The Note-Books of Samuel Butler

When we say that the germ within the hen’s egg remembers having made itself into a chicken on past occasions, or that each one of 100,000 salmon germs remembers to have made itself into a salmon (male or female) in the persons of the single pair of salmon its parents, do we intend that each single one of these germs was a witness of, and a concurring agent in, the development of the parent forms from their respective germs, and that each one of them therefore, was shut up within the parent germ, like a small box inside a big one?

If so, then the parent germ with its millions of brothers and sisters was in like manner enclosed within a grand-parental germ, and so on till we are driven to admit, after even a very few generations, that each ancestor has contained more germs than could be expressed by a number written in small numerals, beginning at St. Paul’s and ending at Charing Cross.  Mr. Darwin’s provisional theory of pangenesis comes to something very like this, so far as it can be understood at all.

Therefore it will save trouble (and we should observe no other consideration) to say that the germs that unite to form any given sexually produced individual were not present in the germs, or with the germs, from which the parents sprang, but that they came into the parents’ bodies at some later period.

We may perhaps find it convenient to account for their intimate acquaintance with the past history of the body into which they have been introduced by supposing that in virtue of assimilation they have acquired certain periodical rhythms already pre-existing in the parental bodies, and that the communication of the characteristics of these rhythms determines at once the physical and psychical development of the individual in a course as nearly like that of the parents as changed surroundings will allow.

For, according to my Life and Habit theory, everything in connection with embryonic development is referred to memory, and this involves that the thing remembering should have been present and an actor in the development which it is supposed to remember; but we have just settled that the germs which unite to form any individual, and which when united proceed to develop according to what I suppose to be their memory of their previous developments, were not participators in any previous development and cannot therefore remember it.  They cannot remember even a single development, much less can they remember that infinite series of developments the recollection and epitomisation of which is a sine qua non for the unconsciousness which we note in normal development.  I see no way of getting out of this difficulty so convenient as to say that a memory is the reproduction and recurrence of a rhythm communicated directly or indirectly from one substance to another, and that where a certain rhythm exists there is a certain stock of memories, whether the actual matter in which the rhythm now subsists was present with the matter in which it arose or not.

There is another little difficulty in the question whether the matter that I suppose introduced into the parents’ bodies during their life-histories, and that goes to form the germs that afterwards become their offspring, is living or non-living.  If living, then it has its own memories and life-histories which must be cancelled and undone before the assimilation and the becoming imbued with new rhythms can be complete.  That is to say it must become as near non-living as anything can become.

Sooner or later, then, we get this introduced matter to be non-living (as we may call it) and the puzzle is how to get it living again.  For we strenuously deny equivocal generation.  When matter is living we contend that it can only have been begotten of other like living matter; we deny that it can have become living from non-living.  Here, however, within the bodies of animals and vegetables we find equivocal generation a necessity; nor do I see any way out of it except by maintaining that nothing is ever either quite dead or quite alive, but that a little leaven of the one is always left in the other.  For it would be as difficult to get the thing dead if it is once all alive, as alive if once all dead.

According to this view to beget offspring is to communicate to two pieces of protoplasm (which afterwards combine) certain rhythmic vibrations which, though too feeble to generate visible action until they receive accession of fresh similar rhythms from exterior objects, yet on receipt of such accession set the game of development going and maintain it.  It will be observed that the rhythms supposed to be communicated to any germs are such as have been already repeatedly refreshed by rhythms from exterior objects in preceding generations, so that a consonance is rehearsed and pre-arranged, as it were, between the rhythm in the germ and those that in the normal course of its ulterior existence are likely to flow into it.  If there is too serious a discord between inner and outer rhythms the organism dies.