WE have thus spoken of the generation of animals both generally and separately in all the different classes.But, since male and female are distinct in the most perfect of them, and since we say that the ***es are first principles of all living things whether animals or plants, only in some of them the ***es are separated and in others not, therefore we must speak first of the origin of the ***es in the latter.For while the animal is still imperfect in its kind the distinction is already made between male and female.
It is disputed, however, whether the embryo is male or female, as the case may be, even before the distinction is plain to our senses, and further whether it is thus differentiated within the mother or even earlier.It is said by some, as by Anaxagoras and other of the physicists, that this antithesis exists from the beginning in the germs or seeds; for the germ, they say, comes from the male while the female only provides the place in which it is to be developed, and the male is from the right, the female from the left testis, and so also that the male embryo is in the right of the uterus, the female in the left.Others, as Empedocles, say that the differentiation takes place in the uterus; for he says that if the uterus is hot or cold what enters it becomes male or female, the cause of the heat or cold being the flow of the catamenia, according as it is colder or hotter, more 'antique' or more 'recent'.Democritus of Abdera also says that the differentiation of *** takes place within the mother;that however it is not because of heat and cold that one embryo becomes female and another male, but that it depends on the question which parent it is whose semen prevails,- not the whole of the semen, but that which has come from the part by which male and female differ from one another.This is a better theory, for certainly Empedocles has made a rather light-hearted assumption in thinking that the difference between them is due only to cold and heat, when he saw that there was a great difference in the whole of the sexual parts, the difference in fact between the male pudenda and the uterus.
For suppose two animals already moulded in embryo, the one having all the parts of the female, the other those of the male; suppose them then to be put into the uterus as into an oven, the former when the oven is hot, the latter when it is cold; then on the view of Empedocles that which has no uterus will be female and that which has will be male.But this is impossible.Thus the theory of Democritus would be the better of the two, at least as far as this goes, for he seeks for the origin of this difference and tries to set it forth; whether he does so well or not is another question.
Again, if heat and cold were the cause of the difference of the parts, this ought to have been stated by those who maintain the view of Empedocles; for to explain the origin of male and female is practically the same thing as to explain this, which is the manifest difference between them.And it is no small matter, starting from temperature as a principle, to collect the cause of the origin of these parts, as if it were a necessary consequence for this part which they call the uterus to be formed in the embryo under the influence of cold but not under that of heat.The same applies also to the parts which serve for intercourse, since these also differ in the way stated previously.
Moreover male and female twins are often found together in the same part of the uterus; this we have observed sufficiently by dissection in all the vivipara, both land animals and fish.Now if Empedocles had not seen this it was only natural for him to fall into error in assigning this cause of his; but if he had seen it it is strange that he should still think the heat or cold of the uterus to be the cause, since on his theory both these twins would have become either male or female, but as it is we do not see this to be the fact.
Again he says that the parts of the embryo are 'sundered', some being in the male and some in the female parent, which is why they desire intercourse with one another.If so it is necessary that the sexual parts like the rest should be separated from one another, already existing as masses of a certain size, and that they should come into being in the embryo on account of uniting with one another, not on account of cooling or heating of the semen.But perhaps it would take too long to discuss thoroughly such a cause as this which is stated by Empedocles, for its whole character seems to be fanciful.If, however, the facts about semen are such as we have actually stated, if it does not come from the whole of the body of the male parent and if the secretion of the male does not give any material at all to the embryo, then we must make a stand against both Empedocles and Democritus and any one else who argues on the same lines.For then it is not possible that the body of the embryo should exist 'sundered', part in the female parent and part in the male, as Empedocles says in the words: 'But the nature of the limbs hath been sundered, part in the man's...'; nor yet that a whole embryo is drawn off from each parent and the combination of the two becomes male or female according as one part prevails over another.
And, to take a more general view, though it is better to say that the one part makes the embryo female by prevailing through some superiority than to assign nothing but heat as the cause without any reflection, yet, as the form of the pudendum also varies along with the uterus from that of the father, we need an explanation of the fact that both these parts go along with each other.If it is because they are near each other, then each of the other parts also ought to go with them, for one of the prevailing parts is always near another part where the struggle is not yet decided; thus the offspring would be not only female or male but also like its mother or father respectively in all other details.
