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pressure. CoA is one of several common types of congenital heart malformations. CoA may occur alone, or together with other abnormalities in the heart. CoA is seen more frequently in boys than girls. It is also associated with other congenital heart defects, such as Shone’s complex and DiGeorge syndrome. While it is kn... |
causes are still not fully understood. In the past, doctors thought that CoA occurred more often in whites than in other races. However, more recent research suggests that differences in the prevalence of CoA may be due to different rates of detection. Studies suggest and that all races are equally likely to be born wi... |
of your child being born with CoA are fairly low. CoA affects only about 6 to 8 percent of all children born with heart defects. And congenital heart defects only occur in approximately .009 percent of all babies born each year. Symptoms in Newborns Symptoms in newborns vary with the severity of the constriction of the... |
newborns with CoA exhibit no symptoms. The rest may have trouble breathing and be poor feeders. Other symptoms are sweating, high blood pressure, and congestive heart failure. Symptoms in Older Children and Adults In mild cases, children may exhibit no symptoms until later in life. When symptoms do begin to show, they ... |
newborn’s first examination. Your doctor may detect differences in blood pressure between the baby’s upper and lower extremities, or hear characteristic sounds of the defect when listening to your baby’s heart. CoA is generally treated soon after birth using balloon angioplasty or surgery. Balloon angioplasty involves ... |
artery to widen it. Surgical treatment may involve removing and replacing the “crimped” portion of the aorta. The surgeon may instead choose to bypass the constriction with a graft or creating a patch over the narrowed portion to enlarge it. Adults who received treatment in childhood may require additional surgery late... |
repairs may be needed to the weak area of the aortic wall. Left untreated, persons with CoA generally die in their 30s or 40s of heart failure, ruptured aorta, stroke, or other conditions. Chronic high blood pressure associated with CoA increases the risks of heart damage, aneurysms, stroke, and premature coronary arte... |
to kidney and liver failure, and loss of eyesight through retinopathy. Patients with CoA may need to take drugs, such as ACE (angiotensin-converting-enzyme) inhibitors and beta-blockers to control high blood pressure. CoA patients should follow a healthy lifestyle. Moderate daily aerobic exercise is helpful for maintai... |
additional stress on the heart and should be avoided. CoA patients should minimize their intake of dietary salt and fat. Anyone with CoA should NEVER smoke any kind of tobacco products. |
Middle rectal artery Within the body's pelvic region, the middle rectal artery serves oxygenated blood to the rectum. However, there are anatomical variances between males and females. For men, the |
artery branches into blood vessels that serve the prostate as well as the seminal vesicles. In women, the artery branches into vessels that run into the vagina. In both sexes, |
the artery arises from the internal iliac artery. Also, the rectum is the end of the digestive tract. The supply of oxygenated blood that assists in the final stages of |
digestion is left over ingested matter processed into feces to be expelled from the body. The middle rectal artery has venal counterparts in the middle rectal veins. These vessels actively |
drain deoxygenated blood from the area and move it to the internal ileac vein. From there, the deoxygenated blood moves through venal circulatory system until it ends up in the |
heart via the inferior vena cava. The right side of the heart then pumps it into the lungs for fresh oxygen. Written and medically reviewed by the Healthline Editorial Team |
Know about Infrequent and Scanty Menstruation It is a condition where intermenstrual cycle is prolonged to more than normal 28 days. But some women have a perfectly normal menstrual cycle at 35 days, without any problem because their fertility is intact and that is why it can not be considered as pathological. Infreque... |
and unduly prolonged and some times it prolonged to three months to four months or longer. This situation is most commonly seen at the time of menarche (first menstruation) or at the time of menopause and which can be regarded as modified amenorrhea. But normal reproductive capacity is possible within this infrequent m... |
the causes and finding on clinical and investigational findings are to some extent similar to amenorrhea and patient is usually obese, poorly developed secondary sexual characters, hirsute, and hypoplasia of genitals. And the most common finding in the investigation of these types of patients is subnormal functioning o... |
loss is also very less and require changing of diapers of only one or two. Scanty menstruation that occurs regularly is not pathological and they are not infertile as the regularity of menstruation proves normal pituitary ovarian cycle. So if a patient of scanty menstruation has normal secondary sex characters it can b... |
scanty menstruation is accompanied by irregular menstruation, it is suggestive of primary or secondary ovarian sub function. Depending on the history of menstruation, the primary or secondary ovarian disorder can be determined (if from the beginning the menstruation is irregular and scanty, it is due to primary ovarian... |
and scanty or no loss, it is suggestive of premature menopause. Then the treatment is same as primary and secondary amenorrhea. The patient and relatives should be convinced on this to the point of their satisfaction. |
This entry was posted on Thursday, April 5th, 2012 at 10:30 am and is filed under Autism Awareness, Autism News. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback |
from your own site. In recent autism news, the Centers for Disease Control and Prevention released a study of the autism rates in 8-year-olds. Previously, the public had been acquainted with the notion that 1 in 110 children would be |
diagnosed with autism, with the likelihood higher among boys. The new study by the CDC has revised that rate and suggested that it is actually 1 in 88. What does the new metric mean? Put simply, researchers do not know. |
It could be that diagnostics have improved leading to the increased statistics. It could also mean, as parents fear, that autism is on the rise and the source is yet unknown. Leave a Reply You must be logged in to |
(March 28, 1849 – October 10, 1894) French author who in 1877 became teacher of Persian language at the …cole des Hautes …tudes. Chapter 1, Discovery of the Zend Avesta |
Chapter 2 The Interpretation of the Zend-Avesta Chapter 3 The Formation of the Zend-Avesta Chapter 4 The Origin of the Avesta Religion Chapter 5 The VendÓd‚d The Zend Avesta Part |
I Sacred Books of the East, Volume 4, 1880 THE DISCOVERY OF THE ZEND-AVESTA [Includes notes below e.g.1] The Zend-Avesta is the sacred book of the Parsis, that is to |
say, of the few remaining followers of that religion which reigned over Persia at the time when the second successor of Mohammed overthrew the Sassanian dynasty 1, and which has |
been called Dualism, or Mazdeism, or Magism, or Zoroastrianism, or Fire-worship, according as its main tenet, or its supreme God 2, or its priests, or its supposed founder, or its |
apparent object of worship has been most kept in view. In less than a century after their defeat, nearly all the conquered people were brought over to the faith of |
their new rulers, either by force, or policy, or the attractive power of a simpler form of creed. But many of those who clung to the faith of their fathers, |
went and sought abroad for a new home, where they might freely worship their old gods, say their old prayers, and perform their old rites. That home they found at |
last among the tolerant Hindus, on the western coast of India and in the peninsula of Guzerat 3. There they throve and there they live still, while the ranks of |
their co-religionists in Persia are daily thinning and dwindling away 4. As the Parsis are the ruins of a people, so are their sacred books the ruins of a religion. |
There has been no other great belief in the world that ever left such poor and meagre monuments of its past splendour. Yet great is the value which that small |
book, the Avesta, and the belief of that scanty people, the Parsis, have in the eyes of the historian and theologist, as they present to us the last reflex of |
the ideas which prevailed in Iran during the five centuries which preceded and the seven which followed the birth of Christ, a period which gave to the world the Gospels, |
the Talmud, and the Qur’ân. Persia, it is known, had much influence on each of the movements which produced, or proceeded from, those three books; she lent much to the |
first heresiarchs, much to the Rabbis, much to Mohammed. By help of the Parsi religion and the Avesta, we are enabled to go back to the very heart of that |
most momentous period in the history of religious thought, which saw the blending of the Aryan mind with the Semitic, and thus opened the second stage of Aryan thought. Inquiries |
into the religion of ancient Persia began long ago, and it was the old foe of Persia, the Greek, who first studied it. Aristotle 5, Hermippus 6; and many others |
7 wrote of it in books of which, unfortunately, nothing more than a few fragments or merely the titles have come down to us. We find much valuable information about |
it, scattered in the accounts of historians and travellers, extending over ten centuries, from Herodotus down to Agathias and Procopius. It was never more eagerly studied than in the first |
centuries of the Christian era; but that study had no longer anything of the disinterested and almost scientific character it had in earlier times. Religious and philosophic sects, in search |
of new dogmas, eagerly received whatever came to them bearing the name of Zoroaster. As Xanthus the Lydian, who is said to have lived before Herodotus, had mentioned Zoroastrian Λόγια |
8, there came to light, in those later times, scores of oracles, styled Λόγια τοŨ Ζωροάστρου, or 'Oracula Chaldaïca sive Magica,' the work of Neo-Platonists who were but very remote |
disciples of the Median sage. As his name had become the very emblem of wisdom, they would cover with it the latest inventions of their ever-deepening theosophy. Zoroaster and Plato |
were treated as if they had been philosophers of the same school, and Hierocles expounded their doctrines in the same book. Proclus collected seventy Tetrads of Zoroaster and wrote commentaries |
on them 9; but we need hardly say that Zoroaster commented on by Proclus was nothing more or less than Proclus commented on by Proclus. Prodicus the Gnostic had secret |
books of Zoroaster 10; and upon the whole it may be said that in the first centuries of Christianity, the religion of Persia was more studied and less understood than |
it had ever been before. The real object aimed at, in studying the old religion, was to form a new one. Throughout the Middle Ages nothing was known of Mazdeism |
but the name of its founder, who from a Magus was converted into a magician and master of the hidden sciences. It was not until the Renaissance that real inquiry |
was resumed. The first step was to collect all the information that could be gathered from Greek and Roman writers. That task was undertaken and successfully completed by Barnabé Brisson |
11. A nearer approach to the original source was made in the following century by Italian, English, and French travellers in Asia. Pietro della Valle, Henry Lord, Mandelslo, Ovington, Chardin, |
Gabriel du Chinon, and Tavernier found Zoroaster's last followers in Persia and India, and made known their existence, their manners, and the main features of their belief to Europe. Gabriel |
du Chinon saw their books and recognised that they were not all written in the same language, their original holy writ being no longer understood except by means of translations |
and commentaries in another tongue. In the year 1700, a professor at Oxford, Thomas Hyde, the greatest Orientalist of his time in Europe, made the first systematic attempt to restore |
the history of the old Persian religion by combining the accounts of the Mohammedan writers with 'the true and genuine monuments of ancient Persia 12.' Unfortunately the so-called genuine monuments |
of ancient Persia were nothing more than recent compilations referring to the last stage of Parsîism. But notwithstanding this defect, which could hardly be avoided then, and notwithstanding its still |
worse fault, a strange want of critical acumen 13, the book of Thomas Hyde was the first complete and true picture of modern Parsîism, and it made inquiry into its |
history the order of the day. A warm appeal made by him to the zeal of travellers, to seek for and procure at any price the sacred books of the |
Parsis, did not remain ineffectual, and from that time scholars bethought themselves of studying, Parsîism in its own home. Eighteen years later, a countryman of Hyde, George Boucher, received from |
the Parsis in Surat a copy of the Vendîdâd Sâdah, which was brought to England in 1723 by Richard Cobbe. But the old manuscript was a sealed book, and the |
most that could then be made of it was to hang it by an iron chain to the wall of the Bodleian Library, as a curiosity to be shown to |
foreigners. A few years later, a Scotch-man, named Fraser, went to Surat, with the view of obtaining from the Parsis, not only their books, but also a knowledge of their |
contents. He was not very successful in the first undertaking, and utterly failed in the second. In 1754 a young man, twenty years old, Anquetil Duperron, a scholar of the |
Ecole des Langues Orientales in Paris, happened to see a facsimile of four leaves of the Vendîdâd, which had been sent from England, a few years before, to Etienne Fourmont, |
the Orientalist. He determined at once to give to France both the books and the first European translation of them. Impatient to set off, without waiting for a mission from |
the government which had been promised to him, he enlisted as a private soldier in the service of the French East India company; he embarked at Lorient on the 24th |
of February 1755, and after three years of endless adventures and dangers through the whole breadth of Hindustan, at the very time when war was raging between France and England, |
he arrived at last in Surat, where he stayed among the Parsis for three years more. Here began another struggle, not less hard, but more decisive, against that mistrust and |
ill-will of the Parsis which had disheartened Fraser; but he came out of it victorious, and succeeded at last in winning from the Parsis both their books and their knowledge. |
He came back to Paris on the 14th of March 1764, and deposited on the following day at the Bibliothèque Royale the whole of the Zend-Avesta and copies of most |
of the traditional books. He spent ten years in studying the material he had collected, and published in 1771 the first European translation of the Zend-Avesta 14. A violent dispute |
broke out at once, as half the learned world denied the authenticity of the Avesta, which it pronounced a forgery. It was the future founder of the Royal Asiatic Society, |
William Jones, a young Oxonian then, who opened the war. He had been wounded to the quick by the scornful tone adopted by Anquetil towards Hyde and a few other |
English scholars: the Zend-Avesta suffered for the fault of its introducer, Zoroaster for Anquetil. In a pamphlet written in French 15, with a verve and in a Style which showed |
him to be a good disciple of Voltaire, W. Jones pointed out, and dwelt upon, the oddities and absurdities with which the so-called sacred books of Zoroaster teemed. It is |
true that Anquetil had given full scope to satire by the style he had adopted: he cared very little for literary elegance, and did not mind writing Zend and Persian |
in French; so the new and strange ideas he had to express looked stranger still in the outlandish garb he gave them. Yet it was less the style than the |
ideas that shocked the contemporary of Voltaire 16. His main argument was that books, full of such silly tales, of laws and rules so absurd, of descriptions of gods and |
demons so grotesque, could not be the work of a sage like Zoroaster, nor the code of a religion so much celebrated for its simplicity, wisdom, and purity. His conclusion |
was that the Avesta was a rhapsody of some modern Guebre. In fact the only thing in which Jones succeeded was to prove in a decisive manner that the ancient |
Persians were not equal to the lumières of the eighteenth century, and that the authors of the Avesta had not read the Encyclopédie. Jones's censure was echoed in England by |
Sir John Chardin and Richardson, in Germany by Meiners. Richardson tried to give a scientific character to the attacks of Jones by founding them on philological, grounds 17. That the |
Avesta was a fabrication of modern times was shown, he argued, by the number of Arabic words he fancied he found both in the Zend and Pahlavi dialects, as no |
Arabic element was introduced into the Persian idioms earlier than the seventh century; also by the harsh texture of the Zend, contrasted with the rare euphony of the Persian; and, |
lastly, by the radical difference between the Zend and Persian, both in words and grammar. To these objections, drawn from the form, he added another derived from the uncommon stupidity |
of the matter. In Germany, Meiners, to the charges brought against the new found books, added another of a new and unexpected kind, namely, that they spoke of ideas unheard |
of before, and made known new things. 'Pray, who would dare ascribe to Zoroaster books in which are found numberless names of trees, animals, men, and demons unknown to the |
Ancient Persians; in which are invoked an incredible number of pure animals and other things, which, as appears in the silence of ancient writers, were never known, or at least |
never worshipped, in Persia? What Greek ever spoke of Hom, of Jemshîd, and, of such other personages as the fabricators of that rhapsody exalt with every kind of praise, as |
divine heroes 18?' Yet, in the midst of his Ciceronian nonsense, Meiners inadvertently made a remark which, if correctly interpreted, might have led to important discoveries. He noticed that many |
points of resemblance are to be found between the ideas of the Parsis and those of the Brahmans and Musulmans. He saw in this a proof that Parsîism is a |
medley of Brahmanical and Musulman tales. Modern scholarship, starting from the same point, came to that twofold conclusion, that, on the one hard, Parsîism was one of the elements out |
of which Mohammed formed his religion, and, on the other hand, that the old religions of India and Persia flowed from a common source. 'Not only does the author of |
that rubbish tell the same tales of numberless demons of either sex as the Indian priests do, but he also prescribes the same remedies in order to drive them away, |
and to balk their attempts.' In these words there was something like the germ of comparative mythology; seldom has a man approached the truth so closely and then departed from |
it so widely. Anquetil and the Avesta found an eager champion in the person of Kleuker, professor in the University of Riga. As soon as the French version of the |
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