This Opinion in general is pretty near that of the former Author; but when he says, that one of the Sexes in an Hermaphrodite may be changed, or quite destroyed, it is somewhat obscure, and difficult to reconcile to the first Part of his Opinion; for first, he says, pursuant to the same Cause, of the Redundancy of such and such Matter, Hermaphrodites arise, ‘quibus sexus utriusque membra insunt,’ and then, altho’ one of the Sexes may be weaker and of no Efficacy; nay, sometimes one may be changed or quite abolish’d. Indeed when he says, that one of the Sexes in an Hermaphrodite is of no Efficacy, he is right; for our reputed Androgyni, which are the Macroclitorideæ, have one of theirs so, which is the Clitoris; and consequently ought to be deny’d the Character of an Hermaphrodite; but when he says, one of the Sexes is chang’d, he can, with less right, call them Hermaphrodites. If one be changed, it must be to some other Sex; and as there are but two, then there must be a double Male or female Sex, upon the Alteration, and all this, after they have become of this double Nature, according to the Cause in the first Part of his Opinion; for a Change is consequent to the former State of the thing changed. But, in fine, when one Sex is abolish’d, there ought to remain but a perfect Man, or Woman; how therefore can this most unaccountable Variety be said to proceed from a Redundancy of Particles of any kind whatsoever.
Pontanus[62], besides being of the same Opinion with Averroës, seems also to lay a great deal of blame to Heat, by which I suppose, he means the Calor Nativus, because he says[63],——he endeavours to make this plain, by likening Generation to a Vessel of Water on a Fire; alledging that a gentle Heat will render the Water hot, as well as an inordinate one; and that, as by a very great Heat, the Water will be subject to a total Evaporation, so the Oeconomy of Generation may be destroyed, or become monstrous or preposterous by the same. Innate Heat is indeed a necessary Quality that attends every Part as well as Action of animal Bodies; but I cannot conceive any Excess of Heat in such Bodies, but what is symptomatick of some morbid State, and therefore not to be assign’d as a Cause for any effect, whether regular or irregular, in Generation.
By this Author’s laying so much Stress upon inordinate Heat, one would imagine, he had nothing else to blame for causing Hermaphrodites; yet he joins with Peucerus so as to mention his very Words[64], in consequence of this Notion of a Superfluity of Particles producing more Members than are natural; and makes an offer at explaining this also in the following Manner; however inartful and unreasonable, let every Reader judge[65].
‘When therefore this acting or procreating Virtue directly influences either Sex, so as to conquer or quite overcome, Women bring forth Children of either Sex; but where she partly conquers and partly is subdued, then the thing is otherwise conducted, and one both Male and Female is begotten.’
By this Manner of accounting for it, we are to suppose, when the Vis Agens chiefly predominates over the Materia Seminalis, the Male Sex is begotten; and when the seminal Matter totally rules the Vis Agens, a Female is produced; but if the latter is partly conquer’d and partly overcomes, then one of both Sexes is the Consequence.
How inconsiderately does this Author give way to an erroneous Principle? For it is very plain to all Capacities, if it be necessary that such a Power as he calls his Vis Agens should accompany and direct the seminal Matter, in order to assist, and carry on, the Work of Generation, that whensoever she was so overcome, as not to have any concern in the Work, or act upon the seminal Matter, it ought to be deprived of any Manner, or Power, of growing into any Form whatsoever; whereas, by our Author’s System, we find, that when this Vis Agens has any thing to do, it is only towards the Formation of a Male; because if she be, as he expresses it, overcome, the Matter will produce a Female of itself; so that, an Hermaphrodite cannot be formed, till the Matter and the Vis Agens quarrel, and strive for Mastership, when in the Scuffle, each contributes something towards its favourite Sex, and a fœtus of both Sexes is made; yet he does not say both are perfect; for, as we observ’d before, he says one is obscure, so that in the Dispute they never come off equal; and this he proves in these Words[66]; ‘Nature in Mankind in general distinguishes the Male from the Female, so that both Sexes cannot exist in the same Body, in their proper degrees of Perfection.’
This last Opinion is not consistent with the rest, because, according to his first Principles, there should be an absolute Male or Female, just as either prevail’d over the other; and an Hermaphrodite, when each was so stubborn, as to force in upon the poor Fœtus it’s different Sex.
The contrary Qualities of Albertus Magnus[67] in their Strife about the Formation of the Fœtus, are not much unlike the foregoing Hypothesis; he says, ‘When contrary Qualities join together in the Body, either of which is absolute, and, by the help of the Vis Formativa, capable of terminating in a different Sex, that then Hermaphrodites are begotten[68].’
I should be glad to find out what these Qualities are, for as the Matter is stated it is hard to apply it; however therefore, if by the Contumacy of these Qualities, a Fœtus may be impressed with two Sexes, we must conclude that human Nature is very unhappy under the Guidance of such capricious Directors; but he ought here more particularly to lay the blame to the Vis Formatrix; for tho’ according to him either quality may be complexional of and terminating in its Sex; yet, these are but as Instruments made use of by the Vis Formatrix, to work upon the Matter withal; and therefore, the Tools used by a Workman may be as well blamed for making a bad Piece of Work, as these supposed Qualities; but as this Hypothesis in general, is as weak as any of the former, enough is said of it; let us therefore pass on to another, in which we shall find a great Variety.