If therefore, they would use these words as names of species already established and agreed on, they were obliged to conform the ideas in their minds, signified by these names, to the ideas that they stood for in other men's minds, as to their patterns and archetypes; and then indeed their ideas of these complex modes were liable to be inadequate, as being very apt (especially those that consisted of combinations of many simple ideas) not to be exactly conformable to the ideas in other men's minds, using the same names; though for this there be usually a remedy at hand, which is to ask the meaning of any word we understand not of him that uses it: it being as impossible to know certainly what the words jealousy and adultery (which I think answer [Hebrew] and [Hebrew]) stand for in another man's mind, with whom I would discourse about them; as it was impossible, in the beginning of language, to know what KINNEAH and NIOUPH stood for in another man's mind, without explication; they being voluntary signs in every one.
46.

Instances of a species of Substance named ZAHAB.
Let us now also consider, after the same manner, the names of substances in their first application.

One of Adam's children, roving in the mountains, lights on a glittering substance which pleases his eye.

Home he carries it to Adam, who, upon consideration of it, finds it to be hard, to have a bright yellow colour, and an exceeding great weight.
These perhaps, at first, are all the qualities he takes notice of in it; and abstracting this complex idea, consisting of a substance having that peculiar bright yellowness, and a weight very great in proportion to its bulk, he gives the name ZAHAB, to denominate and mark all substances that have these sensible qualities in them.

It is evident now, that, in this case, Adam acts quite differently from what he did before, in forming those ideas of mixed modes to which he gave the names KINNEAH and NIOUPH.