whether an hour or a day, a month or a year: of which duration of things, while he sleeps or thinks not, he has no perception at all, but it is quite lost to him; and the moment wherein he leaves off to think, till the moment he begins to think again, seems to him to have no distance. And so I doubt not it would be to a waking man, if it were possible for him to keep only one idea in his mind, without variation and the succession of others. And we see that one who fixes his thoughts very intently on one thing, so as to take but little notice of the succession of ideas that pass in his mind, whilst he is taken up with that earnest contemplation, lets slip out of his account a good part of that duration, and thinks that time shorter than it is. But if sleep commonly unites the distant parts of duration, it is because during that time we have no succession of ideas in our minds: for if a man, during his sleep, dreams, and variety of ideas make themselves perceptible in his mind one after another, he hath then, during such dreaming, a sense of duration, and of the length of it: by which it is to me very clear, that men derive their ideas of duration from their reflections on the train of the ideas they observe to succeed one another in their own understandings; without which observation they can have no notion of duration, whatever may happen in the world.
The idea of duration applicable to things whilst we sleep.§ 5. Indeed a man having, from reflecting on the succession and number of his own thoughts, got the notion or idea of duration, he can apply that notion to sleep. things which exist while he does not think; as he that has got the idea of extension from bodies by his sight or touch, can apply it to distances where no body is seen or felt. And therefore though a man has no perception of the length of duration, which passed whilst he slept or thought not, yet having observed the revolution of days and nights, and found the length of their duration to be in appearance re-
