Mind finds inseparable from every particle of Matter, though less than to make it self singly be perceived by our Senses. v. g. Take a grain of Wheat, divide it into two parts, each part has still Solidity, Extension, Figure, and Mobility; divide it again, and it retains still the same qualities; and so divide it on, till the parts become insensible, they must retain still each of them all those qualities. For division (which is all that a Mill, or Pestel, or any other Body, does upon another, in reducing it to insensible parts) can never take [134]away either Solidity, Extension, Figure, or Mobility from any Body, but only makes two, or more distinct separate masses of Matter, of that which was but one before, all which distinct masses, reckon’d as so many distinct Bodies, after division make a certain Number. These I call original or primary Qualities of Body, which I think we may observe to produce simple Ideas in us, viz. Solidity, Extension, Figure, Motion, or rest, and Number.
§ 10. 2dly, such Qualities, which in truth are nothing in the Objects themselves, but Powers to produce various Sensations in us by their primary Qualities, i. e. by the Bulk, Figure, Texture, and Motion of their insensible parts, as Colours, Sounds, Tasts, etc. These I call secondary Qualities. To these might be added a third sort which are allowed to be barely Powers though they are as much real Qualities in the Subject, as those which I to comply with the common way of speaking call Qualities, but for distinction secondary Qualities. For the power in Fire to produce a new Colour, or consistency in Wax or Clay by its primary Qualities, is as much a quality in Fire, as the power it has to produce in me a new Idea or Sensation of warmth or burning, which I felt not before, by the same primary Qualities, viz. The Bulk, Texture, and Motion of its insensible parts.
§ 11. The next thing to be consider’d, is how Bodies produce Ideas in us, and that is manifestly by Impulse, the only way which we can conceive Bodies operate in.
[136]§ 12. If then external Objects be not united to our Minds, when they produce Ideas in it; and yet we perceive these original Qualities in such of them as singly fall under our Senses, ’tis evident, that some motion must be thence continued by our Nerves, or animal Spirits, by some parts of our Bodies, to the Brains or the seat of Sensation, there to produce in our Minds the particular Ideas we have of them. And since the Extension, Figure, Number, and Motion of Bodies of an observable bigness, may be perceived at a distance by the sight, ’tis evident some singly imperceptible Bodies must come from them to the Eyes, and thereby convey to the Brain some Motion, which produces these Ideas, which we have of them in us.
§ 13. After the same manner, that the Ideas of these original Qualities are produced in us, we may conceive, that the Ideas of secondary Qualities are also produced, viz. by the operation of insensible particles on our Senses. For it being manifest, that there are Bodies, and good store of Bodies, each whereof is so small, that we cannot, by any of our Senses, discover either their bulk, figure, or motion, as is evident in the Particles of the Air and Water, and other extremely smaller than those, perhaps, as much smaller than the Particles of Air, or Water, as the Particles of Air or Water, are smaller than Pease or Hail-stones. Let us suppose at present, that the different Motions and Figures, Bulk and Number of such Particles, affecting the several Organs of our Senses, produce in us those different Sensations, which we have from the Colours and Smells of Bodies, v. g. that a Violet, by the impulse of such insensible particles of [138]matter of peculiar figures, and bulks, and in different degrees and modifications of their Motions, causes the Ideas of the blue Colour, and sweet Scent of that Flower to be produced in our Minds. It being no more impossible, to conceive, that God should annex such Ideas to such Motions, with which they have no similitude; than that he should annex the Idea of Pain to the motion of a piece of Steel dividing our Flesh, with which that Idea hath no resemblance.
§ 14. What I have said concerning Colours and Smells, may be understood also of Tastes and Sounds, and other the like sensible Qualities; which, whatever reality we, by mistake, attribute to them, are in truth nothing in the Objects themselves, but Powers to produce various Sensations in us, and depend on those primary Qualities, viz. Bulk, Figure, Texture, and Motion of parts; as I have said.
§ 15. From whence I think it easy to draw this Observation, That the Ideas of primary Qualities of Bodies, are Resemblances of them, and their Patterns do really exist in the Bodies themselves; but the Ideas, produced in us by these Secondary Qualities, have no resemblance of them at all. There is nothing like our Ideas, existing in the Bodies themselves. They are in the Bodies, we denominate from them, only a Power to produce those Sensations in us: And what is Sweet, Blue, or Warm in Idea, is but the certain Bulk, Figure, and Motion of the insensible Parts in the Bodies themselves, which we call so.
§ 16. Flame is denominated Hot and Light; Snow White and Cold; and Manna White and Sweet, from the Ideas they [140]produce in us. Which Qualities are commonly thought to be the same in those Bodies, that those Ideas are in us, the one the perfect resemblance of the other, as they are in a Mirror; and it would by most Men be judged very extravagant, if one should say otherwise. And yet he, that will consider, that the same Fire, that at one distance produces in us the Sensation of Warmth, does at a nearer approach, produce in us the far different Sensation of Pain, ought to bethink himself, what Reason he has to say, That his Idea of Warmth, which was produced in him by the Fire, is actually in the Fire; and his Idea of Pain, which the same Fire produced in him the same way, is not in the Fire. Why is Whiteness and Coldness in Snow, and Pain not, when it produces the one and the other Idea in us; and can do neither, but by the Bulk, Figure, Number, and Motion of its solid Parts?
§ 17. The particular Bulk, Number, Figure, and Motion of the parts of Fire, or Snow, are really in them, whether any ones Senses perceive them or no: and therefore they may be called real Qualities, because they really exist in those Bodies. But Light, Heat, Whiteness, or Coldness, are no more really in them, than Sickness or Pain is in Manna. Take away the Sensation of them; let not the Eyes see Light, or Colours, nor the Ears hear Sounds; let the Palate not Taste, nor the Nose Smell, and all Colours, Tastes, Odours, and Sounds, as they are such particular Ideas, vanish and cease, and are reduced to their Causes, i. e. Bulk, Figure, and Motion of Parts.
§ 18. A piece of Manna of a sensible Bulk, is able to produce in us the Idea of a round or square Figure; and, by being [142]removed from one place to another, the Idea of Motion. This Idea of Motion represents it, as it really is in the Manna moving: A Circle or Square are the same, whether in Idea or Existence; in the Mind, or in the Manna; And this, both Motion and Figure are really in the Manna, whether we take notice of them or no: This every Body is ready to agree to. Besides, Manna by the Bulk, Figure, Texture, and Motion of its Parts, has a Power to produce the Sensations of Sickness, and sometimes of acute Pains, or Gripings in us. That these Ideas of Sickness and Pain are not in the Manna, but Effects of its Operations on us, and are no where when we feel them not: This also every one readily agrees to. And yet Men are hardly to be brought to think, that Sweetness and Whiteness are not really in Manna; which are but the effects of the operations of Manna, by the motion, size, and figure of its Particles on the Eyes and Palate; as the Pain and Sickness caused by Manna, are confessedly nothing, but the effects of its operations on the Stomach and Guts, by the size, motion, and figure of its insensible parts; (for by nothing else can a Body operate, as has been proved:) As if it could not operate on the Eyes and Palate, and thereby produce in the Mind particular distinct Ideas, which in it self it has not, as well as we allow it can operate on the Guts and Stomach, and thereby produce distinct Ideas, which in it self it has not. These Ideas being all effects of the operations of Manna, on several parts of our Bodies, by the size, figure, number, and motion of its parts, [144]why those produced by the Eyes
