ʿubaidallāh Ibn Buḫtīšūʿ on Apparent Death Islamic Philosophy, Theology and Science Texts and Studies

ʿUbaidallāh Ibn Buḫtīšūʿ on Apparent Death Islamic Philosophy, Theology and Science Texts and Studies

Edited by

Hans Daiber Anna Akasoy Emilie Savage-Smith

volume 105

The titles published in this series are listed at brill.com/ipts ʿUbaidallāh Ibn Buḫtīšūʿ on Apparent Death

The Kitāb Taḥrīm dafn al-aḥyāʾ, Arabic Edition and English Translation

By Oliver Kahl

With a Hebrew Supplement by Gerrit Bos

LEIDEN | BOSTON Cover illustration: Stylized portrait of ʿUbaidallāh Ibn Buḫtīšūʿ, Iraq c. 1225 CE; MS London British Library Or. 2784 fol. 2b © The British Library Board (reproduced with permission).

Library of Congress Cataloging-in-Publication Data

Names: Ibn Bakhtīshūʿ, ʿUbayd Allāh ibn Jibrāʾīl. | Kahl, Oliver, translator. | Bos, Gerrit, 1948- | Ibn Bakhtīshūʿ, ʿUbayd Allāh ibn Jibrāʾīl. Taḥrīm dafn al-aḥyāʾ. Title: ʿUbaidallah ibn Buhtišuʿ on apparent death : the Kitab Taḥrīm dafn al-aḥyāʾ, Arabic edition and English translation / by Oliver Kahl ; with a Hebrew supplement by Gerrit Bos. Other titles: Taḥrīm dafn al-aḥyāʾ. English Description: Boston ; Leiden : Brill, [2018] | Series: Islamic philosophy, theology and science ; Volume 105 | Includes bibliographical references and index. | In Arabic, English and Hebrew; translated from Arabic. Identifiers: LCCN 2018026308 (print) | LCCN 2018028004 (ebook) | ISBN 9789004372313 (E-book) | ISBN 9789004371286 (hardback : alk. paper) Subjects: LCSH: Death, Apparent. | Burial, Premature. Classification: LCC RA1063 (ebook) | LCC RA1063 .I1413 2018 (print) | DDC 616.07/8–dc23 LC record available at https://lccn.loc.gov/2018026308

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∵

Contents

Preface ix Acknowledgements xiii

Introduction 1 1 ʿUbaidallāh Ibn Buḫtīšūʿ 1 a Life 1 b Works 4 2 The Book on Apparent Death 7 a The Arabic Manuscript 14 b Sources 18 c Discussion 21 d Metrological Units 28 Plates 30

Text and Translation 33

Bibliography 253

Indices

Introduction to the Indices 266 Index of Medicine and Pharmacy 267 Index of People and Places 297 Index of Work Titles 299 Index of Miscellaneous Terms 301 Index of Botanical Names 303

Appendix: The Pseudo-Galenic Treatise 306 1 The Arabic Recension 306 a Version α 306 b Version β 316 Plates 322 2 The Hebrew Recension (by Gerrit Bos) 324 Sigla 328 Plates 338

Preface

haec est condicio mortalium—ad has et eius modi occasiones fortunae gignimur, uti de homine ne morti quidem debeat credi Pliny the Elder: Naturalis Historia VII 73 (ed. Mayhoff) ∵

The text presented here to the public dates from the middle of the 11th century CE; its author is the Nestorian physician ʿUbaidallāh Ibn Buḫtīšūʿ,1 who was born in Baghdad but spent most of his life in Maiyāfāriqīn, Upper Mesopota- mia, where he died sometime after the year 450/1058.2 The Arabic title of the text is Kitāb Taḥrīm dafn al-aḥyāʾ “Book on the Prohibition to Bury the Living”, behind which is hidden a most remarkable medical analysis of the intricate state known as apparent death. ʿUbaidallāh Ibn Buḫtīšūʿ framed his expositions as a commentary (tafsīr) on a small treatise which he believed was composed by Galen, but which in fact is a pseudepigraph dating from presumably the 6th century CE; the Greek original of this treatise is lost, but it had been translated into Arabic around the year 800CE, perhaps through a Syriac intermediate; much later, at the beginning of the 13th century CE and based upon the Arabic, a Hebrew translation was made, too. In the present book, ʿUbaidal- lāh Ibn Buḫtīšūʿ’s Arabic commentary, which incorporates the pseudo-Galenic treatise, is critically edited from the sole surviving manuscript, translated into English with annotations, and made accessible through a variety of indices; moreover, two independent Arabic versions of the underlying treatise, as well as its Hebrew recension, are appended for comparative purposes. As will become clear in the course of a detailed introductory study, ʿUbaidal- lāh Ibn Buḫtīšūʿ’s commentary, with its sagacious and superior treatment of the subject, constitutes a unique piece of scientific writing: whilst the ritual and religious implications of apparent death have been recognized and raised as an issue by virtually all premodern civilizations, there is no other early example of a purely medicine-based approach to this complex condition—not in

1 The system of transliteration used in this book is that of the Deutsche Morgenländische Gesellschaft. 2 Dates separated by a slash refer to the Islamic and Christian calendars respectively. x preface

Greek or Arabic literature, not in the rich medico-literary traditions of India or China, and not, for that matter, anywhere else.3 Another noteworthy feature of ʿUbaidallāh Ibn Buḫtīšūʿ’s commentary is that it corroborates his psychological inclinations and aptitudes, which he displayed most impressively in an epistle on psychosomatics4 but which also pervade the work at hand: whilst (the real) Galen, even in those cases where he comes close to truly psychological interpretations of physical malaise,5 never actually crosses the barrier between body and soul reared by Plato, ʿUbaidallāh Ibn Buḫtīšūʿ categorically maintains that the body cannot remain healthy if the soul is ill, and vice versa, and that the body suffers if the soul does, and vice versa—in the context of an era when psychology as a clinical discipline was hardly conceived, and still less defined, ʿUbaidallāh Ibn Buḫtīšūʿ’s stance, oscillating at times into the then equally neb- ulous realm of psychiatry, is an extraordinary intellectual achievement which should assure him a place in the annals of his profession.6 In pre-technological medicine, cases of apparent death7 (vita reducta) posed a major diagnostic problem, as it was well known that this condition is potentially reversible, that the signs of clinical death (coma, acrotism, cessation of ocular reflexes, apnoea, hypothermia) are therefore treacherous, and that even suggillation or rigidification do not always, and not necessarily, indicate the presence of a corpse rather than a living organism. Yet with registering the ter- mination of these ‘vital’ physical functions, doctors had reached their limits, and drew the still valid conclusion that a sharp boundary between life and death does simply not exist.8 The means to diagnose cerebral death or a breakdown of the central nervous system were not available to them; corneal turbid- ity, if it was recognized at all, is a rather late symptomatic feature; and whilst

3 This observation is readily confirmed by perusing the relevant authoritative works of Jan Meulenbeld, Joseph Needham and George Sarton, for which see bibliography s.vv. HIML, SCC and IHS respectively; ʿUbaidallāh Ibn Buḫtīšūʿ’s medical inquiries are, both in terms of scope and sophistication, a far cry from the extremely brief and merely descriptive prefigurations of death found in the Hippocratic πρόσωπον νεκρώδης or in Suśruta’s related declarations, see HippLi 2/112–119 and SuSaṃ 1/225–228. On resurrection from apparent death as a topos in Arabic literature see BüTop passim, who explicitly notes (p. 177,2ff.) that even in this form the subject has no Greek precedents. 4 Cf. p. 6 below (s.t. Fī Wuǧūb an-naẓar …). 5 See e.g. GalKü 14/632f. with BuḫRis 29f. 6 Standard histories of psychology have very little indeed to say about pre-Enlightenment fore- runners in the field who were not primarily motivated, and constrained, by philosophical theories; for a representative example of the genre see bibliography s.v. IHP. 7 The German designation Scheintod has no other English equivalent. 8 On current medical definitions of death and death apparent see e.g. APGsP 11ff. preface xi they knew the onset of decomposition to be extremely variable, religious and, ultimately, climatic factors, especially in hot countries, called for a clear message and, subsequently, a swift burial of the deceased. The medical profession, notably in the Islamic world, was obliged, when confronted with a seemingly inanimate patient, to weigh up the necessity for an expeditious funeral against the obligation to respect the sanctity of life, for burying a living human being would have amounted to homicide. The problem therefore did, and still does, go beyond the narrower realm of medicine to implicate ethics, theology and law, with the important difference that premodern societies were non-secular by default and scientific medicine far less advanced. On this background it is easy to see why a physician like ʿUbaidallāh Ibn Buḫtīšūʿ, and before him the unknown author of the pseudo-Galenic treatise, would have felt the urge to take pen in hand and tackle the difficult subject from a clinical point of view— perhaps in a gesture of self-defence, perhaps in an attempt to rationalize the issue, but no doubt driven by a profound sentiment of responsibility and compassion. The rise of post-18th century European medicine, based on biochemical dis- coveries and techniques, brought rapid advances in pathology, diagnosis and therapy, and together with improvements in public health and nutrition also a radical decline in mortality; but even the most recent and most sophisticated tools to determine organic death are still subject to both legal discussions and medical interpretations.9 The 19th century, with its staggering growth of scientific knowledge and the development of increasingly rationalistic philosophies, is full of examples that testify to the simultaneous persistence of ingrained collective fears not just of death but of misdiagnosed death, and that are reflected in gothic literature as well as in occult science—suffice it here to evoke Edgar Allan Poe’s famous tale The Premature Burial,10 or Franz Hartmann’s medico- theosophical effusions.11 It is not without wonder to be observed that ʿUbaidal-

9 See e.g. MaDBD 8ff. 10 See WEAP 236–250. 11 Thus, Hartmann wrote as late as 1895: “There is much talk among scientists about the exac- titude of their science; but a science that judges merely by appearances can never be exact except as to the mere appearance of things […] Among the many occurrences of everyday life and of which as yet very little is generally known, are the phenomena of consciousness, of life and of death. As long as we do not know anything about their real nature, we have no right to say that a person is dead when the principle of life has ceased to manifest its activity in a human body; we can only say that such a person appears to be dead, and appearances are often delusive. This unfortunate circumstance, far more frequently than is commonly supposed, causes people to be buried alive, especially in countries in xii preface lāh Ibn Buḫtīšūʿ’s study of apparent death, strictly medical in design but firmly embedded into a deeper layer of philosophical discourse, could have been conceived in a medieval society whose ideological substructure was set by the nar- ratives of salvation history, and his ability to handle such precarious issues in a factual and pragmatic way is an all the more remarkable feat—may ʿUbaidal- lāh Ibn Buḫtīšūʿ’s unusual commentary, through this publication, meet with the reception it deserves.

which no legal provision is made for public chambers for the dead or for the retention of the supposed corpses until the signs of putrefaction, the only true and infallible signs by which it may be known that the soul and the life have left forever the physical form, have made their appearance”, see HarBA 6f. Acknowledgements

The research that led to the publication of this book was funded by the Deut- sche Forschungsgemeinschaft, which organization also subsidized the production costs. The work was carried out at the University of Marburg, where my greatest debt of thanks goes to Stefan Weninger, head of the Department of Semitic Studies—his unreserved endorsement of the project was crucial, his trust and liberal attitude were invaluable. Gerrit Bos readily took charge of the important and difficult Hebrew supplement, whilst other colleagues contributed more subtly by sharing their knowledge or supplying material: Dimitri Gutas, Hani Hayajneh, Fabian Käs, Walter W. Müller, Vivian Nutton, Susanne Saker, Fuat Sezgin, and MichaelWaltisberg. Among institutions, credit is due to the CNMS-Library at Marburg, the Institut für Geschichte der arabisch- islamischen Wissenschaften in Frankfurt, the Universiteitsbibliotheek of Leiden, the Bibliothèque Nationale of Paris, the Staatsbibliothek of Berlin, the Biblioteca Apostolica of Vatican City, and the Tresoar of Leeuwarden. I am grateful to the editors of IPTS for including my work into this series; to the anonymous readers for their comments; and to Gera van Bedaf and Teddi Dols at Brill for their competence and cordiality. Any advances this book may offer are owed to the collective wisdom of people past and present, any shortcomings I should like to consider my own. Last not least, thanks to Karine, from the heart, for everything.

Oliver Kahl

Introduction

1 ʿUbaidallāh Ibn Buḫtīšūʿ a Life The full designation of the author of the present text is Abū Saʿīd ʿUbaidal- lāh ibn Ǧibrīl ibn ʿUbaidallāh ibn Buḫtīšūʿ ibn Ǧibrīl ibn Buḫtīšūʿ ibn Ǧūrǧis ibn Ǧibrīl ibn Buḫtīšūʿ al-Ǧundaisābūrī (hereafter referred to by his personal name ʿUbaidallāh). He was one of the last noteworthy descendants of a long line of distinguished Syro-Persian Nestorian physicians from Gondēšāpūr in southwestern Iran, whose eponymous ancestor first bore, and then variously transmitted to his offspring, the hybrid name of Buḫtīšūʿ, lit. “Jesus has saved”,1 under which this illustrious medical dynasty also came to be known collec- tively.2 Despite the fact that ʿUbaidallāh was a renowned physician, philosopher, translator, chronicler and canonical scholar, who bequeathed to posterity a fair number of original writings,3 virtually nothing is known about his life and circumstances, and what little direct information we possess is con- densed in the following laconic statement of the Arab historian Ibn Abī Uṣaibiʿa (d. 668/1270):

He was excellent in the art of medicine, famous for its good practice, sure of its principles and branches, (and he ranked) among its prominent rep- resentatives and noble masters; he was (also) well versed in the dogma of the Christians and their rites; he had a profound understanding of the medical art and wrote several books about it; he lived in Maiyāfāriqīn;4 he was a contemporary of Ibn Buṭlān,5 with whom he associated and whose

1 Pahlavi bōxt + Syriac yešūʿ, see MKPah 19 and PSThes 1/1638; the form bwktyšwʿ (scil. East Syr- iac Buxt-Īšōʿ) is attested INSN no. 138. 2 On the Buḫtīšūʿ clan see GcaL 2/109–112, UllMed 108–111 (with a family tree), WilBa passim, SouBu passim, RBBoḵ passim, ZaiBuḫ passim and, for a recent and most thorough survey by Anna Contadini, BuḫṬab 43–48. 3 For these see pp. 5f. below. 4 Maiyāfāriqīn (today Silvan in southeastern Turkey) was, in ʿUbaidallāh’s time, the capital of the Marwānid dynasty and a flourishing albeit provincial city that formed part of Upper Mesopotamia (al-Ǧazīra), see MHMayy passim. 5 Abū l-Ḥasan al-Muḫtār ibn al-Ḥasan Ibn Buṭlān was a Nestorian cleric and himself a physician who taught and practised in Baghdad before he left his hometown in 440/1049 to embark on long journeys to Aleppo, Cairo and Constantinople; he finally became a monk and retired to a

company he valued, (such that) there was friendship between the two (men); ʿUbaidallāh ibn Ǧibrīl died sometime after the year 450 [that is 1058CE]6

As has already been observed by Anna Contadini,7 this brief account markedly differs from the narrative style employed by Ibn Abī Uṣaibiʿa in the glamorous portraits and vicissitudinous biographies of ʿUbaidallāh’s predecessors,8 most of whom spent most of their lives within the orbit of the court at Baghdad. ʿUbaidallāh, on the other hand, may have been born in Baghdad but early on left the city in the company of his aged father Ǧibrīl, who in the year 390/10009 moved to Maiyāfāriqīn and joined, as a physician, the entourage of the local Marwānid ruler Mumahhidaddaula Abū Manṣūr Saʿīd; after his father’s death six years later,10 the young ʿUbaidallāh followed his trade, remained in Maiyā- fāriqīn, and does not seem to have ever settled any place else.11 Thus, ʿUbaidal- lāh’s almost lifelong absence from the centre of power and, consequently, his largely successful disentanglement from political intrigues and social tensions perhaps explain Ibn Abī Uṣaibiʿa’s sober tone, and surely the lack of anecdotal set-pieces.

monastery in Antioch, where he died in the year 458/1066. Among his most influential works is a synopsis of hygiene and macrobiotics in tabular form titled Taqwīm aṣ-ṣiḥḥa (latinized Tacuinum sanitatis), a skit on quacks titled Daʿwat al-aṭibbāʾ, a treatise on the acquisition of slaves titled Fī Širāʾ ar-raqīq, and a medical guide to monastic life titled Kunnāš al-adyira war-ruhbān; particularly (in)famous is the medico-philosophical controversy between him and his Muslim colleague Ibn Riḍwān (d. 460/1068) of Cairo. On Ibn Buṭlān see SchIB passim, on Ibn Riḍwān see SchIR passim; for their (partly preserved) literary feud see SMCon. 6 kāna fāḍilan fī ṣināʿat aṭ-ṭibb mašhūran bi-ǧūdat al-iʿmāl fīhā muttaqinan li-uṣūlihā wa- furūʿihā min ǧumlat al-mutamaiyizīn min ahlihā wal-ʿarīqīn min arbābihā wa-kāna ǧaiyid al-maʿrifa bi-ʿilm an-naṣārā wa-maḏāhibahum wa-lahū ʿināya bāliġa bi-ṣināʿat aṭ-ṭibb wa- lahū taṣānīf kaṯīra fīhā wa-aqāma bi-Maiyāfāriqīn wa-kāna muʿāṣir Ibn Buṭlān wa-yaǧtamiʿ bihī wa-yaʾnas ilaihī wa-bainahumā ṣuḥba wa-tuwuffiya ʿUbaidallāh ibn Ǧibraʾīl [lege Ǧib- rīl] fī šuhūr sanat naiyif wa-ḫamsīn wa-arbaʿmiʾa, see IAU 1/148,6–10. 7 BuḫṬab 46. 8 Cf. IAU 1/123,23–148,4. 9 So FieCh 198. 10 On Ǧibrīl see ZauMuḫ 146–151 (esp. 151,1–4 and 16–20) with IAU 1/144–148 (esp. 147,17f. and 26–29). 11 Felix Klein-Franke’s allegation (BuḫRis 13,18f. and 19,8ff.) that ʿUbaidallāh was working at the ʿAḍudī hospital in Baghdad is wrong and probably results from a curious misunderstanding of MeyAB 38 = [424] or, respectively, the latter’s source, viz. IAU 1/310,13sqq. introduction 3

Beyond Ibn Abī Uṣaibiʿa’s extremely terse account, very little supplementary information is available, and the latter generally confirms or specifies, rather than truly enhances, what we already know. ʿUbaidallāh himself states in the present text12 that as a boy (ṣabīy) he was living in Baghdad (§85); presumably also still in Baghdad, he was an apprentice (mutaʿallim) to a teacher (šaiḫ) other than his father (§85); for the years 413/1022 and 415/1024 he talks about working in the Fāriqī hospital of Maiyāfāriqīn, where he must have been in a position to give orders not only to the keeper of the in-house pharmacy (ḫāzin) but also to the house officer (qaiyim bi-ḫidmat al-marḍā) (§§57 and 146); twice, he records house calls to counsel depressed people (§102); his adopted hometown of Maiyāfāriqīn is moreover mentioned in connection with two patient cases (§§28 and 192), as well as having been the venue of a medico-philosophical discussion that took place in the year 419/1028 (§25); and once, he recalls witnessing a tragic death in Upper Mesopotamia (§192), the region around Maiyāfāriqīn. Apart from these fleeting and almost involuntary autobiograph- ical remarks, we can adduce certain later reports to corroborate the fact that ʿUbaidallāh in his day was considered an authority on all matters Greek, including questions of chronology and notably Galen13—this observation is reflected in the wide range of Greek sources which ʿUbaidallāh used for the composition of the present text14 but also for his epistle on psychosomatics.15 Next, contemplating ʿUbaidallāh’s linguistic skills beyond the obvious Arabic, we can say with certainty that he knew Syriac, from which language he translated a legal document into Arabic16—this observation comes as no surprise, for in ʿUbaidallāh’s time a Nestorian scholar would normally still have that competence; his understanding of Greek, given that all pertinent works he exploited were available in Syriac and/or Arabic translations, is more difficult to assess, but some of the lexicon he cites is unusual enough to suggest at least a certain familiarity with this language;17 on the other hand, there is no evidence to

12 Hereafter and throughout this book the sign § refers to the numbered sections of the Ara- bic text and, accordingly, its English translation (pp. 36–251). 13 For example ZauMuḫ 126f. and 356f. with IAU 1/72f. and 75ff. 14 Cf. pp. 19ff. below. 15 Cf. BuḫRis 170f. 16 The Risāla fī l-Mawārīṯ “Epistle on Legacies”, see p. 6 below; cf. also his lexical equations in §§166, 167 and 168. 17 See e.g. his explanation of bāsilayūs (βασιλεύς) with “leader” (raʾīs) or qīfāliyūn (κεφά- λαιον) with “pertaining to the head” (raʾsī) (both §48), as well as lemmata like mūriyūn < μώριον (§127), mūlibus < μόλιβος (§150), or qasṭuriyūs < καστόριος and qasṭur < κάστωρ 4 introduction support any claim that he might have been acquainted with Persian. Finally, it is perhaps not in vain to signal here two encounters which ʿUbaidallāh, in the present text, mentions en passant: a conversation he had with a (visiting?) judge from Baghdad (§111), and a piece of oral information he obtained (in Maiyāfāriqīn?) from an Indian colleague (§186).18 A modest biographical review, proceeding from the meagre facts outlined above, could take the following form: ʿUbaidallāh was born in Baghdad around the year 370/980, into an old and established family of Nestorian physicians whose members, for then already two centuries, had epitomized and crucially influenced the transition from Greco-Syrian to Arabian medicine; at a relatively young age, presumably in late adolescence, and having begun his medical edu- cation, ʿUbaidallāh left with his father to settle down in Maiyāfāriqīn; after the foundation of the Fāriqī hospital, in or around the year 401/1011, ʿUbaidallāh joined this institution as a senior doctor, later perhaps even as its director, and besides offered some kind of extramural healthcare, as was customary; he no doubt maintained relations with the local ruling classes19 and with certain dig- nitaries from the imperial capital, but he seems to have kept a prudent distance and independent mind;20 his expertise on the Greek heritage, notably medical and philosophical, was undisputed, and he moreover had direct access to the wealth of Syriac literature still available at the time; he also appears to have been involved in his church, and to have had an interest in dogmatic and juridi- cal matters; his friendship with the famous physician and cleric Ibn Buṭlān may be seen as a token of his own renown, and it is no coincidence that he was called upon to enlighten the participants of a medico-philosophical debate that took place in Basra in the year 429/1038;21 ʿUbaidallāh died, aged about 80, in the early 450s / c. 1060, almost certainly and like his father in Maiyāfāriqīn. b Works Apart from the text edited and translated here, ʿUbaidallāh wrote at least sixteen other works which, with one exception, all relate to medicine or philosophy; most of these works are now lost, and of the five extant ones three have

(both §170), to name but a few; cf. also BuḫRis 55,1 (Arabic) = 89,2 (German): qāṭāḫūs < κάτοχος “catalepsy”. 18 Further conclusions that may be drawn from the present text, and that bear on ʿUbaidal- lāh’s biography only in an oblique fashion, are discussed pp. 21–28 below. 19 His work On the Natures of Animals (see p. 5 below) is dedicated to the Marwānid ‘prince’ Naṣraddaula, and his clinical appointment would have required official sanctioning. 20 Cf. his conduct during the meeting (maǧlis) related in §25. 21 BuḫRis 22 (Arabic) = 49f. (German). introduction 5 already been published. The following annotated inventory commences with the list provided by Ibn Abī Uṣaibiʿa, our prime indigenous source on the subject, before adding a number of writings that must have escaped his attention but are attested elsewhere.

1. Fī l-Iḫtilāf bain al-albān “On the Difference between Milks”, a treatise (maqāla) written in 447/1055 for a friend (ṣadīq): IAU 1/148,11f. 2. Manāqib al-aṭibbāʾ “The Exploits of Physicians”, a book (kitāb) written in 423/1032 in which he mentions some of their circumstances and memo- rable deeds: IAU 1/148,12f.; further ʿAlṬibb 470 no. 20 and UllMed 230 with notes 4 and 5 (for fragments);22 autocitation §82 below. 3. ar-Rauḍa aṭ-ṭibbīya “The Medical Garden”, a book (kitāb) dedicated to the master (ustāḏ) Abū l-Ḥasan Muḥammad ibn ʿAlī: IAU 1/148,13f.; further ʿAlṬibb 482 no. 34 and UllMed 110; ed. see bibliography s.v. BuḫRau.23 4. at-Tawāṣul ilā ḥifẓ at-tanāsul “The Achievement of Sustained Procre- ation”, a book (kitāb) written in 441/1049: IAU 1/148,14f.; further ʿAlṬibb 518 no. 11 (reading an-nasl instead of at-tanāsul). 5. Fī ṭ-Ṭahāra wa-wuǧūbihā “On Circumcision and its Necessity”, an epistle (risāla) in response to a question of the master (ustāḏ) Abū Ṭāhir ibn ʿAbdalbāqī known as Ibn Qaṭramīz (not Qaṭramīn): IAU 1/148,15f. 6. FīBayānwuǧūbḥarakatan-nafas “On the Explanation of the Need for Res- piratory Movement”, an epistle (risāla): IAU 1/148,16. 7. Nawādir al-masāʾil (al-)muqtaḍaba min ʿilm al-awāʾil fī ṭ-ṭibb “Rare Med- ical Problems Extracted from the Knowledge of the Ancients”, a book (kitāb): IAU 1/148,17; further ʿAlṬibb 492 no. 98. 8. Taḏkirat al-ḥāḍir wa-zād al-musāfir “Memento for the Sedentary and Pro- vision for the Traveller”, a book (kitāb): IAU 1/148,17f.; further ʿAlṬibb 482 no. 34 and UllMed 110.24 9. al-Ḫāṣṣ fī ʿilm al-ḫawāṣṣ “Special Knowledge about Sympathetic Proper- ties”, a book (kitāb): IAU 1/148,18. 10. Ṭabāʾiʿal-ḥayawānwa-ḫawāṣṣihāwa-manāfiʿaʿḍāʾihā “The Natures of Ani- mals, their Sympathetic Properties and the Uses of their Organs”, a book

22 Manfred Ullmann is probably right to link these twenty-nine short fragments to ʿUbaidal- lāh’s Manāqib al-aṭibbāʾ, even though this work is quoted explicitly only twice, viz. IAU 1/ 104,13 and 187,27; on one occasion, it is referred to as his “chronicle” (taʾrīḫ), viz. ZauMuḫ 184,17. 23 The work consists of extracts (muqtaṭafāt) which ʿUbaidallāh made from his (lost) Taḏki- rat al-ḥāḍir wa-zād al-musāfir, for which see item eight on the list. 24 ar-Rauḍa aṭ-ṭibbīya (item three on the list) is an extract of this work, cf. note 23 above. 6 introduction

(kitāb) written for the prince (amīr) Naṣraddaula (not Naṣīr-) (d. 453/ 1061): IAU 1/148,18f.; further ʿAlṬibb 475 no. 11 and UllNGw 28; ed. (partial, facsimile) and comm. see bibliography s.v. BuḫṬab.25 11. Fī Wuǧūb an-naẓar ʿalā ṭ-ṭabīb fī l-aḥdāṯ an-nafsānīya wa-fī kaun al-ʿišq maraḍan “On the Physician’s Obligation to Consider Psychical Processes and on Passionate Love Being a Malady”, an epistle (risāla) written after 429/1038: ʿAlṬibb 472 no. 7 (s.t. al-ʿišq maraḍan [sic]) and UllMed 110; ed. and tr. (into German) see bibliography s.v. BuḫRis. 12. Ṭibb an-nafs wa-mudāwāt al-aḫlāq “Medicine of the Soul and Therapy of Morals”,a book (kitāb): autocitations §§92 and 105 below, and also BuḫRis 64,1 (Arabic) = 100,12f. (German).26 13. Fawāʾid al-aġḏiya wa-wuǧūh istiʿmālihā “The Virtues of Victuals and the Ways to Use them”, a book (kitāb): autocitation §106 below. 14. (Iḫtiyārāt min) kitāb Mā lā yasaʿ aṭ-ṭabīb ǧahluhū “(Specimens from) the book ‘What the Physician is not Allowed to Ignore’”, the latter written by a certain al-Ḥasan (or al-Ḥusain) ibn as-Sarī an-Naṣībī: MS Leiden Univer- siteitsbibliotheek 584/3 (fols. 98a–101a). 15. Fī l-Mawārīṯ “On Legacies”, an epistle (risāla) on inheritance laws according to the (Nestorian) church, translated from the Syriac original of Elias of Nisibis (d. 1046CE): MS Vatican Biblioteca Apostolica ar. 160/2 (fols. 9a– 25a).27 16. *Fī Zamān Ǧālīnūs* “On the Lifetime of Galen”, an epistle (risāla) in response to a pertinent question: ZauMuḫ 126,11ff.28

25 ʿAlṬibb 511 no. 3 separately registers a work titled al-Ḫawāṣṣ—muǧarrab al-manāfiʿ “Sym- pathetic Properties—of time-tested usefulness”, identifies it, for reasons not explained, with the Ṭabāʾiʿ al-ḥayawān, and refers to some of the then known manuscripts of the latter text; but from a distance I wonder whether the title al-Ḫawāṣṣ, if indeed it exists as such, may not rather be an abridged designation of ʿUbaidallāh’s (lost) al-Ḫāṣṣ fī ʿilm al- ḫawāṣṣ, for which see item nine on the list. 26 A second autocitation in the epistle published by Felix Klein-Franke evokes a work titled Ṭibb al-aḫlāq “Medicine of Morals”,see BuḫRis 38,11 (Arabic) = 69,7 (German); this surely is a curtailed reference to the selfsame Ṭibb an-nafs wa-mudāwāt al-aḫlāq and not, as Klein- Franke rather oddly assumes (BuḫRis 17), a separate writing. 27 According to GcaL 2/187,3f., a second Arabic manuscript is registered in the first volume of Paul Sbath’s al-Fihris: Catalogue de manuscrits arabes (Le Caire 1938) under no. 244. 28 Whilst IAU 1/72,12ff., in a parallel passage, does not explicitly mention an epistle, he no less speaks of a text (naṣṣ); Max Meyerhof (MeyAC 343) thought that this work is “very probably” identical with ʿUbaidallāh’s epistle for Ibn Qaṭramīz (item five on the list), but his assumption is based on what I believe to be a misinterpretation of the Arabic wording in IAU 1/148,15f. introduction 7

This inventory suggests two further observations: first, ʿUbaidallāh’s literary output not only exceeded by far that of any other member of his illustrious clan, but it is of this œuvre that we do actually possess more than tiny treatises, or fragments of varying length, or presumable pseudepigraphs;29 second, ʿUbaidallāh’s present commentary is the last extant major medical work from his pen to be made available in published form.30

2 The Book on Apparent Death

Il convient de remarquer ici qu’au Moyen Âge un commentateur était en réalité un auteur qui composait un ouvrage scientifique ou philosophique en prenant pour base et pour fondement quelque écrit plus ancien Philip K. Hitti: Précis d’histoire des Arabes 153

The Arabic title of the small work that underlies ʿUbaidallāh’s present commentary is Taḥrīm ad-dafn qabl arbaʿa wa-ʿišrīn sāʿa “The Prohibition of Burial before Twenty-Four Hours”,31 which is a paraphrase of the presumed original title *Περὶ τοῦ μὴ θάπτειν ἐντὸς μιᾶς ἡμέρας*32 “On not to Bury within One Day”; as ʿUbaidallāh himself alleges in his commentary (§3), the Byzantine emperor Heraclius (d. 641CE), when coming across the (Greek) prototype, augmented its title, for the sake of clarity, with the word “alive” (ḥaiy < *ζωός*),33 whence it became also known, in Arabic, as Taḥrīm dafn al-aḥyāʾ “The Prohibition to Bury the Living”. The Greek version of this work is lost, such that the only extant textual witnesses are its Arabic and, secondarily, Hebrew translations;34 it is possible, though unverifiable, that the Greek-into-Arabic translation ran through a Syriac intermediate. The composition of the Greek text is ascribed, in both the Arabic and Hebrew traditions, to Galen—this attribution has long since been considered pseudepigraphic, and we will return to that point in

29 Cf. UllMed 108–111 and 210f. with GaS 3/209ff., 226f., 243 and 258. 30 It is to be hoped that ʿUbaidallāh’s translation titled Fī l-Mawārīṯ (item fifteen on the list) will be given due attention by legal historians. 31 The habitual extension of this title is wa-aqṣāhū ṯnain wa-sabʿīn sāʿa “and at most Seventy- Two Hours”, cf. pp. 306 and 316 below. 32 So FiCG 125f. no. 305, with the Latin titles De prohibenda sepultura and Liber qui prohibet sepulturam. 33 This claim is also made at the beginning of the Istanbul manuscript, cf. p. 306 below. 34 For editions of these see appendices 1a+b (pp. 306–321) and, respectively, appendix 2 (pp. 324–337). 8 introduction the following paragraph. The Arabic translation of the Greek text—whether or not proceeding from a Syriac template—was made probably around 800CE by ʿAbdīšūʿ ibn Bahrīz, the Nestorian bishop of Ḥarrān and later Mosul,35 who is also known to have translated, at the behest of the ʿAbbāsid caliph al-Maʾmūn (reg. 198/813–[d.]218/833), several Greek writings on logic and philosophy;36 ʿAbdīšūʿ was a friend of ʿUbaidallāh’s ancestor Ǧibrīl ibn Buḫtīšūʿ (d. 213/828) and “one of his translators” (nāqil lahū),37 which might explain how the text, forming part of a family library, came to ʿUbaidallāh’s attention in the first place.38 The topic of the Greek work—apparent death, its causes, signs and treatments—is exotic enough to account for the fact that neither this text nor indeed ʿUbaidallāh’s commentary seem to have left many traces in Arabic medical literature, or to have had any tangible impact on it.39 The reasons why (and by whom) the Greek work was chosen for translation, just as well as the question why ʿUbaidallāh decided to honour it with a detailed commentary (tafsīr), are largely shrouded in mystery; one may speculate that ʿAbdīšūʿ was commissioned by Ǧibrīl ibn Buḫtīšūʿ to undertake a translation from the Greek, and that ʿUbaidallāh, more than two centuries later, was actually prompted by an acquaintance40 “to publish and propagate the merits of this work, and to comment on its obscure passages (ġawāmiḍ) for the benefit of those who might need it” (§111)—in both cases, alas, the motivation remains rather elusive. Suf- fice it to say that in its transmitted form, the commentary of ʿUbaidallāh is not only more than eight times as comprehensive as the base text but also infinitly more sophisticated, so much so that the latter, at least in its Arabic garb, is virtually unintelligible without further explanation.41 Before examining in closer

35 See GcaL 2/119f. no. 5. 36 The Istanbul manuscript specifically refers to ʿAbdīšūʿ in a short preamble which seems to imply that he was at least the redactor of its Vorlage (cf. p. 306 below lines 6ff.); he is moreover, in all likelihood, the person hidden behind the subsequent designation “commentator” (mufassir), which latter term in this context may also denote “translator” (cf. p. 307 below line 6). 37 See IAU 1/205,19. 38 Maimonides (d. 1204CE), who apparently possessed a manuscript of the (Arabic) translation, claims however that the translator was al-Biṭrīq (fl. late 2nd/8th century), implying (but not clearly stating) that he found this information on his copy, see MMA treatise 24 no. 44; Maimonides does not seem to have had any knowledge of ʿUbaidallāh’s commentary. 39 The same is true, by the way, for the Hebrew translation within its own cultural realm, see p. 325 below. 40 The judge Abū Naṣr al-Baġdādī, on whom see p. 190 below note 273. 41 Cf. the verdict of the Hebrew translator Judah ben Solomon Alharizi (d. 1225CE) who com- introduction 9 detail some general problems of chronology, authenticity and inner-Arabic rapports, and before focusing more specifically in subsequent sections on the form, content and character of ʿUbaidallāh’s commentary, there is a diagram to illustrate the overall transmission of the Greek text through to its Hebrew manifestations (p. 10). Any attempt at placing the Greek prototype chronologically is linked to the question of its authenticity. Among the few indigenous scholars of the medieval period who knew about the existence of this text, ʿUbaidallāh was the only one who upheld Galen’s authorship over the Greek original, and his defensive stance is by itself an indication of controversy. ʿUbaidallāh, in the prolegomena to his commentary, having signalled his awareness that notably the ‘sophists’ (sūfisṭāʾīyūn) show little inhibition when it comes to wilfully manipulating intellectual property (§2), proceeds to assert the attribution of the text to Galen by putting forward the following arguments: he first points to a long and strong chain of textual transmission, from Greek through Syriac (!) to Arabic, in the course of which Galen’s authorship has not only never been challenged but, on the contrary, explicitly been affirmed;42 and then he dis- misses the predictable objection that the text is not registered in Galen’s Pinax by declaring that this autobibliography is far from being complete, and that certain undoubtedly authentic Galenic writings do also not figure therein (§3).43 With this assessment, however, ʿUbaidallāh stands alone. The text that underlies his commentary is mentioned nowhere by Ḥunain ibn Isḥāq (d. 260/873),

plains about the unworkable and corrupt state of his Arabic Vorlage, adding that it should probably not have been translated at all, see p. 325 below. Note here in passing that Alharizi seems to have been aware of the existence of ʿUbaidallāh’s commentary, as the second half of the Hebrew title, curiously, reads “(in a) Summary by [Bokht] Yeshuʿ the Syrian” (p. 324 below), without however containing, in what follows, a single line of that ‘summary’— perhaps Alharizi’sVorlage was therefore a (bad) extract of ʿUbaidallāh’s integrated version. 42 ʿUbaidallāh makes this claim in particular with reference to Syriac manuscripts (nusaḫ suryānīya), which he appears to have at least heard of. 43 This argument is valid in principle, as Galen’s Pinax (that is Περὶ τῶν ἰδίων βιβλίων γραφή and, by extension, Περὶ τῆς τάξεως τῶν ἰδίων βιβλίων) indeed omits a number of genuine writings—the famous translator Ḥunain ibn Isḥāq (d. 260/873), in an appendix to an equally famous epistle on the Syriac and Arabic Galen-translations, lists no less than 26 Galenic works which he considered authentic but which are missing from the aforesaid autobibliographies, see BergNM 86ff. (Arabic) = 93ff. (German); a classic example of this is a text that is lost in Greek and only preserved in an Arabic translation, titled Miḥnat aṭ- ṭabīb “The Examination of the Physician”, for which see UllIM 33 with UllMed 52f. no. 70 and GaS 3/125 no. 88. 10 introduction

Stemma introduction 11 not even among the works which he regarded as pseudepigraphs,44 and it is absent, too, from the catalogue of an-Nadīm (d. 380/990);45 more ominous, though, is the fact that both the Jewish philosopher-physician Maimonides (d. 1204CE) and the Arab historian Ibn Abī Uṣaibiʿa (d. 668/1270) do, on the one hand, register the text in question but, on the other hand, independently agree that it is a fake;46 and assuming our interpretation of the short preamble to the Istanbul manuscript is correct, even the text’s redactor—if not translator— ʿAbdīšūʿ ibn Bahrīz nursed some vestigial doubts.47 When the first Arabic and Hebrew manuscripts came to the attention of European scholars in the 19th century, the text was accordingly, and unanimously, treated as ‘pseudo’;48 this judgement has been repeated and affirmed in relevant secondary literature ever since,49 and augmented most recently, in a personal communication to the writer of the present lines, by Vivian Nutton.50 The most convincing argument, though hardly advanced, against the text’s authenticity is based on an observation already made by Maimonides,51 namely the language of the text. The Arabic and thence Hebrew versions of this allegedly Galenic writing differ, in their blunt and clumsy style, so much from what can be found in the

44 24 in number, see BergNM 89f. (Arabic) = 96ff. (German). 45 NadFih 1/290f. (list of Galen’s works); there is also no trace of it in al-Yaʿqūbī’s (d. 284/897) old inventory of Galenic writings, see KlAus 614–636. 46 Maimonides tries to explain the confusion by suggesting that the text was written by a later Greek physician who also bore the name ‘Galen’, and that the problem started there, see MMA treatise 24 no. 44; Ibn Abī Uṣaibiʿa simply incorporates the text into a list of ‘Galenic’ writings that he reckons were “planted on him” (mansūb ilaihī), see IAU 1/102,19. 47 Cf. p. 44 below note 10. 48 See e.g. JoGoCC 243f. (even denying a Greek origin: certe graecus non erat), StÜb 656f. no. 11 (“untergeschoben”), StUe 461 no. 101 (“zweifelhaft”). 49 See e.g. MeyGal 543 no. 64, RiWaSB 21 no. 35, VajIG 659 s.v. Taḥrīm, UllMed 110f.; Johann Christoph Bürgel pointed out, in an article from the late 1980s, that early doubts about authenticity may have been triggered by the implausibility of a story that forms an integral part of the text (§113), see BüTop 180. 50 “There are two main reasons [for regarding the text as ‘pseudo’]. The first is that it does not appear in any of the bibliographical treatises, and secondly that the title suggests a non-medical topic that seems to relate more to post-Galenic debates over burial […] If my memory is correct, there were occasional refusals in warfare or political turmoil to deny burial to opponents, but there were none of the rules such as one finds in Judaism […] Of course, all the major Arabic writers knew the two letters by Ḥunain, as well as the problems in identifying tracts not in the Pinax, but now that we have the evidence of De Indolentia and the full text of On my own Books, we are better informed about the value of Galen’s silences” (letter dated 23 June 2016). 51 MMA treatise 24 no. 44. 12 introduction author’s undisputed works that it takes a stretch of imagination to argue the text’s authenticity52—how ʿUbaidallāh, otherwise an expert on the Galenic corpus, did not see this glaring disparity remains a puzzle. If, then, the text that underlies ʿUbaidallāh’s commentary is not by Galen, very little else can be said about it with any certainty: it would obviously have been written after Galen’s death (c. 216CE) and, taking the legend at face value, before Hera- clius (d. 641CE) could feel the need to clarify its title; as there is no reason to believe that the text was not originally conceived in Greek, it might be the creation of an Alexandrian physician, and composed probably in the 6th century CE. It is worthwhile here to stress the patent point that this text’s historical and scientific significance is in no way diminished by its unresolved authorship. Apart from the Hebrew tradition, which has been dealt with separately,53 the pseudo-Galenic text is preserved in a number of Arabic manuscripts of which I have been able to use three: the version contained in ʿUbaidallāh’s commentary, and two distinct transmissions represented by the Istanbul and Paris codices respectively.54 Putting aside some secondary subjoinders,55 repetitive phrasing56 or random eulogies,57 a comparison between these three textual witnesses reveals, on the one hand, only minor syntactic variations but, on the other hand, some cases of structural transposition58 and, more significantly, certain terminological differences which clearly suggest that each manuscript

52 Even if we assume, with some justification, an inferior translation at the hands of ʿAbdīšūʿ ibn Bahrīz or, perhaps, al-Biṭrīq, for both of whom Arabic would have been a second (or third) language, the unadorned brevity of the overall composition alone belies its supposed authorship. 53 See pp. 324–337 below. 54 The Istanbul manuscript is complete, the Paris manuscript breaks off in the middle of the third treatise (§100). Fuat Sezgin records another four copies from India and Iran which proved to be inaccessible, namely Hyderabad Āṣafīya ṭibb 243, Rampur Raza ṭibb 220, Tehran (private) and Qom Marʿašī [no number], see GaS 3/127,5ff. for further details. 55 Cf. e.g. the blue-printed passage at the end of the Istanbul manuscript (p. 315 below), written in horrific Arabic. 56 Cf. e.g. the last sentence of §89 in the Istanbul and Paris manuscripts or the sentence preceding §91 in the Paris manuscript, all cleaned up by ʿUbaidallāh. 57 Phrases such as “God willing” (bi-iḏn Allāh or in šāʾa llāh) are interspersed throughout the Arabic versions of the pseudo-Galenic text, reflecting no doubt a process of ‘Islamization’ of the work. 58 Cf. ʿUbaidallāh’s shifting of a longer passage from §91 to §9, and of a short one from the very end of the base text (p. 316 below) to §3. introduction 13 was copied from a different Vorlage; fluctuations in terminology may also be suggestive of multiple, albeit hypothetical, translatory choices. The situation can be exemplified by the following table:59

§§ MS Leiden MS Istanbul MS Paris *ps.-Galen*

§1 musabbit musabbit muḥassir ὑπνωτικός §4 ḥīn al-ifrāq ḥīn al-ifrāq waqt al-iqāma ὥρα ἔγερσεως §20 bṭl I ḏhb I ḏhb I παύω §23 istifrāġ nafḍ nafḍ ἡ κένωσις §29 taqaššur yubs yubs ἡ ξηρασία §31 byn X sby VIII ẓhr I φανερόω §31 bʿṯ I ʿbʾ II ʿbʾ II ἐπιτίθημι §31 šarǧ ruʾim farǧ ὁ δακτύλιος §37 ʿalīl waṣīb waṣīb ἄρρωστος §37 amān sitr sitr ἡ σκέπη §45 diwāʾ diwāʾ mudāwāh ἡ θεραπεία §67 ḍmd I ḫmr II kmd II καταπλάσσω §79 nbʿ I nbʿ I bʿṯ VII προΐημι §83 ṣwb IV ṣwb IV nyl I τυγχάνω §91 ġamm ġamm hamm ἡ κατήφεια §100 fwq IV ʿyš I – μένω §109 maṭmūra muṭbaq – τὸ ὑπόγειον §109 baġtatan bi-dafʿa – ἐξαίφνης §109 ftḥ V wḍḥ VIII – ἀνοίγω §142 rʿš VIII nfḍ VIII – τρέμω §187 nḥw II ḥnw/y VII – ἐκτρέπω

Overall, ʿUbaidallāh’s version of the pseudo-Galenic text is stylistically the least offensive, and he moreover seems to have had two copies of it at his disposal;60 the relative superiority of the text transmitted by ʿUbaidallāh surely also reflects ‘editorial’ interventions on his part. The disparities between the three textual witnesses have been deemed interesting enough to justify separate editions of both the Istanbul and Paris manuscripts, but not sufficient

59 For the Greek terms cf. LSLex with UllWÜ s.vv. 60 Cf. §123 where he refers to “another copy” (nusḫa uḫrā). 14 introduction enough to merit a threefold translation; for the same reason, the Hebrew version, which is based exclusively on the Arabic tradition of the pseudo-Galenic text, has been left untranslated. On the level of contents, all versions concur. As opposed to the hermeneutic problems raised by the pseudo-Galenic text, ʿUbaidallāh’s authorship over the commentary is indubitable, and the date of its composition, too, can be narrowed down to the years between 423/1032 and his death in the early 450s / c. 1060.61 And now that we have disposed of these preliminary matters and, hopefully, provided a suitable historical background, we can turn our attention more wittingly to ʿUbaidallāh’s commentary itself. a The Arabic Manuscript The sole surviving manuscript of ʿUbaidallāh’s commentary is preserved as Codex Orientalis 584/1 = fols. 2b,1–71a,8 in the Universiteitsbibliotheek of Lei- den.62 It is written in amply dotted, occasionally vocalized, somewhat crude Eastern Nasḫ at 17 lines per page. The copyist gives his name on fol. 101a,16f. as ʿĪsā ibn Abū (sic) l-Baqāʾ ibn Wahbān ibn al-Qass Brahīm (sic) ibn ʿĪsā aṭ-Ṭabīb al-Ǧazīrī, an otherwise unknown Christian physician from Upper Mesopota- mia; on fol. 101b,1ff. he further records that he finished his copy63 in the night

61 The terminus post quem is obtained from internal evidence: in §82, ʿUbaidallāh refers to his own book “The Exploits of Physicians” (Manāqib al-aṭibbāʾ), which was written in 423/1032, see IAU 1/148,12f.; two other autocitations (§§92, 105 and, respectively, §106) are chronologically non-evidential. 62 First described in 1865 by JoGoCC 243f. (under no. 1333) and, more than a century later, again registered briefly by VoHAM 358. The second part of this collective manuscript contains (fols. 71a,9–98a,12) ʿUbaidallāh’s epistle (risāla) titled FīWuǧūban-naẓarʿalāṭ-ṭabībfī l-aḥdāṯan-nafsānīyawa-fīkaunal-ʿišqmaraḍan “On the Physician’s Obligation to Consider Psychical Processes and on Passionate Love Being a Malady” (published in 1977 by Felix Klein-Franke, see bibliography s.v. BuḫRis); the third part contains (fols. 98a,13–101a,15) an (unpublished) appendix to this epistle, also composed by ʿUbaidallāh, in which he quotes passages from previous authors in support of his own theories, referring notably to a work titled Mā lā yasaʿ aṭ-ṭabīb ǧahluhū “What the Physician is not Allowed to Ignore” by a certain al-Ḥasan (or al-Ḥusain) ibn as-Sarī an-Naṣībī; the fourth and last part, still written in the same copyist’s increasingly wavering hand, contains (fols. 101b,4–107b,17) various prescriptions (ṣifāt) which are largely dedicated to skin or hair conditions. There are scrib- blings from a second hand at the very beginning of the manuscript (fol. 0a–b), indulging in psycho-astrological speculations, followed by a twofold zodiacal vignette (fol. 1a) which seems to have been stuck on later; and several other hands have penned down notices of ownership or acquisition (fols. 0b and 1b), dating mostly from the 10th/16th century. At the very end of the manuscript (fol. 108b) yet another hand has jotted down notes that appear to be reminders of lent books, often relating to grammar. 63 Up until and including items two and three, cf. note 62 above. introduction 15 of Friday 23 Ḏū l-Qaʿda 717 / 27 January 1318,64 in the city of Baghdad; and he concludes by asking the reader’s forgiveness for any slips of the pen, as he was copying mostly at nocturnal hours.65 The only punctuation mark used by the copyist is a sign resembling ❖ which occurs sporadically, at times unexpectedly, and always in russet ink. Likewise written with russet ink are the worded treatise numbers on fol. 2b, as well as most proper names and epithets, generally including conjoined verbs, adjec- tives or particles. Occasionally, the copyist notes corrections or conjectures in ظ for the former and صح the margins of the manuscript, using the sigla ۲ or (scil. ẓann) for the latter—examples of all three cases are found on fol. 4b; .thus” (e.g“ هذه rarely, marginal corrections may be accompanied by the words Vorlage” (e.g. fol. 34b). Only once, a word is separated at the“ ةخسن fol. 26b) or end of the line, i.e. yatanā | waluhā (fol. 66a,13f.). The relatively high number of metatheses, often involving perfectly common words and even Arabic proper names, seems to indicate that the copyist was either about to fall asleep or oth- مهوكـلم erwise struggling to concentrate—witness, for example, cases such as

64 The date stated BuḫRis 2,9 and 14,9 is to be corrected accordingly. 65 ʿĪsā al-Ǧazīrī, the copyist of the vast bulk of the manuscript, has also numbered it with abǧad letters in decimal quires, such that, for example, the last folio of the third quire is then ,(31) ال value 30), followed by the first folio of the fourth quire marked) ل marked and so on; additional markers to indicate the start of a new quire are accordingly ,(32) بل placed next to each first folio, for example ṯānī yā (11), ṯāliṯ kā (21), rābiʿ lā (31), and so on; as the later European numbering, which is referred to here throughout, did not take is now 8, and (9) ط the first leaf into account, it lags one folio behind, such that Arabic so on. Finally note that on fol. 2a the copyist recorded the deaths of two of his fellows, namely a certain Nāṣiraddīn Mattā ibn al-Maǧd ibn al-Ḥakīm Baqāʾ who died on Tuesday 28 Ǧumādā II 728 / 10 May 1328 and was buried the day after, and a certain al-Ḥakīm Baqāʾ Abū l-Ḥakīm Wahbān who died on Sunday 9 Muḥarram 729 / 13 November 1328; this is followed by a rather resigned little stanza in catalectic Ḫafīf metre: kam kitābin katabtuhū bi-yadī ∗ saufa tafnā yadī wa-yabqā l-kitāb fa-iḏā muttu fa-ktubū fauqa qabrī ∗ raḥima llāhū mīta fī t-turāb Many a book have I copied with my hand—the book remains but perish my hand must! So when I am gone write atop of my grave: God’s mercy on him who lies dead in the dust! From this poetic lament and the preceding death notices, combined with the copyist’s reference to nightly scribal activities (fol. 101b,3), we may draw the conclusion that he was working as a physician during the day and copying books during the night; moreover, the time gap between finishing the present manuscript and adding the obituaries is a good ten years, which means that this copy, and presumably all others he made, were intended and kept for personal use (rather than commissioned). 16 introduction for šuyūḫinā انوخيش ,(for al-mufassir (fol. 25b,5 سرفملا ,(for mulūkahum (fol. 6a,6 -for yuṭʿam (fol. 61b,13) or, particu عمطي ,(for yuʾaddib (fol. 54a,14 دبوي ,(fol. 41a,2) for Saʿīd (fols. 2b,2 and 45a,12). Besides, the manuscript shows دعيس ,larly telling a number of orthographical, morphological and syntactical peculiarities which deserve to be dealt with separately. Some of these features are common to most medieval Arabic manuscripts, whilst others are distinctive of a so-called ‘Chris- tian’ variety; such features, however, cannot always be categorized as neatly as this classification suggests, and I will therefore, in the following three sections, include references to Joshua Blau’s Grammar of Christian Arabic (abbr. BlGCA) even in those cases where the feature in question is a shared phenomenon. It is obvious that orthographical peculiarities are likely to reflect codes of practice adhered to by the copyist of the text; whether and, if so, to which extent this conclusion also applies to morphological and syntactical peculiarities is hard to say—the latter should, at least in principle, reflect the language employed by the author of the text.66

Orthography The glottal stop (hamza) in medial or final position is generally omitted and/or ,for yasʾal لسي replaced by the letters wāw or yāʾ (BlGCA 1/86–100), for example for li-ʾallā; note in اليل for qiṯṯāʾ or ىثق ,for haiʾatuhū هتيه ,for ǧuzʾ وزج or زج ,for dāʾ اد for la-ʾin. The letter alif often replaces final yāʾ (BlGCA 1/81f.), for نال particular The letter hāʾ at-taʾnīṯ is normally undotted and may replace . اَقْبـَي or َأ اَوْق example -provisions”. Alif otio“ تاَنُؤَم for هانوم the letter tāʾ (BlGCA 1/115ff.), for example .”he calls“ اوعدي sum is often written unnecessarily (BlGCA 1/127f.), for example ًالاق Nunation is sometimes employed wrongly or inadequately, for example Dittography of a littera geminata occasionally occurs . ًدوجوم they both said” or“ for aqarrahū. Scriptio defectiva is not unusual هررقا BlGCA 1/123), for example) for al-qāsim, whilst scriptio مسقلا for as-salām or ملسلا BlGCA 1/77f.), for example) -these two”; sim“ ناذاه plena is rare (BlGCA 1/68 with note 29), for example for maǧārin or م يراج ilarly we find, bordering on morphology, cases such as for aṣ-ṣāfī. The pronoun mā sometimes coalesces with the preceding فاصلا

66 It has already been said (cf. pp. 12f. above) that ʿUbaidallāh’s integrated version of the pseudo-Galenic treatise differs from the versions which are attested separately by the Istanbul and Paris manuscripts, and that such differences are likely to be due not only to incongruous transmissions but also to lexical and stylistic adjustments made ad hoc by the commentator; for the purpose of establishing an inventory of idiosyncrasies, the pseudo- Galenic passages cited by ʿUbaidallāh have accordingly also been taken into account, with all the usual caveats. introduction 17

.even when in construct state , امّلُك or امَعَم word (BlGCA 1/128f.), for example To all the above instances we have applied the conventional spelling, with the .”why“ لِ َم single exception of defective

Morphology The relative noun (nisba) may be formed with the ending -ānī (BlGCA 1/231f.), for example nafsānī “psychical” (§3 and passim) or raʿwānī “free-range” (§146); the formation ḥaqqī “real” occurs alongside ḥaqīqī (§§3, 31 and passim). For the sake of clarity, certain anomalies have been restored to the conventional spelling, sometimes tacitly but on the whole in an explicit manner, for example: the occasional transition of verbs tertiae hamzatae to tertiae yāʾ (BlGCA 1/ the rare ;( تبتخا or iḫtabaʾat (fol. 43a,5 ( تلتما 176ff.), such as imtalaʾat (fol. 23b,13 transition of roots primae/mediae hamzatae to primae/mediae wāw (BlGCA 1/ or alʾamuhā ( مـىـىاوملا 168f. and 172f. respectively), such as al-maʾātim (fol. 53a,10 cases of mood loss in verbs mediae/tertiae wāw or yāʾ, leading ;( اهمولا fol. 52b,6) to a retention of the long vowel in the jussive (BlGCA 1/185 and 194f. respectively) or an unshortened form of the subjunctive, such as lam nurid (fol. 47a,9 Unusual .( هنولخدي or an yudḫilūhū (fol. 55b,13 ( ىجرـى or lam yurǧa (fol. 40a,12 ( ديرن broken plurals are aurād “veins” (§6), aġlāf “membranes” (§10) and aġšiya “tissue layers” (§11); unusual verb stems are mḍġ IV “to chew” (§72), mḏy IV “to discharge semen without coitus” (§111) and ḥlm X “to attain puberty” (§111); an unusual verbal noun is balġ “procurement” (§90); a neologism seems to be ṭuruqīya “guild” (§57).

Syntax Syntactical peculiarities have on principle been dealt with in two ways: they have been emended and relegated to the apparatus if their presence in the text would have interfered with its smooth understanding; or they have been kept unchanged if their documentary value was judged to be higher than their ineptitude. The former category comprises the following cases: frequently, a determined noun in construct state takes the definite article (BlGCA 2/350f.), for example ad-dafn al-mautā (instead of dafn) “the burial of the dead” (§3) or al-ḥāl al-qahqarā (instead of ḥāl) “the state of retreat” (§48), but a required article may also be missing (BlGCA 2/348f.), for example min dimāġihī mumlaʾ (instead of al-mumlaʾ) “of his replete brain” (§99); often, the accusative alif is omitted (BlGCA 2/323), for example ḥaqīqīy (instead of ḥaqīqīyan) “really” (§49) or raʾaitu muṣāriʿ (instead of muṣāriʿan) “I saw a wrestler” (§85), but it may also be added in vain (BlGCA 2/336), for example yusammā ṯuflan (instead of ṯuflun) “is called sediment” (§7); diptotes may no longer be recognized, for example kāna l-laun aḥmaran (instead of aḥmara) “the complexion is red” 18 introduction

(§14); object suffixes may be inverted, for example ḥabasahum ʿalaihī (instead of ḥabasahū ʿalaihim) “he barred their escape” (§113); the feminine form of a verb in the imperfect dual is always replaced by the masculine form (e.g. §§193, 194 and passim); gender concord is eroding, for example ṣūra šabīh bil- maut (instead of šabīha) “a deathlike appearance” (§3) or al-ḥārr al-ġarīzīya (instead of al-ġarīzī) “the innate heat” (§57), also involving demonstratives (BlGCA 2/285), for example hāḏā l-maqāla (instead of hāḏihī) “this treatise” (§59); and the nominative dual is frequently replaced by the oblique case (BlGCA 2/317), in numerals just as in other nouns (e.g. §§7, 17 and passim). The latter (unemended) category comprises the following cases: the conjunctive in definite relative clauses may be omitted (BlGCA 3/548), for example al-fuḍūl …⟨allatī⟩ tanḥadir “the residues which descend” (§10); reflective object suffixes and iterative negative particles may be omitted, for example daḫḫin⟨hū⟩ wa- saḫḫinhū “smoke it and heat it” (§67) or lā ṭafiʾat wa-⟨lā⟩ talāšat “is not extinguished nor exhausted” (§86); demonstratives may precede nouns that are determined by a genitive or a relative annexation (BlGCA 2/400), for example hāḏā kitābī “this book of mine” (§1) or hāḏihī l-adwiyat allatī ḏakarahā “these are the remedies which he mentions” (§118); gender confusion in numeral constructions is common (BlGCA 2/366–370), for example arbaʿa ʿilal “four conditions” (§8) or arbaʿ mawāḍiʿ “four places” (§31); the conjunctive allaḏī may take the place of mā (BlGCA 3/554f.), for example hāḏā llaḏī tafʿaluhū “this (thing) that you do” (§71); the word order verb–object–subject frequently occurs (BlGCA 3/608), for example lam yura t-taṭwīla šarḥuhā “they are not specified any further” (§18) or aṭlaqa l-qaula Ǧālīnūs “Galen makes the sweeping statement” (§61); the cardinal number aḥad may be used emphatically, for example kull aḥad maraḍ “each and every disease” (§24) or hāḏā l-maraḍ aḥad min “this illness may well be caused by” (§28); and there is a marked tendency to replace adjectival ḫāṣṣ by ḫāṣṣī (BlGCA 2/405), for example al-ʿalāmāt al- ḫāṣṣīya “the distinctive symptoms” (§32). Further note that the words baṭn “belly”, ḥāl “condition”, kaff “hand” and rīḥ/rūḥ “pneuma” may (and do) assume, just as in classical Arabic, either gender; the word ǧamāʿa “group (of people)” is treated, unlike in classical Arabic, as a masculine collective noun, whose conjoined verb is put in the plural, to wit ǧamāʿa halakū wa-ǧamāʿa āḫar ʾstuḍirrū “some perished and some others were harmed” (§191); finally, there is one col- loquialism, employed in ‘direct’ speech, namely ēš “what?” (§111). b Sources When writing his commentary, ʿUbaidallāh no doubt drew on a variety of sources, some of which he names expressly whilst others can only be inferred from indirect allusions or silent borrowings. Explicit citations are often introduction 19 abridged and/or paraphrased; implicit references, by their very nature, are subject to interpretation. The following overview (in alphabetical order) of ʿUbaidallāh’s source material cannot, and does not, lay any claim to completeness, and it is, of course, artificial to a certain extent: in reality, the bulk of used sources, whether disclosed or insinuated, remains one and the same.

Explicit Sources67

1. Aristotle Περὶ ζῴων ἱστορίαι “Inquiries about Animals”: §7 with note 18 and §66; translated into Arabic (and possibly Syriac), see UllNGw 8f. 2. Fiṯyūn al-Aḫbār “The News”: §81 with note 215. 3. al-Ǧahšiyārī al-Wuzarāʾ wal-kuttāb “Viziers and Secretaries”: §81 with note 214. 4. Galen Ὅτι ταῖς τοῦ σώματος κράσεσιν αἱ τῆς ψυχῆς δυνάμεις ἕπονται “That the Powers of the Soul Follow the Mixtures of the Body”: §32 with note 86; translated into Syriac and Arabic, see BergḤu no. 123. 5. Galen Περὶ κρισίμων ἡμερῶν “On Critical Days”: §17 with note 50; translated into Syriac and Arabic, see BergḤu no. 19. 6. Galen Περὶ σπέρματος “On Semen”: §32 with note 82; translated into Syriac and Arabic, see BergḤu no. 62. 7. Galen Περὶ τῶν ἑαυτῷ δοκούντων “On His Own Beliefs”: §32 with note 84; translated into Syriac and Arabic, see BergḤu no. 113. 8. Galen Περὶ τῶν ἐν τοῖς σφυγμοῖς αἰτίων “On the Causes of the Pulse”: §70 with note 185; translated into Syriac and Arabic, see BergḤu no. 16. 9. Galen Περὶ τῶν ἐν τῷ Πλάτωνος Τιμαίῳ ἰατρικῶς εἰρημένων “What in Plato’s ‘Timaeus’ is Said about Medicine”: §59 with note 155; translated into Syr- iac and Arabic, see BergḤu no. 122. 10. Galen Περὶ τῶν ἰδίων βιβλίων γραφή “List of His Own Books”: §3 with note 11; translated into Syriac and Arabic, see BergḤu no. 1. 11. Galen Περὶ τῶν Ἱπποκράτους καὶ Πλάτωνος δογμάτων “On the Doctrines of Hippocrates and Plato”: §5 with note 15 and §7; translated into Syriac and Arabic, see BergḤu no. 46. 12. Galen Πλατωνικῶν διαλόγων σύνοψις “Synopsis of the Platonic Dialogues”: §3 with note 7; translated (partly) into Arabic, see BergḤu no. 124. 13. Galen Πρὸς Γλαύκωνα θεραπευτικά “To Glaucon on Therapeutics”: §93 with note 242; translated into Syriac and Arabic, see BergḤu no. 6.

67 Autocitations (§§82, 92, 105 and 106) are not counted. 20 introduction

14. Galen Πρὸς Πίσωνα περὶ τῆς θηριακῆς βιβλίον “Book to Piso on Theriac”: §146 with note 328 and §155; translated into Syriac and Arabic, see BergḤu no. 83. 15. Ǧibrīl ibn ʿUbaidallāh al-Kāfī “The Sufficient”: §126 with note 305. 16. Hippocrates Ἀφορισμοί “Aphorisms”: §13 with note 39 and §§27, 49; translated into Syriac and Arabic, see PogVS and UllMed 28f. 17. al-Ḫūz al-Ǧāmiʿ “The Compendium”: §148 with note 335.68 18. Citations of Plato’s Πολιτεία (§3) and Τίμαιος (§59) are probably through Galen’s synopsis of the former (item twelve on the list) and adaptation of the latter (item nine on the list), as both David Reisman and Felix Klein- Franke have demonstrated;69 likewise, the evocation of a physician called Pythagoras (Badīġūrūs) is already embedded in a Galenic passage and therefore secondary (§31 with note 76 and §32).

Implicit Sources

19. Diogenes: p. 136 below note 180. 20. Dioscorides Περὶ ὕλης ἰατρικῆς “On Medical Matter”: p. 226 below note 338 and passim; translated into Syriac and Arabic, see UllMed 258f. 21. Galen Θεραπευτικὴ μέθοδος “The Method of Therapy”: p. 99 below note 99; translated into Syriac and Arabic, see BergḤu no. 20. 22. Galen Περὶ τροφῶν δυνάμεων “On the Properties of Foodstuffs”: p. 40 below note 3; translated into Syriac and Arabic, see BergḤu no. 74. 23. Galen Ὑγιεινά “Hygienics”: p. 136 below note 179; translated into Syriac and Arabic, see BergḤu no. 84. 24. Ḥunain ibn Isḥāq al-ʿAšr maqālāt fī l-ʿain “Ten Treatises on the Eye”: p. 175 below note 250 and passim. 25. al-Maǧūsī al-Kitāb al-Malakī “The Royal Book”: p. 52 below note 22 and passim. 26. ar-Rāzī al-Kitābal-Ḥāwī “The Comprehensive Book”: p. 228 below note 341 and passim. 27. Sābūr ibn Sahl al-Aqrābāḏīn “The Dispensatory”: p. 112 below note 131 and passim.70

68 The case of “the (physicians) from Gondēšāpūr” is ambiguous, as it may also reflect oral information. 69 See ReiPR 267f. and BuḫRis 8. Reisman also points to the possibility that passages from the Πολιτεία might have run through the (lost) commentary (tafsīr) on this work by Ḥunain ibn Isḥāq, see ReiPR 265 with note 6 (similarly BuḫRis 7f.). 70 Alongside other “pharmacopoeias” (aqra/ābāḏīnāt) and related “compendia” (kanānīš), see §§72 and 185 (twice). introduction 21

28. aṭ-Ṭabarī Firdaus al-ḥikma “Paradise of Wisdom”: p. 163 below note 236 and passim. 29. Whether or not ʿUbaidallāh had access to the work of Abū l-Qāsim az- Zahrāwī (p. 108 below note 120), an Andalusian surgeon, is impossible to say but, given the geographical distance, rather unlikely; equally difficult to judge is whether he directly used the anonymous Syriac Book of Medicines (p. 108 below note 123).

This overview, if nothing else, confirms ʿUbaidallāh’s well-documented familiarity with Greek medical and philosophical writings, and notably with the Galenic corpus,71 which he was using almost certainly in Syriac and Arabic translations72—even if he was able to read Greek, and there is no reason to offhandedly reject this possibility, it would have been completely unnecessary for him to go to that length. c Discussion Just as the Greek original of the pseudo-Galenic text, with its topic of apparent death, stands isolated amidst the medico-literary productions of eastern Late Antiquity, so ʿUbaidallāh’s commentary on it, too, constitutes a strangely unique phenomenon within its own cultural realm. ʿUbaidallāh’s style of writing, in stark contrast to the toilsome pithiness of his pseudo-Galenic template, is extremely rich, refined and artistic,73 and his lettered ambition, right from the start, is not only gauged against the lofty example set by classical Arabic prose, but also drenched in the noble conventions of his learned Alexandrian predecessors;74 and whilst the latter adherence is not necessarily surprising for a

71 Cf. p. 3 above with note 13. 72 In this context, we must call to mind the numerous translations from Greek into Syriac which, two centuries earlier, were made at the behest of ʿUbaidallāh’s two ancestors Ǧib- rīl ibn Buḫtīšūʿ (d. 828CE) and, notably, Buḫtīšūʿ ibn Ǧibrīl (d. 870CE), see BergḤu nos. 13, 16, 17, 21, 43, 108, 110, 115 (for Ǧibrīl) and nos. 2, 11, 14, 15, 20, 56, 64, 77, 78, 80, 84, 109, 111, 112, 118 (for Buḫtīšūʿ), all Galenic writings; it is quite conceivable, despite the notorious vicis- situdes of fortune, that some or perhaps most of these translations remained in family possession and were thus easily within ʿUbaidallāh’s reach. 73 Cf. the assessment of Felix Klein-Franke who, in the introduction to ʿUbaidallāh’s masterpiece on psychosomatics, says about his literary aptitude that “[seine] Sprache […] ist an vielen Stellen jedoch geradezu hochklassisch und sein periodenreicher Stil kunstvoll und hochrhetorisch” (BuḫRis 5,2ff.). 74 Thus, when listing “eight points of concern” in his prolegomena (§§2 and 3), ʿUbaidallāh follows a commentarial model developed in 6th century Alexandria, employed notably for medical and philosophical writings, and often cloaked as a sequence of (real or nomi- 22 introduction

Christian physician of ʿUbaidallāh’s day and age, it is no less a remarkable token of the strength and continuity of early scholastic traditions. It is, of course, possible that ʿUbaidallāh’s highly competent, exhaustive and graceful treatment of the subject was, for precisely these reasons, considered by posterity to be the final say on the matter; but if this assumption is correct, another question immediately arises, namely why his masterful study has not left any traceable marks on subsequent Arabic medical literature—neither in the form of quota- tions nor through the medium of super-commentaries, which latter could be seen, in the context of the time, as a typical manifestation of both impact and esteem. Although this problem, at the current state of our knowledge, cannot be responded to decisively, there is a viable explanation that almost suggests itself as soon as one leaves the sphere of formalities to observe more closely the intellectual drift of ʿUbaidallāh’s expositions in general. Felix Klein-Franke has already demonstrated75 that ʿUbaidallāh’s main epistemological agenda— in his professional capacity as a physician but also in a truly farsighted attempt to stake out the limits of philosophical authority—was to liberate the theory and practice of medicine from the conceptual paradigms imposed upon it by philosophy. ʿUbaidallāh elaborated this point of view most clearly in an epistle which bears the somewhat inconspicuous title “On the Physician’s Obligation to Consider Psychical Processes and on Passionate Love Being a Malady”:76 proceeding from the premise that philosophical speculations obstruct the course of scientific (and thence medical) progress, ʿUbaidallāh demands an independent status for the office of medicine, and its detachment from obsolete or

nal) course units (πράξεις). Wanda Wolska-Conus, in a seminal article from 1992, generally describes the protagonists of this breed of commentary as follows: “C’est au cours du 6e siècle qu’on voit apparaître à Alexandrie le courant qui a donné naissance à un nouveau type de savant, philosophe et médecin, souvent astronome, astrologue ou alchimiste, si caractéristique de tout le Moyen Âge arabe et occidental” (WCCom 8), and she continues more specifically by saying that “les praxeis consacrées à des traités particuliers de philosophie ou de médecine s’ouvrent par un exposé rédigé suivant un schéma stéréo- typé, portant sur l’ensemble de l’ouvrage. On y discute huit (parfois neuf) points (κεφάλαια ou capitula): 1. le but de l’ouvrage (σκοπός), 2. son utilité ( χρήσιμον), 3. son authenticité (γνή- σιον), 4. la raison du titre qu’il porte (αἰτία τῆς ἐπιγραφῆς), 5. le rang qu’il occupe dans l’ordre de la lecture des écrits du philosophe ou du médecin commenté (τάξις τῆς ἀναγνώσεως), 6. la division en chapitres (εἰς τὰ μόρια διαίρεσις), 7. la question de savoir à quelle branche de la philosophie ou de la médecine appartient l’écrit qu’on commente (ὑπὸ ποῖον μέρος ἀνάγεται τὸ παρὸν σύγγραμμα), 8. le style employé (τρόπος διδασκαλικός)” (WCCom 9f.). 75 See BuḫRis 20–37 for a magnificent essay. 76 Fī Wuǧūb an-naẓar ʿalā ṭ-ṭabīb fī l-aḥdāṯ an-nafsānīya wa-fī kaun al-ʿišq maraḍan, cf. p. 6 above. introduction 23 fallacious philosophical doctrines—his chief argument, in a nutshell, is the incompetence and, ultimately, irrelevance of philosophy with regard to medical matters; he anchors his criticism to the Platonic body–soul dichotomy and maintains that this dualistic concept of the human condition stands in the way of developing a holistic format of treatment, which according to him is the only empirically feasible approach to disease. In fact, Plato’s idea of medicine as a branch of philosophy, his belief that the philosopher is responsible for treating the soul whilst the physician, who is ‘almost a philosopher’,77 looks after the body, deprived medicine of an autonomous position, and is still echoed loudly in Galen’s famous booklet “That the Best Physician is also a Philoso- pher”.78 The implications of this medico-philosophical stance, and notably its practical contradictions, were never actually resolved; the problem, however, came to a boil in the course of a debate held in Basra in the year 429/1038 about whether or not medicine may be considered a self-sufficient art, and it was in a direct response to the participants of this debate that ʿUbaidallāh composed the aforesaid epistle. In it, he illustrates his objection to the Pla- tonic postulates by arguing that just as the body impacts on the soul, so the soul, too, if its natural balance is upset, impacts on the body and thus inter- feres with its harmonic functioning; therefore, the investigation of psychical causes of disease is not only the responsibility of the physician but it is his and his alone, as the philosopher per se is normally neither trained nor ade- quately equipped to perform this task. ʿUbaidallāh’s epistle may seem to us like an axiomatic repetition of universally accepted truths, but in the context of its time this document is rather an audacious and ingenious anticipation, striving to extricate medicine from the jurisdiction of the philosophers, and thereby to declare psychology a medical domain. At this point, we need to emphasize that in the third treatise of his present commentary on the pseudo-Galenic text, namely in the parts that deal with ‘psychological events’ (aḥdāṯ nafsānīya),79 ʿUbaidallāh exhibits exactly the same mindset, but concentrates more on the physiological and practical than on the ideological aspects of the problem. The bond, however, between philosophy and medicine, ethics and psychology was too strong for ʿUbaidallāh’s psychosomatic insights to prevail, and it took another 800 years and a different continent until, independently, such ideas were reformulated, expanded, and successfully propagated.80 Returning, then,

77 τοῦ φιλοσοφεῖν ἐγγύς, see PlaL 2/212f. (857D). 78 Ὅτι ὁ ἄριστος ἰατρὸς καὶ φιλόσοφος (Arabic title Fī Anna ṭ-ṭabīb al-fāḍil failasūf ), see GalKü 1/53–63 with UllMed 38 no. 2 and the literature quoted there. 79 Cf. pp. 164–199 below. 80 Felix Klein-Franke (BuḫRis 36) provides the prime examples of this ‘new’ scientific trend, 24 introduction to our initial question of why ʿUbaidallāh’s commentary on apparent death, just like its pseudo-Galenic template, does not appear to have had any impact on subsequent Arabic medical literature—and, for that matter, why the man himself, despite his distinguished pedigree and irrefutable skill, did not catch the imagination of later biographers to a greater extent—we can adduce precisely this point: ʿUbaidallāh’s brilliant vision of a future role of medicine, his remarkably perceptive determination to integrate psychology into its realm, and most of all his open rejection of medico-philosophical conjectures, entailing an implicit attack on philosophy itself, were so far ahead of his time and ran so much against the current train of thought that suppressing or at best ignoring the circulation of his writings, and thence ideas, must be seen as a quite natural response of an intellectual environment dominated by philosophy, even and not least in medicine.81 In this context, the fact that only few of ʿUbaidallāh’s works are preserved today in the form of manuscripts may, perhaps, also reflect a certain reluctance to their transmission, regardless of whether or not they actually had any bearing on philosophical tenets. The preceding excursion into the world of interdisciplinary frictions, and the inferences it suggested, should not deter us from recognizing that ʿUbaidallāh, in his commentary on apparent death just as well as in his epistle on psychosomatics, was not only thoroughly familiar with but also highly appreciative of the Greek philosophical and medical heritage, largely seen, it is true, through the lenses of Plato and Galen; in this way, he moreover became well acquainted with Greek mythology, and on occasion seems to have been able to draw upon sources that are no longer known to us, not even by name. In ʿUbaidallāh’s present commentary, discounting the ubiquitous Galen, we thus find explicit references to Socrates, Plato, Aristotle and Hippocrates, alongside two hith- erto unidentified (physicians?) called Diogenes and *Pythagoras*; to the realm of legend presumably belongs a delightful, otherwise unattested story featuring the king Kyrbas, the philosopher Tatius, and the physician Asclepiades.82

viz. Friedrich Eduard Beneke’s Das Verhältniß von Seele und Leib. Philosophen und Aerzten zu wohlwollender und ernster Erwägung übergeben, Göttingen 1826, and Gustav Theodor Fechner’s Elemente der Psychophysik, 1–2, Leipzig 1860. 81 It should be noted here in passing that orthodox Islamic theologians generally kept out of these debates, as philosophy’s tutelage over a speculative medical system was of little concern to them—Greek (that is pagan) philosophy they accepted as a logical tool, whilst medicine, in its purest form, they considered first and foremost an effluence of ‘prophetic’ roots. 82 For this story see §113. introduction 25

Through this body of literature, which is closely intertwined both on the side of philosophy and medicine, ʿUbaidallāh became, with or without mastering Greek, something like a humanist avant la lettre.83 But ʿUbaidallāh was also, and perhaps more than anything else, a Galenist through and through—he may not have agreed with some of Galen’s philosophical views, but he admired and followed him all the way in his capacity as a physician. This posture of awe, which permeates the present commentary, combined with a tenacious zeal to amplify the merits of the great man, explains why ʿUbaidallāh defends and justifies his idol’s expositions even in those cases where the latter are not just laconic but simply incoherent or underdeveloped.84 The impression, however, that imposes itself on a modern-day reader of ʿUbaidallāh’s commentary is rather different: the pseudo-Galenic base text is little more than a quarry, an amalgam of interesting but half-baked ideas, and no match for ʿUbaidallāh’s far superior treatment of the subject—stylistically, substantially and, above all, when it comes to describing medical realities.85 Worth highlighting are certain miscellaneous points which might be of particular interest to historians of medicine: clinical cases from ʿUbaidallāh’s own experience are mentioned or discussed in §§28, 57, 71, 78, 85, 102, 128, 146, 184, 191 and 192; in §146, ʿUbaidallāh records how he ‘tested’ the hospital theriac on two hens,86 and in §185 he discloses, with some pride, the formula for another theriac which he invented himself; there are references to general anesthesia, invasive surgery and amputation (§125), as well as desensitization (§126) and dissection (§7, twice); an allusion to mummification is found in §3; the oral administration of pig fat is advocated in §§133 and 139;87 and twice,

83 Cf. also the indices “People and Places” (pp. 297f. below) and “Work Titles” (pp. 299f. below); to complete the picture, here is an alphabetical list of Greek personages, real or mythical, whom ʿUbaidallāh quoted or alluded to in his epistle on psychosomatics (see bibliography s.v. BuḫRis): Admetus, Archigenes, Aristotle, Erasistratus, Galen, Glaucon, Heracles, Hippocrates, Homer, Leto, Plato, Pythagoras, Socrates, Themistius, Thucydides, Tityos, and the Byzantine physician Paulus Aegineta. 84 An example of this are pseudo-Galen’s pharmacotherapeutic counsels in comparison to ʿUbaidallāh’s, as set out impressively in the first and second chapters of the fourth treatise of his commentary on narcotic and antitoxic drugs, cf. pp. 202–241 below. 85 Rarely ʿUbaidallāh falls short of the mark, and even then it is always possible, and legit- imate, to question the tired copyist of the manuscript; for an example see §7 (arterial anatomy). 86 As the implementation of this trial predates the composition of his commentary by at least ten years, ʿUbaidallāh must have kept a tally. 87 The fact that ʿUbaidallāh was a Christian is of no relevance here, as he composed his commentary in Arabic, a language that would have been accessible to his Muslim fellows (and 26 introduction

ʿUbaidallāh compares the realization of medical truths to the accomplishment of prophetic miracles (§§30 and 42). Yet despite his scientific curiosity, professional rationalism and psychological insight, ʿUbaidallāh remains, like almost all medieval scholars, susceptible also to other patterns of thought: so we find amulet cases or dried viper brains as therapeutic aides (§§176 and 181), an Indian bead bracelet as a prophylactic antidote (§186), an astrological explanation for sustained immobility without death (§3), and a drug that is said to be a jinx (§134). In conclusion to this section, the question arises how the scientific content of ʿUbaidallāh’s present work can be described. Here, the foremost fact to be kept in mind is that ʿUbaidallāh’s book, though running under the label of a commentary (tafsīr), well exceeds the Greek text he set out to explain—this observation proves true notably with regard to the elaboration of scientific concepts, the employment of a coherent medico-pharmaceutical terminology, and the integration of the topic into a wider epistemological frame; and whilst the literary form of ‘commentary’ was a regular vehicle in medieval science for the transport and promotion of original ideas, this general character of the commentatorial genre is epitomized with particularly striking clarity in ʿUbaidallāh’s expositions. As already mentioned, the dedication of a medical monograph to the state of apparent death represents a singular occurrence in both Greek and Arabic specialized literature; but it is only through ʿUbaidallāh’s Arabic interpretations of the subject that we can clearly perceive and reliably map the anatomical, physiological, psychological and therapeutic dimensions of this condition, as understood within the paradigms of humoralism. Like the original pseudo-Galenic text, ʿUbaidallāh’s commentary, too, is divided into four treatises (maqālāt) which correspond to four identified causes of apparent death and, subsequently, premature burial—the dreadful prospect and poten- tial consequences of the latter were no doubt the primary driving force behind the investigation of such a subject, as is also confirmed directly by the work’s Greek title and other explicit references to this effect (e.g. §4). The worrisome scenario, in itself highly complex, is always the discovery of an unconscious, seemingly inanimate body, which upon examination is mistaken for dead and buried alive—considering the diagnostic means available to premodern physicians, combined with all ethical and legal implications, it is easy to appreciate the enormous burden of responsibility on the part of the medical profession.

presumed audience); generally, the use of pig products for medicinal purposes was con- doned also by Muslim physicians (e.g. RḤ¹ 20/421f. no. 317 or IBǦām 2/79,15–27), though much less employed than, for example, wine. introduction 27

The etiological parameters recognized in the pseudo-Galenic text were on the whole accepted by ʿUbaidallāh, and so was the sometimes blurry distinction between cause and symptom, a notorious fallacy originating not in a lack of deductive reasoning but in the very tenets of humoralism; yet even though humoralists would explain ill-health by resorting to metaphysical concepts now obsolete (faculties, pneumata, spirits and so on), the medical realities they thus described have changed as little as the make-up of the human form. Thus, the first and most prominent cause of deathlike conditions is identified in treatise one as an apoplectic affliction of the brain, repressing or annihilating sensory perception and reception; it is filed under the symptomatic category of iġmāʾ (lit. “thatching [of roof], overclouding [of sky]”), which term has been translated by ‘coma’ and should be understood to denote a profound loss of consciousness (scil. κῶμα) in the wake of cerebral malfunction; in contemporary parlance, this is a stroke. The second cause, given in treatise two, is identified as a suffocation of the heart or a repletion of its arteries or the impact of external trauma upon it; this variety is defined by the expression waǧaʿ al- qalb (lit. “pain in/of the heart”) but has been translated by ‘heart attack’, on the grounds that in all instances the deathlike condition results from a sudden disruption of normal heart functions, followed by cardiogenic shock. The third cause, dealt with in treatise three, is identified as an extreme alteration and elevation of psychological states, which manifests in either depression or euphoria but, when accompanied by a sudden inward or outward movement of ‘innate heat’,may trigger a psychogenic shock. The fourth cause, discussed in treatise four, is identified as the abuse of narcotic or soporific substances, which cool down the body, and the exposure to poisons or venoms, which corrupt the blood, leading to drug- or toxin-induced episodes of catalepsy with trancelike sleep. Overall it can be said that the areas where ʿUbaidallāh truly departs from his Greek template—be it through a higher degree of precision or a broader range of tools—are anatomy and therapy, especially pharmacotherapy; yet the area where he most evidently surpasses not only his rather narrow template but the whole of preceding medical literature is that of psychology. As regards anatomy, ʿUbaidallāh in his commentary displays a highly detailed knowledge notably of the arterial and neural system of thorax, spine and brain, of the digestive and genital tracts, as well as of theories of vision; for these and related expositions he relied largely on the anatomical and physiological sections in al-Maǧūsī’s (d. late 4th/10th century) Royal Book. As regards (pharmaco)therapy, ʿUbaidallāh does of course refer to numerous simple drugs, most of which were current already in Dioscoridian pharmacy; but, having access to Sābūr ibn Sahl’s (d. 255/869) Dispensatory and other pharmacopoeias, he could also incorporate several compound prescriptions, thereby evincing the advanced 28 introduction stage of Arabic pharmacology in comparison with relevant Greek productions. The field, however, which ʿUbaidallāh not only ploughed but almost single- handedly staked out can perhaps be best described as an exponent of psychosomatic medicine, which for him meant the realization that psychological processes and events may directly impact on physiological conditions, and therefore that any investigation of disorders of the body must, categorically, take into account the commotions of the soul. It is this insight, and its practical application, which make ʿUbaidallāh a true pioneer of psychology. The fact that in his language he sometimes seems to circle rather than enter the subject, that he often insinuates rather than defines, and that he clearly struggles with a lack of terminological devices—all this merely testifies to the embryonic state of clinical psychology in his day. d Metrological Units The weights and measures occurring in ʿUbaidallāh’s commentary can be divided into three categories:88

Specific Baghdad raṭl → raṭl89 dāniq 0.63g dirham 3.13g ḥabba 0.05g miṯqāl 4.46g90 qīrāṭ 0.22g raṭl 406g ūqīya 33g wuqīya → ūqīya

Semispecific cubit (ḏirāʿ) mouthful (luqma) span (šibr) spoonful (milʿaqa)

88 For ‘Islamic’ units, basic conversions and comparative data (largely drawn from non- medical sources) see HiMG passim; further UllMed 316–320 and SābAq 225–228 with the literature quoted in either section (adding KaWM). 89 Cf. p. 107 below note 119. 90 But see p. 238 below note 365. introduction 29

Unspecific amount (qadr or wazn) bunch (ṭāqa) bundle (bāqa) dosage (miqdār) dose (šurba) measure (wazn) part (ǧuzʾ) quantity (kammīya or miqdār or qadr or wazn) weight (wazn) 30 introduction

Plates

plate 1 Taḥrīm dafn al-aḥyāʾ (Incipit, fol. 2b) MS Leiden Universiteitsbibliotheek Or. 584 introduction 31

plate 2 Taḥrīm dafn al-aḥyāʾ (Explicit, fol. 71a) MS Leiden Universiteitsbibliotheek Or. 584 32 introduction

plate 3 Name of Copyist (fol. 101a, lines 15ff.) MS Leiden Universiteitsbibliotheek Or. 584

plate 4 Date and Place of Copy (fol. 101b, lines 1ff.) MS Leiden Universiteitsbibliotheek Or. 584 Text and Translation

∵

Note on Text and Translation

The following edition is guided by the precepts of establishing a text which, on the one hand, approximates the presumed autograph and, on the other hand, preserves the characteristics of the sole extant manuscript (cf. BuḫRis 3)—this procedure implies a case-by-case approach and necessitates, as it often rests on conjectural judgements, a meticulous apparatic documenta- tion. Further note that the division of the text into paragraphs and the occasional use of boldface are mine; the same applies to the restrained but systematic employment of red print to highlight the onset of pseudo-Galenic and commentatorial passages respectively. It is understood that punctuation marks in the Arabic text are added features also, and that the resulting syntactic units reflect the structural logic of Arabic, which will be found differing from the English. Folio numbers appear throughout in the margins.

كتاب تحريم الدفن لجالينوس

تفسير الشيخ أبي سعيد عبيد الل ّٰهبنجبريلبنعبيدالل ّٰه بن بختيشوع

٥ قال جالينوس إني وضعت هذا كتابي في أربع مقالات: المقالة الأولة فيمن دفن من الإغماء 1§ وهو حى، المقالة الثانية فيمن دفن وهو حى من وجع القلب، المقالة الثالثة فيمن دفن وهو حى من الرعب والغم المفرط أو الفرح المفرط، المقالة الرابعة فيمن دفن وهو حى من قبل الأدوية المخدرة المسبتة والنوم الثقيل.

قال المفسر إن المنفعة بذكر الرؤوس والمبادئ قبل شرح الكتاب ظاهرة غير خفية، وذلك أنها 2§ ١٠ تفيد القارئ أشياء ربما صعب إدراكها عليه وتعذر وجودها لديه، منها أنها تمنع الفكر من التشتت والتجاذب نحو الآراء المختلفة ويمنع الرأى من الترخيم المضلل عن الغرض المقصود في الكتاب وسلوك طريق مباين لطريق التعليم المذكور فيه وأشياء أخر كثيرة نحن نذكرها بعد تعديد هذه الثمانية الرؤوس لتبين منفعتها على الـكمال، فلذلك رأوا المفسرون للـكتب العلمية والعملية من الفلسفة

والطب أن يقدموها أمام تفاسيرهم، وهذا عددها: الغرض، المنفعة، | العنوان، النسبة، المرتبة، 3a ١٥ القسمة، جهة التعليم، تحت أى جزء من أجزاء الصناعة هو. فهذه الثمانية الرؤوس إذا فهمها القارئ للشرح خف عليه ما ثقل من إدراك الغامض من المعاني وانكشف ما هو مستور في ضمن الكلام. فمن ذلك أن الغرض احتيج إليه ليكون فهم القارئ للكتاب مسدد نحو ذلك العلم الذي يلتمه ويقصد نحوه. وأما المنفعة فهى موافقة للغرض وأيضا أن يصرف القارئ لذلك العلم من زمانه بقدر ما يستحقه تلك المنفعة. وأما العنوان فلأن يثنى بما يضمنه الكتاب ويبينه في زمان

الترحيم MS: الترخيم ١١ .per metathesim سيعد MS: سعيد ٤ In the name of God the Merciful the Compassionate 2b to Whom we turn for help

The book Prohibition of Burial by Galen Commentary by the master Abū Saʿīd ʿUbaidallāh ibn Ǧibrīl ibn ʿUbaidallāh ibn Buḫtīšūʿ

Galen speaks. I have arranged this book of mine in four treatises: treatise §1 one on who is buried due to (apoplectic) coma whilst alive; treatise two on who is buried alive due to heart attack; treatise three on who is buried alive due to fear, overwhelming sorrow or overwhelming joy; treatise four on who is buried alive due to the influence of narcotic (and) soporific drugs or (other forms of) deep sleep.

The Commentator speaks. The advantage of calling attention to (some) §2 main issues and basic concepts prior to (actually) commenting on a book is patently obvious, as they inform the reader about (certain) things whose understanding would (otherwise) perhaps be difficult for him and whose (very) existence might indeed escape him—for instance, they protect the mind from drifting and from being distracted towards divergent opinions; the (reader’s) judgement is (thus) hindered from brooding over what is irrel- evant to the intended purpose of a book and from entering upon a path that is inconsistent with the method of instruction employed therein; and several other (such) things, which we will mention (more specifically)1 after enumerating eight points of concern in order to fully demonstrate their (respective) usefulness. It is for this (reason) that the commentators on books about philosophy and medicine, theoretical and practical, consider it necessary to have their expositions preceded by an introduction. The sum of those (points), then, is this: purpose (of a book); (its) benefit; | title; attribution; 3a level; division; form of instruction; (and) under which category from among the categories of the profession it (falls). Once the reader of the commentary has understood these eight points, (even) ponderous, obscure ideas will be easy for him to comprehend, and what is hidden inside the words will reveal itself (to him). Now, the purpose of a book needs to be (expressed) so that the perception of its reader is directed towards, and aiming at, the (kind of) knowledge which it contains. As for (a book’s) benefit, this is

1 Cf. §3. 38 Text and Translation

أقصر ويدل عليه من أى العلوم هو فقد يشارك الغرض فيذكره ما يضمنه الكتاب ويباثثه بهذين الوجهين. وأما النسبة فيحتاج القارئ إليها لأجل أن السوفسطائيين غيروا سمات الـكتب ونسبوها إلى نفوسهم أو إلى من اختاروا وأودعوا آراءهم السيئة بعضها ونسبوها إلى من أحبوا وأيضا فإن كثيرين وضعوا أشياء ونسبوها إلى معلميهم وأفاضل زمانهم ليكون ذلك سببا لقبول قولهم فمن ٥ أجل هذه الأمور وأشباهها احتيج إلى نسبة الكتاب. وأما المرتبة فاحتيج إليها ليعلم بها ما يجب أن يتقدم فيعلم قبله وما ينتفع به في فهم ما بعده لئلا يقرأ قبل ما يجب علمه فيقصر الفهم | عن 3b بلوغ الغرض. وأما القسمة فيحتاج إليها ليعلم غرض كل جزء منه لا سيما إذا كان كتاب يجمع مقالات كثيرة. وأما جهة التعليم فيحتاج إليها لأن التعاليم خمسة: ثلاثة جارية على نظام وترتيب واثنان جاريان على غير نظام ولا ترتيب، والثلاثة الجارية على نظام وترتيب هى التحليل والتركيب ١٠ وشرح الحد والاثنان الجاريان على غير نظام ولا ترتيب هما القسمة والرسم، فيحتاج القارئ إلى تعلم جهة التعليم ليقصد بفكره نحوها ويأخذها على التلاوة فلا يضل لأنه إن كانت جهة تعليم الكتابيجريعلىترتيبوأخذهابلاترتيبضلوكذلكإنكانتتجريعلىغيرترتيبوأخذها على ترتيب فسد نظامه فلذلك احتيج إلىذكر جهة التعليم. وأما تحت أى جزء من أجزاء الصناعة هو فيحتاج إليه ليعرف أمن الجزء العلمي هو أم من الجزء العملي إذ الـكتب المصنفة لصناعة الطب ١٥ منها ما هو داخل تحت الجزء العلمي ومنها ما هو تحت الجزء العملي ومنها ما هو داخل تحتهما معا. وإذ قد بان السبب الذي من أجله وضع المفسرون هذه الرؤوس الثمانية فلننتقل إلى الكلام عليها في هذا الكتاب.

MS: تحت ١٣ ياخذهما MS: يأخذها ١١ السوقسطانين MS: السوفسطائيين ٢ ىـىاىـىـه MS: يباثثه ١

امر MS: أمن ١٤ ىـحب Text and Translation 39 analogous to (its) purpose; also, the reader is motivated to (dedicate to) that knowledge as much of his time as warrants the benefit. Regarding the title, (this is important) because it recapitulates the content of a book, announces it in the shortest (possible) time, and indicates to which of the sciences it (relates); thus, (the title) is associated with the (declaration of) purpose insofar as it states what the book contains, and publicizes it twofold. (Clar- ity) about the attribution is necessary for the reader because the sophists (often) change the marks (of authorship) to attribute books to themselves or to whomever they choose, and they deposit (into these books) some of their own wicked opinions which (again) they ascribe to whomever they wish; also, there are many (authors) who write down things which they (then) attribute to their teachers or to the celebrities of their age, (hoping) that thereby their statements will be received (more) favourably—for these and similar reasons one needs (to be clear about) the attribution of a book. With regard to the level, this has to be (explained) so as to inform (the reader) about what he should have studied beforehand and what he should be able to draw upon in order to comprehend that which is next—he will then not read (something) that exceeds his knowledge, and (his) understanding will not fall short | of attaining the (book’s) purpose. The division, in turn, is nec- 3b essary because it reflects the purpose of each part of the book, especially if this comprises several treatises. As for the form of instruction, this needs to be (described) because there are five (kinds of) instructions—three that are embedded into a systematic arrangement and methodic order, two that are not embedded into a systematic arrangement and methodic order, the former three being (defined as) analysis, synthesis, and demarcation, the latter two being (defined by) partition and structure; the reader must know the (particular) form of instruction so that he can set his mind towards it, follow it strictly, and not go astray—for if the form of instruction (employed) in the book is methodical and he studies it unmethodically, he will lose his way, and similarly if the form of instruction is unmethodical and he studies it methodically, his own logic will be compromised, which is why one needs to be told about the form of instruction. As regards (the question) under which category from among the categories of the profession the book (falls), this needs to be (addressed) so that (the reader) knows whether it belongs to the theoretical or to the practical branch, since some of the books which are written on the art of medicine can be classified as theoretical, some as practical, and others are both. And now that the reason because of which the commentators insist on these eight points has become clear, we can turn to discussing them in relation to this book. 40 Text and Translation

§3 فنقول إن جالينوس قد أبان غرضه في وضع هذا الكتاب | عند قوله أنه يذكر الأعراض التي تشبه 4a بالموت الحقيقي وأسبابها التي يعرض منها والعلامات الدالة على بقاء الحياة وكون الإنسان حيا ومداواة تلك الأعراض. وأما منفعة هذا الكتاب فهى شريفة جدا غير جافية لأنه إذا ظهرت أعراض تنذر بالموت وخفيت علامات الحياة على كثير من الأطباء دون العوام وقع القضاء ٥ بالموت فدفن الإنسان وهو حى فالدافن له قاتل لا شك، فإذا دل هذا الكتاب على العلامات التي تخلص من هذه الورطةكان منقذا من الموت ومانعا من القتل وإذا انضاف إلى هذه الدلائل المداواة للآلام وإزالة الأسقام كان أنفع من كل نفع وأكمل من كل خير بإزالته الأمراض وإكسابه الصحة التي هى الخـير كله فلا شىء أنفع منه ولا أعظم منزلة في النفوس ولا أعلى رتبة في الصناعة ونستحق صرف العناية إليه وبه إذ يحتوي على الأشرفين أعني منع القتل وإفادة الصحة ١٠ والسلامة، وجالينوس يقول في آخر هذا الكتاب وهذا القول خاتمة الكتاب إنه يجب على كل أحد ملازمة درس هذا الكتاب كدرس كتاب الأغذية إذ لا غناء عنهما، فمن هذا أيضا يعرف قدر منفعته. وأما العنوان فدال على الغرض والمنفعة لأنه معنون بتحريم الدفن الحادث من الإغماء قبل أن يمضى على المغمى عليه أربعة وعشرون ساعة وإلى اثنين وسبعين ساعة، وبهذا | عنون 4b جالينوس إذ يدل على أن الإنسان إذا عرض له الحال من الإغماء الشبيه بالموت ولم ٺتغير جثته ١٥ وهيئته يجب أن يتنظر به أربعة وعشرين ساعة فإنه يتغير لأن هذا القدر هو دورة الزمان أعني أن حركات الفلك والشمس قد كملت في قطعها من المشرق إلى المغرب وإلى عودها إلى المشرق ولما كان بعض الأجسام قد ثبتت لا ٺتغير في مثل هذا الزمان وهو ميت بالحقيقة لأسباب، قال وإلى اثنين وسبعين ساعة أى البحران الأول الذي يكون في اليوم الرابع فإنه لا يجوز أن

العرض MS: الغرض ١٢ لـىـسبابها MS: أسبابها ٢

2 Galen, in fact, does at no point in the book express his ‘purpose’ quite as succinctly. 3 al-Aġḏiya, a short form of the title Quwā l-aġḏiya and sometimes also labelled al-Aṭʿima, is a reference to Galen’s own Περὶ τροφῶν δυνάμεων “On the Properties of Foodstuffs” (GalKü 6/453–748), see UllMed 47 no. 45 and GaS 3/117 no. 60; for all versions, editions, translations and studies of this work see FiCG 38f. no. 38. 4 This statement also appears at the end of the Istanbul manuscript, where it is phrased as follows: “We put people under the obligation not to suppress this book nor the book on dietetics (aṭʿima), because they need them at all [١ al-Mayāmir [cf. p. 316 below note times”. Text and Translation 41

§3 So we say: Galen has evinced his purpose in composing this book | by declar- 4a ing that he will talk about the traits which resemble real death, their underlying causes, the symptoms indicative of life’s persistence and the person’s survival, as well as the treatment of those traits.2 As regards the benefit of this book, it is truly sublime (and) certainly not in vain. For when the warn- ing signs of death appear and the manifestations of life are concealed from most physicians, not to mention the laymen, the verdict (usually) falls on exitus, the person is buried whilst alive, and he who buries him is a murderer, no doubt. Now if this book shows means and ways out of that dilemma, it is a saviour from death and a guardian against murder; and if additionally to these indications it offers a treatment for (such) sufferings and an abolition of (related) illnesses, it is beneficial beyond all benefit and the most perfect of all goods in terms of blocking diseases and securing health, which is the ultimate wealth—nothing is more valuable, nothing is of greater importance for (human) souls nor of higher priority for the (medical) profession. We are (therefore) urged to devote attention to this (book) and (stay) with it, as it embraces the two most noble (things), by which I mean the pre- vention of homicide and the provision of health and safety. At the end of the book, Galen makes a statement which seals it: “It is each and everyone’s duty to keep studying this book, as well as the book Dietetics,3 for they both are indispensable”4—and from that, too, one realizes the extent of its benefit. As to the title, it suggests the (book’s) purpose and benefit, reading (as it does) Prohibition of Burial in the aftermath of a coma before Twenty-Four Hours and up to Seventy-Two Hours have gone by the unconscious (person).5 So | did Galen title (his book) in order to emphasize that 4b if a person is seized by a condition such as deathlike coma, with his body and appearance (remaining) unchanged, it is necessary to wait (at least) twenty-four hours, for he might (still) be transformed. The case is that this period of time represents a cycle, by which I mean that the movements of the planetary sphere and the sun will have completed their course from the east to the west and back; but just as some (celestial) bodies stay fixed (and) do not alter (their state) even past this (period of) time, the person, too, could (remain motionless and) indeed be dead, for whatever reason. And (when) he says “up to seventy-two hours”, this is in reference to (the possible

5 The full title of the book as it appears both in the Istanbul and Paris manuscripts reads Prohibition of Burial before Twenty-Four Hours and at most Seventy-Two Hours (itself an extension of the presumed original title *Περὶ τοῦ μὴ θάπτειν ἐντὸς μιᾶς ἡμέρας*). 42 Text and Translation

حالصإوأريبدتلاوأهلتبثملاجالعلابرضنالإرييغتريغنمةيعيبطلاهتلاحىلعندبلاىقبي امك،يوامسيهالإرمأبوأاهنوظفحييتلاماسجألاعاونأيفسانلالعفتامكةيوهألاوةنكمألا ىلعهتثجتيقلأاملفريغتيملمايأةرشعىلتقلانيبماقأيذلالوتقملالجرلانعطارقسىكح ناكفيكوميعنلاوباذعلانمتوملادعبىقلياموسوفنلاءاقببسانلاربخوايحثعبنارانلا ٥ موقلاوباذعلاعاونأامهيفىأرهنأربخنيتللانيتدهولاىأروةازاجملاعضومىلإلصوىلإهريسم املهنأوهنمبعصأسيليذلاباذعلاعاونأببذعيناككلملاسويايدرأنالفنأونيبذعملا امئادباذعلانملاحلاهذهىلعوهفسانلاملظوهاخأوهابألتقاذهنإهلليقكلذنعلأس

ةيندملاةسايسلاباتكنمةرشاعلاةلاقملايفروكذماذهو | نمنويعرشلالوقيامكوأ،نطالفأل 5a

للاراتخييتلانادبألاظفح ّٰ دبالهنإلاقاذهلف،لخادداسفلافظفحلاعنتمااذإامأفاهءاقبه

‖ .in margine, – in textu ناو ٢ MS: نأو ٦ .in margine, – in textu ندبلا ٢ صح MS: ندبلا ١

رانݗن MS: راتخي ٩ .in textu ليس ,in margine لاس ظ MS: لأس ٧ سوـىاىردا MS: سويايدرأ

6 Referred to by Galen himself as the first ‘true’ critical day, see e.g. BoLaCD 75 no. 36 and 77 no. 44. 7 ʿUbaidallāh’s version of this Socratic dialogue is stripped to the core—in the original text of Plato’s Πολιτεία (Arabic title as-Siyāsa al-madanīya), the corresponding passages (Book 10, Sections 614b–616a) are contextually framed as follows: “Well, (Socrates) said, I will tell you a tale; not one of the tales which Odysseus tells to the hero Alcinous, yet this too is a tale of a hero, Er the son of Armenius, a Pamphylian by birth. He was slain in battle, and ten days afterwards, when the bodies of the dead were taken up already in a state of corruption, his body was found unaffected by decay, and carried away home to be buried. And on the twelfth day, as he was lying on the funeral pile, he returned to life and told them what he had seen in the other world. He said that when his soul left the body he went on a journey with a great company, and that they came to a mysterious place at which there were two openings in the earth; they were near together, and over against them were two other openings in the heaven above. In the intermediate space there were judges seated, who commanded the just, after they had given judgment on them and had bound their sentences in front of them, to ascend by the heavenly way on the right hand; and in like manner the unjust were bidden by them to descend by the lower way on the left hand; these also bore the symbols of their deeds, but fastened on their backs […] He mentioned that he was present when one of the spirits asked another: ‘Where is Ardiaeus the Great?’. Now this Ardiaeus lived a thousand years before the time of Er—he had been the tyrant of some city of Pamphylia, and had murdered his aged father and his elder brother, Text and Translation 43 onset of) the first crisis which may (ideally) occur on the fourth day.6 It is that the body cannot remain unchanged in its natural state unless we con- trive a stabilizing treatment or procedure or modification of atmospheric conditions, as is practised by (some) people on certain corpses which they (want to) preserve. Or (the body may be sustained) through divine, heavenly intervention, as Socrates recalls of the slain man who lay among the slaughtered for ten days without changing but when his corpse was thrown into the fire, he returned to life; he (then) told people about the (final) abode of the souls, the agonies and delights that are alloted (to them) after death, and how he made a journey to reach the place of castigation; (there) he beheld the two chasms wherein, so goes his tale, he saw all sorts of punishment as well as the tormented crowd; (he further reported) that various tortures, which could not have been more severe, were inflicted upon a king by the name of Ardiaeus and that, when he inquired about it, he was told: ‘That one killed his father and his brother and tyrannized the people, so he will remain in a state of torture forever’—this (story) is mentioned in the tenth treatise of the book Republic | by Plato.7 Or (it may be), as the religious schol- 5a ars maintain, that God chooses to ensure the preservation of (certain) bodies and that, when this protection is withdrawn, decay sets in. And so (Galen)

and was said to have committed many other abominable crimes. The answer of the other spirit was: ‘He comes not hither and will never come’. ‘And this, (Er) said, was one of the dreadful sights which we ourselves witnessed. We were at the mouth of the cavern, and, having completed all our experiences, were about to reascend, when of a sudden Ardiaeus appeared and several others, most of whom were tyrants; and there were also besides the tyrants private individuals who had been great criminals—they were just, as they fancied, about to return into the upper world, but the mouth, instead of admitting them, gave a roar, whenever any of these incurable sinners or some one who had not been sufficiently punished tried to ascend; and then wild men of fiery aspect, who were standing by and heard the sound, seized and carried them off; and Ardiaeus and others they bound head and foot and hand, and threw them down and flayed them with scourges, and dragged them along the road at the side, carding them on thorns like wool, and declaring to the passers-by what were their crimes, and that they were being taken away to be cast into hell’”; see RPJo 330ff. and (for the Greek text) PRJoCa 1/454–457. David Reisman already pointed out that ʿUbaidallāh (among others), when citing the Πολιτεία, was working from the Arabic translation of Galen’s Πλατωνικῶν διαλόγων σύνοψις “Synopsis of the Platonic Dialogues” (Arabic title Ǧawāmiʿ kutub Aflāṭun) or from Ḥunain ibn Isḥāq’s (d. c. 260/873) commentary on it (both texts are largely lost today), and that a complete rendition of the original Πολιτεία into Arabic was probably never undertaken, see ReiPR 264f. and 267f.; cf. FiCG 149 no. 415. 44 Text and Translation

من تغيير ينذر إما بالحياة أو بالموت فإذا بان ذلك كان التدبير يحسنه فالسمة قد وقعت موقعا جيدا إلا أنه بالحقيقة تحريم دفن من عرض له الإغماء الشبيه بالموت إلى أن ينكشف أمره، ولما وقف هرقل الملك على هذا الكتابوكان هرقل فاضلا في العلوم زاد في العنوان حيا فصار كتاب تحريم دفن الأحياء لئلا يظن القارئ للعنوان من غير هذه الإضافة ولا يفهم الغرض فيه أن دفن ٥ الموتى ممنوع على مذهب جالينوس وبقوله الأحياء يستدل على أنه يعرض لهم صورة شبيهة بصورة الموت فيجب ألا تعجل عليهم بالدفن وقد يدل هذا العنوان على غرض الكتاب دلالة واضحة. وأما النسبة فهو لجالينوس دون غيره وذلك مأخوذ من شهادة العلماء الثقات لهم بذلك، ينقله خلف عن سلف نقلا متوا ترا متسلسلا لا يحله الانقطاع ولا يدخله التشكيك أنه لجالينوس وقد يوجد نسخه سريانيا أيضا منقولة من اليوناني بهذه النسبة بعينها فمن هذا وشبهه تصح النسبة إلى جالينوس، ١٠ على أن قوما قالوا إنه منحول إلى جالينوس واحتجوا بأنه لم يذكره في كتبه وهذا الاحتجاج يبطل

لأنه قد | وضع مقالات كثيرة في معان مختلفة ولم يذكرها في كتبه ويجوز أن يكون هذا مثل 5b تلك، ونقول إن السلب لا يقاوم الإيجاب إن الإيجاب أقوى وأوثق لأنه لا يثبت حال معلومة لشخص ما قد يصح كونها له والسلب لا يقارب هذا ولا يدانيه فيجب أن يكون نسبته مع ماذكرنا صحيحة. وأما مرتبة قراءته فيجب لما كان من الجزء العملي أن يقرأ بعد قراءة الجزء العلمي لأنه إن لم ١٥ ٺتقدم معرفة الإنسان بالعلم للأصول والأمزجة والعلل والأعراض والنبض وغير ذلك من الأمور

MS: لهم ٧ شبيه MS: شبيهة ٥ الدفن MS: دفن2 ٤ .in margine, – in textu ٢ كان MS: كان ١

سرناينا MS: سريانيا ٩ بنقله MS: ينقله ‖ له

8 If this is actually a quotation, and not an unwarranted subsumption of the gist of Galen’s ideas on the subject, I have not succeeded in nailing it down. 9 The Byzantine emperor Heraclius (reg. 610–641CE) is credited with this addition also at the beginning of the Istanbul manuscript, where he appears in the following clumsy phrase: “The book was named Burial of the Living by king Heraclius, and by that he meant ‘prohibition of (their) burial’”. 10 At the beginning of the Istanbul manuscript, in a secondary preamble on the authority of ʿAbdīšūʿ [ibn Bahrīz] (fl. early 9th century CE), metropolitan of Mosul, the book is said to appear (badā) as a translation of Galen’s selfsame writing, but to be in spirit (bir-rūḥīya) more like a work of Dioscorides or Aristotle (!); on ʿAbdīšūʿ see GcaL 2/119f. no. 5 (with note 1 = BauGe 287). Text and Translation 45 says: “There will certainly be a change (in the comatose body) announcing either life or death”;8 and once this is clear, attending (to the patient) can only improve his (condition). Hence the (titular) branding (of the book) hit a good spot, except that it should really (read) ‘prohibition to bury someone who is affected by deathlike coma’,in order for the (book’s) topic to be (fully) revealed. Now, when king Heraclius, himself an excellent scholar, became acquainted with this book, he added to the title (the word) ‘alive’ whence it became Prohibition to Bury the Living,9 so as to prevent the reader of the unaugmented title, one who is not (yet) familiar with the purpose (of the book), from thinking that in Galen’s doctrine it is forbidden to bury the dead; and when (Heraclius) said “the living”, he (also) emphasized (the fact) that a deathlike appearance might have befallen them, but that one must not rush to their burial. The (modified) title thus captures most clearly the purpose of the book. As to the attribution (of the book), it is by Galen, none else, which may be gleaned from the testimony of scholars who can be trusted in (matters like) this—one after another (they) transmitted it (as such) in a continuous, uninterrupted chain of communication that was never broken nor subjected to any suspicion regarding Galen’s authorship; (moreover) there also exist Syriac manuscripts, translated from the Greek, which (carry) precisely this attribution;10 and for these and suchlike (reasons), the attribution (of the book) to Galen is correct. And still some people say: “The book is wrongly ascribed to Galen”, adducing (the fact) that he does not mention it among his (own) writings;11 but this objection is futile because (Galen) | 5b authored many treatises on a variety of subjects without mentioning them among his writings, and it is quite likely that this applies (also) to the case in hand. We say: denial cannot defy affirmation, which is (always) stronger and surer. The reason is that nobody would disown a given proposition whose reality has been proven to him, whereas denial does neither equal nor (even) come close to this (quality). Follows from our arguments that the attribution of the book (to Galen) must be accurate.12 As regards the level (required) for studying the book, which belongs to the practical branch (of medicine), one should (only) approach it after having studied the theoretical branch. Because unless somebody is familiar with the basic concepts—(humoral)

11 This is a reference to Galen’s autobibliography Περὶ τῶν ἰδίων βιβλίων γραφή (also known as Pinax), which indeed does not feature the book, see GalKü 19/8–48 with UllMed 35 no. 1 and GaS 3/78f. no. 1; for all versions, editions, translations and studies of this work see FiCG 82 no. 114 (adding BouNM passim). 12 For a review of the question of the book’s affiliation see pp. 9–12 above. 46 Text and Translation

العلمية لم تصل إلى الوقوف على أغراضه بالحقيقة. وأما قسمته فتنقسم إلى أربع مقالات: أحدها يختص بذكر العلل العارضة للدماغ التي تسد مسالك الروح النفساني ويحدث الإغماء الشبيه بالموت والعلامات الدالة على الحياة وذكر المداواة، والثانية تختص بذكر القلب وما يعرض له من الآلام المحدثة للإغماء ومداواته، والثالثة تختص بذكر الأحداث النفسانية التي تحدث الإغماء أو موت ٥ الفجأة ومداواة هذه الأعراض، والرابعة تختص بذكر الأدوية المحذورة والأعراض الحادثة عنها وما يزيلها، فهذه أربعة أقسام الكتاب. وأما جهة التعليم فإنه يسلك فيه طريق التقسيم وذاك أنه يضع كليات المرض ثم يقسمه إلى أجزائه ويحمل المداواة عليها. وأما تحت أى جزء من | أجزاء 6a الصناعة هو فإنه تحت الجزء العملي منها لأنه مقصور علىذكر المرض وعلامته ومداواته. وإذ قد قدمنا ما وجب تقديمه قبل شرح الكتاب فلنأخذ الآن في شرح كلام جالينوس ونقرن إليهكل ما ١٠ يليق به.

المقالة الأولى

قال جالينوس إنه قد يعرض في الدماغ من الأعراض ما يكون منها أربع علل شبيهة بالموت، وقد 4§ دفن كثير من الروم وغيرهم أولادهم ونساءهم وملوكهم فيها أحياء لعجلهم قبل حين إفراقهم.

قال المفسر إن جالينوس جرى على عادته في تقديم الدماغ على سا ئر الأعضاء الشريفة لأنه المقدم 5§ ١٥ عنده وهو على رأى إبقراط وأفلاطن في أن الجزء الفاضل من أجزاء النفس فيه وهو معدن الفكر

in ٢ واولادهم MS: أولادهم ١٣ –MS: المقالة الأولى ١١ يه MS: به ١٠ اعراضه MS: أغراضه ١

الفاصل MS: الفاضل ١٥ .per metathesim ملـكوهم MS: ملوكهم ‖ .margine, – in textu Text and Translation 47 mixtures, causes and symptoms (of disease), pulse, and other such theoretical matters—(his) knowledge base will not be sufficient to (support) a proper understanding of the (practical) implications. As to the book’s division, it is broken up into four treatises: one is dedicated to the discussion of those diseases that affect the brain by obstructing the passageways of the psychical pneuma, whence occurs deathlike coma, to the signs that indicate life, and to the promotion of treatment; the second is dedicated to discussing the heart, what coma-inducing conditions it may suffer from, and (how) to treat it; the third is dedicated to the discussion of psychological events that may lead to coma or sudden death, and to the treatment of those accidents; and the fourth is dedicated to the discussion of unsafe drugs, what troubles they might provoke, and what stops them (in their course). Such are the four divisions of the book. Regarding the form of instruction, the book follows a segmented principle, which is to say that (Galen) sets down the general pathologies (first), then splits them into (symptomatic) partic- ulars, and (finally) brings to bear a (specific) treatment upon them. As for (the question) under which category from among | the categories of the pro- 6a fession the book (falls), it belongs to the practical, because it is limited to describing the condition, its symptom(s), and its treatment. And now that we have set forth the necessary prolegomena to the book, we can begin with (our) commentary on Galen’s discourse, incorporating all that befits it.

Treatise One

Galen speaks. Problems manifest in the brain can cause four (types of) §4 deathlike conditions, for which many Greeks and others have buried their offspring, their women, and their kings13 alive, in a hurry, (and) before they had a chance to regain consciousness.

The Commentator speaks. Galen (here) sticks to his habit of giving priority §5 to the brain over the other crucial organs,14 because in his view it is the governor, just as Hippocrates and Plato believed that it contains the superior part of the soul, and (thence) the source of cognition and conception—he

13 Here, the Paris manuscript has the interesting variant mamālīk “slaves” (instead of mulūk “kings”). 14 Notably the heart and the liver, cf. §6. 48 Text and Translation

والرؤية، وقد برهن على ذلك في كتابه الموسوم بآراء إبقراط وأفلاطن. فلذلك قدمه وشرفه لأنه موضوع للشىء الشريف وقرن الإغماء به لأن الإغماء هو تعطل الحواس وبطلان الحركة وهذه الحال مناسبة للموت إذ الموت هو عدم الحس والحركة بالكلية ولما كان الدماغ أصل كل حس وحركة قرن الإغماء إليه، وجعل العلل الحادثة في الأعضاء التي يتبعها هذا العارض سببا لألم ٥ الدماغ كالقلب والمعدة وغيرهما. فكان الإغماء مرض خاص بالدماغ.

§6 ونعم ما قال إذ كان الإغماء هو ضرر الحس والحركة وهذان خاصتان للدماغ، | فأما كيف يكون 6b الإغماء بمشاركة القلب أو باقي الأعضاء الشريفة فهو أن الأعضاء الرئيسية التي بها قوام جسم الحى لا يمكن عدم أحدها وبقاؤه ثلاثة وهى الدماغ والقلب والـكبد. فالدماغ ينشؤ منه العصب، والقلب ينشؤ منه العروق الضوارب، والـكبد ينشؤ منها العروق غير الضوارب. والعصب ينفذ فيه ١٠ قوة الحس والقوة المحركة فتعطي الأعضاء هذين الفعلين وذلك أن كل عضو ليس فيه عصب يعدم الحس والحركة، والعروق الضوارب ينفذ فيها الروح الحيواني فيعطي الأعضاء الحياةوكل عضو يعدم الشرايين لا حياة له، والعروق غير الضوارب ينفذ فيها الغذاء. فكل عضو فهو محتاج ضرورة إلى هذه الأشياء وباشتباكها يلتم تركيب الجسم الحى. فالدماغ ينشؤ منه الأعصاب ويأتيه من القلب الشرايين لتحية ومن الـكبد الأوراد لتغذية، والقلب ينشؤ منه الشرايين ويأتيه من الدماغ

: لتحية ١٤ .bis من MS: من ١٣ و + MS : الحى ٨ الريبيسه MS: الرئيسية ٧ سبب MS: سببا ٤

لتحييه MS

15 For Galen’s Περὶ τῶν Ἱπποκράτους καὶ Πλάτωνος δογμάτων (Arabic title Ārāʾ Ibuqrāṭ wa- Aflāṭun) see GalKü 5/181–805 with UllMed 40 no. 12 and GaS 3/105f. no. 37; in this book, both Hippocrates and Plato are said to have agreed on the brain as the seat and, more specifically, source of the governing (scil. rational) part of the soul (τὸ ἡγεμονικόν). Since the context of Galen’s somewhat disjointed expositions is also relevant for appreciat- ing ʿUbaidallāh’s rather sophisticated digressions in §§6–7, here is the bottomline: “It was my purpose at the beginning to inquire about the powers that govern us, whether they all have the heart as their only source, as Aristotle and Theophrastus supposed, or whether it is better to posit three sources for them, as Hippocrates and Plato believed […] Beginning our inquiry with the voluntary movements which are the province of that part of the soul that is specifically designated as governing, we showed that only one argument was formulated scientifically,having its premises from the essence of the very thing being investigated. It is the following: ‘Where the beginning of the nerves is, there is also the governing part of the soul’. This, the primary premise of the argu- Text and Translation 49 demonstrated this in his book branded Doctrines of Hippocrates and Plato.15 (Galen) prioritizes (the brain) and treats it with distinction because it is the depository of something sublime; he links it to coma because this condition (goes together with) a suspension of the senses and a cessation of movement, similar to death insofar as death (can be described as) the total loss of sensation and motion, and because the brain is the origin of all sensation and motion. He (also) maintains that diseases which affect other organs, like the heart or the stomach, and which (appear to) induce this dysfunction, are ultimately due to brain damage. Coma is accordingly (the result of) an illness that is specific to the brain.

And if he is right to say that coma is an impairment of sensation and motion, §6 and that these two have a special relationship with the brain, | how can this 6b condition be associated with the heart or another crucial organ? Well, all three cardinal organs—the brain, the heart, and the liver—sustain the body of a living being and none can be missed. From the brain arise the nerves, from the heart arise the arteries, and from the liver arise the veins.The nerves are traversed by the faculties of sensation and motion, bestowing upon the organs these very two functions, which is why any organ that does not have nerves is deprived of sensation and motion; the arteries are traversed by the animal pneuma which bestows life upon the organs, thence no organ can have life without arteries; and the veins are traversed by nourishment. All organs require these things of necessity, and their interaction ensures the cohesion of the living organism. The brain, wherefrom the nerves arise, is connected with the heart through the arteries which impart life, and with the liver through the veins which provide nourishment; the heart, wherefrom the arteries arise, is connected with the brain through the nerves which grant sensation and motion, and with the liver through the veins which pro-

ment, has been agreed to by all physicians and philosophers. Its added premise, as it were, ‘The beginning of the nerves is in the brain’ is true; but ‘The beginning of the nerves is in the heart’ is false. You can write this latter premise, you can even say it to persons unfamiliar with anatomy; but you cannot prove it […] In this treatise On the Doctrines of Hippocrates and Plato it was demonstrated that the source of all nerves is the brain and spinal cord and that the source of the spinal cord itself is again the brain, the source of all arteries is the heart, of all veins the liver, and that the nerves receive psychic power from the brain, the arteries the power of pulsation from the heart, and the veins the power of growth from the liver”; see DocHP 1/64–69 (where also the Greek text is given). For all versions, editions, translations and studies of this work see FiCG 33ff. no. 33. 50 Text and Translation

العصب ليكسبه الحس والحركة ومن الـكبد العروق غير الضوارب لتغذية، والـكبد ينشؤ منها الأوراد ويأتيها من الدماغ العصب ومن القلب الشرايين بحسب حاجتها.

ولما كان القلب أشرف الأعضاء الباقية بعد الدماغ وهو معدن الحياة والقوى الحيوانية صار ما 7§ يعرض له يضر مضرة عظيمة فلا يمكن الحيوان البقاء معها. ولما كان القلب أكثر الأعضاء | 7a ٥ مشاركة للدماغ بما ينسج بينهما من العروق والأعصاب صار ما يؤذي القلب بشركة الدماغ في الحال، وذلك أن مشاركات القلب للدماغ في أشياء منها في العصب ومنها في العروق الضوارب ومنها في الروح الحيواني الذي يصير نفسانيا. فأما المشاركة في العصب فكما قلنا أن الدماغ ينبعث منه عصب من مقدمه يأتي القلب وجميع الأحشاء كما بين ذلك في التشريح. وأما المشاركة في العروق الضوارب فإن القلب ينبعث منه شعبة عظيمة يسميها أرسطوطاليس أورطى وهذا العرق ساعة ١٠ يطلع من القلب يتشعب منه شعبتان تستديران حول جرم القلب والواحدة منهما وهى العظمى ٺتفرق في جل أجزاء القلب والأخرى وهى الصغرى ٺتفرق في أجزاء من التجويف الأيمن من تجويفى القلب، ثم أن الباقي من هذا العرق ينقسم إلى جزئين أحدهما يمضي مصعدا إلى فوق والآخر يأخذ منحدرا إلى أسفل وهذا الجزء المنحدر أعظم كثيرا من الجزء الصاعد وذلك بحسب زيادة عدد الأعضاء التي هى أسفل من القلب على عدد الأعضاء التي هى أرفع موضعا من القلب،

١٥ والجزء من هذا العرق الذي يأخذ مصعدا يمر نحو اللبة ويمضي على الوراب من الجانب الأيسر | 7b من الصدر إلى الجانب الأيمن حتى إذا هو قرب من اللحم الرخو الذي في العنق انقسم ثلاثة أقسام منها قسمان عظيمان يمتدان إلى جانب الوداجين الغا ئرين وهما المسميان عرقى السبات وينقسمان

١١ يستديران MS: تستديران ١٠ اوريطي MS: أورطى ٩ يودي MS: يؤذي ٥ معه MS: معها ٤

قسمين عظيمين MS: قسمان عظيمان ١٧ حل MS: جل

16 Cf. §6. 17 The nerve in question is the vagus (CN X), its passageway the medulla; for an explanatory remark on basic brain anatomy as viewed by the old Arabs see note 23 below. 18 awurṭā < ἀορτή generally denotes, in Greek, an artery, especially a cardiac artery, but appears to have been introduced in the specifically narrowed sense of ‘aorta’ by Aris- totle in his Περὶ ζῴων ἱστορίαι “Inquiries about Animals” (i.q. History of Animals, e.g. Book 1, Section 17) and adopted as such by the Arabs, see LSLex 173b, UllWÜ S1/135 and UllNGw 8f. Text and Translation 51 vide nourishment; and the liver, wherefrom the veins arise, is connected with the brain through the nerves and with the heart through the arteries, in accordance with its needs.

And because the heart is, after the brain, the most noble of all organs, the §7 source of life and (the origin of) the animal faculties, anything that happens to it can cause extreme damage, (so much so) that a living creature may no longer be able to survive in its wake; and because the heart is (also) the organ most frequently | in cooperation with the brain, through 7a a connecting network of blood vessels and nerves, anything bad that happens to it immediately involves the brain. The interactions between heart and brain are (manifest) in (a number of) things, some (implicating) the nerves, some the arteries, and some the animal pneuma which (ultimately) transforms into psychical (pneuma). Regarding the neural connection, and as we already indicated,16 a nerve leaves the forebrain to reach the heart and all intestines,17 which is evidenced by dissection. Regarding the arterial connection, a mighty stem, which Aristotle called aorta,18 leaves the heart; this blood vessel, when emerging from the heart, is (already) split in two branches which (then) go around the cardiac bulk; one of these two, the larger, forks off from the principal chunk of the heart,19 the other, the smaller, forks off from the right ventricle of the heart; further on, the extension of the (larger) vessel splits (in its turn) in two parts, one of which continues upwards to the top whilst the other takes a downward swerve to the bottom, and (here) the descending part is much bigger than the ascending part because the number of organs that lie below the heart is greater than the number of organs that are located above it; now, the ascending part of this vessel runs towards the jugulum,20 in a diagonal direction from the left | to 7b the right side of the chest, and when it approaches the soft tissue of the neck it splits in three sections, the larger two of which, called (external) carotid arteries, extend towards the deep-seated jugular veins and are divided in

19 That is to say the left ventricle. 20 The term labba (i.q. σφαγή “the throat, the spot where the victim is struck”, thence strictly speaking the fossa jugularis) is used by ʿUbaidallāh on a few occasions and generally in the somewhat wider sense of “jugulum”, perhaps including the lateral neck; for labba see FoAT 81 no. 1793, for its Greek equivalent (whose primary connotation is “slaughter”) LSLex 1737b. 52 Text and Translation

كتقسم الوداجين، ثم أن الذي يبقى منهما جميعا يدخل إلى جوف القحف من الثقب الذي في العظم الحجري وينقسم هناك تقسما مختلفا وتشتبك أجزاؤه كهيئة شبكتين موضوعتين إحداهما على الأخرى وينفرشان تحت الدماغ، ثم أن تلك الأقسام تجتمع إلى عرقين ضاربين وهذان العرقان يدخلان إلى الدماغ ويتفرقان في جرمه وفيهما يكون جولان الروح وتهذيبه حتى يصير نفسانيا ٥ يصلح لقبول الأفعال النفسيةكالتخيل والفكر والذكر وهذا مبين في التشريح أيضا. وأما المشاركة في الروح فإن الروح الحيواني يصعد من القلب عند تكونه من الهواء روحا حيوانيا بإصلاح القلب له وتهذيبه وطبخه في هذه العروق، فإذا وصل إلى الشبكة المكونة من العروق الضوارب جال فيها ويكرر في عطفاتها ومنافذها التي من أجل هذا الجولان خلقت بعناية من الخالق تعالى وقصد منه وبتكرره وجولانه ينطبخ ويتهذب ويصير منه ثلاثة أشياء: شىء بمنزلة الزبد والدهن الطافي ١٠ فيضع في البطن المقدم | من بطون الدماغ ليكون به التخيل والانطباع إذ التخيل محتاج إلى مثل 8a هذه الهيولى، والشىء الثاني بمنزلة العكر الراسب والشىء الغليظ الذي يسمى ثفل فتضعه القوة المدبرة للبدن المسماة الطبيعة في البطن المؤخر من بطون الدماغ ليكون به الذكر إذ الذكر محتاج إلى مثل ذلك، والثالث الصافي المهذب يصير في البطن الأوسط يكون به الفكر والرأى وسا ئر الأفعال السياسية. ولأجل هذا الاتحاد في هذه الأفعال وقع لجماعة من الفضلاء المتقدمين أن الفكر والرأى ١٥ في القلب لأنهم لحظوا مصدر الاتحاد ولم يتمموا غايته، وأما إبقراط وأفلاطن وغيرهما فكشفوه وكان المكمل لذلك والمظهر لمستوره الفاضل جالينوس في كتابه المعنون بآراء إبقراط وأفلاطن.

بتكرره ٩ .in textu عنه ,in margine عند ظ MS: عند ٦ تصير MS: يصير ٤ اجزاهما MS: أجزاؤه ٢

ثفلا MS: ثفل ١١ تـىـكزره MS:

21 That is the petrous portion of the temporal bone (λιθοειδὴς ὀστέον > ʿaẓm ḥaǧarī, see FoAT 28 no. 535 and DuGal 174 s.v. ḥǧr) and entryway for the internal carotid artery. 22 A similar but more detailed and in some ways more coherent account of the arterial connection between heart and brain, and the arterial system in general, is found in al-Maǧūsī’s (d. late 4th/10th century) medical encyclopaedia titled al-Kitāb al-Malakī “The Royal Book”,which seems to have served ʿUbaidallāh as a direct source for his own expositions on that subject, cf. MaǧMal 1/72ff., esp. 72,31–73,17. It goes without saying that both al-Maǧūsī’s and ʿUbaidallāh’s physiological observations, notably where they concern the anatomy of the heart, proceed from the (erroneous) Galenic notion of invisible pores in the ventricular septum which ensure the passage and thence flow of blood—it was not before the mid 13th century CE that this idea was challenged by Arab doctors. See, for an excellent summary of the pre-circulatory system, UllIM 64–69; cf. also ʿUbaidallāh’s remarks in §74. Text and Translation 53 analogy to the latter; the remaining vessel (splits in its turn and) enters the cranial cavity (on either side) through the hole which is in the stony bone,21 scattering thereafter into various (sub)sections whose parts are interwoven so as to form two webs, one lying on top of the other, and stretching out underneath the brain; further on, these parts reunite into two (new) arteries which enter the brain and ramify throughout its matter; it is in these two (arteries) that the (animal) pneuma circulates, is refined to become psychical (pneuma), and (thus) adapted to assume mental functions, like imagination, thought, and memory—this, too, is evidenced by dissection.22 Regarding the pneumatic connection, the animal pneuma rises from the heart upon its formation therein out of rarified air, and is (further) refined and cooked in the blood vessels; when it reaches the web made of (cranial) arteries, it (begins to) circulate back and forth in its alleys and passages, which were brought into being through the providence of the Creator— may He be exalted—to allow for (precisely) this ceaseless circulation, whose purpose is (an ever greater) refinement and cooking, from which (in the end) three things emerge: something like froth or floating oil, present in the anterior ventricle | of the brain, permitting imagination and sensory 8a perception—a substance such as is needed (especially) for imagination; the second thing resembles turbid dregs or the crude stuff that is called ‘sediment’, placed in the posterior ventricle of the brain by the faculty that gov- erns the body (and) that is called constitution, permitting memory, which requires such (a substance); the third (is something) clear (and) pure, produced in the medial ventricle, (and) it permits thinking, conception, and all (other) regulatory functions.23 These operational interconnections led a number of distinguished predecessors to suppose that cogitation and conception (originate) in the heart—they realized the departure point of that linkage but did not trace it to its destination! Now as for Hippocrates, Plato and (some) others, they investigated it, and the great Galen, in his book titled Doctrines of Hippocrates and Plato,24 closed this (debate) and brought to light what was hidden.

23 The Arab anatomists divided the brain lengthwise in two halves, and widthwise in three parts; the latter they called ‘ventricles’ (buṭūn), but these actually correspond to fore-, mid- and hindbrain; the existence of cerebral cavities was not developed func- tionally, though no doubt recognized anatomically. For an excellent summary of brain anatomy, based on the observations of the Arab surgeon Ibn al-Quff (d. 685/1286), see QuAC 86–91; further WiAB passim. 24 Cf. note 15 above. 54 Text and Translation

ولما كان القلب بهذه الصفة من الجلالةوكان ما يعرض له يسرع إلى بطلان الحس والحركة نص 8§ جالينوس علىذكره في الإغماء الشبيه بالموت وجعله مفردا في ذلك معينا عليه فقدمذكر الدماغ وأتبعه بالقلب في ألمه، ثم أتبع ذلك بعوارض القلب من الغم والفرح المؤثرة فيهكتأثير المرض في غيره ولأجل ذلك استحق الاختصاص، ثم بالأدوية المخدرة التي تفعل في باقي الأعضاء، فصار

٥ كتابه أربع مقالات من هذا | التفصيل. ولما كانت هذه أسباب لإحداث الإغماء الذي هو متعلق 8b بالدماغ قال في كلامه يعرض للدماغ الإغماء من أربعة علل، فكان بجمعه قد نبهنا أنه إن لم يعرض للدماغ الألم ويحدث عنه الإغماء لم يكن هنا سبب يشبه الموت الموت. فأماذكره الروم وملوكهم فهو ينذر بأن سبب وضعه لهذا الكتاب هو ما تم من دفن الملك الذي حكى في تواريخهم أنهم سمعوا له صوتا بشعا فلما فتحوا قبره وجدوه جالسا وقد مات موتا حقيقيا وهذا كان قريب من ١٠ عهد جالينوس وبقوله ذلك ينذر بأنه قد علم ووثق بمن خبره أن جماعة نساء ورجال دفنوا أحياء، وكأنه بذلك عرفنا غرض الكتاب وجلالة نفعه وأنه من الأمور الشريفة في بقاء الصحة ونفى الضرر وأنه لم يؤلفه إلا بقصد منه للأمر الأفضل والتعطف على أبناء الجنس والنفع لهم وأن هذا الذي تم من دفن هؤلاء عنده إنه لو حضر طبيب مثله متدرب بالصناعة مرتاض بالعمل لكان انتظر بهم وفيهم الذين خفى إفراقهم فربما كان تخلص منهم قوم وكان التدبير ينقذهم من ذلك ١٥ وإن كان ما حدث لا برء لهكان ذلك بين في حوار وقت الإفراق وقدذكرناه فيما تقدم.

§9 ولذلك فرض جالينوس في أول المقالة | الثالثة من هذا الكتاب على الأطباء الفضلاء ما هذا نسخته 9a حكاية لفظه: قال جالينوس وقد ينبغي لجميع الأطباء العلماء الذين يطلبون ما عند الل ّٰه ويرجون الدار

و + MS : نسخته ١٦ قيهم الذي جافيه MS: فيهم الذين خفى ١٤ ثم MS: تم ٨ الشبيهه MS: الشبيه ٢

25 Cf. the outline in §1, where the first physiological source of deathlike coma, namely the brain, only figures as a subintelligitur of the prime condition itself. 26 Cf. the beginning of §4, where the same idea is expressed somewhat differently. 27 I have not been able to substantiate this tale. 28 The window of twenty-four to seventy-two hours is discussed briefly by ʿUbaidallāh in §3. 29 The following passage was moved by ʿUbaidallāh (and thus deleted) from its original place in the book, no doubt to serve his own compositional predilections but perhaps also because its referential framing in the base text is rather loose—cf., for the original placement of the passage, pp. 311f. (Istanbul manuscript) and p. 321 (Paris manuscript). Text and Translation 55

Yet because the heart occupies such a lofty position, and (because) what §8 happens to it may soon lead to a discontinuance of sensation and motion, Galen explicitly discusses it in (connection with) deathlike coma and considers it a separate (contributory) to this (condition), worth designating—he thus prioritizes the brain but has it followed (directly) by a discussion of the ailing heart; then he proceeds with disturbances due to (excessive) sorrow or joy, which affect the heart in the same way as one illness engenders another and which, for that reason, require to be singled out; finally, (he deals) with narcotic drugs, which act upon the remaining organs. Into four treatises his book is accordingly | divided.25 But whilst the causes for the 8b occurrence of coma (vary), the latter (always remains) linked to the brain— (Galen) implies this by saying “coma befalls the brain as a result of four conditions”,26 and by (thus) summarizing it he (also) informs us that if the coma-inducing pain is not felt in the brain, the cause of death apparent is elsewhere. As regards his remark about the Greeks and their kings, this is to announce that he composed the book in hand because of (certain) reports on the burial of a king which circulate among their legends, namely that (the king) was heard (shouting) with a horrible voice, and when (the people) opened his grave they found him sitting upright even though he had died a real death—this happened close to the age of Galen;27 and by remarking upon (other) such (premature burials) he indicates that he knew of it (also), and that he trusted his informant who told him about various women and men being buried alive. It is as if (Galen) wanted to explain to us in this way the purpose and great benefit of the book; that it forms part of (those) noble endeavours to preserve health and to prevent harm; that he wrote it solely with the intent to (achieve) the highest goal, and out of compassion and care for the members of the species; and that the reported (premature) burials of his fellows could have been anticipated if only a physician like himself had been present, skilled in the art (of medicine), experienced in (its) practice—for (surely) there were, among some of those (buried), hidden (signs of) revival, a number of them might have been rescued and saved by (following) the (right) procedure, and even if what happened (to them seemed) inescapable, the matter would have declared itself in the course of the (possible) recovery period, as we mentioned earlier on.28

§9 Therefore Galen, at the beginning of the third | treatise of this book, imposes 9a on (all) distinguished physicians what I am reproducing here, literally quoting the words of Galen:29 “Expert physicians, those who seek what is dear to God and who hope (to attain) the hereafter, if they come to a place where their souls despair in the face of diseases and (lacking means to) ease suffer- 56 Text and Translation

الأخرى إذا صاروا في الموضع الذي تضيق فيه أنفسهم لأمر الأسقام ولمعالجة الأوصاب وتقلدوا

ذلك أن يلزموا أنفسهم مع تلك النصيحة للعامة والخاصة فإن الل ّٰه تعالى يسائلهم عما عملوا من أمور الناس وعما لم يعملوا مما يجب عليهم تفقده، فإن كان ذلك كذلك فقد يجب على المتطبب العالم التقي إذا دخل بلدا لا طبيب فيه ولا عالم أن ينادى فيه أو يكتب على باب حصنه أو ينقش في ٥ خله أيكم دفن ميتا مات له من غير حمى ولا علة لازمة قبل ثلاثة أيام تمضي له يكون اثنين وسبعين ساعةكاملة فقد قتله ودفنه حيا، فإذا فعل ذلك فقد قضى الذي عليه وأعذر إلى الناس، فمن فعل ذلك حل عليه ثواب ذلك ومن لم يفعل كان هو قد أخرج من عنقه. هذا نص قول جالينوس الذي فرضه على كل طبيب فاضل وهو يشهد لما قلناه من العناية بالنوع الناطق والرحمة لهم.

قال جالينوس فأما إحدى هذه العلل فعلة يقال لها أفولخسيا وهى علة تكون في أغلاف الدماغ 10§ ١٠ من الفضول | الغليظة اللزجة تنحدر في مجار يقال لها مجاري الحسة عند تكاثفها في الدماغ فيكون 9b منها الإغماء الشبيه بالموت.

قال المفسر قد أخذ جالينوس يذكر ويقسم ما وعد بذكره وذاك أنه لما قدم القول بذكر كمية العلل 11§ العارضة للدماغ أخذ الآن في تقسيمها وذكر كل قسم منها وبدأ بذكر ما يخص الدماغ على القانون المقدمذكره. فقال أحد هذه العلل علة يقال لها أفولخسيا وأفولخسيا اسم باليونانية معناه السكتة، ١٥ ولماذكر الاسم الدال على العرض أخذ في شرح حالها. فقال تعرض في أغلاف الدماغ أى في أغشيته المسماة ميننخس وفي طرق الحاسة يريد بذلك الأعصاب والمنافذ التي للدماغ، وذلك أن جماعة من الطب يعتقدون أن الدماغ جزء ومتساوية الأجزاء بسيطة شىء واحد والجزء البسيط

: أفولخسياوأفولخسيا ‖ اخذ MS: أحد ١٤ يمضي MS: تمضي ٥ ذلك MS: تلك ٢ تضيۊا MS: تضيق ١

ميبتخس MS: ميننخس ١٦ يعرض MS: تعرض ١٥ .expresso modo notatur ح MS uterque cum

30 afūlaḫsiyā < ἀποπληξία “apoplexy”, see LSLex 213a with UllWÜ 123 and S1/152; the corresponding Arabic term, as also explained by ʿUbaidallāh in §§11 and 24, is sakta. 31 Cf. the beginning of §4. 32 Cf. the beginning of §5. Text and Translation 57 ings, and they are called to duty, ought not to shun from this responsibility towards all people, high and low; for God—may He be exalted—will ask them (one day) which obligations towards their fellows they have met and which they have not met. As this is so, the knowing, devout practitioner, when he enters a town where there is no doctor nor sage, must proclaim or write on the castle gate or paint on his rag ‘Whichever of you buries as dead somebody who died without (having suffered from) a fever or an incurable illness, before three days or seventy-two full hours have elapsed, has murdered this one by burying him alive!’—(the physician) who does that will have acquitted himself, he will be excused in the eyes of people, and (divine) reward will be lavished upon him; he (however) who fails to do (that) has forfeited his life”. These are Galen’s exact words, which he addressed to every distinguished physician and which bear witness to what we have said (above) about caring and compassion for the species endowed with speech.

Galen speaks. As regards one of these conditions, it is called afūlaḫsiyā;30 this §10 is an illness in the cerebral membranes due to tough, viscid | residues which, 9b as they thicken in the brain, descend upon its so-called sensory channels, causing deathlike coma.

The Commentator speaks. Galen (here) starts to mention specifically what §11 before he only intimated broadly—which is to say that having sent ahead his remark about the number of (coma-inducing) conditions which may (directly) involve the brain,31 he now begins to specify and to mention them in kind; and (when) he commences with a discussion of what is relevant to the brain, (he simply) follows (his own) aforesaid principle.32 He says “one of these conditions is an illness called afūlaḫsiyā”, the latter being a noun which in Greek means ‘apoplexy’;33 and no sooner has he evoked the name which denotes the calamity than he gets down to explaining its predica- ment. So he says “it occurs in the cerebral membranes”, that is in the tissue layers called meninges,34 and “in the pathways of sensory perception”, by which he means the nerves and the passages inside the brain—although the medical community widely believes that the brain is a single homogeneous

33 Cf. note 30 above. 34 mīninḫs < μῆνιγξ “membrane enclosing the brain”, see LSLex 1128a with UllWÜ 420 and S1/687. 58 Text and Translation

لا يعرض له الورم ولا السدد إن هو بريء من التركيب. فقال جالينوس تعرض للأغشية التي فيها المنافذ والطرق ليدلنا بذلك أن السكتة هى انسداد كامل يعرض لمنافذ الدماغ فأى وقت كان الانسداد لجميع المنافذ كان سكتة وأى وقت كان لبعضها حدث عنه إما صرع وإما مالنخوليا

أو غيرهما من الأمراض الحادثة من قبل السدد، ودليل ذلك | واضح لأن الطرق المشتركة إذا 10a ٥ انسد بعضها نفذ الروح في الباقي وإذا انسدت جميعها لم يكن نفوذ فلهذا يبطل الحس والحركة لأن الشىء الفاعل لهما قد بطل مجيءه إلى الآلات ولذلك يعرض الشىء الشكلي الشبيه بالموت. ولما كان الخلط البلغمي اللزج يحدث السدد بغلظه ولزوجته ويحدث البرد بمزاجه صار أصعب ما تكون السكتة إذا حدثت عنه، ولما كان غرضه في هذا الكتاب الكلام على أصعب أنواعها وهو النوع الذي يبطل معه النفس والحس والحركةذكر أقوى الأسباب المحدثة للعلة فقال وتكون من ١٠ الفضول الغليظة اللزجة تنحدر في مجاري الحسة.

ولما كانت السكتة ثلاثة أنواع، قوية ومتوسطة وضعيفة، رأينا أن نذكر أسبابها ونقسم أنواعها ليتبين 12§

للقارئ جلالة النفع بهذا الكتاب ويكون كاملا بإذن الل ّٰه. فنقول إن السكتة انسداد يشتمل على بطون الدماغ منشأ الأعصاب ومنافذ الروح النفساني فيمتنع الروح لذلك من النفوذ ويتبع ذلك بطلان الحس والحركة أصلا، فإذا كان الحال في السكتة على ما قد وصفنا فهى السكتة القوية. ١٥ وأما المتوسطة فهى التي تكون هذه الأحوال موجودة فيها إلا أن النفس موجود أيضا | وتكون 10b المادة منصبة قابلة نحو مؤخر الدماغ، كما قال قوم من المتقدمين إن السكتة هى داء يذهب فيه الحس والحركة ويكون إذا اشتمل المرض على جميع الدماغ وغمه غير أن قوة المرض في مؤخر الدماغ ويحدث مع هذا الداء نفس شديد مع ضيق فيه وانقطاع منه حتى يصير بمنزلة الغطيط ويستدل على صعوبة المرض أو خفته من قبل النفس، والأطباء يسمون هذا الضرب من السكتة

: أو ١٩ منصه MS: منصبة ١٦ يكون MS: تكون ٩ الشكل MS: الشكلي ٦ يعرض MS: تعرض ١

و MS

35 mālinḫūliyā < μελαγχολία “atrabiliousness, melancholy”, see LSLex 1094b and UllWÜ 410. 36 Cf. note 23 above. 37 This ‘quotation’ is in truth a radical summary of certain ideas about apoplexy which Text and Translation 59 mass, one thing, and that no swelling nor obstruction can affect a noncompound (organic) entity. But when Galen says “it occurs in the tissue layers”, which contain passages and pathways, he shows us that apoplexy is in fact a total obstruction of the cerebral nexus! Whenever the passages are completely obstructed, apoplexy results, and whenever they are (only) partially (obstructed), epilepsy or melancholia35 or another obstruction-induced illness arises. The evidence for this | is clear: if the connective pathways are 10a (only) partially obstructed, the pneuma can (still) pass through the remaining (channels), yet if they are all obstructed, there is no passing through; consequently,sensation and motion are thwarted because the thing that enables them is hindered from reaching the organs, and this (in turn) leads to the puzzling state that resembles death. Now if a viscid phlegmatic humour causes the obstruction through its toughness and glueyness, and (if moreover) it produces coldness through its (very) mixture, the resulting apoplexy is of the worst kind. And as (Galen’s) aim in this book is to talk about the most severe variety, which is the one that goes along with an impediment of breathing, sensation and motion, he (accordingly) focuses on the strongest pathogenic factors and says “(this illness) is due to tough, viscid residues which descend upon the sensory channels”.

And because apoplexy has three kinds—strong, medium, and weak—we §12 decided to (further) discuss its causes and to classify its varieties, so that the enormous benefit of this book becomes evident to the reader and that it may be complete, God willing. So we say: apoplexy is an obstruction of the cerebral ventricles36 that implicates the departure point of the nerves as well as the passageways of the psychical pneuma, preventing it from passing through and thereby leading to a total stoppage of sensation and motion—this state, which we just described, is (typical of) the strong (kind of) apoplexy. As for the medium (kind), it is characterized by these very same findings, except that there is breathing | and that the (morbid) matter 10b effuses (and) yields towards the hindbrain—thus, some predecessors have said: “Apoplexy is an illness in which sensation and motion disappear, involving and afflicting the whole brain; if, however, the strength of the disease is (concentrated) in the hindbrain, it presents with heavy, laboured, irregular breathing, to the point of snoring, and it is from the (presence of) respiration that one can tell whether the condition is severe or mild”.37 Physicians

are set out, for example, in the respective chapter of al-Maǧūsī’s (d. late 4th/10th century) medical encyclopaedia, one of ʿUbaidallāh’s staple Arabic sources, cf. MaǧMal 1/330,7–27. 60 Text and Translation

الآخذة ومعناه أنه مرض يأخذ بغتة ويسمونه أيضا الجمود وهو انسداد يعرض بغتة لباطن مؤخر الدماغ من خلط بارد يابس ويشارك في الآفة باطن مقدم الدماغ ولذلك يبطل عند حدوثه الحس والحركة دفعة، ومن خاصة هذا المرض أنه إذا عرض للإنسان بقى على الحالة التي كان عليها من النضبة وغيرها فإنه إن كان قائما أو قاعدا أو يكتب أو يصور أو يعمل عملا كان بقى على ذلك ٥ الشكل بعينه، وهذا المرض أيضا إن كان قويا حتى يبطل معه النفس فإن صاحبه لا يبرأ منهكما لا يبرأ من السكتة القوية. وإن كان ضعيفا برئ منه.

ودليل هذا ما قاله بقراط في كتاب الفصول إن السكتة الصعبة لا تنحل والضعيفة عسرة الانحلال 13§ وإن انحلت فإنها تنحل إلى الفالج. وذلك لأن الدماغ مقسوم بنصفين وهذا من عناية الخالق تعالى لأنه لما علم شرف هذا العضو وجلالة قدره وشدة حاجة الحيوان إليه في بقائه ومصالح عيشه

١٠ وأسباب | سياسته جعل له بالاختياط وعائين يفعل كل منهما مثل فعل صاحبه ويقوم كمقامه 11a في إعطاء الحس والحركة لما يليه من الأعضاء وتقي بعضها بعضا عند حدوث الآفات كما فعل في أعضاء أخر كالعينين والأذنين وغيرهما من الأعضاء التي الحاجة محقرة إليها في كونها اثنين، فإذا عرض للدماغ امتلاء من قبل الأخلاط وسدت مجاريه وحدثت السكتة إن كانت الطبيعة قوية وقدرت على تلك الفضلة أمالتها إلى أحد الوعائين أيهما كان أضعف بالطبع فإن القبول للمادة ١٥ يحتاج إلى قوة الدافع وضعف القابل ومؤنات المادة وسعة المجاري، فإذا مالت إلى أحد الوعائين

,in margine اذا ٢ MS: إذا ٣ .in margine, – in textu مقدم ٢ MS: مقدم ٢ الاخده MS: الآخذة ١

بالاحتياط MS: بالاختياط ١٠ .in textu عـ●ـلا ,in margine اي عملا٢ MS: عملا ٤ .in textu –

,in margine والاذنين MS: والأذنين ١٢ .in margine, – in textu ٢ فعل MS: فعل ‖ .expresso modo

مواٺاه MS: مؤنات ١٥ .in textu –

38 The epithet ‘the taker’ (al-āḫiḏa) is, as far as I can see, not attested elsewhere. The epithet ‘the freeze’ (al-ǧumūd) appears to be a calque (transliterated MaǧMal 1/330,16 of κατάληψις, for which see LSLex 898b (قاطالفس quod emendandum est in قاطاخس “catalepsy” with UllWÜ 330 and S1/528; further down in this paragraph, ʿUbaidallāh himself describes the sufferer as being rooted in his tracks. Text and Translation 61 call this kind of apoplexy ‘the taker’, meaning that it is a disease which takes (its victim) by surprise; they also call it ‘the freeze’.38 (Medium apoplexy) is (therefore) an obstruction that occurs suddenly inside the hindbrain due to a cold, dry humour, (sometimes) involving the interior forebrain in the damage, and accordingly manifesting as a stoppage of sensation and motion all at once. Among the characteristics of this (kind of the) disease is that the struck person, deprived of all control, remains in (exactly) the same position—whether he was standing or sitting or writing or drawing or otherwise occupied, he retains precisely this posture. Moreover, the victim of this (kind of the) disease, if it is powerful enough to interfere with breathing, hardly ever recovers, just as in case of the strong (kind of) apoplexy; he will (however) recover if (this apoplectic variety) proves to be weak.

Hippocrates, in (his) book Aphorisms, confirms this (observation) when he §13 says: “Severe apoplexy cannot be resolved, and the weak (kind) is difficult to resolve”;39 and if it resolves, it becomes hemiplegia.40 As a matter of fact and thanks to the providence of the Creator—may He be exalted—the brain is divided (lengthwise) in two halves: as He knew about the nobility of this organ, its immense value, and the extent to which a living creature would have to rely on it for its survival, subsistence and | self-organization, He gave 11a it two intertwined vessels, each functioning like its counterpart, each fulfill- ing the same role in granting sensation and motion to the collateral organs, and offering mutual assistance when damages occur, just as He did with other organs, for example with the eyes and the ears, whose importance is underestimated because they come in pairs. So, as soon as the brain is affected by repletion due to one or another (residual) humour and its channels are obstructed and apoplexy strikes, nature, if it is strong enough to master this residue, will steer it towards whichever of the two (cerebral) vessels is inherently weaker—for the admission of (morbid) matter depends on the strength of the repeller, the weakness of the receiver, the load of the cargo and the width of the pathways; whenever (the matter) thus inclines

39 For Hippocrates’ Ἀφορισμοί (Arabic title al-Fuṣūl) see HippLi 4/458–609 with UllMed 28f. no. 4 and GaS 3/28–32 no. 2. The aphorism quoted above originally reads: Λύειν ἀποπληξίην ἰσχυρὴν μὲν ἀδύνατον ἀσθενέα δὲ οὐ ῥηΐδιον “Il est impossible de résoudre une forte apoplexie, et difficile d’en résoudre une faible”; see HippLi 4/482f. = Section 2, Aphorism 42 (for Greek text and French translation). For other editions, translations and studies of this work see FiCH 21ff. no. 13. 40 This dire forecast is shared by virtually all Arab doctors, see e.g. MaǧMal 1/330,25 (with the addition “and facial paralysis [laqwa]”) or ISQā 2/87,9. 62 Text and Translation

خلص الإنسان من الموت وحدث الفالج الذي هو عند بعض الأطباء موت نصف البدن. فلذلك قال إبقراط إن السكتة لا تنحل فإن انحلت تنحل إلى الفالج، لأن المادة التي تكون في الدماغ ليس تنحل وإنما تجتاز من موضع إلى موضع فيحدث موت ذلك الموضع الذي تستقر فيه. ولما لحظ إبقراط أنها ربما كانت المادةكثيرةوكان الجانبان من الدماغ متكافئ القوة قال إن السكتة عسرة ٥ الانحلال، وهذا القول في السكتة الضعيفة. فأما القوية فإنها لا تنحل جملة.

فأما دليل كونها من البلغم اللزج أو من السوداء أو الدم فهو مأخوذ من الأعراض التابعة للمرض 14§ وذلك أن الدماغ إذا غلب عليه أحد الأخلاط أظهر | منه ما يمايله ميلا: إن غلب عليه الخلط 11b الحار اليابس تبع ذلك القلق والتوثب والسهر وكثرة الحركة ومتى غلب عليه البارد الرطب تبع ذلك تعطل الأفعال النفسانية وسكون الحركة وجمود الأفعال، وقد يستدل من اللون أيضا: فإنه ١٠ متى خالط البلغم السوداء كان اللون كمدا ومتى خالطه الدم كان اللون أحمر. ولما كان معنى اسم السكتة هو السكوت وتعطل الأفعال صار بالخلط البلغمي أخص إذ هو من الأسماء المشتقة وهذا تبين من غير امتحان الأعراض فإذا كانت الأعراض التي هى العلامات تشهد بذلك لم يبق للشاك شبهة يتعلق بها، وصار ما يحدث من الدم ومن المرة السوداء تابعة للبلغم ومركبة معه. ولذلك قال جالينوس إنها تكون من الفضول الغليظة. وذلك أن البلغم يختلف في قوامه إلى ثلاثة أشياء: أحدها ١٥ أن تكون أجزاؤه غير متشابهة وهو ظاهر للحس بمنزلة ما يخرج مع السعال بالنفث وما ينزل من المنخرين، والثاني البلغم الذي هو في نفسه غير متشابه الأجزاء أيضا إلا أنه لا يظهر للحس بمنزلة البلغم المعروف بالخام والبلغم الذي شبهه جالينوس بوسخ الحمام، والثالث المتشابه الأجزاء وهو

يلايمه MS: يمايله ٧ الجانبين MS: الجانبان ‖ وبما MS: ربما ٤ يستقر MS: تستقر ‖ ىـبخار MS: تجتاز ٣

يشهد MS: تشهد ١٢ احمرا MS: أحمر ‖ خالط MS: خالطه ١٠ .per metathesim

41 ʿUbaidallāh here makes it look as though the prognosis of hemiplegia were already part of the Hippocratic aphorism, which is not the case; cf. note 39 above. 42 That is, strictly speaking, the yellow bile which, however, shares with blood the quality ‘hot’ and with the black bile the quality ‘dry’, cf. the chart in UllMed 99. 43 That is phlegm, cf. the chart in UllMed 99. 44 The Arabic root sakata (n.v. sukūt) originally means “to be or become silent or still”, whilst the word sakta “apoplexy” is a derivation of this root, primarily denoting “a single state or mode of silence or stillness” and secondarily “a certain disease by which a person loses his powers of speech and motion”; see LaLex 4/1389bc–1390a. Text and Translation 63 into one of the two vessels, the (afflicted) person escapes from death, (however) at the cost of hemiplegia which some physicians consider the death of half of the body. Therefore Hippocrates said “apoplexy cannot be resolved and, if it resolves, becomes hemiplegia”41—(morbid) matter in the brain never dissipates, it only ever passes from one place to another, entailing the death of whichever place it finally settles; and because Hippocrates observed that sometimes the (morbid) matter is plenty and the two sides of the brain share the same (level of) resilience, he said “apoplexy is difficult to resolve”. The latter statement (of course) refers to the weak (kind of) apoplexy, for the strong (kind) is altogether irresolvable.

As regards the clue to whether (apoplexy) is caused by viscid phlegm or by §14 black bile or blood, this may be obtained from the symptoms that follow the attack. This is so because the brain, when overcome by one of these humours, responds | with a correlative (symptom): if it is dominated by 11b the hot, dry humour,42 agitation, fidgeting, sleeplessness and hyperactivity ensue; if it is dominated by the cold, moist (humour),43 indifference, inertia and immobility ensue. The (patient’s) complexion, too, is indicative: if black bile is mixed into phlegm, the complexion is pale; if blood is mixed into (phlegm), the complexion is red. Now, as the connotation of the term apoplexy (in Arabic) is ‘lapsing into silence’ and inactivity, and as it belongs to (the group of) derivative nouns,44 (the condition) is most specifically related to the phlegmatic humour, which is obvious (even) without contemplating the symptoms; but when the latter—which are the (actual) manifestations—testify to this (conclusion), the sceptic (himself) can no longer cling to any suspicion. And what(ever) comes to pass (here) in connection with blood or black bile is secondary to, and associated with, (an excess of) phlegm, which is why Galen says “(apoplexy) is due to tough residues”. As a matter of fact, phlegm differs with regard to its consistency in three ways: first, there is (the kind) whose constituents are nonhomogeneous and can be perceived by the senses (when considering), for example, what is ejected (from the mouth) through expectoration and what descends from the nostrils; the second (kind) is the phlegm whose constituents are as such also nonhomogeneous, except that this is not apparent to the senses, for example the phlegm which is known as raw or the phlegm which Galen likens to pigeons’ dirt;45 and the third (kind is the one

45 I have not been able to substantiate this reference. 64 Text and Translation

المنقسم عند الأطباء إلى الخمسة الأصناف المأخوذة من طعمه وقوامه وهى المالح والحلو والحامض

والتفه والزجاجي وهذا الصنف | مأخوذ من القوام. ولكل واحد من الأخلاط الأربعة مناسبة 12a ما يخصه ومناسبة بعضها إلى بعض تجري على هذه الصفة وذاك أن مراتب الأخلاط أربعة: فأولها البرودة والرطوبة وهى خاصة بالبلغم، والثانية الحرارة والرطوبة وهى خاصة بالدم، والثالثة ٥ الحرارة واليبوسة وهى خاصة بالصفراء، والرابعة البرودة واليبوسة وهى خاصة بالسوداء. فالبلغم يمكن أن يستحيل إلى الدم وذلك أن حدوثه من قبل الحرارة التي مقدارها مقصر عن النضج ومن أ برد وأرطب مادة في الغذاء فإذا قويت الحرارة واستحكم نضجه صار دما محمودا، والدم إذا نضج لا يستقيم أن يرجع فيصير نيا لـكن يستقيم أن يتجاوز مقدار النضج فيصير مرارا أصفر إذا كانت الحرارة الغريزية تفعل في البدن فعلا دائما فإذا قل إحراقها وفته حقه وبلغت به حالته ١٠ الطبيعية في إنضاجه، فأما الغذاء الذي قد تجاوز النضج حتى صار إلى حد المرار الأصفر فلا حيلة للطبيعة في رده إلى اعتدال وتصييره دما محموداوكذلك بما قد أفرط عليه الاحتراق وصارا مرارا أسود لا يمكن أن ترجع القهقرى فيصير أصفر، ولا يمكن الدم أن يرجع فيصير بلغما، فالبلغم لا يمكنه أن يصير مرارا أصفر إلا بعد كونه دما، والدم لا يمكنه أن يصير مرة سوداء إلا بعد كونه

مرارا أصفر. فبهذه المناسبات تبين المواد، فالسكتة إذن تكون من البلغم والدم | على الأكثر ومن 12b ١٥ الصفراء والمرة السوداء على الأقل.

قال جالينوس وقد يكون الإغماء من ضروب كثيرةكل ذلك يكون مع النفس ونبض العروق. 15§ ولـكن يكون ذلك إذا كان الإغماء في نفس الدماغ فإنه يثقل الدماغ ويصيب الإنسان منه الإغماء فيمكث الستة الأيام والسبعة لا يعقل ولا يأكل ولا يشرب وتكون عروقه نابضة ونفسه متحركا، وهذا الجنس من الإغماء يسد مسالك القوة النفسانية التي للحواس.

MS: بلغما ‖ اصفرا MS: أصفر ‖ اسودا MS: أسود ١٢ ىـصيره MS: تصييره ١١ بصحه MS: نضجه ٧

.in margine, – in textu لا يعقل ٢ MS: لا يعقل ١٨ بلغ Text and Translation 65 whose) constituents are homogeneous and which the physicians have classified according to five criteria obtained from its flavour or consistency, that is salty, sweet, sour, tasteless or glassy, the latter | referring to consistency. 12a Each one of the four humours has a property peculiar to it, but there is (also) a relationship between them. (This) can be described in terms of degrees (of maturation). First, coldness and moisture are specific to phlegm; second, heat and moisture are specific to blood; third, heat and dryness are specific to the yellow bile; and fourth, coldness and dryness are specific to the black bile. Phlegm can change into blood—this is so because (phlegm) is produced (in the veins) from (innate) heat that is too low to accomplish (full) maturation, as well as from very cold and moist alimentary stuff; but when the heat rises and (full) maturation is achieved, (phlegm) turns into good blood. Matured blood cannot be retransformed into (something) raw, but it can overmature and turn into yellow bile when the innate heat works excessively in the body; (however) as soon as its burning (effect) diminishes, it recompenses (the blood) and takes it to its natural level of maturation. As regards nourishment that has overmatured to the point of reaching the limit of yellow bile, nature possesses no device to return it into equilibrium and transform it into good blood; the same is true for (all) that which has been burned to excess—(in) both (cases) black bile is engendered, and there is no way of turning it back into yellow (bile). Blood cannot be reversed into phlegm; phlegm cannot turn into yellow bile unless it had been blood before; and blood cannot turn into black bile unless it had been yellow bile before.46 It is through these relationships that material agencies are defined. Apoplexy, then, is due to phlegm and blood | in most (cases), and (only) sel- 12b dom due to yellow or black bile.

Galen speaks. Many kinds of coma share the subsistence of respiration and §15 pulsating blood vessels, which is (often) the case if the condition (originates) in the brain itself and oppresses it (directly). The person (then) is overcome by a coma, he remains six or seven days (in that state) without understanding, without eating and without drinking, whilst his blood vessels pulsate and his breathing is agitated—this breed of coma obstructs the passageways of the psychical faculty which is (responsible) for the senses.

46 On the characteristics of the four humours according to the Arabic tradition and, notably, on the theory of humoral transmutation see the much more comprehensive account given in MaǧMal 1/45,30–47,30; for a brief English summary of the latter see UllIM 57–60. 66 Text and Translation

قال المفسر لما فرغ جالينوس منذكر المرض وسببه وأين موضعه أخذ في تقسيم أنواعه وبدأ بذكر 16§ الضعيف منها الذي يكون معه النفس ونبض العروق وهو الذي يخص الدماغ ويكون النخاع وما ينشؤ منه سليما لأن حركة النفس التي تتم بحركة الصدر والرئة تكون من النخاع، فإذا كانت الآفة يسيرة لم يصل الضرر إلى النخاع ولا إلى العصب الناشئ منه فينذر ذلك بضعف المرض ٥ وقلته. وبهذا يستدل على صعوبة المرض كما قدمنا القول لأنه إن كان النفس قويا سليما دل على أن الأعصاب سليمة وإن كان ضعيفا مستكرها دل على ضرر الأعصاب وإن استضرت انقطع النفس وإذا انقطع النفس اختنق الحيوان ويلف بسرعة، وإذا كان الضرر ببطون الدماغ من غير أن يتعدى إلى غيرها حدث الإغماء لأجل عدم الحواس وسكون الحركات الإرادية. وكان | النبض سليما بسلامة القلب والعروق الضوارب والنفس ثابتا لأجل سلامة عضل الصدر 13a ١٠ والعصب المحرك له. وهذه هى السكتة الضعيفة بالحقيقة ولذلك يجوز الأمر فيها البحران الأول وينتهي إلى البحران الثاني، فلذلك قال إنه يمكث المريض السبعة الأيام لا يذوق شيئا ولا يتحرك.

فأما قوله الستة الأيام فله أصل قوي وذلك أنهم يسمونه يوم باحوري وذلك بسبب ابتداء المرض، 17§ فإن لكل مرض ثلاث ابتداءات: أحدها عند الطبيعة وهو غير محسوس عند العليل ولا عند الطبيب، والثاني محسوس عند الطبيعة والعليل وأما الطبيب فغير محسوس عنده، والثالث محسوس ١٥ عند الطبيعة والعليل والطبيب. فأما المحسوس عند الطبيعة فهو الخلط العفن المجتمع في الأوعية الذي قد تهيأ لإحداث السدد والحميات أو الأورام وهذا عند الطبيعة فقط، وأما المحسوس عند المريض فهو الإعياء القروفي الذي يكون يألم بحسة المريض عند حركاته، وأما المحسوس عند الثلاثة أعني الطبيعة والمريض والطبيب فهو وقت ظهور ضرر الفعل. ولما كان الظهور يختلف في تقدمه وتأخره صار لليوم السادس حصة قوية في البحران لأنه ربما كان البحران متقدما فحصل ٢٠ فيه وتشوش فعل الطبيعة فظهر البحران فيه أو كان الخلط قد أثقل الطبيعة وأحقرها حتى تهيج

٢٠ الـٯـروحي MS: القروفي ١٧ تـىـغدا MS: يتعدى ٨ تلف MS: يلف ٧ يكون MS: تكون ٣

يهيج MS: تهيج

47 Cf. note 23 above. 48 According to Galen’s own teaching, the first ‘true’ critical day is the fourth, the second is the seventh, see e.g. BoLaCD 75 no. 36 and 77 no. 44. Text and Translation 67

The Commentator speaks. Having concluded his account of the illness, its §16 cause and its location, Galen (now) begins to divide it into (different) varieties, and he starts by mentioning the weak (kind), the one which is accompanied by respiration and pulsating blood vessels and which is specific to the brain—(here) the brainstem and what departs from it remain intact, because the act of breathing, which terminates with the movement of the lung(s) and the chest, traces back to the spinal cord; thus, if the attack is mild, the damage does not involve the brainstem nor the nerve (tissue) that departs from it, and this is an indication of the weakness and (relative) insignificance of the disease. From that (reasoning), one can (also) deduce the severity of the disease because, as we said above, a strong, healthy respiration indicates that the (spinal) nerves are intact, whilst a faint, forced (respiration) indicates that (these) nerves are damaged—in the latter case, breathing (eventually) comes to an end, and when breathing comes to an end, the organism suffocates and quickly folds; and if the damage is in the ventricles of the brain47 without spreading farther, coma occurs due to a deprivation of the senses and a cessation of voluntary movements. The pulse | is normal if heart and arteries are healthy, and a steady respiration 13a depends on the soundness of the chest muscles and the nerves that put them in motion. This being the truly weak (kind of) apoplexy, the situation warrants (the onset of) the first crisis but may be resolved only (with the onset of) the second—therefore (Galen) says “the patient remains (up to) seven days (in that state) without touching any food and without moving”.48

And when (Galen) says “six days”, there is an ominous reason why (physi- §17 cians), in reference to the inception of a disease, call (the sixth day) a critical day (also), for every disease has three inceptions: the first is (felt only) by nature, it is not noticed by the patient nor by the doctor; the second is noticed by nature and by the patient, whereas the doctor is unaware of it; and the third is noticed by nature, by the patient, and by the doctor. What (only) nature notices is the gathering in the (bodily) vessels of a putrid humour which prepares itself to provoke an obstruction, fevers, or tumours—this, alas, is (felt) by nature alone; what the patient notices is a loathsome weariness accompanied by aching sensations when he moves; and what (all) three (of them) notice—I mean nature, the patient, and the doctor—is the moment when the damage of (these) machinations comes to light. Now, as the outbreak (of a disease) may fluctuate in terms of advance or delay, the sixth day plays a crucial, critical role, namely when the crisis, as it sometimes happens (arbitrarily), arrives too soon and (then) presents on that (very day), confusing nature’s (re)action; or the crisis may occur earlier 68 Text and Translation

لدفعه وإن كان غير مستقيم النضج والتهيئة | فيتقدم البحران لذلك ويكون غير موثوق به، فلهذا 13b قال السادس أو السابع لأن هذا المرض من الأمراض الحادة فربما تقدم بحرانه لأجل ابتدائه وحقر مادته للطبيعة فجاء في اليوم السادس. وقد شبه جالينوس البحران الجائي في اليوم السابع بالملك العادل الخـير الموثوق به وبفعله والبحران الحادث في اليوم السادس بالملك الغضب الجا ئر ٥ فلا يجب أن يوثق به وبفعله. فأما السكتة القوية على الإطلاق فليس يكاد البحران يتجاوز فيها البحران الأول الذي هو اثنان وسبعون ساعةكما قدمنا القول.

ولما لم يكن غرض جالينوس في هذا الكتاب الكلام على أنواع الإغماء التي تبين معها بقاء الحيوان 18§ وحياتهوكان غرضه الكلام على الضرب الواحد الذي تبطل معه العلامات الظاهرة جميعها من النفس وغيره من الحواس ويتوهم من رآه أنه ميت لأجل ظهور أعلام الموت فيه لم يعدد ضروب ١٠ الإغماء بل أشار إليها وقال أنه أهملذكرها لأجل ظهور النفس معها والنبض وهاتان علامتان ظاهرتان لكل أحد. ولما كان غرضه في هذا الكتابذكر ما يخفى على كثير من الأطباء فضلا عن العوام لم يذكر ما يظهر للعوام دون الأطباء ولذلك لم يعدد الأصناف جميعها التي منها الصرع

ومنها كثرة الاستفراغ ومنها الامتلاء من المأكول والمشروب والسكر، وقيل إن | هذا الضرب 14a من الإغماء الذي يعرض من السكر لا يزوله ورأيت نفسين ماتوا به، ومنه ضروب لا يليقذكرها ١٥ بهذا الكتاب فلذلك لم ير التطويل شرحها.

هاتين MS: هاتان علامتان ظاهرتان ١١–١٠ اثنين وسبعين MS: اثنان وسبعون ٦ حـڡـر MS: حقر ٣

.in margine, – in textu ٢ الامتلا MS: الامتلاء ١٣ علامتين ظاهرتين

49 The sixth day, again according to Galen, is considered a ‘bad’ critical day and often associated with acute diseases, see e.g. BoLaCD 68 no. 11 and 85 no. 70. 50 In his Περὶ κρισίμων ἡμερῶν “On Critical Days” (for which see GalKü 9/769–941 with UllMed 43 no. 30 and GaS 3/96 no. 19), Galen makes the following remark: Καί μοι πολ- λάκις ἐπῆλθε τὴν μὲν τῆς ἑβδόμης ἡμέρας φύσιν εἰκάζειν βασιλεῖ τὴν δὲ τῆς ἕκτης τυράννῳ “Mihi quidem frequenter in mentem venit septimi diei naturam regi assimilare, sexti vero tyranno”; see GalKü 9/786f. (Greek text and Latin translation). For the entire work in its Arabic garb see CooDD 96–385 (with English translation en regard), for the passage at hand ibid. no. 786.17; further FiCG 55 no. 68. Text and Translation 69 because the (putrid) humour weighs so heavily and defiantly upon nature that (the latter) rushes into combat even though (the morbid matter) is not yet fully matured nor nature sufficiently prepared |—such (a crisis) cannot 13b be trusted. So when (Galen) refers to the sixth or the seventh (day), this is (precisely) because apoplexy, being an acute disease, may well (be followed by) a crisis that is premature in relation to its inception, and (often due to morbid) matter treating nature with contempt and thus bringing (the crisis forward) to the sixth day.49 Galen compares the crisis that comes on the seventh day to a good, righteous king, in whom and whose doings one can trust; the crisis (however) that occurs on the sixth day (he compares) to a wrathful, tyrannical king, in whom and whose doings one must not place any trust.50 As regards the strong (kind of) apoplexy, the turning point is, generally speaking (and if at all), almost always defined by the first crisis, which (may set in after) seventy-two hours—we mentioned (that) already.51

But since in this book he does not (actually) intend to talk about the vari- §18 ous comatose (conditions) in which the organism clearly subsists and survives but (rather) about the one variety in which the visible signs (of life), including respiration and other sensory manifestations, are suppressed altogether and whoever sees such (a patient) wrongly assumes, on account of the apparent indications of death, that he is (in fact) dead, Galen refrains from an enumeration of the (entire) spectrum of coma, implicitly explaining this disregard by referring to the presence of respiration and pulse in those (former comatose conditions), and to (the fact that) these two signs are obvious to everybody.52 And as his aim in this book is to discuss that which is hidden from many physicians, let alone the laymen, he does not (bother) discussing that which is evident to the laymen, physicians aside. Accordingly, he does not enumerate all (coma-inducing) triggers, like epilepsy, excessive evacuation, repletion with food or drink, and intoxication—it is said (by the way) that | the alcohol-induced variety of coma never releases (its victim), 14a and I myself have seen two souls that perished from it. And (then) there are (certain) types (of coma) whose mention would be improper in a book like this, which is why they will not be specified here any further.

51 Cf. §3, where (after Galen) the fourth day is said to mark the possible onset of the first ‘true’ crisis. 52 Cf. §15. 70 Text and Translation

وأما سبب ارتفاع العقل فهو لأجل ضرر الآلة التي بها يكون عاقلا، فإن العقل يدرك الأشياء 19§ بحالين: أحدهما بذاته والآخر بالحواس، لأن الحواس تؤدي المحسوسات إلى بطن الدماغ المقدم الذي فيه مادة التخيل فإذا انطبع هناك وثبتت صور المحسوسات فيه أقرها التصور وتبين كل صورة من صاحبتها وحينئذ يتسلمها الفكر ويحكم العقل على ما يريد إحكامه منها ويدركها على ٥ حقائقها، فعلى هذه الجهة يكون إدراك العقل للمحسوسات فإذا تبطل هذه الأدوات حتى أن الحواس لا تقبل شيئا وبطن الدماغ المقدم لا يتخيل ولا يثبت فيه صورة والفكر يبطل لأجل فساد موضوعه الذي هو البطن الأوسط من الدماغ كيف يدرك العقل مع هذه الموانع شيئا فلذلك يكون المريض لا يعقل، وهذا القدر كاف في هذا الموضع إذ هذا البحث يحتمل شرح أكثر من هذا. فأما ارتفاع الشهوة للأكل والشرب فلأجل ضرر العصب الذي يأتي فم المعدة لأن ١٠ به تكون الشهوة، وذلك من حكمة الخالق تعالى وشدة عنايته بالجزئيات لأنه سبحانه لما علم حاجة

الأعضاء إلى ما يخلف عليها عوض ما تحلل منها ويزيد في | جوهرها جعل لها الشهوة التي هى التوافر 14b إلى المشى الملائم ولما كان قدركب الحس في العصب الناشئ من مقدم الدماغ أرسل منه شعبا إلى فم المعدة يحيط به، فإذا احتاجت الأعضاء طالبت العروق والعروق تطالب الـكبد والـكبد تطالب الأمعاء والمعدة بما يأتيهما من العروق المشتبكة والعروق تطالب فم المعدة فيحس الإنسان ١٥ بالجوع لأجل حس ذلك العصب الحاس فيدعو ذلك الحس إلى تناول المأكول والمشروب، فإذا استضر الدماغ وعرض لمنشأ الأعصاب السدد لم ينفذ فيها القوة الحاسة وإذا لم تنفذ بطل من الأعضاء الحس وإذا بطل الحس لم يحس ولا يألم الجوع ولا العطش ولا غيرهما من الحواس فلهذه الحال يقيم الإنسان مدة طويلة لا يأكل ولا يشرب كماذكر الفاضل جالينوس، وطرق

MS: التوافر ١١ .per metathesim تطلب MS: تبطل ٥ اقرره MS: أقرها ٣ يودي MS: تؤدي ٢

: و2 ١٧ ينفذ MS: تنفذ ‖ فاذ MS: فإذا ١٦ يـىـتهما MS: يأتيهما ١٤ .per metathesim اليوڡار

MS–

53 That is the forebrain, cf. note 23 above. 54 That is the midbrain, cf. note 23 above. 55 al-Maǧūsī (d. late 4th/10th century), however, who otherwise represents ʿUbaidallāh’s Text and Translation 71

As regards the reason for the inability (of the comatose person) to under- §19 stand, this is because the tool which enables understanding is damaged. In fact, the mind realizes (external) things in two ways: first through its very essence, and second through the senses. The senses convey what they perceive to the anterior ventricle of the brain,53 which contains the matter (needed) for imagination; once the perceived images are imprinted and fixed therein, they are confirmed by abstraction, (through which process) each image is distinguished from the other; at that point, cognition assumes control, and reason, having examined those (images) which it decided (worth) examining, (finally) comprehends their factual nature—by (exactly) this method the mind realizes sensory perceptions. But when these instruments are blunt—to the extent that the senses can no longer receive any (information), the anterior ventricle of the brain can no longer imagine, the image can no longer be embedded, and cognition can no longer perform due to a corruption of its container, namely the medial ventricle of the brain54—how (then), in the face of (all) these adversities, is the mind (supposed) to realize anything? Such a patient has of course lost the capacity to understand! Yet enough here already: a (proper) investigation is beyond the scope of this commentary. As regards the loss of appetite for food and drink, this is because the nerve which runs to the pylorus, and which triggers appetite, is damaged. As the Creator—may He be exalted and praised—in His wisdom and keen attention to details knew about the necessity to recompense the organs for what is wearing away from them and to augment | their 14b substance matter, He gave them an appetite in order to assure (their) smooth functioning; and as sensation rides the nerves that exit the forebrain, He dispatched from them a branch that surrounds the pylorus. When(ever) the organs are in need, they appeal to the veins, the veins appeal to the liver, the liver appeals to the gastrointestinal offshoots of the (cerebral) venous network, and (these) veins appeal to the pylorus—a person thus feels hunger because of the sensitivity of the (pyloric) nerve, which exacts the consumption of food and drink.55 But when the brain suffers damage and the departure point of the nerves is afflicted with obstruction, the sensory faculty no longer passes through, in which case the organs are deprived of sensation and then one ceases to feel the pain of hunger and thirst, or (any) other such stirrings—in this state, a person can endure for a long while without eating or drinking, as the great Galen points out. The pathways of the psychi-

main non-Greek source in all matters relating to physiology and anatomy, considers the sensory trigger for hunger to be located in the inner gastric lining (aṭ-ṭabaqa ad- dāḫila min al-maʿida), see MaǧMal 1/111,12–21. 72 Text and Translation

القوى النفسانية هى الأعصاب والعروق المشتبكة في الدماغ وبطون الدماغ فإذا امتلأت هذه جميعها ولم ينفذ في الأعصاب قوة إلى شىء من الأعضاء حدث الإغماء الشبيه بالموت كماذكر.

قال جالينوس ويسد مسالك القوة التي بين القلب والدماغ، فيكون معه عرض آخر هو الذي 20§ يثبت عند هؤلاء الجهال به أنه موت. وذلك العرض يضغط حجب الصدر ويمدد عروق القلب ٥ وامتداد عروق القلب يكون إذا توالت المواد على مجاري العصب وجذبت | العصب والعروق 15a وامتدت فلا يكون للقلب حركة بتة ولـكن تكون الحرارةكامنة وإنما بطلت الحركة لسكون القوة التي تصل إلى النفس من فقار الظهر الخامس فلما لم تكن لحرارة القلب نافخة تحركها خمدت حرارة القلب واستكنت في باطنه، فظن الجاهل من العامة والأطباء لما رأى المريض على تلك الحال أنه ميت لا محالة فدفنوه.

١٠ قال المفسر لماذكر جالينوس الأنواع من الإغماء التي ليس غرضه الكلام عليها في هذا الكتاب 21§ وعلل ذلك بقوله ألا إن جميعها يكون معه النفس ونبض العروق كما قدمنا القول فيه أخذ فيذكر الضرب الذي غرضه الكلام عليه في هذا الكتاب وهو الضرب الذي يكون عن سدة تامة وامتلاء عام يعرض للأعصاب والعروق الضوارب التي بين الدماغ والقلب. وذلك أن الدماغ ينشؤ منه العصب من موضعين، أحدهما مقدمه وينشؤ منه سبعة أزواج: الأول والثاني يأتيان العينين ١٥ ويعطيانهاحسالبصروحساللمسلأنالأول مجوفيجريفيهالروحالباصروبهيكونحس البصر والثاني مصمت به يكون حس اللمس والحركة والروح، والثالث يأتي اللسان فيعطيه حاسة الذوق ويتفرق في اللثة فيعطيها وللأسنان حاسة اللمس وبالعضل المتفرق في الشفتين والوجه

والمنخرين الحركة، والزوج الرابع | ينقسم في أعلى الحنك فيعطيه حس الذوق، والخامس يأتي 15b

: فيعطيه ١٨ والبصر + MS : اللمس ‖ اللصر MS: البصر ١٥ ينشق MS: ينشؤ ١٣ راد MS: رأى ٨

فيعطيها MS

56 Cf. note 23 above. 57 Here, the Istanbul and Paris manuscripts read yaḫruq “ruptures” (instead of yaḍġaṭ “compresses”). 58 The heart is the generator and container of the innate heat (τὸ ἔμφυτον θερμόν > al- ḥarāra al-ġarīzīya), which is the central exponent and custodian of life, cf. UllIM 65ff. 59 Cf. §15. Text and Translation 73 cal faculties are (foremost) the nerves, (in conjunction with) the network of cerebral blood vessels and the ventricles of the brain;56 if these neural (pathways) are all filled up and no facultative current can any longer pass through to (reach) whichever organ, deathlike coma occurs, as discussed.

Galen speaks. And it obstructs the passageways of the faculty which §20 (courses) between heart and brain. There is also another symptom which proves, in the eyes of those who are ignorant of its (true signification), that death (has arrived): this symptom compresses57 the midriff and dilates the cardiac blood vessels. A dilation of cardiac blood vessels occurs when (morbid) matters continuously invade the neural pathways, straining | and 15a stretching the nerves, until the heart stops moving altogether and the (innate) heat goes into hiding, although the movement only stops because the facultative current which is linked to respiration (and departs) from the fifth spinal vertebra ceases (to flow); and as there is no more air-pump to fan the (innate) heat, it dies down and shelters inside the heart.58 Now when ignorant laymen and (ill-informed) doctors see a patient in that state, they think he is dead, no doubt, and bury him.

The Commentator speaks. Having mentioned (some of) those varieties of §21 (cerebral) coma which he did not (actually) intend to discuss in this book, asking by way of explanation “do they not indeed all share the subsistence of respiration and pulsating blood vessels?”—we referenced it already,59 Galen (now) begins to talk about the kind with which he is (really) concerned here, namely the one that originates in a complete obstruction and total repletion of the nerves and arteries between brain and heart. As a matter of fact, nerves arise from the brain at two places. One of them is the forebrain, where seven spouses emerge: the first and the second go to the eyes and give them the sense of sight and the sense of sensitivity—the first, which is hollow and carries the visual spirit,60 imparts sight, whilst the second, which is solid, imparts sensitivity, motion and (the need for) repose; the third goes to the tongue and gives it the sense of taste, (then) splits to give sensitivity to the gums and teeth, and motion to the different muscles of the lips, face and nostrils; the fourth spouse | branches at the top of the palate to 15b

60 The visual spirit (rūḥ bāṣir) is the most ‘noble’ sensory amplification of the psychical pneuma, conceptually representing a Galenic theory; for an early, elaborated discussion of this spirit in the Arabic tradition see MeyTT 27–31 (English) and 98–103 (Ara- bic). 74 Text and Translation

الأذنين ويعطيها حس السمع وبعضه يعطي العضلة العرضية التي تسمى الوجنة الحركة، والسادس يأتي الأحشاء جميعها يعني غشاء القلب والـكبد وغيرهما من الأعضاء الباطنة بالحس وبهذا الزوج من العصب الذي ينشؤ من مقدم الدماغ يشترك القلب معه شركة واحدة وبعض هذا العصب يأتي عضل الحنجرة بقوة الحركة، والسابع يأتي اللسان أيضا وذلك لفضل ما احتاج إليه من قوة ٥ الحس وكثرة الحركة ويأتي عضل الحنجرة أيضا بقوة الحركة، فهذه السبعة الأزواج التي تنشؤ من مقدمه. والموضع الآخر مؤخر الدماغ وهو المسمى النخاع وينشؤ منه أحد وثلاثون زوجا من العصب وفرد لا أخ له وذلك أن كل زوج ينشؤ من بين كل فقارين من فقرات الظهر، فالذي ينشؤ من بين الفقارة الرابعة والخامسة ينقسم قسمين أحدهما كبير والآخر صغير والـكبير ينقسم قسمين القسم الواحد يصعد إلى عضل الصدر وإلى عضل العراض وإلى العضل المشترك ١٠ للرأس والرقبة والآخر يتصل بالأجزاء التي منشأها من الزوج الخامس والسادس والسابع من الأزواج التي مخرجها من الرقبة وتصير إلى وسط الحجاب وبها يكون حركة الحجاب الفاصل بين آلات النفس وآلات الغذاء المسمى ديافرغما وحركة | أجزاء الصدر الذي به يتم النفس، فإذا 16a بطلت القوة النافذة في هذا العصب بالشدة بطلت حركة الحجاب والصدر وإذا بطلت حركة الحجاب والصدر المسماة التنفس عدمت الحرارة الغريزية التي في القلب الترويح الذي هو إدخال هواء ١٥ صاف وإخراج بخار قتاري دخاني لأن من شأن الحرارة أن تحرق الرطوبة وإذا أحرقتها تولد عن الاحتراق الدخانوكلما زاد الإحراق غلظ الدخان وإذا لم يكن له طريق للخروج احتقن في القلب والعروق الضوارب التي فيه وإذا زاد ذلك عرض التمدد لأن التمدد هاهنا هو أن تمتلئ العروق امتلاء يزداد به عرضها وينقص طولها. فإذا بلغ الأمر إلى هذا تم ما قاله جالينوس من انضغاط

– ,in margine زوجا ٢ MS: زوجا ‖ ثلثين MS: ثلاثون ٦ ينشو MS: تنشؤ ٥ العطنله MS: العضلة ١

MS: عضلin margine, – in textu. ‖ 2 القسم ٢ MS: القسم ٩ فقارقين MS: فقارين ٧ .in textu

فناري MS: قتاري ١٥ النزۊبح MS: الترويح ١٤ العضل

61 These roughly correspond to the vertebras of the cervical spine (C1–C7), the thoracic spine (T1–T12), the lumbar spine (L1–L5) and the sacrum (S1–S5); apparently not considered here by ʿUbaidallāh are the three to five rudimentary, separate or fused vertebras of the coccyx and, by extension, the coccygeal plexus. Text and Translation 75 give it (too) the sense of taste; the fifth goes to the ears and gives them the sense of hearing, whilst (another) strand of this (nerve) gives motion to the flat muscle that is (located in the area) called cheek; the sixth brings sensation to all intestines, meaning the pericardium, the liver and other (such) internal organs, and it is with (an offspring of) this spouse, coming down (all the way) from the forebrain, that the heart enters into a separate part- nership, whilst (another) neural strand brings the power of motion to the throat muscles; the seventh goes again to the tongue, because (the latter) has an added need for strong sensation and frequent movement, and (this nerve) further enhances the motional power of the throat muscles.These are the seven spouses which emerge from the forebrain.The other place (wherefrom nerves arise) is the hindbrain, which is (also) called brainstem. Here, thirty-one single, companionless neural spouses emerge (to form the spinal cord), exiting (the latter) from between each vertebra of the backbone:61 the nerve which exits from between the fourth and the fifth (thoracic) vertebra divides into two strands, one large and the other small; the large (in its turn) divides into two strands, one sloping towards the central and lateral muscles of the chest and the joint muscles of neck and head, the other merging with the offshoots of the fifth, sixth and seventh (cervical) spouses, whose point(s) of exit are (near) the neck and which continue to the centre of the midriff—upon this membrane, which separates the respiratory from the alimentary organs (and) which is (properly) called diaphragm,62 as well as | upon those parts of the chest which effectuate respiration, they 16a impart (the capacity for) motion. Now, when the power that penetrates through this nerve (cluster) is severely hampered, the movement of midriff and chest—namely respiration—is hampered; as a result, the innate heat, (situated) in the heart, lacks ventilation, which is (the process of) inhaling clean air and exhaling reeky, smoky vapour. It is, in fact, one of the chief tasks of the (innate) heat to burn moisture, and from this combustion smoke is generated—the more it burns, the thicker the smoke; but if that (smoke) has no way out, it congests the heart and the arteries, and if this (problem) worsens, (vesicular) dilation occurs, which here means a full repletion of the (cardiac) blood vessels, increasing their width and decreasing their length. Once it got to this stage, everything Galen says will happen: compression of

62 diyāfraġmā < διάφραγμα “muscle which divides the thorax from the abdomen”, see LSLex 419a with UllWÜ 200 and S1/281. 76 Text and Translation

حجب الصدر وامتداد عروق القلب وجمود الحرارة التي تشتعل وتلهب بالهواء الصافي وتستكن في باطنه، فلا يبين للمريض نبض ولا يحس له بنفس وهذه من علامات الموت الحقيقي.

فلذلك قال جالينوس وإنما بطلت الحركة لامتناع القوة التي تصل إلى النفس من فقار الظهر 22§ الخامس وهو هذا الذي شرحناه، والقوة هاهنا نريد بها القوة المحركة للعضل الذي بين الأضلاع ٥ وعضل الصدر والحجاب. ولما كان الحيوان لا يجوز له البقاء مع عدم التنفس صار متى كان له هذا المنع أعني السدة العارضة | للدماغ ومنشأ الأعصاب قويا اختنق الحيوان سريعا ومات. 16b وهذا يوجب أن يكون القلب والعروق الضوارب في هذه الأيام التي يبقى فيها الحيوان حيا أعني الحيوان الأول يتحرك حركة غير محسوسة لأنها متى عدمت الحركة البتةكان الموت الحقيقي، ويدل على أن بطلان الحركة يكون على تدريج أولا فأولا فمتى بطلت جملة مات الحيوان. وإلى هذا يشير ١٠ جالينوس في العلامات الدالة على بقاء الحى وسنذكرها في مواضعها.

قال جالينوس إعلام من يعرض له ذلك هو أن هذه العلة أكثر ما تعرض للمشايخ أبناء الستين إلى 23§ الثمانين ولا سيما إن كانت طبائعهم البرد والرطوبة ولمن كان منهم يسكن البلاد الباردة وفي الشتاء ويعبث بالأطعمة الرطبة، ومن الشباب بعدهم لأصحاب البلة وساكني البلاد الحارة أصحاب الفضول الغليظة إذا تركوا الاستفراغ زمانا طويلا.

١٥ قال المفسر لما فرغ الفاضل جالينوس من الكلام على السبب الفاعل لأفولخسيا التي تسمى عربيا 24§ السكتة وهو المرض الذي يعرض معه بطلان الحس والحركة جميعا وهذا الضرب من السكتة هو الغرض المقصود في هذا الكتاب ومن أجله وضعه أخذ فيذكر البدن القابل له إذ يلزم كل

أحد مرض من الأمراض ثلاثة أشياء ضرورية وهى سبب | فاعل وبدن قابل وعلامة دالة. 17a

.in margine, – in textu ٢ له MS: له ‖ يتبن MS: يبين ٢ امتدت MS: امتداد ١

63 See §31. 64 Here, the Paris manuscript reads bāh “sexual intercourse” (instead of billa “dampness”). Text and Translation 77 midriff, dilation of cardiac blood vessels, stagnation of heat that (wants to) flare and flame with (the help of) clean air but (now) retreats inside (the heart). Then the patient has no obvious pulse nor perceptible respiration, both of which are signs of real death.

This is why Galen says “the movement only stops because the facultative §22 current which is linked to respiration (and departs) from the fifth spinal vertebra no longer (flows)”, which is exactly what we commented upon; and by “facultative current” we here intend the power that moves the muscles in-between the ribs, the pectoral muscles, and the midriff. Since a living creature is not allowed to continue existing in the absence of respiration, it quickly chokes to death if there is an obstacle of this magnitude, meaning an obstruction that affects | the brain and the departure point of the 16b nerves. Thence follows necessarily that in an organism of the afore(said) kind, one which during these (post-traumatic) days remains alive, the heart and the arteries (must) move in an imperceptible way—for a complete cessation of movement would amount to real death; it is (also) a proof that the waning of movement is gradual, bit by bit, and that (only) when (the latter) stops altogether, the organism (actually) dies. Galen (later) discusses the signs indicative of a patient’s survival, and we will mention them at the (relevant) place.63

Galen speaks. A presage of coming (trouble) is that this illness mostly befalls §23 old people between the age of sixty and eighty, especially if they have a cold and moist constitution; further those who live in cold countries, and (there particularly) in winter, and who indulge in moist foodstuffs. Next, among young people (it sometimes befalls) those who (by natural disposition) incline towards dampness;64 and those who live in hot countries (and) tend to (accumulate) tough residues if they neglect evacuation for a long time.

The Commentator speaks. Now that the great Galen has finished talking §24 about the etiology of apoplexy—a disease called sakta in Arabic65 that may be accompanied by a total loss of sensation and motion, and whose latter variety is the intended topic of this book and the reason for its composition—he starts to discuss which organism is (specifically) prone to it, for each and every disease requires three things of necessity: an active | 17a

65 Cf. note 30 above. 78 Text and Translation

كذلك رتب جالينوس الكلام في هذا المرض، فبدأ بالسبب الفاعل إذا الفاعل أحق بالتقدم من الموضوع لقبول الفعل، ثم تلاه يذكر القابل للفعل وهو البدن. فقال أخص الأبدان بقبول هذا المرض أبدان الشيوخ قد بلغوا الستين ويجاوزوها إلى الثمانين لأن هذه الأبدان بالطبع تولد الفضول الغليظة لنقصان الحار الغريزي فيها واستيلاء البرد عليها وإذا نقصت الحرارة قل النضج وإذا قل ٥ النضج كثر الشىء الفج وإذا كان السن كلما علا قلت الحرارة الطبيعية وزاد البرد وكثر الغلظ وكان هذا سببا لتولد هذا المرض وصار الجسم الذي هذه حاله أحق الموضوعات لقبول صورة هذا المرض، كما قال جالينوس. ولما كانت الأمزجة تختلف في كمية الحرارة حتى أن بعضها يكون أكثر حرارة وبعضها أقل قدر الوقت الذي يساوي فيه النقصان ويصير أمرا ضروريا لسا ئر الأبدان الـكثيرة الحرارة الناقصة، فقال المشايخ أبناء الستين إلى الثمانين إذ كان لا يجوز لمن يبلغ إلى الثمانين ١٠ ولو كان في الغاية القصوى من الحرارة الطبيعية ألا تنقص فتبين بتنقصها قلة النضج والهضم ويولد الشىء الغليظ تابعا لذلك ولهذا نرى أعضاء المشايخ الأصلية يابسة وجلودهم مسخنة قحلة لنقصان

الرطوبة الأصلية أيضا وغلبة الرطوبة الغريبة ولهذا يكثر | ظهور هذه الرطوبة الغريبة فيهم بالبزاق 17b وتارة بسيلان اللعاب وتارة بالقىء ولأجل هذا النقصان الضروري يدخل الموت.

وعهدي في سنة تسع عشرة وأربعمائة للهجرة وأنا بمدينة ميافارقين وقد وردنا الوزير أبو القاسم 25§

١٥ الحسين بن علي المغربي رضى الل ّٰه عنهوكان مصعدا من العراق بعد وزارته ببغداد واضطراب الأمر عليه هناك وهو على الـكمال في الأدب والفضل مشهور في محبة العلوم والعلماء وقد دخلت عليه ولم

١٤ مـىـسحـىـه MS: مسخنة ‖ تابع MS: تابعا ١١ تنفصلها MS: بتنقصها ١٠ اكثره MS: أكثر ٨

المشهور MS: مشهور ١٦ ميفرقين MS: ميافارقين

66 That is 1028CE; see, however, the conclusion of note 68 below. 67 Maiyāfāriqīn—the ancient Μαρτυρόπολις and modern Silvan (Diyarbakır province of southeastern Turkey)—was a flourishing town in ʿUbaidallāh’s day; it began to decline after the Mongol invasions, and when the Portuguese traveller Tenreyro went there in 1529, he found it “almost deserted” (MHMayy passim). 68 Abū l-Qāsim al-Ḥusain ibn ʿAlī al-Maġribī, the last member of an illustrious family of senior government officials and secretaries, was an able though ever-scheming states- man and also a littérateur of some repute; he held various positions at different Arab and Kurdish courts, including, towards the end of his relatively short life, a vizierate in the service of the ʿAbbāsid caliph himself; in the wake of yet another political gamble he was eventually forced to run, seeking and being granted refuge at the court of Naṣ- raddaula, the Marwānid ruler of Maiyāfāriqīn; he died there in the year 418/1027, aged Text and Translation 79 cause, a receptive body, and an indicative symptom. Suchwise Galen orga- nized (his) discourse on this illness: he began with the active cause, as the agent (always) has a better claim to precedence than the receiving object of the action, and (only) then does he proceed to mention the receiver, which (in this case) is the body. He says that the bodies foremostly receptive to this disease are those of old people who have reached sixty (years of age) and are continuing to (their) eighties, and this is so because these bodies, due to a dwindling of innate heat and a subjugation by coldness, naturally produce (plenty of) tough residues—when the (innate) heat lessens, maturation slows down; when maturation slows down, unripe stuff gath- ers; and as the natural heat gradually decreases with advancing age, both coldness and coarseness increase. (All) these are (major) reasons for the birth of that disease, and a body in the (aforesaid) state (of development) therefore becomes the most likely recipient to present with this clinical picture, as Galen said. It is true that temperaments differ with regard to the amount of heat (they inherently possess)—some have more, some have less; yet the equalizing moment of (individual) decline is predestined like an imperative order for all organisms, whose (however) bountiful heat must inevitably fade. So (Galen) says “old people between the age of sixty and eighty”, because nobody who has reached (the age of) eighty—no matter how much natural heat (he may have been granted)—is allowed (to go on) without (his heat) diminishing, and this gradual decline entails reduced maturation and digestion, and engenders subsequently (a lot of) coarse matter. Hence we find the principal organs of old people to be dry, and their skin warm (and) withered also as a result of waning intrinsic and waxing extrinsic moisture, which latter often | presents in them with (profound) salivation, 17b be it through drooling spittle or (ejecting) sputum, and it is (precisely) this necessary decline that invites death.

In my time, in the year 419 of the Hegira,66 while I was (living) in the town §25 of Maiyāfāriqīn,67 the vizier Abū l-Qāsim al-Ḥusain ibn ʿAlī al-Maġribī— may God be pleased with him—came to us all the way up from Iraq after his vizierate in Baghdad (had ended) and thing(s) had turned against him there;68 he was a highly cultured and erudite (man), famous for his love of

46—see SmoMa no. 4 passim. It is worth noting that as the date of al-Maġribī’s death is well-documented, ʿUbaidallāh’s encounter with him must have taken place a year or so earlier than specified here—this minor chronological inconsistency is probably عست ) due to a memory lapse on the part of ʿUbaidallāh, or else simply a clerical error .(”seven“ عبس nine” instead of“ 80 Text and Translation

أكن رأيته قبل ذلك الوقت وعنده جماعة. فقال ابتداء إذا كانت الطبيعة تخلف عوض ما يتحلل فالموت من أين يدخل،وكان هذا السؤال من غير أن يتقدمهكلام أو تلبيس، فقلت إنني لم أسأل عن هذا الفرع إلا بعد تسليم الأصل الصناعي لأن الطبيعة لا تخلف على الجسم عوض كل ما تحلل منه إذ ليس في المكنة أن تخلف عوض الأشياء التي كونها من المني وتسمى الأعضاء الأصلية ٥ ولا عوض الرطوبات الأصلية وأشياء أخر يطول شرحها، وإنما قلت تسليم الأصل لأستغنى عن إعادة ما شاكل هذا، وقلت إن العلماء مجمعون على فعل الحار والبارد وانفعال الرطب واليابس هذا مسلم لهم إذ برهانه واضح وقوام جسم الإنسان بالحرارة والرطوبة إذ هو أعدل الحيوان وأخصها به وقد تقرر أن الحار فاعل والرطب منفعل والفاعل يقوى فعله بوجود المنفعل فإذا فعل الحار

في الرطب أفناه على | مر الزمان وإذا فنى بطل وجود الحار الذي هو الفاعل بزوال المنفعل إذ 18a ١٠ هما من المضاف الضروري الذي لا يمكن تسمية أحدهما إلا مع وجود الآخر ومع فناء الرطب وبطلان الحار يدخل الموت وتزول الصورة الحيوانية الخاصة بهذا المزاج، وكان الجواب منه بعد لحظه لجوابي إن المسألة قائمة لأنني قلت إن الطبيعة تخلف بدل ما تحلل، فقلت إنني قد أخبرت بقولي أن هذا الفرع لا يجب أن يسأل عنه إلا بعد تسليم الأصل، فالتفت إلى القاضي أبي يعلى ِ رضى الل ّٰه عنهوكان من المعتزلة المبرزين فقال ما تكلمه في هذا، فقال القاضي رحمه الل ّٰه لم َتعدلون ١٥ في أقاويلـكم إلى المغالطة، فقلت إن موضوعنا في الكلام يقي الأغاليط والشبه وقصد الحق لئن إذعان البرهان ومن يكون البرهان دعواه لا تغالط، فقال هذا سراج مملوءه دهن كلما نقص الدهن ملأناه لم ينطفئ السراج، فقلت نعم ما شبه القاضي وهذا هو المثال بعينه وقد أغنى بإ برازه عن التخيل وطول الكلام: السراج مثال البدن والدهن مثال الأغذية والطارح له مثال الطبيعة

MS: تغالط ١٦ ىـٯـى MS: يقي ١٥ –MS: عنه ١٤ سليم MS: تسليم ١٣ احـىـرت MS: أخبرت ١٢

ىاىـراره MS: بإ برازه ‖ مليناه MS: ملأناه ١٧ يغالط

69 This clever little phrase, in its Arabic garb, may at the same time be interpreted as a polite reproach of al-Maġribī’s abrupt manners, along the lines of ‘do not address the branch unless you have greeted the trunk’. 70 That is Muḥammad ibn al-Ḥusain Ibn al-Farrāʾ, a famous and highly principled legal scholar and traditionalist who was known as ‘the judge Abū Yaʿlā’; he was one of the masters of the Ḥanbalite school of jurisprudence in Baghdad and not in fact noted for any Muʿtazilite inclinations; having throughout his life been much involved in the political and religious struggles of his time, he died in the year 458/1066—see LaFarr passim. When ʿUbaidallāh met him, Abū Yaʿlā was in his mid-thirties. Text and Translation 81 the sciences and those who profess them. (When) I entered his (domicile), having never seen him before, he was in the company of a group of people, and to begin with he just said: “If nature keeps replacing what has worn away (from the organism), whence then does death come in?”—and this question (he asked) without any preliminaries nor (rhetorical) disguise! So I replied: “I for one would only inquire about such a detail after having acknowledged the foundation of the craft,69 as nature does not in fact recompense the body for all its losses. It is beyond (nature’s) power to restore anything that has been brought into existence by semen, namely the principal organs, nor (can it restore) intrinsic moistures, nor other (such) things whose elaboration would lead too far afield”—and I only spoke about ‘acknowledging the foundation’ in order to spare myself (the trouble of) having to return to this moot point. And I said: “Scientists agree on the active character of hot and cold as well as on the passive character of moist and dry—this is accepted by everyone, the proof is evident.The human body (too), being the most equable and most sophisticated organism, is built on heat and moisture. It has already been established that heat is active and moisture passive, and (it is further true) that the power of an agens is relative to the presence of a patiens. Now, as the (erosive) effect of heat upon moisture over time | exhausts the lat- 18a ter, the (eventual) extinction of the patiens (also) renders the presence of the agens obsolete—for they are inevitably tied to each other, one cannot (even) be named without (implying) the existence of the other. And so it is through the (eventual) disappearance of moisture and the (resulting) inactivity of heat that death comes in, and the organic form peculiar to this physical setup disintegrates”. He briefly contemplated my reply and then said: “The question still stands, for I said ‘nature replaces what has worn away’”, whereupon I retorted: “I already explained in so many words that one should not inquire about such a detail without having acknowledged the (scientific) foundation!”. At that point, he turned to the judge Abū Yaʿlā, a declared Muʿtazilite70—may God be pleased with him—and asked: “What does thou have to say to (all) this?”. But the judge—may God have mercy upon him— (only) said (to me): “Why does thou resort in thy discourse to casuistry?”, whereupon I replied: “The very topic of our conversation prohibits fallacious arguments and deception! Searching for the truth, yes, (implies) submitting to cogent evidence, and the claim of him who holds cogent evidence cannot be fraudulent!”. Then (the judge) said: “This is a lamp filled with oil; whenever the oil decreases, we refill it so that the lamp does not go out”. I said: “Quite, the judge has made an apt comparison! This is exactly the right idea, and its evocation saves (us) from (further) imagining and lengthy talk. The lamp is a metaphor for the body, the oil is a metaphor for nourishments, the 82 Text and Translation

والحرارة مثال النار التي في رأس الفتيلة والرطوبة مثال القطن وهما مادة الحياة وليس لنا أكثر من فتيلة واحدة في السراج لأن الفتيلة إن بدلت تكررت الخلقة وهذا محال فالنار تفعل في الفتيلة ولو كان الدهن أكثر ما يكون وأصفاه لا بد والقطن | ينفعل للنار ضرورة وإذا انفعل لها فنى وإذا 18b فنى كان الموت فرطوبة القطن لا يمكن الدهن ولا الطارح له في السراج أن يخلف عوضها لأنها ٥ مادة أصلية لا يمكن أن يخلف بدلها ولا عوض ما تحلل منها لأن هذا ممتنع جدا كذلك الحرارة والرطوبة التي في القلب وفي أعضاء الجسد تفعل هذه في هذه وتنفعل هذه لهذه فيدخل الموت وإنما الغذاء يخلف عوض ما تحلل من الأشياء التي قوامها به فيطيل زمان فناء الرطوبة بما يمدها كما يمد الدهن الفتيلة حتى لا يسرع فناؤها، فسكت القاضي وانقضى المجلس.

وإنماذكرت هذا لأجل مناسبته للكلام في هذا الفصل، وذلك أن نقصان الحرارة في أبدان الشيوخ 26§ ١٠ يكون مع نقصان الرطوبة الأصلية التي هى مادة لها تنمو بها وتزداد وكلما نقصت الرطوبة قلت الحرارة لقلة مادتها ولهذا نرى أعضاء الشيوخ الأصلية يابسة قحلة والرطوبة فيهم متوفرة وإنما هى طرية غريبة لا تكاد أن تغذو الأعضاء الأصلية، ولأجل ظهور هذه الرطوبة ظن أكثر الأطباء أن مزاج الشيوخ بارد رطب ولم يفرقوا بين الرطوبتين أعني الغريزية والعرضية ولهذا قد يحمد ترطيب أبدان المشايخ بما فيه إسخان بالفعل، وهذا خارج عن غرضنا في التفسير فلذلك يجب أن ١٥ نرجع إلى كلامنا. فنقول إن أبدان المشايخ أحق الأبدان بقبول هذا المرض كما بينا، فإن كانت أمزجتها باردة رطبة وتبعها السكون في | البلاد الباردة فإن الأسباب المحدثة للمرض تكون أقوى 19a لا سيما إذا انضاف إليها زمان الشتاء والعبث بالأطعمة الرطبة فإن الأمر يكون أصعب، كما قال جالينوس. وفيذكره لهذه الأسباب فائدتان: إحداهما الإرشاد إلى نوع المرض لتكون المداواة

ا litterulam ٢ et addidit scriba cum siglo ,لرطوىـه MS: الرطوبة ٧ له MS: لها ‖ للناز MS: للنار ٣

يزداد MS: تزداد ١٠ تمد MS: يمد ٨ تمدها MS: يمدها ‖ .in margine Text and Translation 83 one who pours the oil is a metaphor for nature, the flame at the top of the wick is a metaphor for heat, and the cotton is a metaphor for moisture, the (latter) two being the stuff of life; and we have only one single wick at our disposal, because exchanging it would mean replicating an act of creation, which is impossible. Now, the flame (constantly) acts on the wick, and no matter how much nor how pure the oil may be, there is absolutely no doubt that the cotton | is affected by (the action of) the flame and diminishes under 18b its influence, and when it is (finally) used up, (the flame too) dies. Neither the oil nor the one who pours it into the lamp can recompense the cotton for moisture that has already been lost—moisture is primary matter, it can under no circumstances be replaced or substituted. And so it is with heat and moisture in the heart and in (other) organs of the (human) body—one is acting on the other, one is affected by the other’s action, until (finally) death arrives. What is being consumed (by the body) in order to subsist can indeed be restored through nourishment, but that only delays and protracts the (eventual) exhaustion of moisture, just as the oil only stretches (the lifes- pan of) the wick in order to prevent its untimely extinction”.And as the judge remained silent, the meeting was closed.

I only mentioned this (story) because it directly relates to what is being dis- §26 cussed in the present section (of the book), namely that the decrease of heat in the bodies of old people is proportionate to a decrease of intrinsic moisture, whose (substance) matter may amplify and augment but (also), in case of decline, diminish the (innate) heat—this is why we find the principal organs of old people to be dry (and their skin) withered, as the moisture in their (bodies), albeit abundant, is recent, extrinsic, and therefore hardly (capable of) nourishing the principal organs. The presence of this (kind of) moisture leads most physicians to believe that the (humoral) mixture of old people is (inherently) cold (and) moist, because they do not distinguish between the two (kinds of) moisture, I mean essential and accidental, whilst in fact it should be recommended to moisten ageing bodies through stuff that effectively enhances heat. But this goes beyond the scope of our commentary, and we must (now) return to (the subject of) our discussion. So we say: the bodies of old people are most susceptible to this illness, as already explained. If their (humoral) mixtures are cold (and) moist, and (if) moreover they live in | cold countries, then the pathogenic factors for (the 19a occurrence of) this illness are stronger; and if the season of winter and (a tendency to) indulge in moist foodstuffs come on top of (all) this, the situation is (even) more grave, as Galen says. And in his mentioning these factors lie two (added) benefits: first, a guidance to the calibre of the disease and 84 Text and Translation

بحسبه، والأخرى أنه إذا عرفت الأسباب المحدثة للمرض توقيت وأجنبت وتحرز الإنسان منها فينتفع بذلك ولا يحدث به أمر يكون أحسن أحواله من أجل حدوثه به الموت. فجالينوس مشكور في ذلك لإفادتنا هاتين الفائدتين أعني دفع ما قد نزل وتجنب ما يضر.

وقوله ومن الشباب بعدهم لأصحاب البلة دليل على أنه قل ما يعرض للشباب هذا المرض لأجل 27§ ٥ ما فيهم من وفور الحرارة، فإذا كانوا في هذا السن الذي الحرارة فيهم متوفرةكثيري البلة مناسبين للشيوخ في كثرة الرطوبة الغريبة صارت أبدانهم متهيئة لقبول هذا المرض كتهييىء أبدان الشيوخ له. وقوله وساكني البلاد الحارة أصحاب الفضول الغليظة إذا تركوا الاستفراغ زمانا طويلا هو إشارة إلى أن البلاد الحارة إذا كان فيها بدن فيه من الفضول ما ينافي مزاجها فهو دليل على قوة مضاددة به لها، وذلك أن من عادة البلاد الحارة أن ترق الفضول فإذا كانت الفضول غليظة

١٠ دلت | على برد المزاج وأن حرارة البلد لا تقاومه فلذلك يكون قابل لهذه العلة على أن البلاد الحارة 19b قد يستعمل ساكنها الأشياء الحارة وينتفعون بها، وسبب ذلك هو أن حرارة الهواء تجتذب حرارة الأبدان بالملاءمة فتظهر إلى سطح البدن فيبرد باطنه ضرورة وهذا نجده عيانا في زمان الصيف وفي بلاد السودان فإنهم جعلوا علة سوادهم ظهور حرارتهم وممازجتها لحرارة الهواء فسودت ألوانهم. وقال إبقراط إن الأجواف في الصيف تكون أ برد وفي الشتاء أسخن ولذلك يقل الهضم ١٥ في الصيف ويكثر في الشتاء، فإذا برد باطن البدن يولد فيه أخلاط نية غير نضيجة فإذا توا تر تولد الأخلاط ولم يستفرغ عرض من ذلك السدةكما قدمنا القول فيه.

MS: زمانا ‖ اوا MS: إذا ٧ مـىاسـىـىـں MS: مناسبين ٥ .in margine, – in textu ٢ اذا MS: إذا ١

يستفرغ ١٦ يولد MS: تولد ١٥ من MS: و2 ١٤ هي MS: في ١٣ مضادد MS: مضاددة ٩ زمانـىا

يستفزع غرض MS: عرض

71 This is, in fact, less of a quotation than a radical summary of the following two Hip- pocratic aphorisms: Αἱ κοιλίαι χειμῶνος καὶ ἦρος θερμόταται φύσει καὶ ὕπνοι μακρότατοι ἐν ταύτῃσιν οὖν τῇσιν ὥρῃσι καὶ τὰ προσάρματα πλείω δοτέον καὶ γὰρ τὸ ἔμφυτον θερμὸν πλεῖστον ἔχει τροφῆς οὖν πλείονος δεῖται σημεῖον αἱ ἡλικίαι καὶ οἱ ἀθληταί “En hiver, et au printemps, le ventre est naturellement le plus chaud, et le sommeil le plus long; c’est donc dans ces saisons qu’il faut donner plus de nourriture; car, la chaleur innée étant le plus abon- dante, plus de nourriture est nécessaire, témoin les jeunes gens et les athlètes” and: Θέρεος καὶ φθινοπώρου σιτία δυσφορώτατα φέρουσι χειμῶνος ῥήϊστα ἦρος δεύτερον “Pendant l’été et l’automne, la nourriture est supportée le plus difficilement, le plus facilement Text and Translation 85 hence, commensurate treatment; second, if you know the pathogenic factors of the disease, you can anticipate and avoid (them) and warn a person against their (influence), so that he may turn this (advice) to good account and nothing (bad) will happen to him (and) he remains in fine fettle, (knowing) that a strike (of this disease) could mean death. And we must be grateful to Galen for granting us these two (added) benefits, I mean fighting off what has come to pass and steering clear of danger.

And his words “next, among young people (it sometimes befalls) those §27 who (by natural disposition) incline towards dampness” are an indication that youth is seldom afflicted with this illness, thanks to the abundance of (innate) heat they possess; but when they are at this age of abundant heat (and simultaneously) prone to plenty of dampness—on a magnitude comparable to extrinsic moisture in old age—their bodies become disposed to admitting the illness, just as the bodies of old people are liable to it. (As for) his words “and those who live in hot countries (and) tend to (accumulate) tough residues if they neglect evacuation for a long time”, they point to (the fact) that if (some)body carries inside residues which are incompatible with the elemental temper of hot countries, he is exposed to an antagonistic energy. Generally speaking, (the climate of) hot countries attenuates residues; but if this residual matter is (particularly) tough and hence | the 19b (humoral) mixture (of the person) cold, the topical heat loses out, which is why he becomes susceptible to the illness—even though the inhabitant(s) of hot countries often use hot (alimentary) products, and to their advantage. The thing is that the heat of the air attracts, for reasons of congruity, the heat of the body, which then shows up on its surface, cooling down the inside perforce—we see this clearly in the season of summer, and (notably) in the lands of the negroes whose blackness originates in a (surficial) presence of heat and its intermixture with atmospherical heat, which darkens their complexion. Hippocrates said: “The bellies are colder in summer and warmer in winter, hence (the rate of) digestion decreases in summer and increases in winter”.71 As the inside of the body cools down, raw (and) unripe humours are generated, and if this process continues and no evacuation takes place, obstruction is the result—we already signaled it.

pendant l’hiver, en second lieu pendant le printemps”; see HippLi 4/466–469 = Sec- tion 1, Aphorisms 15 and 18 (for Greek text and French translation). For other editions, translations and studies of this work see FiCH 21ff. no. 13. 86 Text and Translation

فهذه الأسباب التيذكرها جالينوس في هذا الكتاب. وهاهنا أشياء أخر متركبة من هذه: مثل ما 28§ بتركب السوداء والبلغم، ومثل ما يتبع الإغماء قوة ألم فم المعدة فإن الإغماء يعرض دائما مع ألم فم المعدةكما شاهدت ذلك في إنسان شاب من أهل السواد وسأذكر قصته في آخر المقالة، ومثل ما بتنوع الأغذية في بعض الأوقات فيعرض من تنوعها هذا المرض كما قد شاهدنا في بعض السنين ٥ بميافارقين أنه عرض لإنسان شيخ من أبناء السبعين سنة أنه مضى في دعوة وأحضر إليه طعاما

أكثر ما صنع فيه | السمكوكان يتظاهر بالأكل فأكل من السمك وغيره شيئا صالحا ولما توسط 20a القوم الآكل أحضر صاحب المنزل سكنجبين في كلبشات مبردة بثلج وجعل يسقي القوم عوض الخمر لأجل تحريمه فشرب منه شربا صالحا ثم مضى إلى بيته وكان له بيت بارد فنام فيه لأجل الحر والذباب فأخذه المرض وظهر به أشياء مختلفة ولم يزل نفسه يتقاصر والأعراض الرديئة ١٠ تقوي وامتنع أن ينزل في حلقه شىء بالجملة ومات بعد ثلاثة وسبعين ساعة من ابتداء المرض، وهذا المرض أحد من تنوع الأغذية وسوء التدبير في المطعم والمشرب. وتكون للسكتة أسباب أخر سنوردها في مواضعها وإنما أوردنا ما يختص بهذه المقالة إذ غرض جالينوس الكلام في هذا الضرب الواحد من ضروب السكتة العارض للدماغ من غلبة الخلط الغليظ البارد.

قال جالينوس فأما وقت أخذ هذه العلة فمما يعرض لأصحابها شخوص العينين وذهاب السواد 29§ ١٥ وامتداد الحاجبين وتقشر الجبهة وحدة الأنف وصفرة اللون وخضرته وانقلاب شحمة الأذنين وانقطاع النفس وذهاب نبض العروق واسترخاء القدمين وميلها إلى الاشتباك نحو الأرض على هيئة أرجل الموتى وانقباض البيضتين وتقلص القضيب، فهذه حالاتهم وهى مثل حالة الموتى

وذلك | مع الاستلقاء والتمدد. 20b

قال المفسر لما فرغ جالينوس منذكر السبب الفاعل والبدن القابل أخذ فيذكر العلامات الدالة. 30§ ٢٠ فذكر أولا العلامات الظاهرة للحس التي يشترك فيها الأطباء وغيرهم من جميع الناس وهى التابعة

MS: يتقاصر ٩ .sic كلاشوات MS: كلبشات ٧ بميفارقين MS: بميافارقين ٥ ننوع MS: بتنوع ٤

السكته MS: للسكتة ١١ خلقه MS: حلقه ١٠ ٺتقاصر

72 See §57. 73 Cf. note 67 above. Text and Translation 87

So much for the factors which Galen mentions in this book. But here belong §28 other things (too): for example, the combination of black bile and phlegm. Or severe pyloric pain, which is always associated with an attack of coma— I once witnessed this in a young man, a dweller of the countryside, whose story I will tell at the end of this treatise.72 Or, sometimes, the illness can be provoked by jumbling together (different) foodstuffs, as we saw ourselves one of those years in Maiyāfāriqīn:73 it came to pass that an old man in his seventies set off for a dinner party, where he was offered (a kind of) dish that is often prepared from | fish; he boastfully indulged in a good helping 20a of fish and other stuff, and when the guests intervened, the host served ice- cooled jugs74 filled with oxymel, which everybody started drinking because wine is forbidden; having drunk a generous amount of this beverage, too, (the old man) walked back to his house and went to sleep there, as it was cool (inside) and hot and fly-infested (outside); then the illness struck, various things happened to him, his breathing became ever shorter, the bad symptoms ever stronger, and he could no longer get anything at all down his throat; he died seventy-three hours later—so, this illness may well be caused by jumbling together (incompatible) nourishment and badly managing food and drink. Other reasons for (the occurrence of) apoplexy will be adduced at the (relevant) places—(here) we only recorded what pertains to this treatise, in which Galen’s aim is to discuss the one kind of apoplexy that strikes the brain in the wake of a predominant tough, cold humour.

Galen speaks. Among (the things) that happen to victims of this illness §29 from the moment of its onset are: staring eyes; constricted pupils; extended eyebrows; a scaly forehead; a pointy nose; a yellow-greenish complexion; inverted earlobes; disrupted breathing; a fading arterial pulse; flabby, entan- gled feet that are bent towards the ground in the manner of dead people’s feet; retracted testicles; and a shrunken penis. Such is their deathlike condition, | thrown down and stretched out. 20b

The Commentator speaks. Having finished discussing the active cause and §30 the receptive body, Galen (now) begins to mention the indicative symptoms, and (here) he starts off with those signs—secondaries to the illness but (no

74 The reading kalbašāt “jugs” is a plausible though somewhat daring emendation of the DoSupp 2/482a s.v. klbš “panier” registers a) تاوشالك manuscript’s clear and strange plural kalābīš and the presumed etymology ܟ熏ܠܒܫ焏 [for which latter see PSThes 1/1744 “corbis, qua uvas ex vinea ad torcular gerunt”]). 88 Text and Translation

لهذا المرض ومن أجلها وضع كتابه هذا، وجميعها تابع لامتلاء الدماغ وتمدد الأعصاب وعوز الحرارة وقلة حركة القلب والعروق الضوارب وانقباض أعضاء الحس وخمودها وتعطل حركتها. ثم أتبع ذلك بالعلامات الخفية عن الحس التي يختص بها الأطباء وجودهم وتقف عليها فضلاؤهم ومن عنوا بالارتياض في جزويات الأعمال حتى وقفوا على أشياء تجري لهم مجرى المعجز للأنبياء ٥ عليهم السلام مما يتكل ويقصر دونها الأطباء عن العوام، وهذا قوله:

قال جالينوس وأما العلامات التي تدل على أنهم أحياء أو موتى فإن ذلك في هذا الضرب يكون 31§ من أربع مواضع من البدن: أحدها عروق بين البيضتين وزيح الإحليل عند تقلصه وهى عروق نابضة وزعم بديغوروس أنها لا تسكن من الإنباض إلا عند الموت الحقي ولا تستبان هذه العروق إلا بغمز اليد الشديد المعتمد عليها، ومنها عرق آخر وهو أن يمسح الطبيب أصابعه بدهن الجنطيان ١٠ أو بدهن نيلوفر ويدخل إصبعه الوسطى في دبره فيبعثها مقدار النصف أو الثلثين ويدعها حتى

تسكن حركاته فإن وجد تحت | إصبعه مما يلي الظهر عرق نابض في مستبطن الشرج فإنه يدل 21a على أنه حى وإن لم يكن ذلك فقد قضى، والثالث عرق بين الحالب والإحليل إذا غمز غمزا شديدا أحس الإنسان فيه مثل لهيب النار فإن رأيت ذلك فهو حى وإلا فلا، وأما الوجه الرابع فأن تأمر بالمريض فينقلب على وجهه فإن رأيت كفيه قد انقلبت ووجهها إلى ظهره وتكون أطرافه شرقة ١٥ اللون فهو ميت وإن لم يكن كذلك فلا.

MS: إصبعه ‖ مـىـىـلـڡـون MS: نيلوفر ١٠ يستبان MS: تستبان ٨ ريح MS: زيح ٧ ىـر + MS : تعطل ٢

قـ●ـضي MS: قضى ١٢ فيبغشها MS: فيبعثها ‖ اضبعه

75 Here are meant the anterior scrotal and bulbourethral arteries. 76 The questionable identity of Badīġūrūs (vulgo Badīġūras), a somewhat mysterious per- sonage often cited in Arabic medico-pharmacological literature in connection with a writing on substitute drugs (abdāl al-adwiya), has already set many pens in motion and there is no need here to trace this stony path back to the beginning—see, for the gist of it, UllMed 292f., GaS 3/20ff., UllBad 234ff. and RhaCB 49f. The most probable explanation of the name is Badīġūras < Pahlavi *Paδēγōraš* < Πυθαγόρας, but given the twenty or so individuals registered as such in Greek onomastica, this is not a very satisfying proposition; the contextual frame of the current ‘quotation’ seems to point to a (chronologically uncertain) Pythagoras who authored a (lost) book titled Ψῆφοι “(Prognostic) Judgements” (UllMed loc.cit.), or else an Alexandrian physician of that name (fl. 7th century CE!) who is sometimes cited by the Arabs as the author of a (lost) book on urology perhaps titled Περὶ οὔρων (RhaCB loc.cit.). The name appears, for the Text and Translation 89 less) tributaries to the composition of this book of his—which are tangible to the senses (and) which physicians just as well as others, people at large, can detect; all these (symptoms) are aftereffects of cerebral repletion, neural distension, lacking heat, insufficient cardiac and arterial motion, and withdrawal, deterioration and functional breakdown of the sensory organs. He then proceeds with those signs which are (mostly) concealed from the senses (and) which only physicians can discern and interpret, and only the best of them, the ones who practise their craft with an eye for subtleties and to whom—as opposed to their average fellows—precious insights eventually come like miracle(s) dawn on hailed prophets. Here is what (Galen) says (next):

Galen speaks. Regarding the signs which indicate that (the victims) of this §31 kind (of apoplexy) are alive or dead, they can be found at four places of the body: first, the arteries between the testicles and the urethral canal upon (penile) relaxation, which are pulsating arteries75—Badīġūrūs maintains that they never stop beating unless real death sets in,76 but that they can only be felt through firm (and) thorough palpation with the hand; (second) there is another artery (that can be felt by) the physician who wipes his fingers with gentian77 oil or nenuphar oil, introduces his middle finger into (the patient’s) bottom, slides it in halfway or two-thirds, and holds it very still— if underneath | his finger, towards the spine, he finds a pulsating artery in 21a the depth of the anus,78 it shows that (the patient) is alive, and if not, then he has passed away; third, there is an artery between ureter and urethra79 which, when firmly palpated, feels to the (investigating) person as if a fire were burning inside it—if this is what you find, then (the patient) is alive, otherwise not; as for the fourth method, you order the patient to be turned on his front—if you see the palms of his hands facing up and their backs facing down, and his (upper) limbs80 have a dusky colour, then he is dead, and if not, then not.

but quite neat in ( سوروسد ) record, completely corrupted in the Istanbul manuscript .( سروعـىدـى ) the Paris manuscript 77 Here, the Istanbul manuscript has the variant ḫaḍrāʾ “terebinth” (instead of ǧanṭiyān “gentian”). 78 That is the lateral sacral artery. 79 That is, presumably, the internal pudendal artery, but see note 91 below. 80 Here, the Istanbul and Paris manuscripts read aẓfār “(finger)nails” (instead of aṭrāf “[upper] limbs”), perhaps a preferable interpretation. 90 Text and Translation

قال المفسر قد عدد جالينوس العلامات الخاصية التي تخص الأطباء دون العوام وجعلها في أربع 32§ مواضع من البدن: الأول منها خاص بالرجال دون النساء والخدم. وذلك أن هذه العروق التي بين البيضتين والإحليل هى العروق التي يجري فيها الروح الحيواني من القلب وبها يكون امتداد القضيب وبالريح التي فيها يكون تزريق المني إلى قعر الرحم ويجيء فيها من جوهر الروح الحيواني ٥ مقدار أكثر مما في سا ئر الشرايين بسبب الخلقة، كما يجيء في العصبتين النوريتين اللتين في العينين جوهر الروح النفساني دون باقي العصب، فذاك لإحراك المبصرات وهذه لحياة المني والـكمال بالخلقة. وقوله عند تقلص القضيب لأنها عند الامتداد الذي يكون للقضيب تغوص إلى داخل فلا يمكن الحاس حسها، ولذلك أشار إلى تغمز بالأصابع جيدا ويعتمد عليها | لغور موضعها. ولذلك 21b قلت إن هذه العلامات خاصة بالرجال لأن هذه العروق في الخصيان تغور أطرافها إلى داخل ١٠ وتجتمع نحو منشئها كما يعرض لسا ئر الشرايين إذا تبرت، فإنه قد يشار في قصد الشرايين إذا كان الدم لا ينقطع أن يبين العرق الضارب فإن الدم ينقطع فلا وذلك لأجل تقلص طرفى العرق، وإذا كان الأمر على هذا فالخدم لا تصح فيهم هذه العلامة. وأما النساء فوضع هذه العروق داخل الرحم عند وضع الأنثيين وهما عن جنبتى الرحم من داخل، كماذكر جالينوس في كتاب المني، ومن البين أن هذا الموضع لا يصل إلى جسه فبقى أن يصح ما قلناه وهى خاصة بالرجال الكاملين ١٥ الظهور ذلك فيهم. وجالينوس لما لحظ ذلكذكر أسباب أخر تعم ويجمع منها اثنتى طبيعتين وواحد عرضي يستدل به فيمن لا يستحسن امتحانه بذلك. وأما إسناده القول إلى بديغوروس فهو لأنه لم يصح عنده أمر هذه العروق وأنها لا تسكن إلا عند الموت الحقي ولما كان بديغوروس هذا فاضلا في صناعة الطب رأى الفاضل جالينوس تقليده فأسند القول إليهكما من عادته إن يقف عند كل

١١ الغور MS: لغور ٨ يغوض MS: تغوص ٧ ىـحـىاه MS: لحياة ٦ ىـررىـق MS: تزريق ٤ in د litterulam ٢ et addidit scriba cum siglo ,اخل MS: داخل ١٣ –MS: فلا ‖ ىـپـتـں MS: يبين

اىـنين MS: اثنتى ١٥ .margine

81 Here are meant the uterine and ovarian arteries, and their presumed connection respectively. The ovaries were perceived as female testicles, but by some conceptual inversion the common Arabic term for all paired reproductive glands is al-unṯayān lit. “the two females”. 82 This is a reference to Galen’s Περὶ σπέρματος (Arabic title al-Manīy, cf. UllMed 41 no. 20 and GaS 3/113 no. 50), and here in particular to the following passage: “Thus both the female and the male animal appear to have all their generative parts the same, differing either in position, in that the one set of them is inside the peritoneum, the other out- Text and Translation 91

The Commentator speaks. Galen has (now) enumerated the distinctive §32 symptoms that are relevant to physicians alone, with the exclusion of laymen, and he has related them to four places of the body, the first of which concerns only men, not women or castrates: in these arteries between the testicles and the urethra circulates the animal pneuma, (which comes) from the heart; they enable penile erection, and the pneuma they carry allows the ejaculation of semen into the uterine cavity; they contain, for reasons of procreation, a greater amount of essential animal pneuma than any other arteries, just as the two optic nerves, which are (located) in the eyes, contain more essential psychical pneuma than (all) remaining nerves—the latter (pneuma) sparks the visual capacities, the former engenders semen and (ensures) the accomplishment of reproduction. And (Galen) says “upon relaxation of the penis” because these (arteries) retreat inside when the penis is erect such that they cannot be detected by the investigator, and (even upon penile relaxation) a good and thorough palpation is required, | 21b due to their (generally) sunken position. As for my remark that these symptoms only concern men, this is so because in eunuchs the (upper) fringes of the (scrotal) arteries have withdrawn inside and shrunk towards their point of origin, just like all arteries do when they are destroyed—persistent bleeding proves that the severed blood vessel was an artery, nothing else, and the retraction of its fringes is but a means (to stanch the flow); the matter being such, this symptom does not apply to castrates. With women, the (corresponding) location of these arteries is inside the womb, wherefrom they (travel) sideways to the ovaries,81 as Galen states in (his) book Semen82— now it is obvious that this place cannot be reached by palpation, and so what we said (above) remains true, namely that (the symptom in question) only presents in unmutilated men. Having observed this, Galen then (proceeds to) mention other, generally (applicable) methods, and (here) he summons two that are physical and one that is nonphysical, the latter in order to guide an examiner who is not comfortable (to go through) with the former. As regards his reliance on the words of Badīġūrūs,83 this is because he himself

side, or in size, as was noted just now in the case of the prepuce and the testicles. And indeed the vessels that nourish the testicles start out from the same veins and arteries, and similarly the vessels in the penis and prepuce in males start from the same vessels as those in the neck of the uterus and in the woman’s pudendum. And in the same way the sources of the vessels that nourish the uterus are analogous to the sources of those that nourish the scrotum in men”; see GSem 190f. (where also the Greek text is given). For other editions, translations and studies of this work see FiCG 25 no. 22. 83 For Badīġūrūs see note 76 above. 92 Text and Translation

هتلاقميفلاقامكوايأرهدقتعيامبموسوملاهباتكيفلعفاملثم،هبعطقيناهربهيلعموقيالءىش

ندبلاجازملةعباتسفنلاقالخأنأيف : لملعأاليننإ ِ ىمحاذإَم | هلثدحبارشلابغامدلاجازم 22a لو،قالخألايفةبرغزلاوكحضلاةرثك ِ سفنلاتقرافغامدلاىلعراحلاجازملاءوسطرفأاذإَم لو،ندبلا ِ اذهلداضمليختلايفاذهريصىتحفلتختايلوخنلاملاضارعأَم . لبقنمكلذهلعفو ٥ هذهلفهبقوثومهلباقناكواذههدنعحصيملاملكلذك،اهيفيزيرغلاعبطلاةدوجوسفنلاةلادع .

قرعلانممسقوهقرعلااذهوبلصلالفسأيفنوكييذلاقرعلاىهوةيناثلاةمالعلاامأو 33§ طروأىمسملاهنمريبكـلامسقلاوهوبلقلانملفسأىلإردحنيهركذمدقملاىطروأىمسملا سجينأبسونيلاجلضافلاراشأكلذلو،زجعلامظعىلإلصيىتحبلصلاىلعرميهنإفينح الإةتبلالطبتهتكرحداكتالريبكقرعاذهنإفراحلانهدلابعبصإلاىلطهسجيففصوو ١٠ يقحلاتوملادنع . إلانمهيفاموعبصإلالوخدليهستنمهيفاملفراحلانهدلاامأو س اضيأناخ أواكرحتمايحناكاذإقرعلاناكوهتكرحنيبتةرارحلانأل س املو،هتكرحتدازنهدلابنخ اهزمغتعبصإلاتناكوقورعلاوباصعألاوتالضعلانمهيفامبمضنيوحتفتيجرشلاناك

٢ هرثك MS: ةرثك ٣ جازملا MS: جازمل ٢ انـىار MS: ايأر ‖ .in margine, – in textu امب ٢ MS: امب ١

٨–٧ يطيروا MS: ىطروأ ٧ مسقلا MS: مسق ٦ هـىرعرلا MS: ةبرغزلا ‖ .in margine, – in textu

يحطيروا MS: ينحطروأ

84 This is Galen’s Περὶ τῶν ἑαυτῷ δοκούντων (Arabic title Mā yaʿtaqiduhū raʾyan), whose Greek original is partly preserved but whose Arabic version is lost, cf. BergḤu 46f. (Ara- bic) = 38 no. 113 (German) and UllMed 51 no. 64. For an edition and translation (based largely on the text’s Latin transmission but supplemented by Greek and Hebrew passages where extant) see GOp 54–125; further FiCG 126f. no. 309. 85 The Arabic term which usually appears here in the title is quwan “powers” (not aḫlāq “tempers”), cf. note 86 below; however, both qūwa and ḫulq are valid renditions of δύνα- μις. 86 This is Galen’s Ὅτι ταῖς τοῦ σώματος κράσεσιν αἱ τῆς ψυχῆς δυνάμεις ἕπονται (Arabic title Fī Anna quwā n-nafs tābiʿa li-mizāǧ al-badan), for which see GalKü 4/767–822 (Greek) and BieGT 9–44 (Arabic) = 38–78 (German); further UllMed 39 no. 6 and (for other editions, translations and studies) FiCG 28ff. no. 28. Text and Translation 93 is not altogether sure about the arteries in question and that they never stop (beating) unless real death sets in; but as this Badīġūrūs was highly distinguished in the art of medicine, the great Galen felt justified to invoke his authority and to rely on his words, like he habitually does when he struggles with something for which he has no conclusive evidence—witness his book branded What He Subjectively Believes,84 or (the things) he says in his treatise That theTempers85 of the Soul Follow theTemperament of the Body:86 “I do not know why, if the (humoral) mixture of the brain | is agitated through wine, 22a plentiful laughing and hilarity take hold of the moods; nor why, if the brain is overwhelmed by a bad hot mixture, the soul separates from the body; nor why the manifestations of melancholia differ to a point where things appear to the imagination as the opposite (of what they actually are)”.87And (Galen) acted like this because he had an impartial and genuinely magnanimous character—if he was not sure about something but (found) a trustworthy source (of information), he would call it out.

As for the second indication, it is the artery located at the low end of §33 the spine,88 itself a (remote) division of the aforementioned artery called aorta89—the larger section of the latter comes down from the heart, is (also) called arched aorta,90 and runs along the vertebral column until it (finally) reaches the tailbone. This (coccygeal vessel) being a (fairly) big artery whose movement never actually ceases, except in the event of real death, the great Galen advises its palpation, and he recommends for that purpose to besmear the finger with heated oil, not only to facilitate its introduction but also because heat enhances motion—if the artery lives and moves, the heat of the oil will increase the movement. As the finger feels (its way) through

87 This ‘quotation’ is in truth no more than a conflated paraphrase of several remarks which Galen, in the aforesaid treatise, made about things he cannot, alas, quite understand. There is no point in trying to reassemble here these scattered complaints which are embedded into the context of a discussion of certain Platonic and Aristotelian ideas regarding the elemental reality of the soul—for if soul is substance, it is like any other physical entity subject to and affected by humoral, that is elemental, fluctuations. Intoxication, high fever, and severe forms of depression may therefore put the soul into altered states, and even exile it—but why? For the relevant passages in Galen’s treatise see GalKü 4/776,15–777,9 (Greek text) and BieGT 15,3–14 (Arabic text). 88 Cf. note 78 above. 89 Cf. note 18 above. 90 The Arabic term ḥanīy seems to be a (neologistic?) calque of καμπύλος “bent, curved” (LSLex 873b); in any case, it is a clear enough reference to the aortic arch. 94 Text and Translation

تحركه حركة عرضيةكان من أصوب الأمور السكون قليلا أعني سكون الإصبع في الدبر حتى

تسكن الحركات العرضية فإن | كان هناك حركة طبيعية بانت. 22b

وأما العلامة الثالثة فهى مأخوذة من العروق المنتسجة في الحالب ولـكثرة انتساجها تكون حرارتها 34§ قوية، فلذلك قال إذا غمزت الموضع وجدته يلتهب وإذا كان ملتهبا دل على انتشار الحرارة وإذا ٥ كانت الحرارة منتشرة دلت على الحياة.

وأما العلامة الرابعة فمأخوذة من قبل الأعراض، وذلك أن الجسم إذا مات طلب كل عضو منه 35§ مركزه من الأرض. فتراه يكون الإنسان على جنبه فإذا مات انقلب على ظهره إذ بظهره تأخذ الأعضاء مراكزها وتنسبل رجلاه نحو الأرض لطلبة المركز لأن الحياة تقبضهما بحركة قسرية، كذلك الـكفان ينقلبان على ظهرهما لطلبة المركز إن ظهر الـكف مركزه وباطنه مقعره، وهذه من ١٠ علامات الموت. ولما كانت غير موثوق بها قرن إليها إشراق اللون الحادث من قبل موت الدم وعدم الحرارة الغريزية.

فهذه هى العلامات الخاصية التي تبين هل الإنسان المسكت حى أم ميت. ولما استوفى جالينوس 36§ الكلام على المرض وتقسيمه وذكر أسبابه وعلامته أخذ في الكلام على مداواته، وذكر ما يخص الصنف الواحد من أصناف المرض وهو الذي يبطل معه الحس والحركة ويكون سببه اجتماع ١٥ البلغم الـكثير اللزج في بطون الدماغ، وقدم ما يخص المشايخ إذ هو أصعب وأولى بالمداواة.

§37 | قال جالينوس أما إذذكرنا علله فلا بد لنا من أن نخـبر بعلاجه. فإذا تحققت عندك أنه حى فوجه 23a علاجه بإذن الل ّٰه على أربع ضروب من العلاج: أما العلاج الأكثر فهو علاج المشايخ ومن يسكن

الـكفين MS: الـكفان ٩ رجليه MS: رجلاه ٨

91 It is perhaps worth remarking that ʿUbaidallāh, unlike Galen, here speaks of arteries (plural), a seemingly less precise but in fact more appropriate reference to the supravesical artery system, not least when considering the anatomical realities and diagnostic limitations of rectal palpation. Text and Translation 95 the muscles, nerves and blood vessels by means of which the anus opens and closes, it will encounter random motion, (and here) the best thing to do is rest a little, I mean rest the finger in the bottom, until these stirrings subside—then (any) | real movement down there is easily noticed. 22b

As for the third indication, it is obtained from the web of (lower) ureteric §34 arteries.91 These are, due to their high complexity, intensely hot, which is why (Galen) says “if you palpate the place, you will find it burning”—well, burning is a sign of diffused heat, and diffused heat is a sign of life.

As for the fourth indication, this is obtained from (external) observations. §35 When the body dies, each of its members longs for a place in the earth. So you may see a person (lying) on his side but, when he dies, turning on his back, as it is backwards that the body parts take to their abode; his feet (too), which life compelled to so much movement, are (now) drooping earthbound; and the palms of (his) hands are turned upside down in search of home, because the back of the hand becomes its root and the palm its stump. (All) these signs point to death; but as they are not (entirely) reliable, (Galen) adds duskiness of complexion, which results from deceased blood and absent innate heat.

Such are the features relevant to determine whether an apoplectic individ- §36 ual is alive or dead. And now that Galen has accomplished (his) discourse on the illness (as such) and its classification, and mentioned its causes and characteristic(s), he begins to talk about its treatment. Here, he focuses his attention on the one variety of the disease which abolishes sensation and motion, and which arises from an accumulation of plenty of viscid phlegm in the ventricles of the brain;92 and he commences with what concerns old people, for they are the most difficult and the most likely to be treated.

§37 | Galen speaks. Now that we have mentioned the pathological features (of 23a apoplexy), we must (also) recount its treatment. Verify for yourself that (the patient) is alive, then (choose)—God willing93—from four ways to treat him! The most frequently (required) treatment applies to old people,

92 Cf. note 23 above. 93 Eulogies, as they are also found here and there in the Istanbul and Paris manuscripts, are no doubt later additions to the original Greek text. 96 Text and Translation

البلاد الباردة وعرض له الوجع في الشتاء، فإذا كان كذلك فدِواؤه بأن تأمر بصفيحة من حديد فولاذ ذراع في ذراع لها مقبض من خشب القيقب تسمى هذه الآلة بالرومية بالنوس وقد دهنت بدهن الجوز وتوضع في النار ويجب أن تكون من هذه الآلة قطعتان وينفخ عليها بالمنفاخ وقد أمرت أن يغلى من البابونج وورق الأ ترج وورق الغار وحب الخروع وحب البان غليانا جيدا ٥ حتى ينطبخ شديدا ويجعل آ بزن طويل وينوم العليل فيه ويكون الماء حارا شديد الحرارة على غاية ما يمكن الجلوس فيه فإذا احمرتا الآلتان أخرجتا من النار ووضع في النار غيرهما فمسحتا بلبد أو بكساء ثم وضعت واحدة عند القدمين وواحدة حيال الرأس وتكون القدمان والرأس بارزة مكشوفة لأمانها عن الوهج ويكون بين تلك الآلة وبينها في أول وضعه ذراع ثم تدنى الآلة عند بردها حتى تصير على مقدار شبر.

١٠ قال الشيخ في هذا العلاج تدبير يريد بذلك إنضاج الخلط الغليظ الني. لأن من شأن الحرارة القوية 38§ أن | تفني الرطوبة الرقيقة بسرعة فإن أفنيت استحجر الفضل الغليظ فيكون عسر التحلل ويصير 23b مرضا لا يزوله، ومن شأن الحرارة اللينة الإنضاج فإذا بعد المتطبب الآلةكان ما يصل منها حرارة لينة بنضجوكلما بردت أدنيت ليكون القرب يقوم مقام الحرارة القوية التي كانت أولا ولا تختلف أيضا فيضطرب النضج.

١٥ قال جالينوس ثم أخرج الآلتين الآخرتين فافعل بهما كذلك وقدمهما كذلك إلى القدمين أقرب 39§ من ذلك.

٦ قطعتين MS: قطعتان ‖ يوضع MS: توضع ٣ دهن MS: دهنت ‖ ىالـىـىـوس MS: بالنوس ٢

الني ١٠ لاماتولها MS: لأمانها ٨ القدمين MS: القدمان ‖ خيال MS: حيال ٧ الالتين MS: الآلتان

مرض MS: مرضا ١٢ التي MS: Text and Translation 97

(notably) those who live in cold countries and whom the ailment befalls in winter. If this is (the case), approach treatment by procuring a steel94 slab, a cubit by a cubit, with a handle made from maple wood, the kind of tool which is called bālanūs in Greek;95 wipe it with walnut oil,96 put it in the fire—(in fact) you will need two of these tools (to start off with)—and have them fired up with a blowpipe; meanwhile, you order to bring chamomile, citron leaves, bay laurel leaves, castor bean seeds and ben seeds thoroughly to the boil, such that they are properly cooked; (next) see to a long bathtub, lay the patient into (this decoction), and (make sure) that the water is very hot, at the limit of what is tolerable to sit in; when the two tools are (glowing) red, take them out of the fire—replacing them by another two (of the same kind)—and (only) touch (the handle of the fired ones) with a woolen cloth or (the sleeve of your) garment; then place one (tool) at the (patient’s) feet and one near (his) head, whereby feet and head should stick out (of the bathwater but be) covered up, so as to protect them from the burning heat; the (right) distance between the tool(s) and the body parts (on either side) is one cubit at first placement whereafter, as the tool cools down, (this gap) can be reduced to one span.

The Master speaks. This is a (regular) procedure of treatment which aims at §38 ripening the tough, raw humour. Intense heat has the property | to exhaust 23b thin moisture (too) quickly, and once this is exhausted, the tough residue petrifies, becomes difficult to dissolve, and turns into an illness which stays with (the patient). Gentle heat (on the other hand) has the property to ripen, and if the practitioner keeps the tool at a distance, the heat which it emits (will ensure) a slow ripening; as (the tool) cools down, it is pushed (a little) closer, such that (its gradual) approximation balances the (gradual loss of) initial heat—but be diligent here in order not to disrupt the (process of) maturation.

Galen speaks. Then take the two other tools out (of the fire) and proceed as §39 before, (this time) placing them both closer to the (patient’s) feet.

94 The Arabic is tautological here, reading ḥadīd fūlāḏ lit. “iron steel” ( fūlāḏ < Persian pūlād “chalybs”, see VuLex 1/384b). 95 The reading bālanūs < βάλανος lit. “iron peg” (LSLex 304a) is an emendation of attested as such also in the Istanbul and Paris) سوـىـىـلاى the Arabic graphogram manuscripts). 96 Here, the Istanbul manuscript reads, surely by mistake, “castor and walnut oil”. 98 Text and Translation

قال الشيخ يريد بذلك أن يستفرغ ما قد نضج من المادة في أول مرة استفراغا معتدلا لأن هذه 40§ الحرارة الثانية تخرج ما قد ذاب بالعرق. وقوله وقربهما إلى القدمين أكثر لتنجذب المادة إلى أسفل البدن فيخف عن الدماغ ما قد غمره من الخلط لأن من شأن النار جذب الرطوبات إلى ذاتها، وهذا نجده عيانا في المحاجم والأقداح التي توضع على البطن والثديين وجميع المواضع اللحمية فإنه ٥ إذا وضع في أسافلها قطن فيه نار اجتذبت تلك المواضع وامتلأت منه تلك الأواني، واجتذاب النار الرطوبات أمر ظاهر لا يحتاج إلى دليل.

قال جالينوس فإذا رأيت القدمين واليافوخ قد عرقا ورشحا فانفخ في منخره وزن حبتين كندس 41§

مسحوق وحبة شونيز فإنه يقوم مع أول عطسة بإذن الل ّٰه.

§42 قال الشيخ | انظر إلى الحيلة في العلاج والتأني للبرءوكيف يهدي إليه الجليل جالينوس. لأنه لما 24a ١٠ أذاب الفضل واستخرجه بالعرق وبقى في أفواه العروق فضل لم ينحل بذلك إلا أنه قليل وقد حرت عادة الطبيعة بإخراج ما حابس هذا الفضل بالحركة القوية والزعزعة العنيفة وهى العطاس وكانت في مثل هذا الوقت بصورة المقهور المحاصر شجعها بالحيلة الصناعية وأظهر فعلها، فأورد الأدوية المعطسة التي تحرك حركة مناسبة للحركة الطبيعية بالقهر فاجتمعت أجزاء الدماغ للحركة فتزعزع الخلط من مواضعه وجرى الروح النفساني وأفاق العليل، وهذا الضرب يجري للأطباء ١٥ في حيلة البرء مجرى المعجز للأنبياء عليهم السلام، وهذا آخر ماذكره جالينوس في مداواة هذا الضرب الأول من ضروب السكتة وهو مناسب لغرضه إذ كان غرضه نفى الأعراض الشبيهة بالموت. ولما كان هذا المرض إذا انحل وظهرت أمارات الحياة يحتاج إلى مداواة أخرى رأينا

حبتين ‖ .expresso modo رسخا MS: ر شحا٧ اجتذٮ MS: اجتذبت ٥ لـىـىـحدب MS: لتنجذب ٢

MS: الشبيهة ١٦ .in margine, – in textu ٢ مثل MS: مثل ١٢ تنحل MS: ينحل ١٠ حـىـىـىـں MS:

.in textu امراه ,in margine ٢ امارات MS: أمارات ١٧ للشبيهه

97 As the whole point of this description is to illustrate the extraction of ‘moistures’ (not blood), ʿUbaidallāh seems to refer here to a combination of dry cupping and fire cupping, but without prior scarification of the skin. 98 Cf. note 93 above. Text and Translation 99

The Master speaks. Here (Galen) aims at evacuating the matter that has §40 nicely ripened during the first application—for this second (exposure to) heat will expel, through sweat, whatever may have melted (by then). And when he says “bring the two (tools) closer to the feet”,this is to draw the matter towards the lower (part of the) body, and to unburden the brain from the humour which has submerged it. Fire has the property to attract moistures to itself. We see this most clearly in cupping glasses and bleeding cups which are placed on the belly, the breasts, and all (other) fleshy surfaces; if a flaming cotton (ball) is put (briefly) at the bottom of these vessels, they suck well on the (targeted) areas and soon fill up (with miasma)97—it is an obvious fact that fire attracts moistures, and there is no need to prove it (any further).

Galen speaks. And when you see the (patient’s) feet and vertex oozing with §41 sweat, blow an amount of two ḥabba of ground soapwort and one ḥabba of black cumin into his nostril(s), for he will rise with the first sneeze—God willing.98

§42 The Master speaks. | Just look at the therapeutic skill and curative prudence, 24a and how the magnificent Galen leads the way! He liquefies the residue and drives it out through sweat; then he artfully encourages and (finally) grants victory to nature which, instinctively but at that point from a humiliated and besieged position, strives hard to expel through forceful action and sharp contraction—witness sneezing—(any) undissolved residual matter, however trifling, which still adheres to the vascular orifices, and he resorts (for that purpose) to sternutatory drugs, which trigger a vigorous movement con- sistent with the movement of nature, and (when all) parts of the brain unite in action, the (remnant) humour is dislodged from its (hardened) site, the psychical pneuma flows (again), and the patient reawakes. This kind of skilfull healing99 is for physicians what a miracle is for prophets—peace be upon them! And that is all Galen says about the (immediate) treatment of this prime variety of apoplexy, sticking to his objective which is to focus on neutralizing deathlike conditions. But although this disease, once it has dissolved and the signs of life have reappeared, needs further medication,

99 The phrasing ḥīlat al-burʾ, here translated “skilfull healing”, may be a casual hint to Galen’s Θεραπευτικὴ μέθοδος “The Method of Therapy” (Arabic title Ḥīlat al-burʾ “The Craft of Healing”), for which see UllMed 45 no. 39 and GaS 3/96ff. no. 20; further FiCG 55ff. no. 69. 100 Text and Translation

تقديم ماذكره جالينوس في مداواة سا ئر الضروب التي تنفي أعراض الموت وتبين ظهور الحياة،

ثم تبع ذلك بالمداواة الخاصية لهذا المرض ليكون الكتاب كاملا بعون الل ّٰه.

قال جالينوس وأما العلاج الثاني فلمن عرض له ذلك من الناس من أبناء أربعين سنة ممن قد 43§ غلبت عليه | السوداء فأصابه مثل هذه العلة. 24b

٥ قال الشيخ قدذكر الفاضل جالينوس هاهنا ما كنا قدمناه من نوع هذا المرض، وذاك لما فرغ 44§ من الكلام على الضرب البلغمي وخص به الشيوخ والبلاد الباردة والتدبير المرطب نقل الكلام إلى الضرب الحادث من قبل السوداء. فقال إن أخص الأسنان بها سن الـكهول وهم أبناء الأربعين إلى الستين سنة لأن حرارة الشباب تحرق الأخلاط في الأبدان كما تحرق حرارة الصيف الأخلاط، فإذا جانس الـكهول والرطوبة قليلة بالطبع وقد نقصت بالعرض كما قلنا من قبل إفراط ١٠ الحرارة الشبابية قوى اليبس بالطبع قوة تامة، وقدذكرنا أن مادة الحرارة الطبيعية هى الرطوبة الطبيعية التي هى من المني والعرضية التي ٺتكون من الغذاء وبينا أن الحرارة تقوى كما تقوى النار بالحطب والدهن وغيره، فإذا كانت المادة قد نقصت تبع نقصانها نقصان الحرارة ضرورة فإذا نقصت الحرارة غلب البرد وإذا كان اليبس حاصل مماذكرناه صار المزاج في هذا السن بارد يابس وإذا كان كذلك صار هذا البدن الذي هذه حاله إذا تدبر تدبيرا مغلطا لمواده موضوعا لقبول هذا ١٥ المرض. فجالينوس أشار إلى هذه الحال بقوله أبناء الأربعين ممن قد غلبت عليه السوداء أى قد تدبر تدبيرا وجب الغلبة.

-auxilio lectionum codicum arabicorum pseudo ,فاما MS: فأصابه ٤ بالمداوا MS: بالمداواة ٢

وحـٮ العلـىـه MS: وجب الغلبة ١٦ .Galeni emendabatur

100 For ʿUbaidallāh’s therapeutic amplifications see §§50–57 (the last-named paragraph involving a case from his own clinical practice). 101 Cf. the second half of §42. 102 In view of what follows: the black bile is essentially cold and dry, cf. the chart in UllMed 99. Text and Translation 101 we thought (it would be best) to first adduce (everything else) that Galen has to say about treating, neutralizing and reversing towards life the other deathly varieties, (and only) then to propose some (more) specific measures for dealing with this illness,100 so that the book—with God’s help—may be complete.

Galen speaks. As regards the second treatment, this is for those people whom §43 the disease strikes in their forties (and) who are predominated | by the black 24b bile.

The Master speaks. As we indicated above,101 the great Galen at this point §44 moves on to (another) variety of the illness—he is finished dealing with the phlegmatic kind, which typically (befalls) old people, (dwellers of) cold countries and (followers of) a moist (dietary) regimen, and he now turns to discussing the kind that is brought about by the black bile.102 He suggests that (an excess of black bile) most likely affects middle-aged people, that is those who are between forty and sixty years old, because the heat in young people’s bodies is like the heat of summer—it burns up (superfluous) humours; middle-aged people are similar in that they have little natural moisture, which (additionally) decreases for nonnatural (reasons)—we just spoke about the abundant heat of youth—and (thereby leads to) an overall strengthening of natural dryness. We have already mentioned that the fuel of the natural heat is (on the one hand) natural moisture, which (originates) from semen, and (on the other hand) nonnatural (moisture), which forms from nutrition; and we have (also) explained that the (innate) heat becomes stronger (through moisture) in the same way as fire becomes stronger through wood, oil, or other such (material).103 Therefore a decrease of fuel is inevitably followed by a decrease of heat; this (in turn) means an ascendancy of coldness; and if, as we just observed, dryness is on the rise (as well), the (humoral) mixture in this age (group) becomes cold and dry. Accordingly, the suchwise conditioned organism, notably if it follows a (dietary) regimen that is at fault with its own material constituents, becomes highly receptive to this illness—Galen has all that in mind when he says “people in their forties who are predominated by the black bile”, implying that they (also) follow a (dietary) regimen which incurs this predominance.

103 See ʿUbaidallāh’s recollections as recorded in §25. 102 Text and Translation

§45 | قال جالينوس فدِواؤه بإذن الل ٰه أن تأمر بهذا الرجل فيلبس غلالة كتان رقيقة وقلنسوة منها وتلف ّ 25a قدماه في خرقة من ذلك الجنس، ثم يؤخذ من الأفربيون وزن أربعين درهما ومن الخربق الأسود والأفيثمون وزن خمسين درهما من كل واحد ومن الأسقولوفندريون وقاتل أبيه وهو الشيلانج وشحم الحنظل من كل واحد وزن عشرين درهما ومن التين الجيد وزن ألف درهم ومن شحم ٥ كلى البقر رطل ونصف يدق من ذلك ما كان يابسا وينخل ويذاب بزيتركابي ويجعل مرهما، ثم يطلى على تلك الغلالة بعد أن تحرق عليه وهو قائم ويجعل على قدميه ويدخل ذلك العليل أزجا معقود الأخشاب ويوقد فيه الطرفاء فإنه ينتبه ويستيقظ في الساعة السابعة. وأما العلاج الثالث

فللشباب وقل من يصيبه ذلك فإن أصاب إنسانا وأردت علاجه فعالجه بإذن الل ّٰه،تنقعهفيدهن البنفسج ودهن النيلوفر حتى يبلغ صدره ثم تحلب على رأسه لبن الأتن فإنه يبرأ بإذن الل ّٰه.

١٠ قال الشيخ تأمل هذا العلاجوكيف قد أوكل إلى حركة الطبيعة لأنه لا يكاد يعرض للشباب إلا 46§ من قبل اليبس فقط فدِواؤه استعمال المرطبات كماذكره، وسبب ذلك ما تقدم من شرحنا وأن

الحرارة إذا كانت قوية لطفت الأخلاط والأعضاء في سن الشباب | أقوىماكانتوإذااجتمعا 25b هذان لن يكاد يعرض هذا المرض إلا أن تغلب الحرارة فتحرق الأخلاط أو تحجرها فيعرض السدد للدماغ على هذا الوجه.

‖ الاسقرلوقندريون MS: الأسقولوفندريون ٣ .in margine, – in textu ٢ كـىان MS: كتان ١

: أوكل ١٠ فالشباب MS: فللشباب ٨ الاخشب فيه MS: الأخشاب ٧ السلهـىاىـح MS: الشيلانج

.MS sic : لن ‖ هاذين MS: هذان ١٣ اكل MS

104 Cf. note 93 above. 105 Here, the Istanbul and Paris manuscripts read “fifty”. 106 The Arabic term qātil abīhī, lit. “who kills his father”, denotes Arbutus unedo viz. the strawberry tree and, by extension, its fruits, see DiDi 2/185ff. no. 98 (p. 186,19ff. an explanation of the reference to patricide); less straightforward is the proposed equation of this plant with šīlānaǧ < Persian čīlāneh “zizipha rubra”, see VuLex 1/608b (‘zizipha rubra’ is an obsolete taxonomic designation for Ziziphus jujuba viz. the jujube or so-called red date). As the equation is missing from both the Istanbul and Paris manuscripts, it may well be an interpolation on the part of ʿUbaidallāh, or else the translator of his Vorlage; in any case, it must be understood not in a strictly botanical sense but rather as an allusion to the similarity in size and colour of the two different fruits. Text and Translation 103

§45 | Galen speaks. Treat such a man—God willing104—by ordering him to be 25a dressed in a thin linen gown with a hood made from the same (fabric), and wrap his feet into a similar piece of cloth; then take an amount of forty dirham of spurge, fifty dirham each of black hellebore and dodder, twenty105 dirham each of miltwaste, (the fruits of the) strawberry tree which is šīlānaǧ106 and colocynth pulp, one thousand dirham of good figs, and one and a half raṭl of cow suet; pound what is dry, strain it, melt (everything) into Syrian olive oil,107 and make from it a liniment; then, when (the liniment) is consolidated108 and you have rubbed (some of it) onto his (head) and put (some of it) onto his feet, paint it (also) on top of the gown; (now) have this patient taken into a vaulted109 wooden chamber in which tamarisk is burning, and he will regain consciousness and rouse from his sleep in the seventh hour.110 As regards the third treatment, this is for young people, whom the disease only seldom strikes; if (however) it does strike a (young) person and you want to treat him, you may do so—God willing:111 soak (his body) up to the chest in sweet violet oil and nenuphar oil, then drip ass milk onto his head, and he will recover—God willing.112

The Master speaks. Just contemplate this treatment, and how (Galen) relies §46 on the movement of nature! As (this disease) hardly ever befalls young people, and then only because of (excessive) dryness, the (right) procedure consists in the employment of moistening substances, which is what he describes.We already commented upon the underlying reason(s);113 besides, strong heat softens the humours, and in the age of youth the organs | are 25b most robust. If these (latter) two (factors) combine, the disease has little chance to strike, except when the heat is so overwhelming that it burns or petrifies the humours, which is one way to effect an obstruction in the brain.

107 zait rikābī is olive oil that is brought on camels (rikāb) from Syria, see LaLex 3/1144b. 108 Here, the Istanbul manuscript reads fātir “tepid” (instead of qāʾim “consolidated”). 109 Here, the Istanbul and Paris manuscripts read lā saqf lahū “roofless” (instead of maʿqūd “vaulted”). 110 Here, the Istanbul and Paris manuscripts read “after/in six and a half hours”. 111 Cf. note 93 above. 112 Cf. note 93 above. 113 Cf. §§25 and 27 (in the latter paragraph, ʿUbaidallāh mentions “dampness” [billa], rather than “dryness” [yubs], as the main pathogenic factor of apoplexy in young people). 104 Text and Translation

قال جالينوس وأما العلاج الرابع فهو للذي يعرض للصبيان فإن علاج ذلك أن توضع عليهم 47§ المحاجم أو فصد الباسليق فإنهم يبرؤون.

قال المفسر كأنه يشير هاهنا إلى أن مزاج الصبيان والفتيان حار رطب فإذا أكثروا الأكلوكثر 48§ الدم في أبدانهم عرض لهم هذا المرض ودِواؤهم الفصد لا شك أو الحجامة، وأشار به إلى فصد ٥ الباسليق لأن هذا العرق اسمه باليونانية باسليوس معناه الرئيس ويسمى كذلك لأنه يجيء من الـكبد إلى الساعد من غير أن يمضي إلى بعض الأعضاء البعيدةكالقيفال فإنه يمضي إلى الرأس أولا ثم ينحدر إلى الساعد ولذلك يسمى يونانيا قيفاليون أى الرأسي فإذا كان سبب المرض كثرة الدم وكان ينبوع الدم الـكبد صار فصد الباسليق يستخرج الدم من الـكبد نفسها وإذا نقص امتلاؤها عاد الدم في حال القهقرى فاستفرغ عن الدماغ ولو استخرج من القيفال لكان يحتاج ١٠ الدم أن يصعد أولا إلى الدماغ ثم يخرج وكان طول الزمان المرض وربما تلف الإنسان لصعوبة

انقطاع النفس، وهذا من الأسرار الحسنة في العلاج فليزل الشك في قوله فصد الباسليق | ولم يقل 26a فصد القيفال في مرض يخص الدماغ.

وإذ قد أوردنا قوله فلننتقل إلى الكلام في مداواة المرض على العموم لأصنافه، فنقول وبالل ّٰه 49§ التوفيق إن السكتة الصعبة لا تبرأ والضعيفة عسرة الانحلال كما قال إبقراط، وإنماذكر الفاضل ١٥ جالينوس ما يحل ما كان منها موهما شبيها بالموت وذكر علاجه حتى يبين أنه يموت حقيقيا حتى يمنع الدفن عن الأحياء ولهذا قصد في هذا الكتاب، فإذا بانت أمارات الحياة ويبين المرض فلا يخلو أن

٧ باسلـىـٯـس MS: باسليوس ٥ .per metathesim المفرس MS: المفسر ٣ الذي MS: للذي ١

امرارات MS: أمارات ١٦ حقيقي MS: حقيقيا ١٥ الحال MS: حال ٩ فيـڡالون MS: قيفاليون

114 bāsilayūs < βασιλεύς “king, chief”, see LSLex 309a. 115 qīfāliyūn < κεφάλαιον “of the head”, see LSLex 944b. 116 The liver transforms chyle, that is ‘cooked’ food, into blood, which it then dispatches throughout the body (hence ʿUbaidallāh’s reference further above to overeating); on this supreme function of the liver see MaǧMal 1/114,19–26 and UllIM 64 (for an English summary of the Arabic passage). Text and Translation 105

Galen speaks. As regards the fourth treatment, this is against (the apoplec- §47 tic variety) which may afflict children—in that case, the procedure is to put cupping glasses on them or to bleed the basilic (vein), and they will recover.

The Commentator speaks. Here (Galen) implies (the fact that) the (humor- §48 al) mixture of children and adolescents is hot (and) moist, but if they eat (too) much and the blood (level) in their bodies swells, the disease can strike them. Their treatment is, no question, bloodletting or cupping. (And there is a reason why Galen) refers to bleeding the basilic (vein), a blood vessel whose Greek name is bāsilayūs, meaning ‘leader’,114 and which is called like this because it runs from the liver (directly) to the forearm without wander- ing to any of the remote organs, as (does) the cephalic (vein) which goes to the head first before descending to the forearm, which is why it is called qīfāliyūn in Greek, that is ‘pertaining to the head’:115 if the cause of the illness is an (over)abundance of blood, and (if) the liver is the source of blood,116 (then) bleeding the basilic (vein) amounts to extracting blood from the liver itself, and as the liver is thus being depleted, the blood goes into a state of retreat and (thereby also) vacates the brain; if (however) the cephalic (vein) were chosen for extraction, the blood would have had to ascend to the brain first before leaving (it again)—but time aggravates the illness and sometimes annihilates the person by disrupting (his) breathing for too long. This is a nice therapeutic secret, which ought to stifle (any) doubt about (Galen’s) words “bleed the basilic (vein)”; | in a disease that implicates the brain, one 26a should never talk about bleeding the cephalic (vein).

And now that we have delivered what (Galen) has to say (in the first trea- §49 tise), we shall turn to discussing (some) standard therapies for the (different) kinds of this disease. So we say—may God grant success: Hippocrates stated that “severe apoplexy cannot be cured, and the weak (kind) is difficult to resolve”.117 The great Galen concentrated on dealing with (apoplectic conditions) which may be mistaken for death, and for these he suggested (certain) procedure(s) in order to determine whether (a patient) has really died, so as to prevent the burial of living people—this is what he aims at in this book. Well, if signs of life have been detected and the disease has been identified,

117 For this Hippocratic aphorism, which ʿUbaidallāh quoted before in §13, see note 39 above. 106 Text and Translation

يكون العلة إما قوية وإما ضعيفة وإما متوسطة الحال: فالقوية لا يزولها جملة وهى تسوق إلى الموت ضرورةكما قدمنا الكلام، والمتوسطة فهى تميت أيضا على الأكثر وتنحل إلى الفالج والاسترخاء على الأقل وهذه هى أيضا مما لا يبرأ منها إن كان الفالج موت نصف البدن، والضعيفة فربما برأ منها العليل. وعلامة السكتة الضعيفة ٺتبين كما قلنا من التنفس وذاك بأن يكون التنفس ظاهر وعلى ٥ قدر قوته وضعفه تكون السكتة في القوة والضعف، ومن النبض أيضا وذاك أن نبض أصحاب السكتة الضعيفة يكون في ابتداء كون المرض متمددا إلى الجانبين شبيه بنبض أصحاب التشنج

فإذا قويت وأثقلت الطبيعة صار النبض | مختلفا شديد التمدد صغيرا ضعيفا متفاوتا بطيئا فإذا 26b قويت حتى توهن القوة وهنا عظيما صار النبض ضعيفا سريعا متوا ترا وحينئذ ينقطع فيعرض الموت الحقيقي.

١٠ وعلاجها العام هو جذب المادة إلى ضد الجهة بمثل الحقن النافعة من ذلك الخلط المحدث للمرض 50§ وهى الحقن الحادة التي تقع فيها الأدوية القوية الجذب كهذه الحقنة: صفة حقنة قوية تصلح

للمشايخ الذين بهم سكتة وتنفع من الفالج واللقوة والاسترخاء إن شاء الل ّٰه تعالى، يؤخذ على بركة الل ّٰه شبت وبابونج ونمام وإكليل الملكوكرنب ومرزنجوش وبزركتان وقنطاريون دقيق وخروع مرضوض وحنظل وحرمل وقرطم بري مرضوض ونخالة وخطمي أبيض من كل واحد خمسة ١٥ دراهم سكبينج وجاوشير وأشق من كل واحد ثلاثة دراهم سلق باقة سذاب عشرة طاقات، يطبخ الجميع بخمسمائة درهما ماء حتى يبقى منه مائتان درهم ويصفى منه رطل بغدادي على أوقيتين عسل وأوقية زيت عتيق وثلاثة دراهم دهن الناردين أو بعض الأدهان الحارة ويضرب فيه وزن درهم بورق ووزن درهم ملح ويلطف به ويصبر عليه ساعة جيدة فإنها تجذب جذبا قويا. وعلى هذا المجرى ينبغي أن يكون ترتيب الحقن في نفض من لا يحتمل هذه الأدوية القوية

.in textu ودع ,in margine وحرودع هذه MS: وخروع ١٣ التشتج MS: التشنج ٦ تبرا MS: يبرأ ٣

ماتين MS: مائتان ١٦ جاوحشير MS: جاوشير ١٥ Text and Translation 107 then such a condition cannot but fall under the strong, or the weak, or the medium category:118 of the strong (kind), (the victim) never rids himself, and it drives (him) inevitably towards death, as we already pointed out; the medium (kind), at worst, also kills, and at the very least leads to hemiplegia and atonia—(its victim) too never (fully) recovers, as hemiplegia is the death of half of the body; (only) from the weak (kind) the patient sometimes recuperates. As we already observed, weak apoplexy declares itself through visible respiration, which is to say that the strength or weakness of apoplexy are proportionate to the strength or weakness of respiration. Further (it can be diagnosed) from the pulse, which is to say that the pulse of victims of the weak (kind of) apoplexy is, at the onset of the illness, strung towards both sides, similar to the pulse of convulsion sufferers; if (the condition) worsens and weighs heavily on nature, the pulse turns | scattered, very stringy, short, 26b faint, intermittent (and) slow; and if (the condition) becomes so powerful that it utterly enfeebles (nature), the pulse turns faint(er), rapid (and) bil- lowy, soon stops (altogether), and real death sets in.

The standard treatment (for apoplexy) consists in drawing the (morbid) §50 matter into the opposite direction, notably through sharp enemas that serve to counter the pathogenic humour and contain powerful attractive substances. Witness this prescription for an effective enema which is administered to old people who suffer from apoplexy, but (also) useful against hemiplegia, facial paralysis and atonia—God, may He be exalted, willing: take—with God’s blessing—five dirham each of dill, chamomile, wild thyme, melilot, cabbage, marjoram, linseed, small centaury, crushed castor bean (seeds), colocynth, Syrian rue, crushed wild safflower, bran and white marshmallow, three dirham each of sagapenum, opopanax and ammoniacum, a bundle of beet (leaves), (and) ten bunches of rue (leaves); cook it all in five hundred dirham of water until two hundred dirham are left, from which you strain off one Baghdad raṭl 119 over (a mixture of) two ūqīya honey, one ūqīya aged olive oil and three dirham nard oil, or another (potentially) hot oil; (then) gently beat into it an amount of one dirham of borax and one dirham of salt, and wait patiently for a good hour—this (enema) has irresistible drawing power. And for him who cannot tolerate such powerful

118 ʿUbaidallāh already treated this subject, from a slightly different angle, in §§12–13, and in the following lines he occasionally refers back to these previous expositions. 119 The addition ‘Baghdad’ is to emphasize the canonical valuation of the raṭl viz. 406g, see HiMG 31 (s.n. ʿIrāq). 108 Text and Translation

هجازمببسب | نمصقنتنأبامهريغوهدبكوأهبلقةرارحوأاهفعضوأهئاضعأضعبجازموأ 27a ةرارحلاةليلقلاةيراجلاةيودألايفديزتوةراحلاةيودألا .

نمو،ءىقلانقحلادعبجالعلاصخأنمفلفسأىلإطلخلابذجناونقحلاتلمعتسااذإف 51§ نهدبةقرغمةشيرهيفلخديواهريغوأحاتفملاىمستيتلاةلآلابارهقليلعلامفحتفينأبجاولا ٥ ىلغأدقناكنإوراحلالسعلاءامعرجائيشفذقلابجرخاذإفعوهتلاغوسيهنإفارقيفجرايإبو اعفانناكىكطصمونوسينأهعم .

وهفرذالبلانوجعملثماذهنمىوقأوهامىلإةيودألايفاوبلقنينأيغبنيريبدتلااذهدعبو 52§ قايرتلانمليلعلاىطعأناقفاويتقولاونسلاوايوقضرملاناكنإو،اثليشوأضرملابصاخ ضرملااذهبصاخجالعلااذهنإفلمتحيامردقبريبكـلا . النأيغبنيريبدتلااذهلالخيفو ١٠ رمغي،سونيلاجهركذيذلاءاملاكلذبةنخسمليهلاوةسابسبلاولفنرقلابديمكتلانمسأرلاىلخت هبدمكيوددجفوصقرخهيف . ىقوتينأيغبنيوامويرشعةعبرأةدممزتلينأبجيريبدتلااذهو

لالح MS: لالخ ٩ اوـىـلـٯـىـى MS: اوبلقني ٧ يقلل MS: ءىقلا ٣

120 ‘The key’ (al-miftāḥ, lit. “the opener”) seems to be a kind of spatula or, as the patient in question would have been comatose, more likely a mouth-gag. The famous Andalusian surgeon Abū l-Qāsim az-Zahrāwī (d. soon after 400/1009), in his chef-d’œuvre titled at-Taṣrīf “The Provision (of Medical Knowledge)”, describes the mouth-gag as a modified tongue-depressor in the shape of a wide, long-handled iron ring that was lodged vertically on or inside the teeth to keep the jaws open “without the patient’s volition”, see AlbSI 318f. (an old Arab drawing of the instrument ibid. fig. 84); Abū l-Qāsim does not give a particular name to the mouth-gag, but as the instrument’s main purpose, like he says himself, was to force the mouth “open” (maftūḥ), it is quite probable that ʿUbaidallāh’s miftāḥ is in fact a technical term. 121 iyāraǧ fīqrā < ἱερὰ πικρά, lit. “divine bitter”, is the name of a famous ‘antidote’, both in Greco-Syriac and Arabic pharmacy, see LSLex 820b and 1403b with UllMed 296; for an Arabic prototype of this compound drug see e.g. SābAq = SābDis no. 72. 122 This is most probably a reference to what is otherwise called in Arabic pharmacy the marking-nut ‘stomachic’ (ǧawāriš[n]), a compound drug on whose constituents and range of application see e.g. SābAq = SābDis no. 235. 123 šīlṯā < ܠ狏ܐ ܫܶ (i.q. αἴτημα) “request, demand (for healing)” is the name of an old and genuinely Syrian ‘panacea’ which is attested already in the anonymous Syriac Book of Text and Translation 109 substances—be it because of his (overall humoral) mixture, | or because of 27a the (specific) mixture or weakness of one of his body parts, or because of (excessive) heat in his heart or liver or other (crucial organ)—evacuative enemas should be prepared in the same way, (except) that one takes less of (potentially) hot substances and more of those which contain little heat, as available.

Once enemas have been applied and the (pathogenic) humour has been §51 drawn towards the lower part (of the body), the best subsequent treatment is (to provoke) vomiting: (here) it is necessary to open the mouth of the patient by force, using the instrument called ‘the key’120 or another such (tool), and to introduce a feather that has been steeped in oil and in (the remedy called) iyāraǧ fīqrā,121 for this will swiftly trigger puking; as soon as some stuff emerges through regurgitation, make him swallow hot honey- water, which is (even more) beneficial if it was boiled together with anise and mastic.

After this regimen one should move on to more potent drugs, like the §52 marking-nut electuary,122 which is particularly (effective) against the illness, or (the remedy called) šīlṯā;123 if the disease is strong, and the age of the patient and the time (of the year) are in harmony, he is given a permissible quantity of the great theriac,124 for this remedy is (also) especially (valid) against the illness. Throughout (the implementation of) this regimen one should apply to the (patient’s) head hot compresses (made from) unused woolen cloths that have been soaked in a decoction of clove, mace, cardamom and the water which Galen mentioned (above).125 It is necessary to stick to this regimen for a period of fourteen days, during which time one

Medicines (c. 6th century CE), see SyBM 1/263,14–264,13 (English translation 2/298ff.); further PSThes 2/4008 and SSob 670. For an Arabic prototype of this elaborate compound drug see e.g. SābAq = SābDis no. 57. 124 tiryāq kabīr (whose first word < θηριακή) “great theriac”,also known as al-fārūq “the one that makes a difference (between life and death)”, is the name of an age-old ‘antidote’ made famous by Galen, see GalKü 14/82–89 (followed by two variant transmissions). For the preparation of this complicated drug in Arabic pharmacy see e.g. ISQā 3/312,3– 20 (preceded by its therapeutic properties and followed by two variant transmissions [Arabic only]); cf. also KaAnt 479ff. and 482–490 (with the literature quoted there, esp. WatStu passim). 125 This cannot but be a reference to the oily liquid whose preparation is described in §45, where it serves as the base for a liniment to treat precisely this condition. 110 Text and Translation

في هذه المدة الهجوم على المداواة بل يرفق بالمريض ويستعمل التدبير الألطف من غير كل ولا مجاهدة لأن الأدوية تجب أن تكون معاونة للقوة المدبرة للبدن على المرض.

§53 ومن البين أن | الطبيعة تضعف في هذا المرض ضعفا شديدا لأجل قهر المادة لها وحصولها في 27b معدن القوى الإرادية والحسية. وذلك أن الدماغ هو الباعث للحس والحركة وأفعال جميع القوى ٥ الأخر أعني القوى الطبيعية والقوى الحيوانية إنما تتم باستمدادها الحركة من الدماغ، فهجوم مثل هذه المادة الرطبة الغليظة وغمرها له وإبطال أفعاله لا يكون إلا من بعد ضعف قواه غاية الضعف وعجز الطبيعة غاية العجز عن مقاومة الفضلة ودفعها عنه، فمن أجل هذا ينبغي أن تكون الإراحة من التعب بما لا ينفع بل يصير كلاء علتها ويعقب ذلك الخطر العظيم أو طول المرض. وقد حد بعض الأوائل زمان توقي المداواة فقال: ينبغي أن تكون المداواة بعد أربعة أيام إذا كان المرض ١٠ ضعيفا وإن كان متوسطا فمن بعد سبعة أيام، وهذا من أجل توقع ما يؤثره البحران. بل يجب أن يكون التدبير لطيفا كماء بالعسل وماء السكر وما شاكل ذلك ولا يورد ما يرهق الطبيعة إلى أن تستقر الفضلة وتزول سورة هجومها، فإن للأمراض تنقل وربما قويت الطبيعة فدفعت من عضو إلى عضو ومن جانب إلى جانب، كما يكون في هذا المرض إذا تقلب الطبيعة الفضلة من جانب الدماغ إلى جانبه الآخر يحدث الفالج فالفضلة بالحقيقة غير مستقرة، فإذا استقرت ونابت كنفسها

١٥ واستراحت | الطبيعة من المجاهدة وجب القصد للمداواة على العناية التامة، وهذا يجب أن يكون 28a بعد الرابع عشر لأن هذا هو البحران الحاد وبأمره المنتظر.

الـىـعـٮ MS: التعب ٨ ابطاله MS: إبطال ٦

126 The governing faculty (al-qūwa al-mudabbira) is seated in the brain, cf. note 15 above; it represents, on the one hand, the rational part of the soul (τὸ ἡγεμονικόν) and, on the other hand, regulates what we today call the autonomic nervous system, cf. UllIM 61. 127 If this is indeed a quotation, and not a blanket summary of certain Greek (and presumably Galenic) teachings on the subject, I have not been able to track it down. 128 As a general rule, acute illnesses tend to culminate sooner or later in a crisis, which largely determines the subsequent course of events, including therapeutic measures; the fourth and the seventh day of an illness are considered, in Galen’s teaching, to be the first two ‘true’ or ‘natural’ critical days, see e.g. BoLaCD 75 no. 36 and 77 no. 44. Text and Translation 111 must be wary of rushing into (radical forms of) treatment but rather be gentle with the patient and employ (only) the mildest (stuff), that which (does) neither fatigue nor strain (him)—for drugs are meant to support the governing faculty126 of the body against the disease.

§53 It is clear that | in this illness nature is severely weakened, due to its being 27b subjugated by (morbid) matter which has pounced on the source of the voluntary and sensory faculties. This is so because the brain is the emit- ter of sensation, motion and all other functional faculties—(by which) I mean the natural and the animal faculties (combined)—and (because) only through their extension from the brain is movement accomplished. Such a tough, moist matter may (easily) reattack (the patient), submerge him (completely), and annihilate (all) of his (physiological) functions if (his) resistance is weakened to the extreme and (if) nature is rendered next to incapable of opposing and repelling the (pathogenic) residue. This is why (the patient) must be protected from unnecessary stress, which might turn into an anchorage for the illness, leading to great danger or a prolongation of the condition. One of the ancients specified the (period of) time during which treatment should be avoided, saying: “Treatment ought to (commence) after four days if the disease is weak, and after seven days if it is medium”,127 and this in anticipation of what a (possible) crisis may bring.128 In fact, the (appropriate) regimen must consist in (the administration of) mild (stuff)— honeyed water, sugar-water, and the like—and not involve (anything) that might burden nature, until the (pathogenic) residue is stabilized and the vigour of its assault abates. But diseases are shiftable, and sometimes nature, upon regaining strength, pushes them from one organ to the next and from one part (of the body) to the other, which is what (often) happens in this illness: nature transfers the (pathogenic) residue from one side of the brain to the other and hemiplegia results, because the residue is not actually stabilized. Only when this seems the case, and nature needs to rest from the battle | whilst (the pathogen) returns to (being) itself, treatment may be 28a envisaged with utmost consideration, but not (normally) before the fourteenth (day has dawned), which (under such circumstances) marks (the outer timeframe of) an acute crisis129 whose (possible) impact one must await.

129 The fourteenth day, again in Galen’s reckoning, is a ‘true’ critical day and also appears to be a limiter of acute illnesses, which thereafter are considered to gradually turn chronic, see e.g. BoLaCD 75 no. 36 and 82 no. 59. 112 Text and Translation

ةفصلاهذهىلعلومعملالوصألاءاملهسملاءاودلابغارفتسالالبقىطعينأبجييذلاو : 54§

للاةكربىلعذخؤي،ةظيلغلاطالخألاباحصأجازملايدرابلاخياشمللعفانلالوصألاءامةفص ّٰه مهاردةرشعدحاولكنمرخذإلالصأوسفركـلالصأروشقوجنايزارلالوصأروشقىلاعت بيطلالبنسوىكطصمويدنهجرطيشوهاوخنانوقيقدنويراطنقوجرحدمدنوارزواحرقرقاع ٥ باذسلارزبمهاردةثالثدحاولكنمسفركـلارزبونوسينأوانامدرقواوقودوجوونوراسأو لطرهنمىقبينأىلإءاملاطرأةعبسبخبطيوكلذعمجي،نامهرددحاولكنمرمطسقو جرايإهيففاديوجنالكلكلاوأعورخلانهدبامهردنيعبرأنزومويلكيفهنمبرشيوثلثو

للاءاشنإعفانارقيف ّٰه. جازمبسحوضيرملاهلمتحيامبسحبردقتنأبجياضيأةفصلاهذهو ،كلذعيمجريدقتهيلعفرضاحلابيبطلامزلياذهو،اضيأضرملاعونبسحوةيلصألاهئاضعأ ١٠ ةيراجلاةيودألاانهاهانتبثأامنإو م لاحلاىضتقمبسحبهيلإجاتحياماهنمبيكرتللوصألاىرج ناصقنلاوةدايزلايف | نمبيبطلاىلإدكأامو،عئابطلافالتخالجألاضيأنازوألاريدقتيف 28b اهرصحنكمياليتلاتايئزجلايفرظنلا .

ةلعلاهذهباحصأاوغرفتسينأبجيفغارفتسالالاحلاتضقاذإلوصألاءاملامعتسادعبو 55§ ،سفورجرايإوأسونيلاججرايإوأسوطيذورثملاوايذغولجرايإىلإاولقنيمث،الوأاياقوقلابحب

اوغرفتست MS: اوغرفتسي ‖ تيضيق MS: تضق ١٣ اىـىـىـىا MS: انتبثأ ١٠ نيمهرد MS: نامهرد ٦

سوطـىرذورثملا MS: سوطيذورثملا ‖ اولقنت MS: اولقني ١٤

130 This is a ‘decoction’ (ṭabīḫ) of some repute (and compositional variation) in Arabic pharmacy—for its prototypical configuration, dating to the middle of the 9th century CE, see SābAq = SābDis no. 78. 131 kalkalānaǧ < *कककयाणक* “excellent oily paste”, see MWDic 262b and 263b; for Ara- bic prototypes of this compound drug see e.g. SābAq = SābDis nos. 54 and 55 (s.n. ǧalkalānaǧ, an electuary) and no. 313 (s.n. kalkalānaǧ, an oil). In Ayurvedic pharmacy the remedy is attested only under the name of kalyāṇaka “the excellent”, denoting a variably compounded ‘ghee’ (ghṛta) to be taken orally and covering an extremely wide range of therapeutic application, see e.g. SuSaṃ 2/465, 3/209f. and 413; cf. also HKAṣṭ 374f., 492 and 548 (for good German translations of later versions). It is possible that the complicated Arabic forms ǧ/kalkalānaǧ are distortions of kalyānaǧ, a hypothetical but more straightforward transliteration of the attested Sanskrit term. 132 Cf. note 121 above. 133 That is to say substances of vegetable (rather than animal or mineral) origin, which were considered, with some justification, to be ‘safer’. Text and Translation 113

Something that ought to be administered prior to an evacuation through §54 purgative drug(s) is the (so-called) roots-water,130 which is useful for (the treatment of) old people who have a cold disposition (and) suffer from tough humours; it is made according to this prescription: take—with the blessing of God, may He be exalted—ten dirham each of the peels of fennel roots, the peels of celery root(s) and citronella root, three dirham each of pellitory, ‘rolled’ birthwort, small centaury, visnaga, Indian gardencress, mastic, Indian spikenard, asarabacca, sweet flag, carrot, wild caraway, anise and celery seeds, (and) two dirham each of rue seeds and bitter costmary; assemble it (all) and cook it in seven raṭl water until one and a third raṭl are left; from this (decoction) let (the patient) drink a daily amount of forty dirham together with castor bean oil or the (remedy called) kalka- lānaǧ;131 and admixing (the remedy called) iyāraǧ fīqrā132 is (also) useful— God willing. Again, the dosage must be calculated in proportion to what the patient can tolerate, depending also on the (humoral) mixture of his principal organs and the type of the disease, all of which necessitates the presence of a physician who is responsible for assessing this; and we only listed here root-based ingredients,133 for them to be compounded as required, increasing or reducing specific quantities in accordance with what is warranted by the situation at hand, | because (individual) constitutions differ—nothing, 28b though, is more irksome for a physician than to concern himself with these myriad details!

Having administered, as the situation demands, the roots-water (decoc- §55 tion),134 the victims of this illness must be evacuated by (trying) first the qūqāyā pill,135 before turning to the ‘divine’ remedy (called) Logadios,136 the

134 Cf. note 130 above. 135 qūqāyā < ܩ熏ܩܝ焏 < κοκκία (dim. of κόκκος) “little pill”, see LSLex 971a, SokSL 1341b (< κοκκίον[?]), DoSupp 2/420a and SchṬab 367 no. 604; for an Arabic prototype of this compound drug see e.g. SābAq = SābDis no. 125. The expression “qūqāyā pill” (ḥabb al-qūqāyā) is a bizarre tautology. 136 iyāraǧ Lūġaḏiyā < ἱερὰ Λογαδίου lit. “the ‘divine’ remedy of Logadios”, a physician (?) who is only known through a quotation by Aëtios of Amida (fl. mid 6th century CE), see PRA 13/990 with UllMed 296. For an early Arabic version of this highly elaborate compound see e.g. SābAq = SābDis no. 69 (s.n. Luġūḏiyā); for the Syriac archetype (I doubt there ever was a full-blown Greek ‘original’) see SyBM 1/48,15–49,11 s.n. ܠܓ熏ܕܝ焏 (English translation 2/47f.). 114 Text and Translation

بسحبعوبسألكوأمايأةثالثلكيفكلذنوكيولوانتيامردقبوجيردتىلعكلذلمعتسيو ةوقلالامتحا . تارغرغلاكلذلوأو،هسفنغامدلاةيقنتلدصقتنأبجيفغارفتسالادعبنمو روشقواحرقرقاعلاوجزيويملاوألصنعلالخبنوجعمارقيفجرايإبةرغرغلالثميقنتوبذجتيتلا اذهلكاشامورتعصلاواشاحلاوجنذوفلالثمولخلابخوبطملالدرخلاوربكـلالصأ . كلذدعبو ٥ وأيكركـلاةرارمبطعستنأبجيفهغارفتساوساطعلابهجارخإبجيءىشغامدلايفناكنإ رتسدابدنجلامشاومزلينأبجيو،اضيأعفانقبنزلانهدورتسدابدنجلاعمسدنكـلاولجحلاةرارم هلكاشاموبطرلااشاحلاوأحيشلاءامبةنوجعمربنعلاوكسملاو . بجيفءاذغلاىلإاوجاتحانإف نمنوقسيو،صمحءامبةلومعمريفاصعلاوأربانقلامحلوأضهاونخارفمحلنمنوكينأ

بارشلانموأنوقيدنخلانموأيناحيرلاقيتعلابارشلا | يفبجيو،لسعلاوبيبزلابلومعملا 29a ١٠ اوخرميومامحلااولخديونويبرفوألانهدوباذسلانهدوناسلبلانهدباوخرمينأرمألارخآ

للاءاشنإنوقيفيمهنإف،ةففخملاءايشألاوقروبلاب ّٰه.

هنأالإجالعلانمقيرطلااذهمهبدصقينأبجيفبابشلاوءادوسلاةبلغباحصأامأو 56§ إهيفامىلإمهتيودأيفدصقيو،فطلأنوكينأبجي س سوطيفامكـلاونومثيفألاكحيتفتوناخ يفىقليو،ءىقلادنعاميساللجفلايفزرغملادوسألاقبرخلاوسوذوخوطسألاوسويرذامكـلاو ١٥ سمرهنوجعمنيجاعملانماهعفنيو،كلذلكاشامونويبرفوألاوريشواجلاوجنيبكسلانقحلا

١٤ ںوـٯـىديجلا MS: نوقيدنخلا ٩ ام MS: ءامب ٨ جـىدنونقلا MS: جنذوفلا ٤ يفنت MS: يقنت ٣

سوذويخوطسالا MS: سوذوخوطسألا

137 Miṯrūḏīṭūs < (ἡ) Μιθραδάτειος (ἀντίδοτος) lit. “(the antidote) invented by Mithradates” king of Pontos (fl. mid 2nd century BCE), see LSLex 1132b, DkP 3/1355–1358, WatStu passim and UllMed 321f. (the famous mithridatium of Late Antiquity and the Latin Middle Ages); for an Arabic prototype of this compound see e.g. SābAq = SābDis no. 34. 138 iyāraǧ Ǧālīnūs < ἱερὰ Γαληνοῦ lit. “the ‘divine’ remedy of Galen” of Pergamon (d. c. 216CE), cf. UllMed 296; for an Arabic prototype of this compound see e.g. SābAq = SābDis no. 70. 139 iyāraǧ Rūfus < ἱερὰ Ῥούφου lit. “the ‘divine’ remedy of Rufus” of Ephesos (fl. c. 100CE), a famous physician on whom see DkP 4/1467f. with UllMed 296; for an Arabic prototype of this compound see e.g. SābAq = SābDis no. 73. Text and Translation 115

(remedy called) Mithradates,137 or the ‘divine’ remedies (called) Galen138 and Rufus;139 (all) this is used gradually and measured against (the patient’s ability) to swallow; it is (given to him) every three days or every week, depending on (what his) strength can endure. Once evacuation has been (achieved), it is necessary to strive for a purification of the brain itself, beginning with the (administration of) gargles which drain and cleanse, witness (the remedy called) iyāraǧ fīqrā140 blended with squill vinegar, or larkspur, pellitory, the peels of caper root(s) and mustard cooked in vinegar, or else pennyroyal, calamint, savory and the like; if, after that, there is still something (nestling) in the brain, it must be dislodged and evacuated through sneezing, to which end (the patient) snuffs the bile of a crane or a partridge, but soapwort together with castoreum and jasmine oil is also useful; (furthermore these patients) should constantly (be exposed to) the smell of castoreum, musk and ambergris blended with wormwood-water or fresh calamint and the like.When they request food, it ought to be the meat of poultry fledglings or larks or sparrows prepared in chickpea-water; for drink they should be given aged, fragrant wine, or the (wine called) ḫundīqūn,141 or a wine | that is 29a made with raisins and honey. Lastly, embrocate them with balm oil, rue oil and spurge oil, and have them enter the bathhouse (where) they are rubbed with borax and (other) alleviating things—God willing, they recover.

As for young people and those who are victims of a predominance of §56 the black bile, they must be taken on the same path of treatment, except that it should be milder: go for drugs which heat and open, like dodder, ground pine, wall germander, Spanish lavender and black hellebore that has been planted among radishes, especially (to achieve) vomiting; into enemas throw sagapenum, opopanax, spurge and the like; useful confections are the Hermes electuary,142 the ‘divine’ remedy (called) Rufus143 and the Galen

140 Cf. note 121 above. 141 ḫundīqūn < κονδῖτον < Latin conditum “aromatic [or] spiced wine”,see LSLex Suppl. 182a and LewDic 408a; in Arabic pharmacy, the term ḫundīqūn is also a generic drug name, denoting a ‘rob’, see e.g. SābAq = SābDis no. 342. 142 maʿǧūn Hirmis < *φύραμα Ἑρμοῦ* lit. “the electuary of Hermes” (Trismegistos) is a compound drug of notorious fame in Arabic pharmacy (and only there), running usually under the label of ‘divine’ remedy (iyāraǧ < ἱερά). For a prototype see e.g. SābAq = Sāb Dis no. 38; on Hermetism in Islam see UllNGw 368–378 and passim. 143 Cf. note 139 above. 116 Text and Translation

وإيارج روفس ومعجون جالينوس إذا استعمل كل منها بحسب التبين والمزاج بقدر كميتها ويصلح الوقت لاستعمالها، فإنها تنفع نفعا بينا. وأما التي تعرض للصبيان فإنها تكون من غلبة الخلط الحار الرطب لأجل كثرته فيهم ودِواؤه بالفصد والحجامةكما تقدم القول. وأما السكتة العارضة من قبل الأشياء الأخر كألم المعدة وغيرها من الأعضاء فإن دِواؤها بصلاح مزاج ذلك العضو كما سنذكره ٥ في المقالة الثانية، وبحسب قوة العرض تكون الحاجة إلى المداواة.

ونحن نذكر قصة الشاب المسكت التي وعدنا بذكرها: وذلك أنه حمل إلى البيمارستان الفارقي في 57§ سنة | ثلاث عشر وأربعمائة إنسان شاب من أهل السواد قد أسكت وصار بدنه شبيها ببدن 29b الموتى في جميع أحواله إلا عينيه فإنهما كانتا تختلجان وكان يقصقص بأسنانه فاستشرحت حاله فذكر الشارح إنه شكا ألما في فم معدته ودخل إلى المدينة ليستوصف له دواء فوقع به بعض هؤلاء ١٠ الطرقية وهم أصحاب المخاريق والحيل فسقاه بعض الأدوية المقيئة ثم أدخل في حلقه ريشة وجعل يحركها حتى تقيأ شيئا يسيرا وما مضى عليه بعد هذا أكثر من ساعتين حتى صاح وتألم وناله ما ترى وهو على هذه الحال منذ ذلك الوقت وإلى الساعة تكون بالتقدير ستة عشر ساعة. فاستدللت من ذلك على أن السبب هو خلط غليظ عفن كان مستكن في خمل معدته فلما ثوره بالدواء ولم يستفرغ عرض منه الألم ولما توا تر صعود البخار منه إلى الدماغوكان غليظا سد منافذ طرق الروح النفساني ١٥ فأحدث له الإغماء الشبيه بالموت ولما لم تكن الآفة قوية صار النفس غير منقطعوكان ألم الدماغ مشاركا لفم المعدة فلذلك كانت أسنانه وشفتاه تختلج لأن ذلك من أعراض ألم الفؤاد، وأخذت

شفتيه MS: شفتاه ١٦ الم MS: ألما ٩ يختلجان MS: تختلجان ٨ الـىـىـىـں MS: التبين ١

144 Cf. note 138 above, where the same drug appears under the label of ‘divine’ remedy (iyāraǧ < ἱερά) rather than electuary (maʿǧūn). 145 That is blood, cf. the chart in UllMed 99. 146 Cf. §§47 and 48. 147 See the beginning of §28. 148 That is 1022CE. 149 The Fāriqī hospital (-fāriqī being short for Maiyāfāriqīn, cf. note 67 above) owed its existence to Abū Saʿīd Manṣūr ibn ʿĪsā, nicknamed Zāhid al-ʿUlamāʾ ‘The Ascetic Sage’; Zāhid, a Nestorian, served as court physician to Naṣraddaula, the Marwānid ruler of Maiyāfāriqīn (reg. 401/1011–[d.]453/1061, aged about 80). The reason for the charita- ble foundation of this hospital, as given by the Arab medical historian Ibn Abī Uṣaibiʿa (d. 668/1270), is heartwarming enough to be recounted briefly: one day a dearly beloved Text and Translation 117 electuary,144 each of which should be administered, after careful pharmacological examination, in an appropriate quantity and at the right time—then these (preparations) are most beneficial. As for the (apoplectic variety) that afflicts children, this is due to a predominance of the hot, moist humour,145 of which they have plenty; their treatment is bloodletting and cupping, as already said.146 And regarding apoplexy that is triggered by other things, like pain in the stomach and such body parts, treatment consists in mending the (humoral) mixture of the (affected) organ—we will talk about this in the second treatise; and (here too), the required treatment depends on the severity of the symptom(s).

And (now), as promised,147 we will tell the story of the struck-down lad. It §57 happened that in the year 413148 | a young man, a dweller of the country- 29b side, was carried into the Fāriqī hospital149—his silenced body resembled a corpse in all respects, except that his eyes were twitching and his teeth chattering. When I investigated his condition, somebody explained: “He had been complaining about lower stomach pain and gone into town to pro- cure himself a remedy; there, he stumbled across a member of the guild of swindlers and tricksters who made him swallow some vomitive drug, then slid a feather down his throat and started to move it around until (the lad) threw up a small (amount of) stuff; less than two hours later, he was screaming with pain and overcome by what you see; he has been in this state ever since, which is roughly sixteen hours”. From this I concluded that the (cul- pable) cause was a tough, putrid humour snuggling in the fibres of his stomach; once (this humour) had been stirred up by the drug but not (properly) evacuated, he was assailed by pain; as the viscous miasma (now) continued to rise towards the brain, the passageways of the psychical pneuma were obstructed, leading to deathlike coma; yet because the damage was not irresistible, breathing remained undisrupted; and the suffering of the brain being (causally) associated with the pylorus, his teeth and lips were quivering, which is a sign of central chest complaint. I took his pulse and found

daughter of Naṣraddaula falls ill; the anguished father swears to donate the girl’s weight in silver coins, if only she recovers; Zāhid brings her back to health and requests from the ruler that the money be used for building, staffing and equipping a hospital “to serve the people”, complete with a generous endowment and sufficient funds, see IAU 1/253,9–19 (unfortunately, our source does not tell us who was put in charge of running the hospital—Zāhid? ʿUbaidallāh?). If the above date is correct, the hospital would have been operational already in the early years of Naṣraddaula’s reign. 118 Text and Translation

نبضه فوجدته صلبا متساويا وفيه ارتعاش بسبب الغشى فقوى الدليل ووثقت بمعرفة المرض وأنه

خلص بألم المعدة وعند أخذي نبضه وجدت سخنة يديه باردة شديدا وخاصة | أطرافه السفلى، 30a بسبب ذلك أمرت القيم بخدمة المرضى أن ينطل رجليه ويديه بماء حار ويمرخ بدهن زنبق تمريخا قويا وينطل بعد التمريخ أيضا لما في الماء الحار من ملاءمة لمزاج الإنسان وتسكين الألم واجتذاب ٥ الحار الغريزي إلى الأعضاء بلا إجحاف ولا إزعاج وأنه يسخن بالفعل ويكمد رأسه بقطن مسخن ففعل ذلك مدة ساعتين، ثم دهن فم المعدة بدهن مطيب بسنبل وزعفرانوكمد بمنديل فيه نخالة مسخنة فانجذب البخار وخف عن الروح النفساني فأفاق من الغشى غير أن عقله اختلط لما كان البخار قد أفسد مزاج الدماغ، فأمرته أن يسقيه جلابا بماء حار وغذى بمرقة فروج إسفيذباج ولم يزل ينوح ويبكي ليله ومن غد أعطى شراب ليلوفر وسكنجبين بماء البزرقثاء وغدى ولما جازه ١٠ الرابع أمرته بأن يستفرغه بشربة مطبوخ الأفيثمون على النسخة وأدفت له في التقوية إيارج فيقرا فاستفرغ استفراغا جيدا وأدخل الحمام وغذى بلحم حمل إسفيذباج فبرأ بعد الاستفراغ برء تاما وخرج إلى صنعته على جملة السلامة، وهذا الصنف منها سهل البرء على ماذكرناه.

تمت المقالة الأولى من كتاب جالينوس في تحريم الدفن

تفسير الشيخ أبي سعيد عبيد الل ّٰهبنجبريلبنعبيدالل ّٰه بن بختيشوع ١٥ رضى الل ّٰه عنه

بسم الل ّٰه الرحمٰن الرحيم 30b وبه نستعين

يبكي ٩ الغريزىـه MS: الغريزي ٥ .expresso modo احدي MS: أخذي ٢ مسارىا MS: متساويا ١

تستفرغه MS: يستفرغه ١٠ تبكي MS:

150 al-qaiyim bi-ḫidmat al-marḍā lit. “the one responsible for attending to the sick”. 151 For a prototype of this compound drug see e.g. SābAq = SābDis no. 74 (under the generic name dodder-agaric)—the ‘(standard) formula’ (nusḫa), to which ʿUbaidallāh refers here, is probably the one that was used around the same time (and incorporated into a clinical handbook a few years later) by the physicians of the ʿAḍudī hospital in Baghdad, then the leading institution of its kind, see SābHos no. 157; a modified version of this prescription is still found, more than a century later, in the dispensatory of the Iraqi physician Ibn at-Tilmīḏ (d. 560/1165), see ITDis no. 242 (s.n. dodder). Text and Translation 119 it firm, regular but somewhat shaky as a result of unconsciousness, which reinforced the evidence, gave me confidence in the recognition of the illness, and that he had ended up with a stomach problem. Upon taking his pulse I noticed that the temperature of his hands was extremely low, especially | 30a around the wrists, which is why I ordered the house officer150 to foment (the patient’s) hands and feet with hot water, (then) to firmly embrocate (them) with jasmine oil, and thereafter to foment (them) again—for hot water is in harmony with man’s physical constitution, it soothes pain, draws the innate heat towards the organs without causing harm or trouble, and warms effectively; (I also ordered him) to apply to (the patient’s) head compresses (made from) heated cotton, (all of) which he did for two hours running. Then the (skin above his) pylorus was anointed with spikenard- and saffron-scented oil, and bandaged with a towel containing heated bran. Thus, the miasma was attracted, the psychical pneuma relieved, and (the patient) regained consciousness—but his mind was confused because the miasma had corrupted the (humoral) mixture of (his) brain. So I ordered to have him drink hot rose-water, and to feed him a thin bouillon of pullet. He did not stop wailing and weeping all night; on the morrow, he was given for breakfast a beverage (containing) nenuphar (flowers) as well as oxymel (mixed) with the water of serpent melon seeds. The fourth (day) past, I ordered him to be evacuated by drinking the dodder decoction, (which was prepared) according to the (standard) formula151 (except that) I admixed, in order to enhance (its) strength, (the remedy called) iyāraǧfīqrā152—this prompted a thorough evacuation. Having visited the bathhouse, he was fed a thick bouillon of lamb meat. Thanks to the evacuation he fully recovered, and left to ply his trade in perfect health. This kind (of apoplexy) is easy to cure, as we (just) demonstrated.

Finished is the first treatise of Galen’s book Prohibition of Burial Commentary by the master Abū Saʿīd ʿUbaidallāh ibn Ǧibrīl ibn ʿUbaidallāh ibn Buḫtīšūʿ may God be pleased with him

In the name of God the Merciful the Compassionate 30b to Whom we turn for help

152 Cf. note 121 above. 120 Text and Translation

المقالة الثانية من كتاب جالينوس في تحريم دفن الأحياء

تفسير الشيخ الجليل أبي سعيد عبيد الل ّٰهبنجبريلابنبختيشوع

قال جالينوس قد تقدمنا مايعرض من قبل علةالدماغوالرطوبةالتيتكون فيمسالك الدماغفي 58§

٥ النفيسة وهى المقالة الـكبرى وأكثر من يموت منها، ونحن ذاكرون في هذه المقالة بإذن الل ّٰه علة من دفن وهو حى من قبل وجع القلب وما يصل من وجعه وبخاره إلى الدماغ.

قال المفسر لما فرغ جالينوس من الكلام على السكتة الحادثة عن سدة تعرض لبطون الدماغ 59§ فيعوق الروح النفساني عن النفوذ وإعطاء البدن الحس والحركة في المقالة الأولى أخذ في هذه المقالة أن يبين الأسباب التي تعرض للقلب فيعوق الروح الحيواني من النفوذ في الشرايين وإعطاء ١٠ البدن الحياة، جاريا على مذهبه في ذلك وهو تقديم الدماغ وتفضيله ومتبعا رأى أفلاطن أيضا لأن أفلاطن يقول إن الرأس هو الإنسان، وأيضا فقد بان السبب الموجب لتقديمه الكلام على أمراض الدماغ بقوله وأكثر من يموت منها فكأنه قصد الأمر الأكثر والأعم فقدم الكلام عليه. وغرضه في هذه المقالة أن يبين الأمراض التي تعرض للقلب فيتبع حدوثها الإغماء | الشبيه بالموت دون باقي 31a

تقصيله MS: تفضيله ١٠ .in margine ن litterulam ٢ et addidit scriba cum siglo ,باذ MS: بإذن ٥

153 Cf. note 93 above. 154 Cf. note 23 above. 155 This crisp ‘quotation’ appears to condense a passage from an Arabic translation of Galen’s synopsis of Plato’s dialogue Timaeus, one of the most important theoretical writings of ancient Greek medicine. Felix Klein-Franke suggested already in the 1970s that ʿUbaidallāh, when quoting the Τίμαιος, was not working from the Platonic text but rather from its Galenic adaptation (BuḫRis 8), which latter had been translated from Greek into Arabic around the middle of the 9th century CE (BergḤu 50 [Arabic] = 41 no. 122 [German]). As the Greek original of Galen’s synopsis is lost (FiCG 96 no. 160), we can only refer to its extant Arabic translation, where the passage in question runs as follows: inna l-ḫāliq ʿazza wa-ǧalla auwal mā ḫalaqa l-insān qaṣada min aʿḍāʾihī li-ḫalq ar-raʾs minhū wa-ǧaʿala fīhī min ad-daurain al-ilāhīyain wa-bil-ǧumla fa-innahū adḫala l-insān illā qalīlan minhū fī hāḏā l-ʿuḍw wa-ḏālika annahū yaqūl inna ǧamīʿ al-aʿḍāʾ innamā ḫuliqat li-ḫidmat ar-raʾs “When the Creator—mighty and sublime—created Text and Translation 121

Treatise Two of Galen’s book Prohibition to Bury the Living Commentary by the honourable master Abū Saʿīd ʿUbaidallāh ibn Ǧibrīl Ibn Buḫtīšūʿ

Galen speaks. Having presented in the (previous) treatise, which is the §58 largest, what may arise from a defect in the brain and (from) moisture that forms in the very core of its passageways, accounting for the majority of deaths, we shall discuss in this treatise—God willing153—the reason why some (people) are buried alive due to a heart attack, and how cardiac suffering and (the associated) vapour reach to the brain.

The Commentator speaks. With the completion of the first treatise, Galen §59 is finished talking about apoplexy, a condition which occurs in the wake of an obstruction of the cerebral ventricles,154 preventing the psychical pneuma from passing through and (thereby from) imparting sensation and motion to the organism; in the present treatise, he undertakes to explain the (pathogenic) factors which may occur to the heart, preventing the animal pneuma from passing through the arteries and (thereby from) imparting life to the organism. (In doing so) he sticks to his usual custom, which is to give priority and preference to the brain, and he also follows the opinion of Plato who used to say: “The head is the person”;155 besides, (Galen’s) statement “(apoplexy) accounts for the majority of deaths” already shows what motivated him to discuss brain conditions first—it is as though he contemplated the most frequent and most common cause, and then prioritized its discussion. In the present treatise, then, he aims at exploring afflictions of the heart which may lead to deathlike | coma, with the exclusion of other cardiac con- 31a

man, the first body part He decided to form was the head, and within it He placed the two divine revolutions, thus entering into this member almost everything that defines man, saying: ‘All other organs are made only to serve the head’”; see (for the Arabic text) GalCTP 11,13–12,2 (a Latin translation ibid. 53f.). For the sake of completeness, here is what the passage looks like in Plato’s original: “First, then, the gods, imitating the spherical shape of the universe, enclosed the two divine courses in a spherical body, that, namely, which we now term the head, being the most divine part of us and the lord of all that is in us: to this the gods, when they put together the body, gave all the other members to be servants, considering that it partook of every sort of motion”; see DPJo 3/464 and (for the Greek text) POBur 4[=8.3]/44d. 122 Text and Translation

الأمراض العارضة للقلب، وقد تكلمنا على منفعة هذا الكتاب في المقالة الأولى عندذكرنا للرؤوس والمبادئ وهى غير خفية أيضا عن المتأمل لعنوان الكتاب. وقسم هذه المقالة على ثلاثة أقسام: قسم منها يتكلم فيه على سوء مزاج القلب من قبل البرد واليبس، والقسم الثاني يتكلم فيه على امتلاء العروق الضوارب وضغطها الروح الحيواني ومنعها من النفوذ إلى سا ئر البدن، والقسم الثالث ٥ يتكلم فيه على الأسباب الحادثة من خارج كالضربة والسقطة وما شاكل ذلك. ولما كان الإغماء هو سكون الحس والحركة وهذان خاصان بالدماغ كما بينا في المقالة الأولى قال هاهنا وما يصل من وجعه وبخاره إلى الدماغ ليدلنا بهذا القول على المشاركة والاختلاط الذي بينهما، وقد بينا ذلك في تفسيرنا للمقالة الأولى بيانا كافيا يستغنى به عن التذكار وأوضحنا لِم َخص القلب بذلك دون باقي الأعضاء وبينا المشاركات التي بينهما وأوضحنا أن الروح الحيواني إذا صعد في الشرايين إلى ١٠ الدماغ تولد فيه بإنضاج الطبيعة له وتهذيب الحركة روحا نفسانيا ومن هناك يستدل على أن الروح

الحيواني إذا انقطع صعوده إلى الدماغ بسبب من هذه الأسباب التيذكرها الفاضل جالينوس | 31b عرض الإغماء لأجل تحلل الروح النفساني وانقسامه إلى جهات كثيرة ونفوذه فيها، وذلك أنه يمضي في طرق كثيرة ومسالك طويلة أطول من مسالك سا ئر الأعضاء وله حركات تستفرغ منه أكثر من باقي المعادن أعني الحواس الخمس وحركاتها وحركات سا ئر الأعضاء المتحركة الحركات ١٥ الطبيعية والإرادية والعرضية، ولذلك جعل الخالق تعالى بالعناية الشاملة للدماغ تنفس يجتذب من الهواء الداخل إلى المنخرين والفم بالخياشيم شيئا يستحيل وينطبخ في هذه الطرق حتى يصير مادة تصلح أن يتولد منها روح ليكون معاونا للروح التي تصعد من القلب ومكملا لما تعجز تلك عنه ليفى

١٢ هاذين خاصين MS: هذان خاصان ٦ ىـمن MS: من ٤ هذا MS: هذه ‖ الجادي MS: المبادئ ٢

تصير MS: يصير ‖ .in margine, – in textu حتي ٢ MS: حتى ‖ شي MS: شيئا ١٦ غرض MS: عرض

لـىـڡـي MS: ليفى ‖ يعجز MS: تعجز ‖ يصعد MS: تصعد ١٧

156 Cf. §3. 157 Cf. §7. Text and Translation 123 ditions. We have already spoken, in the first treatise, about the benefit of this book (and) mentioned (its) main issues and basic concepts, which cannot remain hidden if someone only so much as carefully considers the title.156 The treatise at hand (Galen) divided into three sections: in the (first) section, he discusses a bad (humoral) mixture of the heart due to coldness and dryness; in the second section, he discusses a repletion of the (cardiac) arteries, and (how) they (then) suppress the animal pneuma and hinder it from get- ting through to the rest of the body; and in the third section, he discusses external factors, like being hit, falling down, and so on. And because coma is the standstill of sensation and motion, and (because) these two are linked to the brain, as we demonstrated in the first treatise, he now says “and how cardiac suffering and (the associated) vapour reach to the brain”, pointing us with this statement to the cooperation and interconnection that exist between the two (organs). We have sufficiently and clearly explained (all) this in our commentary to the first treatise, (and) there is no need to repeat it here; we have also disclosed why the heart, more than any other organ, is particularly implicated through a variety of (cardio-cerebral) rapports; and we have shown that the animal pneuma, having ascended via the arteries to the brain, is transformed therein, through a natural process of maturation and subtilizing motion, into psychical pneuma.157 Thence can be deduced that if the animal pneuma is impeded from rising towards the brain, for whichever of the reasons discussed by the great Galen, | coma ensues as the psychical 31b pneuma dwindles away and no longer branches out into different directions nor penetrates them—(the psychical pneuma) runs many paths and (goes) long ways, (covering) greater distances than any other (mobile) part of the body;158 it develops and activates, through these very movements, not only (receptive) resources, to wit the five senses, but also (enables) the physical functioning of movable organs, be it voluntary or involuntary. This is why the Creator—may He be exalted—with all-embracing providence gave ventilation to the brain, such that a portion of the outside air, which is drawn in through the mouth and the nostrils, (travels) up the oronasal cavity, undergoes (a process of) cooking along the way, and (in the end) converts into a substance capable of engendering (some kind of) ethereal essence to offer assistance to the pneuma that arrived from the heart, to finish (tasks) which

158 The pneumata are, strictly speaking, not so much body parts (aʿḍāʾ) but rather mechanic-dynamic principles which, half physical half spiritual, transcend the categories of matter and mind, see UllIM 62; for specifically Galenic notions cf. RoGal passim. 124 Text and Translation

بهذه المنافع الجليلة، فمتى انقطع ارتفاع هذه الروح بسبب من هذه الأسباب عرض الإغماء الشبيه بالموت. ولما كان هذا الإغماء ٺتنوع أسبابه وتختلف في القوة والضعف قدم جالينوس الكلام على أقواها تأثيرا في مزاج القلب وجعله قسما أولا.

القسم الأول من المقالة الثانية من كتاب تحريم الدفن لجالينوس

٥ تفسير عبيد الل ّٰه بن جبريل

قال جالينوس إن هذه العلة تكون من ثلاثة أنواع. أحدها يكون من ترادف المرة السوداءوكثرة 60§ غذائها للقلب، فإذا صارت فيه وغلظت منعت ريح الحياة من أن ٺتنفس.

§61 قال المفسر قد أخذ جالينوس بعدد أسباب | هذا الإغماء كما وعد وقدمذكر السبب السابق وهو 32a فساد المزاج من قبل الشىء المضاد وأعني بذلك البرد واليبس، وذاك أن مزاج القلب الطبيعي له ١٠ هو الحرارة واليبس ولذلك شبهوه بمنزلة مستوقد النار ومن البين أن حياة جميع الأعضاء وحرارتها هى من هذا المعدن بما تحمله منه الشرايينوكل عضو يعدم الشرايين يعدم الحرارة الغريزية. فلذلك أطلق القول جالينوس في هذا الموضع بأنه يكون من غلبة المرة السوداء على القلب فكثرة غذائها إشارة إلى أن الصدغين لا يجتمعان في حال واحدة، وذاك أن ترادف المرة السوداء وتغذيتها للقلب يغير مزاجهكما قلنا وإذا تغير مزاجه إلى هذه الجهة التي قد صد مزاجه بالحقيقة صار الشىء اللطيف ١٥ فيه غليظا والمنحل جامدا والمتحرك ساكنا، فهذا يوجب فساد الكل الذي هو الموت الحقي إذا كان قويا فأما إن كان دون ذلك كان منه الإغماء الشبيه بالموت فإن كان أقل من هذا كان منه الحـبن والـكسل والتفزع والمهانة والذلة وسا ئر الأشياء المختصة ببرد مزاج القلب. وسبب الإغماء هو أن

الفساد MS: فساد ١٥ هو MS: هى ١١ .in margine, – in textu ٢ ان MS: أن ١٠

159 Cf. §58. Text and Translation 125 the latter could not, (and) thereby to contribute to (the realization of) these wonderful advantages. So, when this (animal) pneuma, for some reason or another, is impeded from rising (towards the brain), deathlike coma results. And as the causes for (the occurrence of) this (kind of) coma are manifold, and as they differ in terms of strength and weakness, Galen commences by discussing the most powerful of them, that which (directly) affects the (humoral) mixture of the heart, and he dedicates to it the first section.

The first section of the second treatise of the book Prohibition of Burial by Galen Commentary by ʿUbaidallāh ibn Ǧibrīl

Galen speaks. This condition is caused in three ways. One, the heart is §60 overfed by a constant succession of black bile which arrives, thickens, and prevents the vital spirit from breathing.

The Commentator speaks. Galen has (now) begun, as promised,159 to §61 recount the causes | of this (kind of) coma, and he commences by men- 32a tioning the foremost cause, namely a humoral corruption due to something antagonistic, by which I mean (excessive) coldness and dryness.160 As a matter of fact, the natural (humoral) mixture of the heart is (made up of) heat and dryness, which is why (physicians) compare (the heart) to a fireplace— it is obvious that the life of all organs as well as their heat (come) from this source, conveyed through the arteries, and (that) any part of the body which lacks arteries (also) lacks innate heat. For this reason Galen here makes the sweeping statement that (cardiac coma) is caused by a predominance of the black bile over the heart; and (by) “overfeeding” (he) insinuates that the two temples hardly meet in one place.161 A constant succession and supply of black bile to the heart (inevitably) change its (humoral) mixture, as we already said; and if the latter is changed in a way which effectively antagonizes (the heart’s natural) disposition, then anything subtle therein becomes coarse, what is solvent coagulates, and what is mobile stagnates. This (in turn) entails a systemic corruption which, if it is severe, means real death; if it is less (bad), deathlike coma (results); and if it is (relatively) mild, then dropsy, languor, fearfulness, lowliness, submissiveness and other (such)

160 Coldness and dryness are the prime qualities of the black bile, cf. the chart in UllMed 99. 161 That is to say there are no real solutions for physiological antagonisms. 126 Text and Translation

الروح الحيواني إذا امتنع من الصعود إما لقلته أو لغلظه أو لبرودته وثقله أو صعد منه شىء يسير على هذه الصفة لم يف بتوليد ما يحتاج إليه من الروح النفساني فعرض من ذلك الإغماء كما قدمنا في القول.

§62 ومن | المعلوم أن القلب وباقي الأعضاء تغتذي بالـكيموس المتولد من الغذاء بعد إصلاح الـكبد 32b ٥ له وتهيئته دما. وذلك أن الغذاء إذا تناوله الإنسان وقد أصلحه بضروب الصنعة أعني الطبخ والخـبز والقلى والشى وغيرها قطعته الأسنان وطحنته الأضراس وغيرته اللهوات والحنك وباجتيازه في المريء يتغير بعض التغيير وعند حصوله في المعدة ينطبخ وينسحق حتى يصير بمنزلة ماء الشعير، ثم أن العروق المعروفة بالماساريقا وهى المصافي تصفيه من المعدة والأمعاء وتجتذبه إلى مقعر الـكبد والثفل يخرج بالبراز، فإذا هو حصل في مقعر الـكبد كما قلنا سمى حينئذ كيلوس، ثم أن ١٠ الـكبد يطبخه ويغيره إلى كون الدم. وتحصل له بالطبخ والمخض ثلاثة أشياء: زبدا تأخذه المرارة إليها تغتذي منه ويولد الباقي مرارا أصفر تبعثه إلى الأعضاء، وثفلا راسبا بمنزلة الدردي والعكر يجتذبه الطحال يغتذي منه ويولد الباقي خلطا أسود يبعثه إلى الأعضاء، وشيئا صافيا معتدلا يسمى كيموس ينفذ إلى الجانب المحدب من الـكبد ويصير إلى العرق المعروف بالأجوف وإذا صار هناك اجتذبت الكليتان المائية منه بعروق بينهما متصلة وخرج معه أجزاء من الدم تغتذي ١٥ بها الكلى وتبعث المائية إلى المثانة في المجرايين المعروفين بمجاري البول ومن المثانة إلى القضيب. ثم أن الدم يمضي في العروق إلى سا ئر البدن فيغذيه، وكل عضو يجتذب منه | بحسب مزاجه 33a

الاسباب MS: الإنسان ‖ ذا MS: إذا ٥ للعلوم MS: المعلوم ‖ .bis ومن MS: ومن ٤ ىـڡـله MS: ثقله ١

زبدا ١٠ حنينذكيلوسا MS: حينئذكيلوس ٩ ىاحـىـىاره MS: باجتيازه ‖ الاسباب MS: الأسنان ٦

١٥ كيموسا MS: كيموس ١٣ اسودا تبعثه MS: أسود يبعثه ١٢ اصفرا MS: أصفر ١١ زبد MS:

المجريين MS: المجرايين

162 On the transmutation of animal pneuma into psychical pneuma see §7. 163 Cf. the second half of §59. 164 As will be seen in the following, ʿUbaidallāh, although striving for precision, does not seem to distinguish coherently between chyme (kaimūs < χυμός) and chyle (kailūs < χυλός). This ambiguity is shared by many Arabic-writing doctors who were, after all, dealing with two (graphically and semantically) very similar loanwords; moreover, the Text and Translation 127 things associated with a cold cardiac disposition (will arise). The cause of (this kind of) coma is that the animal pneuma ceases to ascend (towards the brain)—be it because of its scarceness, its coarseness, or its coldness and heaviness; or (perhaps) a trifle of it does ascend thereto, but not enough to generate the required (amount of) psychical pneuma.162 Thence coma occurs, as we stated above.163

§62 It is | well known that the heart and the other organs are nourished with 32b chyme164 which is produced from food that has been refined in the liver and transformed by it into blood. The fact is that if a person eats (an item of) food—having made it fit (for consumption) through one or another (culi- nary) treatment, I mean boiling, baking, frying, roasting and so on—the (front) teeth cut it, the molars grind it, the palate and the fauces modify it, the oesophagus further modifies it in transit, and when it reaches the stomach it is cooked and crushed until it turns into (something) like barley-water; then the veins known as mesenteric,165 which (act as) filters, absorb it from the stomach and the intestines and transport it into the depth of the liver, having removed (any) scum for excretion; when (the pulpy fluid) arrives, as we (just) said, inside the liver, it is henceforth called chyle; then the liver cooks and transforms it into the substance of blood. From this cooking and churning, then, three things emerge: a froth, some of which the gallbladder takes to nourish itself whilst the rest is converted into yellow bile and dispatched to the organs; a turbid sediment resembling lees or dregs, some of which the spleen attracts to nourish itself whilst the rest is converted into (the) black humour and dispatched to the organs; and something clear (and) even called chyme which enters the hunchbacked side of the liver,166 (transforms into base blood) and joins the vein known as hollow,167 where its liquidity is attracted, through intersecting venous vessels, by the two kid- neys which nourish themselves from (some of) its free blood constituents and dispatch its watery constituents to the bladder via the two ducts known as ureters, and therefrom to the penis. The blood (itself) travels through the veins across the whole body to nourish it, and each organ attracts from it | 33a

distinction between χυμός and χυλός was blurred already in their Greek sources, cf. LSLex 2013a–b with UllWÜ 775f. and S2/712f. 165 māsāraiqā < ܡ焏ܣ犯ܝܩ焏 < μεσαραϊκαὶ (φλέβες), see PSThes 2/2752 and LSLex 1105b. 166 That is the right hepatic lobe. 167 That is the (inferior) vena cava. 128 Text and Translation

وطبيعته. فهذا الدم الذي هو في العروق هو مركب من الثلاثة الأخلاط الأخر التي هى الصفراء والسوداء والبلغم، وذلك لأجل أن الأعضاء ليست كلها بحمية فكانت تحتاج إلى دم فقط أو شحمية فتحتاج إلى البلغم أو عظمية فتحتاج إلى الشىء الأرضي البارد اليابس أو نارية فتحتاج إلى الخلط الصفراوي، فلذلك صار هذا الشىء المحوي في العروق الأربعة الأخلاط.

٥ فإذا غلبت المرة السوداء عليه غذا للأعضاء جميعها وذلك بالقهر لأجل العدم للشىء الموافق، 63§ وسبب ذلك إما مرض الطحال الذي هو المنقي لهذا الخلط والمصلح له والمسقط لما ينفذ في البدن منهكما جعله الخالق تعالى بعنايته وإما لإدمان تدبير يولد هذا الخلط ويكثره حتى لا يمكن تصفية الدم منه التصفية الطبيعية فعند ذلك تغتذي الأعضاء به. والأعضاء تختلف في قبول الفضلات بحسب قوتها وضعفها، فإن القوي منها ربما قهر الخلط الفاضل المخالف لمزاجه بإحالة ما استحال ١٠ منه وقلبه إلى الشىء الملائم له ودفع ما لا يستحيل إلى غيره من الأعضاء التي هى أضعف منهكما نجد ذلك في الأورام التي تحدث والمواد التي تنصب، وكما جعل الخالق تعالى للأعضاء الشريفة أوعية تلقى إليها فضلاتها وأعضاء خسيسة تقبل ما تدفعه إليها مما لا حاجة لها فيه مثل الغدد

الموضوعة في | الرقبة لقبول فضل الدماغ والغدد الموضوعة في الإبطين لقبول فضل القلب والغدد 33b الموضوعة في الأربيتين لقبول فضلات الـكبد، فأما الضعيف فإنه يقصر عن هذا فإذا توالى عليه ١٥ الخلط غيره وأحاله إلى طبيعته: كذلك إذا كان القلب ضعيفا في بعض الخلق وعرض للطحال مرض يمنعه من تصفية الدم أو كان تدبير ذلك الإنسان مما يقتضي تولد هذا الخلط في بدنه بالـكثرة

MS: الفاضل ٩ –MS: لا ‖ تولد MS: يولد ٧ المراه MS: المرة ٥ فيحتاج MS: فتحتاج2 ٣

: الموضوعة ١٤ فظل MS: فضل2 ‖ الموضوع MS: الموضوعة2 ‖ الموضوع MS: الموضوعة1 ١٣ الفضل

.in margine, – in textu فاذا ٢ MS: فإذا ‖ الموضوع MS

168 Namely the black bile. 169 Blood is hot and moist like air, phlegm is moist and cold like water, the black bile is cold and dry like earth, and the yellow bile is dry and hot like fire; cf. the chart in UllMed 99. 170 On the production and distribution of the four humours see the exhaustive and won- Text and Translation 129

(an amount) commensurate with its (specific) composition and nature. This venous blood contains the three other humours, namely the yellow bile, the black bile, and phlegm—the reason is that some organs lack hotness and therefore require blood only, (others lack) fattiness and therefore require phlegm, (some lack) boniness and therefore require something earthy, cold and dry,168 (others again lack) fieriness and therefore require the yellow- bilious humour.169 So it is that this stuff inside the veins comprises (all) four humours.170

Now, if the black bile gains predominance over (the body), it nourishes the §63 organs in their entirety, and this perforce, as there is nothing to offset (its influence). The underlying reason is either an illness of the spleen, which has been appointed through the providence of the Creator—may He be exalted—to be the purifier of this humour, its adaptor, and the eliminator of whatever (black-bilious superfluities) may pervade the body; or (it could be) adhering to a regimen which generates this humour and multiplies it to a point where the blood can no longer be purged from it in a natural manner, ergo the organs feed (too much) of it. Body parts differ in (their ability to) cope with (superfluous) residues, depending on their (respective) strength or weakness. The strong organ may be able to overcome the antagonizing residual fluid by mutating and converting it, as far as can be done, into something that harmonizes with its own (humoral) composition, and (notably) by pushing what cannot be transformed towards another, weaker organ— we find this (manifestly) in recent tumours and outflowing (morbid) matters; it is that the Creator—may He be exalted—provided the noble organs with containers for the disposal of waste and (He arranged for the) lesser organs to accept any surplus that is pushed towards them by the former, witness the glands located in | the neck which receive residual matter from 33b the brain, or the glands located in the armpits which receive residual matter from the heart, or the glands located in the groins which receive residues from the liver. The weak (organ), however, lacks this (option) and can only (try), when relentlessly assailed by the (redundant) humour, to change and adjust it to (suit) its own nature—so it is (for example) when the heart is congenitally weak and the spleen befallen by an illness which prevents it from purging the blood; or (when) a person’s regimen incurs the ongoing

derfully lucid account given in the medical encyclopaedia of al-Maǧūsī (d. late 4th/10th century), ʿUbaidallāh’s template source for physiological and anatomical information, i.e. MaǧMal 1/43,32–45,29 and 114,19–26; for an English summary see UllIM 57ff. and 64. 130 Text and Translation

وتوالى ذلك حدث لقلبه ماذكره جالينوس من توالي المرة السوداء وتغذيها له حتى تخرجه إلى منع الروح الحيواني من التنفس فيعرض الغشى التابع لانقطاع التنفس الذي هو اختناق الروح الحيواني ومنعه من الحركة وانتشاره في البدن لغلبة البرد على ينبوع الحرارة ومعدن الحياة.

قال جالينوس وعلامته أن صاحبه يذهب منه حالات الحياةكلها إلا اللون فإنه يبقى له لون 64§ ٥ الأحياء، وفيه أيضا علامة أخرى أن الشعر النابت على ظهر يديه ورجليه يقشعر ويقوم. ومما يستدل به على أنه حى عرق نابض في لبته وعرق نابض تحت لسانه.

قال المفسر قد جرى الفاضل جالينوس على عادته في التعليم، وذاك أنه بعدذكره العضو المريض 65§ والمرض وسببهذكر العلامة الدالة عليه والمنذرة بالخلاص منه أو بالإياس من برئه وبدأ بالظاهر لكل أحد ممن بصره سالم وهو اللون وأتبعه بذكر الشعر الذي يقوم على ظهر اليدين والرجلين، وذلك

١٠ أن العوام يشاركون الأطباء في | هاتين العلامتين. وسبب ذلك هو أن البرد إذا غلب القلب وامتنع 34a الروح من التنفس تحركت الحرارة بطبعها علوا فظهرت في أعالي البدن فصيرت اللون حسنا على صورة الأحياء، وأما الشعر واقشعراره فلعدم الروح والحار الغريزي فيغلب البرد ويعرض للشعر ما يعرض لمن لقى البرد الشديد والثلج وذكر اليدين والرجلين دون باقي الأعضاء لظهورها وانكشافها وأيضا لأنهما أبعد فلذلك نص عليهما. وأما العلامة الخاصية بالأطباء قدذكرها مفردة ١٥ عند قوله ومما يستدل به على أنه حى إشارة إلى الطبيب، كأنه يخاطبه ويقول له إن الذي يستدل به

امتنعـت MS: امتنع ١٠ ليته MS: لبته ‖ حتي MS: حى ٦ بدنه MS: يديه ‖ النانب MS: النابت ٥

حتي MS: حى ١٥ .in margine, – in textu ٢ البرد MS: البرد ١٣

171 The black bile, in comparison with the other three humours, is particularly resistant to manipulation and notoriously difficult, if not impossible, to ‘transmute’, see e.g. Maǧ Mal 1/47,19–24 (esp. 23f.). Text and Translation 131 generation of plenty of this humour in his body.171 (In such cases) the heart, (just) as Galen stated, is exposed to and overfed by (precisely this) progres- sive succession of black bile, which in the end leads to a suffocation of the animal pneuma; then fainting occurs as a result of disrupted respiration, nay, strangulation of the animal pneuma, whose motion and diffusion across the body are (now) thwarted by a predominance of coldness over the source of heat and the treasury of life.

Galen speaks. A sign of this (condition) is that its victim is divested of all §64 marks of life, except for (his) complexion which retains the colour of living people; another sign is that the hairs which grow on the back of his hands and feet172 shiver and stand up. A (further) indication of his being alive is a pulsating blood vessel in his jugulum, and a pulsating blood vessel underneath his tongue.

The Commentator speaks. The great Galen (here) sticks to his usual didac- §65 tic habit: having mentioned the afflicted organ as well as the illness and its cause, he (now) talks about the sign(s) which indicate (the condition) and announce a (possible) escape from it or (else) a flawed hope of recovery. (In doing so) he begins with (a feature) that is obvious to anyone who has a functioning eyesight, namely the complexion, followed by an observation about the hairs which stand up on the back of the hands and feet, since both laymen and physicians participate in (the recognition of) | these 34a two symptoms—the cause (of the former manifestation) is that when coldness predominates the heart and the (animal) pneuma ceases to breathe, the (innate) heat naturally moves outwards and appears at the uppermost (areas) of the body, accounting for a complexion similar to that of healthy living people; as for the shivering (limbic) hairs, (this manifestation) is due to a predominance of coldness in the wake of an insufficient (distribution of animal) pneuma and innate heat, not unlike what happens to the hair of someone who has to endure extreme frost and ice, and (Galen) specifically mentions and exclusively points to the hands and the feet because they are exposed, uncovered, and also the most remote body parts. Regard- ing the symptom that is relevant to physicians alone, (Galen) has set it aside in the phrase “a (further) indication of (the patient’s) being alive”—(this is) a wink to the doctor, as though (Galen) would address him directly and say

172 Here, the Istanbul and Paris manuscripts read ʿalā ẓahr aṣābiʿ [!] yadaihī wa-riǧlaihī “on the back of his fingers and toes”. 132 Text and Translation

أيها الطبيب على الحياة ويحقق عندك ذلك هو أن تحس العرق الضارب الذي في اللبة وتحت اللسان لأن هاتين العلامتين لا تكذبان ولا توهمان لأن النبض رسول لا يكذب ومناد أخرس يخـبر عن أشياء خفية بحركاته الأضداد الظاهرة.

ولعل قائل يقول لِم َخصص هنا حس العرق الذي في اللبة دون باقي العروق التيذكرها في المقالة 66§ ٥ الأولى وغيرها فالجواب في ذلك هو أن العروق الضوارب قد عرف أن منشأها من القلب من التجويف الأيسر من تجويفيه. وذلك أنه ينشؤ من هذا التجويف عرقان: أحدهما دون طبقة واحدة ويدخل إلى الرئة وينقسم فيها ولا | يتجاوزها ومنفعته أن يغذيها وأن يخرج البخار الدخاني 34b من القلب ويجتذب الهواء الصافي الوارد من خارج وهو العرق الضارب المخلوق خلقة العرق غير الضارب، والآخر عرق كبير ذو طبقتين يسميه أرسطوطاليس أورطى والعرب تسميه الأبهر ١٠ وهذا العرق حين يطلع من القلب قليلا ينقسم قسمين أحدهما أكبر من الآخر. فالقسم الأكبر ينحدر إلى أسفل البدن، والآخر يأخذ مصعدا وينقسم قسمين قسم كبير وقسم صغير. فالـكبير يأخذ مصعدا مارا إلى اللبة ويمضي على الوراب من الجانب الأيسر من الصدر إلى الجانب الأيمن حتى إذا قرب من اللحم الرخو المسمى ثوموس انقسم ثلاثة أقسام ويفرق في الأعضاء العليا. ولما كان هذا المرض خاص بالقلب وكان الدليل يجب أن يؤخذ من أصدق الوجوه وأقربها إلى ١٥ المدلول عليه في مثل هذه الحال الصعبة الخفية لم يوجد موضع أقرب من اللبة إلى القلب فيه عرق نابض قريب المسافة من معدنه ومنشئه. فلذلك أشار بحسه فإنه لقربه إن كان هناك حياة فلا بد له من حركة ولو يسيرة خفية لأن القلب لا يسكن انبساطه وانقباضه إلا عند الموت الحقي، وإذا كان القلب متحركا فلا بد من أن يظهر إلى هذا العرق الذي هو أقرب إلى القلب من باقي العروق

النابضة الظاهرة | للحس. فأما في أمراض الدماغ أو فم المعدة أو الرحم فإن القلب يكون مشاركا، 35a

[نـ]سخة MS: يغذيها ٧ الليه MS: اللبة ٤ يوهمان MS: توهمان ‖ يكذبان MS: تكذبان ٢ الليه MS: اللبة ١

MS: أورطى ٩ جايع MS: خارج ‖ تجتذٮ MS: يجتذب ٨ .in textu ىـعـىـدها ,in margine تعذيها ٢

الليه MS: اللبة ‖ موضعا MS: موضع ١٥ ىـوموس MS: ثوموس ١٣ اكثر MS: أكبر ١٠ اوريطي

معدته MS: معدنه ١٦

173 Here appear to be meant, on the one hand, the subclavian arteries or, as these are less palpable, the carotid arteries and, on the other hand and more obviously so, the sublingual artery; on labba “jugulum” cf. note 20 above. Text and Translation 133 to him: ‘You, doctor, may seek and obtain confirmation of life if you feel the artery which is (located) in the jugulum and underneath the tongue (respectively)’;173 these two indicators do not lie nor deceive, as the pulse is a truthful messenger and a silent herald that conveys secret information about apparent ambiguities through its (very) movements.

And if somebody asks: ‘Why does (Galen) here specify the palpation of the §66 jugular artery and none of the other arteries which he mentioned in the first treatise174 and elsewhere?’, the answer is as follows: it is known that (all) arteries originate from the left ventricle of the heart, where two arterial stems arise. One is single-layered, enters the lung (on either side), divides there and does not | go any further; it serves to nourish (the lungs), to extract 34b smoky vapour from the heart, and to attract clean air that arrives from the outside; this artery is structured like a vein. The other artery, double-layered (and) huge, is called aorta by Aristotle and abhar by the Arabs;175 this blood vessel, soon after emerging from the heart, splits in two parts, one of which is bigger than the other; the big part descends towards the lower body whilst the other (part) takes an upward course, splitting (in its turn) into a large and a small part; the large (part) then continues (its) ascent, running towards the jugulum in a diagonal direction from the left to the right side of the chest, and when it approaches the soft tissue (near) the so-called thymus176 it splits in three sections which tail off into the uppermost organs. Now, since the illness in question is specific to the heart and since (diagnostic) evidence in a condition as intricate (and) shrouded as this must be obtained from a source most reliable and most proximate to the object of inquiry, the jugulum is, in relation to the heart, the nearest spot where a pulsating blood vessel can be found at the least distance from its root and origin. It is in view of this closeness that (Galen) commends (jugular) palpation—for if there is cardiac life, then no doubt there is movement, however slight (or) faint, as the heart only stops expanding and contracting in the event of real death; and if the heart is in motion, then no doubt it shows in this artery which is closer to the heart than any other pulsating blood vessel that can easily | be palpated. 35a

174 See §31. 175 On awurṭā < ἀορτή “aorta” see note 18 above; on its Arabic equivalent abhar see LaLex 1/266a–b. 176 ṯūmūs < θύμος “the thymus gland”, see LSLex 810a and UllWÜ S1/475; however, looking at the parallel description in §7 which at this point mentions the neck (ʿunuq), it is possible that the term ṯūmūs here refers transferentially to the thyroid cartilage ( χόνδρος θυρεοειδής). 134 Text and Translation

فلذلك أمر أن يأخذ الدلالة من المواضع البعيدة عنه بعدا ما معتدلا ليعلم منها قدر المشاركة، لأن الآفة إذا كانت قوية حتى تؤثر في المشارك أ ثرا قويا انقطع الرجاء من الحياة وإن كان الأ ثر أضعف فجيت الحياة وهذا بين لمن تأمله. فأما العرق الذي تحت اللسان فمنشؤه من هذا وهو ظاهر أيضا، وأردف قوله به ليقوى الدليل وأيضا فلأنه أبعد من اللبة إذا حس له بحركةكان الرجاء أقوى ٥ وأمارات السلامة أظهر.

قال جالينوس إذا أردت علاجه فمر بالعليل فليقلب على وجهه وتأخذ منديلا كتان فيه ملح جريش 67§ ودخن وسخنه على النار وضمد به شقه الأيسر ما بين الـكتف والمرجع إلى فقار الظهر والمنكبين فإنه جيد، ثم اضرب بيدك إلى قفاه إلى العظمين اللذين يكتنفان النقرة، ثم اغمزه غمزة شديدة إلى فوق فإنه يقوم.

١٠ قال المفسر قد جرى جالينوس على عادته فيذكر مداواة الغشى الشبيه بالموت حتى يفيق الإنسان 68§ ويعلم أنه حى كما تضمن في كتابه هذا ولم يذكر باقي الأشياء في المداواة إذ هو خارج عن غرضه. فأما إشارته بقلب العليل على وجهه فليقرب التسخين من القلب، لأن القلب | معلق بفقار الصلب 35b في وسط الصدر مائلا إلى الجانب الأيسر ولذلك أشار إلى تسخين الشق الأيسر. وهذا جعل بعناية من الخالق تعالى لأن الـكبد موضوعة في الجانب الأيمن فهى تسخنه بحرارتها، ولما عدم الجانب ١٥ الأيسر عضوا سخن مزاجه مثل الخالق تعالى القلب إليه ليفى بإسخانه عوضا من الـكبد. فلذلك أشار جالينوس إلى أن يكون التسخين محاذيا بالقلب والعروق الأصولية التي تنشؤ منه، فإنه مع وصول التسخين إليه يفيق ذلك لأن مزاجه الطبيعي حار كما قلنا وإذا غلب عليه البرد والغلظ كان بمنزلة الحطب الغليظ الندي على النار القليلة فإذا قويت النار أشعلت الحطب، كذلك إذا قويت حرارة مزاج القلب أفاق الإنسان لأن الحرارة عندهم أسرع فعلا من البرودة.

توخذ MS: تأخذ ‖ فلتقلت MS: فليقلب ٦ قلوله MS: قوله ٤ .in margine ٢ ا ثر + MS : المشارك ٢

غليه MS: عليه ١٧ الاصول MS: الأصولية ١٦ اشار به MS: إشارته ١٢ البرقوه MS: النقرة ٨

177 Here appear to be meant the lower lateral parts of the occipital bone. 178 Cf. §61. Text and Translation 135

And because diseases of the brain or the pylorus or the uterus (often) involve the heart, (Galen) demands to obtain (diagnostic) evidence (in such cases) from spots that are fairly remote from it, so as (to be able) to assess the extent of the involvement; for if the damage is strong enough to repercuss on the associate (spot), hope for life is vain, but if (its) impact is weak, (the door to) life is open—anyone who contemplates this (problem) will understand it. As regards the sublingual artery, which also obviously derives from the same (cardiac) root, (Galen only) extends his speech to it by way of an affirmative (diagnostic) means, and because (this artery) is farther (even) than the jugulum—if movement can be detected there, hope is high and the tokens of rescue are clearly visible.

Galen speaks. If you want to treat such a patient, order him to be turned on §67 his face, take a linen towel containing coarse salt, smoke it and heat it over a fire, and dress with it his left side, (covering) the recesses between the shoulder (blades) and the beginning of the spinal column—for this (will do him) good; then beat with your hand against the back of his head, (aiming) for the two bones which overhang the nape;177 then firmly massage his (neck) upwards—and he will rise.

The Commentator speaks. Galen (here) follows his habit of mentioning a §68 treatment for deathlike unconsciousness, with the intention to resuscitate someone who has been diagnosed to be alive, as he vouched for in this book of his; and he does not mention any other therapeutic measures because (he wishes) to stick closely by his set target. As regards his advice to turn the patient facedown, this is to assist in heating the heart, which | is suspended 35b from the spinal vertebras in the middle of the chest, inclining leftwards, whence he demands to warm up the left side. It is that through the providence of the Creator—may He be exalted—the liver is placed on the right side, warming it up with its own heat; and as the left side lacks an inherently hot organ, the Creator—may He be exalted—modified the heart accordingly, such that its heating (capacity) would substitute for a liver. Thence Galen recommends to heat (the area) facing the heart, and (thereby) the fundamental arteries which arise from it; and with the arrival of heat (at the heart) this (patient) will rewake. As we already said,178 the natural disposition (of the heart) is hot; once overwhelmed by coldness and coarseness it becomes like a thick chunk of wood which (lies) on a feeble fire but catches the flame when this fire gains strength—in the same way a person rewakes when the heat in the composition of (his) heart is reinforced, for heat in human beings acts faster than coldness. 136 Text and Translation

فأما الأشياء الباقية التي لم يذكرها جالينوس في هذا الكتاب وذكرها في مواضع أخر من كتبه فنحن 69§ نورد منها ما يحتمله كتابنا هذا. وذاك أن الإنسان يجب أن يجتهد في حفظ صحته فإن وقع في المرض فإنه باضطرار يلزمه العلاج لذلك المرض وحفظ الصحة أشرف وأوفق، وقد قال ديوجانس اختر ذهابك إلى الطبيب على مجيئه إليك يعني بذلك اختر حفظ الصحة على مداواة المرض. ٥ وحفظ الصحة يكون بالاحتراز من الأشياء | المؤذية والأشياء المؤذية هى التدبيرات التي تولد 36a الأمراض والتدبيرات منها أمور اضطرارية ومنها اختيارية: والاضطرارية هى كشم الهواء الفاسد والرياح الوبائية وطاعة القاهر للإنسان الجا بر له على استعمال حركات جسمه ونفسه وأشياء في غير مواضعها لا يمكن لمخالفه ذلك الأمر، فأما الاختيارية فهى تقليل الأغذية والأشربة والباه وتكثيرها والامتناع من بعض الأغذية واستعمالها فإن الإنسان قادر على أن لا يأكل الغذاء ١٠ الفلاني ويأكله ومتصرف على إرادته في الحمية والتخليط، وأما شرب الأدوية ونفض البدن والفضل فالإنسان قادر عليها إن شاء يفعلها أو يتركها. فإذا أمكن الإنسان حفظ صحته فهو أشرف الأمور وإن لم يتمكن من الكل فلا يضيع البعض الذي يمكنه ويعول على أن الأمر الـكثير النفع قد فاته والقليل لا ينفعه، فإن هذا مضر بالإنسان جدا وموبقه في أمراض صعبة. فإن اليسير يحرك الـكثير ويبين الكامن ويظهر الخفي حتى أن الإنسان ما أكل اللقمات اليسيرة من الحار فتتبين ١٥ معه حرارة مفرطة وتوقعه في البرسام والماستيرا وما شاكل ذلكوكثيرا يغضب غضبا ما فيخرجه

ىـڡـىـسه MS: نفسه ٧ دىـرحاىـس MS: ديوجانس ‖ ىاصطران MS: باضطرار ٣ كتاتبا MS: كتابنا ٢

الماٺـىـىـرا MS: الماستيرا ١٥ الناه MS: الباه ٨

179 Many of the topics touched upon by ʿUbaidallāh in this and in the following paragraphs are discussed verbosely in Galen’s Ὑγιεινά (Arabic title Tadbīr al-aṣiḥḥāʾ, cf. UllMed 46 no. 44 and GaS 3/122 no. 69), his chief writing on preventive medicine, for which see GalKü 6/1–452 and (for other editions, translations and studies) FiCG 37 no. 37. 180 This reference raises a number of problems. First, the reading “Diogenes” (Diyūǧā- nis < Διογένης) is an emendation, however highly probable, of the Arabic graphogram Text and Translation 137

As regards (some) further things which Galen does not mention in this book §69 but at other places in his writings,179 we will invoke (here only) those that are pertinent to our present work. It is man’s duty to strive for the preservation of his health—if he falls ill, then of course he is compelled to (seek) treatment for this illness, but prophylaxis is more important and more to the point. Diogenes said: “Choose going to the doctor over him coming to you!”, which means ‘choose preserving (your) health over treating (your) illness’.180 The preservation of health consists in being wary of anything | 36a harmful, to wit patterns of behaviour which engender illnesses; some of these things are unavoidable, others are optional. Unavoidable is smelling rotten air, (enduring) pestilent winds, and having to follow, without a choice of refusal, the orders of a master who forces one to carry out strenuous physical tasks, (like) shifting around (heavy) items. Optional is reducing or increasing food, drink and sexual intercourse, and abstaining from certain nourishments (altogether)—for man is capable of choosing to eat, or not to eat, such and such an article of food, and he has the willpower to shun a damaging or irritating (diet); as for swallowing drugs and (inducing) an evacuation of the body from residual matter, (here too) man is able, if he so wishes, to take or to leave it. The preservation of his health is an individual’s most noble goal, and even if he cannot achieve everything he should still do whatever he can, instead of lamenting that something highly beneficial is beyond him and something modestly beneficial a waste of time—this (attitude) is rather detrimental and will abandon him to serious illnesses! Trivial (things) have profuse effects, they bring out what is hidden and reveal what is concealed, such that a person may eat just a few mouthfuls of something (essentially) hot before being overcome by excessive heat, which (soon)

Second, and assuming the attribution is correct, it is not entirely clear which . سـىاحرـىد ‘Diogenes’, among the many carriers of that name in the Greek tradition (cf. PBWör 1/301b–302a), is meant here (judging from the drift of the quotation surely not the godfather of cynicism)—in my view it is likely that ʿUbaidallāh recurs to a so-named physician who is quoted occasionally by Galen (cf. GalKü 20/206a,29–56), but whether this Diogenes is to be identified with the pre-Socratic natural philosopher of Apol- lonia (fl. 5th century BCE), as Fuat Sezgin seems to think (GaS 3/47f.), is far from certain. Third, the quotation itself is untraceable in Greek and, for that matter, Arabic literature, even though its archaic phrasing and conciseness of expression do suggest authenticity and, thence, a (lost) Vorlage—unfortunately, neither Dimitri Gutas nor Peter Pormann, who both had the great courtesy to look at this puzzle, could do anything further with it (letters dated 21 January and 14 April 2016 respectively). 138 Text and Translation

ذلك إلى الاختلاط والمانيا وهو الجنون، وهذا ليس أن تلك اللقم أو الغضب أحدثه بتغييره للمزاج

وإنما حرك ذلك اليسير لشىء | كثير كان كامن فظهر منه الأمر الصعب، ولهذا قد ينتفع الإنسان 36b بتسير الإصلاح في التدبير ويستضر بالتخلط اليسير أيضا.

وإذاكانالأمرالذيقلناهواضح عند بديهة العقول فالأولى لمن كان مزاج قلبه باردا أن يبعد من 70§ ٥ التدبير المولد لهذا الخلط. وعلامة برد القلب أن يكون النفس صغيرا والصدر ضيقا إلا أن يكون فقار الظهر كثيرا في خلقته فيحدث كثره سعة الصدر لأجل مناسبته، لأن الصدر موضوع على اثنى عشر فقارة من فقار الصلب فإن كانت كبارا كان الصدر واسعا وإن كانت صغارا كان الصدر ضيقا. وقلة الشعر على الصدر وقلة الغضب وكثرة الجـبن والفزع وصغر النبض وإبطاؤه فإن ظهرت هذه العلامات بإنسان ما أو أكثرها فالصواب أن يميل تدبيره إلى الأشياء التي ١٠ تسخن وتلطف لا سيما إن كان الدم الذي يتولد في بدنه غليظا، فإن صاحب هذا المزاج يسرع إلى الوقوع في هذا المرض. والذي يجتنب في ذلك أكل اللحوم الغليظةكلحم البقر والإبل والجواميس والتيوس والأيائل وما شاكل ذلك، ومن الحبوب كل ما غلظ الدم كالعدس واللوبياء وما شاكلهما، والـكشك والجـبن لا سيما ما لم يكن حريفا والـكمأة والفطر والحرشف إذا برز والـكرنب

الذكر المعروف بالقنبيط والمصل وما جانس هذه، ويتوقى من الأشربة الغليظ الأسود | والذي 37a ١٥ يميل في طعمه نحو المرارة قليلا والحلو أيضا لأنه يغلظ الدم ويملأ البدن، ويحذر من مداومة الغم والهموكثرة الرياضة التي تقل الحرارة الغريزية وتبددها، ويحذر ترك الاستفراغات التي قد

MS: موضوع ٦ بارد MS: باردا ٤ ىـىـسـىـر MS: بتسير ٣ احدىـه ىـىـعـىـىـره MS: أحدثه بتغييره ١

ىـڡــں MS: تقل ١٦ مداوامه MS: مداومة ١٥ موضعـوع

181 On the history of the term birsām “phrenitis” (viz. meningitis), which in Arabic medical literature—due to an inveterate and partly graphical confusion between breast“ (برسام) head inflammation” and bar-sām“ (سرسام) the Persian words sar-sām inflammation”—is often used wrongly or ambiguously, see Manfred Ullmann’s elu- cidating disquisitions (UllIM 28ff.); for a more recent discussion of φρενῖτις see e.g. ThuHis 46f. Text and Translation 139 plunges him into phrenitis,181 vengefulness,182 and the like; others are easily angered and thus (eventually) driven into (mental) confusion and māniyā which is madness183—it is not that these mouthfuls or (fits of) anger create (morbid conditions) by altering the (humoral) mixture (of a person), but rather that an insignificant thing provokes | a plentitude of latencies 36b which lead to a significant problem. Therefore he who adjusts his lifestyle to a healthy regimen, bewaring even small deviations, will generally do well.

And since the matter we (just) described is clear (and) will come as no §70 surprise to the perceptive mind, the best (thing) for someone whose heart (suffers from) a cold (humoral) mixture is to stay away from a regimen that promotes this humour. Coldness of the heart manifests itself in shal- low breathing and tightness of the chest, except when the (thoracic) vertebras are larger by nature, in which case the chest is relatively wider, for the chest (cage) is attached to the spine through twelve vertebras, and if these are big, the chest is wide, if they are small, the chest is narrow; (further manifestations include) sparse pectoral hair, little irascibility, frequent cowardice and fear, and a faint, slow pulse—the appropriate regimen for anyone who presents with (some) or most of these symptoms is inclining to things that heat and soften, especially if the blood generated in his body is thick, for a person so disposed quickly falls (victim) to this illness. What must be avoided in these (circumstances) is eating tough meats, like that of cattle, camels, buffalos, billy goats, stags, and so on; from among pulses (avoid) all that thicken the blood, like lentils, cowpeas, and so on; (further) oats, unspiced cheese in particular, truffles, mushrooms, artichoke (buds), ‘male’ cabbage which is known as cauliflower,184 whey, and so on. Regard- ing beverages beware of what is thick (and) black, | and what tends to taste 37a slightly bitter or sweet, for it thickens the blood and fills the body. Be careful with prolonged periods of sorrow or grief, and (abstain from) excessive exercise, (for) this diminishes and disperses the innate heat. Make sure not

182 The reading māstairā < μάστειρα “vengefulness” is the result of an admittedly desper- ,for the proposed Greek archetype) ارـىـىـٺام ate emendation of the Arabic graphogram itself not unproblematic, see LSLex 1083a; for alternative suggestions I will be grateful). 183 māniyā < μανία “madness” (i.q. Arabic ǧunūn), see LSLex 1079a and UllWÜ 406. 184 The equation provided here is fortunate, as a ‘male’ (ḏakar) variety of cabbage does not seem to be attested elsewhere; both terms (kurunb “cabbage” and qunnabīṭ [var. qarn- abīṭ] “cauliflower”) originate in κράμβη (cognate with करभा), see LöwFJ 1/482–487 (still the best terminological discussion). 140 Text and Translation

جرت العادة باستعمالها طبيعية وإما عرضية: وأعني بالطبيعية ما تدفعه الطبيعة مثل خروج دم من أفواه العروق التي في المصرة أو عرق كثير أو ما شاكلها فإن هذه إذا انقطعت أحدثت هذه العلة، وأعني بالعرضية ما جرت عادة العليل بإخراجه مثل الفصد أو الحجامة أو شرب الدواء فإن هذا متى انقطع أحدث هذا المرض. والذي يجب استعماله هو تعاهد إصلاح كيفية الدم وتنقص كميته، ٥ وإصلاح كيفيته يكون بإصلاح ما يؤكل ويشرب وإصلاحه يكون بضد ماذكرناه من الأشياء المتوقاة المتجنبة فإن أضدادها تنفع. وإصلاح الرياضة أيضا ومداومة دخول الحمام في كل يوم دخلة تنشئ حرارة البدن ولا تحلها، وحد ذلك هو ماذكره جالينوس أن ينتفخ البدن انتفاخا معتدلا وتميد الحرارة في أطرافه جميعها، ثم يخرج الإنسان من الحمام فإن هذا حد الاستحمام الذي يضيء وينشئ.

١٠ وأعرف إنسانا كان مزاج قلبه بارداوكان يداوم الحمام في كل يوم وسألته وقد أتى عليه من الزمان 71§ سبعون سنة هذا الذي تفعله من مداومة الحمام في كل يوم من أشار به عليك، فقال لم يشر به | 37b أحد وإنما أنا وجدت ذلك موافقا، فقلت لهوكيف وافقك، فقال لأنني إذا دخلت الحمام دفئت أعضائي ذلك اليوم ونشطت للحركة وجاد هضمي وقويت شهوتيوكنت طيب النفس يومي ذاك وإذا لم أدخله حدث لي ضد هذا جميعه، فقلت له وأنت على وثيرة واحدة منذ صباك وإلى الآن ١٥ في دخول الحمام أو خالفت المخالفة، فقال لا ما أنا على وثيرة واحدة ولـكنني كنت أقلل اللبث فيها وأنا حدث وشاب لأنني كنت أحس بسخونة أعضائي بسرعوكلما علت سني أطلب الجلوس إلى أن أبلغ ذلك الحد من السخونة وفي زمان الشتاء ربما كررت دخول الحمام مرتين وثلثا. فعجبت من قوله واستظرفت أفعال الطبيعةكيف تهدي إلى المصالح بالتوفيقات الخفية، وكان ما قاله صحيحا في حفظ صحته وهو إلى الآن يجيء وقد جاز الثمانين سنة ومع ذلك فهو قليل الأمراض. ٢٠ فمن هذا نعلم أن الحمام يتمم تقصير الحرارة إذا كان على هذه الصفة، وبما يحلل من الأخلاط تقلل الأمراض، فإن انضاف إليه حسن تدبير فهو الغاية في حفظ الصحة لها ولي.

MS: عليك ١١ انسان MS: إنسانا ١٠ تم MS: ثم ٨ تكون MS: يكون1 ٥ تدفعها MS: تدفعه ١

ىـسرـرع MS: بسرع ١٦ .in margine, – in textu فقال ٢ MS: فقال ١٥ عليهـك

185 Galen recommends using the steam bath en passant in his Περὶ τῶν ἐν τοῖς σφυγμοῖς αἰτίων “On the Causes of the Pulse” (Arabic title Asbāb an-nabḍ, cf. UllMed 43f. no. 31 and GaS 3/91–94 no. 16), see GalKü 9/146; further FiCG 53 no. 64. Text and Translation 141 to neglect evacuations, which habitually take the form of spontaneous or induced—by spontaneous I mean (all) that which nature pushes out, like blood exiting through vascular orifices in the digestive and urinary tracts, profound sweating, and so on, for if these (motions) subside, the illness in question is provoked; and by induced I mean (all) that which a patient is normally (made) to expel through bloodletting, cupping, or swallowing (cathartic) drugs, for this (too), when omitted, causes the disease. Another obligatory ordinance is to improve the quality and to decrease the quantity of the blood—an improvement of its quality is achieved by improving what (the patient) eats and drinks, and by (administering) the opposite of the aforesaid dodgy (and) avertable (food)stuffs, for such alterations are beneficial. Moreover, (mild) exercise should be encouraged, as well as regular daily visits to the bathhouse, which enhance the heat of the body without squandering it—Galen (in fact) does mention the ultimate aim of this (practice), namely to inflate a person’s body moderately and to sway the heat evenly through all of its extremities, at which point he leaves the bathhouse; within these limits, bathing is illuminating and elevating.185

I know a man whose heart has a cold (humoral) mixture and who regularly §71 visits the bathhouse once a day. Seventy years had passed him by when I asked him: “These regular daily visits of yours to the bathhouse—who suggested that to you?”, and he said: “Nobody | told me so, I simply found it ben- 37b eficial”. I asked: “And how does it benefit you?”, whereupon he replied: “Each time I enter the bathhouse, my body parts warm up and become energetic, my digestion improves, my appetite strengthens, and I am in good spirit on that day; if I do not go, the opposite of all this happens to me”. So I asked him: “And have you always, from your childhood up until now, proceeded in the same way, or has there been a change?”, to which he said: “No, I have not always done it in this way—I used to stay for shorter spells when I was an adolescent and a young man, because I could feel my body parts heating up fast; as I grew older, I had to sit around longer for that level of heat to be reached; and sometimes, in the season of winter, I return to the bathhouse two or three times (a day)”. I was surprised at what he said, and fascinated by the workings of nature, how it leads to wellbeing through indirect guidance. What this (man) said makes perfect sense in terms of prophylaxis—he comes (to the bathhouse) even now that he is over eighty years of age, and still he has few health problems; from this we (also) learn that bathing, when practised suchwise, supplements a shortage of heat. What loosens humours, lessens diseases; and if this goes hand in hand with a suitable regimen, health could no better be protected nor maintained. 142 Text and Translation

ومما يجب تعاهده إخراج الدم في أوقات زيادته وحركته وخاصة في زمان الربيع فإنه أوفق 72§ الأوقات لإخراج الدم، والفصد أبلغ الاستفراغات في حفظ الصحة وقطع مواد الأمراض،

والاستفراغ في الفصول بمطبوخ الأفيثمون | وحب القوقايا والإيارج من أبلغ الأمور وحب 38a الأفيثمون أيضا وإيارج روفس وإيارج لوغذيا وما شاكل ذلك، فإن نفض الجسم من الأخلاط ٥ يمنع حدوث الأمراض الصعبة العسرة البرء. ومما يحفظ صحة هؤلاء ويمنع نزول هذه الآفة بهم هو استعمال الترياق الـكبير في بعض الأوقات خاصة في زمان الشتاء إذا استعملوه انتفعوا به نفعا بينا، ومنع حدوث المرض بالكلية وأصلح مزاج القلب غاية الإصلاح فهو من أجل الأشياء نفعا لها ولاء. ومما يمنع حدوث المرض منهم أن يستعملوا شراب الباذرنجبويه والخنديقون في بعض الأوقات، ويستعملون من الأ ترج المربى فإنه يختص بذلك وبإسخان مزاج القلب وجوارشن ١٠ الأ ترج أيضا، ومن الأدوية النافعة في ذلك الباذرنجبويه والإفرنجمشك إذا أكلا رطبين مع النعنع بالخل ويابسة تلقى مع الأبازير، والقرنفل والزرنب والجوزبوا والعود التي إذا أمضغ كل واحد منها فإنهنافعفيذلك. ومن أبلغ الأشياء نفعا استعمال اليسير من الشراب الريحاني المربى لمزاج المعتدل فإنه ينشئ الحرارة الغريزية ويبسطها وينقي العروق ويجود الهضم، وينتفع في ذلك الجوارشنات ونسخها موجودة في الأقرباذينات. ومما يفعل في ذلك دواء المسك المر والحلو، ومن المفرحات ١٥ الطاليسفر والإ بريسم التي إذا أحرقت واستعملت فهذه الأشياء وأشباهها | تنفع في هذا الضرب. 38b

١٥ تجود MS: يجود ١٣ الـىادرىـحـىـوىـىـه MS: الباذرنجبويه ٨ تمنع MS: يمنع2 ‖ تمنع MS: يمنع1 ٥

احرق واستعمل MS: أحرقت واستعملت

186 Cf. note 151 above. 187 Cf. note 135 above. 188 Short for iyāraǧ fīqrā, on which see note 121 above. 189 Not attested elsewhere. 190 Cf. note 139 above. 191 Cf. note 136 above. 192 Cf. note 124 above. 193 Not attested elsewhere. 194 Cf. note 141 above. 195 This is most probably a reference to what is otherwise known in Arabic pharmacy under the generic name of citron ‘rob’ (rubb), strictly speaking a noncompound drug for which see e.g. SābAq = SābDis no. 331. Text and Translation 143

Care must be taken (too) of the extraction of blood when it is overabun- §72 dant and agitated, especially in the season of spring, which is the best time for this procedure, and (here) phlebotomy is the most effective (form of) prophylactic evacuation, (as) it stops (the flow of) morbid matters; throughout the seasons, the most appropriate means of evacuation is (to administer) the dodder decoction,186 | the qūqāyā pill,187 or the (remedy called) 38a iyāraǧ,188 (further) the dodder pill,189 the ‘divine’ remedy (called) Rufus,190 the ‘divine’ remedy (called) Logadios,191 and so on, for shaking off humours from the body prevents the occurrence of serious diseases that are difficult to cure; what (also) protects the health of these (patients) and hinders the calamity from descending upon them is to administer the great theriac,192 which no doubt they will find beneficial in certain seasons (and) notably in winter—it prevents the occurrence of this illness altogether, rectifies like none other the (humoral) mixture of the heart, and therefore belongs to the most important trusted guardians; now and then (these patients), in order to ward off the disease, should make use of the lemon balm beverage193 and the (wine called) ḫundīqūn;194 citron jam,195 dedicated to this (task), heats up the (humoral) mixture of the heart, and so does the citron stomachic;196 (other) useful drugs in this (condition) are lemon balm and sweet basil, ingested fresh together with mint in vinegar or dry in combination with (certain) spices, (further) clove, orache, nutmeg, and lignaloes when chewed individually; one of the most clearly beneficial things for him who has a balanced (humoral) mixture is to employ small amount(s) of inspissated aromatic wine, for this enhances and spreads out the innate heat, cleanses the blood vessels, and improves the digestion; (also) helpful here are stom- achics, whose formulas can be found in the pharmacopoeias;197 deploy the musk remedy,198 bitter or sweet(ened); among cordial agents is the exposure (of the patient) to burning yew and mulberry wood,199 for this and similar measures | are beneficial in such a (cardiac) disposition. But enough talk for 38b

196 For the preparation of this compound drug see e.g. SābHos no. 252. 197 Most Arabic pharmacopoeias devote separate chapters to the preparation of ‘stom- achics’ (ǧawārišnāt), see e.g. SābAq = SābDis ch. 11 [nos. 215–258] (3rd/9th century). 198 For a prototype of this compound drug see e.g. SābAq = SābDis no. 25. 199 The term ibrīsam, here translated transferentially by “mulberry wood”, literally means “silk” (< Persian abrīša/um “sericum”, see VuLex 1/67b)—the mulberry tree (including its wood and fruit) is normally called tūt/ṯ in Arabic.Would a product as precious as silk have been burned for such purposes? In the medical compendium of the Gondēšāpūr physicians ( ܗܘܙܝ焏 ), which was put together in Syriac during the 8th or 9th century CE, the term ibrīšam is, by the way, also used to denote the plant, see RhaCB 244 no. 113. 144 Text and Translation

فلنقطع الكلام في هذا القسم إذ قد استوفينا فيه القوانين التي تقتضي شرحها، وبان ما يتحرز به من حدوثه وكيف تكون مداواته بالقول العام والخاص، وأثبتنا أنه يجب أن ندبر بتدبير أصحاب الخلط السوداوي سواء ونحص بما يوافق مزاج القلب.

تم القسم الأول من المقالة الثانية من كتاب تحريم الدفن ٥ ونبدأ بالقسم الثاني من المقالة الثانية من كتاب تحريم الدفن ويختص بذكر امتلاء العروق

قال جالينوس وأما الوجه الثاني فمن قبل امتلاء في العروق وتحرقها في القلب فتغمر عروق الدم 73§ عروق الروح فيرجع جميع ريح الحياة التي في العروق تجري في البدن إلى القلب فإذا صارت إلى القلب تكاثفت فيه وبقى البدن بلا عمل ولا نبض ويبقى القلب بلا حركة لتكاثفها فيه.

١٠ قال المفسر قدذكرنا في المقالة الأولى من هذا الكتاب وفي تضاعيف كلامنا كيف يكون تولد 74§ الروح الحيواني في بدن الحيوان وأنه ينبعث من القلب في العروق الضوارب إلى سا ئر البدن فيعطيه الحياة، والآن فيجب أن نذكر هاهنا ما يليق بهذا الفصل. وذلك أن القلب هو مركب من لحم صلب وليف مختلف الأنواع فلذلك هو بعيد من قبول الآفة، وشكله شكل صنوبري وهو يشبه البيضة، ومستجده يلي أسفل | البدن وقاعدته إلى فوق، وله تجويفان أحدهما يلي الجانب 39a ١٥ الأيسر والآخر يلي الجانب الأيمن. وله أذنان على فوهة كل واحد من الوعائين اللذين يدخلان المواد إلى القلب: أما في الجانب الأيمن فعند التحام العرق غير الضارب المخلوق على خلقة العرق الضارب بالبطن التي هناك، وأما في الجانب الأيسر فعند التحام الشريان العرقي بالبطن التي هناك.

: الوعائين ‖ قوهه MS: فوهة ١٥ لتكاتفها MS: لتكاثفها ٩ بـىـدوا MS: نبدأ ٥ اىـىـىا MS: أثبتنا ٢

الوغابين MS

200 ʿUbaidallāh, like most of his fellows, uses the two cognates rīḥ and rūḥ synonymously to denote “pneuma/spirit”.The ‘vital’ pneuma/spirit is the same as the ‘animal’ pneuma/spirit because some of the early Arab translators mistook the Greek word ζωτι- κός “maintaining life” for ζῳώδης “like an animal”,leading to a confusion between ḥayātī “vital” and ḥayawānī “animal”,cf. UllIM 28; the perpetuation of this mistake was helped Text and Translation 145 this section—we have (now) sufficiently explored the basic principles insofar as they relate to the demands of our commentary; in general and specific terms (we have) explained whither to resort for help against the occurrence (of the illness), and how to treat it; and we have demonstrated that the regimen for sufferers of the black-bilious humour must (accordingly) follow the same (rules), and partake in what befits the (humoral) mixture of the heart.

Finished is the first section of the second treatise of the book Prohibition of Burial We begin with the second section of the second treatise of the book Prohibition of Burial (which is) dedicated to discussing arterial repletion

Galen speaks. As regards the second cause (of cardiac coma), this is due §73 to a repletion and inflammation of the arteries of the heart: (congested) blood channels suppress the natural ascent of the (animal) pneuma; all vital spirit200 which circulates via the arteries throughout the organism retreats to the heart, and there solidifies; the body then is rendered inactive and pulseless, and the heart inert because of (pneumatic) solidification.

The Commentator speaks. In the first treatise of this book we explained, with §74 our own words, how the animal pneuma is generated in a living creature’s organism and dispatched from the heart through the arteries to the entire body, granting it life;201 now we must explain what is relevant to the present section.Well, the heart is composed of firm flesh and different kinds of fibres, and it is therefore far from harm’s reach. Its shape is like that of a pinecone, or it could be compared to an egg. It prostrates towards the lower | body, 39a with its base (facing) upwards.202 It has two ventricles—one lying in its left, the other in its right side. It forms two lobes around the two atrial openings which allow matter to enter—on the right side, (this happens) through the connection between the cavity itself and the vein that is structured like an artery, on the left side through the connection between the cavity and the (so-called) venous artery; (the same lobes) also surround the two atrial

by the fact that in Arabic ḥayātī and ḥayawānī are not only derivatives of the same the same applies when they—( ىناويح / ىتايح ) root (ḥyy), but also graphically similar are used to qualify qūwa “faculty”. 201 Cf. §§6 and 7. 202 The image evoked here is that of a praying Muslim. 146 Text and Translation

وله أيضا فوهتان للوعائين اللذين يخرجان المواد عن القلب: أما من البطن الأيمن إلى الرئة ففوهة العرق الشرياني، وأما من البطن الأيسر إلى جملة البدن ففوهة العرق العظيم الذي يسمى الأبهر. والبطن الأيسر مملوء روحا ودما يسيرا، والبطن الأيمن مملوء دما وروحا يسيرا. وهو موضوع في فضاء الصدر وتحيط به الرئة من كل جانب على الاستدارة فتضبطه بقصبتيها كما تضبط اليد ٥ الشىء بأصابعها، وإذا جسه الإنسان من خارج الصدر خيل إليه من أجل حركته أنه في الجانب الأيسر من الصدر وهو بالحقيقة في الوسط لأن قاعدته موضوعة في الوسط وإنما رأسه الأسفل يميل نحو الجانب الأيسر كما قدمناذكره. فإذا امتلأ التجويف الأيمن من الدم بامتلاء عروق البدن فاض إلى التجويف الأيسر وضغط الروح الحيواني وخنقه وتمدد جرم القلب لأجل امتلائه، | 39b وإذا تمدد لم تمكنه حركة الانقباض، وإذا لم ينقبض لم يبسط أيضا وبقى بغير حركة بتة، وتراجعت ١٠ لأجل عدم الترويح وانبساط القلب الروح من العروق، وعدم البدن الحياة وصار كالميت لعدم الحرارة الغريزية، وبطلت الحركات الطبيعيةكما قال جالينوس. وذلك أن الأعضاء قد تعدم الحس وتبقى حية، وإذا عدمت الحياة لم يجز أن تبقى حساسة.

قال جالينوس وهذه العلة تشكل على أصحاب العلاج من الأطباء جدا وليس لها وجه يعرف به 75§ من قبل نبض ولا غيره ويكون صاحبها كأنه ميت.

١٥ قال المفسر قد أبنّا وجه صعوبة استنباط الحياة في هذه العلة بماذكرناه من عدم جرى الروح 76§ الحيواني في العروق إلى سا ئر البدن وانقطاع حركة القلب والعروق الضوارب التي هى أساس ليعرف الأمراض، ولهذا أشكل أمرها على المعالجـين.

قال جالينوس وعلامة صاحب ذلك إن تنظر إليه دار العروق ميلها سخن المجسة. 77§

الايمن MS: الأيسر ٢ فقوهه MS: ففوهة ‖ الايسر MS: الأيمن ‖ قوهتان للوعانين MS: فوهتان للوعائين ١

كما ٧ حـىـل MS: خيل ٥ روح يسير MS: روحا يسيرا ‖ دم يسير MS: دما يسيرا ‖ مملوا MS: مملوء1 ٣

.expresso modo المحسه MS: المجسة ١٨ وجها MS: وجه ١٣ تنقبض MS: ينقبض ٩ لما MS:

203 Cf. note 202 above. 204 Through a supposed invisible passage (manfaḏ) in the ventricular septum. 205 Cf. §74; the diagnostic role of the arteries is of course the provision of a pulse. Text and Translation 147 openings which allow matter to exit—from the right atrium, in the direction of the lung(s), opens up the (so-called) arterial vein, from the left atrium, in the direction of the body at large, opens up the mighty vessel called aorta. The left chamber (of the heart) is filled with pneuma and a little blood, the right chamber is filled with blood and a little pneuma. The heart is placed in the thoracic hollow, and encircled from all sides by the lung(s) which hold it with their tubes like the hand(s) hold a thing with their fingers. When a person feels for its movement from the outside, it seems to him as though the heart were on the left side of the chest, whilst in fact its base is located in the middle and only its lower(ed) head203 inclines leftwards, like we just indicated. Now, when the right ventricle (over)fills with blood due to systemic vascular repletion, (this blood) inundates the left ventricle,204 squeezes and chokes the animal pneuma, and causes the cardiac volume to dilate; | when 39b this happens, (the heart) can no longer perform the act of contraction, and when it fails to contract it also fails to expand and (finally) stops beating altogether; (then) the (animal) pneuma, because of insufficient ventilation and cardiac activity, withdraws from the arteries; the organism, being (gradually) deprived of life and innate heat, is rendered like dead, and (all) natural movements are abolished—as Galen says. Organs can remain alive without sensation, but they cannot remain sensitive without life.

Galen speaks.This condition is very difficult to handle for therapists, as there §75 is no (reliable) method of diagnosis, (no) pulse and nothing else, and the patient is like dead.

The Commentator speaks. We just signaled how hard it is to establish (the §76 presence of) life in this condition, when we were talking about an insufficient vascular circulation of animal pneuma throughout the body, a disrupted movement of the heart, and the fundamental role of the arteries in diag- nosing illnesses205—that is why the matter proves so difficult for therapists.

Galen speaks. An indication that someone fell victim to this (disease) is §77 when, upon inspection, the area around (his) arteries feels slightly warm to the touch.206

206 dār al-ʿurūq mailuhā “the area around (his) arteries feels slightly” is an odd phrase— the Istanbul manuscript, no less odd, reads ǧār al-ʿurūq mamīluhā “the neighbourhood of (his) arteries feels somewhat”; and the Paris manuscript, twisting the message, reads kānat al-ʿurūq mumtaliʾa wa-huwa “(his) arteries are filled and he is”. 148 Text and Translation

قال المفسر قد أعطانا جالينوس هذه العلامة من السبب الفاعل للمرض. وذاك أن السبب هو 78§ الامتلاء الذي يشمل العروق جميعها، غير أنه قرن إليه علامة وهى السخونة التي تكون في المجسة. وتلك علامة تنذر في هذا الموضع بالحياة إلا أنها يجب أن تكون | موقتة، وذاك أنه إن كان الوقت 40a قريب من حدوث الآفة فإن سخونة البدن غير موثوق بها لأن كثير من الناس يبقى بدنه بعد موته ٥ ساعات حارا، ورأيت من بقى بدنه حارا بعد موته ست ساعات ثم أخذ يبرد، فلذلك يجب أن يقدر الجاس الوقت. ومما يجب أن تقرن إلى هذا أيضا النظر إلى لون العروق الممتلئة، فإن كان لونها لون العرق الطبيعي يجيء النجاح وإن كانت أن اسودتوكمدت قل الثقة بالحياة. فأما العلامة الصحيحة فهى أن تشق العرق، فإن خرج منه الدم فتثق بالحياة وإلا فلا. ومما يستدل به أيضا وضع المحاجم على الكاهل لأن الكاهل هو بالحقيقة وسطا للثلاثة الأعضاء الرئيسية وفيه تجتمع عروق ١٠ البدن وهو الموضوع الذي بين الـكتفين وهو قريب من القلب، وتمص، فإن احمر الموضع ورئى للدم هناك حركة رجى الصلاح وإن لم يحمر لم يرج الحياة.

قال جالينوس فإذا ٺثبت في هذه العلامة فوجه علاجه أن تنظر إلى ظهر قدميه أو جبهته موضع 79§ السجود أو الصدغين، أى هذه المواضع رأيت فيه عرقا دارا متلويا أو غير ملتوي فشقه شقا طويلا فإن الدم ينبع منه، فإذا خرج الدم قل ذلك التحرق وضمرت العروق التي فيها الدم عن العروق

١٥ التي فيها الروح، فيجري من القلب في جميع البدن | فيحيى الرجل في ساعته. 40b

قال المفسر لما كان سبب هذه العلة الامتلاء كما تقدم القول كانت مداواتها الاستفراغ، ولما كان 80§ الاستفراغ يكون بطرق شتى وبأشياء مختلفة صار الامتلاء يكون من أشياء مختلفة أيضا. وصار لكل امتلاء استفراغ خاص به، مثل امتلاء المعى فإنه يستفرغ بالإسهال وامتلاء فم المعدة بالقىء

: مثل ١٨ ىـىـىـىـٮ MS: ٺثبت ١٢ ىـرجي MS: يرج ١١ راي MS: رئى ١٠ موڡـىـه MS: موقتة ٣

.in margine, – in textu مثل ٢ MS

207 Brain, heart and liver. Text and Translation 149

The Commentator speaks. Galen gives us (here) an indication that (corre- §78 sponds) to the acting cause of the disease, which is a repletion implicating all arteries—except that he associates it with a symptom, which is (a feeling of) warmth to the touch. This symptom, in such a case, announces (the presence of) life, but it must be | well-timed: if the time (of inspection) is close 40a to the occurrence of the damage, then the warmth of the (patient’s) body is not a reliable (indicator), because many people’s bodies stay warm for hours after they died—I myself have seen a dead person whose body stayed warm for six hours before it began to cool; this is why the investigator needs to esti- mate the (elapsed) time. What should also be considered (in these cases) is an inspection of the colour of the repleted arteries—if their colour is natural, success is nigh, if it is blackish and dull, trust in survival wanes. The true indication however is to cut through the artery—if blood emerges, have faith in life, otherwise not. A further diagnostic means is to put cupping glasses on the upper back, for this area is right amidst the three cardinal organs,207 and (all) arteries of the body gather there; it is located between the two shoulder (blades) and close to the heart; (then) let (the cupping glasses) suck; if the spot(s) turn red and movement of blood can be discerned, one may hope for salvation, if they do not redden, hope for life is vain.

Galen speaks. Once you have confirmed this symptom, the method of treat- §79 ment is to inspect the back of the (patient’s) feet, or the spot of prostration on his forehead, or the two temples; in whichever of these places you see a bright208 artery, winding or not winding,209 cut through it lengthwise and blood will flow forth; and as the blood pours out, the inflammation subsides, the arterial vessels make way for the passage of the (animal) pneuma which can now circulate (again) from the heart to the entire body, | and the man 40b instantly returns to life.

The Commentator speaks. We already said that the cause of this illness is §80 repletion; its treatment therefore is evacuation. But just as repletion may be brought about by different factors, evacuation, too, may be effected by a variety of procedures involving different things—each repletion has a special (kind of) evacuation: for example, intestinal repletion is resolved through (the induction of) diarrhoea, pyloric repletion through vomiting, cerebral

208 Here, the Istanbul manuscript reads ḥārr “warm” (instead of dārr “bright”). 209 Here, the Istanbul manuscript reads on both occasions mutalauwin “coloured” (instead of mutalauwī/multawī “winding”). 150 Text and Translation

وامتلاء الدماغ بالغرغرات والعطاس وامتلاء العروق بالفصد وما شاكل هذا. ولما كان القلب عضوا شريفا لا يحتمل طول الألم كان ما عجل ترويحه والتخفيف عنه أصوب ما استعمل، وليس من الاستفراغات شىء أسرع منفوعا وأحضر تحقيقا من الفصد وهو أيضا نافع في حفظ الصحة. وأما إشارة جالينوس إلى النظر في العرق الظاهر الممتلئ في ظهر القدم أو الجبهة أو الصدغين فهو ٥ إرشادإلى الموضوع الذي قد مالت الفضلة إليه. فإنها إن كانت غليظة طلبت سفلاوكان الامتلاء ظاهرا في عروق الرجلين ومن المعلوم الذي لا يحتاج إلى دليل أن الشىء إذا مال إلى جهة سهل استفراغه منها وعسر استخراجه من ضدها، وإن كانت الفضلة لطيفة طلبت علوا فأشار إلى استفراغها من هناك. وليس لنا دليل على كيفيتها في هذه الحال إلا من ظهور الامتلاء والثرير، فلذلك أشار جالينوس بالنظر إلى القدم | أو الجبهة والصدغين. 41a

١٠ ولا بأس بأن نذكر هاهنا خبر من خلص من هذه العلة ونقتصر على ما سمعناه من شيوخنا. فمن 81§

ذلك خبر الرشيد رحمه الل ّٰه، وهذا الخـبر مستقص بين الناس وقد دون في الـكتب. وذلك أنه خرج الرشيد في بعض سفراته واستصحب معه المأمون والأمين ولديه فلما وصل الرقة خلط في بعض الأيام وكان رجلا باديا أكولا كثير التنوع في الأكل ودخل المستراح فعرض له هذا المرض وكان معه جدنا جبريل بن بختيشوع فاستدعى فلما رآه قال للمأمون قد كان شاورني منذ أيام في ١٥ الاستفراغ لأنهكان يحس بامتلاء وأشرت عليه بالحجامة وتأخرت إلى الآن والصواب أن يحجم، قال جبريل وأخذت نبضه فوجدته ضعيفا جدا فالتفت إلى المأمون فقلت الصواب أن يحجم وإلا يموت، فأحضر الحجام وأمرته بتركيب المحاجم ومصها فلما مص الحجام احمر الموضع فطابت نفسي

ثم أمرته بترك المص وأخذ الشرط فلما خرج الدم سجدت شكرا لل ّٰه ولم يزل يخرج الدموكلما خرج

.per metathesim شيخونا MS: شيوخنا ١٠

210 That is Hārūn ar-Rašīd, the fifth ʿAbbāsid caliph (reg. 170/786–[d.]193/809). 211 al-Amīn later succeeded his father Hārūn ar-Rašīd to become the sixth ʿAbbāsid caliph (reg. 193/809–[d.]198/813); al-Maʾmūn succeeded his brother al-Amīn to become the seventh ʿAbbāsid caliph (reg. 198/813–[d.]218/833). 212 A city in Syria, situated on the banks of the Middle Euphrates; it was chosen by Hārūn ar-Rašīd as an imperial residence in the year 180/796, and remained his base for about twelve years. Text and Translation 151 repletion through gargles and sneezing, arterial repletion through bloodletting, and so on. Now, since the heart is a noble organ that does not tolerate prolonged pain, the best strategy is to expedite its ventilation and allevia- tion, and (here) no form of evacuation helps faster and acts readier than bloodletting, which may also be used preventively. As regards Galen’s advice to inspect the volume of the arteries that are visible on the back of the (patient’s) feet or forehead or temples, this is to determine the depository chosen by the (morbid) residue: if (the latter) is viscous, it will seek a low ground, and the repletion will be apparent in the pedial arteries—no (further) proof is required for the fact that whenever a thing tilts towards a (specific) site, it is easily evacuated therefrom, but in reverse difficult to expel; and if the residue is fluid, it will seek a high ground, (in which case Galen) advises its evacuation from that angle. We do not possess, in a situation such as this, any other clue to the (residue’s) quality than (to locate any) apparent repletion or tumescence, and this is why Galen suggests the inspection of the feet | or the forehead and temples. 41a

There is no harm in recounting here the story of someone who escaped this §81 illness, as we heard it from our teachers. It features ar-Rašīd210—may God have mercy upon him—and is widely told among people as well as recorded in books. Once ar-Rašīd set out on a journey in the company of his two sons al-Maʾmūn and al-Amīn;211 a few days after they had arrived in Raqqa,212 he did not feel all that well—he was a rather gregarious man who liked to eat a lot of everything; so he went to the toilet, and this is where the disease befell him. Our ancestor Ǧibrīl ibn Buḫtīšūʿ,213 a member of his entourage, was called for help, and having seen him he said to al-Maʾmūn: “He has been consulting me some days ago about an evacuation because he felt stuffed, and I suggested cupping to him which was then postponed—but the time has come to do it!”. Ǧibrīl (himself now) tells (the story). “Having taken his pulse and found it very weak, I turned to al-Maʾmūn and said: ‘He needs to be cupped or else he will die’. So I sent for a cupper and gave him instructions on the arrangement and suction of the glasses; the cupper proceeded and soon the area turned red—what a relief! I then ordered him to stop sucking and to start making incisions, and when blood emerged I bowed

213 Ǧibrīl ibn Buḫtīšūʿ, ʿUbaidallāh’s great-great-grandfather, became court physician of Hārūn ar-Rašīd in the year 190/806 and continued to serve in this capacity also the latter’s two successors al-Amīn and al-Maʾmūn, up until his own death in the year 212/827; see UllMed 109 (a family tree ibid. 111) and GaS 3/226f. 152 Text and Translation

جاجدردصبهانوذغوهسفنانبيطف،انأنيألاقوملكتىتحكلذكلزيملوهسأركرحوهنعفخ قافأىتحبيطلابهسفنانيوقو . مهتصلخوبعصلاضرملااذهنماوقافأنيذلانمدحاواذهف بطلاةعانص | باتكيفيرايشهجلانباهركذامىلعليربجىطعأكلذفرعاملو،توملانم 41b مهردفلأفلأةنسلايفهللغتاعايضهبعابتاامهرابخأيفنامجرتلانويثفوءارزولا .

٥ للامهمحرانخويشنمهانعمساممو ّٰ ينارحلاتباثنبنانسوينارحلانيسحلاوبأهالعفامه . نأكلذو 82§ للاامهمحرنيصخشلانيذه ّٰ ىضرملانادعسياعيمجاناكوبهذملاىئباصاناكونيقفاوتملاكاناكه نمهذخأهيلعفوقولابحأنمفءابطألابقانميفانباتكيفامهربخانركذدقو،نارواشتيو ادوبكيلقيناسنإتيببناطلسلارادىلإامهيضمدنعجزألاباببامهزايتجايفاناكو،كانه

‖ مهمحر MS: امهمحر ٦ عايض MS: اعايض ‖ نوـىـىـڡ MS: نويثف ٤ يرابساحلا MS: يرايشهجلا ٣

دوبك MS: ادوبك ‖ ٮـىـى MS: تيبب ٨ نارعسي MS: نادعسي ‖ ينياص MS: ىئباص

214 Abū ʿAbdallāh Muḥammad ibn ʿAbdūs al-Ǧahšiyārī [not Ibn al-Ǧahšiyārī] (d. 331/943) was an Iraqi littérateur and historian with political inclinations whose main claim to fame is an exquisite chronicle fully titled Kitāb al-Wuzarāʾ wal-kuttāb “Book of Viziers and Secretaries”; the work is accessible in a facsimile edition from the 1920s (see bibliography s.v. ǦahWu). 215 Fiṯyūn ( ܦ狏ܝ熏ܢ [Πυθίων?]) ‘the translator’ (at-tarǧumān) lived in the middle of the 3rd/9th century; he was a Nestorian from Syria who later settled in the Greek quarter of Baghdad, where he was held in high esteem as a scholar and outstanding trans- ( نونيق lator (presumably from Greek/Syriac into Arabic), see NadFih 1/24,5 (emend and 180,13ff., further GcaL 2/120f. and GaS 3/231 (“Faṯyūn”). Fiṯyūn also seems to have authored a (lost) history of physicians whose title is not otherwise recorded but which is most probably identical with the work cited here by ʿUbaidallāh, viz. al-Aḫbār “The News” (fragments from this text are preserved IAU 1/123,27–125,30; 126,2–127,5; 127,9– 129,4; 135,25–136,5; 138,11–20; and 141,27–142,3). 216 Neither this detail nor indeed the story itself are narrated anywhere in the facsimile edition of al-Ǧahšiyārī’s book (see bibliography s.v. ǦahWu); however, in one of the extant fragments from Fiṯyūn’s history it is noted that the caliph al-Maʾmūn (cf. note 211 above), having recovered from a serious illness thanks to Ǧibrīl, awarded the latter one million silver coins plus nearly three thousand tons (!) of wheat, and handed him back all previously confiscated possessions and estates, see IAU 1/128,32–129,1. Text and Translation 153 down in gratitude to God! The blood kept coming forth, and as it came (the patient) grew lighter, then moved his head, and when he finally talked and asked ‘Where am I?’, we cheered him, gave him chicken breast to eat, and encouraged his spirit with perfume until he completely revived”. Here’s to one of those who recovered from this serious illness, and who were saved from death | by the art of medicine! And when (the caliph) realized this, 41b he gave Ǧibrīl—according to the information provided by Ibn al-Ǧahšiyārī in (his) Book of Viziers214 and by Fiṯyūn ‘the translator’ in his coveted News 215—landed estates which yielded him one million silver coins a year.216

Among (the stories) we heard from our teachers—may God have mercy §82 upon them—is (also) what Abū l-Ḥusain al-Ḥarrānī and Sinān ibn Ṯābit al- Ḥarrānī217 accomplished. These two persons—may God have mercy upon them—were, so to speak, in accordance with each other, and they both were Sabians by faith; they jointly attended to the sick and deliberated together— we narrated their tale in our book (titled) The Exploits of Physicians,218 and whoever wishes to read it may take it from there. Now, on their way to the residence of government219 they (usually) walked through the Azaǧ gate220 (and) past the house of a man who was frying livers, and who (always) gave

217 Abū l-Ḥusain [otherwise Abū l-Ḥasan] Ṯābit ibn Sinān al-Ḥarrānī (d. 365/976) and Abū Saʿīd Sinān ibn Ṯābit al-Ḥarrānī (d. 331/943), two well-known physicians, were son and father to each other or, put differently, grandson and son of the famous polymath Ṯābit ibn Qurra (d. 288/901). On the grandfather see UllMed 123f. and GaS 3/260–263; on father and son, respectively, see ZauMuḫ 190–195 and 109ff. 218 Although most of this work from ʿUbaidallāh’s pen (Arabic title Manāqib al-aṭibbāʾ) is lost, some two dozen fragments of it have survived (listed UllMed 230 notes 4 and 5); among these, by mere chance, is also a slightly abridged variation of the story here told, concluding en passant with a reference to “Galen’s Prohibition of Burial” (that is, to be sure, the base text and not the commentary), see IAU 1/227,23–228,4 (translated BüLD 268f.). 219 The residence of government (dār as-sulṭān) is the palace compound of the caliph in Baghdad. 220 The so-called Azaǧ gate (bāb al-azaǧ lit. “the gate of the gallery”) was one of the chief inner archways of East Baghdad, not far from the caliphal precincts and palace gardens, see LeSBa 296 with map 8 no. 29 (for its location). 154 Text and Translation

ويدعو لهما دعاء طاهرا جميلا من غير واجبة سلفت ولا مراعاة سبقت وهما يتعجبان منه فلما كان في بعض الأيام اجتازا ولم يرياه فسألا عنه فقيل لهما إنه الليلة مات فجأة، فقالا وقد دفن، قيل لهما لا ولـكنه في الغسل، فقال سنان لأبي الحسين هل لك في أن نقضي واجبه وحق دعائه ونمضي بنصره، فقال له في ذلك شناعة وربما كان قد مات حقيقة فيصير هزرا ولهوا، فقال له سنان ٥ وربما كان قد أسكت ويدفن حيا وهذا لا يحل ولا يجوز في الصناعة، فقوى رأيهما على قصده

ودخلا عليه ووجداه قد احمر بدنه عند صب الماء الحار عليه | وقت الغسل فتشاورا في فصده 42a فقالأحدهماهذايجبأننقدمفيهتقدمة،فاستدعياأقربأهلهوأخصهمبهوقالالههذارجل ميت وقد وقع لنا فيه شك نحتاج نمتحنه فهل لك في أن تخليه معنا وأنت حاضر ساعة على أنك تكتم علينا ما نفعله إن لم يكن ما وقع لنا صحيحا، فضمن لهما ذلك وخرج إلى النساء وصرفهن إلى ١٠ دار أخرى وأظهر أنه يريد أن يكفنه بأجود مما أحضر وأن الأطباء قد جاؤا بذلك قضاء لحقه ولما خلا الموضع استدعيا فاصدا كان بالقرب وأمراه بفصده ففصدوا الرجل من أبين عرق كان في بدنه وجعل الدم يخرج ولم يزل كذلك حتى أفاق وغذواه وطيبا نفسه وانصرفا عنه وقد تبعهما جمع الحضور بالدعاء والثناء ولما كان بعد أيام اجتازا به وسألا عن أكثر ما كان يستعمل في غذائه فقال أنا رجل صعلوك وصنعتي هذه التي ترونها وأكثر أكلي منها حتى أنني ربما قطعت كبدا رطبة ١٥ فأكلت منها قطعا نية، فقالا له إن هذا كان سبب ما عرض لك فإياك واستعماله وإلا هلـكت وشيكا، وتركاه وانصرفا. ومثل هذين جماعة لم نر التطويل بذكرهم إذ القول فيهم مشاء، ولهذين الخـيرين وما أعرف شيئا أعظم إجراء ولا أحضر منفوعا من هذا الأمر الجسيم الذي يخلص من

جمع ١٣ صرفهم MS: صرفهن ٩ فتشاوروا MS: فتشاورا ٦ لهم MS: لهما ٣ احيه MS: واجبة ١

قطع MS: قطعا ١٥ كبد MS: كبدا ١٤ الجمع MS:

221 Johann Christoph Bürgel, in the context of a slim literary study from the 1980s, also dealt with the passage in hand; he considers the phrase min ġair wāǧiba salafat wa-lā murāʿāh sabaqat to be dubious (“Unklarheit im Text”), takes an erroneous reading of at face value, and suggests the ([واجبة pro quo legendum est] احيه) the manuscript nonsensical translation “im Unterschied zu seinem Bruder, der wegsah”, see BüTop 181,1f. with note 14. Text and Translation 155 them, without being obliged or expected to do so,221 a shy, friendly greeting, which they found astonishing. One day, they were (again) passing by but did not see him. So they inquired about him and were told: “He died last night all of a sudden”; and when they asked: “Has he already been buried?”, the answer was: “No, but he is just being washed”. At that point Sinān said to Abū l-Ḥusain: “Do you not think that we owe him for his greetings and that it is our duty to go and at least have a look at him?”, but the other replied: “That could redound to our disgrace—perhaps he is well and truly dead, which would make us fair game and a laughing stock!”. Sinān argued: “And perhaps he only had a stroke and is about to be buried alive, which is forbidden by law and against (the code of) the profession!”. In the end they decided to go ahead with it, entered his (house), and found his body all red from the hot water that had been poured over it | during the ablution. They agreed 42a on bleeding him. One of the two said: “We must get permission first!”.222 So they called for his next of kin and said to him: “This is a dead man, but we have reason to doubt it and need to examine him—would you leave him with us, in your presence, for an hour? The (only) condition is that whatever we do remains a secret, should our suspicions prove to be wrong”. Having promised them his discretion, he betook himself to the women whom he sent to another house, on the pretext that he wanted to wrap (the body) in the best shroud he could find, and that the doctors had come to pay off a debt. When the place was empty, they called for a nearby phlebotomist and ordered him to bleed the man, tapping the most prominent vein of his body—and the blood began to flow and kept (flowing) until he awoke! They fed him, reassured him, and walked away, followed by a crowd of onlook- ers who blessed and praised them. A few days later they made a brief visit and asked (the man) which (kind of) food he used to eat most. He replied: “I am a pauper, my trade is what you see, my staple food is my own merchan- dise, and I sometimes cut up slices of fresh liver to eat them raw”. They said to him: “This was the cause of what happened to you, so be careful not to touch it again! Otherwise you will soon perish”. Then they left him and went their way. Many (physicians) are like these two, (but) we cannot dwell on mentioning them (all)—word about them is current. (Looking) at the two good men, I do not know of any performance more impressive nor any benefit more immediate than (is exemplified by) this noble resolve that delivers

222 BüTop 181,17f. takes taqdima to mean “prognosis” and translates the present phrase, rather incoherently, as “Nun müssen wir über ihn eine Prognose stellen!”. 156 Text and Translation

مثل هذه الآفات. | فلذلك أشير على كل أحد العناية بهذا الكتاب المرشد إلى هذه المنافع الجليلة 42b وشكر واضعه المحب لنفع أبناء الجنس وإرشادهم إلى دفع هذه النازلة عنهم بقدر استحقاقه ذلك،

قدس الل ّٰه روحه.

تم القسم الثاني من المقالة الثانية من كتاب تحريم الدفن لجالينوس

٥ تفسير الشيخ عبيد الل ّٰهبنجبريلبنعبيدالل ّٰه بن بختيشوع القسم الثالث من المقالة الثانية

قال جالينوس وأما الوجه الثالث فيكون من قبل السقطة من المواضع المرتفعة أو الغوصة الطويلة 83§ في الماء أو الصيحة الشديدة أو الضغطة الشديدة تصيب الإنسان. فمن عادة ريح الحياة أن لا تصل عند ذلك مواضع من الجسد، فيغشى على أصحابها منها ثمانية وأربعين ساعة ولا سيما إن تقلصت ١٠ شحمة أذنيه.

قال المفسر لما فرغ الفاضل جالينوس من الأمراض الطبيعية التي تعرض للقوة الحيوانية وتعديد 84§ أسبابها وأعراضها ومداواتهاوكان هاهنا أسباب عرضية خارجة عن المجرى الطبيعي يتفق نذره ويعرض منها شبيه بما يعرض من تلك الأحوال المقدمذكرها ختم بها مقالته هذه. وذلك أن هذه الأعراض التيذكرها جميعها ينهزم منها الروح الحيواني إلى قعر القلب ويكون بمنزلة من فاجأه عدو

١٥ لا يمكنه مقاومته فيهرب منه إلى | أحصن موضعا له ويحـترز فيه. كذلك السقطة الشديدة والغوصة 43a الطويلة في الماء والضجة وجميع الأعراض التيذكرها وما شاكلها، إذا فاجأت الإنسان ارتاع لورودها وفزع لهجومها فتهرب الروح الحيواني منه إلى قعر القلب وإذا هربت عدمت الأعضاء الحياة فيبقى الإنسان كالميت.

وإني لذاكر وأنا بمدينة السلام وكنت حينئذ صبيا وقد اختبأت امرأة في غرفة مظلمة لأخت 85§ ٢٠ كانت لها أصغر سنا منها وكانت هذه الصغيرةكثيرة التفزع جبانة جدا وأرادت بذاك الولع بها،

ىـنفق ىـدره MS: يتفق نذره ١٢ الاعراض MS: الأمراض ١١ يصيب MS: تصيب ٨ –MS: بن3 ٥

جنانه MS: جبانة ٢٠

223 That is the animal pneuma, cf. note 200 above. Text and Translation 157

(people) from suchlike tribulations! | I therefore urge each and everyone to 42b diligently study this book (of Galen) which yields (all) those glorious profits, and to thank its dear author, who so merits it, for (his) service to the members of the species and for showing them how to avert this calamity—may God sanctify his soul!

Finished is the second section of the second treatise of the book Prohibition of Burial by Galen Commentary by the master ʿUbaidallāh ibn Ǧibrīl ibn ʿUbaidallāh ibn Buḫtīšūʿ The third section of the second treatise

Galen speaks. As regards the third cause (of cardiac coma), this may be due §83 to a fall from high places, or a long submersion in water, or a loud yell, or a violent compression, (as) it can happen to a person. In such (cases) the vital spirit223 usually no longer reaches (all) areas of the body; then the victims become unconscious for (up to) forty-eight hours, especially if their earlobes shrink.

The Commentator speaks. Having finished with the illnesses that might nat- §84 urally affect the animal faculty, and (having) listed their causes, their symptoms and their treatment, the great Galen here rightfully warns of accidental factors, (those which lie) outside the normal course (of events) and which create scenarios similar to the aforesaid; (and) in (evoking) them, he closes this treatise of his. The animal pneuma, in the wake of all the accidents he mentions, is made to retreat into the depth of the heart, just like someone who is suddenly attacked by an enemy and who, incapable of resistance, flees into | the most fortified place he can (find) and barricades himself in 43a there. So it is with a serious fall, a long submersion in water, a scream, and all such and related accidents—if a person is suddenly confronted with any of these (events), he is scared by their arrival and frightened by their assault, the animal pneuma withdraws into the depth of the heart, and when this happens the organs are deprived of life and the person left like dead.

I remember that in the City of Peace224—I was a boy back then—a woman, §85 just for fun, hid in a dark room from her smaller sister, an extremely timid and rather faint-hearted little creature whom she passionately loved; when

224 Baghdad. 158 Text and Translation

فحـين دخلت لأخذ حاجة من الغرفة صاحت بها صوتا واتفق أن الصوت جاء شديدا، فوقعت الجاريةكالميتة وعرض لها جميع ماذكره جالينوس مما سنورده، وبقيت أختها متحيرة واجتمع إليها الجـيران ودخلت مع القوم الذين دخلوا، ولم تزل كذلك ساعات وهم يرشون الماء على وجهها ويلـكزونها يفتحون فكها ويلقون فيه جلابا، وهى ميتة لا يختلج فيها عرق حتى مضى عليها زمان ٥ طويل، وأشارت امرأة عجوز بإسقائها شرابا عتيقا ويشممونها روائح كزرباج، فلما فعل ذلكوكان قد مضى عليها ساعات أفاقت. ولما وقفت على هذه المقالة بينت ما كان عرض لتلك وأنه ينبغي أن يكون العرض بحسب طبيعة القلب، فإن الشجاع لا تنكيه الأمور المفزعة مثل الجبان،وكذلك

باقي | الأمور المذكورة تكون بحسب طبيعة بدن الممتلئ بها، فيجب أن تنظر في ذلك. ورأيت 43b جماعة سقطوا من الدواب من مواضع مرتفعة فلحقهم هذا الإغماء وأقاموا الزمان المذكور ودونه ١٠ وأفاقوا وبرؤوا. وهذا كثيرا ما يعرض للناس حتى أنني رأيت مصارعا صرع صرعة شديدة على ظهره وقام ومضى إلى منزله، فحـين دخل منزله وقع مغشيا عليه وأقام ثلاثة أيام ودفن، ورأيته وهو محمول على النعش وركبتاه منصبتان وقوى في نفسي أنه دفن حيا لأجل انتصابركبتيه، ولأنني

كنت في ذلك الوقت متعلم لم يمكني القضاء بشىء بل قلت للشيخ الذي كنت أصحبه رضى الل ّٰه عنه إن هذا قد رابني انتصاب ركبتيه، فقال ما الحيلة الساعة وهذا فيه أشياء، وسكت عني ولم ١٥ يمكني اللجاج عليه ودفن ذلك وأظنهكان حيا.

فأما قوله فيغشى على صاحبها منها ثمانية وأربعين ساعة فهو تحديد لأطول زمان يمكن أن يبقى 86§ الروح الحيواني في القلب بغير ترويح وذلك بحسب طبيعة القلب والبدن كما قلنا، فأما إن جاز هذا الزمان مات المريض بلا شك فلذلك حدده الفاضل جالينوس. وذلك أن الجسم يتنفس بمسامه

et addidit ,شربا MS: شرابا ٥ عرقا MS: عرق ‖ .in margine يتنفس ظ ,in textu يختلج MS: يختلج ٤

مغشيا ١١ مصارع MS: مصارعا ‖ كثير MS: كثيرا ١٠ .in margine ا litterulam ٢ scriba cum siglo

١٤ يمكنني MS: يمكني ١٣ حي MS: حيا ‖ ركبتيه منصبتين MS: ركبتاه منصبتان ١٢ مغشي MS:

الالجاج MS: اللجاج ١٥ –MS: عنه Text and Translation 159

(the girl) walked into the room to fetch something or other, (the woman) let out a yell which happened to be very sharp indeed; the girl fell down like dead, showing all (the symptoms) which Galen and we ourself will explore (below);225 her (older) sister was left devastated, the neighbours gathered around her, and I followed the entering crowd; (the girl) remained in this (state) for hours, whilst they splashed water on her face, slapped her, and opened her jaw(s) to pour in rose-water; but she (stayed like) dead, not a (single) vein was quivering, and a long time went by in that manner; then an old woman suggested to feed her aged wine, and they (also) made her smell the aromas of some spoon-meat; eventually, after (all) this had been done and (many) hours had passed, (the girl) woke up again. When I (later) studied this treatise, it became clear what had happened to the girl, and that such an accident must have something to do with the constitution of the heart—for scary things do not impact on the brave as they do on the coward; and so it is with the other | (afore)mentioned accidents—their (effect 43b also) is relative to the natural disposition of the body to whom they occur. A lesson worth learning! I have seen many who fell off (their) riding animals from high up, lapsed into this (kind of) coma, remained (in it) for a similar (length of) time or less, then woke up again and recovered. This (sort of accident) happens to people so frequently that I once even saw a wrestler who was harshly thrown down on his back, got up, and went home; as he entered his house, he lost consciousness and was buried after three days—I still see him being carried on a bier, with his knees raised, and suspecting him to be buried alive because of precisely this feature; as I was (only) an apprentice at the time, having no authority to do anything, I turned to the teacher whom I was then accompanying—may God be pleased with him: “I am alarmed by the upright position of this one’s knees!”, but he just said: “There is nothing to be done anymore, now that he got to this point”; then he fell silent and it was impossible for me to push him (any further); that (wrestler) was buried, and I believe he was alive.

Regarding (Galen’s) words “then the victim becomes unconscious for (up to) §86 forty-eight hours”, this is the maximum time limit that the animal pneuma can subsist in the heart without ventilation, depending on the natural disposition of the heart and the organism (as a whole), as we (just) said; if this term is exceeded, the patient dies, no doubt, which is why the great Galen thus defines it. As a matter of fact, (during that period of time) the

225 Cf. §§87 and 88. 160 Text and Translation

تنفسا خفيا فتتروح به الحرارة الغريزية بعض الترويح فأكثر ما يمكن أن يمد هذا القدر المذكور

فإن أفاق وعاد التنفس الطبيعي لا طفئت وتلاشت. والدليل على ذلك | ما نراه يعرض للمخنوقين 44a ولـكثير ممن يموت فجأة ويموت بالنزلات أن تبقى أبدانهم زمانا طويلا حارة ويرافئهم شىء لطيف يتحلل أولا فأولا، وهذا لو تأمله الإنسان في الحيوان المذبوح وغيره لوجده عيانا وذلك أن لحم ما ٥ صغر ولطف أسرع بردا وجمودا مما كبر وغلظ حتى أن لحم البقر يبقى زمانا طويلا يختلج أكثر مما يبقى لحم الكباش. وعلى هذا يتقايس جالينوس حد الزمان بأطول ما يمكن أن تبقى الروح ساكتة في قعر القلب.

قال جالينوس وعلامة صاحب ذلك أنه يشبه الميت يعلو وجهه غبرة وخضرة وتخصر أظفاره 87§ وتبرد يداه ولا ينبض في بدنه عرق أصلا إلا عرق واحد في باطن اللبة وعرق في المنخر الأيسر ١٠ إذا أدخلت اليد في أنفه وجد نابضا.

قال المفسر سبب هذه الأعراض جميعها هو غلبة البرد لأجل هرب الحرارة إلى قعر القلب وعدمها 88§ مادة الحياةكماذكرنا. فأما العرق الذي في باطن اللبة فهو المقدمذكره في القسم الأول من هذه

المقالة، وأما العرق الذي في المنخر الأيسر فلأن وضعه هناك ظاهر قريب صارّ يحس بحركته إذا أدخلت الإصبع فيه ويصبر الإنسان ساعة ولا يسكن أيضا إلا عند الموت الحقي لأجل قربه من

١٥ القلب وإنه من أكثر شعب هذا العرق الذي يمر باللبة وموضعه قليل اللحم | فهو أبين للحس. 44b

٤ زمان طويل MS: زماناطويلا ٣ الا MS: لا ٢ .in margine, – in textu خفيا ٢ MS: خفيا ١

‖ ىـدىـه MS: يداه ٩ و + MS : يتقايس ٦ كبز MS: كبر ٥ لوجدته MS: لوجده ‖ تاملنه MS: تأمله

ظاهرا قريبا MS: ظاهر قريب ١٣ المتحم MS: المنخر ‖ عرقا MS: عرق1

226 Here, the Istanbul and Paris manuscripts read taḫḍarr “are green” (instead of taḫṣar “are icy”). 227 Here, the Istanbul manuscript reads wa-taunā min yadaihī “and (his fingers) sag from his hands” (instead of wa-tabrud yadāhū “and his hands are cold”); the Paris manuscript omits the phrase altogether. Text and Translation 161 body breathes imperceptively through the pores of its skin, providing the innate heat with (at least) some ventilation, but this cannot extend beyond the stated term at most—if (the patient) wakes up and normal breathing returns, (the innate heat) is not extinguished nor exhausted. The proof is | 44a what we see happening in people who choked to death and in many of those who died all of a sudden from catarrhal diseases, (namely) that their bodies stay warm for a long time and that they are coaxed by something subtle which (only) gradually disappears; likewise, if somebody were to observe, for example, a slaughtered animal, he would clearly find (a related phenomenon), namely that flesh which is thin and tender cools down and stiffens faster than (flesh) which is thick and tough—so it is that the flesh of bulls keeps quivering for a longer period of time than the flesh of rams. On (the basis of) such analogies Galen estimated the maximum time span within which the (animal) pneuma can remain quietly in the depth of the heart.

Galen speaks. Indication(s) that someone fell victim to such (an accident) §87 include: he is like dead; his face turns dust-coloured or green; his fingernails are icy226 and his hands are cold;227 no blood vessel whatsoever of his body pulsates, except for one artery inside the jugulum and another in the left nostril,228 (which latter) can be found beating if (a finger of) the hand is introduced into his nose.

The Commentator speaks. The cause of all these signs is a predominance of §88 coldness: the (innate) heat flees into the depth of the heart and is deprived of the stuff of life, as we already indicated.229 As for the artery which is inside the jugulum, it has been mentioned before in the first section of this treatise.230 As for the artery which is in the left nostril, (it is significant) because its location there is obvious, close (to the touch), and well-defined; (because) its movement can be felt by anybody who inserts a finger and exercises a little patience; and also (because) it is only silenced in the event of real death—this (blood vessel) is near to the heart, being one of the many exten- sions of that artery which runs past the jugulum,231 and (as) its embedment is fleshless, | it can easily be palpated. 44b

228 The lateral nasal artery. 229 Cf. §84. 230 Cf. §66. 231 The ascending aorta, broadly speaking. 162 Text and Translation

لاق سونيلاج نمهدعبيامصفقلاتحتلعجتوصفقىلعناسنإلامونتنأهجالعيفهجولاو 89§ ءافرطلاوسبايلامرفسمجلاناديعولهبألاوسوردنسلابصفقلاتحترخبتمث،اعارذضرألا هيلجروههجوىلعشرتوةعاسدعبةعاسهسفنسبحتوهالعأنملخلاوءاملابحضنتواديدشاريخبت هتعاسنمقيفيهنإف،درابلاءاملا .

٥ لاق رسفملا هبقيليامعضوملااذهيفدروننحنو،ةتكسلاهذهجالعيفسونيلاجهركذاماذه . اممو 90§ لبقنمءاسنللىشغلااذهضرعيهنألةأرماضيرملاناكنإةصاخوقارحلامشكلذيفعفني ةيقلتسمهيفةأرملانوكتمحرلاقانتخانأةتكسلاومحرلاقانتخانيبقرفلاو،محرلاقانتخا ةقافإريغبامئادءامغإلانوكيةتكسلاواهيلعىمغيمثاهنعفخيامتقويفمهفتوايعيبطءاقلتسا . كشمجنرفإلاوهيوبجنرذابلانيخدتو،لفنرقلاوديجلايدنهلادوعلاحئاوروربنعلامشاضيأعفنياممو ١٠ ندبلايفاهطسبوبلقلاةرارحءاشنإيفةيصاخهلكسملانإفكسملاببلقلاىلطو،هبايثتحت . ليبسلاهيلإدجيامعيمجىهتنينأو،حرفملابفورعملانوجعملاوقايرتلابءايوركىقسينأعفنيو . ناحلألاةرادإومهنمبرقلابىقيسوملابرضلاكلذيفعفنيامغلبأنمو | لامعتساوةعجسملا 45a شعتنتوروثٺمهترارحنإف،برضلايفاضيأةقيرطلاهذه . فافختسالاومتشلااضيأعفنيدقو

MS: هيوبجنرذابلا ٩ .sic هرمالا MS: ةأرملا ٧ سبحي MS: سبحت ٣ مرـڡـساوحلا MS: مرفسمجلا ٢

عيمخلاوهـىـىـى MS: عيمجىهتني ‖ اوكٯـست MS: ءايوركىقسي ١١ هوبجـىرذابلا

232 Here, the Paris manuscript reads aṣaf “caper” (instead of abhal “savin”). 233 ǧamisfaram < Persian ǧam-isparam (ǧam [cognate with यम] “Solomon” and isparam “basil”), thence calqued in Arabic raiḥān Sulaimān “Solomon’s basil”, see VuLex 1/527a with 90a and 526b; whilst the etymology of the term ǧamisfaram is thus fairly clear, its botanical identity is less certain—it surely denotes a species of Ocimum and has in fact tentatively been equated with O. filamentosum or O. gratissimum (SchṬab 146 no. 205), both of which are commonly rendered as “African basil”. 234 Here, the Istanbul and Paris manuscripts add the following sentence, apparently referring to the entire second treatise: “Such are the deathlike conditions which (directly) involve the vital [Paris: animal] faculty, and which are obscure to laymen and ignorant doctors alike”. 235 Short for great theriac, on which see note 124 above. Text and Translation 163

Galen speaks. The method of treating this person is that you lay him on a lat- §89 tice which you have mounted from the ground by a cubit; then you expose him thoroughly to the fumes of sandarac, savin,232 dried basil stalks233 and tamarisk, which you burn underneath the lattice; from above, you besprin- kle him with water and vinegar; hour after hour you (thus) devote yourself to him, and (also) splash cold water on his face and on his feet—in due course, he will rise.234

The Commentator speaks. So much for what Galen has to say about the §90 treatment of this (kind of) stupor, which gives us the occasion to adduce ourself some relevant (measures). Useful in such (a situation) is to make the patient smell something burning, especially if (this patient) is a woman, as that (type of) unconsciousness befalls women (also) from a suffocation of the womb—the difference between suffocation of the womb and (cardiac) stupor is that in (case of) the former, the woman lies on her back in a natural posture, she is aware of being light(headed) at the time (of the episode) and before she actually faints; (in case of cardiac) stupor, the coma (moreover) is long-lasting, with no ray of solace. Useful are also the smell of ambergris, the aromas of good Indian lignaloes and clove, the fumes of lemon balm and sweet basil (penetrating the patient’s) clothes from beneath, and a coat of musk (placed) on the heart, for musk has a special property when it comes to building up cardiac heat and spreading it throughout the body. Useful is to make (the patient) swallow caraway (mixed) into the theriac,235 or the electuary known as bringer of happiness,236 or any other (such drug) that can possibly be found in the end. One of the most effective (things) in that type (of unconsciousness) is (playing) music next to these (patients), chant- ing for them songs | in rhymed prose, and employing also, in the same vein, 45a percussion instruments, for (all) this rekindles and revives their (inner) heat.

236 The generic name mufarriḥ “bringer of happiness” almost certainly relates to the maḥadyānā compound, a drug of rare occurrence in Arabic pharmacy—its preparation is described in aṭ-Ṭabarī’s (d. soon after 240/855) Firdaus al-ḥikma “Paradise of Wisdom” (completed 235/850), where it is said to “gladden the heart” (yufarriḥ al-qalb) and also furnished with the (Persian) calque anūšdārū “happy-remedy”, see ṬabFir 599,6–18; in ar-Rāzī’s (d. 313/925) Kitāb al-Ḥāwī “Comprehensive Book” (redacted mid 4th/10th century), the drug makes another, isolated appearance, see RhaCB 194f. no. 37. The remedy itself, judging from its designation maḥadyānā, must originate in a (lost) prototype of either Syrian ( ܡܚ煟ܝܢ焏 “laetificans” [root: ḥdy], see PSThes 1/1201) or Indian (महयत् “making glad” [base: mah], see MWDic 753c) coining; for a discussion of the subtleties see SchṬab 457–461 no. 700. 164 Text and Translation

ليثور الغضب فإن الغضب يغلي دم القلب وينشر الحرارة الغريزية معه لطلب الانتقام. والشراب العتيق والميسوس وسا ئر الأشربة العطرة تنفعهم إذا أمكن بلغها. وبالجملة جميع الأشياء اللطيفة الحادة الحارة إذا دخن بها عندهم نفعهم.

تمت المقالة الثانية من كتاب جالينوس في تحريم دفن الأحياء

٥ تفسير الشيخ الجليل أبي سعيد عبيد الل ّٰهبنجبريلبنعبيدالل ّٰه بن بختيشوع رضى الل ّٰه عنه

بسم الل ّٰه الرحمٰن الرحيم وبه نستعين

المقالة الثالثة ١٠ من كتاب جالينوس في تحريم دفن الأحياء

تفسير الشيخ الجليل أبي سعيد عبيد الل ّٰهبنجبريلابنبختيشوع وتختص بذكر من يعرض له الغشى من قبل الأحداث النفسانية

قال جالينوس قد فرغنا من المقالة الثانية التي تعرض في القوة الحياتية فقال الناس إنهم موتى 91§ فيدفنونهم وهم أحياء، والآن فلنأخذ فيذكر ما نريده من أمر هذه المقالة. فنقول إن ما يعرض ١٥ في الجنس من هذا الداء الذي يدفن منه الإنسان حيا | قد يكون من قبل الرعب والغم والفرح 45b المفرط، كل ما أفرط من ذلك فهو قاتل.

الحياتية ١٣ .in margine, – in textu ٢ بذكر MS: بذكر ١٢ .per metathesim سيعد MS: سعيد ١١

.in margine, – in textu فهو ٢ MS: فهو ١٦ حي MS: حيا ١٥ الحـىاىـه فقيل MS: فقال Text and Translation 165

Useful moreover are vilification and humiliation in order to arouse (their) anger, for anger makes the blood in the heart boil and thereby dispatches the innate heat in search of revenge. Useful to them are aged wine, iris wine, and other scented beverages, if they can be procured. And fumigating (the space) around them with anything delicate (or) sharp (or essentially) hot is always useful.

Finished is the second treatise of Galen’s book Prohibition to Bury the Living Commentary by the honourable master Abū Saʿīd ʿUbaidallāh ibn Ǧibrīl ibn ʿUbaidallāh ibn Buḫtīšūʿ may God be pleased with him

In the name of God the Merciful the Compassionate to Whom we turn for help

Treatise Three of Galen’s book Prohibition to Bury the Living Commentary by the honourable master Abū Saʿīd ʿUbaidallāh ibn Ǧibrīl Ibn Buḫtīšūʿ and dedicated to discussing those who fall unconscious in the wake of psychological events

Galen speaks.237 We have brought to an end the second treatise which was §91 concerned with the vital faculty,238 (leading to situations where) people say: “These (victims) are dead”, and then bury them alive; now we shall begin with discussing the proposed subject of the present treatise. So we say: what happens in this kind of illness, as a result of which a person may be buried alive, | can (also) be caused by fear, sorrow239 or overwhelming joy— 45b anything here that exceeds the normal bounds is (potentially) fatal.

237 In the base text, this paragraph contains a passage which ʿUbaidallāh shifted from its original place, cf. §9 with note 29 above; moreover, the Paris manuscript shows, from the beginning of the third treatise up until and including §95, a number of unwarranted additions as well as a rather incoherent and disruptive train of thought, cf. p. 321 below. 238 Here, the Istanbul and Paris manuscripts read al-qūwa al-ḥayawānīya “the animal faculty” (instead of al-qūwa al-ḥayātīya “the vital faculty”), but see note 200 above. 239 Here, the Paris manuscript reads hamm “grief” (instead of ġamm “sorrow”). 166 Text and Translation

قال المفسر لما فرغ جالينوس من الكلام على العضوين الرئيسيين أعني القلب والدماغ وذكر الأشياء 92§ التي تعرض فيهما فيجلب الغشى الشبيه بالموت وأتبع ذلك بما يليق به ويدخل معه في المقالتين المتقدمتين أخذ في هذه المقالة بذكر الأحداث النفسية التي تجلب الموت أو الغشى الشبيه بهكما وعد في صدر كتابه وذكر الأشياء العامة التي تعم أصنافا كثيرة من الأحداث النفسانية وتجري ٥ مجرى الأجناس لها. فإن الغم يجمع الأسف والحزن والحسد والفقد والفراق والفقر وبالجملةوكل أمر محبوب مشهى يفوت الإنسان إدراكه، والفرح يجمع بلوغ المراد من سا ئر الأشياء الموادة ونيلها. فإذا أفرطا حتى يخرجان عن الأمر الطبيعي ربما قتلا، هذا بالجمع وهذا بالتفرقة. لأن الغم يجمع الحرارة الغريزية ويحصرها في القلب وتكون بصورة النار المحصورة فإن زاد انحصارها خمدت وطفئت كما تطفأ النار التي تعدم الترويح وتنحصر في موضع ضيق لا ترويح فيه، والفرح يفعل ١٠ ضد هذا وذاك أنه يلهبها ويفرقها ويبسطها في الجسم فإن زاد انتشاره لها وبسطه إياها طفئت لأنها إن أبعدت عن مادتها ضعفت وطفئت كما يعرض للناس التي تروح وتفرق أجراؤها فتطفأ

وٺتلاشى. | ولذلك يجب على الإنسان العاقل اللبيب أن يقدر أعراض نفسه بحسب طاقته ويصلح 46a تدبير جسمه ليسلم من هذه الأعراض الفاحشة. وقدذكرنا مداواة هذه الأعراض وغيرها من الأخلاق الرديئة في كتابنا الموسوم بطب النفس لأننا جمعنا فيهكل ما يحتاج إليه من مداواة ١٥ الأخلاق فمن أحب استقصاء العلم بذلك أخذ من هناك، فأما في هذا الكتاب فنحن نذكر ما يقتضيهكلام الفاضل جالينوس فقط.

فأما الرعب فيجمع الفزع والهلع ومفاجأة الأهوال. وذلك أن الرعب يحدث عند إحساس 93§ الإنسان بمكروه يناله وإشرافه على ضرر يلحقه إما في نفسه أو في ماله أو في محبوبه فحـين يحس

.in margine, – in textu الاشيا ٢ MS: الأشياء ٦ اصناف MS: أصنافا ٤ الرييسين MS: الرئيسيين ١

اشاره MS: انتشاره ‖ تفرقها MS: يفرقها ١٠ انحصارلها MS: انحصارها ٨

240 Cf. §1. 241 This work from ʿUbaidallāh’s pen, which the Arab bio-bibliographers seem to ignore, is only known to us through self-citations—two in the present text (cf. §105), and another in his masterpiece on psychosomatics; from this latter source, which is edited and translated, we also learn that the full title of the (lost) work was Ṭibb an-nafs Text and Translation 167

The Commentator speaks. Having finished (his) discourse involving the §92 two cardinal organs heart and brain, (having) dealt with the things that might affect them and lead to deathlike unconsciousness, and (having) thus included into the two foregoing treatises all relevant (information), Galen (now), in this treatise (and) as he promised at the beginning of his book,240 starts to talk about events that might affect the soul and lead to death or (death)like unconsciousness; and (here) he mentions (only some) general conditions which (in fact) comprise a multitude of related psychological states. Thus, sorrow encompasses regret, sadness, envy, loss, separation, deprivation, in short (it is a reflection of) anything that a person loves (and) desires but fails to attain; joy encompasses the achievement and fulfillment of whichever goals and wishes may be dear (to a person). But (either of) these two (emotions), when exaggerated beyond the normal scope, can kill—sorrow through contraction, joy through expansion. (This is so) because sorrow rounds up and detains the innate heat inside the heart— (there) it becomes like a smothering fire and, if detained for too long, it stifles and (eventually) expires, just as a fire dies if it is deprived of ventilation and confined in a narrow, stuffy place; joy (on the other hand) does the opposite, it ignites (the innate heat), scatters and spreads it all over the body, and if this squandering and dissipation proliferate, (the heat) expires (also)—for if it is removed from its material source, it weakens and perishes, just like what happens to those people who leave (home) and err from their servants: they languish and (then) vanish. | Therefore, a sensible, intelligent person must 46a (try to) control, as much as he can, the commotions of his soul, and (also) cultivate his physical conduct so as to protect (himself) from these disgrace- ful manifestations. We already discussed how to treat these manifestations, as well as other ignoble character traits, in our book branded Medicine of the Soul,241 in which we assembled all that is necessary for a (successful) treatment of morals—whoever wishes to gain a deeper insight into this (subject) may take it from there; as for the present book, we only mention what is required by the remarks of the great Galen.

As regards fear, it encompasses anxiety, panic, and sudden (confrontation §93 with) objects of terror. Fear arises when a person feels that he is threatened by something abominable or faced with imminent danger, be it in relation to himself, or his property, or a loved one—whenever he senses that, he

wa-mudāwāt al-aḫlāq “Medicine of the Soul and Therapy of Morals”, see BuḫRis 64,1 (Arabic text) and 100,12f. (German translation). 168 Text and Translation

بذلك يرعب ثم يفزع ويقع به الفكر في الحادثة فإن رآها أكثر من الطاقة هلع لها فإن كان في طبعه جبانا فإما ربما قتله فزعه إذا تطاول به أو أداه إلى الغشى المتتابع. كماذكر الفاضل جالينوس في المقالة الأولى من كتابه إلى غلوقن عند تعديده أسباب الغشى فقال وقد يعرض أيضا الغشى لقوم قوة عوارض النفس وأكثر ما يعرض ذلك للمشايخ وللضعفاء من أى سبب كان ضعفهم فإن

٥ كثيرا من هؤلاء إذا اغتموا أو سروا أو غضبوا عرض لهم الغشى وربما عرض لأصحاب هذه | 46b الأحوال الغشى من أدنى رشح يرشح أبدانهم إذا كان في غير الوقت الذي يحتاج إليه فيه.

فأما مفاجأة الأشياء فتنقسم قسمين: قسم يكون من مفاجأة الأهوال والنظر إلى الأشياء البشعة 94§ المفزعة فيحدث ذلك موتا وحيا أو غشيا، وذلك لهرب القوة من ذلك الأمر وغوصها إلى قعر القلب كمن يهرب من عدوه إلى أحصن موضعا له، وربما كان هربها أقوى من ذلك فيتلف ١٠ الإنسان كما يعرض لمن يؤخذ من أحصن موضعا له فيكون ذلك سبب لتأذيه ودماره. وقسم آخر يكون من مفاجأة الأشياء المحبوبة المشتهاة مثل ملاقاة حبيب قد أيس من لقائه والقلب متشوق إليه والنفس شديدة التطلب له والانصباب إليه فيعرض لقاؤه بغتة فيحدث ذلك غشيا، وربما أحدث ذلك موتا لأجل ما يعرض للحرارة من الانتشار لأنه ضرب من الفرح يفاجئ الإنسان فتنبسط حرارته فربما قتله.

١٥ وجالينوس قد قسم هذه الأشياء في هذه المقالة: قال جالينوس وقد ينقسم ذلك على وجهين، أعني 95§ بذلك أن تكون العلة تعرض لصاحبها من جهتين. أما من جهة فمن قبل الفزع والغضب وإتيان

MS: هربها ٩ حيا MS: وحيا ‖ من + MS : فيحدث ٨ رسخ ىـرسحه MS: ر شح يرشح٦ اذ MS: إذا ٥

.paullulo inter lineas و MS: و1 ‖ يعرض MS: تعرض ١٦ هربهما Text and Translation 169 becomes fearful, then anxious, his mind focuses on the (perceived) threat, and once he has seen more of it than he can bear, he panics; if he is cowardly by nature, his anxiety, when prolonged, might either kill him or else throw him into unconsciousness. Thus, the great Galen says in the first treatise of his book To Glaucon, when enumerating the causes of unconsciousness: “Unconsciousness also occurs to people on the strength of disturbances of the soul; this mostly affects old people or those who for one or another reason are weak—many of them faint when they are sad or happy or angry; and sometimes people in these | (emotional) states faint from the slightest break 46b of sweat on their bodies, if it happens at the wrong time”.242

As regards surprises, they come in two forms. One form is a sudden (con- §94 frontation with) objects of terror and the sight of ugly, dreadful things, (all of) which may lead to a quick death or to unconsciousness—this is so because the (animal) faculty flees from that aspect and dives into the depth of the heart, just like someone who flees from his enemy into the most fortified place he can (find); and sometimes the escape (turns out to be) so disastrous that it destroys the patient, just like it can happen to someone who has been ousted from his fortified refuge and as a result suffers harm and annihilation. The other form is a sudden (confrontation with) things dear (and) desired, such as the (unexpected) reunion with a long-lost lover for whom the heart was yearning and whom the soul was ardently, passionately seeking—then, out of the blue, this encounter happens and fainting is the result; sometimes, such (an event) may (even) lead to death, as the (innate) heat is subjected to diffusion: for (this kind of surprise) is a variety of joy that assails the person all of a sudden, spreads his heat (all over the body), and thus may well kill him.

(All) factors (tributary) to this treatise have been classified by Galen himself §95 who says: “The subject (of the present treatise) can be divided into two categories, by which I mean that the illness (here) befalls its victim under two

242 This is a reference to Galen’s Πρὸς Γλαύκωνα θεραπευτικά “To Glaucon on Therapeu- tics” (Arabic title Ilā Ġilauqun fī mudāwāt al-amrāḍ et al., cf. UllMed 45f. no. 40 and GaS 3/82f. no. 6)—there, the passage runs as follows: “Furthermore, some swoon due to the strength of the psychic affections. Old people particularly suffer this, as do those who are otherwise weak. Many of them have swooned when grieving, overjoyed or crying, rejoicing or angry. But sometimes also untimely sweating appears suddenly in those affected in this way, and brings swooning as well”; see GalKü 11/48f. = JoGal 410 (Greek) with 411 (English) and further FiCG 57f. no. 70. 170 Text and Translation

الشىء الذي قد أيس منه بغتة، فإن القلب ينفتح لذلك فيشتعل ريح الحياة عن البغتة وينتشر إلى

جميع الجسد وقد يكون من ذلك الموت | الحقي. 47a

قال المفسر قد جمع جالينوس في هذا القول ما قدمنا شرحه وجعله وجها واحدا من الوجهين 96§ اللذين نريدذكرهما وقدمه لاستمالة على فنون شتى من الأعراض النفسية التي تحدث انتشار الحرارة ٥ الغريزية الذي هو أقوى الأسباب في إحداث الموت الحقيقي أو الإغماء الشبيه به، لأنه على الأكثر يحدث الموت من الانتشار العارض للحرارة وعلى الأقل يحدث من انحصارها. فلذلكذكر جالينوس الأعم وأشار إلى الأخص، وأيضا فلأنهذكر الأسباب التي يعرض منها انحصار الحرارة وكمونتها في قعر القلب في آخر المقالة التي قبل هذه وذكر مداواتها هناك لم نرد تكرير ذلك في هذا الموضع. بلذكر هاهنا ما يعرض من انتشار الحرارة وجعل الغضب موضع الغم لأن مخرجهما ١٠ من مكان واحد، أعني بذلك أنهما يحدثان من وقوع الأمر بخلاف المراد، فإن هذا متى كان ممن هو أشرف أهاج غما وحزنا ومتى كان ممن هو أخس أهاج غضبا وحرصا على الإسقام والتشقي. ولذلك حد الأطباء الغضب بأنه غليان دم القلب لطلبه الانتقام، ومن المفهوم أن الغليان يتبعه انتشار الحرارة وانبساطها وانتشاطها ومتى أفرط يتبع ذلك الموت أو الغشى الشبيه بالموت. فلذلك قال جالينوس إن القلب ينفتح ويشتعل | ريح الحياة وقد يكون من ذلك الموت، إبانة للسبب 47b ١٥ المميت ومن أين يدخل الموت وكيف يحدث الإغماء من هذه الأمور. ولماذكر السبب أتبعه بالعلامة الدالة على الحياة والموت.

.expresso modo احسن MS: أخس ١١ نريد MS: نرد ٨ الـ●ـغم MS: الأعم ٧ البعثه MS: البغتة ١

نتـڡـتخ MS: ينفتح ١٤ وانتشارها + MS : انبساطها ١٣

243 Here, the Istanbul manuscript reads ukīra “intensely awaited” (instead of uyisa “desperately hoped-for”); the Paris manuscript is defective at this place. 244 That is the animal pneuma, cf. note 200 above. Text and Translation 171 types. One type is caused by anxiety, anger, or the sudden arrival of something desperately hoped-for243—(in the latter case) the heart opens up to the emotion, the vital spirit,244 flaming from the event, is scattered all over the body,245 and (then) real death | may ensue”. 47a

The Commentator speaks. Galen has summarized with these words what we §96 already commented upon, (except that) he handles the two (different) kinds (of physiological response), which we purposely distinguished, as one;246 he gives priority to the one (kind) in order to attract (the reader’s) attention towards the manifold variations of those psychological states that lead to a diffusion of the innate heat, which (latter response) is the strongest cause for the occurrence of real death or (death)like coma—in most (cases) death results from a release of (innate) heat, only seldom from its deten- tion. This is why Galen mentions the most common (cause) and (barely) hints at the exceptional; besides, he already pointed, near the end of the preceding treatise, to the mechanics behind the detainment and conceal- ment of the (innate) heat in the depth of the heart; and since back there he (also) explained how to treat this (condition),247 we have no intent to repeat it here. At present, (Galen) actually discusses what happens when the (innate) heat is diffused, and he uses (the term) anger in place of sorrow because both (emotions) depart from the same point, meaning that they are both triggered by incident(s) that fall contrary to expectation—then, if (the affected) somebody is of noble (character), he will be moved by sorrow and sadness; if he is of ignoble (character), he will be moved by anger and greed on a sickening, wretched (level). For this (reason), physicians describe anger as a boiling of cardiac blood in search of revenge—it is understood that this boiling provokes a scattering, spreading and roaming of (innate) heat, and when amplified leads to death or deathlike unconsciousness. Therefore Galen says “the heart opens up, the vital spirit | is flaming, and (then) death 47b may ensue”, clarifying the fatal cause, and wherefrom death comes, and how coma is occasioned by these events; and now that he has dealt with the etiology, he turns to the sign indicative of life or death.

245 The Paris manuscript here, rather incoherently, reads “the vital spirit is impeded from reaching (all areas of) the body”—a valid effect but only for depressive emotions such as sorrow, cf. §92. 246 The two different kinds of physiological response to psychological stress are explained by ʿUbaidallāh in §92, to wit: a scattering of innate heat in case of euphoric emotional states, and a stifling of innate heat in case of dysphoric emotional states. 247 Cf. §§73 and 79 respectively. 172 Text and Translation

فقال جالينوس والعلامة في أن ذلك موت أو ليس بموت أن من مات من هذه العلة أو من لم 97§ يمت لا بد من أن تشخص عيناه وتبقى مفتوحتين، فإذا أردت أن تعلم أميت هو أم لا فمر بمصباح يؤتى به وأدخل الإنسان إلى بيت مظلم ثم أقم المصباح حيال وجهه وانظر إلى نقش عينيه فإن رأيت مثال المصباح في ناظره متصورا فهو حى وإن لم تره كذلك ووجدت الناظر نفسه أخضر ٥ فإنه ميت.

قال المفسر لما كانت العلامات الدالة على الحياة أكثرها مأخوذة من العروق الضوارب وكان 98§ القلب والعروق في هذه الحال قد عدما الحركة لم تتحصل منهما دلالة، ولما كان العرض التابع للمرض يعم الحى والميت معا لم تخلص منه ميزة يفرق بها بين الغشى والموت. فلذلكقالجالينوس أن من مات من هذه العلة أو من لم يمت لا بد من أن تشخص عيناه وتبقى مفتوحتين، أى لا ١٠ ينبغي أن تعبر بانفتاح العينين فإن هذا عرض تابع للتمدد الذي يحدث من انتشار الحرارة الغريزية

فإن | الأعضاء تنبسط عند ملاقاة الحرارة وتجتمع عند ملاقاة البرد لا سيما العينين فإنهما تمتلئان 48a روحا فتتمددان وتنفتحان. ولما كان الأمر على هذا طلبت العلامة من قبل الشىء الأخص، وذلك أن الأعضاء الشريفة أعني الدماغ والقلب والـكبد في هذه الحال تكون سليمة على اعتدالها الطبيعي الخاص بها وإذا فات أمر النبض واستنباط العلامات من العروق الضوارب أو النفس ١٥ لم تبق علامة تدل على الحياة إلا من العينين لأنهما شفافتان وهما مملوءتان روحا نفسانيا: فإن كان الإنسان حيا وأقيم نجاؤه ببصره شخص ما انطبع في الرطوبة الجليدية وأضاءت من النور النفساني الذي يتصل بها من العصبة الجوفية المسماة النورية ورأى الناظر إليها تلك الصورة منطبعة في العينين، وإذا مات الحيوان وأنفش هذا الروح ضمرت الأجزاء التي كان تمددها هذا الجسم النوري

MS: العرض ٧ تراه MS: تره ٤ خيال MS: حيال ‖ ىـوىاىـه MS: يؤتى به ٣ قال + MS : فقال ١

MS: تنفتحان ١٢ يمتليان MS: تمتلئان ١١ ىـعـىـر MS: تعبر ١٠ –MS: و ٩ تين MS: بين ٨ الغرض

بصـىـره MS: ببصره ١٦ مملوتين MS: مملوءتان ‖ شفافتين MS: شفافتان ‖ يبق MS: تبق ١٥ ينفتحان

والجوفا MS: الجوفية ١٧ .per metathesim Text and Translation 173

Galen speaks then. In order (to be able) to diagnose the presence or absence §97 of death, (you first need to remember) that the eyes of a victim of this illness are always fixed and remain wide open, no matter whether or not he is dead. Now if you want to know his state of being, order a lamp to be fetched and have the patient moved into a dark room; then hold up the lamp in front of his face and look at the pigmentation of his eyes—if you see the image of the lamp reflected in his pupil, he is alive; if you do not see it thus, and (if) you find that the pupil itself is glazed, he is dead.

The Commentator speaks. Since most signs indicative of life are taken from §98 the arteries, and (since) in this condition both heart and blood vessels lack movement, no conclusion can be drawn therefrom; and because the symptomatic feature of this illness applies to the living as well as to the dead, no decisive judgement can be made with regard to distinguishing unconsciousness from death. This is why Galen says “that the eyes of a victim of this illness are always fixed and remain wide open, no matter whether or not he is dead”, meaning that the gaping eyes are no diagnostic criterion; this feature is consequent to a (general) dilation which results from the diffusion of innate heat—| organs expand when they meet with heat and contract when 48a they meet with cold, especially the eyes which are filled with (psychical) pneuma and thus (easily) distend and open up. As the situation is such, you (must) search for an indication in the most peculiar place: in this condition, the natural, intrinsic balance of the crucial organs brain, heart and liver is unimpaired, and since pulse diagnosis as well as the obtention of clues from the arteries or from breathing are futile, the only remaining indication of life (must be sought) from the eyes, for they are transparent and filled with psychical pneuma. Now, if the person is alive and his saving grace rests in his vision, (then) whatever is imprinted on the icelike moisture248 clearly appears—(the latter) being illuminated by psychical light which reaches it through the hollow nerve called optic—and anyone who observes the eyes can see the imprinted image there. If (however) the organism is dead and the (psychical) pneuma drawn off, (then) the particles, which are float-

248 The icelike moisture (ruṭūba ǧalīdīya < κρυσταλλοειδὲς ὑγρόν) is the crystalline lens. 174 Text and Translation

ووقع بعضها على بعض وأظلمت العين وتكاثف جرمها فصار موضع الإضاءة والاستنارة كمودة وخضرة وعدمت الرطوبة الجليدية قبول صور الأشياء المحاذية كما قدمنا.

وأما إشارته بإقامة مصباح دون باقي الأجسام فلما في النار من المشاكلة والملاءمة للجسم النوري 99§ الذي في العين فإن الشكل ينجذب إلى شكله، وأيضا فإن الشعاع الناري للطافته ينفذ في البصر

٥ إلى عمقه فيحرك | ذلك الشعاع البصري فيتحدى ويبين للناظر. ولعل قائل يقول لِمَلم تجعل هذه 48b العلامة في الأصناف المذكورة أولا من أصناف الغشى إذ هى دلالة صحيحة واضحة تسهل معرفتها على جميع الناس أطبائهم وعوامهم، فالجواب في ذلك أن هذا معلق بسلامة الحاسة وذلك أن الدماغ في باقي الأصناف المذكورة يكون مريضا إما من قبل زيادة الأخلاط أو من قبل نقصان الروح وجميع الأشياء المذكورة تغير الحاسة: أما الامتلاء فيحدث للعين الخضرة وأما الاستفراغ ١٠ فيحدث لها الكمودة والسواد، فلا تكون العلامة صحيحة لأنه قد يقام المصباح حيال من دماغه المملأ من أخلاط غليظة وتكون عيناه ممتلئة أيضا أخلاطا وبخارات، فلا يبين فيها أ ثر ويكون الإنسان حيا كما نشاهد ذلك في أعين أصحاب الماء والانتشار والبرسام وغير ذلك. وأما في هذا النوع بعينه وما جانسه وشاكله من الأنواع التي يكون الدماغ معها سليما والقلب صحيحا لا مرض بهما لا من قبل امتلاء ولا من قبل استفراغ وبقى حيا الإنسان إلا من مفاجأة تصح هذه العلامة صحة ١٥ لا ريب فيها، فليزل الشك عن القائل لذلك وينظر إلى محاسن العلم في التدقيق في النظر بلطائف العقول التي تجري مجرى المعجز لمستخرجها ويقرأ لفضله حيث نجدها يكن شريف النفس جيد الطبع | محبا للأجمل والأفضل. 49a

٨ ڡـىـىـحدا وبتيـىا MS: فيتحدى ويبين ٥ لما MS: كما ٢ الاستتازه MS: الاستنارة ‖–MS: و2 ١

MS: حيا ١٤ فيه MS: فيها ‖ عينيه MS: عيناه ‖ ممللي MS: المملأ ١١ تكون مزنصا MS: يكون مريضا

فلـىـڗول MS: فليزل ١٥ مر MS: من3 ‖ حي Text and Translation 175 ing throughout the luminous body,249 dwindle away and collapse into each other, the eye darkens, its substance solidifies, gloom and glaze follow upon radiance and illumination, and the icelike moisture no longer receives the images of facing objects, as we just said.250

As regards (Galen’s) advice to hold up a lamp, and not another object, this §99 is because of the similarity and harmony between the fire and the luminous body in the eye,251 for a thing is (always) drawn to its counterpart; and also because fiery rays, due to their subtleness, penetrate deep into the sight and (there) agitate | and stimulate the optic rays which then become visible to 48b the observer. And should somebody say: “Why have you not registered this symptom among the aforementioned kinds of unconsciousness, if indeed it is such a valid (and) obvious indication which can easily be recognized by all people, doctors just as well as laymen?”, then the answer is that the proposed (investigation) depends on a functioning sensory perception. The types (of coma) mentioned (earlier) generally presuppose an affliction of the brain, be it through an increase of humours or through a decrease of pneuma, and all these things alter the sensory perception—repletion glazes the eye, depletion renders it gloomy and dark; the symptom (in question) then is inconclusive, for if the lamp is held up in front of a brain that is replete with viscous humours, and the eyes are filled accordingly with humoral and vaporous matter, they do not reveal any affirmative clue, and this person may well be alive—we can observe that in the eyes of drowned people or victims of (cerebral) diffusion, phrenitis,252 and so on. Yet for the present type (of coma)—including all related varieties in which the brain is unimpaired, the heart undamaged, both (organs) are healthy and not affected by repletion nor depletion, and the patient, barring unforeseeable circumstances, remains alive—this symptom is absolutely conclusive. Therefore the sceptic should drop it and (rather) look closely at the niceties of science, contemplate the subtleties of reasoning which are like a miracle to him who discovers them, and read, for his own benefit, (the books) that we recur to— he might just become a high-minded, appreciative (human being), | one who 49a loves what is bright and beautiful.

249 The luminous body (ǧism nūrī) is the vitreous chamber, more commonly referred to as ruṭūba zuǧāǧīya < ὑαλοειδὲς ὑγρόν “glassy moisture”. 250 For an excellent summary of prevailing Arab theories on vision see MeyTT 31–39 (English) and 103–111 (Arabic). 251 Cf. note 249 above. 252 On birsām “phrenitis” cf. note 181 above. 176 Text and Translation

قال جالينوس فإن لم يكن ميتا فدِواؤه إن كان الذي صيره إلى هذه الحال غما أمرت بالضحك 100§ والسرور والصبوح وما أشبه ذلك، وإن كان من فرح أمرت بالصراخ والغم وما أشبه ذلك، وبالجملة يؤمر بضد ما كان منه علته فيحضره ويستعمله. ثم من بعد ذلك يؤخذ حبل قنب فيشد به من قدميه إلى آخر أضلاعه من فوق ومن رأس كتفيه إلى نصف صدره، وتوضع بين كتفيه ٥ مرآة أو صينية ملساء وعلى صدره مثلها وتحزم بعمامة، ويوضع بين يديه عود جيد يبخر به عند أنفه، فإن أفرغ من ذلك أمر أهل ذلك اللهو أو البكاء فيخرجون ويعملون في تلك الساعة بدفعة

واحدة بين يديه بشدة ورنين، فإنه يفيق بإذن الل ّٰه.

قال المفسر لما أبان الفيلسوف الطبيعي العلامة الدالة على الحياةذكر المداواةكما فعل في باقي 101§ الأصناف، ولما كان السبب على ما بيناه فيما تقدم من انفتاح القلب وانتشار الحرارةكان القصد ١٠ في مداواته الجمع، فلذلك أشار بالشد ووضع المرآة أو الصينية وقمطها كما يعمل للأعضاء المخلوعة لأن سبب هذا العارض هو التمدد فالشد والضغط له نافعة. وأما العود فإنه ألأم في مثل هذه الحال للقلب ولتقوية الحرارة الغريزية وهو أعدل الأشياء العطرة، وأيضا فإنه يفعل في حفظ الحرارة

الغريزية وتقوية القلب بخاصية، لا سيما المسمى | الهندي الجيد منه. وأما أمره بأن يفعل الملهيون 49b أو المبكيون فعلهم ضربة بدفعة واحدة فأراد به مقابلة الحادثة لأن تلك جذبت فجأةوكذلك ١٥ يجب أن تكون مداواتها فجأة إذ المداواة هى إدخال الضد على الضد، وهذا من الاستخراجات الحسنة في العلاج ومنها يقيس المعالج إذا كان فاضلا محبا لاستعمال القوانين الصناعية فإنه إن لم

فتشد MS: فيشد ‖ تم MS: ثم ‖ تستعمله MS: يستعمله ‖ تومر MS: يؤمر ٣ الضبوح MS: الصبوح ٢

‖ نافعا MS: نافعة ١١ .in margine, – in textu ٢ في MS: في ٨ تبخر MS: يبخر ‖ توضع MS: يوضع ٥

.in margine, – in textu ان ٢ MS: إن ١٦ .in margine, – in textu ٢ الوم MS: ألأم

253 The words ḍaḥk “laughter” and ṣabūḥ “radiance” are replaced in the Paris manuscript by malāhin “instrumental music”. 254 Here, the Paris manuscript, strangely but clearly so, reads ṣirāʿ “wrestling” (instead of ṣurāḫ “wailing”). 255 Cf. note 93 above. 256 That is to say Galen. 257 Cf. §96. Text and Translation 177

Galen speaks. Provided (the patient) is not dead, treatment is (as follows): §100 if sorrow was the cause of his condition, order (him to be surrounded by) laughter, gaiety, radiance,253 and what runs along those lines; if joy was the cause, order (him to be surrounded by) wailing,254 grief, and what runs along those lines—in short, one orders to supply the opposite of whatever caused his illness, and puts it to use. Thereafter one takes a hemp rope and, (start- ing) at the top, wraps it tight around his lower ribcage down to his feet and from his upper shoulder down to the middle of his chest; between his shoulder (blades), and likewise on his chest, one (then) puts a mirror or a smooth (piece of) porcelain and fastens it with a turban (cloth); and in front of him one places (smouldering chips of) good lignaloes, (directing) the fumes towards his nose. When this has been done, one orders the family members of that (patient) to either joke around or weep, such that they emerge before him, all together all at once, acting with lots of noise and clamour, and he will rise—God willing.255

The Commentator speaks. Having explained the sign indicative of life, the §101 natural philosopher256 (now) talks about treatment, just as he did with regard to the other types (of coma); and since the cause (of this illness)—we demonstrated it before257—is an opening-up of the heart and a scattering of (innate) heat, the therapeutic goal must be its collection. This is why (Galen) suggests to bind (the patient) and to affix, by tying, a mirror or a (piece of) porcelain, like it is done to (mend) dislocated limbs—for the cause of this accident is expansion and hence, consolidation and compression are profitable. As for lignaloes, it is, in a condition such as this, most suited for the heart and for strengthening the innate heat, being the fairest fragrant substance—it acts specifically towards preserving the innate heat and for- tifying the heart, above all in its first-grade (variety) known as | ‘Indian’. As 49b for (Galen’s) instruction to let the jokers or the weepers do their thing in one swift move, his idea is to confront the attack—the latter came about by surprise and must accordingly be treated by surprise, whilst at the same time this therapy sets opposites against opposites.258 Such are superior therapeutic solutions: yardsticks for the practitioner who is willing and able to employ the principles of the art—for if he does not exercise his mind in the

258 This is a nice example of how seemingly disparate therapeutic concepts may be combined, albeit on a psychological rather than pharmaceutical level: a sudden illness is treated with sudden measures (similia similibus), sorrow is treated with joy and the other way around (contraria contrariis). 178 Text and Translation

يروض فكره في استخراج هذه المعاني ويفكر في العلاجاتوكيف وضعت ومن أى وجه نفعت أو ضرت لم يقدر على استنباط علاج خاصيوكان أبدا متخبطا. فهذا ماذكره الفاضل جالينوس إذ قصده وغرضهذكر ما يزيل الغشى ويمنع تطرق الدفن على الأحياء.

فأما ما يداوى به بعد الإفاقة وقبل الوقوع فيها لنؤمّّن الإنسان من تطرق هذه الثلاثة فلم نذكره 102§ ٥ لخروجه عن غرض وضع هذا الكتاب كما بينا في السالف من كلامنا ونحن نذكر ما يليق بهذا الكتاب كما ضمنا. فنقول إن الأسباب التي تخرج عوارض النفس عن الحال المعتدل حتى تغلب وتصير بالإنسان إلى هذه الحال السيئة أشياء منها ضعف النفس الناطقة في ذلك الإنسان إما بالذات وإما من قبل فساد مزاج الآلات أعني الدماغ أو من قبل ضعف القوة العصبية التي

يكون بها الرخوة | والأنفة أو من قوتها التي هى أزيد مما ينبغي أو من قبل فساد مزاج القلب، 50a ١٠ وكذلك يجري أمر الشهوة وأمر مزاج الـكبد، وقد يكون ذلك من قبل عادة رديئة يعتادها الإنسان فإن العادة في هذا الشأن أكثر من الطبع وأقوى فعلا. حتى أني أعرف من ألزم نفسه الغم بسبب إنسان كان يلتجئ إليه ويؤانسه وكان ذلك الإنسان كثير الغموم بسبب أعراض الدنيا فإن أذانا بريته فصار الغم له ديدنا حتى صار يغتم وهو في بيته ومتصرف في أموره وهو لا يعرف سبب غمه حتى آلت حاله إلى نتف لحيته وحواجبه وأجفان عينيه وتخريق ثيابه والامتناع من الطعام ١٥ والمحادثة للإخوان وشكا إلىّ حاله ولم أر هناك أ ثر خلط غالب أو أمرا يقتضي هذا فسألته وطاولته فحـكى لي صورته فلم أزل معه مدة حتى انتزعته من تلك البلية وكان رجلا مؤنسا ذا مال واسع وبضاعات فأشغلته بهذا الباب فزال عنه أكثر ما كان يجده. ورأيت إنسانا آخر كان سني الحال وحصل في بلد غر به وأراد التجمل عند أصدقائه فتعمد لـكذب ظن به يصل إلى حال وحسن أحدوثته فزور كتاباذكر فيه أنهكان له أموال وذخا ئر نفيسة أسماؤها في كتابه وأن الديلم أخذوها

أذانا ١٣–١٢ ىـغلٻ MS: تغلب ٦ لنامن MS: لنؤمن ٤ مـىـحـىـطا MS: متخبطا ‖ تقدر MS: يقدر ٢

‖ الخلط MS: خلط ١٥ ىـحرىـٯ ىـىاىـه MS: تخريق ثيابه ‖ ان + MS : إلى ١٤ ادان ىـريه MS: بريته

١٩ عريه MS: غر به ١٨ انسان MS: إنسانا ١٧ موىـس ذو MS: مؤنسا ذا ١٦ امر MS: أمرا

اموالا وذخا يرا MS: أموال وذخا ئر ‖ احدوثه MS: أحدوثته

259 That is coma induced by fear, or sorrow, or joy; cf. §§91–93. 260 Maiyāfāriqīn; cf. note 67 above. Text and Translation 179 elicitation of these subtleties nor reflect upon (the issue of) treatments and how they are applied and on which grounds they may be useful or harmful, he will not be capable of contriving a specific therapy and forever stumble about blindly. This is (precisely) what the great Galen talks about (here), as his aim and intention are to show a way out of unconsciousness and to block the path of burying those who are alive.

As regards post-traumatic and prophylactic treatment, (designed) to protect §102 the patient from the shifty course of those three (conditions),259 (Galen) does not tackle this (issue) because it lies outside the intended scope of (his) book, which has been explained (repeatedly) throughout our speech; we (however) will duly mention (all) that is worthy of note to the present work. So we say: there are several causes which may destabilize the balance of psychical processes, seize control, and steer a person into this deplorable state—for example, a weakness of the rational soul, whether inherent or due to a corruption of the (humoral) mixture of (certain) organs, notably the brain; a weakness of the neural power(s) as a result of self-indulgence, | 50a haughtiness, or overstimulation; or a corruption of the (humoral) mixture of the heart. The problem here is comparable to the link between appetite and hepatic disposition, meaning it is down to bad individual habit(s)—for in this matter, recurrent patterns of behaviour are more (formative) than nature and stronger in effect. I know a person who made his soul suffer over (losing) somebody he used to frequent and with whom he had had an inti- mate relationship: he started to despair at the ways of the world, something kept calling in his mind, sadness became his habit, and there he (sat) in his house depressed, absorbed by his worries, not knowing the reason for his sorrow, until this condition led him to tear out (the hair of) his beard, brows and eyelids, rip apart his clothes, and refuse to eat or talk to (his) friends; (eventually) he complained to me about his woe, but I could not detect the slightest humoral preponderance nor indeed any (other) matter that might have provoked this (state of his); when I questioned him insistently he finally told me what he imagines; I then stayed with him for as long as it took to wrench him out of this misery—he was a sociable man, very rich in money and mer- chandise, and I managed to distract him with that topic; in the end he more or less calmed down. And I have seen another person, an exalted character, who had ended up in (this) town260 with shattered hopes; in order to endear himself to his companions, he resorted to a lie which, he believed, would somehow improve (his) standing and embellish his reputation: he forged a booklet in which he itemized his (alleged) possessions and priceless treasures, (telling people) that the Daylamites had taken it all from where 180 Text and Translation

من حيث كانت مودعة لأنهكان | هذا الرجل من بلد خوزستان فأظهر الغم والأسف وانقطع 50b في بيته أياما وحم لأجل غمه وبلغ من ذلك إلى حال سيئة فجئته وخلوت به وصدفته عن قصته وعنفته من حال قد يعمل لـكذبها حتى بلغت به هذه الحقيقة من الضرر ولم أزل به في رفق وزجر حتى رجع عما كان عليه وصلح.

٥ فإن كان الغم المفرط أو الفرح المفرط أو الغضب وبالجملة فأى عارض عرض من عوارض 103§ النفس من قبل ضعف القوة الخاصية به فيجب أن يقوى ويراض في الفعل حتى يستقيم. من ذلك أن المغموم الذي يفرط عليه الغم إنما يكون سببه ضعف النفس وانكسارها لفقدان ما كانت واثقة به، وهذا هو خاص بالإنسان لأنه يكون تفكر ورؤية لأن النفس الناطقة تكون قد علمت أن لها ضربا من المنافع فإذا فقدت ذلك الشىء الذي كانت اطمأنت إليه ووثقت به انكسرت ١٠ لفقده وضعفت. ومن الأعراض التابعة له ضعف الأفعال النفسية وضعف الشهوة وتضعف أيضا القوة الحيوانية ويمنع أيضا الحرارة الغريزية من الانبساط لأنها تغور إلى عمق القلب ويتبع ذلك ضعف الأعضاء ويلقي ذلك إلى أمور صعبة، منها هذا الغشى الذي نحن فيذكر مداواته

ومنها حمى الدق والذبول والسل وغير ذلك من الأمراض | العسرة البرء، فإذا عرض ذلكوكان 51a مزاج القلب والدماغ سليمين من فساد أخلاط أوجبت هذه الحال. فيجب أن تقصد إلى مداواة ١٥ هذه العارض بتنبيه الرأى وتجويد الفكر وصحة التمييز فإن بذلك يندفع ضرر هذا العارض، وذلك عند تقوية الفكر بالزجر للنفس واستعمال الغضب والأنفة من الرذيلة. لأن الشهوة المفرطة هى التي توقع في ورطات الغموم وتجعل الإنسان وهو صحيح مريضا لأنها تخرجه عن حده الطبيعي الذي هو دفع الضار واجتذاب النافع وتجعله بإرادته محبا لما يرد به ويؤديه إلى أنواع العذاب ويوقعه في الأعراض الرديئة المهلـكة، فقد قتل كثير من الناس نفوسهم لقلة صبرهم على الغم. فيجب ٢٠ أن تودع نفس المغموم أولا أذانا لأمور مقدرة من مقدر حكيم تبارك وتعالى وثانيا الثقة به وقوة

يراض ٦ صدقته MS: صدفته ‖ ايام MS: أياما ٢ الـىـغم MS: الغم ‖ خورسـىان MS: خوزستان ١

ىـتتبيه MS: بتنبيه ١٥ ٺتبع MS: يتبع ١١ يكون MS: تكون ٨ ضعيف MS: ضعف ٧ ݔـزاض MS:

–MS: من ‖ اذا MS: أذانا ٢٠ محا MS: محبا ١٨ Text and Translation 181 it was deposited—the man | was from the land of Khuzestan; then sorrow 50b and regret overcame (him), he isolated himself in his house for days, got a fever because of his worries, and from thereon his condition deteriorated; we were alone when I called on him; I convinced him to let go of this fairy- tale, reproved him severely for having maneuvered himself into such a state through lying, and in the end he realized that what he had done was wrong; then I continued with gentle admonition until he pulled himself together and felt better again.

And if overwhelming sorrow, overwhelming joy, anger—in short, anything §103 that may affect (normal) psychical processes—is (essentially) caused by an attenuation of the relevant faculty, then (this patient’s) way of acting must be braced and tamed until he stabilizes. The reason why a person may be overcome by inconsolable sorrow is (always) a frailness and fragility of the soul following the loss of something that gave him a hold; this is specific to human beings who are endowed with thought and reflection: the rational soul is aware of the possession of a certain privilege, and when it loses this source of security and stability it becomes frail and fragile. After-effects include a weakening of the mental functions, a waning appetite, and also an enfeeblement of the animal faculty; moreover, the innate heat retreats deep into the heart and is thus hindered from spreading, which (in turn) leads to organic debilities and serious concomitant problems, such as the (type of) unconsciousness whose treatment we are currently discussing, or hectic fever, withering, consumption, and other illnesses | that are difficult to 51a cure—condition(s) like these invariably occur under (psychological) stress if both heart and brain are healthy (and) undisturbed by humoral corruption. (When faced with) a scenario of this kind, your therapeutic approach must be based on awakening reason, reforming perception, and appealing to common sense, for (all) this counteracts the damage inflicted: encourage (rational) thought through admonishing (the patient’s) soul, be angry (with him) and scornful of (his) depravity. Overmuch desire is the seed of sorrow- ful entanglements—it makes a healthy person ill by pushing him beyond his natural confine(s) which are (there) to reject what is harmful and to attract what is useful; it directs his energy towards the object of his craving, throws him into (all) sorts of anguish, and (eventually) inflicts upon him mean, deadly diseases. Many a people have destroyed their souls because of their inability to cope with sorrow! First, you must plant into the sorrowed person’s soul a reminder that things are ordained by the will and wisdom (of God)—may He be blessed and exalted; second, (talk to the patient about) trust and the power of hope (that lies) in beseeching Him; then (get him) to 182 Text and Translation

الأمل في رجائه، ثم الاستعداد لكل ما لا يؤمن حدوثه والصبر على ما ليس إلى إزالته سبيل. فقد قيل إنه ينبغي للعاقل أن لا يغتم لأنه إما أن يحتال في دفع ما قد نزل أو الصبر على ما لا يدفع، وهذا من أفعال ذوي الفضل والحزم والشجاعة.

وينبغي أن تعلم أن أسباب الغم تنقسم قسمين، قسم منها يكون مفردا يختص بشىء واحد وقسم 104§ ٥ مركب يختص بشيئين أو أكثر. أما المفرد فهو أن يملك الإنسان شيئا واحدا لا يملك غيره فيذهب منه فيغم لذلك الشىء، والمركب أن تكون أشياء | فتذهب فيتنوع غمه بتنوع الذاهب منه وهذا 51b يتركب إلى ما لا نهاية حتى أنه ربما فقد الإنسان فيبانه بالآلام وأنواع العذاب وربما تبع ذلك ذهاب نفسه. فينبغي للعاقل أن ينوع الغم ويدفع الضعيف بما هو أقوى منه والمفرد بالمركب والمركب بما لا نهاية له بالصبر عليه ليزول، فقد يمكن أن يكون الإنسان في أشد مما يلاقيه ويعلم أنا ١٠ غير ثابتين على حال واحدة فأنا من الشدة ننتقل إلى الرخاء كما انتقلنا من الرخاء إلى الشدة ومن السقم إلى الصحةكما انتقلنا من الصحة إلى السقم، وهذا جميعه يتم بتحويل الميزة والفكرة والإيمان

بالل ّٰه المقدر للأمور والفاعل لما شاء كيف شاء.

ومما ينبغي أن يداوى به صاحب هذا العارض بعد أخذه بهذه الطريقة وتنبيهه إلى ما شاكلها، 105§ ومما قد شرحناه بأكثر من هذا وإنباؤه بيانا أظهر في كتابنا الموسوم بطب النفس فإنه قد احتوى ١٥ على جميع الأجزاء المنتفع بها في هذا الباب، مغالطة الفكرة والعدول بها عن السبب المحدث للغم بالاجتماع مع الإخوان وسماع الملاهي والألحان والنظر إلى البره واستماع الأخبار والأحاديث التي تقوي النفس وتصحح العزيمة على صرف الغم. وأقوى ما ينفع في ذلك من هذا النوع قراءة السيروأخبارالناس،فإنهيرىمنأنواعالبلاياالتييبلىالناسبهامايغصهويصغرفيعينهسبب

غمه. فإن كان هناك حال يختص بفساد مزاج القلب والدماغ عنى بإصلاحه | وعمد إلى مقابلة 52a

‖ فيذهب MS: فتذهب ٦ شي واحد MS: شيئا واحدا ٥ مفرد MS: مفردا ‖ ينقسم MS: تنقسم ٤

: الفاعل ١٢ ينتقل MS: ننتقل ١٠ ●ـىڨيه MS: يلاقيه ٩ فنيانه MS: فيبانه ٧ بتـموع MS: بتنوع

ىـعصه صعر MS: يغصه ويصغر ‖ ىـلي MS: يبلى ١٨ الفاعلي MS Text and Translation 183 accept that not all wishes come true, and that patience (is needed) to face the inevitable. It is said that an intelligent man ought never to be depressed, for he will either strive to fight what has struck him or calmly bear what cannot be fought—but only men of distinction, resolve and valour act this way.

You should (also) know that the causes of sorrow are twofold: (one) kind §104 is simple, (meaning) concerned with a single thing; (another) kind is compound, (meaning) concerned with two or more things. The simple (kind) is that a person possesses one thing and one thing only; then this thing vanishes and he is filled with sadness over its (loss). The compound (kind) involves the vanishing | of (several) things; then (the person’s) sadness 51b becomes more and more complex with each vanished object, and this can go on and on until, in the end, (yet another) loss for this person translates into pain and (all) sorts of suffering, sometimes to the point that he himself vanishes. An intelligent man should therefore divert his sorrow, defy what is weak by what is stronger, (confront) a single (loss) with (the thought of) multiple (gains), and overcome multiple, persistent (losses) through endurance—in the worst of tribulations he must remember that we humans are not fixed to one and the same position, that we move from hardship to ease just as we move from ease to hardship, and from sickness to health just as we move from health to sickness. All this can be achieved (by a person) through a change of attitude and perception, and (through) faith in God Who ordains the (course of) events and Who does what He wills, how He wills.

After having admonished and alerted the victim of this affliction with such- §105 like methods, described by us in greater (detail) and explained most clearly in our book branded Medicine of the Soul261 which comprises all aspects helpful in this matter, here is what to do next: seek to trick (his) mind and distract it from the cause responsible for (his) sorrow by (telling him) to gather with friends, listen to instrumental music and sung melodies, look at beguiling images, hear stories and tales that edify the soul and reinforce (his) determination to avert sorrow, and—most effective in this type (of affliction)— read accounts of heroic deeds and (wartime) adventures, wherein he will see people being struck by (all) sorts of disasters so daunting that the cause of his (own) sorrow will seem trivial to him. In case (this patient’s) condition is linked to a corrupted (humoral) mixture of the heart or the brain,

261 On this work see note 241 above. 184 Text and Translation

المرض بضده واستفراغ الخلط السوداوي أو الصفراوي المحدثين لهذا العرض واعتمد في التدبير على الأغذية والأدوية والأشربة التي تفرح القلب وجعل التدبير مسددا نحوها في أكثر الأوقات، فإنه على ممر الزمان يفعل لا بد في إصلاح المزاج ويؤمن معها حدوث هذه الآفة.

وينبغي أن يقصد في الأغذية إلى ما رقق الدم ولطفهوكان نوعه محمودا، مثل لحم الحيوان اللطيف 106§ ٥ المزاج الصغير الحجم متخذا بماء التفاح والرمان والحصرم وحماض الأ ترج والليمو مطيبا بالأبازير العطرةكالزعفران والقرنفل والدارصيني والعود والمسك وفوقها القرنفل والجوزبوا والخولنجان والهال وما شاكل هذه، وأصناف الحلواء المتخذة بالسكر المطيبة بهذه الأفاويه وغيرها مع الماورد الجيد فإنها تقوي القلب وتفرحه، ومن البقول الباذرنجبويه والإفرنجمشك والنعنع والراسن وغيرها مما قدذكرناه في كتابنا الموسوم بفوائد الأغذية ووجوه استعمالها فمن هناك يؤخذ جميع الأغذية النافعة ١٠ لهذا الشأن. وهذه تستعمل فرادى ومجموعة في الأغذية وفي الأدوية أيضا، وليحذر والتخم تحدث الغم بما يتولد في الجسم من المرار فإن المرار يحدث الغم.

فأما الأشربة فأجلها في هذا الباب الخمرة العطرة اللطيفة التي تسري بسرعة وتنشر الحرارة 107§ الغريزية وتبسطها وتفرح القلب وتزيل الغم، ومن بعدها شراب التفاح | الشأمي المحلى وشراب 52b السفرجل وشراب الرمان فإنه نافع من الغم الحادث من الصفراء المجتمعة في فم المعدة، وشراب ١٥ الباذرنجبويه وشراب الخنديقون وشراب الراسن المعروف بشراب ألاني وأمبرس الشاعر يسميه شراب الملائكة والميبة الممسكة فإن هذه جميعها إذا استعملت نفعت في هذا العارض.

الحمره MS: الخمرة ١٢ الباذرىـجبوه MS: الباذرنجبويه ٨ الجولنجان MS: الخولنجان ‖ فوقه MS: فوقها ٦

امـىـرس MS: أمبرس ‖ اللاىـي MS: ألاني ‖ البادرىـحـىـوه MS: الباذرنجبويه ١٥ .expresso modo

262 The principle of contraria contrariis curantur. 263 This work from ʿUbaidallāh’s pen is not attested elsewhere and appears to be lost; its Arabic title reads Fawāʾid al-aġḏiya wa-wuǧūh istiʿmālihā. 264 Cf. note 141 above. 265 alānī < ἑλένιον, a synonym of (Persian) rāsan “elecampane”, see VuLex 2/8a (रसना?), LSLex 532a, UllWÜ 231 with S1/336f., and DiDi 2/108f. no. 24. Text and Translation 185 one prioritizes its restoration, | applies a diametrical (therapy) to counter 52a the disease,262 evacuates the black- or yellow-bilious humour responsible for the accident, and establishes a regimen of heart-pleasing foods, drinks and drugs, or at least tries to implement it most of the time—for in the long run these (measures) will surely act towards adjusting the (corrupted) mixture and safeguard against a recurrence of the damage.

Foods to be appointed (as part of this regimen) are those that thin and §106 rarify the blood and are of laudable quality—for example, meat from soft-tempered, small-sized animals, taken with the juice of apples or pomegranates or unripe grapes or sour citrons or lemons, (and) flavoured with fragrant spices like saffron, clove above all, cinnamom, lignaloes, musk, nutmeg, galingale, cardamom, and other such; (also prescribe) different kinds of sugar-based sweets which have been flavoured with the (aforesaid) aromatics and good rose-water, for these (delicacies) strengthen and please the heart; among greenstuff (choose) lemon balm, sweet basil, mint, elecampane, and other such. We already dealt with this (topic) in our book branded The Virtues of Victuals and the Ways to Use them,263 wherefrom all wholesome foods may be gleaned, (including those that meet) the present requirement. These (spices and herbs) may be employed individually or col- lectively in food products and also in drugs; but beware of indigestion which can provoke sorrow through generating in the body an (increased) flow of bile—a veritable saddener.

As regards drinks, the most commendable in this respect is mild, fragrant §107 wine, which circulates quickly, unfolds and spreads the innate heat, pleases the heart, and dispels sorrow; then sweetened beverages (made from) Syr- ian | apples or quinces or pomegranates, which are (also) useful against 52b the (kind of) sorrow that is caused by an accumulation of yellow bile in the pylorus; (furthermore) a beverage (made with) lemon balm, the wine (called) ḫundīqūn,264 a beverage (made with) elecampane which is known as alānī,265 (a beverage made with) ambrose which the poet calls angels’ tonic,266 and musk-scented quince wine—all these (drinks) may be employed to great benefit in such a situation.

266 ambrus < ἀμβροσία “ambrose, Ambrosia maritima” is a species of ragweed; the ‘poetic’ appellation “angels’ tonic” (šarāb al-malāʾika) reflects the primary connotation of ἀμβροσία, viz. “immortality; elixir of life (as used by gods for food)”, see LSLex 79a–b, UllWÜ 100 and DiDi 2/469 no. 108. 186 Text and Translation

فأما الأدوية فقد ركب الأطباء لذلك أشياء كثيرة أخصها وألأمها بهذا العارض هو المعجون 108§

المعروف بالمفرح وهذه صفته: يؤخذ على بركة الل ّٰه ورد أحمر جنبذ منزوع الأقماع ستة دراهم سعد كوفي نقي طيب الرائحة خمسة دراهم قرنفل هندي سليم من الغش والثجر وسنبل الطيب عصافير ومصطكى نقي أبيض وأسارون من كل واحد ثلاثة دراهم قرفة وزرنب ذهبي اللون عطر ٥ الرائحة من كل واحد درهمان بسباسة ورقة وقاقلةكبار وهال وجوزبوا من كل واحد درهم، يدق كل واحد منها على حدته وينخل ويؤخذ ثلثا رطل بغدادي أملج ويطبخ بستة أرطال ماء بالبغدادي حتى يبقى منه رطلان ثم يصفى ويرد الماء إلى القدر ويصير عليه رطل واحد فانيذ سجزي ويطبخ حتى يصير مثل اللعوق ثم ينزل عن النار وينثر عليه الأدوية المدقوقة المنخولة ويحرك حتى يختلط ويستوي ويرفع في إناء، الشربة منه مثقالان، فإنه يذهب بالحزن وهم القلب ويقوي

١٠ البدن ويذهب | بالصفار ويحسن اللون ويقوي المعدة ويطيب العرق والنكهة وينفع الـكبد، 53a مجرب، جملة الأدوية اليابسة اثنا عشر دواء سوى الأملج والفانيذ. ووجدت في نسخة أخرى لهذا المعجون أدوية جيدة الفعل في الغرض المقصود إليه إلا أنها يزيد هذا التركيب حرارته ويخرجه عن هذه البلية التي هو عليها، فأثبتها هاهنا لينتفع بها فيمن هو بارد المزاج وصفتها: زعفران درهم فرد الباذرنجبويه درهمان مر وعود ني وبزر الإفرنجمشك من كل واحد درهم مسك دانق. فهذا ١٥ التدبير نافع في دفع الغم والآمن من الوقوع في هذه الحادثة التي تضاهي الموت. وأما مداواة الفرح المفرط فهى ضد هذا، وذاك بأن تحزق وتحذر الإنسان وتورد عليه المحاذير والأهوال وتخالط به ذوي البلايا وأصحاب الأحزان والمآتم وما شاكل ذلك.

تم الوجه الأول من المقالة الثالثة من تفسير كتاب تحريم الدفن لجالينوس النوع الثاني من المقالة الثالثة من كتاب تحريم الدفن

MS: درهمان ٥ وقرنفل + MS : قرفة ‖ انيض MS: أبيض ٤ الـىـحر MS: الثجر ٣ بهد MS: بهذا ١

: سجزي ٨ يصبر MS: يصير ‖ رطلين MS: رطلان ٧ ىـلثي MS: ثلثا ٦ ورق MS: ورقة ‖ درهمين

MS: فأثبتها ‖ الـىـىـىـه MS: البلية ١٣ حراره MS: حرارته ١٢ مثقالين MS: مثقالان ٩ شكزي MS

المواىـىـم MS: المآتم ‖ روي MS: ذوي ١٧ دنق MS: دانق ‖ درهمين MS: درهمان ١٤ فاىـىـىـها

267 Cf. note 236 above. 268 The expression sunbul aṭ-ṭīb ʿaṣāfīr is tautological, cf. SchṬab 248f. no. 403. 269 Cf. note 119 above. Text and Translation 187

As regards drugs, physicians have contrived for this purpose a number §108 of things. The most distinguished and most propitious is the electuary known as bringer of happiness,267 so here is the prescription: take—with God’s blessing—six dirham of stalkless red rosebuds, five dirham of clean, good-smelling Kufian cyperus, three dirham each of genuine, unadulterated Indian clove, Indian spikenard,268 clean white mastic and asarabacca, two dirham each of canella and sweet-smelling, gold-coloured orache (flowers), (and) one dirham each of leaf(-resembling) mace (arils), grains of paradise, cardamom and nutmeg; grind and sift each single (ingredient) separately; (then) take two thirds of a Baghdad raṭl of emblics and cook them in six Baghdad raṭl269 of water until two raṭl are left; then strain off the liquid, return it to the pot, put into it one raṭl of cane molasses from Sijistan,270 and cook it (again) until it gains a gooey consistency; then take it off the fire, sprinkle on it the ground and sifted ingredients, stir (the mixture) until it forms an even mass, store that in a container, (and administer) it in a dose of two miṯqāl—it dispels sadness and heartache, strengthens the body, removes | pallor and embellishes the complexion, fortifies the stomach, 53a improves the smell of sweat and breath, is useful for the liver, and proven by experience; the sum (of its) dry ingredients is twelve, not counting emblics and cane molasses. I found another formula for this electuary, containing (additional) ingredients which support the intended purpose, except that in this combination they augment (the patient’s) heat and (thereby) pull him out of his affliction—I am recording them here for the benefit of him who has a cold (humoral) mixture: one dirham only of saffron, two dirham of lemon balm, one dirham each of myrrh, raw lignaloes and sweet basil seeds, (and) one dāniq of musk. Such a (medicinal) regimen serves to repel sorrow and guards against falling into this condition which so resembles death. As for the treatment of overwhelming joy, it (consists in) the opposite of (all) that, meaning you distress and scare the patient, you expose him to objects of fear and terror, and you bring him together with woe-smitten people, with grievers, mourners, and the like.

Finished is the first category in the third treatise of the commentary on Galen’s book Prohibition of Burial The second type in the third treatise of the book Prohibition of Burial

270 Sijistan (here referred to as siǧzī, an irregular nomen relativum [cf. WriGAL 1/153 rem. d]) is the old Arabic name for a geographical region in southeastern Iran, roughly corresponding to today’s Sistan–Baluchestan province. 188 Text and Translation

قال جالينوس وأما النوع الآخر فيكون من قبل أكل الطعام الذي لم يؤكل منذ زمان مما يكون 109§ عند الناس لا بد لهم منه مثل من فقد الخـبز زمانا ثم أكله، أو من قبل الجماع إن يفقد الإنسان الجماع زمانا ثم يجامع، أو من قبل من يكون في الحبس والمطامير المظلمة التي لا يرى فيها النور ثم

يخرج إلى النور بغتة فيتفتح عينيه فهؤلاء | يصيبهم هذه العلة التي دفنوا منها أحياء. 53b

٥ قال المفسر قد بينا فيما تقدم من كلامنا في النوع الأول أن مفاجأة الأشياء تنقسم قسمين، 110§ قسم منها يكون من مفاجأة الأهوال والنظر إلى الأشياء البشعة المفزعة وقسم يكون من مفاجأة الأشياء المحبوبة المشتهاة، وبينا الفرق بين القسمين في إحداث الغشى أو الموت. وقلنا أن الأشياء المفزعة الهائلة تحدث ذلك لأجل هرب الحرارة والقوة الحياتية إلى قعر القلب وغوصها في عمق البدن فربما قوى البرد لأجل هربها أو تحرك خلط بارد لما يعرض من الحركة المفرطة بغتة فيموت ١٠ الإنسان فجأة، وأن الأشياء المشتهاة المحبوبة تبسط الحرارة لأجل الفرح ببلوغ الأمنية فتنشر وتنفذ في البدن وتطلب ظاهره فيقوى البرد على باطنه وربما تحرك خلط بارد أو كانت الحرارة ضعيفة فلأجل تفرقها وتشتتها يبرد القلب فيعرض الغشى أو الموت الحقي وقد يعاون في هذا برد مزاج الدماغ والـكبد فإنهما متى كانا باردين أ برد من المقدار الطبيعي أعانا في مثل هذه الحال على الموت. وجالينوس في هذا الموضع يخصص الكلام في أقوى الأسباب المحدثة لهذا النوع وأبان ١٥ وجه التخصيص بقوله أكل الطعام المألوف الذي يفقد زمانا طويلا ثم يفاجأه ويستعمله بغتة،

وهذا ضرب من الأشياء المشتهاة وهو متعلق باللذة الشهوانية | الغذائية. وقال إن يفقد الإنسان 54a الجماع زمانا طويلا ثم يفاجأه، وهذا متعلق بالشهوة والمحبة. وكأنه أرانا بقوله الطعام كل مشتهى وبقوله الجماع كل محبوب إذ يجمع الأعم الأخص. وذاك أن الجماع يجمع الأشياء المحركة للقلب

ڡـىـىـسر MS: فتنشر وتنفذ ‖ مفاجاه MS: فجأة ١٠ .bis الفرق MS: الفرق ٧ فتتفتح MS: فيتفتح ٤

‖ زمان طويل MS: زمانا طويلا ١٥ ٺاردان MS: باردين ١٣ قيعرض MS: فيعرض ١٢ وىـىـىـد

ىـڡاحـىـه MS: يفاجأه ‖ زمان طويل MS: زمانا طويلا ١٧ ىـڡاحـىـه MS: يفاجأه

271 Cf. §94. Text and Translation 189

Galen speaks. As regards the other type (of psychological coma), it may be §109 due to the consumption of food which a person has not had for a while, (the kind of stuff) people normally have at their disposal—for example, (if) someone who has been deprived of bread for a while (suddenly) eats it. Or it may be due to sexual intercourse, if someone has not had it for a while (and) then (suddenly) does it. Or it may be due to incarceration and (confinement) in dark underground prisons in which no (ray of) light can be seen; then (the person) is suddenly brought out into the light (of day) and opens his eyes— such (people) | are (also) struck by this illness, and buried alive as a result. 53b

The Commentator speaks. In the course of our preceding discussion of the §110 first type (of psychological coma) we demonstrated that surprises come in two forms: (one) form is a sudden (confrontation with) objects of terror and the sight of ugly, dreadful things; (another) form is a sudden (confrontation with) things dear (and) desired. We explained the difference between these two forms, in regard to the causation of unconsciousness or death, by saying that dreadful, fearsome things can trigger such (an attack) because the (innate) heat and the vital faculty flee into the depth of the heart and dive deep into the body, as a result of which coldness may be encouraged, or a cold humour be provoked in the wake of sudden overstimulation, leading (in turn) to sudden death; (we went on to say) that (an unexpected appearance of) things dear (and) desired, the joy of (seeing) a wish come true, spread out the (innate) heat, which is then scattered and dispersed throughout the body, seeking the outside whilst coldness prevails over the inside, which (in turn) may provoke a cold humour or, as the heat wanes due to fragmentation and dissipation, effect a cooling down of the heart and thence, unconsciousness or real death271—(all) this is helped by a cold (humoral) mixture of the brain and the liver, for if these two (organs) cool down (also) below the natural degree, they become, in such a situation, allies of death. At present, Galen focuses (his) discourse on the most prominent effective causes for (the occurrence of) the (second) type (of psychological coma), and he indicates the direction of this focus by saying “the consumption of familiar food which someone has not had for a long while, then all of a sudden finds and eats it”—this kind (of surprise) is related to (the group of) desired things, it is connected with avid alimentary | pleasure; and (when) 54a he says “if someone has not had sexual intercourse for a long while, then suddenly undertakes it”, this is connected with libido and love. It is as if by mentioning food (Galen) wanted us to imagine anything desirable, and by mentioning sexual intercourse anything loveable—for the general contains the particular. Sexual intercourse encompasses all things that excite 190 Text and Translation

من المحبة المذكورة في طبع الحيوان وطلبة النسل واللذة والشهوة وانفتاح القلب في وقت الفعل ويسر الحرارة الغريزية، فبالحقيقة هو غشى وإغماء طبيعي لأن المستعمل له عند إ نزاله يغشى عليه ويفقد حواسه تلك اللحظة التي يسلك المني في المجاري حتى يفرغ الإ نزال ويعود فإن أفرط اللذع حدث الغشى العرضي الشبيه بالموت. ولهذا جعل الخالق تعالى طريق المني قريبا لأنه يخرج من ٥ نصف القضيب لئلا يقوى لذعه عند طويل مجراه فيحدث الموت، وجعله يخرج بتزريق وسرعة لهذه الحال ولعله أخرى. ومن المتفق عليه أن مجامعة المحبوب تكون أقوى في اللذة وإذا قويت اللذةكان الغشى أقوى، فخصص جالينوس الكلام فيه لهذه الأسباب المذكورة.

ومن طريق الأخبار في ذلك مما يؤدب ما قلناه ما حكاه القاضي أبو نصر البغدادي رحمه الل ّٰه: قال 111§ أنه حدثه فقيهكان يدرس عليه أنه سافر إلى بلد الشأموكان في القافلة رجل راهب شابوكان

١٠ معهم نساء وأن القافلة نزلت في بعض المواضع وانفردت إحدى تلك | النسوة لقضاء حاجة، فرأينا 54b الراهب وقد عدا نحوها ووقع عليها فقمنا إليه بالعصي والسيوف فلما قربنا من المرأة قالت يا قوم لا تضربوه فإنه مات حين وقع علىّ ولم ينل مني محرم، قال الفقيه ففتشناه فرأينا نكتة معقودة عقودا وثيقة ورأينا سراويله مبلولة فعلمنا أنه أمذى فحفرنا له ودفناه واستطرفنا أمره. فحدثته بماذكره جالينوس في هذا الموضع فقال تحزر أن يكون دفن هذا الراهب حيا، وحثني على إظهار محاسن ١٥ هذا الكتاب وإذاعته وتفسير غوامضه لمن يحتاج إلى ذلك ثم قال فأيش السبب في موته، فقلت

.per metathesim يوبد MS: يؤدب ٨ يكون MS: تكون ‖ المنفق MS: المتفق ٦ قريب MS: قريبا ٤

عقود MS: عقودا وثيقة ١٣–١٢ تكته MS: نكتة ١٢ .sic الامراه MS: المرأة ١١ شابا MS: شاب ٩

ىـحرر MS: تحزر ١٤ مبلولا MS: مبلولة ١٣ وىـىـقه

272 The train of thought behind this subclause (lit. “because [semen] emerges from halfway through the penis” [li-annahū yaḫruǧ min niṣf al-qaḍīb]) is hard to account for, as ʿUbaidallāh, judging from his own description, was clearly aware of the presence of genital tracts beyond the urethra. 273 From what little information we are given, I am inclined to identify this man with Abū Naṣr Aḥmad ibn Masrūr al-Baġdādī, who authored a book on Koranic readings, obviously had a connection to the Baghdad milieu, and died in 442/1050, a few years before ʿUbaidallāh, see ḤḪKašf 6/44; another eligible, and in some ways perhaps more likely candidate is ʿUbaidallāh’s younger contemporary Abū Naṣr Aḥmad ibn Muḥammad, known as al-Aqṭaʿ “the Amputee”, who studied law ( fiqh) with the famous Ḥanafite Text and Translation 191 the heart: love as it is (embedded) in the nature of living beings; an urge for procreation; delight; lust; an unlocking of emotions at the time of the act; and a luxury of innate heat. In fact, (sexual climax) is itself (a form of) unconsciousness and natural coma, because the performer swoons when he has an orgasm and loses his senses during the short moment it takes for his semen to travel through the (genital) tracts and for him to return—if (however) the burning (desire) is overwhelming (due to previous repression), deathlike unconsciousness may be the contingent result. The reason why the Creator—may He be exalted—makes semen cover only a short distance, halfway through the penis,272 is to avoid a prolonged sexual sensation, and (possibly) death, as a result of extended pathways; for the same reason, and perhaps others, He devised a spasmodic and swift ejaculation. Every- body agrees that having sex with a loved one is the utmost pleasure; but the stronger the pleasure the stronger the swooning. And therefore Galen devotes (his) discourse (also) to this (type of coma).

By way of illustration of what we (just) said in this (matter), here is a story §111 told (to me) by the judge Abū Naṣr al-Baġdādī—may God have mercy upon him.273 He said that the jurisprudent under whom he was learning related to him that he was (once) travelling to the land of Syria; in the caravan was a young monk, and womenfolk (too); when the caravan made a halt at some station (along the way), one of these | women separated from the group to 54b relieve herself. “As we saw the monk running eagerly in her direction, we went after him with sticks and swords, but when we reached the woman she shouted: ‘Oh people, do not beat him! He died before he got to me, and I have not been violated!’”. The jurisprudent (continued to) say: “So we examined him and noticed a longish clotted stain on his wet trousers—there we knew that he had discharged semen without coitus. We dug a grave, buried him, and all (agreed) how strange his case was”.When I informed (Abū Naṣr) about what Galen has to say in this regard, he exclaimed: “(God) forbid that we buried this monk alive!”; and he urged me to publish and propagate the merits of (Galen’s) book, and to comment on its obscure passages, for the benefit of those who might need (to know) it. Then he said: “So what was the cause of his death?”, and I replied: “This would require a lengthy exposi-

scholar al-Qudūrī (d. 428/1037) in Baghdad, and who died in the year 474/1081, see ḤḪKašf 5/445 and 452 with EphLS 84. Whether the eulogy raḥimahū llāh, often (but not exclusively) used in praise of dead people, has any decisive significance here, is impossible to say. 192 Text and Translation

هذا يحتاج إلى شرح طويل ومقدمات إلا أنني أختصر لك منها ما يبين غرضك: وذاك أن المني في بدن الإنسان بمنزلة البزر في النبات وهو محفوظ في وعاء له معد وهو محاربه وألا يتبين، فإذا استحلم بصحة وطال زمان لبثهوكانت الحرارة التي هى الفاعلة تنشف الرطوبة التي هى المنفعلة اجتذب كيفيته لهذا، فلذعت الآلات وحركه الطبيعة لإخراج الفضلة، فأهاجت الشهوة والشبق وانبعث ٥ من القلب الروح الحيواني في الشرايين مع ريح نافح ومن الدماغ الروح النفساني في الأعصاب، فتمدد العضو وتصلب وطالب بالاستفراغ، فإن منعه منه مانع إما إرادي وإما ضروري كانت

تلك الحال زيادة في غلظ المادة وحدةكيفيتها، فيعرض | في النوم لأجل ذلك الاحتلام ويجفف، 55a فإن طال اللبثوكان المزاج يقتضي توليد المني الحريف أعني أن يكون الغالب عليه أو على الأنثيين الحرارة واليبس كان المني أشد لذعا والشهوة والشبق أقوى، فإذا طال ذلك وتردد في الفكر وفاجأ ١٠ الإنسان الفعل مفاجأة مرهقة تحرك القلب حركة أقوى وانفتح انفتاحا أشد وتشتت الحرارة تشتتا قويا، فتبردت لتشتتها الآلات ووجدت الموت، كما حكى عن هذا الرجل الراهب. فاستصوب ماذكرته واستحسن الصناعة يعني باستنباط هذه الأمور الجليلة. فمن مثل هذا وشبهه يعرض الغشى من مفاجأة الأشياء المحبوبة المشتهاة.

فأما مفاجأة الأشياء المفزعة فتكون من قبل البصر أولا وثانيا من قبل السمع. ولما كان البصر 112§ ١٥ أقوى في هذا الشأن لأن له الأشكال والألوان والحركات والسمع له الأصوات والفزع والهذاء وما شاكل ذلك جعل جالينوس كلامه في البصر إذ هو أعم في حدوث الآفة، ولأن غرضه الاختصار وذكر الضرب الواحد من ضروب الغشى فقط قال ومن قبل من يكون في المطابق والمحابس المظلمة التي لا يرى فيها النور ثم يخرج إلى النور بغتة فإن هؤلاء يعرض لهم هذه العلة. وجعل كلامه في ذلك لأن النور أقوى فعلا في حاسة العين من سا ئر الأشياء. وذلك لأن الضوء ٢٠ واللون الأبيض | تشتت البصر وتفرقه ولذلك يعرض له الكلال إذا أدمن الإنسان النظر إلى الثلج 55b

MS: القلب ٥ .expresso modo السبق MS: الشبق ٤ .per metathesim منعلفه MS: المنفعلة ٣

استحسن ١٢ الالتها MS: الآلات و ١١ اݔـفتاحا MS: انفتاحا ١٠ الاىـىـىـں MS: الأنثيين ٨ القلت

يفرقه MS: تفرقه ٢٠ الهذاب MS: الهذاء ١٥ استحسـىـن صناعه MS: الصناعة Text and Translation 193 tion and (many) preliminaries, but I will explain to you the gist of it in order to satisfy your interest. Semen is for humans what seed is for plants, it is kept safe in its vessel, ready, (like) a hidden warrior; when a healthy (boy) attains puberty, (his semen) has been lying in wait for a long time; (at that point) moisture, which is the passive principle, is being dried up by heat, which is the active principle, and this (latter) property conveys to semen—the (reproductive) organs (begin to) burn, nature incites the ejection of residual matter, desire and lust are kindled, the animal pneuma is dispatched from the heart through the arteries in the company of a bulging wind, and the psychical pneuma (is dispatched) from the brain through the nerves; then the (penile) member lengthens, stiffens, and demands ejaculation; now, if this (release) is obstructed, be it voluntarily or perforce, the (seminal) fluid increasingly thickens and its character sharpens, such that it may appear | 55a whilst the puber is asleep and (thereby) exhaust itself; (however), a prolonged repression (combined with) a (humoral) mixture that enforces the production of acrid semen—one in which heat and dryness dominate the testicles or (perhaps) the whole (organism)—lead to an enhanced seminal causticity and a strengthening of desire and lust, and the longer this goes on, the more it occupies the mind; then (if), out of the blue, (such) a person is presented with a real opportunity, (his) heart (starts to) move violently and opens up wide, the (innate) heat is scattered all over (the body), and due to its dissipation the organs cool down and (eventually) find death, just like (it happened) in the story of that monk”. (Abū Naṣr) appreciated my little discourse and admired the art (behind it), which is to say the discovery of (all) these magnificent facts. In this and similar (ways) unconsciousness may be caused by a sudden (confrontation with) things dear (and) desired.

As regards a sudden (confrontation with) dreadful things, these are §112 (received) firstly through sight and secondly through hearing. But because sight in this matter is (a) stronger (receptor)—holding (as it does) shapes, colours and movements, whilst hearing (only) holds sounds, (like) screaming, raving and so on—Galen concentrates his discourse on the former, which is more commonly responsible for the damage (in question); and because his aim is conciseness and the (exemplary) evocation of the one factor most contributory to this kind of unconsciousness, he says “and it may be due to (confinement) in dungeons and dark jails in which no (ray of) light can be seen; then (the person) is suddenly brought out into the light (of day)—such (people) are (also) attacked by this illness”. (Galen) phrases it like that because light has a more powerful effect on visual perception than anything else—brightness and the colour white | strew and scatter the 55b 194 Text and Translation

يفخلاىلعهبساقيلدحألكلرهاظلاءىشلايفملكتهنأكف،ضيبألاءىشلاوأصجلاو . اضيأو كولملانأل،كلذهزجعأوهلتقدارأاملفوسليفلاسويطاتعمكلملاسابرقةصقنمقفتاامكف هيضتقيالاماولعفمهنأبمهنعثدحتيالئلوماوعلاببسبارهجةفسالفلالتقنمنوشخياوناك سونيلاجهركذومهنيبربـخلااذهرهشأو،لتقلابجوياملعفيالفسلفتملانألجألولدعلا ٥ هسفنلدهاشنايعلانوكيلسايقللنعذيالنمدنعهباراهتشاعضوملااذهيف .

لاق سونيلاج هيلعلاتحاىتحهنكميملفوسليفلاسويطاتلتقينأكلملاسابرقدارأاملكلذلو 113§ هجرخأمثةملظلايفهثكملطأكلملااهيأهللاقفببطتملاسدايفالقسأكلذبهيلعراشأناكو هسدنهيلخدف،ندعملااذهيلسدنههللاقفكلملالاتحاف،توميهنإفسمشلارونىلإةتغباهنم ناكفنيعجاراولبقأاذإىتحرهشأةتسهباولخدفضرألاتحترارقلايفهولخدينأمهرمأو ١٠ دمعوةملظلايفاولبقأومهراناوؤفطأعضوملاكلذاوغلباذإمهرمأنارهشجورخلانيبومهنيب هسبحاليلراغملابابىلإاوراصاملفهلخديرونلانمائيشعديملوهدسفراغملابابىلإكلملا

ةتغبراغملامهنعحتفراهنلافصناذإىتحمهيلع | نينامثاوناكومهلكاوطقاسترونلاىلإاورظناملف 56a

MS: اراهتشا ٥ .sic سوطاى MS: سويطات ‖ .sic شاىرـڡ MS: سابرق ‖ املف MS: امكف ٢

-expresso modo, pariterque est lectio codicis ara س sic cum ساىرـڡ MS: سابرق ٦ راهشتشا

.in codice arabico pseudo-Galeni سوطلاى ,sic سوطاى MS: سويطات ‖ .bici pseudo-Galeni

هيلعمهسبح MS: مهيلعهسبح ١٢–١١ هنولخدي MS: هولخدي ٩ سداىـڡالقسا MS: سدايفالقسأ ٧

274 On Kyrbas see note 277 below. 275 On Tatius see note 278 below. 276 Cf. note 283 below. 277 Kyrbas < Κύρβας (short for Κορύβας), see PBWör 1/744b then 700b–701a; the Leiden which latter graphogram is also ,(113§) ساىرـٯ and (112§) شاىرـٯ manuscript reads found in the Istanbul manuscript. سوطاى Tatius < Τάτιος (Latin!), see PBWör 2/1494a; the Leiden manuscript reads 278 Johann . سوطلاى the Istanbul manuscript has ,(118§) سوطات and 113) and 112§§) Christoph Bürgel, who summarized this story in the context of a small study dating from the 1980s, reads “Natos (?)”, see BüTop 179,23; but such a name does not seem to be attested in Greek onomastica. 279 Asclepiades < Ἀσκληπιάδης, see PBWör 1/158b; the Leiden manuscript reads It is perhaps no coincidence . سلاڡالفسا the Istanbul manuscript has , سداىـڡالقسا Text and Translation 195 vision, which is why it blunts when a person keeps looking at snow, gypsum, or (other) stuff that is white; it is as if (Galen wanted to) mention something obvious to every (reader), and then let him infer from it what is concealed. There is also, as chance would have it, the story of the king Kyrbas274 and the philosopher Tatius,275 in which (the king) intended to kill (the philosopher) but could not possibly carry it through—kings have always been shunning the murder of philosophers in public because (they fear the reaction) of the masses, because (they hate) to ruin their reputation by acting against the demands of justice, and because a thinker does not (normally) do anything that would warrant his execution. This tale is very well known among (the Greeks),276 and Galen narrates it at this place in order to convince those who refuse to concede (the validity of) inference, such that the evident may become a witness of itself.

Galen speaks. Thus, when the king Kyrbas277 wanted to kill the philosopher §113 Tatius,278 he found no way (to do it) until the physician Asclepiades279 laid before him an insidious proposal, saying: “Oh king, arrange for him to stay in darkness for a long time; then let him come out all of a sudden into the sunlight, and he will die”.The king, having thought up a plot, said (to the philosopher): “Survey for me this mine!”, and so (the philosopher) went to survey it. He told (his workforce) to take him to the bottom, deep below the earth, and there they remained for six months;280 when they had (finally) turned back and were approaching the exit, after (a journey of) two months,281 he instructed them to put out their torches and to (continue) moving forward in the dark. (Meanwhile) the king betook himself to the entrance of the cave and blocked it, such that no ray of light could shine through. As (the workers) reached the cave’s gate at night, (the king) barred their escape until it was noon; (then), all of a sudden, he unblocked the cave for them, | and no sooner 56a

that Asclepiades is referred to here, both in the Leiden and Istanbul manuscripts, as mutaṭabbib, which strictly speaking means “someone who professes to be a physician”; however, as the term mutaṭabbib is often used interchangeably with ṭabīb “physician”, the case in point remains ambiguous in the end. 280 Here, the Istanbul manuscript reads sanatan “for one year” (instead of sittata ašhur “for six months”). 281 Here, the Istanbul manuscript reads šahr “one month” (instead of šahrān “two months”). 196 Text and Translation

رجلا وأما الفيلسوف فقعد وأطبق عينيه وضرب بيديه فشد عضديه وقعد حتى كان الليل فلما غربت الشمس فتح عينيه وقام إلى القوم فإذا الملك قد أحضر الناس ليعلمهم أن الفيلسوف في حسابه لم يقتل وأنه مات فلما رأوه قال لهم إنما أراد قتلي فاعلموا ذلك وقد سلمت، ثم قام إلى من تساقط منهم فأحيى منهم ستين رجلا ومات الباقون ولم يقدر الملك على قتله حتى مات. وإنما أردنا ٥ بذلك أن يعلمكم أن من الناس من يصيبه ذلك.

قال المفسر فهذا القول من جالينوس شاهد بما قلناه وشرحناه، ولماذكر ذلك أخذ يذكر العلامة 114§ الدالة على الحياةكما جرت عادته.

قال جالينوس وعلامة من أصابه ذلك أنك ترى عينيهكأنها زجاج مدخن ووجوههم مصفرة 115§ وأرجلهم منتصبة مستوية الانتصاب.

١٠ قال المفسر هذه العلامة الدالة على الحياة. أما تدخين عينيه فلتبحثر الشعاع البصري وامتناع نفوذه 116§ في الظلمة ولأن العين شفافةكشفوف الزجاج إذا غلظ النور الباصر كان فيها كالدخان، وصفرة وجوههم لغور الحرارةكما قلنا، وأما انتصاب أرجلهم فهو دليل على حياتهم لأن الموتى ٺتسبل

أرجلهم نحو الأرض لطلبة المركز كما قدمنا | القول فيه في أول هذا الكتاب فهذه علامة حياتهم. 56b

ىـىــىـل MS: ٺتسبل ١٢ فلـىـحـىـر MS: فلتبحثر ١٠ مدحر MS: مدخن ٨

282 From a variant reading in the Istanbul manuscript (ʿiṣāb “turban” for ʿaḍud “arm”) it would appear that the philosopher tied his headgear around his eyes, but see ʿUbaidal- lāh’s comment at the end of §118. 283 The tale told here may have been, as ʿUbaidallāh claims at the end of §112, “very well known among (the Greeks)”, but the same cannot, alas, be said about us. It features some hoary traditional themes (the antagonism of authority and philosophy, the cor- ruptibility of medical ethics in the service of power, the philosopher as the true physician), but it can hardly be considered an account of historical events. Vivian Nutton, chief expert on all matters relating to Galen, had the great courtesy to look at the tale and communicated to me the following opinion: “I am afraid I only know this story from this pseudo-text; it is clearly a mishmash of ideas and names […] which combines some genuine material [?] with wonderful fancy” (letter dated 4 March 2016). It may be remarked in passing that Johann Christoph Bürgel suggested that the very implausibility of this tale might have cast early doubts on the authenticity of the text as a whole—in his own words: “Die Geschichte ist reizvoll [… aber] freilich auch reichlich Text and Translation 197 had they looked into the light (of day) than they all fell down (like dead), eighty men. The philosopher (however) stayed behind (in the cave), closed his eyes, stretched out his hands, then crossed his arms,282 and so waited until night(fall); when the sun had set, he opened his eyes and (wanted to) take care of the workers: lo and behold, there was the king, who had called together the folk in order to inform them that, by his reckoning, the philosopher had not been killed but (simply) died. When (the crowd) noticed him, (the philosopher) said to them: “Know that he planned to murder me and that I got away!”. Then he attended to those who had collapsed and (managed to) revive sixty men; the others were (already) dead.The king was never able to get rid of him, and (the philosopher) died (a natural death).283 Our point here is to make all of you aware that this does actually happen to some people.

The Commentator speaks. This report from Galen testifies to what we have §114 said and commented upon (earlier).284 And having adduced that, (Galen now) turns to mentioning the sign(s) indicative of life, as is his wont.

Galen speaks. You can recognize those that have fallen into this (state) by §115 their eyes, which are like smoky glass, their yellowish faces, and their feet, which are raised upright.

The Commentator speaks. Such are the sign(s) indicative of life. As for smok- §116 iness of the eyes, (this is) caused by a diffusion of the optic rays and their inability to penetrate gloom—the eyes are transparent in the same way as glass is transparent, (and) when the visual light blurs, something like smoke invades them. The yellowness of their faces is due to a retraction of (innate) heat, as we (already) said.285 As for the raised position of their feet, this is a proof of life because dead people’s feet droop earthbound in search of home, as we explained | towards the beginning of this book286—hence that sign 56b (too) suggests life.

unglaubwürdig und mag dazu beigetragen haben, an der Echtheit der Schrift schon früh Zweifel aufkommen zu lassen”, see BüTop 180,6–10. 284 Cf. §112. 285 Cf. §§87 and 88—there, Galen talks about dust-coloured or green faces, and ʿUbaidal- lāh about an underlying flight of innate heat into the depth of the heart. 286 Cf. §35. 198 Text and Translation

قال جالينوس فإذا رأيت ذلك فدِواؤهم أن يبخروا بالعود الذي يسمى الدارشيشعان وسويق الشعير 117§ والحنطة المطبوخ وقلامة الأظفار، فإنهم يقومون من ساعتهم.

قال المفسر هذه الأدوية التيذكرها لهذا الضرب، ولم أجد فيه دواء آخر سوى أن يراض المريض 118§ في هذه الأشياء جميعها رياضة لا يقع معها في هذه البلية. أعني إن كان مأكولا فيجب أن ينال منه ٥ القليل بعد القليل حتى يألفه ويندرج فيهوكذلك المشروب. وأما المنكوح فيندرج فيه أيضا بالطمع والمحادثة والمعاركة حتى لا يجتاح الآمن بغتة. وأما النور والنظر إليه فقد حكى جالينوس دواءه في قصة تاطيوس الفيلسوف أنه غمض عينيه إلى طلوع الـكواكب وفتحها ليرى ضوءها ويؤلفها حتى إذا جاء ضوء الشمس كان على التدريج الطبيعي المألوف فلم يضره وأشار بشد العضدين وهذا الضرب ينفع فيه تسكين النفس وإرداعها عن الشرة وغلبة الشهوة.

١٠ تمت المقالة الثالثة من كتاب تحريم الدفن لجالينوس

تفسير عبيد الل ّٰهبنجبريلابنبختيشوع والحمد لل ّٰه دائما أبدا

بسم الل ّٰه الرحمٰن الرحيم 57a وبه نستعين

تاطوس MS: تاطيوس ٧ ىـحـڡاح MS: يجتاح ٦ ماكول MS: مأكولا ٤ فداوهم MS: فدواؤهم ١

التذريج MS: التدريج ٨ يالفها MS: يؤلفها ‖ .sic Text and Translation 199

Galen speaks. If you see (all) this, then the (right) treatment is to fumigate §117 (the victims) with the wood (from the shrub) called aspalathus,287 (with) the (desiccated) mash of cooked barley and wheat (grains),288 and (with) nail cuttings—these (patients) will stand up in no time!

The Commentator speaks. Such are the remedies which (Galen) mentions §118 for this type (of coma), and I have no other advice (to offer) than to exercise the patient in (the observation of) all the (aforesaid) things, so that with their (help) he does never (again) fall prey to this calamity. What I mean is that if (the attack was triggered by) some (long-missed) item of food, he should (in future) reach for (similar) stuff (only) little by little until he gradually becomes reaccustomed to it; the same goes for an item of drink. Gradual progression is also (important when approaching) a (long-missed) spouse—(here), flirting, chatting and teasing should stand in the way of instant gratification. As regards looking into the light, Galen (just) told (us) how to respond, through the story of the philosopher Tatius,289 who closed his eyes until the stars rose, (then) beheld and got used to their gleam, such that when (finally) the sun came out, he had accustomed himself to its shine naturally (and) gradually, and so suffered no harm; and he resorted to cross- ing (his) arms (because) this posture helped him to stay calm, avoid injury, and resist temptation.

Finished is the third treatise of Galen’s book Prohibition of Burial Commentary by ʿUbaidallāh ibn Ǧibrīl Ibn Buḫtīšūʿ Praise be to God always and forever

In the name of God the Merciful the Compassionate 57a to Whom we turn for help

287 dāršīšaʿān “aspalathus” is a plant name that covers several genera and, consequently, an even wider range of species; the term dāršīšaʿān is of Persian origin (dār “wood” [i.q. Arabic ʿūd] and šīšaġān, whose etymology and connotation are uncertain). For further philological details see VuLex 1/786a (< चीच?) and SchṬab 191 no. 291; for botanical expositions see DiDi 2/103f. no. 17. 288 The Istanbul manuscript here omits the word “barley (and)”. 289 On Tatius see note 278 above; for the story see §113. 200 Text and Translation

المقالة الرابعة من كتاب تحريم دفن الأحياء لجالينوس

تفسير عبيد الل ّٰه بن جبريل وتختص بذكر الأدوية المخدرة والسموم

٥ قال جالينوس إني ذاكر في هذه المقالة الرابعة ما يعرض من قبل الأدوية المخدرة القاتلة ومن لسع 119§ العقارب والحيات وغير ذلك.

قال المفسر غرض جالينوس في هذه المقالة أن يذكر الإغماء الحادث من قبل الأشياء التي تطرأ 120§ من خارج مما يكون سببها غلط المستعمل لها تنبيها للقارئ لها على التحرز من الوقوع في هذه البلية، كما جرت عادته في التعليم النافع المرشد إلى الخـير العام الشامل. وذلك أن الناس يستعملون ١٠ أشياء من أدوية وأغذية وأطلية يريدون بها النفع فتوقعهم في أمراض صعبة مهلـكة وربما حدث بهم هذا الغشى فدفنوا وهم أحياء. فجالينوس في هذه المقالة يتكلم على هذه الثلاثة ضروب وبين الأعراض التي تعرض لمن اتفق له استعمال شىء منها وبأى شىء بدأ، وأضاف إليها ضربا رابعا وهو ما يتفق من سموم الحيوان المخدرة أو سموم أخر تعمل. فصارت هذه المقالة تنقسم إلى أربعة فصول: الفصل | الأول في استعمال الأدوية المخدرة والباردة، الفصل الثاني في السموم المصبوبة 57b ١٥ في البدن والمشروبة، الفصل الثالث فيما يؤكل ويشرب من الأشياء الرطبة، الفصل الرابع في الأطلية التي تطلى على الرأس وسا ئر البدن.

١٢ الـىـشامل MS: الشامل ٩ الـىـىـىـه القاري MS: تنبيها للقارئ ٨ العرـقارب MS: العقارب ٦

يطلا MS: تطلى ١٦ المخدر MS: المخدرة ١٣ ضرب رابع MS: ضربا رابعا ‖ اضيف MS: أضاف Text and Translation 201

Treatise Four of Galen’s book Prohibition to Bury the Living Commentary by ʿUbaidallāh ibn Ǧibrīl and dedicated to discussing narcotic drugs and poisons

Galen speaks. In this fourth treatise I am going to discuss what may be §119 brought about by (potentially) lethal narcotic drugs, by scorpion stings, snake (bites), and the like.290

The Commentator speaks. Galen’s aim in this treatise is to discuss the (kind §120 of) coma which is occasioned by unsuspected external factors and often caused by (substance) misuse—following his habit of teaching what is beneficial (and) what guides towards the overall common good, (Galen) thus puts the reader on guard against falling into a suchlike calamity; it is that people use certain drugs, foods or ointments with the best of intentions, only to be thrown into serious destructive illnesses in whose wake they are sometimes overcome by unconsciousness and then buried alive. So here Galen will talk about these three types (of affliction), explain the symptoms by which to recognize a victim of haphazard use, and wherethrough it manifests; moreover he adduces a fourth type which chances from narcosis- inducing animal venoms or elsewise activated poisons. The present treatise is accordingly divided in four chapters: chapter | one on the use of narcotic 57b and cold drugs; chapter two on venoms that are disgorged into the body and (poisons) ingested; chapter three on moist stuff that is eaten or drunk; (and) chapter four on ointments that are applied to the head and other (parts) of the body.

290 The Istanbul manuscript adds the following sentence: “The damage here is caused in four ways which on the whole are marked by four signs”. 202 Text and Translation

الفصل الأول من المقالة الرابعة في الأدوية المخدرة

قال جالينوس من ذلك ما كان من الأدوية المخدرة والباردة. وعلامة من أصابه منها مثل هذا 121§ أنه يكون نومه فوق السبات شبه الموت، إلا أنه تكون العروق التي في باطن الإصبع الوسطى من ٥ اليدين تضرب، ويكون صاحب هذه العلة منقلب الوجه في مضجعه إلى شقه الأيسر.

قال المفسر لما كان ما يحدث عن جميع الأدوية الباردة والمخدرة هو النوم الثقيل الذي يشبه الموت، 122§ وذاك أن الإنسان يقلب ويلـكز ويقرص ولا يحس بجميع ذلك، صار العرض التابع لجميعها عرض واحد وهو عدم استعمال الحواس والحركات الإرادية، ولذلك جمعها جالينوس في هذا الكتاب وقلل الأدوية المخدرة والباردةكأنه يخاطب العالم بها لأن المداوي يجب أن يعرف السبب والمرض

١٠ والعرض والمداواة، فجمعها لاجتماعها في العرض الحادث. ثم جمع العلامة الدالة | على جميعها 58a لأن العلامة تدل على الشىء إذا كان من جنسها دلالة واحدة، فذكر النوم الثقيل وسببه معروف لأن البرد والخدر تشق إلى الدماغ فيحدث النوم لأن الدماغ بارد بالطبع فإذا زاد برده قوى النوم. وأما عروق الأصابع ونبضها فلأن الشريان الذي تحتها يخرج من القلب على المحاذاة بلا وراب ولا انعطاف، ولذلك جعل أخذ النبض منه لأنه يخرج على الاستواء، فلأجل ذلك ينبض في مثل ١٥ هذه الحال لأن الحرارة تهرب إلى الأطراف كالمجاهد الذي يحمي أطرافه من أعدائه. وأما انقلابه فيمضجعهإلىشقهالأيسرفلأجلضررالقلب،وكأنهيريدتدفئتهوإسخانه. فهذه الأعراض تابعة لما يبرد ويخدر وهى صحيحة الدلالة ومن أجل ذلك أخذ الحكيم الدلالة منها.

: تشق ١٢ ٯـلـ●ـل MS: قلل ٩ غرض MS: عرض ٧ البارد MS: الباردة ٦ البارد MS: الباردة ٣

ىـسـٯ MS Text and Translation 203

The first chapter of the fourth treatise dealing with narcotic drugs

Galen speaks. Apropos narcotic and cold drugs: the symptom by which to §121 recognize their victim is that his sleep is deathlike, well beyond lethargic trance, except that the arteries which are inside the middle finger of both hands pulsate;291 besides, a casualty of this condition (lies) on his bed with the front turned to the left side.

The Commentator speaks. Since all cold and narcotic drugs may initiate a §122 deep, deathlike sleep—with the patient being knocked out, thrust down, rolled over and completely oblivious to anything—the only manifestation emerging therefrom is a malfunction of sensory perceptions and voluntary motions; this is precisely why Galen includes such (drugs) in this book and summarizes them in view of their shared effect, whilst (his) omission to actually define narcotic and cold substances is a way of addressing the specialist, for any (true) clinician must be familiar with (questions of) etiology, pathology, semeiology and therapy. Then (Galen) summarizes the symptom from which to infer | (the impact) common to all such (drugs), for any symp- 58a tom that has a related origin (may be represented by) a single diagnostic feature; thus, he mentions deep sleep, whose agent is well known: coldness and numbness invade the brain and sleep ensues, because the brain is naturally cold and the colder it becomes the profounder the sleep. As regards the pulsating blood vessels of the fingers, this is (significant) because the arteries which are underneath (that skin) depart from the heart in a parallel fashion, without (much) deviation or deflection—(Galen) asserts to take the pulse at that (site) because it is the terminal of a straight course where pulsation (continues even) in such a condition, as the (innate) heat flees to the extremities like a warrior who (strives to) protect his limbs in combat. Concerning (the patient) who (lies) on his bed turned towards the left side, this is (an instinctual response to possible) cardiac damage, as though he wanted to warm and to heat up the heart. Such are the after-effects of any (substance) that cools and numbs—they (constitute) a truthful guide on which the physician can rely.

291 Here appear to be meant the proper palmar digital arteries, whose palpability obviously increases with the size of the digit. 204 Text and Translation

قال جالينوس وعلاجه أن يؤخذ من التين والزبيب ودهن الشيرج، وفي نسخة أخرى الزيت، من 123§ كل واحد جزء ومن ماء الباقلاء وماء الحمص جزء جزء ويغلى ذلك الماء والتين والزبيب ويصب عليه الشيرج ثم يمرخ به بدنه ورجلاه وتنقعان فيه، ويضمد رأسه بالبابونج وإكليل الملك ويحلب

عليه لبن الأتن وهو مضطجع على نطع، فإنه يقوم بإذن الل ّٰه تعالى.

§124 ٥ قال المفسر قد يكون القول أن غرض جالينوس هو الكلام على الضرب الواحد | من الغشى 58b ولذلك جمع علاج الأدوية المخدرة في هذا الموضع لذكره أقوى الأشياء الحادثة عنها، ولأن كتابه

ْموضوعفيذلكعُرضةذكر ما يزيل الغشى ولهذا عنى بالدواء الواحد فقط وذكر التدبير الواحد. ولما كانت الأدوية المخدرةكثيرة رأينا أن نورد هاهنا ما يجبذكره منها ونذكر أعراضه ومداواته على التخصيص ونلغيذكر المقادير التي يفعل بها ما يفعله إذ هذا لا يجوزذكره لما خطر في قانون الطب، ١٠ لأن كثيرا ما يعرض شربها واستعمالها للناس بعض بالغلط وسوء الاتفاق وبعض بالقصد من قبل الأسرار الذين يجنون الأضرار بالناس. فرأيناذكرها وصفة الأعراض الحادثة عنها وذكر ما

يخلص منها ليكون الكتاب أكمل نفعا وأعم شرفا في شفاء الأسقام ومداواة الآلام، والل ّٰه الموفق للصواب برحمته.

من ذلك اللفاح وقوم يسمونه تفاح الجن والناس كثروا الاستعمال لروائحه في زمان الصيف، 125§ ١٥ ومن شرب من حبه أو أكل منه عرض له استرخاء المعدة وذهاب شهوة الطعام وسبات شديد

رجلاهوتنقعان ٣ .MS –, auxilio lectionis codicis arabici pseudo-Galeni emendabatur : ماء1 ٢

كثيروا MS: كثروا ١٤ ىـحـىـون MS: يجنون ١١ –MS: و2 ٦ رجليه وينقعان MS:

292 Here, the Istanbul manuscript reads duhn as-sausan “lily oil” (instead of duhn aš-šīraǧ “sesame oil”). 293 This reference to “another copy” is most probably an interpolation on the part of ʿUbaidallāh (rather than the scribe who does neither state nor insinuate that he had more than one Vorlage at his disposal). 294 Cf. note 292 above (with the caveat that in the present case the Istanbul reading sau- the latter, in isolation, being more likely to] سـىـرم san is a contextual emendation of represent šīraǧ]). 295 Here, the Istanbul manuscript reads yadaihī “his hands” (instead of badanuhū “his trunk”). 296 Cf. note 93 above. Text and Translation 205

Galen speaks. Treat this (patient) by taking one part each of figs, raisins and §123 sesame oil292—another copy has olive oil293—as well as one part each of broadbean- and chickpea-water; boil that water (adding) the figs and the raisins, and (also) pour into it the sesame oil;294 then embrocate and soak with it his trunk295 and his feet; (further) bandage his head with (a cloth steeped in) chamomile and melilot (oil), cast upon him ass milk whilst he is stretched out on a leathern mat, and (soon) he will rise again—God, may He be exalted, willing.296

The Commentator speaks. It has already been said that Galen’s objective is to §124 invoke (summarily) each single (proto)type | of (extraneous) unconscious- 58b ness,297 and he accordingly contents himself at this point with mentioning how to counteract the worst (possible) side-effects of narcotic drugs—as his book is deliberately designed in that (way), he provides a means to neutralize unconsciousness but does so by focusing on one remedy only and by suggesting (just) one procedure. Yet because there are many narcotic drugs, we consider it appropriate to advance here some of those that deserve mention, and to state their (respective) symptoms and specific treatment; (in doing so) we will ignore the issue of practicable dosages whose conveyance is irrel- evant as it falls into (the realm of) medical ordinance. How many times does it happen that people ingest or (otherwise) use such (drugs)—whether by mistake and misunderstanding or by intent—only because their damaging effect on humans is shrouded in mysteries! We (however) are decided to talk about them, describe the symptoms they produce and indicate means of escape, so as to maximize the book’s benefit and generalize its virtue with regard to curing diseases and treating pains—it is God through His mercy Who grants success in achieving that which is right!

Here belongs the mandrake, which is commonly called demons’ apple298 §125 and often used by people because of its smell in the season of summer.299 He who drinks (the juice) of its berries or eats them is afflicted with laxity of the stomach, loss of appetite for food, and severe, deathlike lethargy;

297 Cf. §§120 and 122. 298 The appellation tuffāḥ al-ǧinn “demons’ apple” (for which see DoSupp 1/148a, KinAq 330f. no. 274 and SchṬab 536ff. no. 805 [s.v. yabrūḥ]) refers, strictly speaking, only to the fruit of the mandrake. 299 On the somewhat controversial question of the mandrake’s olfactory properties see PLPD 371 note 49. 206 Text and Translation

وأهمشنمرثكأنإوكلذلثملعفتاضيأهتراصعوتبسألكأوأمتشااذإهحاقفوتوملاهيبش نمضرعيامكهبحاصلضرعيوهبحبرشاذإمسجلايخرتسيوتوصلاعطقوتبسأهمحللكأ

هرشقعقنورشقاذإهلصأوكترملابرش | عطقيىتحهمونناسنإىقسومايأةثالثرمخلخيف 59a ءامىقسيونورطنوءامولسعىقسينأهجالع،هبسحيالوطبيوأىوكيوأهلاصوأضعب ٥ نهدبهسأردمكيوولحبارشىقسيورمخفءالطنكيملنإوولحلاءالطلاونيتنسفألاعملسعلا بيبزلاذيبنبأيقيوسدنكـلابسطعيولدرخولفلفوباذسورتسدابدنجمشيولخودرو ،درابءاميفسلجيولسعورقبلانمسىقسيوئفطدقجارسةليتفمشيولهسيوبلصلاديدشلا هؤافشهنإف .

للاديبعنبليربجىكحيذلاولاق ّٰ ّىمرخأبدهاشهنأعوشيتخبنبه ش لثملمحتةيزقلاىمستةرج 126§ ١٠ ردسهنمبرشوقداذإبحلااذه،ديدشبلصهنكـلءايبوللابحلثماهبحوءايبوللالمح ءزجلايفمومسلاعماهرطسدقو،حافللاجالعلثمهجالع،هبلمعيامبناسنإلاسحيملومونو يفاكلابفورعملاريبكـلاشانكلانمسداسلا .

.bis اهبحو MS: اهبحو ١٠ سرطعي MS: سطعي ٦ لخلا MS: لخ ٣

300 That is ʿUbaidallāh’s father, himself a renowned physician and philosopher who spent most of his long life in Baghdad, interrupted by several sojourns at different royal courts, and who died in Maiyāfāriqīn (cf. note 67 above) in the year 396/1006; see Zau Muḫ 146,11–151,20 and IAU 1/144,15–148,4. 301 Cf. note 305 below. 302 Short for Maiyāfāriqīn, on which see note 67 above. 303 qazzīya, lit. “the silken”, is not otherwise attested as a plant name; it is a (feminine) nomen relativum formed from qazz < Persian kaǧ/ž “sericum vilius”, see VuLex 2/723b. 304 Cf. §125. Text and Translation 207 its open flowers, when sniffed or eaten, make lethargic, and so does their extract; the flesh of its (berries), when frequently sniffed or eaten, makes (equally) lethargic; (the juice of) its berries, when drunk, silences the voice, slackens the body, and its user is affected in the same way as he who ingests litharge; and the bark of its root, when macerated | in wine vinegar for three 59a days and (then) dispensed to a person, induces sleep, so much so that one can amputate a limb or perform cautery or surgery without him feeling it. His treatment is to administer honey, water and natron, or honey-water (mixed) with absinthe and sweet thickened grape wine, which latter may be replaced by (any) wine as long as it is sweet; foment his head with rose oil and vinegar; let him sniff castoreum, rue, pepper and mustard; cause him to sneeze by (using) soapwort; make him vomit by (using) strong, stiff raisin wine; induce diarrhoea; have him smell the extinguished wick of a lamp; get him to swallow ghee and honey; and sit him in cold water. This is his cure.

Ǧibrīl ibn ʿUbaidallāh ibn Buḫtīšūʿ300 said—and (also) recorded it (in §126 writing)301—that he saw with his own eyes, at the fringes of (the town) Maiy,302 a shrub called qazzīya303 which ripens like the cowpea (plant) and produces similar fruits, except that they are much tougher. These berries, when crushed and ingested, bedaze and lull a person such that he becomes insensitive to what is being done with him. His treatment is the same as that of the mandrake (user).304 (Ǧibrīl) has registered this (plant) among the poisons in the sixth part of (his) large medical compendium known as The Sufficient.305

305 This work seems to have run originally under two titles: al-Kunnāš al-kabīr “The Large Medical Compendium” (as opposed to a small one from the same author’s pen) and al- Kāfī “The Sufficient” (so titled after the nickname of Ǧibrīl’s one-time patron, the Būyid vizier Ibn ʿAbbād [d. 385/995]); the -Kāfī was a huge medico-pharmaceutical production, consisting of five volumes which displayed the material in question-and-answer form; most of the work is now lost, except for one substantial fragment (127 folios) which contains all four sections (maqālāt) of the third part (ǧuzʾ), and which was discovered, more than half a century ago, by Albert Dietrich in Kütahya—see DiMA 64f. no. 21, further UllMed 110 no. 6 and GaS 3/314. 208 Text and Translation

ريصيوكرحتيردقيالوطقسوهمددمجهبرشنم،حوربيلالصأهبشيوهونويرومىعديراقع 127§ هنإفءاملاولسعلابرتسدابدنجىقسيوحوربيلابحاصجالعلثمهجالع،اناريحقمحأاقئام هؤافشهنإف،اهلكناهدألابخرميوسطعيوهمدللحيوهندبنخسي .

رفصألازينوشلاهبشيهرزبوابطرهنولكأيةعامجتيأروعضاوملارثكأيفدوجوموهوناركوشلا 128§ ٥ ضرعهبرشنم،هبلتقوطارقسىقسيذلاوهوءيدرهنم | هرصبملظأوىشغوعادصهل 59b صاصرلانولبهندبريصيوهتدعميفعجووسفنقيضوقانخولقعطالتخاوقاؤفهباصأو هجالع،هقورعةكرحنكستوردخلادعصيمثالوأهامدقردختولقثٺواديدشادربهفارطأدربتو هنمرثكيوفرصرمخلخىقسيوتيزلابنقحيوءىقلابجلاعيونابورضمتيزوءامىقسينأ وأبارشعممهردنزولفلفىقسيوألخعمنيتنسفأىقسيمثرقبلانابلأونتألانبلىقسيو ١٠ ءىشعمولحبارشاضيأىقسيوبارشعمىلفدلاقروىقسيوأبارشعمصيرقلارزبىقسي هؤربوهؤافشهنإف،حلملاوريعشلابهلكهندبدمكيوباذسوينمرألاقروبلاوهونورطننم .

ديدشتابسهلضرعنويفألانمبرشنم،يربلادوسألاشاخشخلاريصعوهونويفألا 129§ هلكدسجلادربوقرعلاهلضرعامبروكرادتيملنإاعيرسكلهيوديدشزازكونيديلايفدربو نأهجالع،ءاودلاةحئاردسجلاعيمجنمجرختوةكحلاعمهندبيفاعجودجيوةديدشةكحعم

قرغلا MS: قرعلا ١٣ هيمدق MS: هامدق ٧ شطعي MS: سطعي ٣ اقمحا MS: قمحأ ٢

306 mūriyūn < μώριον [neuter!] (cf. μωραίνω “to make foolish”) is a plant of ambiguous identity: it is said to be equivalent to μανδραγόρας ἄρρην i.q. Mandragora officinarum (the type species of the genus), or στρύχνον ὑπνωτικόν i.q. Withania somnifera “sleepy nightshade”, or “a plant used in philtres”—see LSLex 1158b, then 1078b and 1656b; according to DiDi 2/577f. no. 64, στρύχνος ὑπνωτικός (sic) is Solanum (scil. Physalis) alkekengi “winter-cherry” (Arabic ʿubab “Judenkirsche”). Text and Translation 209

A drug named mūriyūn306 whose root resembles that of the mandrake.307 §127 The blood of him who ingests it congeals, he collapses, becomes immobile, and turns into a confused, mindless fool. His treatment is the same as that of the mandrake user;308 (also) administer castoreum (mixed) with honey and water, for this heats up his body and liquefies his blood; he is made to sneeze, and embrocated with whatever oils (are available). This is his cure.

The hemlock is found in most places; I have seen a number (of people) who §128 ate it fresh; its seeds resemble those of the black cumin; (particularly) vicious is the yellow(-flowered) kind, which is the one that Socrates was given to drink and which killed him. He who ingests it is afflicted with | headache, 59b fainting (fits), his vision dims, he is assailed by hiccups, mental confusion, quinsy, shortage of breath, gastric pain, his body assumes the colour of lead, his limbs cool down dramatically and become heavy, numbness first befalls his feet before it spreads upwards, and his blood vessels cease to move. His treatment is to administer a mix of water and olive oil; he is (further) treated by (inducing) emesis, and clysterized with olive oil; he is given plenty of pure wine vinegar to drink, as well as the milks of she-asses and cows; then dispense absinthe (mixed) with vinegar, or an amount of one dirham of pepper (mixed) with wine, or Roman nettle seeds (mixed) with wine, or oleander leaves (mixed) with wine; also dispense sweet wine with a bit of natron— which is Armenian borax309—and rue; and foment his whole body with (wetted) barley and salt. This is his cure and rescue.

Opium is the sap extracted from (the capsules of) the wild black poppy. He §129 who ingests opium is afflicted with severe lethargy, coldness of the hands, violent shivers, and he quickly perishes if not attended to (in time); often he is overcome by sweating, his entire body cools down, he experiences pain everywhere, combined with an intense itch, and the smell of the drug

307 It may be worth noting that in this paragraph ʿUbaidallāh employs (twice) the term yabrūḥ to denote the mandrake, which he referred to in §§125 and 126 under the name of luffāḥ; the old Arab botanists properly considered yabrūḥ to be the root and luffāḥ to be the fruit of the mandrake (cf. DiDi 2/579ff. no. 67), but the two terms are often used interchangeably in subsequent indigenous literature. 308 Cf. §125. 309 In the strict terms of modern chemistry, natron is a salt of carbonic acid and borax a salt of boric acid; however, the two terms were often used synonymously by the old Arab pharmacists who considered natron to be a purer form of borax and the latter’s ‘Armenian’ variety to be the best, see KinAq 248 no. 48 with 341 no. 312. 210 Text and Translation

يقيأ مرارا كثيرة بزيت أنفاق وماء حار وعسل وماء حار قد طبخ فيه الفجل والشبت واللوبياء الأحمر ثم يشم الجندبادستر ويطلى بدنه به وبنخالة الحنطة ويسقى من الجندبادستر ما بين الدرهم إلى

المثقال على قدر قوته ومقدار حرارتهوكذلك يفعل بالسكبينج والأشق ويسقى أيضا السكنجبين | 60a العسلي مرارا ويطعم زيرباجة وماء الحمص من غير أن يأكل الحمص ويلقى فيه الصعتر أى نوع كان ٥ ويجعل في الملح منه وفي جميع ما نأكله الصعتر والفوتنج البري والجبلي والبستاني أيها حضر ويجعل أيضا في طعامه من بزر الـكرفس وأصله ومن الدارصيني وبزر الرازيانج ويدخل الحمام بآخره ويعرق ويدلك جسده ويحقن حقنة قوية ويسقى الأفسنتين مع الشراب ويسقى فلفل مع الجندبادستر وخل ونطرون ويجلس في آ بزن ماء حار ويصب على رأسه منه ويطعم الدجاج ويحسي مرقها ومرق الإوز ويطعم المخ فإنه أنفع وإن فنى بالسمن والشيرج كان أيضا نافعا ويحقن بالحقن الحادة ١٠ ويسقى المطبوخ الرقيق القوي ونبيذ الزبيب ويستعمل البزرقطونا بالماء الحار ويستعمل التعطيس بأدوية معطسة ويلزم تكميد جسده من أجل الحكة.

الخشخاش الأسود، أعراضهكأعراض الأفيون ومداواتهكمداواته. 130§

الذئب ويسمى باليونانية أقنيطوس وهو صمغ شجرة تشبه الدرونج في طعمه ولونه، من شرب منه 131§ عرض له ورم في فمه وقراقر في بطنه من غير أن يختلف شىء ويحدث له غشى وسبات، علاجه ١٥ أن يسقى ماء وعسل ويحقن بحقنة سهلة ملينة ويسقى أفسنتين مع شراب كثير أو مع سكنجبين

أو أسقه ماء طبيخ الجرجير أو لبن | مع راتينج أو سنبل الطيب مع جندبادستر أو محروث مع 60b شراب أو ماء طبيخ المازريون ويكمد بالماء الحار والخل، فإنه شفاؤه.

الفوٺتج MS: الفوتنج ٥ بطلا MS: يطلى ‖ تشم MS: يشم ‖ الا●ـر MS: الأحمر ٢ مرار MS: مرارا ١

.sic البادروج MS: الدرونج ‖ اٯـىـىـموس MS: أقنيطوس ‖ الدىـٯ MS: الذئب ١٣ نافع MS: نافعا ٩

راىـىـىـح MS: راتينج ١٦

310 The isolated Arabic word ḏiʾb “wolf” seems to represent here, rather unusually so, a calque of the first element of λυκοκτόνον, itself a secondary designation of the wolfbane; cf. LSLex 1064b. 311 aqnīṭūs < ἀκόνιτος [feminine!] “wolf’s bane”, see LSLex 52b; further DiDi 2/581ff. no. 68. 312 Whilst most species of leopard’s bane bear yellow flowers, this feature is less common in the wolfbane but found, for example, in its vulparia subspecies. Text and Translation 211 exudes from all around him. His treatment is to make him vomit many times by (using) the oil of unripe olives, hot water and honey, or hot water in which radishes, dill and red cowpeas have been cooked; then let him sniff castoreum, besmear with it—or with (wetted) wheat bran—his body, and (moreover) have him swallow from it an amount between one dirham and one miṯqāl, depending on his strength and his heat level; (alternatively) use a similar (amount of) sagapenum or ammoniacum; also give him, repeatedly, honeyed | oxymel to drink; feed him spoon-meat (like) chickpea-water, 60a (making sure) he does not actually eat the chickpeas, and throw into this (liquid) whichever kind of savory may be at hand—(in fact) one could add any (aromatic) that we (normally) eat to (plain) salt(-water): savory, wild or garden pennyroyal, ‘mountain’ mint, whatever is available; also season his food with celery seeds or roots, with cinnamom, and (with) fennel seeds; towards the end of his (treatment) let him enter the bathhouse, (where) he sweats and has his body rubbed down; administer a strong enema, and dispense absinthe (mixed) with wine, or pepper (mixed) with castoreum, vinegar and natron; sit him in a bathtub of hot water, which is (also) poured over his head; feed him chicken, let him sip its broth as well as that of the goose, and offer him marrow, which is most useful, or, if there is none, (a mix of) clarified butter and sesame oil, which is useful, too; proceed with sharp enemas, and let him drink a strong, thin decoction of fermented raisins; employ fleawort with hot water, induce sneezing with (the help of) sternutatory drugs, and keep fomenting his body in view of the itchi- ness.

The black poppy. Its effects are the same as those of the opium, and so is its §130 cure.

The wolf(bane)310 is called aqnīṭūs in Greek;311 it is the gum of a herb that §131 resembles the leopard’s bane in terms of taste and colour.312 He who ingests some of it is afflicted with tumours in his mouth, rumblings in his belly without (having eaten) anything disagreeable, and he is prone to fainting (fits) and lethargy. His treatment is to give him water and honey, to administer a mild, softening enema, and to dispense absinthe (mixed) with a lot of wine or with oxymel; alternatively let him drink the (strained) water of cooked rocket (seeds), or milk | (mixed) with pine resin, or Indian spikenard (mixed) 60b with castoreum, or asafoetida root (mixed) with wine, or the (strained) water of cooked mezereon (barks); and foment him with hot water and vinegar. This is his cure. 212 Text and Translation

رمثيضيبأهحاقفونارفعزلاقروهقروهبشيفيرخلايفتبنيبعشوهونوقيخلوقىعديراقع 132§ علطيعونراقعلااذهيفوانبلةئلتممةولحةينبلىهورفصهلصأروشقوداوسلاىلإبرضتءارمحةرمث برشنمو،هيلعكلذررضمظعاهلظبلظتسانموتاماهتحتماننمنإلاقيوةدحاوهحاقف يدنهحلمذخؤيءاودلااذهبأيقينأهجالع،هدسجدرباهقرونموأةرجشلاهذهنملكأوأ ٥ امعنهبأيقيوءالطلاولخلابجزميوخبطيتبشلاناديعولدرخوقروبورامحلاءاثقةراصعو نيتنسفألاونتألانابلأىقسيوةعاسكرتيمثفرصلاءالطلاىقسيونوقيخمطسألابهنطبلهسيو ءالطلاعمصيرقلارزبعملفلفوةعيموانامدرقومهعفنهرزبوباذسلاورتسدابدنجولفلفلاعم هؤافشهنإف،ناركوشلابرشنمجالعبجلاعيوراغلاقرواضيأعفنيو .

هجولايفةرمحولقعلاليختونايذهلاضرعيوناركوشلاطالتخاكهلضرعهبرشنم،جنبلا 133§ ١٠ تقولاهنمبرقاذإفناسللاةواسجوزازكوقينخلابهيبشديدشسفنقيضونينيعلايفةملظو ءامهتعاسنمىقسينأهجالع،هلكندبلازازتهاوفارطألادربويوقلسكوتابسهلضرع

نبلىقسيولسعو | رمخىقسيونيتلاخيبطءامىقسيولبإلاوأنتألانبلوأزعاملانبلوأرقبلا 61a معطيولجفلارزبولدرخلاولصبلاوموثلامعطيوفرحلاىقسيوصيرقلارزبىقسيوولحريثك ءامىقسيواهبأيقيوةيقابلاروزبلاولصبلارزبوةرجنألارزببءالطلاىقسيونيتلادعبربونصلااضيأ ١٥ عمنيتلاخيبطىقسيواهنمرثكيونبللاولسعلاءاموبيبزلاخيبطءامورمتلاخيبطءامونورطنلا عماثيماملارزبىقسيوربونصلابح ش رانلابنخسمثيتلحلاعمرقبلانبلىقسيوقيتعريزنخمح ايانزجسلاوقايرتلاةصاخوجنبللديجفيطلراحلكوهاقسيوأهلكأيوءالطلابلصبلاخبطيوأ .

: ولح ١٣ نموا + MS : اهقرو ٤ انيل MS: انبل ‖ رفصا MS: رفص ٢ ںوـٯـىـحلوـٯ MS: نوقيخلوق ١

اىـىرحسلا MS: ايانزجسلا ١٧ لصـربلا MS: لصبلا ‖ رزـىرـى MS: رزبب ١٤ ولج MS

313 qūlḫīqūn < κολχικόν “meadow saffron”, see LSLex 974b; further DiDi 2/589f. no. 74. 314 Which species of Colchicum reaches that size? 315 Cf. §128. 316 Cf. §128. 317 Short for great theriac, on which see note 124 above. 318 saǧǧiznāyā < 焏ܵ ܙܢܝ ܣܓ營 (i.q. πολυειδής), lit. “multiform”,is the name of a famous electuary “quod valet successu abundans, vel utilitatibus abundans … vocatur polygonatum”, see PSThes 2/2519; for an Arabic prototype of this compound drug see e.g. SābAq = SābDis no. 6. Text and Translation 213

A drug named qūlḫīqūn313 whose shoot(s) grow in autumn; its leaves resem- §132 ble those of the saffron, and its open flowers are white; it produces dark- red stigmata, and the barks of its root are yellow, containing a sweet, milky sap; there is a breed of this drug whose petals sprout separately—it is said that he who sleeps beneath them will die, and (that) he who seeks their shade will suffer great harm from it.314 The body of him who eats or (otherwise) ingests (the latex) or the leaves of this herb becomes (extremely) cold. His treatment is to make him vomit by (using) the following remedy: take Indian salt, the juice of the wild serpent melon, borax, mustard and dill stalks, cook that, mix it with vinegar and thickened grape wine, and get him to throw up thoroughly; (further) relieve his belly by (administering) a stomachic, and let him drink pure thickened grape wine; then leave him for an hour; (thereafter) dispense ass milk and absinthe (mixed) with pepper, castoreum and rue seeds, from which such a one (greatly) benefits; (offer him) wild caraway, storax and pepper (mixed) with Roman nettle seeds and thickened grape wine; useful are also bay laurel leaves; (overall) treatment is similar to what is being done against hemlock ingestion.315 This is his cure.

Henbane. He who ingests it undergoes a similar (level of) confusion as §133 (does) the hemlock (user);316 he is afflicted (moreover) with delirium, hallucinations, redness of the face, murky eyes, severe shortage of breath as (is experienced) by someone who is suffocating, shivers, and stiffness of the tongue; when his time comes, he is overwhelmed by lethargy, extreme languor, coldness of the limbs, and trembling of the whole body. His treatment is to let him drink water and honey immediately; (further) dispense the milk | of cows, (she-)goats, she-asses or (she-)camels, as well as the (strained) 61a water of cooked figs, plenty of sweet wine, Roman nettle seeds and gardencress; feed him garlic, onions, mustard and radish seeds, and also let him eat figs followed by pine (nuts); offer thickened grape wine (mixed) with Roman nettle seeds, onion seeds and others, and (use) that to induce vomiting; have him drink natron-water, the (strained) water of cooked dates, the (strained) water of cooked raisins, honey-water and milk, and a lot of it; administer a decoction of figs (mixed) with pine nuts, and make him swallow horn poppy seeds (mixed) with old pig fat; give him cow milk (mixed) with asafoetida resin heated on a fire, or cook (some) onions in thickened grape wine and (either) let him eat (those onions) or drink (that wine); (in fact) anything (inherently) hot (and) mild is good to (counter) henbane (ingestion), but especially the theriac317 and the (remedy called) saǧǧiz- nāyā.318 214 Text and Translation

جوز ماثل وهو هندي ويقال له النحس ويسمى بالعربية السلع وينبت في أكثر البلاد وحبه 134§ يشبه إذا كسرت الجوزة حب الأ ترج وهو عذب دسم، يسكن إذا شرب مع النبيذ منه وزن قيراط حتى يذهب العقل ويعرض لشاربه لذع في معدته وغشى وصفرة لونه وثقل بدنه ورأسه ويتنفس نفسا باردا منتنا وسبات وعرق بارد ثم يختنق ويموت إن لم يتدارك، علاجه أن يسقى ٥ شراب كثير بماء فا تر ويضاف إليه فلفل وشراب بعاقرقرحاوكمون وبمحروث وبزر القريص وورق الغار والجندبادستر ودارصيني والأفسنتين وبزر الـكرفس يسقى كل واحد من هذه بشراب وقبل

كل شىء فأسقه نطرون بشراب وقية ثم أسقه الأدوية | ويقيأ أيضا بأصل الفنطافلن وتجتهد 61b في تسخين بدنه من خارج ليلطف الدم وتسخنه لئلا يجمد ويسقى الطلاء الصرف وألبان الأتن وقردمانا وميعة مع الشراب.

١٠ الـكسبرة البرية، من شرب منها أو أكل عرض له تخيل العقل وتبرد أطرافه وينقطع صوته ويشم 135§ رائحتها من بدنه جميعه، علاجه أن يقيأ أولا بزيت وماء حار فإذا يقيء مرتين أو ثلاثا أطعمه صعتر مطبوخا بمرق عصافير وأسقه الطلاء الصرف أو مع أنيسون ويحقن بحقنة حريفة ويطعم الدجاج السمان ويغذى بأغذية مسخنة سريعة الانهضام ويقيأ أيضا بطبيخ الشبت مع دهن حل ويسقى الأفسنتين المطبوخ مع الطلاء ويسقى الطلاء وسمن البقر.

١٥ الـكسبرة البستانية، من شرب من عصارتها عرق وعرض له سدر واختلاط كالسكران ويجهر 136§ باللفظ القبيح وشم رائحتها من جسده، علاجه أن يقيأ بالعسل والبورق والملح وماء الشبت وشرب مطبوخ رقيق صرف ويقيأ بالزيت والماء الحار ويسقى أفسنتين مع شراب وتحسى صفرة البيض بملح قليل ويطعم البيض بالفلفل والدارصيني والزبد ويحسى مرق الدجاج ومرق الإوز، فإنه

يبرأ بإذن الل ّٰه.

MS: نفسا باردا منتنا ٤ اذا شرب + MS : النبيذ ٢ الـىـحــں MS: النحس ‖ ماٺل MS: ماثل ١

الـڡـىـطاٯـلن MS: الفنطافلن ‖ رشي MS: شىء ٧ شرابا كثيرا MS: شراب كثير ٥ نفس بارد مـىـىـں

١٨ علاجها MS: علاجه ١٦ البسثانيه MS: البستانية ١٥ ثلث MS: ثلاثا ١١ يفقطع MS: ينقطع ١٠

.per metathesim ىـطمع MS: يطعم

319 salaʿ is a rather opaque botanical term, cf. LaLex 4/1407a. Text and Translation 215

The thorn-apple is an Indian (drug), said to be a jinx, and (also) called salaʿ in §134 Arabic;319 it grows in most countries; when the capsule splits open, its seeds look like those of the citron, and they are sweet (and) greasy. An amount of (just) one qīrāṭ of it, when drunk with wine, sedates to the point of dementia; he who ingests it is afflicted (moreover) with a burning in his stomach and fainting (fits), his complexion (turns) yellow, his body and his head become heavy, he exhales a cool, foul-smelling breath, and (he is overcome by) lethargy and cold sweat; then he chokes and dies if not attended to (in time). His treatment is to let him drink plenty of wine (mixed) with tepid water and added pepper; (alternatively administer) wine (mixed) with any one of these (ingredients): pellitory, or cumin, or asafoetida root, or Roman nettle seeds, or bay laurel leaves, or castoreum, or cinnamom, or absinthe, or celery seeds—(but) before all else give him one wuqīya of natron (dissolved) in wine, (and only) then the (aforesaid) ingredients; | also make him 61b vomit by (using) the root of cinquefoil; try to heat his body from the outside in order to mollify and warm the blood, (and) to prevent it from congealing; (further) dispense pure thickened grape wine, ass milk, and wild caraway and storax (mixed) with wine.

Wild coriander. He who eats or (otherwise) ingests some of it is afflicted with §135 hallucinations, his limbs become cold, his voice is cut off, and the smell (of the herb) exudes from his whole body. His treatment is to make him vomit first by (using) olive oil and hot water; once he has thrown up two or three times, feed him savory cooked in a broth of sparrow (meat), and let him drink thickened grape wine, (either) pure or (mixed) with anise; administer a pungent enema, give him (the meat of) fat chickens, and nourish him with foodstuffs that heat (and that are) quickly digested; also induce vomiting through a decoction of dill (seeds) and sesame oil; and dispense absinthe cooked in thickened grape wine, or thickened grape wine and ghee.

Garden coriander. He who ingests its extract (starts to) sweat; he is (then) §136 overcome by bafflement and confusion, like a drunkard, and he loudly utters shameful words, whilst his body exudes the smell (of the herb). His treatment is to induce emesis by letting him drink a thin, clear decoction of honey, borax, salt and dill-water, or olive oil and hot water; (further) dispense absinthe (mixed) with wine, and have him slurp egg-yolk (mixed) with a bit of salt; (then) feed him eggs (made) with pepper, cinnamom and fresh butter, and let him sip chicken or goose broth. He will recover—God willing. 216 Text and Translation

البزرقطونا، من شربه مسحوقا برد جسدهكله وخدره وأرخاه وأكثر نفسه وأعلاه، علاجه أن 137§

يقيأ بمثل ما يقيأ صاحب الـكسبرة ويعالج بمثل علاجه أولا أولا، فإنه برؤه بإذن الل ّٰه.

§138 نوع | من عنب الثعلب وهو الأسود الجبلي وقوم لم يسموه، من شربه عرض له سبات واختلاط 62a العقل واعتقل لسانه وسقطت مجسته، علاجه يقيأ ويسهل بالحقن ثم يسقى السذاب بماء النطرون ٥ والأفسنتين بالشراب ويسقى لبن الأتن أو لبن الغنم أو لبن البقر وسمن مسخن، فإنه برؤه.

إسفيذاج الرصاص، من شربه عرض له خفقان ودوار وبرد في جميع الجسد وسعال يابس 139§ وسبات شديد وفؤاق ويبرد دماغه ويغشاه الاسترخاء وتعتريه خشونة في اللهوات ويبس في الأسنان وبياضها ومغص شديد وضيق نفس وامتداد في الشراسيف ويبيض لونهكله وربما كان لونه مائلا إلى الحمرة، علاجه أن يسقى ماء وعسل أو ماء طبيخ التين أو طبيخ الخيار ويسقى لبن ١٠ حار ويسقى دهن سوسن مع شراب ويسقى الزيت والماء ويسقى عصارة الأفسنتين مع سقمونيا بماء وعسل فإنه برؤه ويحسى الـكسيلا مع شحم الخـنزير ويحسى حسو دقيق وعسل ويطعم مرق الدجاج السمان أو مرق الجداء أو الحملان ويسقى صمغ عربي مداف بماء ويسقى ماء العسل المطبوخ بالتين والخيار ويسقى سمسم مقشر بطلاء ويسقى ماء الملوخية ورماد عود الـكرم نافع

أيضا ويكون القدر مثقالين وشرب بطلاء نافع إن شاء الل ّٰه.

١٥ تم الوجه الأول من المقالة الرابعة الفصل الثاني من المقالة الرابعة

§140 قال جالينوس | فأما الوجه الآخر فمن قبل جميع ما يصب في البدن من السموم واللسع التي يبول 62b صاحبها منها الدم.

١٣ الـكسل MS: الـكسيلا ١١ مايل MS: مائلا ٩ محــىـه MS: مجسته ٤ ىـسمونه MS: يسموه ٣

ىافعا MS: نافع ١٤ يطلا MS: بطلاء Text and Translation 217

Fleawort. The whole body of him who ingests its pounded (seeds) becomes §137 cold, numb and listless, and his breathing (rate) increases and intensifies. His treatment is to induce emesis by (administering) the same that is (given) for this purpose to the coriander user, and his subsequent therapy, too, follows the same (lines).320 This is his rescue—God willing.

§138 (There is) a kind | of nightshade which is black (and grows in) hilly (places); 62a people do not have a (special) name for it. He who ingests it is overcome by lethargy and mental confusion; his tongue is tied, and his pulse drops. His treatment is to induce vomiting, and to purge (his belly) through enemas; then let him drink rue (mixed) with natron-water, or absinthe (mixed) with wine; (further) dispense the milk of she-asses, small cattle or cows, and (also) administer warm clarified butter. This is his rescue.

Ceruse. He who ingests it is afflicted with palpitations, dizziness, coldness §139 throughout the body, a dry cough, severe lethargy, hiccups, his brain cools down, and lassitude overwhelms him; he is struck (moreover) by a grating in the fauces, by parched and bleached teeth, intense gripes, shortage of breath, dilation of the ribcage, and his whole complexion turns white, sometimes inclining towards redness. His treatment is to let him drink water and honey, or the (strained) water of cooked figs, or a decoction of cucumbers; (further) dispense hot milk, lily oil (mixed) with wine, olive oil (mixed with) water, as well as absinthe extract and scammony (mixed) with water and honey— such is his rescue; (then) give him a soup (made with) Arabian cassia (barks) and pig fat, or a bouillon (containing) honey; feed him a broth (made with the meat) of fat chickens or young billy goats or lambs; administer gum arabic mixed with water, honey-water cooked with figs and cucumbers, and peeled sesame (seeds mixed) with thickened grape wine; useful also is to drink mallow-water or thickened grape wine (mixed with) an amount of two miṯqāl of vine wood ashes—God willing.

Finished is the first aspect of the fourth treatise The second chapter of the fourth treatise

§140 Galen speaks. | The next aspect (of this treatise) concerns any poison that 62b may be shed into the body as well as (venoms incurred through animal) bites, (and) in whose wake their victim urinates blood.

320 Cf. §§135 and 136. 218 Text and Translation

قال المفسر غرض جالينوس أن يتكلم في هذا الفصل على الغشى الحادث من قبل سموم الحيوان 141§ كالعقارب والجرارات والرتيلاء وغيرها مما جرى مجراها مما يحدث عن لدغها الغشى الشبيه بالموت، وعلى السموم المعمولة. وأعلمنا أن الغشى لا يعرض من هذه إلا مع بول الدم، لأن السم إن خالط الدم وصل إلى القلب فإن كان قد أفسد كيفية الدم لذع العروق وفتحها فخرج بالبول ٥ وأحدث الغشى فإن لم يتدارك مات الإنسان موتا حقيا. ولذلك جعل جالينوس العلاج مجملا إذ الغرض واحد كما قدمنا القول.

قال جالينوس وعلامة من أصابه ذلك أن أسنانه تصطك وعصبه يرتعش ويديه ورجليه ترشحان ثم 142§ يسكن رشحها وتصفران وتدق آنافهم وتنجحر أعينهم.

قال المفسر هذه العلامات التيذكرها جميعها يحدث من قبل فساد كيفية الدم بالسم ولذعه لجرم 143§ ١٠ القلب والدماغ وهرب الحرارة الغريزية من السم. وقد اختلف الناس في فعل السموكيف يكون منه الأ ثر الـكثير ومقداره المقدار النزر اليسير، فقال قوم إن في سا ئر الأجسام سم فإذا وقع السم

في البدن حرك ما يجانسه فصار منه مقدار كثير يؤدى بحركته، | وقال آخرون إن الدم حار رطب 63a ومزاج الحيوان كذلك وكل حار رطب سريع الاستحالة والعفن فإذا وقع السم في موضع من البدن أفسد ذلك الموضع بقدره فإذا فسد ذلك الموضع أفسد ما يجاوره وذلك يفسد ما قارنه فلا

MS: ترشحان ‖ بدنه MS: يديه ٧ مجمل MS: مجملا ‖ موت حقي MS: موتا حقيا ٥ غيرهما MS: غيرها ٢ auxilio lectionis codicis arabici pseudo-Galeni ,ابدانهم MS: آنافهم ‖ رسخها MS: ر شحها٨ يرسحان

ىـىـححر MS: تنجحر ‖ .emendabatur

321 The ǧarrāra (pl. ǧarrārāt) is a particular breed of scorpion described LaLex 2/401bc as follows: “A small, yellow, female scorpion, like a piece of straw, that drags its tail (for which reason it is thus called); one of the most deadly of scorpions to him whom it stings”. Manfred Ullmann, in a recent essay, identified the creature as Hemiscorpius lepturus, see UllPa 187–195 (esp. 194f.). 322 rutailāʾ, here translated “large spider(s)”, is in fact a rather vague zoological designation—in modern Arabic it denotes the harvestman or the tarantula (WeDic 376b), but traditionally the rutailāʾ is described as follows: “A certain genus of venomous creeping Text and Translation 219

The Commentator speaks. Galen’s aim in this chapter is to talk about the §141 (kind of) unconsciousness which results from the venoms of animals, such as scorpions, (above all) ǧarrārāt,321 large spider(s)322 and others that are equally (dangerous),323 and whose sting causes deathlike stupor; (furthermore he envisages) fabricated poisons. And he informs us that unconsciousness in these (cases) is always conjoined to urinating blood: the toxin mixes with the blood and thereby reaches the heart; once the blood’s quality is (sufficiently) corrupted, it corrodes and cracks the arteries, thus emerges with the urine, and (finally) leads to unconsciousness. If such a person is not attended to (in time), he will die a real death. (Here again), because the objective is one and the same, Galen will content himself (with mentioning) a summary treatment,324 as we already explained.325

Galen speaks. The sign(s) by which (to recognize) someone who fell victim §142 to such (an accident) are that his teeth chatter, his nerves quiver, and his hands and feet sweat, then stop sweating and turn yellow; (moreover) the noses of these (patients) taper and their eyes sink in.

The Commentator speaks. All the signs that (Galen) mentions (here) are §143 caused by a corruption of the quality of the blood through the toxin, a (subsequent) corrosion of the cardiac and cerebral mass, and a flight of the innate heat from the poisonous substance. (But) people disagree on the operative mode of toxin(s), and on how their impact can be so dramatic when their quantity is so very small—some say that all organisms contain toxic matter, and that if an (external) toxin enters the body it incites whatever therein is akin, generating a large quantity in the course of this riot; | 63a others say that as the blood, just like the (overall humoral) composition of living beings, is hot and moist, and as anything hot and moist can easily be transformed and spoiled, an (external) toxin may invade and, through its power, corrupt a (particular) area of the body (first), then corrupt the adja- cent area which, in turn, corrupts the next, and so on and so forth until (in

things; […] there are several species thereof; […] the most commonly known thereof is in its body like the fly that flies around the lamp; another is black speckled with white; another is yellow and downy; and the bite of all causes swelling and pain; and sometimes is deadly”, see LaLex 3/1028c. 323 Notably certain snakes, but also rats and rabid creatures. 324 See §144. 325 Cf. §§122 and 124. 220 Text and Translation

يزال كذلك حتى يبعد الفساد إلى الجسم جميعه. فإن خالط الدم كان أشد انفعالا وأسهل نأثا في الانقلاب إلى كيفية السم فهو يسري بسرعة إلى القلب والدماغ، فيحدث الإغماء الشبيه بالموت الذي هذه العلامات تنذر به.

قال جالينوس وعلاجهم أن يؤمر بلبن أتن فيحلب في قوارير كثيرة ثم تسخن في تنور دفيء حتى 144§ ٥ إذا سخنت وهم أن ينعقد أخرجت من التنور وصيرت في مركز وألقى على كل قارورة رطل عسل وضرب اللبن بالعسل ثم غمس المريض فيه ومرخت أسفل قدميه أشد المرخ كلما مرخت تحلل عنه حتى يفتح عينيه وينظروكلما برد اللبن زيد عليه لبن آخر مطبوخ، فإنه يسكن ويقوم.

قال المفسر قد جرى جالينوس على عادته فيذكر ما يزيل الغشى الشبيه بالموت، وذكر هذا العلاج 145§ الخاص بالسموم لأن المريض لا يمكنه أن يشرب شيئا لاصطكاك أسنانه وانطباق فمه فإذا عولج ١٠ بهذا العلاج انحل الغشى وزال اليبس العارض من قبله، فيداوى بأدوية تخرج السم وتصرفه

عن | الجسم. ومعالجة السموم تختلف بحسب اختلاف الحيوان أو الجوهر الذي يختص بهكل 63b شىء، فأما الحيوان ففيه ما يقتل سريعا وهذا لا ينفع فيه العلاج وفيه ما يبطئ فعله وهذا ما ينفع فيه العلاج.

وأقوى العلاج في جميع هذه الترياق ومنافعهكثيرة مشهورة وقد خلص جماعة من الموت. وقدذكر 146§ ١٥ جالينوس أن الملوك جربوه على من استوجب القتل، وذلك بأنهم أنالوا بعضهم الترياق وبعضهم لم ينيلوهم منه شيئا ونهشوا بالأفاعي فمات جميع من لم يشرب الترياق وسلم جميع من شربه. وزعم

٧ الثنور MS: التنور ‖ همت MS: هم ٥ قواوير MS: قوارير ٤ ىاىـى MS: نأثا ‖ الدم + MS : كان ١

شي MS: شيئا ‖ ىـىـىـلو بهم MS: ينيلوهم ١٦ المفرــر MS: المفسر ٨ زد MS: زيد Text and Translation 221 the end) the corruption extends to all (parts of the) body. (It is clear that) once the blood has fused (with a poisonous substance) it becomes extremely malleable and converts, without much effort, to the cause of the toxin, running quickly to the heart and the brain, (and) thereby causing the deathlike coma of which the (above) symptoms give notice.326

Galen speaks. Treat these (casualties) by having (some) ass milk drawn into §144 several flasks, which you heat up in a warm baking-pit until (the milk) is about to clot; (then) take them out of the pit, set them aside, and pour into each flask one raṭl of honey, beating it into the milk; then completely cover the patient with it, and (also) rub (the liquid) vigorously on the sole(s) of his feet, (for the toxin) disengages from him with each rubbing until he (finally) opens his eyes and looks (around); and whenever the milk in hand cools off (during treatment), top it up by another cooked one—this (person) will sta- bilize and stand (again).

The Commentator speaks. Galen (here) follows his usual habit of indicating §145 a solution to deathlike unconsciousness, and he mentions this treatment, which is designed to (counter) toxins, because (in such cases) the patient is unable to ingest anything, due to the chattering of his teeth and the locking of his mouth; (but) if he is subjected to the present procedure, the unconsciousness will resolve and the (general) dryness that in its wake has befallen (him) will subside—treatment (on principle) consists in (the administration of) drugs which oust the toxin and divert it away from | the body. Yet 63b antitoxic treatments differ according to the different (venomous) animals or, respectively, the (specific) substance by which anything (poisonous) may be identified. As regards animals, some have (a venom) that kills swiftly, in which (case) treatment is futile; others have a slow-acting (venom), and here treatment is of service.

The most effective remedy against all these (toxins) is the theriac;327 its ben- §146 efits are copious (and) famous, and it has saved many (a man) from annihilation. Galen relates that the (ancient) kings tested this (drug) on (people) who were sentenced to death, meaning they gave some of them the theriac and withheld it from others, then (ordered) the lot to be bitten by vipers,

326 See §142. 327 Short for great theriac, on which see note 124 above. 222 Text and Translation

جالينوس أنه جربه في ديكة رعوانية لأنها أيبس أبدانا من الخصيان والمعلوفة ووجدهكذلك. وقد جربناه نحن دفعات فكان فعلهكماذكر، من ذلك أنا عند فراغنا من عملة بيمارستان ميافارقين في سنة ثلاثة عشر وأربعمائة للهجرة بستة أشهر أخذنا منه مثقالا وجئنا بدجاجتين سقينا إحداهما ترياقا قدره نصف درهم وسقيناها وزن درهم أفيونا وسقينا الأخرى أفيونا ولم نسقها ترياقا ٥ فعرض لهما جميعا كزاز ونفش ونشهما وقام كأنه مغرز في يديهما وبقيتا ساعة ثم أن التي سقيت الترياق انتفضت ومشت ولقطت والأخرى قوى عليها البرد وماتت بعد ساعة جيدة. وأماالتجربة الأخرى فإنهكان قد نهش إنسان من السواد | وزعم أنه أفعى فأخذ من دم الموضع المنهوش وعجن 64a بدقيق وأطعم فروج فمات، ثم سقى المنهوش الترياق وبرئ وزال عنه الخوف بعد أن كان قد أشرف على الموت وحكم به عليه وأنه لا يخلص فخلص وخرج إلى بيته معافى. وفي سنة خمس ١٠ عشرة وأربعمائة حمل إلى البيمارستان رجل شاب من أبناء نيف وثلاثين سنة على نعش وهو ملقى كالميت ليس له حركة بتة إلا حركة النفسوكان نفسه سهكا فاستشرحنا حاله فذكر أخ كان له أنه أكل بقلا من البستان لأنهكان المريض بستانيا ونام وعرض له هذا منذ نصف من الليل فأمرنا الخازن بإحضار الترياق وسوك منه منخر ثم سقى بالمسعط منه شىء فحـين حصل في معدته

‖ افيون MS: أفيونا1 ٤ احدهما MS: إحداهما ‖ مثقال MS: مثقالا ٣ ميفارقين MS: ميافارقين ٢

MS: انتفضت ٦ بقيا MS: بقيتا ‖ معرر MS: مغرز ٥ ىـرياق MS: ترياقا2 ‖ افيون MS: أفيونا2

فـڌكر MS: فذكر ‖ فاسـىـسرحـىا MS: فاستشرحنا ١١ البمارستان MS: البيمارستان ١٠ اىـىـڡـصت

ىـحر MS: منخر ‖ باخضار MS: بإحضار ١٣ بستاني MS: بستانيا ‖ بقل MS: بقلا ١٢

328 These two methods of ‘testing’ are described by Galen in his Πρὸς Πίσωνα περὶ τῆς θηρι- ακῆς βιβλίον (Arabic title Kitāb fī t-Tiryāq ilā Bīsun, cf. UllMed 49 no. 51 and GaS 3/121f. no. 68)—the passage runs as follows: “And so rulers having the power of life and death and therefore wishing to judge the drug, to see if it can do as is claimed, often test it on people already condemned to death for wicked and illegal acts; we being unable to test it on men, do the same on certain other living beings and try to arrive at a true verdict on the drug. For we take cocks—not those that live with us under the same roof, but rather wild ones, and with a rather dry constitution—and we put poisonous beasts among them, and those who have not drunk theriac die immediately, but those who have drunk it are strong and stay alive after being bitten”; see GalKü 14/214f. = LeiTP 70 Text and Translation 223 whereupon all those who had not ingested the theriac died whilst all those who had ingested it suffered no harm; Galen (also) maintains that he (himself) tested this (drug) on free-range cocks, because their bodies are drier than those of capons and stall-fed (cocks), and that he obtained the same (result).328 We (too) have tested this (drug) several times and (found that) its effect is just as (Galen) says: so it was six months into the year 413 of the Hegira,329 having finished our shift in the hospital of Maiyāfāriqīn,330 that we took (from there) one miṯqāl of the theriac and got hold of two hens, one of which we fed half a dirham of the drug as well as one dirham of opium, whilst the other received opium (only) and none of the drug— both (animals) were overcome by quaking, their feathers ruffled and bris- tled, they rested on their feet as if to lay an egg, and (thus) remained for a little while; then, all of a sudden, the one that had been given the theriac shook itself and (started) walking and picking, whereas the other became increasingly cold and died a good hour later. As for another empirical proof, it (once) happened that a man from the countryside | was bit- 64a ten (by a venomous creature), allegedly a viper—some blood was taken from the injured spot, kneaded with flour, fed to a chick, and it died; then the bitten (man) was given the theriac, whereupon he recovered and (all) fear fell off him: even though he had been on the verge of death, judged to be (heading) for it and considered beyond redemption, he nonethe- less escaped unharmed and went home in good health. (It also happened that) in the year 415331 a young man, aged thirty-something, was carried into the hospital332 on a stretcher; flung down like dead, he showed no movement whatsoever, except for respiration, and his breath was reeking of sweat; as we examined his condition, a brother of his told (us) that the patient, who was a gardener, had eaten some herb from the yard, (then) fallen asleep, and that he had been in this (state) since midnight; so we ordered the keeper (of the in-house pharmacy) to bring the theriac, which was rubbed thinly into (the patient’s) nostril before some (more) of it was administered (to him) through a nasal siphon; when (the drug) reached his

(Greek) with 71 (English) = BouTP 6f. (Greek/French) and (for the full treatise in its Arabic garb) RBPis 1–106. Further FiCG 65 no. 84. 329 That is September 1022CE. 330 On Maiyāfāriqīn see note 67 above, on its hospital see note 149 above. 331 That is 1024CE. 332 Cf. note 149 above. 224 Text and Translation

هيلعسانلاعمتجاووهشعنلالمحيماقوقافأوبقثمبطرلانبـجلاكائيشءيقيوهمسجىمح هودهاشيل . نأشلااذهلةيودألالجأقايرتلاف،اهدادعبلوطيضارمألايفرخأعفانمو .

ناتلمجمومسلاةاوادمةلمجنأهملعبجياممو : مرجظفحىرخألاودضلابدضلاةلباقمامهادحإ 147§ ةمالسلاةلمجىلعةيعيبطلاةرارحلاتبثٺوءاضعألاوبلقلا . يفلمعتستدضلابةلباقملاسيلف ٥ ندبلاظفحيارهوجنوكينأبجيءاودلاوناويحلاندبلدسفمرهوجوهمسلانألجالعلالك

ىعاريلبعضوملااذهيفدرابلاوراحلاهيفيعارتالوكلذعفدىلعهيوقيو | ىفووهعفدىوقام 64b برقعلاةغدلدمضيواضيأراحوهوىعفألامسكراحوهوقايرتلاىقسياملثم،ةمواقملاب دعباميفهركذنسامماذهريغونادرابامهوروفاكلاب .

نيئيشىلإمومسلاةاوادميفدصقينأبجيو : يتلاامأف،جراخنمرخآلاولخادنمامهدحأ 148§ ١٠ تاخورملاوتادامضلاوةيلطألابفجراخنمامأواهريغوتاقايرتلاوةيودألاىقستفلخادنم اذهلكاشاموىكـلاوعطقلابوصملاو . مومسلاةاوادميفنوكـلسيمهنإفنويروباسيدنجلاامأو

٦ رهوج MS: ارهوج ٥ ٮـىـىـى MS: تبثٺ ٤ ںـىـىـلمح MS: ناتلمج ٣ يشايقـى MS: ائيشءيقي ١

ںـىـىروـىاسـىدنجلا MS: نويروباسيدنجلا ١١ يقسيف MS: ىقستف ١٠ ذه MS: اذه

333 That is the concept of contraria contrariis curantur. 334 This is a general reference to the pharmaco- and magico-therapeutic expositions in §§148–186. 335 Gondēšāpūr ( ܠܦ熿 ܒܝ狏 ) was once an important city located in the northern region of the province of Khuzestan, southwestern Iran; founded by the Sāsānian emperor Šāpūr I around the middle of the 3rd century CE, the city flourished through the ages until it gradually began to decline, for reasons yet to be elaborated, in the 10th century CE, such that when the Greek-Arab geographer Yāqūt al-Ḥamawī (d. 626/1229) visited the place in the early 13th century CE, nothing but ruins marked its former site of glory. Gondēšāpūr in Islamic times was particularly famed because of its exemplary hospital, which appears to have also sheltered the transmission and fusion of Greek, Syrian, Persian and Indian medico-pharmaceutical learning, and which seems to have been dominated largely by Nestorians—if we are to believe the scanty and somewhat foggy Arabic accounts on the subject. However that may be, one cannot seriously raise any doubts about the existence of a hospital and, consequently, the presence of physicians in Gondēšāpūr, and it is the latter to whom ʿUbaidallāh refers here as “the ones from Gondēšāpūr” (al-Ǧundaisābūrīyūn), otherwise called al-Ḫūz in Arabic literature. We also know that an unspecified number of these physicians collaborated, some- Text and Translation 225 stomach, (the patient’s) body became feverish, he regurgitated something like glossy moist cheese, (then) came to his senses, stood up and lifted himself the stretcher, whilst people gathered around him to witness (the scene). Apart from (many) other therapeutic benefits, whose enumeration would take a long time, the theriac is the drug of choice in such situation(s).

It is necessary to know that antitoxic treatment, generally speaking, has two §147 main categories: one (consists in) setting opposites against opposites;333 the other (consists in) protecting the bulk of the heart as well as the (remaining) organs, and (in) sustaining the natural heat for the sake of overall (physical) coherence. However, the therapeutic confrontation of opposites is not always practicable—a toxin may well be a substance that corrupts the body of a living being, but a drug must still be (first and foremost) a substance that safeguards and supports it in repelling that (threat). Therefore, in this (particular) case, you should be guided less by (the idea of counterposing) hot and cold, but rather by prioritizing | whatever strengthens resistance 64b and provides sufficient leverage. Thus, one administers the theriac which is (essentially) hot, just as is the venom of a viper; or one dresses the sting of a scorpion with camphor, even though both (the venom and the drug) are (essentially) cold—we will evoke, in what follows, other (examples) along those lines.334

Antitoxic treatment (moreover) must progress in two ways: one is from §148 within, the other from without. As regards that which (operates) from within, it (consists in) the administration of drugs, theriacs and the like; as regards (that which operates) from without, it (consists in the application of) ointments, poultices and salves, as well as in sucking, cutting or cauterizing (the wound), and similar (procedures). As for the (physicians) from Gondēšāpūr,335 they all proceed in the following manner when it comes to

time between 750 and 850CE, in the production of a medical compendium that was probably designed to be a clinical vademecum, and distinguished by an emphasis on pharmaco-therapeutic theories and procedures; sadly, neither the Syriac original of this work nor its Arabic translation have survived, except for some fragments which are cited in later literature mostly under the collective name al-Ḫūz or, occasionally, under the title al-Ǧāmiʿ (a calque of ܟ熏ܢܫ焏 i.q. συναγωγή). On Gondēšāpūr see e.g. ShRBGo passim; on the medical compendium authored by its physicians see RhaCB 36–39 (s.n. Hūzāyē), for edited and translated (Arabic) fragments from it see ibid. 211–272; cf. further UllMed 101,29f. with GaS 3/185,21ff. (?) and 29. 226 Text and Translation

ةقيرطلاهذهاهعيمج : اميسالودصفلابهتقونممدلااوجرخأهعيمجندبلايفثبنامسلاناكنإ ءالتماكانهناكنإ . دامضلابعضوملادمضيوءالطلاعمموثلانمليلقةيذغتلادعبىطعيو سلكلاودامرلاءامواينوقحسمولخلاباطلخاذإنيتلابشخدامرفبنركـلادامرنملومعملا نارطقلاعموأحلملاعمطلخدقبطرتفزوأزبخوأقيوسعملصبويرمباضيأدمضيو ٥ خرفوأةجاجدوأكيدعضوملاىلعلعجيويرهنلاجنذوفلاهيفخوبطملالخلاعضوملاىلعبصيو ءىشلكبجلاعيفةلمجلابو،ناكملاىلععضويوقشيكلذلثمنمقفتاءىشىأوةراحةقوقشم نبااهلدباولاقموقو،لصنعلالخبةلومعمةرأفودوهيلالقموأقوقشرطلاءامىقسيو،يوقراح

رتسدابدنجوأةافحلسمدوأءالطلاعمنيلاقثمرادقمكلذنمىقسي،سرع | عملاقثمرادقم 65a يعافألاغدلنمعفنيهنإموقلاقو،ةخوبطموأةيوشمةيرهننيطارسوأراغلابحوأءالطلا ١٠ نمعفنيوخوبطملاعمحافتلاقروءامىقسيوحافتلاقروبعضوملادمضيو،ةيوشملابراقعلا تلكأاذإةيوشملاجاجدلاةغمدأويفاصلاخوبطملاعمباذسلاولقلقلاونايطنجلاتايحلاعسل تعفنتبرشاذإبنرألاةحفنإوتعفن .

يفتبنيرأفلاكوشوهونويجنلفىعدتيتلاةشيشحلاهبشتىهونولفيرطىمستيتلاةشيشحلاو 149§ نكسىعفأشهنعضومىلعبصوهؤامذخأوخبطنإ،رفصعلارزبهبشيرزباهلوعيبرلانامز ١٥ ضرعناكامهلضرعحيحصدسجلانمرخآعضومىلعءاملااذهبصنإوهتعاسنمعجولا بيجعاذهويعافألاشهننم .

MS: نويجنلف ‖ نولـڡـموط MS: نولفيرط ١٣ رتسدابدبج MS: رتسدابدنج ٨ انطلخ MS: اطلخ ٣

راغلا MS: رأفلا ‖ نوبحـىـلـڡ

336 On masḥaqūniyā “glass slag” < ܡܫܚܩ熏ܢܝ焏 , a true etymological hybrid literally meaning ‘dark-blue oil’ ( ܡܫܚ焏 + κυάνεος, cf. PSThes 2/2238 with 2240 and LSLex 1003b), see KaRev 197. 337 ṭaršaqūq “dandelion”, a curtailed form of ṭaraḫšaqūq (etymology uncertain), is identified by the old Arab botanists as ‘wild endive’ (hindabāʾ barrī) scil. Taraxacum officinale, see e.g. IBǦām 3/102,32. 338 This passage poses a number of problems: ṭirīfullūn < τρίφυλλον, lit. “three-leaved”, has never been properly identified by the old Arab botanists, in whose presumable source, Dioscorides’ Περὶ ὕλης ἰατρικῆς, the term is used, according to modern commentators (BerDA 336f.), to denote ‘pitch trefoil’ (Psorea [scil. Bituminaria] bituminosa), rather than some species of clover, see also the discussion in DiDi 2/461f. no. 103; next, the Text and Translation 227 antitoxic treatment: if the toxin has already spread throughout the body, they extract blood straightaway by opening a vein, especially in case of (vascular) repletion. Afterwards (the patient) is fed a little garlic (mixed) into thickened grape wine, and the (injured) spot is dressed with a poultice made from cabbage ashes (or) fig wood ashes mixed with vinegar, (powdered) glass slag,336 lye and quicklime; alternatively one may dress (the wound) with garum and onions (mixed) into pounded oat grains or bread, or (one may use) fresh pitch mixed with salt or with tar; (useful is) to pour over the (injured) spot (some) vinegar in which watermint has been cooked, or to put upon it the warm (flesh) of a split cock, hen, chick or anything similar that lends itself to this purpose—in sum, one treats (such a patient) with whatever is (essentially) hot (and) strong; (further) irrigate (the wound) with dandelion-water337 or (liquefied) bdellium or two miṯqāl of thickened grape wine (mixed) with squill vinegar that contains a (chopped-up) mouse, which (latter) may according to some be substituted by a weasel; alternatively (use) tortoise blood or one miṯqāl | of (powdered) castoreum (mixed) 65a into thickened grape wine, or (put upon the wound crushed) bay laurel seeds or (else) roasted or cooked crayfish; some people say that roasted scorpions are (particularly) useful against viper bites; dress the (injured) spot with apple leaves, and (also) let (the patient) drink their decoction; useful against snake bites is gentian, wild pomegranate and rue (when drunk) as a clear decoction; useful (too) are roasted chicken brains when eaten, and hare’s rennet when drunk.

The herb that goes by the name of ṭirīfullūn, and that resembles the herb §149 called falanǧiyūn which is the mouse-thorn,338 grows in the springtime and has seeds similar to those of the safflower. When (this herb) is cooked and the resulting water poured over the site of a viper bite, the pain instantly subsides; and when it is poured over another, healthy area of the body, something like viper bites appear, which is strange.

term falanǧiyūn < φαλάγγιον, again obtained (and not identified) by the Arabs from Dioscorides, denotes (LSLex 1913b) ‘spiderwort’ (Lloydia [scil. Gagea] graeca), which does in fact bear some resemblance with pitch trefoil, cf. DiDi 2/461 no. 102; finally, the “mouse-thorn” (šauk al-faʾr), if indeed it was considered a synonym of spiderwort, cannot, at least according to modern criteria, be equated with Ruscus hypoglossum—as a matter of fact, the term is, to my knowledge, only attested in the explanatory sections of the pharmacological tables of ar-Rāzī (d. 313/925) s.n. šauk(at) al-faʾra, where it is see RḤ¹ 22/131 column 4 ,(?) سوـىـىـڡارص (said to be a loan-translation (tafsīr) of (Greek (ʿUbaidallāh’s most likely source for the above information). 228 Text and Translation

نإ،سربقةريحببنوكيسبلومىعدييذلارجحلاو س مسلكنمعفنبرشوقح . 150§

اهلكمومسلانمهعفنهتلاسغنمبرشنم،رصملحاسبذخؤيسيطيقاريإىعديرجح . 151§

ةلتاقلامومسلاهرضتملهسملوأهبرشنم،رصملينىلعنوكيانيدبلومىعديرجح . 152§

ىقسيوهنمقحسيوهرضيملهديبنانجلادحأهسملنم،ناتسربطةيحانبنوكيسئالاقىعديرجح 153§ ٥ نطبلاعجوومسلكل .

ادحأبارشلارضيملومسلانمهيفاملكتصممومسمبارشيفتيقلأاذإ،ديدحلاةدارب . 154§

§155 ،سرعنباوهويلاغومةامسملاةبادلانإسونيلاجلاق | عضومىلعتعضووتقدوتذخأاذإ 65b ملألاتنكسةيحلاةشهن .

حلملاعمعضوملاهبدمضاذإباودلاتاغادلعيمجوةلتاقلامومسلانمعفني،يفاصلاتفزلا 156§ ١٠ قوقدملا .

مومسلاتاوذباودلاغدلنمعفنءالطلاعمبرشوقداذإ،قتسفلا . 157§

سيطيقاريإ ‖ يعدت MS: ىعدي ٢ هرـىـحـىـى MS: ةريحبب ‖ ںـىـلوم MS: سبلوم ‖ اعدت MS: ىعدي ١

‖ ںاىـحلا MS: نانجلا ‖ سـٯاٯاٯ MS: سئالاق ٤ اىارـىـلوم MS: انيدبلوم ٣ سـىـطـىـٯا MS:

و + MS : هديب

339 mūlibus < μόλιβος is a (rare) variation of μόλυβδος which in Greek means “lead” (LSLex 1142ab) but here rather denotes its (stone-like) ore; the reading mūlibus is a guarded which latter graphogram has parallels in RḤ¹ ںـىـلوم emendation of the manuscript’s 22/189 column 1 (there identified accordingly as usrub ar-raṣāṣ). 340 īrāqīṭīs < ἱερακίτης “stone of the colour of a hawk’s neck”, see LSLex 820b. 341 mūlibdainā < μολύβδαινα “piece of lead […] a metallic substance, prob[ably] sulphuret [sic] of lead, galena”,see LSLex 1142a; the Arabic graphogram also occurs RḤ¹ 22/184 column 1, where it is said to be “lead shavings or its dross” (nuḥātat ar-raṣāṣ au ḫabaṯuhū) and further explained (ibid. note 13) to be “a stone generated between gold and silver”. Cf. §150 with note 339 above. Text and Translation 229

The stone that is called mūlibus339 is found in a lake on Cyprus. When §150 pounded and ingested, it is useful against any toxin.

A stone called īrāqīṭīs340 is obtained from the seashore of Egypt. It helps him §151 who drinks some of its wash against all toxins.

A stone called mūlibdainā341 is found by the Nile in Egypt. No lethal toxins §152 can harm him who touches it or ingests its (powder).

A stone called qālāʾis342 is found in the region of Tabaristan.343 He (who §153 wears it) suffers no harm when touched by the hand of a jinn; one (also) pounds and drinks it (with water) to (counter) any toxin as well as bellyache.

Iron filings.When thrown into a poisoned drink, they absorb all toxicity such §154 that this drink does no harm to anyone.

§155 Galen said: “The animal called mūġālī”—that is the weasel344—| “soothes 65b pain when grabbed, crushed and put upon the site of a snake bite”.345

Pure pitch. It is useful against (potentially) lethal toxins and all animal bites §156 when dressed on the (injured) spot together with ground salt.

The pistachio. When crushed and drunk with thickened grape wine, it is use- §157 ful against the bite of venomous animals.

342 qālāʾis < κάλαïς “precious stone of a greenish blue, turquoise”, see LSLex 865a. 343 Tabaristan was the name used by the Arabs to denote the Iranian province of Mazan- daran, which is situated along the southern coast of the Caspian Sea. 344 mūġālī < μυγαλῆ “shrew-mouse, field-mouse”, see LSLex 1150a; the widespread Arabic equation ibn ʿirs, lit. “weasel” (i.q. γαλῆ), must in such cases of comparison be understood in the narrowed sense of ‘least weasel’ (Mustela nivalis) or its subspecies minuta ‘dwarf weasel’, cf. RBPis 154 note 82, DiDi 2/233 no. 55 and UllWÜ S1/704f. 345 In his Πρὸς Πίσωνα περὶ τῆς θηριακῆς βιβλίον (cf. note 328 above), Galen in fact observes the following: “And the bites of the field mouse which are also lethal are painlessly healed by the actual mouse ground up and placed on the bite”; see GalKü 14/246 = LeiTP 114 (Greek) with 115 (English) = BouTP 49 (Greek/French). 230 Text and Translation

تبرشاذإباودلاغدلنمعفنتهتراصع،جيضنلاريغضغلاثوتلا . 158§

ةغدللاعضومىلعىلطاذإباودلاومومسلارئاسنمعفني،يناتسبلاويربلانيتلانبل . 159§

اهتضعوماوهلاعسلنمىقسيوفرصلخبةلاتقلامومسلانمىقسي،نوقيراغلالصأ . 160§

دحاوامهلعفجرحدملاوليوطلاماوهلاغدلنمعفني،دنوارزلا . 161§

٥ فرصذيبنببرشاذإةصاخو،نوسينألاكلذكو،برشاذإماوهلاغدلنمعفني،يربلارزجلا . 162§

ماوهلاغدلنمعفنيهبحسماذإ،نويعلانمجرخييذلاطفنلا . 163§

بلكلابلكلاةضعوبرقعلاوةيحلاعسلعضومىلعهؤامبصيوامعنءاملابخبطي،اقوقدنحلا 164§ اضيأمسلابرشنملءاملااذهنمىقسيو .

اهعيمجماوهلاغدلنمعفني،ءاضيبةكوشةيبرعلابويقولاثنقأراقع . 165§

١٠ راقع م ةلتاقلااهمومسوماوهلاغدلنمعفنبارشبىقساذإ،ابرقعةينايرسلابوةيمورلابنورخ . 166§

ىقسوخبطاذإةلتاقلامومسلانمعفني،ميرمةرجشبفرعيواثكربةينايرسلابونونوطوربأراقع 167§ بارشب .

اثنقأ ٩ خبطت MS: خبطي ٧ ذيبن MS: ذيبنب ٥ جرحلدملا MS: جرحدملا ٤ اهبصع MS: اهتضع ٣

اىـكرم MS: اثكرب ‖ نوثوطوربا MS: نونوطوربأ ١١ مںوـىـح MS: م نورخ ١٠ يولاسـٯا MS: يقول

346 aqanṯā lūqī < ἄκανθα λευκή, lit. “white thorn” (Arabic šauka baiḍāʾ), probably denotes the winterthorn (Acacia albida), see LSLex 47a but also the discussion in DiDi 2/357ff. no. 13. 347 miḫrūn < (ἡλιοτρόπιον τὸ) μικρόν is the dwarf heliotrope (Heliotropium supinum), see LSLex 769b; the given Syriac equation ܥܩ犯ܒ焏 ( ܕܘܢ焯 ), lit. “scorpion-tailed”, may denote any species of heliotrope (PSThes 2/2973), many of which do in fact grow in the shape of a scorpion tail (not to be confused with σκορπιοειδές viz. Scorpiurus sulcata). Cf. also the discussion in DiDi 2/703–706 nos. 182–184 (esp. 704). 348 abrūṭūnūn < ἀβρότονον as well as its given Syriac equivalent ܒ犯ܟ狏ܐ denote the plant Text and Translation 231

The fresh, unripe mulberry. Its juice, when drunk, is useful against the bite §158 of animals.

The ‘milk’ of the wild and the garden fig. It is useful against all poisons and, §159 when smeared on the site of a bite, (also against) animal (venoms).

The root of the agaric. It is drunk with clear vinegar against (potentially) §160 lethal poisons, and (also) administered against the sting or the bite of creeping animals.

The birthwort. It is useful against the bite of long and coiling creepers, whose §161 (assault) has one and the same effect.

The wild carrot. (Its juice) is useful against the bite of creeping animals when §162 drunk; the same (is true of) anise, especially when it is drunk with undiluted wine.

The (kind of) naphtha that is extracted from wells. It is useful against the §163 bite of creeping animals when spread over (the injured spot).

The sweet clover. It is cooked thoroughly in water, which is (then) poured §164 over the site of a snake bite or a scorpion (sting) or the morsus of a rabid dog; this water may also be drunk by someone who ingested poison.

A drug (called) aqanṯā lūqī (which) in Arabic (means) ‘white thorn’.346 It is §165 useful against the bite of all creeping animals.

A drug (called) miḫrūn in Greek and ʿaqrabā in Syriac.347 When drunk with §166 wine, it is useful against the bite of creeping animals and their (potentially) lethal venoms.

A drug (called) abrūṭūnūn (whose) Syriac (name) is barukṯā and (which) is §167 (also) known as Mary’s shrub.348 It is useful against (potentially) lethal toxins when cooked and drunk with wine.

genus Artemisia and in particular the species abrotanum “southernwood”,see LSLex 3b, PSThes 1/615 and DiDi 2/371 no. 25; the Arabic term “Mary’s shrub” (šaǧarat Maryam) covers a rather large group of plants but is generally identified as costmary (Chrysan- themum balsamita), see e.g. DiDi 2/493 note 2. 232 Text and Translation

ماوهلاغدلنمعفنهبدمضاذإ،نوجلجلاةينايرسلابوسولبرهراقع . 168§

§169 | ماوهلاغدلنمعفنبارشببرشاذإ،سوربابراقع . 66a

ءالطببرشاذإمسلابرشعفني،رطسقهللاقيوسويرطسقراقع . 170§

لتاقلاءاودلابرشنمعفنءالطببرشاذإ،كسحلاوهوسولفيرطراقع . 171§

٥ باودلاغدلنمعفني،ايرغأنونموكاضيأىمسيونومكلاراقع . 172§

باودلارئاسنفعنمعفنءالطببرشاذإ،ساديميقوأراقع . 173§

يرحبلابنرألابرشوةحفنإلابرشنمعفناطاريقرشعةينامثهلصأنمبرشنإ،انسبمللا 174§ نويفألابرشو .

هقروىقسيوغدليامعيمجوباودلاكرضتالفكديبهكسمتفبيضقهنمذخؤي،نوثانأاذهراقع 175§ ١٠ غدللكلءالطب .

MS: سويرطسق ٣ سورـىاكـى MS: سورباب ٢ ںوحلحلا MS: نوجلجلا ‖ سولـىره MS: سولبره ١

نونموك ٥ سوـىـلـڡـىرط MS: سولفيرط ٤ .per metathesim سرطـٯ MS: رطسق ‖ سورطسف

‖ دهـى MS: اذه ٩ اسمللا MS: انسبمللا ٧ سادـىـٯوا MS: ساديميقوأ ٦ .sic ادـىاورود MS: ايرغأ

الطي MS: ءالطب ١٠ نوـڡاىا MS: نوثانأ

349 hirbillūs < ἕρπυλλος is wild thyme (Thymus serpyllum), see DiDi 2/385f. no. 38; the given Syriac term is problematic: in its Arabic garb, with the article removed and the original 焏 “small lentils” (PSThesܝܢ熏ܓܠܓ in mind, it may reflect ںوحلح manuscript reading 1/724), but that would imply a horrendous misequation. For any suggestions to solve this crux I will be grateful. 350 bābirūs < πάπυρος “papyrus”, see LSLex 1302a. 351 qasṭuriyūs < καστόριος “of the beaver” (LSLex 882b) and qasṭur < κάστωρ “beaver” (ibid.) are somewhat clumsily combined here to denote castoreum. Text and Translation 233

A drug (called) hirbillūs (whose) Syriac (name) is ǧulǧūn.349 It is useful §168 against the bite of creeping animals when dressed (on the injured spot).

§169 | A drug (called) bābirūs.350 When drunk with wine, it is useful against the 66a bite of creeping animals.

A drug called qasṭuriyūs and (also) qasṭur.351 When drunk with thickened §170 grape wine, it is useful (against) ingested poison.

A drug (called) ṭirīfulūs which is the caltrop.352 When drunk with thickened §171 grape wine, it is useful against a (potentially) lethal substance that has been ingested.

The cumin drug (which) is also called kūminūn aġriyā.353 It is useful against §172 animal bites.

A drug (called) ūqīmaidās.354 When drunk with thickened grape wine, it is §173 useful against the putridity (caused by the bites) of all animals.

The lambsanā.355 When eighteen qīrāṭ of its (pounded) root are drunk (with §174 water), it is useful to counter the ingestion of (overmuch) rennet, the ingestion of sea hare,356 and the ingestion of opium.

This (next) drug (is called) anāṯūn.357 Take a stalk from it, hold it in your §175 hand, and no (venomous) animal nor anything that bites will harm you; one (also) drinks its leaves with thickened grape wine against any bite.

352 ṭirīfulūs < τρίβολος denotes, like its given Arabic equivalent ḥasak, the plant genusTribu- lus and in particular the species terrestris “caltrop”, see LSLex 1817a and DiDi 2/528f. no. 15. 353 kūminūn aġriyā (the latter term through ܐܓ犯ܝ焏 ) < κύμινον ἄγριον “wild cumin”, see LSLex 1009b. 354 ūqīmaidās < ὠκιμοειδές, lit. “like basil”, is impossible to nail down botanically—it is said to represent a species of Echium (probably vulgare “viper’s bugloss”) or Saponaria (probably ocymoides “rock soapwort”), see DiDi 2/538f. no. 26; besides, it has been associated with Silene gallica, Cardopatium corymbosum, Calamintha clinopodium and Campanula erinus, see LSLex 2031b. 355 lambsanā < λαμψάνη “charlock”, see LSLex 1033a (s.v. λαψάνη). 356 The marine gastropod mollusk Aplysia depilans. 357 anāṯūn < ἄνηθον “dill”, see LSLex 137a. 234 Text and Translation

،ماوهلاعيمجغدلنمعفنيهبدمضيوىلطيهقروبارش،انويراطسرباضيأىمسيواناطوباريإراقع 176§ مهسوفنتباطنوبرشيموقهيفدعقوتيبيفءاملاكلذشروءاملايفخبطاذإهنإاولاقموقو اممهقاسنمةثلاثلاةدقعلاةثلثملاىمحلابحاصلهنمىقسيو،نيرومخماوفرصناوكلذمهموياوبرشو بحاصىقسيوةيرشنتويبفلخنمهديبمومحملااهلوانتيواهلوحيتلاقرولاعمضرألايلي ٥ ةبيجعهلاعفأولئاوألادنعفورعماذهنإلاقيو،ةعبارلاةدقعلااضيأعبرلا .

اضيأدمضيومسهعمرضيالفهقرولكؤي،سغافولابىمسيولمرلايفتبنيننجوسورخلاراقع 177§ لكغدلعضاومقرولاب | ىلعتتامضرألاتاوذنمءىشهجويفقصبوغضماذإفماوهلا 66b ناكملا .

برشنموىعفألاغدلنمعفنءالطببرشنإ،زينوشلالثمدوسأرزبهلسادورفأراقع 178§ ١٠ باودلا .

مومسلاعيمجلامواقمناكباذسلاونيتلاعملكأاذإ،طولبهاشلا . 179§

رتافءامبةقعلماهنممعطيورقبلانمسبنجعتوقدت،ةيربلاةدعجلا . 180§

لئاوألاضعبهركذفيرظبيجعءاود : سمشلاىلإهلقنامثلظلايفهففجتفىعفأغامدذخأت 181§ هؤربهنإف،رتافءاميفهنمهتيقسالإغودلمكبرميالف،كيلعهقلعفجاذإفةرعشهيفريصو .

مهمون MS: مهموي ٣ .sic اىواوطسدرلصـىا MS: انويراطسرباضيأ ‖ اىاطوـىارـىا MS: اناطوباريإ ١

MS: سغافولاب ‖ بنني MS: تبني ‖ ںـىـحاسوحلا MS: ننجوسورخلا ٦ هـىرـىـىـسـى MS: ةيرشن ٤

اهنم MS: هنم ١٤ .fortasse per metathesim ساىـمرـڡوا MS: سادورفأ ٩ .sic نـىاڡولاب

358 īrābūṭānā < ἱερὰ βοτάνη is, strictly speaking, the common vervain (Verbena officinalis) whilst barisṭāriyūnā (with Syriac ending -ā) < περιστέριον is the supine vervain (V. supina), see DiDi 2/564f. nos. 52 and 53 (cf., however, LSLex 323a s.v. βοτάνη [6]). 359 ḫurūsūǧinun < χρυσόγονον is, according to DiDi 2/561f. no. 49, an unidentifiable botanical entity: it has been said (ibid. 562,3–7) to represent a species of Leontice (scil. Bongardia), probably chrysogonum “lady’s nightcap” (LSLex 2010a “black turnip” [?]), but this is far from certain; the problematic ‘equation’ bālūfāġus (itself an emendation .could be a (Greek) reference to the plant’s preferred soil conditions, i.e ( نـىاڡولاب of *πηλοφάγος* “clay-eater” (?). Text and Translation 235

A drug called īrābūṭānā and also barisṭāriyūnā.358 The juice of its leaves, §176 (when) applied as an ointment or a dressing, is useful against the bite of all creeping animals; some say that when (the plant) is cooked in water and this water (then) splashed across a room wherein people sit, they are imbued (with its scent), become cheerful, and (if) they (continue to) absorb it all day long, they (finally) walk away intoxicated; (a decoction made) from the stalks that (grow) near to the ground, together with the leaves that surround them, is given to a victim of tertian fever, the (one) which converges every third (day), and the fever sufferer should (also) hold (a vervain) in his hand, besides amulet cases; in the same way, (the plant) is given to a victim of quartan (fever), the (one) which converges every fourth (day)—(all) this, so it is said, was well known among the ancients, and the effects (of the vervain) are marvellous indeed.

A drug called ḫurūsūǧinun and bālūfāġus359 grows in the sand. No poison §177 can harm him who eats its leaves, which are also (used) to dress the bite wounds from all | creeping animals; and when (these leaves) are chewed and 66b spit in the face of any creeper, it dies on the spot.

A drug (called) afrūdās360 has dark-coloured seeds, like the black cumin. §178 When drunk with thickened grape wine, they are useful against the bite of a viper and counter the ingestion of (toxic) animals.

The sweet chestnut. When eaten with figs and rue (leaves), it withstands all §179 toxins.

The wild germander. Pounded and kneaded into ghee, a spoonful of it is §180 swallowed with tepid water.

An astonishing, ingenious remedy mentioned by one of the ancients: take §181 the brain of a viper, dry it in the shade, then move it into the sun, pull a (long coarse) hair through it, and when it is (fully) dried hang it upon yourself— each time you come across a bitten person, let him swallow some of it with tepid water, for such is his rescue.361

360 afrūdās < (μήκων) ἀφρώδης, lit. “frothy (poppy)”, is the bladder campion (Silene vulgaris), see DiDi 2/570 no. 59 with LSLex 294a and 1126a. 361 I have not been able to substantiate this reference. 236 Text and Translation

جوز القىء، إن أخذ وخلط بخثى البقر ينفع من سقى السموم. 182§

سحالة الذهب أو سحالة النحاس الأحمر إذا سقيت بسمن البقر وعسل نفعت من السم. وإن سحق 183§ اللؤلؤ ويسقى بسمن البقر نفع. فإن أخذت عروق الزعفران وملح هندي ودق وعجن بعسل وسمن البقر واستعمل نفع.

٥ حشيشة يقال لها كسموىا تنبت منبسطة على الأرض يكون قطرها زرفين وورقها شبيه بورق 184§ المرزنجوش وطعمها كطعم النبق الصغار الغض، يجفف ويندق ويشرب بالماء يسكن من لدغ العقرب على المكان، وهذه هى الحشيشة التي تشربها الهكارية وسكان الجبال ويأخذون الحيات

فلا تؤذيهم حتى أنني رأيت من شربها وأخذ حية خبيثة | الطبع وجعل يسلطها على شفتيه وخده 67a ويده وهى تعضه حتى خرج الدم ولم يضره ذلك، وأمرها عجيب جدا.

١٠ وأما الأدوية المركبة فقدذكر الناس أشياء كثيرة ونسخها موجودة في الأقراباذينات والكنانيش 185§ مما لم ير التطويل بذكرها إذ هى توجد هناك، وإنماذكرنا الغريب الذي يليق بكتابنا. ومن ذلك عمل ترياق ركبته ينوب مناب الترياق الـكبير ويسد مسده في أكثر الأمور وهو سهل المأخذ قريب الوجودجربتهفينهشالحياتالكباروالصغارعدةدفعات مخلص من الموت وعجبت من فعله في لدغ العقارب ينفع دائما وينفع من السموم المشروبة ويقوي القلب ويحفظ الحرارة الغريزية وينفع

MS: المرزنجوش ٦ وررڡـىـرورٯـها MS: زرفين وورقها ٥ .expresso modo ىـحثا MS: بخثى ١

هو MS: هى ٩ سـڡـىـه MS: شفتيه ‖ ىـسلطه MS: يسلطها ‖ حـىـىـٮ MS: خبيثة ٨ المرزجوش

362 ksmw•ā is not identifiable. DoSupp 2/468b simply registers the forms ksmwt/ṯ/yā and otherwise refers to Ibn al-Baiṭār (d. 646/1248), the wording of whose description is very similar to ʿUbaidallāh’s, see IBǦām 4/70,32–71,2; it may or may not be relevant to note that ar-Rāzī (d. 313/925), in his pharmacological tables, registers a form kšmwnā/ī (allegedly of Syriac origin [*焏ܢ熏ܡܫܟ*]) as well as a variant ksmw (allegedly of Greek origin [?]), saying that it means “raisin seeds” (ʿaǧam az-zabīb), see RḤ¹ 22/147 column 1 with note 8. Text and Translation 237

The nux vomica. When grabbed and mixed with cow dung, it counters the §182 ingestion of poisons.

Gold filings or red copper filings, when swallowed with ghee and honey, §183 are useful against (any) toxin. Pearls, when pulverized and swallowed with ghee, are (also) useful. The employment of saffron roots and Indian salt— pounded and kneaded into honey and ghee—is helpful (too).

A herb called ksmw•ā362 grows spread-out upon the ground; its diameter is §184 (like that of) a door-ring, its leaves resemble those of the marjoram, and it tastes like the small, fresh fruit of the Christ’s thorn. (When) dried, pounded and drunk with water, it instantly soothes (the pain) from a scorpion sting. This herb is precisely what the Hakkārīya (people)363 and the mountain dwellers drink, (such that) they can handle snakes without being (seriously) hurt by them—I myself (once) saw someone who had ingested (the herb), (then) picked up an ill-natured | snake and undertook to hold it against his 67a lips and his cheek(s) whilst it bit him so (bad) that blood emerged, without (however) causing him any further harm. (In short), the matter with this (herb) is very strange indeed.

As regards compound drugs, people have observed and recorded so many §185 things in pharmacopoeias and (related) compendia—where they can (readily) be found—that there is no point in spending any time on reiterating them (here); we will, however, mention (a couple of) extraordinary (prescriptions) that bear directly on (the subject of) our book. Among these is the manufacture of a theriac which I contrived myself—it may be employed as a substitute for the great theriac,364 acting (as it does) like the latter in most cases; it is easy to make, (and its ingredients are) close at hand; I tested it repeatedly on the bites of (both) small and large snakes, (and it proved to be) a saviour from death; I was astonished by the beneficial effect it always had on scorpion stings, and it is (also) effective against ingested poisons; (moreover) it strengthens the heart, preserves the innate heat, helps painful

363 Hakkārīya, an (arabicized) abstract noun formed from hakkārī < ܐܟ犯ܐ < Akkadian ikkaru lit. “Landmann” (PSThes 1/190 and AHw 1/368a), is the name of a Kurdish tribe that inhabited from ancient times the practically inaccessible mountain regions south and east of Lake Van, see Hakk passim. 364 See note 124 above. 238 Text and Translation

من ألم الضرس المأكول ويصلح فساده وينفع من الأمراض الباردة فإذا طلى به الأعضاء أسخنها

وحمرها وأ ثر حرارتها ولقبته بترياق النجاة: يؤخذ على بركة الل ّٰه تعالى حب الغار سبعة مثاقيل طين رومي مختوم ثلاثة مثاقيل زراوند طويل ومدحرج من كل واحد مثقالان فلفل أسود مثقالان مر صاف مثقالان أغاريقون وقسط من كل واحد مثقال حب البلسان وزعفران من كل واحد ٥ نصف مثقال سنبل رومي ودارصيني وفوتنج وحماما وبزر الرازيانج وزنجبيل من كل واحد درهم

كندر وجندبادستر | من كل واحد نصف درهم قنة وأفيون من كل واحد درهم زيت فلسطين 67b وهو الأصل في هذه النسخة فإن عدم فليطرح عوضه زيت عتيق جيد بوزنه وإن وجد دهن البلسان طرح ثلث الوزن، فهذه جملة الأدوية وعددها أحد وعشرون دواء ووزنها خمسة وأربعون درهما. صفة العمل: يؤخذ المر والقنة والأفيون وتنقع في وزن أربعين درهما مثلث يومين وليلتين ١٠ ويدق باقي الأدوية وينخل كل واحد على حدته ويصحح وزنها بعد الدق والنخل وتلت بالزيت لتا جيدا ثم تؤخذ الأدوية المنقعة بالمثلث وتمزج في الهاون تمزيجا جيدا حتى تنعم الأدوية ويتخذ جميعها ويلقى عليها الأدوية المدقوقة المنخولة الملتوتة بالزيت وتمزج بيد الهاون حتى يتحد جميعها ثم يؤخذ من العسل المنزوع الرغوة مائة وثمانون درهم ويلقى عليه الأدوية بعد تفويره ويضرب بالإسطام حتى يستوي ويرفع في إناء ويترك أربعين يوما ويستعمل بعد ذلك. والشربة منه بحسب

١٥ الحاجة واحتمال القوة، نافع إن شاء الل ّٰه تعالى.

صفة خرزة هندية أخذت عن ثقات الهند وذكر أنها مجربة عندهم وأن ملوكهم يلبسونها 186§ ويتفاخرون بها: تأخذ حدق عشرة أعين أيائل وحدق عشرة أعين أفاعي وحيات وتكون أوزانها

٥ مثقالين MS: مثقالان ٤ مثقالين MS: مثقالان2 ‖ مثقالين MS: مثقالان1 ٣ اثار MS: أ ثر ٢

.in margine, – in textu ٢ واحد MS: واحد2 ٦ .in margine, – in textu ٢ وزنجبيل صح MS: وزنجبيل

.in margine, – in textu صح الادويه ٢ MS: الأدوية1 ١١ ينقع MS: تنقع ٩ عشرين MS: عشرون ٨

ثمنين MS: ثمانون ١٣ تتحد MS: يتحد ١٢

365 Based on pharmacological standard evaluations from the eastern realm of the Islamic world, spanning the mid 3rd/9th through to the mid 6th/12th centuries (SābAq 225– 228 = SābDis 20f., KinAq 24f., RhaCB 67f., SābHos 14f. and ITDis 33f.), the overall weight specified here (viz. forty-five dirham) should equal ~140g, whereas ʿUbaidal- lāh’s preceding specifications, judged on the basis of the same evaluations, combine Text and Translation 239 dental decay and mends rotten molar(s), is useful to counter cold diseases, (and) when applied as an ointment it arouses and retains the warmth of the limbs and reddens them; I named it ‘theriac of salvation’. Take—with the blessing of God, may He be exalted—seven miṯqāl of bay laurel seeds, three miṯqāl of Greek sealing bole, two miṯqāl each of ‘long’ and ‘rolled’ birthwort, two miṯqāl of black pepper, two miṯqāl of pure myrrh, one miṯqāl each of agaric and costmary, half a miṯqāl each of balm seeds and saffron, one dirham each of Greek spikenard, cinnamom, pennyroyal, grape ivy, fennel seeds and ginger, half a dirham each of | frankincense and castoreum, one 67b dirham each of galbanum and opium, (and) olive oil from Palestine, which is the original in this formula (but), if not available, may be replaced by choosing the same measure of (any) good, aged olive oil, and if balm oil is around, one chooses a third of that measure—these are the total ingredients; their number is twenty-one substances and their (combined) weight is forty-five dirham.365 How to prepare it: take the myrrh, the galbanum and the opium, and soak them for two days and two nights in forty dirham of wine boiled down to one third; (meanwhile) pound the remaining ingredients, pass each one (of them) separately through a sieve, (verify and where appropriate) adjust their (respective) weight, and drench them (all) thoroughly in the olive oil; then take the wine-soaked ingredients, crush them together in a mortar to obtain a nice, soft (pulp), throw upon it the pounded, sifted (and) oil-drenched ingredients, and in this mortar mix (everything) by hand until it forms an integrated whole; then take one hundred and eighty dirham of combless honey, boil it, throw upon it the (amalgamated) ingredients, beat it (all together) with an iron rod366 until it becomes an even mass, store that in a vessel, leave it for forty days, and use it thereafter; its dose is as required (by the circumstances) and dependent on the strength (of the patient). (This theriac is) useful—God, may He be exalted, willing.

Instruction on (how to make) a bead (bracelet), about which I learned from a §186 trustworthy Indian who (also) told (me) that it is well tried among them and that their kings wear it with pride. You take the pupils of ten stag eyes and the pupils of ten viper or (other) snakes’ eyes, whose (respective) weights

to equal only ~122g; it would therefore appear that his reckoning of the value of the miṯqāl (standardized 4.46g)—the dirham being a ‘fixed’ metrological unit—is about 0.9g higher. 366 The term isṭām, here translated “iron rod”, is explained DoSupp 1/653a as “espèce de fer dur et d’une excellente qualité”. 240 Text and Translation

سواء زادت في العدد أو نقصت ومثل | وزن أحدهما من جهة طين حر ثم تسحق كل واحد 68a من هذه الأصناف على حدته ثم تنخل وتجمع الكل وتسحق أيضا نعما ثم تجعل في قارورة واسعة الفم ثم يؤخذ جزء من حماض الأ ترج وجزء من ماء الفجل ويكون كل جزء عشرين درهما ويؤخذ وزن مثقالين من نسج العنكبوت نقي أبيض ودرهم مصطكى مسحوق منخول ويقطع ٥ نسج العنكبوت ويلقى هذا الماء كله على المصطكى ونسج العنكبوت ويترك فيه يومين وليلتين ثم يصفى برفق ويصب على الحدق ويسد رأس القارورة نعما ثم تدفن في التبن حتى تنحل الحدق وتصير بمنزلة الماء ويترك حتى يذهب الماء وينشف فإذا أمكن العجن والاستدارة وضع ذلك في جوف قشرة بيضة وأدير حتى يصير خرزة ثم يترك حتى يجف وتذهب نداوته ثم ٺثقب ثقبا دقيقا وتترك في جوف الثقب شعرة حرير حتى ينشف جيدا ثم تصير في حريرة وتضع في قرص ١٠ عجين وتخـبز في التنور أو تجعل في حوصلة طير وتشوي فإذا اشتوى الطير أو الخـبز يخرج حينئذ فإنها تخرج حجارا صلبة ثم يدخل فيها خيط وتعلق في العضد، فإن ملوكهم كانوا يعملون هذه الخرزة ويعلقونها عليهم. وفعلها عجيب وذلك أن للابس لها متى رأى السم أو أدنى منه في الطعام أو الشراب أو الطيب أو غير ذلك أو أدخل البيت الذي يأويه اللابس لها تختلج وتتحرك في | عضد 68b اللابس لها ويعرق، وهذا مشهور عندهم.

حجارا ١١ الاىـىـداره MS: الاستدارة ٧ سد MS: يسد ‖ تصفي MS: يصفى ٦ الحـىـو MS: حر ١

يتحرك MS: تتحرك ١٣ كان MS: كانوا ‖ حجر صلب MS: صلبة Text and Translation 241 should be (roughly) the same (but whose) number may be higher or lower, gauging | them weightwise in proportion to pure clayey earth; then you 68a crush each kind separately; then you strain (the squashes), bring everything together, and crush it again thoroughly; then you put (the product) into a wide-mouthed flask; then take one part of citron juice and one part of radish-water, each weighing twenty dirham, as well as two miṯqāl of clean, white spider webs and one dirham of ground, strained mastic; (then) disjoin the webs, (add them) to the mastic, pour all the (citron-radish) liquid upon it, and leave that (to soak) for two days and two nights; then carefully strain off (the liquid), decant it onto the pupils, and firmly plug the top of the flask; then bury it in straw until the pupils have gone soft and soggy; (then) set (the unplugged flask) aside until the (remaining) liquid has evaporated and vanished; when kneading and forming is possible, stuff that (pulp) inside a (small) egg-shell so as to give it the round shape of a bead; then abandon it until the moisture recedes and (the product) is (almost) dry; then narrowly perforate it, and leave a silken thread (pushed) through the hole whilst (the product) is properly drying; then transfer it into a cloth of silk, place that into a round lump of dough, and bake it in a pit-oven, or put it into the craw of a bird and roast it; when that bird is roasted or that bread (baked), take it out, and with it (the bead), which is now hard as a rock; then pull a string through and attach it to the (upper) arm—the kings (of India) are using this bead (bracelet) and hang it upon themselves! Its effect is quite remarkable, which is to say that it trembles and stirs on the arm of its wearer and makes him sweat each time he sees poison or comes close to it (hidden) in food, drink, perfume and the like, or (when) he stays as a guest in (someone else’s) house—| (all) this is well known among them.367 68b

367 As ʿUbaidallāh himself explicitly links his knowledge about this charm and its fabri- cation to a piece of oral information, I was not actually expecting to find a written prototype in any Ayurvedic text that could possibly have been his or indeed his Indian colleague’s source, and I accordingly failed to establish a straightforward literary connection. However, on a more general plane, it is worth noting that the poison-related sections of virtually all Ayurvedic works contain, alongside many pragmatic counter- measures, also certain occult prescriptions, of which the following short passage from Caraka’s (fl. c. 50CE) compendium (saṃhitā) may serve as an example: वजर्ं मरकतः सारः िपचुको िवषमूिषका । कके셍तनः सप셍मिणवै셍दयर्ंू गजमौिक्तकम् ॥ धायर्ं गरमिणया셍श्च वरौषयो िवषापहाः “Wear- ing a diamond, an emerald, an opal, a bead-string, a loadstone, a ruby, a gem (found in certain) snake (skulls), a sapphire, a pearl (found in certain) elephant (skulls) or (other such) stones, as well as amulets containing antitoxic herbs—(all this) protects against poison”; see CaSaṃ 4/383 verses 252ab–253a (for Sanskrit text only). 242 Text and Translation

الفصل الثالث من المقالة الرابعة

قال جالينوس وأما الجنس الآخر فيكون من قبل النوم. وذلك أن يكون الإنسان شديد الملأة 187§ من الدم والطعام أو من بعض الأشياء الرطبة فيثقل ذلك على طباعه وينام على جنبه الأيسر بعد أكله ساعة فتميل الأطعمة والـكيموسات على القلب فينحى حجاب القلب فتختنق ريح الحياة في ٥ المجرى لانضغاط الحجاب بذلك الخلط فإذا استيقظ الإنسان لم ينتبه.

قال المفسر هذا الفصل الثالث هو نظير ماذكره في المقالة الثانية من امتلاء العروق، وإنما الفرق 188§ بينهما أن هذا مقرون بالأغذية الرطبة والنوم على الجنب الأيسر الذي تضغط آلات الغذاء فيه بحجاب القلب فتختنق الروح ويحدث الغشى. ومداواة هذا كدِواء ذلك، ونحن نورد ما قاله جالينوس فيه لئلا ينقص الكتاب فيجب أن نرجع في المداواة إلى ماذكر هناك.

١٠ قال جالينوس فعلامة ذلك أن تنظر إلى عروق الإنسان، فإن كانت ممتلئة والعرق الذي تحت 189§ اللسان نابض فافتح العرق في ساعته فإذا خرج منه الدم فضع على صدره خرقة مطلية بشونيز وحلتيث وفربيون وشحم الحنظل، فإنه يبرأ.

حرقه MS: خرقة ١١ ٯاجالينوس MS: جالينوس ٩ ىـىـىـىـه MS: ينتبه ٥ فينجي MS: فينحى ٤

ىـسوىـين MS: بشونيز ‖ .expresso modo Text and Translation 243

The third chapter of the fourth treatise

Galen speaks. As regards the next type (of affliction), this is down to (diges- §187 tive) sleep: if a person is completely filled up with blood and nourishment,368 (notably) certain moist (food)stuffs, his natural disposure is over- burdened and, having eaten, he goes to sleep for a while on his left side; (then) pabula and chymes incline against the heart, the cardiac diaphragm is bent, the vital pneuma—due to a compression of the midriff by this (decomposing) mixture369—is strangled in (its) course, and when that person is about to wake up he no longer reaches consciousness.

The Commentator speaks. This third chapter is closely related to what §188 (Galen already) discussed in the second treatise, (when he spoke) about arterial repletion370—the only difference between the two (comatose conditions) is that the one in hand is associated with moist nourishments and sleeping on the left side, where the alimentary organs compress the cardiac diaphragm (which in turn) strangles the (vital) pneuma and thus induces unconsciousness. Treatment of this (affliction) is (essentially) the same as of the other, and (if) we are quoting (below) what Galen has to say about it,371 this is (simply) to safeguard the book’s integrity and (to escape the need of) having to retrieve therapeutic instructions from that (earlier place).372

Galen speaks. (To obtain) an indication of this (condition), you inspect the §189 patient’s blood vessels—if they are filled and the sublingual artery is pulsating, you must immediately open an arterial vessel; when blood emerges, put upon his chest a piece of cloth daubed with black cumin, asafoetida resin, spurge and colocynth pulp, and he will recover.373

368 Blood was considered to be the ultimate and most sublime product of digestion, metabolized in the liver from absorbed and assimilated food (cf. UllIM 58 after MaǧMal 1/45,30–46,7)—haemic repletion is therefore, in the end, directly linked to nutritive repletion. 369 Here, the Istanbul manuscript reads ġilaẓ wa-ṭaul “crudity and force” (instead of ḫilṭ “[decomposing] mixture”). 370 Cf. §73. 371 See §189. 372 Cf. §79. 373 The medical interventions described here are actually quite different from the ones referred to by ʿUbaidallāh as being more or less identical, see the end of §188 with note 372 above; the uniting concept certainly is arterial incision. 244 Text and Translation

الفصل الرابع من المقالة الرابعة

§190 قال جالينوس ويكون النوع الرابع من هذه العلل من قبل الأدوية | التي تطلى على الجسد من 69a ظاهر سيما على جمجمة الرأس والصدر والجنبين، فإن هذه الأدوية ربما حافت على القوى النفسية والحيوانية فكان منها نحو ماذكرنا.

٥ قال المفسر هذا القسم الرابع يتضمنذكر الأدوية المخدرة التي تطلى من خارج وكثير من يغلط 191§ في أمرها وقد شاهدنا جماعة هلـكوا وجماعة آخر استضروا ضررا بينا باستعمالها بإفراط وفي غير الوقت الذي ينبغي، وذلك لأسباب منها أن يكون في بعض الخلق مزاج الدماغ باردا أكثر مما ينبغي أو يكون خلقة الأعصاب ضعيفة أو يكون قد عرض مرض أوهن القوىوكذلك يجري الأمر في القلب فيعرض صداع أو إحساس متلهب إما من قبل شىء من خارج أو من داخل، ١٠ فيستعمل الإنسان أو يشير عليه بعض من لا يخـبر بأدوية باردة مخدرة فيعرض له السدر ويموت.

وقد رأيت بميافارقين إنسانا عرض له صداع تابع لفساد خلط صفراوي في معدته وكان ذلك 192§ يعقب شرب نبيذ كثير وقىء ودخل إليه بعض الأطباء الذين يسومون بأنفسهم العلم والجلالة فقال له إن لي ضماد لا يعرفه غيري يسكن الصداع لوقته وهو مذخور لكل مهم، فسأله المريض المسكين ويضرع إليه ليكتب له نسخته فقال لأفعل، ومضى وعمله في داره وطلى به رأسه فما

١٥ جف | الضماد حتى أسكت المريض وما جاء الغشى حتى مات ولما اتصل بي خبره سألت غلاما 69b كان يخدمه فقال ما أعرف نسخته بل يقع فيه أفيون وجرادة القرع ودقيق شعير هذا الذي أعرفه وأما غير هذا فما أدري ما هو، فقلت له ألقى ذلك وإذ أنه قد قصد قصد الأشياء المبردة المخدرة فأهلك الرجل. ورأيت بالجزيرة إنسانا يتطبب عرض له صداع من قبل الخمار ودخل الحمام وقوى الصداع به فطلى رأسه بأفيون مع خل ودهن ورد فمات من يومه. وحملإلىّصبيقدبدابهجدري

١١ .auxilio lectionis codicis arabici pseudo-Galeni emendabatur ,الحياىـه MS: الحيوانية ٤

١٧ غلام MS: غلاما ١٥ لا افعل MS: لأفعل ١٤ انسان MS: إنسانا ‖ بميفرقين MS: بميافارقين

انسان MS: إنسانا ١٨ ىـلقي MS: ألقى

374 Cf. note 67 above. Text and Translation 245

The fourth chapter of the fourth treatise

§190 Galen speaks. The fourth type of these afflictions is due to substances | that 69a are applied to the body externally, above all to the cranium, the chest and the sides—such substances may impair the psychical and animal faculties, resulting in (a comatose state) similar to what we have been discussing.

The Commentator speaks. This fourth section encompasses a discourse on §191 narcotic drugs that are applied as ointments, from the outside. Large is (the number of) those who err in this matter, and we have witnessed several (people) who perished and several others who suffered patent harm from using these (drugs) excessively or at the wrong time. There are reasons: in some creatures the (humoral) mixture of the brain is colder than it ought to be, or the natural constitution of the nerves is weak, or a debilitating (latent) illness may be present, and suchlike caveat(s) (also) apply to the heart; then (either) headache or a burning sensation (in the cardiac region) occur, be it in the wake of an external or an internal factor; then (if) a person uses (such drugs), or is advised to (use them) by someone who has no experience with cold (and) narcotic substances, he falls into a daze and (eventually) dies.

Once, in Maiyāfāriqīn,374 I beheld (the story of) a man who had been suffer- §192 ing from headache secondary to a corrupted yellow-bilious humour in his stomach which (in turn) came after drinking (too) much wine and vomiting (in its wake). He was visited by one of those doctors who sell themselves as grand authorities, and who had said to him: “I have (the recipe for) a poultice which only I know, (and which) soothes headache on the spot— it is reserved for important (occasions)!”. As the poor patient begged and beseeched him to ordain the formula, he said: “All right, I’ll do it”; (then) he walked away, prepared it in his house, and (later) applied it to (the man’s) head—alas, no sooner had the poultice | dried than the patient collapsed, 69b and no sooner had unconsciousness set in than he died. When his case was brought to my attention, I asked a lad who used to serve (the doctor) and was told: “I don’t know the (complete) formula, but it did contain opium, gourd shell(s) and barley meal, that’s for sure; as regards other stuff, I have no idea what it was”; and I said to him: “Since he has added this, he must have had cooling, narcotic substances in mind, and thereby destroyed the man!”. (Another time), in Upper Mesopotamia, I saw a person who dab- bled in medicine and who, suffering from a hangover-induced headache, had entered the bathhouse where his pain got worse; so he anointed his head with opium (mixed) into vinegar and rose oil, only to die on the same day. 246 Text and Translation

وهو كالميت لا يحس فسألت عن سببه فقال أنه شكا رأسه فضمد بجرادة القرع وخطمي أبيض فعرض له هذا فقلت اغسلوه بماء قد طبخ فيه بابونج وإكليل الملك ونمام دفعات ولا ٺتعرضون له بغير ذلك، وانصرفوا فلقيهم بعض المتطببين فأشار عليهم بأن يطلون جبهته بمسك ويدعون في أذنه عنبرا فمالوا إلى قول ذلك وعملوا ما أشار به فاندفع في رعاف لم ينقطع حتى مات. وسبب ذلك ٥ مشهور لأن جرادة القرع غلظت الدم المتصاعد إلى الدماغ وجمدته فأحدث خدر الحواسوكان لأجل الجدري حاد عال فلما أسخن بالمسك والعنبر احتد ولذع العروق وهتكها فقتل الصبي بكثرة

استفراغه. | ورأيتإنساناآخركاندماغهبالطبعرطباكثيرالرطوبةومشىفيشمسحارةودخل 70a الحمام وخرج وهو يتلهب فأخذ قشر خيار ووضعه على جبينه وصدغيه ووسط رأسه فأسكت في الحال وأقام أياما ثم انحلت سكتته إلى فالج بقى به حتى مات. وكثير من رأيتهم غموا من مثل ١٠ ذلك، فهذه من الأمور المغفولة عنها. وجالينوسذكر ذلك لما يعرض من الغشى الشبيه بالموت وربما دفن الإنسان وهو حى، ولو لم يزد في الكتاب هذا الفصل لـكفى في المنفعةكيف وقد تضمن كل نافعوكشف كل خفي.

قال جالينوس وعلامة من عرض له هذا الداء مماذكرنا من الأدوية أن كل شىء منه يموت إلا 193§ يديه فإنهما تكونان حارتين فإن كانت اليدان باردتين فالمس تحت الجنب الأيسر فإن رأيته سخنا ١٥ فهو حى وإن رأيته باردا فهو ميت.

قال المفسر إن هذا الذيذكره الفاضل يعرض لأجل أن الحرارة الطبيعية يفاجئها العدو في موضعها 194§ الخاصي وهو القلب، لأن طلى الجبين أو الدماغ يبرد القلب فإذا برد هربت الحرارة إلى الأطراف والطرف المقارب للقلب اليدان فلذلك تكونان حارتين فإن بردت اليدان ولم تتراجع الحرارة إلى

MS: أياما ٩ رطب MS: رطبا ‖ انسان MS: إنسانا ٧ عنبر MS: عنبرا ٤ يتعرضون MS: ٺتعرضون ٢

تكونان ١٤ الا + MS : الكتاب ١١ المغفول MS: المغفولة ١٠ عميوا MS: غموا ‖ ين MS: من1 ‖ ايام

ىـڡاحـىـها MS: يفاجئها ١٦ بارد MS: باردا ١٥ سخن MS: سخنا ‖ اليدين MS: اليدان ‖ يكونان MS:

اليدين MS: اليدان2 ‖ يكونان MS: تكونان ‖ اليدين MS: اليدان1 ١٨ ىـطلي MS: طلى ١٧ Text and Translation 247

(Once), they brought to me a boy with erupted smallpox who had no perception and seemed to be dead. (When) I inquired about his circumstance(s) I was told that after he had been complaining about (pain in) his head, a poultice (made) from gourd shell(s) and white marshmallow (flowers) was applied (to it), whereupon he fell into this (condition). So I said (to his rela- tives): “Wash him with water in which chamomile, melilot and wild thyme have repeatedly been cooked, and do not expose him to anything else!”. On their way back, they were met by a mountebank who advised them to anoint (the boy’s) forehead with musk and to have ambergris stuffed in his ear(s)— they were taken in by his talk, followed his counsel, and (the boy soon) broke into incessant nosebleed (and) eventually died. The reason for this is well known: gourd shell(s) thicken and congeal the blood that rises to the brain, whence numbness of the senses ensues; (the patient), having smallpox, is (already) aflame, and when fuelled (additionally) by musk and ambergris, he enkindles (even more), (such that his) blood vessels are scorched and (in the end) torn apart. That boy was murdered, through excessive depletion! | And I saw another person whose brain was very moist by nature—he 70a walked under a hot sun to enter the bathhouse, and left it burning; so he took (some) cucumber rinds, put them on his brow, his temples and (over) the middle of his head, and immediately collapsed; he was stable for a few days before his apoplexy developed into hemiplegia, which stayed with him until he died. Many people I have seen who had lost consciousness because of suchlike (mistakes)—these are things (often) neglected! And Galen mentions this (kind of affliction) as it leads to deathlike stupor, (in whose wake) a person may be buried alive—had he not added this chapter to the book, with the intent of completing (its) usefulness, how could it have embraced all that is beneficial and revealed all that is concealed?

Galen speaks. The symptom of someone struck by this illness—drug- §193 induced as (already) mentioned—is that everything in him dies (down), except his hands which are hot; and should they (too) be cold, then feel (the patient’s) left side: if you find it warm, he is alive, and if you find it cold, he is dead.

The Commentator speaks. What is described here by the great (Galen) §194 results from a sudden hostile attack on the natural heat in its very abode, which is the heart. Anointing (with narcotic drugs) the brow or the brain(case) cools the heart; as it becomes colder, the (innate) heat flees to the extreme parts (of the body); and (as) the hands are the extremities clos- est to the heart, they (get) hot. If (however) the hands (also) become cold, 248 Text and Translation

موضعها وهو القلب | فذلك علامة الموت لأن برد اليدين يكون عند تراجع الحرارة عنهما فإن 70b حمى الجنب دل على كونها في موضعها وإن لم يحم دل على مفارقة الحرارة الغريزية للبدن وإذا فارقت كان الموت حقيا.

قال جالينوس إذا نظر إليه الطبيب وعرف أنه حى فيجب أن يطلى رأسه وجميع المواضع التي 195§ ٥ طليت بالدواء المخدر بالمعجون المسمى المثروذيطوس الأكبر والدواء المسمى الشيلثا ويسعط من أيهما كان بوزن حبة بماء الجمسفرم ويطلى بماء الحمص والعسل.

قال المفسر الطريق في مداواة هذا العارض بين. وذلك أنه يجب أن يستعمل فيه بمقابلة الضد 196§ بالضد، وذلك أنه لما كان السبب الشىء المخدر المبرد كان ضده المقابل له المحمر المسخن، وذلك بمثل المعاجين الحارة التيذكر بعضها جالينوس وأبلغها الترياق الـكبير. وبالأدهان الحارة ١٠ كدهن السذاب ودهن البان ودهن الناردين ودهن القسط ودهن الميعة، والأدهان في هذه الحال أبلغ لأنها يطول لبثها وتلصق في الموضع فتعمل فيه عملا قويا. ومن الأدوية المفردة الفربيون والجندبادستر والثافسيا والخردل والسذاب والصعتر والحماما والشونيز والحاشا والقسط

والقريص وسا ئر الأدوية الحارة التي تسخن وتحلل. وصب الماء الحار الذي قد طبخ | فيه البابونج 71a والقنطاريون والحاشا والزوفا والنرجس وسا ئر هذه الأشياء المشاكلة لماذكرنا تنفع في هذا. ويجب ١٥ أن تحذر استعمال الأدوية المخدرة جدا في الأطلية وغيرها ولا تقدم عليها إلا بعد التحرز فإنها تميت الأعضاء وتضعف القوى، وإن كان فيها تسكين الألم بقوة فإن ضررها أيضا قوي. فهذا ما أردنا

شرحه من هذا الكتاب، والحمد لل ّٰه حق حمده.

‖ يلصق MS: تلصق ١١ الجواسفرم MS: الجمسفرم ٦ الشليلا MS: الشيلثا ٥ حقي MS: حقيا ٣

يقدم MS: تقدم ١٥ الـىاڡـشيا MS: الثافسيا ١٢ فيعمل MS: فتعمل

375 Cf. note 137 above. 376 Cf. note 123 above. 377 Cf. note 233 above. 378 Contraria contrariis curantur. 379 See §195. 380 Cf. note 124 above. 381 For Arabic prototypes of these (compound) oils see e.g. SābAq = SābDis nos. 297, 299, 306 and 310 respectively; whether or not horseradish oil was also a generic drug Text and Translation 249 and the (innate) heat has not returned to its abode, namely the heart, | then 70b this is a sign of (possible) death—for coldness of the hands may be concomitant with a (final) departure of (innate) heat. And when the (left) side is glowing warm, (this) indicates that the innate heat has (again) taken up its abode, whereas the absence of such warmth indicates that it may have separated from the body (for good), in which case death becomes a reality.

Galen speaks. As soon as the physician has examined this (patient) and §195 determined that he is alive, it is necessary to anoint his head, and all areas (of his body) which may have been coated by a narcotic drug, with the great electuary called Mithradates375 or the remedy called šīlṯā,376 both of which can (also) be administered as a snuff, dosed at one ḥabba with basil-water;377 (otherwise) anoint (him) with chickpea-water and honey.

The Commentator speaks. The path of treatment for this accident is clear: §196 one must employ (the principle of) setting opposites against opposites378— as the cause (of the affliction) is a narcotic, cooling substance, its opposing counterpart is (something) that ignites and heats. This is achieved by (the application of) hot electuaries, some of which Galen mentions379 but whose most efficient (representative) is the great theriac,380 as well as by hot oils, like the rue oil, the ben oil, the nard oil, the costmary oil and the storax oil381—(generally), in such a situation, oils are more effective because they linger longer, stick to the area, (and) thus exert on it a stronger influence; among simple drugs (one chooses) spurge, castoreum, deadly carrot,382 mustard, rue, savory, grape ivy, black cumin, calamint, costmary, Roman nettle and all substances which heat and dissolve intrinsically; useful here is (also) to pour (over the patient’s head) warm water in which | has been cooked 71a chamomile, centaury, calamint, hyssop, daffodil or other such stuff that runs along the aforesaid lines. (Above all) you must be extremely cautious when resorting to narcotic drugs, in ointments just as in other (applications), and not decide upon them without circumspection—for they deaden the organs and weaken the strength; and whilst they have the power to alleviate pain, they can also cause considerable damage. Such, then, is the commentary we wanted (to write) on this book—praise be to God, to Whom it is due!

name denoting a compound preparation, as ʿUbaidallāh’s above list seems to imply, is uncertain—it does not figure under that label in any Arabic pharmacological text. 382 ṯāfsiyā < θαψία “deadly carrot” is the common name of the plant Thapsia garganica, see LSLex 786a with DiDi 2/657ff. no. 142; thapsia is a strong rubefacient. 250 Text and Translation

تم كتاب جالينوس في تحريم الدفن وهو أربع مقالات

تفسير الشيخ الفاضل أبي سعيد عبيد الل ّٰهبنجبريلبنعبيدالل ّٰه بن بختيشوع رضى الل ّٰه عنه Text and Translation 251

Ends the book Prohibition of Burial by Galen in four treatises Commentary by the distinguished master Abū Saʿīd ʿUbaidallāh ibn Ǧibrīl ibn ʿUbaidallāh ibn Buḫtīšūʿ may God be pleased with him

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Indices

∵ Introduction to the Indices

All numbers refer to paragraphs (not pages) which run consecutively throughout the edition of the Arabic text and its English translation (pp. 36–251); occasionally, a number may be preceded by an asterisk (∗), in which case the reference is to a footnote in the English translation; numbers in square brackets, as they occur now and then in the titular inventory (pp. 299f.), indicate implicit references. The first and most important inventory (medicine and pharmacy) covers words and terms relating to substances and products, pathology and anatomy, medico-pharmaceutical implements, therapeutic procedures, applicative categories, generics, as well as the environment, medical institutions, health workers, and patient groups—here, for reasons of economy, pure verbal constructions in the base text and/or non-substantive renditions on my part have, with few exceptions, not been registered; for the same reason, transliterated Arabic lemmata (and their English equivalents) are given, again with some exceptions, as nomina sin- gularis or collectiva, regardless of the particular morphological and grammatical form they may assume in the base text. The Arabic–English sub-inventory (pp. 283–296) follows the sequence of the Roman alphabet, whose order is not influenced by diacritics; similarly, the Arabic article al- in the onomastic and titular inventories (pp. 297–300) is not counted alphabetically. Chevrons in the taxonomic inventory (pp. 303ff.) contain cross-referential aids. Index of Medicine and Pharmacy a English–Arabic absinthe (afsantīn) 125, 128, 129, 131, 132, 134, aorta (abhar) 74 135, 136, 138, 139 aorta (awurṭā) 7, 33, 66 abstraction (taṣauwur) 19 apoplexy (afūlaḫsiyā) 24 accident (ʿaraḍ) 3, 84, 85, 105 apoplexy (sakta) 11, 12, 13, 14, 16, 17, 28, 42, accident (ʿāriḍ) 101, 196 49, 50, 56, 59, 192 achievement (bulūġ al-murād) 92 appearance (haiʾa) 3 act, sexual ( fiʿl) 110 appearance (ṣūra) 3 adolescent ( fatan) 48 appetite (šahwa) 19, 71, 102, 103, 125 adolescent (ḥadaṯ) 71 apple (tuffāḥ) 106, 148 adventures (aḫbār an-nās) 105 Arabian cassia (kasīlā) 139 affliction (ʿāriḍ) 105 arm (ʿaḍud) 113, 118, 186 affliction (balīya) 108 Armenian borax (bauraq armanī) 128 affliction (ʿilla) 190 armpit (ibṭ) 63 after-effect (ʿaraḍ tābiʿ) 103, 122 aromas (rawāʾiḥ) 85, 90 agaric ([a]ġārīqūn) 160, 185 aromatics (afāwīh) 106 age (sinn) 24, 44, 46, 52 artery (ʿirq [ḍārib]) 6, 7, 16, 21, 22, 29, 30, 31, agencies, material (mawādd) 14 32, 33, 34, 59, 65, 66, 73, 74, 76, 77, 78, 79, agents, cordial (mufarriḥāt) 72 80, 87, 88, 98, 121, 141, 188, 189 agitation (qalaq) 14 artery (širyān) 6, 32, 59, 61, 111, 122 ailment (waǧaʿ) 37 artery, carotid (ʿirq as-subāt) 7 air (hawāʾ) 7, 21, 27, 59, 66, 69 artery, fundamental (ʿirq uṣūlī) 68 air-pump (nāfiḫa) 20 artery, venous (širyān ʿirqī) 74 ambergris (ʿanbar) 55, 90, 192 artichoke (ḥaršaf ) 70 ambrose (ambrus) 107 asafoetida resin (ḥiltīṯ) 133, 189 ammoniacum (uššaq) 50, 129 asafoetida root (maḥrūṯ) 131, 134 amulet cases (buyūt nušrīya) 176 asarabacca (asārūn) 54, 108 angels’ tonic (šarāb al-malāʾika) 107 ashes (ramād) 139, 148 anger (ġaḍab) 69, 90, 95, 96, 103 aspalathus (dāršīšaʿān) 117 anguish (ʿaḏāb) 103 ass milk (laban [al-]utun) 45, 123, 128, 132, animal (dābba) 155, 156, 158, 159, 172, 173, 175, 133, 134, 138, 144 178 atonia (istirḫāʾ) 49, 50 animal (ḥayawān) 120, 141, 145 atrium (baṭn) 74 animal, creeping (hāmma) 160, 162, 163, 165, attack (āfa) 16 166, 168, 169, 176, 177 attack (ḥādiṯa) 101 animal, slaughtered (ḥayawān maḏbūḥ) 86 attack (maraḍ) 14 animal, small-sized (ḥayawān ṣaġīr al-ḥaǧm) attenuation (ḍuʿf ) 103 106 attitude (mīza) 104 animal, soft-tempered (ḥayawān laṭīf al- autumn (ḫarīf ) 132 mizāǧ) 106 animal, venomous (dābba ḏāt as-samm) 157 back (ẓahr) 35, 85 anise (anīsūn) 51, 54, 135, 162 back, upper (kāhil) 78 annihilation (maut) 146 back of hand (ẓahr al-kaff ) 35 anus (šaraǧ) 31, 33 back of head (qafan) 67 anxiety ( fazaʿ) 93, 95 backbone ( faqarāt aẓ-ẓahr) 21 268 index of medicine and pharmacy bafflement (sadar) 136 79, 81, 82, 90, 96, 106, 127, 134, 140, 141, baking (ḫabz) 62 143, 146, 148, 184, 187, 189, 192 baking-pit (tannūr) 144 blood, deceased (maut ad-dam) 35 balance (iʿtidāl) 98 blood channel (ʿirq ad-dam) 73 balm (balasān) 55, 185 blood vessel (ʿirq) 7, 15, 16, 19, 20, 21, 33, 48, barley (šaʿīr) 117, 128, 192 64, 66, 72, 74, 87, 98, 122, 128, 189, 192 basil (ǧamisfaram) 89 bloodletting ( faṣd) 48, 56, 70, 80 basil-water (māʾ al-ǧamisfaram) 195 blowpipe (minfāḫ) 37 bathhouse (ḥammām) 55, 57, 70, 71, 129, 192 body (badan) 3, 7, 13, 14, 24, 25, 26, 27, 30, 31, bathing (istiḥmām) 70 32, 40, 44, 48, 49, 52, 57, 59, 62, 63, 65, bathtub (ābzan) 37, 129 66, 69, 70, 73, 74, 76, 78, 79, 82, 85, 86, bay laurel (ġār) 37, 132, 134, 148, 185 87, 90, 93, 108, 110, 120, 127, 128, 129, 133, bdellium (muql al-yahūd) 148 134, 135, 140, 143, 146, 147, 148, 194 bead (ḫaraza) 186 body (ǧasad) 25, 83, 95, 129, 132, 136, 137, 139, beard (liḥya) 102 149, 190 bed (maḍǧaʿ) 121, 122 body (ǧism) 6, 24, 25, 35, 72, 86, 92, 106, 125, beet (silq) 50 143, 145, 146 belly (baṭn) 40, 131, 132 body (ǧuṯṯa) 3 belly (ǧauf ) 27 body, luminous (ǧism nūrī) 98, 99 bellyache (waǧaʿ al-baṭn) 153 body part (ʿuḍw) 35, 50, 56, 59, 61, 63, 65, 71 ben (bān) 37 boiling (ġalayān) 96 ben 196 boiling (ṭabḫ) 62 beverage (šarāb) 57, 70, 72, 107 bone (ʿaẓm) 67 beverage, scented (šarāb ʿaṭir) 90 bone, stony (ʿaẓm ḥaǧarī) 7 beverage, sweetened (šarāb muḥallan) 107 boniness (ʿaẓmīya) 62 bile (marār[a]) 55, 106 borax (bauraq) 50, 55, 132, 136 bile, black (marār aswad) 14 bottom (dubr) 31, 33 bile, black ([mirra] saudāʾ) 14, 28, 43, 44, 56, bouillon (ḥasw daqīq) 139 60, 61, 62, 63 bouillon, thick (isfīḏabāǧ) 57 bile, yellow (marār aṣfar) 14, 62 bouillon, thin (maraqa isfīḏabāǧ) 57 bile, yellow (ṣafrāʾ) 14, 62, 107 boy (ṣabīy) 192 billy goat (tais) 70 brain (dimāġ) 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, billy goat, young (ǧady) 139 15, 16, 19, 20, 21, 22, 28, 30, 32, 36, 40, 42, bird (ṭair) 186 46, 48, 53, 55, 57, 58, 59, 63, 66, 80, 92, birthwort (zarāwand) 161 98, 99, 102, 103, 105, 110, 111, 122, 139, 143, birthwort, ‘long’ (zarāwand ṭawīl) 185 148, 191, 192, 194 birthwort, ‘rolled’ (zarāwand mudaḥraǧ) 54, brainstem (nuḫāʿ) 16, 21 185 bran (nuḫāla) 50, 57, 129 bite (ʿaḍḍa) 160 brave (šuǧāʿ) 85 bite (laddāġa) 156 bread (ḫubz) 109, 148, 186 bite (ladġ[a]) 148, 157, 158, 159, 161, 162, 163, breakdown, functional (taʿaṭṭul al-ḥaraka) 165, 166, 168, 169, 172, 175, 176, 177, 178, 30 181 breast (ṯady) 40 bite (lasʿ) 119, 140, 148, 164 breath(ing) (nafas) 11, 12, 15, 16, 28, 29, 48, 57, bite (nahš[a]) 146, 149, 155, 185 70, 98, 128, 133, 134, 137, 139, 146 bladder (maṯāna) 62 breathing (tanaffus) 86 bleeding ( faṣd) 47, 48, 82 brightness (ḍauʾ) 112 bleeding cup (qadaḥ) 40 bringer of happiness 90, 108 blood (dam) 14, 32, 48, 62, 63, 70, 72, 74, 78, broadbean-water (māʾ al-bāqillāʾ) 123 index of medicine and pharmacy 269 broth (maraq) 129, 135, 136, 139 chamomile (bābūnaǧ) 37, 50, 123, 192, 196 brow (ǧabīn) 192, 194 channels, sensory (maǧārī l-ḥassa) 10, 11 brow (ḥāǧib) 102 character (ṭabʿ) 32 buffalo (ǧāmūs) 70 character traits (aḫlāq) 92 burning (laḏʿ) 134 characteristic (ʿalāma) 36 butter, clarified (samn) 129, 138 chatting (muḥādaṯa) 118 butter, fresh (zubd) 136 cheek (ḫadd) 184 cheek (waǧna) 21 cabbage (kurunb) 50, 148 cheese (ǧubn) 70 cabbage, ‘male’ (kurunb ḏakar) 70 chest (ṣadr) 7, 16, 21, 22, 45, 66, 68, 70, 74, calamint (ḥāšā) 55, 196 100, 189, 190 caltrop (ḥasak) 171 chest, central ( fuʾād) 57 camel milk (laban al-ibil) 133 chick ( farḫ) 148 camels (ibil) 70 chick ( farrūǧ) 146 camphor (kāfūr) 147 chicken (daǧāǧ) 81, 129, 135, 136, 139, 148 canal, urethral (zīḥ al-iḥlīl) 31 chickpea (ḥimmaṣ) 129 cane molasses ( fānīḏ) 108 chickpea-water (māʾ [al-]ḥimmaṣ) 55, 123, cane molasses from Sijistan ( fānīḏ siǧzī) 129, 195 108 child (ṣabīy) 47, 48, 56 canella (qirfa) 108 childhood (ṣiban) 71 capacities, visual (mubaṣṣirāt) 32 Christ’s thorn fruit (nabiq) 184 caper (aṣaf ) ∗232 chyle (kailūs) 62 caper (kabar) 55 chyme (kaimūs) 62, 187 capon (dīk ḫaṣīy) 146 cinnamom (dārṣīnī) 106, 129, 134, 136, 185 caraway (karwiyāʾ) 90 cinquefoil ( fanṭāfulun) 134 caraway, wild (qardamānā) 54, 132, 134 circulation (ǧary) 76 cardamom (hail) 52 circulation (ǧawalān) 7 cardamom (hāl) 106, 108 citron (utruǧǧ) 37, 72, 106, 134, 186 carrot (dūqū) 54 citron 72 carrot (ǧazar) 162 citronella (iḏḫir) 54 castor bean (ḫirwaʿ) 37, 50, 54 clamour (ranīn) 100 castoreum (ǧundbādastar) 55, 125, 127, 129, clinician (mudāwin) 122 131, 132, 134, 148, 185, 196 cloth (ḫirqa) 45, 189 castrate (ḫādim) 32 cloth, woolen (ḫirqa ṣūf ) 52 casualty (ṣāḥib) 121 cloth, woolen (labad) 37 catalepsy (qāṭālifs) ∗38 cloth of silk (ḥarīra) 186 cattle (baqar) 70 clothes (ṯiyāb) 90 cauliflower (qunnabīṭ) 70 clove (qaranful) 52, 72, 90, 106 cauterizing (kaiy) 148 coarseness (ġilaẓ) 24 cavity (baṭn) 74 cock (dīk) 148 cavity, cranial (ǧauf al-qiḥf ) 7 cock, free-range (dīk raʿwānī) 146 cavity, oronasal (ḫayāšīm) 59 cock, stall-fed (dīk maʿlūf ) 146 celery (karafs) 54, 129, 134 cogitation ( fikr) 7 centaury (qanṭāriyūn) 196 cognition ( fikr) 5, 19 centaury, small (qanṭāriyūn daqīq) 50, 54 cold(ness) (bard) 11, 24, 44, 59, 61, 62, 63, 65, ceruse (isfīḏāǧ ar-raṣāṣ) 139 68, 70, 88, 98, 110, 122, 129, 133, 139, 194 chamber (baṭn) 74 coldness (burūda) 14, 61, 68 chamber, wooden and vaulted (azaǧ maʿqūd colocynth (ḥanẓal) 45, 50, 189 al-aḫšāb) 45 colour (laun) 31, 64, 78, 112, 128, 131 270 index of medicine and pharmacy colour white (laun abyaḍ) 112 cord, spinal (nuḫāʿ) 16 column, spinal ( faqār aẓ-ẓahr) 67 coriander (kusbara) 137 column, vertebral (ṣulb) 33 coriander, garden (kusbara bustānīya) 136 coma (iġmāʾ) 1, 3, 5, 6, 8, 15, 16, 18, 21, 28, 59, coriander, wild (kusbara barrīya) 135 61, 85, 90, 96, 120; → p. 27 corpse (badan al-mautā) 57 coma, deathlike (iġmāʾ šabīh bil-maut) 3, 8, corpse (ǧism) 3 10, 19, 57, 59, 61, 96, 143 corpse (ǧuṯṯa) 3 coma, natural (iġmāʾ ṭabīʿī) 110 corrosion (laḏʿ) 141, 143 common sense (ṣiḥḥat at-tamyīz) 103 corruption ( fasād) 19, 61, 102, 105, 143, 192 commotions of soul (aʿrāḍ an-nafs) 92 corruption, humoral ( fasād aḫlāṭ) 103 compendium, medical (kunnāš) 126, 185 corruption, systemic ( fasād al-kull) 61 complaint (alam) 57 costmary (qusṭ) 54, 185, 196 complexion (laun) 14, 27, 29, 35, 64, 65, 108, costmary 196 134, 139 cotton (quṭn) 40, 57 complexity (kaṯrat al-intisāǧ) 34 cough (suʿāl) 139 composition (mizāǧ) 62, 68, 143 country, cold (balad bārid) 23, 26, 37, 44 compression (ḍaġṭ[a]) 83, 101 country, hot (balad ḥārr) 23, 27 compression (inḍiġāṭ) 21, 187 course, shifty (taṭarruq) 102 conception (raʾy) 7 cow (baqar) 86 conception (ruʾya) 5 cow dung (ḫiṯy al-baqar) 182 condition (alam) 3 cow milk (laban al-baqar) 128, 133, 138 condition (ʿaraḍ) 42 cow suet (šaḥm kulā l-baqar) 45 condition (ḥādiṯa) 108 coward (ǧabān) 85, 93 condition (ḥāl) 3, 57, 66, 98, 100, 101, 102, cowardice (ǧubun) 70 105, 122, 146 cowpea (lūbiyāʾ) 70, 126 condition (ʿilla) 4, 10, 11, 49, 60, 75, 76, 121 cowpea, red (lūbiyāʾ aḥmar) 129 condition (maraḍ) 3, 12, 53, 59 crane (kurkīy) 55 conditions, atmospheric (amkina wa-ahwiya) cranium (ǧumǧumat ar-raʾs) 190 3 craw (ḥauṣala) 186 conduct, physical (tadbīr al-ǧism) 92 crayfish (saraṭān nahrī) 148 confection (maʿǧūn) 56 creatures (ḫalq) 191 confusion (iḫtilāṭ) 69, 133, 136 creeper (ḏāt al-arḍ) 177 confusion, mental (iḫtilāṭ [al-]ʿaql) 128, 138 creeper (hāmma) 161 consciousness (ifrāq) 4 crisis (buḥrān) 3, 16, 17, 53 consolidation (šadd) 101 crudity (ġilaẓ) ∗369 constitution (ṭabīʿa) 7, 23, 54, 85 cucumber (ḫiyār) 139, 192 constitution, natural (ḫilqa) 191 cumin (kammūn) 134, 172 constitution, physical (mizāǧ) 57 cumin, black (šūnīz) 41, 128, 178, 189, 196 consumption (sill) 103 cupper (ḥaǧǧām) 81 container (ināʾ) 108 cupping (ḥiǧāma) 48, 56, 70, 81 container (wiʿāʾ) 63 cupping glass (miḥǧam) 40, 47, 78, 81 contraction (ǧamʿ) 92 cure (burʾ) 57, 72, 103 contraction (iǧtimāʿ) 98 cure (mudāwāh) 130 contraction (inqibāḍ) 74 cure (šifāʾ) 124, 125, 127, 128, 131, 132 contraction (zaʿzaʿa) 42 cutting (qaṭʿ) 148 convulsion (tašannuǧ) 49 copper filings, red (suḥālat an-nuḥās al- daffodil (narǧis) 196 aḥmar) 183 damage (āfa) 12, 13, 57, 66, 78, 105, 112 copy (nusḫa) 123 damage (alam) 5 index of medicine and pharmacy 271 damage (ḍarar) 16, 17, 103, 122, 196 disease (maraḍ) 3, 12, 16, 17, 24, 26, 36, 42, damage (maḍarra) 7 46, 48, 49, 52, 53, 54, 66, 70, 71, 72, 78, 81, dampness (billa) 23, 27 105, 122, 185 dandelion-water (māʾ aṭ-ṭaršaqūq) 148 disease (suqm) 9, 124 danger (ḍarar) 93 diseases, catarrhal (nazalāt) 86 danger (ḫaṭar) 53 dish (ṭaʿām) 28 dark(ness) (ẓulma) 113 disposition (mizāǧ) 54, 61, 68, 102 darkness (sawād) 99 disposition, natural (ṭabīʿa) 85, 86 date-water (māʾ at-tamr) 133 disposure, natural (ṭibāʿ) 187 day, critical (yaum bāḥūrī) 17 dissection (tašrīḥ) 7 daze (sadar) 191 dissipation (tašattut) 110, 111 deadly carrot (ṯāfsiyā) 196 distension (tamaddud) 30, 98 death (maut) 3, 4, 5, 8, 11, 13, 18, 20, 24, 25, 26, disturbance (ʿāriḍ) 8, 93 35, 42, 49, 58, 59, 78, 81, 92, 94, 96, 97, dizziness (dawār) 139 98, 108, 110, 111, 146, 185, 194 doctor (ṭabīb) 9, 17, 20, 65, 69, 82, 99, 192 death, real (maut ḥaq[ī]qī) 3, 8, 21, 22, 31, 32, dodder (afīṯimūn) 45, 56 33, 49, 61, 66, 88, 95, 96, 110, 141, 194 dodder 57, 72 death, sudden (maut al-faǧʾa) 3, 86, 110 dog, rabid (kalb kalib) 164 death sentence (qatl) 146 dough (ʿaǧīn) 186 debility (ḍuʿf ) 103 drink (mašra/ūb) 18, 19, 28, 118 decay ( fasād) 3 drink (šarāb) 69, 105, 107, 186 decoction (maṭbūḫ) 57, 72, 129, 136, 148 drink (šarb) 19 decoction (ṭabīḫ) 133, 135, 139 drink, poisoned (šarāb masmūm) 154 deeds, heroic (siyar) 105 dropsy (ḥaban) 61 defect (ʿilla) 58 drug (ʿaqqār) 127, 132, 165, 166, 167, 168, 169, delight (laḏḏa) 110 170, 171, 172, 173, 175, 176, 177, 178 delirium (haḏayān) 133 drug (dawāʾ) 52, 56, 57, 69, 70, 72, 105, 106, dementia (ḏahāb al-ʿaql) 134 108, 120, 129, 145, 146, 147, 148, 193 demons’ apple (tuffāḥ al-ǧinn) 125 drug, cold (dawāʾ bārid) 120, 121, 122 depletion (istifrāġ) 99, 192 drug, compound (dawāʾ murakkab) 185 depravity (raḏīla) 103 drug, narcotic (dawāʾ muḫaddir) 1, 8, 119, deprivation ( faqr) 92 120, 121, 122, 124, 191, 195, 196 desire (šahwa) 103, 111 drug, purgative (dawāʾ mushil) 54 desire, burning (laḏʿ) 110 drug, simple (dawāʾ mufrad) 196 deterioration (ḫumūd) 30 drug, soporific (dawāʾ musabbit) 1 determination (ʿazīma) 105 drug, sternutatory (dawāʾ muʿaṭṭis) 42, 129 diaphragm (diyāfraġmā) 21 drug, unsafe (dawāʾ maḥḏūr) 3 diaphragm, cardiac (ḥiǧāb al-qalb) 187, 188 drug, vomitive (dawāʾ muqaiyiʾ) 57 diarrhoea (ishāl) 80 drunkard (sakrān) 136 diffusion (intišār) 63, 94, 96, 98, 99 dryness (yubs) 44, 46, 59, 61, 62, 111, 145 digestion (haḍm) 24, 27, 71, 72 dryness (yubūsa) 14 dilation (imtidād) 20, 21, 139 dungeon (maṭbaq) 112 dilation (tamaddud) 21, 98 dysfunction (ʿāriḍ) 5 dill (šibitt) 50, 129, 132, 135 dill-water (māʾ aš-šibitt) 136 ear (uḏun) 13, 21, 192 discharge of semen without coitus (imḏāʾ) earlobe (šaḥmat al-uḏun) 29, 83 111 earth, pure and clayey (ṭīn ḥurr) 186 disease (ʿaraḍ) 103 earthiness (arḍīya) 62 disease (ʿilla) 3, 5, 43 egg (baiḍa) 136 272 index of medicine and pharmacy egg-shell (qišrat baiḍa) 186 faculty, sensory (qūwa ḥāssa/ḥissīya) 19, 53 egg-yolk (ṣufrat al-baiḍ) 136 faculty, vital (qūwa ḥayātīya) 91, 110 ejaculation (istifrāġ) 111 faculty, voluntary (qūwa irādīya) 53 ejaculation (tazrīq) 32, 110 failure to attain ( faut al-idrāk) 92 elecampane (rāsan) 106, 107 fainting (ġašy) 63, 94, 128, 131, 134 electuary (maʿǧūn) 52, 56, 90, 108, 195, fall (saqṭa) 59, 83, 84 196 fat (šaḥm) 133, 139 emblic (amlaǧ) 108 fattiness (šaḥmīya) 62 emesis (qaiʾ) 128 fauces (lahawāt) 62, 139 endurance (ṣabr) 104 fear ( fazaʿ) 70 enema (ḥuqna) 50, 51, 56, 129, 131, 135, 138 fear (ḫauf ) 146 energy, antagonistic (qūwa muḍādida) 27 fear (ruʿb) 1, 91, 93 entanglement (warṭa) 103 fearfulness (tafazzuʿ) 61 envy (ḥasad) 92 feather (rīša) 51, 57 epilepsy (ṣarʿ) 11, 18 feature, diagnostic (dalāla) 122 equilibrium (iʿtidāl) 14 feature, symptomatic (ʿaraḍ tābiʿ) 98 erection (imtidād) 32 features, pathological (ʿilal) 37 essence (ḏāt) 19 features, relevant (ʿalāmāt ḫāṣṣīya) 36 essence, ethereal (rūḥ) 59 fennel (rāziyānaǧ) 54, 129, 185 eunuch (ḫaṣīy) 32 fever (ḥummā) 9, 17, 102 evacuation (istifrāġ) 18, 23, 27, 54, 55, 57, 70, fever, hectic (ḥummā d-diqq) 103 72, 80, 81 fever, tertian (ḥummā muṯallaṯa) 176 evacuation (nafḍ) 69 fever sufferer (maḥmūm) 176 events, psychological (aḥdāṯ nafs[ān]īya) 3, fibres (ḫaml) 57 92 fibres (līf ) 74 excretion (birāz) 62 fidgeting (tawaṯṯub) 14 exercise (riyāḍa) 70 fieriness (nārīya) 62 exitus (maut) 3 fig (tīn) 45, 123, 133, 139, 148, 179 expansion (inbisāṭ) 98 fig ‘milk’ (laban at-tīn) 159 expansion (tafriqa) 92 fig-water (māʾ at-tīn) 133, 139 expansion (tamaddud) 101 finger (iṣbaʿ) 31, 33, 74, 88, 122 expectoration (suʿāl) 14 finger, middle (iṣbaʿ wusṭā) 121 extremity (ṭaraf ) 70, 122, 194 fingernail (ẓufr) 87 eye (ʿain) 13, 21, 29, 32, 57, 97, 98, 99, 109, 113, fingernails (aẓfār) ∗80 115, 116, 118, 133, 142, 144 fire (nār) 99 eyebrow (ḥāǧib) 29 fish (samak) 28 eyelid (ǧafn) 102 flask (qārūra) 144, 186 eyesight (baṣar) 65 fleawort (bizrqaṭūnā) 129, 137 flesh (laḥm) 40, 74, 86 face (waǧh) 21, 67, 68, 85, 87, 89, 97, 115, 116, flirting (ṭamaʿ) 118 133 flour (daqīq) 146 factors, pathogenic (asbāb muḥdiṯa lil- fluid, residual (ḫilṭ fāḍil) 63 ʿilla/maraḍ) 11, 26 fly (ḏubāb) 28 faculty (qūwa) 6, 20, 53, 94, 103 fomenting (takmīd) 129 faculty, animal (qūwa ḥayawānīya) 7, 53, 84, food (akl) 19, 82 103, 190 food (ġiḏāʾ) 55, 62, 69, 105, 106, 120 faculty, governing (qūwa mudabbira) 7, 52 food (maʾkūl) 18, 19, 118 faculty, psychical (qūwa nafs[ān]īya) 15, 19, food (maṭʿam) 28 190 food (ṭaʿām) 109, 110, 125, 129, 186 index of medicine and pharmacy 273 foodstuffs (aġḏiya) 28, 135 gloom (ẓulma) 116 foodstuffs (aṭʿima) 23, 26 goat milk (laban al-māʿiz) 133 fool, confused and mindless (māʾiq aḥmaq gold filings (suḥālat aḏ-ḏahab) 183 ḥairān) 127 goose (iwazz) 129, 136 foot (qadam) 29, 37, 39, 40, 41, 45, 79, 80, gourd (qarʿ) 192 100, 128, 144 gown, linen (ġilāla kattān) 45 foot (riǧl) 29, 35, 57, 64, 65, 80, 89, 115, 116, grains of paradise (qāqulla kibār) 108 123, 142 grape, unripe (ḥiṣrim) 106 force (ṭaul) ∗369 grape ivy (ḥamāmā) 185, 196 forearm (sāʿid) 48 grape wine, thickened (ṭilāʾ) 125, 132, 133, forebrain (muqaddam ad-dimāġ) 7, 12, 19, 21 134, 135, 139, 148, 157, 170, 171, 173, 175, forehead (ǧabha) 29, 79, 80, 192 178 formula (nusḫa) 57, 72, 108, 185, 192 grating (ḫušūna) 139 fragility (inkisār) 103 great theriac 52, 72, 185, 196 fragmentation (tafarruq) 110 greed (ḥirṣ) 96 frailness (ḍuʿf ) 103 Greek sealing bole (ṭīn rūmī) 185 frankincense (kundur) 185 Greek spikenard (sunbul rūmī) 185 ‘freeze’ (ǧumūd) 12 greenstuff (buqūl) 106 friends (iḫwān) 105 grief (ġamm) 100 front (waǧh) 31, 121 grief (hamm) 70, ∗239 frost (bard šadīd) 65 griever (ṣāḥib al-aḥzān) 108 frying (qaly) 62 gripes (maġṣ) 139 fuel (mādda) 44 groin (urbīya) 63 fulfillment (nail al-muwādd) 92 ground pine (kamāfīṭūs) 56 function ( fiʿl) 6, 53 gum arabic (ṣamġ ʿarabī) 139 function, mental ( fiʿl nafsī) 7, 103 gums (liṯa) 21 function, regulatory ( fiʿl siyāsī) 7 gypsum (ǧiṣṣ) 112 functioning (ḥarakāt) 59 habit (ʿāda) 102 gaiety (surūr) 100 habit (daidan) 102 galbanum (qinna) 185 hair (šaʿr[a]) 64, 65, 70, 181 Galen 55, 56 hallucinations (taḫaiyul al-ʿaql) 133, 135 galingale (ḫūlanǧān) 106 hand (kaff ) 31, 35 gallbladder (marāra) 62 hand (yad) 31, 57, 64, 65, 67, 74, 87, 113, 121, gardencress (ḥurf ) 133 129, 142, 153, 175, 176, 193, 194 gardener (bustānī) 146 handle (miqbaḍ) 37 gargle (ġarġara) 55, 80 hangover (ḫumār) 192 garlic (ṯūm) 133, 148 hare (arnab) 148 garment (kisāʾ) 37 harm (āfa) 74 garum (murrī) 148 harm (ḍarar) 8, 132, 191 gentian (ǧanṭiyān) 31, 148 harm (iǧḥāf ) 57 germander (ǧaʿda) 180 haughtiness (anafa) 102 ghee (samn al-baqar) 125, 135, 180, 183 head (raʾs) 21, 37, 45, 48, 52, 57, 59, 81, 120, ginger (zanǧabīl) 185 123, 125, 129, 134, 192, 195 girl (ǧāriya) 85 headache (ṣudāʿ) 128, 191, 192 gland (ġudda) 63 healing (burʾ) 42 glass slag (masḥaqūniyā) 148 health (salāma) 57 glaze (ḫuḍra) 98, 99 health (ṣiḥḥa) 3, 8, 69, 71, 72, 104 gloom (kumūda) 98, 99 hearing (samʿ) 21, 112 274 index of medicine and pharmacy heart (qalb) 3, 5, 6, 7, 8, 16, 20, 21, 22, 25, 30, humour, black (ḫilṭ aswad) 62 32, 33, 50, 59, 60, 61, 62, 63, 65, 66, 68, humour, black-bilious (ḫilṭ saudāwī) 72, 105 70, 71, 72, 73, 74, 76, 78, 79, 80, 84, 85, 86, humour, pathogenic (ḫilṭ muḥdiṯ lil-maraḍ) 88, 90, 92, 94, 95, 96, 98, 99, 101, 102, 103, 50 105, 106, 107, 110, 111, 122, 141, 143, 147, humour, phlegmatic (ḫilṭ balġamī) 11, 14 185, 187, 191, 194 humour, yellow-bilious (ḫilṭ ṣafrāwī) 62, 105, heart attack (waǧaʿ al-qalb) 1, 58; → p. 27 192 heartache (hamm al-qalb) 108 hunger (ǧūʿ) 19 heat (ḥarāra) 14, 21, 24, 25, 26, 27, 30, 33, 34, hyperactivity (kaṯrat al-ḥaraka) 14 37, 38, 40, 44, 46, 50, 61, 63, 68, 69, 70, hyssop (zūfā) 196 71, 90, 94, 98, 108, 110, 111, 129 heat (suḫūna) 71 ice (ṯalǧ) 65 heat, atmospherical (ḥarārat al-hawāʾ) 27 illness (dāʾ) 12, 91, 193 heat, burning (wahaǧ) 37 illness (ʿilla) 9, 10, 23, 27, 29, 53, 55, 70, 80, 81, heat, innate (ḥarāra [ġarīzīya]) 14, 20, 21, 26, 95, 97, 98, 100, 109, 112 27, 35, 44, 61, 65, 70, 72, 74, 86, 88, 90, 92, illness (maraḍ) 5, 8, 11, 16, 24, 26, 27, 28, 30, 94, 96, 98, 101, 103, 107, 110, 111, 116, 122, 36, 38, 42, 44, 48, 49, 52, 53, 57, 63, 65, 143, 185, 194 66, 69, 70, 72, 76, 81, 84, 98, 103, 120, 191 heat, innate (ḥārr ġarīzī) 24, 57, 65 illness (suqm) 3 heat, natural (ḥarāra ṭabīʿīya) 147, 194 illumination (istināra) 98 heat, topical (ḥarārat al-balad) 27 image (miṯāl) 97 heating (tasḫīn) 134 image (ṣūra) 19, 98 hellebore, black (ḫarbaq aswad) 45, 56 images, beguiling (barah) 105 hemiplegia ( fāliǧ) 13, 49, 50, 53, 192 imagination (taḫaiyul) 7, 19, 32 hemlock (šaukarān) 128, 132, 133 immobility (ǧumūd al-afʿāl) 14 hemlock, yellow (šaukarān aṣfar) 128 impairment (ḍarar) 6 hen (daǧāǧa) 146, 148 inactivity (taʿaṭṭul al-afʿāl) 14 henbane (banǧ) 133 incarceration (ḥabs) 109 herb (baql) 146 inception (ibtidāʾ) 17 herb (ḥašīša) 149, 184 incision (šarṭ) 81 herb (šaǧara) 131, 132 Indian clove (qaranful hindī) 108 Hermes 56 Indian gardencress (šīṭaraǧ hindī) 54 hiccups ( fuʾāq) 128, 139 Indian lignaloes (ʿūd hindī) 90, 101 hilarity (zaġraba) 32 Indian salt (milḥ hindī) 132, 183 hindbrain (muʾaḫḫar ad-dimāġ) 12, 21 Indian spikenard (sunbul aṭ-ṭīb [ʿaṣāfīr]) 54, hit (ḍarba) 59 108, 131 honey (ʿasal) 50, 53, 55, 125, 127, 129, 131, 133, indication (ʿalam) 18 136, 139, 144, 183, 185, 195 indication (ʿalāma) 33, 35, 77, 78, 87, 98 honey-water (māʾ al-ʿasal) 51, 125, 133, 139 indication (dalāla) 99 hood (qalansuwa) 45 indication (dalīl) 3 horn poppy (māmīṯā) 133 indifference (taʿaṭṭul al-afʿāl an-nafsānīya) hospital (bīmāristān) 57, 146 14 hotness (ḥammīya) 62 indigestion (taḫm) 106 house officer (qaiyim bi-ḫidmat al-marḍā) inertia (sukūn al-ḥaraka) 14 57 inflammation (taḥarruq) 73, 79 humiliation (istiḫfāf ) 90 ingredient (dawāʾ) 54, 108, 134, 185 humour (ḫilṭ) 12, 13, 14, 17, 27, 28, 38, 40, 42, injury (širra) 118 44, 46, 51, 54, 56, 57, 62, 63, 70, 71, 72, 99, instruction (ṣifa) 186 110 instrument (adāh) 19 index of medicine and pharmacy 275 instrument (āla) 51 lethargy (subāt) 125, 129, 131, 133, 134, 138, 139 intercourse, sexual (bāh) ∗64, 69 lethargy, deathlike (subāt šabīh al-maut) 125 intercourse, sexual (ǧimāʿ) 109, 110 libido (šahwa) 110 intestine (ḥašan) 7, 21 life (ḥayāh) 3, 6, 7, 25, 34, 42, 49, 59, 61, 63, intestine (maʿy) 19, 62, 80 64, 65, 66, 74, 76, 78, 84, 96, 98, 101, 114, intoxication (sukr) 18 116 irascibility (ġaḍab) 70 light (nūr) 109, 112, 113, 118 iris wine (maisūs) 90 light, psychical (nūr nafsānī) 98 iron filings (burādat al-ḥadīd) 154 light, visual (nūr bāṣir) 116 iron rod (isṭām) 185 lignaloes (ʿūd) 72, 100, 101, 106, 108 itch(iness) (ḥikka) 129 lily (sausan) 139, ∗292 limb (ṭaraf ) 31, 122, 128, 133, 135 jail (maḥbas) 112 limb (ʿuḍw) 185 jam (murabban) 72 limb (wuṣl) 125 jasmine oil (zanbaq) 55, 57 limb, dislocated (ʿuḍw maḫlūʿ) 101 jaw ( fakk) 85 liniment (marham) 45 jinn (ǧānn) 153 linseed (bizrkattān) 50 jinx (naḥs) 134 lip (šafa) 21, 57, 184 joker (mulhin) 101 litharge (martak) 125 joking (lahw) 100 liver (kabid) 6, 19, 21, 48, 50, 62, 63, 68, 82, joy ( faraḥ) 1, 8, 91, 92, 94, 100, 103, 108, 110 98, 102, 108, 110 jugulum (labba) 7, 64, 65, 66, 87, 88 livers (kubūd) 82 lobe (uḏun) 74 keeper of in-house pharmacy (ḫāzin) 146 Logadios 55, 72 ‘key’ (miftāḥ) 51 loss (ḏahāb) 125 kidney (kulya) 62 loss ( faqd) 92 knee (rukba) 85 loss ( fiqdān) 103 Kufian cyperus (suʿd kūfī) 108 love (maḥabba) 110 loved one (maḥbūb) 110 lad, struck-down (šābb musakkit) 57 lover (ḥabīb) 94 lamb (ḥamal) 57, 139 lowliness (mahāna) 61 lamp (miṣbāḥ) 97, 99 lump, round (qurṣ) 186 lamp (sirāǧ) 125 lung (riʾa) 16, 66, 74 languor (kasal) 61, 133 lust (šabaq) 111 ‘lapsing into silence’ (sukūt) 14 lust (šahwa) 110 lark (qunbur) 55 luxury (yusr) 110 larkspur (maiwīzaǧ) 55 lye (māʾ ar-ramād) 148 lassitude (istirḫāʾ) 139 lattice (qafaṣ) 89 mace (basbāsa) 52, 108 laughing (ḍaḥk) 32 madness (ǧunūn) 69 laughter (ḍaḥk) 100 malfunction (ʿadam al-istiʿmāl) 122 laxity (istirḫāʾ) 125 mallow-water (māʾ al-mulūḫīya) 139 lead (raṣāṣ) 128 man, intelligent (ʿāqil) 103, 104 lemon (līmū) 106 man, old (šaiḫ) 28 lemon balm (bāḏirnaǧbūyah) 72, 90, 106, man, slain (raǧul maqtūl) 3 107, 108 man, young (šābb) 28, 57, 71, 146 lemon balm 72 mandrake (luffāḥ) 125, 126 lentil (ʿadas) 70 mandrake (yabrūḥ) 127 leopard’s bane (darūnaǧ) 131 manifestation (ʿalāma) 3, 14 276 index of medicine and pharmacy manifestation (ʿaraḍ) 32, 92, 122 moisture (nadāwa) 186 manifestation, sensory (ḥāssa) 18 moisture (ruṭūba) 14, 21, 24, 25, 26, 27, 38, 40, maple (qaiqab) 37 44, 58, 111 marjoram (marzanǧūš) 50, 184 moisture, icelike (ruṭūba ǧalīdīya) 98 marking-nut 52 molar (ḍirs) 62, 185 marrow (muḫḫ) 129 monk (rāhib) 111 marshmallow, white (ḫaṭmī abyaḍ) 50, 192 mood (ḫulq) 32 Mary’s shrub (šaǧarat Maryam) 167 morals (aḫlāq) 92 mastic (maṣṭakā) 51, 54, 108, 186 morsus (ʿaḍḍa) 164 mat, leathern (naṭʿ) 123 mortar (hāwun) 185 matter (mādda) 12, 13, 17, 19, 20, 26, 40, 50, motion (ḥaraka) 5, 6, 8, 11, 12, 13, 21, 24, 30, 53, 63, 72, 74 33, 36, 53, 59, 63 matter, humoral (aḫlāṭ) 99 motion, voluntary (ḥaraka irādīya) 122 matter, primary (mādda aṣlīya) 25 ‘mountain’ mint ( fūtanǧ ǧabalī) 129 matter, residual ( faḍla) 111 mountebank (mutaṭabbib) 192 matter, toxic (samm) 143 mourner (ṣāḥib al-maʾātim) 108 matter, vaporous (buḫārāt) 99 mouse ( faʾra) 148 maturation (inḍāǧ) 14, 59 mouse-thorn (šauk al-faʾr) 149 maturation (naḍǧ) 14, 24, 38 mouth ( fam) 51, 59, 131, 145 meat (laḥm) 55, 57, 70, 106 movement (ḥaraka) 5, 16, 20, 21, 22, 33, 35, medication (mudāwāh) 42 42, 46, 53, 59, 65, 66, 74, 76, 78, 88, 98, medicine (ṭibb) 2, 32, 81 112, 128, 146 melancholia (mālinḫūliyā) 11, 32 movement, voluntary (ḥaraka irādīya) 16 melilot (iklīl al-malik) 50, 123, 192 mulberry (tūṯ) 158 melodies, sung (alḥān) 105 mulberry wood (ibrīsam) 72 member (ʿuḍw) 35, 111 murkiness (ẓulma) 133 membrane (ġalaf ) 10 muscle (ʿaḍal[a]) 16, 21, 22, 33 membrane (ḥiǧāb) 21 mushroom ( fuṭr) 70 memory (ḏikr) 7 music (mūsīqā) 90 men (riǧāl) 8, 32 music, instrumental (malāhin) 105, ∗253 meninx (mīninḫs) 11 musk (misk) 55, 90, 106, 108, 192 method of diagnosis (waǧh) 75 musk 72 mezereon (māzariyūn) 131 mustard (ḫardal) 55, 125, 132, 133, 196 miasma (buḫār) 57 myrrh (murr) 108, 185 midriff (ḥaǧb aṣ-ṣadr) 20, 21 midriff (ḥiǧāb) 21, 22, 187 nail cuttings (qulāmat al-aẓfār) 117 milk (laban) 131, 133, 139 nape (nuqra) 67 miltwaste (usqūlūfindriyūn) 45 naphtha (nafṭ) 163 mind (ʿaql) 19, 57 nard (nārdīn) 50 mind ( fikr[a]) 2, 93, 105, 111 nard 196 mind (rīya) 102 natron (naṭrūn) 125, 128, 129, 134 mint (naʿnaʿ) 72, 106 natron-water (māʾ an-naṭrūn) 133, 138 mirror (mirʾāh) 100, 101 nature (ḫilqa) 70 Mithradates 55, 195 nature (ṭabʿ) 93, 102, 110, 192 mixture (ḫilṭ) 187 nature (ṭabīʿa) 13, 17, 25, 42, 46, 49, 53, 62, 63, mixture, humoral (mizāǧ) 3, 11, 26, 27, 32, 70, 71, 111 44, 48, 50, 54, 56, 57, 59, 61, 69, 70, 71, 72, nature, factual (ḥaqīqa) 19 102, 105, 108, 110, 111, 191 neck (raqaba) 21, 63 modification (iṣlāḥ) 3 neck (ʿunuq) 7 index of medicine and pharmacy 277 nenuphar (l/nīlūfar) 31, 45, 57 organ (ʿuḍw) 5, 6, 7, 8, 13, 19, 25, 46, 48, 53, nerve (ʿaṣab) 6, 7, 11, 12, 16, 19, 20, 21, 22, 30, 56, 57, 59, 61, 62, 63, 65, 66, 68, 74, 80, 32, 33, 102, 111, 142, 191 84, 98, 103, 147, 196 nerve, hollow (ʿaṣaba ǧaufīya) 98 organ, alimentary (ālat al-ġiḏāʾ) 21, 188 nerve, optic (ʿaṣaba nūrīya) 32, 98 organ, cardinal (ʿuḍw raʾīsī) 6, 78, 92 nightshade, black (ʿinab aṯ-ṯaʿlab al-aswad) organ, crucial (ʿuḍw šarīf ) 5, 6, 98 138 organ, internal (ʿuḍw bāṭin) 21 noise (šadda) 100 organ, movable (ʿuḍw mutaḥarrik) 59 nose (anf ) 29, 87, 100, 142 organ, principal (ʿuḍw aṣlī) 24, 25, 26, 54 nosebleed (ruʿāf ) 192 organ, respiratory (ālat an-nafas) 21 nostril (minḫar) 14, 21, 41, 59, 87, 88, 146 organ, sensory (ʿuḍw al-ḥiss) 30 nourishment (ġiḏāʾ) 6, 14, 25, 28, 69, 188 organism (badan) 24, 44, 59, 73, 74, 86 nourishment (ṭaʿām) 187 organism (ǧism) 6, 143 numbness (ḫadar) 122, 128, 192 organism (ḥayawān) 16, 18, 22, 25, 98 nutmeg (ǧauzbū) 72, 106, 108 orgasm (inzāl) 110 nutrition (ġiḏāʾ) 44 orifices, vascular (afwāh al-ʿurūq) 42, 70 nux vomica (ǧauz al-qaiʾ) 182 ovaries (unṯayān) 32 overstimulation (ḥaraka mufriṭa) 110 oat grains, pounded (sawīq) 148 oxymel (sakanǧubīn) 28, 57, 131 oats (kašk) 70 oxymel, honeyed (sakanǧubīn ʿasalī) 129 object (ǧism) 99 object, dear and desired (šaiʾ maḥbūb mušah- pabula (aṭʿima) 187 han) 94 pain (alam) 8, 28, 56, 57, 80, 104, 124, 155, 196 object of love and desire (amr maḥbūb pain (waǧaʿ) 128, 129, 149 mušahhan) 92 palate (ḥanak) 21, 62 objects of fear (maḥāḏīr) 108 pallor (ṣafār) 108 objects of terror (ahwāl) 93, 94, 108, 110 palm of hand (bāṭin al-kaff ) 35 observation (ʿaraḍ) 35 palm of hand (kaff ) 31, 35 obstruction (insidād) 11, 12 palpation (ġamz) 31 obstruction (sadad) 11, 17, 19, 46 palpation (ǧass) 32, 33 obstruction (sadda) 21, 22, 27, 59 palpation (ḥass) 66 oesophagus (marīʾ) 62 palpation (taġammuz) 32 offspring (aulād) 4 palpitations (ḫafaqān) 139 oil (duhn) 31, 33, 37, 45, 50, 51, 54, 55, 57, 123, panic (halaʿ) 93 125, 127, 135, 139, 185, 192, 196 paralysis, facial (laqwa) 50 ointment (ṭaly) 194 partridge (ḥaǧal) 55 ointment (ṭilāʾ) 120, 148, 196 pathologies, general (kullīyāt al-maraḍ) 3 oleander (diflā) 128 patient (ʿalīl) 17, 37, 42, 45, 49, 51, 52, 67, 68, olive, unripe (unfāq) 129 70 olive oil (zait) 50, 123, 128, 129, 135, 136, 139, patient (marīḍ) 16, 17, 19, 20, 21, 31, 52, 54, 86, 185 90, 118, 144, 145, 146, 192 olive oil from Palestine (zait filasṭīn) 185 patient (ṣāḥib) 75 onion (baṣal) 133, 148 patterns of behaviour (tadbīrāt) 69 opening, atrial (wiʿāʾ) 74 pauper (ṣuʿlūk) 82 opium (afyūn) 129, 130, 146, 174, 185, 192 pearls (luʾluʾ) 183 opopanax (ǧāwšīr) 50, 56 pellitory (ʿāqirqarḥā) 54, 55, 134 orache (zarnab) 72, 108 penis (qaḍīb) 29, 32, 110 ordinance, medical (qānūn aṭ-ṭibb) 124 pennyroyal ( fūḏ/tanǧ) 55, 129, 185 organ (āla) 11, 102, 111 people, drowned (aṣḥāb al-māʾ) 99 278 index of medicine and pharmacy people, middle-aged (kuhūl) 44 poppy, black (ḫašḫāš aswad) 129, 130 people, old (mašāyiḫ) 23, 24, 26, 36, 37, 50, porcelain (ṣīnīya) 100, 101 54, 93 pores of skin (masāmm) 86 people, old (šuyūḫ) 24, 26, 27, 44 posture (ḍarb) 118 people, woe-smitten (ḏawū l-balāyā) 108 posture (šakl) 12 people, young (šabāb) 23, 27, 44, 45, 46, 56 pot (qidr) 108 pepper ( fulful) 125, 128, 129, 132, 134, 136 poultice (ḍimād) 148, 192 pepper, black ( fulful aswad) 185 poultry fledgling ( farḫ nāhiḍ) 55 perception ( fikr[a]) 103, 104 practitioner (muʿāliǧ) 101 perception, sensory (ḥāssa) 11, 99, 122 practitioner (mutaṭabbib) 9, 38 perception, sensory (inṭibāʿ) 7 preponderance, humoral (ḫilṭ ġālib) 102 perception, sensory (maḥsūsa) 19 presage (iʿlām) 23 perception, visual (ḥāssat al-ʿain) 112 prescription (ṣifa) 50, 54, 108 percussion instruments (ḍarb) 90 preservation (ḥifẓ) 3, 69 perfume (ṭīb) 81, 186 prison, underground (maṭmūra) 109 pericardium (ġišāʾ al-qalb) 21 problem (alam) 57 pharmacopoeia (aqra/ābāḏīn) 72, 185 problem (amr) 69, 103 phlebotomist ( fāṣid) 82 problem (ʿaraḍ) 4 phlebotomy ( faṣd) 72 problem (maraḍ) 71 phlegm (balġam) 14, 28, 36, 44, 62 procedure (diwāʾ) 46 phrenitis (birsām) 69, 99 procedure (ʿilāǧ) 47, 49, 145 physician (ḥakīm) 122 procedure (tadbīr) 3, 8, 38, 124 physician (ṭabīb) 3, 8, 9, 12, 13, 14, 18, 26, 30, processes, psychical (ʿawāriḍ an-nafs) 102, 31, 32, 42, 54, 65, 96, 108, 195 103 picture, clinical (ṣūrat al-maraḍ) 24 procreation (ḫulqa) 32 pig (ḫinzīr) 133, 139 property, special (ḫāṣṣīya) 90 pigmentation (naqš) 97 prophylaxis (ḥifẓ aṣ-ṣiḥḥa) 69, 71, 72 pill (ḥabb) 55, 72 puberty (istiḥlām) 111 pine (ṣanaubar) 133 puking (tahawwuʿ) 51 pine resin (rātīnaǧ) 131 pullet ( farrūǧ) 57 pistachio ( fustuq) 157 pulse (maǧassa) 138 pit-oven (tannūr) 186 pulse (nabḍ) 3, 15, 16, 18, 21, 29, 31, 49, 57, 64, pitch (zift) 148, 156 65, 66, 70, 73, 75, 81, 87, 98, 122, 189 pleasure (laḏḏa) 110 pulses (ḥubūb) 70 pleasure, alimentary (laḏḏa ġiḏāʾīya) 110 pupil (nāẓir) 97 pneuma (rīḥ) 32 pupil (sawād) 29 pneuma (rūḥ) 7, 11, 59, 65, 73, 74, 79, 86, 98, pupils (ḥadaq) 186 99, 188 purification (tanqiya) 55 pneuma, animal (rūḥ ḥayawānī) 6, 7, 32, 59, putridity (ʿafan) 173 61, 63, 65, 74, 76, 84, 86, 111 pylorus ( fam al-maʿida) 19, 28, 57, 66, 80, pneuma, psychical (rūḥ nafsānī) 3, 7, 12, 32, 107 42, 57, 59, 61, 98, 111 pneuma, vital (rīḥ al-ḥayāh) 187 quartan (ribʿ) 176 poison (samm) 120, 126, 140, 159, 164, 170, quicklime (kils) 148 177, 182, 185, 186 quince (safarǧal) 107 poison, fabricated (samm maʿmūl) 141 quince wine, musk-scented (maiba mumas- poison, lethal (samm qattāl) 160 saka) 107 pomegranate (rummān) 106, 107 quinsy (ḫunāq) 128 pomegranate, wild (qilqil) 148 index of medicine and pharmacy 279 radiance (iḍāʾa) 98 rope of hemp (ḥabl qinnab) 100 radiance (ṣabūḥ) 100 rose (ward) 125, 192 radish ( fuǧl) 56, 129, 133 rose-water (ǧullāb) 57, 85 radish-water (māʾ al-fuǧl) 186 rose-water (māward) 106 raisin (zabīb) 55, 123, 125 rosebud (ward ǧunbuḏ) 108 raisin-water (māʾ az-zabīb) 133 rubbing (marḫ) 144 raisins, fermented (nabīḏ az-zabīb) 129 rue (saḏāb) 50, 54, 55, 125, 128, 132, 138, 148, ram (kabš) 86 179, 196 raving (huḏāʾ) 112 rue 196 rays, fiery (šuʿāʿ nārī) 99 Rufus 55, 56, 72 rays, optic (šuʿāʿ baṣarī) 99, 116 rumblings (qarāqir) 131 reason (ʿaql) 19 reason (raʾy) 103 sadness (ġamm) 102, 104 recovery (burʾ) 65 sadness (ḥuzn) 92, 96, 108 recovery (ifrāq) 8 safety (salāma) 3 redness (ḥumra) 133, 139 safflower (qurṭum) 50 reflection (ruʾya) 103 safflower (ʿuṣfur) 149 regimen (tadbīr) 44, 52, 53, 63, 69, 70, 71, 72, saffron (zaʿfarān) 57, 106, 108, 132, 183, 185 105, 108 sagapenum (sakabīnaǧ) 50, 56, 129 regret (asaf ) 92 sage (ʿālim) 9 regurgitation (qaḏf ) 51 salivation (buzāq) 24 remedy (dawāʾ) 57, 72, 118, 124, 132, 181, 195 salt (milḥ) 50, 67, 128, 129, 136, 148, 156 remedy (ʿilāǧ) 52, 146 salve (marūḫ) 148 remedy, ‘divine’ (iyāraǧ) 55, 56, 72 sandarac (sandarūs) 89 rennet (infaḥa) 148, 174 savin (abhal) 89 repletion (imtilāʾ) 13, 18, 21, 30, 59, 73, 74, 78, savory (ṣaʿtar) 55, 129, 135, 196 80, 99, 148, 188 scammony (saqamūniyā) 139 repose (rauḥ) 21 scorpion (ʿaqrab) 119, 141, 147, 148, 164, 184, reproduction (ḫulqa) 32 185 rescue (burʾ) 128, 137, 138, 139, 181 scream (ḍaǧǧa) 84 residue ( faḍl[a]) 10, 13, 14, 23, 24, 27, 38, 42, screaming ( fazaʿ) 112 53, 63, 69, 80 scum (ṯufl) 62 resilience (qūwa) 13 sea hare (arnab baḥrī) 174 resource (maʿdin) 59 secret, therapeutic (sirr fī l-ʿilāǧ) 48 respiration (nafas) 12, 15, 16, 18, 20, 21, 22, ‘sediment’ (ṯufl) 7 146 self-indulgence (riḫwa) 102 respiration (tanaffus) 21, 22, 49, 63 self-organization (asbāb as-siyāsa) 13 restoration (iṣlāḥ) 105 semen (manīy) 25, 32, 44, 110, 111 revival (ifrāq) 8 sensation (ḥassa) 17 rib (ḍilʿ) 22 sensation (ḥiss) 5, 6, 8, 11, 12, 13, 19, 21, 24, 36, ribcage (aḍlāʿ) 100 53, 59, 74 ribcage (šarāsīf ) 139 sensation (iḥsās) 191 riding animal (dābba) 85 sensation, sexual (laḏʿ) 110 roasting (šaiy) 62 sense (ḥāssa) 5, 15, 16, 19, 21, 110, 192 rocket (ǧirǧīr) 131 sense (ḥiss) 21 Roman nettle (anǧura) 133 senses (ḥass) 14, 30 Roman nettle (qurraiṣ) 128, 132, 133, 134, 196 senses, five (ḥawāss ḫams) 59 room, dark (bait muẓlim) 97 sensitivity (ḥiss) 19 roots-water 54, 55 sensitivity (lams) 21 280 index of medicine and pharmacy separation ( firāq) 92 songs in rhymed prose (alḥān musaǧǧaʿa) serpent melon (qiṯṯāʾ) 57 90 serpent melon, wild (qiṯṯāʾ al-ḥimār) 132 sorrow (ġamm) 1, 8, 70, 91, 92, 96, 100, 102, sesame (simsim) 139 103, 104, 105, 106, 107, 108 sesame oil (ḥall) 135 soul (nafs) 3, 5, 32, 93, 94, 102, 103, 105 sesame oil (šīraǧ) 123, 129 soul, rational (nafs nāṭiqa) 102, 103 sex (muǧāmaʿa) 110 sound (ṣaut) 112 shape (šakl) 112 soup (ḥasw) 139 shivering (iqšiʿrār) 65 source, material (mādda) 92 shivers (kuzāz) 129, 133 source of blood (yanbūʿ ad-dam) 48 shortage (ḍīq) 128, 133, 139 source of heat (yanbūʿ al-ḥarāra) 63 shoulder (katif ) 67, 78, 100 source of life (maʿdin al-ḥayāh) 7 shoulder (mankib) 67 Spanish lavender (usṭūḫūḏūs) 56 shrub (šaǧara) 126 sparrow (ʿuṣfūr) 55, 135 sickness (suqm) 104 specialist (ʿālim) 122 side (ǧanb) 187, 188, 190, 193, 194 species (ǧins) 8, 82 sight (baṣar) 21, 99, 112 species (nauʿ) 9 sight (naẓar) 94, 110 spices (abāzīr) 72, 106 sign (ʿalāma) 3, 18, 21, 22, 30, 31, 35, 64, 65, spider, large (rutailāʾ) 141 96, 98, 101, 114, 116, 142, 143, 194 spider webs (nusuǧ al-ʿankabūt) 186 sign (amāra) 42, 49 spikenard (sunbul) 57 sign (ʿaraḍ) 3, 57, 88, 122 spine (ṣulb) 33, 70 silk (ḥarīr) 186 spine (ẓahr) 31 siphon, nasal (misʿaṭ) 146 spirit (nafs) 71, 81 skin (ǧild) 24 spirit, visual (rūḥ bāṣir) 21 slab (ṣafīḥa) 37 spirit, vital (rīḥ al-ḥayāh) 60, 73, 83, 95, 96 slaves (mamālīk) ∗13 spittle (luʿāb) 24 sleep(ing) (naum) 122, 187, 188 spleen (ṭiḥāl) 62, 63 sleep, deathlike (naum šibh al-maut) 121 spoon-meat (zi/īrbāǧ[a]) 85, 129 sleep, deep (naum ṯaqīl) 1, 122 spouse (mankūḥ) 118 sleep, deep and deathlike (naum ṯaqīl yušbih spring (rabīʿ) 72, 149 al-maut) 122 spurge ([u/ū]furbiyūn) 45, 55, 56, 189, sleeplessness (sahar) 14 196 small cattle milk (laban al-ġanam) 138 sputum (qaiʾ) 24 smallpox (ǧadarī) 192 squill (ʿunṣul) 55, 148 smell of breath (nakha) 108 stag (aiyil) 70 smoke (duḫān) 21, 116 stag eyes (aʿyun ayāʾil) 186 smokiness (tadḫīn) 116 stagnation (ǧumūd) 21 snake (ḥaiya) 119, 148, 155, 164, 184, 185 state, deplorable (ḥāl saiyiʾa) 102 snake eyes (aʿyun ḥaiyāt) 186 state, natural (ḥāla ṭabīʿīya) 3 sneeze (ʿaṭsa) 41 state, psychological (ʿaraḍ nafsī) 96 sneezing (taʿṭīs) 129 state, psychological (ḥudṯ nafsānī) 92 sneezing (ʿuṭās) 42, 55 state, puzzling (šaiʾ šaklī) 11 snoring (ġaṭīṭ) 12 steel (ḥadīd fūlāḏ) 37 snow (ṯalǧ) 112 stiffness (ǧasāwa) 133 soapwort (kundus) 41, 55, 125 sting (ladġ[a]) 141, 147, 184, 185 solidification (takāṯuf ) 73 sting (lasʿ) 119, 160, 164 solutions, therapeutic (istiḫrāǧāt fī l-ʿilāǧ) stirring (ḥaraka ʿaraḍīya) 33 101 stirring (ḥāssa) 19 index of medicine and pharmacy 281 stomach (maʿida) 5, 19, 56, 57, 62, 108, 125, survival (baqāʾ) 13, 22 128, 134, 146, 192 survival (ḥayāh) 78 stomach, lower ( fam al-maʿida) 57 sweat(ing) (ʿaraq) 40, 41, 42, 70, 108, 129, 134 stomachic (ǧawārišn) 72 sweat(ing) (rašḥ) 93, 142 stomachic (usṭumaḫīqūn) 132 sweet basil (ifranǧmušk) 72, 90, 106, 108 stone (ḥaǧar) 150, 151, 152, 153 sweet chestnut (šāhballūṭ) 179 storax (maiʿa) 132, 134 sweet clover (ḥandaqūqā) 164 storax 196 sweet flag (waǧǧ) 54 stories (aḫbār) 105 sweet violet (banafsaǧ) 45 strangulation (iḫtināq) 63 sweets (ḥalwāʾ) 106 straw (tibn) 186 swelling (waram) 11 strawberry tree (qātil abīhī) 45 swindler (ṣāḥib al-maḫārīq) 57 strength (qūwa) 129, 185, 196 swooning (ġašy) 110 stress (taʿab) 53 symptom (ʿalāma) 3, 24, 30, 32, 65, 70, 78, 79, stretcher (naʿš) 146 99, 121, 122, 143, 193 string (ḫaiṭ) 186 symptom (ʿaraḍ) 3, 14, 20, 28, 56, 84, 120, 122, stuff, alimentary (ġiḏāʾ) 14 124 stuff of life (māddat al-ḥayāh) 25, 88 Syrian apple (tuffāḥ šaʾmī) 107 stupor (sakta) 90 Syrian olive oil (zait rikābī) 45 stupor, deathlike (ġašy šabīh bil-maut) 141, Syrian rue (ḥarmal) 50 192 submersion (ġauṣa) 83, 84 tailbone (ʿaẓm al-ʿuǧz) 33 submissiveness (ḏilla) 61 ‘taker’ (āḫiḏa) 12 subsistence (maṣāliḥ al-ʿaiš) 13 tales (aḥādīṯ) 105 substance (dawāʾ) 185, 190, 191, 196 tamarisk (ṭarfāʾ) 45, 89 substance (ǧauhar) 145, 147 tar (qaṭrān) 148 substance (ǧirm) 98 tasks, strenuous-physical (ḥarakāt al-ǧism substance (hayūlā) 7 wan-nafas) 69 substance (kaun) 62 taste (ḏauq) 21 substance (mādda) 59 taste (ṭaʿm) 131 substance (šaiʾ) 101 teasing (muʿāraka) 118 substance, lethal (dawāʾ qātil) 171 temper (mizāǧ) 27 substance, narcotic (šaiʾ muḫaddir) 192, 196 temperament (mizāǧ) 24 substance, poisonous (samm) 143 temperature (suḫna) 57 substance matter (ǧauhar) 19 temple (ṣudġ) 79, 80, 192 substances, moistening (muraṭṭibāt) 46 temptation (šahwa) 118 sucking (maṣṣ) 148 terebinth (ḫaḍrāʾ) ∗77 sufferer (ṣāḥib) 49, 72 testicle (baiḍa) 29, 31, 32 suffering (ʿaḏāb) 104 testicles (unṯayān) 111 suffering (alam) 3, 57 therapist (muʿāliǧ) 76 suffering (waǧaʿ) 58, 59 therapist (ṣāḥib al-ʿilāǧ min al-aṭibbāʾ) 75 suffering (waṣab) 9 therapy (ʿilāǧ) 101, 137, 147 suffocation (iḫtināq) 90 therapy (mudāwāh) 49, 101, 103, 122 sugar (sukkar) 106 theriac (tiryāq) 148, 185 sugar-water (māʾ as-sukkar) 53 theriac 90, 133, 146, 147 summer (ṣaif ) 27, 44, 125 ‘theriac of salvation’ (tiryāq an-naǧāh) 185 sunlight (nūr aš-šams) 113 things, dear and desired (ašyāʾ maḥbūba muš- surprise ( faǧʾa) 101 tahāh) 94, 110, 111 surprise (mufāǧaʾa) 94, 110 things, desired (ašyāʾ muštahāh) 110 282 index of medicine and pharmacy things, dreadful (ašyāʾ mufziʿa) 112 trembling (ihtizāz) 133 things, dreadful and fearsome (ašyāʾ mufziʿa tribulation (āfa) 82 hāʾila) 110 trickster (ṣāḥib al-ḥiyal) 57 things, exciting (ašyāʾ muḥarrika) 110 trouble (ʿaraḍ) 3 things, ugly and dreadful (ašyāʾ bašiʿa mufziʿa) trouble (izʿāǧ) 57 94, 110 truffle (kamʾa) 70 thinking ( fikr) 7 trunk (badan) 123 thirst (ʿaṭaš) 19 tube (qaṣaba) 74 thorax (ṣadr) 74 tumescence (ṯarīr) 80 thorn-apple (ǧauz māṯil) 134 tumour (waram) 17, 63, 131 thought ( fikr) 7, 103 turban (ʿimāma) 100 thought (tafakkur) 103 turban (ʿiṣāb) ∗282 thread, silken (šaʿrat ḥarīr) 186 threat (ḥādiṯa) 93 unconsciousness (ġašy) 57, 90, 93, 94, 98, throat (ḥalq) 28, 57 99, 101, 103, 110, 111, 112, 120, 124, 141, 145, throat (ḥanǧara) 21 188, 192 thyme, wild (nammām) 50, 192 unconsciousness, deathlike (ġašy šabīh bil- thymus (ṯūmūs) 66 maut) 68, 92, 96, 110, 145 tissue (laḥm) 7, 66 unlocking of emotions (infitāḥ al-qalb) 110 tissue layer (ġišāʾ) 11 ureter (ḥālib) 31, 34 tongue (lisān) 21, 64, 65, 66, 133, 138, 189 ureter (maǧrā l-baul) 62 tool (āla) 19, 37, 38, 39 urethra (iḥlīl) 31, 32 tooth (sinn) 21, 57, 62, 139, 142, 145 urge for procreation (ṭilbat an-nasl) 110 tortoise (sulaḥfāh) 148 urine (baul) 141 touch (maǧassa) 77, 78 uterus (raḥim) 32, 66 towel (mindīl) 57 towel, linen (mindīl kattān) 67 vapour (buḫār) 21, 58, 59, 66 toxin (samm) 141, 143, 145, 147, 148, 150, 151, vein (ʿirq [ġair ḍārib]) 6, 19, 62, 66, 74, 82, 85 153, 154, 179, 183 vein (wird) 6 toxin, lethal (samm qātil) 152, 156, 167 vein, arterial (ʿirq širyānī) 74 tracts, digestive and urinary (maṣarra) 70 vein, basilic (bāsilīq) 47, 48 trait (ʿaraḍ) 3 vein, cephalic (qīfāl) 48 trance, lethargic (subāt) 121 vein, hollow (ʿirq aǧwaf ) 62 treasury of life (maʿdin al-ḥayāh) 63 vein, jugular (widāǧ) 7 treatment (diwāʾ) 37, 45, 48, 56, 100, 117 veins, mesenteric (māsāraiqā) 62 treatment (ʿilāǧ) 37, 38, 43, 45, 46, 47, 50, 51, venesection ( faṣd) 148 56, 69, 79, 89, 90, 101, 123, 125, 126, 127, vengefulness (māstairā) 69 128, 129, 131, 132, 133, 134, 135, 136, 137, venom (samm) 120, 141, 147 138, 139, 141, 144, 145 venom, lethal (samm qātil) 166 treatment (mudāwāh) 3, 26, 36, 42, 52, 53, ventilation (tanaffus) 59 56, 68, 69, 80, 84, 92, 96, 101, 103, 108, ventilation (tarwīḥ) 21, 74, 80, 86, 92 124, 188, 196 ventricle (baṭn) 7, 12, 16, 19, 36, 59 treatment, antitoxic (muʿālaǧat as-sumūm) ventricle (taǧwīf ) 7, 66, 74 145, 147, 148 vertebra, spinal ( faqār aṣ-ṣulb) 68 treatment, antitoxic (mudāwāt as-sumūm) vertebra, spinal ( faqār[at] [aẓ-ẓahr]) 20, 21, 147, 148 22, 70 treatment, specific (mudāwāh ʿalā t-taḫṣīṣ) vertex (yāfūḫ) 41 124 vessel (ināʾ) 40, 185 treatment, stabilizing (ʿilāǧ muṯabbit) 3 vessel (wiʿāʾ) 13, 17 index of medicine and pharmacy 283 vessel, arterial (ʿirq) 189 whey (maṣl) 70 victim (ṣāḥib) 12, 29, 49, 55, 56, 64, 77, 83, 86, ‘white thorn’ (šauka baiḍāʾ) 165 87, 95, 99, 105, 140, 176 wick ( fatīla) 125 vilification (šatm) 90 winds, pestilent (riyāḥ wabāʾīya) 69 vine (karm) 139 wine (ḫamr[a]) 28, 107, 125, 133 vinegar (ḫall) 55, 72, 89, 125, 128, 129, 131, 132, wine (nabīḏ) 125, 134, 162, 192 148, 160, 192 wine (šarāb) 32, 55, 72, 85, 90, 107, 125, 128, viper (afʿan) 146, 147, 148, 149, 178, 181 129, 131, 134, 136, 138, 139, 166, 167, 169 viper brain (dimāġ afʿan) 181 wine boiled down to one third (muṯallaṯ) viper eyes (aʿyun afāʿin) 186 185 vision (baṣar) 98, 112, 128 wine vinegar (ḫall ḫamr) 125, 128 visnaga (nānḫawāh) 54 winter (šitāʾ) 23, 26, 27, 37, 71, 72 voice (ṣaut) 8, 125, 135 withdrawal (inqibāḍ) 30 vomiting (qaiʾ) 51, 56, 80, 192 withering (ḏubūl) 103 wolfbane (ḏiʾb) 131 wailing (ṣurāḫ) 100 woman (imraʾa) 90, 111 wall germander (kamāḏariyūs) 56 woman, old (ʿaǧūz) 85 walnut (ǧauz) 37 womb (raḥim) 32, 90 warmth (suḫūna) 78 women (niswa) 111 wash (ġusāla) 151 women(folk) (nisāʾ) 4, 8, 32, 82, 90, 111 waste ( faḍalāt) 63 wood (ḫašab) 37 water (māʾ) 37, 50, 52, 53, 54, 57, 82, 83, 84, words, shameful (lafẓ qabīḥ) 136 85, 89, 108, 125, 127, 128, 129, 131, 133, 134, wormwood-water (māʾ aš-šīḥ) 55 135, 136, 139, 164, 176, 180, 181, 184, 192, worry (ġamm) 102 196 wrestler (muṣāriʿ) 85 watermint ( fūḏanǧ nahrī) 148 wrestling (ṣirāʿ) ∗254 weakening (ḍuʿf ) 103 wrist (asfal al-yad) 57 weakness (ḍuʿf ) 102 weariness (iʿyāʾ) 17 yell (ṣaiḥa) 83 weasel (ibn ʿirs) 148, 155 yell (ṣaut) 85 weeper (mubkin) 101 yellowness (ṣufra) 116 weeping (bukāʾ) 100 yew (ṭālīsfar) 72 wellbeing (maṣāliḥ) 71 youth (šabāb) 27, 46 wheat (ḥinṭa) 117, 129 b Arabic–English abāzīr → spices ʿadas → lentil abhal → savin ʿaḍḍa → bite; morsus abhar 66 aḍlāʿ → ribcage abhar → aorta ʿaḍud → arm abrūṭūnūn 167 āfa → attack; damage; harm; tribulation ābzan → bathtub afʿan → viper ʿāda → habit ʿafan → putridity ʿaḏāb → anguish; suffering afāwīh → aromatics adāh → instrument afīṯimūn → dodder ʿaḍal(a) → muscle afrūdās 178 ʿadam al-istiʿmāl → malfunction afsantīn → absinthe 284 index of medicine and pharmacy afūlaḫsiyā 10, 11 ʿaql → mind; reason afūlaḫsiyā → apoplexy aqnīṭūs 131 afwāh al-ʿurūq → orifices, vascular ʿaqqār → drug afyūn → opium ʿaqrab → scorpion aġārīqūn → agaric ʿaqrabā 166 aġḏiya → foodstuffs aqra/ābāḏīn → pharmacopoeia ʿaǧīn → dough aʿrāḍ an-nafs → commotions of soul ʿaǧūz → woman, old ʿaraḍ → accident; condition; disease; man- aḥādīṯ → tales ifestation; observation; problem; sign; aḫbār → stories symptom; trait; trouble aḫbār an-nās → adventures ʿaraḍ nafsī → state, psychological aḥdāṯ nafs(ān)īya → events, psychological ʿaraḍ tābiʿ → after-effect; feature, symptomatic āḫiḏa → ‘taker’ ʿaraq → sweat(ing) aḫlāq → character traits; morals arḍīya → earthiness aḫlāṭ → matter, humoral ʿāriḍ → accident; affliction; disturbance; dys- ahwāl → objects of terror function ʿain → eye arnab → hare aiyil → stag arnab baḥrī → sea hare akl → food ʿaṣab → nerve āla → instrument; organ; tool ʿaṣaba ǧaufīya → nerve, hollow alam → complaint; condition; damage; pain; ʿaṣaba nūrīya → nerve, optic problem; suffering asaf → regret ʿalam → indication aṣaf → caper ʿalāma → characteristic; indication; manifesta- ʿasal → honey tion; sign; symptom asārūn → asarabacca ʿalāmāt ḫāṣṣīya → features, relevant asbāb muḥdiṯa lil-ʿilla/maraḍ → factors, alānī 107 pathogenic ālat al-ġiḏāʾ → organ, alimentary asbāb as-siyāsa → self-organization ālat an-nafas → organ, respiratory asfal al-yad → wrist alḥān → melodies, sung aṣḥāb al-māʾ → people, drowned alḥān musaǧǧaʿa → songs in rhymed prose ašyāʾ bašiʿa mufziʿa → things, ugly and dreadful ʿalīl → patient ašyāʾ maḥbūba muštahāh → things, dear and ʿālim → sage; specialist desired amāra → sign ašyāʾ mufziʿa → things, dreadful ambrus → ambrose ašyāʾ mufziʿa hāʾila → things, dreadful and amkina wa-ahwiya → conditions, atmospheric fearsome amlaǧ → emblic ašyāʾ muḥarrika → things, exciting amr → problem ašyāʾ muštahāh → things, desired amr maḥbūb mušahhan → object of love and ʿaṭaš → thirst desire aṭʿima → foodstuffs; pabula anafa → haughtiness ʿaṭsa → sneeze anāṯūn 175 aulād → offspring ʿanbar → ambergris ʿawāriḍ an-nafs → processes, psychical anf → nose awurṭā → aorta anǧura → Roman nettle aʿyun afāʿin → viper eyes anīsūn → anise aʿyun ayāʾil → stag eyes aqanṯā lūqī 165 aʿyun ḥaiyāt → snake eyes ʿāqil → man, intelligent azaǧ maʿqūd al-aḫšāb → chamber, wooden ʿāqirqarḥā → pellitory and vaulted index of medicine and pharmacy 285 aẓfār → fingernails bizrkattān → linseed ʿazīma → determination bizrqaṭūnā → fleawort ʿaẓm → bone buḫār → miasma; vapour ʿaẓm ḥaǧarī → bone, stony buḫārāt → matter, vaporous ʿaẓm al-ʿuǧz → tailbone buḥrān → crisis ʿaẓmīya → boniness bukāʾ → weeping bulūġ al-murād → achievement bābirūs 169 buqūl → greenstuff bābūnaǧ → chamomile burʾ → cure; healing; recovery; rescue badan → body; organism; trunk burādat al-ḥadīd → iron filings badan al-mautā → corpse burūda → coldness bāḏirnaǧbūyah → lemon balm bustānī → gardener bāh → intercourse, sexual buyūt nušrīya → amulet cases baiḍa → egg; testicle buzāq → salivation bait muẓlim → room, dark balad bārid → country, cold dāʾ → illness balad ḥārr → country, hot dābba → animal; riding animal balāḏur 52 dābba ḏāt as-samm → animal, venomous bālanūs 37 daǧāǧ(a) → chicken; hen balasān → balm ḍaǧǧa → scream balġam → phlegm ḍaġṭ(a) → compression balīya → affliction ḏahāb → loss bālūfāġus 177 ḏahāb al-ʿaql → dementia bān → ben ḍaḥk → laughing; laughter banafsaǧ → sweet violet daidan → habit banǧ → henbane dalāla → feature, diagnostic; indication baqāʾ → survival dalīl → indication baqar → cattle; cow dam → blood baql → herb daqīq → flour barah → images, beguiling ḍarar → damage; danger; harm; impairment bard → cold(ness) ḍarb → percussion instruments; posture bard šadīd → frost ḍarba → hit barisṭāriyūnā 176 dārṣīnī → cinnamom barukṯā 167 dāršīšaʿān → aspalathus baṣal → onion darūnaǧ → leopard’s bane baṣar → eyesight; sight; vision ḏāt → essence basbāsa → mace ḏāt al-arḍ → creeper bāsilayūs 48 ḍauʾ → brightness bāsilīq → vein, basilic ḏauq → taste bāṭin al-kaff → palm of hand dawāʾ → drug; ingredient; remedy; substance baṭn → atrium; belly; cavity; chamber; ventri- dawāʾ bārid → drug, cold cle dawāʾ maḥḏūr → drug, unsafe baul → urine dawāʾ muʿaṭṭis → drug, sternutatory bauraq → borax dawāʾ mufrad → drug, simple bauraq armanī → Armenian borax dawāʾ muḫaddir → drug, narcotic billa → dampness dawāʾ muqaiyiʾ → drug, vomitive bīmāristān → hospital dawāʾ murakkab → drug, compound birāz → excretion dawāʾ musabbit → drug, soporific birsām → phrenitis dawāʾ mushil → drug, purgative 286 index of medicine and pharmacy dawāʾ qātil → substance, lethal fasād → corruption; decay dawār → dizziness fasād aḫlāṭ → corruption, humoral ḏawū l-balāyā → people, woe-smitten fasād al-kull → corruption, systemic ḏiʾb → wolfbane faṣd → bleeding; bloodletting; phlebotomy; diflā → oleander venesection dīk → cock fāṣid → phlebotomist dīk ḫaṣīy → capon fatan → adolescent dīk maʿlūf → cock, stall-fed fatīla → wick dīk raʿwānī → cock, free-range faut al-idrāk → failure to attain ḏikr → memory fazaʿ → anxiety; fear; screaming ḍilʿ → rib fikr(a) → cogitation; cognition; mind; percep- ḏilla → submissiveness tion; thinking; thought ḍimād → poultice fiʿl → act, sexual; function dimāġ → brain fiʿl nafsī → function, mental dimāġ afʿan → viper brain fiʿl siyāsī → function, regulatory ḍīq → shortage fiqdān → loss ḍirs → molar firāq → separation diwāʾ → procedure; treatment fuʾād → chest, central diyāfraġmā → diaphragm fuʾāq → hiccups ḏubāb → fly fūḏanǧ → pennyroyal dubr → bottom fūḏanǧ nahrī → watermint ḏubūl → withering fuǧl → radish ḍuʿf → attenuation; debility; frailness; weaken- fūlāḏ → steel ing; weakness fulful → pepper duḫān → smoke fulful aswad → pepper, black duhn → oil furbiyūn → spurge dūqū → carrot fustuq → pistachio fūtanǧ → pennyroyal faḍalāt → waste fūtanǧ ǧabalī → ‘mountain’ mint faḍl(a) → matter, residual; residue fuṭr → mushroom faǧʾa → surprise fakk → jaw ǧabān → coward falanǧiyūn 149 ǧabha → forehead fāliǧ → hemiplegia ǧabīn → brow fam → mouth ǧaʿda → germander fam al-maʿida → pylorus; stomach, lower ġaḍab → anger; irascibility fānīḏ → cane molasses ǧadarī → smallpox fānīḏ siǧzī → cane molasses from Sijistan ǧady → billy goat, young fanṭāfulun → cinquefoil ǧafn → eyelid faqār aṣ-ṣulb → vertebra, spinal ġalaf → membrane faqār(at) (aẓ-ẓahr) → column/vertebra, spinal ġalayān → boiling faqarāt aẓ-ẓahr → backbone ǧamʿ → contraction faqd → loss ǧamisfaram → basil faqr → deprivation ġamm → grief; sadness; sorrow; worry faʾra → mouse ǧāmūs → buffalo faraḥ → joy ġamz → palpation farḫ → chick ǧanb → side farḫ nāhiḍ → poultry fledgling ǧānn → jinn farrūǧ → chick; pullet ǧanṭiyān → gentian index of medicine and pharmacy 287

ġār → bay laurel ǧunūn → madness ġarġara → gargle ġusāla → wash ġārīqūn → agaric ǧuṯṯa → body; corpse ǧāriya → girl ǧarrāra 141 ḥaban → dropsy ǧary → circulation ḥabb → pill ǧasad → body ḥabīb → lover ǧasāwa → stiffness ḥabl qinnab → rope of hemp ǧass → palpation ḥabs → incarceration ġašy → fainting; swooning; unconsciousness ḫabz → baking ġašy šabīh bil-maut → stupor/unconscious- ḥadaq → pupils ness, deathlike ḫadar → numbness ġaṭīṭ → snoring ḥadaṯ → adolescent ǧauf → belly haḏayān → delirium ǧauf al-qiḥf → cavity, cranial ḫadd → cheek ǧauhar → substance; substance matter ḥadīd fūlāḏ → steel ġauṣa → submersion ḫādim → castrate ǧauz → walnut ḥādiṯa → attack; condition; threat ǧauz māṯil → thorn-apple haḍm → digestion ǧauz al-qaiʾ → nux vomica ḫaḍrāʾ → terebinth ǧauzbū → nutmeg ḫafaqān → palpitations ǧawalān → circulation ḥaǧal → partridge ǧawārišn → stomachic ḥaǧar → stone ǧāwšīr → opopanax ḥaǧb aṣ-ṣadr → midriff ǧazar → carrot ḥaǧǧām → cupper ġiḏāʾ → food; nourishment; nutrition; stuff, ḥāǧib → brow; eyebrow alimentary haiʾa → appearance ġilāla kattān → gown, linen hail → cardamom ġilaẓ → coarseness; crudity ḫaiṭ → string ǧild → skin ḥaiya → snake ǧimāʿ → intercourse, sexual ḥakīm → physician ǧins → species hāl → cardamom ǧirǧīr → rocket ḥāl → condition ǧirm → substance ḥāl saiyiʾa → state, deplorable ġišāʾ → tissue layer ḥāla ṭabīʿīya → state, natural ġišāʾ al-qalb → pericardium halaʿ → panic ǧism → body; corpse; object; organism ḥālib → ureter ǧism nūrī → body, luminous ḥall → sesame oil ǧiṣṣ → gypsum ḫall → vinegar ǧūʿ → hunger ḫall ḫamr → wine vinegar ǧubn → cheese ḥalq → throat ǧubun → cowardice ḫalq → creatures ġudda → gland ḥalwāʾ → sweets ǧulǧūn 168 ḥamal → lamb ǧullāb → rose-water ḥamāmā → grape ivy ǧumǧumat ar-raʾs → cranium ḫaml → fibres ǧumūd → ‘freeze’; stagnation hamm → grief ǧumūd al-afʿāl → immobility hamm al-qalb → heartache ǧundbādastar → castoreum hāmma → animal, creeping; creeper 288 index of medicine and pharmacy

ḥammām → bathhouse ḥauṣala → craw ḥammīya → hotness hawāʾ → air ḫamr(a) → wine ḥawāss ḫams → senses, five ḥanak → palate hāwun → mortar ḥandaqūqā → sweet clover ḥayāh → life; survival ḥanǧara → throat ḫayāšīm → cavity, oronasal ḥanẓal → colocynth ḥayawān → animal; organism ḥaqīqa → nature, factual ḥayawān laṭīf al-mizāǧ → animal, soft- ḥaraka → motion; movement tempered ḥaraka ʿaraḍīya → stirring ḥayawān maḏbūḥ → animal, slaughtered ḥaraka irādīya → motion/movement, volun- ḥayawān ṣaġīr al-ḥaǧm → animal, small-sized tary hayūlā → substance ḥaraka mufriṭa → overstimulation ḫāzin → keeper of in-house pharmacy ḥarakāt → functioning ḥifẓ → preservation ḥarakāt al-ǧism wan-nafas → tasks, strenuous- ḥifẓ aṣ-ṣiḥḥa → prophylaxis physical ḥiǧāb → membrane; midriff ḥarāra → heat ḥiǧāb al-qalb → diaphragm, cardiac ḥarāra (ġarīzīya) → heat, innate ḥiǧāma → cupping ḥarāra ṭabīʿīya → heat, natural ḥikka → itch(iness) ḥarārat al-balad → heat, topical ḫilqa → constitution, natural; nature ḥarārat al-hawāʾ → heat, atmospherical ḫilṭ → humour; mixture ḫaraza → bead ḫilṭ aswad → humour, black ḫarbaq aswad → hellebore, black ḫilṭ balġamī → humour, phlegmatic ḫardal → mustard ḫilṭ fāḍil → fluid, residual ḫarīf → autumn ḫilṭ ġālib → preponderance, humoral ḥarīr → silk ḫilṭ muḥdiṯ lil-maraḍ → humour, pathogenic ḥarīra → cloth of silk ḫilṭ ṣafrāwī → humour, yellow-bilious ḥarmal → Syrian rue ḫilṭ saudāwī → humour, black-bilious ḥārr ġarīzī → heat, innate ḥiltīṯ → asafoetida resin ḥaršaf → artichoke ḥimmaṣ → chickpea ḥāšā → calamint ḥinṭa → wheat ḫašab → wood ḫinzīr → pig ḥasad → envy hirbillūs 168 ḥasak → caltrop ḫirqa → cloth ḥašan → intestine ḫirqa ṣūf → cloth, woolen ḫašḫāš aswad → poppy, black ḥirṣ → greed ḥašīša → herb ḫirwaʿ → castor bean ḫaṣīy → eunuch ḥiṣrim → grape, unripe ḥass → palpation; senses ḥiss → sensation; sense; sensitivity ḥassa → sensation ḫiṯy al-baqar → cow dung ḥāssa → manifestation/perception, sensory; ḫiyār → cucumber sense; stirring ḥubūb → pulses ḥāssat al-ʿain → perception, visual ḫubz → bread ḫāṣṣīya → property, special huḏāʾ → raving ḥasw → soup ḫuḍra → glaze ḥasw daqīq → bouillon ḥudṯ nafsānī → state, psychological ḫaṭar → danger ḫūlanǧān → galingale ḫaṭmī abyaḍ → marshmallow, white ḫulq → mood ḫauf → fear ḫulqa → procreation; reproduction index of medicine and pharmacy 289

ḫumār → hangover inbisāṭ → expansion ḥummā → fever inḍāǧ → maturation ḥummā d-diqq → fever, hectic inḍiġāṭ → compression ḥummā muṯallaṯa → fever, tertian infaḥa → rennet ḥumra → redness infitāḥ al-qalb → unlocking of emotions ḫumūd → deterioration inkisār → fragility ḫunāq → quinsy inqibāḍ → contraction; withdrawal ḫundīqūn 55, 72, 107 insidād → obstruction ḥuqna → enema inṭibāʿ → perception, sensory ḥurf → gardencress intišār → diffusion ḫurūsūǧinun 177 inzāl → orgasm ḫušūna → grating iqšiʿrār → shivering ḥuzn → sadness īrābūṭānā 176 īrāqīṭīs 151 ibil → camels ʿirq → blood vessel; vessel, arterial ibn ʿirs → weasel ʿirq (ḍārib) → artery ibrīsam → mulberry wood ʿirq (ġair ḍārib) → vein ibṭ → armpit ʿirq aǧwaf → vein, hollow ibtidāʾ → inception ʿirq ad-dam → blood channel iḍāʾa → radiance ʿirq širyānī → vein, arterial iḏḫir → citronella ʿirq as-subāt → artery, carotid ifranǧmušk → sweet basil ʿirq uṣūlī → artery, fundamental ifrāq → consciousness; recovery; revival ʿiṣāb → turban iǧḥāf → harm iṣbaʿ → finger iġmāʾ → coma iṣbaʿ wusṭā → finger, middle iġmāʾ šabīh bil-maut → coma, deathlike isfīḏabāǧ → bouillon, thick iġmāʾ ṭabīʿī → coma, natural isfīḏāǧ ar-raṣāṣ → ceruse iǧtimāʿ → contraction ishāl → diarrhoea iḥlīl → urethra iṣlāḥ → modification; restoration iḥsās → sensation isṭām → iron rod iḫtilāṭ → confusion istifrāġ → depletion; ejaculation; evacuation iḫtilāṭ (al-)ʿaql → confusion, mental istiḫfāf → humiliation iḫtināq → strangulation; suffocation istiḥlām → puberty ihtizāz → trembling istiḥmām → bathing iḫwān → friends istiḫrāǧāt fī l-ʿilāǧ → solutions, therapeutic iklīl al-malik → melilot istināra → illumination ʿilāǧ → procedure; remedy; therapy; treatment istirḫāʾ → atonia; lassitude; laxity ʿilāǧ muṯabbit → treatment, stabilizing iʿtidāl → balance; equilibrium ʿilal → features, pathological iwazz → goose iʿlām → presage iʿyāʾ → weariness ʿilla → affliction; condition; defect; disease; iyāraǧ 72 illness iyāraǧ → remedy, ‘divine’ ʿimāma → turban iyāraǧ fīqrā 51, 54, 55, 57 imḏāʾ → discharge of semen without coitus izʿāǧ → trouble imraʾa → woman imtidād → dilation; erection kabar → caper imtilāʾ → repletion kabid → liver ināʾ → container; vessel kabš → ram ʿinab aṯ-ṯaʿlab al-aswad → nightshade, black kaff → hand; palm of hand 290 index of medicine and pharmacy kāfūr → camphor labba → jugulum kāhil → back, upper laḏʿ → burning; corrosion; desire, burning; kailūs → chyle sensation, sexual kaimūs → chyme laḏḏa → delight kaiy → cauterizing laḏḏa ġiḏāʾīya → pleasure, alimentary kalb kalib → dog, rabid laddāġa → bite kalkalānaǧ 54 ladġ(a) → bite; sting kamʾa → truffle lafẓ qabīḥ → words, shameful kamāḏariyūs → wall germander lahawāt → fauces kamāfīṭūs → ground pine laḥm → flesh; meat; tissue kammūn → cumin lahw → joking karafs → celery lambsanā 174 karm → vine lams → sensitivity karwiyāʾ → caraway laqwa → paralysis, facial kasal → languor lasʿ → bite; sting kasīlā → Arabian cassia laun → colour; complexion kašk → oats laun abyaḍ → colour white katif → shoulder līf → fibres kaṯrat al-ḥaraka → hyperactivity liḥya → beard kaṯrat al-intisāǧ → complexity līlūfar → nenuphar kaun → substance līmū → lemon kils → quicklime lisān → tongue kisāʾ → garment liṯa → gums ksmw•ā 184 luʿāb → spittle kubūd → livers lūbiyāʾ → cowpea kuhūl → people, middle-aged lūbiyāʾ aḥmar → cowpea, red kullīyāt al-maraḍ → pathologies, general luffāḥ → mandrake kulya → kidney luʾluʾ → pearls kūminūn aġriyā 172 kumūda → gloom māʾ → water kundur → frankincense māʾ al-ʿasal → honey-water kundus → soapwort māʾ al-bāqillāʾ → broadbean-water kunnāš → compendium, medical māʾ al-fuǧl → radish-water kurkīy → crane māʾ al-ǧamisfaram → basil-water kurunb → cabbage māʾ (al-)ḥimmaṣ → chickpea-water kurunb ḏakar → cabbage, ‘male’ māʾ al-mulūḫīya → mallow-water kusbara → coriander māʾ an-naṭrūn → natron-water kusbara barrīya → coriander, wild māʾ ar-ramād → lye kusbara bustānīya → coriander, garden māʾ aš-šibitt → dill-water kuzāz → shivers māʾ aš-šīḥ → wormwood-water māʾ as-sukkar → sugar-water labad → cloth, woolen māʾ at-tamr → date-water laban → milk māʾ aṭ-ṭaršaqūq → dandelion-water laban al-baqar → cow milk māʾ at-tīn → fig-water laban al-ġanam → small cattle milk māʾ al-uṣūl 54, 55 laban al-ibil → camel milk māʾ az-zabīb → raisin-water laban al-māʿiz → goat milk maḍarra → damage laban at-tīn → fig ‘milk’ mādda → fuel; matter; source, material; sub- laban (al-)utun → ass milk stance index of medicine and pharmacy 291 mādda aṣlīya → matter, primary maṣāliḥ al-ʿaiš → subsistence māddat al-ḥayāh → stuff of life masāmm → pores of skin maḍǧaʿ → bed māsāraiqā → veins, mesenteric maʿdin → resource maṣarra → tracts, digestive and urinary maʿdin al-ḥayāh → source/treasury of life mašāyiḫ → people, old maǧārī l-ḥassa → channels, sensory masḥaqūniyā → glass slag maǧassa → pulse; touch maṣl → whey maǧrā l-baul → ureter mašra/ūb → drink maġṣ → gripes maṣṣ → sucking maʿǧūn → confection; electuary māstairā → vengefulness maḥabba → love maṣṭakā → mastic maḥāḏīr → objects of fear maṭʿam → food mahāna → lowliness maṯāna → bladder maḥbas → jail maṭbaq → dungeon maḥbūb → loved one maṭbūḫ → decoction maḥmūm → fever sufferer maṭmūra → prison, underground maḥrūṯ → asafoetida root maut → annihilation; death; exitus maḥsūsa → perception, sensory maut ad-dam → blood, deceased maiʿa → storax maut al-faǧʾa → death, sudden maiba mumassaka → quince wine, musk- maut ḥaq(ī)qī → death, real scented mawādd → agencies, material maʿida → stomach māward → rose-water māʾiq aḥmaq ḥairān → fool, confused and maʿy → intestine mindless māzariyūn → mezereon maisūs → iris wine miftāḥ → ‘key’ maiwīzaǧ → larkspur miḥǧam → cupping glass maʾkūl → food miḫrūn 166 malāhin → music, instrumental milḥ → salt mālinḫūliyā → melancholia milḥ hindī → Indian salt mamālīk → slaves mindīl → towel māmīṯā → horn poppy mindīl kattān → towel, linen manīy → semen minfāḫ → blowpipe māniyā 69 minḫar → nostril mankib → shoulder mīninḫs → meninx mankūḥ → spouse miqbaḍ → handle maraḍ → attack; condition; disease; problem mirʾāh → mirror maraq → broth mirra saudāʾ → bile, black maraqa isfīḏabāǧ → bouillon, thin misʿaṭ → siphon, nasal marār(a) → bile; gallbladder miṣbāḥ → lamp marār aṣfar → bile, yellow misk → musk marār aswad → bile, black miṯāl → image marḫ → rubbing mīza → attitude marham → liniment mizāǧ → composition; constitution, physical; marīʾ → oesophagus disposition; mixture, humoral; temper; marīḍ → patient temperament martak → litharge muʾaḫḫar ad-dimāġ → hindbrain marūḫ → salve muʿālaǧat as-sumūm → treatment, antitoxic marzanǧūš → marjoram muʿāliǧ → practitioner; therapist maṣāliḥ → wellbeing muʿāraka → teasing 292 index of medicine and pharmacy mubaṣṣirāt → capacities, visual nār → fire mubkin → weeper nārdīn → nard mudāwāh → cure; medication; therapy; treat- narǧis → daffodil ment nārīya → fieriness mudāwāh ʿalā t-taḫṣīṣ → treatment, specific naʿš → stretcher mudāwāt as-sumūm → treatment, antitoxic naṭʿ → mat, leathern mudāwin → clinician naṭrūn → natron mufāǧaʾa → surprise nauʿ → species mufarriḥ ∗236 naum → sleep(ing) mufarriḥāt → agents, cordial naum šibh al-maut → sleep, deathlike mūġālī 155 naum ṯaqīl → sleep, deep muǧāmaʿa → sex naum ṯaqīl yušbih al-maut → sleep, deep and muḥādaṯa → chatting deathlike muḫḫ → marrow nazalāt → diseases, catarrhal mulhin → joker naẓar → sight mūlibdainā 152 nāẓir → pupil mūlibus 150 nīlūfar → nenuphar muqaddam ad-dimāġ → forebrain nisāʾ → women(folk) muql al-yahūd → bdellium niswa → women murabban → jam nuḫāʿ → brainstem; cord, spinal muraṭṭibāt → substances, moistening nuḫāla → bran mūriyūn 127 nuqra → nape murr → myrrh nūr → light murrī → garum nūr bāṣir → light, visual muṣāriʿ → wrestler nūr nafsānī → light, psychical mūsīqā → music nūr aš-šams → sunlight muṯallaṯ → wine boiled down to one third nusḫa → copy; formula mutaṭabbib → mountebank; practitioner nusuǧ al-ʿankabūt → spider webs nabḍ → pulse qadaḥ → bleeding cup nabīḏ → wine qadam → foot nabīḏ az-zabīb → raisins, fermented qaḏf → regurgitation nabiq → Christ’s thorn fruit qaḍīb → penis nadāwa → moisture qafan → back of head naḍǧ → maturation qafaṣ → lattice nafas → breath(ing); respiration qaiʾ → emesis; sputum; vomiting nafḍ → evacuation qaiqab → maple nāfiḫa → air-pump qaiyim bi-ḫidmat al-marḍā → house officer nafs → soul; spirit qālāʾis 153 nafs nāṭiqa → soul, rational qalansuwa → hood nafṭ → naphtha qalaq → agitation naḥs → jinx qalb → heart nahš(a) → bite qaly → frying nail al-muwādd → fulfillment qanṭāriyūn → centaury nakha → smell of breath qanṭāriyūn daqīq → centaury, small nammām → thyme, wild qānūn aṭ-ṭibb → ordinance, medical naʿnaʿ → mint qāqulla kibār → grains of paradise nānḫawāh → visnaga qarʿ → gourd naqš → pigmentation qaranful → clove index of medicine and pharmacy 293 qaranful hindī → Indian clove raʾs → head qarāqir → rumblings rāsan → elecampane qardamānā → caraway, wild raṣāṣ → lead qārūra → flask rašḥ → sweat(ing) qaṣaba → tube rātīnaǧ → pine resin qasṭur 170 rauḥ → repose qasṭuriyūs 170 rawāʾiḥ → aromas qaṭʿ → cutting raʾy → conception; reason qāṭālifs → catalepsy rāziyānaǧ → fennel qātil abīhī → strawberry tree riʾa → lung qatl → death sentence ribʿ → quartan qaṭrān → tar riǧāl → men qazzīya 126 riǧl → foot qidr → pot rīḥ → pneuma qīfāl → vein, cephalic rīḥ al-ḥayāh → pneuma/spirit, vital qīfāliyūn 48 riḫwa → self-indulgence qilqil → pomegranate, wild rīša → feather qinna → galbanum rīya → mind qirfa → canella riyāḍa → exercise qišrat baiḍa → egg-shell riyāḥ wabāʾīya → winds, pestilent qiṯṯāʾ → serpent melon ruʿāf → nosebleed qiṯṯāʾ al-ḥimār → serpent melon, wild ruʿb → fear qulāmat al-aẓfār → nail cuttings rūḥ → essence, ethereal; pneuma qūlḫīqūn 132 rūḥ bāṣir → spirit, visual qunbur → lark rūḥ ḥayawānī → pneuma, animal qunnabīṭ → cauliflower rūḥ nafsānī → pneuma, psychical qūqāyā 55, 72 rukba → knee qurraiṣ → Roman nettle rummān → pomegranate qurṣ → lump, round rutailāʾ → spider, large qurṭum → safflower ruṭūba → moisture qusṭ → costmary ruṭūba ǧalīdīya → moisture, icelike quṭn → cotton ruʾya → conception; reflection qūwa → faculty; resilience; strength qūwa ḥāssa/ḥissīya → faculty, sensory šabāb → people, young; youth qūwa ḥayātīya → faculty, vital šabaq → lust qūwa ḥayawānīya → faculty, animal šābb → man, young qūwa irādīya → faculty, voluntary šābb musakkit → lad, struck-down qūwa mudabbira → faculty, governing ṣabīy → boy; child qūwa muḍādida → energy, antagonistic ṣabr → endurance qūwa nafs(ān)īya → faculty, psychical ṣabūḥ → radiance saḏāb → rue rabīʿ → spring sadad → obstruction raḏīla → depravity sadar → bafflement; daze raǧul maqtūl → man, slain šadd → consolidation rāhib → monk sadda → obstruction raḥim → uterus; womb šadda → noise ramād → ashes ṣadr → chest; thorax ranīn → clamour šafa → lip raqaba → neck ṣafār → pallor 294 index of medicine and pharmacy safarǧal → quince samn al-baqar → ghee ṣafīḥa → slab ṣanaubar → pine ṣafrāʾ → bile, yellow sandarūs → sandarac šaǧara → herb; shrub saqamūniyā → scammony šaǧarat Maryam → Mary’s shrub saqṭa → fall saǧǧiznāyā 133 ṣarʿ → epilepsy sahar → sleeplessness šaʿr(a) → hair šāhballūṭ → sweet chestnut šarāb → beverage; drink; wine ṣāḥib → casualty; patient; sufferer; victim šarāb ʿaṭir → beverage, scented ṣāḥib al-aḥzān → griever šarāb al-malāʾika → angels’ tonic ṣāḥib al-ḥiyal → trickster šarāb masmūm → drink, poisoned ṣāḥib al-ʿilāǧ min al-aṭibbāʾ → therapist šarāb muḥallan → beverage, sweetened ṣāḥib al-maʾātim → mourner šaraǧ → anus ṣāḥib al-maḫārīq → swindler šarāsīf → ribcage šaḥm → fat šaʿrat ḥarīr → thread, silken šaḥm kulā l-baqar → cow suet saraṭān nahrī → crayfish šaḥmat al-uḏun → earlobe šarb → drink šaḥmīya → fattiness šarṭ → incision šahwa → appetite; desire; libido; lust; tempta- ṣaʿtar → savory tion šatm → vilification šaiʾ → substance saudāʾ → bile, black šaiʾ maḥbūb mušahhan → object, dear and šauk al-faʾr → mouse-thorn desired šauka baiḍāʾ → ‘white thorn’ šaiʾ muḫaddir → substance, narcotic šaukarān → hemlock šaiʾ šaklī → state, puzzling šaukarān aṣfar → hemlock, yellow sāʿid → forearm sausan → lily ṣaif → summer ṣaut → sound; voice; yell šaiḫ → man, old sawād → darkness; pupil ṣaiḥa → yell sawīq → oat grains, pounded šaʿīr → barley ṣiban → childhood šaiy → roasting šibitt → dill sakabīnaǧ → sagapenum ṣifa → instruction; prescription sakanǧubīn → oxymel šifāʾ → cure sakanǧubīn ʿasalī → oxymel, honeyed ṣiḥḥa → health šakl → posture; shape ṣiḥḥat at-tamyīz → common sense sakrān → drunkard šīlānaǧ 45 sakta 24 sill → consumption sakta → apoplexy; stupor silq → beet salaʿ 134 šīlṯā 52, 195 salāma → health; safety simsim → sesame samʿ → hearing ṣīnīya → porcelain samak → fish sinn → age; tooth ṣamġ ʿarabī → gum arabic ṣirāʿ → wrestling samm → matter, toxic; poison; substance, poi- sirāǧ → lamp sonous; toxin; venom šīraǧ → sesame oil samm maʿmūl → poison, fabricated sirr fī l-ʿilāǧ → secret, therapeutic samm qātil → toxin/venom, lethal širra → injury samm qattāl → poison, lethal širyān → artery samn → butter, clarified širyān ʿirqī → artery, venous index of medicine and pharmacy 295

šitāʾ → winter tadbīr al-ǧism → conduct, physical šīṭaraǧ hindī → Indian gardencress tadbīrāt → patterns of behaviour siyar → deeds, heroic tadḫīn → smokiness šuʿāʿ baṣarī → rays, optic ṯady → breast šuʿāʿ nārī → rays, fiery tafakkur → thought suʿāl → cough; expectoration tafarruq → fragmentation subāt → lethargy; trance, lethargic tafazzuʿ → fearfulness subāt šabīh al-maut → lethargy, deathlike tafriqa → expansion suʿd kūfī → Kufian cyperus ṯāfsiyā → deadly carrot ṣudāʿ → headache taġammuz → palpation ṣudġ → temple taǧwīf → ventricle ṣufra → yellowness taḫaiyul → imagination ṣufrat al-baiḍ → egg-yolk taḫaiyul al-ʿaql → hallucinations šuǧāʿ → brave taḥarruq → inflammation suḥālat aḏ-ḏahab → gold filings tahawwuʿ → puking suḥālat an-nuḥās al-aḥmar → copper filings, taḫm → indigestion red ṭair → bird suḫna → temperature tais → billy goat suḫūna → heat; warmth takāṯuf → solidification sukkar → sugar takmīd → fomenting sukr → intoxication ṯalǧ → ice; snow sukūn al-ḥaraka → inertia ṭālīsfar → yew sukūt → ‘lapsing into silence’ ṭaly → ointment sulaḥfāh → tortoise ṭaʿm → taste ṣulb → column, vertebral; spine ṭamaʿ → flirting ṣuʿlūk → pauper tamaddud → dilation; distension; expansion sunbul → spikenard tanaffus → breathing; respiration; ventilation sunbul rūmī → Greek spikenard tannūr → baking-pit; pit-oven sunbul aṭ-ṭīb (ʿaṣāfīr) → Indian spikenard tanqiya → purification šūnīz → cumin, black ṭaraf → extremity; limb suqm → disease; illness; sickness ṭarfāʾ → tamarisk ṣūra → appearance; image ṯarīr → tumescence ṣurāḫ → wailing tarwīḥ → ventilation ṣūrat al-maraḍ → picture, clinical tašannuǧ → convulsion surūr → gaiety tašattut → dissipation šuyūḫ → people, old taṣauwur → abstraction tasḫīn → heating taʿab → stress tašrīḥ → dissection ṭaʿām → dish; food; nourishment taṭarruq → course, shifty taʿaṭṭul al-afʿāl → inactivity taʿṭīs → sneezing taʿaṭṭul al-afʿāl an-nafsānīya → indifference ṭaul → force taʿaṭṭul al-ḥaraka → breakdown, functional tawaṯṯub → fidgeting ṭabʿ → character; nature tazrīq → ejaculation ṭabḫ → boiling ṭīb → perfume ṭabīʿa → constitution; disposition, natural; ṭibāʿ → disposure, natural nature ṭibb → medicine ṭabīb → doctor; physician tibn → straw ṭabīḫ → decoction ṭiḥāl → spleen tadbīr → procedure; regimen ṭilāʾ → grape wine, thickened; ointment 296 index of medicine and pharmacy

ṭilbat an-nasl → urge for procreation waǧaʿ al-qalb → heart attack tīn → fig waǧǧ → sweet flag ṭīn ḥurr → earth, pure and clayey waǧh → face; front; method of diagnosis ṭīn rūmī → Greek sealing bole waǧna → cheek ṭirīfullūn 149 wahaǧ → heat, burning ṭirīfulūs 171 waram → swelling; tumour tiryāq → theriac ward → rose tiryāq kabīr ∗124 ward ǧunbuḏ → rosebud tiryāq an-naǧāh → ‘theriac of salvation’ warṭa → entanglement ṯiyāb → clothes waṣab → suffering tuffāḥ → apple wiʿāʾ → container; opening, atrial; vessel tuffāḥ al-ǧinn → demons’ apple widāǧ → vein, jugular tuffāḥ šaʾmī → Syrian apple wird → vein ṯufl → scum; ‘sediment’ wuṣl → limb ṯūm → garlic ṯūmūs → thymus yabrūḥ → mandrake tūṯ → mulberry yad → hand yāfūḫ → vertex ʿūd → lignaloes yanbūʿ ad-dam → source of blood ʿūd hindī → Indian lignaloes yanbūʿ al-ḥarāra → source of heat uḏun → ear; lobe yaum bāḥūrī → day, critical ʿuḍw → body part; limb; member; organ yubs → dryness ʿuḍw aṣlī → organ, principal yubūsa → dryness ʿuḍw bāṭin → organ, internal yusr → luxury ʿuḍw al-ḥiss → organ, sensory ʿuḍw maḫlūʿ → limb, dislocated zabīb → raisin ʿuḍw mutaḥarrik → organ, movable zaʿfarān → saffron ʿuḍw raʾīsī → organ, cardinal zaġraba → hilarity ʿuḍw šarīf → organ, crucial ẓahr → back; spine u/ūfurbiyūn → spurge ẓahr al-kaff → back of hand unfāq → olive, unripe zait → olive oil ʿunṣul → squill zait filasṭīn → olive oil from Palestine unṯayān → ovaries; testicles zait rikābī → Syrian olive oil ʿunuq → neck zanbaq → jasmine oil ūqīmaidās 173 zanǧabīl → ginger urbīya → groin zarāwand → birthwort ʿuṣfur → safflower zarāwand mudaḥraǧ → birthwort, ‘rolled’ ʿuṣfūr → sparrow zarāwand ṭawīl → birthwort, ‘long’ usqūlūfindriyūn → miltwaste zarnab → orache uššaq → ammoniacum zaʿzaʿa → contraction usṭūḫūḏūs → Spanish lavender zift → pitch usṭumaḫīqūn → stomachic zīḥ al-iḥlīl → canal, urethral ʿuṭās → sneezing zi/īrbāǧ(a) → spoon-meat utruǧǧ → citron zubd → butter, fresh zūfā → hyssop waǧaʿ → ailment; pain; suffering ẓufr → fingernail waǧaʿ al-baṭn → bellyache ẓulma → dark(ness); gloom; murkiness Index of People and Places

ʿAbdīšūʿ ibn Bahrīz ∗10 Gondēšāpūr 148, ∗335 Abū ʿAbdallāh ibn ʿAbdūs → Muḥammad ibn Greeks 4, 8 ʿAbdūs Abū l-Ḥusain (sic) ibn Sinān → Ṯābit ibn Sinān Hakkārīya 184, ∗363 Abū Naṣr al-Baġdādī 111 al-Ḥarrānī → Sinān ibn Ṯābit Abū Naṣr ibn Masrūr → Aḥmad ibn Masrūr al-Ḥarrānī → Ṯābit ibn Sinān Abū Naṣr ibn Muḥammad → Aḥmad ibn Hārūn ar-Rašīd 81, ∗210 Muḥammad Heraclius 3, ∗9 Abū l-Qāsim ibn ʿAlī → al-Ḥusain ibn ʿAlī Hippocrates 5, 7, 13, ∗15, 27, ∗39, 49 Abū Saʿīd ibn ʿĪsā → Manṣūr ibn ʿĪsā al-Ḥusain ibn ʿAlī 25, ∗68 Abū Saʿīd ibn Ṯābit → Sinān ibn Ṯābit al-Ḫūz ∗335 Abū Yaʿlā → Muḥammad ibn al-Ḥusain Aḥmad ibn Masrūr ∗273 Ibn al-Farrāʾ → Muḥammad ibn al-Ḥusain Aḥmad ibn Muḥammad ∗273 Ibn (sic) al-Ǧahšiyārī → Muḥammad ibn Alcinous ∗7 ʿAbdūs al-Amīn ibn Hārūn 81, ∗211 Indian(s) 134, 186 al-Aqṭaʿ → Aḥmad ibn Muḥammad Iraq 25 Arabs 66 Ardiaeus 3, ∗7 Khuzestan 102 Aristotle 7, ∗10, ∗15, ∗18, 66 Kyrbas 112, 113, ∗277 Armenius ∗7 Asclepiades 113, ∗279 al-Maġribī → al-Ḥusain ibn ʿAlī Azaǧ (gate) 82, ∗220 Maiy 126 Maiyāfāriqīn 25, 28, ∗67, 146, 192, ∗260, ∗302 Badīġūrūs 31, 32, ∗76 al-Maʾmūn ibn Hārūn 81, ∗211 al-Baġdādī → Abū Naṣr al-Baġdādī Manṣūr ibn ʿĪsā ∗149 al-Baġdādī → Aḥmad ibn Masrūr Muḥammad ibn ʿAbdūs 81, ∗214 Baghdad 25, ∗224 Muḥammad ibn al-Ḥusain 25, ∗70 Muʿtazilite 25 City of Peace 85 Cyprus 150 Naṣraddaula ∗68, ∗149 Nile 152 Daylamites 102 Diogenes 69, ∗180 Odysseus ∗7 Dioscorides ∗10, ∗338 Palestine 185 Egypt 151, 152 Plato 3, 5, 7, ∗7, ∗15, ∗155 Er ∗7 Pythagoras ∗76

Fāriqī (hospital) 57, ∗149 Raqqa 81 Fiṯyūn ‘the translator’ 81, ∗215 Sabians 82 al-Ǧahšiyārī → Muḥammad ibn ʿAbdūs Sijistan 108, ∗270 Galen passim Sinān ibn Ṯābit 82, ∗217 Ǧibrīl ibn Buḫtīšūʿ 81, ∗213 Socrates 3, ∗7, 128 Ǧibrīl ibn ʿUbaidallāh ibn Buḫtīšūʿ 126, ∗300 Syria 111 298 index of people and places

Tabaristan 153, ∗343 ʿUbaidallāh Ibn Buḫtīšūʿ passim Ṯābit ibn Sinān 82, ∗217 Upper Mesopotamia 192 Tatius 112, 113, 118, ∗278 Theophrastus ∗15 Zāhid al-ʿUlamāʾ → Manṣūr ibn ʿĪsā Index of Work Titles a English

Aphorisms (Hippocrates) 13, ∗71, ∗117 Pinax (Galen) ∗11 Prognostic Judgements (Pythagoras) ∗76 Causes of the Pulse (Galen) ∗185 Prohibition of Burial (pseudo-Galen) passim Craft of Healing → Method of Therapy Properties of Foodstuffs (Galen) ∗3 Critical Days (Galen) ∗50 Republic (Plato) 3 Dietetics (Galen) 3 Doctrines of Hippocrates and Plato (Galen) Semen (Galen) 32 5, 7 Substitute Drugs (Badīġūrūs) ∗76 Sufficient (Ǧibrīl ibn ʿUbaidallāh) 126 Exploits of Physicians (ʿUbaidallāh Ibn Synopsis of the Platonic Dialogues (Galen) Buḫtīšūʿ) 82 ∗7

History of Animals → Inquiries about Animals That the Tempers of the Soul Follow the Tem- Hygienics (Galen) [∗179] perament of the Body (Galen) 32 Timaeus (Plato) ∗155 Inquiries about Animals (Aristotle) ∗18 To Glaucon on Therapeutics (Galen) 93 To Piso on Theriac (Galen) [∗328, ∗345] Large Medical Compendium → Sufficient Urology (Pythagoras) ∗76 Medical Compendium (Hūzāyē) ∗335 Medicine of the Soul and Therapy of Morals Virtues of Victuals and Ways to Use them (ʿUbaidallāh Ibn Buḫtīšūʿ) 92, 105 (ʿUbaidallāh Ibn Buḫtīšūʿ) 106 Method of Therapy (Galen) ∗99 Viziers and Secretaries (al-Ǧahšiyārī) 81

News (Fiṯyūn) 81 What He Subjectively Believes (Galen) 32 b Arabic

Abdāl al-adwiya (Badīġūrūs) ∗76 Fī Mā ḏakarahū Aflāṭun fī Ṭīmāwus min ʿilm al-Aġḏiya (Galen) ∗3 aṭ-ṭibb (Galen) [∗155] al-Aḫbār (Fiṯyūn) ∗215 Fī t-Tiryāq ilā Bīsun (Galen) ∗328, ∗345 Aiyām al-buḥrān (Galen) [∗50] al-Fuṣūl (Hippocrates) ∗39, ∗71, ∗117 Ārāʾ Ibuqrāṭ wa-Aflāṭun (Galen) ∗15 Asbāb an-nabḍ (Galen) ∗185 al-Ǧāmiʿ (Hūzāyē) ∗335 al-Aṭʿima → al-Aġḏiya Ǧawāmiʿ kutub Aflāṭun (Galen) ∗7

Bīnaks (Galen) [∗11] Ḥīlat al-burʾ (Galen) ∗99

Fawāʾid al-aġḏiya wa-wuǧūh istiʿmālihā Ilā Ġilauqun fī mudāwāt al-amrāḍ (Galen) (ʿUbaidallāh Ibn Buḫtīšūʿ) ∗263 ∗242 Fī Anna quwā n-nafs tābiʿa li-mizāǧ al-badan (Galen) ∗86 al-Kāfī (Ǧibrīl ibn ʿUbaidallāh) ∗305 300 index of work titles al-Kunnāš al-kabīr → al-Kāfī as-Siyāsa al-madanīya (Plato) ∗7

Mā yaʿtaqiduhū raʾyan (Galen) ∗84 Tadbīr al-aṣiḥḥāʾ (Galen) ∗179 Manāqib al-aṭibbāʾ (ʿUbaidallāh Ibn Buḫtīšūʿ) Taḥrīm ad-dafn (pseudo-Galen) passim ∗218 Ṭibb an-nafs wa-mudāwāt al-aḫlāq (ʿUbaidal- al-Manīy (Galen) ∗82 lāh Ibn Buḫtīšūʿ) ∗241 al-Mayāmir (Galen) ∗4 al-Wuzarāʾ wal-kuttāb (al-Ǧahšiyārī) ∗214 Quwā l-aġḏiya → al-Aġḏiya c Greek

Ἀφορισμοί (Hippocrates) ∗39, ∗71, ∗117 Περὶ τῶν ἐν τῷ Πλάτωνος Τιμαίῳ ἰατρικῶς εἰρημέ- νων (Galen) [∗155] Θεραπευτικὴ μέθοδος (Galen) ∗99 Περὶ τῶν ἰδίων βιβλίων γραφή (Galen) ∗11 Περὶ τῶν Ἱπποκράτους καὶ Πλάτωνος δογμάτων Ὅτι ταῖς τοῦ σώματος κράσεσιν αἱ τῆς ψυχῆς δυνά- (Galen) ∗15 μεις ἕπονται (Galen) ∗86 Πίναξ → Περὶ τῶν ἰδίων βιβλίων γραφή Πλατωνικῶν διαλόγων σύνοψις (Galen) ∗7 Περὶ ζῴων ἱστορίαι (Aristotle) ∗18 Πολιτεία (Plato) ∗7 Περὶ κρισίμων ἡμερῶν (Galen) ∗50 Πρὸς Γλαύκωνα θεραπευτικά (Galen) ∗242 Περὶ οὔρων (Pythagoras) ∗76 Πρὸς Πίσωνα περὶ τῆς θηριακῆς βιβλίον (Galen) Περὶ σπέρματος (Galen) ∗82 ∗328, ∗345 Περὶ συνθέσεως φαρμάκων τῶν κατὰ τόπους (Galen) [∗4] Τίμαιος (Plato) ∗155 Περὶ τοῦ μὴ θάπτειν ἐντὸς μιᾶς ἡμέρας (pseudo- Galen) ∗5 Ὑγιεινά (Galen) ∗179 Περὶ τροφῶν δυνάμεων (Galen) ∗3 Περὶ τῶν ἑαυτῷ δοκούντων (Galen) ∗84 Ψῆφοι (Pythagoras) ∗76 Περὶ τῶν ἐν τοῖς σφυγμοῖς αἰτίων (Galen) ∗185 Index of Miscellaneous Terms ablution (ġusl) 82 herald (munādin) 65 act of creation (ḫulqa) 25 hereafter (dār uḫrā) 9 affirmation (īǧāb) 3 homicide (qatl) 3 analysis (taḥlīl) 2 ancestor (ǧadd) 81 intervention, divine (amr ilāhī) 3 anchorage (kallāʾ) 53 intervention, heavenly (amr samāwī) 3 ancients (awāʾil) 53, 176, 181 apprentice (mutaʿallim) 85 journey (masīr) 3 art (ṣināʿa) 2, 8, 32, 81, 111 judge (qāḍin) 25, 111 authority (qaḍāʾ) 85 jugs (kalbašāt) 28 jurisprudent ( faqīh) 111 bier (naʿš) 85 bodies, celestial (aǧsām) 3 kings (mulūk) 146 kings of Greece (mulūk ar-rūm) 4, 8 caravan (qāfila) 111 kings of India (mulūk al-hind) 186 castigation (muǧāzāh) 3 castle (ḥiṣn) 9 lake (buḥaira) 150 casuistry (muġālaṭa) 25 laymen (ʿawāmm) 3, 18, 32, 65, 99 celebrities (afāḍil) 2 legends (tawārīḫ) 8 chasm (wahda) 3 logic (niẓām) 2 commentators (mufassirūn) 2 countryside (sawād) 28, 57, 146 manuscripts (nusaḫ) 3 cycle (daurat az-zamān) 3 masses (ʿawāmm) 112 master (qāhir) 69 denial (salb) 3 meeting (maǧlis) 25 details (ǧuzʾīyāt) 54 messenger (rasūl) 65 diameter (quṭr) 184 metropolitan (muṭrān) ∗10 dilemma (warṭa) 3 miracle (muʿǧiz) 30, 42, 99 dinner party (daʿwa) 28 mountain dwellers (sukkān al-ǧibāl) 184 discovery (istinbāṭ) 111 murder (qatl) 3, 112 doctrine (maḏhab) 3 mysteries (asrār) 124 door-ring (zurfīn) 184 negroes (sūdān) 27 estates, landed (ḍiyāʿ) 81 nouns, derivative (asmāʾ muštaqqa) 14 evidence (burhān) 32 execution (qatl) 112 order, imperative (amr ḍarūrī) 24 faith (maḏhab) 82 people, high and low (ʿāmma wa-ḫāṣṣa) 9 fireplace (mustauqad an-nār) 61 philosopher(s) ( failasūf pl. falāsifa) 112, 113, folk (nās) 113 118 philosopher, natural ( failasūf ṭabīʿī) 101 government (sulṭān) 82 philosophy ( falsafa) 2 governor (muqaddam) 5 poet (šāʿir) 107 grave (qabr) 8 predecessors (mutaqaddimūn) 7, 12 greeting (duʿāʾ) 82 principle(s) (qānūn pl. qawānīn) 11, 72, 101 guild (ṭuruqīya) 57 profession (ṣināʿa) 2, 3, 82 302 index of miscellaneous terms proof, empirical (taǧriba) 146 stars (kawākib) 118 prophets (anbiyāʾ) 30, 42 subtleties (ǧuzwīyāt) 30 prostration (suǧūd) 79 subtleties (maʿānin) 101 proven by experience (muǧarrab) 108 suspicion (taškīk) 3 providence (ʿināya) 7, 13, 59, 63 synthesis (tarkīb) 2 rag (ḫall) 9 teacher(s) (šaiḫ pl. šuyūḫ) 81, 82, 85 reality (kaun) 3 teachers (muʿallimūn) 2 region (nāḥiya) 153 testimony (šahāda) 3 responsibility (naṣīḥa) 9 thinker (mutafalsif ) 112 toilet (mustarāḥ) 81 sceptic (šākk) 14 torture (ʿaḏāb) 3 scholars (ʿulamāʾ) 3 trade (ṣanʿa) 57, 82 scholars, religious (šarʿīyūn) 3 trousers (sarāwīl) 111 science(s) (ʿilm pl. ʿulūm) 2, 25, 99 scientists (ʿulamāʾ) 25 verdict (qaḍāʾ) 3 seashore (sāḥil) 151 vizier (wazīr) 25 servants (uǧarāʾ) 92 vizierate (wizāra) 25 silver coin (dirham) 81 sophists (sūfisṭāʾīyūn) 2 warrior (muǧāhid) 122 sphere, planetary ( falak) 3 warrior (muḥārib) 111 Index of Botanical Names

Acacia albida → ‘white thorn’ Cannabis sativa → ⟨rope of⟩ hemp Acacia arabica → gum arabic Capparis spinosa → caper Acer campestre → maple Cardopatium corymbosum ∗354 Aconitum lycoctonum → wolfbane Carthamus tinctorius → safflower Aconitum lycoctonum ssp. vulparia ∗312 Carum carvi → caraway Acorus calamus → sweet flag Castanea sativa → sweet chestnut Aframomum melegueta → grains of paradise Centaurium spp. → centaury Agaricus spp. → mushroom Centaurium minus → centaury, small Ajuga chamaepitys → ground pine Ceterach officinarum → miltwaste Allium cepa → onion Chamaemelum nobile → chamomile Allium sativum → garlic Chrysanthemum balsamita → costmary; Alpinia galanga → galingale Mary’s shrub Althaea officinalis ssp. → marshmallow, white Cicer arietinum → chickpea Ambrosia maritima → ambrose Cinnamomum camphora → camphor Ammi visnaga → visnaga Cinnamomum cassia ssp. → Arabian cassia Anacyclus pyrethrum → pellitory Cinnamomum verum → cinnamom Anethum graveolens → dill Citrullus colocynthis → colocynth Apium graveolens → celery Citrus limon → lemon Aquilaria agallocha → lignaloes Citrus medica → citron Aquilaria malaccensis → Indian lignaloes Colchicum spp. ∗314 Arbutus unedo → strawberry tree Commiphora myrrha → myrrh Aristolochia clematitis → birthwort Commiphora opobalsamum → balm Aristolochia longa → birthwort, ‘long’ Conium maculatum → hemlock Aristolochia rotunda → birthwort, ‘rolled’ Conium maculatum ssp. → hemlock, yellow Artemisia abrotanum ∗348 Convolvulus scammonia → scammony Artemisia absinthium → absinthe Coriandrum spp. → coriander, garden/wild Artemisia armeniaca → wormwood⟨-water⟩ Coriandrum sativum → coriander Asarum europaeum → asarabacca Crocus sativus → saffron Aspalathus spp. → aspalathus (∗287) Cucumis flexuosus → serpent melon Atriplex hortensis → orache Cucumis sativus → cucumber Avena spp. → oat ⟨grains⟩; oats Cuminum cyminum → cumin Cuscuta epithymum → dodder Balsamodendron spp. → bdellium Cydonia oblonga → quince Beta vulgaris → beet Cymbopogon nardus → citronella Bituminaria bituminosa ∗338 Cynara scolymus → artichoke Bongardia chrysogonum ∗359 Cyperus rotundus ssp. → Kufian cyperus Boswellia spp. → frankincense Brassica nigra → mustard Daphne mezereum → mezereon Brassica oleracea → cabbage Datura metel → thorn-apple Brassica oleracea ssp. botrytis → cabbage, Daucus carota → carrot ‘male’ (∗184); cauliflower Delphinium spp. → larkspur Dorema ammoniacum → ammoniacum Calamintha clinopodium ∗354 Doronicum pardalianches → leopard’s bane Calamintha sylvatica → calamint Campanula erinus ∗354 Ecballium elaterium → serpent melon, wild Canella winterana → canella Echium vulgare ∗354 304 index of botanical names

Elettaria cardamomum → cardamom Mentha pulegium → pennyroyal Eruca sativa → rocket Moringa oleifera → ben Euphorbia resinifera → spurge Morus spp. → mulberry Myristica fragrans → mace; nutmeg Ferula assa-foetida → asafoetida ⟨resin/root⟩ Ferula galbaniflua → galbanum Narcissus spp. → daffodil Ferula persica → sagapenum Nardostachys grandiflora → nard; spikenard Ficus carica → fig Nardostachys jatamansi → Indian spikenard Foeniculum vulgare → fennel Nepeta cataria → ‘mountain’ mint Nerium oleander → oleander Gagea graeca ∗338 Nigella sativa → cumin, black Gentiana lutea → gentian Nuphar lutea → nenuphar Glaucium flavum → horn poppy Nymphaea alba → nenuphar Gossypium herbaceum → cotton Ocimum spp. → basil Heliotropium supinum ∗347 Ocimum basilicum → sweet basil Helleborus niger → hellebore, black Ocimum filamentosum ∗233 Hordeum vulgare → barley Ocimum gratissimum ∗233 Hyoscyamus niger → henbane Olea europaea → olive ⟨oil⟩; olive ⟨unripe⟩; Hyssopus officinalis → hyssop Syrian olive ⟨oil⟩ Opopanax chironium → opopanax Inula helenium → elecampane Origanum majorana → marjoram Iris spp. → iris ⟨wine⟩ Paliurus spina-christi → Christ’s thorn ⟨fruit⟩ Jasminum officinale → jasmine ⟨oil⟩ Papaver somniferum → opium; poppy, black Juglans regia → walnut Peganum harmala → Syrian rue Juniperus sabina → savin Phoenix dactylifera → date⟨-water⟩ Phyllanthus emblica → emblic Lagenaria vulgaris → gourd Physalis alkekengi ∗306 Lagoecia cuminoides → caraway, wild Pimpinella anisum → anise Laurus nobilis → bay laurel Pinus spp. → pine Lavandula stoechas → Spanish lavender Piper nigrum → pepper; pepper, black Lens esculenta → lentil Pistacia lentiscus → mastic Leontice chrysogonum ∗359 Pistacia terebinthus → terebinth Lepidium sativum → gardencress Pistacia vera → pistachio Lepidium sativum ssp. → Indian gardencress Plantago psyllium → fleawort Lilium candidum → lily Polyporus officinalis → agaric Linum usitatissimum → linseed Potentilla spp. → cinquefoil Lloydia graeca ∗338 Psorea bituminosa ∗338 Punica granatum → pomegranate Malus pumila → Syrian apple Punica protopunica → pomegranate, wild Malus sylvestris → apple Malva sylvestris → mallow⟨-water⟩ Raphanus raphanistrum ssp. sativus → radish Mandragora officinarum → demons’ apple; Rhoicissus rhomboidea → grape ivy mandrake Ricinus communis → castor bean Melilotus officinalis → melilot; sweet clover Rosa spp. → rose Melissa officinalis → lemon balm Ruscus hypoglossum ∗338 Mentha spp. → mint Ruta graveolens → rue Mentha aquatica → watermint index of botanical names 305

Saccharum spp. → cane ⟨molasses⟩ Thymus serpyllum → thyme, wild Saponaria ocymoides ∗354 Tribulus terrestris → caltrop Saponaria officinalis → soapwort Triticum aestivum → wheat Satureja spp. → savory Tuber spp. → truffle Scorpiurus sulcata ∗347 Semecarpus anacardium → marking-nut Urginea maritima → squill Sesamum indicum → sesame Urtica pilulifera → Roman nettle Silene gallica ∗354 Silene vulgaris ∗360 Valeriana celtica → Greek spikenard Solanum alkekengi ∗306 Verbena officinalis ∗358 Solanum nigrum → nightshade, black Verbena supina ∗358 Strychnos nux-vomica → nux vomica Vicia faba → broadbean⟨-water⟩ Styrax spp. → storax Vigna unguiculata → cowpea Syzygium aromaticum → clove; Indian clove Vigna unguiculata ssp. → cowpea, red Viola odorata → sweet violet Tamarix articulata → tamarisk Vitis vinifera → grape ⟨unripe⟩; raisin; vine Taraxacum officinale → dandelion⟨-water⟩ Taxus baccata → yew Withania somnifera ∗306 Tetraclinis articulata → sandarac Teucrium spp. → germander Zingiber officinale → ginger Teucrium chamaedrys → wall germander Ziziphus jujuba ∗106 Thapsia garganica → deadly carrot Appendix: The Pseudo-Galenic Treatise

1 The Arabic Recension* a Version α MS Istanbul Ayasofya (now Süleymaniye) 3724; fols. 140a–146a; 8th/14th century; unvocalized, sporadically dotted, fairly clear Nasḫ; complete. RiWaSB 21 [819] no. 35.

للامسب ّٰ ميحرلانٰمحرلاه ىمسييذلاسونيلاجباتك ةعاسنيرشعوةعبرألبقنفدلاميرحتباتك ةعاسنيعبسونينثاهاصقأو

٥ نفدلاميرحتهبىنعوءايحألانفدباتككلملالقرههامسو

باتكىمسييذلاسونيلاجميكحلاباتكةمجرتنمهنأبادباماذهلصوملانارطمعوشيدبعلاق ميرحت ⟨ نفدلا ⟩ باتكةيحورلابوهوةعاسنيعبسونينثاهاصقأوةعاسنيرشعوةعبرألبقنم سيلاطاطسرأوأسيديرقسايد

MS: سيلاطاطسرأوأسيديرقسايد ٨ ميرك MS: ميرحت ٧ عسوـٮدـىـع MS: عوشيدبع ٦ سـىـلطاطاطسـىرادسـىـىـلرـٯـساىد

* The textual quality of the two Arabic manuscripts which appear below in separate editions falls short of the presumably older transmission that forms an integral part of ʿUbaidallāh’s commentary—for this reason, and in order not to burden the apparatus unnecessarily, minor scribal errors in the Istanbul and Paris manuscripts have been emended silently. Chevrons contain editorial conjectures, that is letters or words which are missing in the original manuscripts due to either clerical negligence or, in case of the Paris copy, also physical deterioration at the margins; square brackets contain cross- references to the corresponding paragraphs in the edition of ʿUbaidallāh’s commentary; blue print is used to indicate passages or phrases which constitute later additions to the Vorlage of the Istanbul copy.

قال جالينوس [1§] إني وضعت كتابي هذا في أربعة مقالات أحدها فيمن دفن وهو حى من الإغماء والأخرى فيمن دفن وهو حى من وجع القلب والثالثة فيمن دفن وهو حى من الرعب أو الغم المفرط أو الفرح المفرط والرابعة فيمن دفن وهو حى من قبل الأدوية المخدرة والمسبتة أو النوم الثقيل

٥ بسم الل ّٰه الرحمٰن الرحيم

قال المفسر

قال جالينوس في المقالة الأولى من كتاب تحريم الدفن وتسمى هذه المقالة باليونانية اىـىاس

[4§] إنه قد تعرض في الدماغ أنواع من الأعراض تكون منها أربعة علل شبيهـ⟨ـة⟩ بالموت وقد ١٠ دفن كثير من الروم أولادهم ونساءهم وملوكهم فيها أحياء لعجلتهم بدفنهم قبل حين إفراقهم منها [10§] فأما أحد هذه العلل فعلة يقال لها أفولخسيا وهى علة تكون في غلاف الدماغ من الفضول الغليظة اللزجة تنحدر في مجار يقال لها مجاري الحسة عند تكاثفها في الدماغ فيكون منها الإغماء الشبيه بالموت [15§] وقد يكون الإغماء ضروبا كثيرةوكل ذلك يكون مع النفس ونبض العروق وذلك لما كان من الإغماء في نفس الدماغ فإنه يثقل الدماغ فيصيب الإنسان منه إغماء ١٥ يمكث الستة أيام أو السبعة لا يعقل ولا يأكل ولا يشرب ⟨و⟩تكون عروقه نابضة يابسة ونفسه متحركا وهذا الجنس من الإغماء يسد مسالك القوة النفسية التي للحواس [20§] والقوة التي بين القلب والدماغ فيذهب بالدماغ ويكون معه عرض آخر وهو الذي يثبت عند أولي الجهل به أنه موت وذلك العرض يخرق حجاب الصدر وتمتد عروق القلب إذا توالت تلك المواد على مجاري العصب ⟨و⟩جذبت العصب والعروق فامتدت فلا يكون للقلب حركة البتة ولـكن تكون ٢٠ الحرارةكامنة فإنما ذهبت الحركة لسكون القوة التي تصل إلى النفس من فقار الظهر الخامس

> أنايس corruptum esse apparet, fortasse legendum est اىـىاس ٨ وهوى + MS : الإغماء ٢

اڡـرم MS: أفولخسيا ١١ .deest in codicibus Leiden/Paris اىـىاس ἀναισ(θησία) i.q. iġmāʾ; vox

امتداد MS: تمتد ١٨ حسـىا 308 appendix: the pseudo-galenic treatise

فلما لم يكن للنفس فعل وامتدت عروق القلب لم يك ⟨لحرارة⟩ القلب نافخة تحركها فخمدت حرارة القلب وأسكنت في باطنه فظن الجهال من العامة والأطباء لما رأوا المريض على تلك

الحال والهيئة أنه ميت لا محالة فدفنوه [23§] وسأذكر إن شاء الل ّٰه أعلام من يعرض له ذلك وهى أن تعرض هذه العلة أكثر ما للمشايخ أبناء الستين إلى الثمانين ولا سيما إن كان طبائعهم ٥ البرد والرطوبة ولمن كان منهم يسكن البلاد الباردة وفي الشتاء ويقيت بالأطعمة المرطبة ومن الشباب بعدهم لأصحاب البلة وساكني البلاد الحارة وأصحاب الفضول الغليظة إذا تركوا النفض زمانا [29§] فأما عند وقت أخذ هذه العلة فما يعرض ⟨من⟩ شخوص العينين وذهاب السواد وامتداد الحاجبين ويبس الجبهة وحدة الأنف وصفرة اللون أو خضرته وانقلاب شحم الأذنين وانقطاع النفس وذهاب نبض العروق واسترخاء القدمين وميلها من الإنسان على الأرض على ١٠ هيئة أرجل الموتى وانقباض الشنتين وتقلص القضيب فهذه حالاتهم وهى مثل حالة الموتى وذلك مع الاستلقاء والتمدد [31§] فأما العلامات التي تدل على أنهم أحياء أو موتى فإن ذلك في هذا الضرب يكون مع أربع مواضع من البدن أحدها عروق بين البيضتين وزيح الإحليل عند تقلصه وهى عروق نابضة وزعم بديغوروس أنها لا تسكن من الإنباض إلا عند الموت الحقي ولا تستبى هذه العروق إلا بغمز اليد الشديد المعتمد عليها ومنها عرق آخر وهو أن يمسح المتطبب أصابعه ١٥ بدهن الخضراء أو دهن نيلوفر ويدخل إصبعه الأخرى الوسطى في دبره فيعبئها مقدار النصف أو الثلثين ويدعها حتى تسكن حركاتها فإن وجد تحت إصبعه مما يلي الظهر عرق نابض من ناحية الظهرفيمستبطنالرئمفإنهيدلعلىأنهحىوإنلميكنذلكفقدقضىوالموضعالثالثعرقيلي الحالب والإحليل إذا غمز غمزا شديدا أحس الإنسان فيه مثل لهب النار فإن رأيت ⟨ذلك⟩ يضرب جيد⟨ا⟩ بالغـ⟨ا⟩ وإلا فلا وأما الوجه الرابع فإن تأمر بالمريض فيقلب على وجهه فإن رأيت كفيه ٢٠ قد انقلبت ⟨و⟩وجهها إلى ظهره وتكون أظفاره شرقة اللون فإذا كان كذلك فهو ميت وإن لم يكن كذلك فلا [37§] وأما العلامات لهذا العرض فقد أجملتها والآن نأخذ في علاج هذا الصنف عن

تأليف ماذكرنا من علله إن شاء الل ّٰه أما إذا حددناذكر علله فلا بد لنا من أن نخـبر بعلاجه فإذا تحقق عندك أن الإنسان حى فوجه علاجه بإذن الل ّٰه على أربعة ضروب من العلاج أما العلاج الأكثر

مغروق MS: عروق ١٢ السـڡـىـىـں MS: الشنتين ١٠ ىـٯـىـٮ MS: يقيت ٥ ىـعرض + MS : ما ٤

MS: الخضراء ١٥ عروق MS: عرق ١٤ ىـسـىـىـى MS: تستبى ‖ دسوروس MS: بديغوروس ١٣

من MS: ما ٢٢ ڡـيعـىـىـها MS: فيعبئها ‖ مـىـىـلـڡـور MS: نيلوفر ‖ الحصار appendix: the pseudo-galenic treatise 309

منه فهو علاج المشايخ ومن يسكن البلاد الباردة وعرض له الوجع في الشتاء فإذا كان كذلك فدواؤه بأن تأمر بصفيحة من فولاد ذراع في ذراع لها مقبض من خشب القيقب تسمى هذه الآلة بالرومية بالنوس وقد دهنت بدهن الخروع والجوز ⟨و⟩توضع على النار وتوضع منها قطعتان وتنفخ عليها بالمنافخ وقد أمرت أن يغلى من البابونج وورق الأ ترج وورق الغار وحب الخروع ٥ وحب البان فيطبخ طبخا شديدا ويجعل في آ بزن طويل وينوم فيه الوصيب ويكون الماء يغمره ما خلا رأسه ورجليه ويكون الماء حار⟨ا⟩ شديد⟨ا⟩ على غاية مما يمكن الجلوس فيه فإذا احمرتا الآلتان أخرجتا من النار ووضع في النار خلاهما فمسحـ⟨ـتـ⟩ا بلبد أو كساء ثم وضعت واحدة عند القدمين و⟨الأخرى عند⟩ الرأس بارزين مكشوفين لسترهما عن الوهج ويكون بين تلك الآلة وبينها في أول وضعه ذراع ثم تدنى الآلة عند بردها قليلا [39§] ثم أخرج الآلتين الآخرتين فافعل ١٠ بهما على قدر ذلك وقدمهما إلى القدمين أقرب من ذلك [41§] فإن رأيت القدمين واليافوخ قد عرقا ورشحا عرقا فانفخ في منخره وزن حبتين كندس مسحوق وحبة شونيز فإنه يقوم مع أول

عطسةإنشاءالل ّٰه [43§] وأما ⟨الـ⟩ـعلاج الثاني فلمن عرض له ذلك من الناس من أبناء أربعين سنة ممن قد غلبت عليه السوداء فأصابه مثل هذه العلة [45§] فدواؤه بإذن الل ّٰه بأن تأمر بهذا الرجل فيلبس غلالةكتان رقيقة وقلنسوة منها أعني من الغلالة وتلف قدماه في قطعة خرقة من ١٥ ذلك الجنس ثم خذ من الفربيون وزن أربعين درهما ومن الخربق الأسود والفيثمون من كل واحد خمسين درهما ومن الأسقولوفندريون وقاتل أبيه وشحم الحنظل من كل واحد وزن خمسين درهما ومن التين الحلواني الجيد وزن ألف درهم ومن شحم كلى البقر رطل ونصف ويدق من ذلك ما كان يابسا وينحل ما كان من الأدوية ما انذاب منها بزيتركابي ويجعل الشحم بزيت ركابي ويجعل الكل مرهما ثم يطلى على الغلالة بعد أن يطلى منه على بدنه وهو فا تر ويجعل منه على ٢٠ قدميه ورأسه ويدخل ذلك العائل أزجا لا سقف له خشبـ⟨ـيا⟩ ويوقد عليه بالطرفاء ويغلق الباب

فإنه ينتبه ويستيقظ بعد ست ساعات ونصف إن شاء الل ّٰه وأما ⟨الـ⟩ـعلاج الثالث فللشباب وقل من يصيبه ذلك فإن أصاب ذلك إنسانا فأردت علاجه فعالجه بإذن الل ّٰه بدهن البنفسج ودهن اللينوفر تقعده فيهما وهو فا تر ممكن حتى يبلغ إلى صدره ثم تحلب على رأسه لبن الأتن فإنه يبرأ

النار خلاهما ‖ الما MS: النار1 ‖ الاىـىـىاں MS: الآلتان ٧ منه MS: فيه ٦ بالـىـىـوس MS: بالنوس ٣

: ركابي ١٩ رحاى MS: ركابي ١٨ العوح MS: الوهج ‖ لا ىـسنزهما MS: لسترهما ٨ المارحلاه MS:

اصابه MS: أصاب ٢٢ السحم MS: الكل ‖ رحاى MS 310 appendix: the pseudo-galenic treatise

بإذن الل ّٰه [47§] وأما الصنف الرابع الذي للصبيان فإن علاج ذلك أن توضع عليهم المحاجم أو فصد الباسليق فإنهم يبرؤون على المكان إن شاء الل ّٰه تمت المقالة الأولى

هذه المقالة الثانية من كتاب تحريم الدفن وتسمى حكـىالـىـىـوىـىا

٥ بسم الل ّٰه الرحمٰن الرحيم

قال الحكيم [58§] قدذكرنا ما يعرض من قبل غلبة الدماغ والرطوبة التي كانت في مسالك الدماغ في النفيسة وهى المقالة الـكبرى وأكثر من يموت من البأس منها ونحن ذاكرون في هذه

المقالة بإذن الل ّٰه لعلة من دفن وهو حى من قبل وجع القلب وما يصل من وجعه وبخاره إلى الدماغ [60§] فكان الذي بدأنا به من أن أخبر أن هذه العلة تكون من ترادف المرة السوداءوكثرة غذائها ١٠ للقلب وتصيرها فيه فإذا غلظت منعت ريح الحياة من العمل فسمى ذلك الداء باليونانية همـىاس [64§] وعلامته أن صاحبه تذهب منه حالات الحياةكلها إلا اللون وحده فإنه يبقى لون الأحياء وفيه أيضا علامة أخرى أن شعره النابت على ظهر أصابع يديه ورجليه يقشعر ويقوم ⟨و⟩مما يستدل به على أنه حى عرق نابض يكون في لبته وعرق نابض تحت لسانه [67§] فإذا أردت علاج ذلك فمر بصاحبه فيقلب على وجهه ومر بمنديل كتان فيه ملح جريش ودخن وسخنه على النار

١٥ وخمر به شقـ⟨ـه⟩ الأيسر مما بين الـكتف والمرجع إلى فقار الظهر والمنكبين فإنه جيد بإذن الل ّٰه ثم اضرب بيديك إلى قفاه العظمـ⟨ـتـ⟩ـين اللتين تكشفان الـ⟨ـنـ⟩ـقرة ثم اغمزه غمزة شديدة إلى فوق

فإنه يقوم من ساعته إن شاء الل ّٰه [73§] وأما الوجه الثاني فمن قبل امتلاء العروق وتحرقها القلب فتغمر بذلك عروق الدم عروق الريح فيرجع جميع ريح الحياة التي في العروق تجري في البدن إلى القلب فإذا صارت إلى القلب تكاثفت فيه وبقى البدن بلا عمل ولا نبض ويبقى القلب بلا حركة ٢٠ لتكاثفها فيه [75§] وهذه العلة مما يشتكل على الأطباء حراق القلب وليس لها وجه يعرف به من قبل نبض عروق ولا غيره ويكون صاحبها كأنه ميت [77§] وعلامة صاحب ذلك إن تنظر إليه

.καρδιαλγία i.q > خرديالغيا corruptum esse apparet, fortasse legendum est حكـىالـىـىـوىـىا ٤ vox obscura همـىاس ١٠ .deest in codicibus Leiden/Paris حكـىالـىـىـوىـىا waǧaʿ al-qalb; vox

الـىـدن MS: القلب3 ١٩ حمد MS: خمر ١٥ .quae deest in codicibus Leiden/Paris appendix: the pseudo-galenic treatise 311

جار العروق مميلها سخن المجسة [79§] فإذا ٺثبتت فيه هذه العلامة فوجه علاجه أن تنظر إلى ظهر قدمه أو جبهته موضع السجود أو الصدغين فأى هذه المواضع رأيت فيها عرقا حارا متلونا كان أو غير متلون فشقه شقا طويلا فإن الدم ينبع منه فإذا خرج الدم أو بعده بقليل ضمرت العروق التي فيها الدم عن العروق التي فيها الريح فيجري الدم من القلب في جميع البدن فيحيى الرجل

٥ من ساعته إن شاء الل ّٰه [83§] وأما الوجه الثالث فيكون من قبل السقطة من الموضع المرتفع أو الغوصة الطويلة في الماء أو الصيحة الشديدة أو الضغطة الشديدة تصيب الإنسان فمن عادة ريح الحياة لا تصل مواضع الجسد إن غشى على صاحبها ثمانية وأربعين ساعة ولا سيما إن تقلصت شحمة أذنيه [87§] وعلامة صاحب ذلك أنه شبيه ⟨بـ⟩الميت يعلو وجهه غبرة وخضرة وتخضر أظفاره وتونى من يديه ولا ينبض من بدنه عرق أصلا إلا عرق واحد في باطن اللبة وعرق ١٠ في المنخر الأيسر ⟨إذا⟩ أدخلت اليد في أنفه [89§] والوجه في علاجه أن يزم على قفص ويجعل تحت القفص ما يرفعه من الأرض ذراعـ⟨ا⟩ ثم يبخر تحت القفص بالسندروس والأبهل وعيدان الجمسفرم اليابس أو الطرفاء تبخيرا شديدا وينضح من أعلاه بالخل والماء ويحبس نفسه ساعة بعد

ساعة ويرش وجهه ورجلاه بالماء البارد فإنه يفيق من ساعته إن شاء الل ّٰه فهذه الأعراض التي تعرض في القوة الحيا⟨تيـ⟩ـة التي تشبه بالموت وتشبه على العامة والجهال من الأطباء

١٥ هذه المقالة الثالثة من كتاب تحريم الدفن وتسمى باليونانية ڡـرىامـڡـىـررس

بسم الل ّٰه الرحمٰن الرحيم

قال جالينوس في هذا الكتاب [91§] قد فرغنا من المقالة الثانية التي تعرض في القوة الحيوانية فمثل للناس أنهم مرضى موتى فيدفنون أحياء [intra §9] وقد ينبغي لجميع الأطباء العلماء الذين يطلبون

٢٠ ما عند الل ّٰه ويرجون الدار الآخرة إذا ⟨حلوا⟩ بالموضع الذي تضيق فيه أنفسهم لأمر الأسقام والمعالجة من الأوصاب وتقلدوا ذلك أن يلزموا أنفسهم النصيحة للعامة والخاصة إن شاء الل ّٰه من

: اللبة ‖ يوٯـى MS: تونى ٩ السـٯـطه MS: الضغطة ٦ ىـعدها MS: بعده ٣ وممـىـلـىـها MS: مميلها ١ corruptum ڡـرىامـڡـىـررس ١٦ الجاوسـىـرڡـٮ MS: الجمسفرم ١٢ ىـىـرم MS: يزم ١٠ الالـىـه MS

ڡـرىامـڡـىـررس ὑπερβολῆς (gen.) i.q. ifrāṭ; vox > هوفربوليس esse apparet, fortasse legendum est

لاىـرا MS: لأمر ‖ ىـصـىـوا MS: تضيق ٢٠ .deest in codicibus Leiden/Paris 312 appendix: the pseudo-galenic treatise

أن الل ّٰه يسائلهم عما عملوا من أمور الناس وعما لم يعملوا مـ⟨ـمـ⟩ا يجب عليهم تفقده من أمور الناس فإن كان ذلك كذلك فقد يجب على المتطبب العالم إذا دخل بلدا لا طبيب فيه أن ينادى فيها ويكتب على حصنها أو ينقش في خله أيكم دفن ميتا مات له من غير حمى ولا علة لازمة قبل ثلاثة أيام تمضي له يكون ذلك اثنين وسبعين ساعةكاملة فقد قتله وقد دفنه حيـ⟨ا⟩ فإنه إذا فعل ٥ ذلك قضى الذي عليه وأعذر على الناس فمن فعل ذلك دخل عليه ثواب ذلك ومن لم يفعل ذلك كان هو قد أخرج الأمر من عنقه

[denuo §91] والآن فنأخذ فيما تركناذكره من أمر هذه المقالة إن شاء الل ّٰه إن الذي يعرض في الجنس من هذا الداء الذي يدفن فيه الإنسان حيا قد يكون من قبل الرعب أو الغم أو الفرح المفرط كل ما أفرط من ذلك فهو قاتل [95§] وقد ينقسم ذلك على وجهين أعني بذلك أن تكون ١٠ العلة تعرض للأصحاء من جهتين أما جهة فمن قبل الفزع والغضب وإتيان الشىء الذي قد أكير منه فإن القلب ينفتح لذلك فتشعل ريح الحياة عن البغتة إلى جميع الجسد وقد يكون من ذلك الموت الحقـ⟨ـي⟩ كثيرا [97§] والعلامة في أن ذلك موت أو ليس بموت أن ⟨من⟩ مات من هذه العلة أو من لم يمت لا بد من أن تشخص عيناه وتبقيان مفتوحتين فإذا أردت أن تعلم أهو ميت أم لا فمر بمصباح يؤتى به وأدخل الإنسان إلى بيت مظلم ثم قدم المصباح حيال وجهه وانظر ١٥ إلى نقش عينيه فإن رأيت مثال المصباح في ناظره متصور⟨ا⟩ فهو حى وإن لم ترهكذلك ووجدت الناظر بعينيه أخضر فإنه ميت [100§] وإن لم يكن ميتـ⟨ا⟩ فدواؤه إن كان الذي صيره إلى هذه الحال غمـ⟨ا⟩ فأمر بالضحك والسرور والصبوح وغير ذلك وإن كان من فرح فأمر بالصراخ والغم وما يشبهه وبالجملة يؤمر بضد ما كان منه علته فيحضر ويستعمل ثم يؤخذ حبل قنب فـ⟨ـيـ⟩ـشد به من قدميه إلى أعلى أضلاعه من فوق ومن رأس كتفيه إلى نصف صدره وتوضع بين كتفيه مرآة ٢٠ صينية وعلى صدره مثلها وتحزم بعمامة ويوضع بين يديه عود جيد مطرى يبخر به عند أنفه فإذا فرغ من ذلك أمر أهل ذلك اللهو وذلك البكاء فيخرجو⟨ن⟩ ويعملون في تلك الساعة بدفعة واحدة

بين يديه بشدة ورنين فإنه يعيش بإذن الل ّٰه [109§] وأما النوع الآخر فيكون من قبل أكل الطعام الذي لم يؤكل منذ زمان ما يكون عند الناس لا بد لهم منه مثل فقد الخـبز زمانا ثم أكله أو من قبل الجماع إن يفقد الإنسان الجماع زمانا ثم يجامع أو من قبل من يكون في المطابق والمحابس المظلمة

احق MS: حى ١٥ الفرح MS: الفزع ١٠ حـىـلها MS: خله ٣ ىـعلموا MS: يعملوا ١ appendix: the pseudo-galenic treatise 313

التي لا يرى فيها النور ثم يخرج إلى النور بدفعة فيتضح عينيه فهؤلاء تصيبهم هذه العلة التي دفنوا فيها أحياء [113§] ولذلك ⟨لـ⟩ـما أراد قرباس الملك أن يقتل تاطيوس الفيلسوف لم يقتله حتى احتال عليه وذلك الذي أشار عليه أسقلافيادس المتطبب فقال له هندس لي هذا المعدن فدخل يهندسـ⟨ـه⟩ وأمرهم أن يدخلو⟨ه⟩ في القرار تحت الأرض فدخلوا فيه سنة حتى أقبلوا راجعين ٥ وكان بينهم وبين الخروج شهر ⟨فـ⟩ـأمرهم إذا بلغوا ذلك الموضع أطفؤوا نارهم وأقبلوا في الظلمة وعمد الملك إلى باب الغار فسده ولم يدع شيئا من النور يدخله فلما صاروا إلى باب الغار حبسه عليهـ⟨ـم⟩ حتى إذا كان نصف النهار فتح عليهم المغار بغتة فلما نظروا إلى النور تساقطوا كلهموكانوا ثمانين رجلا وأما الفيلسوف فقعد وأطبق عينيه بيديه فشد عصابه وقعد حتى كان الليل فلما غربت الشمس فتح عينيه وقام إلى القوم فإذا الملك قد أحضر الناس ليعلمهم أن الفيلسوف في حسابه ١٠ لم يقتل وأنه مات فلما رأوه الناس قال لهم إنما ⟨أ⟩راد قتلي فاعلموا ذلك وقد سلمت ثم قام إلى من

تساقط منهم وأحيى ⟨مـ⟩ـنهم بإذن الل ّٰه ستين رجلا ومات الباقون فلم يقدره على قتله فإنما أردنا بذلك أن يعلمكم أن من الناس من يصيبه ذلك [115§] وعلامة من أصابه ذلك أنك ترى عينيه كأنها زجاج مدخن ووجوههم صفر وأرجلهم منتصـ⟨ـبـ⟩ـة مستوية الانتصاب [117§] وعلاج هؤلاء أن يبخروا بالدواء الذي يسمى الدارشيشعان وسويق الحنطة المطبوخ وقلامة الأظفار فإنهم

١٥ يقومون من ساعتهم إن شاء الل ّٰه

المقالة الرابعة من تحريم الدفن وتسمى باليونانية ورىاىـٯـىـطا

بسم الل ّٰه الرحمٰن الرحيم

قال جالينوس [119§] سأذكر ما يعرض في هذا الجنس الرابع من الأعراض من الأدوية المخدرة ٢٠ القاتلة ومن لسع العقارب والحيات وغير ذلك قال وتكون الآفة في ذلك على أربعة وجوه لها أربع

MS: أسقلافيادس ٣ ىالطوس MS: تاطيوس ‖ ڡـرىاس MS: قرباس ٢ ترا MS: يرى ١

علاحه MS: علامة ١٢ الـىـوم MS: القوم ٩ حـىـسهم MS: حبسه ٦ ان MS: لي ‖ اسفلاٯالس

-corruptum esse apparet, fort ورىاىـٯـىـطا ١٧ اوحههم MS: أرجلهم ‖ مدحى MS: مدخن ١٣

ورىاىـٯـىـطا ναρκωτικά (scil. φάρμακα) i.q. adwiya muḫaddira; vox > نارقوطيقا asse legendum est deest in codicibus Leiden/Paris. 314 appendix: the pseudo-galenic treatise

علامات في الجملة [121§] من ذلك ما كان من الأدوية المخدرة والباردة وعلامة من أصابه منها مثل هذا أنها تكون فوق السبات شبه الموت إلا أنه تكون العروق التي في باطن الإصبع الوسطى من اليدين تضرب ويكون صاحب هذه العلة منقلب الوجه في مضجعه إلى شقه الأيسر [123§]

وعلاجه بإذن الل ّٰه أن يؤخذ له من التين والزبيب ودهن السوسن من كل واحد جزء ومن ماء ٥ الباقلاء ومن ماء الحمص جزء ويغلى ذلك الماء والزبيب والتين ويصب عليه دهن السوسن ثم تمرخ به يديه ورجليه وتنقعان فيه وتضمد رأسه بالبابونج وإكليل الملك وتحلب عليه لبن الأتن وهو

مضطجع على نطع فإنه يقوم بإذن الل ّٰه [140§] وأما الوجه الآخر فمن قبل ما صب في البدن من السموم ⟨و⟩من اللسع يبول أصحابها دمـ⟨ا⟩ [142§] وعلامة من أصابه ذلك أن أسنانه تصطك وعصبه ينتفض ويديه ورجليه ترشحان ثم يسكن رشحهما وتصفران وتدق آنافهم وتنجحر أعينهم ١٠ [144§] وعلاجهم أن يؤمر بلبن الأتن فيحلب في قوارير كثيرة ثم تسخن في تنور دفيء حتى إذا سخنت وهم أن ينعقد أخرجت من التنور وصيرت في مركز وألقى على كل قارورة رطل عسل وضرب اللبن بالعسل ثم غمس المريض فيه ومرخت أسفل قدميه أشد المرخ كلما مرخت أسفل قدميه تحلل عنه حتى تنفتح عيناه و⟨يـ⟩ـنظر فكلما برد اللبن فزد عليه اللبن ⟨الـ⟩ـمطبوخ

أيضا فإنه يسكن بإذن الل ّٰه ويبرأ ويقوم ولا حول ولا قوة إلا بالل ّٰه [187§] وأما الجنس الآخر ١٥ فيكون من قبل النوم وذلك أن يكون الإنسان شديد الملأة من الدم أو الطعام أو من بعض الأشياء الرطبة فيثقل ذلك على طباعه وينام على جنبه الأيسر بعد أكله بساعة فتميل الأطعمة والـكيموسات على القلب فينحنى حجاب القلب من المجرى لانضغاط الحجاب بذلك الغلظ والطول فإذا استيقظ الإنسان لم ينتبه [189§] وأعلام ذلك إن تنظر عروق الإنسان ممتلـ⟨ـئـ⟩ـة والعروق

التي تحت لسانه نابضـ⟨ـة⟩ فدواؤه بإذن الل ّٰه فتح العروق من ساعته فإذا خرج منهـ⟨ا⟩ الدم فضع ٢٠ على صدره خرقة مطلية بشونيز وحلتيت وفربيون وشحم الحنظل فإنه ينفعه بإذن الل ّٰه من ساعته ويبرأ إن شاء الل ّٰه [190§] ويكون النوع الرابع من هذه العلل من قبل الأدوية التي تطلى على الجسد من ظاهره سيما على جمجمة الرأس والصدر والجنبين الـ⟨ـلـ⟩ـذين ⟨يـ⟩ـسميان اڡـحوىـس فإن

يؤمر ١٠ ذلك + MS : علامة ‖ القول MS: يبول ٨ السـىـرم MS: السوسن ٥ مـىـٯـله MS: منقلب ٣ vox اڡـحوىـس ٢٢ الى + MS : تنظر ١٨ ىـىـلك MS: بذلك ١٧ هـݦـت MS: هم ١١ ىـوݥـم MS:

.πλάγιος i.q > أفلاجيوس obscura quae deest in codicibus Leiden/Paris; fortasse legendum est

ǧanb. appendix: the pseudo-galenic treatise 315

هذه الأدوية ربما حافت على القوى النفسانية والحيوانية فكان منها نحو ماذكرنا [195§] فمما يجب على صاحب تلك العلة إذا نظر إليه الطبيب أن يطلى على رأسه وجميع المواضع بذلك الدواء الذي يسمى المثروذيطوس الأكبر الجيد والدواء الذي يسمى الشيلثا ويسعط من أيهما كان بوزن حبة

بماء الجمسفرم ويطلى بماء الحمص والعسل إن شاء الل ّٰه [193§] واعلم أن علامة من عرض له هذا ٥ الداء مماذكرنا من الأدوية أن كل شىء منه يموت إلا يديه فإنهما تكونان حارتين فإن كانت اليدان باردتين فالمس تحت الجنب الأيسر فإن رأيته سخنـ⟨ا⟩ فهو حى وإن رأيته بارد⟨ا⟩ فهو ميت

وأما إذا فرغنا من المقالة الرابعة من كتاب تحريم الدفن فقد بلغنا ما يحتاج إليه من أمره في الأحياء فنريد الآن أن نفى من الأشياء ونجتذب منها فخذ من أصابه الهدم فأهدم عليه بيت فسلم تحت خلوط فيه أو تحت سقف أو حبسه فقد ينبغي معه سلم في كل وقت في بيت خانق فدواؤه ١٠ من دهن اللوز الحلو فإذا صار إلى ذلك الذي اخترنا لم يكن من فعاله إلا الاستنشاق من الدهن

ويصب في فمه إن شاء الل ّٰه ومثل الجفل في الغرقى بأن يجعل الإنسان القائمة في حائفى خصيته ويغمرها حتى تغرقان وتكونان مضغوطتين ⟨و⟩أنهى من رجليه حتى إذا صارت في قرار الماء هبط خصيتيه من أصلهما هبطا شديدا فأخذ يديه ووضع الأخرى في منخريه ومشى في أرض الماء حتى يخرج من الجانب الآخر وإن كان مخوفـ⟨ا⟩ يوضع لأقرب لبطه عمقا أشبه بها في رجليه

١٥ وهو خلف قيد به فإنهكلما غمر حلقه واختنق لم يرسب في الماء إن شاء الل ّٰهومثلالنارمنشدعلى بطنه وعضده الحشيشة التي تسمى شجرة الـىادروں لم تحرقه النار وإن وقع فيها فقد فعلنا ما يحتاج إلى تنبيه في هذا الأمر فينبغي لقارئ هذا الكتاب أن يتخذه أصلا ويقرأه على الناس ولا يمنعهم إياه

خاىـٮ MS: خانق ٩ الحواىـسـڡـرم MS: الجمسفرم ٤ الساڶـه MS: الشيلثا ٣ ذلك MS: تلك ٢ vox obscura quae deest in الـىادروں ١٦ عمنى MS: عمقا ١٤ الاسـىـسساڡ MS: الاستنشاق ١٠

ἅλιμον, frutex dicitur ab aliquis arabicae > أليمون codicibus Leiden/Paris; fortasse legendum est

ġaḍā qui habet lignum durum lente flagrans (cf. DiDi 2/143f. no. 60). 316 appendix: the pseudo-galenic treatise

[intra §3] فإنا نأخذ على الناس عهدا لا يكتمون هذا الكتاب ولا كتاب الميامر في الأطعمة لحاجتهم إليها في كل وقت

واعلموا أن من الناس من تعرض لهم هذه العلة والعلامات فيموتون ومنهم من يعرض له ذلك

فتصيبه هذه الآفة الشبيهة بالموت والفرق بين الحالتين ماذكرنا من العلامات فاعرفه إن شاء الل ّٰه

٥ تم كتاب تحريم الدفن

بعون الل ّٰه وتو⟨فيقـ⟩ـه وسلم تسليما كثيرا b Version β MS Paris Bibliothèque Nationale 6734; fols. 26b–28b; 12th/18th century; unvocalized, largely undotted, cursory, almost stenographic Nasḫ; incomplete. VajIG 659 s.v. Taḥrīm (the fragment is also available online at: http://gallica .bnf.fr/ark:/12148/btv1b52503104j/f58.image.r=tahrim).

⟨بسم الل ّٰـ⟩ـه الرحمٰن الرحيم كـ⟨ـتا⟩ب جالينوس الذي سماه تحريم الدفن قبل أربعة وعشرين ساعة ١٠ وأقصاه ⟨اثنـ⟩ـين وسبعين ساعة

قال جالينوس [1§] إنني وضعت كتابي هذا في أربع مقالات أحدها فيمن دفن من الإغماء والأخرى فيمن دفن من وجع القلب والثالثة فيمن دفن ⟨و⟩هو حى من الغم المفرط والفرح المفرط أو الرعب المفرط والرابعة فيمن دفن وهو حى من قبل الأدوية المخدرة المحسرة وهو الشبيه بالنوم

titulus arabicus operis Galeni Περὶ συνθέσεως φαρμάκων τῶν (ܡ焏ܡ犯ܐ) المَيامِر ‖ لم + MS : فإنا ١

κατὰ τόπους quod non tractat nutrimenta (aṭʿima) sed vero remedia composita (cf. UllMed 48 no. 50a); certe hic intenditur Περὶ τροφῶν δυνάμεων i.q. Kitāb fī l-Aṭʿima. appendix: the pseudo-galenic treatise 317

المقالة الأولى من كتاب تحريم الدفن فيمن دفن من الإغماء

[4§] إنه قد تعرض في الدماغ ⟨أ⟩ربعة أنواع من الأعراض يكون منها أربع علل شبيهـ⟨ـة⟩ بالموت وقد دفن كثير من الروم أولادهم ونساءهم ومماليكهم فيها أحياء لعجلتهم بدفنهم قبل ٥ وقت إقامتهم منها [10§] فأما أحد هذه العلل فعلة يقال لها فـىـفيفـىـطيسا وهى علة تكون في غلافات الدماغ من الفضول الغليظة اللزجة تنحدر في مجار يقال لها الحسية عند تكاثفها في الدماغ فيكون منها الإغماء الشبيه بالموت [15§] وقد يكون الإغماء ضروبـ⟨ا⟩ كثيرةكل ذلك يكون مع النفس ونبض العروق وذلك لما كان من الإغماء في نفس الدماغ فإنه يثقل الدماغ فيصيب الإنسان منه الإغماء يمكث الستة الأيام والسبعة لا يعقل ولا يأكل ولا يشرب وتكون عروقه ١٠ يابسة ونفسه يتحرك ⟨و⟩هذا جنس من الإغماء يسد مسالك القوة النفسانية التي للحواس [20§] والقوة التي بين ⟨القلـ⟩ـب والدماغ فتذهب الحواس ويكون معه عرض آخر وهو الذي ⟨يـ⟩ـثبت عندي أنه ⟨مو⟩ت وذلك العرض يخرق حجب الصدر وتمتد العروق في القلب ⟨إذا توا⟩لت تلك المواد على مجاري العصب ⟨و⟩جذبت العصب والعروق وامتدت ولا يكون للقلب حركة البتة لـكن تكون الحرارةكامنة فيه وإنما ذهبت ⟨الحركة لسكـ⟩ـون القوة التي ٺتصل إلى النفس من فقار الظهر ١٥ الخامس فلما لم يكن ⟨للنفس⟩ فعل وامتدت عروق القلب فلم يكن لحرارة القلب نافخة تحركها فخمدت حرارة القلب واستكنت في باطنه فظن الجاهل من العامة والأطباء لما رأوا المريض على تلك الحال والهيئة أنه ميت لا محالة فدفنوه [23§] وسأذكر علامة من يعرض له ذلك وهو أن هذه العلة أكثر ما تعرض للمشايخ أبناء السبعين إلى الثمانين لا سيما إن كانت طبائعهم البرد والرطوبة ولمن كان منهم يسكن البلاد الباردة وفي الشتاء ويعبث بالأطعمة الرطبة ومن الشباب أصحاب الباه ٢٠ وساكني البلاد الحارة وأصحاب الفضول الغليظة إذا تركوا النفض زمانا [29§] فأما عند وقت أخذ هذه العلة فيعرض لأصحابها شخوص العينين وذهاب السواد وامتداد الحاجبين ويبس الجبهة

vox obscura substituitur in codicibus Leiden/Istanbul فـىـفيفـىـطيسا ٥ .MS sic : مماليكهم ٤

١٢ .ἐπιληψία > هفيليفسيا videlicet ἀποπληξία; fortasse hic emendandum est أفولخسيا cum

١٩ لعروٯ MS: لحرارة ١٥ ⟨…⟩ لعـلـٮ+ MS : امتدت ١٣ امـىـداد MS: تمتد ‖ .MS sic : عندي

.MS sic : الباه 318 appendix: the pseudo-galenic treatise

وحدة الأنف وتقلص شحمة الأذنين وانقطاع النفس وذهاب نبض العروق واسترخاء القدمين وميلها في الإنسان نحو الأرض على هيئة أرجل الموتى وانقباض الشنتين وتقلص القضيب وهذه حالاتهم مثل حالات الموتى وذلك مع الاستلقاء والتمدد [31§] فأما العلامات التي تدل على أنهم أحياء أو موتى فإن هذا الضرب يكون من أربع مواضع من البدن أحدها عرو⟨ق⟩ بين البيضتين ٥ وزيح الإحليل عند تقلصه وهى عروق نابضة وزعم بديغورس أنها لا تسكن من النبض والحركة إلا عند الموت الحقيقي وهذه العروق خفية الاستنار⟨ة⟩ لا تظهر إلا بالغمز الشديد المعتمد عليه ومنها عرق آخر وهو أن يمسح الطبيب إصبعه بدهن الجنطيان أو بدهن نيلوفر ويدخل إصبعه الوسطى في دبره فيعبئها بمقدار النصف أو الثلثين ويدعها حتى تسكن حركتها فإن وجدت تحت إصبعك مما يلي الظهر عرقـ⟨ا⟩ نابضـ⟨ا⟩ في مستبطن الفرج فإنه يدل على أنه ⟨حى⟩ وإن لم يكن ١٠ ذلك فقد قضى والموضع الثالث عرق يلي الحالب والإحليل إذا غمز غمزا شديدا أحس الإنسان فيه مثل لهب النار فإن رأيت ذلك يضرب جيدا بالغا ⟨وإلا فـ⟩ـلا وأما العلامة الرابعة فإن تأمر بأن يقلب المريض على وجهه فإن رأيت كفيه ⟨قد⟩ انقلبت ⟨و⟩وجهها على ظهره وتكون أظفاره شرقة اللون فإن كان كذلك فهو ميت وإن لم يكن فلا [37§] وأما العلامات لهذا العرض فقد أخبرناها والآن نأخذ في علاج هذا الصنف ⟨مـ⟩ـع تأليف ماذكرنا من علله أما الآن فقد ابتدأت ١٥ بذكر العلاج فإذا تحقق عندك ⟨أ⟩ن الإنسان حى فوجه علاجه على أربعة أضرب أما العلاج الأول منه وهو علاج المشايخ ومن ⟨يـ⟩ـسكنالبلادالباردةفعرضلهالوجعفيالشتاءفإذاكانكذلك فدواؤه أن تأمر بصفحة من حديد فولاذ ذراع لها مقبض من خشب القيقب تسمى هذه الآلة باليونانية بالنوس وقد دهنـ⟨ـت⟩ بدهن الجوز وتوضع الآلة في النار وينفخ عليها ⟨بـ⟩المنافخ وقد أمر⟨ت⟩ أن يغلى البابونج وورق الأ ترج وورق الغار وحب البان وحب الخروع ويطبخ طبخا ٢٠ جيداويتخذآبزنطويلوينومفيهالوصيبويكونالماءيغمرهماخلارأسهوأرجلهويكونالماء حارا على غاية الحرارة ويطول المكث فيه فإذا احمرت الآ⟨لـ⟩ـتان أخرجـ⟨ـت⟩ من النار ووضع في النار آلتان ⟨بدلها⟩ فمسكها باليد بكساء ثم وضعت واحدة عند القدمين وواحدة حيال الرأس وتكون القدمان بارزين مكشوفين ⟨لـ⟩ـسترهما عن الوهج ويكون بين تلك الآلة وبينها في الأول

: عرق ٧ عروٯ الـىـصـىـىـں ورىـح + MS : زيح ٥ الشـٯـىـىـں MS: الشنتين ٢ حدد MS: حدة ١

: عليها ‖ ىالـىـىـوس MS: بالنوس ١٨ الحـىـطاٮ MS: الجنطيان ‖ العلـىـل MS: الطبيب ‖ عروٯ MS

الاله MS: آلتان ٢٢ احلـىـله MS: أرجله ‖ ىـٯـوم MS: ينوم ٢٠ ڡـى + MS appendix: the pseudo-galenic treatise 319

ذراع ثم تدنى الآلة عند بردها [39§] ثم أخرج ⟨ا⟩لآخرتين ⟨و⟩تفعل بها على قدر الآ⟨لـ⟩ـتين الآخرتين وقدمها إلى القدمين لتقرب من ذلك [41§] فإذا رأيت ⟨القـ⟩ـدمين واليافوخ قد عرقا أو رشحا عرقا فانفخ في منخره وزن حـ⟨ـبتيـ⟩ـن كندس مسحوق ووزن ⟨حبة⟩ شونيز فإنه يقوم مع أول عطسة [43§] وأما العلاج الثاني ⟨فـ⟩ـلمن عرض له ذلك ⟨من النا⟩س وهو من أربعين سنة ٥ ⟨مـ⟩ـمن قد غلب عليه المرة السوداء فأصابه هذه العلة [45§] فمداوا⟨تـ⟩ـه ⟨تلبيس غـ⟩ـلالةكتان رقيـ⟨ـقـ⟩ـة وقلنسوة منها وتلف قدماه في خرقة من ذلك الجنس ثم يؤخذ من ⟨الفربيون⟩ أربعين ⟨د⟩رهمـ⟨ا⟩⟨و⟩الخربق الأسود والأفيثمون خمسين ⟨و⟩أسقولوفند⟨ر⟩يون وقاتل أبيه وحنظل ⟨مـ⟩ـن كل واحد وزن خمسين درهما ومن التين الحلو الجيد وزن ألف ⟨د⟩رهم ومن شحم البقر وزن رطل ونصف تدق الأدوية ما كان يابسا وتداف بزيت ركابي ويجعل مرهما ثم يطلى على ١٠ تلك الغلالة بعد أ⟨ن⟩ تحرق عليه وهو قائم ويجعل على قدميه ورأسه ويدخل أزجا لا سقف له خشبـ⟨ـيا⟩ ويغلق عليه الباب ويوقد تحته الطرفاء فإنه ينتبه ويستيقظ في ست ساعات ونصف وأما علا⟨ج⟩ الثالث وهو الشاب فإن أصاب إنسانا ذلك فعلاجه أن ينقع بدهن بنفسج ودهن لينوفر ويقعد فيه حتى يبلغ إلى صدره ثم يحلب على رأسه لبن الأتن فأ برأه [47§] فأما النوع الرابع الذي للصبيان فعلاجهـ⟨ـم⟩ أن توضع عليهم المحاجم ويفصد لهم الباسليق فأ برأهم على المكان

١٥ المقالة الثانية فيمن دفن وهو حى من قبل وجع القلب وما يصل منه إلى الدماغ

قال جالينوس [58§] قدذكرنا علة الدماغ وما يعرض من أجلهـ⟨ا⟩ والرطوبة التي تسد مسالـكه وهى المقالة الـكبرى وأكثر من يموت لعلة الدماغ [60§] وكان الذي بدأنا به بأن أخبرنا أن هذه ٢٠ العلة تكون من ثلاثة أنواع أحدها يكون من ترادف المرة السوداء وكثرة غذائها للقلب وتصيرها فيه غليظـ⟨ـة⟩ [58§] وكثير ⟨من⟩ دفن وهم أحياء من قبل وجعه وما وصل إليه ويرتفع من بخاره إلى الدماغ [60§] والمرة السوداء بغلظها تمنع ريح الحياة من العمل فيظهر هذا المرض [64§] وعلامة ذلك أن صاحبه تذهب منه حالات الحياةكلها إلا اللون وحده فإنه يبقى لون الحياة وفيه

MS: الدماغ ١٩ فاىـ●ـىـىـروا MS: فأ برأهم ١٤ فاىـ●ـىـىـرا MS: فأ برأه ١٣ ڡـرىـٮ MS: بزيت ٩

ڡـىـه + MS : الحياة2 ٢٣ مـں + MS : تمنع ٢٢ حلو + MS : و1 ٢١ الـٯـلـٮ 320 appendix: the pseudo-galenic treatise

علامة أخرى أن شعره النابت على ظهر أصابع يديه ورجليه يقشعر ويقوم ومما يستدل على أنه حى عرق نابض في لبته وعرق نابض تحت لسانه [67§] إذا أردت علاج ذلك فمر ⟨بـ⟩ـأن يقلب العليل على وجهه وخذ ملحـ⟨ا⟩ جريشـ⟨ا⟩ ودخن فأسخنه على النار ودعه في خرقةكتانوكمد به

الشق الأيسر مما بين الـكتف والمرجع إلى فقار الظهر والمنكبين فإنه يتحرك بإذن الل ّٰه ثم اضرب بيدك ٥ إلى قفاه العظمين اللذين يكشفان النقرة ثم اغمزه غمزا شديدا إلى فوق فإنه يقوم من ساعته [73§] والوجه الثاني من قبل امتلاء يعرض في العروق وتحرقها في القلب فتغمر بذلك عروق الدم عروق الريح فيرجع منه جميع روح الحياة التي في العروق وتجري في البدن إلى القلب فإذا صارت إلى القلب تكاثفت ⟨فيه⟩ وبقى البدن بلا عمل ولا نبض فيبقى القلب بلا حركة لتكاثفها فيه [75§] وقد تشكل هذه ⟨العلة⟩ على الأطباء جدا وليـ⟨ـس لها⟩ وجه يعرف به من قبل نبض عروق ولا ١٠ غيره ويكون صاحبها كأنه ميت [77§] وعلامة صاحب ذلك إن تنظـ⟨ـر إليه⟩ كانت العروق ممتلئة وهو سخن المجسة [79§] فإذا رأيت هذه العلامات فوجه علاجه أن تنظر إ⟨لى ظهر قدمه⟩ وجبهته موضع السجود والصدغين أى هذه المو⟨ا⟩ضع فإن رأيت فيها عرقا ملتويا أو ⟨غير ملتو⟩ فشقه شقا طويلا فإن الدم ينبعث فإذا خرج الدم من العروق ضمرت العرو⟨ق الدموية عن⟩ الريح

⟨ويجري⟩ من القلب في جميع البدن فيحيى العليل بإذن الل ّٰه [83§] وأما الوجه الثالث فيكون من ١٥ قبل السقطة من المواضع المرتفعة أو الغوصة في الماء والصيحة الشديدة ٺتعب الإنسان فإذا ناله ذلك لم تصل ريح الحياة إلى جميع بدنه فغشى عليه ثمانية وأربعين ساعة [87§] وعلامة صاحب ذلك أنه تعلو على وجهه صفرة ⟨و⟩خضرة وغـ⟨ـبـ⟩ـرة ⟨و⟩تخضر أظفاره ولا ينبض من بدنه عرق أصلا إلا عرق واحد في باطن لبته وعرق في المنخر ⟨الأ⟩يسر إذا دخلت الإصبع في أنفه [89§] والوجه في علاجه أن ينوم على قفص مرتفع عن الأرض قدر ذراع ⟨ثم⟩ يبخر تحت القفص بالأصف ٢٠ والسندروس وعيدان شجرة الجمسفرم والطرفاء تبخيرا شديدا فإذا ينحى ⟨فينـ⟩ـضح من أعلاه بالخل والماء ساعة بعد ساعة ويرش على وجهه ورجليه الماء البارد فإنه يفيق من ⟨سـ⟩اعته فهذه الأعراض التي تعرض في القوة الحيوانية ⟨وهى⟩ تشبه الموت وتشبه على العامة وعلى جهال الأطباء

في ١٤ عمادل MS: فإذا ‖ ڡـىـعرص MS: فيرجع ٧ ڡـىـعرص MS: فتغمر ٦ ڡـٯار MS: قفاه ٥ sive laṣaf (vulgo kabar < κάππαρις) est nomen arabicum َأ َصف١٩ ليته MS: لبته ١٨ و MS:

الحاوسـىـم MS: الجمسفرم ٢٠ .(quod designat fruticem Capparis spinosa (cf. DiDi 2/322f. no. 156

الـىارىـص ىـم MS: الماء1 ٢١ appendix: the pseudo-galenic treatise 321

⟨المـ⟩ـقالة الثالثة

قال جالينوس من دفن ميتا من ⟨غير⟩ حمى ولا علة لازمة قبل أن يمضي له اثنان وسبعون ساعة فقد دفنه حيا [91§] والذي يصيب الإنسان منه هذا النوع حتى يكون كالميت ربما كان من قبل الرعب ⟨و⟩الهم أو الفرح المفرطوكل ما أفرط من هذه الأنواع فهو قتال [95§] وقد ينقسم ٥ ذلك على وجهين أعني بذلك أن تكون العلة تعرض للأصحاء على جهتين أذكرهما قال جالينوس [91§] قد فرغنا من المقالة الثانية من هذا الكتاب منذكر الأعراض التي تعرض للقوة الحيوانية فلتمثل للناس صفة القوم الذين تصيبهم هذه الأعراض حتى يدفنوهم موتى ⟨و⟩هم أحياء فنقول

[intra §9] قد ينبغي لجميع الأطباء الذين يطلبون ما عند الل ّٰه إذا بلغوا الدرجة ⟨التي تنـ⟩ـبغي لهم أن ينصبوا المداواة للأسقام ويتقلدوا ذلك أن يلزموا أنفسهم النصيحة للعامة والخاصة فيما تقلدوا ١٠ من أمور الناس ويجب على الطبيب العالم التقي إذا دخل إلى بلدة ليس ⟨فيـ⟩ـها طبيب عالم أن ينادى إلى أى رجل دفن رجلا مات فجأة من غير علة أصابته قبل أن يمضي له اثنان ⟨وسبـ⟩ـعون ساعة فقد دفنه حيا فإذا فعل ذلك فقد فعل ما يجب وأنذر الناس وأخرج الأمانة من رقبته [denuo §91] وينبغي أن نأخذ فيما تركناذكره من هذه المقالة [95§] والذي يعرض من هذا الداء يعرض على جهتين إما من قبل ⟨الفرح⟩ وإما من قبل الغم والفزع والغضب وذلك أن القلب ١٥ ينفتح لذلك فتمتنع ريح الحياة من النفوذ ⟨إلى جميع⟩ الجسد وقد يكون من ذلك الموت الحقيقي [97§] والعلامة هل ذلك هو ميت أو غير ميت أن من ⟨مات من⟩ هذه العلة أو لم يمت لا بد له من أن تشخص عيناه وتبقيان مفتوحتين فإذا أردت أن تعلم أهو ميت ⟨أم لا فمر بـ⟩ـمصباح يؤتى به وأدخل العليل بيتا مظلمـ⟨ا⟩ ثم قدم المصباح حيال وجهه وانظر إلى نقش عينيه قال ⟨فإن رأيت مثال المصـ⟩ـباح في ناظره مصور⟨ا⟩ فهو حى وإن لم تر ذلك ووجدت الناظر بعينه أخضر فهو ٢٠ ميت [100§] فإن لم يكن ⟨ميتا فدواؤه إن⟩ كان الذي أصابه من الغم إحضار الملاهي بحضرته وإظهار السرور وإن كان من ⟨الفرح فمر بالغم⟩ والصراع وما أشبه ذلك وبالجملة يؤمر استعمال ضد ما كانت علته ⟨منه⟩ ثم يؤخذ حبل ⟨…⟩

est حبل ٢٢ .MS sic : الصراع ٢١ ⟨…⟩ـصوا من الدم + MS : الخاصة ‖ ىـىـىـصـىـو MS: ينصبوا ٩ ultima vox folii 28b, deest conclusio operis. 322 appendix: the pseudo-galenic treatise

Plates

plate 5 MS Istanbul Ayasofya 3724, Taḥrīm ad-dafn (fol. 140a) appendix: the pseudo-galenic treatise 323

plate 6 MS Paris Bibliothèque Nationale 6734, Taḥrīm ad-dafn (fol. 26b) 324 appendix: the pseudo-galenic treatise

2 The Hebrew Recension (by Gerrit Bos)

This edition of pseudo-Galen’s On the Prohibition of Burial before Seventy- Two Hours in the Hebrew translation by Judah ben Solomon Alharizi is a supplement to Oliver Kahl’s editions of the Arabic translation of the same text, both as it features on its own (pp. 306–316 and 316–321 above) and as it is part of the commentary by ʿUbaidallāh Ibn Buḫtīšūʿ (pp. 36–251 above). ∵

The well-known Hebrew poet and translator Judah ben Solomon Alharizi (1165–1225CE) translated the Arabic version of the pseudo-Galenic treatise1 possibly around the year 1200,2 at the request of the physician Maestro רוצקסוניילאגלהרובקהרוסארפס Bonafos. The Hebrew title of the treatise is Book on the Prohibition of Burial before“ תועשםיתשוםיעבשםרטירושאהעשוי Seventy-Two Hours by Galen (in a) Summary by [Bokht] Yeshuʿ the Syrian”,3 للاديبعديعسيبأخيشلاريسفتسونيلاجلنفدلاميرحتباتك ّٰه reflecting the Arabic title (The book Prohibition of Burial by Galen (in a“ للاديبعنبليربجنب ّٰ عوشيتخبنبه Commentary by the master Abū Saʿīd ʿUbaidallāh ibn Ǧibrīl ibn ʿUbaidallāh ibn Buḫtīšūʿ” as it appears at the beginning of the work (cf. pp. 36f. above);4 however, whether original or added by a later hand, the Hebrew designation is likely to be corrupt, as it pretends to be a translation of the commentary by ʿUbaidallāh while in fact it only covers the pseudo-Galenic treatise itself.5 Alharizi’s translation is extant in three manuscripts:

(1) MS Vatican Urbinati ebr. 41 (siglum V); fols. 136a–139a. The manuscript was copied in a Sephardic semi-cursive script in the city of Bologna in the year 1422 and ends at §117.6

1 For Alharizi’s bio-bibliographical details see MirḤa passim; for his translation of the pseudo-Galenic treatise see StÜb 656f. no. 11, StVer 1/90f. no. 7(5) and StFar 153 ad note 2. 2 Cf. StÜb 657. 3 HMVat 625 no. 6 reads the name as “Jesus the Syrian”, StVer 1/90 as “Joscha der Syrer”. .means commentary rather than summary or abbreviation ريسفت Note that the Arabic word 4 5 The authenticity of this treatise was, incidentally, refuted early on by Maimonides, cf. p. 11 above. 6 Cf. HMVat 624. appendix: the pseudo-galenic treatise 325

(2) MS Berlin Or.Fol. 1057 (siglum B); no foliation. The manuscript was copied, possibly from theVatican codex,7 in the 15th century in a square Sephardic script and ends, just like the latter, at §117.8 (3) MS Leeuwarden Tresoar Fr. 23 (siglum L); no foliation. The manuscript was copied in the 15th or 16th century in an Ashkenazic semi-cursive script,9 and while it suffers from several mistakes and omissions, possibly due to fading ink, it is more complete than the two previous manuscripts, featuring additional material (§144) and a formal ending (part of §196). More importantly, it offers some unique (and correct) ש״כו 23§ ; תועש where BV have مايأ for םימי readings—for example, §15 هتمالعو for ילוחההזתואו which is not translated by BV; §64 اميسالو for which are ׳ב and §41 בלה 187§ ; תמה 87§ ; ילוחההזםלואו where BV have where BV read םישנאהלכל 195§ ; ׳ח where BV read ׳ו missing in BV; §113 . جنوبابلا for עובעבאה where BV read גנובאבה or §37 ; םישנאלכל

Generally, the order of the Hebrew translation parallels that of its Arabic Vorlage, with the exception of (part of) §3710 through to §47, and §§89, 117 and 144. In his introduction Alharizi complains about the corrupt state of the Ara- bic Vorlage and states that it should not have been translated at all, seeing that it is rather unworkable; he adds that he only did so because Maestro Bonafos insisted upon it. He also remarks that he added Arabic text (problematic terms?) in the margins, but marginal Arabic terminology is missing from the extant manuscripts, with the exception of two transliterated terms in the Vatican manuscript11 and one explanatory note in the Leeuwarden manuscript.12 Alharizi’s translation was not widely distributed and did not enjoy lasting popularity, as it only survives in three copies and left no trace in subsequent literature.

, וצצורתי in V as ( וצוכתי .scil) וצורתי See for instance §83 where B mistakenly interprets 7 which does not make any sense in this context. 8 Cf. StVer 1/90f. and NeuHa 90f. 9 Cf. StÜb 657 and AKHeb 80 no. 893. 10 Thus, §37 features twice in the translation—the first part follows upon §31, the second part follows upon §195 (after the actual conclusion of the treatise). and in §31 apud ʿUbaidallāh it ,( فالغ for) ףאלע׳ע In §10, V adds the marginal note 11 ףאלע׳ע in the same §10, the marginal ;( جرشلا for) גרשאלא׳ע adds the marginal note .that could not be identified ( ןמחלא ) is followed by a second lemma .(م راج .i.q) םרחמ as םירבעמ In §10, L explains the term 12 326 appendix: the pseudo-galenic treatise

The cold reception which this translation encountered seems to be due to a number of factors. First, there is the problem of the corruption of the Arabic Vorlage, which made it virtually impossible for Alharizi to provide a correct, sensible translation. A few examples may suffice to illustrate the difficulty for a reader to understand this text properly: expressions such as םיקרועהתחיתמשבחיוהזחהםורקבהזוהרקיו beginning of §20),13) םישוחהרצבהב תחתאצמיםאו 15,(20§) אל והממחישרבעמבלהםוחלהיהי 14,(20§) בלהיקרועל״ר םיקרועהיולממינשהו 16,(31§) ךשאהךרואבבגהדצמקפודקרועלומאוהשהממועבצא 18,(73§) הקיפדוהשעמילבםינפלאםיקרועברשאתויחהבושיו 17,(73§) בלבםערקהו -may have been hard to under 19(187§) רכזנהץלחהלםיריחנלםייחהחורבכעתיו or stand correctly. This holds especially true for corrupted names of medical ןמש 22,(45§) ףטנה 21,(45§) םורטלה 20,(41§) וכרוכ ingredients, for example and 89).24 Abbreviations also seem to have 45§§) ןוירמט or 23,(45§) יבאנר

كلاسمدسيءامغإلانمسنجلااذهو :Cf. end of §15 and beginning of §20 apud ʿUbaidallāh 13 this breed of coma“ غامدلاوبلقلانيبيتلاةوقلاكلاسمدسيوساوحلليتلاةيناسفنلاةوقلا obstructs the passageways of the psychical faculty which is (responsible) for the senses | and it obstructs the passageways of the faculty which (courses) between heart and brain”. -this symp“ بلقلاقورعددميوردصلابجحطغضيضرعلاكلذو :Cf. §20 apud ʿUbaidallāh 14 tom compresses the midriff and dilates the cardiac blood vessels”. and as there is no more“ اهكرحتةخفانبلقلاةرارحلنكتملاملف :Cf. §20 apud ʿUbaidallāh 15 air-pump to fan the (innate) heat”. جرشلانطبتسميفضبانقرعرهظلايلياممهعبصإتحتدجونإف :Cf. §31 apud ʿUbaidallāh 16 “if underneath his finger, towards the spine, he finds a pulsating artery in the depth of the anus”. رمغتفبلقلايفاهقرحتوقورعلايفءالتمالبقنمفيناثلاهجولاامأو :Cf. §73 apud ʿUbaidallāh 17 as regards the second cause (of cardiac coma), this is due to“ حورلاقورعمدلاقورع a repletion and inflammation of the arteries of the heart: (congested) blood channels suppress the natural ascent of the (animal) pneuma”. اذإفبلقلاىلإندبلايفيرجتقورعلايفيتلاةايحلاحيرعيمجعجريف :Cf. §73 apud ʿUbaidallāh 18 all vital spirit which circulates“ ضبنالولمعالبندبلاىقبوهيفتفثاكتبلقلاىلإتراص via the arteries throughout the organism retreats to the heart, and there solidifies; the body then is rendered inactive and pulseless, and the heart inert because of (pneumatic) solidification”. the vital pneuma is strangled in“ ىرجملايفةايحلاحيرقنتختف :Cf. §187 apud ʿUbaidallāh 19 (its) course”. . سدنك :Cf. §41 apud ʿUbaidallāh 20 . قبرخلا :Cf. §45 apud ʿUbaidallāh 21 . رقبلا :Cf. §45 apud ʿUbaidallāh 22 . يباكرتيز :Cf. §45 apud ʿUbaidallāh 23 . ءافرطلا :Cf. §§45 and 89 apud ʿUbaidallāh 24 appendix: the pseudo-galenic treatise 327

أو الصيحة stands for או זולתו been part of such corruptions, as in §83 where الشديدة أو الضغطة الشديدة تصيب الإنسان فمن عادة ريح الحياة أن لا تصل عند ذلك مواضع And in some cases it is obvious that Alharizi’s Arabic Vorlage must .من الجسد have held a version different from the one preserved in the commentary of ʿUbaidallāh, as for instance the story of the king Kyrbas and the philosopher Tatius (§113); the same seems to apply to §195, which is the last pseudo- Galenic passage cited in the commentary. The second problem Alharizi faced was that of finding proper Hebrew equivalents for Arabic technical terms. As he was one of the first scholars to render Arabic medical works into Hebrew—preceding the Tibbonides and other well-known translators such as Shem Tov ben Isaac of Tortosa, Nathan ha-Meʾati and Zeraḥyah Ḥen—he frequently stumbled in his lexical choice: 15§) מעברי ההאצלות הנפשיות coma”)25 or“ إغماء for 15§) שעמום terms such as the passageways of the psychical faculty”)26 are likely“ مسالك القوة النفسية for to have misled his readers. Sometimes the corruption seems to be caused by a faulty reading of the results מעבר Arabic by the translator, for example: in §20 Alharizi’s version -and trans عند وقت آخر as عند وقت أخذ he reads 29§ ;نافذة as نافخة from reading ;שיתחמם and consequently translates تسخن as تسكن he reads 31§ ;בסוף lates -read ,נפוחים he has 97§ ;והקרעם and translates وتخرقها as وتحرقها he reads 73§ and §190 he ;وتبرق as وتدق reading ,ויבריק he has 142§ ;منفوختين as مفتوحتين ing .גבות and accordingly translates حاجبين as جنبين reads Occasionally, the corruption of the text appears to go back to a faulty tran- is a corruption of בכח scription by the copyist(s), as in §15 where the term is בהמשכו in §121 where ,הממיתים is a corruption of המימיים in §119 where ,בנח .מהסמים is a corruption of מהחצים and in §142 where ,במשכבו a corruption of In some cases Alharizi’s translation may reflect a deliberate textual interven- המאמר השני אמר החכם זאת העלה תהיה מג׳ מינים הא׳ :tion by himself, as in §60 Chapter Two. Says the“ מרוב הזלת השחורה ללב ותתעבה ותמנע החולה מהשכיל scholar. There are three kinds of this illness—one, when it is caused by a

occurs in Rabbinic literature in the sense of “dullness, idiocy” (JasDT 2/1611a) or שעמום 25 “Geistesverwirrung, Unsinn” (LevWör 4/590a), and Ben Jehuda (JeTTH 7355) defines it as “a mental disease” in an attestation from Alharizi’s text; the same term features in Zeraḥyah Ḥen’s translation of Maimonides’ Medical Aphorisms (2/16) in the sense of “melancholic delusion” (BosHT 1/193). is attested JeTTH 1023 without any further explanation (האצלות .pl) האצלה The term 26 the reference“ נשמט מהפתקה המראה מקום ,or reference since, as Ben Jehuda remarks שתי הערות על מילון :got lost from the index-card”; cf. my forthcoming article in Ha-Ivrit .העברית הישנה והחדשה לבן יהודה 328 appendix: the pseudo-galenic treatise surplus of black bile that becomes thick, streams to the heart, and prevents the patient from acting intelligently”, while the Arabic commentary trans- نمنوكياهدحأعاونأةثالثنمنوكتةلعلاهذهنإسونيلاجلاق :mits the following نأنمةايحلاحيرتعنمتظلغوهيفتراصاذإفبلقللاهئاذغةرثكوءادوسلاةرملافدارت Galen speaks. This condition is caused in three ways—one, the heart“ سفنتٺ is overfed by a constant succession of black bile which arrives, thickens, and prevents the vital spirit from breathing”. ∵

The Hebrew edition is based upon the Vatican manuscript, whose readings are generally better than those of the Berlin and Leeuwarden manuscripts. §144 and the formal ending, which are missing from the Vatican and Berlin manuscripts, are supplied from the Leeuwarden manuscript. The Hebrew text has been collated throughout with the Arabic version of the pseudo- Galenic treatise as preserved in the commentary of ʿUbaidallāh: Alharizi’s text is closer to this version, and its readings are generally better than those of the Istanbul and Paris manuscripts; in such rare cases where the latter versions seem to have preserved better readings, these will be mentioned as well. The division into paragraphs follows the edition of the Arabic text(s) by Oliver Kahl.

Sigla

B MS Berlin Or.Fol. 1057 (Hebrew) B2 supralinear note in B L MS Leeuwarden Tresoar Fr. 23 (Hebrew) L1 marginal note in L V MS Vatican Urbinati ebr. 41 (Hebrew) V1 marginal note in V a MS Leiden Universiteitsbibliotheek Or. 584 (Arabic) → pp. 36–251 above a1 MS Istanbul Ayasofya 3724 (Arabic) → pp. 306–316 above a2 MS Paris Bibliothèque Nationale 6734 (Arabic) → pp. 316–321 above appendix: the pseudo-galenic treatise 329

ספר אסור הקבורה לגאליינוס קצור יושע האשורי טרם שבעים ושתים שעות

אמר יהודה בן שלמה אלחריזי נ״ע: כן תוי(?) עד לעצמו בהתנצלותי ברוע העתקת זה הספר בהיות הספר המועתק ממנו משובש מאד כנראה לכל מעיין בהעתקי ולזאת הסבה מצורף לחסרוני היה ראוי להמנע מהעתיקו כי מצד שבושו כמעט שלא יקובל בו תועלת. אבל 5 מה אעשה ורוח המושל תעלה עלי הוא האשל הגדול המיוחד השלם בכל מיני השלמויות הרופא הנאמן מאשטרו בונפוש כי הוא מרוב זריזות לאמת הפציר בי להעתיקו לו ונעניתי כי אין מסרבין לגדול ועל זכותו בטחתי וצדקתו עמדה לי והעתקתיו כמסת ידי ובכל אשר הוספתי או חסרתי דבר לפי ההכרח לפי דעתי התודעתי בזה וסיימתי עליו ביני חטי וכתבתי מבחוץ לשון הערבי שיעיין בהעתקתי התנצלותי בשבושי וטרחי הגדול ואף אם הוא מעט 10 אשר לפני. והמתקן אחרי חן ימצא בעיני אלהים ואדם. ועתה אחל בהעתקה והאל יפדה נפשי מכל צרה וצוקה. הדבור על אסור הקבורה אשר חבר בו גליינוס ספר וקצרתי אני יושע ממנו הנה התרופה לבד. אמר יושע וזה מה שהחלונו להעתיק ספר החכם אחר לקצר דבריו בתרופת אסור הקבורה טרם ע״ב שעות. 15 [1§] אמר גליינוס: אני הנחתי ספר בד׳ מאמרים. הראשון מי שיקבר ועודנו חי מפני כאב המוח והשני מי שיקבר ועודנו חי מפני כאב הלב והשלישי במי שיקבר ועודנו חי מפני הרעב או הדאגה המופלגת או השמחה המופלגת והרביעי מי שיקבר ועודנו חי מפני התרופות המחלישות המקררות המרדימות או השינה הכבידה. [4§] המאמר הראשון. אמר גליינוס: הנה יקרו במוח ד׳ מינים מן המקרים יהיו מהם 20 ד׳ עילות התחלואים דומים אל המות וכבר קברו הרבה מן החיים בניהם נשיהם ומלכיהם מאלו העלות למהרם בקבורתם טרם תעורתם מהם. [10§] ואולם אחת מהעלות היא עלה תהיה בקרום המוח מן המותרות העבים הדבקים ירדו במעברים נקראי מעברי השמירה ויהיה מהם השעמום הדומה למות.

1 לגאליינוס: לגליינוס L‖ יושע: יושיע L‖ טרם: שתים add L 2יהודה: יודא L‖ כן: הן L‖

תוי(?): ר?L‖ : עדom L ‖העתקת זה: ההעתקה מזה B 5 : הגדולom B האחד add L 6

מאשטרו: מאשטרי BL ‖ : הואom L ‖זריזות: זריזותו B זריזתו L‖ בי: בו V הפציר בי om L 7

בטחתי וצדקתו: וצדקתו בטחתי L‖ עמדה: עטרה B‖ והעתקתיו: והעתקתי L 9 הערבי: העברי L וכל עשיתי בכל מילה מסופקת וזה לשתי סבות האחת שאם טעיתי יחס לטעות למחבר והשנית לכל

הוראה לכל מעיין ומבין לשון העבריadd L 10 : אשרom L ‖אחרי: כןadd L 12חבר בו: חברן

בן L 13 לבד: לכך L‖ שהחלונו: שהחלנו L‖ בתרופת: בתכופתB 15 הראשון: הראשונים L‖

שיקבר: שיקבורV 16 ועודנו1: והוא L‖ במי: מי L 17 ועודנו: והואL 18 התרופות המחלישות

המקררות המרדימות: الأدوية المخدرة المسبتةa 20 החיים: الروم a 22 עלה: يقال لها أفولخسيا add a 23 השמירה: פי׳ גליינו מחרם (= مجار) add L1 عند تكاثفها في الدماغ add a 330 appendix: the pseudo-galenic treatise

[15§] והשעמום מינים רבים וכולם עם הנשימה ודפיקת העורקים. ויהיה זה למה שיהיה מן השעמום בעצם המוח ויכבידהו ויקרה מזה לאדם עד ו׳ או ז׳ ימים שלא ישכיל ולא יאכל ולא ישתה אכן עורקיו דופקים ונשומו מתנועע וזה הסוג מן השעמום יסתום מעברי ההאצלות הנפשיות אשר לחושים ולכח אשר בין הלב והמוח [20§] בהבצר החושים. 5 ויהיה ממנו מקרה אחר והוא אשר יקיים אצל הסכלים ענין המות ויקרהו זה בקרום החזה ויחבש מתיחת העורקים ר״ל עורקי הלב וכשיגברו אותם המותרים על מעברי העצבים ימשכו העצבים והעורקים וימתחו ולא תהיה ללב תנועה כלל אבל תעמד התנועה בו נגמרת. ואמנם סרה התנועה בנח הכח אשר יגיע אל הנשימה מן צלעות הגב החמישי ובעבור שלא יהיה פעל לנפש ועורקי הלב נמתחו לא יהיה לחום הלב מעבר שיחממהו 10 ויעצר חום הלב וינוח בתוכו. ויחשבו הסכלים מן ההמון והרופאים השוטים כאשר ראו החולה על זאת התכונה שהוא מת בלי ספק ויקברוהו. [23§] ורבוי מה שיקרה זה לזקנים מבני ס׳ עד פ׳ שנים וכ״ש אם היה טבעם הקור והלחות ולמי שהוא שוכן מהם בארצות הקרות ובסתו המאכלים הלחים. ומן הבחורים לקצתם ר״ל לבעלי המימיות ושוכני הארצות החמות מתמידי המותרות העבים. 15 [29§] ואולם בסוף זאת העלה יקרה לבעליה פתיחת העינים וסור השחרות וסמור הגבות ויובש המצח וחדות האף ואדמימות המראה או ירוקותו והתהפך תנוך האזנים והפסק הנשימה וסור דפיקת העורקים ורפיון הרגלים ונטותם על השוק לצד הארץ על תכונת רגלי המתים והתקבץ הביצים וכווץ האמה. ואלו התכונות תכונות המתים מצורף להם הפרקדנות והמתיחה.

2 ויקרה: לזה add L ‖ימים: שעות BV 3 ולא ישתה: וישתה L‖ עורקיו: עורקים L 4 ההאצלות:

האצילות L‖ בהבצר : החושים[ 15 §]وهذا الجنس من الإغماء يسد مسالك القوة النفسانية التي للحواس

[ 20 §]ويسد مسالك القوة التي بين القلب والدماغ a 5 : אחרom BV ‖ויקרהו זה: ויקרה L ויקרהו

זה בקרום החזה ויחבש מתיחת העורקים ר״ל עורקי הלב: وذلك العرض يضغط حجب الصدر ويمدد

عروق القلب a 6 וכשיגברו: L שיגברו8–7 אבל תעמד התנועה בו נגמרת: ولـكن تكون الحرارة

كامنة a 8 סרה: סדר B‖ בנח: emendation editor בכח BV והכח L‖ : הכחom L 9נמתחו:

נמתחהו V‖ מעבר (= نافذة): نافخةa 10 והרופאים השוטים: ומן הרופאים והשוטיםL 12 ורבוי

מה שיקרה זה לזקנים: وسأذكر إن شاء الل ّٰه أعلام من يعرض له ذلك وهى أن تعرض هذه العلة أكثر ما للمشايخ a 1‖ : שניםom L ‖ : וכ״שom BV ‖אם: ولا سيما a 13 ולמי: ומי L ולמי שהוא שוכן מהם

בארצות הקרות ובסתו המאכלים : הלחיםom B ‖ובסתו: ובסבתו מן L ويقيتadd a1 14לבעלי: om B ‖מתמידי: أصحاب a ‖ העבים: إذا تركوا الاستفراغ زمانا طويلاadd a 15בסוף (= عند وقت

آخر): عند وقت أخذ a1a2 ‖העלה: הנה add B ‖לבעליה: לבעלי V‖ פתיחת העינים: شخوص العينين a 16–15 וסמור הגבות: وامتداد الحاجبينa 16 ירוקותו: ירוקתו L ואדמימות המראה או ירוקותו:

وصفرة اللون وخضرته a 17 על השוק: השוק L إلى الاشتباك a appendix: the pseudo-galenic treatise 331

[31§] ואולם האותות המורות על היותם חיים או מתים הנה זה בד׳ מקומות מן הגוף. הא׳ עורקי הביצים במתוח האמה וכווצה אם ידפקו כי הם לא ינוחו אלא בעת המות האמיתי. ולא יוכרו אלו העורקים כי אם בהדק בחוזק היד הנשענת עליהם. ומקום אחר והוא שימשח הרופא אצבעו בשמן מתוק או שמן נילופר ויכניס אצבעו האמצעי עד חצי 5 או שני שליש ויניחהו עד שיתחמם תנועתו ואם ימצא תחת אצבעו ממה שהוא מול עורק דופק מצד הגב באורך האשך הנה הוא יורה על שהוא חי ואם אין חלף הלך לו. והמקום השלישי העורק בין צדי האמה והאמה כשיהודקו הדוק חזק ירגיש האדם כמו התלהבות האש ואם תראה זה הנה הוא חי. והאופן הרביעי שתצוה שיתהפך החולה על פניו ואם כפות ידיו נהפכו פניהם על גבו מזהירות המראה הוא מת ואם אין לא. 10 [37§] והאותות לאלו העלות כבר ספרנו ונזכור בתרופות זה המין מה שיתחייב באלו המלאכות על חבור מה שהזכרנו מעלותיו ⟨…⟩ [60§] המאמר השני: אמר החכם: זאת העלה תהיה מג׳ מינים. הא׳ מרוב הזלת השחורה ללב ותתעבה ותמנע החולה מהשכיל. [64§] ואות זה החולי כי בעליו יסורו ממנו תכונות החיים כולם מלבד המראה. ואות 15 אחר כי שערות הלחות אשר על שטח אצבעותיו יסתמרו ויקומו. והראיה על שהוא חי עורק דופק במתלעותיו ועורק דופק תחת לשונו.

1 המורות: המורים L‖ זה: הם B‖ : מןom L 2במתוח האמה וכווצה: وزيح الإحليل a ‖ אם

ידפקו: عند تقلصه وهى عروق نابضة وزعم بديغوروس a 3 : בחוזקom L ‖ומקום אחר: ومنها عرق

آخر a 4 בשמן מתוק: بدهن الخضراء a1 بدهن الجنطيان aa2 בשמן מתוק או שמן נילופר ויכניס

: אצבעוom B ‖שמן נילופר: בשמן נינופר L‖ האמצעי: في دبره فيبعثها add a ‖חצי: חציו L 5

שליש: שלישי B שלישיו L‖ שיתחמם: שתחמם L(تسخن=) a تسكن6–5 ואם ימצא תחת אצבעו

ממה שהוא מול עורק דופק מצד הגב: فإن وجد تحت إصبعه مما يلي الظهر عرق نابض a 5 אצבעו:

אצבעותיו L‖ ממה: מה L 6 האשך: ע׳ אלאשרג V1 الشرج a ‖ חלף: חלוף B חלף הלך לו: فقد

قضى a 7 העורק: בעורק L‖ כשיהודקו: כשיהי נדוק L 8 זה הנה הוא: זהו L‖ חי: وإلا فلا add a ‖החולה: החולי L‖ ואם: رأيت add a 9גבו: ووجهها إلى ظهره وتكون أطرافه شرقة اللون add a و⟩⟨وجهها إلى/على ظهره وتكون أظفاره شرقة اللون add a1a2 ‖המראה: فإذا/فإن كان كذلك add a1a2 לא:‖emendation editor לוBLV 10ספרנו: ספרנום L‖ באלו: לאלוL 11 שהזכרנו:

שזכרנו L ‖ ⟨…⟩: أما إذذكرنا علله … p. 335, 17f. ← a 12 המאמר השני: قال جالينوس إن هذه العلة

تكون من ثلاثة أنواع a 13 השחורה: وكثرة غذائها للقلب فإذا صارت فيه add a ‖החולה מהשכיל:

ريح الحياة من أن ٺتنفسa 14 ואות1: ואולם BV ‖ בעליו: בענין B‖ כולם: כלו L‖ המראה: فإنه

يبقى له لون الأحياءadd a 15אצבעותיו (أصابع يديه ورجليه a1 a2):يديه ورجليهa 16 במתלעותיו:

في لبته a במתלעותיו ועורק : דופקom L 332 appendix: the pseudo-galenic treatise

[73§] והשני ממלוי העורקים והקרעם בלב וישוב החיות אשר בעורקים אל פנים בלי מעשה ודפיקה וישאר הלב בלי תנועה. [75§] וזה החולי יסופק על הרופאים מאד כי אין לו הוראה מדפיקת עורק ויראה בעליו מת אמתי. 5 [77§] אמנם אות בעל זה החולי שיביט אליו ואם העורקים מלאים. [79§] ובקיום זאת האות יכוין אל גב רגליו או במצחו מקום הצדעים ואי זה מאלו המקומות שתראה בו עורק מחובר עקלקל או זולתו בקעהו בקיעה ארוכה כי הדם יצא ממנו ויפרדו העורקים אשר בהם הדם מעורקי הרוח וינתך הרוח מהלב לכל הגוף ויחיה האיש לשעתו. 10 [83§] והצד השלישי מהנפילה ממקום גבוה או מגל במים או זולתו ויתעלף מזה מ״ב שעות וכ״ש אם יתכוצו תנוכי אזניו. [87§] ואותות זה כי הוא ידמה המת בהעלות על פניו אפריות וירוקות ויתדקו קצותיו ולא ידפוק מגופו עורק כי אם עורק אחד בנחירו השמאל ובהכניס האצבע בחטמו ימצא דופק. 15 [95§] המאמר השלישי. אמר גליינוס: העלה הזאת תקרה לבעליה משני פנים מפני השמחה והכעס או פגישת הדבר אשר נואש ממנו כי הלב יפתח מזה וימנע רוח החיים מלכת בכל הגוף וכבר יהיה מזה מות אמיתי פעמים רבות.

1 ממלוי: ממול L‖ והקרעם (= وتخرقها): وتحرقها a ‖ בלב: فتغمر عروق الدم عروق الروح add a

2–1 וישוב החיות אשר בעורקים אל פנים בלי מעשה ודפיקה: فيرجع جميع ريح الحياة التي في العروق

تجري في البدن إلى القلب فإذا صارت إلى القلب تكاثفت فيه وبقى البدن بلا عمل ولا نبض a 2 תנועה:

لتكاثفها فيه add a 4 : אמתיom a 5ואם העורקים מלאים: دار العروق ميلها سخن المجسة a 6 זאת:

זה L‖ אל: על V‖ מקום הצדעים: موضع السجود أو الصدغين a 7 מחובר: دارا a 8 ממנו: فإذا

خرج الدم قل ذلك التحرق add a ‖וינתך: וינתץBL 10מגל במים: מגדל במים LB2 الغوصة الطويلة

في الماء a ‖ או זולתו: או במקום זולתו L أو الصيحة الشديدة أو الضغطة الشديدة تصيب الإنسان فمن عادة

ريح الحياة أن لا تصل عند ذلك مواضع من الجسد a ‖ מ״ב: ثمانية وأربعينa 11 : שעותom L ‖יתכוצו: emendation editor יתרוצצו B יתרוצוV 12 : המתom BV ‖ויתדקו: وتخصر a ‖ קצותיו: وتبرد يداه add a 13עורק: أصلا add a ‖כי אם : עורקom L ‖השמאל: השמאלי L בנחירו השמאל: واحد

في باطن اللبة وعرق في المنخر الأيسرa 15 העלה הזאת תקרה: وقد ينقسم ذلك على وجهين أعني بذلك

أن تكون العلة تعرض a ‖ פנים: אםadd L 16מזה: L לזה17–16 וימנע רוח החיים מלכת בכל

הגוף: فيشتعل ريح الحياة عن البغتة وينتشر إلى جميع الجسد a 17 מלכת: ללכת L‖ פעמים : רבותom

a appendix: the pseudo-galenic treatise 333

[97§] והאות למת מזאת העלה ולבלתי מת כי עיניו יזהירו וישארו נפוחים. והידיעה אם מת שתלך באבוקה ותכניס האדם אל מקום האפל ותעמיד האבוקה נוכח פניו והביט בעיניו ואם תראה דמיון בזאת האבוקה נגדו הוא חי ואם לאו הוא מת והוא שיהיה עצם עיניו ירוק. 5 [109§] והמין האחר הוא מפני אכילת המטעמים אשר לא נאכלו מזמן ארוך כמי שחסר לו לחם ימים רבים ואחר אכלו או מפני המשגל שעמד זמן ארוך ואחר שגל או אסור במקום חשוך ואחר יצא אל מקום אור פתאום כי אלו כולם תקרה להם זאת העלה פעמים ותסתלק מהם החיות. [113§] ולכן כאשר רצה פריוס המלך להרוג טיטוס הפילסוף ולא יכול לו מרוב חכמתו 10 התנכל לו וזה אשר הוראו בזה אסקלאדוס הרופא כשאמר לו שיכניסהו למקום אפל זמן ארוך ואחר יוציאהו פתאום אל השמש וימות. וידבר המלך בערמה לפילוסוף: הוציא לי המחצב מהמערה הזאת והראה לי פלאות מלאכתך בו והכניסו במערה ועמד ו׳ חדשים הוא וכת מן הנמשכים לחכמתו וממשרתיו והוא עשה מה שצוה המלך ואנשי המלך שם לשרתו ויהי אחר עבור ו׳ חדשים פתחו המערה במאמר הרופא ממקום שיכנס בה אור

1 והאות: וראות L‖ למת : מזאתom L ‖כי עיניו יזהירו: כי עניין יזכרו L لا بد من أن تشخص عيناه a ‖ נפוחים (= منفوختين): a مفتوحتين3–2 והביט בעיניו: ותבונן בעיניו L وانظر إلى نقش عينيه a

3 ואם תראה דמיון בזאת האבוקה נגדו: فإن رأيت مثال المصباح في ناظره متصورا a ‖ דמיון: בדמיון L

4–3 עצם עיניו: الناظر نفسه a 5 מזמן: זמן L‖ ארוך: مما يكون عند الناس لا بد لهم منه add a ‖כמי:

כמו L 6 ארוך: רב B 7 חשוך: חושך L או אסור במקום חשוך: أو من قبل من يكون في الحبس

والمطامير المظلمة التي لا يرى فيها النور … بغتة فيتفتح عينيه a ‖ אלו כולם: כלם אלה L‖ : פעמיםom a

9 רצה: היה V‖ פריוס: قرباس a ‖ טיטוס: تاطيوس a ‖ מרוב : חכמתוom a 10וזה אשר: והיה

כאשר L‖ אסקלאדוס: אסקלדוס L أسقلافيادسa : 11 a לפילוסוףom 12–11הוציא לי המחצב

מהמערה הזאת והראה לי פלאות מלאכתך בו: هندس لي هذا a المعدن14–12 והכניסו במערה ועמד ו׳ חדשים הוא וכת מן הנמשכים לחכמתו וממשרתיו והוא עשה מה שצוה המלך ואנשי המלך

שם לשרתו: فدخل يهندسه وأمرهم أن يدخلوه في القرار تحت الأرض فدخلوا به a ستة أشهر334.1–14 ויהי אחר עבור ו׳ חדשים פתחו המערה במאמר הרופא ממקום שיכנס בה אור גדול וכל היושבים

שם נמשכו אל האור ונתעלפו מיד: فدخلوا به ستة أشهر حتى إذا أقبلوا راجعين فكان بينهم وبين الخروج شهران أمرهم إذا بلغوا ذلك الموضع أطفؤوا نارهم وأقبلوا في الظلمة وعمد الملك إلى باب المغار فسده ولم يدع شيئا من النور يدخله فلما صاروا إلى باب المغار ليلا حبسه عليهم حتى إذا نصف النهار فتح عنهم المغار

بغتة فلما نظروا إلى النور تساقطوا كلهموكانوا ثمانين رجلاa 14 ו׳: ח׳ BV ‖ במאמר: כאשר אמרו L‖

: בהom L 334 appendix: the pseudo-galenic treatise

גדול וכל היושבים שם נמשכו אל האור ונתעלפו מיד. והפילוסוף סתם עיניו וישב עד הלילה ובבא השמש יצא חי בלתי שום מקרה והמלך מודיע את אוהביו כי השלים רצונו וכי נצח הפילוסוף והמיתו. ויהי כראותו אותו בערב נרעד ואמר אין אמת ודעת כי אם לחכמתם הפילוסוף עורר הרופאים הפילוסוף והחיו קצת מהאנשים המתעלפים והנשארים מתו. 5 [119§] המאמר הרביעי: אמר גליינוס: העלה בזה מן הסמים המחלישים המימיים ועקיצת העקרב ונשיכת הנחש. וזה על ד׳ פנים ולהם ד׳ אותות בכלל. [121§] ואות מה שיהיה מן הסמים המרדימים שהוא כמו מת אלא שהעורקים שבין שני האצבעות האמצעיים מן הידיים ⟨…⟩ ובעל זאת העלה הופך פניו במשכבו לצד השמאלי. 10 [140§] והמין האחר מהסמים והנשיכה אשר ישתין בעליהם הדם. [142§] ואות מי שיקרהו זה כי שיניו יהיו דופקות ועצביו יתקבצו וידיו ורגליו יזיעו ואחר יתירקו ויבריק חוטמם ויזהירו עיניהם. [187§] והמין האחר מפני השינה. וזה שהאדם רב המילוי מהמאכלים או מהדברים הלחים ויכבד זה על טבעו וישן על צדו האחד ויטו המאכלים והכימוסים אל הלב וילחצו 15 קרומו ויתעכב רוח החיים לנחירים להחלץ הקרום הנזכר ולא יקיץ ולא יעור.

2–1 והפילוסוף סתם עיניו וישב עד הלילה ובבא השמש יצא חי בלתי שום מקרה: وأما الفيلسوف فقعد وأطبق عينيه وضرب بيديه فشد عضديه وقعد حتى كان الليل فلما غربت الشمس فتح عينيه وقام إلى القوم a 3–2 והמלך מודיע את אוהביו כי השלים רצונו וכי נצח הפילוסוף והמיתו: فإذا الملك قد أحضر

الناس ليعلمهم أن الفيلسوف في حسابه لم يقتل وأنه مات a 3 : אותוom L ‖ : ודעתom L ‖כי אם:

אלא L‖ לחכמתם: לחכמתכם L 4 עורר הרופאים: ויעורר הרופא L 5 : מןom L ‖המחלישים:

المخدرة a ‖ המימיים: emendation editor הממיתיםBV 7–6 ונשיכת הנחש: והנחש L وغير ذلك add a 7וזה על ד׳ פנים ולהם ד׳ אותות : בכללom a 8ואות מה שיהיה מן הסמים המרדימים

שהוא כמו מת: من ذلك ما كان من الأدوية المخدرة والباردة وعلامة من أصابه منها مثل هذا أنه يكون

نومه فوق السبات شبه الموت a 9 הידיים: החיים L ‖ ⟨…⟩: تضرب a ‖ במשכבו: -emendation edi tor בהמשכוBV 10 מהסמים: emendation editor מהחציםBV 11 יתקבצו: يرتعش a ‖ יזיעו: ثم

يسكن رشحهاadd a 12יתירקו: יתרקדו L‖ ויבריק: وتدق a ‖ חוטמם: חוטמו L‖ ויזהירו: وتنجحر a 13 המילוי: من الدم وadd a 14האחד: الأيسر a بعد أكله ساعة add a ‖ : הלבom BV 15–14

וילחצו קרומו: فينحى حجاب القلبa 15 ויתעכב רוח החיים לנחירים: فتختنق ريح الحياة في المجرى a ‖ להחלץ הקרום הנזכר: להחלץ הנזכר BV لانضغاط الحجاب بذلك الخلط a ‖ ולא יקיץ ולא יעור:

فإذا استيقظ الإنسان لم ينتبه a appendix: the pseudo-galenic treatise 335

[189§] ואות זה שתביט אל עורקיו ותראם מלאים ופתח מהעורקים תכף. [190§] ואולם המין מפני הסמים רשום הגוף מחוץ כל שכן במצח והראש והחזה והגבות כי אלו הסמים פעמים יגבירו הכחות הנפשיות והמרגישות ויהיה מהם מה שהזכרנו. [195§] ועל בעל זאת העלה בעיינו(?) אליו הרופא שירגיל בתקון ענינו כפי מה שנזכרה 5 בחבור המלאכותי והוא אשר צוה החכם גליינוס להרגילו בה למי שקרהו מה שהזכרנוהו. ועתה נזכור מן הדברים אשר ימשך בם האדם וישמר מהם. ואומר מי שקרהו מפולת וניצל ראוי שיהיה לו בכל עת שישן אשישה משמן שקדים מתוקים. וכשיקרהו זה לא יהיה מעשה כי אם החמימות ושיריק ממנו כפיו. וכן השוקע במים והוצא. והנה השלמנו מה שהיתה כוונתינו אליו. והמחוייב על הרופא היודע סודינו בבואו אל 10 ארץ שאין בה רופא או אם יש שאינו יודע שילמדם או יכתוב בשערי העיר ובספרים בקלפים חזקים אזהירכם שלא תקברו מת עד עבור ע״ב שעות שהם ג׳ ימים שלמים ואם לא תאבו לי דעו כי הרגתם אותו וקברתם אותו חי. והיודע זה ויעשה מצותינו כבר שכרו אתו. ואם לא יקיים מצותינו כבר הפך האמת דרש. וראוי למי שיקרא זה הספר שיקראהו לפני אנשים ונשים עד יתפשט האמת ולא יקברו החיים. ולא חברנו הספר הזה להסתירו כי אם לגלותו 15 לכל האנשים לבל יקרה המקרה בתוספת מקרה על מקרה כי אם בנשיאות מקרה על עצם ודי במה שכוונו לבארו. [37§] שער בהנהגת העלות הנזכרות ותרופתן פרק הרפואות לעלות הנזכרות במאמר הראשון. הרפואה הראשונה היא לזקנים ושוכני הארצות הקרות ומקבלי המקרה בסתיו.

1 מלאים: والعرق الذي تحت اللسان نابض add a ‖תכף: فإذا خرج منه الدم فضع على صدره خرقة مطلية

بشونيز وحلتيث وفربيون وشحم الحنظل فإنه يبرأ add a 2ואולם המין מפני הסמים רשום הגוף מחוץ:

ويكون النوع الرابع من هذه العلل من قبل الأدوية التي تطلى على الجسد من ظاهر a ‖ והראש: ובראש L

במצח והראש: على جمجمة الرأس a ‖ והגבות: والجنبين a 3 הסמים: הסמנים BL ‖יגבירו: حافت

على a ‖ הכחות הנפשיות: הנחות והנפשיות L‖ והמרגישות: والحيوانية a ‖ מהם מה: מה מהם L‖

שהזכרנו: L שזכרנו5–4 ועל … שהזכרנוהו: إذا نظر إليه الطبيب وعرف أنه حى فيجب أن يطلى رأسه وجميع المواضع التي طليت بالدواء المخدر بالمعجون المسمى المثروذيطوس الأكبر والدواء المسمى الشيلثا

ويسعط من أيهما كان بوزن حبة بماء الجمسفرم ويطلى بماء الحمص والعسل a 4 שירגיל: שרגיל L‖

שנזכרה: שנזכרו L 5 המלאכותי: המלאכות BL ‖להרגילו: להרגיש L B להרגיל6–5 מה …

: L שקרהוom 8–6ועתה … : והוצאom a 6וישמר: B וישמך16–9 והנה … : לבארוom a 9

: סודינוom L 10שאינו: ואינו L‖ בקלפים: הקלפיםL 12 ויעשה: L יעשה13–12 שכרו אתו

ואם לא יקיים מצותינו : כברom L 15האנשים: אנשיםBV 18–17 שער … הראשון: أما إذذكرنا

علله فلا بد لنا من أن نخـبر بعلاجه فإذا تحققت عندك أنه حى فوجه علاجه بإذن الل ّٰه على أربع ضروب من العلاج a 17 העלות הנזכרות: העלותditt L 18הרפואה הראשונה: أما العلاج الأكثر a ‖

המקרה: המקרי⟨ם⟩L‖ בסתיו: כחותיו L فإذا كان كذلك add a 336 appendix: the pseudo-galenic treatise

תרופתו שתצוה לקחת שתי לוחות ברזל כל לוח אר>ו<כה כמו אמה ויהיה לה בית יד וימשחנה בשמן אגוזים ותניחנה על האש ונפח במפוח והרתח מן הבאבונג ועלי האתרוג ואלגאר וחב אלכרע וחב אלכאן ויבושלו בשול חזק ויושמו באמבטי ארוך וירדימו החולה בו ויכסוהו המים מלבד ראשו ורגליו ויהיו המים חמים בתכלית מה שאיפשר וכשיאדימו 5 הלוחות הוציאם מהאש וכסם בלבנים ושים האחת אצל הרגלים והאחרת אצל הראש והרגלים והראש מגולים יהיו ואל תסתירם מן הקיטור. ובראשית ההנחה יהיה בין הכלי והאבר כמו אמה אחר תכוף הכלי בהעשנו עד קרוב זרת. [39§] וכן שני כלים אחרים כמשפט הזה. והקרוב אל הרגלים יותר. [41§] וכשתראה הקדקוד והרגלים כבר הזיעו וכמו הפיח בנחיריו תפיח בהם משקל 10 ב׳ גרעינים כורכו כתוש והוא יקום בתחלת עטושו. [43§] והשנית במי שקרה לו מן האנשים בני הארבעים ממגוברי השחורה. [45§] תרופתו שילבישוהו אדרת פשתן דקה ומגבעת כמו כן. אחר כן תכרוך רגליו בחתיכה מזה המין. אחר קח פרביון משקל ב׳ דרהם ומן הלטרום והאפיתימון משקל ג׳ דרהם ומן האסקולופונדריון וקולוקינטידה משקל ב׳ דרהם ומן התאנים המתוקים משקל

1 שתי לוחות ברזל כל לוח: שתי לוחות ל לוח ולוח ברזל L بصفيحة من حديد فولاذ a ‖ לה: בה L‖

יד: ואשר add L من خشب القيقب تسمى هذه الآلة بالرومية بالنوس add a 2ותניחנה: והניח L‖

האש: ويجب أن تكون من هذه الآلة قطعتان add a ‖הבאבונג: האבעבוע BV 3 אלכרע: الخروع a ‖ וחב : אלכאןom L אלכאן (= אלבאן): البان L : ‖ a וירדימוom 4–3החולה בו: מן החול חים?

L 4 ויכסוהו המים מלבד ראשו : ורגליוom a ‖שאיפשר: الجلوس فيه add a 5מהאש: ووضع في

النار غيرهما add a ‖וכסם בלבנים: فمسحتا بلبد أو بكساء a ‖ והאחרת: והאחת B 6 מגולים: بارزة

مكشوفة a ‖ ואל תסתירם: لأمانها a ‖ מן הקיטור: מהכלי B عنالوa هج7–6 ובראשית ההנחה יהיה

בין הכלי והאבר כמו : אמהom B 6ההנחה: הדבר L‖ : הכליom L 7אחר תכוף הכלי בהעשנו

עד קרוב : זרתom B ثم تدنى الآلة عند بردها حتى تصير على مقدار شبر a ‖ בהעשנו: בהתעשנו L 8

וכן: ובין L‖ יותר: أقرب من ذلك a 9 הקדקוד: בקודקוד L‖ כבר הזיעו וכמו הפיח בנחיריו תפיח

בהם: قد عرقا ورشحا فانفخ في منخرهa 10 : ב׳om BV ‖כורכו: כורם B טרם L كندس a مسحوق

وحبة شونيز add a ‖בתחלת: בתועלתL 11 במי שקרה לו מן האנשים: כמו שיקרה לאנשים L

12 תרופתו שילבישוהו: תרופתן שילבישו L‖ : דקהom V ‖ומגבעת: ומגבעות L‖ אחר: וכמו L‖

תכרוך: emendation editor תברוק BV 13 פרביון: ברביון V‖ ב׳: أربعين a ‖ דרהם: דרג׳ L‖

הלטרום (= האלברום): השומר add L והשמר add V الأسود add a ‖והאפיתימון: והאפיתימי L‖

ג׳: خمسينa 14 דרהם1: דרג׳ L‖ האסקולופונדריון: האספקלופונדריון B האשקולופנדרי L לינגבי

צירבי L1 وقاتل أبيه وهو الشيلانج add a ‖וקולוקינטידה: וקוליקווינטידי L‖ ב׳: عشرين a ‖ דרהם:

L דרג׳337.1–14 התאנים המתוקים משקל א׳ : דרהםom L 14המתוקים: الجيد a appendix: the pseudo-galenic treatise 337

א׳ דרהם ומכליות הנטף דר׳ וחצי ושחוק היבש מזה וכסהו ומחה המים בשמן רנאבי והוא שמן ארץ הצבי ועשה תחבושת על האדרת והוא בושם ויושם על ראשו ועל רגליו ויכניסו החולה ויסגרו בעדו בבית בלתי קרוי ויבעירו בו הטמריון והוא יקיץ אחר ו׳ שעות ומחצה. ואולם למין הג׳ תרופתו שישרוהו בשמן ויאוליש או נילופר עד חזהו ובזה יתרפא. 5 [47§] ואולם המין הד׳ אשר יקרה לנערים תרופתו בכוסות המציצה או בהקזת עורק הבסאליק. [89§] פרק מי שירפא בעלות הנזכרות במאמר השני התרופה שישן החולה בכלוב ויוגבה מהארץ כאמה. אחר יעושן תחתיו סנדרוס ואבהל וטמריון בעישון חזק וזה מועיל. ויזלפו ידיו ורגליו אחר שעה במים קרים וירפא לשעתו. 10 [117§] ורפואת עלות המאמר הג׳ שיתעשנו בדאם ושישון וקלי החטה המשורפ׳ וסיג הצפרנים והם יקומו לשעתם. [144§] ותרופת עלות המאמר הרביעי שילקח חלב האתון באשישות רבות אחר יחממוהו בתנור חם ובהקרבו להקפיא יוציאוהו וישימו>הו< על כל אשישה ליטר דבש ויערבוהו ויטבלוהו החולי וימרחו שפולי רגליו וינזלו עיניו ויפתחם ויראה וכל מה שיתקרר 15 החלב יפזרו עליו חלב מבושל אחר והוא יקום מיד ברצון השם. הנה נשלם כונתך אחינו שהפצרנו להודיעך סודות זה הספר והאל ישרך וישרנו אל הנכונה אמן. נשלם ספר חבור הקבורה לחכם גליינוס.

1 א׳: ألف a ‖ ומכליות הנטף: من شحم كلى البقر a ‖ דר׳ וחצי: א׳ וחצי L رطل ونصف a ‖ ושחוק:

וישחוק B‖ ומחה: ומזה L וכסהו ומחה: وينخل ويذاب a ‖ רנאבי: רבאני L (= רכאבי): ركابي a 2

בושם: פושר (= فا تر L ( a1بعد أن تحرق عليه وهو قائم a ‖ ויושם על ראשו ועל רגליו (= ويجعل منه على

قدميه ورأسه a1a2 ):ويجعل على قدميه a 3 החולה: החולי L‖ הטמריון (= הטמריץ): העמריון L‖

אחר … ומחצה (= بعد/في ست ساعات ونصف a1a2 في ):الساعة السابعة a ‖ ו׳: ג B 4 הג׳: فللشباب

وقل من يصيبه ذلك فإن أصاب إنسانا وأردت علاجه add a ‖ויאוליש: ויאולט L‖ נילופר: פלופר B

נינופר L‖ חזהו: ثم تحلب على رأسه لبن الأتن add a 6הבסאליק: הבסליק B הסילקא L 7 פרק מי

שירפא בעלות הנזכרות במאמר השני התרופה: والوجه في علاجه a ‖ מי: מה L‖ בכלוב: على قفص a 8 ואבהל: ואבחיל L وعيدان الجمسفرم اليابس add a ‖וטמריון (= טמריץ): ותאמרון L‖ וזה

מועיל: وتنضح بالماء والخل من أعلاه وتحبس نفسه ساعة بعد ساعة a 9 ויזלפו ידיו ורגליו אחר שעה

במים קרים: وترش على وجهه ورجليه الماء الباردa 10 ורפואת עלות המאמר הג׳: ותרופתו עלות

המאמר השלישי L فإذا رأيت ذلك فدواؤهم a ‖ בדאם ושישון: בדאס שישון L (= בדארשישעאן)

الدارشيشعان a ‖ וקלי החטה: וקלה החטה L وسويق الشعير a ‖ המשורפ׳: המש׳ V תםadd B 14

וינזלו עיניו ויפתחם ויראה: كلما مرخت تحلل عنه حتى يفتح عينيه a وينظر17–16 הנה נשלם כונתך

אחינו שהפצרנו (= שחפצנו? ما أردنا) להודיעך סודות זה הספר והאל ישרך וישרנו אל הנכונה אמן

נשלם ספר חבור הקבורה לחכם : גליינוס[ 196 §]فهذا ما أردنا شرحه من هذا الكتاب a 338 appendix: the pseudo-galenic treatise

Plates

plate 7 MS Berlin Or.Fol. 1057, Issūr ha-qeḇūrā (Incipit) appendix: the pseudo-galenic treatise 339

plate 8 MS Leeuwarden Tresoar Fr. 23, Issūr ha-qeḇūrā (Incipit) 340 appendix: the pseudo-galenic treatise

plate 9 MS Vatican Urbinati ebr. 41, Issūr ha-qeḇūrā (Incipit)