Empedokles says that trees were the first living creatures to grow up out of the earth, before the sun was spread out, and before day and night were distinguished; that, from the symmetry of their mixture, they contain the proportion of male and female; that they grow, rising up owing to the heat which is in the earth, so that they are parts of the earth just as embryos are parts of the uterus; that fruits are excretions of the water and fire in plants, and that those which have a deficiency of moisture shed their leaves when that is evaporated by the summer heat, while those which have more moisture remain evergreen, as in the case of the laurel, the olive, and the palm; that the differences in taste are due to variations in the particles contained in the earth and to the plants drawing different particles from it, as in the case of vines; for it is not the difference of the vines that makes wine good, but that of the soil which nourishes them. Aet. v. 26, 4 (R. P. 172). Aristotle finds fault with Empedokles for explaining the double growth of plants, upwards and downwards, by the opposite natural motions of the earth and fire contained in them.[616] For “natural motions” we must, of course, substitute the attraction of like for like (§ 109). Theophrastos says much the same thing.[617] The growth of plants, then, is to be regarded as an incident in that separation of the elements which Strife is bringing about. Some of the fire which is still beneath the earth (fr. 52) meeting in its upward course with earth, still moist with water and “running” down so as to “reach its own kind,” unites with it, under the influence of the Love still left in the world, to form a temporary combination, which we call a tree or a plant. Footnote 616: Arist. _de An._ Β, 4. 415 b 28. Footnote 617: Theophr. _de causis plantarum_, i. 12, 5. At the beginning of the pseudo-Aristotelian _Treatise on Plants_,[618] we are told that Empedokles attributed desire, sensation, and the capacity for pleasure and pain to plants, and he rightly saw that the two sexes are combined in them. This is mentioned by Aetios, and discussed in the pseudo-Aristotelian treatise. If we may so far trust that Byzantine translation from a Latin version of the Arabic,[619] we get a most valuable hint as to the reason. Plants, we are there told, came into being “in an imperfect state of the world,”[620] in fact, at a time when Strife had not so far prevailed as to differentiate the sexes. We shall see that the same thing applies to the original race of animals in this world. It is strange that Empedokles never observed the actual process of generation in plants, but confined himself to the statement that they spontaneously “bore eggs” (fr. 79), that is to say, fruit. Footnote 618: [Arist.] _de plantis_, Α, 1. 815 a 15. Footnote 619: