see, hear, or feel, as in dreams and frenzies; other things we not
only think, but, truly do see, or hear, or feel. These latter, all
(but the Academicks and Scepticks) conceive to fall under firm
knowledge, the other, which we imagine in dreams or frenzy
are false.
Whatsoever is understood, is comprehended by the minde,
one of these two waies, either by evident incursion (which Laer∣tius
calls by sense) or by transition from evidence (Laertius, collecti∣on
by demonstration) of which latter there are three kinds, by
Assimilation, by Composition, by Analogy.
By incurrent evidence is understood white and black, sweet
and soure.
By Transition, from evidents: by Assimilation is understood So∣crates
by his Picture: by Composition, as of a horse and a man is
made a Centaure; for putting together the limbes proper to both
species, we comprehend by phantasy that which was neither
horse nor man, but a Centaur compounded of both.
By Analogy, things are understood two waies; either by aug∣mentation;
or, when from common ordinary men, we by aug∣mentation
phansy a Cyclops, who not like
Men that with Cares gifts are fed:
But, some tall hill erects his head.
Or by Diminution, as a Pigmey. Likewise the Center of the
earth is understood by analogy from lesser Globes.
To these kinds add, Comprehension by transference, as eyes
in the breast; by contrariety, as death; by transference, as dicibles
and place; by privation, as a man without hands; just and good
are understood naturally.