comes by them; yet I shall, for method's sake, though briefly, give an account of some few more, and then proceed to more complex ideas.

§ 2. To slide, roll, tumble, walk, creep, run, dance, leap, skip, and abundance of others that might be named, are words which are no sooner heard but every one, who understands English, has presently in his mind distinct ideas, which are all but the different modifications of motion. Modes of motion answer those of extension: swift and slow are two different ideas of motion, the measures whereof are made of the distances of time and space put together; so they are complex ideas comprehending time and space with motion.

§ 3. The like variety have we in sounds. Modes of Every articulate word is a different modi- sounds. fication of sound: by which we see, that from the sense of hearing, by such modifications, the mind may be furnished with distinct ideas to almost an infinite number. Sounds also, besides the distinct cries of birds and beasts, are modified by diversity of notes of different length put together, which make that complex idea called a tune, which a musician may have in his mind when he hears or makes no sound at all, by reflecting on the ideas of those sounds so put together silently in his own fancy.

§ 4. Those of colours are also very vari- Modes of ous: some we take notice of as the different colours. degrees, or, as they are termed, shades of the same colour. But since we very seldom make assemblages of colours either for use or delight, but figure is taken in also and has its part in it, as in painting, weaving, needle-works, &c. those which are taken notice of do most commonly belong to mixed modes, as being made up of ideas of divers kinds, viz. figure and colour, such as beauty, rainbow, &c.

§ 5. All compounded tastes and smells Modes of are also modes made up of the simple ideas taste.

of those senses. But they being such as generally we

have no names for, are less taken notice of, and cannot be set down in writing; and therefore must be left without enumeration to the thoughts and experience of my reader.

no names.

Some simple $6. In general it may be observed, that modes have those simple modes which are considered but as different degrees of the same simple idea, though they are in themselves many of them very distinct ideas, yet have ordinarily no distinct names, nor are much taken notice of as distinct ideas, where the difference is but very small between them. Whether men have neglected these modes, and given no names to them, as wanting measures nicely to distinguish them-or because, when they were so distinguished, that knowledge would not be of general or necessary use-I leave it to the thoughts of others: it is sufficient to my purpose to show that all our simple ideas come to our minds only by sensation and reflection; and that when the mind has them, it can variously repeat and compound them, and so make new complex ideas. But though white, red, or sweet, &c. have not been modified or made into complex ideas, by several combinations, so as to be named, and thereby ranked into species; yet some others of the simple ideas, viz. those of unity, duration, motion, &c. above instanced in, as also power and thinking, have been thus modified to a great variety of complex ideas, with names belonging to them.

and others have not,

names.

$7. The reason whereof, I suppose, has Why some modes have, been this; that, the great concernment of men being with men one amongst another, the knowledge of men and their actions, and the signifying of them to one another, was most necessary; and therefore they made ideas of actions very nicely modified, and gave those complex ideas names, that they might the more easily record and discourse of those things they were daily conversant in, without long ambages and circumlocutions; and that the things they were continually to

give and receive information about might be the easier and quicker understood. That this is so, and that men in framing different complex ideas, and giving them names, have been much governed by the end of speech in general (which is a very short and expedite way of conveying their thoughts one to another), is evident in the names which in several arts have been found out and applied to several complex ideas of modified actions belonging to their several trades, for despatch sake, in their direction or discourses about them; which ideas are not generally framed in the minds of men not conversant about these operations. And thence the words that stand for them, by the greatest part of men of the same language, are not understood: v. g. colshire, drilling, filtration, cohobation, are words standing for certain complex ideas, which being seldom in the minds of any but those few whose particular employments do at every turn suggest them to their thoughts, those names of them are not generally understood but by smiths and chymists; who having framed the complex ideas which these words stand for, and having given names to them, or received them from others, upon hearing of these names in communication, readily conceive those ideas in their minds; as by cohobation all the simple ideas of distilling, and the pouring the liquor distilled from any thing back upon the remaining matter, and distilling it again. Thus we see that there are great varieties of simple ideas, as of tastes and smells, which have no names, and of modes many more; which either not having been generally enough observed, or else not being of any great use to be taken notice of in the affairs and converse of men, they have not had names given to them, and so pass not for species. This we shall have occasion hereafter to consider more at large, when we come to speak of words.

228

Sensation,

contemplation, &c.

CHAPTER XIX.

Of the Modes of Thinking.

§ 1. WHEN the mind turns its view in

remembrance, wards upon itself, and contemplates its own actions, thinking is the first that occurs. In it the mind observes a great variety of modifications, and from thence receives distinct ideas. Thus the perception which actually accompanies, and is annexed to any impression on the body, made by an external object, being distinct from all other modifications of thinking, furnishes the mind with a distinct idea, which we call sensation; which is, as it were, the actual entrance of any idea into the understanding by the senses. The same idea, when it again recurs without the operation of the like object on the external sensory, is remembrance; if it be sought after by the mind, and with pain and endeavour found and brought again in view, it is recollection; if it be held there long under attentive consideration, it is contemplation. When ideas float in our mind, without any reflection or regard of the understanding, it is that which the French call reverie, our language has scarce a name for it. When the ideas that offer themselves (for, as I have observed in another place, whilst we are awake there will always be a train of ideas succeeding one another in our minds) are taken notice of, and, as it were, registered in the memory, it is attention. When the mind with great earnestness, and of choice, fixes its view on any idea, considers it on all sides, and will not be called off by the ordinary solicitation of other ideas, it is that we call intention or study. Sleep, without dreaming, is rest from all these: and dreaming itself is the having of ideas (whilst the outward senses are stopped, so that they receive not outward objects with their usual quickness) in the mind, not suggested by any external objects or known occasion, nor under any choice or

conduct of the understanding at all. And whether that, which we call ecstasy, be not dreaming with the eyes open, I leave to be examined.

The various

attention of the mind in thinking.

§ 2. These are some few instances of those various modes of thinking which the mind may observe in itself, and so have as distinct ideas of as it hath of white and red, a square or a circle. I do not pretend to enumerate them all, nor to treat at large of this set of ideas, which are got from reflection: that would be to make a volume. It suffices to my present purpose to have shown here, by some few examples, of what sort these ideas are, and how the mind comes by them; especially since I shall have occasion hereafter to treat more at large of reasoning, judging, volition, and knowledge, which are some of the most considerable operations of the mind and modes of thinking. § 3. But perhaps it may not be an unpardonable digression, nor wholly impertinent to our present design, if we reflect here upon the different state of the mind in thinking, which those instances of attention, reverie, and dreaming, &c. before-mentioned, naturally enough suggest. That there are ideas, some or other, always present in the mind of a waking man, every one's experience convinces him, though the mind employs itself about them with several degrees of attention. Sometimes the mind fixes itself with so much earnestness on the contemplation of some objects, that it turns their ideas on all sides, remarks their relations and circumstances, and views every part so nicely, and with such intention, that it shuts out all other thoughts, and takes no notice of the ordinary impressions made then on the senses, which at another season would produce very sensible perceptions: at other times it barely observes the train of ideas that succeed in the understanding, without directing and pursuing any of them; and at other times it lets them pass almost quite unregarded, as faint shadows that make no impression.