i.; 817 b 35. Empedokles said again that plants have their birth in an inferior world which is not perfect in its fulfilment, and that when it is fulfilled an animal is generated. i. 3; 984 a 8. Empedokles assumes four elements, adding earth as a fourth to those that have been mentioned; for these always abide and do not come into being, but in greatness and smallness they are compounded and separated out of one and into one. i. 3; 984 b 32. And since the opposite to the good appeared to exist in nature, and not only order and beauty but also disorder and ugliness, and the bad appeared to be more than the good and the ugly more than the beautiful, so some one else introduced Love and Strife, each the cause of one of these. For if one were to follow and make the assumption in accordance with reason and not in accordance with what Empedokles foolishly says, he will find Love to be the cause of what is good, and Strife of what is bad; so that if one were to say that Empedokles spoke after a certain manner and was the first to call the bad and the good first principles, perhaps he would speak rightly, if the good itself were the cause of all good things, and the bad of all bad things. _Met._ i. 4; 915 a 21. And Empedokles makes more use of causes than Anaxagoras, but not indeed sufficiently; nor does he find in them what has been agreed upon. At any rate love for him is often a separating cause and strife a uniting cause. For whenever the all is separated into the elements by strife, fire and each of the other elements are collected into one; and again, whenever they all are brought together into one by love, parts are necessarily separated again from each thing. Empedokles moreover differed from those who went before, in that he discriminated this cause and introduced it, not making the cause of motion one, but different and opposite. Further, he first described the four elements spoken of as in the form of matter; but he did not use them as four but only as two, fire by itself, and the rest opposed to fire as being one in nature, earth and air and water. i. 8; 989 a 20. And the same thing is true if one asserts that these are more numerous than one, as Empedokles says that matter is four substances. For it is necessary that the same peculiar results should hold good with reference to him. For we see the elements arising from each other inasmuch as fire and earth do not continue the same substance (for so it is said of them in the verses on nature); and with reference to the cause of their motion, whether it is necessary to assume one or two, we must think that he certainly did not speak either in a correct or praiseworthy manner. i. 9; 993 a 15. For the first philosophy seems to speak inarticulately in regard to all things, as though it were childish in its causes and first principle, when even Empedokles says that a bone exists by reason, that is, that it was what it was and what the essence of the matter was.