er qualities in bodies, howsoever constituted, whereby they can be taken notice of, besides sounds, tastes, smells, visible and tangible qualities. And had mankind been made with but four senses, the qualities then, which are the object of the fifth sense, had been as far from our notice, imagination, and conception, as now any belonging to a sixth, seventh, or eighth sense, can possibly be: which, whether yet some other creatures, in some other parts of this vast and stupendous universe, may not have, will be a great presumption to deny. He that will not set himself proudly at the top of all things, but will consider the immensity of this fabric, and the great variety that is to be found in this litttle and inconsiderable part of it which he has to do with, may be apt to think, that in other mansions of it there may be other and different intelligent beings, of whose faculties he has as little knowledge or apprehension, as a worm shut up in one drawer of a cabinet hath of the senses or understanding of a man; such variety and excellency being suitable to the wisdom and power of the Maker. I have here followed the common opinion of man's having but five senses; though, perhaps, there may be justly counted more; but either supposition serves equally to my present purpose.

CHAP. III.

OF IDEAS OF ONE SENSE.

§ 1. Division of simple ideas.

THE better to conceive the ideas we receive from sensation, it may not be amiss for us to consider them, in reference to the diffcrent ways whereby they make their approaches to our minds, and make themselves perceivable by us.

First, then, There are some which come into our minds by one sense only.

Secondly, There are others that convey themselves into the mind by more senses than one.

Thirdly, Others that are had from reflection only.

Fourthly, There are some that make themselves way, and are suggested to the mind by all the ways of sensation and reflection. We shall consider them apart under their several heads. Ideas of one Sense, as Colors, of Seeing; Sound, of Hearing, &c. FIRST, There are some ideas which have admittance only through one sense, which is peculiarly adapted to receive them. Thus

:

light and colors, as white, red, yellow, blue, with their several degrees or shades, and mixtures, as green, scarlet, purple, sea-green, and the rest; come in only by the eyes all kind of noises, sounds, and tones, only by the ears: the several tastes and smells, by the nose and palate. And if these organs, or the nerves, which are the conduits to convey them from without to their audience in the brain, the mind's presence-room (as I may so call it), are any of them so disordered as not to perform their functions, they have no postern to be admitted by; no other way to bring themselves into view, and be perceived by the understanding.

The most considerable of those belonging to the touch, are heat and cold, and solidity; all the rest consisting almost wholly in the sensible configuration, as smooth and rough; or else more or less firm adhesion of the parts, as hard and soft, tough and brittle, are obvious enough.

§ 2. Few simple ideas have names.

I THINK, it will be needless to enumerate all the particular simple ideas, belonging to each sense. Nor indeed is it possible, if we would; there being a great many more of them belonging to most of the senses, than we have names for. The variety of smells, which are as many almost, if not more, than species of bodies in the world, do most of them want names. Sweet and stinking commonly serve our turn for these ideas, which in effect is little more than to call them pleasing or displeasing; though the smell of a rose and violet, both sweet, are certainly very distinct ideas. Nor are the different tastes, that by our palates we receive ideas of, much better provided with names. Sweet, bitter, sour, harsh, and salt, are almost all the epithets we have to denominate that numberless variety of relishes, which are to be found distinct, not only in almost every sort of creatures, but in the different parts of the same plant, fruit, or animal. The same may be said of colors and sounds. I shall therefore, in the account of simple ideas I am here giving, content myself to set down only such, as are most material to our present purpose, or are in themselves less apt to be taken notice of, though they are very frequently the ingredients of our complex ideas, amongst which, I think, I may well account solidity; which therefore I shall treat of in the next chapter.

CHAP. IV.

OF SOLIDITY.

$ 1. We receive this idea from touch.

THE idea of solidity we receive by our touch; and it arises from the resistance which we find in body, to the entrance of any other body into the place it possesses, till it has left it. There is no idea, which we receive more constantly from sensation, than solidity. Whether we move or rest, in what posture soever we are, we always feel something under us that supports us, and hinders our farther sinking downwards; and the bodies which we daily handle, make us perceive, that, whilst they remain between them, they do by an insurmountable force hinder the approach of the parts of our hands that press them. That which thus hinders the approach of two bodies, when they are moving one towards anoth er, I call solidity, I will not dispute, whether this acceptation of the word solid be nearer to its original signification, than that which mathematicians use it in; it suffices, that I think the common notion of solidity will allow, if not justify, this use of it; but, if any one think it better to call it impenetrability, he has my consent. Only I have thought the term solidity the more proper to express this idea, not only because of its vulgar use in that sense : but also because it carries something more of positive in it than impenetrability, which is negative, and is perhaps more a consequence of solidity than solidity itself. This, of all other, seems the idea most intimately connected with and essential to body; so as no where else to be found or imagined, but only in matter. And though our senses take no notice of it, but in masses of matter, of a bulk sufficient to cause a sensation in us; yet the mind, having once got this idea from such grosser sensible bodies, traces it farther; and considers it, as well as figure, in the minutest particle of matter that can exist and finds it inseparably inherent in body, wherever or however modified.

§ 2. Solidity fills space.

THIS is the idea which belongs to body, whereby we conceive it to fill space. The idea of which filling of space, is, that where we imagine any space taken up by a solid substance, we conceive it so to possess it, that it excludes all other solid substances; and will forever hinder any other two bodies, that move towards one another in a straight line, from coming to touch one another, unless it removes from between them, in a line not parallel to that which they move in. This idea of it, the bodies which we ordinarily handle, sufficiently furnish us with.

§ 22.

FOLLOW a child from its birth, and observe the alterations that time makes, and you shall find, as the mind by the senses comes more and more to be furnished with ideas, it comes to be more and more awake; thinks more, the more it has matter to think on. After some time, it begins to know the objects, which, being most familiar with it, have made lasting impressions. Thus it comes by degrees to know the persons it daily converses with, and distinguish them from strangers; which are instances and effects of its coming to retain and distinguish the ideas the senses convey to it. And so we may observe how the mind, by degrees, improves in these, and advances to the exercise of those other faculties of enlarging, compounding, and abstracting its ideas, and of reasoning about them, and reflecting upon all these; of which I shall have occasion to speak more hereafter.

§ 23.

If it shall be demanded then, When a man begins to have any ideas ; I think the true answer is, When he first has any sensation. For since there appear not to be any ideas in the mind, before the sens, es have conveyed any in, I conceive that ideas in the understanding are coeval with sensation; which is such an impression or motion, made in some part of the body, as produces some percep tion in the understanding. It is about these impressions, made on our senses by outward objects, that the mind seems first to employ itself in such operations as we call perception, remembering, consideration, reasoning, &c.

§ 24. The original of all our knowledge.

In time, the mind comes to reflect on its own operations about the ileas got by sensation, and thereby stores itself with a new set of ideas, which I call ideas of reflection. These are the impressions that are made on our senses by outward objects that are extrinsical to the mind; and its own operations, proceeding from powers intrinsical and proper to itself, which, when reflected on by itself, becoming also objects of its contemplation, are, as I have said, the original of all knowledge. Thus the first capacity of human intellect is, that the mind is fitted to receive the impressions made on it; either through the senses by outward objects; or by its own operations when it reflects on them. This is the first step a man makes towards the discovery of any thing, and the groundwork whereon to build all those notions, which ever he shall have natur, ally in this world. All those sublime thoughts, which tower a

bove the clouds, and reach as high as heaven itself, take their rise and footing here: in all that great extent wherein the mind wanders, in those remote speculations, it may seem to be elevated with, it stirs not one jot beyond those ideas which sense or reflection have offered for its contemplation.

§ 25. In the reception of simple ideas, the understanding is for the most part passive.

In this part, the understanding is merely passive; and whether or no it will have these beginnings, and as it were materials of knowledge, is not in its own power. For the objects of our senses do, many of them, obtrude their particular ideas upon our minds whether we will or no: and the operations of our minds will not let us be without, at least, some obscure notions of them. No man can be wholly ignorant of what he does when he thinks. These simple ideas, when offered to the mind, the understanding can no more refuse to have, nor alter, when they are imprinted, nor blot them out, and make new ones itself, than a mirror can refuse, alter, or obliterate the images or ideas which the objects set before it do therein produce. As the bodies that surround us do diversely affect our organs, the mind is forced to receive the impressions, and cannot avoid the perception of those ideas that are annexed to them.

CHAP. II.

OF SIMPLE IDEAS.

§1. Uncompounded appearances.

THE better to understand the nature, manner, and extent of our knowledge, one thing is carefully to be observed concerning the ideas we have; and that is, that some of them are simple, and some complex.

Though the qualities that affect our senses are, in the things themselves, so united and blended, that there is no separation, no distance between them; yet it is plain, the ideas they produce in the mind, enter by the senses simple and unmixed. For though the sight and touch often take in from the same object, at the same time, different ideas; as a man sees at once motion and color; the hand feels softness and warmth in the same piece of wax: yet the simple ideas, thus united in the same subject, are as perfectly distinct as those that come in by different senses: the coldness and hardness which a man feels in a piece of ice, being as distinct ideas in the mind, as the smell and whiteness of a lily; or as the taste