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450 The Rudder's fhatter'd, and the Planks appear : And they are loth to truft their Safety there: Because that Part, which lies above the Flood, Seems firm, and ftrait, and regular, and good: But that below feems broke; and, turning up, 455 Ascends again, and reaches near the Top.

And when by Night the CLOUDS are whirl❜d above, The Moon and glitt'ring STARS do feem to move, As driven forward by a fecret Force,

A diff'rent Way from their own nat❜ral Course. 460 If any preffes underneath his EYES, Strait all the OBJECTS DOUBLED seem to rise:

NOTES.

Two

by reafon of the Pupil of the Eyes being ever fo little diftorted; fo that, for inftance, we feem to fee two Candles for one, two Faces of one Man, for one Face, &c. In which the Mind it felf is deceiv'd, not confidering that the Eyes, in that distorted Site, do not regard the Objects feen with their ufual and conjoin'd, but with unwonted and feparated Rays: and for that reafon we perceive the Object feen to be double. As if, for Example, in

Emendation. For in portu, he reads in ponto: And indeed how can a Ship in Harbour be faid to ftruggle with the Waves? Had he been aware of this when he tranflated this Paffage, he would not have plac'd his Ignorants upon the Shores, because they could hardly difcern, from fuch a Distance, whether the Oars of a Veffel at Sea feem broken or not and he might have fpar'd the next Verse fave one, And they are loth, &c. for which he has no Authority from his Au-like manner, we touch one round thour; who, by maris ignaris, means Men unaccuftom'd to the Sea, raw Seamen.

456. And when, &c.] In thefe 4. V. is contain'd Example XI. of the Stars, which by Night feem to fly by the Clouds, and to be hurry'd in a contrary Motion: In which not the Eye, but the Mind it felf is deceiv'd For while the Eye beholds the Clouds, and perceives them in different Places, the Mind it felf believes them unmov'd from their Place; and while the Sight remains fixt upon them, the Mind fuppofes, that it is not they that move along the Sky, but the Stars that fly over, and pass by them.

460. If any, &c.] Thefe 6. v. contain Example XII. concerning Things that appear double,

Ball with the middle and forefinger tranfpos'd, we fhall feem to feel two Balls. Ariftotle, Problem, Sect.3. giving the reason of this Example, fays, that the fame thing happens, as does to Men drunk, who fee two for one: For the Principle of Sight is mov'd in fuch a manner, that both Eyes fee not alike: There is this only difference, that the Motion in Men who are drunk, is made inwardly: But another Reafon may be given of it: When one of the Eyes is prefs'd by the Hand, the Sight is bent and crooked, and the Nerves are mov'd up and down, and diftorted this way and that; and hence it is, that the Objects are doubled. But Cicero in Lucullus fays: Timagoras Epicureus negat fibi unquam, cum oculos torfiffet, duas

Two Lamps appear, when only one is brought, His Wealth feems doubled, and he's rich in Thought: Each Man appears increas'd in Form and Grace, 465 Almoft GE RYON, with a double Face.

And lastly, when the EYES with SLEEP opprefs'd, And all the Body lies diffolv'd in Reft;

The MEMBERS feem awake, and vig'rous ftill; Now o'er a Plain, now Flood, or fhady Hill, 470 They seem to move; and, ev'n in darkeft Night, They think they fee the Sun diffuse his Light; They fee him chace the frighted Shades away, And clear a Paffage for approaching Day: They seem to hear a Voice, tho' all around 475 Deep SILENCE ftands, nor bears the weakest SOUND. Ten thousand fuch appear; ten thousand Foes TO CERTAINTY of SENSE, and all oppose;

NOTES.

In

ex lucernâ flammulas effe vifas:all is in the deepeft Silence. Opinionis enim eft mendacium, This happens because the Mind non Oculorum. Timagoras, the rafhly and erroneoufly interpofes Epicurean, denies, that when he her Judgment concerning these diftorted his Eyes, he ever faw Things, and fuppofes they are two Flames from one Candle; indeed, as they really appear to for it is a lie of the Opinion, not be. The like happens alfo in of the Eyes. Deliriums, in Folly, and in Mad463. He's rich in Thought] nefs. Thus Pentheus feem'd to I'm forry 'tis neceffary to ac-fee two Suns, two Thebes, and quaint the Reader, that Creech the Furies too, as well as Orestes. has put this poor Thought in Virgil. Æn. 4. v. 469. the Mouth of his Authour.

465. Almoft Geryon, &c.] Et duplices hominum facies, fays Lucretius. Geryon was a King of Spain, and faid to have three Bodies therefore the word almoft was requifite. See the Note Book V. v. 30.

Eumenidum veluti demens videt
agmina Pentheus,

Et folem geminum, & duplices
fe oftendere Thebas:
Aut Agamemnonius Scenis agi-
tatus Oreftes,

Armatam facibus matrem, &
ferpentibus atris

Cum fugit, ultricefque fedent in limine Diræ.

But we fhall have occafion to fpeak more at large of Dreams towards the End of this Book.

466. And lastly, &c.] In thefe 10. v. the Poet brings his XIII. and laft Example, concerning those things that we feem to fee in our Dreams, as if we were awake. For fometimes, when we are found afleep, we feem to fee the Sun, the Light, the Sky, the 476. Ten thousand, &c.] It Sea, Rivers,Mountains, Fields,&c. is certain we are deceiv'd in And all thefe things appear Things, in which the Senfes are fometimes to move and change employ'd, but how does that artheir Places. Nay, we feem to gue the Senses themselves to be hear Sounds, and to fpeak, when fallible? The Poet in these 4.

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v. fhews the unreafonableness of the Mind was deceiv'd, in bethis Pretence; The Senfes receive lieving them to be real Furies. the Images of Things, juft as Thus Tertullian lib. de Animâ, they are prefented to them: they cap. 17. fays, Epicurei conftantiknow not the Nature of them, us parem omnibus atque perpe nor do they judge or determine tuam defendunt veritatem, fed in the leaft concerning them aliâ viâ: non enim fenfum menTherefore there is no Errour on tiri, fed opinatum; fenfum enim their Part; but all Miftakes pro- pati, non opinari. Thus Gregor. ceed from the Judgment of the Nyffenus, lib. 4. de Phil. c. 3. Mind: The Senfes represent and fpeaking of the Sight, after he make their Report: according has mention'd thofe Examples of to which the Reafon judges, but the Oars that feem broken in the often rafhly, and inconfiderately. Water, and of a fquare Tower Epicurus himself writes to the that appears round, adds: Neque fame purpose to Herodotus eft hic error vifus fed mentis: Kai pod if partacía ere Ag-nam ille videt & renunciat quivola, είτε αισθήσει καταλαμβανο- dem: verum mens ad ea quæ ason, & usd Tom HaruCarolin, this an Errour of the Sight, but exhibentur non attendit: Nor is iv dautus Todd, y To of the Mind: for the Sight in52 SIYμARTYMEVOV EN TW werdos deed fees, and makes its report, αζομλύω αεί όξιν· καὶ ἢ κίνησιν ἐν but the Mind does not give due ἡμῖν αὐτοῖς συνημμύον μέν τινι attention to the Things that are Parrasin TICO, 2 reprefented to her. You may Exeq, nativ to divelu, confult farther Empir. adv. Lo&c. Befides, we may gather gic. but above all Macrob. Sathe Opinion of Epicurus con- turn. lib. 7. c. 14. where he arcerning the Certainty of the Sen-gues admirably well of all thefe fes, from feveral of the Antients: Matters, Our Tranflatour has Cicero in Lucullus fays: Eo omitted the two laft Verfes of rem dimittit Epicurus, fi unus this Paffage, which run thus in è fenfibus femel in vita mentitus in the Original:

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fecernere apertas

A dubiis, animus quas ab se protinus abdit.

fit. nulli unquam effe credendum: Nam nihil egregius, quam res Epicurus went fo far as to fay, That if any one of the Senfes had but once mistaken, no Credit ought ever to be given to any of them. And in the firft Book de Finibus Judicia rerum in fenfibus ponit, [Epicurus] quibus fi femel aliquid falfi pro vero probatum eft; fublatum effe omne Judicium veri & falfi putat. Empiricus explains this Opinion of Epicurus to this purpose. They are mistaken, who fay, that fome of the Images are true, fome falfe, inafmuch as they cannot diftinguish that Opinion from Certainty: For, as to what refates to Oreftes, when he feem'd to himself to fee the Furies; the Senfe it felf, that was mov'd by the Images was true; for the Images were really prefent: But

as

The Meaning of which feems to be this: For nothing is more excellent, than to distinguish things that are clear and plain from fuch as are doubtful, which the Mind immediately hides from herself, that is, from her own Knowledge. However, feveral of the Interpreters, Lambinus, Faber, and fome others, abfolutely reject them, as foolish and unworthy of Lucretius. But Creech, in his Latine Edition, blames their Severity, and fays, that fome Copies, and that truly too, read, Nam nihil ægrius eft, &c. and that, if inftead of abdit, we read addit,

the

In vain : not SENSE, but JUDGMENT 'tis mistakes,
And fanfy'd Things for real Objects takes.
480 He, that fays NOTHING can be known, o'erthrows
His own Opinion: for he NOTHING knows.
So knows not that: What need of long Difpute?
These MAXIMS kill themselves, themselves confute:

NOTES.

the Senfe will be plain and easy. He goes on, that the Poet has taught,v.467.non addere opinatus animi, not to add the Judgment of the Mind: For we are deceiv'd in all thofe Examples, which he but now enumerated; and that too, even tho' we were forewarn'd of it: for it is indeed difficult, not to add the Opinion and Affent of the Mind to Things imparted to us by the Senfes.

478. Judgment, &c.] Opinatus Animi, the Opinion of the Mind, of which Epicurus, writing to Herodotus, gives this Definition, κίνησις ἐν ἡμῖν αὐτοῖς συνημμβών μξώ τινι φαντασικῇ ἐπιβολὴ άληψιν ἢ ἔχεσα.

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480. He that, &c.] In thefe 10. v. the Poet takes Occafion to fall upon the modern Academicks of whom Arcefilas was Authour, and introduc'd, fays Lactantius, an incoherent Kind of Philofophy: for fomething muft of Neceffity be known, otherwife it could not be known, that Nothing can be known: For if you know Nothing at all, then how can you know that Nothing can be known? But if it be known, that Nothing can be known, then 'tis falfe to fay, that Nothing can be known. Arcefilas introduxit genus philofophiæ dousator, quod Latinè inftabile five inconftans poffumus dicere. Ut enim nihil fciendum fit, aliquid fcire neceffe eft. Nam fi omnino nihil fcias, idipfum nihil fciri poffe tolletur. Itaque qui velut fententiæ loco pronun

But

ciat, nihil fciri, tanquam perceptum profitetur & cognitum: ergo aliquid fciri poteft. Lactantius, lib. 3: de falfâ fapientiâ, cap. 6. And for this Reason Metrodorus of Chios, in the Lucullus of Cicero, fays, Nego fcire nos, fciamus ne aliquid an nihil fciamus; ne id ipfum quidem nefcire, aut fcire nos nec omnino fitne aliquid, an nihil fit: I deny that we know whether we know any thing, or know nothing; nay, that we either know, or not know even this, whether any thing be, or nothing be. But fuch Men cannot be difputed with, who know not what is true, what falfe, what certain, what doubtful, nor what it is to know, or not to know; and who glory in their Ignorance. But Lucretius overthrows this Sophifm at firft attack: For, fays he, if you know for certain that Nothing can be known, you know at leaft that you know Nothing. Socrates, whom the ancient Academicks follow'd, was more wary, and said only This one Thing I know, that I know nothing. 482. Difpute? Thefe Maxims kill themselves, themselves confute.]

What need of long

This may perhaps in fome mea-
ing of Lucretius, tho' the Words
fure exprefs the imply'd mean-
of the Text be very different:
Hunc igitur contra mittam con-
tendere caufam,
Qui capite ipfe fuo inftituit
ftigia retrò.

ve

But grant this might be known, and that he knew ; 485 Yet fince he has discover'd nothing true:

490

What Mark, or what Criterion then can fhow,

Or tell, what 'tis TO KNOW, or NOT TO KNOW?
Or how could he,what TRUTH,what FALSEHOOD,learn?
How, what was DOUBT, what CERTAINTY, difcern?
From SENSE all TRUTH and CERTAINTY infer
In vain some strive to prove, that SENSE can err:

NOTES.

For

All the Copies acknowledge, For we muft alway give equal, thefe two Verfes: But Lambinus fufpects them not to be genuine, and at length reads,

or no Credit at all to the Senfes. Therefore we ought to believe the Senfes infallible, and to trust only to what they represent and

Hunc igitur contra quidnam con- lay before us. Now the Antient tendere curem?

Academicks held the Mind to be
the fole Arbiter and Judge of all

dull and heavy, and cannot
throughly perceive the Things
that are fubject to them; for
fome are so fmall, as not to be
vifible to the Eye, others fo
fwift, as never to feem the fame
nor like what they were be-
fore.
Epicurus taught
Kethera andeas evou Ta's ai-
οήσεις, εδ ̓ εἶναι δυνάμενον αυτ
Ta's Sexyou That the Senfes
are the Criterions of Truth, and
that it is not poffible to confute

Faber however is of another Opi-Things: but that the Senfes are nion, and fays; this Paffage is very plain and elegant. They who walk on their Hands, with their Head prone to the Earth, as moft Mountebank's Boys do, can go no otherwife than backwards: Which you may eafily apply to explain the Meaning of Lucretius. Thus Faber. Let us then apply it to that purpore, and let his Meaning be this. There is no difputing with a Man, who perverts all things, as 'tis certain the New Academicks did.

them.

But

But he, that would establish a Criterion, is certain to have the Sceptick for his Enemy; and, what is more uncomfortable, to be unable to confute him: He is an Animal uncapable of Conviction;his Folly may be expos'd: but to endeavour to bring him to Senfe and Reafon is as wild a Defign,

490. From Senfe, &c.] In thefe 25. v. he attacks the Antient Academicks, and establishes the Senfes as the fole Arbitratours and Judges of Truth. For, fays he, whatever can correct and confute what is falfe, muft of neceffity be the Criterion of Truth: And this is done by the Senfes only. But what can correct and confute the Senfes? Can Reafon? Reaut fiquis, Afellum fon it felf intirely depends upon In campum doceat parentem cur

the Senfes Shall one Senfe convince and confute another? This can never be; for each Senfe has its proper Objects; nor does it care, or know what the other

Senfes do: Shall the fame Sense then correct it felf? Impoffible:

rere frœnis.

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