13. In our inquiries about Substances, we must consider Ideas, and not confine our Thoughts to Names, or Species supposed set out by Names.
This, if we rightly consider, and confine not our thoughts and abstract ideas to names, as if there were, or could be no other SORTS of things than what known names had already determined, and, as it were, set out, we should think of things with greater freedom and less confusion than perhaps we do. It would possibly be thought a bold paradox, if not a very dangerous falsehood, if I should say that some CHANGELINGS, who have lived forty years together, without any appearance of reason, are something between a man and a beast: which prejudice is founded upon nothing else but a false supposition, that these two names, man and beast, stand for distinct species so set out by real essences, that there can come no other species between them: whereas if we will abstract from those names, and the supposition of such specific essences made by nature, wherein all things of the same denominations did exactly and equally partake; if we would not fancy that there were a certain number of these essences, wherein all things, as in moulds, were cast and formed; we should find that the idea of the shape, motion, and life of a man without reason, is as much a distinct idea, and makes as much a distinct sort of things from man and beast, as the idea of the shape of an ass with reason would be different from either that of man or beast, and be a species of an animal between, or distinct from both.
14. Objection against a Changeling being something between a Man and Beast, answered.
Here everybody will be ready to ask, If changelings may be supposed something between man and beast, pray what are they? I answer, CHANGELINGS; which is as good a word to signify something different from the signification of MAN or BEAST, as the names man and beast are to have significations different one from the other. This, well considered, would resolve this matter, and show my meaning without any more ado. But I am not so unacquainted with the zeal of some men, which enables them to spin consequences, and to see religion threatened, whenever any one ventures to quit their forms of speaking, as not to foresee what names such a proposition as this is like to be charged with: and without doubt it will be asked, If changelings are something between man and beast, what will become of them in the other world? To which I answer, I. It concerns me not to know or inquire. To their own master they stand or fall. It will make their state neither better nor worse, whether we determine anything of it or no. They are in the hands of a faithful Creator and a bountiful Father, who disposes not of his creatures according to our narrow thoughts or opinions, nor distinguishes them according to names and species of our contrivance. And we that know so little of this present world we are in, may, I think, content ourselves without being peremptory in defining the different states which creatures shall come into when they go off this stage. It may suffice us, that He hath made known to all those who are capable of instruction, discoursing, and reasoning, that they shall come to an account, and receive according to what they have done in this body.
15. What will become of Changelings in a future state?
But, Secondly, I answer, The force of these men's question (viz. Will you deprive changelings of a future state?) is founded on one of these two suppositions, which are both false. The first is, That all things that have the outward shape and appearance of a man must necessarily be designed to an immortal future being after this life: or, secondly, That whatever is of human birth must be so. Take away these imaginations, and such questions will be groundless and ridiculous. I desire then those who think there is no more but an accidental difference between themselves and changelings, the essence in both being exactly the same, to consider, whether they can imagine immortality annexed to any outward shape of the body; the very proposing it is, I suppose, enough to make them disown it. No one yet, that ever I heard of, how much soever immersed in matter, allowed that excellency to any figure of the gross sensible outward consequence of it; or that any mass of matter should, after its dissolution here, be again restored hereafter to an everlasting state of sense, perception, and knowledge, only because it was moulded into this or that figure, and had such a particular frame of its visible parts. Such an opinion as this, placing immortality in a certain superficial figure, turns out of doors all consideration of soul or spirit; upon whose account alone some corporeal beings have hitherto been concluded immortal, and others not. This is to attribute more to the outside than inside of things; and to place the excellency of a man more in the external shape of his body, than internal perfections of his soul: which is but little better than to annex the great and inestimable advantage of immortality and life everlasting, which he has above other material beings, to annex it, I say, to the cut of his beard, or the fashion of his coat. For this or that outward mark of our bodies no more carries with it the hope of an eternal duration, than the fashion of a man's suit gives him reasonable grounds to imagine it will never wear out, or that it will make him immortal. It will perhaps be said, that nobody thinks that the shape makes anything immortal, but it is the shape that is the sign of a rational soul within, which is immortal. I wonder who made it the sign of any such thing: for barely saying it, will not make it so. It would require some proofs to persuade one of it. No figure that I know speaks any such language. For it may as rationally be concluded, that the dead body of a man, wherein there is to be found no more appearance or action of life than there is in a statue, has yet nevertheless a living soul in it, because of its shape; as that there is a rational soul in a changeling, because he has the outside of a rational creature, when his actions carry far less marks of reason with them, in the whole course of his life than what are to be found in many a beast.
But it is the issue of rational parents, and must therefore be concluded to have a rational soul. I know not by what logic you must so conclude. I am sure this is a conclusion that men nowhere allow of. For if they did, they would not make bold, as everywhere they do to destroy ill-formed and mis-shaped productions. Ay, but these are MONSTERS. Let them be so: what will your drivelling, unintelligent, intractable changeling be? Shall a defect in the body make a monster; a defect in the mind (the far more noble, and, in the common phrase, the far more essential part) not? Shall the want of a nose, or a neck, make a monster, and put such issue out of the rank of men; the want of reason and understanding, not? This is to bring all back again to what was exploded just now: this is to place all in the shape, and to take the measure of a man only by his outside. To show that according to the ordinary way of reasoning in this matter, people do lay the whole stress on the figure, and resolve the whole essence of the species of man (as they make it) into the outward shape, how unreasonable soever it be, and how much soever they disown it, we need but trace their thoughts and practice a little further, and then it will plainly appear. The well-shaped changeling is a man, has a rational soul, though it appear not: this is past doubt, say you: make the ears a little longer, and more pointed, and the nose a little flatter than ordinary, and then you begin to boggle: make the face yet narrower, flatter, and longer, and then you are at a stand: add still more and more of the likeness of a brute to it, and let the head be perfectly that of some other animal, then presently it is a monster; and it is demonstration with you that it hath no rational soul, and must be destroyed. Where now (I ask) shall be the just measure; which the utmost bounds of that shape, that carries with it a rational soul? For, since there have been human foetuses produced, half beast and half man; and others three parts one, and one part the other; and so it is possible they may be in all the variety of approaches to the one or the other shape, and may have several degrees of mixture of the likeness of a man, or a brute; — I would gladly know what are those precise lineaments, which, according to this hypothesis, are or are not capable of a rational soul to be joined to them. What sort of outside is the certain sign that there is or is not such an inhabitant within? For till that be done, we talk at random of MAN: and shall always, I fear, do so, as long as we give ourselves up to certain sounds, and the imaginations of settled and fixed species in nature, we know not what. But, after all, I desire it may be considered, that those who think they have answered the difficulty, by telling us, that a mis-shaped foetus is a MONSTER, run into the same fault they are arguing against; by constituting a species between man and beast. For what else, I pray, is their monster in the case, (if the word monster signifies anything at all,) but something neither man nor beast, but partaking somewhat of either? And just so is the CHANGELING before mentioned. So necessary is it to quit the common notion of species and essences, if we will truly look into the nature of things, and examine them by what our faculties can discover in them as they exist, and not by groundless fancies that have been taken up about them.
17. Words and Species.
I have mentioned this here, because I think we cannot be too cautious that words and species, in the ordinary notions which we have been used to of them, impose not on us. For I am apt to think therein lies one great obstacle to our clear and distinct knowledge, especially in reference to substances: and from thence has rose a great part of the difficulties about truth and certainty. Would we accustom ourselves to separate our contemplations and reasonings from words, we might in a great measure remedy this inconvenience within our own thoughts: but yet it would still disturb us in our discourse with others, as long as we retained the opinion, that SPECIES and their ESSENCES were anything else but our abstract ideas (such as they are) with names annexed to them, to be the signs of them.
Wherever we perceive the agreement or disagreement of any of our ideas, there is certain knowledge: and wherever we are sure those ideas agree with the reality of things, there is certain real knowledge. Of which agreement of our ideas with the reality of things, having here given the marks, I think, I have shown WHEREIN IT IS THAT CERTAINTY, REAL CERTAINTY, CONSISTS. Which, whatever it was to others, was, I confess, to me heretofore, one of those desiderata which I found great want of.