essence, as it were, established, and the species looked on as complete.  For to what purpose should the memory charge itself with such compositions, unless it were by abstraction to make them general?  And to what purpose make them general, unless it were that they might have general names for the convenience of discourse and communication?  Thus we see, that killing a man with a sword or a hatchet are looked on as no distinct species of action; but if the point of the sword first enter the body, it passes for a distinct species, where it has a distinct name, as in England, in whose language it is called stabbing:  but in another country, where it has not happened to be specified under a peculiar name, it passes not for a distinct species.  But in the species of corporeal substances, though it be the mind that makes the nominal essence, yet, since those ideas which are combined in it are supposed to have an union in nature whether the mind joins them or not, therefore those are looked on as distinct species, without any operation of the mind, either abstracting, or giving a name to that complex idea.

12.  For the Originals of our mixed Modes, we look no further than the Mind; which also shows them to be the Workmanship of the Understanding.

Conformable also to what has been said concerning the essences of the species of mixed modes, that they are the creatures of the understanding rather than the works of nature; conformable, I say, to this, we find that their names lead our thoughts to the mind, and no further.  When we speak of justice, or gratitude, we frame to ourselves no imagination of anything existing, which we would conceive; but our thoughts terminate in the abstract ideas of those virtues, and look not further; as they do when we speak of a horse, or iron, whose specific ideas we consider not as barely in the mind, but as in things themselves, which afford the original patterns of those ideas.  But in mixed modes, at least the most considerable parts of them, which are moral beings, we consider the original patterns as being in the mind, and to those we refer for the distinguishing of particular beings under names.  And hence I think it is that these essences of the species of mixed modes are by a more particular name called notions; as, by a peculiar right, appertaining to the understanding.

13.  Their being made by the Understanding without Patterns, shows the Reason why they are so compounded.

Hence, likewise, we may learn why the complex ideas of mixed modes are commonly more compounded and decompounded than those of natural substances.  Because they being the workmanship of the understanding, pursuing only its own ends, and the conveniency of expressing in short those ideas it would make known to another, it does with great liberty unite often into one abstract idea things that, in their nature, have no coherence; and so under one term bundle together a great variety