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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 then, and especially in the status, so the same cure is not to be used for cause and fever. Then Galen says in the sixth book of De ingenio sanitatis these words: In cura. i.e. in illness of the stomach the same cure serves for cause and illness, and it is not so for other illnesses such as fever and the like, so the one cure does not serve for fever and cause. This is opposed in the book Techne according to Galen who says the cause of the fever and the fever itself are identical, and every cure which serves for the cause is suitable for the fever, so the one cure should be given for cause and fever. Then it seems the one cure serves for the cause and for the fever itself, for Aristotle says these words: Unum quoque i.e. the property of every cold thing is to transmute and thicken, and Galen says in the commentary of the second particle of Aphorisms Omnisdigestio. (p. 29 a, r) i.e. every digestive proceeds to coagulation, and every coagulation goes to coldness, so that the one cure fits fever and cause. Then Galen says that phlebotomy is suitable in
is not so for other illnesses such as fever and the like, so the one cure does not serve for fever and cause. This is opposed in the book Techne according to Galen who says the cause of the fever and the fever itself are identical, and every cure which serves for the cause is suitable for the fever, so the one cure should be given for cause and fever. Then it seems the one cure serves for the cause and for the fever itself, for Aristotle says these words: Unum quoque i.e. the property of every cold thing is to transmute and thicken, and Galen says in the commentary of the second particle of Aphorisms Omnisdigestio. (p. 29 a, r) i.e. every digestive proceeds to coagulation, and every coagulation goes to coldness, so that the one cure fits fever and cause. Then Galen says that phlebotomy is suitable in fever for it evacuates the cause and cools the body, and every thing that cools the body is suitable for fever, and everything by which proper evacuation is made is suitable for the cause of the fever, so, since phlebotomy does those things in fever and in the cause of the fever, it should be done in each of them, so the same cure should be used for fever and cause. Then Avicenna says in the fourth book that syrup of vinegar and vinegar itself are suitable in fever and in the cause of the fever for they digest and transmute and nourish, and everything that does this is suitable in fever and in the cause, so the one cure should be used for the fever and for the cause. Then he says in De ingenio sanitatis these words: Omne quod. ", i.e. everything which expels the cause expels the effect of the cause, so everything which expels the cause expels the effect of the cause i.e. the fever, so the one cure serves for each of them. Then it seems that the same cure serves for the cause and for the accidental ailment, for he says the fever is
the fever, it should be done in each of them, so the same cure should be used for fever and cause. Then Avicenna says in the fourth book that syrup of vinegar and vinegar itself are suitable in fever and in the cause of the fever for they digest and transmute and nourish, and everything that does this is suitable in fever and in the cause, so the one cure should be used for the fever and for the cause. Then he says in De ingenio sanitatis these words: Omne quod. ", i.e. everything which expels the cause expels the effect of the cause, so everything which expels the cause expels the effect of the cause i.e. the fever, so the one cure serves for each of them. Then it seems that the same cure serves for the cause and for the accidental ailment, for he says the fever is the matter of the accidental ailment and everything by which the fever is cured cures the accidental ailment, so the one cure serves for cause and accidental ailment. Then Galen says in the book de Accidente et Morbo that the accidental ailment follows the disease as the shadow follows the body, so the accidental ailment is cured by everything that cures the disease. We answer this and say that the cure in respect to the fever is understood in two ways i.e. directly and indirectly; directly when the fever is expelled by cold, moist things as Hippocrates said Humidi diete etc.; indirectly i.e. when true tertian is cured by rhubarb which is hot and dry, for when reddish bile which is the matter of tertian is evacuated, tertian is then cured. Understand that the accidental ailments of fever are classed in two ways, i.e. the ailment which accompanies the fever, and the ailment which comes after the fever; the ailment which accompanies the fever such as redness of the cheeks in peripneumonia, and the darkness and blackness of the tongue in causon and in true tertian, and we say that when these attacks are cured the accidental ailments are cured;
body, so the accidental ailment is cured by everything that cures the disease. We answer this and say that the cure in respect to the fever is understood in two ways i.e. directly and indirectly; directly when the fever is expelled by cold, moist things as Hippocrates said Humidi diete etc.; indirectly i.e. when true tertian is cured by rhubarb which is hot and dry, for when reddish bile which is the matter of tertian is evacuated, tertian is then cured. Understand that the accidental ailments of fever are classed in two ways, i.e. the ailment which accompanies the fever, and the ailment which comes after the fever; the ailment which accompanies the fever such as redness of the cheeks in peripneumonia, and the darkness and blackness of the tongue in causon and in true tertian, and we say that when these attacks are cured the accidental ailments are cured; and the ailments that come after the fevers, such as syncope and abdominal flux and colic, passion and insomnia, light-headedness and the like, we say that these ailments are not cured by the cure of the fever. And we say that cure is divided in three ways, i.e. in general, specially, and by number. In general, such as everything cured by its opposite, as Galen says in the second Techne: Omnis cura. ", i.e. every illness being cured by its contrary in equal degrees. Specially, further divided into four (recce three) parts, i.e. its quality and its quantity and its substance. Its quality, such as heat and moisture, cold and dryness, heat and dryness, cold and moisture. Quantity, such as fullness and emptiness. Its substance, such as thickening and attenuation and cutting and cleaning and the like. From the number, indeed, such as the illness in the fourth degree which should be given a contrary cure corresponding to that degree. 1. 49. 6. Let it be asked here whether nature is helped by the cure externally or internally; it seems it is not, for Galen says in the third book of De Ingenio Sanitatis: Natura non. i.e. nature is not
specially, and by number. In general, such as everything cured by its opposite, as Galen says in the second Techne: Omnis cura. ", i.e. every illness being cured by its contrary in equal degrees. Specially, further divided into four (recce three) parts, i.e. its quality and its quantity and its substance. Its quality, such as heat and moisture, cold and dryness, heat and dryness, cold and moisture. Quantity, such as fullness and emptiness. Its substance, such as thickening and attenuation and cutting and cleaning and the like. From the number, indeed, such as the illness in the fourth degree which should be given a contrary cure corresponding to that degree. 1. 49. 6. Let it be asked here whether nature is helped by the cure externally or internally; it seems it is not, for Galen says in the third book of De Ingenio Sanitatis: Natura non. i.e. nature is not deficient in anything, so nature is not relieved by the cure externally or internally. Then Aristotle says in the first book of De generatione that there is no reaction between the corporeal and the incorporeal, and nature is incorporeal and the cure corporeal, (p. 29 b, I) so there is no reaction between them, and, since there is not, nature is not relieved by the cure. Then Galen says in De ingenio sanitatis the words: Nil invenitur. i.e. there is nothing which helps nature but injures nature first, and Galen says that no cure helps nature more than a digestive, and digestion does not injure nature according to Galen, so nature is not relieved by any cure. Then Galen says in the first De interioribus: "Natura non." i.e. nature does not need the help of the cure except when it cannot of itself overcome the illness, or when the illness is greater than nature, and, when the illness is stronger than nature, then it is mortal, so nature is not relieved by the cure, for Galen orders that the cure should not be given in mortal illnesses. Then Galen says in the commentary of the second book of Aphorisms, that
no reaction between them, and, since there is not, nature is not relieved by the cure. Then Galen says in De ingenio sanitatis the words: Nil invenitur. i.e. there is nothing which helps nature but injures nature first, and Galen says that no cure helps nature more than a digestive, and digestion does not injure nature according to Galen, so nature is not relieved by any cure. Then Galen says in the first De interioribus: "Natura non." i.e. nature does not need the help of the cure except when it cannot of itself overcome the illness, or when the illness is greater than nature, and, when the illness is stronger than nature, then it is mortal, so nature is not relieved by the cure, for Galen orders that the cure should not be given in mortal illnesses. Then Galen says in the commentary of the second book of Aphorisms, that nature is not relieved by anything outside of nature, and the cure is against nature, so nature is not relieved by the cure. Then Galen says that if any cure helps nature it is digestion, and everything that is ready for corruption does not help nature, and the qualities of digestion are ready for corruption i.e. heat, moisture, so nature is not helped by the cure. Then Aristotle says in the third book of Physiologia that the cure does not work in the human body until the natural heat acts in the cure, so since the natural heat must work against the cure nature is weakened by the cure. This is opposed according to all the doctors. Then it seems it is not suitable to give a digestive in every continuous putrid fever such as syncope, for Galen says it is not suitable to give a digestive in this fever. Then it seems that a digestive should not be given at all, for Hippocrates says in this canon: "Si ex." i.e. that Phlebotomy should be used when the four humours increase together, and the humour-cure should be given when one humour errs alone, if so, Avicenna says that digestion is
digestion are ready for corruption i.e. heat, moisture, so nature is not helped by the cure. Then Aristotle says in the third book of Physiologia that the cure does not work in the human body until the natural heat acts in the cure, so since the natural heat must work against the cure nature is weakened by the cure. This is opposed according to all the doctors. Then it seems it is not suitable to give a digestive in every continuous putrid fever such as syncope, for Galen says it is not suitable to give a digestive in this fever. Then it seems that a digestive should not be given at all, for Hippocrates says in this canon: "Si ex." i.e. that Phlebotomy should be used when the four humours increase together, and the humour-cure should be given when one humour errs alone, if so, Avicenna says that digestion is simply the preparation of the matter that is not ready for expulsion on account of coagulation and viscosity, and, when the four humours increase together, digestion is not needed but evacuation by the vein, as we have said, and when one humour errs, it should be purged by a humour-cure likewise, so it is not suitable to give a digestive at all. Then Galen says a digestive should not be given in mortal illnesses such as colic and syncope and frenzy and quinsy and anthrax, as Hippocrates says in the first particle and in the fourth particle of the Aphorisms, so a digestive is not suitable in every fever. Then a digestive is not suitable in a fever from reddish bile, for Galen says in the ninth book of De Ingenio Sanitatis, every digestive is hot, and it is not suitable to give hot things in a fever from reddish bile, so a digestive should not be given in every fever. This is opposed, for Galen says it is suitable to give a digestive in "syncope inflativa", and there is no fever in which a digestive should less be given than in syncope, so a digestive is suitable in every
likewise, so it is not suitable to give a digestive at all. Then Galen says a digestive should not be given in mortal illnesses such as colic and syncope and frenzy and quinsy and anthrax, as Hippocrates says in the first particle and in the fourth particle of the Aphorisms, so a digestive is not suitable in every fever. Then a digestive is not suitable in a fever from reddish bile, for Galen says in the ninth book of De Ingenio Sanitatis, every digestive is hot, and it is not suitable to give hot things in a fever from reddish bile, so a digestive should not be given in every fever. This is opposed, for Galen says it is suitable to give a digestive in "syncope inflativa", and there is no fever in which a digestive should less be given than in syncope, so a digestive is suitable in every fever. Then Galen says that every fever ending in crisis must be given a digestive, for the function of nature in the crisis is first to digest, then to disperse and finally to expel, so a digestive should be given in every fever. Then Avicenna says in the fourth book that an illness begins only from the degree of digestion, so a digestive should be given in every illness. Then Galen says it is a sign of immediate health in every illness to see the sign of proper digestion, so since the signs of digestion are natural, the physician should give a digestive in every illness. We answer that and say that it is suitable to give a digestive in every corrupt fever. 1. 54. 7. Let it be asked here whether all digestion works through heat and dryness; it seems to be so, for Hippocrates says that cold is an enemy of nature, and digestion is its friend, so every digestive is hot and dry. Then Galen says in De Ingenio Sanitatis these words: "Illud quod." i.e. everything that injures people in health, injures still more sick people, and cold injures people in health, so it injures still more
that an illness begins only from the degree of digestion, so a digestive should be given in every illness. Then Galen says it is a sign of immediate health in every illness to see the sign of proper digestion, so since the signs of digestion are natural, the physician should give a digestive in every illness. We answer that and say that it is suitable to give a digestive in every corrupt fever. 1. 54. 7. Let it be asked here whether all digestion works through heat and dryness; it seems to be so, for Hippocrates says that cold is an enemy of nature, and digestion is its friend, so every digestive is hot and dry. Then Galen says in De Ingenio Sanitatis these words: "Illud quod." i.e. everything that injures people in health, injures still more sick people, and cold injures people in health, so it injures still more sick people, if so, since digestion relieves well and sick, it is understood to be by heat. Then Avicenna says in the chapter on energies these words: "Frigidum non." i.e. cold does not enter into natural operations, and that is not the case in operations of the digestion, for it much benefits nature, so every digestive works by heat. This is opposed according to Galen in De Ingenio Sanitatis, who says every digestive is contrary to the matter for which it is given, if so, since fever is hot and dry, the digestive for fever should be cold and moist. Then Avicenna says in the same chapter these words: "Aqua frigida." i.e. cold water helps digestion in subtle choleric matter, so digestion is caused by cold. Then Haly says in the first book of Techne that hot matter is digested by cold, so digestion is not caused by heat. Then Galen says in De Ingenio Sanitatis that the compound called oxisaccharum should be given to digest the thick matter, and it is clear that oxisaccharum itself is cold, so digestion does not work by heat. Then Galen says in the tenth book of De Ingenio Sanitatis these words: "Aquam frigidam."
much benefits nature, so every digestive works by heat. This is opposed according to Galen in De Ingenio Sanitatis, who says every digestive is contrary to the matter for which it is given, if so, since fever is hot and dry, the digestive for fever should be cold and moist. Then Avicenna says in the same chapter these words: "Aqua frigida." i.e. cold water helps digestion in subtle choleric matter, so digestion is caused by cold. Then Haly says in the first book of Techne that hot matter is digested by cold, so digestion is not caused by heat. Then Galen says in De Ingenio Sanitatis that the compound called oxisaccharum should be given to digest the thick matter, and it is clear that oxisaccharum itself is cold, so digestion does not work by heat. Then Galen says in the tenth book of De Ingenio Sanitatis these words: "Aquam frigidam." i.e. cold water induces perspiration and abdominal flux, so since the function of a digestive is to prepare the matter for expulsion, and since cold water does those things we have said, it is understood that digestion is not caused by heat. We answer this question and say that there are two conditions the physician must examine for digestion, i.e. the closeness or openness of the pores through which the matter is expelled, and the viscosity or obstinacy of the matter to be expelled. And we say that in the former of these every digestive cure should be hot, for the function of heat is to open and to widen, and the function of cold is to close and narrow naturally, and we say similarly that a hot digestive should be given in corruption. The second condition i.e. viscosity and obstinacy of the matter, and we say that the digestive should be compounded then of hot things and bitter, acid things i.e. the bitter things cutting the viscous matter, and the hot things opening the pores, and so we leave that question. Let it be asked here whether one can die in acute fevers after the digestion of the matter:
are two conditions the physician must examine for digestion, i.e. the closeness or openness of the pores through which the matter is expelled, and the viscosity or obstinacy of the matter to be expelled. And we say that in the former of these every digestive cure should be hot, for the function of heat is to open and to widen, and the function of cold is to close and narrow naturally, and we say similarly that a hot digestive should be given in corruption. The second condition i.e. viscosity and obstinacy of the matter, and we say that the digestive should be compounded then of hot things and bitter, acid things i.e. the bitter things cutting the viscous matter, and the hot things opening the pores, and so we leave that question. Let it be asked here whether one can die in acute fevers after the digestion of the matter: it seems one can according to Galenus in the book on crises, for he says one can die in the decrease of the illness, and the decrease is after the digestion of the matter, so one can die after the digestion of the material in acute fevers. Then Constantinus says in the book of 'Theriaca' that he himself saw many die in the status of acute fevers, and the digestion is completed in the status according to Galenus, so one can die in acute fevers after the digestion of the matter. Then Galenus says that death comes from weakness and decrease of strength, and the decrease of the illness is the period in which the strength is weakest, and the decrease follows the digestion of the matter, so one can die after the digestion of the matter in acute fevers. Then Galenus says in the second book of "Prognosticorum", in the signs of peripneumonia, that the matter can be digested in this illness, and that it cannot be expelled, and he says there are two things which must be examined in illnesses from which one recovers, i.e. the digestion of the matter and the strength of nature for its proper
in the book of 'Theriaca' that he himself saw many die in the status of acute fevers, and the digestion is completed in the status according to Galenus, so one can die in acute fevers after the digestion of the matter. Then Galenus says that death comes from weakness and decrease of strength, and the decrease of the illness is the period in which the strength is weakest, and the decrease follows the digestion of the matter, so one can die after the digestion of the matter in acute fevers. Then Galenus says in the second book of "Prognosticorum", in the signs of peripneumonia, that the matter can be digested in this illness, and that it cannot be expelled, and he says there are two things which must be examined in illnesses from which one recovers, i.e. the digestion of the matter and the strength of nature for its proper expulsion, and one can die through the non-expulsion of the matter even though it be digested, as is clear in peripneumonia, so one can die in acute fevers after the digestion of the matter. This is opposed according to Galenus in the book De crises who says he never saw anyone die who had the complete signs of digestion. We answer that question and say one cannot die in the natural course after the digestion of the matter, and one can die from the accidental ailment. And that accidental ailment can come from three things, i.e. through disregard of the physician, or from another illness succeeding the first, or from error concerning the energies, for Galenus says, if the physician and attendant of the patient be mistaken, that prepares one for death even though the matter be digested, and Galenus says, if an illness come during the decrease, even though it be slight, it induces death from the error about the energies, for Galenus says, if the natural expelling energy and the animal energy be confused in operation, that one can die from that confusion. Let it be asked here whether a digestive should be given in the increase of