A fundamental error is seldom expelled from philosophy by a single victory. It retreats slowly, defends every inch of ground, and often, after it has been driven from the open country, retains a footing in some remote fastness. The essences of individuals were an unmeaning figment arising from a misapprehension of the essences of classes, yet even Locke, when he extirpated the parent error, could not shake himself free from that which was its fruit. He distinguished two sorts of essences, Real and Nominal. His nominal essences were the essences of classes, explained nearly as we have now explained them. Nor is any thing wanting to render the third book of Locke’s Essay a nearly unexceptional treatise on the connotation of names, except to free its language from the assumption of what are called Abstract Ideas, which unfortunately is involved in the phraseology, though not necessarily connected with the thoughts contained in that immortal Third Book.(40) But besides nominal essences, he admitted real essences, or essences of individual objects, which he supposed to be the causes of the sensible properties of those objects. We know not (said he) what these are (and this acknowledgment rendered the fiction comparatively innocuous); but if we did, we could, from them alone, demonstrate the sensible properties of the object, as the properties of the triangle are demonstrated from the definition of the triangle. I shall have occasion to revert to this theory in treating of Demonstration, and of the conditions under which one property of a thing admits of being demonstrated from another property. It is enough here to remark that, according to this definition, the real essence of an object has, in the progress of physics, come to be conceived as nearly equivalent, in the case of bodies, to their corpuscular structure: what it is now supposed to mean in the case of any other entities, I would not take upon myself to define.