Aristotle's Problems

...is composed of many herbs, which are in some way adapted to each individual limb: just as it is said that dittany helps the heart, and strengthens and preserves it; likewise eupatorium for the liver; scolopendrion for the spleen; parsley for the mouth of the stomach; hyssop, moreover, for the vital powers and the lung; elecampane for the kidneys; rue for the colon; gentian for the brain; seseli for the bladder. Thus, each of these is hunted and enticed by the sweetness of honey and drawn to the protection suited to itself, in all of which the flesh of serpents is mixed, having a natural dexterity against every wild venom and the force that effects corruption. Therefore, when these have been distributed into all the limbs, they do not permit any suffering that threatens corruption to do harm, defending just like noble soldiers in arms, ready for their city.

THE SECOND SECTION OF THE SELECTIONS OF MEDICAL AND NATURAL AMBIGUITIES OF PROBLEMS BY ALEXANDER OF APHRODISIAS. PROOEMIUM.

Ornamental woodcut initial E featuring a seated figure, possibly a scholar or deity, within a rectangular frame with floral/architectural motifs.The gift of Aesculapius, which prepares all things for the uses of human life, far excels in dignity, since it is directed toward a body that is animate and a partaker of reason, to which it has shown the goal. Its observation and moderate custody provide a principle for all other arts: by sharpening the senses; by strengthening the limbs through diet and the instruments of inventions; by providently guarding against some adversities and usefully preserving; and by correcting and directing other things that were defectively produced. It so carries out the care of the body that it by no means neglects the soul, for it suggests cognitions to philosophy. Without the soul, it has established no peculiar principle for itself, nor does it shrink from natural speculation. For receiving the composition of those things which have been made, it has thoroughly learned the measure of the rest. This most truly divine and blessed invention, located in the investigation of reasons, may not unjustly enjoy this praise, so that it may arrive at the norm and name of a science. But if anyone should dare to call it an art, it is not for this reason, but because of the underlying matter. Does it not, therefore, through itself carry a reason suited to its species? When directed toward science, it is immobile, but when putting on a form for the body and matter, it must necessarily become an art. So indeed the soul, which by the consensus of many philosophers is immortal, because it is incorporeal and moves itself; by others, on the contrary, it is thought to be mortal. For they say it is corruptible for the reason that, being submerged under matter, it suffers by being affected. And yet the soul is not restrained, nor is it affected as we have proposed; but the soul in the body is such as a solar ray in the clearest water. Is it not the case that when the water is transparent, it bears the image of the water? But if for some reason it is disturbed, the essence itself is not transformed, but that which was shining out is hidden, remaining unhurt in its principal action. So, moreover, the sun has frequently hidden its shining ray by the obstacle of a cloud, while the sincere nature of the ray itself was not injured in any part. Therefore, just as we have now spoken concerning the soul, we can likewise speak concerning medicine. For through itself it first holds that which is unshaken; it has a first foundation that is immobile, inasmuch as it is a science. But as a participant in matter, it declines from dignity and becomes liable as an art, losing its firmness. But it is of no concern to look at what is secondary since it is an accident, but rather at what holds the primary place, such as the substance. Whatever things we have at last transferred for our assistance, and not from the practice of questions, these are the few chapters which, plucking from the work itself, we insert here, being profitable indeed to those who pursue this and especially to those following reason, and intended to bring no small utility to the discovery of things.

Why do the phrenetic breathe rarely and violently? Because it is manifest that the action of the soul is through the middle nerves and muscles. By these, therefore, the thorax is shaken. Rightly, then, does the respiration become rare when the animal force is injured, since it forgets its own work and does not rule the aforesaid limbs. A great respiration is excited, however, because of the laboring spirit of the heart. For the vital force, rising up, pricks and moves the soul, threatening its abolition; does not the soul, because it has lost what was deficient due to disease, supply it by the magnitude of its own use of the heart?

Why are the nails of humans very soft: whether because the skin is also so? For the nails flow from there; or because nails are useful to some more than others. To those for whom they are harder, they are also more useful.

Why do those who are born blind not become bald? Whether because the heat from the useless eyes transfers itself to the nearest place? Does the place not become cold, but always has nourishment? Baldness, however, arises from coldness; or because when the place admits heat so that it may consume the nourishment, no superfluity is produced in the forehead. But deprived of light, it has become chilled. Hence, there is much redundancy there; and yet hair arises from superfluities.