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Omnia certo tramite vadunt, Primusque dies dedit extremum. Non illa deo vertisse licet Quae nexa suis currunt causis. It cuique ratus, prece non ulla Mobilis, ordo. Here we have in all its naked repulsiveness the Stoic theory of predestination.
1 We must here distinguish sensation from feeling proper, in which sensation and motion merge in mercurial balance. 3 De motu animalium and Theoria mediceorum planetarum ex causis physicis deducta. 4 Knowledge of this biological rhythm is still preserved among native peoples to-day and leads them to take account of the phases of the moon in their treatment of plants.
Nor is he more successful in his discussion of the nature of stems. As to leaves, he is more definite and satisfactory, though wholly in the dark as to their function; he is quite clear that the pinnate leaf of the rowan tree, for instance, is a leaf and not a branch. Ibid. i. 1, ix. Ibid. iii. 18, x. De causis plantarum, ii. 23.
The man who created the science, who taught us to think anatomically of disease, was Morgagni, whose "De sedibus et causis morborum per anatomen indagatis" is one of the great books in our literature. During the seventeenth century, the practice of making post-mortem examinations had extended greatly, and in the "Sepulchretum anatomicum" of Bonetus , these scattered fragments are collected.
Historical and literary criticism was altogether unknown, and a number of works were ascribed to Aristotle which did not belong to him, and which were foreign in spirit to his mode of thinking. They emanated from a different school of thought with different presuppositions. I am referring to the treatise called the "Theology of Aristotle," and that known as the "Liber de Causis."
From no other book do we get so good an idea of a practitioner's experience at this period; the notes are plain and straightforward, and singularly free from all theoretical and therapeutic vagaries. He gives several remarkable instances of faith healing. De abditis nonnullis ac mirandis morborum et sanationum causis. 8th, Florence, Gandhi, 1507.
The name of Sebastian Edzardt is not so well known. He was educated at Wuertemberg, and when Frederick I. of Prussia conceived the desire of uniting the various reformed bodies with the Lutherans, he published a work De causis et natura unionis, and a treatise Ad Calvanianorum Pelagianisinum.
For, as the white doth outwardly disperse and scatter the rays of the sight, whereby the optic spirits are manifestly dissolved, according to the opinion of Aristotle in his problems and perspective treatises; as you may likewise perceive by experience, when you pass over mountains covered with snow, how you will complain that you cannot see well; as Xenophon writes to have happened to his men, and as Galen very largely declareth, lib. 10, de usu partium: just so the heart with excessive joy is inwardly dilated, and suffereth a manifest resolution of the vital spirits, which may go so far on that it may thereby be deprived of its nourishment, and by consequence of life itself, by this perichary or extremity of gladness, as Galen saith, lib. 12, method, lib. 5, de locis affectis, and lib. 2, de symptomatum causis.
I can possess by several titles; I can become proprietor by only one Non ut ex pluribus causis idem nobis deberi potest, ita ex pluribus causis idem potest nostrum esse. The field which I have cleared, which I cultivate, on which I have built my house, which supports myself, my family, and my livestock, I can possess: 1st. As the original occupant; 2d. As a laborer; 3d.
"Accepique antequam discederem aureos coronatos Gallicos 500 et M.C.C. in reditu." De Vita Propria, ch. iv. p. 16. "Difficillimis causis victus venire non potui." The Archbishop's letter is given in Opera, tom. i. p. 137. Geniturarum Exempla, p. 469. He mentions this personage in De Varietate, p. 672: "Johannes Manienus medicus, vir egregius et mathematicaram studiosus."
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