15. I cannot think in what manner they who advance this doctrine, and transfer Art from the cause I have described to hypothesis, will cure men according to the principle which they have laid down. For, as far as I know, neither the hot nor the cold, nor the dry, nor the moist, has ever been found unmixed with any other quality; but I suppose they use the same articles of meat and drink as all we other men do. But to this substance they give the attribute of being hot, to that cold, to that dry, and to that moist. Since it would be absurd to advise the patient to take something hot, for he would straightway ask what it is? so that he must either play the fool, or have recourse to some one of the well known substances; and if this hot thing happen to be sour, and that hot thing insipid, and this hot thing has the power of raising a disturbance in the body (and there are many other kinds of heat, possessing many opposite powers), he will be obliged to administer some one of them, either the hot and the sour, or the hot and the insipid, or that which, at the same time, is cold and sour (for there is such a substance), or the cold and the insipid. For, as I think, the very opposite effects will result from either of these, not only in man, but also in a bladder, a vessel of wood, and in many other things possessed of far less sensibility than man; for it is not the heat which is possessed of great efficacy, but the sour and the insipid, and other qualities as described by me, both in man and out of man, and that whether eaten or drunk, rubbed in externally, and otherwise applied.
15. Ἀπορέω δʼ ἔγωγε, οἱ τὸν λόγον ἐκεῖνον λέγοντες καὶ ἄγοντες ἐκ ταύτης τῆς ὁδοῦ ἐπὶ ὑπόθεσιν τὴν τέχνην τίνα ποτὲ τρόπον θεραπεύουσι τοὺς ἀνθρώπους, ὥσπερ ὑποτίθενται. οὐ γάρ ἐστιν αὐτοῖς, οἶμαι, ἐξευρημένον αὐτό τι ἐφʼ ἑωυτοῦ θερμὸν ἢ ψυχρὸν ἢ ξηρὸν ἢ ὑγρὸν μηδενὶ ἄλλῳ εἴδει κοινωνέον. ἀλλʼ οἴομαι ἔγωγε ταὐτὰ βρώματα καὶ πόματα αὐτοῖσι ὑπάρχειν, οἷσι πάντες χρεώμεθα. προστιθέασι δὲ τῷ μὲν εἶναι θερμῷ, τῷ δὲ ψυχρῷ, τῷ δὲ ξηρῷ, τῷ δὲ ὑγρῷ, ἐπεὶ ἐκεῖνό γε ἄπορον προστάξαι τῷ κάμνοντι θερμόν τι προσενέγκασθαι. εὐθὺ γὰρ ἐρωτήσει· τί; ὥστε ληρεῖν ἀνάγκη ἢ ἐς τούτων τι τῶν γινωσκομένων καταφεύγειν. εἰ δὲ δὴ τυγχάνει τι θερμὸν ἐὸν στρυφνόν, ἄλλο δὲ θερμὸν ἐὸν πλαδαρόν, ἄλλο δὲ θερμὸν ἄραδον ἔχον — ἔστι γὰρ καὶ ἄλλα πολλὰ θερμὰ καὶ ἄλλας δυνάμιας ἔχοντα ἑωυτοῖς ὑπεναντίας — ἦ διοίσει τι αὐτῶν προσενεγκεῖν τὸ θερμὸν καὶ στρυφνὸν ἢ τὸ θερμὸν καὶ πλαδαρὸν ἢ ἅμα τὸ ψυχρὸν καὶ στρυφνόν — ἔστι γὰρ καὶ τοιοῦτο — ἢ τὸ ψυχρόν τε καὶ πλαδαρόν· ὥσπερ γὰρ ἐγὼ οἶδα, πᾶν τοὐναντίον ἀφʼ ἑκατέρου αὐτῶν ἀποβαίνει, οὐ μοῦνον ἐν ἀνθρώπῳ, ἀλλὰ καὶ ἐν σκύτει καὶ ἐν ξύλῳ καὶ ἐν ἄλλοις πολλοῖς, ἅ ἐστιν ἀνθρώπου ἀναισθητότερα. οὐ γὰρ τὸ θερμόν ἐστιν τὸ τὴν μεγάλην δύναμιν ἔχον, ἀλλὰ τὸ στρυφνὸν καὶ τὸ πλαδαρὸν καὶ τἄλλα ὅσα μοι εἴρηται καὶ ἐν τῷ ἀνθρώπῳ καὶ ἔξω τοῦ ἀνθρώπου, καὶ ἐσθιόμενα καὶ πινόμενα καὶ ἔξωθεν ἐπιχριό μενά τε καὶ προσπλασσόμενα.
16. But I think that of all the qualities heat and cold exercise the least operation in the body, for these reasons: as long time as hot and cold are mixed up with one another they do not give trouble, for the cold is attempered and rendered more moderate by the hot, and the hot by the cold; but when the one is wholly separate from the other, then it gives pain; and at that season when cold is applied it creates some pain to a man, but quickly, for that very reason, heat spontaneously arises in him without requiring any aid or preparation. And these things operate thus both upon men in health and in disease. For example, if a person in health wishes to cool his body during winter, and bathes either in cold water or in any other way, the more he does this, unless his body be fairly congealed, when he resumes his clothes and comes into a place of shelter, his body becomes more heated than before. And thus, too, if a person wish to be warmed thoroughly either by means of a hot bath or strong fire, and straight-way having the same clothing on, takes up his abode again in the place he was in when he became congealed, he will appear much colder, and more disposed to chills than before. And if a person fan himself on account of a suffocating heat, and having procured refrigeration for himself in this manner, cease doing so, the heat and suffocation will be ten times greater in his case than in that of a person who does nothing of the kind. And, to give a more striking example, persons travelling in the snow, or otherwise in rigorous weather, and contracting great cold in their feet, their hands, or their head, what do they not suffer from inflammation and tingling when they put on warm clothing and get into a hot place? In some instances, blisters arise as if from burning with fire, and they do not suffer from any of those unpleasant symptoms until they become heated. So readily does either of these pass into the other; and I could mention many other examples. And with regard to the sick, is it not in those who experience a rigor that the most acute fever is apt to break out? And yet not so strongly neither, but that it ceases in a short time, and, for the most part, without having occasioned much mischief; and while it remains, it is hot, and passing over the whole body, ends for the most part in the feet, where the chills and cold were most intense and lasted longest; and, when sweat supervenes, and the fever passes off, the patient is much colder than if he had not taken the fever at all. Why then should that which so quickly passes into the opposite extreme, and loses its own powers spontaneously, be reckoned a mighty and serious affair? And what necessity is there for any great remedy for it?
16. ψυχρότητα δʼ ἐγὼ καὶ θερμότητα πασέων ἥκιστα τῶν δυναμίων νομίζω δυναστεύειν ἐν τῷ σώματι διὰ τάσδε τὰς αἰτίας· ὃν μὲν ἂν δήπου χρόνον μεμιγμένα αὐτὰ ἑωυτοῖς ἅμα τὸ θερμόν τε καὶ ψυχρὸν ἐνῇ, οὐ λυπεῖ. κρῆσις γὰρ καὶ μετριότης τῷ μὲν θερμῷ γίνεται ἀπὸ τοῦ ψυχροῦ, τῷ δὲ ψυχρῷ ἀπὸ τοῦ θερμοῦ. ὅταν δʼ ἀποκριθῇ χωρὶς ἑκάτερον, τότε λυπεῖ. ἐν δὲ δὴ τούτῳ τῷ καιρῷ, ὅταν τὸ ψυχρὸν ἐπιγένηται καί τι λυπήσῃ τὸν ἄνθρωπον, διὰ τάχεος πρῶτον διʼ αὐτὸ τοῦτο πάρεστιν τὸ θερμὸν αὐτόθεν ἐκ τοῦ ἀνθρώπου, οὐδεμιῆς βοηθείης οὐδὲ παρασκευῆς δεόμενον. καὶ ταῦτα καὶ ἐν ὑγιαίνουσι τοῖς ἀνθρώποις ἀπεργάζεται καὶ ἐν κάμνουσι. τοῦτο μέν, εἴ τις θέλει ὑγιαίνων χειμῶνος διαψῦξαι τὸ σῶμα ἢ λουσάμενος ψυχρῷ ἢ ἄλλῳ τῳ τρόπῳ, ὅσῳ ἂν ἐπὶ πλεῖον αὐτὸ ποιήσῃ, καὶ ἤν γε μὴ παντάπασιν παγῇ τὸ σῶμα, ὅταν εἵματα λάβῃ καὶ ἔλθῃ ἐς τὴν σκέπην, ἔτι μᾶλλον καὶ ἐπὶ πλεῖον θερμαίνεται τὸ σῶμα· τοῦτο δέ, εἰ ἐθέλοι ἐκθερμανθῆναι ἰσχυρῶς ἢ λουτρῷ θερμῷ ἢ πυρὶ πολλῷ, ἐκ δὲ τούτου τὸ αὐτὸ εἷμα ἔχων ἐν τῷ αὐτῷ χωρίῳ τὴν διατριβὴν ποιεῖσθαι ὥσπερ διεψυγμένος, πολὺ φαίνεται καὶ ψυχρότερος καὶ ἄλλως φρικαλεώτερος· ἢ εἰ ῥιπιζόμενός τις ὑπὸ πνίγεος καὶ παρασκευαζόμενος αὐτὸς ἑωυτῷ ψῦχος ἐκ τοιούτου ἂν τρόπου διαπαύσαιτο τοῦτο ποιέων, δεκαπλάσιον ἔσται τὸ καῦμα καὶ πνῖγος ἢ τῷ μηδὲν τοιοῦτο ποιέοντι. τόδε δὴ καὶ πολὺ μέζον· ὅσοι ἂν διὰ χιόνος ἢ ἄλλου ψύχεος βαδίσαντες ῥιγώσωσι διαφερόντως πόδας ἢ χεῖρας ἢ κεφαλήν, οἷα πάσχουσιν ἐς τὴν νύκτα, ὅταν περισταλεωσί τε καὶ ἐν ἀλέῃ γένωνται ὑπὸ καύματος καὶ κνησμοῦ. καὶ ἔστιν οἷσι φλύκταιναι ἀνίστανται ὥσπερ τοῖς ἀπὸ πυρὸς κατακεκαυμένοις. καὶ οὐ πρότερον τοῦτο πάσχουσιν, πρὶν θερμανθέωσιν. οὕτως ἑτοίμως ἑκάτερον αὐτῶν ἐπὶ θάτερον παραγίνεται. μυρία δʼ ἂν καὶ ἄλλα ἔχοιμι εἰπεῖν. τὰ δὲ κατὰ τοὺς νοσέοντας, οὐχὶ ὅσοις ἂν ῥῖγος γένηται, τούτοις ὀξύτατος ὁ πυρετὸς ἐκλάμπει; καὶ οὐχὶ ὅπως ἰσχυρός, ἀλλὰ καὶ παυόμενος διʼ ὀλίγου, καὶ ἄλλως τὰ πολλὰ ἀσινὴς καὶ ὅσον ἂν χρόνον παρῇ διάθερμος; καὶ διεξιὼν διὰ παντὸς τελευτᾷ ἐς τοὺς πόδας μάλιστα, οὗπερ τὸ ῥῖγος καὶ ἡ ψῦξις νεηνικωτάτη καὶ ἐπὶ πλεῖον ἐνεχρόνισεν· πάλιν τε ὅταν ἱδρώσῃ τε καὶ ἀπαλλαγῇ ὁ πυρετός, πολὺ μᾶλλον διέψυξε ἢ εἰ μὴ ἔλαβε τὴν ἀρχήν. ᾧ οὖν διὰ τάχεος οὕτω παραγίνεται τὸ ἐναντιώτατόν τε καὶ ἀφαιρεόμενον τὴν δύναμιν ἀπὸ τωὐτομάτου, τί ἂν ἀπὸ τούτου μέγα ἢ δεινὸν γένοιτο; ἢ τί δεῖ πολλῆς ἐπὶ τούτῳ βοηθείης;
17. One might here say—but persons in ardent fevers, pneumonia, and other formidable diseases, do not quickly get rid of the heat, nor experience these rapid alterations of heat and cold. And I reckon this very circumstance the strongest proof that it is not from heat simply that men get into the febrile state, neither is it the sole cause of the mischief, but that this species of heat is bitter, and that acid, and the other saltish, and many other varieties; and again there is cold combined with other qualities. These are what proves injurious; heat, it is true, is present also, possessed of strength as being that which conducts, is exacerbated and increased along with the other, but has no power greater than what is peculiar to itself.
17. εἴποι ἄν τις· ἀλλʼ οἱ πυρεταίνοντες τοῖσι καύσοισί τε καὶ περιπνευμονίῃσι καὶ ἄλλοισι ἰσχυροῖσι νοσήμασι οὐ ταχέως ἐκ τῆς θέρμης ἀπαλλάσσονται, οὐδὲ πάρεστιν ἐνταῦθα ἔτι τὸ θερμὸν ἢ τὸ ψυχρόν. ἐγὼ δέ μοι τοῦτο μέγιστον τεκμήριον ἡγεῦμαι εἶναι, ὅτι οὐ διὰ τὸ θερμὸν ἁπλῶς πυρεταίνουσιν οἱ ἄνθρωποι, οὐδὲ τοῦτο εἴη τὸ αἴτιον τῆς κακώσιος μοῦνον, ἀλλʼ ἔστι καὶ πικρὸν καὶ θερμὸν τὸ αὐτό, καὶ ὀξὺ καὶ θερμόν, καὶ ἁλμυρὸν καὶ θερμόν, καὶ ἄλλα μυρία, καὶ πάλιν γε ψυχρὸν μετὰ δυναμίων ἑτέρων. τὰ μὲν οὖν λυμαινόμενα ταῦτʼ ἐστί· συμπάρεστι δὲ καὶ τὸ θερμόν, ῥώμης μὲν ἔχον ὅσον τὸ ἡγεύμενον καὶ παροξυνόμενον καὶ αὐξόμενον ἅμα ἐκείνῳ, δύναμιν δὲ οὐδεμίαν πλείω τῆς προσηκούσης.
18. With regard to these symptoms, in the first place those are most obvious of which we have all often had experience. Thus, then, in such of us as have a coryza and defluxion from the nostrils, this discharge is much more acrid than that which formerly was formed in and ran from them daily; and it occasions swelling of the nose, and it inflames, being of a hot and extremely ardent nature, as you may know, if you apply your hand to the place; and, if the disease remains long, the part becomes ulcerated although destitute of flesh and hard; and the heat in the nose ceases, not when the defluxion takes place and the inflammation is present, but when the running becomes thicker and less acrid, and more mixed with the former secretion, then it is that the heat ceases. But in all those cases in which this decidedly proceeds from cold alone, without the concourse of any other quality, there is a change from cold to hot, and from hot to cold, and these quickly supervene, and require no coction. But all the others being connected, as I have said, with acrimony and intemperance of humors, pass off in this way by being mixed and concocted.
18. δῆλα δὲ ταῦτα ὅτι ὧδε ἔχει ἐπὶ τῶνδε τῶν σημείων· πρῶτον μὲν ἐπὶ τὰ φανερώτερα, ὧν πάντες ἔμπειροι πολλάκις ἐσμέν τε καὶ ἐσόμεθα. τοῦτο μὲν γάρ, ὅσοισι ἂν ἡμέων κόρυζα ἐγγένηται καὶ ῥεῦμα κινηθῇ διὰ τῶν ῥινῶν, τοῦτο ὡς τὸ πολὺ δριμύτερον τοῦ πρότερον γινομένου τε καὶ ἰόντος ἐκ τῶν ῥινῶν καθʼ ἑκάστην ἡμέρην καὶ οἰδεῖν μὲν ποιεῖ τὴν ῥῖνα καὶ συγκαίει θερμήν τε καὶ διάπυρον ἐσχάτως, ἢν δὴ τὴν χεῖρα προς φέρῃς· κἢν πλείω χρόνον παρῇ, καὶ ἐξελκοῦται τὸ χωρίον ἄσαρκόν τε καὶ σκληρὸν ἐόν. παύεται δέ πως τὸ καῦμα ἐκ τῆς ῥινός, οὐχ ὅταν τὸ ῥεῦμα γίνηται καὶ ἡ φλεγμονὴ ᾖ, ἀλλʼ ἐπειδὰν παχύτερόν τε καὶ ἧσσον δριμὺ ῥέῃ, πέπον καὶ μεμιγμένον μᾶλλον τοῦ πρότερον γινομένου, τότε δὲ ἤδη καὶ τὸ καῦμα πέπαυται. ἀλλʼ οἷσι δὲ ὑπὸ ψύχεος φανερῶς αὐτοῦ μούνου γίνεται μηδενὸς ἄλλου συμπαραγενομένου, πᾶσι δὲ ἡ αὐτὴ ἀπαλλαγή, ἐκ μὲν τῆς ψύξιος διαθερμανθῆναι, ἐκ δὲ τοῦ καύματος διαψυχθῆναι, καὶ ταῦτα ταχέως παραγίνεται καὶ πέψιος οὐδεμιῆς προσδεῖται. τὰ δʼ ἄλλα πάντα, ὅσα διὰ χυμῶν δριμύτητας καὶ ἀκρησίας, φημὶ ἔγωγε γίνεσθαι τὸν αὐτὸν τρόπον καὶ ἀποκαθίστασθαι πεφθέντα καὶ κρηθέντα.
19. But such defluxions as are determined to the eyes being possessed of strong and varied acrimonies, ulcerate the eyelids, and in some cases corrode the and parts below the eyes upon which they flow, and even occasion rupture and erosion of the tunic which surrounds the eyeball. But pain, heat, and extreme burning prevail until the defluxions are concocted and become thicker, and concretions form about the eyes, and the coction takes place from the fluids being mixed up, diluted, and digested together. And in defluxions upon the throat, from which are formed hoarseness, cynanche, crysipelas, and pneumonia, all these have at first saltish, watery, and acrid discharges, and with these the diseases gain strength. But when the discharges become thicker, more concocted, and are freed from all acrimony, then, indeed, the fevers pass away, and the other symptoms which annoyed the patient; for we must account those things the cause of each complaint, which, being present in a certain fashion, the complaint exists, but it ceases when they change to another combination. But those which originate from pure heat or cold, and do not participate in any other quality, will then cease when they undergo a change from cold to hot, and from hot to cold; and they change in the manner I have described before. Wherefore, all the other complaints to which man is subject arise from powers (qualities?). Thus, when there is an overflow of the bitter principle, which we call yellow bile, what anxiety, burning heat, and loss of strength prevail! but if relieved from it, either by being purged spontaneously, or by means of a medicine seasonably administered, the patient is decidedly relieved of the pains and heat; but while these things float on the stomach, unconcocted and undigested, no contrivance could make the pains and fever cease; and when there are acidities of an acrid and aeruginous character, what varieties of frenzy, gnawing pains in the bowels and chest, and inquietude, prevail! and these do not cease until the acidities be purged away, or are calmed down and mixed with other fluids. The coction, change, attenuation, and thickening into the form of humors, take place through many and various forms; therefore the crises and calculations of time are of great importance in such matters; but to all such changes hot and cold are but little exposed, for these are neither liable to putrefaction nor thickening. What then shall we say of the change? that it is a combination (crasis) of these humors having different powers toward one another. But the hot does not loose its heat when mixed with any other thing except the cold; nor again, the cold, except when mixed with the hot. But all other things connected with man become the more mild and better in proportion as they are mixed with the more things besides. But a man is in the best possible state when they are concocted and at rest, exhibiting no one peculiar quality; but I think I have said enough in explanation of them.
19. ὅσα τε αὖἐπὶ τοὺς ὀφθαλμοὺς τρέπεται τῶν ῥευμάτων, ἰσχυρὰς καὶ παντοίας δριμύτητας ἔχοντα, ἑλκοῖ μὲν βλέφαρα, κατεσθίει δʼ ἐνίων γνάθους τε καὶ τὰ ὑπὸ τοῖσι ὀφθαλμοῖσι, ἐφʼ ὅ τι ἂν ἐπιρρυῇ, ῥήγνυσι δὲ καὶ διεσθίει τὸν ἀμφὶ τὴν ὄψιν χιτῶνα. ὀδύναι δὲ καὶ καῦμα καὶ φλογμὸς ἔσχατος κατέχει μέχρι τινός, μέχρι ἂν τὰ ῥεύματα πεφθῇ καὶ γένηται παχύτερα καὶ λήμη ἀπʼ αὐτῶν ᾖ. τὸ δὲ πεφθῆναι γίνεται ἐκ τοῦ μιχθῆναι καὶ κρηθῆναι ἀλλήλοισι καὶ συνεψηθῆναι. τοῦτο δέ, ὅσα ἐς τὴν φάρυγγα, ἀφʼ ὧν βράγχοι γίνονται καὶ συνάγχαι, ἐρυσιπέλατά τε καὶ περιπνευμονίαι, πάντα ταῦτα τὸ μὲν πρῶτον ἁλμυρά τε καὶ ὑγρὰ καὶ δριμέα ἀφίει, καὶ ἐν τοῖσι τοιούτοις ἔρρωται τὰ νοσήματα. ὅταν δὲ παχύτερα καὶ πεπαίτερα γένηται καὶ πάσης δριμύτητος ἀπηλλαγμένα, τότε ἤδη καὶ οἱ πυρετοὶ παύονται καὶ τἄλλα τὰ λυπέοντα τὸν ἄνθρωπον. δεῖ δὲ δήπου ταῦτα αἴτια ἑκάστου ἡγεῖσθαι εἶναι, ὧν παρεόντων μὲν τοιου τότροπον γίνεσθαι ἀνάγκη, μεταβαλλόντων δὲ ἐς ἄλλην κρῆσιν παύεσθαι. ὁπόσα οὖν ἀπʼ αὐτῆς τῆς θέρμης εἰλικρινέος ἢ ψύξιος γίνεται καὶ μὴ μετέχει ἄλλης δυνάμιος μηδεμιῆς, οὕτω παύοιτο ἄν, ὅταν μεταβάλλῃ ἐκ τοῦ θερμοῦ ἐς τὸ ψυχρὸν καὶ ἐκ τοῦ ψυχροῦ ἐς τὸ θερμόν. μεταβάλλει δὲ ὅνπερ προείρηταί μοι τρόπον. ἔτι τοίνυν τἄλλα ὅσα κακοπαθεῖ ὁ ἄνθρωπος πάντα ἀπὸ δυναμίων γίνεται. τοῦτο μὲν γάρ, ὅταν πικρότης τις ἀποχυθῇ, ἣν δὴ χολὴν ξανθὴν καλέομεν, οἷαι ἄσαι καὶ καύματα καὶ ἀδυναμίαι κατέχουσιν· ἀπαλλασσόμενοι δὲ τούτου, ἐνίοτε καὶ καθαιρόμενοι, ἢ αὐτόματοι ἢ ὑπὸ φαρμάκου, ἢν ἐν καιρῷ τι αὐτῶν γίνηται, φανερῶς καὶ τῶν πόνων καὶ τῆς θέρμης ἀπαλλάσσονται. ὅσον δʼ ἂν χρόνον ταῦτα μετέωρα ᾖ καὶ ἄπεπτα καὶ ἄκρητα, μηχανὴ οὐδεμία οὔτε τῶν πόνων παύεσθαι οὔτε τῶν πυρετῶν. καὶ ὅσοισι δὲ ὀξύτητες προσίστανται δριμεῖαί τε καὶ ἰώδεες, οἷαι λύσσαι καὶ δήξιες σπλάγχνων καὶ θώρηκος καὶ ἀπορίη· οὐ παύεταί τι τούτου πρό τερον, πρὶν ἢ ἀποκαθαρθῇ τε καὶ καταστορεσθῇ καὶ μιχθῇ τοῖσιν ἄλλοισιν· πέσσεσθαι δὲ καὶ μεταβάλλειν καὶ λεπτύνεσθαί τε καὶ παχύνεσθαι ἐς χυμῶν εἶδος διʼ ἄλλων εἰδέων καὶ παντοίων-διὸ καὶ κρίσιες καὶ ἀριθμοὶ τῶν χρόνων ἐν τοῖσι τοιούτοισι μέγα δύνανται — πάντων δὴ τούτων ἥκιστα προσήκει θερμῷ ἢ ψυχρῷ πάσχειν· οὔτε γὰρ ἂν τοῦτό γε σαπείη οὔτε παχυνθείη. †τί γὰρ αὐτὸ φήσωμεν εἶναι; κρήσιας αὐτῶν ἄλλην πρὸς ἄλληλα ἐχούσας δύναμιν.† ἐπεὶ ἄλλῳ γε οὐδενὶ τὸ θερμὸν μιχθὲν παύσεται τῆς θέρμης ἢ τῷ ψυχρῷ οὐδέ γε τὸ ψυχρὸν ἢ τῷ θερμῷ. τὰ δὲ ἄλλα πάντα τὰ περὶ τὸν ἄνθρωπον, ὅσῳ ἂν πλείοσι μίσγηται, τοσούτῳ ἠπιώτερα καὶ βελτίω. πάντων δὲ ἄριστα διάκειται ὁ ἄνθρωπος, ὅταν πᾶνπέσσηται καὶ ἐν ἡσυχίῃ ᾖ, μηδεμίαν δύναμιν ἰδίην ἀποδεικνύμενον, περὶ οὗ ἡγεῦμαι ἐπιδεδεῖ χθαι.
20. Certain sophists and physicians say that it is not possible for any one to know medicine who does not know what man is [and how he was made and how constructed], and that whoever would cure men properly, must learn this in the first place. But this saying rather appertains to philosophy, as Empedocles and certain others have described what man in his origin is, and how he first was made and constructed. But I think whatever such has been said or written by sophist or physician concerning nature has less connection with the art of medicine than with the art of painting. And I think that one cannot know anything certain respecting nature from any other quarter than from medicine; and that this knowledge is to be attained when one comprehends the whole subject of medicine properly, but not until then; and I say that this history shows what man is, by what causes he was made, and other things accurately. Wherefore it appears to me necessary to every physician to be skilled in nature, and strive to know, if he would wish to perform his duties, what man is in relation to the articles of food and drink, and to his other occupations, and what are the effects of each of them to every one. And it is not enough to know simply that cheese is a bad article of food, as disagreeing with whoever eats of it to satiety, but what sort of disturbance it creates, and wherefore, and with what principle in man it disagrees; for there are many other articles of food and drink naturally bad which affect man in a different manner. Thus, to illustrate my meaning by an example, undiluted wine drunk in large quantity renders a man feeble; and everybody seeing this knows that such is the power of wine, and the cause thereof; and we know, moreover, on what parts of a man’s body it principally exerts its action; and I wish the same certainty to appear in other cases. For cheese (since we used it as an example) does not prove equally injurious to all men, for there are some who can take it to satiety without being hurt by it in the least, but, on the contrary, it is wonderful what strength it imparts to those it agrees with; but there are some who do not bear it well, their constitutions are different, and they differ in this respect, that what in their body is incompatible with cheese, is roused and put in commotion by such a thing; and those in whose bodies such a humor happens to prevail in greater quantity and intensity, are likely to suffer the more from it. But if the thing had been pernicious to of man, it would have hurt all. Whoever knows these things will not suffer from it.
20. λέγουσι δέ τινες ἰητροὶ καὶ σοφισταί, ὡς οὐκ εἴη δυνατὸν ἰητρικὴν εἰδέναι ὅστις μὴ οἶδεν ὅ τί ἐστιν ἄνθρωπος. ἀλλὰ τοῦτο δεῖ καταμαθεῖν τὸν μέλλοντα ὀρθῶς θεραπεύσειν τοὺς ἀνθρώπους. τείνει δὲ αὐτοῖς ὁ λόγος ἐς φιλοσοφίην, καθάπερ Ἐμπεδοκλῆς ἢ ἄλλοι οἳ περὶ φύσιος γεγράφασιν ἐξ ἀρχῆς ὅ τί ἐστιν ἄνθρωπος, καὶ ὅπως ἐγένετο πρῶτον καὶ ὁπόθεν συνεπάγη. ἐγὼ δὲ τοῦτο μέν, ὅσα τινὶ εἴρηται ἢ σοφιστῇ ἢ ἰητρῷ ἢ γέγραπται περὶ φύσιος, ἧσσον νομίζω τῇ ἰητρικῇ τέχνῃ προσήκειν ἢ τῇ γραφικῇ. νομίζω δὲ περὶ φύσιος γνῶναί τι σαφὲς οὐδαμόθεν ἄλλοθεν εἶναι ἢ ἐξ ἰητρικῆς· τοῦτο δὲ οἷόν τε καταμαθεῖν, ὅταν αὐτήν τις τὴν ἰητρικὴν ὀρθῶς περιλάβῃ· μέχρι δὲ τούτου πολλοῦ μοι δοκεῖ δεῖν· λέγω δὲ ταύτην τὴν ἱστορίην εἰδέναι, ἄνθρωπος τί ἐστιν καὶ διʼ οἵας αἰτίας γίνεται καὶ τἄλλα ἀκριβέως. ἐπεὶ τοῦτό γέ μοι δοκεῖ ἀναγκαῖον εἶναι ἰητρῷ περὶ φύσιος εἰδέναι καὶ πάνυ σπουδάσαι ὡς εἴσεται, εἴπερ τι μέλλει τῶν δεόντων ποιήσειν, ὅ τί τέ ἐστιν ἄνθρωπος πρὸς τὰ ἐσθιόμενά τε καὶ πινόμενα καὶ ὅ τι πρὸς τὰ ἄλλα ἐπιτηδεύματα, καὶ ὅ τι ἀφʼ ἑκάστου ἑκάστῳ συμβήσεται, καὶ μὴ ἁπλῶς οὕτως· πονηρόν ἐστιν βρῶμα τυρός. πόνον γὰρ παρέχει τῷ πληρωθέντι αὐτοῦ, ἀλλὰ τίνα τε πόνον καὶ διὰ τί καὶ τίνι τῶν ἐν τῷ ἀνθρώπῳ ἐνεόντων ἀνεπιτήδειον. ἔστι γὰρ καὶ ἄλλα πολλὰ βρώματα καὶ πόματα πονηρά, ἃ διατίθησι τὸν ἄνθρωπον οὐ τὸν αὐτὸν τρόπον. οὕτως οὖν μοι ἔστω οἷον· οἶνος ἄκρητος πολλὸς ποθεὶς διατίθησί πως τὸν ἄνθρωπον· καὶ πάντες ἂν οἱ εἰδότες τοῦτο γνοίησαν, ὅτι †αὕτη δύναμις οἴνου καὶ αὐτὸς αἴτιος·† καὶ οἷσί γε τῶν ἐν τῷ ἀνθρώπῳ τοῦτο δύναται μάλιστα, οἴδαμεν. τοιαύτην δὴ βούλομαι ἀληθείην καὶ περὶ τῶν ἄλλων φανῆναι. τυρὸς γάρ, ἐπειδὴ τούτῳ σημείῳ ἐχρησάμην, οὐ πάντας ἀνθρώπους ὁμοίως λυμαίνεται, ἀλλʼ εἰσὶν οἵτινες αὐτοῦ πληρούμενοι οὐδʼ ὁτιοῦν βλάπτονται, ἀλλὰ καὶ ἰσχύν, οἷσιν ἂν συμφέρῃ, θαυμασίως παρέχεται. εἰσὶ δʼ οἳ χαλεπῶς ἀπαλλάσσουσι. διαφέρουσιν οὖν τούτων αἱ φύσιες. διαφέρουσιν δὲ κατὰ τοῦτο, ὅπερ ἐν τῷ σώματι ἔνεστι πολέμιον τυρῷ καὶ ὑπὸ τούτου ἐγείρεταί τε καὶ κινεῖται· οἷς ὁ τοιοῦτος χυμὸς τυγχάνει πλείων ἐνεὼν καὶ μᾶλλον ἐνδυναστεύων ἐν τῷ σώματι, τούτους μᾶλλον καὶ κακοπαθεῖν εἰκός. εἰ δὲ πάσῃ τῇ ἀνθρωπίνῃ φύσει ἦν κακόν, πάντας ἂν ἐλυμήνατο. ταῦτα δὲ εἴ τις εἰδείη, οὐκ ἂν πάσχοι τάδε.
21. During convalescence from diseases, and also in protracted diseases, many disorders occur, some spontaneously, and some from certain things accidentally administered. I know that the common herd of physicians, like the vulgar, if there happen to have been any innovation made about that day, such as the bath being used, a walk taken, or any unusual food eaten, all which were better done than otherwise, attribute notwithstanding the cause of these disorders, to some of these things, being ignorant of the true cause but proscribing what may have been very proper. Now this ought not to be so; but one should know the effects of a bath or a walk unseasonably applied; for thus there will never be any mischief from these things, nor from any other thing, nor from repletion, nor from such and such an article of food. Whoever does not know what effect these things produce upon a man, cannot know the consequences which result from them, nor how to apply them.
21. ἐν τῇσιν ἀνακομιδῇσι τῇσιν ἐκ τῶν νούσων, ἔτι δὲ καὶ ἐν τῇσι νούσοισι τῇσι μακρῇσι γίνονται πολλαὶ συνταράξιες, αἱ μὲν ἀπὸ τωὐτομάτου, αἱ δὲ καὶ ἀπὸ τῶν προσενεχθέντων τῶν τυχόντων. οἶδα δὲ τοὺς πολλοὺς ἰητρούς, ὥσπερ τοὺς ἰδιώτας, ἢν τύχωσι περὶ τὴν ἡμέρην ταύτην τι κεκαινουργηκότες, ἢ λουσάμενοι ἢ περιπατήσαντες ἢ φαγόντες τι ἑτεροῖον, ταῦτα δὲ πάντα βελτίω προσενηνεγμένα ἢ μή, οὐδὲν ἧσσον τὴν αἰτίην τούτων τινὶ ἀνατιθέντας καὶ τὸ μὲν αἴτιον ἀγνοεῦντας, τὸ δὲ συμφορώτατον, ἢν οὕτω τύχῃ, ἀφαιρέοντας. δεῖ δὲ οὔ, ἀλλʼ εἰδέναι, τί λουτρὸν ἀκαίρως προσγενόμενον ἐργάσεται ἢ τί κόπος. οὐδέποτε γὰρ ἡ αὐτὴ κακοπάθεια τούτων οὐδετέρου, οὐδέ γε ἀπὸ πληρώσιος οὐδʼ ἀπὸ βρώματος τοίου ἢ τοίου. ὅστις οὖν ταῦτα μὴ εἴσεται ὡς ἕκαστα ἔχει πρὸς τὸν ἄνθρωπον, οὔτε γινώσκειν τὰ γινόμενα ἀπʼ αὐτῶν δυνήσεται οὔτε χρῆσθαι ὀρθῶς.
22. And it appears to me that one ought also to know what diseases arise in man from the powers, and what from the structures. What do I mean by this? By powers, I mean intense and strong juices; and by structures, whatever conformations there are in man. For some are hollow, and from broad contracted into narrow; some expanded, some hard and round, some broad and suspended, some stretched, some long, some dense, some rare and succulent, some spongy and of loose texture. Now, then, which of these figures is the best calculated to suck to itself and attract humidity from another body? Whether what is hollow and expanded, or what is solid and round, or what is hollow, and from broad, gradually turning narrow? I think such as from hollow and broad are contracted into narrow: this may be ascertained otherwise from obvious facts: thus, if you gape wide with the mouth you cannot draw in any liquid; but by protruding, contracting, and compressing the lips, and still more by using a tube, you can readily draw in whatever you wish. And thus, too, the instruments which are used for cupping are broad below and gradually become narrow, and are so constructed in order to suck and draw in from the fleshy parts. The nature and construction of the parts within a man are of a like nature; the bladder, the head, the uterus in woman; these parts clearly attract, and are always filled with a juice which is foreign to them. Those parts which are hollow and expanded are most likely to receive any humidity flowing into them, but cannot attract it in like manner. Those parts which are solid and round could not attract a humidity, nor receive it when it flows to them, for it would glide past, and find no place of rest on them. But spongy and rare parts, such as the spleen, the lungs, and the breasts, drink up especially the juices around them, and become hardened and enlarged by the accession of juices. Such things happen to these organs especially. For it is not with the spleen as with the stomach, in which there is a liquid, which it contains and evacuates every day; but when it (the spleen) drinks up and receives a fluid into itself, the hollow and lax parts of it are filled, even the small interstices; and, instead of being rare and soft, it becomes hard and dense, and it can neither digest nor discharge its contents: these things it suffers, owing to the nature of its structure. Those things which engender flatulence or tormina in the body, naturally do so in the hollow and broad parts of the body, such as the stomach and chest, where they produce rumbling noises; for when they do not fill the parts so as to be stationary, but have changes of place and movements, there must necessarily be noise and apparent movements from them. But such parts as are fleshy and soft, in these there occur torpor and obstructions, such as happen in apoplexy. But when it (the flatus?) encounters a broad and resisting structure, and rushes against such a part, and this happens when it is by nature not strong so as to be able to withstand it without suffering injury; nor soft and rare, so as to receive or yield to it, but tender, juicy, full of blood, and dense, like the liver, owing to its density and broadness, it resists and does not yield. But flatus, when it obtains admission, increases and becomes stronger, and rushes toward any resisting object; but owing to its tenderness, and the quantity of blood which it (the liver) contains, it cannot be without uneasiness; and for these reasons the most acute and frequent pains occur in the region of it, along with suppurations and chronic tumors (phymata). These symptoms also occur in the site of the diaphragm, but much less frequently; for the diaphragm is a broad, expanded, and resisting substance, of a nervous (tendinous?) and strong nature, and therefore less susceptible of pain; and yet pains and chronic abscesses do occur about it.
22. δεῖν δέ μοι δοκεῖ καὶ ταῦτα εἰδέναι, ὅσα τῷ ἀνθρώπῳ παθήματα ἀπὸ δυναμίων γίνεται καὶ ὅσα ἀπὸ σχημάτων. λέγω δέ τι τοιοῦτον, δύναμιν μὲν εἶναι τῶν χυμῶν τὰς ἀκρότητάς τε καὶ ἰσχύν, σχήματα δὲ λέγω ὅσα ἔνεστιν ἐν τῷ ἀνθρώπῳ, τὰ μὲν κοῖλά τε καὶ ἐξ εὐρέος ἐς στενὸν συνηγμένα, τὰ δὲ καὶ ἐκπεπταμένα, τὰ δὲ στερεά τε καὶ στρογγύλα, τὰ δὲ πλατέα τε καὶ ἐπικρεμάμενα, τὰ δὲ διατεταμένα, τὰ δὲ μακρά, τὰ δὲ πυκνά, τὰ δὲ μανά τε καὶ τεθηλότα, τὰ δὲ σπογγοειδέα τε καὶ ἀραιά. τοῦτο μὲν οὖν, ἑλκύσαι ἐφʼ ἑωυτὸ καὶ ἐπισπάσασθαι ὑγρότητα ἐκ τοῦ ἄλλου σώματος, πότερον τὰ κοῖλά τε καὶ ἐκπεπταμένα ἢ τὰ στερεά τε καὶ στρογγύλα ἢ τὰ κοῖλά τε καὶ ἐς στενὸν ἐξ εὐρέος συνηγμένα δύναιτο ἂν μάλιστα; οἶμαι μὲν τὰ τοιαῦτα, τὰ ἐς στενὸν συνηγμένα ἐκ κοίλου τε καὶ εὐρέος. καταμανθάνειν δὲ δεῖ ταῦτα ἔξωθεν ἐκ τῶν φανερῶν. τοῦτο μὲν γάρ, τῷ στόματι κεχηνὼς ὑγρὸν οὐδὲν ἀνασπάσεις· προμυλλήνας δὲ καὶ συστείλας, πιέσας τε τὰ χείλεα καὶ ἔπειτεν αὐλὸν προσθέμενος ῥηϊδίως ἀνασπάσαις ἂν ὅ τι ἐθέλοις. τοῦτο δέ, αἱ σικύαι προσβαλλόμεναι ἐξ εὐρέος ἐς στενώτερον συνηγμέναι πρὸς τοῦτο τετέχνηνται, πρὸς τὸ ἕλκειν ἐκ τῆς σαρκὸς καὶ ἐπισπᾶσθαι, ἄλλα τε πολλὰ τοιουτότροπα. τῶν δὲ ἔσω φύσει τοῦ ἀνθρώπου σχῆμα τοιοῦτον κύστις τε καὶ κεφαλή, καὶ ὑστέρη γυναιξίν· καὶ φανερῶς ταῦτα μάλιστα ἕλκει καὶ πλήρεά ἐστιν ἐπάκτου ὑγρότητος αἰεί. τὰ δὲ κοῖλα καὶ ἐκπεπταμένα ἐπεσρυεῖσαν μὲν ὑγρότητα μάλιστα δέξαιτο πάντων, ἐπισπάσαιτο δʼ ἂν οὐχ ὁμοίως. τὰ δέ γε στερεὰ καὶ στρογγύλα οὔτʼ ἂν ἐπισπάσαιτο οὔτʼ ἂν ἐπες ρυεῖσαν δέξαιτο· περιολισθάνοι τε γὰρ καὶ οὐκ ἔχοι ἕδρην, ἐφʼ ἧς μένοι. τὰ δὲ σπογγοειδέα τε καὶ ἀραιά, οἷον σπλήν τε καὶ πνεύμων καὶ μαζοί, προσκαθεζόμενα μάλιστα ἀναπίνοι καὶ σκληρυνθείη ἂν καὶ αὐξηθείη ὑγρότητος προσγενομένης ταῦτα μάλιστα. οὐ γὰρ ἂν ὥσπερ ἐν κοιλίῃ, ἐν ᾗ τὸ ὑγρόν, ἔξω τε περιέχει αὐτὴ ἡ κοιλίη, ἐξαλίζοιτʼ ἂν καθʼ ἑκάστην ἡμέρην, ἀλλʼ ὅταν πίῃ καὶ δέξηται αὐτὸ ἐς ἑωυτὸ τὸ ὑγρόν, τὰ κενὰ καὶ ἀραιὰ ἐπληρώθη καὶ τὰ σμικρὰ πάντῃ καὶ ἀντὶ μαλθακοῦ τε καὶ ἀραιοῦ σκληρός τε καὶ πυκνὸς ἐγένετο καὶ οὔτʼ ἐκπέσσει οὔτʼ ἀφίησι. ταῦτα δὲ πάσχει διὰ τὴν φύσιν τοῦ σχήματος. ὅσα δὲ φῦσάν τε καὶ ἀνειλήματα ἀπεργάζεται ἐν τῷ σώματι, προσήκει ἐν μὲν τοῖσι κοίλοισι καὶ εὐρυχώροισι, οἷον κοιλίῃ τε καὶ θώρηκι, ψόφον τε καὶ πάταγον ἐμποιεῖν. ὅτε γὰρ ἂν μὴ ἀποπληρώσῃ οὕτως ὥστε στῆναι, ἀλλʼ ἔχῃ μεταβολάς τε καὶ κινήσιας, ἀνάγκη ὑπʼ αὐτῶν ψόφον καὶ καταφανέας κινήσιας γίνεσθαι. ὅσα δὲ σαρκώδεά τε καὶ μαλθακά, ἐν τοῖσι τοιούτοισι νάρκη τε καὶ πληρώματα οἷα ἐν τοῖσι ἀποπληγεῖσι γίνεται. ὅταν δʼ ἐγκυρήσῃ πλατεῖ τε καὶ ἀντικειμένῳ, καὶ πρὸς αὐτὸ ἀντιπέσῃ, καὶ φύσει τοῦτο τύχῃ ἐὸν μήτε ἰσχυρόν, ὥστε δύνασθαι ἀνέχεσθαι τὴν βίην καὶ μηδὲν κακὸν παθεῖν, μήτε μαλθακόν τε καὶ ἀραιόν, ὥστʼ ἐκδέξασθαί τε καὶ ὑπεῖξαι, ἁπαλὸν δὲ καὶ τεθηλὸς καὶ ἔναιμον καὶ πυκνόν, οἷον ἧπαρ, διὰ μὲν τὴν πυκνότητα καὶ πλατύτητα ἀνθέστηκέ τε καὶ οὐχ ὑπείκει, φῦσα δʼ ἐπισχομένη αὔξεταί τε καὶ ἰσχυροτέρη γίνεται καὶ ὁρμᾷ μάλιστα πρὸς τὸ ἀντιπαῖον. διὰ δὲ τὴν ἁπαλότητα καὶ τὴν ἐναιμότητα οὐ δύναται ἄνευ πόνων εἶναι, καὶ διὰ ταύτας τὰς προφάσιας ὀδύναι τε ὀξύταται καὶ πυκνόταται πρὸς τοῦτο τὸ χωρίον γίνονται ἐμπυήματά τε καὶ φύματα πλεῖστα. γίνεται δὲ καὶ ὑπὸ φρένας ἰσχυρῶς, ἧσσον δὲ πολλόν. διάτασις μὲν γὰρ φρενῶν πλατείη καὶ ἀντικειμένη, φύσις δὲ νευρωδεστέρη τε καὶ ἰσχυροτέρη, διὸ ἧσσον ἐπώδυνά ἐστιν. γίνεται δὲ καὶ περὶ ταῦτα καὶ πόνοι καὶ φύματα.
23. There are both within and without the body many other kinds of structure, which differ much from one another as to sufferings both in health and disease; such as whether the head be small or large; the neck slender or thick, long or short; the belly long or round; the chest and ribs broad or narrow; and many others besides, all which you ought to be acquainted with, and their differences; so that knowing the causes of each, you may make the more accurate observations.
23. πολλὰ δὲ καὶ ἄλλα καὶ ἔσω καὶ ἔξω τοῦ σώματος εἴδεα σχημάτων, ἃ μεγάλα ἀλλήλων διαφέρει πρὸς τὰ παθήματα καὶ νοσέοντι καὶ ὑγιαίνοντι, οἷον κεφαλαὶ σμικραὶ ἢ μεγάλαι, τράχηλοι λεπτοὶ ἢ παχέες, μακροὶ ἢ βραχέες, κοιλίαι μακραὶ ἢ στρογγύλαι, θώρηκος καὶ πλευρέων πλατύτητες ἢ στενότητες, ἄλλα μυρία, ἃ δεῖ πάντα εἰδέναι ᾗ διαφέρει, ὅπως τὰ αἴτια ἑκάστων εἰδὼς ὀρθῶς φυλάσσηται·
24. And, as has been formerly stated, one ought to be acquainted with the powers of juices, and what action each of them has upon man, and their alliances towards one another. What I say is this: if a sweet juice change to another kind, not from any admixture, but because it has undergone a mutation within itself; what does it first become?—bitter? salt? austere? or acid? I think acid. And hence, an acid juice is the most improper of all things that can be administered in cases in which a sweet juice is the most proper. Thus, if one should succeed in his investigations of external things, he would be the better able always to select the best; for that is best which is farthest removed from that which is unwholesome.
24. περὶ δὲ δυναμίων χυμῶν αὐτῶν τε ἕκαστος ὅ τι δύναται ποιεῖν τὸν ἄνθρωπον ἐσκέφθαι, ὥσπερ καὶ πρότερον εἴρηται, καὶ τὴν συγγένειαν ὡς ἔχουσι πρὸς ἀλλήλους. λέγω δὲ τὸ τοιοῦτον· εἰ γλυκὺς χυμὸς ἐὼν μεταβάλλοι ἐς ἄλλο εἶδος, μὴ ἀπὸ συγκρήσιος, ἀλλὰ αὐτὸς ἐξιστάμενος, ποῖός τις ἂν πρῶτος γένοιτο, πικρὸς ἢ ἁλμυρὸς ἢ στρυφνὸς ἢ ὀξύς; οἶμαι μέν, ὀξύς. ὁ ἄρα ὀξὺς χυμὸς ἀνεπιτήδειος προσφέρειν ἂν τῶν λοιπῶν εἴη μάλιστα, εἴπερ ὁ γλυκὺς τῶν γεπάντων ἀνεπιτηδείοτατος. οὕτως εἴ τις δύναιτο ζητέων ἔξωθεν ἐπιτυγχάνειν, καὶ δύναιτο ἂν πάντων ἐκλέγεσθαι αἰεὶ τὸ βέλτιστον. βέλτιστον δέ ἐστι αἰεὶ τὸ προσωτάτω τοῦ ἀνεπιτηδείου ἀπέχον.