For if blood is formed from something which is not blood, it is enough that the semen come from one part only, for why should not all the other parts of the offspring as well as blood be formed from one part of the parent? Indeed, this theory seems to be the same as that of Anaxagoras, that none of the homogeneous parts come into being, except that these theorists assume, in the case of the generation of animals, what he assumed of the universe.
Then, again, how will these parts that came from all the body of the parent be increased or grow? It is true that Anaxagoras plausibly says that particles of flesh out of the food are added to the flesh.But if we do not say this (while saying that semen comes from all parts of the body), how will the foetus become greater by the addition of something else if that which is added remain unchanged? But if that which is added can change, then why not say that the semen from the very first is of such a kind that blood and flesh can be made out of it, instead of saying that it itself is blood and flesh? Nor is there any other alternative, for surely we cannot say that it is increased later by a process of mixing, as wine when water is poured into it.For in that case each element of the mixture would be itself at first while still unmixed, but the fact rather is that flesh and bone and each of the other parts is such later.And to say that some part of the semen is sinew and bone is quite above us, as the saying is.
Besides all this there is a difficulty if the *** is determined in conception (as Empedocles says: 'it is shed in clean vessels; some wax female, if they fall in with cold').Anyhow, it is plain that both men and women change not only from infertile to fertile, but also from bearing female to bearing male offspring, which looks as if the cause does not lie in the semen coming from all the parent or not, but in the mutual proportion or disproportion of that comes from the woman and the man, or in something of this kind.It is clear, then, if we are to put this down as being so, that the female *** is not determined by the semen coming from any particular part, and consequently neither is the special sexual part so determined (if really the same semen can become either male or female child, which shows that the sexual part does not exist in the semen).Why, then, should we assert this of this part any more than of others? For if semen does not come from this part, the uterus, the same account may be given of the others.
Again, some creatures come into being neither from parents of the same kind nor from parents of a different kind, as flies and the various kinds of what are called fleas; from these are produced animals indeed, but not in this case of similar nature but a kind of scolex.It is plain in this case that the young of a different kind are not produced by semen coming from all parts of the parent, for they would then resemble them, if indeed resemblance is a sign of its coming from all parts.
Further even among animals some produce many young from a single coition (and something like this is universal among plants, for it is plain that they bear all the fruit of a whole season from a single movement).And yet how would this be possible if the semen were secreted from all the body? For from a single coition and a single segregation of the semen scattered throughout the body must needs follow only a single secretion.Nor is it possible for it to be separated in the uterus, for this would no longer be a mere separation of semen, but, as it were, a severance from a new plant or animal.
Again, the cuttings from a plant bear seed; clearly, therefore, even before they were cut from the parent plant, they bore their fruit from their own mass alone, and the seed did not come from all the plant.
But the greatest proof of all is derived from observations we have sufficiently established on insects.For, if not in all, at least in most of these, the female in the act of copulation inserts a part of herself into the male.This, as we said before, is the way they copulate, for the females manifestly insert this from below into the males above, not in all cases, but in most of those observed.Hence it seems clear that, when the males do emit semen, then also the cause of the generation is not its coming from all the body, but something else which must be investigated hereafter.For even if it were true that it comes from all the body, as they say, they ought not to claim that it comes from all parts of it, but only from the creative part- from the workman, so to say, not the material he works in.Instead of that, they talk as if one were to say that the semen comes from the shoes, for, generally speaking, if a son is like his father, the shoes he wears are like his father's shoes.
As to the vehemence of pleasure in sexual intercourse, it is not because the semen comes from all the body, but because there is a strong friction (wherefore if this intercourse is often repeated the pleasure is diminished in the persons concerned).Moreover, the pleasure is at the end of the act, but it ought, on the theory, to be in each of the parts, and not at the same time, but sooner in some and later in others.
If mutilated young are born of mutilated parents, it is for the same reason as that for which they are like them.And the young of mutilated parents are not always mutilated, just as they are not always like their parents; the cause of this must be inquired into later, for this problem is the same as that.
Again, if the female does not produce semen, it is reasonable to suppose it does not come from all the body of the male either.
Conversely, if it does not come from all the male it is not unreasonable to suppose that it does not come from the female, but that the female is cause of the generation in some other way.Into this we must next inquire, since it is plain that the semen is not secreted from all the parts.
In this investigation and those which follow from it, the first thing to do is to understand what semen is, for then it will be easier to inquire into its operations and the phenomena connected with it.
