All people, therefore, who can appreciate the logical sequence of an hypothesis hold that, according to the second teaching, there does not exist any substance or faculty peculiar either to Nature or to Soul,[73] but that these result from the way in which the primary corpuscles,[74] which are unaffected by change, come together. According to the first-mentioned teaching, on the other hand, Nature is not posterior to the corpuscles, but is a long way prior to them and older than they; and therefore in their view it is Nature which puts together the bodies both of plants and animals; and this she does by virtue of certain faculties which she possesses--these being, on the one hand, attractive and assimilative of what is appropriate, and, on the other, expulsive of what is foreign. Further, she skilfully moulds everything during the stage of genesis; and she also provides for the creatures after birth, employing here other faculties again, namely, one of affection and forethought for offspring, and one of sociability and friendship for kindred. According to the other school, none of these things exist in the natures[75] [of living things], nor is there in the soul any original innate idea, whether of agreement or difference, of separation or synthesis, of justice or injustice, of the beautiful or ugly; all such things, they say, arise in us _from sensation and through sensation_, and animals are steered by certain images and memories. Some of these people have even expressly declared that the soul possesses no reasoning faculty, but that we are led like cattle by the impression of our senses, and are unable to refuse or dissent from anything. In their view, obviously, courage, wisdom, temperance, and self-control are all mere nonsense, we do not love either each other or our offspring, nor do the gods care anything for us. This school also despises dreams, birds, omens, and the whole of astrology, subjects with which we have dealt at greater length in another work,[76] in which we discuss the views of Asclepiades the physician.[77] Those who wish to do so may familiarize themselves with these arguments, and they may also consider at this point which of the two roads lying before us is the better one to take. Hippocrates took the first-mentioned. According to this teaching, substance is one and is subject to _alteration_; there is a consensus in the movements of air and fluid throughout the whole body;[78] Nature acts throughout in an artistic and equitable manner, having certain faculties, by virtue of which each part of the body draws to itself the juice which is proper to it, and, having done so, attaches it to every portion of itself, and completely assimilates it; while such part of the juice as has not been mastered,[79] and is not capable of undergoing complete alteration and being assimilated to the part which is being nourished, is got rid of by yet another (an expulsive) faculty. XII