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thirdly, it ties them together by a name. If we examine how the mind proceeds in these, and what liberty it takes in them, we shall easily observe how these essences of the species of mixed modes are the workmanship of the mind; and consequently, that the species themselves are of men's making.

Evidently arbitrary, in that the idea

is often before the existence.

§. 5. No-body can doubt, but that these ideas of mixed inodes are made by a voluntary collection of ideas put together in the mind, independent from any original patterns in nature, who will but reflect that this sort of complex ideas may be made, abstracted, and have names given them, and so a species be constituted, before any one individual of that species ever existed. Who can doubt but the ideas of sacrilege or adultery might be framed in the minds of men, and have names given them; and so these species of mixed modes be constituted, before either of them was ever committed; and might be as well discoursed of and reasoned about, and as certain truths discovered of them, whilst yet they had no being but in the understanding, as well as now, that they have but too frequently a real existence? Whereby it is plain, how much the sorts of mixed modes are the creatures of the understanding, where they have a being as subservient to all the ends of real truth and knowledge, as when they really exist: and we cannot doubt but lawmakers have often made laws about species of actions, which were only the creatures of their own understandings; beings that had no other existence but in their own minds. And I think no-body can deny, but that the resurrection was a species of mixed modes in the mind, before it really existed.

Instances; murder, incest, stab.

bing.

6. To see how arbitrarily these essences of mixed modes are made by the mind, we need but take a view of almost any of them. A little looking into them will satisfy us, that it is the mind that combines several scattered independent ideas into one complex one, and, by the common name it gives them, makes them the essence of a certain species, without regulating itself by

any

any connexion they have in nature. For what greater connexion in nature has the idea of a man, than the idea of a sheep, with killing; that this is made a particular species of action, signified by the word murder, and the other not? Or what union is there in nature between the idea of the relation of a father with killing, than that of a son, or neighbour; that those are combined into one complex idea, and thereby made the essence of the distinct species parricide, whilst the other' make no distinct species at all? But though they have made killing a man's father, or mother, a distinct species from killing his son, or daughter; yet, in some other cases, son and daughter are taken in two, as well as father and mother: and they are all equally comprehended in the same species, as in that of incest. Thus the mind in mixed modes arbitrarily unites into complex ideas such as it finds convenient; whilst others that have altogether as much union in nature, are left loose, and never combined into one idea, because they have no need of one name. It is evident then, that the mind by its free choice gives a connexion to a certain number of ideas, which in nature have no more union with one another, than others that it leaves out: why else is the part of the weapon, the beginning of the wound is made with, taken notice of to make the distinct species called stabbing, and the figure and matter of the weapon left out? I do not say, this is done without reason, as we shall see more by and by; but this I say, that it is done by the free choice of the mind, pursuing its own ends; and that therefore these species of mixed modes are the workmanship of the understanding: and there is nothing more evident, than that, for the most part, in the framing these ideas the mind searches not its patterns in nature, nor refers the ideas it makes to the real existence of things; but puts such together, as may best serve its own purposes, without tying itself to a precise imitation of any thing that really exists.

§. 7. But though these complex ideas, or essences of mixed modes, depend on the mind, and are made by it with great liberty; yet they are not made at random, and VOL. I. Hh

But still subservient to

the end of language.

jumbled

jumbled together without any reason at all. Though these complex ideas be not always copied from nature, yet they are always suited to the end for which abstract ideas are made: and though they be combinations made of ideas that are loose enough, and have as little union in themselves, as several other to which the mind never gives a connexion that combines them into one idea; yet they are always made for the convenience of communication, which is the chief end of language. The use of language is by short sounds to signify with ease and dispatch general conceptions: wherein not only abundance of particulars may be contained, but also a great variety of independent ideas collected into one complex one. In the making therefore of the species of mixed modes, men have had regard only to such combinations as they had occasion to mention one to another. Those they have combined into distinct complex ideas, and given names to; whilst others, that in nature have as near an union, are left loose and unregarded. For to go no farther than human actions themselves, if they would make distinct abstract ideas of all the varieties might be observed in them, the number must be infinite, and the memory confounded with the plenty, as well as overcharged to little purpose. It suffices, that men make and name so many complex ideas of these mixed modes, as they find they have occasion to have names for, in the ordinary occurrence of their affairs. If they join to the idea of killing the idea of father, or mother, and so make a distinct species from killing a man's son or neighbour, it is because of the different heinousness of the crime, and the distinct punishment is due to the murdering a inan's father and mother, different from what ought to be inflicted on the murder of a son or neighbour; and therefore they find it necessary to mention it by a distinct name, which is the end of making that distinct coinbination. But though the ideas of mother and daughter are so differently treated, in reference to the idea of killing, that the one is joined with it, to make a distinct abstract idea with a name, and so a distinct species, and the other not; yet in respect of carnal knowledge,

knowledge, they are both taken in under incest: and that still for the same convenience of expressing under one name, and reckoning of one species, such unclean mixtures as have a peculiar turpitude beyond others; and this to avoid cicumlocutions and tedious descrip

tions.

Whereof the intranslat

able words

of divers languages are a proof,

§. 8. A moderate skill in different languages will easily satisfy one of the truth of this, it being so obvious to observe great store of words in one language, which have not any that answer them in another. Which plainly shows, that those of one country, by their customs and manner of life, have found occasion to make several complex ideas, and given names to them, which others never collected into specific ideas. This could not have happened, if these species were the steady workmanship of nature, and not collections made and abstracted by the mind, in order to naming, and for the convenience of communication. The terms of our law, which are not empty sounds, will hardly find words that answer them in the Spanish or Italian, no scanty languages; much less, I think, could any one translate them into the Caribbee or Westoe tongues: and the Versura of the Romans, or Corban of the Jews, have no words in other languages to answer them: the reason whereof is plain, from what has been said. Nay, if we look a little more nearly into this matter, and exactly compare different languages, we shall find, that though they have words which in translations and dictionaries are supposed to answer one another, yet there is scarce one of ten amongst the names of complex ideas, especially of mixed modes, that stands for the same pre-cise idea, which the word does that in dictionaries it is rendered by. There are no ideas more common, and less compounded, than the measures of time, extension, and weight, and the Latin names, hora, pes, libra, are without difficulty rendered by the English names, hour, foot, and pound: but yet there is nothing more evident, than that the ideas a Roman annexed to these Latin names, were very far different from those which an English man expresses by those English oues. And if either of

Hh 2

these

these should make use of the measures that those of the other language designed by their names, he would be quite out in his account. These are too sensible proofs to be doubted; and we shall find this much more so, in the names of more abstract and compounded ideas, such as are the greatest part of those which make up moral discourses: whose names, when men come curiously to compare with those they are translated into, in other languages, they will find very few of them exactly to correspond in the whole extent of their signifi

cations.

This shows

made for communica

tion.

§. 9. The reason why I take so particular species to be notice of this, is, that we may not be mistaken about genera and species, and their essences, as if they were things regularly and constantly made by nature, and had a real existence in things; when they appear, upon a more wary survey, to be nothing else but an artifice of the understanding, for the easier signifying such collections of ideas, as it should often have occasion to communicate by one general term; under which divers particulars, as far forth as they agreed to that abstract idea, might be comprehended. And if the doubtful signification of the word species may make it sound harsh to some, that I say the species of mixed modes are made by the understanding; yet, I think, it can by no-body be denied, that it is the mind makes those abstract complex ideas, to which specific names are given. And if it be true, as it is, that the mind makes the patterns for sorting and naming of things, I leave it to be considered who makes the boundaries of the sort or species; since with me species and sort have no other difference than that of a Latin and English idiom.

In mixed

modes it is the name

6. 10. The near relation that there is between species, essences, and their general name, at least in mixed modes, will farther appear, when we consider that it is the name that seems to preserve those essences, and makes it and give them their lasting duration. For the connexion between the loose parts of

that ties the combination together,

a species.

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