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then because women cannot endure bitter things until the end of the cure, and because they do not surpass, and perhaps do not even equal, these more pleasant plants in their virtues of attenuating and cutting. But if stronger women can endure rhubarb, I do not dissuade them from taking it sometimes infused in white wine up to two drachms, for thus it will be made more agreeable and effective, and it will astringe and strengthen the stomach more, which it does.
LI.
But since nature has not made men as prone to vomiting, nor as feeble, we grant them those things that are stronger and more masculine. For this reason, we determine that bitter things are more conducive to them, along with whatever exists that is stronger for expediting obstructions.
LII.
Hippocrates (in his book On Fractures) correctly noted this when he warned us συντόμως λίαν καὶ σαφῶς very briefly and clearly that when questioned about wine, honey-water, honey, water, oxymel, barley-water, and baths—whether they contribute—we should respond κατὰ διορισμὸν with a distinction, in this manner: "This is beneficial to either a child, or a woman, or a man, or someone healthy, or someone sick," either ordering or forbidding the use of each of the aforementioned. He adds the reason, lest we imitate those χειρονάντας bunglers who, by granting everything to everyone, bring the gravest slander (he calls it διαβολὴν) and insult upon this art.
LIII.
He who considers these things will not be surprised that we differ from others, and they in turn from us, ὥστε ὁ ἕτερος προσφέρει ἡγούμενος ἄριστα εἶναι ταῦτα νομίζων ἢ κτὸν ἕτερον κακὰ εἶν so that one person prescribes these things believing them to be the best, while another thinks they are bad. For if someone asks me how women are in agreement with men, I respond with Galen (Book 9 on the Opinions of Hippocrates and Plato): "Women are indeed similar to men, insofar as they are rational animals, that is, capable of knowledge."