here then the bodies of two men with only one soul between them, which we will suppose to sleep and wake by turns; and the soul still thinking in the waking man, whereof the sleeping man is never conscious, has never the least perception. I ask then, whether Castor and Pollux, thus, with only one soul between them, which thinks and perceives in one what the other is never conscious of, nor is concerned for, are not two as distinct persons as Castor and Hercules, or as Socrates and Plato were? And whether one of them might not be very happy, and the other very miserable? Just by the same reason they make the soul and the man two persons, who make the soul think apart what the man is not conscious of. For I suppose nobody will make identity of persons to consist in the soul's being united to the very same numerical particles of matter; for if that be necessary to identity, it will be impossible, in that constant flux of the particles of our bodies, that any man should be the same person two days, or two moments together.
Impossible to convince those that sleep without dreaming, that they think. § 13. Thus, methinks, every drowsy nod shakes their doctrine, who teach, that the soul is always thinking. Those at least, who do at any time sleep without dreaming, can never be convinced that their thoughts are sometimes for four hours busy without their knowing of it; and if they are taken in the very act, waked in the middle of that sleeping contemplation, can give no manner of account of it.
That men without rembering it, in vain urged.§ 14. It will perhaps be said, "that the soul thinks even in the soundest sleep, but the memory retains it not." That the soul in a sleeping man should be this moment busy a thinking, and the next moment in a waking man not remember nor be able to recollect one jot of all those thoughts, is very hard to be conceived, and would need some better proof than bare assertion to make it be believed. For who can with-
