when the bodies they are in are big enough singly to be discerned), from those secondary and imputed qualities, which are but the powers of several combinations of those primary ones, when they operate without being distinctly discerned;- whereby we may also come to know what ideas are, and what are not, resemblances of something really existing in the bodies we denominate from them.
23. Three sorts of qualities in bodies. The qualities, then, that are in bodies, rightly considered, are of three sorts:-First, The bulk, figure, number, situation, and motion or rest of their solid parts. Those are in them, whether we perceive them or not;and when they are of that size that we can discover them, we have by these an idea of the thing as it is in itself; as is plain in artificial things. These I call primary qualities.
Secondly, The power that is in any body, by reason of its insensible primary qualities, to operate after a peculiar manner on any of our senses, and thereby produce in us the different ideas of several colours, sounds, smells, tastes, &c. These are usually called sensible qualities.
Thirdly, The power that is in any body, by reason of the particular constitution of its primary qualities, to make such a change in the bulk, figure, texture, and motion of another body, as to make it operate on our senses differently from what it did before.
Thus the sun has a power to make wax white, and fire to make lead fluid. These are usually called powers.
The first of these, as has been said, I think may be properly called real, original, or primary qualities; because they are in the things themselves, whether they are perceived or not: and upon their different modifications it is that the secondary qualities depend.
The other two are only powers to act differently upon other things: which powers result from the different modifications of those primary qualities.
24. The first are resemblances; the second thought to be resemblances, but are not; the third neither are nor are thought so.
But, though the two latter sorts of qualities are powers barely, and nothing but powers, relating to several other bodies, and resulting from the different modifications of the original qualities, yet they are generally otherwise thought of. For the second sort, viz, the powers to produce several ideas in us, by our senses, are looked upon as real qualities in the things thus affecting us: but the third sort are called and esteemed barely powers. v.g. The idea of heat or light, which we receive by our eyes, or touch, from the sun, are commonly thought real qualities existing in the sun, and something more than mere powers in it. But when we consider the sun in reference to wax, which it melts or blanches, we look on the whiteness and softness produced in the wax, not as qualities in the sun, but effects produced by powers in it. Whereas, if rightly considered, these qualities of light and warmth, which are perceptions in me when I am warmed or enlightened by the sun, are no otherwise in the sun, than the changes made in the wax, when it is blanched or melted, are in the sun. They are all of them equally powers in the sun, depending on its primary qualities; whereby it is able, in the one case, so to alter the bulk, figure, texture, or motion of some of the insensible parts of my eyes or hands, as thereby to produce in me the idea of light or heat; and in the other, it is able so to alter the bulk, figure, texture, or motion of the insensible parts of the wax, as to make them fit to produce in me the distinct ideas of white and fluid.
25. Why the secondary are ordinarily taken for real qualities, and not for bare powers. The reason why the one are ordinarily taken for real qualities, and the other only for bare powers, seems to be, because the ideas we have of distinct colours, sounds, &c., containing nothing at all in them of bulk, figure, or motion, we are not apt to think them the effects of these primary qualities; which appear not, to our senses, to operate in their production, and with which they have not any apparent congruity or conceivable connexion. Hence it is that we are so forward to imagine, that those ideas are the resemblances of something really existing in the objects themselves:
since sensation discovers nothing of bulk, figure, or motion of parts in their production; nor can reason show how bodies, by their bulk, figure, and motion, should produce in the mind the ideas of blue or yellow, &c. But, in the other case, in the operations of bodies changing the qualities one of another, we plainly discover that the quality produced hath commonly no resemblance with anything in the thing producing it; wherefore we look on it as a bare effect of power.
For, through receiving the idea of heat or light from the sun, we are apt to think it is a perception and resemblance of such a quality in the sun; yet when we see wax, or a fair face, receive change of colour from the sun, we cannot imagine that to be the reception or resemblance of anything in the sun, because we find not those different colours in the sun itself. For, our senses being able to observe a likeness or unlikeness of sensible qualities in two different external objects, we forwardly enough conclude the production of any sensible quality in any subject to be an effect of bare power, and not the communication of any quality which was really in the efficient, when we find no such sensible quality in the thing that produced it. But our senses, not being able to discover any unlikeness between the idea produced in us, and the quality of the object producing it, we are apt to imagine that our ideas are resemblances of something in the objects, and not the effects of certain powers placed in the modification of their primary qualities, with which primary qualities the ideas produced in us have no resemblance.
