do； and to do it repeatedly； is not to be intelligent？ Some say
that the rose…seed does not want to grow into a rose…bush。 Why；
then； in the name of all that is reasonable； does it grow？ Likely
enough it is unaware of the want that is spurring it on to action。
We have no reason to suppose that a human embryo knows that it
wants to grow into a baby； or a baby into a man。 Nothing ever
shows signs of knowing what it is either wanting or doing； when its
convictions both as to what it wants； and how to get it； have been
settled beyond further power of question。 The less signs living
creatures give of knowing what they do； provided they do it； and do
it repeatedly and well； the greater proof they give that in reality
they know how to do it； and have done it already on an infinite
number of past occasions。
〃Some one may say；〃 he continued； 〃'What do you mean by talking
about an infinite number of past occasions？ When did a rose…seed
make itself into a rose…bush on any past occasion？'
〃I answer this question with another。 'Did the rose…seed ever form
part of the identity of the rose…bush on which it grew？' Who can
say that it did not？ Again I ask： 'Was this rose…bush ever linked
by all those links that we commonly consider as constituting
personal identity； with the seed from which it in its turn grew？'
Who can say that it was not？
〃Then； if rose…seed number two is a continuation of the personality
of its parent rose…bush； and if that rose…bush is a continuation of
the personality of the rose…seed from which it sprang； rose…seed
number two must also be a continuation of the personality of the
earlier rose…seed。 And this rose…seed must be a continuation of
the personality of the preceding rose…seedand so back and back ad
infinitum。 Hence it is impossible to deny continued personality
between any existing rose…seed and the earliest seed that can be
called a rose…seed at all。
〃The answer； then； to our objector is not far to seek。 The rose…
seed did what it now does in the persons of its ancestorsto whom
it has been so linked as to be able to remember what those
ancestors did when they were placed as the rose…seed now is。 Each
stage of development brings back the recollection of the course
taken in the preceding stage； and the development has been so often
repeated； that all doubtand with all doubt； all consciousness of
actionis suspended。
〃But an objector may still say； 'Granted that the linking between
all successive generations has been so close and unbroken； that
each one of them may be conceived as able to remember what it did
in the persons of its ancestorshow do you show that it actually
did remember？'
〃The answer is： 'By the action which each generation takesan
action which repeats all the phenomena that we commonly associate
with memorywhich is explicable on the supposition that it has
been guided by memoryand which has neither been explained； nor
seems ever likely to be explained on any other theory than the
supposition that there is an abiding memory between successive
generations。'
〃Will any one bring an example of any living creature whose action
we can understand； performing an ineffably difficult and intricate
action； time after time； with invariable success； and yet not
knowing how to do it； and never having done it before？ Show me the
example and I will say no more； but until it is shown me； I shall
credit action where I cannot watch it； with being controlled by the
same laws as when it is within our ken。 It will become unconscious
as soon as the skill that directs it has become perfected。 Neither
rose…seed； therefore； nor embryo should be expected to show signs
of knowing that they know what they knowif they showed such signs
the fact of their knowing what they want； and how to get it； might
more reasonably be doubted。〃
Some of the passages already given in Chapter XXIII were obviously
inspired by the one just quoted。 As I read it； in a reprint shown
me by a Professor who had edited much of the early literature on
the subject； I could not but remember the one in which our Lord
tells His disciples to consider the lilies of the field； who
neither toil nor spin； but whose raiment surpasses even that of
Solomon in all his glory。
〃They toil not； neither do they spin？〃 Is that so？ 〃Toil not？〃
Perhaps not； now that the method of procedure is so well known as
to admit of no further questionbut it is not likely that lilies
came to make themselves so beautifully without having ever taken
any pains about the matter。 〃Neither do they spin？〃 Not with a
spinning…wheel； but is there no textile fabric in a leaf？
What would the lilies of the field say if they heard one of us
declaring that they neither toil nor spin？ They would say； I take
it； much what we should if we were to hear of their preaching
humility on the text of Solomons； and saying； 〃Consider the
Solomons in all their glory； they toil not neither do they spin。〃
We should say that the lilies were talking about things that they
did not understand； and that though the Solomons do not toil nor
spin； yet there had been no lack of either toiling or spinning
before they came to be arrayed so gorgeously。
Let me now return to the Professor。 I have said enough to show the
general drift of the arguments on which he relied in order to show
that vegetables are only animals under another name； but have not
stated his case in anything like the fullness with which he laid it
before the public。 The conclusion he drew； or pretended to draw；
was that if it was sinful to kill and eat animals； it was not less
sinful to do the like by vegetables； or their seeds。 None such； he
said； should be eaten； save what had died a natural death； such as
fruit that was lying on the ground and about to rot； or cabbage…
leaves that had turned yellow in late autumn。 These and other like
garbage he declared to be the only food that might be eaten with a
clear conscience。 Even so the eater must plant the pips of any
apples or pears that he may have eaten； or any plum…stones； cherry…
stones； and the like； or he would come near to incurring the guilt
of infanticide。 The grain of cereals； according to him； was out of
the question； for every such grain had a living soul as much as man
had； and had as good a right as man to possess that soul in peace。
Having thus driven his fellow countrymen into a corner at the point
of a logical bayonet from which they felt that there was no escape；
he proposed that the question what was to be done should be
referred to an oracle in which the whole country had the greatest
confidence； and to which recourse was always had in times of
special perplexity。 It was whispered that a near relation of the
philosopher's was lady's…maid to the priestess who delivered the
oracle； and the Puritan party declared that the strangely
unequivocal answer of the oracle was obtained by backstairs
influence； but whether this was so or no； the response as nearly as
I can translate it was as follows：…
〃He who sins aught
Sins more than he ought；
But he who sins nought
Has much to be taught。
Beat or be beaten；
Eat or be eaten；
Be killed or kill；
Choose which you will。〃
It was clear that this response sanctioned at any rate the
destruction of vegetable life when wanted as food by man； and so
forcibly had the philosopher shown that what was sauce for
vegetables was so also for animals； that； though the Puritan party
made a furious outcry； the acts forbidding the use of meat were
repealed by a considerable majority。 Thus； after several hundred
years of wandering in the wilderness of philosophy； the country
reached the conclusions that common sense had long since arrived
at。 Even the Puritans after a vain attempt to subsist on a kind of
jam made of apples and yellow cabbage leaves； succumbed to the
inevitable； and resigned themselves to a diet of roast beef and
mutton； with all the usual adjuncts of a modern dinner…table。
One would have thought that the dance they had been led by the old
prophet； and that still madder dance which the Professor of botany
had gravely； but as I believe insidiously； proposed to lead them；
would have made the Erewhonians for a long time suspicious of
prophets whether they professed to have communications with an
unseen power or no； but so engrained in the human heart is the
desire to believe that some people really do know what they say
they know； and can thus save them from the trouble of thinking for
themselves； that in a short time would…be philosophers and faddists
became more powerful than ever； and gradually led their countrymen
to accept all those absurd views of life； some account of which I
have given in my earlier chapters。 Indeed I can see no hope for
the Erewhonians till they have got to understand that reason
uncorrected by instinct is as bad as instinct uncorrected by
reason。
CHAPTER XXVIII： ESCAPE
Though busily engaged in translating the extracts given in the last
five chapters； I was also laying matters in train for my escape
with Arowhena。 And indeed it was high time； for I received an
intimation from one of the cashiers of the Musical Banks； that I