On the natural faculties

By Galen About this text.

調書をとる／予約する One 1. Since feeling and voluntary 動議 are peculiar to animals, whilst growth and 栄養 are ありふれた to 工場／植物s 同様に, we may look on the former as 影響s of the soul and the latter as 影響s of the nature. And if there be anyone who 許すs a 株 in soul to 工場／植物s 同様に, and separates the two 肉親，親類d of soul, 指名するing the 肉親，親類d in question vegetative, and the other sensory, this person is not 説 anything else, although his language is somewhat unusual. We, however, for our part, are 納得させるd that the 長，指導者 長所 of language is clearness, and we know that nothing detracts so much from this as do unfamiliar 条件; accordingly we 雇う those 条件 which the 本体，大部分／ばら積みの of people are accustomed to use, and we say that animals are 治める／統治するd at once by their soul and by their nature, and 工場／植物s by their nature alone, and that growth and 栄養 are the 影響s of nature, not of soul. ”Thus, when food turns into 血, the 動議 of the food is passive, and that of the vein active. 類似して, when the 四肢s have their position altered, it is the muscle which produces, and the bones which を受ける the 動議. In these 事例／患者s I call the 動議 of the vein and of the muscle an activity, and that of the food and the bones a symptom or affection, since the first group を受けるs alteration and the second group is 単に 輸送（する）d.” 2. Thus we shall enquire, in the course of this treatise, from what faculties these 影響s themselves, 同様に as any other 影響s of nature which there may be, take their origin. First, however, we must distinguish and explain 明確に the さまざまな 条件 which we are going to use in this treatise, and to what things we 適用する them; and this will 証明する to be not 単に an explanation of 条件 but at the same time a demonstration of the 影響s of nature. When, therefore, such and such a 団体／死体 を受けるs no change from its 存在するing 明言する／公表する, we say that it is at 残り／休憩（する）; but, notwithstanding, if it 出発／死s from this in any 尊敬（する）・点 we then say that in this 尊敬（する）・点 it を受けるs 動議. Accordingly, when it 出発／死s in さまざまな ways from its preexisting 明言する／公表する, it will be said to を受ける さまざまな 肉親，親類d of 動議. Thus, if that which is white becomes 黒人／ボイコット, or what is 黒人／ボイコット becomes white, it を受けるs 動議 in 尊敬（する）・点 to colour; or if what was 以前 甘い now becomes bitter, or, conversely, from 存在 bitter now becomes 甘い, it will be said to を受ける 動議 in 尊敬（する）・点 to flavour; to both of these instances, 同様に as to those 以前 について言及するd, we shall 適用する the 称する，呼ぶ／期間／用語 qualitative 動議. And その上の, it is not only things which are altered in regard to colour and flavour which, we say, を受ける 動議; when a warm thing becomes 冷淡な, and a 冷淡な warm, here too we speak of its を受けるing 動議; 類似して also when anything moist becomes 乾燥した，日照りの, or 乾燥した，日照りの moist. Now, the ありふれた 称する，呼ぶ／期間／用語 which we 適用する to all these 事例／患者s is alteration. This is one 肉親，親類d of 動議. But there is another 肉親，親類d which occurs in 団体／死体s which change their position, or as we say, pass from one place to another; the 指名する of this is 移動. These two 肉親，親類d of 動議, then, are simple and 最初の／主要な, while 構内／化合物d from them we have growth and decay, as when a small thing becomes bigger, or a big thing smaller, each 保持するing at the same time its particular form. And two other 肉親，親類d of 動議 are genesis and 破壊, genesis 存在 a coming into 存在する nce, and 破壊 存在 the opposite. Now, ありふれた to all 肉親，親類d of 動議 is change from the preexisting 明言する／公表する, while ありふれた to all 条件s of 残り／休憩（する） is retention of the preexisting 明言する／公表する. The Sophists, however, while 許すing that bread in turning into 血 becomes changed as regards sight, taste, and touch, will not agree that this change occurs in reality. Thus some of them 持つ／拘留する that all such phenomena are tricks and illusions of our senses; the senses, they say, are 影響する／感情d now in one way, now in another, 反して the underlying 実体 does not 収容する／認める of any of these changes to which the 指名するs are given. Others (such as Anaxagoras) will have it that the 質s do 存在する in it, but that they are unchangeable and immutable from eternity to eternity, and that these 明らかな alterations are brought about by 分離 and combination. Now, if I were to go out of my way to confute these people, my 子会社 仕事 would be greater than my main one. Thus, if they do not know all that has been written, "On 完全にする Alteration of 実体" by Aristotle, and after him by Chrysippus, I must beg of them to make themselves familiar with these men's writings. If, however, they know these, and yet willingly prefer the worse 見解（をとる）s to the better, they will doubtless consider my arguments foolish also. I have shown どこかよそで that these opinions were 株d by Hippocrates, who lived much earlier than Aristotle. In fact, all those known to us who have been both 内科医s and philosophers Hippocrates was the first who took in 手渡す to 論証する that there are, in all, four 相互に interacting 質s, and that to the 操作／手術 of these is 予定 the genesis and 破壊 of all things that come into and pass out of 存在. Nay, more; Hippocrates was also the first to recognise that all these 質s を受ける an intimate mingling with one another; and at least the beginnings of the proofs to which Aristotle later 始める，決める his 手渡す are to be 設立する first in the writings of Hippocrates. As to whether we are to suppose that t he 実体s 同様に as their 質s を受ける this intimate mingling, as Zeno of Citium afterwards 宣言するd, I do not think it necessary to go その上の into this question in the 現在の treatise; for 即座の 目的s we only need to 認める the 完全にする alteration of 実体. In this way, nobody will suppose that bread 代表するs a 肉親，親類d of 会合-place for bone, flesh, 神経, and all the other parts, and that each of these subsequently becomes separated in the 団体／死体 and goes to join its own 肉親，親類d; before any 分離 takes place, the whole of the bread 明白に becomes 血; (at any 率, if a man takes no other food for a 長引かせるd period, he will have 血 enclosed in his veins all the same). And 明確に this disproves the 見解（をとる） of those who consider the elements unchangeable, as also, for that 事柄, does the oil which is 完全に used up in the 炎上 of the lamp, or the faggots which, in a somewhat longer time, turn into 解雇する／砲火／射撃. I said, however, that I was not going to enter into an argument with these people, and it was only because the example was drawn from the 支配する-事柄 of 薬／医学, and because I need it for the 現在の treatise, that I have について言及するd it. We shall then, as I said, 放棄する our 論争 with them, since those who wish may get a good しっかり掴む of the 見解（をとる）s of the 古代のs from our own personal 調査s into these 事柄s. The discussion which follows we shall 充てる 完全に, as we 初めは 提案するd, to an enquiry into the number and character of the faculties of Nature, and what is the 影響 which each 自然に produces. Now, of course, I mean by an 影響 that which has already come into 存在 and has been 完全にするd by the activity of these faculties - for example, 血, flesh, or 神経. And activity is the 指名する I give to the active change or 動議, and the 原因（となる） of this I call a faculty. Thus, when food turns into 血, the 動議 of the food is passive, and that of the vein active. 類似して, when the 四肢s have their position altered, it is the muscle w hich produces, and the bones which を受ける the 動議. In these 事例／患者s I call the 動議 of the vein and of the muscle an activity, and that of the food and the bones a symptom or affection, since the first group を受けるs alteration and the second group is 単に 輸送（する）d. One might, therefore, also speak of the activity as an 影響 of Nature - for example, digestion, absorption, 血-生産／産物; one could not, however, in every 事例／患者 call the 影響 an activity; thus flesh is an 影響 of Nature, but it is, of course, not an activity. It is, therefore, （疑いを）晴らす that one of these 条件 is used in two senses, but not the other. 3. It appears to me, then, that the vein, 同様に as each of the other parts, 機能（する）／行事s in such and such a way によれば the manner in which the four 質s are mixed. There are, however, a かなりの number of not undistinguished men - philosophers and 内科医s - who 言及する 活動／戦闘 to the Warm and the 冷淡な, and who subordinate to these, as passive, the 乾燥した，日照りの and the Moist; Aristotle, in fact, was the first who 試みる／企てるd to bring 支援する the 原因（となる）s of the さまざまな special activities to these 原則s, and he was followed later by the Stoic school. These latter, of course, could 論理（学）上 make active 原則s of the Warm and 冷淡な, since they 言及する the change of the elements themselves into one another to 確かな diffusions and condensations. This does not 持つ／拘留する of Aristotle, however; seeing that he 雇うd the four 質s to explain the genesis of the elements, he ought 適切に to have also referred the 原因（となる）s of all the special activities to these. How is it that he uses the four 質s in his 調書をとる／予約する "On Genesis and 破壊," whilst in his "Meteorology," his "Problems," and many other 作品 he uses the uses the two only? Of course, if anyone were to 持続する that in the 事例／患者 of animals and 工場／植物s the Warm and 冷淡な are more active, the 乾燥した，日照りの and Moist いっそう少なく so, he might perhaps have even Hippocrates on his 味方する; but if he were to say that this happens in all 事例／患者s, he would, I imagine, 欠如（する） support, not 単に from Hippocrates, but even from Aristotle himself - if, at least, Aristotle chose to remember what he himself taught us in his work "On Genesis and 破壊," not as a 事柄 of simple 声明, but with an …を伴ってing demonstration. I have, however, also 調査／捜査するd these questions, in so far as they are of value to a 内科医, in my work "On Temperaments." 4. The いわゆる 血-making faculty in the veins, then, 同様に as all the other faculties, 落ちる within the 部類 of 親族 概念s; まず第一に／本来 because the faculty is the 原因（となる） of the activity, but also, accidentally, because it is the 原因（となる） of the 影響. But, if the 原因（となる） is 親族 to something - for it is the 原因（となる） of what results from it, and of nothing else - it is obvious that the faculty also 落ちるs into the 部類 of the 親族; and so long as we are ignorant of the true essence of the 原因（となる） which is operating, we call it a faculty. Thus we say that there 存在するs in the veins a 血-making faculty, as also a digestive faculty in the stomach, a pulsatile faculty in the heart, and in each of the other parts a special faculty corresponding to the 機能（する）／行事 or activity of that part. If, therefore, we are to 調査／捜査する methodically the number and 肉親，親類d of faculties, we must begin with the 影響s; for each of these 影響s comes from a 確かな activity, and each of these again is に先行するd by a 原因（となる）. 5. The 影響s of Nature, then, while the animal is still 存在 formed in the womb, are all the different parts of its 団体／死体; and after it has been born, an 影響 in which all parts 株 is the 進歩 of each to its 十分な size, and thereafter its 維持／整備 of itself as long as possible. The activities corresponding to the three 影響s について言及するd are やむを得ず three - one to each - すなわち, Genesis, Growth, and 栄養. Genesis, however, is not a simple activity of Nature, but is 構内／化合物d of alteration and of 形態／調整ing. That is to say, in order that bone, 神経, veins, and all other [tissues] may come into 存在, the underlying 実体 from which the animal springs must be altered; and in order that the 実体 so altered may acquire its appropriate 形態／調整 and position, its cavities, outgrowths, attachments, and so 前へ／外へ, it has to を受ける a 形態／調整ing or formative 過程. One would be 正当化するd in calling this 実体 which を受けるs alteration the 構成要素 of the animal, just as 支持を得ようと努めるd is the 構成要素 of a ship, and wax of an image. Growth is an 増加する and 拡大 in length, breadth, and thickness of the solid parts of the animal (those which have been 支配するd to the moulding or 形態／調整ing 過程). 栄養 is an 新規加入 to these, without 拡大. 6. Let us speak then, in the first place, of Genesis, which, as we have said, results from alteration together with 形態／調整ing. The seed having been cast into the womb or into the earth (for there is no difference), then, after a 確かな 限定された period, a 広大な／多数の／重要な number of parts become 構成するd in the 実体 which is 存在 生成するd; these 異なる as regards moisture, dryness, coldness and warmth, and in all the other 質s which 自然に derive therefrom. These derivative 質s, you are 熟知させるd with, if you have given any sort of 科学の consideration to the question of genesis and 破壊. For, first and 真っ先の after the 質s について言及するd come the other いわゆる 有形の distinctions, and after them those which 控訴，上告 to taste, smell, and sight. Now, 有形の distinctions are hardness and softness, viscosity, friability, lightness, heaviness, 濃度／密度, rarity, smoothness, roughness, thickness and thinness; all of these have been duly について言及するd by Aristotle. And of course you know those which 控訴，上告 to taste, smell, and sight. Therefore, if you wish to know which alterative faculties are 最初の／主要な and elementary, they are moisture, dryness, coldness, and warmth, and if you wish to know which ones arise from the combination of these, they will be 設立する to be in each animal of a number corresponding to its sensible elements. The 指名する sensible elements is given to all the homogeneous parts of the 団体／死体, and these are to be （悪事，秘密などを）発見するd not by any system, but by personal 観察 of dissections. Now Nature 建設するs bone, cartilage, 神経, membrane, ligament, vein, and so 前へ／外へ, at the first 行う／開催する／段階 of the animal's genesis, 雇うing at this 仕事 a faculty which is, in general 条件, generative and alterative, and, in more 詳細（に述べる）, warming, 冷気／寒がらせるing, 乾燥した，日照りのing, or moistening; or such as spring from the blending of these, for example, the bone-producing, 神経-producing, and cartilage-producing faculties (since for the sake of clearness these 指名するs must be used 同様に). Now the peculiar flesh of the 肝臓 is of this 肉親，親類d 同様に, also that of the spleen, that of the 腎臓s, that of the 肺s, and that of the heart; so also the proper 実体 of the brain, stomach, gullet, intestines, and uterus is a sensible element, of 類似の parts all through, simple, and uncompounded. That is to say, if you 除去する from each of the 組織／臓器s について言及するd its arteries, veins, and 神経s, the 実体 remaining in each 組織／臓器 is, from the point of 見解（をとる） of the senses, simple and elementary. As regards those 組織／臓器s consisting of two dissimilar coats, of which each is simple, of these 組織／臓器s the coats are the are the elements - for example, the coats of the stomach, oesophagus, intestines, and arteries; each of these two coats has an alterative faculty peculiar to it, which has engendered it from the menstrual 血 of the mother. Thus the special alterative faculties in each animal are of the same number as the elementary parts; and その上の, the activities must やむを得ず correspond each to one of the special parts, just as each part has its special use - for example, those 導管s which 延長する from the 腎臓s into the bladder, and which are called ureters; for these are not arteries, since they do not pulsate nor do they consist of two coats; and they are not veins, since they neither 含む／封じ込める 血, nor do their coats in any way 似ている those of veins; from 神経s they 異なる still more than from the structures について言及するd. "What, then, are they?" someone asks - as though every part must やむを得ず be either an artery, a vein, a 神経, or a コンビナート／複合体 of these, and as though the truth were not what I am now 明言する／公表するing, すなわち, that every one of the さまざまな 組織／臓器s has its own particular 実体. For in fact the two bladders - that which receives the urine, and that which receives the yellow 胆汁 - not only 異なる from all other 組織／臓器s, but also from one another. その上の, the 導管s which spring out like 肉親，親類d of conduits from the gall-bladder and which pass into the 肝臓 have no resemblance either to arteries, veins or 神経s. But these parts have been 扱う／治療するd at a greater length in my work "On the Anatomy of Hippocrates," 同様に as どこかよそで. As for the actual 実体 of the coats of the stomach, intestine, and uterus, each of these has been （判決などを）下すd what it is by a special alterative faculty of Nature; while the bringing of these together, the therewith of the structures which are 挿入するd into them, the outgrowth into the intestine,[1] the 形態／調整 of the inner cavities, and the like, have all been 決定するd by a faculty which we call the 形態／調整ing or formative faculty; this faculty we also 明言する／公表する to be artistic - nay, the best and highest art - doing everything for some 目的, so that there is nothing 効果のない／無能な or superfluous, or 有能な of 存在 better 性質の／したい気がして. This, however, I shall 論証する in my work "On the Use of Parts." 7. Passing now to the faculty of Growth let us first について言及する that this, too, is 現在の in the foetus in utero as is also the nutritive faculty, but that at that 行う／開催する／段階 these two faculties are, as it were, handmaids to those already について言及するd, and do not 所有する in themselves 最高の 当局. When, however, the animal has 達成するd its 完全にする size, then, during the whole period に引き続いて its birth and until the acme is reached, the faculty of growth is predominant, while the alterative and nutritive faculties are 従犯者 - in fact, 行為／法令／行動する as its handmaids. What, then, is the 所有物／資産／財産 of this faculty of growth? To 延長する in every direction that which has already come into 存在 - that is to say, the solid parts of the 団体／死体, the arteries, veins, 神経s, bones, cartilages, membranes, ligaments, and the さまざまな coats which we have just called elementary, homogeneous, and simple. And I shall 明言する／公表する in what way they 伸び（る） this 拡張 in every direction, first giving an illustration for the sake of clearness. Children take the bladders of pigs, fill them with 空気／公表する, and then rub them on ashes 近づく the 解雇する／砲火／射撃, so as to warm, but not to 負傷させる them. This is a ありふれた game in the 地区 of Ionia, and の中で not a few other nations. As they rub, they sing songs, to a 確かな 手段, time, and rhythm, and all their words are an exhortation to the bladder to 増加する in size. When it appears to them 公正に／かなり 井戸／弁護士席 distended, they again blow 空気／公表する into it and 拡大する it その上の; then they rub it again. This they do several times, until the bladder seems to them to have become large enough. Now, 明確に, in these doings of the children, the more the 内部の cavity of the bladder 増加するs in size, the thinner, やむを得ず, does its 実体 become. But, if the children were able to bring nourishment to this thin part, then they would make the bladder big in the same way that Nature does. As it is, however, they cannot do what Nature does, for to imitate this is beyond the 力／強力にする not only of children, but of any one soever; it is a 所有物／資産／財産 of Nature alone. It will now, therefore, be （疑いを）晴らす to you that 栄養 is a necessity for growing things. For if such 団体／死体s were distended, but not at the same time nourished, they would take on a 誤った 外見 of growth, not a true growth. And その上の, to be distended in all directions belongs only to 団体／死体s whose growth is directed by Nature; for those which are distended by us を受ける this distension in one direction but grow いっそう少なく in the others; it is impossible to find a 団体／死体 which will remain entire and not be torn through whilst we stretch it in the three dimensions. Thus Nature alone has the 力／強力にする to 拡大する a 団体／死体 in all directions so that it remains unruptured and 保存するs 完全に its previous form. Such then is growth, and it cannot occur without the nutriment which flows to the part and is worked up into it. 8. We have, then, it seems, arrived at the 支配する of 栄養, which is the third and remaining consideration which we 提案するd at the 手始め. For, when the 事柄 which flows to each part of the 団体／死体 in the form of nutriment is 存在 worked up into it, this activity is 栄養, and its 原因（となる） is the nutritive faculty. Of course, the 肉親，親類d of activity here 伴う／関わるd is also an alteration, but not an alteration like that occurring at the 行う／開催する／段階 of genesis. For in the latter 事例／患者 something comes into 存在 which did not 存在する 以前, while in 栄養 the 流入ing 構成要素 becomes assimilated to that which has already come into 存在. Therefore, the former 肉親，親類d of alteration has with 推論する／理由 been 称する，呼ぶ／期間／用語d genesis, and the latter, assimilation. 9. Now, since the three faculties of Nature have been exhaustively dealt with, and the animal would appear not to need any others (存在 所有するd of the means for growing, for 達成するing 完成, and for 持続するing itself as long a time as possible), this treatise might seem to be already 完全にする, and to 構成する an 解説，博覧会 of all the faculties of Nature. If, however, one considers that it has not yet touched upon any of the parts of the animal (I mean the stomach, intestines, 肝臓, and the like), and that it has not dealt with the faculties 居住（者） in these, it will seem as though 単に a 肉親，親類d of introduction had been given to the practical parts of our teaching. For the whole 事柄 is as follows: Genesis, growth, and 栄養 are the first, and, so to say, the 主要な／長／主犯 影響s of Nature; 類似して also the faculties which produce these 影響s - the first faculties - are three in number, and are the most 支配するing of all. But as has already been shown, these need the service both of each other, and of yet different faculties. Now, these which the faculties of 世代 and growth 要求する have been 明言する／公表するd. I shall now say what ones the nutritive faculty 要求するs. ”And how could bread turn into 血 without having 徐々に parted with its whiteness and 徐々に acquired redness?” 10. For I believe that I shall 証明する that the 組織／臓器s which have to do with the 処分 of the nutriment, as also their faculties, 存在する for the sake of this nutritive faculty. For since the 活動／戦闘 of this faculty is assimilation, and it is impossible for anything to be assimilated by, and to change into anything else unless they already 所有する a 確かな community and affinity in their 質s, therefore, in the first place, any animal cannot 自然に derive nourishment from any 肉親，親類d of food, and secondly, even in the 事例／患者 of those from which it can do so, it cannot do this at once. Therefore, by 推論する／理由 of this 法律, every animal needs several 組織／臓器s for altering the nutriment. For in order that the yellow may become red, and the red yellow, one simple 過程 of alteration is 要求するd, but in order that the white may become 黒人／ボイコット, and the 黒人／ボイコット white, all the 中間の 行う／開催する／段階s are needed. So also, a thing which is very soft cannot all at once become very hard, nor 副／悪徳行為 versa; nor, 類似して can anything which has a very bad smell suddenly become やめる fragrant, nor again, can the converse happen. How, then, could 血 ever turn into bone, without having first become, as far as possible, thickened and white? And how could bread turn into 血 without having 徐々に parted with its whiteness and 徐々に acquired redness? Thus it is やめる 平易な for 血 to become flesh; for, if Nature thicken it to such an extent that it acquires a 確かな consistency and 中止するs to be fluid, it thus becomes 初めの newly-formed flesh; but in order that 血 may turn into bone, much time is needed and much elaboration and 変形 of the 血. その上の, it is やめる （疑いを）晴らす that bread, and, more 特に lettuce, beet, and the like, 要求する a 広大な／多数の／重要な 取引，協定 of alteration, ーするために become 血. This, then, is one 推論する／理由 why there are so many 組織／臓器s 関心d in the alteration of food. A second 推論する／理由 is the nature of the superfluities. For, as we are unable to draw any nourishment from grass, although this is pos sible for cattle, 類似して we can derive nourishment from radishes, albeit not to the same extent as from meat; for almost the whole of the latter is mastered by our natures; it is transformed and altered and 構成するd useful 血; but, not withstanding, in the radish, what is appropriate and 有能な of 存在 altered (and that only with difficulty, and with much 労働) is the very smallest part; almost the whole of it is 黒字／過剰 事柄, and passes through the digestive 組織／臓器s, only a very little 存在 taken up into the veins as 血 - nor is this itself 完全に utilisable 血. Nature, therefore, had need of a second 過程 of 分離 for the superfluities in the veins. Moreover, these superfluities need, on the one 手渡す, 確かな fresh 大勝するs to 行為／行う them to the 出口s, so that they may not spoil the useful 実体s, and they also need 確かな 貯蔵所s, as it were, in which they are collected till they reach a 十分な 量, and are then 発射する／解雇するd. Thus, then, you have discovered bodily parts of a second 肉親，親類d, consecrated in this 事例／患者 to the [除去 of the] superfluities of the food. There is, however, also a third 肉親，親類d, for carrying the pabulum in every direction; these are like a number of roads intersecting the whole 団体／死体. Thus there is one 入り口 - that through the mouth - for all the さまざまな articles of food. What receives nourishment, however, is not one 選び出す／独身 part, but a 広大な／多数の／重要な many parts, and these 広範囲にわたって separated; do not be surprised, therefore, at the 豊富 of 組織／臓器s which Nature has created for the 目的 of 栄養. For those of them which have to do with alteration 準備する the nutriment suitable for each part; others separate out the superfluities; some pass these along, others 蓄える／店 them up, others excrete them; some, again, are paths for the 輸送 in all directions of the utilisable juices. So, if you wish to 伸び（る） a 徹底的な 知識 with all the faculties of Nature, you will have consider each one of these 組織／臓器s. Now in giving an account of these we mu st begin with those 影響s of Nature, together with their corresponding parts and faculties, which are closely connected with the 目的 to be 達成するd. 11. Let us once more, then, 解任する the actual 目的 for which Nature has 建設するd all these parts. Its 指名する, as 以前 明言する／公表するd, is 栄養, and the 鮮明度／定義 corresponding to the 指名する is: an assimilation of that which nourishes to that which receives nourishment. And in order that this may come about, we must assume a 予選 過程 of adhesion, and for that, again, one of 贈呈. For whenever the juice which is 運命にあるd to nourish any of the parts of the animal is emitted from the 大型船s, it is in the first place 分散させるd all through this part, next it is 現在のd, and next it 固執するs, and becomes 完全に assimilated. The いわゆる white [leprosy] shows the difference between assimilation and adhesion, in the same way that the 肉親，親類d of dropsy which some people call anasarca 明確に distinguishes 贈呈 from adhesion. For, of course, the genesis of such a dropsy does not come about as do some of the 条件s of atrophy and wasting, from an insufficient 供給（する） of moisture; the flesh is 明白に moist enough, - in fact it is 完全に saturated, - and each of the solid parts of the 団体／死体 is in a 類似の 条件. While, however, the nutriment 伝えるd to the part does を受ける 贈呈, it is still too watery, and is not 適切に transformed into a juice, nor has it acquired that viscous and agglutinative 質 which results from the 操作／手術 of innate heat; therefore, adhesion cannot come about, since, 借りがあるing to this 豊富 of thin, 天然のまま liquid, the pabulum runs off and easily slips away from the solid parts of the 団体／死体. In white [leprosy], again, there is adhesion of the nutriment but no real assimilation. From this it is （疑いを）晴らす that what I have just said is 訂正する, すなわち, that in that part which is to be nourished there must first occur 贈呈, next adhesion, and finally assimilation proper. 厳密に speaking, then, nutriment is that which is 現実に nourishing, while the quasi-nutriment which is not yet nourishing (e.g. 事柄 which is を受けるing adhesion o r 贈呈) is not, 厳密に speaking, nutriment, but is so called only by an equivocation. Also, that which is still 含む／封じ込めるd in the veins, and still more, that which is in the stomach, from the fact that it is 運命にあるd to nourish if 適切に (a)手の込んだ／(v)詳述するd, has been called "nutriment." 類似して we call the さまざまな 肉親，親類d of food "nutriment," not because they are already nourishing the animal, nor because they 存在する in the same 明言する／公表する as the 構成要素 which 現実に is nourishing it, but because they are able and 運命にあるd to nourish it if they be 適切に (a)手の込んだ／(v)詳述するd. This was also what Hippocrates said, viz., "Nutriment is what is engaged in nourishing, as also is quasi-nutriment, and what is 運命にあるd to be nutriment." For to that which is already 存在 assimilated he gave the 指名する of nutriment; to the 類似の 構成要素 which is 存在 現在のd or becoming adherent, the 指名する of quasi-nutriment; and to everything else - that is, 含む／封じ込めるd in the stomach and veins - the 指名する of 運命にあるd nutriment. 12. It is やめる （疑いを）晴らす, therefore, that 栄養 must やむを得ず be a 過程 of assimilation of that which is nourishing to that which is 存在 nourished. Some, however, say that this assimilation does not occur in reality, but is 単に 明らかな; these are the people who think that Nature is not artistic, that she does not show forethought for the animal's 福利事業, and that she has 絶対 no native 力／強力にするs whereby she alters some 実体s, attracts others, and 発射する／解雇するs others. Now, speaking 一般に, there have arisen the に引き続いて two sects in 薬／医学 and philosophy の中で those who have made any 限定された pronouncement regarding Nature. I speak, of course, of such of them as know what they are talking about, and who realize the 論理（学）の sequence of their hypotheses, and stand by them; as for those who cannot understand even this, but who 簡単に talk any nonsense that comes to their tongues, and who do not remain definitely 大（公）使館員d either to one sect or the other - such people are not even 価値（がある） について言及するing. What, then, are these sects, and what are the 論理（学）の consequences of their hypotheses? The one class supposes that all 実体 which is 支配する to genesis and 破壊 is at once continuous and susceptible of alteration. The other school assumes 実体 to be unchangeable, unalterable, and subdivided into 罰金 粒子s, which are separated from one another by empty spaces. All people, therefore, who can 高く評価する／（相場などが）上がる the 論理（学）の sequence of an hypothesis 持つ／拘留する that, によれば the second teaching, there does not 存在する any 実体 or faculty peculiar either to Nature or to Soul, but that these result from the way in which the 最初の／主要な 血球s, which are 影響を受けない by change, come together. によれば the first-について言及するd teaching, on the other 手渡す, Nature is not posterior to the 血球s, but is a long way 事前の to them and older than they; and therefore in their 見解（をとる） it is Nature which puts together the 団体／死体s both of 工場／植物s and animals; and this she does by virtue of 確かな faculti es which she 所有するs - these 存在, on the one 手渡す, attractive and assimilative of what is appropriate, and, on the other, of what is foreign. その上の, she skilfully moulds everything during the 行う／開催する／段階 of genesis; and she also 供給するs for the creatures after birth, 雇うing here other faculties again, すなわち, one of affection and forethought for offspring, and one of sociability and friendship for kindred. によれば the other school, 非，不，無 of these things 存在する in the natures [of living things], nor is there in the soul any 初めの innate idea, whether of 協定 or difference, of 分離 or 合成, of 司法（官） or 不正, of the beautiful or ugly; all such things, they say, arise in us from sensation and through sensation, and animals are steered by 確かな images and memories. Some of these people have even expressly 宣言するd that the soul 所有するs no 推論する／理由ing faculty, but that we are led like cattle by the impression of our senses, and are unable to 辞退する or dissent from anything. In their 見解（をとる）, 明白に, courage, 知恵, temperance, and self-支配（する）／統制する are all mere nonsense, we do not love either each other or our offspring, nor do the gods care anything for us. This school also despises dreams, birds, omens, and the whole of astrology, 支配するs with which we have dealt at greater length in another work, in which we discuss the 見解（をとる）s of Asclepiades the 内科医. Those who wish to do so may familiarize themselves with these arguments, and they may also consider at this point which of the two roads lying before us is the better one to take. Hippocrates took the first-について言及するd. によれば this teaching, 実体 is one and is 支配する to alteration; there is a 合意 in the movements of 空気／公表する and fluid throughout the whole 団体／死体; Nature 行為／法令／行動するs throughout in an artistic and equitable manner, having 確かな faculties, by virtue of which each part of the 団体／死体 draws to itself the juice which is proper to it, and, having done so, 大（公）使館員s it to every 部分 of itself, and 完全に assimilates i t; while such part of the juice as has not been mastered, and is not 有能な of を受けるing 完全にする alteration and 存在 assimilated to the part which is 存在 nourished, is got rid of by yet another (an expulsive) faculty. 13. Now the extent of exactitude and truth in the doctrines of Hippocrates may be 計器d, not 単に from the way in which his 対抗者s are at variance with obvious facts, but also from the さまざまな 支配するs of natural 研究 themselves - the 機能（する）／行事s of animals, and the 残り／休憩（する）. For those people who do not believe that there 存在するs in any part of the animal a faculty for attracting its own special 質 are compelled 繰り返して to 否定する obvious facts. For instance, Asclepiades, the 内科医, did this in the 事例／患者 of the 腎臓s. That these are 組織／臓器s for secreting [separating out] the urine, was the belief not only of Hippocrates, Diocles, Erasistratus, Praxagoras, and all other 内科医s of eminence, but 事実上 every butcher is aware of this, from the fact that he daily 観察するs both the position of the 腎臓s and the 導管 (称する，呼ぶ／期間／用語d the ureter) which runs from each 腎臓 into the bladder, and from this 協定 he infers their characteristic use and faculty. But, even leaving the butchers aside, all people who 苦しむ either from たびたび（訪れる） dysuria or from retention of urine call themselves "nephritics," when they feel 苦痛 in the loins and pass sandy 事柄 in their water. I do not suppose that Asclepiades ever saw a 石／投石する which had been passed by one of these 苦しんでいる人s, or 観察するd that this was に先行するd by a sharp 苦痛 in the 地域 between 腎臓s and bladder as the 石／投石する 横断するd the ureter, or that, when the 石／投石する was passed, both the 苦痛 and the retention at once 中止するd. It is 価値（がある） while, then, learning how his theory accounts for the presence of urine in the bladder, and one is 軍隊d to marvel at the ingenuity of a man who puts aside these 幅の広い, 明確に 明白な 大勝するs,[2] and postulates others which are 狭くする, invisible - indeed, 完全に imperceptible. His 見解（をとる）, in fact, is that the fluid which we drink passes into the bladder by 存在 解決するd into vapours, and that, when these have been again condensed, it thus 回復するs i ts previous form, and turns from vapour into fluid. He 簡単に looks upon the bladder as a sponge or a piece of wool, and not as the perfectly compact and impervious 団体／死体 that it is, with two very strong coats. For if we say that the vapours pass through these coats, why should they not pass through the peritoneum and the diaphragm, thus filling the whole 復部の cavity and thorax with water? "But," says he, "of course the peritoneal coat is more impervious than the bladder, and this is why it keeps out the vapours, while the bladder 収容する／認めるs them." Yet if he had ever practised anatomy, he might have known that the outer coat of the bladder springs from the peritoneum and is essentially the same as it, and that the inner coat, which is peculiar to the bladder, is more than twice as 厚い as the former. Perhaps, however, it is not the thickness or thinness of the coats, but the 状況／情勢 of the bladder, which is the 推論する／理由 for the vapours 存在 carried into it? On the contrary, even if it were probable for every other 推論する／理由 that the vapours 蓄積する there, yet the 状況／情勢 of the bladder would be enough in itself to 妨げる this. For the bladder is 据えるd below, 反して vapours have a natural 傾向 to rise 上向きs; thus they would fill all the 地域 of the thorax and 肺s long before they （機の）カム to the bladder. But why do I について言及する the 状況／情勢 of the bladder, peritoneum, and thorax? For surely, when the vapours have passed through the coats of the stomach and intestines, it is in the space between these and the peritoneum that they will collect and become 液化するd (just as in dropsical 支配するs it is in this 地域 that most of the water gathers). さもなければ the vapours must やむを得ず pass straight 今後 through everything which in any way comes in 接触する with them, and will never come to a 行き詰まり. But, if this be assumed, then they will 横断する not 単に the peritoneum but also the epigastrium, and will become 分散させるd into the surrounding 空気／公表する; さもなければ they will certainly collect under th e 肌. Even these considerations, however, our 現在の-day Asclepiadeans 試みる／企てる to answer, にもかかわらず the fact that they always get soundly laughed at by all who happen to be 現在の at their disputations on these 支配するs - so difficult an evil to get rid of is this sectarian partizanship, so 過度に 抵抗力のある to all 洗浄するing 過程s, harder to 傷をいやす／和解させる than any itch! Thus, one of our Sophists who is a 完全に 常習的な disputer and as skilful a master of language as there ever was, once got into a discussion with me on this 支配する; so far from 存在 put out of countenance by any of the above-について言及するd considerations, he even 表明するd his surprise that I should try to overturn obvious facts by ridiculous arguments! "For," said he, "one may 明確に 観察する any day in the 事例／患者 of any bladder, that, if one fills it with water or 空気／公表する and then 関係 up its neck and squeezes it all 一連の会議、交渉／完成する, it does not let anything out at any point, but 正確に 保持するs all its contents. And surely," said he, "if there were any large and perceptible channels coming into it from the 腎臓s the liquid would run out through these when the bladder was squeezed, in the same way that it entered?" Having 突然の made these and 類似の 発言／述べるs in 正確な and （疑いを）晴らす トンs, he 結論するd by jumping up and 出発／死ing - leaving me as though I were やめる incapable of finding any plausible answer! The fact is that those who are enslaved to their sects are not 単に devoid of all sound knowledge, but they will not even stop to learn! Instead of listening, as they ought, to the 推論する／理由 why liquid can enter the bladder through the ureters, but is unable to go 支援する again the same way, - instead of admiring Nature's artistic 技術 - they 辞退する to learn; they even go so far as to scoff, and 持続する that the 腎臓s, 同様に as many other things, have been made by Nature for no 目的! And some of them who had 許すd themselves to be shown the ureters coming from the 腎臓s and becoming implanted in the bladder, even had the audacity to say that these also 存在するd for no 目的; and others said that they were spermatic 導管s, and that this was why they were 挿入するd into the neck of the bladder and not into its cavity. When, therefore, we had 論証するd to them the real spermatic 導管s entering the neck of the bladder lower 負かす／撃墜する than the ureters, we supposed that, if we had not done so before, we would now at least draw them away from their 誤った 仮定／引き受けることs, and 変える them forthwith to the opposite 見解（をとる）. But even this they 推定するd to 論争, and said that it was not to be wondered at that the semen should remain longer in these latter 導管s, these 存在 more constricted, and that it should flow quickly 負かす／撃墜する the 導管s which （機の）カム from the 腎臓s, seeing that these were 井戸／弁護士席 dilated. We were, therefore, その上の compelled to show them in a still living animal, the urine plainly running out through the ureters into the bladder; even thus we hardly hoped to check their nonsensical talk. Now the method of demonstration is as follows. One has to divide the peritoneum in 前線 of the ureters, then 安全な・保証する these with ligatures, and next, having 包帯d up the animal, let him go (for he will not continue to urinate). After this one 緩和するs the 外部の 包帯s and shows the bladder empty and the ureters やめる 十分な and distended - in fact almost on the point of 決裂ing; on 除去するing the ligature from them, one then plainly sees the bladder becoming filled with urine. When this has been made やめる （疑いを）晴らす, then, before the animal urinates, one has to tie a ligature 一連の会議、交渉／完成する his penis and then to squeeze the bladder all over; still nothing goes 支援する through the ureters to the 腎臓s. Here, then, it becomes obvious that not only in a dead animal, but in one which is still living, the ureters are 妨げるd from receiving 支援する the urine from the bladder. These 観察s having been made, one now 緩和するs the ligature from the animal's penis and 許すs him to urinate, then again ligatures one of the ureters and leaves the other to 発射する／解雇する into the bladder. Al lowing, then, some time to elapse, one now 論証するs that the ureter which was ligatured is 明白に 十分な and distended on the 味方する next to the 腎臓s, while the other one - that from which the ligature had been taken - is itself flaccid, but has filled the bladder with urine. Then, again, one must divide the 十分な ureter, and 論証する how the urine spurts out of it, like 血 in the 操作／手術 of vene-section; and after this one 削減（する）s through the other also, and both 存在 thus divided, one 包帯s up the animal externally. Then when enough time seems to have elapsed, one takes off the 包帯s; the bladder will now be 設立する empty, and the whole 地域 between the intestines and the peritoneum 十分な of urine, as if the animal were 苦しむing from dropsy. Now, if anyone will but 実験（する） this for himself on an animal, I think he will 堅固に 非難する the rashness of Asclepiades, and if he also learns the 推論する／理由 why nothing regurgitates from the bladder into the ureters, I think he will be 説得するd by this also of the forethought and art shown by Nature in relation to animals. Now Hippocrates, who was the first known to us of all those who have been both 内科医s and philosophers in as much as he was the first to 認める what Nature 影響s, 表明するs his 賞賛 of her, and is 絶えず singing her 賞賛するs and calling her "just." Alone, he says, she 十分であるs for the animal in every 尊敬（する）・点, 成し遂げるing of her own （許可，名誉などを）与える and without any teaching all that is 要求するd. 存在 such, she has, as he supposes, 確かな faculties, one attractive of what is appropriate, and another eliminative of what is foreign, and she nourishes the animal, makes it grow, and 追放するs its 病気s by 危機. Therefore he says that there is in our 団体／死体s a concordance in the movements of 空気／公表する and fluid, and that everything is in sympathy. によれば Asclepiades, however, nothing is 自然に in sympathy with anything else, all 実体 存在 divided and broken up into inharmonious elements and absurd "分子s." やむを得ず, the n, besides making countless other 声明s in 対立 to plain fact, he was ignorant of Nature's faculties, both that attracting what is appropriate, and that expelling what is foreign. Thus he invented some wretched nonsense to explain 血-生産／産物 and anadosis, and, 存在 utterly unable to find anything to say regarding the （疑いを）晴らすing-out of superfluities, he did not hesitate to join 問題／発行する with obvious facts, and, in this 事柄 of urinary secretion, to 奪う both the 腎臓s and the ureters of their activity, by assuming that there were 確かな invisible channels 開始 into the bladder. It was, of course, a grand and impressive thing to do, to 不信 the obvious, and to pin one's 約束 in things which could not be seen! Also, in the 事柄 of the yellow 胆汁, he makes an even grander and more spirited 投機・賭ける; for he says this is 現実に 生成するd in the 胆汁-導管s, not 単に separated out. How comes it, then, that in 事例／患者s of jaundice two things happen at the same time - that the dejections 含む／封じ込める 絶対 no 胆汁, and that the whole 団体／死体 becomes 十分な of it? He is 軍隊d here again to talk nonsense, just as he did in regard to the urine. He also 会談 no いっそう少なく nonsense about the 黒人／ボイコット 胆汁 and the spleen, not understanding what was said by Hippocrates; and he 試みる／企てるs in stupid - I might say insane - language, to 否定する what he knows nothing about. And what 利益（をあげる） did he derive from these opinions from the point of 見解（をとる） of 治療? He neither was able to cure a 腎臓 病気, nor jaundice, nor a 病気 of 黒人／ボイコット 胆汁, nor would he agree with the 見解（をとる） held not 単に by Hippocrates but by all men regarding 麻薬s - that some of them 粛清する away yellow 胆汁, and others 黒人／ボイコット, some again phlegm, and others the thin and watery superfluity; he held that all the 実体s 避難させるd were produced by the 麻薬s themselves, just as yellow 胆汁 is produced by the biliary passages! It 事柄s nothing, によれば this 驚くべき／特命の／臨時の man, whether we give a hydragogue or a cholagogue in a 事例／患者 of dr opsy, for these all 平等に 粛清する and 解散させる the 団体／死体, and produce a 解答 having such and such an 外見, which did not 存在する as such before! Must we not, therefore, suppose he was either mad, or 完全に unacquainted with practical 薬／医学? For who does not know that if a 麻薬 for attracting phlegm be given in a 事例／患者 of jaundice it will not even 避難させる four cyathi[3] of phlegm? 類似して also if one of the hydragogues be given. A cholagogue, on the other 手渡す, （疑いを）晴らすs away a 広大な／多数の／重要な 量 of 胆汁, and the 肌 of 患者s so 扱う／治療するd at once becomes （疑いを）晴らす. I myself have, in many 事例／患者s, after 扱う／治療するing the 肝臓 条件, then 除去するd the 病気 by means of a 選び出す／独身 purgation; 反して, if one had 雇うd a 麻薬 for 除去するing phlegm one would have done no good. Nor is Hippocrates the only one who knows this to be so, whilst those who take experience alone as their starting-point know さもなければ; they, 同様に as all 内科医s who are engaged in the practice of 薬／医学, are of this opinion. Asclepiades, however, is an exception; he would 持つ／拘留する it a betrayal of his assumed "elements" to 自白する the truth about such 事柄s. For if a 選び出す／独身 麻薬 were to be discovered which attracted such and such a humour only, there would 明白に be danger of the opinion 伸び（る）ing ground that there is in every 団体／死体 a faculty which attracts its own particular 質. He therefore says that safflower, the Cnidian berry, and Hippophaes, do not draw phlegm from the 団体／死体, but 現実に make it. Moreover, he 持つ／拘留するs that the flower and 規模s of bronze, and burnt bronze itself, and germander, and wild mastich 解散させる the 団体／死体 into water, and that dropsical 患者s derive 利益 from these 実体s, not because they are 粛清するd by them, but because they are rid of 実体s which 現実に help to 増加する the 病気; for, if the 薬／医学 does not 避難させる the dropsical fluid 含む／封じ込めるd in the 団体／死体, but 生成するs it, it 悪化させるs the 条件 その上の. More over, scammony, によれば the Asclepiadean argument, not only fails to 避難させる the 胆汁 from the 団体／死体s of jaundiced 支配するs, but 現実に turns the useful 血 into 胆汁, and 解散させるs the 団体／死体; in fact it does all manner of evil and 増加するs the 病気. And yet this 麻薬 may be 明確に seen to do good to numbers of people! "Yes," says he, "they derive 利益 certainly, but 単に in 割合 to the 避難／引き上げ."... But if you give these 事例／患者s a 麻薬 which draws off phlegm they will not be 利益d. This is so obvious that even those who make experience alone their starting-point are aware of it; and these people make it a 枢機けい／主要な point of their teaching to 信用 to no arguments, but only to what can be 明確に seen. In this, then, they show good sense; 反して Asclepiades goes far astray in bidding us 不信 our senses where obvious facts plainly overturn his hypotheses. Much better would it have been for him not to 攻撃する，非難する obvious facts, but rather to 充てる himself 完全に to these. Is it, then, these facts only which are plainly irreconcilable with the 見解（をとる）s of Asclepiades? Is not also the fact that in summer yellow 胆汁 is 避難させるd in greater 量 by the same 麻薬s, and in winter phlegm, and that in a young man more 胆汁 is 避難させるd, and in an old man more phlegm? 明白に each 麻薬 attracts something which already 存在するs, and does not 生成する something 以前 非，不，無-existent. Thus if you give in the summer season a 麻薬 which attracts phlegm to a young man of a lean and warm habit, who has lived neither idly nor too luxuriously, you will with 広大な／多数の／重要な difficulty 避難させる a very small 量 of this humour, and you will do the man the 最大の 害（を与える）. On the other 手渡す, if you give him a cholagogue, you will produce an abundant 避難／引き上げ and not 負傷させる him at all. Do we still, then, disbelieve that each 麻薬 attracts that humour which is proper to it? かもしれない the adherents of Asclepiades will assent to this - or rather, they will - not かもしれない, but certainly - 宣言する that they disbeli eve it, lest they should betray their darling prejudices. ”Those 麻薬s also which draw out animal 毒（薬）s or 毒（薬）s 適用するd to arrows all show the same faculty as does the lodestone. Thus, I myself have seen a thorn which was embedded in a young man's foot fail to come out when we 発揮するd forcible traction with our fingers, and yet come away painlessly and 速く on the 使用／適用 of a medicament.” 14. Let us pass on, then, again to another piece of nonsense; for the sophists do not 許す one to engage in enquiries that are of any 価値（がある）, albeit there are many such; they 強要する one to spend one's time in dissipating the fallacious arguments which they bring 今後. What, then, is this piece of nonsense? It has to do with the famous and far-renowned 石／投石する which draws アイロンをかける [the lodestone]. It might be thought that this would draw their minds to a belief that there are in all 団体／死体s 確かな faculties by which they attract their own proper 質s. Now Epicurus, にもかかわらず the fact that he 雇うs in his "Physics" elements 類似の to those of Asclepiades, yet 許すs that アイロンをかける is attracted by the lodestone, and chaff by amber. He even tries to give the 原因（となる） of the 現象. His 見解（をとる） is that the 原子s which flow from the 石／投石する are 関係のある in 形態／調整 to those flowing from the アイロンをかける, and so they become easily interlocked with one another; thus it is that, after 衝突する／食い違うing with each of the two compact 集まりs (the 石／投石する and the アイロンをかける) they then 回復する into the middle and so become entangled with each other, and draw the アイロンをかける after them. So far, then, as his hypotheses regarding causation go, he is perfectly unconvincing; にもかかわらず, he does 認める that there is an attraction. その上の, he says that it is on 類似の 原則s that there occur in the 団体／死体s of animals the dispersal of nutriment and the 発射する／解雇する of waste 事柄s, as also the 活動／戦闘s of cathartic 麻薬s. Asclepiades, however, who 見解（をとる）d with 疑惑 the incredible character of the 原因（となる） について言及するd, and who saw no other 信頼できる 原因（となる） on the basis of his supposed elements, shamelessly had 頼みの綱 to the 声明 that nothing is in any way attracted by anything else. Now, if he was 不満な with what Epicurus said, and had nothing better to say himself, he せねばならない have 差し控えるd from making hypotheses, and should have said that Nature is a 建設的な artist and that the 実体 of things is always tending に向かって まとまり and also に向かって alterati on because its own parts 行為／法令／行動する upon and are 行為／法令／行動するd upon by one another. For, if he had assumed this, it would not have been difficult to 許す that this 建設的な Nature has 力／強力にするs which attract appropriate and 追放する 外国人 事柄. For in no other way could she be 建設的な, preservative of the animal, and eliminative of its 病気s, unless it be 許すd that she 保存するs what is appropriate and 発射する／解雇するs what is foreign. But in this 事柄, too, Asclepiades realized the 論理（学）の sequence of the 原則s he had assumed; he showed no scruples, however, in …に反対するing plain fact; he joins 問題／発行する in this 事柄 also, not 単に with all 内科医s, but with everyone else, and 持続するs that there is no such thing as a 危機, or 批判的な day, and that Nature does 絶対 nothing for the 保護 of the animal. For his constant 目的（とする） is to follow out 論理（学）の consequences and to upset obvious fact, in this 尊敬（する）・点 存在 …に反対するd to Epicurus; for the latter always 明言する／公表するd the 観察するd fact, although he gives an 効果のない／無能な explanation of it. For, that these small 血球s belonging to the lodestone 回復する, and become entangled with other 類似の 粒子s of the アイロンをかける, and that then, by means of this entanglement (which cannot be seen anywhere) such a 激しい 実体 as アイロンをかける is attracted - I fail to understand how anybody could believe this. Even if we 収容する／認める this, the same 原則 will not explain the fact that, when the アイロンをかける has another piece brought in 接触する with it, this becomes 大（公）使館員d to it. For what are we to say? That, forsooth, some of the 粒子s that flow from the lodestone 衝突する／食い違う with the アイロンをかける and then 回復する 支援する, and that it is by these that the アイロンをかける becomes 一時停止するd? that others 侵入する into it, and 速く pass through it by way of its empty channels? that these then 衝突する／食い違う with the second piece of アイロンをかける and are not able to 侵入する it although they 侵入するd the first piece? and that they then course 支援する to the first piece, and produce entanglements like the former ones? The hypot hesis here becomes 明確に 反駁するd by its absurdity. As a 事柄 of fact, I have seen five 令状ing-stylets of アイロンをかける 大（公）使館員d to one another in a line, only the first one 存在 in 接触する with the lodestone, and the 力／強力にする 存在 transmitted through it to the others. Moreover, it cannot be said that if you bring a second stylet into 接触する with the lower end of the first, it becomes held, 大（公）使館員d, and 一時停止するd, 反して, if you 適用する it to any other part of the 味方する it does not become 大（公）使館員d. For the 力／強力にする of the lodestone is 分配するd in all directions; it 単に needs to be in 接触する with the first stylet at any point; from this stylet again the 力／強力にする flows, as quick as a thought, all through the second, and from that again to the third. Now, if you imagine a small lodestone hanging in a house, and in 接触する with it all 一連の会議、交渉／完成する a large number of pieces of アイロンをかける, from them again others, from these others, and so on, - all these pieces of アイロンをかける must surely become filled with the 血球s which emanate from the 石／投石する; therefore, this first little 石／投石する is likely to become dissipated by 崩壊するing into these emanations. その上の, even if there be no アイロンをかける in 接触する with it, it still 分散させるs into the 空気／公表する, 特に if this be also warm. "Yes," says Epicurus, "but these 血球s must be looked on as exceedingly small, so that some of them are a ten-thousandth part of the size of the very smallest 粒子s carried in the 空気／公表する." Then do you 投機・賭ける to say that so 広大な／多数の／重要な a 負わせる of アイロンをかける can be 一時停止するd by such small 団体／死体s? If each of them is a ten-thousandth part as large as the dust 粒子s which are borne in the atmosphere, how big must we suppose the hook-like extremities by which they interlock with each other to be? For of course this is やめる the smallest 部分 of the whole 粒子. Then, again, when a small 団体／死体 becomes entangled with another small 団体／死体, or when a 団体／死体 in 動議 becomes entangled with another also in 動議, they do not 回復する at once. For, その上の, there will of course be ot hers which break in upon them from above, from below, from 前線 and 後部, from 権利 and left, and which shake and agitate them and never let them 残り／休憩（する）. Moreover, we must perforce suppose that each of these small 団体／死体s has a large number of these hook-like extremities. For by one it 大（公）使館員s itself to its 隣人s, by another - the topmost one - to the lodestone, and by the 底（に届く） one to the アイロンをかける. For if it were 大（公）使館員d to the 石／投石する above and not interlocked with the アイロンをかける below, this would be of no use. Thus, the upper part of the superior extremity must hang from the lodestone, and the アイロンをかける must be 大（公）使館員d to the lower end of the inferior extremity; and, since they interlock with each other by their 味方するs 同様に, they must, of course, have hooks there too. Keep in mind also, above everything, what small 団体／死体s these are which 所有する all these different 肉親，親類d of outgrowths. Still more, remember how, in order that the second piece of アイロンをかける may become 大（公）使館員d to the first, the third to the second, and to that the fourth, these absurd little 粒子s must both 侵入する the passages in the first piece of アイロンをかける and at the same time 回復する from the piece coming next in the series, although this second piece is 自然に in every way 類似の to the first. Such an hypothesis, once again, is certainly not 欠如（する）ing in audacity; in fact, to tell the truth, it is far more shameless than the previous ones; によれば it, when five 類似の pieces of アイロンをかける are arranged in a line, the 粒子s of the lodestone which easily 横断する the first piece of アイロンをかける 回復する from the second, and do not pass readily through it in the same way. Indeed, it is nonsense, whichever 代案／選択肢 is 可決する・採択するd. For, if they do 回復する, how then do they pass through into the third piece? And if they do not 回復する, how does the second piece become 一時停止するd to the first? For Epicurus himself looked on the 回復する as the active スパイ／執行官 in attraction. But, as I have said, one is driven to talk nonsense whenever one gets into discussion with such men. Having, therefore, given a concise and 要約 声明 of the 事柄, I wish to be done with it. For if one diligently familiarizes oneself with the writings of Asclepiades, one will see 明確に their 論理（学）の dependence on his first 原則s, but also their 不一致 with 観察するd facts. Thus, Epicurus, in his 願望（する） to 固執する to the facts, 削減（する）s an ぎこちない 人物／姿／数字 by aspiring to show that these agree with his 原則s, 反して Asclepiades 保護（する）／緊急輸入制限s the sequence of 原則s, but 支払う／賃金s no attention to the obvious fact. Whoever, therefore, wishes to expose the absurdity of their hypotheses, must, if the argument be in answer to Asclepiades, keep in mind his 不一致 with 観察するd fact; or if in answer to Epicurus, his discordance with his 原則s. Almost all the other sects depending on 類似の 原則s are now 完全に extinct, while these alone 持続する a respectable 存在 still. Yet the tenets of Asclepiades have been unanswerably confuted by Menodotus the Empiricist, who draws his attention to their 対立 to phenomena and to each other; and, again, those of Epicurus have been confuted by Asclepiades, who 固執するd always to 論理（学）の sequence, about which Epicurus evidently cares little. Now people of the 現在の day do not begin by getting a （疑いを）晴らす comprehension of these sects, 同様に as of the better ones, thereafter 充てるing a long time to 裁判官ing and 実験（する）ing the true and 誤った in each of them; にもかかわらず their ignorance, they style themselves, some "内科医s" and others "philosophers." No wonder, then, that they honour the 誤った 平等に with the true. For everyone becomes like the first teacher that he comes across, without waiting to learn anything from anybody else. And there are some of them, who, even if they 会合，会う with more than one teacher, are yet so unintelligent and slow-witted that even by the time they have reached old age they are still incapable of understanding the steps of an argument.... In the old days such people used to be 始める，決める to menial 仕事s.... What will be t he end of it God knows! Now, we usually 差し控える from arguing with people whose 原則s are wrong from the 手始め. Still, having been compelled by the natural course of events to enter into some 肉親，親類d of a discussion with them, we must 追加する this その上の to what was said - that it is not only cathartic 麻薬s which 自然に attract their special 質s, but also those which 除去する thorns and the points of arrows such as いつかs become 深く，強烈に embedded in the flesh. Those 麻薬s also which draw out animal 毒（薬）s or 毒（薬）s 適用するd to arrows all show the same faculty as does the lodestone. Thus, I myself have seen a thorn which was embedded in a young man's foot fail to come out when we 発揮するd forcible traction with our fingers, and yet come away painlessly and 速く on the 使用／適用 of a medicament. Yet even to this some people will 反対する, 主張するing that when the inflammation is 分散させるd from the part the thorn comes away of itself, without 存在 pulled out by anything. But these people seem, in the first place, to be unaware that there are 確かな 麻薬s for 製図／抽選 out inflammation and different ones for 製図／抽選 out embedded 実体s; and surely if it was on the 停止 of an inflammation that the 異常な 事柄s were expelled, then all 麻薬s which 分散させる inflammations ought ipso facto; to 所有する the 力／強力にする of 抽出するing these 実体s 同様に. And secondly, these people seem to be unaware of a still more surprising fact, すなわち, that not 単に do 確かな medicaments draw out thorns and others 毒（薬）s, but that of the latter there are some which attract the 毒（薬） of the viper, others that of the sting-ray, and others that of some other animal; we can, in fact, plainly 観察する these 毒（薬）s deposited on the medicaments. Here, then, we must 賞賛する Epicurus for the 尊敬（する）・点 he shows に向かって obvious facts, but find fault with his 見解（をとる）s as to causation. For how can it be さもなければ than 極端に foolish to suppose that a thorn which we failed to 除去する by 数字表示式の traction could be drawn out by the se minute 粒子s? Have we now, therefore, 納得させるd ourselves that everything which 存在するs 所有するs a faculty by which it attracts its proper 質, and that some things do this more, and some いっそう少なく? Or shall we also furnish our argument with the illustration afforded by corn? For those who 辞退する to 収容する／認める that anything is attracted by anything else, will, I imagine, be here 証明するd more ignorant regarding Nature than the very 小作農民s. When, for my own part, I first learned of what happens, I was surprised, and felt anxious to see it with my own 注目する，もくろむs. Afterwards, when experience also had 確認するd its truth, I sought long の中で the さまざまな sects for an explanation, and, with the exception of that which gave the first place to attraction, I could find 非，不，無 which even approached plausibility, all the others 存在 ridiculous and 明白に やめる untenable. What happens, then, is the に引き続いて. When our 小作農民s are bringing corn from the country into the city in wagons, and wish to filch some away without 存在 （悪事，秘密などを）発見するd, they fill earthen jars with water and stand them の中で the corn; the corn then draws the moisture into itself through the jar and acquires 付加 本体，大部分／ばら積みの and 負わせる, but the fact is never （悪事，秘密などを）発見するd by the onlookers unless someone who knew about the trick before makes a more careful 査察. Yet, if you care to 始める，決める 負かす／撃墜する the same 大型船 in the very hot sun, you will find the daily loss to be very little indeed. Thus corn has a greater 力／強力にする than extreme solar heat of 製図／抽選 to itself the moisture in its neighbourhood. Thus the theory that the water is carried に向かって the rarefied part of the 空気／公表する surrounding us (特に when that is distinctly warm) is utter nonsense; for although it is much more rarefied there than it is amongst the corn, yet it does not （問題を）取り上げる a tenth part of the moisture which the corn does. 15. Since, then, we have talked 十分な nonsense - not willingly, but because we were 軍隊d, as the proverb says, "to behave madly の中で madmen" - let us return again to the 支配する of urinary secretion. Here let us forget the absurdities of Asclepiades, and, in company with those who are 説得するd that the urine does pass through the 腎臓s, let us consider what is the character of this 機能（する）／行事. For, most assuredly, either the urine is 伝えるd by its own 動議 to the 腎臓s, considering this the better course (as do we when we go off to market!), or, if this be impossible, then some other 推論する／理由 for its conveyance must be 設立する. What, then, is this? If we are not going to 認める the 腎臓s a faculty for attracting this particular 質, as Hippocrates held, we shall discover no other 推論する／理由. For, surely everyone sees that either the 腎臓s must attract the urine, or the veins must 推進する it - if, that is, it does not move of itself. But if the veins did 発揮する a propulsive 活動／戦闘 when they 契約, they would squeeze out into the 腎臓s not 単に the urine, but along with it the whole of the 血 which they 含む／封じ込める. And if this is impossible, as we shall show, the remaining explanation is that the 腎臓s do 発揮する traction. And how is propulsion by the veins impossible? The 状況／情勢 of the 腎臓s is against it. They do not 占領する a position beneath the hollow vein [vena cava] as does the sieve-like [ethmoid] passage in the nose and palate in relation to the 黒字／過剰 事柄 from the brain; they are 据えるd on both 味方するs of it. Besides, if the 腎臓s are like sieves, and readily let the thinner serous [whey-like] 部分 through, and keep out the 厚い 部分, then the whole of the 血 含む／封じ込めるd in the vena cava must go to them, just as the whole of the ワイン is thrown into the filters. その上の, the example of milk 存在 made into cheese will show 明確に what I mean. For this, too, although it is all thrown into the wicker strainers, does not all percolate through; such part of it as is too 罰金 in 割合 to the width of the meshes passes downwards, and this is called whey [serum]; the remaining 厚い 部分 which is 運命にあるd to become cheese cannot get 負かす／撃墜する, since the pores of the strainers will not 収容する／認める it. Thus it is that, if the 血-serum has 類似して to percolate through the 腎臓s, the whole of the 血 must come to them, and not 単に one part of it. What, then, is the 外見 as 設立する on dissection? One 分割 of the vena cava is carried 上向きs to the heart, and the other 開始するs upon the spine and 延長するs along its whole length as far as the 脚s; thus one 分割 does not even come 近づく the 腎臓s, while the other approaches them but is certainly not 挿入するd into them. Now, if the 血 were 運命にあるd to be purified by them as if they were sieves, the whole of it would have to 落ちる into them, the thin part 存在 and the 厚い part 保持するd above. But, as a 事柄 of fact, this is not so. For the 腎臓s 嘘（をつく） on either 味方する of the vena cava. They therefore do not 行為／法令／行動する like sieves, filtering fluid sent to them by the vena cava, and themselves 与える／捧げるing no 軍隊. They 明白に 発揮する traction; for this is the only remaining 代案／選択肢. How, then, do they 発揮する this traction? If, as Epicurus thinks, all attraction takes place by virtue of the 回復するs and entanglements of 原子s, it would be certainly better to 持続する that the 腎臓s have no attractive 活動／戦闘 at all; for his theory, when 診察するd, would be 設立する as it stands to be much more ridiculous even than the theory of the lodestone, について言及するd a little while ago. Attraction occurs in the way that Hippocrates laid 負かす／撃墜する; this will be 明言する／公表するd more 明確に as the discussion proceeds; for the 現在の our 仕事 is not to 論証する this, but to point out that no other 原因（となる） of the secretion of urine can be given except that of attraction by the 腎臓s, and that this attraction does not take place in the way imagined by people who do not 許す Nature a faculty of her own. For if it be 認めるd that there is any attractiv e faculty at all in those things which are 治める／統治するd by Nature, a person who 試みる／企てるd to say anything else about the absorption of nutriment would be considered a fool. 16. Now, while Erasistratus for some 推論する／理由 replied at 広大な／多数の／重要な length to 確かな other foolish doctrines, he 完全に passed over the 見解（をとる） held by Hippocrates, not even thinking it 価値（がある） while to について言及する it, as he did in his work "On Deglutition"; in that work, as may be seen, he did go so far as at least to make について言及する of the word attraction, 令状ing somewhat as follows: "Now, the stomach does not appear to 演習 any attraction." But when he is 取引，協定ing with anadosis he does not について言及する the Hippocratic 見解（をとる） even to the extent of a 選び出す／独身 syllable. Yet we should have been 満足させるd if he had even 単に written this: "Hippocrates lies in 説 'The flesh[4] attracts both from the stomach and from without,' for it cannot attract either from the stomach or from without." Or if he had thought it 価値（がある） while to 明言する／公表する that Hippocrates was wrong in 非難するing the 証拠不十分 of the neck of the uterus, "seeing that the orifice of the uterus has no 力／強力にする of attracting semen," or if he [Erasistratus] had thought proper to 令状 any other 類似の opinion, then we in our turn would have defended ourselves in the に引き続いて 条件: "My good sir, do not run us 負かす／撃墜する in this rhetorical fashion without some proof; 明言する／公表する some 限定された 反対 to our 見解（をとる）, in order that either you may 納得させる us by a brilliant refutation of the 古代の doctrine, or that, on the other 手渡す, we may 変える you from your ignorance." Yet why do I say "rhetorical"? For we too are not to suppose that when 確かな rhetoricians 注ぐ ridicule upon that which they are やめる incapable of 反駁するing, without any 試みる／企てる at argument, their words are really その為に 構成するd rhetoric. For rhetoric proceeds by persuasive 推論する／理由ing; words without 推論する／理由ing are buffoonery rather than rhetoric. Therefore, the reply of Erasistratus in his treatise "On Deglutition" was neither rhetoric nor logic. For what is it that he says? "Now, the stomach does not appear to 演習 any traction." Let us 証言する against him in return, and 始める，決める our argument beside his in the same form. Now, there appears to be no peristalsis of the gullet. "And how does this appear?" one of his adherents may perchance ask. "For is it not indicative of peristalsis that always when the upper parts of the gullet 契約 the lower parts dilate?" Again, then, we say, "And in what way does the attraction of the stomach not appear? For is it not indicative of attraction that always when the lower parts of the gullet dilate the upper parts 契約?" Now, if he would but be sensible and 認める that this 現象 is not more indicative of the one than of the other 見解（をとる）, but that it 適用するs 平等に to both, we should then show him without その上の 延期する the proper way to the 発見 of truth. We will, however, speak about the stomach again. And the dispersal of nutriment [anadosis] need not make us have 頼みの綱 to the theory regarding the natural 傾向 of a vacuum to become refilled, when once we have 認めるd the attractive faculty of the 腎臓s. Now, although Erasistratus knew that this faculty most certainly 存在するd, he neither について言及するd it nor 否定するd it, nor did he make any 声明 as to his 見解（をとる）s on the secretion of urine. Why did he give notice at the very beginning of his "General 原則s" that he was going to speak about natural activities - firstly what they are, how they take place, and in what 状況／情勢s - and then, in the 事例／患者 of urinary secretion, 宣言するd that this took place through the 腎臓s, but left out its method of occurrence? It must, then, have been for no 目的 that he told us how digestion occurs, or spends time upon the secretion of biliary superfluities; for in these 事例／患者s also it would have been 十分な to have 指名するd the parts through which the 機能（する）／行事 takes place, and to have omitted the method. On the contrary, in these 事例／患者s he was able to tell us not 単に through what 組織／臓器s, but also in what way it occurs - as he also did, I think, in the 事例／患者 of anadosis; for he was not 満足させるd with sayi ng that this took place through the veins, but he also considered fully the method, which he held to be from the 傾向 of a vacuum to become refilled. 関心ing the secretion of urine, however, he 令状s that this occurs through the 腎臓s, but does not 追加する in what way it occurs. I do not think he could say that this was from the 傾向 of 事柄 to fill a vacuum, for, if this were so, nobody would have ever died of retention of urine, since no more can flow into a vacuum than has run out. For, if no other factor comes into 操作／手術 save only this 傾向 by which a vacuum becomes refilled, no more could ever flow in than had been 避難させるd. Nor, could he 示唆する any other plausible 原因（となる）, such, for example, as the of nutriment by the stomach which occurs in the 過程 of anadosis; this had been 完全に disproved in the 事例／患者 of 血 in the vena cava; it is 除外するd, not 単に 借りがあるing to the long distance, but also from the fact that the 極端にing heart, at each diastole, 略奪するs the vena cava by 暴力／激しさ of a かなりの 量 of 血. In relation to the lower part of the vena cava there would still remain, 独房監禁 and abandoned, the specious theory 関心ing the filling of a vacuum. This, however, is 奪うd of plausibility by the fact that people die of retention of urine, and also, no いっそう少なく, by the 状況／情勢 of the 腎臓s. For, if the whole of the 血 were carried to the 腎臓s, one might 適切に 持続する that it all を受けるs purification there. But, as a 事柄 of fact, the whole of it does not go to them, but only so much as can be 含む／封じ込めるd in the veins going to the 腎臓s; this 部分 only, therefore, will be purified. その上の, the thin serous part of this will pass through the 腎臓s as if through a sieve, while the 厚い sanguineous 部分 remaining in the veins will 妨害する the 血 flowing in from behind; this will first, therefore, have to run 支援する to the vena cava, and so to empty the veins going to the 腎臓s; these veins will no longer be able to 行為／行う a second quanti ty of unpurified 血 to the 腎臓s - 占領するd as they are by the 血 which had に先行するd, there is no passage left. What 力／強力にする have we, then, which will draw 支援する the purified 血 from the 腎臓s? And what 力／強力にする,in the next place, will 企て，努力，提案 this 血 retire to the lower part of the vena cava, and will enjoin on another 量 coming from above not to proceed downwards before turning off into the 腎臓s? Now Erasistratus realized that all these ideas were open to many 反対s, and he could only find one idea which held good in all 尊敬（する）・点s - すなわち, that of attraction. Since, therefore, he did not wish either to get into difficulties or to について言及する the 見解（をとる） of Hippocrates, he みなすd it better to say nothing at all as to the manner in which secretion occurs. But even if he kept silence, I am not going to do so. For I know that if one passes over the Hippocratic 見解（をとる） and makes some other pronouncement about the 機能（する）／行事 of the 腎臓s, one cannot 落ちる to make oneself utterly ridiculous. It was for this 推論する／理由 that Erasistratus kept silence and Asclepiades lied; they are like slaves who have had plenty to say in the 早期に part of their career, and have managed by 過度の rascality to escape many and たびたび（訪れる） 告訴，告発s, but who, later, when caught in the 行為／法令／行動する of thieving, cannot find any excuse; the more modest one then keeps silence, as though thunderstruck, whilst the more shameless continues to hide the 行方不明の article beneath his arm and 否定するs on 誓い that he has ever seen it. For it was in this way also that Asclepiades, when all subtle excuses had failed him and there was no longer any room for nonsense about "conveyance に向かって the rarefied part [of the 空気／公表する]," and when it was impossible without incurring the greatest derision to say that this superfluity [i.e. the urine] is 生成するd by the 腎臓s as is 胆汁 by the canals in the 肝臓 - he, then, I say, 明確に lied when he swore that the urine does not reach the 腎臓s, and 持続するd that it passes, in the form of vapour, straight from the 地域 of the vena cava, to collect in the bladder. Like slaves, then, caught in the 行為／法令／行動する of stealing, these two are やめる bewildered, and while the one says nothing, the other indulges in shameless lying. 17. Now such of the younger men as have dignified themselves with the 指名するs of these two 当局 by taking the 呼称s "Erasistrateans" or "Asclepiadeans" are like the Davi and Getae - the slaves introduced by the excellent Menander into his comedies. As these slaves held that they had done nothing 罰金 unless they had cheated their master three times, so also the men I am discussing have taken their time over the construction of impudent sophisms, the one party 努力する／競うing to 妨げる the lies of Asclepiades from ever 存在 反駁するd, and the other 説 stupidly what Erasistratus had the sense to keep silence about. But enough about the Asclepiadeans. The Erasistrateans, in 試みる／企てるing to say how the 腎臓s let the urine through, will do anything or 苦しむ anything or try any 転換 ーするために find some plausible explanation which does not 需要・要求する the 原則 of attraction. Now those 近づく the times of Erasistratus 持続する that the parts above the 腎臓s receive pure 血, whilst the watery residue, 存在 激しい, tends to run downwards; that this, after percolating through the 腎臓s themselves, is thus （判決などを）下すd serviceable, and is sent, as 血, to all the parts below the 腎臓s. For a 確かな period at least this 見解（をとる） also 設立する favour and 繁栄するd, and was held to be true; after a time, however, it became 嫌疑者，容疑者／疑う to the Erasistrateans themselves, and at last they abandoned it. For 明らかに the に引き続いて two points were assumed, neither of which is 譲歩するd by anyone, nor is even 有能な of 存在 証明するd. The first is the heaviness of the serous fluid, which was said to be produced in the vena cava, and which did not 存在する, 明らかに, at the beginning, when this fluid was 存在 carried up from the stomach to the 肝臓. Why, then, did it not at once run downwards when it was in these 状況／情勢s? And if the watery fluid is so 激しい, what plausibility can anyone find in the 声明 that it 補助装置s in the 過程 of anadosis? In the second place there is this absurdity, that even if it be agreed t hat all the watery fluid does 落ちる downwards, and only when it is in the vena cava, still it is difficult, or, rather, impossible, to say through what means it is going to 落ちる into the 腎臓s, seeing that these are not 据えるd below, but on either 味方する of the vena cava, and that the vena cava is not 挿入するd into them, but 単に sends a 支店 into each of them, as it also does into all the other parts. What doctrine, then, took the place of this one when it was 非難するd? One which to me seems far more foolish than the first, although it also 繁栄するd at one time. For they say, that if oil be mixed with water and 注ぐd upon the ground, each will take a different 大勝する, the one flowing this way and the other that, and that, therefore, it is not surprising that the watery fluid runs into the 腎臓s, while the 血 落ちるs downwards along the vena cava. Now this doctrine also stands already 非難するd. For why, of the countless veins which spring from the vena cava, should 血 flow into all the others, and the serous fluid be コースを変えるd to those going to the 腎臓s? They have not answered the question which was asked; they 単に 明言する／公表する what happens and imagine they have その為に 割り当てるd the 推論する／理由. Once again, then (the third cup to the Saviour!),[5] let us now speak of the worst doctrine of all, lately invented by Lycus of Macedonia, but which is popular 借りがあるing to its novelty. This Lycus, then, 持続するs, as though uttering an oracle from the inner 聖域, that urine is residual 事柄 from the 栄養 of the 腎臓s! Now, the 量 of urine passed every day shows 明確に that it is the whole of the fluid drunk which becomes urine, except for that which comes away with the dejections or passes off as sweat or insensible perspiration. This is most easily 認めるd in winter in those who are doing no work but are carousing, 特に if the ワイン be thin and diffusible; these people 速く pass almost the same 量 as they drink. A nd that even Erasistratus was aware of this is known to those who have read the first 調書をとる／予約する of his "General 原則s." Thus Lycus is speaking neither good Erasistratism, nor good Asclepiadism, far いっそう少なく good Hippocratism. He is, therefore, as the 説 is, like a white crow, which cannot mix with the 本物の crows 借りがあるing to its colour, nor with the pigeons 借りがあるing to its size. For all this, however, he is not to be 無視（する）d; he may, perhaps, be 明言する／公表するing some wonderful truth, unknown to any of his 前任者s. Now it is agreed that all parts which are を受けるing 栄養 produce a 確かな 量 of residue, but it is neither agreed nor is it likely, that the 腎臓s alone, small 団体／死体s as they are, could 持つ／拘留する four whole congii,[6] and いつかs even more, of residual 事柄. For this 黒字／過剰 must やむを得ず be greater in 量 in each of the larger viscera; thus, for example, that of the 肺, if it corresponds in 量 to the size of the viscus, will 明白に be many times more than that in the 腎臓s, and thus the whole of the thorax will become filled, and the animal will be at once 窒息させるd. But if it be said that the residual 事柄 is equal in 量 in each of the other parts, where are the bladders, one may ask, through which it is excreted? For, if the 腎臓s produce in drinkers three and いつかs four congii of superfluous 事柄, that of each of the other viscera will be much more, and thus an enormous バーレル／樽 will be needed to 含む／封じ込める the waste 製品s of them all. Yet one often urinates 事実上 the same 量 as one has drunk, which would show that the whole of what one drinks goes to the 腎臓s. Thus the author of this third piece of trickery would appear to have 達成するd nothing, but to have been at once （悪事，秘密などを）発見するd, and there still remains the 初めの difficulty which was insoluble by Erasistratus and by all others except Hippocrates. I dwell purposely on this topic, knowing 井戸／弁護士席 that nobody else has anything to say about the 機能（する）／行事 of the 腎臓s, but that either we must 証明する more foolish than the very butchers if we do not agree that the urine passes through the 腎臓s; or, if one 認めるs this, that then one cannot かもしれない give any other 推論する／理由 for the secretion than the 原則 of attraction. Now, if the movement of urine does not depend on the 傾向 of a vacuum to become refilled, it is （疑いを）晴らす that neither does that of the 血 nor that of the 胆汁; or if that of these latter does so, then so also does that of the former. For they must all be 遂行するd in one and the same way, even によれば Erasistratus himself. This 事柄, however, will be discussed more fully in the 調書をとる／予約する に引き続いて this. 調書をとる／予約する Two 1. In the previous 調書をとる／予約する we 論証するd that not only Erasistratus, but also all others who would say anything to the 目的 about urinary secretion, must 認める that the 腎臓s 所有する some faculty which attracts to them this particular 質 存在するing in the urine. Besides this we drew attention to the fact that the urine is not carried through the 腎臓s into the bladder by one method, the 血 into parts of the animal by another, and the yellow 胆汁 separated out on yet another 原則. For when once there has been 論証するd in any one 組織／臓器, the 製図／抽選, or いわゆる epispastic faculty, there is then no difficulty in transferring it to the 残り／休憩（する）. Certainly Nature did not give a 力／強力にする such as this to the 腎臓s without giving it also to the 大型船s which abstract the biliary fluid,[7] nor did she give it to the latter without also it to each of the other parts. And, assuredly, if this is true, we must marvel that Erasistratus should make 声明s 関心ing the 配達／演説／出産 of nutriment from the food-canal which are so 誤った as to be （悪事，秘密などを）発見するd even by Asclepiades. Now, Erasistratus considers it 絶対 確かな that, if anything flows from the veins, one of two things must happen: either a 完全に empty space will result, or the contiguous quantum of fluid will run in and take the place of that which has been 避難させるd. Asclepiades, however, 持つ／拘留するs that not one of two, but one of three things must be said to result in the emptied 大型船s: either there will be an 完全に empty space, or the contiguous 部分 will flow in, or the 大型船 will 契約. For 反して, in the 事例／患者 of reeds and tubes it is true to say that, if these be 潜水するd in water, and are emptied of the 空気／公表する which they 含む／封じ込める in their lumens, then either a 完全に empty space will be left, or the contiguous 部分 will move onwards; in the 事例／患者 of veins this no longer 持つ／拘留するs, since their coats can 崩壊（する） and so 落ちる in upon the 内部の cavity. It may b e seen, then, how 誤った this hypothesis - by Zeus, I cannot call it a demonstration! - of Erasistratus is.And, from another point of 見解（をとる）, even if it were true, it is superfluous, if the stomach has the 力／強力にする of compressing the veins, as he himself supposed, and the veins again of 契約ing upon their contents and propelling them 今後s. For, apart from other considerations, no plethora would ever take place in the 団体／死体, if 配達／演説／出産 of nutriment resulted 単に from the 傾向 of a vacuum to become refilled. Now, if the compression of the stomach becomes 女性 the その上の it goes, and cannot reach to an 不明確な／無期限の distance, and if, therefore, there is need of some other 機械装置 to explain why the 血 is 伝えるd in all directions, then the 原則 of the refilling of a vacuum may be looked on as a necessary 新規加入; there will not, however, be a plethora in any of the parts coming after the 肝臓, or, if there be, it will be in the 地域 of the heart and 肺s; for the heart alone of the parts which come after the 肝臓 draws the nutriment into its 権利 ventricle, thereafter sending it through the arterioid vein[8] to the 肺s (for Erasistratus himself will have it that, 借りがあるing to the membranous excrescences, no other parts save the 肺s receive nourishment from the heart). If, however, ーするために explain how plethora comes about, we suppose the 軍隊 of compression by the stomach to 固執する 無期限に／不明確に, we have no その上の need of the 原則 of the refilling of a vacuum, 特に if we assume 収縮過程 of the veins in 新規加入 - as is, again, agreeable to Erasistratus himself. 2. Let me draw his attention, then, once again, even if he does not wish it, to the 腎臓s, and let me 明言する／公表する that these confute in the very clearest manner such people as 反対する to the 原則 of attraction. Nobody has ever said anything plausible, nor, as we 以前 showed, has anyone been able to discover, by any means, any other 原因（となる） for the secretion of urine; we やむを得ず appear mad if we 持続する that the urine passes into the 腎臓s in the form of vapour, and we certainly 削減（する） a poor 人物／姿／数字 when we talk about the 傾向 of a vacuum to become refilled; this idea is foolish in the 事例／患者 of 血, and impossible, nay, perfectly nonsensical, in the 事例／患者 of the urine. This, then, is one 失敗 made by those who dissociate themselves from the 原則 of attraction. Another is that which they make about the secretion of yellow 胆汁. For in this 事例／患者, too, it is not a fact that when the 血 runs past the mouths [stomata] of the 胆汁-導管s there will be a 徹底的な 分離 out [secretion] of biliary waste-事柄. "井戸／弁護士席," say they, "let us suppose that it is not secreted but carried with the 血 all over the 団体／死体." But, you sapient folk, Erasistratus himself supposed that Nature took thought for the animals' 未来, and was workmanlike in her method; and at the same time he 持続するd that the biliary fluid was useless in every way for the animals. Now these two things are 相いれない. For how could Nature be still looked on as 演習ing forethought for the animal when she 許すd a noxious humour such as this to be carried off and 分配するd with the 血?... This, however, is a small 事柄. I shall again point out here the greatest and most obvious error. For if the yellow 胆汁 adjusts itself to the narrower 大型船s and stomata, and the 血 to the wider ones, for no other 推論する／理由 than that 血 is 厚い and 胆汁 thinner, and that the stomata of the veins are wider and those of the 胆汁-導管s narrower, then it is （疑いを）晴らす that this watery and serous superfluity,[9] too, will run out into the 胆汁-導管s quicker than does the 胆汁, 正確に／まさに in 割合 as it is thinner than the 胆汁! How is it, then, that it does not run out? "Because," it may be said, "urine is 厚い than 胆汁!" This was what one of our Erasistrateans 投機・賭けるd to say, herein 明確に 無視（する）ing the 証拠 of his senses, although he had 信用d these in the 事例／患者 of the 胆汁 and 血. For, if it be that we are to look on 胆汁 as thinner than 血 because it runs more, then, since the serous residue[9] passes through 罰金 linen or lint or a or a sieve more easily even than does 胆汁, by these 記念品s 胆汁 must also be 厚い than the watery fluid. For here, again, there is no argument which will 論証する that 胆汁 is thinner than the serous superfluities. But when a man shamelessly goes on using circumlocutions, and never 認めるs when he has had a 落ちる, he is like the amateur レスラーs, who, when they have been overthrown by the 専門家s and are lying on their 支援するs on the ground, so far from 認めるing their 落ちる, 現実に 掴む their 勝利を得た adversaries by the necks and 妨げる them from getting away, thus supposing themselves to be the 勝利者s! 3. Thus, every hypothesis of channels as an explanation of natural 機能（する）／行事ing is perfect nonsense. For, if there were not an inborn faculty given by Nature to each one of the 組織／臓器s at the very beginning, then animals could not continue to live even for a few days, far いっそう少なく for the number of years which they 現実に do. For let us suppose they were under no guardianship, 欠如（する）ing in creative ingenuity and forethought; let us suppose they were steered only by 構成要素 軍隊s, and not by any special faculties (the one attracting what is proper to it, another 拒絶するing what is foreign, and yet another 原因（となる）ing alteration and adhesion of the 事柄 運命にあるd to nourish it); if we suppose this, I am sure it would be ridiculous for us to discuss natural, or, still more, psychical, activities - or, in fact, life as a whole. For there is not a 選び出す／独身 animal which could live or 耐える for the shortest time if, 所有するing within itself so many different parts, it did not 雇う faculties which were attractive of what is appropriate, eliminative of what is foreign, and alterative of what is 運命にあるd for 栄養. On the other 手渡す, if we have these faculties, we no longer need channels, little or big, 残り／休憩（する）ing on an unproven hypothesis, for explaining the secretion of urine and 胆汁, and the conception of some favourable 状況／情勢 (in which point alone Erasistratus shows some ありふれた sense, since he does regard all the parts of the 団体／死体 as having been 井戸／弁護士席 and truly placed and 形態／調整d by Nature). But let us suppose he remained true to his own 声明 that Nature is "artistic" - this Nature which, at the beginning, 井戸／弁護士席 and truly 形態／調整d and 性質の／したい気がして all the parts of the animal, and, after carrying out this 機能（する）／行事 (for she left nothing undone), brought it 今後 to the light of day, endowed with 確かな faculties necessary for its very 存在, and, thereafter, 徐々に 増加するd it until it reached its 予定 size. If he argued 終始一貫して on this 原則, I fail to see how he can continue to 言及する natural 機能（する）／行事s to the smallness or largeness of canals, or to any other 類似して absurd hypothesis. For this Nature which 形態／調整s and 徐々に 追加するs to the parts is most certainly 延長するd throughout their whole 実体. Yes indeed, she 形態／調整s and nourishes and 増加するs them through and through, not on the outside only. For Praxiteles and Phidias and all the other statuaries used 単に to decorate their 構成要素 on the outside, in so far as they were able to touch it; but its inner parts they left unembellished, unwrought, 影響を受けない by art or forethought, since they were unable to 侵入する therein and to reach and 扱う all 部分s of the 構成要素. It is not so, however, with Nature. Every part of a bone she makes bone, every part of the flesh she makes flesh, and so with fat and all the 残り／休憩（する）; there is no part which she has not touched, (a)手の込んだ／(v)詳述するd, and embellished. Phidias, on the other 手渡す, could not turn wax into ivory and gold, nor yet gold into wax: for each of these remains as it was at the 開始／学位授与式, and becomes a perfect statue 簡単に by 存在 着せる／賦与するd externally in a form and 人工的な 形態／調整. But Nature does not 保存する the 初めの character of any 肉親，親類d of 事柄; if she did so, then all parts of the animal would be 血 - that 血, すなわち, which flows to the semen from the impregnated 女性（の） and which is, so to speak, like the statuary's wax, a 選び出す／独身 uniform 事柄, 支配するd to the artificer. From this 血 there arises no part of the animal which is as red and moist [as 血 is], for bone, artery, vein, 神経, cartilage, fat, （分泌する為の）腺, membrane, and 骨髄 are not 血, though they arise from it. I would then ask Erasistratus himself to 知らせる me what the altering, coagulating, and 形態／調整ing スパイ／執行官 is. He would doubtless say, "Either Nature or the semen," meaning the same thing in both 事例／患者s, but explaining it by different 装置s. For that which was 以前 semen, when it begins to procreate and to 形態／調整 the animal, becomes, so to say, a special nature. For in the same way that Phidias 所有するd the faculties of his art even before touching his 構成要素, and then 活動させる／戦時編成するd these in 関係 with this 構成要素 (for every faculty remains inoperative in the absence of its proper 構成要素), so it is with the semen: its faculties it 所有するd from the beginning,[10] while its activities it does not receive from its 構成要素, but it manifests them in 関係 therewith. And, of course, if it were to be 圧倒するd with a 広大な／多数の／重要な 量 of 血, it would 死なせる／死ぬ, while if it were to be 完全に 奪うd of 血 it would remain inoperative and would not turn into a nature. Therefore, in order that it may not 死なせる／死ぬ, but may become a nature in place of semen, there must be an afflux to it of a little 血 - or, rather, one should not say a little, but a 量 相応した with that of the semen. What is it then that 対策 the 量 of this afflux? What 妨げるs more from coming? What 確実にするs against a 欠陥／不足? What is this third overseer of animal 世代 that we are to look for, which will furnish the semen with a 予定 量 of 血? What would Erasistratus have said if he had been alive, and had been asked this question? 明白に, the semen itself. This, in fact, is the artificer analogous with Phidias, whilst the 血 corresponds to the statuary's wax. Now, it is not for the wax to discover for itself how much of it is 要求するd; that is the 商売／仕事 of Phidias. Accordingly the artificer will draw to itself as much 血 as it needs. Here, however, we must 支払う／賃金 attention and take care not unwittingly to credit the semen with 推論する／理由 and 知能; if we were to do this, we would be making neither semen nor a nature, but an actual living animal. And if we 保持する these two 原則s - that of proportionate attraction and that of the 非，不，無-参加 of 知能 - we shall ascribe to the semen a faculty for attracting 血 類似の to that 所有するd by the lodestone for アイロンをかける. Here, then, again, in the 事例／患者 of the seme n, as in so many previous instances, we have been compelled to 認める some 肉親，親類d of attractive faculty. And what is the semen? 明確に the active 原則 of the animal, the 構成要素 原則 存在 the menstrual 血. Next, seeing that the active 原則 雇うs this faculty まず第一に／本来, therefore, in order that any one of the things fashioned by it may come into 存在, it [the 原則] must やむを得ず be 所有するd of its own faculty. How, then, was Erasistratus unaware of it, if the 最初の／主要な 機能（する）／行事 of the semen be to draw to itself a 予定 割合 of 血? Now, this fluid would be in 予定 割合 if it were so thin and vaporous, that, as soon as it was drawn like dew into every part of the semen, it would everywhere 中止する to 陳列する，発揮する its own particular character; for so the semen will easily 支配する and quickly assimilate it - in fact, will use it as food. It will then, I imagine, draw to itself a second and a third quantum, and thus by feeding it acquires for itself かなりの 本体，大部分／ばら積みの and 量. In fact, the alterative faculty has now been discovered 同様に, although about this also has not written a word. And, thirdly the 形態／調整ing faculty will become evident, by virtue of which the semen firstly surrounds itself with a thin membrane like a 肉親，親類d of superficial condensation; this is what was 述べるd by Hippocrates in the sixth-day birth, which, によれば his 声明, fell from the singing-girl and 似ているd the pellicle of an egg. And に引き続いて this all the other 行う／開催する／段階s will occur, such as are 述べるd by him in his work "On the Child's Nature." But if each of the parts formed were to remain as small as when it first （機の）カム into 存在, of what use would that be? They have, then, to grow. Now, how will they grow? By becoming 延長するd in all directions and at the same time receiving nourishment. And if you will 解任する what I 以前 said about the bladder which the children blew up and rubbed, you will also understand my meaning better as 表明するd in what I am now about to say. Imagine the heart to be, at the beginning, so small as to 異なる in no 尊敬（する）・点 from a millet-seed, or, if you will, a bean; and consider how さもなければ it is to become large than by 存在 延長するd in all directions and acquiring nourishment throughout its whole 実体, in the way that, as I showed a short while ago, the semen is nourished. But even this was unknown to Erasistratus - the man who sings the artistic 技術 of Nature! He imagines that animals grow like webs, ropes, 解雇（する）s, or baskets, each of which has, woven on to its end or 利ざや, other 構成要素 類似の to that of which it was 初めは composed. But this, most sapient sir, is not growth, but genesis! For a 捕らえる、獲得する, 解雇（する）, 衣料品, house, ship, or the like is said to be still coming into 存在 [を受けるing genesis] so long as the appropriate form for the sake of which it is 存在 建設するd by the artificer is still incomplete. Then, when does it grow? Only when the basket, 存在 完全にする, with a 底（に届く）, a mouth, and a belly, as it were, 同様に as the 中間の parts, now becomes larger in all these 尊敬（する）・点s. "And how can this happen?" someone will ask. Only by our basket suddenly becoming an animal or a 工場／植物; for growth belongs to living things alone. かもしれない you imagine that a house grows when it is 存在 built, or a basket when 存在 plated, or a 衣料品 when 存在 woven? It is not so, however. Growth belongs to that which has already been 完全にするd in 尊敬（する）・点 to its form, 反して the 過程 by which that which is still becoming 達成するs its form is 称する，呼ぶ／期間／用語d not growth but genesis. That which is, grows, while that which is not, becomes. 4. This also was unknown to Erasistratus, whom nothing escaped, if his 信奉者s speak in any way truly in 持続するing that he was familiar with the Peripatetic philosophers. Now, in so far as he acclaims Nature as 存在 an artist in construction, even I 認める the Peripatetic teachings, but in other 尊敬（する）・点s he does not come 近づく them. For if anyone will make himself 熟知させるd with the writings of Aristotle and Theophrastus, these will appear to him to consist of commentaries on the Nature-lore [physiology] of Hippocrates - によれば which the 原則s of heat, 冷淡な, dryness and moisture 行為／法令／行動する upon and are 行為／法令／行動するd upon by one another, the hot 原則 存在 the most active, and the 冷淡な coming next to it in 力／強力にする; all this was 明言する／公表するd in the first place by Hippocrates and secondly by Aristotle. その上の, it is at once the Hippocratic and the Aristotelian teaching that the parts which receive that nourishment throughout their whole 実体, and that, 類似して, 過程s of mingling and alteration 伴う／関わる the entire 実体. Moreover, that digestion is a 種類 of alteration - a transmutation of the nutriment into the proper 質 of the thing receiving it; that 血-生産／産物 also is an alteration, and 栄養 同様に; that growth results from 拡張 in all directions, 連合させるd with 栄養; that alteration is 影響d おもに by the warm 原則, and that therefore digestion, 栄養, and the 世代 of the さまざまな humours, 同様に as the 質s of the 黒字／過剰 実体s, result from the innate heat; all these and many other points besides in regard to the aforesaid faculties, the origin of 病気s, and the 発見 of 治療（薬）s, were 正確に 明言する／公表するd first by Hippocrates of all writers whom we know, and were in the second place 正確に expounded by Aristotle. Now, if all these 見解（をとる）s 会合，会う with the 是認 of the Peripatetics, as they undoubtedly do, and if 非，不，無 of them 満足させる Erasistratus, what can the Erasistrateans かもしれない mean by （人命などを）奪う，主張するing that their leader was associated w ith these philosophers? The fact is, they 深い尊敬の念を抱く him as a god, and think that everything he says is true. If this be so, then we must suppose the Peripatetics to have 逸脱するd very far from truth, since they 認可する of 非，不，無 of the ideas of Erasistratus. And, indeed, the disciples of the latter produce his 関係 with the Peripatetics ーするために furnish his Nature-lore with a respectable pedigree. Now, let us 逆転する our argument and put it in a different way from that which we have just 雇うd. For if the Peripatetics were 訂正する in their teaching about Nature, there could be nothing more absurd than the 論争s of Erasistratus. And, I will leave it to the Erasistrateans themselves to decide; they must either 前進する the one proposition or the other. によれば the former one the Peripatetics had no 正確な 知識 with Nature, and によれば the second, Erasistratus. It is my 仕事, then, to point out the 対立 between the two doctrines, and theirs to make the choice.... But they certainly will not abandon their reverence for Erasistratus. Very 井戸／弁護士席, then; let them stop talking about the Peripatetic philosophers. For の中で the 非常に／多数の physiological teachings regarding the genesis and 破壊 of animals, their health, their 病気s, and the methods of 扱う／治療するing these, there will be 設立する one only which is ありふれた to Erasistratus and the Peripatetics - すなわち, the 見解（をとる） that Nature does everything for some 目的, and nothing in vain. But even as regards this doctrine their 協定 is only 言葉の; in practice Erasistratus makes havoc of it a thousand times over. For, によれば him, the spleen was made for no 目的, as also the omentum; 類似して, too, the arteries which are 挿入するd into 腎臓s - although these are 事実上 the largest of all those that spring from the 広大な／多数の／重要な artery [aorta]! And to 裁判官 by the Erasistratean argument, there must be countless other useless structures; for, if he knows nothing at all about these structures, he has little more anatomical knowle dge than a butcher, while, if he is 熟知させるd with them and yet does not 明言する／公表する their use, he 明確に imagines that they were made for no 目的, like the spleen. Why, however, should I discuss these structures fully, belonging as they do to the treatise "On the Use of Parts," which I am 本人自身で about to 完全にする? Let us, then, sum up again this same argument, and, having said a few words more in answer to the Erasistrateans, proceed to our next topic. The fact is, these people seem to me to have read 非，不，無 of Aristotle's writings, but to have heard from others how 広大な／多数の／重要な an 当局 he was on "Nature," and that those of the Porch follow in the steps of his Nature-lore; 明らかに they then discovered a 選び出す／独身 one of the 現在の ideas which is ありふれた to Aristotle and Erasistratus, and made up some story of a 関係 between Erasistratus and these people. That Erasistratus, however, has no 株 in the Nature-lore of Aristotle is shown by an enumeration of the aforesaid doctrines, which emanated first from Hippocrates, secondly from Aristotle, thirdly from the Stoics (with a 選び出す／独身 modification, すなわち, that for them the 質s are 団体／死体s). Perhaps, however, they will 持続する that it was in the 事柄 of logic that Erasistratus associated himself with the Peripatetic philosophers? Here they show ignorance of the fact that these philosophers never brought 今後 誤った or 十分な説得力のない arguments, while the Erasistratean 調書をとる／予約するs are 十分な of them. So perhaps somebody may already be asking, in some surprise, what 所有するd Erasistratus that he turned so 完全に from the doctrines of Hippocrates, and why it is that he takes away the attractive faculty from the biliary passages in the 肝臓 - for we have 十分に discussed the 腎臓s - 主張するing [as the 原因（となる） of 胆汁-secretion] a favourable 状況／情勢, the narrowness of 大型船s, and a ありふれた space into which the veins from the gateway [of the 肝臓] 行為／行う the unpurified 血, and from which, in the first place, the [biliary] passages take over the 胆汁, and secondly, the [支店s] of the vena cava take over the purified 血. For it would not only have done him no 害（を与える） to have について言及するd the idea of attraction, but he would その為に have been able to get rid of countless other 論争d questions. 5. At the actual moment, however, the Erasistrateans are engaged in a かなりの 戦う／戦い, not only with others but also amongst themselves, and so they cannot explain the passage from the first 調書をとる／予約する of the "General 原則s," in which Erasistratus says, "Since there are two 肉親，親類d of 大型船s 開始 at the same place, the one 肉親，親類d 延長するing to the gall-bladder and the other to the vena cava, the result is that, of the nutriment carried up from the alimentary canal, that part which fits both 肉親，親類d of stomata is received into both 肉親，親類d of 大型船s, some 存在 carried into the gall-bladder, and the 残り／休憩（する） passing over into the vena cava." For it is difficult to say what we are to understand by the words "開始 at the same place" which are written at the beginning of this passage. Either they mean there is a junction between the termination of the vein which is on the concave surface of the 肝臓 and two other vascular terminations (that of the 大型船 on the convex surface of the 肝臓 and that of the 胆汁-導管), or, if not, then we must suppose that there is, as it were, a ありふれた space for all three 大型船s, which becomes filled from the lower vein,[11] and empties itself both into the 胆汁-導管 and into the 支店s of the vena cava. Now, there are many difficulties in both of these explanations, but if I were to 明言する／公表する them all, I should find myself inadvertently 令状ing an 解説，博覧会 of the teaching of Erasistratus, instead of carrying out my 初めの 請け負うing. There is, however, one difficulty ありふれた to both these explanations, すなわち, that the whole of the 血 does not become purified. For it せねばならない 落ちる into the 胆汁-導管 as into a 肉親，親類d of sieve, instead of going (running, in fact, 速く) past it, into the larger stoma, by virtue of the impulse of anadosis. Are these, then, the only 必然的な difficulties in which the argument of Erasistratus becomes 伴う／関わるd through his disinclination to make any use of the attractive faculty, or is it that the difficulty is greatest here, and also so obvious that even a child could not 避ける seeing it? 6. And if one looks carefully into the 事柄 one will find that even Erasistratus' 推論する／理由ing on the 支配する of 栄養, which he takes up in the second 調書をとる／予約する of his "General 原則s," fails to escape this same difficulty. For, having 譲歩するd one 前提 to the 原則 that 事柄 tends to fill a vacuum, as we 以前 showed, he was only able to draw a 結論 in the 事例／患者 of the veins and their 含む／封じ込めるd 血. That is to say, when 血 is running away through the stomata of the veins, and is 存在 分散させるd, then, since an 絶対 empty space cannot result, and the veins cannot 崩壊（する） (for this was what he overlooked), it was therefore shown to be necessary that the that the 隣接するing quantum of fluid should flow in and fill the place of the fluid 避難させるd. It is in this way that we may suppose the veins to be nourished; they get the 利益 of the 血 which they 含む／封じ込める. But how about the 神経s? For they do not also 含む／封じ込める 血. One might 明白に say that they draw their 供給（する） from the veins. But Erasistratus will not have it so. What その上の contrivance, then, does he suppose? He says that a 神経 has within itself veins and arteries, like a rope woven by Nature out of three different 立ち往生させるs. By means of this hypothesis he imagined that his theory would escape from the idea of attraction. For if the 神経 含む／封じ込める within itself a 血-大型船 it will no longer need the adventitious flow of other 血 from the real vein lying 隣接する; this fictitious 大型船, perceptible only in theory, will 十分である it for nourishment. But this, again, is 後継するd by another 類似の difficulty. For this small 大型船 will nourish itself, but it will not be able to nourish this 隣接する simple 神経 or artery, unless these 所有する some innate proclivity for attracting nutriment. For how could the 神経, 存在 simple, attract its nourishment, as do the 合成物 veins, by virtue of the 傾向 of a vacuum to become refilled? For, although によれば Erasistratus, it 含む／封じ込めるs within itself a cavity of sorts, this is not 占領するd with 血, but with psychic pneuma, and we are 要求するd to imagine the nutriment introduced, not into this cavity, but into the 大型船 含む／封じ込めるing it, whether it needs 単に to be nourished, or to grow 同様に. How, then, are we to imagine it introduced? For this simple 大型船 [i.e. 神経] is so small - as are also the other two - that if you prick it at any part with the finest needle you will 涙／ほころび the whole three of them at once. Thus there could never be in it a perceptible space 完全に empty. And an emptied space which 単に 存在するd in theory could not 強要する the 隣接する fluid to come and fill it. At this point, again, I should like Erasistratus himself to answer regarding this small elementary 神経, whether it is 現実に one and definitely continuous, or whether it consists of many small 団体／死体s, such as those assumed by Epicurus, Leucippus, and Democritus. For I see that the Erasistrateans are at variance on this 支配する. Some of them consider it one and continuous, for さもなければ, as they say, he would not have called it simple; and some 投機・賭ける to 解決する it into yet other elementary 団体／死体s. But if it be one and continuous, then what is 避難させるd from it in the いわゆる insensible transpiration of the 内科医s will leave no empty space in it; さもなければ it would not be one 団体／死体 but many, separated by empty spaces. But if it consists of many 団体／死体s, then we have "escaped by the 支援する door," as the 説 is, to Asclepiades, seeing that we have postulated 確かな inharmonious elements. Once again, then, we must call Nature "inartistic"; for this やむを得ず follows the 仮定／引き受けること of such elements. For this 推論する／理由 some of the Erasistrateans seem to me to have done very foolishly in 減ずるing the simple 大型船s to elements such as these. Yet it makes no difference to me, since the theory of both parties regarding 栄養 will be shown to be absurd. For in these minute simple 大型船s 構成するing the large perceptible 神経s, it is impossible, によれば the theory of those who would keep the former continuous, that any "refilling of a vacuum" should take place, since no vacuum can occur in a continuum even if anything does run away; for the parts left come together (as is seen in the 事例／患者 of water) and again become one, taking up the whole space of that which 以前 separated them. Nor will any "refilling" occur if we 受託する the argument of the other Erasistrateans, since 非，不，無 of their elements need it. For this 原則 only 持つ／拘留するs of things which are perceptible, and not of those which 存在する 単に in theory; this Erasistratus expressly 認めるs, for he 明言する／公表するs that it is not a vacuum such as this, interspersed in small 部分s の中で the 血球s, that his さまざまな treatises を取り引きする, but a vacuum which is （疑いを）晴らす, perceptible, 完全にする in itself, large in size, evident, or however else one cares to 称する，呼ぶ／期間／用語 it (for, what Erasistratus himself says is, that "there cannot be a perceptible space which is 完全に empty"; while I, for my part, 存在 abundantly equipped with 条件 which are 平等に elucidatory, at least in relation to the 現在の topic of discussion, have 追加するd them 同様に). Thus it seems to me better that we also should help the Erasistrateans with some 出資／貢献, since we are on the 支配する, and should advise those who 減ずる the 大型船 called 最初の／主要な and simple by Erasistratus into other elementary 団体／死体s to give up their opinion; for not only do they 伸び（る） nothing by it, but they are also at variance with Erasistratus in this 事柄. That they 伸び（る） nothing by it has been 明確に 論証するd; for this hypothesis could not escape the difficulty regarding 栄養. And it also seems perfectly evident to me that this hypothesis is not in consonance with the 見解（をとる） of Erasistratus, when it 宣言するs that what he calls simple and 最初の／主要な is 合成物, and when it destroys the 原則 of Nature's artistic 技術. For, if we do not 認める a 確かな まとまり of 実体 to these simple structures 同様に, and if we arrive 結局 at inharmonious and indivisib le elements, we shall most assuredly 奪う Nature of her artistic 技術, as do all the 内科医s and philosophers who start from this hypothesis. For, によれば such a hypothesis, Nature does not に先行する, but is 第２位 to the parts of the animal. Now, it is not the 州 of what comes secondarily, but of what pre-存在するs, to 形態／調整 and to 建設する. Thus we must やむを得ず suppose that the faculties of Nature, by which she 形態／調整s the animal, and makes it grow and receive nourishment, are 現在の from the seed onwards; 反して 非，不，無 of these inharmonious and 非，不，無-partite 血球s 含む／封じ込めるs within itself any formative, incremental, nutritive, or, in a word, any artistic 力／強力にする; it is, by hypothesis, unimpressionable and untransformable, 反して, as we have 以前 shown, 非，不，無 of the 過程s について言及するd takes place without 変形, alteration, and 完全にする intermixture. And, 借りがあるing to this necessity, those who belong to these sects are unable to follow out the consequences of their supposed elements, and they are all therefore 軍隊d to 宣言する Nature devoid of art. It is not from us, however, that the Erasistrateans should have learnt this, but from those very philosophers who lay most 強調する／ストレス on a 予選 調査 into the elements of all 存在するing things. Now, one can hardly be 権利 in supposing that Erasistratus could reach such a pitch of foolishness as to be 認めるing the 論理（学）の consequences of this theory, and that, while assuming Nature to be artistically creative, he would at the same time break up 実体 into insensible, inharmonious, and untransformable elements. If, however, he will 認める that there occurs in the elements a 過程 of alteration and 変形, and that there 存在するs in them まとまり and 連続, then that simple 大型船 of his (as he himself 指名するs it) will turn out to be 選び出す／独身 and uncompounded. And the simple vein will receive nourishment from itself, and the 神経 and artery from the vein. How, and in what way? For, when we were at this point before, we drew attention to the 不一致 の中で the Erasistrateans, and we showed that the 栄養 of these simple 大型船s was impraticable によれば the teachings of both parties, although we did not hesitate to adjudicate in their quarrel and to do Erasistratus the honour of placing him in the better sect. Let our argument, then, be transferred again to the doctrine which assumes this elementary 神経 to be a 選び出す／独身, simple, and 完全に 統一するd structure, and let us consider how it is to be nourished; for what is discovered here will at once be 設立する to be ありふれた also to the school of Hippocrates. It seems to me that our enquiry can be most rigorously 追求するd in 支配するs who are 苦しむing from illness and have become very emaciated, since in these people all parts of the 団体／死体 are 明白に atrophied and thin, and in need of 付加 実体 and feeding-up; for the same 推論する／理由 the ordinary perceptible 神経, regarding which we 初めは began this discussion, has become thin, and 要求するs nourishment. Now, this 含む／封じ込めるs within itself さまざまな parts, すなわち, a 広大な／多数の／重要な many of these 最初の／主要な, invisible, minute 神経s, a few simple arteries, and 類似して also veins. Thus, all its elementary 神経s have themselves also 明白に become emaciated; for, if they had not, neither would the 神経 as a whole; and of course, in such a 事例／患者, the whole 神経 cannot 要求する nourishment without each of these 要求するing it too. Now, if on the one 手渡す they stand in need of feeding-up, and if on the other the 原則 of the refilling of a vacuum can give them no help - both by 推論する／理由 of the difficulties 以前 について言及するd and the actual thinness, as I shall show - we must then 捜し出す another 原因（となる） for 栄養. How is it, then, that the 傾向 of a vacuum to become refilled is unable to afford nourishment to one in such a 条件? Because its 支配する is that only so much of the contiguous 事柄 should 後継する as has flowed away. Now this is 十分な for nourishment in the 事例／患者 of those who are in good 条件, for, in them, what is 現在のd must be equal to what has flowed away. But in the 事例／患者 of those who are very emaciated and who need a 広大な／多数の／重要な 復古／返還 of 栄養, unless what was 現在のd were many times greater than what has been emptied out, they would never be able to 回復する their 初めの habit. It is （疑いを）晴らす, therefore, that these parts will have to 発揮する a greater 量 of attraction, in so far as their 必要物／必要条件s are greater. And I fail to understand how Erasistratus does not perceive that here again he is putting the cart before the horse. Because, in the 事例／患者 of the sick, there must be a large 量 of 贈呈 ーするために 料金d them up, he argues that the factor of "refilling" must play an 平等に large part. And how could much 贈呈 take place if it were not に先行するd by an abundant 配達／演説／出産 of nutriment? And if he calls the conveyance of food through the veins 配達／演説／出産, and its 仮定／引き受けること by each of these simple and 明白な 神経s and arteries not 配達／演説／出産 but 配当, as some people have thought fit to 指名する it, and then ascribes conveyance through the veins to the 原則 of vacuum refilling alone, let him explain to us the 仮定／引き受けること of food by the hypothetical elements. For it has been shown that at least in relation to these there is no question of the refilling of a vacuum 存在 in 操作／手術, and 特に where the parts are very attenuated. It is 価値（がある） while listening to what Erasistratus says about these 事例／患者s in the second 調書をとる／予約する of his "General 原則s": "In the ultimate simple [大型船s], which are thin and 狭くする, 贈呈 takes place from the 隣接する 大型船s, the nutriment 存在 attracted through the 味方するs of the 大型船s and deposited in the empty spaces left by the 事柄 which has been carried away." Now, in this 声明 firstly I 収容する／認める and 受託する the words "through the 味方するs." For, if the simple 神経 were 現実に to take in the food through its mouth, it could not 分配する it through its whole 実体; for the mouth is 献身的な to the psychic pneuma. I t can, however, take it in through its 味方するs from the 隣接する simple vein. Secondly, I also 受託する in Erasistratus' 声明 the 表現 which に先行するs "through the 味方するs." What does this say? "The nutriment 存在 attracted through the 味方するs of the 大型船s." Now I, too, agree that it is attracted, but it has been 以前 shown that this is not through the 傾向 of 避難させるd 事柄 to be 取って代わるd. 7. Let us, then, consider together how it is attracted. How else than in the way that アイロンをかける is attracted by the lodestone, the latter having a faculty attractive of this particular 質 [存在するing in アイロンをかける]? But if the beginning of anadosis depends on the squeezing 活動／戦闘 of the stomach, and the whole movement thereafter on the peristalsis and propulsive 活動／戦闘 of the veins, 同様に as on the traction 発揮するd by each of the parts which are を受けるing nourishment, then we can abandon the 原則 of 交替／補充 of 避難させるd 事柄, as not 存在 suitable for a man who assumes Nature to be a 技術d artist; thus we shall also have 避けるd the contradiction of Asclepiades though we cannot 反駁する it: for the disjunctive argument used for the 目的s of demonstration is, in reality, disjunctive not of two but of three 代案／選択肢s; now, if we 扱う／治療する the disjunction as a disjunction of two 代案／選択肢s, one of the two propositions assumed in 建設するing our proof must be 誤った; and if as a disjunctive of three 代案／選択肢s, no 結論 will be arrived at. ”What, however, if the 胆汁 is not 含む／封じ込めるd in the food, but comes into 存在 in the animal's 団体／死体? Will it not also be useful to know what 明言する／公表する of the 団体／死体 is followed by a greater, and what by a smaller occurrence of 胆汁? For 明白に it is in our 力／強力にする to alter and transmute morbid 明言する／公表するs of the 団体／死体 - in fact, to give them a turn for the better. ” 8. Now Erasistratus ought not to have been ignorant of this if he had ever had anything to do with the Peripatetics - even in a dream. Nor, 類似して, should he have been unacquainted with the genesis of the humours, about which, not having even anything moderately plausible to say, he thinks to deceive us by the excuse that the consideration of such 事柄s is not the least useful. Then, in Heaven's 指名する, is it useful to know how food is digested in the stomach, but unnecessary to know how 胆汁 comes into 存在 in the veins? Are we to 支払う／賃金 attention 単に to the 避難／引き上げ of this humour, and not to its genesis? As though it were not far better to 妨げる its 過度の 開発 from the beginning than to give ourselves all the trouble of expelling it! And it is a strange thing to be 完全に unaware as to whether its genesis is to be looked on as taking place in the 団体／死体, or whether it comes from without and is 含む／封じ込めるd in the food. For, if it was 権利 to raise this problem, why should we not make 調査s 関心ing the 血 同様に - whether it takes its origin in the 団体／死体, or is 分配するd through the food as is 持続するd by those who postulate homoeomeries? Assuredly it would be much more useful to 調査／捜査する what 肉親，親類d of food are ふさわしい, and what 肉親，親類d unsuited, to the 過程 of 血-生産／産物 rather than to enquire into what articles of diet are easily mastered by the activity of the stomach, and what resist and 競う with it. For the choice of the latter 耐えるs 言及／関連 単に to digestion, while that of the former is of importance in regard to the 世代 of useful 血. For it is not 平等に important whether the aliment be imperfectly chylified in the stomach or whether it fail to be turned into useful 血. Why is Erasistratus not ashamed to distinguish all the さまざまな 肉親，親類d of digestive 失敗 and all the occasions which give rise to them, whilst in 言及／関連 to the errors of 血-生産／産物 he does not utter a 選び出す／独身 word - nay, not a syllable? Now, there is certainl y to be 設立する in the veins both 厚い and thin 血; in some people it is redder, in others yellower, in some blacker, in others more of the nature of phlegm. And one who realizes that it may smell offensively not in one way only, but in a 広大な／多数の／重要な many different 尊敬（する）・点s (which cannot be put into words, although perfectly appreciable to the senses), would, I imagine, 非難する in no 手段d 条件 the carelessness of Erasistratus in omitting a consideration so 必須の to the practice of our art. Thus it is （疑いを）晴らす what errors in regard to the 支配する of dropsies 論理（学）上 follow this carelessness. For, does it not show the most extreme carelessness to suppose that the 血 is 妨げるd from going 今後 into the 肝臓 借りがあるing to the narrowness of the passages, and that dropsy can never occur in any other way? For, to imagine that dropsy is never 原因（となる）d by the spleen or any other part, but always by induration of the 肝臓,[12] is the 見地 of a man whose 知能 is perfectly torpid and who is やめる out of touch with things that happen every day. For, not 単に once or twice, but frequently, we have 観察するd dropsy produced by chronic haemorrhoids which have been 抑えるd, or which, through immoderate bleeding, have given the 患者 a 厳しい 冷気／寒がらせる; 類似して, in women, the 完全にする 見えなくなる of the 月毎の 発射する／解雇する, or an undue 避難／引き上げ such as is 原因（となる）d by violent bleeding from the womb, often 刺激する dropsy; and in some of them the いわゆる 女性（の） flux ends in this disorder. I leave out of account the dropsy which begins in the 側面に位置するs or in any other susceptible part; this 明確に confutes Erasistratus' 仮定／引き受けること, although not so 明白に as does that 肉親，親類d of dropsy which is brought about by an 過度の 冷気／寒がらせるing of the whole 憲法; this, which is the 最初の／主要な 推論する／理由 for the occurrence of dropsy, results from a 失敗 of 血-生産／産物, very much like the diarrhoea which follows imperfect digestion of food; certai nly in this 肉親，親類d of dropsy neither the 肝臓 nor any other viscus becomes indurated. The learned Erasistratus, however, overlooks - nay, despises - what neither Hippocrates, Diocles, Praxagoras, nor indeed any of the best philosophers, whether Plato, Aristotle, or Theophrastus; he passes by whole 機能（する）／行事s as though it were but a trifling and casual department of 薬／医学 which he was neglecting, without deigning to argue whether or not these 当局 are 権利 in 説 that the bodily parts of all animals are 治める／統治するd by the Warm, the 冷淡な, the 乾燥した，日照りの and the Moist, the one pair 存在 active the other passive, and that の中で these the Warm has most 力／強力にする in 関係 with all 機能（する）／行事s, but 特に with the genesis of the humours. Now, one cannot be 非難するd for not agreeing with all these 広大な／多数の／重要な men, nor for imagining that one knows more than they; but not to consider such distinguished teaching worthy either of contradiction or even について言及する shows an 驚くべき／特命の／臨時の arrogance. Now, Erasistratus is 完全に small-minded and petty to the last degree in all his disputations - when, for instance, in his treatise "On Digestion," he argues jealously with those who consider that this is a 過程 of putrefaction of the food; and, in his work "On Anadosis," with those who think that the anadosis of 血 through the veins results from the contiguity of the arteries; also, in his work "On Respiration," with those who 持続する that the 空気／公表する is 軍隊d along by 収縮過程. Nay, he did not even hesitate to 否定する those who 持続する that the urine passes into the bladder in a vaporous 明言する／公表する, as also those who say that imbibed fluids are carried into the 肺. Thus he delights to choose always the most valueless doctrines, and to spend his time more and more in 否定するing these; 反して on the 支配する of the origin of 血 (which is in no way いっそう少なく important than the chylification of food in the stomach) he did not deign to 論争 with any of the 古代のs, nor did he himself 投機・賭ける to bring 今後 any other opini on, にもかかわらず the fact that at the beginning of his treatise on "General 原則s" he undertook to say how all the さまざまな natural 機能（する）／行事s take place, and through what parts of the animal! Now, is it possible that, when the faculty which 自然に digests food is weak, the animal's digestion fails, 反して the faculty which turns the digested food into 血 cannot 苦しむ any 肉親，親類d of impairment? Are we to suppose this latter faculty alone to be as 堅い as steel and 影響を受けない by circumstances? Or is it that 証拠不十分 of this faculty will result in something else than dropsy? The fact, therefore, that Erasistratus, in regard to other 事柄s, did not hesitate to attack even the most trivial 見解（をとる）s, whilst in this he neither dared to 否定する his 前任者s nor to 前進する any new 見解（をとる） of his own, 証明するs plainly that he 認めるd the fallacy of his own way of thinking. For what could a man かもしれない say about 血 who had no use for innate heat? What could he say about yellow or 黒人／ボイコット 胆汁, or phlegm? 井戸／弁護士席, of course, he might say that the 胆汁 could come 直接／まっすぐに from without, mingled with the food! Thus Erasistratus 事実上 says so in the に引き続いて words: "It is of no value in practical 薬／医学 to find out whether fluid of this 肉親，親類d[13] arises from the elaboration of food in the stomach-地域, or whether it reaches the 団体／死体 because it is mixed with the food taken in from outside." But my very good Sir, you most certainly 持続する also that this humour has to be 避難させるd from the animal, and that it 原因（となる）s 広大な／多数の／重要な 苦痛 if it be not 避難させるd. How, then, if you suppose that no good comes from the 胆汁, do you 投機・賭ける to say that an 調査 into its origin is of no value in 薬／医学? 井戸／弁護士席, let us suppose that it is 含む／封じ込めるd in the food, and not 特に secreted in the 肝臓 (for you 持つ／拘留する these two things possible). In this 事例／患者, it will certainly make a かなりの difference whether the ingested food 含む／封じ込めるs a 最小限 or a 最大限 of 胆汁; for the one 肉親，親類d is 害のない, 反して that 含む／封じ込めるing a large 量 of 胆汁, 借りがあるing to the fact that it cannot be 適切に purified in the 肝臓, will result in the さまざまな affections - 特に jaundice - which Erasistratus himself 明言する／公表するs to occur where there is much 胆汁. Surely, then, it is most 必須の for the 内科医 to know in the first place, that the 胆汁 is 含む／封じ込めるd in the food itself from outside, and, secondly, that for example, beet 含む／封じ込めるs a 広大な／多数の／重要な 取引，協定 of 胆汁, and bread very little, while olive oil 含む／封じ込めるs most, and ワイン least of all, and all the other articles of diet different 量s. Would it not be absurd for any one to choose 任意に those articles which 含む／封じ込める more 胆汁, rather than those 含む／封じ込めるing いっそう少なく? What, however, if the 胆汁 is not 含む／封じ込めるd in the food, but comes into 存在 in the animal's 団体／死体? Will it not also be useful to know what 明言する／公表する of the 団体／死体 is followed by a greater, and what by a smaller occurrence of 胆汁? For 明白に it is in our 力／強力にする to alter and transmute morbid 明言する／公表するs of the 団体／死体 - in fact, to give them a turn for the better. But if we did not know in what 尊敬（する）・点 they were morbid or in what way they diverged from the normal, how should we be able to ameliorate them? Therefore it is not useless in 治療, as Erasistratus says, to know the actual truth about the genesis of 胆汁. Certainly it is not impossible, or even difficult to discover that the 推論する／理由 why honey produces yellow 胆汁 is not that it 含む／封じ込めるs a large 量 of this within itself, but because it [the honey] を受けるs change, becoming altered and transmuted into 胆汁. For it would be bitter to the taste if it 含む／封じ込めるd 胆汁 from the 手始め, and it would produce an equal 量 of 胆汁 in every person who took it. The facts, however, are not so. For in those who are in the prime of life, 特に if they are warm by nature and are 主要な a life of toil, the honey changes 完全に into yellow 胆汁. Old people, however, it 控訴s 井戸／弁護士席 enough, inasmuch as the alteration which it を受けるs is not into 胆汁, but into 血. Erasistratus, however, in 新規加入 to knowing nothing about this, shows no 知能 even in the 分割 of his argument; he says that it is of no practical importance to 調査／捜査する whether the 胆汁 is 含む／封じ込めるd in the food from the beginning or comes into 存在 as a result of gastric digestion. He ought surely to have 追加するd something about its genesis in 肝臓 and veins, seeing that the old 内科医s and philosophers 宣言する that it along with the 血 is 生成するd in these 組織／臓器s. But it is 必然的な that people who, from the very 手始め, go astray, and wander from the 権利 road, should talk such nonsense, and should, over and above this, neglect to search for the factors of most practical importance in 薬／医学. Having come to this poi in the argument, I should like to ask those who 宣言する that Erasistratus was very familiar with the Peripatetics, whether they know what Aristotle 明言する／公表するd and 論証するd with regard to our 団体／死体s 存在 構内／化合物d out of the Warm, the 冷淡な, the 乾燥した，日照りの and the Moist, and how he says that の中で these the Warm is the most active, and that those animals which are by nature warmest have 豊富 of 血, whilst those that are colder are 完全に 欠如（する）ing in 血, and その結果 in winter 嘘（をつく） idle and motionless, lurking in 穴を開けるs like 死体s. その上の, the question of the colour of the 血 has been dealt with not only by Aristotle but also by Plato. Now I, for my part, as I have already said, did not 始める，決める before myself the 仕事 of 明言する／公表するing what has been so 井戸／弁護士席 論証するd by the 古代のs, since I cannot より勝る these men either in my 見解（をとる）s or in my method of giving them 表現. Doctrines, however, which they either 明言する／公表するd without demonstration, as 存在 self-evident (since they never 嫌疑者，容疑者／疑うd that there could be sophists so degraded as to contemn the truth in these 事柄s), or else which they 現実に omitted to について言及する at all - these I 提案する to discover and 証明する. Now in 言及／関連 to the genesis of the humours, I do not know that any one could 追加する anything wiser than what has been said by Hippocrates, Aristotle, Praxagoras, Philotimus and many other の中で the 古代のs. These men 論証するd that when the nutriment becomes altered in the veins by the innate heat, 血 is produced when it is in moderation, and the other humours when it is not in proper 割合. And all the 観察するd facts agree with this argument. Thus, those articles of food, which are by nature warmer are more 生産力のある of 胆汁, while those which are colder produce more phlegm. 類似して of the periods of life, those which are 自然に warmer tend more to 胆汁, and the colder more to phlegm. Of 占領／職業s also, localities and seasons, and, above all, of natures themselves, the colder are more phlegmatic, and the warmer more bilious. Also 冷淡な 病気s result from and warmer ones from yellow 胆汁. There is not a 選び出す／独身 thing to be 設立する which does not 耐える 証言，証人／目撃する to the truth of this account. How could it be さもなければ? For, seeing that every part 機能（する）／行事s in its own special way because of the manner in which the four 質s are 構内／化合物d, it is 絶対 necessary that the 機能（する）／行事 [activity] should be either 完全に destroyed, or, at least 妨害するd, by any 損失 to the 質s, and that thus the animal should 落ちる ill, either as a whole, or in 確かな of its parts. Also the 病気s which are 最初の／主要な and most generic are four in number, and 異なる from each other in warmth, 冷淡な, dryness and moisture. Now, Erasistratus himself 自白するs this, albeit unintentionally; for when he says that the digestion of food becomes worse in fever, not because the innate heat has 中止するd to be in 予定 割合, as people 以前 supposed, but because the stomach, with its activity impaired, cannot 契約 and triturate as before - then, I say, one may 正確に，正当に ask him what it is that has impaired the activity of the stomach. Thus, for example, when a bubo develops に引き続いて an 偶発の 負傷させる gastric digestion does not be come impaired until the 患者 has become fevered; neither the bubo nor the sore of itself 妨げるs in any way or 損害賠償金 the activity of the stomach. But if fever occurs, the digestion at once 悪化するs, and we are also 権利 in 説 that the activity of the stomach at once becomes impaired. We must 追加する, however, by what it has been impaired. For the 負傷させる was not 有能な of impairing it, nor yet the bubo, for, if they had been, then they would have 原因（となる）d this 損失 before the fever 同様に. If it was not these that 原因（となる）d it, then it was the 超過 of heat (for these two symptoms occurred besides the bubo - an alteration in the arterial and cardiac movements and an 過度の 開発 of natural heat). Now the alteration of these movements will not 単に not impair the 機能（する）／行事 of the stomach in any way: it will 現実に 証明する an 付加 help の中で those animals in which, によれば Erasistratus, the pneuma, which is propelled through the arteries and into the alimentary canal, is of 広大な／多数の／重要な service in digestion; there is only left, then, the disproportionate heat to account for the 損失 to the gastric activity. For the pneuma is driven in more vigorously and continuously, and in greater 量 now than before; thus in this 事例／患者, the animal whose digestion is 促進するd by pneuma will digest more, 反して the remaining factor - 異常な heat - will give them indigestion. For to say, on the one 手渡す, that the pneuma has a 確かな 所有物／資産／財産 by virtue of which it 促進するs digestion, and then to say that this 所有物／資産／財産 disappears in 事例／患者s of fever, is 簡単に to 収容する／認める the absurdity. For when they are again asked what it is that has altered the pneuma, they will only be able to reply, "the 異常な heat," and 特に if it be the pneuma in the food canal which is in question (since this does not come in any way 近づく the bubo). Yet why do I について言及する those animals in which the 所有物／資産／財産 of the pneuma plays an important part, when it is possible to base one's argument upon human 存在s, in whom it is ei ther of no importance at all, or 行為／法令／行動するs やめる faintly and feebly? But Erasistratus himself agrees that human 存在s digest 不正に in fevers, 追加するing as the 原因（となる） that the activity of the stomach has been impaired. He cannot, however, 前進する any other 原因（となる） of this impairment than 異常な heat. But if it is not by 事故 that the 異常な heat impairs this activity, but by virtue of its own essence and 力／強力にする, then this 異常な heat must belong to the 最初の／主要な 病気s. But, indeed, if disproportion of heat belongs to the 最初の／主要な 病気s, it cannot but be that a proportionate blending [eucrasia] of the 質s produces the normal activity. For a disproportionate blend [dyscrasia] can only become a 原因（となる） of the 最初の／主要な 病気s through derangement of the eucrasia. That is to say, it is because the [normal] activities arise from the eucrasia that the 最初の／主要な impairments of these activities やむを得ず arise the from derangement. I think, then, it has been 証明するd to the satisfaction of those who are 有能な of seeing 論理（学）の consequences, that, even によれば Erasistratus' own argument, the 原因（となる） of the normal 機能（する）／行事s is eucrasia of the Warm. Now, this 存在 so, there is nothing その上の to 妨げる us from 説 that, in the 事例／患者 of each 機能（する）／行事, eucrasia is followed by the more, and dyscrasia by the いっそう少なく favourable 代案／選択肢. And, therefore, if this be the 事例／患者, we must suppose 血 to be the 結果 of proportionate, and yellow 胆汁 of disproportionate heat. So we 自然に find yellow 胆汁 appearing in greatest 量 in ourselves at the warm periods of life, in warm countries, at warm seasons of the year, and when we are in a warm 条件; 類似して in people of warm temperaments, and in 関係 with warm 占領／職業s, 方式s of life, or 病気s. And to be in 疑問 as to whether this humour has the genesis in the human 団体／死体 or is 含む／封じ込めるd in the food is what you would 推定する／予想する from one who has - I will not say failed to see that, when those who are perfectly healthy have, under the compulsion of circumstances, to 急速な／放蕩な contrary to custom, their mouths become bitter and their urine 胆汁-coloured, while they を煩う gnawing 苦痛s in the stomach - but has, as it were, just made a sudden 入り口 into the world, and is not yet familiar with the phenomena which occur there. Who, in fact, does not know that anything which is overcooked grows at first salt and afterwards bitter? And if you will boil honey itself, far the sweetest of all things, you can 論証する that even this becomes やめる bitter. For what may occur as a result of boiling in the 事例／患者 of other articles which are not warm by nature, 存在するs 自然に in honey; for this 推論する／理由 it does not become sweeter on 存在 boiled, since 正確に／まさに the same 量 of heat as is needed for the 生産／産物 of sweetness 存在するs from beforehand in the honey. Therefore the 外部の heat, which would be useful for insufficiently warm 実体s, becomes in the honey a source of 損失, in fact an 超過; and it is for this 推論する／理由 that honey, when boiled, can be 論証するd to become bitter sooner than the others. For the same 推論する／理由 it is easily transmuted into 胆汁 in those people who are 自然に warm, or in their prime, since warm when associated with warm becomes readily changed into a disproportionate combination and turns into 胆汁 sooner than into 血. Thus we need a 冷淡な temperament and a 冷淡な period of life if we would have honey brought to the nature of 血. Therefore Hippocrates not improperly advised those who were 自然に bilious not to take honey, since they were 明白に of too warm a temperament. So also, not only Hippocrates, but all 内科医s say that honey is bad in bilious 病気s but good in old age; some of them having discovered this through the 指示，表示する物s afforded by its nature, and others 簡単に through 実験, for the Empiricist 内科医s too have made 正確に the same 観察, すなわち, that honey is good for an old man and not for a young one, that it is harmful for those who are 自然に bilious, and serviceable for those who are phlegmatic. In a word, in 団体／死体s which are warm either through nature, 病気, time of life, season of the year, locality, or 占領／職業, honey is 生産力のある of 胆汁, 反して in opposite circumstances it produces 血. But surely it is impossible that the same article of diet can produce in 確かな persons 胆汁 and in others 血, if it be not that the genesis of these humours is 遂行するd in the 団体／死体. For if all articles of food 含む／封じ込めるd 胆汁 from the beginning and of themselves, and did not produce it by を受けるing change in the animal 団体／死体, then they would produce it 類似して in all 団体／死体s; the food which was bitter to the taste would, I take it, be 生産力のある of 胆汁, while that which tasted good and 甘い would not 生成する even the smallest 量 of 胆汁. Moreover, not only honey but all other 甘い 実体s are readily 変えるd into 胆汁 in the aforesaid 団体／死体s which are warm for any of the 推論する／理由s について言及するd. 井戸／弁護士席, I have somehow or other been led into this discussion, - not in 一致 with my 計画（する）, but compelled by the course of the argument. This 支配する has been 扱う／治療するd at 広大な／多数の／重要な length by Aristotle and Praxagoras, who have 正確に expounded the 見解（をとる） of Hippocrates and Plato. 9. For this 推論する／理由 the things that we have said are not to be looked upon as proofs but rather as 指示，表示する物s of the dullness of those who think 異なって, and who do not even recognise what is agreed on by everyone and is a 事柄 of daily 観察. As for the 科学の proofs of all this, they are to be drawn from these 原則s of which I have already spoken - すなわち, that 団体／死体s 行為／法令／行動する upon and are 行為／法令／行動するd upon by each other in virtue of the Warm, 冷淡な, Moist and 乾燥した，日照りの. And if one is speaking of any activity, whether it be 演習d by vein, 肝臓, arteries, heart, alimentary canal, or any part, one will be 必然的に compelled to 認める that this activity depends upon the way in which the four 質s are blended. Thus I should like to ask the Erasistrateans why it is that the stomach 契約s upon the food, and why the veins 生成する 血. There is no use in 認めるing the mere fact of 収縮過程, without also knowing the 原因（となる）; if we know this, we shall also be able to 修正する the 失敗s of 機能（する）／行事. "This is no 関心 of ours," they say; "we do not 占領する ourselves with such 原因（となる）s as these; they are outside the sphere of the practitioner, and belong to that of the 科学の 捜査官／調査官." Are you, then, going to …に反対する those who 持続する that the 原因（となる） of the 機能（する）／行事 of every 組織／臓器 is a natural eucrasia, that the dyscrasia is itself known as a 病気, and that it is certainly by this that the activity becomes impaired? Or, on the other 手渡す, will you be 納得させるd by the proofs which the 古代の writers furnished? Or will you take a 中途の course between these two, neither perforce 受託するing these arguments as true nor 否定するing them as 誤った, but suddenly becoming sceptics - Pyrrhonists, in fact? But if you do this you will have to 避難所 yourselves behind the Empiricist teaching. For how are you going to be successful in 治療, if you do not understand the real essence of each 病気? Why, then, did you not call yourselves Empiricists from the beginning? Why do you 混乱させる u s by 発表するing that you are 調査／捜査するing natural activities with a 見解（をとる） to 治療? If the stomach is, in a particular 事例／患者, unable to 演習 its peristaltic and grinding 機能（する）／行事s, how are we going to bring it 支援する to the normal if we do not know the 原因（となる） of its disability? What I say is that we must 冷静な／正味の the over-heated stomach and warm the warm the 冷気／寒がらせるd one; so also we must moisten the one which has become 乾燥した，日照りのd up, and conversely; so, too, in combinations of these 条件s; if the stomach becomes at the same time warmer and drier than 普通は, the first 原則 of 治療 is at once to 冷気／寒がらせる and moisten it; and if it become colder and moister, it must be warmed and 乾燥した，日照りのd; so also in other 事例／患者s. But how on earth are the 信奉者s of Erasistratus going to 行為／法令／行動する, 自白するing as they do that they make no sort of 調査 into the 原因（となる） of 病気? For the fruit of the enquiry into activities is that by knowing the 原因（となる）s of the dyscrasiae one may bring them 支援する to the normal, since it is of no use for the 目的s of 治療 単に to know what the activity of each 組織／臓器 is. Now, it seems to me that Erasistratus is unaware of this fact also, that the actual 病気 is that 条件 of the 団体／死体 which, not accidentally, but まず第一に／本来 and of itself, impairs the normal 機能（する）／行事. How, then, is he going to 診断する or cure 病気s if he is 完全に ignorant of what they are, and of what 肉親，親類d and number? As regards the stomach, certainly, Erasistratus held that one should at least 調査／捜査する how it digests the food. But why was not 調査 also made as to the 最初の／主要な originative 原因（となる） of this? And, as regards the veins and the 血, he omitted even to ask the question "how?" Yet neither Hippocrates nor any of the other 内科医s or philosophers whom I について言及するd a short while ago thought it 権利 to omit this; they say that when the heat which 存在するs 自然に in every animal is 井戸／弁護士席 blended and moderately moist it 生成するs 血; for this 推論する／理由 they also say that the 血 is a virtu 同盟（する） warm and moist humour, and 類似して also that yellow 胆汁 is warm and 乾燥した，日照りの, even though for the most part it appears moist. (For in them the 明らかに 乾燥した，日照りの would seem to 異なる from the 事実上 乾燥した，日照りの.) Who does not know that brine and sea-water 保存する meat and keep it uncorrupted, whilst all other water - the drinkable 肉親，親類d - readily spoils and rots it? And who does not know that when yellow 胆汁 is 含む／封じ込めるd in large 量 in the stomach, we are troubled with an unquenchable かわき, and that when we vomit this up, we at once become much freer from かわき than if we had drunk very large 量s of fluid? Therefore this humour has been very 適切に 称する，呼ぶ／期間／用語d warm, and also 事実上 乾燥した，日照りの. And, 類似して, phlegm has been called 冷淡な and moist; for about this also （疑いを）晴らす proofs have been given by Hippocrates and the other 古代のs. Prodicus also, when in his 調書をとる／予約する "On the Nature of Man" he gives the 指名する "phlegm" to that element in the humours which has been 燃やすd or, as it were, over-roasted, while using a different terminology, still keeps to the fact just as the others do; this man's 革新s in nomenclature have also been amply done 司法（官） to by Plato. Thus, the white-coloured 実体 which everyone else calls phlegm, and which Prodicus calls blenna [mucus], is the 井戸／弁護士席-known 冷淡な, moist humour which collects mostly in old people and in those who have been 冷気／寒がらせるd in some way, and not even a lunatic could say that this was anything else than 冷淡な and moist. If, then, there is a warm and moist humour, and another which is warm and 乾燥した，日照りの, and yet another which is moist and 冷淡な, is there 非，不，無 which is 事実上 冷淡な and 乾燥した，日照りの? Is the fourth combination of temperaments, which 存在するs in all other things, 非，不，無-existent in the humours alone? No; the 黒人／ボイコット 胆汁 is such a humour. This, によれば intelligent 内科医s and philosophers, tends to be in 超過, as regards seasons, おもに in the 落ちる of the year, and, as regards ages, おもに after the prime of life. And, 類似して, also they say that there are 冷淡な and 乾燥した，日照りの 方式s of life, 地域s, 憲法s, and 病気s. Nature, they suppose, is not 欠陥のある in this 選び出す／独身 combination; like the three other combinations, it 延長するs everywhere. At this point, also, I would 喜んで have been able to ask Erasistratus whether his "artistic" Nature has not 建設するd any 組織／臓器 for （疑いを）晴らすing away a humour such as this. For whilst there are two 組織／臓器s for the excretion of urine, and another of かなりの size for that of yellow 胆汁, does the humour which is more pernicious than these wander about 断固としてやる in the veins mingled with the 血? Yet Hippocrates says, "Dysentery is a 致命的な 条件 if it proceeds from 黒人／ボイコット 胆汁"; while that 訴訟／進行 from yellow 胆汁 is by no means deadly, and most people 回復する from it; this 証明するs how much more pernicious and acrid in its potentialities is 黒人／ボイコット than yellow 胆汁. Has Erasistratus, then, not read the 調書をとる／予約する, "On the Nature of Man," any more than any of the 残り／休憩（する） of Hippocrates' writings, that he so carelessly passes over the consideration of the humours? Or, does the know it, and yet 任意に neglect one of the finest 熟考する／考慮するs in 薬／医学? Thus he ought not to have said anything about the spleen, nor have stultified himself by 持つ／拘留するing that an artistic Nature would have 用意が出来ている so large an 組織／臓器 for no 目的. As a 事柄 of fact, not a 事柄 of fact, not only Hippocrates and Plato - who are no いっそう少なく 当局 on Nature than is Erasistratus - say that this viscus also is one of those which 洗浄する the 血, but there are thousands of the 古代の 内科医s and philosophers 同様に who are in 協定 with them. Now, all of these the high and mighty Erasistratus 影響する／感情d to despise, and he neither 否定するd them nor even so much as について言及するd their opinion. Hippocrates, indeed, says that the spleen wastes in those people in whom the 団体／死体 is in good 条件, and all those 内科医s also who base themselves on experience agree with this. Again, in those 事例／患者s in which the spleen is large and is 増加するing fr om 内部の suppuration, it destroys the 団体／死体 and fills it with evil humours; this again is agreed on, not only by Hippocrates, but also by Plato and many others, 含むing the Empiric 内科医s. And the jaundice which occurs when the spleen is out of order is darker in colour, and the cicatrices of ulcers are dark. For, 一般に speaking, when the spleen is 製図／抽選 the atrabiliary humour into itself to a いっそう少なく degree than is proper, the 血 is unpurified, and the whole 団体／死体 takes on a bad colour. And when does it draw this in to a いっそう少なく degree than proper? 明白に, when it [the spleen] is in a bad 条件. Thus, just as the 腎臓s, whose 機能（する）／行事 it is to attract the urine, do this 不正に when they are out or order, so also the spleen, which has in itself a native 力／強力にする of attracting an atrabiliary 質,if it ever happens to be weak, must やむを得ず 演習 this attraction 不正に, with the result that the 血 becomes 厚い and darker. Now all these points, affording as they do the greatest help in the diagnosis and in the cure of 病気 were 完全に passed over by Erasistratus, and he pretended to despise these 広大な／多数の／重要な men - he who does not despise ordinary people, but always jealously attacks the most absurd doctrines. Hence, it was 明確に because he had nothing to say against the 声明s made by the 古代のs regarding the 機能（する）／行事 and 公共事業（料金）／有用性 of the spleen, and also because he could discover nothing new himself, that he ended by 説 nothing at all. I, however, for my part, have 論証するd, firstly from the 原因（となる）s by which everything throughout nature is 治める／統治するd (by the 原因（となる）s I mean the Warm, 冷淡な, 乾燥した，日照りの and Moist) and secondly, from obvious bodily phenomena, that there must needs be a 冷淡な and 乾燥した，日照りの humour. And having in the next place drawn attention to the fact that this humour is 黒人／ボイコット 胆汁 [atrabiliary] and that the viscus which （疑いを）晴らすs it away is the spleen - having pointed this out by help of as few as possible of the proofs given by 古代の writers, I shall now proceed to what remai ns of the 支配する in 手渡す. What else, then, remains but to explain 明確に what it is that happens in the 世代 of the humours, によれば the belief and demonstration of the 古代のs? This will be more 明確に understood from a comparison. Imagine, then, some new ワイン which has been not long ago 圧力（をかける）d from the grape, and which is fermenting and を受けるing alteration through the 機関 of its 含む／封じ込めるd heat. Imagine next two residual 実体s produced during this 過程 of alteration, the one tending to be light and 空気／公表する-like and the other to be 激しい and more of the nature of earth; of these the one, as I understand, they call the flower and the other the 物陰／風下s. Now you may 正確に compare yellow 胆汁 to the first of these, and 黒人／ボイコット 胆汁 to the latter, although these humours have not the same 外見 when the animal is in normal health as that which they often show when it is not so; for then the yellow 胆汁 becomes vitelline, 存在 so 称する，呼ぶ／期間／用語d because it becomes like the yolk of an egg, both in colour and 濃度／密度; and again, even the 黒人／ボイコット 胆汁 itself becomes much more malignant than when in its normal 条件, but no particular 指名する has been given to [such a 条件 of] the humour, except that some people have called it corrosive or acetose, because it also becomes sharp like vinegar and corrodes the animal's 団体／死体 - as also the earth, if it be 注ぐd out upon it - and it produces a 肉親，親類d of fermentation and seething, …を伴ってd by 泡s - an 異常な putrefaction having become 追加するd to the natural 条件 of the 黒人／ボイコット humour. It seems to me also that most of the 古代の 内科医s give the 指名する 黒人／ボイコット humour and not 黒人／ボイコット 胆汁 to the normal 部分 of this humour, which is 発射する／解雇するd from the bowel and which also frequently rises to the 最高の，を越す [of the stomach-contents]; and they call 黒人／ボイコット 胆汁 that part which, through a 肉親，親類d of 燃焼 and putrefaction, has had its 質 changed to 酸性の. There is no need, however, to 論争 about 指名するs, but we must realise the facts, which are as foll ow: - In the genesis of 血, everything in the nutriment which belongs 自然に to the 厚い and earth-like part of the food, and which does not take on 井戸／弁護士席 the alteration produced by the innate heat - all this the spleen draws into itself. On the other 手渡す, that part of the nutriment which is roasted, so to speak, or burnt (this will be the warmest and sweetest part of it, like honey and fat), becomes yellow 胆汁, and is （疑いを）晴らすd away through the いわゆる biliary 大型船s; now, this is thin, moist, and fluid, not like what it is when, having been roasted to an 過度の degree, it becomes yellow, fiery, and 厚い, like the yolk of eggs; for this latter is already 異常な, while the 以前 について言及するd 明言する／公表する is natural. 類似して with the 黒人／ボイコット humour: that which does not yet produce, as I say, this seething and fermentation on the ground, is natural, while that which has taken over this character and faculty is unnatural; it has assumed an acridity 借りがあるing to the 燃焼 原因（となる）d by 異常な heat, and has 事実上 become transformed into ashes. In somewhat the same way 燃やすd 物陰／風下s 異なる from unburned. The former is a warm 実体, able to 燃やす, 解散させる, and destroy the flesh. The other 肉親，親類d, which has not yet undergone 燃焼, one may find the 内科医s 雇うing for the same 目的s that one uses the いわゆる potter's earth and other 実体s which have 自然に a 連合させるd 乾燥した，日照りのing and 冷気／寒がらせるing 活動／戦闘. Now the vitelline 胆汁 also may take on the 外見 of this combusted 黒人／ボイコット 胆汁, if ever it chance to be roasted, so to say, by fiery heat. And all the other forms of 胆汁 are produced, some the from blending of those について言及するd, others 存在, as it were, 移行-行う／開催する／段階s in the genesis of these or in their 転換 into one another. And they 異なる in that those first について言及するd are unmixed and unique, while the latter forms are diluted with さまざまな 肉親，親類d of serum. And all the serums in the humours are waste 実体s, and the animal 団体／死体 needs to be purified from them. There is, howev er, a natural use for the humours first について言及するd, both 厚い and thin; the 血 is purified both by the spleen and by the bladder beside the 肝臓, and a part of each of the two humours is put away, of such 量 and 質 that, if it were carried all over the 団体／死体, it would do a 確かな 量 of 害（を与える）. For that which is decidedly 厚い and earthy in nature, and has 完全に escaped alteration in the 肝臓, is drawn by the spleen into itself; the other part which is only moderately 厚い, after 存在 (a)手の込んだ／(v)詳述するd [in the 肝臓], is carried all over the 団体／死体. For the 血 in many parts of the 団体／死体 has need of a 確かな 量 of thickening, as also, I take it, of the fibres which it 含む／封じ込めるs. And the use of these has been discussed by Plato, and it will also be discussed by me in such of my treatises as may を取り引きする the use of parts. And the 血 also needs, not least, the yellow humour, which has as yet not reached the extreme 行う／開催する／段階 of 燃焼; in the treatises について言及するd it will be pointed out what 目的 is subserved by this. Now Nature has made no 組織／臓器 for （疑いを）晴らすing away phlegm, this 存在 冷淡な and moist, and, as it were, half-digested nutriment; such a 実体, therefore, does not need to be 避難させるd, but remains in the 団体／死体 and を受けるs alteration there. And perhaps one cannot 適切に give the 指名する of phlegm to the 黒字／過剰-実体 which runs 負かす／撃墜する from the brain, but one should call it mucus [blenna] or coryza - as, in fact, it is 現実に 称する，呼ぶ／期間／用語d; in any 事例／患者 it will be pointed out, in the treatise "On the Use of Parts," how Nature has 供給するd for the 避難／引き上げ of this 実体. その上の, the 装置 供給するd by Nature which 確実にするs that the phlegm which forms in the stomach and intestines may be 避難させるd in the most 早い and 効果的な way possible - this also will be 述べるd in that commentary. As to that 部分 of the phlegm which is carried in the veins, seeing that this is of service to the animal, it 要求するs no 避難／引き上げ. Here too, then, we must 支払う／賃金 attention and recognise that , just as in the 事例／患者 of each of the two 肉親，親類d of 胆汁, there is one part which is useful to the animal and in 一致 with its nature, while the other part is useless and contrary to nature, so also is it with the phlegm; such of it as is 甘い is useful to the animal and によれば nature, while, as to such of it as has become bitter or salt, that part which is bitter is 完全に undigested, while that part which is salt has undergone putrefaction. And the 称する，呼ぶ／期間／用語 "完全にする indigestion" 言及するs of course to the second digestion - that which takes place in the veins; it is not a 失敗 of the first digestion - that in the alimentary canal - for it would not have become a humour at the 手始め if it had escaped this digestion also. It seems to me that I have made enough 言及／関連 to what has been said regarding the genesis and 破壊 of humours by Hippocrates, Plato, Aristotle, Praxagoras, and Diocles, and many others の中で the 古代のs; I did not みなす it 権利 to 輸送（する） the whole of their final pronouncements into this treatise. I have said only so much regarding each of the humours as will 動かす up the reader, unless he be 絶対 inept, to make himself familiar with the writings of the 古代のs, and will help him to 伸び（る） more 平易な 接近 to them. In another treatise I have written on the humours によれば Praxagoras, to Praxagoras, son of 当局 Nicarchus; although this 当局 makes as many as ten humours, not 含むing the 血 (the 血 itself 存在 an eleventh), this is not a 出発 from the teaching of Hippocrates; for Praxagoras divides into 種類 and varieties the humours which Hippocrates first について言及するd, with the demonstration proper to each. Those, then, are to be 賞賛するd who explain the points which have been duly について言及するd, as also those who 追加する what has been left out; for it is not possible for the same man to make both a beginning and an end. Those, on the other 手渡す, deserve 非難 who are so impatient that they will not wait to learn any of the things which have be en duly について言及するd, as do also those who are so ambitious that, in their lust after novel doctrines, they are always 試みる／企てるing some fraudulent sophistry, either purposely neglecting 確かな 支配するs, as Erasistratus does in the 事例／患者 of the humours, or unscrupulously attacking other people, as does this same writer, 同様に as many of the more 最近の 当局. But let this discussion come to an end here, and I shall 追加する in the third 調書をとる／予約する all that remains. 調書をとる／予約する Three 1. It has been made （疑いを）晴らす in the 先行する discussion that 栄養 occurs by an alteration or assimilation of that which nourishes to that which receives nourishment, and that there 存在するs in every part of the animal a faculty which in 見解（をとる） of its activity we call, in general 条件, alterative, or, more 特に, assimilative and nutritive. It was also shown that a 十分な 供給（する） of the 事柄 which the part 存在 nourished makes into nutriment for itself is 確実にするd by virtue of another faculty which 自然に attracts its proper juice [humour] that juice is proper to each part which is adapted for assimilation, and that the faculty which attracts the juice is called, by 推論する／理由 of its activity, attractive or epispastic. It has also been shown that assimilation is に先行するd by adhesion, and this, again, by 贈呈, the latter 行う／開催する／段階 存在, as one might say, the end or goal of the activity corresponding to the attractive faculty. For the actual bringing up of nutriment from the veins into each of the parts takes place through the 活性化 of the attractive faculty, whilst to have been finally brought up and 現在のd to the part is the actual end for which we 願望（する）d such an activity; it is attracted in order that it may be 現在のd. After this, かなりの time is needed for the 栄養 of the animal; whilst a thing may be even 速く attracted, on the other 手渡す to become adherent, altered, and 完全に assimilated to the part which is 存在 nourished and to become a part of it, cannot take place suddenly, but 要求するs a かなりの 量 of time. But if the nutritive juice, so 現在のd, does not remain in the part, but 身を引くs to another one, and keeps flowing away, and 絶えず changing and 転換ing its position, neither adhesion nor 完全にする assimilation will take place in any of them. Here too, then, the [animal's] nature has need of some other faculty for 確実にするing a 長引かせるd stay of the 現在のd juice at the part, and this not a faculty which comes in from somewhere outside but o ne which is 居住（者） in the part which is to be nourished. This faculty, again, in 見解（をとる） of its activity our 前任者s were 強いるd to call retentive. Thus our argument has 明確に shown the necessity for the genesis of such a faculty, and whoever has an 評価 of 論理（学）の sequence must be 堅固に 説得するd from what we have said that, if it be laid 負かす／撃墜する and 証明するd by previous demonstration that Nature is artistic and solicitous for the animal's 福利事業, it やむを得ず follows that she must also 所有する a faculty of this 肉親，親類d. 2. Since, however, it is not our habit to 雇う this 肉親，親類d of demonstration alone, but to 追加する thereto cogent and 説得力のある proofs drawn from obvious facts, we will also proceed to the latter 肉親，親類d in the 現在の instance: we will 論証する that in 確かな parts of the 団体／死体 the retentive faculty is so obvious that its 操作／手術 can be 現実に recognised by the senses, whilst in other parts it is いっそう少なく obvious to the senses, but is 有能な even here of 存在 （悪事，秘密などを）発見するd by the argument. Let us begin our 解説，博覧会, then, by first 取引，協定ing systematically for a while with 確かな 限定された parts of the 団体／死体, in 言及／関連 to which we may 正確に 実験（する） and enquire what sort of thing the retentive faculty is. Now, could one begin the enquiry in any better way than with the largest and hollowest 組織／臓器s? 本人自身で I do not think one could. It is to be 推定する／予想するd that in these, 借りがあるing to their size, the activities will show やめる 明確に, 反して with 尊敬（する）・点 to the small 組織／臓器s, even if they 所有する a strong faculty of this 肉親，親類d, its 活性化 will not at once be recognisable to sense. Now those parts of the animal which are 特に hollow and large are the stomach and the 組織／臓器 which is called the womb or uterus. What 妨げるs us, then, from taking up these first and considering their activities, 行為／行うing the enquiry on our own persons in regard to those activities which are obvious without dissection, and, in the 事例／患者 of those which are more obscure, dissecting animals which are 近づく to man; not that even animals unlike him will not show, in a general way, the faculty in question, but because in this manner we may find out at once what is ありふれた to all and what is peculiar to ourselves, and so may become more resourceful in the diagnosis and 治療 of 病気. Now it is impossible to speak of both 組織／臓器s at once, so we shall を取り引きする each in turn, beginning with the one which is 有能な of 論証するing the retentive faculty most plainly. For the stomach 保持するs the food until it has やめる digested it, and the u terus 保持するs the embryo until it brings it to 完成, but the time taken for the 完成 of the embryo is many times more than that for the digestion of food. 3. We may 推定する／予想する, then, to （悪事，秘密などを）発見する the retentive faculty in the uterus more 明確に in 割合 to the longer duration of its activity as compared with that of the stomach. For, as we know, it takes nine months in most women for the foetus to 達成する 成熟 in the womb, this 組織／臓器 having its neck やめる の近くにd, and 完全に surrounding the embryo together with the chorion. その上の, it is the 公共事業（料金）／有用性 of the 機能（する）／行事 which 決定するs the 終結 of the os and the stay of the foetus in the uterus. For it is not casually nor without 推論する／理由 that Nature has made the uterus 有能な of 契約ing upon, and of 保持するing the embryo, but in order that the latter may arrive at a proper size. When, therefore, the 反対する for which the uterus brought its retentive faculty into play has been 実行するd, it then stops this faculty and brings it 支援する to a 明言する／公表する of 残り／休憩（する）, and 雇うs instead of it another faculty hitherto quiescent - the propulsive faculty. In this 事例／患者 again the quiescent and active 明言する／公表するs are both 決定するd by 公共事業（料金）／有用性; when this calls, there is activity; when it does not, there is 残り／休憩（する）. Here, then, once more, we must 観察する 井戸／弁護士席 the Art [artistic 傾向] of Nature - how she has not 単に placed in each 組織／臓器 the 能力s of useful activities, but has also fore-任命するd the times both of 残り／休憩（する） and movement. For everything connected with the pregnancy proceeds 適切に, the eliminative faculty remains quiescent as though it did not 存在する, but if anything goes wrong in 関係 either with the chorion or any of the other membranes or with the foetus itself, and its 完成 is 完全に despaired of, then the uterus no longer を待つs the nine-months period, but the retentive faculty forthwith 中止するs and 許すs the heretofore inoperative faculty to come into 活動／戦闘. Now it is that something is done - in fact, useful work 影響d - by the eliminative or propulsive faculty (for so it, too, has been called, receiving, like the 残り／休憩（する）,its 指名するs from the corresponding activities). その上の, our theory can, I thin k, 論証する both together; for seeing that they 後継する each other, and that the one keeps giving place to the other （許可，名誉などを）与えるing as 公共事業（料金）／有用性 需要・要求するs, it seems not 不当な to 受託する a ありふれた demonstration also for both. Thus it is the work of the retentive faculty to make the uterus 契約 upon the foetus at every point, so that, 自然に enough, when the midwives palpate it, the os is 設立する to be の近くにd, whilst the 妊娠している women themselves, during the first days - and 特に on that on which conception takes place - experience a sensation as if the uterus were moving and 契約ing upon itself. Now, if both of these things occur - if the os の近くにs apart from inflammation or any other 病気, and if this is …を伴ってd by a feeling of movement in the uterus - then the women believe that they have received the semen which comes from the male, and that they are 保持するing it. Now we are not inventing this for ourselves: one may say the 声明 is based on 長引かせるd experience of those who 占領する themselves with such 事柄s. Thus Herophilus does not hesitate to 明言する／公表する in his writings that up to the time of 労働 the os uteri will not 収容する／認める so much as the tip of a 調査（する）, that it no longer opens to the slightest degree if pregnancy has begun - that, in fact, it dilates more 広範囲にわたって at the times of the menstrual flow. With him are in 協定 all the others who have 適用するd themselves to this 支配する; and 特に Hippocrates, who was the first of all 内科医s and philosophers to 宣言する that the os uteri の近くにs during pregnancy and inflammation, albeit in pregnancy it does not 出発／死 from its own nature, whilst in inflammation it becomes hard. In the 事例／患者 of the opposite (the eliminative) faculty, the os opens, whilst the whole fundus approaches as 近づく as possible to the os, expelling the embryo as it does so; and along with the fundus the contiguous parts - which form as it were a girdle 一連の会議、交渉／完成する the whole 組織／臓器 - 協力する in the work; they squeeze upon the embryo and 推進する it bodily outwards . And, in many women who 演習 such a faculty immoderately, violent 苦痛s 原因（となる） forcible prolapse of the whole womb; here almost the same thing happens as frequently occurs in ひったくるing-一区切り／（ボクシングなどの）試合s and struggles, when in our 切望 to overturn and throw others we are ourselves upset along with them; for 類似して when the uterus is 軍隊ing the embryo 今後 it いつかs becomes 完全に prolapsed, and 特に when the ligaments connecting it with the spine happen to be 自然に lax. A wonderful 装置 of Nature's also is this - that, when the foetus is alive, the os uteri is の近くにd with perfect 正確, but if it dies, the os at once opens up to the extent which is necessary for the foetus to make its 出口. The midwife, however, does not make the parturient woman get up at once and sit 負かす／撃墜する on the [obstetric] 議長，司会を務める, but she begins by palpating the os as it 徐々に dilates, and the first thing she says is that it has dilated "enough to 収容する／認める the little finger," then that "it is bigger now," and as we make enquiries from time to time, she answers that the size of the dilatation is 増加するing. And when it is 十分な to 許す of the 輸送 of the foetus, she then makes the 患者 get up from her bed and sit on the 議長，司会を務める, and 企て，努力，提案s her make every 成果／努力 to 追放する the child. Now, this 付加 work which the 患者 does of herself is no longer the work of the uterus but of the epigastric muscles, which also help us in defaecation and micturition. 4. Thus the two faculties are 明確に to be seen in the 事例／患者 of the uterus; in the 事例／患者 of the stomach they appear as follows: - Firstly in the 条件 of gurgling, which 内科医s are 説得するd, and with 推論する／理由, to be a symptom of 証拠不十分 of the stomach; for いつかs when the very smallest 量 of food has been ingested this does not occur, 借りがあるing to the fact that the stomach is 契約ing 正確に upon the food and constricting it at every point; いつかs when the stomach is 十分な the gurglings yet make themselves heard as though it were empty. For if it be in a natural 条件, 雇うing its contractile faculty in the ordinary way, then, even if its contents be very small, it しっかり掴むs the whole of them and does not leave any empty space. When it is weak, however, 存在 unable to lay 持つ／拘留する of its contents 正確に, it produces a 確かな 量 of 空いている space, and 量 of 空いている space, and 許すs the liquid contents to flow about in different directions in 一致 with its changes of 形態／調整, and so to produce gurglings. Thus those who are troubled with this symptom 推定する／予想する, with good 推論する／理由, that they will also be unable to digest adequately; proper digestion cannot take place in a weak stomach. In such people also, the 集まり of food may be plainly seen to remain an abnormally long time in the stomach, as would be natural if their digestion were slow. Indeed, the 長，指導者 way in which these people will surprise one is in the length of time that not food alone but even fluids will remain in their stomachs. Now, the actual 原因（となる） of this is not, as one would imagine, that the lower 出口 of the stomach, 存在 公正に／かなり 狭くする, will 許す nothing to pass before 存在 減ずるd to a 罰金 明言する／公表する of 分割. There are a 広大な／多数の／重要な many people who frequently swallow large 量s of big fruit-石／投石するs; one person who was 持つ／拘留するing a gold （犯罪の）一味 in his mouth, inadvertently swallowed it; another swallowed a coin, and さまざまな people have swallowed さまざまな hard and indigestible 反対するs; yet all these people easily passed b y the bowel what they had swallowed, without there 存在 any その後の symptoms. Now surely if narrowness of the gastric 出口 were the 原因（となる） of untriturated food remaining for an abnormally long time, 非，不，無 of these articles I have について言及するd would ever have escaped. その上に, the fact that it is liquids which remain longest in these people's stomachs is 十分な to put the idea of narrowness of the 出口 out of 法廷，裁判所. For, supposing a 早い 降下／家系 were 扶養家族 upon emulsification, then soups, milk, and barley-emulsion would at once pass along in every 事例／患者. But as a 事柄 of fact this is not so. For in people who are 極端に asthenic it is just these fluids which remain undigested, which 蓄積する and produce gurglings, and which 抑圧する and overload the stomach, 反して in strong persons not 単に do 非，不，無 of these things happen, but even a large 量 of bread or meat passes 速く 負かす／撃墜する. And it is not only because the stomach is distended and 負担d and because the fluid runs from one part of it to another …を伴ってd by gurglings - it is not only for these 推論する／理由s that one would 裁判官 that there was an unduly long continuance of the food in it, in those people who are so 性質の／したい気がして, but also from the vomiting. Thus, there are some who vomit up every 粒子 of what they have eaten, not after three or four hours, but 現実に in the middle of the night, a 非常に長い period having elapsed since their meal. Suppose you fill any animal どれでも with liquid food - an 実験 I have often carried out in pigs, to whom I give a sort of mess of wheaten flour and water, there after cutting them open after three or four hours; if you will do this yourself, you will find the food still in the stomach. For it is not chylification which 決定するs the length of its stay here - since this can also be 影響d outside the stomach; the 決定するing factor is digestion which is a different thing from chylification, as are 血-生産／産物 and 栄養. For, just as it has been shown that these two 過程s depend upon a change of 質s, 類似して also the digestion of food in the stomach 伴う／関わるs a transmutation of it into the 質 proper to that which is receiving nourishment. Then, when it is 完全に digested, the lower 出口 opens and the food is quickly 排除する／（飛行機などから）緊急脱出するd through it, even if there should be amongst it 豊富 of 石／投石するs, bones, grape-pips, or other things which cannot be 減ずるd to chyle. And you may 観察する this yourself in an animal, if you will try to 攻撃する，衝突する upon the time at which the 降下／家系 of food from the stomach takes place. But even if you should fail to discover the time, and nothing was yet passing 負かす／撃墜する, and the food was still を受けるing digestion in the stomach, still even then you would find dissection not without its uses. You will 観察する, as we have just said, that the pylorus is 正確に の近くにd, and that the whole stomach is in a 明言する／公表する of 収縮過程 upon the food very much as the womb 契約s upon the foetus. For it is never possible to find a 空いている space in the uterus, the stomach, or in either of the two bladders - that is, either in that called 胆汁-receiving or in the other; whether their contents be abundant or scanty, their cavities are seen to be replete and 十分な, 借りがあるing to the fact that their coats 契約 絶えず upon the contents - so long, as least, as the animal is in a natural 条件. Now Erasistratus for some 推論する／理由 宣言するs that it is the 収縮過程s of the stomach which are the 原因（となる） of everything - that is to say, of the 軟化するing of the food, the 除去 of waste 事柄, and the absorption of the food when chylified [emulsified]. Now I have 本人自身で, on countless occasions, divided the peritoneum of a still living animal and have always 設立する all the intestines 契約ing peristaltically upon their contents. The 条件 of the stomach, however, is 設立する いっそう少なく simple; as regards the 実体s freshly swallowed, it had しっかり掴むd these 正確に both above and below, in fact at every point, and was as devoid of movement as though it had grown rou nd and become 部隊d with the food. At the same time I 設立する the pylorus 断固としてやる の近くにd and 正確に shut, like the os uteri on the foetus. In the 事例／患者s, however, where digestion had been 完全にするd the pylorus had opened, and the stomach was を受けるing peristaltic movements, 類似の to those of the intestines. 5. Thus all these facts agree that the stomach, uterus, and bladders 所有する 確かな inborn faculties which are retentive of their own proper 質s and eliminative of those that are foreign. For it has been already shown that the bladder by the 肝臓 draws 胆汁 into itself, while it is also やめる obvious that it 除去するs this daily into the stomach. Now, of course, if the eliminative were to 後継する the attractive faculty and there were not a retentive faculty between the two, there would be 設立する, on every occasion that animals were dissected, an equal 量 of 胆汁 in the gall-bladder. This however, we do not find. For the bladder is いつかs 観察するd to be very 十分な, いつかs やめる empty, while at other times you find in it さまざまな 中間の degrees of fulness, just as is the 事例／患者 with the other bladder - that which receives the urine; for even without 訴える手段／行楽地ing to anatomy we may 観察する that the urinary bladder continues to collect urine up to the time that it becomes uncomfortable through the 増加するing 量 of urine or the irritation 原因（となる）d by its 酸性 - the presumption thus 存在 that here, too, there is a retentive faculty. 類似して, too, the stomach, when, as often happens, it is irritated by 酸性, gets rid of the food, although still undigested, earlier than proper; or again, when 抑圧するd by the 量 of its contents, or disordered from the co-存在 of both 条件s, it is 掴むd with diarrhoea. Vomiting also is an affection of the upper [part of the] stomach analogous to diarrhoea, and it occurs when the stomach is 積みすぎる or is unable to stand the 質 of the food or 黒字／過剰 実体s which it 含む／封じ込めるs. Thus, when such a 条件 develops in the lower parts of the stomach, while the parts about the inlet are normal, it ends in diarrhoea, 反して if this 条件 is in the upper stomach, the lower parts 存在 normal, it ends in vomiting. 6. This may often be 明確に in those who are disinclined for food; when 強いるd to eat, they have not the strength to swallow, and, even if they 軍隊 themselves to do so, they cannot 保持する the food, but at vomit it up. And those 特に who have a dislike to some particular 肉親，親類d of food, いつかs take it under compulsion, and then 敏速に bring it up; or, if they 軍隊 themselves to keep it 負かす／撃墜する, they are nauseated and feel their stomach turned up, and endeavouring to relieve itself of its 不快. Thus, as was said at the beginning, all the 観察するd facts 証言する that there must 存在する in almost all parts of the animal a 確かな inclination に向かって, or, so to speak, an appetite for their own special 質, and an aversion to, or, as it were, a 憎悪 of the foreign 質. And it is natural that when they feel an inclination they should attract, and that when they feel aversion they should 追放する. From these facts, then, again, both the attractive and the propulsive faculties have been 論証するd to 存在する in everything. But if there be an inclination or attraction, there will also be some 利益 derived; for no 存在するing thing attracts anything else for the mere sake of attracting, but ーするために 利益 by what is acquired by the attraction. And of course it cannot 利益 by it if it cannot 保持する it. Herein, then, again, the retentive faculty is shown to have its necessary origin: for the stomach 明白に inclines に向かって its own proper 質s and turns away from those that are foreign to it.[14] But if it 目的（とする）s at and attracts its food and 利益s by it while 保持するing and 契約ing upon it, we may also 推定する／予想する that there will be some termination to the 利益 received, and that thereafter will come the time for the 演習 of the eliminative faculty. ”And Asclepiades is absurd when he 明言する／公表するs that the 質 of the digested food never shows itself either in eructations or in the vomited 事柄, or on dissection. For of course the mere fact that the food smells of the 団体／死体 shows that it has undergone gastric digestion. But this man is so foolish that, when he hears the 古代のs 説 that the food is 変えるd in the stomach into something "good," he thinks it proper to look out not for what is good in its possible 影響s, but for what is good to the taste ...” 7. But if the stomach both 保持するs and 利益s by its food, then it 雇うs it for the end for which it [the stomach] 自然に 存在するs. And it 存在するs to partake of that which is of a 質 befitting and proper to it. Thus it attracts all the most useful parts of the food in a vaporous and finely divided 条件, 蓄える／店ing this up in its own coats, and 適用するing it to them. And when it is 十分に 十分な it puts away from it, as one might something troublesome, the 残り／休憩（する） of the food, this having itself 一方／合間 得るd some 利益（をあげる） from its 協会 with the stomach. For it is impossible for two 団体／死体s which are adapted for 事実上の／代理 and 存在 行為／法令／行動するd upon to come together without either both 事実上の／代理 or 存在 行為／法令／行動するd upon, or else one 事実上の／代理 and the other 存在 行為／法令／行動するd upon. For if their 軍隊s are equal they will 行為／法令／行動する and be 行為／法令／行動するd upon 平等に, and if the one be much superior in strength, it will 発揮する its activity upon its passive 隣人; thus, while producing a 広大な／多数の／重要な and appreciable 影響, it will itself be 行為／法令／行動するd upon either little or not at all. But it is herein also that the main difference lies between nourishing food and a deleterious 麻薬; the latter masters the 軍隊s of the 団体／死体, 反して the former is mastered by them. There cannot, then, be food which is ふさわしい for the animal which is not also 対応して subdued by the 質s 存在するing in the animal. And to be subdued means to を受ける alteration. Now, some parts are stronger in 力／強力にする and others 女性; therefore, while all will subdue the nutriment which is proper to the animal, they will not all do so 平等に. Thus the stomach will subdue and alter its food, but not to the same extent as will the 肝臓, veins, arteries, and heart. We must therefore 観察する to what extent it does alter it. The alteration is more than that which occurs in the mouth, but いっそう少なく than that in the 肝臓 and veins. For the latter alteration changes the nutriment into the 実体 of 血, 反して that in the mouth 明白に changes it into a new form, but certainly do es not 完全に transmute it. This you may discover in the food which is left in the intervals between the teeth, and which remains there all night; the bread is not 正確に／まさに bread, nor the meat meat, for they have a smell 類似の to that of the animal's mouth, and have been 崩壊するd and 解散させるd, and have had the 質s of the animal's flesh impressed upon them. And you may 観察する the extent of the alteration which occurs to food in the mouth if you will chew some corn and then 適用する it to an unripe [undigested] boil: you will see it 速く transmuting - in fact 完全に digesting - the boil, though it cannot do anything of the 肉親，親類d if you mix it with water. And do not let this surprise you; this phlegm [saliva] in the mouth is also a cure for lichens;[15] it even 速く destroys scorpions; while, as regards the animals which 放出する venom, some it kills at once, and others after an interval; to all of them in any 事例／患者 it does 広大な／多数の／重要な 損失. Now, the masticated food is all, firstly, soaked in and mixed up with this phlegm; and secondly, it is brought into 接触する with the actual 肌 of the mouth; thus it を受けるs more change than the food which is wedged into the 空いている spaces between the teeth. But just as masticated food is more altered than the latter 肉親，親類d, so is food which has been swallowed more altered than that which has been 単に masticated. Indeed, there is no comparison between these two 過程s; we have only to consider what the stomach 含む／封じ込めるs - phlegm, 胆汁, pneuma, [innate] heat, and, indeed the whole 実体 of the stomach. And if one considers along with this the 隣接する viscera like a lot of 燃やすing hearths around a 広大な／多数の／重要な cauldron - to the 権利 the 肝臓, to the left the spleen, the heart above, and along with it the diaphragm (一時停止するd and in a 明言する／公表する of constant movement), and the omentum 避難所ing them all - you may believe what an 驚くべき／特命の／臨時の alteration it is which occurs in the food taken into the s tomach. How could it easily become 血 if it were not 以前 用意が出来ている by means of a change of this 肉親，親類d? It has already been shown that nothing is altered all at once from one 質 to its opposite. How then could bread, beef, beans, or any other food turn into 血 if they had not 以前 undergone some other alteration? And how could the faeces be 生成するd 権利 away in the small intestine? For what is there in this 組織／臓器 more potent in producing alteration than the factors in the stomach? Is it the number of the coats, or the way it is surrounded by 隣人ing viscera, or the time that the food remains in it, or some 肉親，親類d of innate heat which it 含む／封じ込めるs? Most assuredly the intestines have the advantage of the stomach in 非，不，無 of these 尊敬（する）・点s. For what possible 推論する／理由, then, will objectors have it that bread may often remain a whole night in the stomach and still 保存する its 初めの 質s, 反して when once it is 事業／計画（する）d into the intestines, it straightway becomes ordure? For, if such a long period of time is incapable of altering it, neither will the short period be 十分な, or, if the latter is enough, surely the longer time will be much more so! 井戸／弁護士席, then, can it be that, while the nutriment does を受ける an alteration in the stomach, this is a different 肉親，親類d of alteration and one which is not 扶養家族 on the nature of the 組織／臓器 which alters it? Or if it be an alteration of this latter 肉親，親類d, yet one perhaps which is not proper to the 団体／死体 of the animal? This is still more impossible. Digestion was shown to be nothing else than an alteration to the 質 proper to that which is receiving nourishment. Since, then, this is what digestion means and since the nutriment has been shown to take on in the stomach a 質 appropriate to the animal which is about to be nourished by it, it has been 論証するd adequately that nutriment does を受ける digestion in the stomach. And Asclepiades is absurd when he 明言する／公表するs that the 質 of the digested food never shows itself either in eruct ations or in the vomited 事柄, or on dissection. For of course the mere fact that the food smells of the 団体／死体 shows that it has undergone gastric digestion. But this man is so foolish that, when he hears the 古代のs 説 that the food is 変えるd in the stomach into something "good," he thinks it proper to look out not for what is good in its possible 影響s, but for what is good to the taste: this is like 説 that apples (for so one has to argue with him) become more apple-like [in flavour] in the stomach, or honey more honey-like! Erasistratus, however, is still more foolish and absurd, either through not perceiving in what sense the 古代のs said that digestion is 類似の to the 過程 of boiling, or because he purposely 混乱させるd himself with sophistries. It is, he says, 信じられない that digestion, 伴う／関わるing as it does such trifling warmth, should be 関係のある to the boiling 過程. This is as if we were to suppose that it was necessary to put the 解雇する／砲火／射撃s of Etna under the stomach before it could manage to alter the food; or else that, while it was 有能な of altering the food, it did not do this by virtue of its innate heat, which of course was moist, so that the word boil was used instead of bake. What he せねばならない have done, if it was facts that he wished to 論争 about, was to have tried to show, first and 真っ先の, that the food is not transmuted or altered in 質 by the stomach at all, and secondly, if he could not be 確信して of this, he せねばならない have tried to show that this alteration was not of any advantage to the animal. If, again, he were unable even to make this misrepresentation, he せねばならない have 試みる／企てるd to confute the postulate 関心ing the active 原則s - to show, in fact, that the 機能（する）／行事s taking place in the さまざまな parts do not depend on the way in which the Warm, 冷淡な, 乾燥した，日照りの, and Moist are mixed, but on some other factor. And if he had not the audacity to misrepresent facts even so far as this, still he should have tried at least to show that the Warm is not the most active of all the 原則s which play a part in things 治める／統治するd by Nature. But if he was unable to 論証する this any more than any of the previous propositions, then he ought not to have made himself ridiculous by quarrelling uselessly with a mere 指名する - as though Aristotle had not 明確に 明言する／公表するd in the fourth 調書をとる／予約する of his "Meteorology," 同様に as in many other passages, in what way digestion can be said to be 連合した to boiling, and also that the latter 表現 is not used in its 原始の or strict sense. But, as has been frequently said already, the one starting-point of all this is a 徹底的な-going enquiry into the question of the Warm, 冷淡な, 乾燥した，日照りの and Moist; this Aristotle carried out in the second of his 調書をとる／予約するs "On Genesis and 破壊," where he shows that all the transmutations and alterations throughout the 団体／死体 take place as a result of these 原則s. Erasistratus, however, 前進するd nothing against these or anything else that has been said above, but 占領するd himself 単に with the word "boiling." 8. Thus, as regards digestion, even though he neglected everything else, he did at least 試みる／企てる to 証明する his point - すなわち, that digestion in animals 異なるs from boiling carried on outside; in regard to the question of deglutition, however, he did not go even so far as this. What are his words? "The stomach does not appear to 演習 any traction." Now the fact is that the stomach 所有するs two coats, which certainly 存在する for some 目的; they 延長する as far as the mouth, the 内部の one remaining throughout 類似の to what it is in the stomach, and the other one tending to become of a more fleshy nature in the gullet. Now simple 観察 will 証言する that these coats[16] have their fibres 挿入するd in contrary directions. And, although Erasistratus did not 試みる／企てる to say for what 推論する／理由 they are like this, I am going to do so. The inner coat has its fibres straight, since it 存在するs for the 目的 of traction. The outer coat has its fibres transverse, for the 目的 of peristalsis. In fact, the movements of each of the 動きやすい 組織／臓器s of the 団体／死体 depend on the setting of the fibres. Now please 実験（する） this 主張 first in the muscles themselves; in these the fibres are most 際立った, and their movements 明白な 借りがあるing to their vigour. And after the muscles, pass to the physical 組織／臓器s, and you will see that they all move in correspondence with their fibres. This is why the fibres throughout the intestines are circular in both coats - they only 契約 peristaltically, they do not 演習 traction. The stomach, again, has some of its fibres longitudinal for the 目的 of traction and the others transverse for the 目的 of peristalsis. For just as the movements in the muscles take place when each of the fibres becomes 強化するd and drawn に向かって its origin, such also is what happens in the stomach; when the transverse fibres 強化する, the breadth of the cavity 含む／封じ込めるd by them becomes いっそう少なく; and when the longitudinal fibres 契約 an d draw in upon themselves, the length must やむを得ず be curtailed. This curtailment of length, indeed, is 井戸／弁護士席 seen in the 行為／法令／行動する of swallowing: the larynx is seen to rise 上向きs to 正確に／まさに the same degree that the gullet is drawn downwards; while, after the 過程 of swallowing has been 完全にするd and the gullet is 解放（する）d from 緊張, the larynx can be 明確に seen to again. This is because the inner coat of the stomach, which has the longitudinal fibres and which also lines the gullet and the mouth, 延長するs to the 内部の of the larynx, and it is thus impossible for it to be drawn 負かす／撃墜する by the stomach without the larynx 存在 伴う／関わるd in the traction. その上の, it will be 設立する 定評のある in Erasistratus's own writings that the circular fibres (by which the stomach 同様に as other parts 成し遂げるs its 収縮過程s) do not curtail its length, but 契約 and 少なくなる its breadth. For he says that the stomach 契約s peristaltically 一連の会議、交渉／完成する the food during the whole period of digestion. But if it 契約s, without in any way 存在 減らすd in length, this is because downward traction of the gullet is not a 所有物／資産／財産 of the movement of circular peristalsis. For what alone happens, as Erasistratus himself said, is that when the upper parts 契約 the lower ones dilate. And everyone knows that this can be plainly seen happening even in a dead man, if water be 注ぐd 負かす／撃墜する his throat; this symptom results from the passage of 事柄 through a 狭くする channel; it would be 驚くべき／特命の／臨時の if the channel did not dilate when a 集まり was passing through it. 明白に then the dilatation of the lower parts along with the 収縮過程 of the upper is ありふれた both to dead 団体／死体s, when anything どれでも is passing through them, and to living ones, whether they 契約 peristaltically 一連の会議、交渉／完成する their contents or attract them. Curtailment of length, on the other 手渡す, is peculiar to 組織／臓器s which 所有する longitudinal fibres for the 目的 of attraction. But the gullet was shown to be pulled 負かす／撃墜する; for さもなければ it would not have d rawn upon the larynx. It is therefore （疑いを）晴らす that the stomach attracts food by the gullet. その上の, in vomiting, the mere passive conveyance of 拒絶するd 事柄 up to the mouth will certainly itself 十分である to keep open those parts of the oesophagus which are distended by the returned food; as it 占領するs each part in 前線 [above], it first dilates this, and of course leaves the part behind [below] 契約d. Thus, in this 尊敬（する）・点 at least, the 条件 of the gullet is 正確に 類似の to what it is in the 行為／法令／行動する of swallowing. But there 存在 no traction, the whole length remains equal in such 事例／患者s. And for this 推論する／理由 it is easier to swallow than to vomit, for deglutition results the coats of the stomach 存在 brought into 活動／戦闘, the inner one 発揮するing a pull and the outer one helping by peristalsis and propulsion, 反して emesis occurs from the outer coat alone 機能（する）／行事ing, without there 存在 any 肉親，親類d of pull に向かって the mouth. For, although the swallowing of food is ordinarily に先行するd by a feeling of 願望（する） on the part of the stomach, there is in the 事例／患者 of vomiting no corresponding 願望（する） from the mouth-parts for the experience; the two are opposite dispositions of the stomach itself; it yearns after and tends に向かって what is advantageous and proper to it, it loathes and rids itself of what is foreign. Thus the actual 過程 of swallowing occurs very quickly in those who have a good appetite for such foods as are proper to the stomach; this 組織／臓器 明白に draws them in and 負かす／撃墜する before they are masticated; 反して in the 事例／患者 of those who are 軍隊d to take a medicinal draught or who take food as 薬／医学, the swallowing of these articles is 遂行するd with 苦しめる and difficulty. From what has been said, then, it is （疑いを）晴らす that the inner coat of the stomach (that 含む／封じ込めるing longitudinal fibres) 存在するs for the 目的 of 発揮するing a pull the from to stomach, and that it is only in deglutition that it is active, 反して the 外部の coat, which 含む／封じ込めるs transverse fibres, has been so 構成するd in or der that it may 契約 upon its contents and 推進する them 今後; this coat その上に, 機能（する）／行事s in vomiting no いっそう少なく than in swallowing. The truth of my 声明 is also borne out by what happens in the channae and synodonts;[17] the stomachs of these animals are いつかs 設立する in their mouths, as also Aristotle 令状s in his "History of Animals"; he also 追加するs the 原因（となる） of this: he says that it is 借りがあるing to their voracity. The facts are as follows. In all animals, when the appetite is very 激しい, the stomach rises up, so that some people who have a （疑いを）晴らす perception of this 条件 say that their stomach "creeps out" of them; in others, who are still masticating their food and have not yet worked it up 適切に in the mouth, the stomach 明白に snatches away the food from them against their will. In those animals, therefore, which are 自然に voracious, in whom the mouth cavity is of generous 割合s, and the stomach 据えるd の近くに to it (as in the 事例／患者 of the synodont and channae), it is in no way surprising that, when they are 十分に hungry and are 追求するing one of the smaller animals, and are just on the point of catching it, the stomach should, under the impulse of 願望（する）, spring into the mouth. And this cannot かもしれない take place in any other way than by the stomach 製図／抽選 the food to itself by means of the gullet, as though by a 手渡す. In fact, just as we ourselves, in our 切望 to しっかり掴む more quickly something lying before us, いつかs stretch out our whole 団体／死体s along with our 手渡すs, so also the stomach stretches itself 今後 along with the gullet, which is, as it were, its 手渡す. And thus, in these animals in whom those three factors co-存在する - an 過度の propensity for food, a small gullet, and ample mouth 割合s - in these, any slight 傾向 to movement 今後s brings the whole stomach into the mouth. Now the 憲法 of the 組織／臓器s might itself 十分である to give a naturalist an 指示，表示する物 of the ir 機能（する）／行事s. For Nature would never have purposelessly 建設するd the oesophagus of two coats with contrary dispositions; they must also have each been meant to have a different 活動／戦闘. The Erasistratean school, however, are 有能な of anything rather than of 認めるing the 影響s of Nature. Come, therefore, let us 論証する to them by animal dissection 同様に that each of the two coats does 演習 the activity which I have 明言する／公表するd. Take an animal, then; lay 明らかにする the structures surrounding the gullet, without 厳しいing any of the 神経s, arteries, or veins which are there 据えるd; next divide with vertical incisions, from the lower jaw to the thorax, the outer coat of the oesophagus (that 含む／封じ込めるing transverse fibres); then give the animal food and you will see that it still swallows although the peristaltic 機能（する）／行事 has been 廃止するd. If, again, in another animal, you 削減（する） through both coats with transverse incisions, you will 観察する that this animal also swallows although the inner coat is no longer 機能（する）／行事ing. From this it is （疑いを）晴らす that the animal can also swallow by either of the two coats, although not so 井戸／弁護士席 as by both. For the に引き続いて also, in 新規加入 to other points, may be distinctly 観察するd in the dissection which I have 述べるd - that during deglutition the gullet becomes わずかに filled with 空気／公表する which is swallowed along with the food, and that, when the outer coat is 契約ing, this 空気／公表する is easily 軍隊d with the food into the stomach, but that, when there only 存在するs an inner coat, the 空気／公表する 妨げるs the conveyance of food, by distending this coat and 妨げるing its 活動／戦闘. But Erasistratus said nothing about this, nor did he point out that the oblique 状況／情勢 of the gullet 明確に confutes the teaching of those who 持つ／拘留する that it is 簡単に by virtue of the impulse from above that food which is swallowed reaches the stomach. The only 訂正する thing he said was that many of the longnecked animals bend 負かす／撃墜する to swallow. Hence, 明確に, the 観察するd fact does not show how we swallow but how we do not swallow. For from this 観察 it is （疑いを）晴らす that swallowing is not 予定 単に to the impulse from above; it is yet, however, not （疑いを）晴らす whether it results from the food 存在 attracted by the stomach, or 行為／行うd by the gullet. For our part, however, having enumerated all the different considerations - those based on the 憲法 of the 組織／臓器s, 同様に as those based on the other symptoms which, as just について言及するd, occur both before and after the gullet has been exposed - we have thus 十分に 証明するd that the inner coast 存在するs for the 目的 of attraction and the outer for the 目的 of propulsion. Now the 初めの 仕事 we 始める，決める before ourselves was to 論証する that the retentive faculty 存在するs in every one of the 組織／臓器s, just as in the previous 調書をとる／予約する we 証明するd the 存在 of the attractive, and, over and above this, the alterative faculty. Thus, in the natural course of our argument, we have 論証するd these four faculties 存在するing in the stomach - the attractive faculty in 関係 with swallowing, the retentive with digestion, the expulsive with vomiting and with the 降下／家系 of digested food into the small intestine - and digestion itself we have shown to be a 過程 of alteration. 9. 関心ing the spleen, also, we shall therefore have no その上の 疑問s as to whether it attracts what is proper to it, 拒絶するs what is foreign, and has a natural 力／強力にする of altering and 保持するing all that it attracts; nor shall we be in any 疑問 as to the 肝臓, veins, arteries, heart, or any other 組織／臓器. For these four faculties have been shown to be necessary for every part which is to be nourished; this is why we have called these faculties the handmaids of 栄養. For just as human faeces are most pleasing to dogs, so the residual 事柄s from the 肝臓 are, some of them, proper to the spleen, others to the gall-bladder, and others to the 腎臓s. 10. I should not have cared to say anything その上の as to the origin of these [黒字／過剰 実体s] after Hippocrates, Plato, Aristotle, Diocles, Praxagoras, and Philotimus, nor indeed should I even have said anything about the faculties, if any of our 前任者s had worked out this 支配する 完全に. While, however, the 声明s which the 古代のs made on these points were 訂正する, they yet omitted to defend their arguments with 論理（学）の proofs; of course they never 嫌疑者，容疑者／疑うd that there could be sophists so shameless as to try to 否定する obvious facts. More 最近の 内科医s, again, have been partly 征服する／打ち勝つd by the sophistries of these fellows and have given credence to them; whilst others who 試みる／企てるd to argue with them appear to me to 欠如（する） to a 広大な／多数の／重要な extent the 力／強力にする of the 古代のs. For this 推論する／理由 I have 試みる／企てるd to put together my arguments in the way in which it seems to me the 古代のs, had any of them been still alive, would have done, in 対立 to those who would overturn the finest doctrines of our art. I am not, however, unaware that I shall 達成する either nothing at all or else very little. For I find that a 広大な／多数の／重要な many things which have been conclusively 論証するd by the 古代のs are unintelligible to the 本体，大部分／ばら積みの of the Moderns 借りがあるing to their ignorance - nay, that, by 推論する／理由 of their laziness, they will not even make an 試みる／企てる to comprehend them; and even if any of them have understood them, they have not given them impartial examination. The fact is that he whose 目的 is to know anything better than the multitude do must far より勝る all others both as regards his nature and his 早期に training. And when he reaches 早期に adolescence he must become 所有するd with an ardent love for truth, like one 奮起させるd; neither day nor night may he 中止する to 勧める and 緊張する himself ーするために learn 完全に all that has been said by the most illustrious of the 古代のs. And when he has learnt this, then for a 長引かせるd period he must 実験（する） and 証明する it, 観察するing what part of it is in 協定, and what in 不一致 with obvious fact; thus he will choose this and turn away from that. To such an one my hope has been that my treatise would 証明する of the very greatest 援助.... Still, such people may be 推定する／予想するd to be やめる few in number, while, as for the others, this 調書をとる／予約する will be as superfluous to them as a tale told to an ass. 11. For the sake, then, of those who are 目的（とする）ing at truth, we must 完全にする this treatise by 追加するing what is still wanting in it. Now, in people who are very hungry, the stomach 明白に attracts or draws 負かす／撃墜する the food before it has been 完全に 軟化するd in the mouth, whilst in those who have no appetite or who are 存在 軍隊d to eat, the stomach is displeased and 拒絶するs the food. And in a 類似の way of the other 組織／臓器s 所有するs both faculties - that of attracting what is proper to it, and that of 拒絶するing what is foreign. Thus, even if there be any 組織／臓器 which consists of only one coat (such as the two bladders, the uterus, and the veins), it yet 所有するs both 肉親，親類d of fibres, the longitudinal and the transverse. But その上の, there are fibres of a third 肉親，親類d - the oblique - which are much より小数の in number than the two 肉親，親類d already spoken of. In the 組織／臓器s consisting of two coats this 肉親，親類d of fibre is 設立する in the one coat only, mixed with the longitudinal fibres; but in the 組織／臓器s composed of one coat it is 設立する along with the other two 肉親，親類d. Now, these are of the greatest help to the 活動／戦闘 of the faculty which we have 指名するd retentive. For during this period the part needs to be tightly 契約d and stretched over its contents at every point - the stomach during the whole period of digestion, and the uterus during that of gestation. Thus too, the coat of a vein, 存在 選び出す／独身, consists of さまざまな 肉親，親類d of fibres; whilst the outer coat of an artery consists of circular fibres, and its inner coat mostly of longitudinal fibres, but with a few oblique ones also amongst them. Veins thus 似ている the uterus or the bladder as regards the 協定 of their fibres, even though they are deficient in thickness; 類似して arteries 似ている the stomach. Alone of all 組織／臓器s the intestines consist of two coats of which both have their fibres transverse. Now the proof that it was for the best that all the 組織／臓器s should be 自然に such as they are (that, for instance, the intestines should be composed of two co ats) belongs to the 支配する of the use of parts; thus we must not now 願望（する） to hear about 事柄s of this 肉親，親類d nor why the anatomists are at variance regarding the number of coats in each 組織／臓器. For these questions have been 十分に discussed in the treatise "On 不一致 in Anatomy." And the problem as to why each 組織／臓器 has such and such a character will be discussed in the treatise "On the Use of Parts." 12. It is not, however, our 商売／仕事 to discuss either of these questions here, but to consider duly the natural faculties, which, to the number of four, 存在する in each 組織／臓器. Returning then, to this point, let us 解任する what has already been said, and 始める，決める a 栄冠を与える to the whole 支配する by 追加するing what is still wanting. For when every part of the animal has been shewn to draw into itself the juice which is proper to it (this 存在 事実上 the first of the natural faculties), the next point to realise is that the part does not get rid either of this attracted nutriment as a whole, or even of any superfluous 部分 of it, until either the 組織／臓器 itself, or the major part of its contents also have their 条件 逆転するd. Thus, when the stomach is 十分に filled with the food and has 吸収するd and 蓄える／店d away the most useful part of it in its own coats, it then 拒絶するs the 残り／休憩（する） like an 外国人 重荷（を負わせる）. The same happens to the bladders, when the 事柄 attracted into them begins to give trouble either because it distends them through its 量 or irritates them by its 質. And this also happens in the 事例／患者 of the uterus; for it is either because it can no longer 耐える to be stretched that it 努力する／競うs to relieve itself of its annoyance, or else because it is irritated by the 質 of the fluids 注ぐd out into it. Now both of these 条件s いつかs occur with actual 暴力／激しさ, and then miscarriage takes place. But for the most part they happen in a normal way, this 存在 then called not miscarriage but 配達／演説／出産 or parturition. Now abortifacient 麻薬s or 確かな other 条件s which destroy the embryo or 決裂 確かな of its membranes are followed by abortion, and 類似して also when the uterus is in 苦痛 from 存在 in a bad 明言する／公表する of 緊張; and, as has been 井戸／弁護士席 said by Hippocrates, 過度の movement on the part of the embryo itself brings on 労働. Now 苦痛 is ありふれた to all these 条件s, and of this there are three possible 原因（となる）s - either 過度の 本体，大部分／ばら積みの, or 負わせる, or irritation; 本体，大部分／ばら積みの when th e uterus can no longer support the stretching, 負わせる when the contents より勝る its strength, and irritation when the fluids which had 以前 been pent up in the membranes, flow out, on the 決裂 of these, into the uterus itself, or else when the whole foetus 死なせる／死ぬs, putrefies, and is 解決するd into pernicious ichors, and so irritates and bites the coat of the uterus. In all 組織／臓器s, then, both their natural 影響s and their disorders and maladies plainly take place on analogous lines, some so 明確に and manifestly as to need no demonstration, and others いっそう少なく plainly, although not 完全に unrecognizable to those who are willing to 支払う／賃金 attention. Thus, to take the 事例／患者 of the stomach: the irritation is evident here because this 組織／臓器 所有するs most sensibility, and の中で its other affections those producing nausea and the いわゆる heartburn 明確に 論証する the eliminative faculty which 追放するs foreign 事柄. So also in the 事例／患者 of the uterus and the urinary bladder; this latter also may be plainly 観察するd to receive and 蓄積する fluid until it is so stretched by the 量 of this as to be incapable of 耐えるing the 苦痛; or it may be the 質 of the urine which irritates it; for every superfluous 実体 which ぐずぐず残るs in the 団体／死体 must 明白に putrefy, some in a shorter, and some in a longer time, and thus it becomes pungent, acrid, and burdensome to the 組織／臓器 which 含む／封じ込めるs it. This does not 適用する, however, in the 事例／患者 of the bladder と一緒に the 肝臓, whence it is （疑いを）晴らす that it 所有するs より小数の 神経s than do the other 組織／臓器s. Here too, however, at least the physiologist must discover an analogy. For since it was shown that the gall-bladder attracts its own special juice, so as to be often 設立する 十分な, and that it 発射する／解雇するs it soon after, this 願望（する） to 発射する／解雇する must be either 予定 to the fact that it is 重荷（を負わせる）d by the 量 or that the 胆汁 has changed in 質 to pungent and acrid. For while food does not change its 初めの 質 so 急速な／放蕩な that it is already ordure as soon as it 落ちるs into the small intestine, on the other 手渡す the 胆汁 even more readily than the urine becomes altered in 質 as soon as ever it leaves the veins, and 速く を受けるs change and putrefaction. Now, if there be （疑いを）晴らす 証拠 in relation to the uterus, stomach, and intestines, 同様に as to the urinary bladder, that there is either some distention, irritation, or 重荷（を負わせる） 刺激するing each of these 組織／臓器s to 排除／予選, there is no difficulty in imagining this in the 事例／患者 of the gall-bladder also, 同様に as in the other 組織／臓器s, - to which 明白に the arteries and veins also belong. 13. Nor is there any その上の difficulty in ascertaining that it is through the same channel that both attraction and 発射する／解雇する take place at different times. For 明白に the inlet to the stomach does not 単に 行為／行う food and drink into this 組織／臓器, but in the 条件 of nausea it 成し遂げるs the neck of the bladder which is beside the 肝臓, albeit 選び出す／独身, both fills and empties the bladder. 類似して the canal of the uterus affords an 入り口 to the semen and an 出口 to the foetus. But in this latter 事例／患者, again, whilst the eliminative faculty is evident, the attractive faculty is not so obvious to most people. It is, however, the cervix which Hippocrates 非難するs for inertia of the uterus when he says: - "Its orifice has no 力／強力にする of attracting semen." Erasistratus, however, and Asclepiades reached such 高さs of 知恵 that they 奪うd not 単に the stomach and the womb of this faculty but also the bladder by the 肝臓, and the 腎臓s 同様に. I have, however, pointed out in the first 調書をとる／予約する that it is impossible to 割り当てる any other 原因（となる） for the secretion of urine or 胆汁. Now, when we find that the uterus, the stomach and the bladder by the 肝臓 carry out attraction and 追放 through one and the same 導管, we need no longer feel surprised that Nature should also frequently 発射する／解雇する waste-実体s into the stomach through the veins. Still いっそう少なく need we be astonished if a 確かな 量 of the food should, during long 急速な／放蕩なs, be drawn 支援する from the 肝臓 into the stomach through the same veins by which it was 産する／生じるd up to the 肝臓 during absorption of nutriment. To disbelieve such things would of course be like 辞退するing to believe that purgative 麻薬s draw their appropriate humours from all over the 団体／死体 by the same stomata through which absorption 以前 takes place, and to look for separate stomata for absorption and purgation それぞれ. As a 事柄 of fact one and the same stoma subserves two 際立った faculties, and these 演習 their pull at different times in opposite directions - fi rst it subserves the pull of the 肝臓 and, during catharsis, that of the 麻薬. What is there surprising, then, in the fact that the veins 据えるd between the 肝臓 and the 地域 of the stomach[18] fulfil a 二塁打 service or 目的? Thus, when there is 豊富 of nutriment 含む／封じ込めるd in the food-canal, it is carried up to the 肝臓 by the veins について言及するd; and when the canal is empty and in need of nutriment, this is again attracted from the 肝臓 by the same veins. For everything appears to attract from and to go 株 with everything else, and, as the most divine Hippocrates has said, there would seem to be a 合意 in the movements of fluids and vapours. Thus the stronger draws and the 女性 is 避難させるd. Now, one part is 女性 or stronger than another either 絶対, by nature, and in all 事例／患者s, or else it becomes so in such and such a particular instance. Thus, by nature and in all men alike, the heart is stronger than the 肝臓 at attracting what is serviceable to it and 拒絶するing what is not so; 類似して the 肝臓 is stronger than the intestines and stomach, and the arteries than the veins. In each of us 本人自身で, however, 肝臓 has stronger 製図／抽選 力／強力にする at one time, and the stomach at another. For when there is much nutriment 含む／封じ込めるd in the alimentary canal and the appetite and craving of the 肝臓 is violent, then the viscus 発揮するs far the strongest traction. Again, when the 肝臓 is 十分な and distended and the stomach empty and in need, then the 軍隊 of the traction 転換s to the latter. Suppose we had some food in our 手渡すs and were snatching it from one another; if we were 平等に in want, the stronger would be likely to 勝つ／広く一帯に広がる, but if he had 満足させるd his appetite, and was 持つ／拘留するing what was over carelessly, or was anxious to 株 it with somebody, and if the 女性 was 過度に desirous of it, there would be nothing to 妨げる the latter from getting it all. In a 類似の manner the stomach easily attracts nutr iment from the 肝臓 when it [the stomach] has a 十分に strong craving for it, and the appetite of the viscus is 満足させるd. And いつかs the surplusage of nutriment in the 肝臓 is a 推論する／理由 why the animal is not hungry; for when the stomach has better and more 利用できる food it 要求するs nothing from extraneous sources, but if ever it is in need and is at a loss how to 供給（する） the need, it becomes filled with waste-事柄s; these are 確かな biliary, phlegmatic [mucous] and serous fluids, and are the only 実体s that the 肝臓 産する／生じるs in 返答 to the traction of the stomach, on the occasions when the latter too is in want of nutriment. Now, just as the parts draw food from each other, so also they いつかs deposit their 超過 実体s in each other, and just as the stronger 勝つ／広く一帯に広がるd when the two were 演習ing traction, so it is also when they are depositing; this is the 原因（となる） of the いわゆる fluxions, for every part has a 限定された inborn 緊張, by virtue of which it 追放するs its superfluities, and, therefore, when one of these parts, - 借りがあるing, of course, to some special 条件 - becomes 女性, there will やむを得ず be a confluence into it of the superfluities from all the other parts. The strongest part deposits its 黒字／過剰 事柄 in all the parts 近づく it; these again in other parts which are 女性; these next into yet others; and this goes on for a long time, until the superfluity, 存在 driven from one part into another, comes to 残り／休憩（する） in one of the weakest of all; it cannot flow from this into another part, because 非，不，無 of the stronger ones will receive it, while the 影響する／感情d part is unable to 運動 it away. When, however, we come to 取引，協定 again with the origin and cure of 病気, it will be possible to find there also abundant proofs of all that we have 正確に 示すd in this 調書をとる／予約する. For the 現在の, however, let us 再開する again the 仕事 that lay before us, i.e. to show that there is nothing surprising in nutriment coming from the 肝臓 to the intestines and stomach by way of the ve ry veins through which it had 以前 been 産する／生じるd up from these 組織／臓器s into the 肝臓. And in many people who have suddenly and 完全に given up active 演習, or who have had a 四肢 削減（する） off, there occurs at 確かな periods an 避難／引き上げ of 血 by way of the intestines - as Hippocrates has also pointed out somewhere. This 原因（となる）s no その上の trouble but はっきりと 粛清するs the whole 団体／死体 and 避難させるs the plethoras; the passage of the superfluities is 影響d, of course, through the same veins by which absorption took place. Frequently also in 病気 Nature 粛清するs the animal through these same veins - although in this 事例／患者 the 発射する／解雇する is not sanguineous, but corresponds to the humour which is at fault. Thus in コレラ the entire 団体／死体 is 避難させるd by way of the veins 主要な to the intestines and stomach. To imagine that 事柄 of different 肉親，親類d is carried in one direction only would characterise a man who was 完全に ignorant of all the natural faculties, and 特に of the eliminative faculty, which is the opposite of the attractive. For opposite movements of 事柄, active and passive, must やむを得ず follow opposite faculties; that is to say, every part, after it has attracted its special nutrient juice and has 保持するd and taken the 利益 of it 急いでs to get rid of all the surplusage as quickly and 効果的に as possible, and this it does in 一致 with the mechanical 傾向 of this 黒字／過剰 事柄. Hence the stomach （疑いを）晴らすs away by vomiting those superfluities which come to the surface of its contents, whilst the sediment it （疑いを）晴らすs away by diarrhoea. And when the animal becomes sick, this means that the stomach is 努力する／競うing to be 避難させるd by vomiting. And the expulsive faculty has in it so violent and forcible an element that in 事例／患者s of ileus [volvulus], when the lower 出口 is 完全に の近くにd, vomiting of faeces occurs; yet such 黒字／過剰 事柄 could not be emitted from the mouth without having first 横断するd the whole of the small intestine, the jejunum, the pylorus, the stomach, and the oesophagus. What is there to wonder at, then, if something should also be transferred from the extreme 肌-surface and so reach the intestines and stomach? This also was pointed out to us by Hippocrates, who 持続するd that not 単に pneuma or 超過-事柄, but actual nutriment is brought 負かす／撃墜する from the outer surface to the 初めの place from which it was taken up. For the slightest mechanical movements 決定する this expulsive faculty, which 明らかに 行為／法令／行動するs through the transverse fibres, and which is very 速く transmitted from the source of 動議 to the opposite extremities. It is, therefore, neither ありそうもない nor impossible that, when the part 隣接するing the 肌 becomes suddenly 抑圧するd by an unwonted 冷淡な, it should at once be 弱めるd and should find that the liquid 以前 deposited beside it without 不快 had now become more of a 重荷（を負わせる） than a source of 栄養, and should therefore 努力する／競う to put it away. Finally, seeing that the passage outwards was shut off by the condensation [of tissue], it would turn to the remaining 出口 and would thus 強制的に 追放する all the waste-事柄 at once into the 隣接する part; this would do the same to the part に引き続いて it; and the 過程 would not 中止する until the 移動 finally 終結させるd at the inner of the veins. Now, movements like these come to an end 公正に／かなり soon, but those resulting from 内部の irritants (e.g., in the 行政 of purgative 麻薬s or in コレラ) become much stronger and more 継続している; they 固執する as long as the 条件 of things about the mouths of the veins continues, that is, so long as these continue to attract what is 隣接する. For this 条件 原因（となる）s 避難／引き上げ of the contiguous part, and that again of the part next to it, and this never stops until the extreme surface is reached; thus, as each part keeps passing on 事柄 to its 隣人, the 初めの affection very quickly arrives at the extreme termination. Now this is also the 事例／患者 in ileus; the inflamed intestine is unable to support either the we ight or the acridity of the waste 実体s and so does its best to excrete them, in fact to 運動 them as far away as possible. And, 存在 妨げるd from 影響ing an 追放 downwards when the severest part of the inflammation is there, it 追放するs the 事柄 into the 隣接するing part of the intestines 据えるd above. Thus the 傾向 of the eliminative faculty is step by step 上向きs, until the superfluities reach the mouth. Now this will be also spoken of at greater length in my treatise on 病気. For the 現在の, however, I think I have shown 明確に that there is a 全世界の／万国共通の conveyance or 移動 from one thing into another, and that, as Hippocrates used to say, there 存在するs in everything a 合意 in the movement of 空気／公表する and fluids. And I do not think that anyone, however slow his intellect, will now be at a loss to understand any of these points, - how, for instance, the stomach or intestines get nourished, or in what manner anything makes its way inwards from the outer surface of the 団体／死体. Seeing that all parts have the faculty of attracting what is suitable or 井戸／弁護士席-性質の／したい気がして and of 除去するing what is troublesome or irritating, it is not surprising that opposite movements should occur in them consecutively - as may be 明確に seen in the 事例／患者 of the heart, in the さまざまな arteries, in the thorax, and 肺s. In all these the active movements of the 組織／臓器s and therewith the passive movements of [their 含む／封じ込めるd] 事柄s may be seen taking place almost every second in opposite directions. Now, you are not astonished when the trachea-artery alternately draws 空気／公表する into the 肺s and gives it out, and when the nostrils and the whole mouth 行為／法令／行動する 類似して; nor do you think it strange or paradoxical that the 空気／公表する is 解任するd through the very channel by which it was 認める just before. Do you, then, feel a difficulty in the 事例／患者 of the veins which pass 負かす／撃墜する from the 肝臓 into the stomach and intestines, and do you think it strange that nutriment should at once be 産する／生じるd up to the 肝臓 and drawn 支援する fro m it into the stomach by the same veins? You must define what you mean by this 表現 "at once." If you mean "at the same time" this is not what we ourselves say; for just as we take in a breath at one moment and give it out again at another, so at one time the 肝臓 draws nutriment from the stomach, and at another the stomach from the 肝臓. But if your 表現 "at once" means that in one and the same animal a 選び出す／独身 組織／臓器 subserves the 輸送（する） of 事柄 in opposite directions, and if it is this which 乱すs you, consider inspiration and 満期. For of course these also take place through the same 組織／臓器s, albeit they 異なる in their manner of movement, and in the way in which the 事柄 is 伝えるd through them. Now the 肺s, the thorax, the arteries rough and smooth, the heart, the mouth, and the nostrils 逆転する their movements at very short intervals and change the direction of the 事柄s they 含む／封じ込める. On the other 手渡す, the veins which pass 負かす／撃墜する the from the 肝臓 to the intestines and stomach 逆転する the direction not at such short intervals, but いつかs once in many days. The whole 事柄, in fact, is as follows: - Each of the 組織／臓器s draws into itself the nutriment と一緒に it, and devours all the useful fluid in it, until it is 完全に 満足させるd; this nutriment, as I have already shown, it 蓄える／店s up in itself, afterwards making it 固執する and then assimilating it - that is, it becomes nourished by it. For it has been 論証するd with 十分な clearness already that there is something which やむを得ず に先行するs actual 栄養, すなわち adhesion, and that before this again comes 贈呈. Thus as in the 事例／患者 of the animals themselves the end of eating is that the stomach should be filled, 類似して in the 事例／患者 of each of the parts, the end of 贈呈 is the filling of this part with its appropriate liquid. Since, therefore, every part has, like the stomach, a craving to be nourished, it too envelops its nutriment and clasps it all 一連の会議、交渉／完成する as the stomach does. And this [actio n of the stomach], as has been already said, is やむを得ず followed by the digestion of the food, although it is not to make it suitable for the other parts that the stomach 契約s upon it; if it did so, it would no longer be a physiological 組織／臓器, but an animal 所有するing 推論する／理由 and 知能, with the 力／強力にする of choosing the better [of two 代案／選択肢s]. But while the stomach 契約s for the 推論する／理由 that the whole 団体／死体 所有するs a 力／強力にする of attracting and of utilising appropriate 質s, as has already been explained, it also happens that, in this 過程, the food を受けるs alteration; その上の, when filled and saturated with the fluid pabulum from the food, it thereafter looks on the food as a 重荷（を負わせる）; thus it at once gets of the 超過 - that is to say, 運動s it gets downwards - itself turning to another 仕事, すなわち that of 原因（となる）ing adhesion. And during this time, while the nutriment is passing along the whole length of the intestine, it is caught up by the 大型船s which pass into the intestine; as we shall すぐに 論証する, most of it is 掴むd by the veins, but a little also by the arteries; at this 行う／開催する／段階 also it becomes 現在のd to the coats of the intestines. Now imagine the whole economy of 栄養 divided into three periods. Suppose that in the first period the nutriment remains in the stomach and is digested and 現在のd to the stomach until satiety is reached, also that some of it is taken up from the stomach to the 肝臓. During the second period it passes along the intestines and becomes 現在のd both to them and to the 肝臓 - again until the 行う／開催する／段階 of satiety - while a small part of it is carried all over the 団体／死体. During this period, also imagine that what was 現在のd to the stomach in the first period becomes now adherent to it. During the third period the stomach has reached the 行う／開催する／段階 of receiving nourishment; it now 完全に assimilates everything that had become adherent to it: at the same time in the intestines and 肝臓 there takes place adhesion of what had been before pr esented, while dispersal [anadosis] is taking place to all parts of the 団体／死体, as also 贈呈. Now, if the animal takes food すぐに after these [three 行う／開催する／段階s] then, during the time that the stomach is again digesting and getting the 利益 of this by 現在のing all the useful part of it to its own coats, the intestines will be engaged in final assimilation of the juices which have 固執するd to them, and so also will the 肝臓: while in the さまざまな parts of the 団体／死体 there will be taking place adhesion of the 部分s of nutriment 現在のd. And if the stomach is 軍隊d to remain without food during this time, it will draw its nutriment the from the veins in the mesentery and 肝臓; for it will not do so from the actual 団体／死体 of the 肝臓 (by 団体／死体 of the 肝臓 I mean first and 真っ先の its flesh proper, and after this all the 大型船s 含む／封じ込めるd in it), for it is irrational to suppose that one part would draw away from another part the juice already 含む／封じ込めるd in it, 特に when adhesion and final assimilation of that juice were already taking place; the juice, however, that is in the cavity of the veins will be abstracted by the part which is stronger and more in need. It is in this way, therefore, that the stomach, when it is in need of nourishment and the animal has nothing to eat, 掴むs it from the veins in the 肝臓. Also in the 事例／患者 of the spleen we have shown in a former passage how it draws all 構成要素 from the 肝臓 that tends to be 厚い, and by working it up 変えるs it into more useful 事柄. There is nothing surprising, therefore, if, in the 現在の instance also, some of this should be drawn from the spleen into such 組織／臓器s as communicate with it by veins, e.g. the omentum, mesentery, small intestine, 結腸, and the stomach itself. Nor is it surprising that the spleen should disgorge its 黒字／過剰 事柄s into the stomach at one time, while at another time it should draw some of its appropriate nutriment from the stomach. For, as has already been said, speaking 一般に, everything has the 力／強力にする at different times of attracting from and of 追加するing to everything else. What happens is just as if you might imagine a number of animals helping themselves at will to a plentiful ありふれた 在庫／株 of food; some will 自然に be eating when others have stopped, some will be on the point of stopping when others are beginning, some eating together, and others in succession. Yes, by Zeus! and one will often be plundering another, if he be in need while the other has an abundant 供給（する） ready to 手渡す. Thus it is in no way surprising that 事柄 should make its way 支援する from the outer surface of the 団体／死体 to the 内部の, or should be carried from the 肝臓 and spleen into the stomach by the same 大型船s by which it was carried in the 逆転する direction. In the 事例／患者 of the arteries this is （疑いを）晴らす enough, as also in the 事例／患者 of heart, thorax, and 肺s; for, since all of these dilate and 契約 alternately, it must needs be that 事柄 is subsequently 発射する／解雇するd 支援する into the parts from which it was 以前 drawn. Now Nature foresaw this necessity, and 供給するd the cardiac 開始s of the 大型船s with membranous attachments, to 妨げる their contents from 存在 carried backwards. How and in what manner this takes place will be 明言する／公表するd in my work "On the Use of Parts," where の中で other things I show that it is impossible for the 開始s of the 大型船s to be の近くにd so 正確に that nothing at all can run 支援する. Thus it is 必然的な that the reflux into the venous artery (as will also be made （疑いを）晴らす in the work について言及するd) should be much greater than through the other 開始s. But what it is important for our 現在の 目的 to recognise is that every thing 所有するing a large and appreciable cavity must, when it dilates, abstract 事柄 from all its 隣人s, and, when it 契約s, must squeeze 事柄 支援する into them. This should all be （疑いを）晴らす from what has already been said in this treatise and from what Erasistratus and I myself have 論証するd どこかよそで 尊敬（する）・点ing the 傾向 of a vacuum to become refilled. 14. And その上の, it has been shown in other treatises that all the arteries 所有する a 力／強力にする which derives from the heart, and by virtue of which they dilate and 契約. Put together, therefore, the two facts - that the arteries have this 動議, and that everything, when it dilates, draws 隣人ing 事柄 into itself - and you will find nothing strange in the fact that those arteries which reach the 肌 draw in the outer 空気／公表する when they dilate, while those which anastomose at any point with the veins attract the thinnest and most vaporous part of the 血 which these 含む／封じ込める, and as for those arteries which are 近づく the heart, it is on the heart itself that they 発揮する their traction. For, by virtue of the 傾向 by which a vacuum becomes refilled, the lightest and thinnest part obeys the 傾向 before that which is heavier and 厚い. Now the lightest and thinnest of anything in the 団体／死体 is firstly pneuma, secondly vapour, and in the third place that part of the 血 which has been 正確に (a)手の込んだ／(v)詳述するd and 精製するd. These, then, are what the arteries draw into themselves on every 味方する; those arteries which reach the 肌 draw in the outer 空気／公表する (this 存在 近づく them and one of the lightest of things); as to the other arteries, those which pass up from the heart into the neck, and that which lies along the spine, as also such arteries as are 近づく these - draw mostly from the heart itself; and those which are さらに先に from the heart and 肌 やむを得ず draw the lightest part of the 血 out of the veins. So also the traction 演習d by the diastole of the arteries which go to the stomach and intestines takes place at the expense of the heart itself and the 非常に／多数の veins in its neighbourhood; for these arteries cannot get anything 価値（がある） speaking of from the 厚い 激しい nutriment 含む／封じ込めるd in the intestines and stomach, since they first become filled with はしけ elements. For if you let 負かす／撃墜する a tube into a 大型船 十分な of water and sand, and suck the 空気／公表する out of the tube with your mouth, the sand cannot c ome up to you before the water, for in 一致 with the 原則 of the refilling of a vacuum the はしけ 事柄 is always the first to 後継する to the 避難／引き上げ. 15. is not to be wondered at, therefore, that only a very little [nutrient 事柄] such, すなわち, as has been 正確に (a)手の込んだ／(v)詳述するd - gets from the stomach into the arteries, since these first become filled with はしけ 事柄. We must understand that there are two 肉親，親類d of attraction, that by which a vacuum becomes refilled and that 原因（となる）d by appropriateness of 質; 空気／公表する is drawn into bellows in one way, and アイロンをかける by the lodestone in another. And we must also understand that the traction which results from 避難／引き上げ 行為／法令／行動するs まず第一に／本来 on what is light, whilst that from appropriateness of 質 行為／法令／行動するs frequently, it may be, on what is heavier (if this should be 自然に more nearly 関係のある). Therefore, in the 事例／患者 of the heart and the arteries, it is in so far as they are hollow 組織／臓器s, 有能な of diastole, that they always attract the はしけ 事柄 first, while, in so far as they 要求する nourishment, it is 現実に into their coats (which are the real 団体／死体s of these 組織／臓器s) that the appropriate 事柄 is drawn. Of the 血, then, which is taken into their cavities when they dilate, that part which is most proper to them and most able to afford nourishment is attracted by their actual coats. Now, apart from what has been said, the に引き続いて is 十分な proof that something is taken over from the veins into the arteries. If you will kill an animal by cutting through a number of its large arteries, you will find the veins becoming empty along with the arteries: now, this could never occur if there were not anastomoses between them. 類似して, also, in the heart itself, the thinnest 部分 of the 血 is drawn from the 権利 ventricle into the left, 借りがあるing to there 存在 perforations in the septum between them: these can be seen for a 広大な／多数の／重要な part [of their length]; they are like a 肉親，親類d of fossae [炭坑，オーケストラ席s] with wide mouths, and they get 絶えず narrower; it is not possible, however, 現実に to 観察する their extreme terminations, 借りがあるing both to the smallness of these and to the fact that when the animal is dead a ll the parts are 冷気／寒がらせるd and shrunken. Here, too, however, our argument, starting from the 原則 that nothing is done by Nature in vain, discovers these anastomoses between the ventricles of the heart; for it could not be at 無作為の and by chance that there occurred fossae ending thus in 狭くする terminations. And secondly [the presence of these anastomoses has been assumed] from the fact that, of the two orifices in the 権利 ventricle, the one 行為／行うing 血 in and the other out, the former[19] is much the larger. For, the fact that the insertion of the vena cava into the heart is larger than the vein which is 挿入するd into the 肺s 示唆するs that not all the 血 which the vena cava gives to the heart is driven away again from the heart to the 肺s. Nor can it be said that any of the 血 is expended in the nourishment of the actual 団体／死体 of the heart, since there is another vein[20] which breaks up in it and which does not take its origin nor get its 株 of 血 from the heart itself. And even if a 確かな 量 is so expended, still the vein 主要な to the 肺s is not to such a slight extent smaller than that 挿入するd into the heart as to make it likely that the 血 is used as nutriment for the heart: the 不平等 is much too 広大な／多数の／重要な for such an explanation. It is, therefore, （疑いを）晴らす that something is taken over into the left ventricle.[21] Moreover, of the two 大型船s connected with it, that which brings pneuma into it from the 肺s is much smaller than the 広大な／多数の／重要な outgrowing artery from which the arteries all over the 団体／死体 起こる／始まる; this would 示唆する that it not 単に gets pneuma from the 肺s, but that it also gets 血 from the 権利 ventricle through the anastomoses について言及するd. Now it belongs to the treatise "On the Use of Parts" to show that it was best that some parts of the 団体／死体 shoul d be nourished by pure, thin, and vaporous 血, and others by 厚い, turbid 血, and that in this 事柄 also Nature has overlooked nothing. Thus it is not 望ましい that these 事柄s should be その上の discussed. Having について言及するd, however, that there are two 肉親，親類d of attraction, 確かな 団体／死体s 発揮するing attraction along wide channels during diastole (by virtue of the 原則 by which a vacuum becomes refilled) and others 発揮するing it by virtue of their appropriateness of 質, we must next 発言／述べる that the former 団体／死体s can attract even from a distance, while the latter can only do so from の中で things which are やめる の近くに to them; the very longest tube let 負かす／撃墜する into water can easily draw up the liquid into the mouth, but if you 身を引く アイロンをかける to a distance from the lodestone or corn from the jar (an instance of this 肉親，親類d has in fact been already given) no その上の attraction can take place. This you can 観察する most 明確に in 関係 with garden conduits. For a 確かな 量 of moisture is 分配するd from these into every part lying の近くに at 手渡す but it cannot reach those lying さらに先に off: therefore one has to arrange the flow of water into all parts of the garden by cutting a number of small channels 主要な from the large one. The 介入するing spaces between these small channels are made of such a size as will, 推定では, best 許す them [the spaces] to 満足させる their needs by 製図／抽選 from the liquid which flows to them from every 味方する. So also is it in the 団体／死体s of animals. 非常に／多数の conduits 分配するd through the さまざまな 四肢s bring them pure 血, much like the garden water-供給（する）, and, その上の, the intervals between these conduits have been wonderfully arranged by Nature from the 手始め so that the 介入するing parts should be plentifully 供給するd for when 吸収するing 血, and that they should never be deluged by a 量 of superfluous fluid running in at unsuitable times. For the way in which they 得る nourishment is somewhat as follows. In the 団体／死体 [22] which is continuous throughout, such as Erasistratus supposes his simple 大型船 to be, it is the superficial parts which are the first to make use of the nutriment with which they are brought into 接触する; then the parts coming next draw their 株 from these by virtue of their contiguity; and again others from these; and this does not stop until the 質 of the nutrient 実体 has been 分配するd の中で all parts of the 血球 in question. And for such parts as need the humour which is 運命にあるd to nourish them to be altered still その上の, Nature has 供給するd a 肉親，親類d of storehouse, either in the form of a central cavity or else as separate caverns, or something analogous to caverns. Thus the flesh of the viscera and of the muscles is nourished from the 血 直接／まっすぐに, this having undergone 単に a slight alteration; the bones, however, ーするために be nourished, very 広大な／多数の／重要な change, and what 血 is to flesh 骨髄 is to bone; in the 事例／患者 of the small bones, which do not 所有する central cavities, this 骨髄 is 分配するd in their caverns, 反して in the larger bones which do 含む／封じ込める central cavities the 骨髄 is all concentrated in these. For, as was pointed out in the first 調書をとる／予約する, things having a 類似の 実体 can easily change into one another, 反して it is impossible for those which are very different to be assimilated to one another without 中間の 行う／開催する／段階s. Such a one in 尊敬（する）・点 to cartilage is the myxoid 実体 which surrounds it, and in 尊敬（する）・点 to ligaments, membranes, and 神経s the viscous liquid 分散させるd inside them; for each of these consists of 非常に／多数の fibres, which are homogeneous - in fact, actual sensible elements; and in the intervals between these fibres is 分散させるd the humour most ふさわしい for 栄養; this they drawn from the 血 in the veins, choosing the most appropriate possible, and now they are assimilating it step by step and changing it into their own 実体. All these considerations, then, agree with one another, and bea r 十分な 証言，証人／目撃する to the truth of what has been already 論証するd; there is thus no need to 長引かせる the discussion その上の. For, from what has been said, anyone can readily discover in what way all the particular [決定的な activities] come about. For instance, we could in this way ascertain why it is that in the 事例／患者 of many people who are partaking 自由に of ワイン, the fluid which they have drunk is 速く 吸収するd through the 団体／死体 and almost the whole of it is passed by the 腎臓s within a very short time. For here, too, the rapidity with which the fluid is 吸収するd depends on appropriateness of 質, on the thinness of the fluid, on the width of the 大型船s and their mouths, and on the efficiency of the attractive faculty. The parts 据えるd 近づく the alimentary canal, by virtue of their appropriateness of 質, draw in the imbibed food for their own 目的s, then the parts next to them in their turn snatch it away, then those next again take it from these, until it reaches the vena cava, whence finally the 腎臓s attract that part of it which is proper to them. Thus it is in no way surprising that ワイン is taken up more 速く than water, 借りがあるing to its appropriateness of 質, and, その上の, that the white （疑いを）晴らす 肉親，親類d of ワイン is 吸収するd more 速く 借りがあるing to its thinness, while 黒人／ボイコット turbid ワイン is checked on the way and retarded because of its thickness. These facts, also, will afford abundant proof of what has already been said about the arteries; everywhere, in fact, such 血 as is both 特に appropriate and at the same time thin in consistency answers more readily to their traction than does 血 which is not so; this is why the arteries which, in their diastole, 吸収する vapour, pneuma, and thin 血 attract either 非，不，無 at all or very little of the juices 含む／封じ込めるd in the stomach and intestines. 公式文書，認めるs: 1. By this is meant the duodenum, considered as an outgrowth or prolongation of the stomach に向かって the intestines. [支援する] 2. The ureters. [支援する] 3. About 4 oz., or one-third of a pint. [支援する] 4. i.e. the tissues. [支援する] 5. In a toast, the third cup was drunk to Zeus Soter (the Saviour). [支援する] 6. About twelve quarts. [支援する] 7. )The radicles of the hepatic 導管s in the 肝臓 were supposed to be the active スパイ／執行官s in 抽出するing 胆汁 from the 血. [支援する] 8. What we now call the pulmonary artery. [支援する] 9. Urine, or, more 正確に／まさに, 血-serum. [支援する] 10. Galen せいにするd to the semen what we should to the fertilized ovum. [支援する] 11. The portal vein. [支援する] 12. Cirrhosis of the 肝臓. [支援する] 13. 胆汁. [支援する] 14. Galen 混乱させるs the 栄養 of 組織／臓器s with that of the ultimate living elements or 独房s; the stomach does not, of course, 料金d itself in the way a 独房 does.[支援する] 15. 明らかに 肌-病気s in which a superficial crust (似ているing the lichen on a tree-trunk) forms- e.g. psoriasis. [支援する] 16. The mucous and the muscular coats. [支援する] 17. The channae is a 肉親，親類d of sea-perch; the synodont is supposed to be an edible Mediterranean perch. [支援する] 18. The mesenteric veins. [支援する] 19. The tricuspid orifice. [支援する] 20. The coronary vein. [支援する] 21. Galen's 結論, of course, is, so far, 訂正する, but he has 代用品，人d an imaginary direct communication between the ventricles for the actual and more 一連の会議、交渉／完成する about pulmonary 循環／発行部数 of whose 存在 he 明らかに had no idea. His 見解（をとる）s were 結局 訂正するd by the Renascence anatomists. [支援する] 22. Or we may （判決などを）下す it "血球"; Galen 事実上 means the 独房. [支援する] Commentary: This is Arthur John Brock's translation. For better search 可能性s the three 調書をとる／予約するs are not 分裂（する） up into different とじ込み／提出するs, but kept together in one 選び出す／独身 文書. Galen (129-199) started his 医療の career by …に出席するing to 負傷させるd gladiators in his hometown Pergamon. His ideas were to a large extent based on Hippocrates and his humoral pathology, but developed その上の with a better understanding of e.g. anatomy. His writings and their 影響（力） on western 同様に as on arabic 薬／医学 has been 巨大な, certainly during 中世 times but also 井戸／弁護士席 into the 1800's.