Aphorisms of Hippocrates

and preserve: because these are the instruments of nature. Wherefore, whoever wishes to exercise the medical art, it is necessary that he know these efficient causes: and these are the medical instruments, material things, or parts of the human body, non-natural things, and circumstances. The second cause is the material, which is that from which the disease draws its origin. And there are four humors [that are] excessive, or diminished, or corrupted. But the efficient cause disposes their powers to action, or prepares, or increases, or diminishes, or perfects, or finally conserves. But such an act is a form which is either in the agent or in the matter, and before it is brought out, it is in potentiality, but afterwards it becomes an imperfect and crude form; thirdly, it becomes more perfect through the circumstances. Fourthly, it is complete and perfect, which finally preserves the composite. But the final cause is not one, but multiple: the first is in the efficient and in the object matter. Then there is another, as if a path to a perfect end, or preparing for the final end. Another is aiding, and it is called the end to which. Another is habit, and finally another is the perfect and ultimate act, and the end of our living body. Hence, we can comprehend that if anyone wishes to hold the art of curing a disease, he ought to know these causes. Wherefore, as it also pleases the physicians, let him know natural, non-natural, circumstantial, and preternatural things: which all are referred to the said causes. The physician, therefore, while he understands the cause producing the disease, recognizes those things which prepare the disease, which aid the power of the preparing things, and which complete and confirm the disease. But non-natural things prepare, and natural things prepare, when they do not have a balance among themselves, as if the strengths were weakened, or the heat, or the temperament, or the spirits, or the humors, or certain similar or dissimilar parts, or finally the composite itself: for all these, or any of these, can be weakened, corrupted, or vitiated,