11. Suitable to this, we find that men speaking of mixed modes, seldom imagine or take any other for species of them, but such as are set out by name: because they, being of man's making only, in order to naming, no such species are taken notice of, or supposed to be, unless a name be joined to it, as the sign of man's having combined into one idea several loose ones; and by that name giving a lasting union to the parts which would otherwise cease to have any, as soon as the mind laid by that abstract idea, and ceased actually to think on it. But when a name is once annexed to it, wherein the parts of that complex idea have a settled and permanent union, then is the essence, as it were, established, and the species looked on as complete. For to what purpose should the memory charge itself with such compositions, unless it were by abstraction to make them general? And to what purpose make them general, unless it were that they might have general names for the convenience of discourse and communication? Thus we see, that killing a man with a sword or a hatchet are looked on as no distinct species of action; but if the point of the sword first enter the body, it passes for a distinct species, where it has a distinct name, as in England, in whose language it is called STABBING: but in another country, where it has not happened to be specified under a peculiar name, it passes not for a distinct species. But in the species of corporeal substances, though it be the mind that makes the nominal essence, yet, since those ideas which are combined in it are supposed to have an union in nature whether the mind joins them or not, therefore those are looked on as distinct species, without any operation of the mind, either abstracting, or giving a name to that complex idea.
12. For the Originals of our mixed Modes, we look no further than the Mind; which also shows them to be the Workmanship of the Understanding.
Conformable also to what has been said concerning the essences of the species of mixed modes, that they are the creatures of the understanding rather than the works of nature; conformable, I say, to this, we find that their names lead our thoughts to the mind, and no further. When we speak of JUSTICE, or GRATITUDE, we frame to ourselves no imagination of anything existing, which we would conceive; but our thoughts terminate in the abstract ideas of those virtues, and look not further; as they do when we speak of a HORSE, or IRON, whose specific ideas we consider not as barely in the mind, but as in things themselves, which afford the original patterns of those ideas. But in mixed modes, at least the most considerable parts of them, which are moral beings, we consider the original patterns as being in the mind, and to those we refer for the distinguishing of particular beings under names. And hence I think it is that these essences of the species of mixed modes are by a more particular name called NOTIONS; as, by a peculiar right, appertaining to the understanding.
13. Their being made by the Understanding without Patterns, shows the Reason why they are so compounded.
Hence, likewise, we may learn why the complex ideas of mixed modes are commonly more compounded and decompounded than those of natural substances. Because they being the workmanship of the understanding, pursuing only its own ends, and the conveniency of expressing in short those ideas it would make known to another, it does with great liberty unite often into one abstract idea things that, in their nature, have no coherence; and so under one term bundle together a great variety of compounded and decompounded ideas. Thus the name of PROCESSION: what a great mixture of independent ideas of persons, habits, tapers, orders, motions, sounds, does it contain in that complex one, which the mind of man has arbitrarily put together, to express by that one name? Whereas the complex ideas of the sorts of substances are usually made up of only a small number of simple ones; and in the species of animals, these two, viz. shape and voice, commonly make the whole nominal essence.
14. Names of mixed Modes stand alway for their real Essences, which are the workmanship of our minds.
Another thing we may observe from what has been said is, That the names of mixed modes always signify (when they have any determined signification) the REAL essences of their species. For, these abstract ideas being the workmanship of the mind, and not referred to the real existence of things, there is no supposition of anything more signified by that name, but barely that complex idea the mind itself has formed; which is all it would have expressed by it; and is that on which all the properties of the species depend, and from which alone they all flow: and so in these the real and nominal essence is the same; which, of what concernment it is to the certain knowledge of general truth, we shall see hereafter.
15. Why their Names are usually got before their Ideas.
This also may show us the reason why for the most part the names of mixed modes are got before the ideas they stand for are perfectly known. Because there being no species of these ordinarily taken notice of but what have names, and those species, or rather their essences, being abstract complex ideas, made arbitrarily by the mind, it is convenient, if not necessary, to know the names, before one endeavour to frame these complex ideas: unless a man will fill his head with a company of abstract complex ideas, which, others having no names for, he has nothing to do with, but to lay by and forget again. I confess that, in the beginning of languages, it was necessary to have the idea before one gave it the name: and so it is still, where, making a new complex idea, one also, by giving it a new name, makes a new word. But this concerns not languages made, which have generally pretty well provided for ideas which men have frequent occasion to have and communicate; and in such, I ask whether it be not the ordinary method, that children learn the names of mixed modes before they have their ideas? What one of a thousand ever frames the abstract ideas of GLORY and AMBITION, before he has heard the names of them? In simple ideas and substances I grant it is otherwise; which, being such ideas as have a real existence and union in nature, the ideas and names are got one before the other, as it happens.
16. Reason of my being so large on this Subject.
What has been said here of MIXED MODES is, with very little difference, applicable also to RELATIONS; which, since every man himself may observe, I may spare myself the pains to enlarge on: especially, since what I have here said concerning Words in this third Book, will possibly be thought by some to this be much more than what so slight a subject required. I allow it might be brought into a narrower compass; but I was willing to stay my reader on an argument that appears to me new and a little out of the way, (I am sure it is one I thought not of when I began to write,) that, by searching it to the bottom, and turning it on every side, some part or other might meet with every one's thoughts, and give occasion to the most averse or negligent to reflect on a general miscarriage, which, though of great consequence, is little taken notice of. When it is considered what a pudder is made about ESSENCES, and how much all sorts of knowledge, discourse, and conversation are pestered and disordered by the careless and confused use and application of words, it will perhaps be thought worth while thoroughly to lay it open. And I shall be pardoned if I have dwelt long on an argument which I think, therefore, needs to be inculcated, because the faults men are usually guilty of in this kind, are not only the greatest hindrances of true knowledge, but are so well thought of as to pass for it. Men would often see what a small pittance of reason and truth, or possibly none at all, is mixed with those huffing opinions they are swelled with; if they would but look beyond fashionable sounds, and observe what IDEAS are or are not comprehended under those words with which they are so armed at all points, and with which they so confidently lay about them. I shall imagine I have done some service to truth, peace, and learning, if, by any enlargement on this subject, I can make men reflect on their own use of language; and give them reason to suspect, that, since it is frequent for others, it may also be possible for them, to have sometimes very good and approved words in their mouths and writings, with very uncertain, little, or no signification. And therefore it is not unreasonable for them to be wary herein themselves, and not to be unwilling to have them examined by others. With this design, therefore, I shall go on with what I have further to say concerning this matter.