their thoughts one to another), is evident in the names which in several arts have been found out, and applied to several complex ideas of modified actions, belonging to their several trades, for dispatch sake, in their direction or discourses about them.  Which ideas are not generally framed in the minds of men not conversant about these operations.  And thence the words that stand for them, by the greatest part of men of the same language, are not understood:  v. g.  COLTSHIRE, Drilling, filtration, COHOBATION, are words standing for certain complex ideas, which being seldom in the minds of any but those few whose particular employments do at every turn suggest them to their thoughts, those names of them are not generally understood but by smiths and chymists; who, having framed the complex ideas which these words stand for, and having given names to them, or received them from others, upon hearing of these names in communication, readily conceive those ideas in their minds;-as by COHOBATION all the simple ideas of distilling, and the pouring the liquor distilled from anything back upon the remaining matter, and distilling it again.  Thus we see that there are great varieties of simple ideas, as of tastes and smells, which have no names; and of modes many more; which either not having been generally enough observed, or else not being of any great use to be taken notice of in the affairs and converse of men, they have not had names given to them, and so pass not for species.  This we shall have occasion hereafter to consider more at large, when we come to speak of words.

CHAPTER XIX.

Of the modes of thinking.

1.  Sensation, Remembrance, Contemplation, &c., modes of thinking.

When the mind turns its view inwards upon itself, and contemplates its own actions, thinking is the first that occurs.  In it the mind observes a great variety of modifications, and from thence receives distinct ideas.  Thus the perception or thought which actually accompanies, and is annexed to, any impression on the body, made by an external object, being distinct from all other modifications of thinking, furnishes the mind with a distinct idea, which we call sensation;—­which is, as it were, the actual entrance of any idea into the understanding by the senses.  The same idea, when it again recurs without the operation of the like object on the external sensory, is remembrance:  if it be sought after by the mind, and with pain and endeavour found, and brought again in view, it is recollection:  if it be held there long under attentive consideration, it is contemplation:  when ideas float in our mind without any reflection or regard of the understanding, it is that which the French call reverie; our language has scarce a name for it:  when the ideas that offer themselves (for, as I have observed in another