2. The mind can neither make nor destroy them. These ****** ideas, the materials of all our knowledge, are suggested and furnished to the mind only by those two ways above mentioned, viz. sensation and reflection. When the understanding is once stored with these ****** ideas, it has the power to repeat, compare, and unite them, even to an almost infinite variety, and so can make at pleasure new complex ideas. But it is not in the power of the most exalted wit, or enlarged understanding, by any quickness or variety of thought, to invent or frame one new ****** idea in the mind, not taken in by the ways before mentioned: nor can any force of the understanding destroy those that are there. The dominion of man, in this little world of his own understanding being muchwhat the same as it is in the great world of visible things; wherein his power, however managed by art and skill, reaches no farther than to compound and divide the materials that are made to his hand; but can do nothing towards the ****** the least particle of new matter, or destroying one atom of what is already in being. The same inability will every one find in himself, who shall go about to fashion in his understanding one ****** idea, not received in by his senses from external objects, or by reflection from the operations of his own mind about them. I would have any one try to fancy any taste which had never affected his palate; or frame the idea of a scent he had never smelt: and when he can do this, I will also conclude that a blind man hath ideas of colours, and a deaf man true distinct notions of sounds.
3. Only the qualities that affect the senses are imaginable. This is the reason why- though we cannot believe it impossible to God to make a creature with other organs, and more ways to convey into the understanding the notice of corporeal things than those five, as they are usually counted, which he has given to man- yet I think it is not possible for any man to imagine any other 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 but with four senses, the qualities then which are the objects 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 little 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.
Chapter III
Of Simple Ideas of Sense 1. Division of ****** 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 different 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 these several heads.
Ideas of one sense. There are some ideas which have admittance only through one sense, which is peculiarly adapted to receive them.
Thus light and colours, 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 kinds 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 ****** ideas have names. I think it will be needless to enumerate all the particular ****** 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.
