The next thing I wish to make clear is that concepts of the lower order of which I speak, notwithstanding that they are the simplest kind of concepts possible, are already something more than the names of _particular_ ideas: they are the names of what I have called _generic_ ideas, or recepts. We may search through the whole dictionary of any language and not find a single word which stands as a name for a truly particular idea—_i.e._ for the memory of a particular percept. Proper names are those which most nearly approach this character; but even proper names are really names of recepts (as distinguished from particular percepts), seeing that every object to which they are applied is a highly complex object, presenting many and diverse qualities, all of which require to be registered in memory as appertaining to that object if it is again to be recognized as the same. Names, then, are not concerned with particular ideas, strictly so called: concepts, even of the lowest order, have to do with generic ideas. Furthermore, the generic ideas with which they have to do are for the most part highly generic: even before a recept is old enough to be baptized—or sufficiently far developed to be admitted as a member of the body conceptual,—it is already a highly organized product of ideation. We have seen in the last chapter how wonderfully far the combining power of imagination is able to go without the aid of language; and the consequence of this is, that before the advent of language mind is already stored with a rich accumulation of orderly ideas, grouped together in many systems of logical coherency. When, therefore, the advent of language does take place, it is needless that this work of logical grouping should be recommenced _ab initio_. What language does is to take up the work of grouping where it has been left by generic ideation; and if it is found expedient to name any generic ideas, it is the more generic as well as the less generic that are selected for the purpose. In short, immense as is the organizing power of the Logos, it does not come upon the scene of its creative power to find only that which is without form and void: rather does it find a fair structure of no mean order of system, shaped by prior influences, and, so far as thus shaped, a veritable cosmos.