are called either out of their doors, or stay within their houses; or like a Ship, where the Mariners work all under hatches, whereof you will find more in my Philosophical Opinions; and so taking my leave, I rest, Madam, _Your faithful Friend_ _and Servant._ [1] _Leviathan, Part._ 1. _c._ 2. VIII. _MADAM,_ Your Authour going on in his discourse of Imagination, says,[1] _That, as we have no Imagination, whereof we have not formerly had sense, in whole or in parts; so we have not Transition from one Imagination to another, whereof we never had the like before in our senses_. To which my answer is in short, that the Rational part of Matter in One composed figure, as in Man, or the like Creature, may make such figures, as the senses did never make in that composed Figure or Creature; And though your Authour reproves those that say,[2] _Imaginations rise of themselves_; yet, if the self-moving part of Matter, which I call Rational, makes Imaginations, they must needs rise of themselves; for the Rational part of matter being free and self-moving, depends upon nothing, neither Sense nor Object, I mean, so, as not to be able to work without them. Next, when your Author, defining _Understanding_, says that it is nothing else, but[3] _an Imagination raised by words or other voluntary signs_, My Answer is, that Understanding, and so Words and Signs are made by self-moving Matter, that is, Sense and Reason, and not Sense and Reason by Words and Signs; wherefore Thoughts are not like[4] _Water upon a plain Table, which is drawn and guided by the finger this or that way_, for every Part of self-moving matter is not alwayes forced, perswaded or directed, for if all the Parts of Sense and Reason were ruled by force or perswasion, not any wounded Creature would fail to be healed, or any disease to be cured by outward Applications, for outward Applications to Wounds and Diseases might have more force, then any Object to the Eye: But though there is great affinity and sympathy between parts, yet there is also great difference and antipathy betwixt them, which is the cause that many objects cannot with all their endeavours work such effects upon the Interiour parts, although they are closely press'd, for Impressions of objects do not always affect those parts they press. Wherefore, I am not of your Author's opinion, that all Parts of Matter press one another; It is true, _Madam_, there cannot be any part single, but yet this doth not prove, that parts must needs press each other: And as for his _Train of Thoughts_, I must confess, that Thoughts for the most part are made orderly, but yet they do not follow each other like Geese, for surely, man has sometimes very different thoughts; as for Example, a man sometime is very sad for the death of his Friend, and thinks of his own death, and immediately thinks of a wanton Mistress, which later thought, surely, the thought of Death did not draw in; wherefore,