Thirdly, we bring into account the properties of our own bodies, whereby we make such distinction; as when anything is seen by us, we reckon not the thing itself, but the sight, the colour, the idea of it in the fancy: and when anything is heard, we reckon it not, but the hearing or sound only, which is our fancy or conception of it by the ear; and such are names of fancies.

Fourthly, we bring into account, consider, and give names, to “names” themselves, and to “speeches”: for “general,” “universal,” “special,” “equivocal,” are names of names. And “affirmation,” “interrogation,” “commandment,” “narration,” “syllogism,” “sermon,” “oration,” and many other such, are names of speeches. And this is all the variety of names “positive”; which are put to mark somewhat which is in Nature, or may be feigned by the mind of man, as bodies that are, or may be conceived to be; or of bodies, the properties that are, or may be feigned to be; or words and speech.