4.  Modes of Colours.

Those of colours are also very various:  some we take notice of as the different degrees, or as they were termed shades, of the same colour.  But since we very seldom make assemblages of colours, either for use or delight, but figure is taken in also, and has its part in it, as in painting, weaving, needleworks, &c.;—­those which are taken notice of do most commonly belong to mixed modes, as being made up of ideas of divers kinds, viz. figure and colour, such as beauty, rainbow, &c.

5.  Modes of Tastes.

All compounded tastes and smells are also modes, made up of the simple ideas of those senses.  But they, being such as generally we have no names for, are less taken notice of, and cannot be set down in writing; and therefore must be left without enumeration to the thoughts and experience of my reader.

6.  Some simple Modes have no Names.

In general it may be observed, that those simple modes which are considered but as different degrees of the same simple idea, though they are in themselves many of them very distinct ideas, yet have ordinarily no distinct names, nor are much taken notice of, as distinct ideas, where the difference is but very small between them.  Whether men have neglected these modes, and given no names to them, as wanting measures nicely to distinguish them; or because, when they were so distinguished, that knowledge would not be of general or necessary use, I leave it to the thoughts of others.  It is sufficient to my purpose to show, that all our simple ideas come to our minds only by sensation and reflection; and that when the mood has them, it can variously repeat and compound them, and so make new complex ideas.  But, though white, red, or sweet, &c. have not been modified, or made into complex ideas, by several combinations, so as to be named, and thereby ranked into species; yet some others of the simple ideas, viz. those of unity, duration, and motion, &c., above instanced in, as also power and thinking, have been thus modified to a great variety of complex ideas, with names belonging to them.

7.  Why some Modes have, and others have not, Names.

The reason whereof, I suppose, has been this,—­That the great concernment of men being with men one amongst another, the knowledge of men, and their actions, and the signifying of them to one another, was most necessary; and therefore they made ideas of actions very nicely modified, and gave those complex ideas names, that they might the more easily record and discourse of those things they were daily conversant in, without long ambages and circumlocutions; and that the things they were continually to give and receive information about might be the easier and quicker understood.  That this is so, and that men in framing different complex ideas, and giving them names, have been much governed by the end of speech in general, (which is a very short and expedite way of conveying