To men heteron meros tês koilês anô pros tên kardian anapheretai, to loipon d' epibainei tê rhachei kath' holês autês ekteinomenon achri tôn skelôn, hôste to men heteron oud' engys aphikneitai tôn nephrôn, to loipon de plêsiazei men, ou mên eis autous ge kataphyetai. echrên d', eiper emellen hôs di' êthmôn autôn katharthêsesthai to haima, pan empiptein eis autous kapeita katô men pheresthai to lepton, ischesthai d' anô to pachy. nyni d' ouch houtôs echei; plagioi gar hekaterôthen tês koilês phlebos hoi nephroi keintai. oukoun hôs êthmoi diêthousi, pempousês men ekeinês, autoi d' oudemian eispheromenoi dynamin, all' helkousi dêlonoti; touto gar eti leipetai. Pôs oun helkousin? ei men, hôs Epikouros oietai tas holkas hapasas gignesthai kata tas tôn atomôn apopalseis te kai periplokas, ameinon ên ontôs eipein autous mêd' helkein holôs; poly gar an houtô ge tôn epi tês hêrakleias lithou mikrô prosthen eirê||menôn ho logos 60 exetazomenos heuretheiê geloioteros; all' hôs Hippokratês êbouleto. lechthêsetai de saphesteron epi proêkonti tô logô. nyni gar ou touto prokeitai didaskein, all' hôs out' allo ti dynaton eipein aition einai tês tôn ourôn diakriseôs plên tês holkês tôn nephrôn outh' houtô gignesthai tên holkên, hôs hoi mêdemian oikeian didontes tê physei dynamin oiontai gignesthai. Toutou gar homologêthentos, hôs estin holôs tis en tois hypo physeôs dioikoumenois dynamis helktikê, lêrôdês nomizoit' an ho peri anadoseôs trophês allo ti legein epicheirôn. XVI Now, while Erasistratus[143] for some reason replied at great length to certain other foolish doctrines, he entirely passed over the view held by Hippocrates, not even thinking it worth while to mention it, as he did in his work "On Deglutition"; in that work, as may be seen, he did go so far as at least to make mention of the word _attraction_, writing somewhat as follows: "Now, the stomach does not appear to exercise any attraction."[143] But when he is dealing with _anadosis_ he does not mention the Hippocratic view even to the extent of a single syllable. Yet we should have been satisfied if he had even merely written this: "Hippocrates lies in saying 'The flesh[144] attracts both from the stomach and from without,' for it cannot attract either from the stomach or from without." Or if he had thought it worth while to state that Hippocrates was wrong in criticizing the weakness of the neck of the uterus, "seeing that the orifice of the uterus has no power of attracting semen,"[145] or if he [Erasistratus] had thought proper to write any other similar opinion, then we in our turn would have defended ourselves in the following terms: