Physiologia Medica

(thus, for example, from anger we are not called pale, but are said only to grow pale). If it is long-lasting and sticks deep, it is called a pathetike poiotês affective quality. This, if consideration is given to the one possessing it, in whom it exists passively as it were, can be called a passible suffering Quality. It is said to act upon the subject thing according to all the objects of the senses, and to that extent it is said to heal them. For example, regarding Sight, wool is dyed, or the color of a Maiden is refreshed. Regarding Hearing, a loud thing is muffled, or a mute thing is made vocal. Regarding Smell, perfumers heal the stench of inanimate things with all kinds of ointments, and Physicians also heal the smelling soul and the "goat" referring to body odor lurking under the armpits. Regarding Taste, Cooks miraculously heal foods so they may please the master's palate. Finally, regarding Touch, cupbearers heal with warm wine, or furnace-workers heal the cold air with fire.

There are also Material qualities, declaring the horon limit and thesin position of the whole matter or its parts. The horon limit, that is, the boundary and noetiken intelligible circumscription, expresses the schema shape or Figure with respect to dimensions. The antilepsin perception and what is comprehensible to the sense is expressed by the morphên form itself. But the quality expressing the thesin position of the parts from which it consists lacks a peculiar name. This is because according to linear Length, it is curved, straight, long, or short; according to the Width of the surface, it is wide, narrow, smooth, or rough; according to the Depth of the body, it is dense, bitter, thin, or thick.

Diverse based on the efficient cause. Now if we consider the Efficient cause, whether the Principal agent itself or the Instruments, the cures of Healing are various.

The Principal is the one who acts and heals, whether

nature, or a person equipped with a plan that rivals natural efficacy. For Man is an imitator of nature. Nature acts by necessity; man acts by will. Hippocrates, in the third book On Diet, show beautifully through a long examination that all arts are rivals of nature, and are physeôs nomothemata institutions of nature. Pythagoras, looking at the same thing, pronounced that "seeing the nature of everything" original: φύσιν δὴ παντὸς ἰδὼν was key. This being supposed, one kind of Remedy seems to be necessary and forced, another free.

Nature itself is the author of Necessary remedy, whether it acts in its usual way—and it is called Natural remedy especially because it proceeds from nature, with the reason of man contributing nothing. Thus the Heaven heals the earth by its irrigation and influence. Thus a Plant heals itself by supplying a lack of food or by consolidating an inflicted wound. Thus Animals know their medicines exactly. Or it acts in an unusual way, which is called Natural Magical remedy.

Free Remedy is that which is ruled by will, namely by the Intelligence of a separate being, or of the human Intellect observing the mutual powers of nature in acting and suffering. Either this Will relies on art and a certain method (when experience excites reasoning, and reasoning directs experience). To this place belongs every kind of remedy applied to the bodies of men or brutes. It also includes the preparation of foods, which is subject to the Culinary art; the preparation of hides, which belongs to the Tanning art; and other preparations subject to other arts. Or it relies on no art, but on experience and observation alone. Hippocrates confesses in On Art that many are healed without a physician, but not without medicine. This is because they happened upon a timely