第32章

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.