46. Instances of a species of substance named Zahab. Let us now also consider, after the same manner, the names of substances in their first application. One of Adam's children, roving in the mountains, lights on a glittering substance which pleases his eye. Home he carries it to Adam, who, upon consideration of it, finds it to be hard, to have a bright yellow colour, and an exceeding great weight.
These perhaps, at first, are all the qualities he takes notice of in it; and abstracting this complex idea, consisting of a substance having that peculiar bright yellowness, and a weight very great in proportion to its bulk, he gives the name zahab, to denominate and mark all substances that have these sensible qualities in them. It is evident now, that, in this case, Adam acts quite differently from what he did before, in forming those ideas of mixed modes to which he gave the names kinneah and niouph. For there he put ideas together only by his own imagination, not taken from the existence of anything; and to them he gave names to denominate all things that should happen to agree to those his abstract ideas, without considering whether any such thing did exist or not; the standard there was of his own ******. But in the forming his idea of this new substance, he takes the quite contrary course; here he has a standard made by nature; and therefore, being to represent that to himself, by the idea he has of it, even when it is absent, he puts in no ****** idea into his complex one, but what he has the perception of from the thing itself. He takes care that his idea be conformable to this archetype, and intends the name should stand for an idea so conformable.
47. This piece of matter, thus denominated zahab by Adam, being quite different from any he had seen before, nobody, I think, will deny to be a distinct species, and to have its peculiar essence: and that the name zahab is the mark of the species, and a name belonging to all things partaking in that essence. But here it is plain the essence Adam made the name zahab stand for was nothing but a body hard, shining, yellow, and very heavy. But the inquisitive mind of man, not content with the knowledge of these, as I may say, superficial qualities, puts Adam upon further examination of this matter. He therefore knocks, and beats it with flints, to see what was discoverable in the inside: he finds it yield to blows, but not easily separate into pieces: he finds it will bend without breaking. Is not now ductility to be added to his former idea, and made part of the essence of the species that name Zahab stands for? Further trials discover fusibility and fixedness. Are not they also, by the same reason that any of the others were, to be put into the complex idea signified by the name zahab? If not, what reason will there be shown more for the one than the other? If these must, then all the other properties, which any further trials shall discover in this matter, ought by the same reason to make a part of the ingredients of the complex idea which the name zahab stands for, and so be the essence of the species marked by that name. Which properties, because they are endless, it is plain that the idea made after this fashion, by this archetype, will be always inadequate.
48. The abstract ideas of substances always imperfect, and therefore various. But this is not all. It would also follow that the names of substances would not only have, as in truth they have, but would also be supposed to have different significations, as used by different men, which would very much cumber the use of language. For if every distinct quality that were discovered in any matter by any one were supposed to make a necessary part of the complex idea signified by the common name given to it, it must follow, that men must suppose the same word to signify different things in different men: since they cannot doubt but different men may have discovered several qualities, in substances of the same denomination, which others know nothing of.
49. Therefore to fix their nominal species, a real essense is supposed. To avoid this therefore, they have supposed a real essence belonging to every species, from which these properties all flow, and would have their name of the species stand for that. But they, not having any idea of that real essence in substances, and their words signifying nothing but the ideas they have, that which is done by this attempt is only to put the name or sound in the place and stead of the thing having that real essence, without knowing what the real essence is, and this is that which men do when they speak of species of things, as supposing them made by nature, and distinguished by real essences.
50. Which supposition is of no use. For, let us consider, when we affirm that "all gold is fixed," either it means that fixedness is a part of the definition, i.e., part of the nominal essence the word gold stands for; and so this affirmation, "all gold is fixed,"contains nothing but the signification of the term gold. Or else it means, that fixedness, not being a part of the definition of the gold, is a property of that substance itself: in which case it is plain that the word gold stands in the place of a substance, having the real essence of a species of things made by nature. In which way of substitution it has so confused and uncertain a signification, that, though this proposition- "gold is fixed"- be in that sense an affirmation of something real; yet it is a truth will always fail us in its particular application, and so is of no real use or certainty. For let it be ever so true, that all gold, i.e. all that has the real essence of gold, is fixed, what serves this for, whilst we know not, in this sense, what is or is not gold? For if we know not the real essence of gold, it is impossible we should know what parcel of matter has that essence, and so whether it be true gold or no.