Beauties And There Hot Bodies (Adult Picture Book Book 5)

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Avicenna suggests that these qualities battle between each other until an equilibrium state is reached and this state is known as the temperaments.

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The Canon also adopted the ancient theory of Four Temperaments and extended it to encompass "emotional aspects, mental capacity, moral attitudes, self-awareness, movements and dreams". This expanded theory of four temperaments is given in the following table: [10]. Canon describes humans as having eight different "varieties of equipoise", or differing temperaments. The Canon continues to explain the sun's position in relation to ideal temperament and the role that climate and human skin play.

Organs are nowhere near ideal in temperament, but skin comes the closest. Avicenna says that the hand, especially the palm and the tip of the index finger, is the most sensitive of all and attuned to tactile contact. Medicine is described as "hot" or "cold", not based upon its actual temperature but with regard to how it relates to the temperament of the human body.

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The Canon then describes when temperaments are unequal, in other words, illness. Avicenna separates these into two categories, which are fairly self explainable within the context of what he had already defined as the temperaments. The compound intemperaments are where two things are wrong with the temperament, i. There are only four because something cannot be simultaneously hotter and colder or drier and moister.

The four simple temperaments and four compound intemperaments can each be divided into "Those apart from any material substance" and "Those in which some material substance is concerned", for a total of sixteen intemperaments. Examples of the sixteen intemperaments are provided in the "third and fourth volumes. Each member of the body is described to be given each its individual temperament, each with its own degree of heat and moisture. Avicenna lists members of the body in "order of degree of Heat", from hottest to coldest. Then a list is given of coldest members to hottest.

Then a list is given in order of moisture. Avicenna credits Galen with this particular list. The Canon divides life into four "periods" and then subdivides the first period into five separate categories. The following table is provided for the four periods of life: [8] : Avicenna says that the third period shows signs of decline in vigor and some decline in intellectual power. In the fourth period, both vigor and intelligence decline. Avicenna divides the beginning stage of life in the following table, according to Oskar Cameron Gruner's edition of the Canon of Medicine : [8] : Avicenna generalizes youth as having a "hot" temperament, but comments that there is controversy over which periods of youth are hotter.

The general notion that youth are "hot" in temperament is due to youth's supposed relationship to members of the body that are hot. For example, blood was considered "hot" as was mentioned earlier, therefore youth is assumed to be hot partially due to blood being more "plentiful" and "thicker", according to Avicenna. Evidence for youth having an excess of blood is suggested by Avicenna's observation that nose bleeds are more frequent within youth. Other contributing factors are the youth's association with sperm and the consistency of their bile. Further description of youth in regards to heat and moisture is given with respect to sex, geographical location, and occupation.

The Canon says, for example, that females are colder and more moist. The Canon of Medicine is based upon the Four Humours of Hippocratic medicine, but refined in various ways. In disease pathogenesis , for example, Avicenna "added his own view of different types of spirits or vital life essences and souls, whose disturbances might lead to bodily diseases because of a close association between them and such master organs as the brain and heart". The generation and nourishment of proper soul takes place in the heart; it resides in the heart and arteries, and is transmitted from the heart to the organs through the arteries.

At first, it [proper soul] enters the master organs such as the brain, liver or reproductive organs; from there it goes to other organs while the nature of the soul is being modified in each [of them]. As long as [the soul] is in the heart, it is quite warm, with the nature of fire, and the softness of bile is dominant. Then, that part which goes to the brain to keep it vital and functioning, becomes colder and wetter, and in its composition the serous softness and phlegm vapor dominate. That part, which enters the liver to keep its vitality and functions, becomes softer, warmer and sensibly wet, and in its composition the softness of air and vapor of blood dominate.

In general, there are four types of proper spirit: One is brutal spirit residing in the heart and it is the origin of all spirits. Another — as physicians refer to it — is sensual spirit residing in the brain. The third — as physicians refer to it — is natural spirit residing in the liver. The fourth is generative — i.

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These four spirits go-between the soul of absolute purity and the body of absolute impurity. The Canon defines a humour as "that fluid, moist 'body' into which our aliment is transformed", [8] : 77 [12] and lists the four primary types of fluids as sanguineous, serous, bilious, and atrabilious. The secondary fluids are separated into "non-excrementitious" and "excrementitious". Avicenna calls this humour "the most excellent of all" [8] : 78 the humours.

This section describes blood and compares its healthy states with its unhealthy states. Avicenna describes healthy blood as "red in colour, has no unpleasant odour, and has a very sweet taste.

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The serous humour is described as a sweet fluid that is cold and moist in relation to blood and bilious humours. Serous humour resembles blood and is necessary for body tissues for two reasons: to provide the tissue with nutrients as an auxiliary and to keep the bones and tissues moist. The bilious humour is red and clear in colour, light and pungent, and its normal form is the foam of blood.

It can pursue two routes, either into the blood or the gallbladder. When it passes into the blood, its function is to attenuate the blood in such a way, that it enables the blood to transverse the very minutest channels of the body. The part which flows to the gallbladder is needed, since it cleanses the entire body of superfluity and nourishes the gallbladder. In his thesis on "The Members", Avicenna explains that the humours help to make up the members of the body, gives a general description and how to repair them.

Some are "simple members" or "elementary tissue" such as bone, cartilage and tendons. Some are "compound members" such as the heart, the liver, and the brain. He also categorizes these into vital organs and auxiliary organs. He contrasts Galen's view that the brain is the "chief seat of sentient life" with Aristotle's view that the heart is the source of all the body's faculties, saying that if physicians considered the matter carefully they would agree with Aristotle that the heart was the ultimate source of all the faculties, even if for example the brain is where the rational faculty manifests itself.

Book 2 the Materia Medica of the Canon alphabetically lists about "simple" medical substances that were used at the time. The substances are simple in the sense of not being compounded with other substances.

The first part gives general rules about drugs and a treatise on what was called "the science of powers of medicines". The second part is a list of simple floral, mineral, and animal substances. Each entry contains the substance's name, its criteria of goodness which sometimes describes how the substance is found in nature , and its nature or primary qualities.

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  • Next are listed one or more of 22 possible general actions, followed by specific properties listed according to a grid of 11 disease types. Finally, potential substitutes for the substances are given. The Canon contains seven rules for experimenting with new drugs, taken partly from Galen. Book 5 the Formulary lists compound drugs, [2] [8] : 23—24 attributing them to various Arabic, Indian and Greek sources.

    Avicenna added his own comments, highlighting differences between recipes from different sources, and sometimes giving his own recipe. He also gave his opinion of the effectiveness or ineffectiveness of some remedies, and gave details of where particular ingredients came from and how they were prepared. He favoured proven remedies which had been tested through experience, cautioning that compounds could have unexpected or much stronger effects than might be expected from the effects of the individual components.

    Confusingly, there appear to have been two men called Gerard of Cremona, both translators of Arabic texts into Latin. Ostler states that it was the later of these, also known as Gerard de Sabloneta, who translated the Qanun and other medical works into Latin in the 13th century. Medical scholars started to use the Canon in the 13th century, while university courses implemented the text from the 14th century onwards. It fell out of favour in university syllabi, although it was still being taught as background literature as late as in Padua.

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