On 古代の 薬／医学

By "Hippocrates" About this text.

Whoever having undertaken to speak or 令状 on 薬／医学, have first laid 負かす／撃墜する for themselves some hypothesis to their argument, such as hot, or 冷淡な, or moist, or 乾燥した，日照りの, or whatever else they choose (thus 減ずるing their 支配する within a 狭くする compass, and supposing only one or two 初めの 原因（となる）s of 病気s or of death の中で mankind), are all 明確に mistaken in much that they say; and this is the more reprehensible as relating to an art which all men avail themselves of on the most important occasions, and the good 操作者s and practitioners in which they 持つ／拘留する in especial 栄誉（を受ける）. For there are practitioners, some bad and some far さもなければ, which, if there had been no such thing as 薬／医学, and if nothing had been 調査／捜査するd or 設立する out in it, would not have been the 事例／患者, but all would have been 平等に unskilled and ignorant of it, and everything 関心ing the sick would have been directed by chance. But now it is not so; for, as in all the other arts, those who practise them 異なる much from one another in dexterity and knowledge, so is it in like manner with 薬／医学. Wherefore I have not thought that it stood in need of an empty hypothesis, like those 支配するs which are occult and 疑わしい, in 試みる／企てるing to 扱う which it is necessary to use some hypothesis; as, for example, with regard to things above us and things below the earth; if any one should 扱う／治療する of these and 請け負う to 宣言する how they are 構成するd, the reader or hearer could not find out, whether what is 配達するd be true or 誤った; for there is nothing which can be referred to ーするために discover the truth. ” ... nobody would have sought for 薬／医学 at all, 供給するd the same 肉親，親類d of diet had ふさわしい with men in sickness as in good health. Wherefore, even yet, such races of men as make no use of 薬／医学, すなわち, barbarians, and even 確かな of the Greeks, live in the same way when sick as when in health; that is to say, they take what 控訴s their appetite, and neither 棄権する from, nor 制限する themselves in anything for which they have a 願望（する）.” 2. But all these requisites belong of old to 薬／医学, and an origin and way have been 設立する out, by which many and elegant 発見s have been made, during a length of time, and others will yet be 設立する out, if a person 所有するd of the proper ability, and knowing those 発見s which have been made, should proceed from them to 起訴する his 調査s. But whoever, 拒絶するing and despising all these, 試みる／企てるs to 追求する another course and form of 調査, and says he has discovered anything, is deceived himself and deceives others, for the thing is impossible. And for what 推論する／理由 it is impossible, I will now 努力する to explain, by 明言する／公表するing and showing what the art really is. From this it will be manifest that 発見s cannot かもしれない be made in any other way. And most 特に, it appears to me, that whoever 扱う／治療するs of this art should 扱う／治療する of things which are familiar to the ありふれた people. For of nothing else will such a one have to 問い合わせ or 扱う／治療する, but of the 病気s under which the ありふれた people have labored, which 病気s and the 原因（となる）s of their origin and 出発, their 増加する and 拒絶する／低下する, 無学の persons cannot easily find out themselves, but still it is 平易な for them to understand these things when discovered and expounded by others. For it is nothing more than that every one is put in mind of what had occurred to himself. But whoever does not reach the capacity of the 無学の vulgar and fails to make them listen to him, 行方不明になるs his 示す. Wherefore, then, there is no necessity for any hypothesis. 3. For the art of 薬／医学 would not have been invented at first, nor would it have been made a 支配する of 調査 (for there would have been no need of it), if when men are indisposed, the same food and other articles of regimen which they eat and drink when in good health were proper for them, and if no others were より望ましい to these. But now necessity itself made 薬／医学 to be sought out and discovered by men, since the same things when 治めるd to the sick, which agreed with them when in good health, neither did nor do agree with them. But to go still その上の 支援する, I 持つ／拘留する that the diet and food which people in health now use would not have been discovered, 供給するd it had ふさわしい with man to eat and drink in like manner as the ox, the horse, and all other animals, except man, do of the 生産／産物s of the earth, such as fruits, 少しのd, and grass; for from such things these animals grow, live 解放する／自由な of 病気, and 要求する no other 肉親，親類d of food. And, at first, I am of opinion that man used the same sort of food, and that the 現在の articles of diet had been discovered and invented only after a long lapse of time, for when they 苦しむd much and 厳しく from strong and brutish diet, swallowing things which were raw, unmixed, and 所有するing 広大な／多数の／重要な strength, they became exposed to strong 苦痛s and 病気s, and to 早期に deaths. It is likely, indeed, that from habit they would 苦しむ いっそう少なく from these things then than we would now, but still they would 苦しむ 厳しく even then; and it is likely that the greater number, and those who had 女性 憲法s, would all 死なせる／死ぬ; 反して the stronger would 持つ／拘留する out for a longer time, as even nowadays some, in consequence of using strong articles of food, get off with little trouble, but others with much 苦痛 and 苦しむing. From this necessity it appears to me that they would search out the food befitting their nature, and thus discover that which we now use: and that from wheat, by macerating it, stripping it of its 船体, grinding it all 負かす／撃墜する, 精査するing, toasti ng, and baking it, they formed bread; and from barley they formed cake (maza), 成し遂げるing many 操作／手術s in regard to it; they boiled, they roasted, they mixed, they diluted those things which are strong and of 激しい 質s with 女性 things, fashioning them to the nature and 力／強力にするs of man, and considering that the stronger things Nature would not be able to manage if 治めるd, and that from such things 苦痛s, 病気s, and death would arise, but such as Nature could manage, that from them food, growth, and health, would arise. To such a 発見 and 調査 what more suitable 指名する could one give than that of 薬／医学? since it was discovered for the health of man, for his nourishment and safety, as a 代用品，人 for that 肉親，親類d of diet by which 苦痛s, 病気s, and deaths were occasioned. 4. And if this is not held to be an art, I do not 反対する. For it is not suitable to call any one an artist of that which no one is ignorant of, but which all know from usage and necessity. But still the 発見 is a 広大な／多数の／重要な one, and 要求するing much art and 調査. Wherefore those who 充てる themselves to 体操 and training, are always making some new 発見, by 追求するing the same line of 調査, where, by eating and drinking 確かな things, they are 改善するd and grow stronger than they were. 5. Let us 問い合わせ then regarding what is 認める to be 薬／医学; すなわち, that which was invented for the sake of the sick, which 所有するs a 指名する and practitioners, whether it also 捜し出すs to 遂行する the same 反対するs, and whence it derived its origin. To me, then, it appears, as I said at the 開始／学位授与式, that nobody would have sought for 薬／医学 at all, 供給するd the same 肉親，親類d of diet had ふさわしい with men in sickness as in good health. Wherefore, even yet, such races of men as make no use of 薬／医学, すなわち, barbarians, and even 確かな of the Greeks, live in the same way when sick as when in health; that is to say, they take what 控訴s their appetite, and neither 棄権する from, nor 制限する themselves in anything for which they have a 願望（する）. But those who have cultivated and invented 薬／医学, having the same 反対する in 見解（をとる） as those of whom I 以前は spoke, in the first place, I suppose, 減らすd the 量 of the articles of food which they used, and this alone would be 十分な for 確かな of the sick, and be manifestly 有益な to them, although not to all, for there would be some so 影響する／感情d as not to be able to manage even small 量s of their usual food, and as such persons would seem to 要求する something 女性, they invented soups, by mixing a few strong things with much water, and thus abstracting that which was strong in them by 薄めること and boiling. But such as could not manage even soups, laid them aside, and had 頼みの綱 to drinks, and so 規制するd them as to mixture and 量, that they were 治めるd neither stronger nor 女性 than what was 要求するd. 6. But this せねばならない be 井戸／弁護士席 known, that soups do not agree with 確かな persons in their 病気s, but, on the contrary, when 治めるd both the fevers and the 苦痛s are 悪化させるd, and it becomes obvious that what was given has 証明するd food and 増加する to the 病気, but a wasting and 証拠不十分 to the 団体／死体. But whatever persons so 影響する／感情d partook of solid food, or cake, or bread, even in small 量, would be ten times and more decidedly 負傷させるd than those who had taken soups, for no other 推論する／理由 than from the strength of the food in 言及／関連 to the affection; and to whomsoever it is proper to take soups and not eat solid food, such a one will be much more 負傷させるd if he eat much than if he eat little, but even little food will be injurious to him. But all the 原因（となる）s of the sufferance 言及する themselves to this 支配する, that the strongest things most 特に and decidedly 傷つける man, whether in health or in 病気. 7. What other 反対する, then, had he in 見解（をとる） who is called a 内科医, and is 認める to be a practitioner of the art, who 設立する out the regimen and diet befitting the sick, than he who 初めは 設立する out and 用意が出来ている for all mankind that 肉親，親類d of food which we all now use, in place of the former savage and brutish 方式 of living? To me it appears that the 方式 is the same, and the 発見 of a 類似の nature. The one sought to abstract those things which the 憲法 of man cannot digest, because of their wildness and intemperature, and the other those things which are beyond the 力／強力にするs of the affection in which any one may happen to be laid up. Now, how does the one 異なる from the other, except that the latter 収容する／認めるs of greater variety, and 要求するs more 使用／適用, 反して the former was the 開始／学位授与式 of the 過程? 8. And if one would compare the diet of sick persons with that of persons in health, he will find it not more injurious than that of healthy persons in comparison with that of wild beasts and of other animals. For, suppose a man laboring under one of those 病気s which are neither serious and unsupportable, nor yet altogether 穏やかな, but such as that, upon making any mistake in diet, it will become 明らかな, as if he should eat bread and flesh, or any other of those articles which 証明する 有益な to healthy persons, and that, too, not in 広大な／多数の／重要な 量, but much いっそう少なく than he could have taken when in good health; and that another man in good health, having a 憲法 neither very feeble, nor yet strong, eats of those things which are wholesome and 強化するing to an ox or a horse, such as vetches, barley, and the like, and that, too, not in 広大な／多数の／重要な 量, but much いっそう少なく than he could take; the healthy person who did so would be 支配するd to no いっそう少なく 騒動 and danger than the sick person who took bread or cake unseasonably. All these things are proofs that 薬／医学 is to be 起訴するd and discovered by the same method as the other. ” ... I would give 広大な／多数の／重要な 賞賛する to the 内科医 whose mistakes are small, for perfect 正確 is seldom to be seen, since many 内科医s seem to me to be in the same 苦境 as bad 操縦するs, who, if they commit mistakes while 行為／行うing the ship in a 静める do not expose themselves, but when a 嵐／襲撃する and violent ハリケーン 追いつく them, they then, from their ignorance and mistakes, are discovered to be what they are, by all men, すなわち, in losing their ship.” 9. And if it were 簡単に, as is laid 負かす／撃墜する, that such things as are stronger 証明する injurious, but such as are 女性 証明する 有益な and nourishing, both to sick and healthy persons, it were an 平易な 事柄, for then the safest 支配する would be to circumscribe the diet to the lowest point. But then it is no いっそう少なく mistake, nor one that 傷害s a man いっそう少なく, 供給するd a deficient diet, or one consisting of 女性 things than what 損なう proper, be 治めるd. For, in the 憲法 of man, abstinence may enervate, 弱める, and kill. And there are many other ills, different from those of repletion, but no いっそう少なく dreadful, arising from 欠陥／不足 of food; wherefore the practice in those 事例／患者s is more 変化させるd, and 要求するs greater 正確. For one must 目的（とする） at 達成するing a 確かな 手段, and yet this 手段 収容する／認めるs neither 負わせる nor 計算／見積り of any 肉親，親類d, by which it may be 正確に 決定するd, unless it be the sensation of the 団体／死体; wherefore it is a 仕事 to learn this 正確に, so as not to commit small 失敗s either on the one 味方する or the other, and in fact I would give 広大な／多数の／重要な 賞賛する to the 内科医 whose mistakes are small, for perfect 正確 is seldom to be seen, since many 内科医s seem to me to be in the same 苦境 as bad 操縦するs, who, if they commit mistakes while 行為／行うing the ship in a 静める do not expose themselves, but when a 嵐／襲撃する and violent ハリケーン 追いつく them, they then, from their ignorance and mistakes, are discovered to be what they are, by all men, すなわち, in losing their ship. And thus bad and commonplace 内科医s, when they 扱う／治療する men who have no serious illness, in which 事例／患者 one may commit 広大な／多数の／重要な mistakes without producing any formidable mischief (and such （民事の）告訴s occur much more frequently to men than dangerous ones): under these circumstances, when they commit mistakes, they do not expose themselves to ordinary men; but when they 落ちる in with a 広大な／多数の／重要な, a strong, and a dangerous 病気, then their mistakes and want of 技術 are made 明らかな to all. Their 罰 is not far of f, but is swift in 追いつくing both the one and the other. 10. And that no いっそう少なく mischief happens to a man from unseasonable depletion than from repletion, may be 明確に seen upon 逆戻りするing to the consideration of persons in health. For, to some, with whom it agrees to take only one meal in the day, and they have arranged it so accordingly; whilst others, for the same 推論する／理由, also take dinner, and this they do because they find it good for them, and not like those persons who, for 楽しみ or from any casual circumstance, 可決する・採択する the one or the other custom and to the 本体，大部分／ばら積みの of mankind it is of little consequence which of these 支配するs they 観察する, that is to say, whether they make it a practice to take one or two meals. But there are 確かな persons who cannot readily change their diet with impunity; and if they make any alteration in it for one day, or even for a part of a day, are 大いに 負傷させるd その為に. Such persons, 供給するd they take dinner when it is not their wont, すぐに become 激しい and inactive, both in 団体／死体 and mind, and are 重さを計るd 負かす／撃墜する with yawning, slumbering, and かわき; and if they take supper in 新規加入, they are 掴むd with flatulence, tormina, and diarrhea, and to many this has been the 開始／学位授与式 of a serious 病気, when they have 単に taken twice in a day the same food which they have been in the custom of taking once. And thus, also, if one who has been accustomed to dine, and this 支配する agrees with him, should not dine at the accustomed hour, he will straightway feel 広大な／多数の／重要な loss of strength, trembling, and want of spirits, the 注目する，もくろむs of such a person will become more pallid, his urine 厚い and hot, his mouth bitter; his bowels will seem, as it were, to hang loose; he will を煩う vertigo, lowness of spirit, and inactivity,- such are the 影響s; and if he should 試みる／企てる to take at supper the same food which he was wont to partake of at dinner, it will appear insipid, and he will not be able to take it off; and these things, passing downwards with tormina and rumbling, 燃やす up his bowels; he experiences insomnolency or troubled and distu rbed dreams; and to many of them these symptoms are the 開始／学位授与式 of some 病気. 11. But let us 問い合わせ what are the 原因（となる）s of these things which happened to them. To him, then, who was accustomed to take only one meal in the day, they happened because he did not wait the proper time, until his bowels had 完全に derived 利益 from and had digested the articles taken at the 先行する meal, and until his belly had become soft, and got into a 明言する／公表する of 残り／休憩（する）, but he gave it a new 供給（する） while in a 明言する／公表する of heat and fermentation, for such bellies digest much more slowly, and 要求する more 残り／休憩（する） and 緩和する. And as to him who had been accustomed to dinner, since, as soon as the 団体／死体 要求するd food, and when the former meal was 消費するd, and he 手配中の，お尋ね者 refreshment, no new 供給（する） was furnished to it, he wastes and is 消費するd from want of food. For all the symptoms which I 述べる as 生じるing to this man I 言及する to want of food. And I also say that all men who, when in a 明言する／公表する of health, remain for two or three days without food, experience the same unpleasant symptoms as those which I 述べるd in the 事例／患者 of him who had omitted to take dinner. 12. Wherefore, I say, that such 憲法s as 苦しむ quickly and 堅固に from errors in diet, are 女性 than others that do not; and that a weak person is in a 明言する／公表する very nearly approaching to one in 病気; but a person in 病気 is the 女性, and it is, therefore, more likely that he should 苦しむ if he 遭遇（する）s anything that is unseasonable. It is difficult, seeing that there is no such 正確 in the Art, to 攻撃する，衝突する always upon what is most expedient, and yet many 事例／患者s occur in 薬／医学 which would 要求する this 正確, as we shall explain. But on that account, I say, we ought not to 拒絶する the 古代の Art, as if it were not, and had not been 適切に 設立するd, because it did not 達成する 正確 in all things, but rather, since it is 有能な of reaching to the greatest exactitude by 推論する／理由ing, to receive it and admire its 発見s, made from a 明言する／公表する of 広大な／多数の／重要な ignorance, and as having been 井戸／弁護士席 and 適切に made, and not from chance. 13. But I wish the discourse to 逆戻りする to the new method of those who 起訴する their 調査s in the Art by hypothesis. For if hot, or 冷淡な, or moist, or 乾燥した，日照りの, be that which 証明するs injurious to man, and if the person who would 扱う／治療する him 適切に must 適用する 冷淡な to the hot, hot to the 冷淡な, moist to the 乾燥した，日照りの, and 乾燥した，日照りの to the moist- let me be 現在のd with a man, not indeed one of a strong 憲法, but one of the 女性, and let him eat wheat, such as it is 供給（する）d from the thrashing-床に打ち倒す, raw and unprepared, with raw meat, and let him drink water. By using such a diet I know that he will 苦しむ much and 厳しく, for he will experience 苦痛s, his 団体／死体 will become weak, and his bowels deranged, and he will not subsist long. What 治療（薬）, then, is to be 供給するd for one so 据えるd? Hot? or 冷淡な? or moist? or 乾燥した，日照りの? For it is （疑いを）晴らす that it must be one or other of these. For, によれば this 原則, if it is one of the which is 負傷させるing the 患者, it is to be 除去するd by its contrary. But the surest and most obvious 治療（薬） is to change the diet which the person used, and instead of wheat to give bread, and instead of raw flesh, boiled, and to drink ワイン in 新規加入 to these; for by making these changes it is impossible but that he must get better, unless 完全に disorganized by time and diet. What, then, shall we say? whether that, as he 苦しむd from 冷淡な, these hot things 存在 適用するd were of use to him, or the contrary? I should think this question must 証明する a puzzler to whomsoever it is put. For whether did he who 用意が出来ている bread out of wheat 除去する the hot, the 冷淡な, the moist, or the 乾燥した，日照りの 原則 in it?- for the bread is consigned both to 解雇する／砲火／射撃 and to water, and is wrought with many things, each of which has its peculiar 所有物／資産／財産 and nature, some of which it loses, and with others it is diluted and mixed. 14. And this I know, moreover, that to the human 団体／死体 it makes a 広大な／多数の／重要な difference whether the bread be 罰金 or coarse; of wheat with or without the 船体, whether mixed with much or little water, 堅固に wrought or scarcely at all, baked or raw- and a multitude of 類似の differences; and so, in like manner, with the cake (maza); the 力／強力にするs of each, too, are 広大な／多数の／重要な, and the one nowise like the other. Whoever 支払う／賃金s no attention to these things, or, 支払う／賃金ing attention, does not comprehend them, how can he understand the 病気s which 生じる a man? For, by every one of these things, a man is 影響する／感情d and changed this way or that, and the whole of his life is 支配するd to them, whether in health, convalescence, or 病気. Nothing else, then, can be more important or more necessary to know than these things. So that the first inventors, 追求するing their 調査s 適切に, and by a suitable train of 推論する／理由ing, によれば the nature of man, made their 発見s, and thought the Art worthy of 存在 ascribed to a god, as is the 設立するd belief. For they did not suppose that the 乾燥した，日照りの or the moist, the hot or the 冷淡な, or any of these are either injurious to man, or that man stands in need of them, but whatever in each was strong, and more than a match for a man's 憲法, whatever he could not manage, that they held to be hurtful, and sought to 除去する. Now, of the 甘い, the strongest is that which is intensely 甘い; of the bitter, that which is intensely bitter; of the 酸性の, that which is intensely 酸性の; and of all things that which is extreme, for these things they saw both 存在するing in man, and 証明するing injurious to him. For there is in man the bitter and the salt, the 甘い and the 酸性の, the sour and the insipid, and a multitude of other things having all sorts of 力／強力にするs both as regards 量 and strength. These, when all mixed and mingled up with one another, are not 明らかな, neither do they 傷つける a man; but when any of them is separate, and stands by itself, then it becomes perceptible, and 傷つけるs a m an. And thus, of articles of food, those which are unsuitable and hurtful to man when 治めるd, every one is either bitter, or intensely so, or saltish or 酸性の, or something else 激しい and strong, and therefore we are disordered by them in like manner as we are by the secretions in the 団体／死体. But all those things which a man eats and drinks are devoid of any such 激しい and 井戸／弁護士席-示すd 質, such as bread, cake, and many other things of a 類似の nature which man is accustomed to use for food, with the exception of condiments and confectioneries, which are made to gratify the palate and for 高級な. And from those things, when received into the 団体／死体 abundantly, there is no disorder nor 解散 of the 力／強力にするs belonging to the 団体／死体; but strength, growth, and nourishment result from them, and this for no other 推論する／理由 than because they are 井戸／弁護士席 mixed, have nothing in them of an immoderate character, nor anything strong, but the whole forms one simple and not strong 実体. 15. I cannot think in what manner they who 前進する this doctrine, and 移転 Art from the 原因（となる） I have 述べるd to hypothesis, will cure men によれば the 原則 which they have laid 負かす／撃墜する. For, as far as I know, neither the hot nor the 冷淡な, nor the 乾燥した，日照りの, nor the moist, has ever been 設立する unmixed with any other 質; but I suppose they use the same articles of meat and drink as all we other men do. But to this 実体 they give the せいにする of 存在 hot, to that 冷淡な, to that 乾燥した，日照りの, and to that moist. Since it would be absurd to advise the 患者 to take something hot, for he would straightway ask what it is? so that he must either play the fool, or have 頼みの綱 to some one of the 井戸／弁護士席 known 実体s; and if this hot thing happen to be sour, and that hot thing insipid, and this hot thing has the 力／強力にする of raising a 騒動 in the 団体／死体 (and there are many other 肉親，親類d of heat, 所有するing many opposite 力／強力にするs), he will be 強いるd to 治める some one of them, either the hot and the sour, or the hot and the insipid, or that which, at the same time, is 冷淡な and sour (for there is such a 実体), or the 冷淡な and the insipid. For, as I think, the very opposite 影響s will result from either of these, not only in man, but also in a bladder, a 大型船 of 支持を得ようと努めるd, and in many other things 所有するd of far いっそう少なく sensibility than man; for it is not the heat which is 所有するd of 広大な／多数の／重要な efficacy, but the sour and the insipid, and other 質s as 述べるd by me, both in man and out of man, and that whether eaten or drunk, rubbed in externally, and さもなければ 適用するd. 16. But I think that of all the 質s heat and 冷淡な 演習 the least 操作／手術 in the 団体／死体, for these 推論する／理由s: as long time as hot and 冷淡な are mixed up with one another they do not give trouble, for the 冷淡な is attempered and （判決などを）下すd more 穏健な by the hot, and the hot by the 冷淡な; but when the one is wholly separate from the other, then it gives 苦痛; and at that season when 冷淡な is 適用するd it creates some 苦痛 to a man, but quickly, for that very 推論する／理由, heat spontaneously arises in him without 要求するing any 援助（する） or 準備. And these things operate thus both upon men in health and in 病気. For example, if a person in health wishes to 冷静な／正味の his 団体／死体 during winter, and bathes either in 冷淡な water or in any other way, the more he does this, unless his 団体／死体 be 公正に／かなり congealed, when he 再開するs his 着せる／賦与するs and comes into a place of 避難所, his 団体／死体 becomes more heated than before. And thus, too, if a person wish to be warmed 完全に either by means of a hot bath or strong 解雇する／砲火／射撃, and straightway having the same 着せる／賦与するing on, takes up his abode again in the place he was in when he became congealed, he will appear much colder, and more 性質の／したい気がして to 冷気／寒がらせるs than before. And if a person fan himself on account of a 窒息させるing heat, and having procured refrigeration for himself in this manner, 中止する doing so, the heat and suffocation will be ten times greater in his 事例／患者 than in that of a person who does nothing of the 肉親，親類d. And, to give a more striking example, persons travelling in the snow, or さもなければ in rigorous 天候, and 契約ing 広大な／多数の／重要な 冷淡な in their feet, their 手渡すs, or their 長，率いる, what do they not を煩う inflammation and tingling when they put on warm 着せる／賦与するing and get into a hot place? In some instances, blisters arise as if from 燃やすing with 解雇する／砲火／射撃, and they do not を煩う any of those unpleasant symptoms until they become heated. So readily does either of these pass into the other; and I could について言及する many other examples. And with regard to the sick, is it not in those who experie nce a rigor that the most 激烈な／緊急の fever is apt to 勃発する? And yet not so 堅固に neither, but that it 中止するs in a short time, and, for the most part, without having occasioned much mischief; and while it remains, it is hot, and passing over the whole 団体／死体, ends for the most part in the feet, where the 冷気／寒がらせるs and 冷淡な were most 激しい and lasted longest; and, when sweat supervenes, and the fever passes off, the 患者 is much colder than if he had not taken the fever at all. Why then should that which so quickly passes into the opposite extreme, and loses its own 力／強力にするs spontaneously, be reckoned a mighty and serious 事件／事情／状勢? And what necessity is there for any 広大な／多数の／重要な 治療（薬） for it? 17. One might here say- but persons in ardent fevers, 肺炎, and other formidable 病気s, do not quickly get rid of the heat, nor experience these 早い alterations of heat and 冷淡な. And I reckon this very circumstance the strongest proof that it is not from heat 簡単に that men get into the febrile 明言する／公表する, neither is it the 単独の 原因（となる） of the mischief, but that this 種類 of heat is bitter, and that 酸性の, and the other saltish, and many other varieties; and again there is 冷淡な 連合させるd with other 質s. These are what 証明するs injurious; heat, it is true, is 現在の also, 所有するd of strength as 存在 that which 行為／行うs, is 悪化させるd and 増加するd along with the other, but has no 力／強力にする greater than what is peculiar to itself. 18. With regard to these symptoms, in the first place those are most obvious of which we have all often had experience. Thus, then, in such of us as have a coryza and defluxion from the nostrils, this 発射する／解雇する is much more acrid than that which 以前は was formed in and ran from them daily; and it occasions swelling of the nose, and it inflames, 存在 of a hot and 極端に ardent nature, as you may know, if you 適用する your 手渡す to the place; and, if the 病気 remains long, the part becomes ulcerated although destitute of flesh and hard; and the heat in the nose 中止するs, not when the defluxion takes place and the inflammation is 現在の, but when the running becomes 厚い and いっそう少なく acrid, and more mixed with the former secretion, then it is that the heat 中止するs. But in all those 事例／患者s in which this decidedly proceeds from 冷淡な alone, without the concourse of any other 質, there is a change from 冷淡な to hot, and from hot to 冷淡な, and these quickly supervene, and 要求する no coction. But all the others 存在 connected, as I have said, with acrimony and intemperance of humors, pass off in this way by 存在 mixed and concocted. 19. But such defluxions as are 決定するd to the 注目する，もくろむs 存在 所有するd of strong and 変化させるd acrimonies, ulcerate the eyelids, and in some 事例／患者s corrode the and parts below the 注目する，もくろむs upon which they flow, and even occasion 決裂 and 腐食 of the tunic which surrounds the eyeball. But 苦痛, heat, and extreme 燃やすing 勝つ／広く一帯に広がる until the defluxions are concocted and become 厚い, and concretions form about the 注目する，もくろむs, and the coction takes place from the fluids 存在 mixed up, diluted, and digested together. And in defluxions upon the throat, from which are formed hoarseness, cynanche, crysipelas, and 肺炎, all these have at first saltish, watery, and acrid 発射する／解雇するs, and with these the 病気s 伸び（る） strength. But when the 発射する／解雇するs become 厚い, more concocted, and are 解放する／自由なd from all acrimony, then, indeed, the fevers pass away, and the other symptoms which annoyed the 患者; for we must account those things the 原因（となる） of each （民事の）告訴, which, 存在 現在の in a 確かな fashion, the （民事の）告訴 存在するs, but it 中止するs when they change to another combination. But those which 起こる／始まる from pure heat or 冷淡な, and do not 参加する in any other 質, will then 中止する when they を受ける a change from 冷淡な to hot, and from hot to 冷淡な; and they change in the manner I have 述べるd before. Wherefore, all the other （民事の）告訴s to which man is 支配する arise from 力／強力にするs (質s?). Thus, when there is an 洪水 of the bitter 原則, which we call yellow 胆汁, what 苦悩, 燃やすing heat, and loss of strength 勝つ／広く一帯に広がる! but if relieved from it, either by 存在 粛清するd spontaneously, or by means of a 薬／医学 seasonably 治めるd, the 患者 is decidedly relieved of the 苦痛s and heat; but while these things float on the stomach, unconcocted and undigested, no contrivance could make the 苦痛s and fever 中止する; and when there are 酸性s of an acrid and aeruginous character, what varieties of frenzy, gnawing 苦痛s in the bowels and chest, and inquietude, 勝つ／広く一帯に広がる! and these do not 中止する until the 酸性s be 粛清するd away, or are 静めるd 負かす／撃墜する and mixed with other fluids. The coction, change, attenuation, and thickening into the form of humors, take place through many and さまざまな forms; therefore the crises and 計算／見積りs of time are of 広大な／多数の／重要な importance in such 事柄s; but to all such changes hot and 冷淡な are but little exposed, for these are neither liable to putrefaction nor thickening. What then shall we say of the change? that it is a combination (crasis) of these humors having different 力／強力にするs toward one another. But the hot does not loose its heat when mixed with any other thing except the 冷淡な; nor again, the 冷淡な, except when mixed with the hot. But all other things connected with man become the more 穏やかな and better in 割合 as they are mixed with the more things besides. But a man is in the best possible 明言する／公表する when they are concocted and at 残り／休憩（する）, 展示（する）ing no one peculiar 質; but I think I have said enough in explanation of them. ”For cheese does not 証明する 平等に injurious to all men, for there are some who can take it to satiety without 存在 傷つける by it in the least, but, on the contrary, it is wonderful what strength it imparts to those it agrees with; but there are some who do not 耐える it 井戸／弁護士席, their 憲法s are different, and they 異なる in this 尊敬（する）・点, that what in their 団体／死体 is 相いれない with cheese, is roused and put in commotion by such a thing ...” 20. 確かな sophists and 内科医s say that it is not possible for any one to know 薬／医学 who does not know what man is [and how he was made and how 建設するd], and that whoever would cure men 適切に, must learn this in the first place. But this 説 rather appertains to philosophy, as Empedocles and 確かな others have 述べるd what man in his origin is, and how he first was made and 建設するd. But I think whatever such has been said or written by sophist or 内科医 関心ing nature has いっそう少なく 関係 with the art of 薬／医学 than with the art of 絵. And I think that one cannot know anything 確かな 尊敬（する）・点ing nature from any other ４半期/4分の1 than from 薬／医学; and that this knowledge is to be 達成するd when one comprehends the whole 支配する of 薬／医学 適切に, but not until then; and I say that this history shows what man is, by what 原因（となる）s he was made, and other things 正確に. Wherefore it appears to me necessary to every 内科医 to be 技術d in nature, and 努力する／競う to know, if he would wish to 成し遂げる his 義務s, what man is in relation to the articles of food and drink, and to his other 占領／職業s, and what are the 影響s of each of them to every one. And it is not enough to know 簡単に that cheese is a bad article of food, as 同意しないing with whoever eats of it to satiety, but what sort of 騒動 it creates, and wherefore, and with what 原則 in man it 同意しないs; for there are many other articles of food and drink 自然に bad which 影響する／感情 man in a different manner. Thus, to illustrate my meaning by an example, undiluted ワイン drunk in large 量 （判決などを）下すs a man feeble; and everybody seeing this knows that such is the 力／強力にする of ワイン, and the 原因（となる） thereof; and we know, moreover, on what parts of a man's 団体／死体 it principally 発揮するs its 活動／戦闘; and I wish the same certainty to appear in other 事例／患者s. For cheese (since we used it as an example) does not 証明する 平等に injurious to all men, for there are some who can take it to satiety without 存在 傷つける by it in the least, but, on the contrary, it is wonderful what strength it imparts to those it agrees with; but there are some who do not 耐える it 井戸／弁護士席, their 憲法s are different, and they 異なる in this 尊敬（する）・点, that what in their 団体／死体 is 相いれない with cheese, is roused and put in commotion by such a thing; and those in whose 団体／死体s such a humor happens to 勝つ／広く一帯に広がる in greater 量 and intensity, are likely to 苦しむ the more from it. But if the thing had been pernicious to of man, it would have 傷つける all. Whoever knows these things will not を煩う it. 21. During convalescence from 病気s, and also in 長引いた 病気s, many disorders occur, some spontaneously, and some from 確かな things accidentally 治めるd. I know that the ありふれた herd of 内科医s, like the vulgar, if there happen to have been any 革新 made about that day, such as the bath 存在 used, a walk taken, or any unusual food eaten, all which were better done than さもなければ, せいにする notwithstanding the 原因（となる） of these disorders, to some of these things, 存在 ignorant of the true 原因（となる） but proscribing what may have been very proper. Now this ought not to be so; but one should know the 影響s of a bath or a walk unseasonably 適用するd; for thus there will never be any mischief from these things, nor from any other thing, nor from repletion, nor from such and such an article of food. Whoever does not know what 影響 these things produce upon a man, cannot know the consequences which result from them, nor how to 適用する them. 22. And it appears to me that one ought also to know what 病気s arise in man from the 力／強力にするs, and what from the structures. What do I mean by this? By 力／強力にするs, I mean 激しい and strong juices; and by structures, whatever conformations there are in man. For some are hollow, and from 幅の広い 契約d into 狭くする; some 拡大するd, some hard and 一連の会議、交渉／完成する, some 幅の広い and 一時停止するd, some stretched, some long, some dense, some rare and succulent, some spongy and of loose texture. Now, then, which of these 人物／姿／数字s is the best calculated to suck to itself and attract 湿度 from another 団体／死体? Whether what is hollow and 拡大するd, or what is solid and 一連の会議、交渉／完成する, or what is hollow, and from 幅の広い, 徐々に turning 狭くする? I think such as from hollow and 幅の広い are 契約d into 狭くする: this may be ascertained さもなければ from obvious facts: thus, if you gape wide with the mouth you cannot draw in any liquid; but by protruding, 契約ing, and compressing the lips, and still more by using a tube, you can readily draw in whatever you wish. And thus, too, the 器具s which are used for cupping are 幅の広い below and 徐々に become 狭くする, and are so 建設するd ーするために suck and draw in from the fleshy parts. The nature and construction of the parts within a man are of a like nature; the bladder, the 長，率いる, the uterus in woman; these parts 明確に attract, and are always filled with a juice which is foreign to them. Those parts which are hollow and 拡大するd are most likely to receive any 湿度 flowing into them, but cannot attract it in like manner. Those parts which are solid and 一連の会議、交渉／完成する could not attract a 湿度, nor receive it when it flows to them, for it would glide past, and find no place of 残り／休憩（する） on them. But spongy and rare parts, such as the spleen, the 肺s, and the breasts, drink up 特に the juices around them, and become 常習的な and 大きくするd by the 即位 of juices. Such things happen to these 組織／臓器s 特に. For it is not with the spleen as with the stomach, in which there is a liquid, which it 含む／封じ込めるs and 避難させるs every day; but when it (the spleen) drinks up and receives a fluid into itself, the hollow and lax parts of it are filled, even the small interstices; and, instead of 存在 rare and soft, it becomes hard and dense, and it can neither digest nor 発射する／解雇する its contents: these things it 苦しむs, 借りがあるing to the nature of its structure. Those things which engender flatulence or tormina in the 団体／死体, 自然に do so in the hollow and 幅の広い parts of the 団体／死体, such as the stomach and chest, where they produce rumbling noises; for when they do not fill the parts so as to be 静止している, but have changes of place and movements, there must やむを得ず be noise and 明らかな movements from them. But such parts as are fleshy and soft, in these there occur torpor and obstructions, such as happen in apoplexy. But when it (the flatus?) 遭遇（する）s a 幅の広い and resisting structure, and 急ぐs against such a part, and this happens when it is by nature not strong so as to be able to withstand it without 苦しむing 傷害; nor soft and rare, so as to receive or 産する／生じる to it, but tender, juicy, 十分な of 血, and dense, like the 肝臓, 借りがあるing to its 濃度／密度 and broadness, it resists and does not 産する／生じる. But flatus, when it 得るs admission, 増加するs and becomes stronger, and 急ぐs toward any resisting 反対する; but 借りがあるing to its tenderness, and the 量 of 血 which it (the 肝臓) 含む／封じ込めるs, it cannot be without uneasiness; and for these 推論する／理由s the most 激烈な／緊急の and たびたび（訪れる） 苦痛s occur in the 地域 of it, along with suppurations and chronic tumors (phymata). These symptoms also occur in the 場所／位置 of the diaphragm, but much いっそう少なく frequently; for the diaphragm is a 幅の広い, 拡大するd, and resisting 実体, of a nervous (tendinous?) and strong nature, and therefore いっそう少なく susceptible of 苦痛; and yet 苦痛s and chronic abscesses do occur about it. 23. There are both within and without the 団体／死体 many other 肉親，親類d of structure, which 異なる much from one another as to sufferings both in health and 病気; such as whether the 長，率いる be small or large; the neck slender or 厚い, long or short; the belly long or 一連の会議、交渉／完成する; the chest and ribs 幅の広い or 狭くする; and many others besides, all which you せねばならない be 熟知させるd with, and their differences; so that knowing the 原因（となる）s of each, you may make the more 正確な 観察s. 24. And, as has been 以前は 明言する／公表するd, one せねばならない be 熟知させるd with the 力／強力にするs of juices, and what 活動／戦闘 each of them has upon man, and their 同盟s に向かって one another. What I say is this: if a 甘い juice change to another 肉親，親類d, not from any admixture, but because it has undergone a 突然変異 within itself; what does it first become?- bitter? salt? 厳格な，質素な? or 酸性の? I think 酸性の. And hence, an 酸性の juice is the most 妥当でない of all things that can be 治めるd in 事例／患者s in which a 甘い juice is the most proper. Thus, if one should 後継する in his 調査s of 外部の things, he would be the better able always to select the best; for that is best which is farthest 除去するd from that which is unwholesome. 公式文書，認める: This is Francis Adams' translation of this text that 伝統的に has been せいにするd to Hippocrates (who lived around 460-380 BCE). It is much 審議d whether all or even any of the nearly 70 texts in the corpus hippocraticum were written by Hippocrates. There are many inconsistencies between the texts. A ありふれた 質 is, however, the 成果／努力 to abandon 魔法 and superstition. /KET