jeanflop/post_ocr_correction2 huggingface dataset:
rigor comes in causon, without the coming of nose-bleeding, the sign of digestion is evident and its coming on the day of crisis announces recovery according to Avicenna in the chapter of rigor. Then Isaac says in the book of febris, if nose-bleeding comes in causon on the day of crisis it announces recovery without doubt. And Galenus says, if rigor comes contrary to those conditions we have mentioned, it announces death. Let it be asked here whether disease can be contagious. It seems it cannot, for Aristotle says these words: Accidens autem, i.e. the accident does not pass from subject to subject, and disease is an accident, so it does not affect one person from another. Avicenna opposes this in the first canon, and Hippocrates in the sixth particle of Aphorisms and Avicenna in the twenty-seventh canon, saying "arteitica, i.e. arthritis and gout are hereditary contagious diseases, so disease can be contagious, as Gordonius says these words: Antrax, i.e. these are the contagious diseases: Anthrax, i.e. an ulcer caused by a mixture of the three humours red blood, reddish bile and black bile, so that it has these three colors, red, yellow and black, and on account of the violence of the matter making it, it is contagious. Leprosy, i.e. a disease of the eyes; leprosy, i.e. leprosy. Frenesis, i.e. madness, and these give contagion to another, and Galenus says here one should not dwell in the neighbourhood of people suffering from the contagious diseases we have mentioned, and especially pestilence patients. And he says too not to associate with them in confined places. And the same man says further one should avoid people who die in these attacks, and especially in pestilence, and the air round them should be avoided, and the herbs which grow in graveyards where these bodies are buried should be avoided by people and animals, for the philosopher says these words: Virtus pabili. And the same man says one should avoid every evil odour in a time of plague, and one should avoid the fruits of trees and herbs likewise, the body should be
violence of the matter making it, it is contagious. Leprosy, i.e. a disease of the eyes; leprosy, i.e. leprosy. Frenesis, i.e. madness, and these give contagion to another, and Galenus says here one should not dwell in the neighbourhood of people suffering from the contagious diseases we have mentioned, and especially pestilence patients. And he says too not to associate with them in confined places. And the same man says further one should avoid people who die in these attacks, and especially in pestilence, and the air round them should be avoided, and the herbs which grow in graveyards where these bodies are buried should be avoided by people and animals, for the philosopher says these words: Virtus pabili. And the same man says one should avoid every evil odour in a time of plague, and one should avoid the fruits of trees and herbs likewise, the body should be given plenty of food and drink and frequent evacuation as is fitting. We answer that and say a similar or dissimilar disease can be created from imitation, as Galenus says paralysis and syncope and epilepsy are formed from reddish bile, and peripneumonia, pleurisy, and lethargy from frenzy, and leprosy and albus from morfea. And Avicenna says the accidental ailment of an illness causes a complete disease in a member, such as frenzy causing headache. And the same man says that just as a disease is generated by a disease, so a disease is cured by another disease, as is clear in the fever that comes after spasm, and in quartana coming from melancholy. Then Avicenna says there are certain waters and herbs creating contagious disease directly, such as euphorbia and aconite, and it is created likewise from a change in the direction of the weather, and the illnesses we have mentioned are cured by that change. And the same man says that disease is created from the thoughts, by the movement of the animal energy, as is evident in people who are nauseated by seeing sour fruits being eaten, such as crab apples and the like. Let it be asked
albus from morfea. And Avicenna says the accidental ailment of an illness causes a complete disease in a member, such as frenzy causing headache. And the same man says that just as a disease is generated by a disease, so a disease is cured by another disease, as is clear in the fever that comes after spasm, and in quartana coming from melancholy. Then Avicenna says there are certain waters and herbs creating contagious disease directly, such as euphorbia and aconite, and it is created likewise from a change in the direction of the weather, and the illnesses we have mentioned are cured by that change. And the same man says that disease is created from the thoughts, by the movement of the animal energy, as is evident in people who are nauseated by seeing sour fruits being eaten, such as crab apples and the like. Let it be asked here what diet should be given in chronic fevers. It seems it should be heavy diet, for Galenus says in the commentary to the Aphorisms that fish and eggs and flesh should be given in chronic fevers and these constitute heavy diet according to Avicenna, so heavy diet should be given in chronic fevers. Then Avicenna says in the chapter on quartan fever that piglets' brains roasted, and cocks' genitals, and thick infusion, should be given to quartan patients, and these are reckoned as heavy diet, so heavy diet should be given in chronic fevers. Then Avicenna says the energy should be maintained in chronic illnesses and the same man says energy is not maintained by light diet, so heavy diet should be given in chronic fevers. This is opposed on the authority of Isaac, for he says heavy diet should be given to healthy people, and a diet contrary to that of healthy people is ordered for invalids, so light diet should be given to patients in chronic fevers. And Avicenna says chronic illnesses are divided in two ways i.e. simple illness and compound illness; simple illness, i.e. an illness that comes from one humour as tertian comes from
given in chronic fevers. Then Avicenna says in the chapter on quartan fever that piglets' brains roasted, and cocks' genitals, and thick infusion, should be given to quartan patients, and these are reckoned as heavy diet, so heavy diet should be given in chronic fevers. Then Avicenna says the energy should be maintained in chronic illnesses and the same man says energy is not maintained by light diet, so heavy diet should be given in chronic fevers. This is opposed on the authority of Isaac, for he says heavy diet should be given to healthy people, and a diet contrary to that of healthy people is ordered for invalids, so light diet should be given to patients in chronic fevers. And Avicenna says chronic illnesses are divided in two ways i.e. simple illness and compound illness; simple illness, i.e. an illness that comes from one humour as tertian comes from reddish bile and quotidian from phlegm; compound illness, i.e. illness caused by a mixture of humours such as anthrax and the like. Then again these illnesses are divided in two ways, i.e. a group of them called acuta, and a group called chronica, i.e. acute illness and chronic illness. And 'acuta' is divided in three ways, i.e. 'acuta', 'peracuta', and acutissima'. And 'acuta' is a fever terminating on the seventh day. 'Peracuta' terminating on the fourth day. 'Acutissima' i.e. an illness terminating on the second or third day. And there is another acute illness called 'acuta absoluta' terminating on the ninth day. Acuta non absoluta terminates on the twentieth day. And there is another 'acuta', i.e. 'acuta residuaciones' i.e. an acute illness with relapse which terminates in a month. And there is acuta chronica' terminating on the thirty-first day, or the thirty-fourth day, or in forty days, as Aristotle says they are chronic from that out. And diet too is divided in three ways i.e. light diet and heavy diet and a mean diet, and light diet is the offering of suitable food and drink according to time and order and number, and heavy diet is healthy, and mean diet
'acuta' is divided in three ways, i.e. 'acuta', 'peracuta', and acutissima'. And 'acuta' is a fever terminating on the seventh day. 'Peracuta' terminating on the fourth day. 'Acutissima' i.e. an illness terminating on the second or third day. And there is another acute illness called 'acuta absoluta' terminating on the ninth day. Acuta non absoluta terminates on the twentieth day. And there is another 'acuta', i.e. 'acuta residuaciones' i.e. an acute illness with relapse which terminates in a month. And there is acuta chronica' terminating on the thirty-first day, or the thirty-fourth day, or in forty days, as Aristotle says they are chronic from that out. And diet too is divided in three ways i.e. light diet and heavy diet and a mean diet, and light diet is the offering of suitable food and drink according to time and order and number, and heavy diet is healthy, and mean diet is partial diet helping e.g. each of them as infusion and cold moist pottage as woodbine and the like. And feet and snouts of piglets and little wild birds and soft and small fish and white bread soaked in cold water and melicratum and the like. And Avicenna says the habit of people should be studied in giving diet i.e. people accustomed to food twice or thrice in health, should have it the same number of times in illness, as Hippocrates says. And diet is given with respect to the energy from two causes i.e. to maintain the energy for fear it should decrease. The second cause to stir up nature against the matter of the disease. And there is another diet which stirs up nature and maintains at the same time, and this diet should be given in illnesses terminating on the seventh day, such as acuta and these constitute that diet, namely melicratum and julep and refined infusion and the like. We answer this question and say every chronic illness due to a humour should have light diet and every chronic illness due to evacuation should have heavy diet. Let it be asked here should diet be given
habit of people should be studied in giving diet i.e. people accustomed to food twice or thrice in health, should have it the same number of times in illness, as Hippocrates says. And diet is given with respect to the energy from two causes i.e. to maintain the energy for fear it should decrease. The second cause to stir up nature against the matter of the disease. And there is another diet which stirs up nature and maintains at the same time, and this diet should be given in illnesses terminating on the seventh day, such as acuta and these constitute that diet, namely melicratum and julep and refined infusion and the like. We answer this question and say every chronic illness due to a humour should have light diet and every chronic illness due to evacuation should have heavy diet. Let it be asked here should diet be given to people near death. It seems it should as Avicenna says food should be given to spasm patients when it is due to that this spasm is mortal, so diet should be given to people near death. Then, de Interioribus these words: i.e. Galenus said, and those understood here are a suitable cure for them. Then Galenus says to be given in the third class of hectic fever, and it is clear as Platearius says and many other diet should be given to people near death. Galenus opposes this in the "Aphorisms" and says i.e. people near death should make their confession. And Galenus says the same thing in the tenth book of de Ingenio Sanitatis Ne recipiam. i.e. he says • • • [End of fol. 7] VOCABULARY OF MEDICAL TERMS adbur: materia, matter; a. remedia; a. coerulea semel gl. materiam colorleam et subtilem. ae: liver. acid: accidens, accidental ailment, accident, or concomitant symptom (suggested by Dr. Winifred Wulff since the printing of the above text). aged: vinegar; sirop na h-aigethi, sirupus acetosus, aimsera: tempora, periods. ainmidhi: animal. artery: arteries. access: access, accessio, paroxysm. alulus: perspiration, sudor. baill: members; b. daingni; b. uaisli. brigh: virtus, energy, strength. cail: quality,
a suitable cure for them. Then Galenus says to be given in the third class of hectic fever, and it is clear as Platearius says and many other diet should be given to people near death. Galenus opposes this in the "Aphorisms" and says i.e. people near death should make their confession. And Galenus says the same thing in the tenth book of de Ingenio Sanitatis Ne recipiam. i.e. he says • • • [End of fol. 7] VOCABULARY OF MEDICAL TERMS adbur: materia, matter; a. remedia; a. coerulea semel gl. materiam colorleam et subtilem. ae: liver. acid: accidens, accidental ailment, accident, or concomitant symptom (suggested by Dr. Winifred Wulff since the printing of the above text). aged: vinegar; sirop na h-aigethi, sirupus acetosus, aimsera: tempora, periods. ainmidhi: animal. artery: arteries. access: access, accessio, paroxysm. alulus: perspiration, sudor. baill: members; b. daingni; b. uaisli. brigh: virtus, energy, strength. cail: quality, also cailidecht. Na caili: tesaidecht, fuaraidecht, fliucaidecht (flichidecht), tirmidecht (tirmecht). caindiecht: quantitas, quantity. coimed: preservatio, preservation. complex: complexion. compositio: composition, compound; consu[id]igthi, compound (adj)cosachtach: cough. craidhi: heart. cuis: causa, cause. C. tinnsgaintech, initial cause; c. remota causa, causa antecedens; c. coniuncta, causa coniuncta. cuisli: vein. cumgacht: closeness, narrowness. dasacht: frenisis, madness. Dasachtach: vehemens, violent. dealugadh: dividit, dividing, separation. deatmaireacht: vaporosity. Detaighi, vapours. destin: nausea, disgust. diet: diet. D. seim, light diet; d. reamar, heavy diet; d. inmeadhonach, mean diet, d. uiligh, complete diet; d. rannach, partial diet. digbail: declinatio, decrease. dileghadh: digestio, digestion, (concoctio). disgaislét : résolution, dispersion. dunadh : opposition, constriction, closing. easlainti : illness, morbus, aegritudo. E. ger, acute illness; e. origine, chronic illness; e. o tegar, aegritudo salubris; e. ger aegitimpaitech, acuta résiduationis. elifleog : orach, woodbine. etromacht ceilli : light-headedness. fairsingecht : openness, wideness. faethugadh : crisis. fer in fiabrusa : febricitans. fiabrus : fever. The following are mentioned : aenda, simple; epaumasticus, epistlamic ; eiticach, eitid, hectic ; efemera, ephemeral; continusidech, continuous; cotidianus, quotidian; compustus, compound; causon; interbullata (anterpullata), intermittent; pestilens, pestilence; peripneumonia, peripneumonia ; pleurisis, pleurisy ; plaigh, plague ; putrida (morgaithi), putrid; quartana; righin, chronic; sinoca, sinous, ibid. inflativa ; terciana, tertian. flichidheataib
madness. Dasachtach: vehemens, violent. dealugadh: dividit, dividing, separation. deatmaireacht: vaporosity. Detaighi, vapours. destin: nausea, disgust. diet: diet. D. seim, light diet; d. reamar, heavy diet; d. inmeadhonach, mean diet, d. uiligh, complete diet; d. rannach, partial diet. digbail: declinatio, decrease. dileghadh: digestio, digestion, (concoctio). disgaislét : résolution, dispersion. dunadh : opposition, constriction, closing. easlainti : illness, morbus, aegritudo. E. ger, acute illness; e. origine, chronic illness; e. o tegar, aegritudo salubris; e. ger aegitimpaitech, acuta résiduationis. elifleog : orach, woodbine. etromacht ceilli : light-headedness. fairsingecht : openness, wideness. faethugadh : crisis. fer in fiabrusa : febricitans. fiabrus : fever. The following are mentioned : aenda, simple; epaumasticus, epistlamic ; eiticach, eitid, hectic ; efemera, ephemeral; continusidech, continuous; cotidianus, quotidian; compustus, compound; causon; interbullata (anterpullata), intermittent; pestilens, pestilence; peripneumonia, peripneumonia ; pleurisis, pleurisy ; plaigh, plague ; putrida (morgaithi), putrid; quartana; righin, chronic; sinoca, sinous, ibid. inflativa ; terciana, tertian. flichidheataib premamla : fundamental fluids. flux fola na srona : nose-bleeding. flux na bronn ; solutio ventris. folmugadh : evacuatio, inanitio, purgative. foladh : substance. gaetmaracht : flatulence. gaile : stomach. galur : disease, morbus. G. coitcinn, morbus universalis; g. aenda, morbus simplex; g. compositus, morbus composius; g. galbaltach, contagious disease; g. sul, lipa. gluasacht : motus, motion. indib (dat. pl.) : intestines. indstruimint : instrument. indtaiges : converts. innarbadh : removeri, expellit, expulsion. ínnrum : probably perturbationem sensus (vide Avicenna : Liber Totius Canonis Medicine Lib. IIII. Fen. II, Cap. III.) or permistio mentis (Ibid. Fen. I Tract. 2, Cap. 4). lachtach : laxative. leiges : cura, cure. Leiges lenna, humour-cure. líg na cuislinni : phlebotomy. dunadh : repression, fulness. ínn : humour. L. dub, ruadh, fuar, fuar tshaillti, fuil derg. Lenna omha, Crudus humours. Lenna righni, viscous humours. lubra : lepra, leprosy. míed : quantitas, quantity. orgadh : corruption. neime : venenosa, of poison. nenicodladh : insomnia. nescoid : ulcer, apostema. Otttha (pl.) : crude. poiredh (gen pl.) : pores. praisecha : broths, pottages, cabbages. reamar : thick, heavy. Reamadus, reime, thickness, coagulation; remráíghthí, coagulated. replegion : repression, repletion. ílgln : viscous, chronic. Rignecht, viscosity. sceathrach, sgethrach : vomiting.
g. sul, lipa. gluasacht : motus, motion. indib (dat. pl.) : intestines. indstruimint : instrument. indtaiges : converts. innarbadh : removeri, expellit, expulsion. ínnrum : probably perturbationem sensus (vide Avicenna : Liber Totius Canonis Medicine Lib. IIII. Fen. II, Cap. III.) or permistio mentis (Ibid. Fen. I Tract. 2, Cap. 4). lachtach : laxative. leiges : cura, cure. Leiges lenna, humour-cure. líg na cuislinni : phlebotomy. dunadh : repression, fulness. ínn : humour. L. dub, ruadh, fuar, fuar tshaillti, fuil derg. Lenna omha, Crudus humours. Lenna righni, viscous humours. lubra : lepra, leprosy. míed : quantitas, quantity. orgadh : corruption. neime : venenosa, of poison. nenicodladh : insomnia. nescoid : ulcer, apostema. Otttha (pl.) : crude. poiredh (gen pl.) : pores. praisecha : broths, pottages, cabbages. reamar : thick, heavy. Reamadus, reime, thickness, coagulation; remráíghthí, coagulated. replegion : repression, repletion. ílgln : viscous, chronic. Rignecht, viscosity. sceathrach, sgethrach : vomiting. sdait : status, static period. sdipicdl : styptic. seadh na cuisi : effectam causae. Sislan : ptisana, infusion. spiradaibh (dat. pl.) : spirits. teldm. (pl. teghmamna, teadhmanna) : attack. termin : termination. testaighi : dies. túnnes : pain. T. cinn; T. aibsech. tugaidhi : inspissat, thickens. togairmid : sequitur. Togairmenn, prepares, summons. tormach : increase, augmentum, tosach : beginning, principium. tóscaidi : procedit. Tosgaigid, egrediuntur, move. uighí (ubh) : eggs. Uime : crudeness. DISEASES ETC. WITH LATIN NAME ONLY apoplexia antrax arthritica albus congelatio cancer (cancer) colica (colica) constipatio (consipation) erysipelas epilepsia elfania phlegmon (phlegmon) fatigatio fastidium frigus idimia idropis ilica litargia melancholia (melancholia) morfea horripilatio (horripilatio) podagra paralysis (paralysis) paroxysmus spasmus (spasmus) sclerosis (scleroris) syncopes (syncopes) synanche synanche The following Latin names of materia medica occur: acosinine elioborus euphorbia (euphorbia) iulep mellicratum oxysacra rubarbum AUTHORS TO WHOM REFERENCE IS MADE. Alfredus. Aristoteles : De generatione Animalium Physiologica Avicenna : Canon (Liber Canonis Totius Medicine), Aphorismi Constantinus : Theorica Galenus : De Ingenio Sanitatis ( Υνύσσωιβι ), De Crisis ; De Causis, De Interioribus, Prognosticorum (Commentary to Hippocrates' Prognostica) ; Gladius Regimen Acutorum (Commentary to Hippocrates, de dieta acutorum); Gladius praetiorum (Commentary to Hippocrates Aphorismi) ; Techni (Τέχνι); De accidente
prepares, summons. tormach : increase, augmentum, tosach : beginning, principium. tóscaidi : procedit. Tosgaigid, egrediuntur, move. uighí (ubh) : eggs. Uime : crudeness. DISEASES ETC. WITH LATIN NAME ONLY apoplexia antrax arthritica albus congelatio cancer (cancer) colica (colica) constipatio (consipation) erysipelas epilepsia elfania phlegmon (phlegmon) fatigatio fastidium frigus idimia idropis ilica litargia melancholia (melancholia) morfea horripilatio (horripilatio) podagra paralysis (paralysis) paroxysmus spasmus (spasmus) sclerosis (scleroris) syncopes (syncopes) synanche synanche The following Latin names of materia medica occur: acosinine elioborus euphorbia (euphorbia) iulep mellicratum oxysacra rubarbum AUTHORS TO WHOM REFERENCE IS MADE. Alfredus. Aristoteles : De generatione Animalium Physiologica Avicenna : Canon (Liber Canonis Totius Medicine), Aphorismi Constantinus : Theorica Galenus : De Ingenio Sanitatis ( Υνύσσωιβι ), De Crisis ; De Causis, De Interioribus, Prognosticorum (Commentary to Hippocrates' Prognostica) ; Gladius Regimen Acutorum (Commentary to Hippocrates, de dieta acutorum); Gladius praetiorum (Commentary to Hippocrates Aphorismi) ; Techni (Τέχνι); De accidente et morbo. Gordonius. Haly : Techni (Commentary on Galenus). Hippocrates : Epithemiia (Epidemia?) ; Aphorismi. Isaac : Leabar na Fiabrus. Platearius. Particulars of these writers are given in O'Grady's Catalogue of the MSS. in the British Museum. Mais il y a lieu de se demander si cette ressemblance est tant soit peu probante, d’autant plus que la façon dont le dieu germanique perd la main diffère de point en point du mythe celtique. À dire vrai, je crois avoir démontré l'origine du mythe germanique dans un livre récent et accessible à tous nos lecteurs. Qu'il suffise de répéter ici que le loup y est intimement mêlé, et nullement un personnage secondaire ; cette explication ne saurait donc s'appliquer au mythe celtique, où le loup ne brille que par son absence. Force nous est donc d'en trouver une autre, pour savoir comment et pourquoi Nuada était manchot. M. J.-A. MacCulloch, qui s'est occupé de notre mythe après sir John, est loin d'en accepter les théories. Voici comment il s'exprime sur ce sujet : Le mythe de la main de Nuada pourrait très bien être basé sur des efforts primitifs pour remplacer des membres coupés, ou sur la loi suivant laquelle un
soit peu probante, d’autant plus que la façon dont le dieu germanique perd la main diffère de point en point du mythe celtique. À dire vrai, je crois avoir démontré l'origine du mythe germanique dans un livre récent et accessible à tous nos lecteurs. Qu'il suffise de répéter ici que le loup y est intimement mêlé, et nullement un personnage secondaire ; cette explication ne saurait donc s'appliquer au mythe celtique, où le loup ne brille que par son absence. Force nous est donc d'en trouver une autre, pour savoir comment et pourquoi Nuada était manchot. M. J.-A. MacCulloch, qui s'est occupé de notre mythe après sir John, est loin d'en accepter les théories. Voici comment il s'exprime sur ce sujet : Le mythe de la main de Nuada pourrait très bien être basé sur des efforts primitifs pour remplacer des membres coupés, ou sur la loi suivant laquelle un roi irlandais devait être sans défaut physique, ou bien sur quelque image de Nuada manchot ou possédant une main d'argent. C'est que des images pareilles ont souvent été estropiées et pourvues de membres artificiels, et l'on inventait des mythes après coup pour l'expliquer. Bien entendu, il est difficile de voir comment l'utile invention des membres artificiels, et la loi irlandaise en question, pourraient avoir pu aboutir à un conte qui représentait un des grands dieux de l'Olympe irlandais comme manchot. Mais ce que M. MacCulloch a très bien vu, c'est le caractère secondaire du mythe. C'est que le conte de la première bataille de Moytura et de la blessure de Nuada n'est qu'un récit étiologique, éventé après coup pour expliquer le fait, surprenant à coup sûr, que Nuada est manchot. Cet épisode est tellement banal qu'il ne vaut pas la peine de nous y arrêter. Le certain, c'est que le dieu à la main d'argent est ce qu'il y a de primaire, tandis que le conte de la bataille et de la blessure est secondaire. Venons-en maintenant à la nature et aux fonctions de Nuada. Sir John Rhys vit clairement, en 1886, que le nom de Nuada le dieu ne