jeanflop/post_ocr_correction2 huggingface dataset:
in every fever. And note that those four periods are understood in two ways, i. e. completely and partially. And the complete periods are those that continue throughout the illness. And the partial periods of the illness are the periods of the access. And the complete periods are divided in two manners, i. e. first with respect to the digestion of the matter, and secondly with respect to the non-digestion. According to that, the beginning of the illness is the point at which the symptom of digestion is not evident, as Avicenna says in the first canon that the beginning of the illness is when the natural heat is suppressed by the matter of the disease, until the symptom of digestion is evident. And the increase is the period in which the symptom of digestion clearly begins, as Avicenna says, that the increase is simply the period when the natural heat is moved to contend with the matter of the illness, revealing the symptom of digestion or non-digestion. And the status, according to Avicenna, is when it reaches the definite end of the unfavorable accidental ailments, together with the digestion of the matter, or with its non-digestion, if it be a mortal illness. And Avicenna says in the first book that the status is simply a vehement fight between nature and the illness. And the decrease is when the matter begins to undergo digestion and expulsion, and it is about that Avicenna says: Principium, i. e. The beginning is — as we have said. And the increase is when the unfavorable accidental ailments are much strengthened. And the status is when the unfavorable accidental ailments are very violent. And the decrease is when the unfavorable accidental ailments visibly diminish. And the partial periods that are in the paroxysm only are divided with regard to the accidental ailments. And the beginning of the paroxysm is when the heat turns from the heart to the external members. And the increase of the paroxysm is when the heat turns from the other members to the heart. And its status is when the heat
a mortal illness. And Avicenna says in the first book that the status is simply a vehement fight between nature and the illness. And the decrease is when the matter begins to undergo digestion and expulsion, and it is about that Avicenna says: Principium, i. e. The beginning is — as we have said. And the increase is when the unfavorable accidental ailments are much strengthened. And the status is when the unfavorable accidental ailments are very violent. And the decrease is when the unfavorable accidental ailments visibly diminish. And the partial periods that are in the paroxysm only are divided with regard to the accidental ailments. And the beginning of the paroxysm is when the heat turns from the heart to the external members. And the increase of the paroxysm is when the heat turns from the other members to the heart. And its status is when the heat is dispersed completely through all the members. And the decrease of the paroxysm is when the heat is diminished and lessened. We answer this question according to Avicenna who says that every illness from which one recovers has four periods in general. And Avicenna says that mortal illnesses have not four periods in general, and this conclusion is affirmed according to Galenus in the book De Crisi, who says that one does not die in the decrease of an illness, accordingly, there are not four periods in a mortal illness, though Avicenna says that a certain mortal illness has four periods partially, as we said above. Let it be asked here from which of the following the cure should commence, i. e., from the accidental ailment of the fever, or from the cause of the fever, or from the fever itself. It seems one should cure the cause of the fever first, as Galenus says in the book De ingenio sanitatis these words: Ante, i. e., before everything the physician should be careful of the cause of the disease, according to that the cause of the fever should be cured first. Then Galenus says in the same book that the
four periods in general, and this conclusion is affirmed according to Galenus in the book De Crisi, who says that one does not die in the decrease of an illness, accordingly, there are not four periods in a mortal illness, though Avicenna says that a certain mortal illness has four periods partially, as we said above. Let it be asked here from which of the following the cure should commence, i. e., from the accidental ailment of the fever, or from the cause of the fever, or from the fever itself. It seems one should cure the cause of the fever first, as Galenus says in the book De ingenio sanitatis these words: Ante, i. e., before everything the physician should be careful of the cause of the disease, according to that the cause of the fever should be cured first. Then Galenus says in the same book that the fever will continue if the cause continues, so the cause should be cured first. Then the same man says, when unfavorable complexion and cause and Matter exist together, one should begin from the cause, and after it from the bad complexion, and then from the disease, so the cure should be begun from the cause. Then Galen says in the commentary of the first particle of the "Aphorisms": "Medicus, i. e. the physician is the instrument of nature and should imitate it in every way, and so, since nature begins from the cause, as is clear in these words: Natura, i. e. nature first digesting and then dividing and afterwards expelling, as Avicenna says in the fourth particle of the Aphorisms in this canon: "Incipientibus," so the cure should begin from the cause. Then Galen says in De ingenio sanitatis "Omine," i.e. what Galen says in this proverb is: "O physician, if you increase the cause, and lessen the fever, you do not cure the fever," so the cure should begin from the cause as Hippocrates said in this canon, "Digesta." Then Avicenna says in the fourth book in the chapter on putrid fever this saying: "Si virtus," i.e. if
be begun from the cause. Then Galen says in the commentary of the first particle of the "Aphorisms": "Medicus, i. e. the physician is the instrument of nature and should imitate it in every way, and so, since nature begins from the cause, as is clear in these words: Natura, i. e. nature first digesting and then dividing and afterwards expelling, as Avicenna says in the fourth particle of the Aphorisms in this canon: "Incipientibus," so the cure should begin from the cause. Then Galen says in De ingenio sanitatis "Omine," i.e. what Galen says in this proverb is: "O physician, if you increase the cause, and lessen the fever, you do not cure the fever," so the cure should begin from the cause as Hippocrates said in this canon, "Digesta." Then Avicenna says in the fourth book in the chapter on putrid fever this saying: "Si virtus," i.e. if the energy is strong the matter should be expelled first without moving the unfavorable complexion, for Galen says the energy is strong in acute illnesses during two or three days, and so beginning should be made from the cause. Then Avicenna says in the fourth book these words: "Prius," p. 27 b. I) i.e. Avicenna says here the cure should begin with everything that cures ephemera and everything that follows it such as the cause and the fever, for Avicenna says, if the fever be cured and the cause continue, that the fever returns again, and if the cause is cured the fever is cured, so the cause should be cured first. Then Avicenna says in the fourth book these words: "Impossibile," i.e. it is impossible to expel the fever unless the cause be expelled, so beginning should be made from the cause. Then Galen says De ingenio sanitatis this distinction that the cause is sometimes stronger and more vigorous than the disease, and at other times the disease is stronger than the cause, and at that time one should begin from the disease, and when the cause is stronger one should begin from it. This distinction is opposed according
27 b. I) i.e. Avicenna says here the cure should begin with everything that cures ephemera and everything that follows it such as the cause and the fever, for Avicenna says, if the fever be cured and the cause continue, that the fever returns again, and if the cause is cured the fever is cured, so the cause should be cured first. Then Avicenna says in the fourth book these words: "Impossibile," i.e. it is impossible to expel the fever unless the cause be expelled, so beginning should be made from the cause. Then Galen says De ingenio sanitatis this distinction that the cause is sometimes stronger and more vigorous than the disease, and at other times the disease is stronger than the cause, and at that time one should begin from the disease, and when the cause is stronger one should begin from it. This distinction is opposed according to Galen who says there is no effect (?) of the thing which comes (perhaps which does not come) from a thing stronger than the thing itself, accordingly since the disease comes from the cause, as fever comes from corruption, the cause is stronger than the disease. Then it seems the fever is not stronger than the cause and the cause is not stronger than the fever, for Galen says that fever injures only when the cause continues, and the cause injures only when the fever continues, so neither of them is stronger than the other. This is opposed on the authority of Aristotle who says these words: "Quod ultimum," i.e. everything which is last in composition is first in dissolution, so, since fever is later than the cause, the cure should begin from the fever. Then Galen says in De ingenio sanitatis: "Febris sequitur," i.e. the fever follows the cause and the accidental ailment follows the fever, so the physician should begin first from the accidental ailment, and afterwards from the illness, and last from the cause. Then Galen says in the tenth book of De ingenio sanitatis these words: "Si materiam," i.e. if we cure the cause first
the fever is not stronger than the cause and the cause is not stronger than the fever, for Galen says that fever injures only when the cause continues, and the cause injures only when the fever continues, so neither of them is stronger than the other. This is opposed on the authority of Aristotle who says these words: "Quod ultimum," i.e. everything which is last in composition is first in dissolution, so, since fever is later than the cause, the cure should begin from the fever. Then Galen says in De ingenio sanitatis: "Febris sequitur," i.e. the fever follows the cause and the accidental ailment follows the fever, so the physician should begin first from the accidental ailment, and afterwards from the illness, and last from the cause. Then Galen says in the tenth book of De ingenio sanitatis these words: "Si materiam," i.e. if we cure the cause first and the fever continue, the fever and the patient die together, so the cure should begin from the fever and not from the cause. Then Galen says in De ingenio sanitatis these words: "In omne," i.e. in every fever let the cure begin from the unfavorable complexion, and Galen says in the same passage that the unfavorable complexion is identical with the disease or the fever, so the cure begins from the fever or from the disease and not from the cause. Then Galen says the cure should begin from everything which first and most injures the natural functions, and fever injures nature more than the cause of the fever does, so the cure should begin from the fever. Then Galen says in the second book of "Techne" these words: "Cura debetur," i.e. the illness should be cured and the cause should be preserved, so the beginning should be from the fever. Then Galen Says in every illness which is throughout the body while the cause is local, beginning should be made with the illness and not with the cause, and that is how it is with fever, i.e. its cause is local and itself universal, as is clear in
in the same passage that the unfavorable complexion is identical with the disease or the fever, so the cure begins from the fever or from the disease and not from the cause. Then Galen says the cure should begin from everything which first and most injures the natural functions, and fever injures nature more than the cause of the fever does, so the cure should begin from the fever. Then Galen says in the second book of "Techne" these words: "Cura debetur," i.e. the illness should be cured and the cause should be preserved, so the beginning should be from the fever. Then Galen Says in every illness which is throughout the body while the cause is local, beginning should be made with the illness and not with the cause, and that is how it is with fever, i.e. its cause is local and itself universal, as is clear in intermittent fever the cause of which can be in the stomach or in the intestines, and in causon fever, for the cause of this fever is in the veins of the heart and of the liver, so one should begin with the fever and not with the cause. Then Galen says in the twelfth book of "De ingenio sanitatis," if the fever is due to fullness (or a humour), as synochus, and syncope ensues, the cure of this accidental ailment first is ordered, and then the fever, for Galen says in the first canon these words: "P-28, a. I Accidens," i.e. The accidental ailment tries to cure itself leaving the disease and the cause, as is clear in colica and ilica, for we should cure the pain first in these and leave the constrictions causing the pain, so the cure should begin from the accidental ailment. Then Galen says in the ninth book of "De ingenio sanitatis" these words: "Curato," i.e. If the disease be cured, the accidental ailment is cured; so the cure should begin from the disease and not from the accidental ailment. Then Galen says that the one cure serves disease and the accidental ailment, so since
says in the twelfth book of "De ingenio sanitatis," if the fever is due to fullness (or a humour), as synochus, and syncope ensues, the cure of this accidental ailment first is ordered, and then the fever, for Galen says in the first canon these words: "P-28, a. I Accidens," i.e. The accidental ailment tries to cure itself leaving the disease and the cause, as is clear in colica and ilica, for we should cure the pain first in these and leave the constrictions causing the pain, so the cure should begin from the accidental ailment. Then Galen says in the ninth book of "De ingenio sanitatis" these words: "Curato," i.e. If the disease be cured, the accidental ailment is cured; so the cure should begin from the disease and not from the accidental ailment. Then Galen says that the one cure serves disease and the accidental ailment, so since the accidental ailment departs through the cure of the disease, the cure should begin from the disease and not from the accidental ailment. Then Galen says medicine is not good except in an illness from which one recovers, and every illness from which one recovers has its cause decreasing until the status and the illness increasing, as Hippocrates says in the Aphorisms in this canon: In quo anim bus. and in this other canon: Circa principio. so on account of that one should begin not from the cause but from the illness itself. We answer that question and say that corruption is the cause of fever, and one must examine three things with regard to the corruption, as Galen says, quantity, motion and poisonous quality. Great or small quantity of the corruption; motion, namely the poisonous matter going from member to member; quality of the corruption is simply ebullition caused by corruption in the veins, so that on that account Galen says here that the cause and the fever are equal with respect to the quality we mentioned, for if the ebullition of the corruption we have mentioned be very acute and violent, the fever will continue likewise, and, if
the status and the illness increasing, as Hippocrates says in the Aphorisms in this canon: In quo anim bus. and in this other canon: Circa principio. so on account of that one should begin not from the cause but from the illness itself. We answer that question and say that corruption is the cause of fever, and one must examine three things with regard to the corruption, as Galen says, quantity, motion and poisonous quality. Great or small quantity of the corruption; motion, namely the poisonous matter going from member to member; quality of the corruption is simply ebullition caused by corruption in the veins, so that on that account Galen says here that the cause and the fever are equal with respect to the quality we mentioned, for if the ebullition of the corruption we have mentioned be very acute and violent, the fever will continue likewise, and, if the fever be violent, the quality of the corruption must be strong in the veins as we said, and it is not so with respect to quantity and motion, for the corrupting matter can be moving (recte dangerous) as to quantity and not dangerous as to quality. And Galen says that matter like that does not easily prepare for its status, and the illness is chronic and the strength endangered by the length of the illness. And Galen says the quantity of the corruption can be great as to action and not acute as to quality as Hippocrates says in the first book of Aphorisms: Febribus. for it is thus Galen understands Hippocrates here, that the matter of the fever can be great and the fever itself weak. And Galen says here that the matter (omit) the motion we have mentioned can be dangerous and the unfavorable complexion not dangerous in the one fever, as Galen says in the commentary of this aphorism: In valeo. i. e. the quality indeed injures greatly through excessive ebullition in the veins, and this ebullition Galen calls causa incendium as is clear in pestilential fevers, as Galen says pestilential fever is mild, gentle and
that matter like that does not easily prepare for its status, and the illness is chronic and the strength endangered by the length of the illness. And Galen says the quantity of the corruption can be great as to action and not acute as to quality as Hippocrates says in the first book of Aphorisms: Febribus. for it is thus Galen understands Hippocrates here, that the matter of the fever can be great and the fever itself weak. And Galen says here that the matter (omit) the motion we have mentioned can be dangerous and the unfavorable complexion not dangerous in the one fever, as Galen says in the commentary of this aphorism: In valeo. i. e. the quality indeed injures greatly through excessive ebullition in the veins, and this ebullition Galen calls causa incendium as is clear in pestilential fevers, as Galen says pestilential fever is mild, gentle and not dangerous in the beginning as regards appearance, though it kills without delay through the dangerous character of the unfavorable complexion which is in it. The accidental ailment, indeed, for Galen says it is of two kinds. The first kind, i. e. an accidental ailment, which follows the nature of the disease and is like the cause of the disease, as an unfavorable quality engendered in the body after illness, and in the case of this accidental ailment, according to Galen, cure should be given only with respect to the unfavorable quality from which it was engendered. The second kind, i. e. when the accidental ailment follows the nature of the disease, and after this disease the accidental ailment continues and is itself the cause of a disease, such as syncope, extreme pain, insomnia, light-headedness, and the like, and this accidental ailment demands a cure not needed by the disease, and the physician is compelled to cure these accidental ailments first and to leave the fever during that time. We answer this question and say the physician should begin from the cause when the fever does not weaken the strength, and when the fever is stronger, weakening the strength, than
the disease and is like the cause of the disease, as an unfavorable quality engendered in the body after illness, and in the case of this accidental ailment, according to Galen, cure should be given only with respect to the unfavorable quality from which it was engendered. The second kind, i. e. when the accidental ailment follows the nature of the disease, and after this disease the accidental ailment continues and is itself the cause of a disease, such as syncope, extreme pain, insomnia, light-headedness, and the like, and this accidental ailment demands a cure not needed by the disease, and the physician is compelled to cure these accidental ailments first and to leave the fever during that time. We answer this question and say the physician should begin from the cause when the fever does not weaken the strength, and when the fever is stronger, weakening the strength, than the cause, then one should begin from the fever, and we say the same with respect to the accidental ailment, and so we leave this question. Let it be asked here whether the one cure is suitable for the fever and for the cause and for the accidental ailment; it seems it is not, for Galen says in the second book of Techne: Causa debetur i. e. digestion and evacuation should be for the cause, and digestion is hot and dry, and evacuation likewise, as Galen says in the eleventh book of De ingenio sanitatis in the fifth chapter, and in the commentary to Prognosticorum in the first book, and in the commentary to Regimenta acutorum in the third book, every digestive and purgative cure should be hot and dry, and every cure suitable for the fever itself should be cold and moist as it is itself hot and dry, as Hippocrates says in the Aphorisms: Humidum diureticum. that for that reason the same cure is unsuitable for fever and cause. Then Aristotle says these words: Quod contrarium. i. e. the contrary is not easy in dissimilar things, and fever and the cause of fever are dissimilar and diverse, so
seems it is not, for Galen says in the second book of Techne: Causa debetur i. e. digestion and evacuation should be for the cause, and digestion is hot and dry, and evacuation likewise, as Galen says in the eleventh book of De ingenio sanitatis in the fifth chapter, and in the commentary to Prognosticorum in the first book, and in the commentary to Regimenta acutorum in the third book, every digestive and purgative cure should be hot and dry, and every cure suitable for the fever itself should be cold and moist as it is itself hot and dry, as Hippocrates says in the Aphorisms: Humidum diureticum. that for that reason the same cure is unsuitable for fever and cause. Then Aristotle says these words: Quod contrarium. i. e. the contrary is not easy in dissimilar things, and fever and the cause of fever are dissimilar and diverse, so the same cure is not suitable for them. Then Galen says a transmuting digestive cure should be given for the cause of the fever, and a purgative cure should be given for the fever itself, if so, since these are dissimilar, the same cure should not be given for cause and for fever. Then Galen says in De ingenio sanitatis, if syncope comes from the fever, hot things should be given for the syncope, such as pure wine, and cold things for the fever, such as an infusion of barley, so the same cure should not be given for the accidental ailment and for the fever. Then the same man says that, if a flux comes from the fever, styptic things must be given for the flux, and purgative things for the fever, so a similar cure is not to be given for accidental ailment and fever. Then Avicenna says in the fourth book in the chapter on putrid fever these words: Causa febris. i.e. the cause of the fever is increased by the consumption of food, and Galen says in the commentary on Aphorisms, when the unfavorable ailments are dispersing the strength and weakening it, food should be given