[r] See below the note on hypotheses, whereof we have a clear understanding; the fiction consists in saying that such hypotheses exist in heavenly bodies. [s] (1) As a thing, when once it is understood, manifests itself, we have need only of an example without further proof. (2) In the same way the contrary has only to be presented to our minds to be recognized as false, as will forthwith appear when we come to discuss fiction concerning essences. [t] Observe, that although many assert that they doubt whether God exists, they have nought but his name in their minds, or else some fiction which they call God: this fiction is not in harmony with God's real nature, as we will duly show. [u] (1) I shall presently show that no fiction can concern eternal truths. By an eternal truth, I mean that which being positive could never become negative. (2) Thus it is a primary and eternal truth that God exists, but it is not an eternal truth that Adam thinks. (3) That the Chimaera does not exist is an eternal truth, that Adam does not think is not so. [x] (1) Afterwards, when we come to speak of fiction that is concerned with essences, it will be evident that fiction never creates or furnishes the mind with anything new; only such things as are already in the brain or imagination are recalled to the memory, when the attention is directed to them confusedly and all at once. (2) For instance, we have remembrance of spoken words and of a tree; when the mind directs itself to them confusedly, it forms the notion of a tree speaking. (3) The same may be said of existence, especially when it is conceived quite generally as an entity; it is then readily applied to all things together in the memory. (4) This is specially worthy of remark. [y] We must understand as much in the case of hypotheses put forward to explain certain movements accompanying celestial phenomena; but from these, when applied to the celestial motions, we any draw conclusions as to the nature of the heavens, whereas this last may be quite different, especially as many other causes are conceivable which would account for such motions. [z] (1) It often happens that a man recalls to mind this word soul, and forms at the same time some corporeal image: as the two representations are simultaneous, he easily thinks that he imagines and feigns a corporeal soul: thus confusing the name with the thing itself. (2) I here beg that my readers will not be in a hurry to refute this proposition; they will, I hope, have no mind to do so, if they pay close attention to the examples given and to what follows.