§17. How much this is the case, in the Instance; greatest part of disputes that men are en- gold. gaged so hotly in, I shall perhaps have an occasion in another place to take notice. Let us only here consider little more exactly the fore-mentioned instance of the word gold, and we shall see how hard it is precisely to determine its signification. I think all agree to make it stand for a body of a certain yellow shining colour; which being the idea to which children have annexed that name, the shining yellow part of a peacock's tail is properly to them gold. Others finding fusibility joined with that yellow colour in certain parcels of matter, make of that combination a complex idea, to which they give the name gold to denote a sort of substances; and so exclude from being gold all such yellow shining bodies, as by fire will be reduced to ashes; and admit to be of that species, or to be comprehended under that name gold, only such substances as having that shining yellow colour will by fire be reduced to fusion, and not to ashes. Another by the same reason adds the weight, which being a quality, as straitly joined with that colour, as its fusibility, he thinks has the same reason to be joined in its idea, and to be signified by its name: and therefore the other made up of body, of such a colour and fusibility, to be imperfect; and so on of all the rest: wherein no one can show a reason why some of the inseparable qualities, that are always united in nature, should be put into the nominal essence, and others left out or why the word gold, signifying that sort of body the ring on his finger is made of, should determine that sort rather by its colour, weight, and fusibility, than by its colour, weight, and solubility in aq. regia: since the dissolving it by that liquor is as inseparable from it as the fusion by fire; and they are both of them nothing but the relation which that substance has to two other bodies, which have a power to operate differently upon it. For by what right is it that fusibility comes to be a part of the essence signified by the word gold, and solubility but a property of it? or why is its colour part of the essence, and its malleableness but a property? That which I mean is this, That these being all but proper ties depending on its real constitution, and nothing but powers, either active or passive, in reference to other bodies: no one has authority to determine the signification of the word gold (as referred to such a body existing in nature) more to one collection of ideas to be found in that body than to another: whereby the signification of that name must unavoidably be very uncertain; since, as has been said, several people observe several properties in the same substance; and, I think, I may say nobody at all. And therefore we have but very imperfect descriptions of things, and words have very uncertain significations. The names of 18. From what has been said, it is easy simple ideas to observe what has been before remarked, viz. That the names of simple ideas are, of the least doubtful. all others, the least liable to mistakes, and that for these reasons. First, because the ideas they stand for, being each but one single perception, are much easier got, and more clearly retained, than the more complex ones, and therefore are not liable to the uncertainty which usually attends those compounded ones of substances and mixed modes, in which the precise number of simple ideas, that make them up, are not easily agreed, and so readily kept in the mind. And secondly, because they are never referred to any other essence, but barely that perception they immediately signify which reference is that which renders the signification of the names of substances naturally so perplexed, and gives occasion to so many disputes. Men that do not perversely use their words, or on purpose set themselves to cavil, seldom mistake in any language, which they are acquainted with, the use and signification of the names of simple ideas: white and sweet, yellow and bitter, carry a very obvious meaning with them, which every one precisely comprehends, or easily perceives he is ignorant of, and seeks to be informed. But what precise collection of simple ideas modesty or frugality stand for in another's use, is not so certainly known. And however we are apt to think we well enough know what is meant by gold or iron; yet the precise complex idea, others make them the signs of, is not so certain: and I believe it is very seldom that, in speaker and hearer, they stand for exactly the same collection. Which must needs produce mistakes and disputes, when they are made use of in discourses, wherein men have to do with universal propositions, and would settle in their minds universal truths, and consider the consequences that follow from them. 19. By the same rule, the names of simple modes are, next to those of simple And next to ideas, least liable to doubt and uncertainty, modes. them, simple especially those of figure and number, of which men have so clear and distinct ideas. Who ever, that had a mind to understand them, mistook the ordinary meaning of seven, or a triangle? And in general the least compounded ideas in every kind have the least dubious names. 20. Mixed modes therefore, that are The most made up but of a few and obvious simple doubtful are ideas, have usually names of no very uncer- the names of tain signification. But the names of mixed very compounded modes, which comprehend a great number mixed of simple ideas, are commonly of a very modes and doubtful and undetermined meaning, as has substances, been shown. The names of substances being annexed to ideas that are neither the real essences nor exact representations of the patterns they are referred to, are liable yet to greater imperfection and uncertainty, espe cially when we come to a philosophical use of them. 21. The great disorder that happens Why this in our names of substances, proceeding for imperfection the most part from our want of knowledge, charged and inability to penetrate into their real upon words. constitutions, it may probably be wondered, why I charge this as an imperfection rather upon our words than understandings. This exception has so much appearance of justice, that I think myself obliged to give a reason why I have followed this method. I must confess then, that when I first began this discourse of the understanding, and a good while after, I had not the least thought that any consideration of words was at all necessary to it. But when having passed over the original and composi tion of our ideas, I began to examine the extent and certainty of our knowledge, I found it had so near a connexion with words, that, unless their force and manner of signification were first well observed, there could be very little said clearly and pertinently concerning knowledge; which being conversant about truth, had constantly to do with propositions. And though it terminated in things, yet it was for the most part so much by the intervention of words, that they seemed scarce separable from our general knowledge. At least they interpose themselves so much between our understandings and the truth which it would contemplate and appre-hend, that like the medium through which visible objects pass, their obscurity and disorder do not seldom cast a mist before our eyes, and impose upon our understandings. If we consider, in the fallacies men put upon themselves as well as others, and the mistakes in men's disputes and notions, how great a part is owing to words, and their uncertain or mistaken significations, we shall have reason to think this no small obstacle in the way to knowledge; which, I conclude, we are the more carefully to be warned of, because it has been so far from being taken notice of as an inconvenience, that the arts of improving it have been made the business of men's study; and obtained the reputation of learning and subtilty, as we shall see in the following chapter. But I am apt to imagine, that were the imperfections of language, as the instrument of knowledge, more thoroughly weighed, a great many of the controversies that make such a noise in the world, would of themselves cease; and the way to knowledge, and perhaps peace too, lie a great deal opener than it does. This should teach us mo 22. Sure I am, that the signification of words in all languages depending very deration, in much on the thoughts, notions, and ideas imposing our of him that uses them, must unavoidably be own sense of of great uncertainty to men of the same language and country. This is so evident in the Greek authors, that he that shall peruse their writings will find in almost every one of them a distinct language, though the same words. But when to this natural dif old authors. ficulty in every country there shall be added different countries and remote ages, wherein the speakers and writers had very different notions, tempers, customs, ornaments and figures of speech, &c. every one of which influenced the signification of their words then, though to us now they are lost and unknown; it would become us to be charitable one to another in our interpretations or misunderstanding of those ancient writings: which though of great concernment to be understood, are liable to the unavoidable difficulties of speech, which (if we except the names of simple ideas, and some very obvious things) is not capable, without a constant defining the terms, of conveying the sense and intention of the speaker, without any manner of doubt and uncertainty, to the hearer. And in discourses of religion, law, and morality, as they are matters of the highest concernment, so there will be the greatest difficulty. 23. The volumes of interpreters and commentators on the old and new Testament are but too manifest proofs of this. Though every thing said in the text be infallibly true, yet the reader may be, nay cannot choose but be very fallible in the understanding of it. Nor is it to be wondered, that the will of God, when cloathed in words, should be liable to that doubt and uncertainty, which unavoidably attends that sort of conveyance; when even his Son, whilst cloathed in flesh, was subject to all the frailties and inconveniencies of human nature, sin excepted. And we ought to magnify his goodness that he hath spread before all the world such legible characters of his works and providence, and given all mankind so sufficient a light of reason, that they to whom this written word never came, could not (whenever they set themselves to search) either doubt of the being of a God, or of the obedience due to him. then the precepts of natural religion are plain, and very intelligible to all mankind, and seldom come to be controverted; and other revealed truths, which are conveyed to us by books and languages, are liable to the common and natural obscurities and difficulties incident to words; methinks it would become us to be more careful and diligent in observing the former, and less Since |