idea of motion in another, than the idea of a square figure in one body includes the idea of a square figure in another. I do not ask, whether bodies do so exist that the motion of one body cannot really be without the motion of another? To determine this either way, is to beg the question for or against a vacuum. But my question is, whether one cannot have the idea of one body moved whilst others are at rest? And I think this no one will deny. If so, then the place it deserted gives us the idea of pure space without solidity, whereinto any other body may enter, without either resistance or protrusion of any thing. When the sucker in a pump is drawn, the space it filled in the tube is certainly the same whether any other body follows the motion of the sucker or not: nor does it imply a contradiction that, upon the motion of one body, another that is only contiguous to it, should not follow it. The necessity of such a motion is built only on the supposition that the world is full, but not on the distinct ideas of space and solidity which are as different as resistance and not resistance; protrusion and not protrusion. And that men have ideas of space without a body, their very disputes about a vacuum plainly demonstrate; as is showed in another place.

ness.

§. 4. Solidity is hereby also differenced from hardness, in that solidity consists in From hardrepletion, and so an utter exclusion of other bodies out of the space it possesses; but hardness, in a firm cohesion of the parts of matter, making up masses of a sensible bulk, so that the whole does not easily change its figure. And indeed, hard and soft are names that we give to things only in relation to the constitutions of our own bodies; that being generally called hard by us, which will put us to pain sooner than change figure by the pressure of any part of our bodies; and that on the contrary soft, which changes the situation of its parts upon an easy and unpainful touch.

But this difficulty of changing the situation of the sensible parts amongst themselves, or of the figure of the whole, gives no more solidity to the hardest body in the world, than to the softest; nor is an adamant

one jot more solid than water. For though the two flat sides of two pieces of marble will more easily approach each other, between which there is nothing but water or air, than if there be a diamond between them: yet it is not that the parts of the diamond are more solid than those of water, or resist more; but because, the parts of water being more easily separable from each other, they will, by a side motion, be more easily removed, and give way to the approach of the two pieces of marble. But if they could be kept from making place by that side-motion, they would eternally hinder the approach of these two pieces of marble as much as the diamond; and it would be as impossible by any force to surmount their resistance, as to surmount the resistance of the parts of a diamond. The softest body in the world will as invincibly resist the coming toge ther of any other two bodies, if it be not put out of the way, but remain between them, as the hardest that can be found or imagined. He that shall fill a yielding soft body well with air or water, will quickly find its resistance; and he that thinks that nothing but bodies that are hard can keep his hands from approaching one another, may be pleased to make a trial with the air inclosed in a foot-ball. The experiment, I have been told, was made at Florence, with a hollow globe of gold filled with water and exactly closed, which farther shows the solidity of so soft a body as water. For the golden globe thus filled being put into a press which was driven by the extreme force of screws, the water made itself way through the pores of that very close metal; and finding no room for a nearer approach of its particles within, got to the outside, where it rose like a dew, and so fell in drops, before the sides of the globe could be made to yield to the violent compression of the engine that squeezed it.

On solidity §. 5. By this idea of solidity, is the exdepend im- tension of body distinguished from the expulse, resist- tension of space: the extension of body being nothing but the cohesion or continuity protrusion. of solid, separable, moveable parts; and the extension of space, the continuity of unsolid, inse

ance, and

parable, and immoveable parts. Upon the solidity of bodies also depend their mutual impulse, resistance, and protrusion. Of pure space then, and solidity, there are several (amongst which I confess myself one) who persuade themselves they have clear and distinct ideas; and that they can think on space, without any thing in it that resists or is protruded by body. This is the idea of pure space, which they think they have as clear, as any idea they can have of the extension of body; the idea of the distance between the opposite parts of a concave superficies being equally as clear without as with the idea of any solid parts between: and on the other side they persuade themselves, that they have, distinct from that of pure space, the idea of something that fills space, that can be protruded by the impulse of other bodies, or resist their motion. If there be others that have not these two ideas distinct, but confound them, and make but one of them; I know not how men, who have the same idea under different names, or different ideas under the same name, can in that case talk with one another; any more than a man, who, not being blind or deaf, has distinct ideas of the colour of scarlet, and the sound of a trumpet, could discourse concerning scarlet colour with the blind man I mention in another place, who fancied that the idea of scarlet was like the sound of a trumpet.

§. 6. If any one ask me, what this solidity is? I send him to his senses to in- What it is. form him: let him put a flint or a foot-ball between his hands, and then endeavour to join them, and he will know. If he thinks this not a sufficient explication of solidity, what it is, and wherein it consists; I promise to tell him what it is, and wherein it consists, when he tells me what thinking is, or wherein it consists; or explains to me what extension or motion is, which perhaps seems much easier. The simple ideas we have are such as experience teaches them us, but if, beyond that, we endeavour by words to make them clearer in the mind, we shall succeed no better, than if we went about to clear up the darkness of a blind man's

mind by talking; and to discourse into him the ideas of light and colours. The reason of this I shall show in another place.

CHAP. V.

Of Simple Ideas of divers Senses.

THE ideas we get by more than one sense are of space, or extension, figure, rest and motion; for these make perceivable impressions, both on the eyes and touch: and we can receive and convey into our minds the ideas of the extension, figure, motion, and rest of bodies, both by seeing and feeling. But having occasion to speak more at large of these in another place, I here only enumerate them.

CHAP. VI.

Of Simple Ideas of Reflection.

Simpleideas §. 1. THE mind, receiving the ideas, are the ope- mentioned in the foregoing chapters, from rations of without, when it turns its view inward upon itself, and observes its own actions about those ideas it has, takes from thence other ideas, which are as capable to be the objects of its contemplation as any of those it received from foreign things.

the mind about its other ideas.

§. 2. The two great and principal actions of the mind, which are most frequently considered, and which are so frequent, that every one that pleases may take notice of them in himself, are these two: Perception or Thinking; and Volition, or Willng.

The power of thinking is called the understanding, and the power of volition is called the will; and these two powers or abilities in the mind are denominated faculties. Of some of the modes of these simple ideas of reflection, such as are Remembrance, Discerning, Reasoning, Judging, Knowledge, Faith, &c. I shall have occasion to speak hereafter.

CHAP. VII.

Of Simple Ideas of both Sensation and Reflection.

Pleasure

§. 1. THERE be other simple ideas which convey themselves into the mind by all the and pain. ways of sensation and reflection, viz. Plea

sure or Delight, and its opposite, Pain or Uneasiness, Power, Existence, Unity.

§. 2. Delight or uneasiness, one or other of them, join themselves to almost all our ideas, both of sensation and reflection; and there is scarce any affection of our senses from without, any retired thought of our mind within, which is not able to produce in us pleasure or pain. By pleasure and pain I would be understood to signify whatsoever delights or molests us most; whether it arises from the thoughts of our minds, or any thing operating on our bodies. For whether we call it satisfaction, delight, pleasure, happiness, &c. on the one side; or uneasiness, trouble, pain, torment, anguish misery, &c. on the other; they are still but different degrees of the same thing, and belong to the ideas of pleasure and pain, delight or uneasiness; which are the names I shall most commonly use for those two sorts of ideas.

§. 3. The infinitely wise author of our being having given us the power over several parts of our bodies, to move or keep them at rest as we think fit; and also, by the motion of them, to move ourselves and other contiguous bodies, in which consist all the actions of our