Isidore of Seville: ETYMOLOGIARVM SIVE ORIGINVM LIBRI XX

[2] Ad hanc itaque pertinent non ea tantum quae ars eorum exhibet, qui proprie Medici nominantur, sed etiam cibus et potus, tegmen et tegumen. Defensio denique omnis atque munitio, qua [sanum] nostrum corpus adversus externos ictus casusque servatur.

[2] To this, therefore, pertain not only the things which the art of those who are properly named Physicians exhibits, but also food and drink, covering and clothing. Finally, every defense and fortification, by which our [sound] body is preserved against external blows and mishaps.

II. DE NOMINE EIVS.

2. ON ITS NAME.

[1] Nomen autem Medicinae a modo, id est temperamento, inpositum aestimatur, ut non satis, sed paulatim adhibeatur. Nam in multo contristatur natura, mediocriter autem gaudet. Vnde et qui pigmenta et antidota satis vel assidue biberint, vexantur.

[1] The name of Medicine is thought to have been imposed from modus, that is, temperament, so that it be applied not in sufficiency, but little by little. For in much, nature is saddened, but moderately it rejoices. Whence also those who have drunk pigments and antidotes enough, or continually, are vexed.

Inmoderatio enim omnis non salutem, sed periculum affert.

For all immoderation brings not health, but peril.

III. DE INVENTORIBVS MEDICINAE.

3. ON THE INVENTORS OF MEDICINE.

[1] Medicinae autem artis auctor ac repertor apud Graecos perhibetur Apollo. Hanc filius eius Aesculapius laude vel opere ampliavit.

[1] However, Apollo is held among the Greeks to be the author and discoverer of the art of medicine. His son Aesculapius amplified it both in renown and in practice.

[2] Sed postquam fulminis ictu Aesculapius interiit, interdicta fertur medendi cura; et ars simul cum auctore defecit, latuitque per annos pene quingentos usque ad tempus Artaxerxis regis Persarum. Tunc eam revocavit in lucem Hippocrates Asclepio patre genitus in insula Coo.

[2] But after Aesculapius perished by a thunderbolt, the care of healing is reported to have been interdicted; and the art, together with its author, failed, and lay hidden for nearly 500 years, up to the time of Artaxerxes, king of the Persians. Then Hippocrates, begotten of Asclepius as father on the island of Cos, recalled it into the light.

IV. DE TRIBVS HAERESIBVS MEDICORVM.

4. ON THE THREE HERESIES OF THE PHYSICIANS.

[1] Hi itaque tres viri totidem haereses invenerunt. Prima Methodica inventa est ab Apolline, quae remedia sectatur et carmina. Secunda Enpirica, id est experientissima, inventa est ab Aesculapio, quae non indiciorum signis, sed solis constat experimentis.

[1] These, therefore, three men invented just as many heresies. The first, the Methodic, was invented by Apollo, which pursues remedies and songs/incantations. The second, the Empiric—that is, most experienced—was invented by Aesculapius, which consists not in the signs of indications, but in experiments alone.

Tertia Logica, id est rationalis, inventa ab Hippocrate.

The third, Logical, that is, rational, was invented by Hippocrates.

[2] Iste enim discussis aetatum, regionum, vel aegritudinum qualitatibus, artis curam rationabiliter perscrutatus est, infirmitatum per quam causas ratione adhibita perscrutetur, [curam rationabiliter perscrutatus est]. Enpirici enin experientiam solam sectantur: Logici experientiae rationem adiungunt: Methodici nec elementorum rationem observant, nec tempora, nec aetates, nec causas, sed solas morborum substantias.

[2] For this man, with the qualities of ages, regions, or illnesses having been considered, scrutinized the care of the art rationally, to investigate, with reason applied, through what causes he should examine infirmities, [he scrutinized the care rationally]. Empirics indeed follow experience alone: Logicians join reason to experience: Methodics observe neither the rationale of the elements, nor the times, nor the ages, nor the causes, but only the substances of diseases.

V. DE QVATTVOR HVMORIBVS CORPORIS.

5. ON THE FOUR HUMORS OF THE BODY.

[1] Sanitas est integritas corporis et temperantia naturae ex calido et humido, quod est sanguis; unde et sanitas dicta est, quasi sanguinis status.

[1] Health is the integrity of the body and the temperance of the nature from the hot and the humid, which is blood; whence also it is called health, as if the status of blood.

[2] Morbi generali vocabulo omnes passiones corporis continentur; quod inde veteres morbum nominaverunt, ut ipsa appellatione mortis vim, quae ex eo nascitur, demonstrarent. Inter sanitatem autem et morbum media est curatio, quae nisi morbo congruat, non perducit ad sanitatem.

[2] By the general vocable “diseases” all passions of the body are contained; wherefore the ancients named it morbus, so that by the very appellation they might demonstrate the force of death which is born from it. But between health and disease the mean is cure, which, unless it be congruent to the disease, does not lead through to health.

[3] Morbi omnes ex quattuor nascuntur humoribus, id est ex sanguine et felle, melancholia et phlegmate. [Ex ipsis enim reguntur sani, ex ipsis laeduntur infirmi. Dum enim amplius extra cursum naturae creverint, aegritudines faciunt.] Sicut autem quattuor sunt elementa, sic et quattuor humores, et unusquisque humor suum elementum imitatur: sanguis aerem, cholera ignem, melancholia terram, phlegma aquam.

[3] All diseases arise from the four humors, that is, from blood and bile, melancholia, and phlegm. [For by these the healthy are governed, by these the infirm are harmed. For when they have grown too much beyond the course of nature, they produce illnesses.] And just as there are four elements, so also there are four humors, and each humor imitates its own element: blood the air, choler the fire, melancholia the earth, phlegm the water.

Et sunt quattuor humores, sicut quattuor elementa, quae conservant corpora nostra.

And there are four humors, just as there are four elements, which preserve our bodies.

[4] Sanguis ex Graeca etymologia vocabulum sumpsit, quod vegetetur et sustentetur et vivat. Choleram Graeci vocaverunt, quod.unius diei spatio terminetur; unde et cholera, id est fellicula, nominata est, hoc est, fellis effusio. Graeci enim fel CHOLEN dicunt.

[4] Blood took its name from Greek etymology, because it is animated and sustained and lives. The Greeks named cholera, because it is terminated within the span of a single day; whence also cholera, that is, fellicula, has been named—that is, an effusion of bile. For the Greeks call bile CHOLEN.

[5] Melancholia dicta ec quod sit ex nigri sanguinis faece admixta abundantia fellis. Graeci enim MELAN nigrum vocant, fel autem CHOLEN appellant.

[5] Melancholy is so called because it is from the dregs of black blood, with an abundance of bile mixed in. For the Greeks call black MELAN, but they call bile CHOLEN.

[6] Sanguis Latine vocatus quod suavis sit, unde et homines, quibus dominatur sanguis, dulces et blandi sunt.

[6] Blood is so called in Latin because it is suave, whence also men over whom blood holds dominion are sweet and bland.

[7] Phlegma autem dixerunt quod sit frigida. Graeci enim rigorem FLEGMONEN appellant. Ex his quattuor humoribus reguntur sani, ex ipsis laeduntur infirmi.

[7] But they said it is called Phlegm because it is cold. For the Greeks call rigor FLEGMONEN. By these four humors the healthy are governed; by these same the infirm are harmed.

Dum enim amplius extra cursum naturae creverint, aegritudines faciunt. Ex sanguine autem et felle acutae passiones nascuntur, quas Graeci OXEA vocant. Ex phlegmate vero et melancholia veteres causae procedunt, quas Graeci CHRONIA dicunt.

For when they have grown too much beyond the course of nature, they produce illnesses. From blood and gall arise acute affections, which the Greeks call OXEA. But from phlegm and melancholy proceed long-standing causes, which the Greeks call CHRONIA.

VI. DE ACVTIS MORBIS.

6. ON ACUTE DISEASES.

[1] OXEIA est acutus morbus qui aut cito transit aut celerius interficit, ut pleurisis, phrenesis. OXU enim acutum apud Graecos et velocem significat. CHRONIA est prolixus corporis morbus qui multis temporibus remoratur, ut podagra, pthisis.

[1] OXEIA is an acute disease which either passes quickly or more swiftly kills, such as pleurisy, phrenitis. For OXU among the Greeks signifies “acute” and “swift.” CHRONIA is a protracted disease of the body which lingers for many periods, such as podagra, phthisis.

CHRONOS enim apud Graecos tempus dicitur. Quaedam autem passiones ex propriis causis nomen acceperunt.

For CHRONOS is called time among the Greeks. But certain affections have received their name from their proper causes.

[2] Febris a fervore dicta; est enim abundantia caloris.

[2] Fever is named from fervor; for it is an abundance of heat.

[3] Frenesis appellata sive ab inpedimento mentis; Graeci enim mentem FRENAS vocant; seu quod dentibus infrendant. Nam frendere est dentes concutere. Est autem perturbatio cum exagitatione et dementia ex cholerica vi effecta.

[3] Frenesis is so called either from an impediment of the mind; for the Greeks call the mind FRENAS; or because they gnash with their teeth. For frendere is to shake the teeth. Moreover, it is a perturbation with agitation and dementia, effected by a choleric force.

[4] Cardia(ca) vocabulum a corde sumpsit, dum ex aliquo timore aut dolore afficitur. Cor enim Graeci KARDIAN vocant. Est enim cordis passio cum formidabili metu.

[4] The term cardiac has taken its name from the heart, when it is affected by some fear or pain. For the Greeks call the heart kardian. For it is a passion of the heart with a formidable fear.

Lethargia a somno vocata.

Lethargy, called from sleep.

[5] Est enim oppressio cerebri cum oblivione et somno iugi, veluti stertentis.

[5] For it is an oppression of the brain with oblivion and continual sleep, as of one snoring.

[6] Synanchis a continentia spiritus et praefocatione dicta. Graeci enim SUNAGCHEIN continere dicunt. Qui enim hoc vitio laborant, dolore faucium praefocantur.

[6] Synanchis, so called from the containment of the breath and suffocation. For the Greeks say SUNAGCHEIN, “to contain.” For those who labor under this malady are choked by pain of the fauces (throat).

[7] Fleumon est fervor stomachi cum extensione atque dolore [sive FLEGMONE est inquietudo cum rubore et dolore et tensione et duritia et vastitate]. Quae cum coeperit fieri, et febris consequitur. Vnde et dicta est FLEGMONE, APO FLEGEI, id est inflammans. Sic enim sentitur et inde nomen accepit.

[7] Phlegmon is a fervor of the stomach with distension and pain [or PHLEGMONE is disquiet with redness and pain and tension and hardness and wasting]. When this begins to occur, fever also follows. Whence it is also called PHLEGMONE, APO FLEGEI, that is, inflaming. For thus it is felt, and from that it took its name.

[8] Pleurisis est dolor lateris acutus cum febre et sputo sanguinolento. Latus enim Graece PLEURA dicitur, unde [et] pleuritica passio nomen accepit.

[8] Pleurisy is an acute pain of the side with fever and blood-tinged sputum. For the side in Greek is called PLEURA, whence [also] the pleuritic passion took its name.

[9] Peripleumonia est pulmonis vitium cum dolore vehementi et suspirio. Graeci enim pulmonem PLEUMONA vocant, unde et aegritudo dicta est.

[9] Peripleumonia is a defect of the lung with vehement pain and suspiration. For the Greeks call the lung PLEUMONA, whence also the sickness is named.

[10] Apoplexia est subita effusio sanguinis, qua suffocati intereunt. Dicta autem apoplexia, quod ex letali percussu repentinus casus fiat. Graeci enim percussionem APOPLEXIN vocant.

[10] Apoplexy is a sudden effusion of blood, by which the suffocated perish. It is called apoplexy because from a lethal stroke a sudden fall happens. For the Greeks call a percussion APOPLEXIN.

[11] Spasmus Latine contractio subita partium aut nervorum cum dolore vehementi. Quam passionem a corde nominatam dixerunt, qui in nobis principatum vigoris habet. Fit autem duobus modis, aut ex repletione, aut ex inanitione.

[11] Spasm, in Latin, is a sudden contraction of parts or of the nerves with vehement pain. They said that this passion is named from the heart, which holds the primacy of vigor in us. It comes about in two ways, either from repletion or from inanition.

[12] Tetanus maior est contractio nervorum a cervice ad dorsum. Telum lateris dolor est.

[12] Tetanus is a greater contraction of the nerves from the neck to the back. The “dart of the side” is pain.

[13] Dictum autem ita a medicis, quod dolore corpus transverberet, quasi gladius.

[13] It is thus named by the medics, because it transfixes the body with pain, as if a sword.

[14] Ileos dolor intestinarum: Vnde et illa dicta sunt. Graece enim ÝiliosÝ obvolvere dicitur, quod se intestinae prae dolore involvant. Hi et turminosi dicuntur, ab intestinarum tormento.

[14] Ileus is a pain of the intestines: whence also those terms are so called. For in Greek “ÝiliosÝ” is said “to wrap up,” because the intestines wrap themselves on account of pain. These are also called torminous (colicky), from the torment of the intestines.

[15] UDROFOBIA, id est aquae metus. Graeci enim UDOR aquam, FOBON timorem dicunt, unde et Latini hunc morbum ab aquae metu lymphaticum vocant. Fit autem [aut] ex canis rabidi morsu, aut ex aeris spuma in terra proiecta, quam si homo vel bestia tetigerit, aut dementia repletur aut in rabiem vertitur.

[15] HYDROPHOBIA, that is fear of water. For the Greeks call HYDOR “water,” PHOBOS “fear,” whence also the Latins call this disease, from fear of water, “lymphatic.” It arises [or] from the bite of a rabid dog, or from the spume of the air cast upon the earth, which if a human or a beast touches, either he is filled with dementia or is turned into rabies.

[16] Carbunculus dictus, quod in ortu suo rubens sit, ut ignis, postea niger, ut carbo extinctus.

[16] Carbuncle is so called, because at its onset it is ruddy, like fire, afterwards black, like extinguished coal.

[17] Pestilentia est contagium, quod dum unum adprehenderit, celeriter ad plures transit. Gignitur enim ex corrupto aere, et in visceribus penetrando innititur. Hoc etsi plerumque per aerias potestates fiat, tamen sine arbitrio omnipotentis Dei omnino non fit.

[17] Pestilence is a contagion, which, when it has seized one, swiftly passes to many. For it is engendered from corrupt air, and, by penetrating into the viscera, it takes hold. Although this for the most part is brought about through aerial powers, nevertheless without the will of almighty God it by no means comes to pass.

[18] Dicta autem pestilentia, quasi pastulentia, quod veluti incendium depascat, ut (Virg. Aen. 5,683):

[18] Moreover it is called pestilence, as if “pastulence,” because, like a fire, it depastures, as (Virg. Aen. 5,683):

Toto descendit corpore pestis.

Pestilence descends upon the whole body.

Idem et contagium a contingendo, quia quemquem tetigerit, polluit. Ipsa et inguina ab inguinum percussione.

Likewise, contagion from touching, because whomsoever it has touched, it pollutes. Likewise, the very “inguina” from the percussion of the groins.

[19] Eadem et lues a labe et luctu vocata, quae tanto acuta est ut non habeat spatium temporis quo aut vita speretur aut mors, sed repentinus languor simul cum morte venit.

[19] Likewise, lues too is named from stain and mourning, which is so acute that it has no span of time in which either life may be hoped for or death, but sudden languor comes at once together with death.

VII. DE CHRONICIS MORBIS.

7. ON CHRONIC DISEASES.

[1] Chronia est prolixus morbus qui multis temporibus remoratur, ut podagra, pthisis. CHRONOS enim apud Graecos tempus dicitur.

[1] Chronia is a prolonged disease which lingers for many periods of time, such as podagra and phthisis. For CHRONOS among the Greeks is called “time.”

[2] Cephalea ex causa vocabulum habet. Capitis enim passio est, et Graeci caput KEFALEN vocant.

[2] Cephalea has its name from its cause; for it is an affection of the head, and the Greeks call the head KEFALEN.

[3] Scothomia ab accidenti nomen sumpsit, quod repentinas tenebras ingerat oculis cum vertigine capitis. Vertigo autem est quotienscumque ventus consurgit, et terram in circuitum mittit.

[3] Scothomia has taken its name from the accident, because it brings sudden darkness to the eyes with a vertigo of the head. But vertigo is whenever a wind rises and sends the earth around in a circuit.

[4] Sic et in vertice hominis arteriae et venae ventositatem ex resoluta humectatione gignunt, et in oculis gyrum faciunt. Vnde et vertigo nuncupata est.

[4] Thus also at the vertex of a person the arteries and veins generate a ventosity from loosened humectation, and make a gyre in the eyes. Whence also it is named vertigo.

[5] Epilemsia vocabulum sumsit, quod mentem adpendens pariter etiam corpus possideat. Graeci enim adpensionem EPILEPSIAN appellant. Fit autem ex melancholico humore, quotiens exuberaverit et ad cerebrum conversus fuerit.

[5] Epilepsy has taken its name, because, weighing down the mind, it likewise also possesses the body. For the Greeks call the appension EPILEPSIA. Moreover, it arises from the melancholic humor, whenever it has overflowed and has been turned toward the brain.

Haec passio et caduca vocatur, eo quod cadens aeger spasmos patiatur.

This passion is also called caduca, because the sick person, falling, suffers spasms.

[6] Hos etiam vulgus lunaticos vocant, quod per lunae cursum comitetur eos insidia daemonum. Item et larvatici. Ipse est et morbus comitialis, id est maior et divinus, quo caduci tenentur.

[6] These too the vulgus call lunatics, because over the moon’s course the ambush of demons accompanies them. Likewise also larvatics. It is itself also the comitial disease, that is, the greater and divine one, by which the falling-sick are held.

Cui tanta vis est ut homo valens concidat spumetque.

Whose force is so great that a strong man collapses and foams.

[7] Comitialis autem dictus, quod apud gentiles cum comitiorum die cuiquam accidisset, comitia dimittebantur. Erat autem apud Romanos comitiorum dies sollennis in kalendis Ianuarii.

[7] It is called comitial, moreover, because among the gentiles, when on a day of the comitia it had happened to anyone, the comitia were dismissed. There was, moreover, among the Romans a solemn day of the comitia on the Kalends of January.

[8] Mania ab insania vel furore vocata. Nam Graecorum vetustas furorem MANIKEN appellabant, sive ab iniquitate, quam Graeci ÝmanieÝ vocaverunt, sive a divinatione, quia divinare Graece MANEIN dicitur.

[8] Mania, named from insanity or from fury. For the ancients among the Greeks called frenzy MANIKEN, either from iniquity, which the Greeks called ÝmanieÝ, or from divination, because “to divine” in Greek is said MANEIN.

[9] Melancholia dicta est a nigro felle. Graeci enim nigrum MELAN vocant, fel autem CHOLEN appellant. Epilemsia autem in phantasia fit; melancholia in ratione; mania in memoria.

[9] Melancholia is so named from black bile. For the Greeks call black MELAN, and bile they call CHOLEN. Epilepsy, however, arises in phantasy; melancholia in reason; mania in memory.

[10] Typi sunt frigidae febres, qui abusive tipi appellantur ab herba quae in aqua nascitur. Latine forma atque status dicitur. Est enim accessionum vel recessionum revolutio per statuta temporum intervalla.

[10] Typi are cold fevers, which are abusively called tipi from the herb that grows in water. In Latin it is called form and status. For it is a revolution of accessions or recessions at fixed intervals of time.

[11] Reuma Graece, Latine eruptio sive fluor appellatur. Catarrhus est fluor reumae iugis ex naribus, quae dum ad fauces venerit, BRAGCHOS vocatur; dum ad thoracem vel pulmonem, PTUSIS dicitur.

[11] Rheuma in Greek, in Latin is called eruption or flux. Catarrh is a continuous flux of rheum from the nostrils; when it has come to the fauces (throat), it is called BRAGCHOS; when to the thorax or the lung, it is called PTUSIS.

[12] Coryza est quotiens infusio capitis in ossa venerit narium, et provocationem fecerit cum sternutatione; unde et coryza nomen accepit.

[12] Coryza is whenever an infusion of the head has come into the bones of the nostrils, and has made a provocation with sternutation; whence also coryza received its name.

[13] Branchos est praefocatio faucium a frigido humore. Graeci enim guttur BRAGCHOS dicunt, circa quem fauces sunt, quas nos corrupte brancias dicimus.

[13] Branchos is a suffocation of the fauces from a cold humor. For the Greeks call the throat BRAGCHOS, around which are the fauces, which we corruptly call brancias.

[14] Raucedo amputatio vocis. Haec et arteriasis vocatur, eo quod vocem raucam et clausam reddat ab arteriarum iniuria. Suspirium nomen sumpsit, quia inspirationis difficultas est, quam Graeci DUSPNOIAN dicunt, id est praefocationem.

[14] Hoarseness is an amputation of the voice. This too is called arteriasis, because it renders the voice hoarse and shut by injury of the arteries. Sighing has taken its name, because it is a difficulty of inspiration, which the Greeks call DUSPNOIAN, that is, a choking.

[15] Peripleumonia a pulmonibus nomen accepit. Est enim pulmonis tumor cum spumarum sanguinearum effusione.

[15] Peripleumonia has taken its name from the lungs. For it is a tumor of the lung with an effusion of bloody foams.

[16] Haemoptois emissio sanguinis per ora, unde et nomen accepit. AIMA enim sanguis dicitur.

[16] Hemoptysis, an emission of blood through the mouth, whence also it received its name. For AIMA is called blood.

[17] Tisis est ulceratio et tumor in pulmonibus, qui in iuvenibus facilius venire solet. FTHISIS autem apud Graecos dicta, quod sit consumtio totius corporis.

[17] Tisis is an ulceration and swelling in the lungs, which is wont to come more easily in youths. And FTHISIS is called among the Greeks, because it is a consumption of the whole body.

[18] Tussis Graece ab altitudine vocatur, quod a profundo pectoris veniat. Cuius contraria est superior in faucibus, ubi uva titillat.

[18] Cough (tussis) in Greek is named “from altitude,” because it comes from the profundity of the chest. Its contrary is the superior one in the fauces, where the uvula titillates.

[19] Apostoma a collectione nomen accepit. Nam collectiones Graeci apostomas vocant.

[19] Apostoma has taken its name from collection; for the Greeks call collections apostomas.

[20] Enpiis dicta ab apostoma intrinsecus vel in latere vel in stomacho cum dolore et febribus et tussi et abundantibus spumis et purulentiis.

[20] Empyesis is said of an aposteme on the inside, either in the side or in the stomach, with pain and fevers and cough and abundant foams and purulences.

[21] Hepaticus morbus e iecoris passione nomen accepit. Graeci enim iecur EPAR vocant.

[21] The hepatic disease received its name from the affection of the liver. For the Greeks call the liver EPAR.

[22] Lienosis ab splene vocabulum sumpsit. Graeci enim SPLEN lien dicunt.

[22] Lienosis has taken its name from the spleen. For the Greeks call the spleen SPLEN.

[23] Hydropis nomen sumpsit ab aquoso humore cutis. Nam Graeci UDOR aquam vocaverunt. Est enim humor subcutaneus cum inflatione turgente et anhelitu foetido.

[23] Hydrops took its name from the aqueous humor of the skin. For the Greeks called water UDOR. For it is a subcutaneous humor with a turgid swelling and a fetid shortness of breath.

[24] Nefresis a renum languore nomen accepit. Renes enim Graeci NEFROUS dicunt.

[24] Nefresis received its name from the languor of the kidneys. For the Greeks call kidneys NEFROUS.

[25] Paralesis dicta a corporis inpensatione, facta ex multa infrigidatione, aut in toto corpore, aut in parte.

[25] Paralysis is so called from the insensation of the body, produced by much chilling, either in the whole body, or in a part.

[26] Cacexia nomen sumpsit a corporis iniuria [vel habitu]. KACHEXIAN enim malam vexationem Graeci vocaverunt. Fit autem haec passio intemperantia aegrotantis, vel curatione mala medicaminis; aut post aegritudinem tarda resumptio.

[26] Cachexia took its name from injury [or condition] of the body. For the Greeks called KACHEXIA a bad vexation. Now this affection arises from the intemperance of the sick person, or from a bad cure by a medicament; or, after sickness, from a slow resumption.

[27] Atrofia nomen accepit a diminutione corporis. Nam Graeci nutrimenti cessationem ATROFIAN dicunt. Est enim tenuitas corporis ex causis latentibus et paulatim convalescentibus.

[27] Atrophy has taken its name from diminution of the body. For the Greeks call the cessation of nourishment ATROFIAN. For it is a thinness of the body from hidden causes and from causes that convalesce only little by little.

[28] Sarcia est superfluum carnis incrementum, quo ultra modum corpora saginantur. Graeci enim carnem SARKA vocant.

[28] Sarcia is a superfluous increment of flesh, by which bodies are fattened beyond measure. For the Greeks call flesh SARKA.

[29] Sciasis vocata a parte corporis, quam vexat. Nam vertebrorum ossa, quorum summitas iliorum initio terminatur, Graeci ISCHIA vocant. Fit autem de phlegma quotiens descenderit in recta ossa, et efficitur ibi glutinatio.

[29] Sciasis is called from the part of the body that it vexes. For the bones of the vertebrae, whose summit is terminated at the beginning of the ilia, the Greeks call ISCHIA. Moreover, it is produced from phlegm whenever it descends into the straight bones, and an agglutination is effected there.

[30] Podagram Graeci a retentione pedum dicunt nominatam, et a ferali dolore. Siquidem omne, quod inmite fuerit, abusive agreste vocamus.

[30] The Greeks say podagra is named from a retention of the feet, and from funereal pain. Since indeed we abusively call everything that is harsh “agrestic.”

[31] Artriticus morbus ab articulorum passione vocabulum sumpsit.

[31] The arthritic disease has taken its name from the passion/suffering of the joints.

[32] Cauculus petra est quae in vesica fit, unde et nomen accepit. Gignitur autem ex materia phlegmatica.

[32] The calculus is a stone which is formed in the bladder, whence it also received its name. Moreover, it is generated from phlegmatic matter.

[33] Stranguria dicta est, eo quod stringat urinarum difficultatem.

[33] Strangury is so called, because it constricts the difficulty of urination.

[34] Satiriasis iuge desiderium Veneris cum extensione naturalium locorum. Dicta passio a Satyris.

[34] Satiriasis is a constant desire of Venus, with extension of the natural parts. This passion is named from the Satyrs.

[35] Diarria iugis ventris cursus sine vomitu.

[35] Diarrhea is a continuous course of the belly without vomiting.

[36] Disinteria est divisio continuationis, id est ulceratio intestini. Dis enim divisio est, intera intestina. Fit autem antecedente fluore, quem Graeci DIARROIAN vocant.

[36] Dysentery is a division of continuity, that is, an ulceration of the intestine. For dis is division, intera intestines. And it occurs with a preceding flux, which the Greeks call DIARROIAN.

[37] Lienteria dicta, quod cibum tamquam per lenia intestinae nullis obstantibus faciat prolabi.

[37] It is called Lientery, because it causes the food, as though through smooth intestines, with nothing hindering, to slip through.

[38] Colica passio nomen sumpsit ab intestino, quem Graeci KOLON appellant.

[38] The colic affliction has taken its name from the intestine, which the Greeks call KOLON.

[39] Ragadiae dicuntur, eo quod fissurae sint rugis collectae circa orificium. Haec et emorroidae a sanguinis fluore dictae. Graeci enim sanguinem AIMA dicunt.

[39] Ragadiae are so called, because they are fissures gathered from wrinkles around the orifice. These too are called hemorrhoids from the flux of blood. For the Greeks call blood AIMA.

VIII. DE MORBIS QVI IN SVPERFICIE CORPORIS VIDENTVR.

8. ON DISEASES WHICH ARE SEEN ON THE SURFACE OF THE BODY.

[1] Alopicia est capillorum fluor circumscriptis pilis fulvis, aeris qualitatem habentibus: vocata hoc nomine a similitudine animalis vulpeculae, quam Graeci ALOPEKA vocant.

[1] Alopecia is a flux of the hairs, with circumscribed tawny hairs having the quality of bronze; called by this name from the likeness of the little fox, which the Greeks call ALOPEKA.

[2] Parotidae sunt duritiae vel collectiones, quae ex febribus aut ex aliquo alio nascuntur in aurium vicinitates, unde et PAROTIDES sunt appellatae. OTA enim Graece auricula dicitur.

[2] Parotidae are hardnesses or collections, which arise from fevers or from some other cause, in the vicinities of the ears, whence they are also called PAROTIDES. For OTA in Greek is called “auricle.”

[3] Lentigo est vestigia macularum parvula in rotunditatem formata, ab specie lenticulae dicta.

[3] Lentigo is very small vestiges of macules formed into roundness, named from the appearance of a little lentil.

[4] Erisipela est quem Latini sacrum ignem appellant, id est execrandum per antiphrasim. Siquidem in superficie rubore flammeo cutes rubescunt. Tunc mutuo rubore quasi ab igni vicina invaduntur loca, ita ut etiam febris excitetur.

[4] Erysipelas is what the Latins call the sacred fire, that is, execrable by antiphrasis. For indeed on the surface the skin blushes with a flame-like redness. Then by a mutual redness, as if by fire, the neighboring places are invaded, such that even a fever is excited.

[5] Serpedo est rubor cutis cum pustularum extantia, et nomen sumpsit a serpendo, eo quod serpiat membra.

[5] Serpedo is a redness of the skin with a protrusion of pustules, and it took its name from creeping, because it creeps over the limbs.

[6] Inpetigo est sicca scabies prominens a corpore cum asperitate et rotunditate formae. Hanc vulgus sarnam appellant.

[6] Impetigo is a dry scabies projecting from the body, with an asperity and rotundity of form. The common folk call this mange.

[7] Prurigo vocata est a perurendo et ardendo.

[7] Prurigo is named from searing and burning.

[8] Nyctalmos est passio, quae per diem visus patentibus oculis denegatur et nocturnis inruentibus tenebris redhibetur, aut versa vice, ut plerique volunt, die redditur, nocte negatur.

[8] Nyctalmos is a passion, in which during the day vision, though the eyes are open, is denied, and when nocturnal darkness rushes in it is restored; or in the reverse turn, as most would have it, it is rendered back by day and denied at night.

[9] Verrucae aliud sunt: satiriasis aliud. Verrucae singulatim sunt, satiriasis vero una fortior, et circa ipsam plures inveniuntur.

[9] Verrucae are one thing; satyriasis another. Verrucae occur singly, but satyriasis is a single stronger one, and around it several are found.

[10] Scabies et lepra. Vtraque passio asperitas cutis cum pruritu et squamatione, sed scabies tenuis asperitas et squamatio est. Hinc denique nomen accepit, quae ita veluti purgamenta amittat.

[10] Scabies and leprosy. Each disease is a roughness of the skin with pruritus and squamation; but scabies is a slight roughness and squamation. Hence, in fine, it has received its name, because it thus sheds, as though dregs, the impurities.

Nam scabies quasi squamies.

For scabies is, as it were, squaminess.

[11] Lepra vero asperitas cutis squamosa lepidae herbae similis, unde et nomen sumpsit: cuius color nunc in nigredinem vertitur, nunc in alborem, nunc in ruborem. In corpore hominis ita lepra dinoscitur: si variatim inter sanas cutis partes color diversus appareat, aut si ita se ubique diffundat, ut omnia unius coloris quamvis adulteri faciat.

[11] Leprosy, in truth, is a scaly roughness of the skin, like the lepidia herb, whence also it took its name: its color now turns into blackness, now into whiteness, now into redness. In the body of a human being leprosy is thus discerned: if in variegated fashion a different color appears among the sound parts of the skin, or if it so spreads itself everywhere as to make all things of one color, albeit adulterate.

[12] Elefantiacus morbus dicitur ex similitudine elephanti, cuius naturaliter dura pellis et aspera nomen morbo in hominibus dedit; quia corporis superficiem similem facit elephantorum cuti, sive quia ingens passio est, sicut animal ipsud ex quo derivatum ducit nomen.

[12] The elephantine disease is called from the likeness to the elephant, whose naturally hard and rough hide gave the name to the disease in men; because it makes the surface of the body similar to the skin of elephants, or because it is a vast passion (affliction), like the animal itself, from which, being derived, it draws its name.

[13] Hicteris Graeci appellant a cuiusdam animalis nomine, quod sit coloris fellei. Hunc morbum Latini arcuatum dicunt, a similitudine caelestis arcus. Auriginem vero Varro appellari ait a colore auri.

[13] The Greeks call it hicteris (icterus), from the name of a certain animal, which is of a bile-colored hue. The Latins call this disease arcuate, from the likeness of the celestial arc. Varro, indeed, says it is called aurigo from the color of gold.

Regium autem morbum inde aestimant dictum, quod vino bono et regalibus cibis facilius curetur.

But they estimate that the regal disease is named from this, because it is more easily cured by good wine and regal foods.

[14] Cancer a similitudine maritimi animalis vocatum. Vulnus sicut medici dicunt nullis medicamentis sanabile. At ergo praecidi solet a corpore membrum, ubi nascitur, ut aliquantum diutius vivat: tamen inde mortem, quamlibet tardius, adfuturam.

[14] Cancer is so called from the likeness of the maritime animal. The wound, as the physicians say, is curable by no medicaments. And so the limb where it arises is wont to be cut off from the body, that one may live somewhat longer; yet from that, death—however more slowly—will be at hand.

[15] Furunculus est tumor in acutum surgens, dictus quod fervet, quasi fervunculus; unde et Graece ANTHRAX dicitur, quod sit ignitus.

[15] A furuncle is a swelling rising into a point, so called because it seethes, as if a “fervuncle”; whence also in Greek it is called ANTHRAX, because it is fiery.

[16] Ordeolus est parvissima ac purulenta collectio in pilis palpebrium constituta, in medio lata et ex utroque conducta, hordei granum similans: unde et nomen accepit.

[16] A hordeolum is a very tiny and purulent collection situated in the hairs of the eyelids, wide in the middle and drawn together on both sides, resembling a grain of barley: whence it also received its name.

[17] Oscedo est qua infantum ora exulcerantur, dicta ex languore oscitantium.

[17] Oscedo is that by which infants’ mouths are ulcerated, named from the languor of those yawning.

[18] Frenusculi ulcera circa rictum oris, similia his quae fiunt iumentis asperitate frenorum.

[18] Frenusculi are ulcers around the rictus of the mouth, similar to those which happen to beasts of burden from the asperity of the bridles.

[19] Vlcus putredo ipsa; vulnus, quod ferro fit, quasi vi. Et ulcus, quod olet, quasi olcus, unde et ulcera.

[19] An ulcer is putrefaction itself; a wound, which is made by iron, as if by force. And ulcer, because it smells, as if “olcus,” whence also ulcers.

[20] Pustula est in superficie corporis turgida veluti collectio.

[20] A pustule is, on the surface of the body, a turgid, as it were, collection.

[21] Papula est parvissima cutis erectio, circumscripta cum rubore; et ideo papula, quasi pupula.

[21] A papule is a very tiny erection of the skin, circumscribed with redness; and therefore papule, as if pupula (little pupil).

[22] Syringio. Sanies dicta, quia ex sanguine nascitur. Excitato enim calore vulneris sanguis in saniem vertitur.

[22] Syringio. Sanies is so called, because it is born from blood. For when the heat of a wound is aroused, the blood is turned into sanies.

Nam sanies non fit in quocumque loco, nisi ubi sanguis advenerit; quia omne, quod putrescit, nisi calidum et humidum fuerit, quod est sanguis, putrefieri non potest. Sanies autem et tabes sibi differunt. Fluere enim sanie vivorum est, tabe mortuorum.

For sanies does not occur in just any place, except where blood has come; because anything that putrefies cannot be putrefied unless it is warm and moist, which is what blood is. Moreover, sanies and tabes differ from each other. For to flow with sanies is of the living, with tabes of the dead.

[23] Cicatrix est obductio vulneris, naturalem colorem partibus servans: dicta quod obducat vulnera atque obcaecat.

[23] A cicatrix is a covering-over of a wound, preserving the natural color to the parts: so called because it draws over wounds and obscures them.

IX. DE REMEDIIS ET MEDICAMINIBVS.

9. ON REMEDIES AND MEDICAMENTS.

[1] Medicinae curatio spernenda non est. Meminimus enim et Esaiam Ezechiae languenti aliquid medicinale mandasse, et Paulus apostolus Timotheo modicum vinum prode esse dixit.

[1] Medical care is not to be spurned. For we remember that Isaiah also ordered something medicinal for ailing Hezekiah, and Paul the apostle said that a little wine is of profit to Timothy.

[2] Curatio autem morborum tribus generibus constat: Pharmacia, quam Latini medicamina vocant: Chirurgia, quam Latini manuum operationem appellant; manus enim apud Graecos CHEIR vocatur: Diaeta, quam Latini regulam nuncupant; est enim observatio legis et vitae. Sunt autem omni curationi species tres: primum genus diaeticum, secundum pharmaceuticum, tertium chirurgicum. Diaeta est observatio legis et vitae.

[2] But the cure of diseases consists of three kinds: Pharmacy, which the Latins call medicaments; Surgery, which the Latins call operation of the hands; for the hand among the Greeks is called CHEIR: Diet, which the Latins name rule; for it is the observation of law and of life. Moreover, for every treatment there are three species: the first kind dietetic, the second pharmaceutical, the third surgical. Diet is the observation of law and of life.

[3] Pharmacia est medicamentorum curatio. Chirurgia ferramentorum incisio; nam ferro exciduntur quae medicamentorum non senserint medicinam.

[3] Pharmacy is the curation by medicaments. Surgery is the incision by iron implements; for by the iron are cut out those things which have not felt the medicine of medicaments.

[4] Antiquior autem medicina herbis tantum et sucis erat. Talis enim medendi usus coepit, deinde ferro et ceteris medicamentis.

[4] But earlier medicine was only with herbs and juices. For such a practice of healing began, then with iron and the other medicaments.

[5] Omnis autem curatio aut ex contrariis aut ex similibus adhibetur. Ex contrariis, ut frigidum calido, vel humido siccum; sicut et in homine superbia sanari non potest, nisi humilitate sanetur.

[5] But every cure is applied either from contraries or from similars. From contraries, as the frigid by the hot, or the humid by the dry; just as also in a man pride cannot be healed, unless it be healed by humility.

[6] Ex similibus vero, sicut ligamentum vulneri rotundo rotundum, vel oblongo oblongum adponitur. Ligatura enim ipsa non eadem membris et vulneribus omnibus, sed similis simili coaptatur, quae duo etiam ipsa adiutoria nominibus suis significant.

[6] From similars, indeed, just as a bandage to a round wound is applied round, or to an oblong one oblong. For the ligature itself is not the same for all limbs and wounds, but a like is coapted to a like—these two auxiliaries also signify this by their very names.

[7] Nam antidotum Graece, Latine ex contrario datum dicitur. Contraria enim contrariis medicinae ratione curantur. At contra ex simili, ut PIKRA, quae interpretatur amara, quia gustus eius amarus est.

[7] For “antidote” in Greek is, in Latin, said “given from the contrary.” For contraries are cured by contraries by the rationale of medicine. But conversely from the similar, as PIKRA, which is interpreted “bitter,” because its taste is bitter.

Ex convenienti enim nomen accepit, quia amaritudo morbi amaritudine solvi solet.

For from congruence it received its name, since the bitterness of a disease is wont to be dissolved by bitterness.

[8] Omnia autem medicamenta ex propriis causis habent vocabula. Hiera enim dicta quasi divina. Arteriaca, quod apta sint gutturis meatui, et tumores faucium et arteriarum leniant.

[8] All medicaments, moreover, have their names from their proper causes. Hiera, for instance, are so called as if “divine.” Arteriacs, because they are apt for the passage of the throat, and they soften the tumors of the fauces and of the arteries.

Tiriaca est antidotum serpentinum quo venena pelluntur, ut pestis peste solvatur. Catartica Graece, Latine purgatoria dicuntur.

Theriac is a serpentine antidote by which poisons are driven out, so that pestilence is resolved by pestilence. Cathartica in Greek; in Latin they are called purgatives.

[9] Catapotia, eo quod modicum potetur, seu inglutiatur. Diamoron a suco morae nomen sumpsit, ex quo conficitur; sicut diacodion, quia ex codia, id est ex papavere fit; sicut diaspermaton, quia ex seminibus conponitur.

[9] Catapotia, because a small quantity is drunk, or is inglutted. Diamoron took its name from the juice of the mulberry, from which it is prepared; just as diacodion, because it is made from codia, that is, from poppy; just as diaspermaton, because it is composed from seeds.

[10] Electuarium vocatum eo quod molle sorbeatur. Trociscos dictus quia in modum rotulae deformatur; TROCHOS enim Graece rota dicitur. Collyria Latinum sonat, quod vitia oculorum detergant.

[10] Electuary is so called because it is softly sipped. Trochisks are so named because they are shaped in the manner of a little wheel; for TROCHOS in Greek is called “wheel.” Collyria sounds Latin, because they cleanse the blemishes of the eyes.

Epitima, eo quod superponatur aliis adiutoriis praecedentibus.

Epitima, because it is superimposed upon the other preceding aids.

[11] Cataplasma, eo quod inductio sola sit. Inplastrum, eo quod inducatur. Malagma, quod sine igne maceretur et conprehendatur.

[11] Cataplasm, because it is only a laying-on. Emplaster, because it is laid on. Malagma, because it is softened without fire and made to cohere.

Enema Graece, Latine relaxatio dicitur. Pessaria dicta quod intus iniciantur.

Enema in Greek, in Latin is called relaxation. Pessaries are so called because they are inserted within.

[12] Medicinam iumentorum Chiron quidam Graecus invenit. Inde pingitur dimidia parte homo, dimidia equus. Dictus autem Chiron APO TOU CHEIRIZESTHAI, quia chirurgus fuit.

[12] The medicine of beasts of burden was discovered by a certain Greek, Chiron. Hence he is depicted half man, half horse. Moreover, he was called Chiron APO TOU CHEIRIZESTHAI, because he was a surgeon.

[13] Creticos dies medici vocant, quibus, credo, ex iudicio infirmitatis hoc nomen inpositum est, quod quasi iudicent hominem, et sententia sua aut puniant aut liberent.

[13] Physicians call critical days those to which, I believe, from the judgment of the infirmity this name has been imposed, because, as though they judge the person, by their sentence they either punish or set free.

X. DE LIBRIS MEDICINALIBVS.

10. ON MEDICAL BOOKS.

[1] Aforismus est sermo brevis, integrum sensum propositae rei scribens.

[1] An aphorism is a brief discourse, writing the entire sense of the proposed matter.

[2] Prognostica praevisio aegritudinum, vocata a praenoscendo. Oportet enim medicum et praeterita agnoscere, et praesentia scire, et futura praevidere.

[2] Prognostics is the prevision of sicknesses, called from foreknowing. For it behooves the medic both to recognize the past, to know the present, and to foresee the future.

[3] Dinamidia, potestas herbarum, id est vis et possibilitas. Nam in herbarum cura vis ipsa DUNAMIS dicitur;

[3] Dinamidia, the potency of herbs, that is the force and potentiality. For in herbal treatment the force itself is called DUNAMIS;

[4] unde et dinamidia nuncupatur, ubi eorum medicinae scribuntur. Butanicum herbarum dicitur quod ibi herbae notentur.

[4] whence it is also named Dynamidia, where their medicines are written. The Botanicum of herbs is so called because the herbs are noted there.

XI. DE INSTRVMENTIS MEDICORVM.

11. ON THE INSTRUMENTS OF PHYSICIANS.

[1] Enchiridion dictum quod manu adstringatur, dum plurima contineat ferramenta; CHEIR enim Graece manus vocatur.

[1] Enchiridion, so called because it is bound to the hand, since it contains very many implements; for CHEIR in Greek is called “hand.”

[2] Phlebotomum ab incisione vocatum; nam incisio Graece TOME dicitur.

[2] The phlebotome is named from incision; for incision in Greek is called TOME.

[3] Similaria. Angistrum. Spatomele.

[3] Similars. Angistrum. Spatomele.

Guva, quae a Latinis a similitudine cucurbita, a suspirio ventosa vocatur. Denique animata spiritu per igniculum, dehinc praeciso corpori superposita omne, quod intra cutem vel altius aestuat, sive humorem, sive sanguinem, evocat in superficiem.

Guva, which by the Latins, from its similarity, is called a cucurbit, and from breathing a ventose. Finally, quickened with spirit by a little flame, then set upon the incised body, it calls forth to the surface whatever seethes within the skin or deeper, whether humor or blood.

[4] Clistere. Pila a pisendis seminibus, id est terendis. Hinc et pigmenta, eo quod in pila et pilo aguntur, quasi piligmenta.

[4] Clyster. Mortar, from pounding seeds, that is, grinding. Hence also pigments, because they are worked in the mortar and pestle, as if “piligments.”

Est enim pila vas concavum et medicorum aptum usui, in quo proprie ptisanae fieri et pigmenta concidi solent.

For the mortar is a hollow vessel and apt for physicians’ use, in which, properly, ptisans are made and pigments are wont to be cut up.

[5] Varro autem refert Pilumn[i]um quendam in Italia fuisse, qui pinsendis praefuit arvis, unde [et] pilumni et pistores. Ab hoc igitur pilum et pilam inventam, quibus far pinsitur, et ex eius nomine ita appellata. Pilum autem est unde contunditur quidquid in pila mittitur.

[5] But Varro reports that there was a certain Pilumnius in Italy, who presided over the pounding of fields, whence [also] the pilumni and the pistors (bakers). From this man, therefore, the pilum and the pila were invented, with which spelt is pounded, and from his name they were thus called. A pilum, moreover, is that by which whatever is put into a pila is crushed.

[6] Mortarium, quod ibi iam semina in pulverem redacta et mortua condiantur.

[6] Mortar, because there the seeds, already reduced into powder and made dead, are made into condiments.

[7] Coticula est in qua circunducta collyria resolvuntur. Erit enim lenis. Nam aspera frangi potius quam resolvi collyrium facit.

[7] A coticula is that on which collyria, when run around, are resolved (dissolved). For it should be smooth; for a rough one causes the collyrium to be broken rather than resolved.

XII. DE ODORIBVS ET VNGVENTIS.

12. ON ODORS AND UNGUENTS.

[1] Odor vocatus ab aere.

[1] Odor is so called from air.

[2] Thymiama lingua Graeca vocatur, quod sit odorabile. Nam thymum dicitur flos qui odorem refert. De quo Vergilius (Georg. 4,169):

[2] It is called thymiama in the Greek tongue, because it is odorous. For thymum is called a flower which bears a scent. About which Vergil (Georg. 4,169):

Redolentque thymo.

And they are redolent with thyme.

[3] Incensum dictum quia igne consumitur, dum offertur. Tetraidos formulae incensi in longitudinem porrectae,

[3] Incense is so called because it is consumed by fire while it is offered. The forms of incense of the “tetrad,” extended in length,

[4] quae fiunt ex quattuor pigmentis. Quattuor enim Graece TETTARA, formula EIDOS dicitur.

[4] which are made from four pigments. For four in Greek is called TETTARA, and formula is called EIDOS.

[5] Stacten est incensum quod ex pressura manat, dictum a Graecis PARA TO STAZEIN STAKTE, id est obtritum.

[5] Stacte is incense which oozes forth from pressing, called by the Greeks PARA TO STAZEIN STAKTE, that is, crushed.

[6] Mirobalanum, quia fit ex glande odorata. De quo Horatius (C. 3,29,4):

[6] Myrobalan, because it is made from a fragrant acorn. Concerning which Horace (Odes 3,29,4):

Et
Pressa tuis balanus capillis.

And
The balanus pressed into your hair.

Oleum est purum nullique rei admixtum. Vnguentum vero est omne quod ex communi oleo confectum aliarum specierum conmixtione augetur, odoris iucunditatem sumens et longius redolens.

Oil is pure and admixed with nothing. Unguent, however, is whatever, made from common oil, is augmented by the commixture of other species, taking on the pleasantness of odor and being redolent for a longer time.

[7] Vnguenta autem quaedam dicuntur a locis, ut telinum, cuius Iulius Caesar meminit, dicens:

[7] However, certain unguents are named from places, such as telinum, which Julius Caesar makes mention of, saying:

Corpusque suavi telino unguimus.

And we anoint the body with sweet Telinum unguent.

Hoc conficiebatur in insula Telo, quae est una ex Cycladibus.

This was made on the island Telos, which is one of the Cyclades.

[8] Sunt et quaedam ab inventorum nomine, ut amaracinum. Nam quidam tradunt regium quendam puerum Amaracum nomine complura unguentorum genera ferentem casu prolapsum esse, et maiorem ex commixtione odorem creasse. Vnde nunc optima unguenta amaracina dicuntur: sunt autem ex genere florum.

[8] There are also certain [perfumes] from the name of their inventors, as the amaracine. For some relate that a certain royal boy named Amaracus, carrying several kinds of unguents, by chance slipped, and produced a stronger fragrance from the commixture. Whence now the best unguents are called amaracine: they are, however, of the genus of flowers.

[9] Item alia quae [a] materiae suae qualitate dicuntur, ut rosaceum a rosa, quiprinum a flore quipro; unde et propriae materiae odorem referunt.

[9] Likewise others which are called [from] the quality of their own material, as rosaceum from the rose, quiprinum from the flower quipro; whence also they carry the odor of their proper material.

[10] Ex his quaedam simplicia unguenta sunt, quae ex una tantum specie existunt, unde et sui nominis referunt odoratum, ut anetinum: est enim sincerum ex oleo et aneto tantum. Conposita autem sunt quae pluribus admixtis fiunt; unde et nominis sui odorem non habent, quia obtinentibus aliis, quae admiscentur, incertum odorem ducunt. Cerotum.

[10] Of these, some unguents are simple, which exist from only a single kind, whence they also carry the scent of their own name, as anethine: for it is pure, from oil and dill only. But composite are those which are made with several things admixed; whence they do not have the odor of their own name, because, the other things that are admixed prevailing, they take on an uncertain scent. Cerate.

Calasticum. Marciatum.

Calastic. Marciate.

XIII. DE INITIO MEDICINAE.

13. ON THE BEGINNING OF MEDICINE.

[1] Quaeritur a quibusdam quare inter ceteras liberales disciplinas Medicinae ars non contineatur. Propterea, quia illae singulares continent causas, ista vero omnium. Nam et Grammaticam medicus scire debet, ut intellegere vel exponere possit quae legit.

[1] It is asked by certain people why, among the other liberal disciplines, the art of Medicine is not contained. For this reason: because those contain singular (particular) causes, but this one the causes of all. For the physician ought also to know Grammar, so that he may be able to understand or to expound what he reads.

[2] Similiter et Rhetoricam, ut veracibus argumentis valeat definire quae tractat. Necnon et Dialecticam propter infirmitatum causas ratione adhibita perscrutandas atque curandas. Sic et Arithmeticam propter numerum horarum in accessionibus et periodis dierum.

[2] Similarly also Rhetoric, so that by veracious arguments he may be able to define the things he handles. And likewise Dialectic, for the causes of infirmities to be scrutinized and cured by reason applied. Thus also Arithmetic, on account of the number of hours in accessions and in the periods of days.

[3] Non aliter et Geometriam propter qualitates regionum et locorum situs, in quibus doceat quid quisque observare oporteat. Porro Musica incognita illi non erit, nam multa sunt quae in aegris hominibus per hanc disciplinam facta leguntur; sicut de David legitur, qui ab spiritu inmundo Saulem arte modulationis eripuit. Asclepiades quoque medicus phreneticum quendam per symphoniam pristinae sanitati restituit.

[3] Likewise also Geometry, on account of the qualities of regions and the siting of places, in which it teaches what each person ought to observe. Moreover Music will not be unknown to him, for many things are read as having been done in sick people through this discipline; as it is read about David, who by the art of modulation snatched Saul from an unclean spirit. Asclepiades too, a physician, restored a certain phrenetic man to his pristine health through symphony.

[4] Postremo et Astronomiam notam habebit, per quam contempletur rationem astrorum et mutationem temporum. Nam sicut ait quidam medicorum, cum ipsorum qualitatibus et nostra corpora commutantur.

[4] Lastly, he will also have Astronomy as known, by which he may contemplate the reason/order of the stars and the mutation of the seasons. For, as a certain one of the physicians says, along with their qualities our bodies too are changed.

[5] Hinc est quod Medicina secunda Philosophia dicitur. Vtraque enim disciplina totum hominem sibi vindicat. Nam sicut per illam anima, ita per hanc corpus curatur.

[5] Hence it is that Medicine is called the second Philosophy. For each discipline vindicates to itself the whole man. For as through that one the soul is cared for, so through this one the body is cared for.