43. Difficult to lead another by words into the thoughts of things stripped of those abstract ideas we give them. I must beg pardon of my reader for having dwelt so long upon this subject, and perhaps with some obscurity. But I desire it may be considered, how difficult it is to lead another by words into the thoughts of things, stripped of those specifical differences we give them: which things, if I name not, I say nothing; and if I do name them, I thereby rank them into some sort or other, and suggest to the mind the usual abstract idea of that species; and so cross my purpose. For, to talk of a man, and to lay by, at the same time, the ordinary signification of the name man, which is our complex idea usually annexed to it; and bid the reader consider man, as he is in himself, and as he is really distinguished from others in his internal constitution, or real essence, that is, by something he knows not what, looks like trifling:
and yet thus one must do who would speak of the supposed real essences and species of things, as thought to be made by nature, if it be but only to make it understood, that there is no such thing signified by the general names which substances are called by. But because it is difficult by known familiar names to do this, give me leave to endeavour by an example to make the different consideration the mind has of specific names and ideas a little more clear; and to show how the complex ideas of modes are referred sometimes to archetypes in the minds of other intelligent beings, or, which is the same, to the signification annexed by others to their received names; and sometimes to no archetypes at all. Give me leave also to show how the mind always refers its ideas of substances, either to the substances themselves, or to the signification of their names, as to the archetypes; and also to make plain the nature of species or sorting of things, as apprehended and made use of by us; and of the essences belonging to those species: which is perhaps of more moment to discover the extent and certainty of our knowledge than we at first imagine.
44. Instances of mixed modes named kinneah and niouph. Let us suppose Adam, in the state of a grown man, with a good understanding, but in a strange country, with all things new and unknown about him; and no other faculties to attain the knowledge of them but what one of this age has now. He observes Lamech more melancholy than usual, and imagines it to be from a suspicion he has of his wife Adah, (whom he most ardently loved) that she had too much kindness for another man. Adam discourses these his thoughts to Eve, and desires her to take care that Adah commit not folly: and in these discourses with Eve he makes use of these two new words kinneah and niouph. In time, Adam's mistake appears, for he finds Lamech's trouble proceeded from having killed a man: but yet the two names kinneah and niouph, (the one standing for suspicion in a husband of his wife's disloyalty to him; and the other for the act of committing disloyalty), lost not their distinct significations. It is plain then, that here were two distinct complex ideas of mixed modes, with names to them, two distinct species of actions essentially different; I ask wherein consisted the essences of these two distinct species of actions? And it is plain it consisted in a precise combination of simple ideas, different in one from the other. I ask, whether the complex idea in Adam's mind, which he called kinneah, were adequate or not? And it is plain it was; for it being a combination of simple ideas, which he, without any regard to any archetype, without respect to anything as a pattern, voluntarily put together, abstracted, and gave the name kinneah to, to express in short to others, by that one sound, all the simple ideas contained and united in that complex one; it must necessarily follow that it was an adequate idea. His own choice having made that combination, it had all in it he intended it should, and so could not but be perfect, could not but be adequate; it being referred to no other archetype which it was supposed to represent.
45. These words, kinneah and niouph, by degrees grew into common use, and then the case was somewhat altered. Adam's children had the same faculties, and thereby the same power that he had, to make what complex ideas of mixed modes they pleased in their own minds; to abstract them, and make what sounds they pleased the signs of them:
but the use of names being to make our ideas within us known to others, that cannot be done, but when the same sign stands for the same idea in two who would communicate their thoughts and discourse together. Those, therefore, of Adam's children, that found these two words, kinneah and niouph, in familiar use, could not take them for insignificant sounds, but must needs conclude they stood for something; for certain ideas, abstract ideas. they being general names; which abstract ideas were the essences of the species distinguished by those names. If, therefore, they would use these words as names of species already established and agreed on, they were obliged to conform the ideas in their minds, signified by these names, to the ideas that they stood for in other men's minds, as to their patterns and archetypes; and then indeed their ideas of these complex modes were liable to be inadequate, as being very apt (especially those that consisted of combinations of many simple ideas)not to be exactly conformable to the ideas in other men's minds, using the same names; though for this there be usually a remedy at hand, which is to ask the meaning of any word we understand not of him that uses it: it being as impossible to know certainly what the words jealousy and adultery stand for in another man's mind, with whom I would discourse about them; as it was impossible, in the beginning of language, to know what kinneah and niouph stood for in another man's mind, without explication; they being voluntary signs in every one.