language, because they have not the English Tongue. To understand Latin is no (or at most a very small) part of Learning, and that which certainly every Cobler in ~Rome~ was once endow’d with; and therefore must there then be no translations out of Greek into Latin? I doubt not, but there are many Persons in our Nations, who tho wanting Latin, are notwithstanding very capable of the most abstracted speculations; the late disturbances of our Kingdomes occasion’d many Youths, who were then in a fair way of Instruction, to forsake their learning, and divert their intentions from Literature to Arms, and yet many of these have afterwards become Men of extraordinary nary abilities and qualifications for learning notwithstanding their deficiency in the Roman Tongue. And I see no Reason why it should not be the desire, and consequently the endeavour of every true English man, to make his language as universal as is now the ~French~, into which the best Books in all sorts of Learning, both Poetry and Prose, are daily translated out of all languages, but especially out of Greek and Latine. Among which these Meditations are to be found, entituled, ~Les Meditations Metaphysiques De Rene Des Cartes touchant la Premiere Philosophie~. This was translated out of the Authors Latine into French by ~Monsieur le D. D. L. N. S.~ The several Objections also, which were made by divers learned Persons against these Meditations, with the Authors Answers, were translated into French by ~M. B. L. R.~ And, I hope, no one will assert, that the French are more fit to receive those metaphysical Notions delivered herein than the English Nation._ _But ’twas none of the smallest motives I had to this undertaking, that tho some famous English Authours have taken notice of the Arguments here produced (for the proof of a ~Deity~ drawn from the ~Idea~ we have of ~God~ in our Mind, ~&c.~) Particularly the most excellent and learned ~Dr. Stillingfleet~ in the first Chapter of the third Book in his ~Origines Sacræ~, who refers his Readers to a further search into these Meditations in the ~400 page~ of that Discourse; as also the Reverend Dr.
~Henry More~ in his ~Antidote against Atheism~, and more fully in his ~Appendix~ annex’d thereto, hath treated of our Authors demonstration; and yet nothing of the genuine original from whence they have borrowed all their Copies (tho some of them drawn in a larger size, yet I question whether so expressive) nothing of our Authors proper management hath ever appear’d in English. Those that assert these Arguments to have been long before thought upon by some of the Fathers, I shall refer to our Authors just vindication of himself in his several Answers to Objections made against these Discourses._ _And here I shall dismiss the Reader detaining him no longer from that satisfaction which he may reasonably expect from the perusal of the following Meditations; this Translation is dedicated to no one in particular, but is humbly submitted to the moderate censure of all candid Readers, by_ Their humble servant Will. Molyneux.
The Contents.
Meditat. 2. _Of the Nature of Mans Mind, and that ’tis easier Proved to Be then our Body._ p. 11.
Meditat. 3. _Of God, and that there Is a God._ p. 27.
Meditat. 5. _Of the Essence of Things Material, and herein again of God, and that He does Exist._ p. 70.
Meditat. 6. _Of Corporeal Beings and their Existence, as also of the Real Difference between Mind and Body._ p. 83.
ERRATA.
_In the two or three first chapters there are ~Astericks~ wanting_.
obvious typos. The spelling in this book is not only of its time, but also wildly variable, and has been left well alone. Upright text within _italic_ passages is marked ~like this~.
THE Metaphysical Meditations OF MEDITAT. I.
Some years past I perceived how many _Falsities_ I admitted as _Truths_ in my Younger years, and how _Dubious_ those things were which I raised from thence; and therefore I thought it requisite (if I had a designe to establish any thing that should prove _firme_ and _permanent_ in sciences) that once in my life I should clearly cast aside all my former opinions, and begin a new from some _First principles_. But this seemed a great Task, and I still expected that maturity of years, then which none could be more apt to receive Learning; upon which Account I waited so long, that at last I should deservedly be blamed had I spent that time in _Deliberation_ which remain’d only for _Action_.
This day therefore I conveniently released my mind from all cares, I procured to my self a Time Quiet, and free from all Business, I retired my self Alone; and now at length will I freely and seriously apply my self to the General overthrow of all my former Opinions.
To the Accomplishment of Which, it will not be necessary for me to prove them all _false_ (for that perhaps I shall never atcheive) But because my reason perswades me, that I must withdraw my assent no less from those opinions which seem _not so very certain_ and _undoubted_, then I should from those that are _Apparently false_, it will be sufficient if I reject all those wherein I find any _Occasion_ of doubt.
Neither to effect this is it necessary, that they all should be run over particularly (which would be an endles trouble) but because the _Foundation_ being once undermin’d, whatever is built thereon will of its own accord come to the ground, I shall therefore immediately assault the very _principle_, on which whatever I have believed was _grounded_.
Viz.
_Whatever I have hitherto admitted as most true, that I received either from, or by my Senses; but these I have often found to deceive me, and ’tis prudence never certainly to trust those that I have (tho but once) deceived us._ 1 _Doubt._ But tho sometimes the _senses_ deceive us being exercised about _remote_ or _small_ objects, yet there are many other things of which we cannot doubt tho we know them only by the senses? as that at present I am in this place, that I am sitting by a fire, that I have a Winter gown on me, that I feel this Paper with my hands; But how can it be denied that these hands or this body is mine? Unless I should compare my self to those mad men, whose brains are disturbed by such a disorderly melancholick vapour, that makes them continually profess themselves to be Kings, tho they are very poor, or fancy themselves cloathed in Purple Robes, tho they are naked, or that their heads are made of Clay as a bottle, or of glass, _&c._ But these are mad men, and I should be as mad as they in following their example by fancying these things as they do.
1 _Solution._ This truly would seem very clear to those that never _sleep_, and suffer the same things (and sometimes more unlikely) in their repose, then these mad men do whilst they are awake; for how often am I perswaded in a Dream of these usual occurrences, that I am in this place, that I have a Gown on me, that I am sitting by a fire, _&c._ Tho all the while I am lying naked between the Sheets.
But now I am certain that I am awake and look upon this Paper, neither is this head which I shake asleep, I knowingly and willingly stretch out this hand, and am sensible that things so distinct could not happen to one that sleeps. As if I could not remember my self to have been deceived formerly in my sleep by the like thoughts; which while I consider more attentively I am so far convinced of the difficulty of distinguishing sleep from waking that I am amazed, and this very amazement almost perswades me that I am asleep.
2 _Doubt._ Wherefore let us suppose our selves _asleep_, and that these things are not _true_, viz. that we open our eyes, move our heads, stretch our hands, and perhaps that we have no such things as hands or a body. Yet we must confess, that what we see in a Dream is (as it were) _a painted Picture_, which cannot be devised but after the _likeness_ of some _real_ thing; and that therefore these Generals at least, _viz._ eyes, head, hands, and the whole body are things _really existent_ and not _imaginary_; For Painters themselves, (even then when they design Mermaids and Satyrs in the most unusual shapes) do not give them natures altogether new, but only add the divers Parts of different Animals together; And if by chance they invent any thing so new that nothing was ever seen like it, for that ’tis wholy fictitious and false, yet the colours at least of which, they make it must be _true Colours_; so upon the same account, tho these General things as eyes, head, hands, _&c._ may be imaginary; yet nevertheless we must of necessity confess the more _simple_ and _universal_ things to be _True_, of which (as of true Colours) these _Images_ of things (whether _true_ or _false_) which are in our minds are made; such as are the nature of a body in General, and its Extension, also the shape of things extended, with the quantity or bigness of them; their number also, and place wherein they are, the time in which they continue, and the like, and therefore from hence we make no bad conclusion, that _Physick_, both _Natural_, and _Medicinal_, _Astronomy_, and all other _sciences_, which depend on the consideration and the like (which treat only of the most _simple_, and _General_ things not regarding whether they really are or not) have in them something _certain_ and _undoubted_; for whether I sleep or wake, _two_ and _three_ added make five; a _square_ has no more sides than _four_ _&c._ neither seems it possible what such _plain truths_ can be _doubted_ off.
2 _Solution._ But all this While there is rooted in my mind a certain old opinion of the _being_ of an _Omnipotent God_, by whom I am _created_ in the state I am in; and how know I but he caused that there should be no Earth, no Heaven, no Body, no Figure, no Magnitude, no Place, and yet that all these things should seem to me to be as now they are? And as I very often judge others to Erre about those things which they think they _Throughly understand_, so why may not I be _deceived_, whenever I add _two_ and _three_, or count the sides of a Square, or whatever other easy Matter can be thought of?
3. _Doubt_. But perhaps _God wills not_ that I should be _deceived_, for he is said to be _Infinitely Good_.
3. _Solution._ Yet if it were _Repugnant_ to his _Goodness_ to create me so that I should be _always deceived_, it seems also _unagreeable_ to his _Goodness_ to permit me to be deceived _at any time_; Which last no one will affirme: Some there are truely who had rather deny _Gods Omnipotence_, then beleive all things _uncertain_; but there at present we may not contradict. And we will suppose all this of _God_ to be _false_; yet whether they will suppose me to become what _I_ am by Fate, by _Chance_, by a _continued chain_ of _causes_, or any other way, because to _erre_ is an _Imperfection_, by how much the less _power_ they will Assigne to the _Author_ of my _Being_, so much the more Probable it will be, that I am so _Imperfect_ as to be _alwayes deceived_.
To which Arguments I know not what to answer but am forced to confess, that there is nothing of all those things which I formerly received as _Truths_, whereof at present I may not _doubt_; and this doubt shall not be grounded on inadvertency or Levity, but upon strong and Premeditated reasons; and therefore I must hereafter (if I designe to discover any truths) withdraw my assent from them no less then from _apparent falshoods_.
But ’tis not sufficient to think only _Transiently_ on these things, but I must take care to _remember_ them; for dayly my old opinions returne upon me, and much against my Will almost possesse my Beleife tyed to them, as it were by a continued _use_ and _Right_ of _Familiarity_; neither shall I ever cease to _assent_ and _trust_ in them, whilst I suppose them as in themselves they really are, that is to say, _something doubtful_ (as now I have proved) yet notwithstanding _highly Probable_, which it is much more Reasonable to beleive then disbeleive.
Wherefore I conceive I should not do amiss, if (with my mind bent clearly to the contrary side) I should deceive my self, and suppose them for a While altogether _false_ and _Imaginary_; till at length the Weights of prejudice being equal in each scale, no ill custome may any more Draw my Judgement from the _true Conception_ of things, for I know from hence will follow no dangerous Error, and I can’t too immoderately pamper my own Incredulity, seeing What I am about, concernes not _Practice_ but _Speculation_.
To Which end I will suppose, not an _Infinitely perfect God_, the _Fountain_ of _truth_, but that some _Evil Spirit_ which is very _Powerful_ and _crafty_ has used all his endeavours to _deceive_ me; I will conceive, the Heavens, Air, Earth, Colours, Figures, Sounds, and all outward things are nothing else but the delusions of Dreams, by which he has laid snares to catch my easy beleif; I will consider my self as not having hands, Eyes, Flesh, Blood, or Sences, but that _I_ falsely think that _I_ have all these; _I_ will continue firmly in this Meditation; and tho it lyes not in my power to _discover any truth_, yet this is in my power, not to _assent to Falsities_, and with a strong resolution take care that the _Mighty deceiver_ (tho never so _powerful_ or _cunning_) impose not any thing on my beleife.
But this is a laborious intention, and a certain sloth reduces me to the usual course of life, and like a Prisoner who in his sleep perhaps enjoy’d an imaginary liberty, and when he begins to suppose that he is asleep is afraid to waken, but is willing to be deceived by the _Pleasant delusion_; so I willingly fall into my opinions, and am afraid to be Roused, least a toilsome waking succeeding a pleasant rest I may hereafter live not in the _light_, but in the confused _darkness_ of the _doubts_ now raised.
MEDITAT. II.
_~Of the nature of Mans mind~, and that ’tis easier proved to ~be~ then our ~body~._ By yesterdays Meditation I am cast into so great _Doubts_, that I shall never forget them, and yet I know not how to answer them, but being plunged on a suddain into a deep Gulf, I am so amazed that I can neither touch the bottome, nor swim at the top.
Nevertheless, I will endeavour once more, and try the way I set on yesterday, by removing from me whatever is in the _least doubtful_, as if I had certainly discover’d it to be _altogether false_, and will proceed till I find out some _certainty_, or if nothing else, yet at least this _certainty, That there is nothing sure_.
_Archimedes_ required but a _point_ which was _firm_, and _immoveable_ that he might move the _whole Earth_, so in the perfect undertaking Great things may be expected, if I can discover but the _least thing_ that is Wherefore I suppose all things I see are _false_, and believe that nothing of those things are really existent, which my deceitful memory represents to me; ’tis evident I have no senses, that a Body, Figure, Extension, Motion, Place, _&c._ are meer Fictions; what thing therefore is there that is _true_? perhaps only _this, That there is nothing certain._ [Sidenote: _Doubts and Solutions._] But how know I that there is nothing _distinct_ from all these things (which I have now reckon’d) of which I have no reason to _doubt_? Is there no _God_ (or whatever other name I may call him) who has put these thoughts into me? Yet why should I think this? When I my self perhaps am the _Author_ of them. Upon which Account, therefore must not I be something? ’tis but just now that I denied that I had any _senses_, or cannot _exist_ without them? But I have perswaded my self that there is nothing in the World, no Heaven, no Earth, no Souls, no Bodies; and then why not, that I _my self am not_? Yet surely if _I_ could perswade my self any thing, _I was_.
But there is _I_ know not what sort of _Deceivour_ very _powerful_ and very _crafty_, who always strives to _deceive_ Me; without Doubt therefore _I am_, if he can _decieve me_; And let him _Deceive_ me as much as he can, yet he can never make me _not to Be_, whilst _I think that I am_. Wherefore _I_ may lay this down as a _Principle, that whenever this sentence I am, I exist, is spoken or thought of by Me, ’tis necessarily True_.
But _I_ do not yet fully understand _who I am_ that now necessarily _exist_, and _I_ must hereafter take care, least _I_ foolishly _mistake_ some other thing _for my self_, and by that means be _deceived_ in that thought, which _I_ defend as the most _certain_ and _evident_ of all.
Wherefore _I_ will again Recollect, what _I_ believed _my self to be_ heretofore, before _I_ had set upon these Meditations, from which _Notion I_ will withdraw whatever may be _Disproved_ by the _Foremention’d Reasons_, that in the End, _That_ only may Remain which is _True_ and _indisputable_.
What therefore have I heretofore thought my self? _A Man._ But what is a man? Shall I answer, a _Rational Animal_? By no means; because afterwards it may be asked, what an _Animal_ is? and what _Rational_ is? And so from one _question_ I may fall into greater _Difficulties_; neither at present have I so much time as to spend it about such Niceties.
But I shall rather here Consider, what heretofore represented it self to my thoughts _freely_, and _naturally_, whenever I set my self to understand _What I my self was_.
And the first thing I find Representing it self is, that I have _Face_, _Hands_, _Arms_, and this whole _frame_ of _parts_ which is seen in my _Body_, and which I call my _Body_.
The next thing represented to me was, that I was _nourish’d_, could _walk_, had _senses_, and could _Think_; which functions I attributed to my _Soul_. Yet what this _soul_ of mine was, I did not fully conceive; or else supposed it a small thing like _wind_, or _fire_, or _aire_, infused through my _stronger parts_.
As to my _Body_ truly _I_ doubted not, but that _I_ rightly understood its _Nature_, which (if _I_ should endeavour to describe as _I_ conceive it) _I_ should thus Explain, _viz._ By a _Body_ _I_ mean whatever is _capable_ of _Shape_, or can be _contained_ in a _place_, and so fill’s a space that it excludes all other _Bodys_ out of the same, that which may be _touch’d_, _seen_, _heard_, _tasted_, or _smelt_, and that which is _capable_ of _various_ _Motions_ and _Modifications_, not from it _self_, but from any _other thing moving_ it, for _I_ judged it _against_ (or rather _above_) the _nature_ of a _Body_ to _move it self_, or _perceive_, or _think_, But rather admired that _I_ should find these _Operations_ in certain _Bodys_.
But How now (since _I_ suppose a certain _powerful_ and (if it be lawful to call him so) _evil deluder_, who useth all his endeavours to deceive me in all things) can _I_ affirme that I have any of those things, which I have now said belong to the _nature_ of a _Body_? Hold— Let me Consider—, Let me think—, Let me reflect— I can find no Answer, and I am weary with repeating the same things over-again in vain.
But Which of these _Faculties_ did I attribute to my _Soul_, my _Nutritive_, or _Motive faculty_? yet now seeing I have no _Body_, these also are _meer delusions_. Was it my _sensitive faculty_? But this also cannot be perform’d without a _Body_, and I have seem’d to _perceive_ many things in my _sleep_, of which I afterwards understood my self _not_ to be _sensible_. Was it my _Cogitative Faculty_? Here I have discovered it, ’tis my _Thought_, this alone cannot be separated from Me, I _am_, I _exist_,⸺_tis true_, but for what time _Am I_? Why _I am_ as long as _I think_; For it May be that When I cease from _thinking_, I may cease from being. Now I admit of nothing but what is necessarily true: In short therefore I _am_ only a _thinking thing_ that is to say, a _mind_, or a _soul_, or _understanding_, or _Reason_, words which formerly _I_ understood not; I am a _Real thing_, and _Really Existent_, But what sort of thing? I have just now said it, _A thinking thing_.
[Sidenote: * _Places noted with their Asterisk are refer’d to in the following Objections._] But am I nothing besides? I will consider⸺I am not that _structure_ of _parts_, which is called a Mans _Body_, neither am I any sort of _thin Air_ infused into those Parts, nor a _Wind_, nor _Fire_, nor _Vapour_, nor _Breath_, nor whatever I my self can feign, for all these things I have supposed _not to Be_. Yet my Position stands firm; _Nevertheless I am something._ Yet perhaps it so falls out that these very things which I suppose not to exist (because to me _unknown_) are in reallity nothing _different_ from that very _Self_, which I _know_. I cannot tell, I dispute it not now, I can only give my opinion of those things whereof I have some knowledge. I am sure that I exist, I ask who I am whom I thus know, certainly, the knowledge, of _Me_ (precisely taken) depends not on those things, whose existence I am yet ignorant of; and therefore not on any other things that I can _feign_ by my _imagination_.
And this very Word (_feign_) puts me in mind of my _error_, for I should _feign_ in deed, if I should _imagine_ my self any thing; for to _imagine_ is nothing else but to think upon the _shape_ or _image_ of a _corporeal_ thing; but now I certainly know that I _am_, and I know also that ’tis possible that all these _images_, and generally whatever belongs to the _Nature_ of a _Body_ are nothing but _deluding Dreams_.
Which things Consider’d I should be no less Foolish in saying, _I will imagine that I may more throughly understand what I am_, then if I should say, _at Present I am awake and perceive something true, but because it appears not evidently enough, I shall endeavour to sleep, that in a Dream I may perceive it more evidently and truely_.
Wherefore I know that nothing that I can comprehend by my _imagination_, can belong to the _Notion_ I have of _my self_, and that I must carefully