On Physical Ligatures
Identifieur interne : 000D15 ( Istex/Corpus ); précédent : 000D14; suivant : 000D16On Physical Ligatures
Auteurs :Source :
- Medieval Encounters [ 1380-7854 ] ; 1995.
Url:
DOI: 10.1163/157006795X00082
Links to Exploration step
ISTEX:C6246B123BE77EF52DDB23CE9805F08797E94C40Le document en format XML
<record><TEI wicri:istexFullTextTei="biblStruct"><teiHeader><fileDesc><titleStmt><title>On Physical Ligatures</title></titleStmt><publicationStmt><idno type="wicri:source">ISTEX</idno><idno type="RBID">ISTEX:C6246B123BE77EF52DDB23CE9805F08797E94C40</idno><date when="1995" year="1995">1995</date><idno type="doi">10.1163/157006795X00082</idno><idno type="url">https://api.istex.fr/document/C6246B123BE77EF52DDB23CE9805F08797E94C40/fulltext/pdf</idno><idno type="wicri:Area/Istex/Corpus">000D15</idno></publicationStmt><sourceDesc><biblStruct><analytic><title level="a">On Physical Ligatures</title></analytic><monogr></monogr><series><title level="j">Medieval Encounters</title><title level="j" type="sub">Jewish, Christian and Muslim Culture in Confluence and Dialogue</title><title level="j" type="abbrev">ME</title><idno type="ISSN">1380-7854</idno><idno type="eISSN">1570-0674</idno><imprint><publisher>BRILL</publisher><pubPlace>The Netherlands</pubPlace><date type="published" when="1995">1995</date><biblScope unit="volume">1</biblScope><biblScope unit="issue">1</biblScope><biblScope unit="page" from="40">40</biblScope><biblScope unit="page" to="50">50</biblScope></imprint><idno type="ISSN">1380-7854</idno></series><idno type="istex">C6246B123BE77EF52DDB23CE9805F08797E94C40</idno><idno type="DOI">10.1163/157006795X00082</idno><idno type="href">15700674_001_01_s005_text.pdf</idno></biblStruct></sourceDesc><seriesStmt><idno type="ISSN">1380-7854</idno></seriesStmt></fileDesc><profileDesc><textClass></textClass><langUsage><language ident="en">en</language></langUsage></profileDesc></teiHeader></TEI><istex><corpusName>brill-journals</corpusName><genre><json:string>research-article</json:string></genre><host><volume>1</volume><pages><last>50</last><first>40</first></pages><issn><json:string>1380-7854</json:string></issn><issue>1</issue><genre></genre><language><json:string>unknown</json:string></language><eissn><json:string>1570-0674</json:string></eissn><title>Medieval Encounters</title></host><language><json:string>eng</json:string></language><qualityIndicators><score>5.044</score><pdfVersion>1.4</pdfVersion><pdfPageSize>427.44 x 673.2 pts</pdfPageSize><refBibsNative>false</refBibsNative><keywordCount>0</keywordCount><abstractCharCount>0</abstractCharCount><pdfWordCount>4532</pdfWordCount><pdfCharCount>24591</pdfCharCount><pdfPageCount>11</pdfPageCount><abstractWordCount>1</abstractWordCount></qualityIndicators><title>On Physical Ligatures</title><publicationDate>1995</publicationDate><copyrightDate>1995</copyrightDate><doi><json:string>10.1163/157006795X00082</json:string></doi><id>C6246B123BE77EF52DDB23CE9805F08797E94C40</id><fulltext><json:item><original>true</original><mimetype>application/pdf</mimetype><extension>pdf</extension><uri>https://api.istex.fr/document/C6246B123BE77EF52DDB23CE9805F08797E94C40/fulltext/pdf</uri></json:item><json:item><original>false</original><mimetype>application/zip</mimetype><extension>zip</extension><uri>https://api.istex.fr/document/C6246B123BE77EF52DDB23CE9805F08797E94C40/fulltext/zip</uri></json:item><istex:fulltextTEI uri="https://api.istex.fr/document/C6246B123BE77EF52DDB23CE9805F08797E94C40/fulltext/tei"><teiHeader><fileDesc><titleStmt><title level="a">On Physical Ligatures</title><respStmt xml:id="ISTEX-API" resp="Références bibliographiques récupérées via GROBID" name="ISTEX-API (INIST-CNRS)"></respStmt></titleStmt><publicationStmt><authority>ISTEX</authority><publisher>BRILL</publisher><pubPlace>The Netherlands</pubPlace><availability><p>BRILL Journals</p></availability><date>1995</date></publicationStmt><sourceDesc><biblStruct type="inbook"><analytic><title level="a">On Physical Ligatures</title></analytic><monogr><title level="j">Medieval Encounters</title><title level="j" type="sub">Jewish, Christian and Muslim Culture in Confluence and Dialogue</title><title level="j" type="abbrev">ME</title><idno type="pISSN">1380-7854</idno><idno type="eISSN">1570-0674</idno><imprint><publisher>BRILL</publisher><pubPlace>The Netherlands</pubPlace><date type="published" when="1995"></date><biblScope unit="volume">1</biblScope><biblScope unit="issue">1</biblScope><biblScope unit="page" from="40">40</biblScope><biblScope unit="page" to="50">50</biblScope></imprint></monogr><idno type="istex">C6246B123BE77EF52DDB23CE9805F08797E94C40</idno><idno type="DOI">10.1163/157006795X00082</idno><idno type="href">15700674_001_01_s005_text.pdf</idno></biblStruct></sourceDesc></fileDesc><profileDesc><creation><date>1995</date></creation><langUsage><language ident="en">en</language></langUsage></profileDesc><revisionDesc><change when="1995">Created</change><change when="1995">Published</change><change xml:id="refBibs-istex" who="#ISTEX-API" when="2016-3-13">References added</change></revisionDesc></teiHeader></istex:fulltextTEI><json:item><original>false</original><mimetype>text/plain</mimetype><extension>txt</extension><uri>https://api.istex.fr/document/C6246B123BE77EF52DDB23CE9805F08797E94C40/fulltext/txt</uri></json:item></fulltext><metadata><istex:metadataXml wicri:clean="corpus brill-journals not found" wicri:toSee="no header"><istex:xmlDeclaration>version="1.0" encoding="UTF-8"</istex:xmlDeclaration><istex:docType PUBLIC="-//NLM//DTD Journal Publishing DTD v2.3 20070202//EN" URI="http://dtd.nlm.nih.gov/publishing/2.3/journalpublishing.dtd" name="istex:docType"></istex:docType><istex:document><article article-type="research-article" dtd-version="2.3">
<front>
<journal-meta>
<journal-id journal-id-type="e-issn">15700674</journal-id>
<journal-title>Medieval Encounters</journal-title>
<journal-subtitle>Jewish, Christian and Muslim Culture in Confluence and Dialogue</journal-subtitle>
<abbrev-journal-title>ME</abbrev-journal-title>
<issn pub-type="ppub">1380-7854</issn>
<issn pub-type="epub">1570-0674</issn>
<publisher>
<publisher-name>BRILL</publisher-name>
<publisher-loc>The Netherlands</publisher-loc>
</publisher>
</journal-meta>
<article-meta>
<article-id pub-id-type="doi">10.1163/157006795X00082</article-id>
<title-group>
<article-title>On Physical Ligatures</article-title>
</title-group>
<pub-date pub-type="epub">
<year>1995</year>
</pub-date>
<volume>1</volume>
<issue>1</issue>
<fpage>40</fpage>
<lpage>50</lpage>
<permissions>
<copyright-statement>© 1995 Koninklijke Brill NV, Leiden, The Netherlands</copyright-statement>
<copyright-year>1995</copyright-year>
<copyright-holder>Koninklijke Brill NV, Leiden, The Netherlands</copyright-holder>
</permissions>
<self-uri content-type="pdf" xlink:href="15700674_001_01_s005_text.pdf"></self-uri>
<custom-meta-wrap>
<custom-meta>
<meta-name>version</meta-name>
<meta-value>header</meta-value>
</custom-meta>
</custom-meta-wrap>
</article-meta>
</front>
<body>
<p>Translation ON PHYSICAL LIGATURES (On Incantations, Adjurations and Suspensions about the Neck) You have asked, dearest son, about incantations, adjurations and suspensions about the neck, if in any respect they could be effective and whether I found these things in the books of the Greeks as they are to be found in the books of the Indians, to which query I am attempting to res- pond succinctly in this letter. I say all the ancients seem to have been in agreement in this: the complexion of the body follows the power of the soul, which, if it is in an equal state of balance, the action of the body will be equally perfect. If, on the other hand, the former becomes unbalanced, the latter will be accordingly imperfect. Thus, the powers of the soul will be seen to be [acting] imperfectly most often in children, old people and women. The complexion of their body is likewise confirmed to be imperfect as well, and this imperfection similarly affects inhabitants of intemperate regions, as one might expect, the heat in Ethiopia and cold in Scotland.' In accordance with this, Plato says that when the human understanding is sure, a thing will be useful, even though it is not helpful to him naturally, from the mere intention of the mind. For exam- ple, if someone has confidence that an incantation will help, whatever it is, it nevertheless will help him.2 If indeed, as we said, the complexion of the body follows the power of the soul, it must necessarily be so; and this is proved by the fact that from fear, sadness, joy, and bewilderment, the body is not only changed in color but also in other ways, such as diar- rhea or constipation or excessive weakness; in the healthy, these very ' Hippocrates, Airs, Waters, Places 10. 20-60, 17. 1-22. 69 speaks of Scythians in this regard. Our translator or some early copyist no doubt substituted "scotie," which appears in all but one of the manuscripts. The Scoti were "a people mentioned, together with the Picti, by later Roman writers as one of the chief tribes of the ancient Caledo- nians. They dwelt in the S. of Scotland and in Ireland; and from them the former country has derived its name." A Smaller Classical Dictionary, ed. E.H. Blakeney (New York: E.P. Dutton & Co., 1923). Ptolemy, Tetrabiblos, II. 2 [ed. and tr. F.E. Robbins, Loeb Classical Lilbrary], (Cambridge: Harvard University Press, 1940) comments on the climate's effect on Ethiopians. 2Qusja may be inferring this idea from Plato's Charmides 155e ff.</p>
<p>41 same things will be the cause of sickness. Thus Socrates says that incanta- tions are words deceiving rational souls by a curse or by striking fear or causing desperation.3 Indian physicians fully believed that incantations or adjurations were helpful.4 The ancient Greek physicians mean that these things bring to the mind of the bad soul its [earlier] imperfections, which being recalled, it is necessary that the body should also be recalled to this same state, for it is known that the complexion of the body follows the power of the soul.5 Thus, Galen said in the books [commenting] on Hippocrates' Humors: If one will say that when the humors of the body are changed the action of the soul is likewise changed, and similarly, the changed action of the soul will alter those same [humors], he will not be in error.6 This is certain, because someone in whose complexion the choleric [humor] dominates becomes hot tempered from it. On the other hand, choler will often increase in those prone to anger. Therefore, it is necessary that the animal complexion of the body follow the complexion body and soul [together].' Likewise, Galen says that the intellect and knowledge in the soul are increased from a choleric complexion, con- tinence and studiousness from a melancholy one, and walking and taking pleasure from a sanguine complexion. Phlegm does not affect the virtues of the soul except in the very time of tasting [experiencing by the senses]. 8 It is established, therefore, that if a physician somehow helps the com- plexion of the soul by an incantation, oath or amulet, the complexion of the body will be helped too. If, moreover, to these things appropriate medicine is added, health will follow more quickly, since the body is aided by medicine [and] the soul by an incantation, in which joining of the two health for both will follow more rapidly. Likewise Galen says there are men who are naturally cheerful and pleasure-loving who, when they fall ill, the physician confirms that they will quickly be well and recalls to their memory their [former] diet and activities, the hope of 3The source is possibly Republic. 4. 435-43 or Timaeus. 69-72. Qusj3 may also have drawn on a tradition of collected sayings of Plato. 4 By the nature of ancient Indian medical works, there is no way to cite authorship or, in many cases, a specific treatise. We have noted, however, that the sentiments expressed here are found in the Vedic work, Sushruta Samhita, which embodies a combina- tion of what information was known by physicians, surgeons and magic healers. 5 Qusta is alluding to Plato's idea of the transmigration of souls. 6 Ps-Galen, Commentary on Hippocrates' Humors (Kfhn ed., 19, 485-96, vid. especially 492). 1 In an animated being soul and body are mixed and cannot behave independently. Thus, not only the soul, but the body, will be affected by incantations. I That is, phlegm does not create a permanent type of personality.</p>
<p>42 which is the cause of their health. There are others contrary to these [who are] sad in nature, and always remembering the cause that makes their minds sad and anxious. It is necessary for the physician to thwart this thinking and to change their minds by a happy attitude, but not go so far in cheering that by inordinate promising [the patient] neglects his medical treatment. Indeed, I remember a great nobleman of this country who complained of being in a ligature 9 that prevented him from having intercourse with women. I helped him by changing this thought of his and I did this with a very clever device, but I never could distract him, and accordingly I began to assure for myself what hc had on his mind. [I brought] him the Book of Cleopatra, 10 the one she devoted to enhancing women's beauty, and [read] the passage where it says that one so ligated should take raven's gall mixed with sesame oil 11 and apply it by smearing it all over the body. Upon hearing that, he had confidence in the words of the book and did it, and as soon as he was delivered [from the ligature] his desire for intercourse increased. Also, I read in many books of the ancients that a thing suspended about the neck helps through its property and not through its nature, which I do not deny can happen, but because of the strengthening of the mind, as I said." Of these, since there are many, 9 An invisible string tied around the penis. Bartholomaeus Castelli, Lexicon medicum (1713), s. a. , explains "Ligatio, Ligatura" in this context means impotence brought on by a diabolical trick and bringing on a spell. A discussion of how to "bind" in this man- ner appears in Ps-Ibn Ezra, Experiences, p. 249. Another case of binding by witchcraft causing the subject to be unable to consummate his marriage is related in "Hayyim Vital's 'Practical Kabbalah and Alcheny': A 17th Century Book of Secrets," Gerrit Bos (forthcoming). '° The "Book of Cosmetic" known only in fragments and by reputation. (See n. 18 of introduction). ' Gall, or bile: The secretion of the liver (of the lower animals) or the gall bladder and its contents. Ibn al-Baytar cites Dioscorides, II (and later, Ibn Sina), telling how to prepare it, and distinguishes between the gall of different animals, birds and sea creatures and their respective efficacy, mostly for ailments of the eyes. Ibn al-Baytar, Grosse Zusam- menstellung uber die KräJt der bekannten einfachen Heil- und Nahrungsmittel (Stuttgart: Hollberger, 1840-42), II, 510-512. Sesame oil: The Latin has "sisamclion," which might be a contraction of "sesame oleum." The same remedy is cited in Ps-Ibn Ezra, VI, 245, 247, from "the wise Solomon [another manuscript reads: the seal of Solomon] ... And he said: if the gall of a black raven mixed with sesame oil is rubbed on the body which has been bound [by a spell] from [sexual intercourse with] women, it will help him." This section, which contains many similar remedies, discusses methods of imposing such a ligature and unbinding it, p. 249, 251. Some references to some works of "Solomon" are given in D. Pingree, "Sources," 9, 10. 12 That is, by their "essence" (ousia), that which defines them and in turn is that from which their respective properties flow. See note 3 of introduction.</p>
<p>43 I decided to touch on a few for you. Aristotle in his book On Stones 13 says that suspending an emerald 1 on the neck or carrying it on the finger pro- tects in case of suspected epilepsy. 15 Because of this, we always prescribe to nobles that it be suspended on the necks of their children so that they will not get that illness. Likewise, Aristotle says that whoever has a [cer- tain] kind of jacinth'6 hanging on the neck or on the finger, if he goes into a pestilential region, he will not be injured but rather be honored as more worthy in the minds of men and he will have his petitions fulfilled by the grandees there. 17 When wearing 20 barley grains weight of sard 18 about the neck or on the finger, one will not see terrible or fearsome things in sleep.19 Carnelian worn on the neck or finger lessens anger in arguments; when its color is like the juice of meat, it restricts bleeding of whoever's limb [it is on], especially in women.2° Onyx hanging [on the neck] or worn on the finger increases terrible and fearsome and sad things during sleep and contentiousness among men; 21 suspended [about the neck] on children, it increases saliva in the mouth.22 '3 On Ps-Aristotle, De lapidibus, see introduction, p. 11, and note 15 below. Ernerald: Smaragdus meant emerald or any number of green stones. See Albertus Magnus, Minerals, 97, 118-20; J.M. Riddle, Marbode, 19. Ibn al-Baytdr, I, 537, cites Aristotle, saying emerald when worn is effective against poisonous bites, including mad dog bites; other authorities. 'S Aristotle's Book of Stones: A pseudo-Aristotelian work and currently found in Hebrew, Latin and Arabic translations. This particular quotation is found in the Latin version, Montpellier Ms 277, 15th c., fol. 127v (published by V. Rose, Zeilschrfl fiir deutsches Altertum und deutsche Literatur, 19 (1875): 385. 16 See Albcrtus Magnus, Minerals, 97-98. Marbode, 18. See Albertus Magnus, 97-98. Marbode, 18. 1 Ps-Aristotle, Mont. Ms 277, fol. 127v (Rose ed., 386). Ps-Ibn Ezra, 265, prescribes ruby (yakut), on the authority of Aristotle, if living in a country "where bad air prevails," that is, where there are epidemics. 18 A reddish or yellowish-brown colored chalcedony. Sardinus, sardius. Albertus Magnus, Minerals, 117. '9 Ibn al-Baytdr, I, 557 equates a "grain" in pharmaceutical measures with the weight of a kernel of barley. 2° Carnelian (or "corneolus"): a translucent, orange to red chalcedony. Albertus Magnus, Minerals, 81. Wyckoff says that maybe the word should be "carneleus"-"flesh red." Hence the color suggests properties effective in matters regarding blood or bleeding. Ibn al-Baytar, II, 201, cites Aristotle for these effects, as does Ps-Ibn Ezra, VI, 235 and 273: apply pressure with a carnelian stone "the color of which is like water in which fresh meat was soaked" to stop hemorrhage from any organ or bleeding of whatever limb, and "by its virtue [also] the menstrual blood." Marbode, 19, 60-61. Ps- Aristotle, Mont. Ms 277, fol. 128 (Rose ed., 387). 21 Onychinus or onyx may be black or other colors. Albertus Magnus Minerals, 108-10. Wyckoff cites this passage from Qusta. Albert says "but sard if present restrains the onyx and keeps it from doing harrn." Marbode, 18, 47. Ps-Ibn Ezra, II, 165, cites Aristotle: "if an al-j'az' stone [onyx] is worn he will see frightening things in his sleep and will suffer much sorrow." I 22 Ibn al-Baytar I, 144 cites Galen regarding saliva in boys. Ps-Ibn Ezra, III, 189 men-</p>
<p>44 Galen says that feces of a wolf that has consumed bones of a sheep 23 suspended on the neck relieve pain in the stomach, intestines or colon in a patient immediately. Sometimes they are suspended on the hip and tied with a woolen thread from it, that is, from the sheep which was eaten by a wolf, and so they will help to better purpose and more powerfully. But, if a thread should not be found, they are tied with a deerskin thong.24 Galen, too, puts a quantity [of the feces] like that of a bean in a silver vessel and suspends it on the hip and it does a lot of good. This, more- over, he says in the Book on Simple Medicines.25 Also in the book by the same called Medicine of Physicians 26 he says that if after strangling a Tyrian serpent, you suspend its neck with a linen thread about the neck of some- one who is about to suffocate, he is relieved from suffocating and it is [also] very efficacious for abscesses of the throat. 21 Dioscorides says that when a rabid dog bites a man, the teeth of a dog bound in a piece of hide and suspended from the shoulder defend the per- son on whom it is suspended from the bites of a rabid dog. 28 The same says that when you take a young swallow that is laying for the first time as the moon is waxing, then split the belly, you will find two stones, one of one color and the other of different colors and composite, whereby if you bind them in some hide of a male calf [taken] before it touches the tions the condition of excessive salivation in children, which the editors identify as pytalismus. In their introduction, 51, they say this inability to retain saliva in the mouth, which tends to be found in children, could be from an inflammation or teething. Ps- Aristotle, Mont. Ms 277, fol. 128rv. The Latin text adds "ad collum," justifying our translation "about the neck." 23 Galen, De simPI. med. XII, 295-7. All manuscripts have "bones" (ossa) and the con- text calls for "sheep" (ovem). A similar remedy is cited against suffocation and abscesses by Ps-Ibn Ezra, IV, 193: "Said Galen...if you take dry excrement of a dog which has been fed on bones [only] and affix it to the [sufferer from] suffocation, it will be of benefit; and I have tested this." 24 Galen, De simp med. temp. ac fac. 10. 1. 21 (Kühn ed., 12, 296). Ibn al-Baytdr, II, 140-141, mentions the efficacy of wool worn in certain ways or circumstances, none of them exactly this remedy. For example, he cites Rhazes as saying that a garment made of the wool from a sheep that has been eaten by a wolf will cause itching to leave the body. 25 Galen, Kahn ed., XII, 295. Ps-Ibn Ezra, Part V, 56, 207, mcntions this very remedy, also citing Galen. 26 Unknown to us by this title. 27 Castelli, Lex. med. 735, explains how the name was attached to serpents through ignorance. Ps-Ibn Ezra, IV, 193 has the same remedy, though rendered differently: "Said Galen: if a purple thread is taken and tied around the neck of a viper so as to strangle it, whereupon the thread is taken from it to invest the neck of a person who suf- fers from suffocation as well as from acute abseccsses in the throat, you will see it produce a marvelous effect on thern." Our text does not allow for exactly this description. 28 Dioscorides, MM. 2. 47.</p>
<p>45 earth and suspend [them] on the neck or shoulder, they are potent in epileptics and sometimes heal [them] completely .29 The same says that there is a kind of thickly woven white spider web that, if suspended on the shoulder, defends against quartan fever, 30 Some physicians suspend roots of sorrel about the neck for scrofulas and it is efficacious.31 Others suspend the root of plantain for this and they are cleared up.32 If the little finger of an aborted fetus is worn on the neck of a woman she does not conceive while she has it about her neck.33 Henbane mixed with mare's milk and put in some stag's hide and hung about the neck of a woman does not permit her to conceive while she is wearing it. 34 Some say that if a woman takes a frog and spits into its open mouth three times, she does not conceive for a year. Others tie the eye of a wild goat that is a he-goat 35 with roots of sweet marjoram 36 at sunrise and water it with the urine of a red bull in the evening; then early in the morning, the root taken out is tied with that eye on the shoulder [and it] increases sexual desire. Galen [says] coral is very effective for afflictions of the stomach if it is worn on the stomach or the neck of the patient .3 Dioscorides [says] the seed of wild crocus borne on the hand or about the neck is effective 29 The chelidonia or swallow-stone is found in Dioscorides M.M. 2. 56, but the text is unrelated to Qusta's text. This example is repeated in Ps-Ibn Ezra, II, 153-155. 30 Dioscorides, M.M. 2. 63. The remedy is cited by Ibn al-Baytdr, II, 16, from Dioscorides. Ps-Ibn Ezra, IX, 287, cites Dioscorides: "if a spider which weaves thick white threads is tied to the skin of a bear, and hung on the arm, this will relieve quartan fever." The editors note that it is not clear whether it is the web or the spider that is tied. They further cite Galen, Kfhn XII, 343, and Rhazes, "On the Virtues of Animal Parts" for a similar remedy, and Dioscorides, 2, 68. 3' Dioscorides, M.M. 2. 114. Sorrel: "One or more of certain small perennial plants belonging to the genus Rumex, characterized by a sour taste and to some extent cultivated for culinary purposes, especially the common wild species R. acestosa. Earlier botanic names are acedula, also acidula, acetosa and oxalis." Oxford English Dictionary. 32 Dioscorides, M.M. 2. 26. Ibn al-Baytdr I, 23, describes "Cynoglossum" and says it is good for swelling or tumors of the stomach, cough and fever. He also describes Ruscus hypoglossum, citing Galen, Ibn Dshcholdschol and Dioscorides, which is supposedly good for headaches and used in plasters. I, 98. 33 We know of no other contraceptive like this. The text seems to call for this meaning, but we mention that "auricularis" is the name of the "mouse ear" plant. The OED names the "bear ear" plant. 34 Hyosciamus. Dioscorides, M.M. 4. 68, mentions the use of henbane for te roun gynaikeion or "women's flux," which may be a code for contraception. Ibn al-Baytdr, 176. 35 Hircus (he-goat), cervus (a hind or doe); OED stambuck = wild goat. 3s Sweet Marjoram (sam(p)suc(h)um -i); Ms also has the word maioranae which seems to be a synonym for samsuci and was probably a gloss-only Ms and one other (Q) has it. 37 We have not been able to find the source of this in Galen. Ibn al-Baytdr cites Dioscorides, Aristotle and others regarding the description and uses of coral, but none mentions it as aiding the stomach.</p>
<p>46 against scorpion bite.38 Laurel root does the same.39 Moreover iris [root] achieves the same .40 Others say that when dry asparagus root is tied over the teeth, they may be drawn out without pain.41 Likewise, when the foot of a rabbit is tied on the right shoulder, dogs cannot bark. Similarly, the liver of a dog brings this about, but not if it is same kind of dog from which the liver comes.42 The Indians say that dung of an elephant mixed with hydromel [a honey-water mixture] and put in a woman's vulva will never permit her to conceive.43 It is attested to by the fact than when it is suspended about trees, it does not permit them to bear fruit. Aaron 44 says that dung of an elephant mixed with horse's milk and tied in stag- skin and suspended over a woman's navel prevents her from conceiving. Certain physicians have said that the right foot of a tortoise helps when suspended on the right foot of someone suffering from gout, and similarly the left on the left. It is the same with the hands.45 Likewise, peony root46 suspended on the neck is good for epileptic children, and similarly pyrethrum.4' A hair from a dog that is all black does the same. 38 Dioscorides' discussion of wild crocus, M.M. 1. 26, does not mention this use. Similarly, Ibn al-Baytdr, I, 530-532 cites several authorities on this plant but no mention is made of its being efficacious against scorpion bite. 39 Probably Laurus nobilis, as described among several kinds of laurel by Ibn al- Baytär, 228, who prescribes laurel drunk with some wine against scorpion bite. Dioscorides, M.M. 1. 78, says that "laurel leaves are drunk as an antidote for snake bite." 4° Dioscorides, M.M. 1. 2, discussing akoron, pseudo-iris, says "its roots are profitable when mixed with antidotes." Ibn al-Baytar, II 581 cites Dioscorides I on /n??M</p>
<p>47 Now, we have excerpted this from the books of the ancients so that your mind would no more oppose incantations, adjurations and suspen- sions around the neck, which we drew from all the books of the ancient philosophers, and we present the book and set forth our view. As for me, I have not tried these things, but neither are they to be denied by me, because if we had not seen a magnet drawing iron to itself we would not endorse or believe it.48 Similarly, lead brcaks diamond, which iron does not do ; 49 the stone which is called "st[a]lac" in Arabic and "nitrum" 50 in Latin is not burned in a hearth; moreover a certain fish, when grasped by the hand, removes sense.51 All of which, if they had not been seen by us, would not be believcd, but, having been tested, arc confirmed; and perhaps the sayings of the ancients are to be taken like this, that their operation is from their property and not from reasons through which we 48 Although Qusta apparently is not alluding to medicinal uses of magnes, Ibn al- Baytdr, II, 523, cites several. Ps-Ibn Ezra, VIII, 267, 268, discusses therapeutic powers of magnet: "Said Alexander: if a man, afflicted by numbness in his limbs, holds a magnet in his hand, he will benefit. " The editors note: "The effect of holding a magnet in the hand is not easily explained. The hand is the typical transmitter of sensation and thus is used here in a magical or symbolic way. For the history of ancient and medieval notions about the magnet, see the English translation of William Gilbert's De Magnete by P. Fleury Mottelay (1892), Book II, Ch. 2, where 'magnetic coition' (coming together) is historically elucidated." 49 Ibn al Baytar, II, 467, cites "the Book of Stones" and speaks of the ability of lead to break diamond. 5° Nitrum [or natron]; sodium = natrium = natural soda. Albertus Magnus, Minerals, V, 7, p. 248, says "Nitrum is named from the island of Nitrea [probably the place later called Wadi Nitrum, northwest of Cairo] where it was first found. The Arabs call it baurac (borax). It is a kind of salt, darker than rock salt, yet nevertheless transparent; but it is in thin plates. It can be roasted in the fire, and, after lsoing all its superfluous watery substance, the more it is burnt the drier it becomes; and then the salt itself will be sharper." This description might account for Qustd's saying that it is not burned [ = con- sumed ?] in a hearth. The word st[a]lac (or "stolac" of our Ms or any of the variants) given in our text as the Arabic equivalent does not resemble "baurac." Albert gives a possible clue when he further explains that the kind of nitrum mined in Goslar in Teutonia is formed by the percolation of rain through copper ores until it forms "in the same manner and shape as the icicles that form on roofs from the water dripping off them in freezing weather; this is not in plates, but round," that is, in stalactites. "Stalactite" is derived from Greek stalassein, to drop or drip. A Greek word such as this could well have been used by the Arabs. Ibn al-Baytar, I, 187-190, Burak ... Nitrurra, mentioning Aristotle and other authorities, describes at length four main types of nitrum and several varieties of them with their different properties and uses. Citing Dioscorides, he says that when put in an earthern vessel set over glowing coals, the nitrum will glow as long as it is left there. 189. 5' This is the torpedo fish, narke in Greek, a word connected to a similar verb meaning "to grow stiff or numb." See Aristotle, Historia animalium IX, 6206, 20-37; Dioscorides, M.M. 2. 15 and Galen, De locis affectis, 6.5 (Kfhn ed., 8, 421).</p>
<p>48 can understand them. Only those things that are subject to the senses can be understood by reason. In some cases certain substances have a pro- perty incomprehensible to reason because of its subtlety and [it is] not furnished to the senses because of its profundity.52 52 That is, reason alone would not have led to the understanding of the entire potential of the essence of certain things.</p>
<p>APPENDIX Printed Editions of Physical Ligatures or On Incantations, Adjurations and Suspensions about the Neck Our general remarks on p. 30 about the relation of the printed texts to the surviving manuscripts are based upon a collation of the editions marked with an asterisk. ' Constantinus Africanus *Constantinus Africanus, Opera (Basel, 1536), pp. 317-320. Galen Galen, Opera (Pavia, 1515-16), J. de Burgofranco, ed. Rusticus Placentius. Galen Opera (Venice, 1528) L.A. Giunta. (?) Galen Opera (Venice, 1550) [Ed. A. Gadaldinus] Heirs of L.A. Giunta, 7 vols. This is a guess based upon examination of similar editions. Galen Opera (Venice, 1556) [Ed. A. Gadaldinus] Heirs of L.A. Giunta. 5 vols. Galen Ornnia quae extant... (Venice, 1562-3), [Ed. J.B. Rasarius], 7 vols. (I, fol. 172r-v). Galen Opera (Venice, 1576-77) [Ed. H. Mercurialis] House of Giunta, 5th ed., 7 vols. IV, 182, H. Galen Opera (Venice, 1609) Iuntas, 7 vols. "De incantatione." Galen Opera (Venice, 1625) Juntas, 6 vols. "De incantatione among spurii libri in Tome VI, fol. 41r-42r. Galen Opera (Basel, 1542) [Ed. H. Gemusawus] H. Froben and N. Episcopius, 8 vols. (VI, cols. 667-672). "De incantatione." Galen Opera (Basel, 1549) [Ed. J. Cornarius) H. Froben and N. Episcopius, 8 vols. (VI, cols. 525-28). (?) Galen Opera (Basel, 1561-2) [Ed. and pref. and bibl. by C. Gesner]. Again, a guess based on the presence of Physical Ligatures in Gesner ed. of Lyons, 1549-1551, below. Galen Opera (Paris: 1546), S. de Colines. ' *Galen Operum Galeni (Lyons: [ 1 549]-1 55 1 ), J . Frellon, ed. C. Gesner, fol. 1497. III, col. 1497-1500. Galen, Opera ex sexta `Juntarum editione (Venice, 1586) [Ed. H. Costaeus], 8 vols. (VII, 41r-42r). *Hippocrates and Galen Opera (Paris, 1639-1689), 13 v. in 9 fol. J. Guignard, cd. Renatus Chartier, X (Lutetiae Parisiorum 1679), 571-572. Arnald of Villanova Arnaldus of Villanova, Opera (Venice, 1505), Bonetus Locatellus. (cited in the National Union Catalogue 21, p. 536). *Arnaldus of Villanova, Opera (Lyons, 1504), [subscribed by Balthasaris de Gabiano] Franciscus Fradin, ed. by Thomas Murchius with the help of Michael de Capella; ff. 386v-387r. (The copy at the New York Academy of Medicine was the property of Lynn Thorndike; apparently this is the first edition. - -, (Lyons, 1509). - -, (Lyons, 1514). - -, (Lyons, 1520) G. Huyon. "Dc incantatione," 295v-296r. - -, (Lyons, 1532), "apud Scipionum de Gabiano." - -, Praxis medicinalis (Lyons, 1586) Joannem Stratium (in three parts). cited in NUC 21, p. 539. *Arnaldus of Villanova, Opera (Basel, 1585), Conradum Waldkirch. cols. 619-624. "Arnaldi de Villa nova, de physicis ligaturis, translatus de Graeco in Latinum."</p>
<p>50 Agrippa von Nettesheim Agrippa von Nettesheim, Opera guibus post omnium editiones de novo accessit ars notoria (Lyons: n.d. [poss. 1531]), Beringos fratres. *--, Opera [16-?], pp. 661-664 ["644"]. Repr. (Hildesheim and New York, 1970), G. Olms, with introduction by Richard H. Popkin. This is supposed to be a fic- titious imprint. Baudrier, Bibl. Lyon, v. 3, p. 33, 38-40, 55, cites one authentic edi- tion [1547] with different t.-p. and pagination, and notes that many editions appeared with this false imprint in the 17th and 18th centuries. These and other details available in the NUC. The following two editions are among the false imprints of E. Zctzner in Strasburg. - -, (Lyons, 1620?). - -, (Lyons, 1630?). - -, Henrici Cor. Agrippa ab Nettesheym, De occulta philosophic libri III. Quibus acceserunt ... E,bistola de incantatione (Paris, 1567), Iacobi Dupuys.</p>
</body></article></istex:document></istex:metadataXml><mods version="3.6"><titleInfo><title>On Physical Ligatures</title></titleInfo><titleInfo type="alternative" contentType="CDATA"><title>On Physical Ligatures</title></titleInfo><typeOfResource>text</typeOfResource><genre type="research-article" displayLabel="research-article"></genre><originInfo><publisher>BRILL</publisher><place><placeTerm type="text">The Netherlands</placeTerm></place><dateIssued encoding="w3cdtf">1995</dateIssued><dateCreated encoding="w3cdtf">1995</dateCreated><copyrightDate encoding="w3cdtf">1995</copyrightDate></originInfo><language><languageTerm type="code" authority="iso639-2b">eng</languageTerm><languageTerm type="code" authority="rfc3066">en</languageTerm></language><physicalDescription><internetMediaType>text/html</internetMediaType></physicalDescription><relatedItem type="host"><titleInfo><title>Medieval Encounters</title><subTitle>Jewish, Christian and Muslim Culture in Confluence and Dialogue</subTitle></titleInfo><titleInfo type="abbreviated"><title>ME</title></titleInfo><genre type="Journal">journal</genre><identifier type="ISSN">1380-7854</identifier><identifier type="eISSN">1570-0674</identifier><part><date>1995</date><detail type="volume"><caption>vol.</caption><number>1</number></detail><detail type="issue"><caption>no.</caption><number>1</number></detail><extent unit="pages"><start>40</start><end>50</end></extent></part></relatedItem><identifier type="istex">C6246B123BE77EF52DDB23CE9805F08797E94C40</identifier><identifier type="DOI">10.1163/157006795X00082</identifier><identifier type="href">15700674_001_01_s005_text.pdf</identifier><accessCondition type="use and reproduction" contentType="copyright">© 1995 Koninklijke Brill NV, Leiden, The Netherlands</accessCondition><recordInfo><recordContentSource>BRILL Journals</recordContentSource><recordOrigin>Koninklijke Brill NV, Leiden, The Netherlands</recordOrigin></recordInfo></mods></metadata><author></author><serie></serie></istex></record>Pour manipuler ce document sous Unix (Dilib)
EXPLOR_STEP=$WICRI_ROOT/Wicri/Musique/explor/OperaV1/Data/Istex/Corpus
HfdSelect -h $EXPLOR_STEP/biblio.hfd -nk 000D15 | SxmlIndent | more
Ou
HfdSelect -h $EXPLOR_AREA/Data/Istex/Corpus/biblio.hfd -nk 000D15 | SxmlIndent | more
Pour mettre un lien sur cette page dans le réseau Wicri
{{Explor lien
|wiki= Wicri/Musique
|area= OperaV1
|flux= Istex
|étape= Corpus
|type= RBID
|clé= ISTEX:C6246B123BE77EF52DDB23CE9805F08797E94C40
|texte= On Physical Ligatures
}}
| This area was generated with Dilib version V0.6.21. |  |