Kitap 1
pr
They term hidden, the causes concerning which inquiry is made into the principles composing our bodies, what makes for and what against health. For they believe it impossible for one who is ignorant of the origin of diseases to learn how to treat them suitably. They say that it does not admit of doubt that there is need for differences in treatment, if, as certain of the professors of philosophy have stated, some excess, or some deficiency, among the four elements, creates adverse health; or, if all the fault is in the humours, as was the view of Herophilus; or in the breath, according to Hippocrates; or if blood is transfused into those blood-vessels which are fitted for pneuma, and excites inflammation which the Greeks term φλεγμόνην, and that inflammation effects such a disturbance as there is in fever, which was taught by Erasistratus; or if little bodies by being brought to a standstill in passing through invisible pores block the passage, as Asclepiades contended — his will be the right way of treatment, who has not failed to see the primary origin of the cause. They do not deny that experience is also necessary; but they say it is impossible to arrive at what should be done unless through some course of reasoning. For the older men, they say, did not cram the sick anyhow, but reasoned out what might be especially suitable, and then put to the test of experience what conjecture of a sort had previously led up to. Again they say that it makes no matter whether by now most remedies have been well explored already . . . if, nevertheless, they started from a reasoned theory; and that in fact this has also been done in many instances. Frequently, too, novel classes of disease occur about which hitherto practice has disclosed nothing, and so it is necessary to consider how such have commenced, without which no one among mortals can possibly find out whether this rather than that remedy should be used; this is the reason why they investigate the occult causes.
