So that each ovum when impregnate should be considered not as descended from its ancestors, but as being a continuation of the personality of every ovum in the chain of its ancestry, which every ovum IT ACTUALLY IS quite as truly as the octogenarian IS the same ident.i.ty with the ovum from which he has been developed.
This process cannot stop short of the primordial cell, which again will probably turn out to be but a brief resting-place. We therefore prove each one of us to BE ACTUALLY the primordial cell which never died nor dies, but has differentiated itself into the life of the world, all living beings whatever, being one with it, and members one of another.
To look at the matter for a moment in another light, it will be admitted that if the primordial cell had been killed before leaving issue, all its possible descendants would have been killed at one and the same time. It is hard to see how this single fact does not establish at the point, as it were, of a logical bayonet, an ident.i.ty, between any creature and all others that are descended from it.
In Bishop Butler"s first dissertation on personality, we find expressed very much the same opinions as would follow from the above considerations, though they are mentioned by the Bishop only to be condemned, namely, "that personality is not a permanent but a transient thing; that it lives and dies, begins and ends continually; that no man can any more remain one and the same person two moments together, than two successive moments can be one and the same moment;" in which case, he continues, our present self would not be "in reality the same with the self of yesterday, but another like self or person coming up in its room and mistaken for it, to which another self will succeed to-morrow." This view the Bishop proceeds to reduce to absurdity by saying, "It must be a fallacy upon ourselves to charge our present selves with anything we did, or to imagine our present selves interested in anything which befell us yesterday; or that our present self will be interested in what will befall us to-morrow. This, I say, must follow, for if the self or person of to-day and that of to-morrow are not the same, but only like persons, the person of to-day is really no more interested in what will befall the person of to-morrow than in what will befall any other person. It may be thought, perhaps, that this is not a just representation of the opinion we are speaking of, because those who maintain it allow that a person is the same as far back as his remembrance reaches. And indeed they do use the words IDENt.i.tY and SAME PERSON. Nor will language permit these words to be laid aside, since, if they were, there must be I know not what ridiculous periphrasis subst.i.tuted in the room of them. But they cannot consistently with themselves mean that the person is really the same.
For it is self-evident that the personality cannot be really the same, if, as they expressly a.s.sert, that in which it consists is not the same. And as consistently with themselves they cannot, so I think it appears they do not mean that the person is really the same, but only that he is so in a fict.i.tious sense; in such a sense only as they a.s.sert--for this they do a.s.sert--that any number of persons whatever may be the same person. The bare unfolding of this notion, and laying it thus naked and open, seems the best confutation of it."
This fencing, for it does not deserve the name of serious disputation, is rendered possible by the laxness with which the words "identical" and "ident.i.ty" are commonly used. Bishop Butler would not seriously deny that personality undergoes great changes between infancy and old age, and hence that it must undergo some change from moment to moment. So universally is this recognised, that it is common to hear it said of such and such a man that he is not at all the person he was, or of such and such another that he is twice the man he used to be--expressions than which none nearer the truth can well be found. On the other hand, those whom Bishop Butler is intending to confute would be the first to admit that, though there are many changes between infancy and old age, yet they come about in any one individual under such circ.u.mstances as we are all agreed in considering as the factors of personal ident.i.ty rather than as hindrances thereto--that is to say, there has been no death on the part of the individual between any two phases of his existence, and any one phase has had a permanent though perhaps imperceptible effect upon all succeeding ones. So that no one ever seriously argued in the manner supposed by Bishop Butler, unless with modifications and saving clauses, to which it does not suit his purpose to call attention.
Identical strictly means "one and the same;" and if it were tied down to its strictest usage, it would indeed follow very logically, as we have said already, that no such thing as personal ident.i.ty is possible, but that the case actually is as Bishop Butler has supposed his opponents without qualification to maintain it. In common use, however, the word "identical" is taken to mean anything so like another that no vital or essential differences can be perceived between them; as in the case of two specimens of the same kind of plant, when we say they are identical in spite of considerable individual differences. So with two impressions of a print from the same plate; so with the plate itself, which is somewhat modified with every impression taken from it. In like manner "ident.i.ty" is not held to its strict meaning--absolute sameness--but is predicated rightly of a past and present which are now very widely asunder, provided they have been continuously connected by links so small as not to give too sudden a sense of change at any one point; as, for instance, in the case of the Thames at Oxford and Windsor or again at Greenwich, we say the same river flows by all three places, by which we mean that much of the water at Greenwich has come down from Oxford and Windsor in a continuous stream. How sudden a change at any one point, or how great a difference between the two extremes is sufficient to bar ident.i.ty, is one of the most uncertain things imaginable, and seems to be decided on different grounds in different cases, sometimes very intelligibly, and again at others arbitrarily and capriciously.
Personal ident.i.ty is barred at one end, in the common opinion, by birth, and at the other by death. Before birth, a child cannot complain either by himself or another, in such way as to set the law in motion; after death he is in like manner powerless to make himself felt by society, except in so far as he can do so by acts done before the breath has left his body. At any point between birth and death he is liable, either by himself or another, to affect his fellow- creatures; hence, no two other epochs can be found of equal convenience for social purposes, and therefore they have been seized by society as settling the whole question of when personal ident.i.ty begins and ends--society being rightly concerned with its own practical convenience, rather than with the abstract truth concerning its individual members. No one who is capable of reflection will deny that the limitation of personality is certainly arbitrary to a degree as regards birth, nor yet that it is very possibly arbitrary as regards death; and as for intermediate points, no doubt it would be more strictly accurate to say, "you are the now phase of the person I met last night," or "you are the being which has been evolved from the being I met last night," than "you are the person I met last night." But life is too short for the pen-phrases which would crowd upon us from every quarter, if we did not set our face against all that is under the surface of things, unless, that is to say, the going beneath the surface is, for some special chance of profit, excusable or capable of extenuation.
CHAPTER VI--PERSONAL IDENt.i.tY--(Continued)
How arbitrary current notions concerning ident.i.ty really are, may perhaps be perceived by reflecting upon some of the many different phases of reproduction.
Direct reproduction in which a creation reproduces another, the facsimile, or nearly so, of itself may perhaps occur among the lowest forms of animal life; but it is certainly not the rule among beings of a higher order.
A hen lays an egg, which egg becomes a chicken, which chicken, in the course of time, becomes a hen.
A moth lays an egg, which egg becomes a caterpillar, which caterpillar, after going through several stages, becomes a chrysalis, which chrysalis becomes a moth.
A medusa begets a ciliated larva, the larva begets a polyp, the polyp begets a strobila, and the strobila begets a medusa again; the cycle of reproduction being completed in the fourth generation.
A frog lays an egg, which egg becomes a tadpole; the tadpole, after more or fewer intermediate stages, becomes a frog.
The mammals lay eggs, which they hatch inside their own bodies, instead of outside them; but the difference is one of degree and not of kind. In all these cases how difficult is it to say where ident.i.ty begins or ends, or again where death begins or ends, or where reproduction begins or ends.
How small and unimportant is the difference between the changes which a caterpillar undergoes before becoming a moth, and those of a strobila before becoming a medusa. Yet in the one case we say the caterpillar does not die, but is changed (though, if the various changes in its existence be produced metagenetically, as is the case with many insects, it would appear to make a clean sweep of every organ of its existence, and start de novo, growing a head where its feet were, and so on--at least twice between its lives as caterpillar and b.u.t.terfly); in this case, however, we say the caterpillar does not die, but is changed; being, nevertheless, one personality with the moth, into which it is developed. But in the case of the strobila we say that it is not changed, but dies, and is no part of the personality of the medusa.
We say the egg becomes the caterpillar, not by the death of the egg and birth of the caterpillar, but by the ordinary process of nutrition and waste--waste and repair--waste and repair continually.
In like manner we say the caterpillar becomes the chrysalis, and the chrysalis the moth, not through the death of either one or the other, but by the development of the same creature, and the ordinary processes of waste and repair. But the medusa after three or four cycles becomes the medusa again, not, we say, by these same processes of nutrition and waste, but by a series of generations, each one involving an actual birth and an actual death. Why this difference?
Surely only because the changes in the offspring of the medusa are marked by the leaving a little more husk behind them, and that husk less shrivelled, than is left on the occasion of each change between the caterpillar and the b.u.t.terfly. A little more residuum, which residuum, it may be, can move about; and though shrivelling from hour to hour, may yet leave a little more offspring before it is reduced to powder; or again, perhaps, because in the one case, though the actors are changed, they are changed behind the scenes, and come on in parts and dresses, more nearly resembling those of the original actors, than in the other.
When the caterpillar emerges from the egg, almost all that was inside the egg has become caterpillar; the sh.e.l.l is nearly empty, and cannot move; therefore we do not count it, and call the caterpillar a continuation of the egg"s existence, and personally identical with the egg. So with the chrysalis and the moth; but after the moth has laid her eggs she can still move her wings about, and she looks nearly as large as she did before she laid them; besides, she may yet lay a few more, therefore we do not consider the moth"s life as continued in the life of her eggs, but rather in their husk, which we still call the moth, and which we say dies in a day or two, and there is an end of it. Moreover, if we hold the moth"s life to be continued in that of her eggs, we shall be forced to admit her to be personally identical with each single egg, and, hence, each egg to be identical with every other egg, as far as the past, and community of memories, are concerned; and it is not easy at first to break the spell which words have cast around us, and to feel that one person may become many persons, and that many different persons may be practically one and the same person, as far as their past experience is concerned; and again, that two or more persons may unite and become one person, with the memories and experiences of both, though this has been actually the case with every one of us.
Our present way of looking at these matters is perfectly right and reasonable, so long as we bear in mind that it is a facon de parler, a sort of hieroglyphic which shall stand for the course of nature, but nothing more. Repair (as is now universally admitted by physiologists) is only a phase of reproduction, or rather reproduction and repair are only phases of the same power; and again, death and the ordinary daily waste of tissue, are phases of the same thing. As for ident.i.ty it is determined in any true sense of the word, not by death alone, but by a combination of death and failure of issue, whether of mind or body.
To repeat. Wherever there is a separate centre of thought and action, we see that it is connected with its successive stages of being, by a series of infinitely small changes from moment to moment, with, perhaps, at times more startling and rapid changes, but, nevertheless, with no such sudden, complete, and unrepaired break up of the preceding condition, as we shall agree in calling death. The branching out from it at different times of new centres of thought and action, has commonly as little appreciable effect upon the parent-stock as the fall of an apple full of ripe seeds has upon an apple-tree; and though the life of the parent, from the date of the branching off of such personalities, is more truly continued in these than in the residuum of its own life, we should find ourselves involved in a good deal of trouble if we were commonly to take this view of the matter. The residuum has generally the upper hand. He has more money, and can eat up his new life more easily than his new life, him. A moral residuum will therefore prefer to see the remainder of his life in his own person, than in that of his descendants, and will act accordingly. Hence we, in common with most other living beings, ignore the offspring as forming part of the personality of the parent, except in so far as that we make the father liable for its support and for its extravagances (than which no greater proof need be wished that the law is at heart a philosopher, and perceives the completeness of the personal ident.i.ty between father and son) for twenty-one years from birth. In other respects we are accustomed, probably rather from considerations of practical convenience than as the result of pure reason, to ignore the ident.i.ty between parent and offspring as completely as we ignore personality before birth. With these exceptions, however, the common opinion concerning personal ident.i.ty is reasonable enough, and is found to consist neither in consciousness of such ident.i.ty, nor yet in the power of recollecting its various phases (for it is plain that ident.i.ty survives the distinction or suspension of both these), but in the fact that the various stages appear to the majority of people to have been in some way or other linked together.
For a very little reflection will show that ident.i.ty, as commonly predicated of living agents, does not consist in ident.i.ty of matter, of which there is no same particle in the infant, we will say, and the octogenarian into whom he has developed. Nor, again, does it depend upon sameness of form or fashion; for personality is felt to survive frequent and radical modification of structure, as in the case of caterpillars and other insects. Mr. Darwin, quoting from Professor Owen, tells us (Plants and Animals under Domestication, vol. ii. p. 362, ed. 1875), that in the case of what is called metagenetic development, "the new parts are not moulded upon the inner surfaces of the old ones. The plastic force has changed its mode of operation. THE OUTER CASE, AND ALL THAT GAVE FORM AND CHARACTER TO THE PRECEDENT INDIVIDUAL, PERISH, AND ARE CAST OFF; THEY ARE NOT CHANGED into the corresponding parts of the same individual.
These are due to a new and distinct developmental process."
a.s.suredly, there is more birth and death in the world than is dreamt of by the greater part of us; but it is so masked, and on the whole, so little to our purpose, that we fail to see it. Yet radical and sweeping as the changes of organism above described must be, we do not feel them to be more a bar to personal ident.i.ty than the considerable changes which take place in the structure of our own bodies between youth and old age.
Perhaps the most striking ill.u.s.tration of this is to be found in the case of some Echinoderms, concerning which Mr. Darwin tells us, that "the animal in the second stage of development is formed almost like a bud within the animal of the first stage, the latter being then cast off like an old vestment, yet sometimes maintaining for a short period an independent vitality" ("Plants and Animals under Domestication," vol. ii. p. 362, ed. 1875).
Nor yet does personality depend upon any consciousness or sense of such personality on the part of the creature itself--it is not likely that the moth remembers having been a caterpillar, more than we ourselves remember having been children of a day old. It depends simply upon the fact that the various phases of existence have been linked together, by links which we agree in considering sufficient to cause ident.i.ty, and that they have flowed the one out of the other in what we see as a continuous, though it may be at times, a troubled stream. This is the very essence of personality, but it involves the probable unity of all animal and vegetable life, as being, in reality, nothing but one single creature, of which the component members are but, as it were, blood corpuscles or individual cells; life being a sort of leaven, which, if once introduced into the world, will leaven it altogether; or of fire, which will consume all it can burn; or of air or water, which will turn most things into themselves. Indeed, no difficulty would probably be felt about admitting the continued existence of personal ident.i.ty between parents and their offspring through all time (there being no SUDDEN break at any time between the existence of any maternal parent and that of its offspring), were it not that after a certain time the changes in outward appearance between descendants and ancestors become very great, the two seeming to stand so far apart, that it seems absurd in any way to say that they are one and the same being; much in the same way as after a time--though exactly when no one can say--the Thames becomes the sea. Moreover, the separation of the ident.i.ty is practically of far greater importance to it than its continuance. We want to be ourselves; we do not want any one else to claim part and parcel of our ident.i.ty. This community of ident.i.ties is not found to answer in everyday life. When then our love of independence is backed up by the fact that continuity of life between parents and offspring is a matter which depends on things which are a good deal hidden, and that thus birth gives us an opportunity of pretending that there has been a sudden leap into a separate life; when also we have regard to the utter ignorance of embryology, which prevailed till quite recently, it is not surprising that our ordinary language should be found to have regard to what is important and obvious, rather than to what is not quite obvious, and is quite unimportant.
Personality is the creature of time and s.p.a.ce, changing, as time changes, imperceptibly; we are therefore driven to deal with it as with all continuous and blending things; as with time, for example, itself, which we divide into days, and seasons, and times, and years, into divisions that are often arbitrary, but coincide, on the whole, as nearly as we can make them do so, with the more marked changes which we can observe. We lay hold, in fact, of anything we can catch; the most important feature in any existence as regards ourselves being that which we can best lay hold of rather than that which is most essential to the existence itself. We can lay hold of the continued personality of the egg and the moth into which the egg develops, but it is less easy to catch sight of the continued personality between the moth and the eggs which she lays; yet the one continuation of personality is just as true and free from quibble as the other. A moth becomes each egg that she lays, and that she does so, she will in good time show by doing, now that she has got a fresh start, as near as may be what she did when first she was an egg, and then a moth, before; and this I take it, so far as I can gather from looking at life and things generally, she would not be able to do if she had not travelled the same road often enough already, to be able to know it in her sleep and blindfold, that is to say, to remember it without any conscious act of memory.
So also a grain of wheat is linked with an ear, containing, we will say, a dozen grains, by a series of changes so subtle that we cannot say at what moment the original grain became the blade, nor when each ear of the head became possessed of an individual centre of action.
To say that each grain of the head is personally identical with the original grain would perhaps be an abuse of terms; but it can be no abuse to say that each grain is a continuation of the personality of the original grain, and if so, of every grain in the chain of its own ancestry; and that, as being such a continuation, it must be stored with the memories and experiences of its past existences, to be recollected under the circ.u.mstances most favourable to recollection, i.e., when under similar conditions to those when the impression was last made and last remembered. Truly, then, in each case the new egg and the new grain IS the egg, and the grain from which its parent sprang, as completely as the full-grown ox is the calf from which it has grown.
Again, in the case of some weeping trees, whose boughs spring up into fresh trees when they have reached the ground, who shall say at what time they cease to be members of the parent tree? In the case of cuttings from plants it is easy to elude the difficulty by making a parade of the sharp and sudden act of separation from the parent stock, but this is only a piece of mental sleight of hand; the cutting remains as much part of its parent plant as though it had never been severed from it; it goes on profiting by the experience which it had before it was cut off, as much as though it had never been cut off at all. This will be more readily seen in the case of worms which have been cut in half. Let a worm be cut in half, and the two halves will become fresh worms; which of them is the original worm? Surely both. Perhaps no simpler case than this could readily be found of the manner in which personality eludes us, the moment we try to investigate its real nature. There are few ideas which on first consideration appear so simple, and none which becomes more utterly incapable of limitation or definition as soon as it is examined closely.
Finally, Mr. Darwin ("Plants and Animals under Domestication," vol.
ii. p. 38, ed. 1875), writes -
"Even with plants multiplied by bulbs, layers, &c., which may IN ONE SENSE be said to form part of the same individual," &c., &c.; and again, p. 58, "The same rule holds good with plants when propagated by bulbs, offsets, &c., which IN ONE SENSE still form parts of the same individual," &c. In each of these pa.s.sages it is plain that the difficulty of separating the personality of the offspring from that of the parent plant is present to his mind. Yet, p. 351 of the same volume as above, he tells us that as.e.xual generation "is effected in many ways--by the formation of buds of various kinds, and by fissiparous generation, that is, by spontaneous or artificial division." The multiplication of plants by bulbs and layers clearly comes under this head, nor will any essential difference be felt between one kind of as.e.xual generation and another; if, then, the offspring formed by bulbs and layers is in one sense part of the original plant, so also, it would appear, is all offspring developed by as.e.xual generation in its manifold phrases.
If we now turn to p. 357, we find the conclusion arrived at, as it would appear, on the most satisfactory evidence, that "s.e.xual and as.e.xual reproduction are not seen to differ essentially; and . . . .
that as.e.xual reproduction, the power of regrowth, and development are all parts of one and the same great law." Does it not then follow, quite reasonably and necessarily, that all offspring, however generated, is IN ONE SENSE part of the individuality of its parent or parents. The question, therefore, turns upon "in what sense" this may be said to be the case? To which I would venture to reply, "In the same sense as the parent plant (which is but the representative of the outside matter which it has a.s.similated during growth, and of its own powers of development) is the same individual that it was when it was itself an offset, or a cow the same individual that it was when it was a calf--but no otherwise."
Not much difficulty will be felt about supposing the offset of a plant, to be imbued with the memory of the past history of the plant of which it is an offset. It is part of the plant itself; and will know whatever the plant knows. Why, then, should there be more difficulty in supposing the offspring of the highest mammals, to remember in a profound but unselfconscious way, the anterior history of the creatures of which they too have been part and parcel?
Personal ident.i.ty, then, is much like species itself. It is now, thanks to Mr. Darwin, generally held that species blend or have blended into one another; so that any possibility of arrangement and apparent subdivision into definite groups, is due to the suppression by death both of individuals and whole genera, which, had they been now existing, would have linked all living beings by a series of gradations so subtle that little cla.s.sification could have been attempted. How it is that the one great personality of life as a whole, should have split itself up into so many centres of thought and action, each one of which is wholly, or at any rate nearly, unconscious of its connection with the other members, instead of having grown up into a huge polyp, or as it were coral reef or compound animal over the whole world, which should be conscious but of its own one single existence; how it is that the daily waste of this creature should be carried on by the conscious death of its individual members, instead of by the unconscious waste of tissue which goes on in the bodies of each individual (if indeed the tissue which we waste daily in our own bodies is so unconscious of its birth and death as we suppose); how, again, that the daily repair of this huge creature life should have become decentralised, and be carried on by conscious reproduction on the part of its component items, instead of by the unconscious nutrition of the whole from a single centre, as the nutrition of our own bodies would appear (though perhaps falsely) to be carried on; these are matters upon which I dare not speculate here, but on which some reflections may follow in subsequent chapters.
CHAPTER VII--OUR SUBORDINATE PERSONALITIES
We have seen that we can apprehend neither the beginning nor the end of our personality, which comes up out of infinity as an island out of the sea, so gently, that none can say when it is first visible on our mental horizon, and fades away in the case of those who leave offspring, so imperceptibly that none can say when it is out of sight. But, like the island, whether we can see it or no, it is always there. Not only are we infinite as regards time, but we are so also as regards extension, being so linked on to the external world that we cannot say where we either begin or end. If those who so frequently declare that man is a finite creature would point out his boundaries, it might lead to a better understanding.
Nevertheless, we are in the habit of considering that our personality, or soul, no matter where it begins or ends, and no matter what it comprises, is nevertheless a single thing, uncompounded of other souls. Yet there is nothing more certain than that this is not at all the case, but that every individual person is a compound creature, being made up of an infinite number of distinct centres of sensation and will, each one of which is personal, and has a soul and individual existence, a reproductive system, intelligence, and memory of its own, with probably its hopes and fears, its times of scarcity and repletion, and a strong conviction that it is itself the centre of the universe.
True, no one is aware of more than one individuality in his own person at one time. We are, indeed, often greatly influenced by other people, so much so, that we act on many occasions in accordance with their will rather than our own, making our actions answer to their sensations, and register the conclusions of their cerebral action and not our own; for the time being, we become so completely part of them, that we are ready to do things most distasteful and dangerous to us, if they think it for their advantage that we should do so. Thus we sometimes see people become mere processes of their wives or nearest relations. Yet there is a something which blinds us, so that we cannot see how completely we are possessed by the souls which influence us upon these occasions. We still think we are ourselves, and ourselves only, and are as certain as we can be of any fact, that we are single sentient beings, uncompounded of other sentient beings, and that our action is determined by the sole operation of a single will.
But in reality, over and above this possession of our souls by others of our own species, the will of the lower animals often enters into our bodies and possesses them, making us do as they will, and not as we will; as, for example, when people try to drive pigs, or are run away with by a restive horse, or are attacked by a savage animal which masters them. It is absurd to say that a person is a single "ego" when he is in the clutches of a lion. Even when we are alone, and uninfluenced by other people except in so far as we remember their wishes, we yet generally conform to the usages which the current feeling of our peers has taught us to respect; their will having so mastered our original nature, that, do what we may, we can never again separate ourselves and dwell in the isolation of our own single personality. And even though we succeeded in this, and made a clean sweep of every mental influence which had ever been brought to bear upon us, and though at the same time we were alone in some desert where there was neither beast nor bird to attract our attention or in any way influence our action, yet we could not escape the parasites which abound within us; whose action, as every medical man well knows, is often such as to drive men to the commission of grave crimes, or to throw them into convulsions, make lunatics of them, kill them--when but for the existence and course of conduct pursued by these parasites they would have done no wrong to any man.
These parasites--are they part of us or no? Some are plainly not so in any strict sense of the word, yet their action may, in cases which it is unnecessary to detail, affect us so powerfully that we are irresistibly impelled to act in such or such a manner; and yet we are as wholly unconscious of any impulse outside of our own "ego" as though they were part of ourselves; others again are essential to our very existence, as the corpuscles of the blood, which the best authorities concur in supposing to be composed of an infinite number of living souls, on whose welfare the healthy condition of our blood, and hence of our whole bodies, depends. We breathe that they may breathe, not that we may do so; we only care about oxygen in so far as the infinitely small beings which course up and down in our veins care about it: the whole arrangement and mechanism of our lungs may be our doing, but is for their convenience, and they only serve us because it suits their purpose to do so, as long as we serve them.
Who shall draw the line between the parasites which are part of us, and the parasites which are not part of us? Or again, between the influence of those parasites which are within us, but are yet not US, and the external influence of other sentient beings and our fellow- men? There is no line possible. Everything melts away into everything else; there are no hard edges; it is only from a little distance that we see the effect as of individual features and existences. When we go close up, there is nothing but a blur and confused ma.s.s of apparently meaningless touches, as in a picture by Turner.
The following pa.s.sage from Mr. Darwin"s provisional theory of Pangenesis, will sufficiently show that the above is no strange and paradoxical view put forward wantonly, but that it follows as a matter of course from the conclusions arrived at by those who are acknowledged leaders in the scientific world. Mr. Darwin writes thus:-
"THE FUNCTIONAL INDEPENDENCE OF THE ELEMENTS OR UNITS OF THE BODY.-- Physiologists agree that the whole organism consists of a mult.i.tude of elemental parts, which are to a great extent independent of one another. Each organ, says Claude Bernard, has its proper life, its autonomy; it can develop and reproduce itself independently of the adjoining tissues. A great German authority, Virchow, a.s.serts still more emphatically that each system consists of "an enormous ma.s.s of minute centres of action. . . . Every element has its own special action, and even though it derive its stimulus to activity from other parts, yet alone effects the actual performance of duties. . . .
Every single epithelial and muscular fibre-cell leads a sort of parasitical existence in relation to the rest of the body. . . .
Every single bone corpuscle really possesses conditions of nutrition peculiar to itself." Each element, as Sir J. Paget remarks, lives its appointed time, and then dies, and is replaced after being cast off and absorbed. I presume that no physiologist doubts that, for instance, each bone corpuscle of the finger differs from the corresponding corpuscle of the corresponding joint of the toe," &c., &c. ("Plants and Animals under Domestication," vol ii. pp. 364, 365, ed. 1875).
In a work on heredity by M. Ribot, I find him saying, "Some recent authors attribute a memory" (and if so, surely every attribute of complete individuality) "to every organic element of the body;" among them Dr. Maudsley, who is quoted by M. Ribot, as saying, "The permanent effects of a particular virus, such as that of the variola, in the const.i.tution, shows that the organic element remembers for the remainder of its life certain modifications it has received. The manner in which a cicatrix in a child"s finger grows with the growth of the body, proves, as has been shown by Paget, that the organic element of the part does not forget the impression it has received.
What has been said about the different nervous centres of the body demonstrates the existence of a memory in the nerve cells diffused through the heart and intestines; in those of the spinal cord, in the cells of the motor ganglia, and in the cells of the cortical substance of the cerebal hemispheres."