|Aristotle's "On the Generation of Animals"|
Black is the most relevant to our
discussion of Aristotle's treatment of gender, especially where I have added
emphasis by bolding and italicizing the text.
Aristotle from Greek sculptor Lysippos, from http://www.philosophy.pdx.edu/
From Book I
For thus we shall make it clear (1) whether the female also produces semen like the male and the foetus is a single mixture of two semens, or whether no semen is secreted by the female, and, (2) if not, whether she contributes nothing else either to generation but only provides a receptacle, or whether she does contribute something, and, if so, how and in what manner she does so.
We have previously stated that the final nutriment is the blood in the sanguinea and the analogous fluid in the other animals. Since the semen is also a secretion of the nutriment, and that in its final stage, it follows that it will be either (1) blood or that which is analogous to blood, or (2) something formed from this. But since it is from the blood, when concocted and somehow divided up, that each part of the body is made, and since the semen if properly concocted is quite of a different character from the blood when it is separated from it, but if not properly concocted has been known in some cases to issue in a bloody condition if one forces oneself too often to coition, therefore it is plain that semen will be a secretion of the nutriment when reduced to blood, being that which is finally distributed to the parts of the body. And this is the reason why it has so great power, for the loss of the pure and healthy blood is an exhausting thing; for this reason also it is natural that the offspring should resemble the parents, for that which goes to all the parts of the body resembles that which is left over. So that the semen which is to form the hand or the face or the whole animal is already the hand or face or whole animal undifferentiated, and what each of them is actually such is the semen potentially, either in virtue of its own mass or because it has a certain power in itself. I mention these alternatives here because we have not yet made it clear from the distinctions drawn hitherto whether it is the matter of the semen that is the cause of generation, or whether it has in it some faculty and efficient cause thereof, for the hand also or any other bodily part is not hand or other part in a true sense if it be without soul or some other power, but is only called by the same name as the living hand.
On this subject, then, so much may be laid down. But since it is necessary (1) that the weaker animal also should have a secretion greater in quantity and less concocted, and (2) that being of such a nature it should be a mass of sanguineous liquid, and (3) since that which Nature endows with a smaller portion of heat is weaker, and (4) since it has already been stated that such is the character of the female– putting all these considerations together we see that the sanguineous matter discharged by the female is also a secretion. And such is the discharge of the so–called catamenia.
It is plain, then, that the catamenia are a secretion, and that they are analogous in females to the semen in males. The circumstances connected with them are evidence that this view is correct. For the semen begins to appear in males and to be emitted at the same time of life that the catamenia begin to flow in females, and that they change their voice and their breasts begin to develop. So, too, in the decline of life the generative power fails in the one sex and the catamenia in the other.
The following signs also indicate that this discharge in females is a secretion. Generally speaking women suffer neither from haemorrhoids nor bleeding at the nose nor anything else of the sort except when the catamenia are ceasing, and if anything of the kind occurs the flow is interfered with because the discharge is diverted to it.
Further, the blood–vessels of women stand out less than those of men, and women are rounder and smoother because the secretion which in men goes to these vessels is drained away with the catamenia. We must suppose, too, that the same cause accounts for the fact that the bulk of the body is smaller in females than in males among the vivipara, since this is the only class in which the catamenia are discharged from the body. And in this class the fact is clearest in women, for the discharge is greater in women than in the other animals. Wherefore her pallor and the absence of prominent blood–vessels is most conspicuous, and the deficient development of her body compared with a man’s is obvious.
Now since this is what corresponds in the female to the semen in the male, and since it is not possible that two such discharges should be found together, it is plain that the female does not contribute semen to the generation of the offspring. For if she had semen she would not have the catamenia; but, as it is, because she has the latter she has not the former.
It has been stated then that the catamenia are a secretion as the semen is, and confirmation of this view may be drawn from some of the phenomena of animals. For fat creatures produce less semen than lean ones, as observed before. The reason is that fat also, like semen, is a secretion, is in fact concocted blood, only not concocted in the same way as the semen. Thus, if the secretion is consumed to form fat the semen is naturally deficient. And so among the bloodless animals the cephalopoda and crustacea are in best condition about the time of producing eggs, for, because they are bloodless and no fat is formed in them, that which is analogous in them to fat is at that season drawn off to form the spermatic secretion.
And a proof that the female does not emit similar semen to the male, and that the offspring is not formed by a mixture of both, as some say, is that often the female conceives without the sensation of pleasure in intercourse, and if again the pleasure is experience by her no less than by the male and the two sexes reach their goal together, yet often no conception takes place unless the liquid of the so–called catamenia is present in a right proportion. Hence the female does not produce young if the catamenia are absent altogether, nor often when, they being present, the efflux still continues; but she does so after the purgation. For in the one case she has not the nutriment or material from which the foetus can be framed by the power coming from the male and inherent in the semen, and in the other it is washed away with the catamenia because of their abundance. But when after their occurrence the greater part has been evacuated, the remainder is formed into a foetus. Cases of conception when the catamenia do not occur at all, or of conception during their discharge instead of after it, are due to the fact that in the former instance there is only so much liquid to begin with as remains behind after the discharge in fertile women, and no greater quantity is secreted so as to come away from the body, while in the latter instance the mouth of the uterus closes after the discharge. When, therefore, the quantity already expelled from the body is great but the discharge still continues, only not on such a scale as to wash away the semen, then it is that conception accompanies coition. Nor is it at all strange that the catamenia should still continue after conception (for even after it they recur to some extent, but are scanty and do not last during all the period of gestation; this, however, is a morbid phenomenon, wherefore it is found only in a few cases and then seldom, whereas it is that which happens as a regular thing that is according to Nature).
It is clear then that the female contributes the material for generation, and that this is in the substance of the catamenia, and that they are a secretion.
Some think that the female contributes semen in coition because the pleasure she experiences is sometimes similar to that of the male, and also is attended by a liquid discharge. But this discharge is not seminal; it is merely proper to the part concerned in each case, for there is a discharge from the uterus which occurs in some women but not in others. It is found in those who are fair–skinned and of a feminine type generally, but not in those who are dark and of a masculine appearance. The amount of this discharge, when it occurs, is sometimes on a different scale from the emission of semen and far exceeds it. Moreover, different kinds of food cause a great difference in the quantity of such discharges; for instance some pungently–flavoured foods cause them to be conspicuously increased. And as to the pleasure which accompanies coition it is due to emission not only of semen, but also of a spiritus, the coming together of which precedes the emission. This is plain in the case of boys who are not yet able to emit semen, but are near the proper age, and of men who are impotent, for all these are capable of pleasure by attrition. And those who have been injured in the generative organs sometimes suffer from diarrhoea because the secretion, which they are not able to concoct and turn into semen, is diverted into the intestine. Now a boy is like a woman in form, and the woman is as it were an impotent male, for it is through a certain incapacity that the female is female, being incapable of concocting the nutriment in its last stage into semen (and this is either blood or that which is analogous to it in animals which are bloodless owing to the coldness of their nature). As then diarrhoea is caused in the bowels by the insufficient concoction of the blood, so are caused in the blood–vessels all discharges of blood, including that of the catamenia, for this also is such a discharge, only it is natural whereas the others are morbid.
Thus it is clear that it is reasonable to suppose that generation comes from this. For the catamenia are semen not in a pure state but in need of working up, as in the formation of fruits the nutriment is present, when it is not yet sifted thoroughly, but needs working up to purify it. Thus the catamenia cause generation by mixture with the semen, as this impure nutriment in plants is nutritious when mixed with pure nutriment.
And a sign that the female does not emit semen is the fact that the pleasure of intercourse is caused by touch in the same region of the female as of the male; and yet is it not from thence that this flow proceeds. Further, it is not all females that have it at all, but only the sanguinea, and not all even of these, but only those whose uterus is not near the hypozoma and which do not lay eggs; it is not found in the animals which have no blood but only the analogous fluid (for what is blood in the former is represented by another fluid in the latter). The reason why neither the latter nor those sanguinea mentioned (i.e. those whose uterus is low and which do not lay eggs) have this effluxion is the dryness of their bodies; this allows but little matter to be secreted, only enough for generation but not enough to be discharged from the body. All animals that are viviparous without producing eggs first (such are man and all quadrupeds which bend their hind–legs outwards, for all these are viviparous without producing eggs)– all these have the catamenia, unless they are defective in development as the mule, only the efflux is not abundant as in women. Details of the facts in each animal have been given in the Enquiries concerning animals.
The catamenia are more abundant in women than in the other animals, and men emit the most semen in proportion to their size. The reason is that the composition of their bodies is liquid and hot compared to others, for more matter must be secreted in such a case. Further, man has no such parts in his body as those to which the superfluous matter is diverted in the other animals; for he has no great quantity of hair in proportion to his body, nor outgrowths of bones, horns, and teeth.
There is evidence that the semen is in the catamenia, for, as said before, this secretion appears in the male at the same time of life as the catamenia in the female; this indicates that the parts destined to receive each of these secretions are differentiated at the same time in both sexes; and as the neighboring parts in both become swollen the hair of puberty springs forth in both alike. As the parts in question are on the point of differentiating they are distended by the spiritus; this is clearer in males in the testes, but appears also about the breasts; in females it is more marked in the breasts, for it is when they have risen two fingers’ breadth that the catamenia generally begin.
Now, in all living things in which the male and female are not separated the semen (or seed) is a sort of embryo; by embryo I mean the first mixture of male and female; hence, from one semen comes one bodys– for example, one stalk of wheat from one grain, as one animal from one egg (for twin eggs are really two eggs). But in whatever kinds the sexes are distinguished, in these many animals may come from one emission of semen, showing that the semen differs in its nature in plants and animals. A proof of this is that animals which can bear more than one young one at a time do so in consequence of only one coition. Whereby, too, it is plain that the semen does not come from the whole of the body; for neither would the different parts of the semen already be separated as soon as discharged from the same part, nor could they be separated in the uterus if they had once entered it all together; but what does happen is just what one would expect, since what the male contributes to generation is the form and the efficient cause, while the female contributes the material. In fact, as in the coagulation of milk, the milk being the material, the fig–juice or rennet is that which contains the curdling principle, so acts the secretion of the male, being divided into parts in the female. Why it is sometimes divided into more or fewer parts, and sometimes not divided at all, will be the subject of another discussion. But because it does not differ in kind at any rate this does not matter, but what does matter is only that each part should correspond to the material, being neither too little to concoct it and fix it into form, nor too much so as to dry it up; it then generates a number of offspring. But from this first formative semen, if it remains one, and is not divided, only one young one comes into being.
That, then, the female does not contribute semen to generation, but does contribute something, and that this is the matter of the catamenia, or that which is analogous to it in bloodless animals, is clear from what has been said, and also from a general and abstract survey of the question. For there must needs be that which generates and that from which it generates; even if these be one, still they must be distinct in form and their essence must be different; and in those animals that have these powers separate in two sexes the body and nature of the active and the passive sex must also differ. If, then, the male stands for the effective and active, and the female, considered as female, for the passive, it follows that what the female would contribute to the semen of the male would not be semen but material for the semen to work upon. This is just what we find to be the case, for the catamenia have in their nature an affinity to the primitive matter.
So much for the discussion of this question. At the same time the answer to the next question we have to investigate is clear from these considerations, I mean how it is that the male contributes to generation and how it is that the semen from the male is the cause of the offspring. Does it exist in the body of the embryo as a part of it from the first, mingling with the material which comes from the female? Or does the semen communicate nothing to the material body of the embryo but only to the power and movement in it? For this power is that which acts and makes, while that which is made and receives the form is the residue of the secretion in the female. Now the latter alternative appears to be the right one both a priori and in view of the facts. For, if we consider the question on general grounds, we find that, whenever one thing is made from two of which one is active and the other passive, the active agent does not exist in that which is made; and, still more generally, the same applies when one thing moves and another is moved; the moving thing does not exist in that which is moved. But the female, as female, is passive, and the male, as male, is active, and the principle of the movement comes from him. Therefore, if we take the highest genera under which they each fall, the one being active and motive and the other passive and moved, that one thing which is produced comes from them only in the sense in which a bed comes into being from the carpenter and the wood, or in which a ball comes into being from the wax and the form. It is plain then that it is not necessary that anything at all should come away from the male, and if anything does come away it does not follow that this gives rise to the embryo as being in the embryo, but only as that which imparts the motion and as the form; so the medical art cures the patient.
This a priori argument is confirmed by the facts. For it is for this reason that some males which unite with the female do not, it appears, insert any part of themselves into the female, but on the contrary the female inserts a part of herself into the male; this occurs in some insects. For the effect produced by the semen in the female (in the case of those animals whose males do insert a part) is produced in the case of these insects by the heat and power in the male animal itself when the female inserts that part of herself which receives the secretion. And therefore such animals remain united a long time, and when they are separated the young are produced quickly. For the union lasts until that which is analogous to the semen has done its work, and when they separate the female produces the embryo quickly; for the young is imperfect inasmuch as all such creatures give birth to scoleces.
What occurs in birds and oviparous fishes is the greatest proof that neither does the semen come from all parts of the male nor does he emit anything of such a nature as to exist within that which is generated, as part of the material embryo, but that he only makes a living creature by the power which resides in the semen (as we said in the case of those insects whose females insert a part of themselves into the male). For if a hen–bird is in process of producing wind–eggs and is then trodden by the cock before the egg has begun to whiten and while it is all still yellow, then they become fertile instead of being wind–eggs. And if while it is still yellow she be trodden by another cock, the whole brood of chicks turn out like the second cock. Hence some of those who are anxious to rear fine birds act thus; they change the cocks for the first and second treading, not as if they thought that the semen is mingled with the egg or exists in it, or that it comes from all parts of the cock; for if it did it would have come from both cocks, so that the chick would have all its parts doubled. But it is by its force that the semen of the male gives a certain quality to the material and the nutriment in the female, for the second semen added to the first can produce this effect by heat and concoction, as the egg acquires nutriment so long as it is growing.
The same conclusion is to be drawn from the generation of oviparous fishes. When the female has laid her eggs, the male spinkles the milt over them, and those eggs are fertilized which it reaches, but not the others; this shows that the male does not contribute anything to the quantity but only to the quality of the embryo.
From what has been said it is plain that the semen does not come from the whole of the body of the male in those animals which emit it, and that the contribution of the female to the generative product is not the same as that of the male, but the male contributes the principle of movement and the female the material. This is why the female does not produce offspring by herself, for she needs a principle, i.e. something to begin the movement in the embryo and to define the form it is to assume. Yet in some animals, as birds, the nature of the female unassisted can generate to a certain extent, for they do form something, only it is incomplete; I mean the so–called wind–eggs.
For the same reason the development of the embryo takes place in the female; neither the male himself nor the female emits semen into the male, but the female receives within herself the share contributed by both, because in the female is the material from which is made the resulting product. Not only must the mass of material exist there from which the embryo is formed in the first instance, but further material must constantly be added that it may increase in size. Therefore the birth must take place in the female. For the carpenter must keep in close connexion with his timber and the potter with his clay, and generally all workmanship and the ultimate movement imparted to matter must be connected with the material concerned, as, for instance, architecture is in the buildings it makes.
From these considerations we may also gather how it is that the male contributes to generation. The male does not emit semen at all in some animals, and where he does this is no part of the resulting embryo; just so no material part comes from the carpenter to the material, i.e. the wood in which he works, nor does any part of the carpenter’s art exist within what he makes, but the shape and the form are imparted from him to the material by means of the motion he sets up. It is his hands that move his tools, his tools that move the material; it is his knowledge of his art, and his soul, in which is the form, that moves his hands or any other part of him with a motion of some definite kind, a motion varying with the varying nature of the object made. In like manner, in the male of those animals which emit semen Nature uses the semen as a tool and as possessing motion in actuality, just as tools are used in the products of any art, for in them lies in a certain sense the motion of the art. Such, then, is the way in which these males contribute to generation. But when the male does not emit semen, but the female inserts some part of herself into the male, this is parallel to a case in which a man should carry the material to the workman. For by reason of weakness in such males Nature is not able to do anything by any secondary means, but the movements imparted to the material are scarcely strong enough when Nature herself watches over them. Thus here she resembles a modeller in clay rather than a carpenter, for she does not touch the work she is forming by means of tools, but, as it were, with her own hands.
In all animals which can move about, the sexes are separated, one individual being male and one female, though both are the same in species, as with man and horse. But in plants these powers are mingled, female not being separated from male. Wherefore they generate out of themselves, and do not emit semen but produce an embryo, what is called the seed. Empedocles puts this well in the line: ‘and thus the tall trees oviposit; first olives...’ For as the egg is an embryo, a certain part of it giving rise to the animal and the rest being nutriment, so also from a part of the seed springs the growing plant, and the rest is nutriment for the shoot and the first root.
In a certain sense the same thing happens also in those animals which have the sexes separate. For when there is need for them to generate the sexes are no longer separated any more than in plants, their nature desiring that they shall become one; and this is plain to view when they copulate and are united, that one animal is made out of both.
It is the nature of those creatures which do not emit semen to remain united a long time until the male element has formed the embryo, as with those insects which copulate. The others so remain only until the male has discharged from the parts of himself introduced something which will form the embryo in a longer time, as among the sanguinea. For the former remain paired some part of a day, while the semen forms the embryo in several days. And after emitting this they cease their union.
And animals seem literally to be like divided plants, as though one should separate and divide them, when they bear seed, into the male and female existing in them.
In all this Nature acts like an intelligent workman. For to the essence of plants belongs no other function or business than the production of seed; since, then, this is brought about by the union of male and female, Nature has mixed these and set them together in plants, so that the sexes are not divided in them. Plants, however, have been investigated elsewhere. But the function of the animal is not only to generate (which is common to all living things), but they all of them participate also in a kind of knowledge, some more and some less, and some very little indeed. For they have sense–perception, and this is a kind of knowledge. (If we consider the value of this we find that it is of great importance compared with the class of lifeless objects, but of little compared with the use of the intellect. For against the latter the mere participation in touch and taste seems to be practically nothing, but beside absolute insensibility it seems most excellent; for it would seem a treasure to gain even this kind of knowledge rather than to lie in a state of death and non–existence.) Now it is by sense–perception that an animal differs from those organisms which have only life. But since, if it is a living animal, it must also live; therefore, when it is necessary for it to accomplish the function of that which has life, it unites and copulates, becoming like a plant, as we said before.
Testaceous animals, being intermediate between animals and plants, perform the function of neither class as belonging to both. As plants they have no sexes, and one does not generate in another; as animals they do not bear fruit from themselves like plants; but they are formed and generated from a liquid and earthy concretion. However, we must speak later of the generation of these animals.
Text excerpted and edited from http://etext.library.adelaide.edu.au/a/a8ga/genani1.html
THAT the male and the female are the principles of generation has been previously stated, as also what is their power and their essence. But why is it that one thing becomes and is male, another female? It is the business of our discussion as it proceeds to try and point out (1) that the sexes arise from Necessity and the first efficient cause, (2) from what sort of material they are formed. That (3) they exist because it is better and on account of the final cause, takes us back to a principle still further remote.
Now (1) some existing things are eternal and divine whilst others admit of both existence and non–existence. But (2) that which is noble and divine is always, in virtue of its own nature, the cause of the better in such things as admit of being better or worse, and what is not eternal does admit of existence and non–existence, and can partake in the better and the worse. And (3) soul is better than body, and living, having soul, is thereby better than the lifeless which has none, and being is better than not being, living than not living. These, then, are the reasons of the generation of animals. For since it is impossible that such a class of things as animals should be of an eternal nature, therefore that which comes into being is eternal in the only way possible. Now it is impossible for it to be eternal as an individual (though of course the real essence of things is in the individual)– were it such it would be eternal– but it is possible for it as a species. This is why there is always a class of men and animals and plants. But since the male and female essences are the first principles of these, they will exist in the existing individuals for the sake of generation. Again, as the first efficient or moving cause, to which belong the definition and the form, is better and more divine in its nature than the material on which it works, it is better that the superior principle should be separated from the inferior. Therefore, wherever it is possible and so far as it is possible, the male is separated from the female. For the first principle of the movement, or efficient cause, whereby that which comes into being is male, is better and more divine than the material whereby it is female. The male, however, comes together and mingles with the female for the work of generation, because this is common to both.
A thing lives, then, in virtue of participating in the male and female principles, wherefore even plants have some kind of life; but the class of animals exists in virtue of sense–perception. The sexes are divided in nearly all of these that can move about, for the reasons already stated, and some of them, as said before, emit semen in copulation, others not. The reason of this is that the higher animals are more independent in their nature, so that they have greater size, and this cannot exist without vital heat; for the greater body requires more force to move it, and heat is a motive force. Therefore, taking a general view, we may say that sanguinea are of greater size than bloodless animals, and those which move about than those which remain fixed. And these are just the animals which emit semen on account of their heat and size.
So much for the cause of the existence of the two sexes. Some animals bring to perfection and produce into the world a creature like themselves, as all those which bring their young into the world alive; others produce something undeveloped which has not yet acquired its own form; in this latter division the sanguinea lay eggs, the bloodless animals either lay an egg or give birth to a scolex. The difference between egg and scolex is this: an egg is that from a part of which the young comes into being, the rest being nutriment for it; but the whole of a scolex is developed into the whole of the young animal. Of the vivipara, which bring into the world an animal like themselves, some are internally viviparous (as men, horses, cattle, and of marine animals dolphins and the other cetacea); others first lay eggs within themselves, and only after this are externally viviparous (as the cartilaginous fishes). Among the ovipara some produce the egg in a perfect condition (as birds and all oviparous quadrupeds and footless animals, e.g. lizards and tortoises and most snakes; for the eggs of all these do not increase when once laid). The eggs of others are imperfect; such are those of fishes, crustaceans, and cephalopods, for their eggs increase after being produced.
All the vivipara are sanguineous, and the sanguinea are either viviparous or oviparous, except those which are altogether infertile. Among bloodless animals the insects produce a scolex, alike those that are generated by copulation and those that copulate themselves though not so generated. For there are some insects of this sort, which though they come into being by spontaneous generation are yet male and female; from their union something is produced, only it is imperfect; the reason of this has been previously stated.
These classes admit of much cross–division. Not all bipeds are viviparous (for birds are oviparous), nor are they all oviparous (for man is viviparous), nor are all quadrupeds oviparous (for horses, cattle, and countless others are viviparous), nor are they all viviparous (for lizards, crocodiles, and many others lay eggs). Nor does the presence or absence of feet make the difference between them, for not only are some footless animals viviparous, as vipers and the cartilaginous fishes, while others are oviparous, as the other fishes and serpents, but also among those which have feet many are oviparous and many viviparous, as the quadrupeds above mentioned. And some which have feet, as man, and some which have not, as the whale and dolphin, are internally viviparous. By this character then it is not possible to divide them, nor is any of the locomotive organs the cause of this difference, but it is those animals which are more perfect in their nature and participate in a purer element which are viviparous, for nothing is internally viviparous unless it receive and breathe out air. But the more perfect are those which are hotter in their nature and have more moisture and are not earthy in their composition. And the measure of natural heat is the lung when it has blood in it, for generally those animals which have a lung are hotter than those which have not, and in the former class again those whose lung is not spongy nor solid nor containing only a little blood, but soft and full of blood. And as the animal is perfect but the egg and the scolex are imperfect, so the perfect is naturally produced from the more perfect. If animals are hotter as shown by their possessing a lung but drier in their nature, or are colder but have more moisture, then they either lay a perfect egg or are viviparous after laying an egg within themselves. For birds and scaly reptiles because of their heat produce a perfect egg, but because of their dryness it is only an egg; the cartilaginous fishes have less heat than these but more moisture, so that they are intermediate, for they are both oviparous and viviparous within themselves, the former because they are cold, the latter because of their moisture; for moisture is vivifying, whereas dryness is furthest removed from what has life. Since they have neither feathers nor scales such as either reptiles or other fishes have, all which are signs rather of a dry and earthy nature, the egg they produce is soft; for the earthy matter does not come to the surface in their eggs any more than in themselves. This is why they lay eggs in themselves, for if the egg were laid externally it would be destroyed, having no protection.
Animals that are cold and rather dry than moist also lay eggs, but the egg is imperfect; at the same time, because they are of an earthy nature and the egg they produce is imperfect, therefore it has a hard integument that it may be preserved by the protection of the shell–like covering. Hence fishes, because they are scaly, and crustacea, because they are of an earthy nature, lay eggs with a hard integument.
The cephalopods, having themselves bodies of a sticky nature, preserve in the same way the imperfect eggs they lay, for they deposit a quantity of sticky material about the embryo. All insects produce a scolex. Now all the insects are bloodless, wherefore all creatures that produce a scolex from themselves are so. But we cannot say simply that all bloodless animals produce a scolex, for the classes overlap one another, (1) the insects, (2) the animals that produce a scolex, (3) those that lay their egg imperfect, as the scaly fishes, the crustacea, and the cephalopoda. I say that these form a gradation, for the eggs of these latter resemble a scolex, in that they increase after oviposition, and the scolex of insects again as it develops resembles an egg; how so we shall explain later.
We must observe how rightly Nature orders generation in regular gradation. The more perfect and hotter animals produce their young perfect in respect of quality (in respect of quantity this is so with no animal, for the young always increase in size after birth), and these generate living animals within themselves from the first. The second class do not generate perfect animals within themselves from the first (for they are only viviparous after first laying eggs), but still they are externally viviparous. The third class do not produce a perfect animal, but an egg, and this egg is perfect. Those whose nature is still colder than these produce an egg, but an imperfect one, which is perfected outside the body, as the class of scaly fishes, the crustacea, and the cephalopods. The fifth and coldest class does not even lay an egg from itself; but so far as the young ever attain to this condition at all, it is outside the body of the parent, as has been said already. For insects produce a scolex first; the scolex after developing becomes egg–like (for the so–called chrysalis or pupa is equivalent to an egg); then from this it is that a perfect animal comes into being, reaching the end of its development in the second change.
Some animals then, as said before, do not come into being from semen, but all the sanguinea do so which are generated by copulation, the male emitting semen into the female when this has entered into her the young are formed and assume their peculiar character, some within the animals themselves when they are viviparous, others in eggs.
There is a considerable difficulty in understanding how the plant is formed out of the seed or any animal out of the semen. Everything that comes into being or is made must (1) be made out of something, (2) be made by the agency of something, and (3) must become something. Now that out of which it is made is the material; this some animals have in its first form within themselves, taking it from the female parent, as all those which are not born alive but produced as a scolex or an egg; others receive it from the mother for a long time by sucking, as the young of all those which are not only externally but also internally viviparous. Such, then, is the material out of which things come into being, but we now are inquiring not out of what the parts of an animal are made, but by what agency. Either it is something external which makes them, or else something existing in the seminal fluid and the semen; and this must either be soul or a part of soul, or something containing soul.
Now it would appear irrational to suppose that any of either the internal organs or the other parts is made by something external, since one thing cannot set up a motion in another without touching it, nor can a thing be affected in any way by another if it does not set up a motion in it. Something then of the sort we require exists in the embryo itself, being either a part of it or separate from it. To suppose that it should be something else separate from it is irrational. For after the animal has been produced does this something perish or does it remain in it? But nothing of the kind appears to be in it, nothing which is not a part of the whole plant or animal. Yet, on the other hand, it is absurd to say that it perishes after making either all the parts or only some of them. If it makes some of the parts and then perishes, what is to make the rest of them? Suppose this something makes the heart and then perishes, and the heart makes another organ, by the same argument either all the parts must perish or all must remain. Therefore it is preserved and does not perish. Therefore it is a part of the embryo itself which exists in the semen from the beginning; and if indeed there is no part of the soul which does not exist in some part of the body, it would also be a part containing soul in it from the beginning.
How, then, does it make the other parts? Either all the parts, as heart, lung, liver, eye, and all the rest, come into being together or in succession, as is said in the verse ascribed to Orpheus, for there he says that an animal comes into being in the same way as the knitting of a net. That the former is not the fact is plain even to the senses, for some of the parts are clearly visible as already existing in the embryo while others are not; that it is not because of their being too small that they are not visible is clear, for the lung is of greater size than the heart, and yet appears later than the heart in the original development. Since, then, one is earlier and another later, does the one make the other, and does the later part exist on account of the part which is next to it, or rather does the one come into being only after the other? I mean, for instance, that it is not the fact that the heart, having come into being first, then makes the liver, and the liver again another organ, but that the liver only comes into being after the heart, and not by the agency of the heart, as a man becomes a man after being a boy, not by his agency. An explanation of this is that, in all the productions of Nature or of art, what already exists potentially is brought into being only by what exists actually; therefore if one organ formed another the form and the character of the later organ would have to exist in the earlier, e.g. the form of the liver in the heart. And otherwise also the theory is strange and fictitious.
Yet again, if the whole animal or plant is formed from semen or seed, it is impossible that any part of it should exist ready made in the semen or seed, whether that part be able to make the other parts or no. For it is plain that, if it exists in it from the first, it was made by that which made the semen. But semen must be made first, and that is the function of the generating parent. So, then, it is not possible that any part should exist in it, and therefore it has not within itself that which makes the parts.
But neither can this agent be external, and yet it must needs be one or other of the two. We must try, then, to solve this difficulty, for perhaps some one of the statements made cannot be made without qualification, e.g. the statement that the parts cannot be made by what is external to the semen. For if in a certain sense they cannot, yet in another sense they can. (Now it makes no difference whether we say ‘the semen’ or ‘that from which the semen comes’, in so far as the semen has in itself the movement initiated by the other.)
It is possible, then, that A should move B, and B move C; that, in fact, the case should be the same as with the automatic machines shown as curiosities. For the parts of such machines while at rest have a sort of potentiality of motion in them, and when any external force puts the first of them in motion, immediately the next is moved in actuality. As, then, in these automatic machines the external force moves the parts in a certain sense (not by touching any part at the moment, but by having touched one previously), in like manner also that from which the semen comes, or in other words that which made the semen, sets up the movement in the embryo and makes the parts of it by having first touched something though not continuing to touch it. In a way it is the innate motion that does this, as the act of building builds the house. Plainly, then, while there is something which makes the parts, this does not exist as a definite object, nor does it exist in the semen at the first as a complete part.
But how is each part formed? We must answer this by starting in the first instance from the principle that, in all products of Nature or art, a thing is made by something actually existing out of that which is potentially such as the finished product. Now the semen is of such a nature, and has in it such a principle of motion, that when the motion is ceasing each of the parts comes into being, and that as a part having life or soul. For there is no such thing as face or flesh without life or soul in it; it is only equivocally that they will be called face or flesh if the life has gone out of them, just as if they had been made of stone or wood. And the homogeneous parts and the organic come into being together. And just as we should not say that an axe or other instrument or organ was made by the fire alone, so neither shall we say that foot or hand were made by heat alone. The same applies also to flesh, for this too has a function. While, then, we may allow that hardness and softness, stickiness and brittleness, and whatever other qualities are found in the parts that have life and soul, may be caused by mere heat and cold, yet, when we come to the principle in virtue of which flesh is flesh and bone is bone, that is no longer so; what makes them is the movement set up by the male parent, who is in actuality what that out of which the offspring is made is in potentiality. This is what we find in the products of art; heat and cold may make the iron soft and hard, but what makes a sword is the movement of the tools employed, this movement containing the principle of the art. For the art is the starting–point and form of the product; only it exists in something else, whereas the movement of Nature exists in the product itself, issuing from another nature which has the form in actuality.
Has the semen soul, or not? The same argument applies here as in the question concerning the parts. As no part, if it participate not in soul, will be a part except in an equivocal sense (as the eye of a dead man is still called an ‘eye’), so no soul will exist in anything except that of which it is soul; it is plain therefore that semen both has soul, and is soul, potentially.
But a thing existing potentially may be nearer or further from its realization in actuality, as e.g. a mathematician when asleep is further from his realization in actuality as engaged in mathematics than when he is awake, and when awake again but not studying mathematics he is further removed than when he is so studying. Accordingly it is not any part that is the cause of the soul’s coming into being, but it is the first moving cause from outside. (For nothing generates itself, though when it has come into being it thenceforward increases itself.) Hence it is that only one part comes into being first and not all of them together. But that must first come into being which has a principle of increase (for this nutritive power exists in all alike, whether animals or plants, and this is the same as the power that enables an animal or plant to generate another like itself, that being the function of them all if naturally perfect). And this is necessary for the reason that whenever a living thing is produced it must grow. It is produced, then, by something else of the same name, as e.g. man is produced by man, but it is increased by means of itself. There is, then, something which increases it. If this is a single part, this must come into being first. Therefore if the heart is first made in some animals, and what is analogous to the heart in the others which have no heart, it is from this or its analogue that the first principle of movement would arise.
We have thus discussed the difficulties previously raised on the question what is the efficient cause of generation in each case, as the first moving and formative power.
The next question to be mooted concerns the nature of semen. For whereas when it issues from the animal it is thick and white, yet on cooling it becomes liquid as water, and its colour is that of water. This would appear strange, for water is not thickened by heat; yet semen is thick when it issues from within the animal’s body which is hot, and becomes liquid on cooling. Again, watery fluids freeze, but semen, if exposed in frosts to the open air, does not freeze but liquefies, as if it was thickened by the opposite of cold. Yet it is unreasonable, again, to suppose that it is thickened by heat. For it is only substances having a predominance of earth in their composition that coagulate and thicken on boiling, e.g. milk. It ought then to solidify on cooling, but as a matter of fact it does not become solid in any part but the whole of it goes like water.
This then is the difficulty. If it is water, water evidently does not thicken through heat, whereas the semen is thick and both it and the body whence it issues are hot. If it is made of earth or a mixture of earth and water, it ought not to liquefy entirely and turn to water.
Perhaps, however, we have not discriminated all the possibilities. It is not only the liquids composed of water and earthy matter that thicken, but also those composed of water and air; foam, for instance, becomes thicker and white, and the smaller and less visible the bubbles in it, the whiter and firmer does the mass appear. The same thing happens also with oil; on mixing with air it thickens, wherefore that which is whitening becomes thicker, the watery part in it being separated off by the heat and turning to air. And if oxide of lead is mixed with water or even with oil, the mass increases greatly and changes from liquid and dark to firm and white, the reason being that air is mixed in with it which increases the mass and makes the white shine through, as in foam and snow (for snow is foam). And water itself on mingling with oil becomes thick and white, because air is entangled in it by the act of pounding them together, and oil itself has much air in it (for shininess is a property of air, not of earth or water). This too is why it floats on the surface of the water, for the air contained in it as in a vessel bears it up and makes it float, being the cause of its lightness. So too oil is thickened without freezing in cold weather and frosts; it does not freeze because of its heat (for the air is hot and will not freeze), but because the air is forced together and compressed, as..., by the cold, the oil becomes thicker. These are the reasons why semen is firm and white when it issues from within the animal; it has a quantity of hot air in it because of the internal heat; afterwards, when the heat has evaporated and the air has cooled, it turns liquid and dark; for the water, and any small quantity of earthy matter there may be, remain in semen as it dries, as they do in phlegm.
Semen, then, is a compound of spirit (pneuma) and water, and the former is hot air (aerh); hence semen is liquid in its nature because it is made of water. What Ctesias the Cnidian has asserted of the semen of elephants is manifestly untrue; he says that it hardens so much in drying that it becomes like amber. But this does not happen, though it is true that one semen must be more earthy than another, and especially so with animals that have much earthy matter in them because of the bulk of their bodies. And it is thick and white because it is mixed with spirit, for it is also an invariable rule that it is white, and Herodotus does not report the truth when he says that the semen of the Aethiopians is black, as if everything must needs be black in those who have a black skin, and that too when he saw their teeth were white. The reason of the whiteness of semen is that it is a foam, and foam is white, especially that which is composed of the smallest parts, small in the sense that each bubble is invisible, which is what happens when water and oil are mixed and shaken together, as said before. (Even the ancients seem to have noticed that semen is of the nature of foam; at least it was from this they named the goddess who presides over union.)
This then is the explanation of the problem proposed, and it is plain too that this is why semen does not freeze; for air will not freeze.
The next question to raise and to answer is this. If, in the case of those animals which emit semen into the female, that which enters makes no part of the resulting embryo, where is the material part of it diverted if (as we have seen) it acts by means of the power residing in it? It is not only necessary to decide whether what is forming in the female receives anything material, or not, from that which has entered her, but also concerning the soul in virtue of which an animal is so called (and this is in virtue of the sensitive part of the soul)–does this exist originally in the semen and in the unfertilized embryo or not, and if it does whence does it come? For nobody would put down the unfertilized embryo as soulless or in every sense bereft of life (since both the semen and the embryo of an animal have every bit as much life as a plant), and it is productive up to a certain point. That then they possess the nutritive soul is plain (and plain is it from the discussions elsewhere about soul why this soul must be acquired first). As they develop they also acquire the sensitive soul in virtue of which an animal is an animal. For e.g. an animal does not become at the same time an animal and a man or a horse or any other particular animal. For the end is developed last, and the peculiar character of the species is the end of the generation in each individual. Hence arises a question of the greatest difficulty, which we must strive to solve to the best of our ability and as far as possible. When and how and whence is a share in reason acquired by those animals that participate in this principle? It is plain that the semen and the unfertilized embryo, while still separate from each other, must be assumed to have the nutritive soul potentially, but not actually, except that (like those unfertilized embryos that are separated from the mother) it absorbs nourishment and performs the function of the nutritive soul. For at first all such embryos seem to live the life of a plant. And it is clear that we must be guided by this in speaking of the sensitive and the rational soul. For all three kinds of soul, not only the nutritive, must be possessed potentially before they are possessed in actuality. And it is necessary either (1) that they should all come into being in the embryo without existing previously outside it, or (2) that they should all exist previously, or (3), that some should so exist and others not. Again, it is necessary that they should either (1) come into being in the material supplied by the female without entering with the semen of the male, or (2) come from the male and be imparted to the material in the female. If the latter, then either all of them, or none, or some must come into being in the male from outside.
Now that it is impossible for them all to preexist is clear from this consideration. Plainly those principles whose activity is bodily cannot exist without a body, e.g. walking cannot exist without feet. For the same reason also they cannot enter from outside. For neither is it possible for them to enter by themselves, being inseparable from a body, nor yet in a body, for the semen is only a secretion of the nutriment in process of change. It remains, then, for the reason alone so to enter and alone to be divine, for no bodily activity has any connexion with the activity of reason.
Now it is true that the faculty of all kinds of soul seems to have a connexion with a matter different from and more divine than the so–called elements; but as one soul differs from another in honour and dishonour, so differs also the nature of the corresponding matter. All have in their semen that which causes it to be productive; I mean what is called vital heat. This is not fire nor any such force, but it is the spiritus included in the semen and the foam–like, and the natural principle in the spiritus, being analogous to the element of the stars. Hence, whereas fire generates no animal and we do not find any living thing forming in either solids or liquids under the influence of fire, the heat of the sun and that of animals does generate them. Not only is this true of the heat that works through the semen, but whatever other residuum of the animal nature there may be, this also has still a vital principle in it. From such considerations it is clear that the heat in animals neither is fire nor derives its origin from fire.
Let us return to the material of the semen, in and with which comes away from the male the spiritus conveying the principle of soul. Of this principle there are two kinds; the one is not connected with matter, and belongs to those animals in which is included something divine (to wit, what is called the reason), while the other is inseparable from matter. This material of the semen dissolves and evaporates because it has a liquid and watery nature. Therefore we ought not to expect it always to come out again from the female or to form any part of the embryo that has taken shape from it; the case resembles that of the fig–juice which curdles milk, for this too changes without becoming any part of the curdling masses.
It has been settled, then, in what sense the embryo and the semen have soul, and in what sense they have not; they have it potentially but not actually.
Now semen is a secretion and is moved with the same movement as that in virtue of which the body increases (this increase being due to subdivision of the nutriment in its last stage). When it has entered the uterus it puts into form the corresponding secretion of the female and moves it with the same movement wherewith it is moved itself. For the female’s contribution also is a secretion, and has all the arts in it potentially though none of them actually; it has in it potentially even those parts which differentiate the female from the male, for just as the young of mutilated parents are sometimes born mutilated and sometimes not, so also the young born of a female are sometimes female and sometimes male instead. For the female is, as it were, a mutilated male, and the catamenia are semen, only not pure; for there is only one thing they have not in them, the principle of soul. For this reason, whenever a wind–egg is produced by any animal, the egg so forming has in it the parts of both sexes potentially, but has not the principle in question, so that it does not develop into a living creature, for this is introduced by the semen of the male. When such a principle has been imparted to the secretion of the female it becomes an embryo.
Liquid but corporeal substances become surrounded by some kind of covering on heating, like the solid scum which forms on boiled foods when cooling. All bodies are held together by the glutinous; this quality, as the embryo develops and increases in size, is acquired by the sinewy substance, which holds together the parts of animals, being actual sinew in some and its analogue in others. To the same class belong also skin, blood–vessels, membranes, and the like, for these differ in being more or less glutinous and generally in excess and deficiency.
In those animals whose nature is comparatively imperfect, when a perfect embryo (which, however, is not yet a perfect animal) has been formed, it is cast out from the mother, for reasons previously stated. An embryo is then complete when it is either male or female, in the case of those animals who possess this distinction, for some (i.e. all those which are not themselves produced from a male or female parent nor from a union of the two) produce an offspring which is neither male nor female. Of the generation of these we shall speak later.
The perfect animals, those internally viviparous, keep the developing embryo within themselves and in close connexion until they give birth to a complete animal and bring it to light.
A third class is externally viviparous but first internally oviparous; they develop the egg into a perfect condition, and then in some cases the egg is set free as with creatures externally oviparous, and the animal is produced from the egg within the mother’s body; in other cases, when the nutriment from the egg is consumed, development is completed by connection with the uterus, and therefore the egg is not set free from the uterus. This character marks the cartilaginous fish, of which we must speak later by themselves.
Here we must make our first start from the first class; these are the perfect or viviparous animals, and of these the first is man. Now the secretion of the semen takes place in all of them just as does that of any other residual matter. For each is conveyed to its proper place without any force from the breath or compulsion of any other cause, as some assert, saying that the generative parts attract the semen like cupping–glasses, aided by the force of the breath, as if it were possible for either this secretion or the residue of the solid and liquid nutriment to go anywhere else than they do without the exertion of such a force. Their reason is that the discharge of both is attended by holding the breath, but this is a common feature of all cases when it is necessary to move anything, because strength arises through holding the breath. Why, even without this force the secretions or excretions are discharged in sleep if the parts concerned are full of them and are relaxed. One might as well say that it is by the breath that the seeds of plants are always segregated to the places where they are wont to bear fruit. No, the real cause, as has been stated already, is that there are special parts for receiving all the secretions, alike the useless (as the residues of the liquid and solid nutriment), and the blood, which has the so–called blood–vessels.
To consider now the region of the uterus in the female– the two blood–vessels, the great vessel and the aorta, divide higher up, and many fine vessels from them terminate in the uterus. These become over–filled from the nourishment they convey, nor is the female nature able to concoct it, because it is colder than man’s; so the blood is excreted through very fine vessels into the uterus, these being unable on account of their narrowness to receive the excessive quantity, and the result is a sort of haemorrhage. The period is not accurately defined in women, but tends to return during the waning of the moon. This we should expect, for the bodies of animals are colder when the environment happens to become so, and the time of change from one month to another is cold because of the absence of the moon, whence also it results that this time is stormier than the middle of the month. When then the residue of the nourishment has changed into blood, the catamenia tend to occur at the above–mentioned period, but when it is not concocted a little matter at a time is always coming away, and this is why ‘whites’ appear in females while still small, in fact mere children. If both these discharges of the secretions are moderate, the body remains in good health, for they act as a purification of the secretions which are the causes of a morbid state of body; if they do not occur at all or if they are excessive, they are injurious, either causing illness or pulling down the patient; hence whites, if continuous and excessive, prevent girls from growing. This secretion then is necessarily discharged by females for the reasons given; for, the female nature being unable to concoct the nourishment thoroughly, there must not only be left a residue of the useless nutriment, but also there must be a residue in the blood–vessels, and this filling the channels of the finest vessels must overflow. Then Nature, aiming at the best end, uses it up in this place for the sake of generation, that another creature may come into being of the same kind as the former was going to be, for the menstrual blood is already potentially such as the body from which it is discharged.
In all females, then, there must necessarily be such a secretion, more indeed in those that have blood and of these most of all in man, but in the others also some matter must be collected in the uterine region. The reason why there is more in those that have blood and most in man has been already given, but why, if all females have such a secretion, have not all males one to correspond? For some of them do not emit semen but, just as those which do emit it fashion by the movement in the semen the mass forming from the material supplied by the female, so do the animals in question bring the same to pass and exert the same formative power by the movement within themselves in that part from whence the semen is secreted. This is the region about the diaphragm in all those animals which have one, for the heart or its analogue is the first principle of a natural body, while the lower part is a mere addition for the sake of it. Now the reason why it is not all males that have a generative secretion, while all females do, is that the animal is a body with Soul or life; the female always provides the material, the male that which fashions it, for this is the power that we say they each possess, and this is what is meant by calling them male and female. Thus while it is necessary for the female to provide a body and a material mass, it is not necessary for the male, because it is not within the work of art or the embryo that the tools or the maker must exist. While the body is from the female, it is the soul that is from the male, for the soul is the reality of a particular body. For this reason if animals of a different kind are crossed (and this is possible when the periods of gestation are equal and conception takes place nearly at the same season and there is no great difference in the of the animals), the first cross has a common resemblance to both parents, as the hybrid between fox and dog, partridge and domestic fowl, but as time goes on and one generation springs from another, the final result resembles the female in form, just as foreign seeds produce plants varying in accordance with the country in which they are sown. For it is the soil that gives to the seeds the material and the body of the plant. And hence the part of the female which receives the semen is not a mere passage, but the uterus has a considerable width, whereas the males that emit semen have only passages for this purpose, and these are bloodless.
Each of the secretions becomes such at the moment when it is in its proper place; before that there is nothing of the sort unless with much violence and contrary to nature.
We have thus stated the reason for which the generative secretions are formed in animals. But when the semen from the male (in those animals which emit semen) has entered, it puts into form the purest part of the female secretion (for the greater part of the catamenia also is useless and fluid, as is the most fluid part of the male secretion, i.e. in a single emission, the earlier discharge being in most cases apt to be infertile rather than the later, having less vital heat through want of concoction, whereas that which is concocted is thick and of a more material nature).
If there is no external discharge, either in women or other animals, on account of there not being much useless and superfluous matter in the secretion, then the quantity forming within the female altogether is as much as what is retained within those animals which have an external discharge; this is put into form by the power of the male residing in the semen secreted by him, or, as is clearly seen to happen in some insects, by the part in the female analogous to the uterus being inserted into the male.
It has been previously stated that the discharge accompanying sexual pleasure in the female contributes nothing to the embryo. The chief argument for the opposite view is that what are called bad dreams occur by night with women as with men; but this is no proof, for the same thing happens to young men also who do not yet emit semen, and to those who do emit semen but whose semen is infertile.
It is impossible to conceive without the emission of the male in union and without the secretion of the corresponding female material, whether it be discharged externally or whether there is only enough within the body. Women conceive, however, without experiencing the pleasure usual in such intercourse, if the part chance to be in heat and the uterus to have descended. But generally speaking the opposite is the case, because the os uteri is not closed when the discharge takes place which is usually accompanied by pleasure in women as well as men, and when this is so there is a readier way for the semen of the male to be drawn into the uterus.
The actual discharge does not take place within the uterus as some think, the os uteri being too narrow, but it is in the region in front of this, where the female discharges the moisture found in some cases, that the male emits the semen. Sometimes it remains in this place; at other times, if the uterus chance to be conveniently placed and hot on account of the purgation of the catamenia, it draws it within itself. A proof of this is that pessaries, though wet when applied, are removed dry. Moreover, in all those animals which have the uterus near the hypozoma, as birds and viviparous fishes, it is impossible that the semen should be so discharged as to enter it; it must be drawn into it. This region, on account of the heat which is in it, attracts the semen. The discharge and collection of the catamenia also excite heat in this part. Hence it acts like cone–shaped vessels which, when they have been washed out with hot water, their mouth being turned downwards, draw water into themselves. And this is the way things are drawn up, but some say that nothing of the kind happens with the organic parts concerned in copulation. Precisely the opposite is the case of those who say the woman emits semen as well as the man, for if she emits it outside the uterus this must then draw it back again into itself if it is to be mixed with the semen of the male. But this is a superfluous proceeding, and Nature does nothing superfluous.
When the material secreted by the female in the uterus has been fixed by the semen of the male (this acts in the same way as rennet acts upon milk, for rennet is a kind of milk containing vital heat, which brings into one mass and fixes the similar material, and the relation of the semen to the catamenia is the same, milk and the catamenia being of the same nature)– when, I say, the more solid part comes together, the liquid is separated off from it, and as the earthy parts solidify membranes form all round it; this is both a necessary result and for a final cause, the former because the surface of a mass must solidify on heating as well as on cooling, the latter because the foetus must not be in a liquid but be separated from it. Some of these are called membranes and others choria, the difference being one of more or less, and they exist in ovipara and vivipara alike.
When the embryo is once formed, it acts like the seeds of plants. For seeds also contain the first principle of growth in themselves, and when this (which previously exists in them only potentially) has been differentiated, the shoot and the root are sent off from it, and it is by the root that the plant gets nourishment; for it needs growth. So also in the embryo all the parts exist potentially in a way at the same time, but the first principle is furthest on the road to realization. Therefore the heart is first differentiated in actuality. This is clear not only to the senses (for it is so) but also on theoretical grounds. For whenever the young animal has been separated from both parents it must be able to manage itself, like a son who has set up house away from his father. Hence it must have a first principle from which comes the ordering of the body at a later stage also, for if it is to come in from outside at later period to dwell in it, not only may the question be asked at what time it is to do so, but also we may object that, when each of the parts is separating from the rest, it is necessary that this principle should exist first from which comes growth and movement to the other parts. (Wherefore all who say, as did Democritus, that the external parts of animals are first differentiated and the internal later, are much mistaken; it is as if they were talking of animals of stone or wood. For such as these have no principle of growth at all, but all animals have, and have it within themselves.) Therefore it is that the heart appears first distinctly marked off in all the sanguinea, for this is the first principle or origin of both homogeneous and heterogeneous parts, since from the moment that the animal or organism needs nourishment, from that moment does this deserve to be called its principle or origin. For the animal grows, and the nutriment, in its final stage, of an animal is the blood or its analogue, and of this the blood–vessels are the receptacle, wherefore the heart is the principle or origin of these also. (This is clear from the Enquiries and the anatomical drawings.)
Since the embryo is already potentially an animal but an imperfect one, it must obtain its nourishment from elsewhere; accordingly it makes use of the uterus and the mother, as a plant does of the earth, to get nourishment, until it is perfected to the point of being now an animal potentially locomotive. So Nature has first designed the two blood–vessels from the heart, and from these smaller vessels branch off to the uterus. These are what is called the umbilicus, for this is a blood–vessel, consisting of one or more vessels in different animals. Round these is a skin–like integument, because the weakness of the vessels needs protection and shelter. The vessels join on to the uterus like the roots of plants, and through them the embryo receives its nourishment. This is why the animal remains in the uterus, not, as Democritus says, that the parts of the embryo may be moulded in conformity with those of the mother. This is plain in the ovipara, for they have their parts differentiated in the egg after separation from the matrix.
Here a difficulty may be raised. If the blood is the nourishment, and if the heart, which first comes into being, already contains blood, and the nourishment comes from outside, whence did the first nourishment enter? Perhaps it is not true that all of it comes from outside just as in the seeds of plants there is something of this nature, the substance which at first appears milky, so also in the material of the animal embryo the superfluous matter of which it is formed is its nourishment from the first.
The embryo, then, grows by means of the umbilicus in the same way as a plant by its roots, or as animals themselves when separated from the nutriment within the mother, of which we must speak later at the time appropriate for discussing them. But the parts are not differentiated, as some suppose, because like is naturally carried to like. Besides many other difficulties involved in this theory, it results from it that the homogeneous parts ought to come into being each one separate from the rest, as bones and sinews by themselves, and flesh by itself, if one should accept this cause. The real cause why each of them comes into being is that the secretion of the female is potentially such as the animal is naturally, and all the parts are potentially present in it, but none actually. It is also because when the active and the passive come in contact with each other in that way in which the one is active and the other passive (I mean in the right manner, in the right place, and at the right time), straightway the one acts and the other is acted upon. The female, then, provides matter, the male the principle of motion. And as the products of art are made by means of the tools of the artist, or to put it more truly by means of their movement, and this is the activity of the art, and the art is the form of what is made in something else, so is it with the power of the nutritive soul. As later on in the case of mature animals and plants this soul causes growth from the nutriment, using heat and cold as its tools (for in these is the movement of the soul), and each thing comes into being in accordance with a certain formula, so also from the beginning does it form the product of nature. For the material by which this latter grows is the same as that from which it is constituted at first; consequently also the power which acts upon it is identical with that which originally generated it; if then this acting power is the nutritive soul, this is also the generative soul, and this is the nature of every organism, existing in all animals and plants. [But the other parts of the soul exist in some animals, not in others.] In plants, then, the female is not separated from the male, but in those animals in which it is separated the male needs the female besides.
And yet the question may be raised why it is that, if indeed the female possesses the same soul and if it is the secretion of the female which is the material of the embryo, she needs the male besides instead of generating entirely from herself. The reason is that the animal differs from the plant by having sense–perception; if the sensitive soul is not present, either actually or potentially, and either with or without qualification, it is impossible for face, hand, flesh, or any other part to exist; it will be no better than a corpse or part of a corpse. If then, when the sexes are separated, it is the male that has the power of making the sensitive soul, it is impossible for the female to generate an animal from itself alone, for the process in question was seen to involve the male quality. Certainly that there is a good deal in the difficulty stated is plain in the case of the birds that lay wind–eggs, showing that the female can generate up to a certain point unaided. But this still involves a difficulty; in what way are we to say that their eggs live? It neither possible that they should live in the same way as fertile eggs (for then they would produce a chick actually alive), nor yet can they be called eggs only in the sense in which an egg of wood or stone is so called, for the fact that these eggs go bad shows that they previously participate in some way in life. It is plain, then, that they have some soul potentially. What sort of soul will this be? It must be the lowest surely, and this is the nutritive, for this exists in all animals and plants alike. Why then does it not perfect the parts and the animal? Because they must have a sensitive soul, for the parts of animals are not like those of a plant. And so the female animal needs the help of the male, for in these animals we are speaking of the male is separate. This is exactly what we find, for the wind–eggs become fertile if the male tread the female in a certain space of time. About the cause of these things, however, we shall enter into detail later.
If there is any kind of animal which is female and has no male separate from
it, it is possible that this may generate a young one from itself without
copulation. No instance of this worthy of credit has been observed up to the
present at any rate, but one case in the class of fishes makes us hesitate. No
male of the so–called erythrinus has ever yet been seen, but females, and
specimens full of roe, have been seen. Of this, however, we have as yet no proof
worthy of credit. Again, some members of the class of fishes are neither male
nor female, as eels and a kind of mullets found in stagnant waters. But whenever
the sexes are separate the female cannot generate perfectly by herself alone,
for then the male would exist in vain, and Nature makes nothing in vain. Hence
in such animals the male always perfects the work of generation, for he imparts
the sensitive soul, either by means of the semen or without it. Now the parts of
the embryo already exist potentially in the material, and so when once the
principle of movement has been imparted to them they develop in a chain one
after another, as the wheels are moved one by another in the automatic machines.
When some of the natural philosophers say that like is brought to like, this
must be understood, not in the sense that the parts are moved as changing place,
but that they stay where they are and the movement is a change of quality (such
as softness, hardness, colour, and the other differences of the homogeneous
parts); thus they become in actuality what they previously were in potentiality.
And what comes into being first is the first principle; this is the heart in the
sanguinea and its analogue in the rest, as has been often said already. This is
plain not only to the senses (that it is first to come into being), but also in
view of its end; for life fails in the heart last of all, and it happens in all
cases that what comes into being last fails first, and the first last, Nature
running a double course, so to say, and turning back to the point from whence
she started. For the process of becoming is from the non–existent to the
existent, and that of perishing is back again from the existent to the
Excerpted and edited from http://etext.library.adelaide.edu.au/a/a8ga/genani2.html
These selection were originally from Ross, W. D., ed. The Oxford Translation of Aristotle. Vol. 5. Trans. Arthur Platt. Oxford: Clarendon press, 1912.
Text first rendered into HTML on Sat Jan 8 2000, by Steve Thomas for The University of Adelaide Library Electronic Texts Collection.