of significations, they call definitions, and place them in the beginning of their reckoning.
By this it appears how necessary it is for any man that aspires to true knowledge to examine the definitions of former authors; and either to correct them, where they are negligently set down, or to make them himself. For the errors of definitions multiply themselves, according as the reckoning proceeds, and lead men into absurdities, which at last they see, but cannot avoid, without reckoning anew from the beginning; in which lies the foundation of their errors. From whence it happens that they which trust to books do as they that cast up many little sums into a greater, without considering whether those little sums were rightly cast up or not; and at last finding the error visible, and not mistrusting their first grounds, know not which way to clear themselves, spend time in fluttering over their books; as birds that entering by the chimney, and finding themselves enclosed in a chamber, flutter at the false light of a glass window, for want of wit to consider which way they came in. So that in the right definition of names lies the first use of speech; which is the acquisition of science: and in wrong, or no definitions, lies the first abuse; from which proceed all false and senseless tenets; which make those men that take their instruction from the authority of books, and not from their own meditation, to be as much below the condition of ignorant men as men endued with true science are above it. For between true science and erroneous doctrines, ignorance is in the middle. Natural sense and imagination are not subject to absurdity. Nature itself cannot err: and as men abound in copiousness of language; so they become more wise, or more mad, than ordinary. Nor is it possible without letters for any man to become either excellently wise or (unless his memory be hurt by disease, or ill constitution of organs) excellently foolish. For words are wise men's counters; they do but reckon by them: but they are the money of fools, that value them by the authority of an Aristotle, a Cicero, or a Thomas, or any other doctor whatsoever, if but a man.
Subject to names is whatsoever can enter into or be considered in an account, and be added one to another to make a sum, or subtracted one from another and leave a remainder. The Latins called accounts of money rationes, and accounting, ratiocinatio: and that which we in bills or books of account call items, they called nomina; that is, names: and thence it seems to proceed that they extended the word ratio to the faculty of reckoning in all other things. The Greeks have but one word, logos, for both speech and reason; not that they thought there was no speech without reason, but no reasoning without speech; and the act of reasoning they called syllogism; which signifieth summing up of the consequences of one saying to another. And because the same things may enter into account for diverse accidents, their names are (to show that diversity) diversely wrested and diversified. This diversity of names may be reduced to four general heads.
First, a thing may enter into account for matter, or body; as living, sensible, rational, hot, cold, moved, quiet; with all which names the word matter, or body, is understood; all such being names of matter.
Secondly, it may enter into account, or be considered, for some accident or quality which we conceive to be in it; as for being moved, for being so long, for being hot, etc.; and then, of the name of the thing itself, by a little change or wresting, we make a name for that accident which we consider; and for living put into the account life; for moved, motion; for hot, heat; for long, length, and the like: and all such names are the names of the accidents and properties by which one matter and body is distinguished from another. These are called names abstract, because severed, not from matter, but from the account of matter.
Thirdly, we bring into account the properties of our own bodies, whereby we make such distinction: as when anything is seen by us, we reckon not the thing itself, but the sight, the colour, the idea of it in the fancy; and when anything is heard, we reckon it not, but the hearing or sound only, which is our fancy or conception of it by the ear: and such are names of fancies.
Fourthly, we bring into account, consider, and give names, to names themselves, and to speeches: for, general, universal, special, equivocal, are names of names. And affirmation, interrogation, commandment, narration, syllogism, sermon, oration, and many other such are names of speeches. And this is all the variety of names positive; which are put to mark somewhat which is in nature, or may be feigned by the mind of man, as bodies that are, or may be conceived to be; or of bodies, the properties that are, or may be feigned to be; or words and speech.
There be also other names, called negative; which are notes to signify that a word is not the name of the thing in question; as these words: nothing, no man, infinite, indocible, three want four, and the like; which are nevertheless of use in reckoning, or in correcting of reckoning, and call to mind our past cogitations, though they be not names of anything; because they make us refuse to admit of names not rightly used.
All other names are but insignificant sounds; and those of two sorts. One, when they are new, and yet their meaning not explained by definition; whereof there have been abundance coined by Schoolmen and puzzled philosophers.
Another, when men make a name of two names, whose significations are contradictory and inconsistent; as this name, an incorporeal body, or, which is all one, an incorporeal substance, and a great number more. For whensoever any affirmation is false, the two names of which it is composed, put together and made one, signify nothing at all. For example, if it be a false affirmation to say a quadrangle is round, the word round quadrangle signifies nothing, but is a mere sound. So likewise if it be false to say that virtue can be poured, or blown up and down, the words inpoured virtue, inblown virtue, are as absurd and insignificant as a round quadrangle. And therefore you shall hardly meet with a senseless and insignificant word that is not made up of some Latin or Greek names. Frenchman seldom hears our Saviour called by the name of Parole, but by the name of Verbe often; yet Verbe and Parole differ no more but that one is Latin, the other French.
When a man, upon the hearing of any speech, hath those thoughts which the words of that speech, and their connexion, were ordained and constituted to signify, then he is said to understand it: understanding being nothing else but conception caused by speech. And therefore if speech be peculiar to man, as for ought I know it is, then is understanding peculiar to him also. And therefore of absurd and false affirmations, in case they be universal, there can be no understanding; though many think they understand then, when they do but repeat the words softly, or con them in their mind.
What kinds of speeches signify the appetites, aversions, and passions of man's mind, and of their use and abuse, I shall speak when I have spoken of the passions.
The names of such things as affect us, that is, which please and displease us, because all men be not alike affected with the same thing, nor the same man at all times, are in the common discourses of men of inconstant signification. For seeing all names are imposed to signify our conceptions, and all our affections are but conceptions; when we conceive the same things differently, we can hardly avoid different naming of them. For though the nature of that we conceive be the same; yet the diversity of our reception of it, in respect of different constitutions of body and prejudices of opinion, gives everything a tincture of our different passions. And therefore in reasoning, a man must take heed of words; which, besides the signification of what we imagine of their nature, have a signification also of the nature, disposition, and interest of the speaker; such as are the names of virtues and vices: for one man calleth wisdom what another calleth fear; and one cruelty what another justice; one prodigality what another magnanimity; and one gravity what another stupidity, etc. And therefore such names can never be true grounds of any ratiocination. No more can metaphors and tropes of speech: but these are less dangerous because they profess their inconstancy, which the other do not.
Chapter V.
Of Reason and Science
WHEN man reasoneth, he does nothing else but conceive a
