there is an order in things, being really ignorant both of things
and their own nature. When phenomena are of such a kind, that
the impression they make on our senses requires little effort of
imagination, and can consequently be easily remembered, we say
that they are well-ordered ; if the contrary, that they are
ill-ordered or confused. Further, as things which are easily
imagined are more pleasing to us, men prefer order to
confusion-as though there were any order in nature, except in
relation to our imagination-and say that God has created all
things in order ; thus, without knowing it, attributing
imagination to God, unless, indeed, they would have it that God
foresaw human 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.