The plant known as the “alysson”[239] differs only from the preceding
one in the leaves and branches, which are more diminutive. It receives
its name from the fact, that, taken in vinegar and worn as an amulet,
it prevents persons bitten by dogs from becoming rabid. It is a
marvellous fact too, that is added, to the effect that the person
bitten has only to look at this shrub, and the flow of corrupt matter
from the wound will be staunched immediately.
CHAP. 58.—THE RADICULA OR STRUTHION: THIRTEEN REMEDIES. THE APOCYNUM:
TWO OBSERVATIONS UPON IT.
The radicula, which we have already[240] mentioned as being called
“struthion” by the Greeks, is used by dyers for preparing wool.
A decoction of it, taken internally, is curative of jaundice and
diseases of the chest. It is diuretic also, and laxative, and acts as
a detergent upon the uterus, for which reasons medical men have given
it the name of the “golden beverage.”[241] Taken with honey, it is a
sovereign remedy for cough; and it is used for hardness of breathing,
in doses of a spoonful. Applied with polenta and vinegar to the parts
affected, it removes leprous sores. Used with panax and root of the
caper-plant, it breaks and expels calculi, and a decoction of it in
wine with barley-meal disperses inflamed tumours. It is used as an
ingredient in emollient plasters and eye-salves for the sight, and
is found to be one of the most useful sternutories known; it is good
too for the liver and the spleen. Taken in hydromel, in doses of one
denarius, it effects the cure of asthma, as also of pleurisy and all
pains in the sides.
The apocynum[242] is a shrub with leaves like those of ivy, but softer,
and not so long in the stalk, and the seed of it is pointed and downy,
with a division running down it, and a very powerful smell. Given in
their food with water, the seed is poisonous[243] to dogs and all other
quadrupeds.
CHAP. 59.—ROSEMARY: EIGHTEEN REMEDIES.
There are two kinds of rosemary; one of which is barren, and the other
has a stem with a resinous seed, known as “cachrys.” The leaves have
the odour of frankincense.[244] The root, applied fresh, effects the
cure of wounds, prolapsus of the rectum, condylomata, and piles. The
juice of the plant, as well as of the root, is curative of jaundice,
and such diseases as require detergents; it is useful also for the
sight. The seed is given in drink for inveterate diseases of the chest,
and, with wine and pepper, for affections of the uterus; it acts also
as an emmenagogue, and is used with meal of darnel as a liniment for
gout. It acts also as a detergent upon freckles, and is used as an
application in diseases which require calorifics or sudorifics, and
for convulsions. The plant itself, or else the root, taken in wine,
increases the milk, and the leaves and stem of the plant are applied
with vinegar to scrofulous sores; used with honey, they are very useful
for cough.
CHAP. 60.—THE SEED CALLED CACHRYS.
As already[245] stated, there are several kinds of cachrys;[246] but
that which is produced by rosemary above-mentioned, when rubbed, is
found to be of a resinous nature. It neutralizes poisons and the venom
of animals, that of serpents excepted. It acts also as a sudorific,
dispels griping pains in the bowels, and increases the milk in nursing
women.
CHAP. 61.—THE HERB SAVIN: SEVEN REMEDIES.
Of the herb savin, known as “brathy” by the Greeks,[247] there are
two varieties, one of them[248] with a leaf like that of the tamarix,
the other[249] with that of the cypress; for which reason some
persons have called this last the Cretan cypress. It is used by many
for fumigations, as a substitute for frankincense;[250] employed in
medicine, it is said to have the same effect as cinnamon, if taken
in doses twice as large. It reduces gatherings, disperses corrosive
sores, acts as a detergent upon ulcers, and, used as a pessary and
as a fumigation, brings away the dead fœtus.[251] It is employed as
a topical application for erysipelas and carbuncles, and, taken with
honey in wine, is curative of jaundice.
The smoke of this plant, they say, cures the pip in all kinds of
poultry.[252]
CHAP. 62.—SELAGO: TWO REMEDIES.
Similar to savin is the herb known as “selago.”[253] Care is taken to
gather it without the use of iron, the right hand being passed for the
purpose through the left sleeve of the tunic, as though the gatherer
were in the act of committing a theft.[254] The clothing too must be
white, the feet bare and washed clean, and a sacrifice of bread and
wine must be made before gathering it: it is carried also in a new
napkin. The Druids of Gaul have pretended that this plant should be
carried about the person as a preservative against accidents of all
kinds, and that the smoke of it is extremely good for all maladies of
the eyes.
CHAP. 63.—SAMOLUS: TWO REMEDIES.
The Druids, also, have given the name of “samolus”[255] to a certain
plant which grows in humid localities. This too, they say, must be
gathered fasting with the left hand, as a preservative against the
maladies to which swine and cattle are subject. The person, too, who
gathers it must be careful not to look behind him, nor must it be laid
anywhere but in the troughs from which the cattle drink.
CHAP. 64.—GUM: ELEVEN REMEDIES.
We have already[256] spoken of the different kinds of gum; the better
sort of each kind will be found the most effective. Gum is bad for
the teeth; it tends to make the blood coagulate, and is consequently
good for discharges[257] of blood from the mouth. It is useful for
burns,[258] but is bad for diseases of the trachea. It exercises
a diuretic effect, and tends to neutralize all acridities, being
astringent in other respects. The gum of the bitter-almond tree, which
has the most[259] astringent properties of them all, is calorific
also in its effects. Still, however, the gum of the plum, cherry,
and vine is greatly preferred: all which kinds, applied topically,
are productive of astringent and desiccative effects, and, used with
vinegar, heal lichens upon infants. Taken in must, in doses of four
oboli, they are good for inveterate coughs.
It is generally thought that gum, taken in raisin wine, improves the
complexion,[260] sharpens the appetite, and is good for calculi[261] in
the bladder. It is particularly useful too for wounds and affections of
the eyes.
CHAP. 65. (12.)—THE EGYPTIAN OR ARABIAN THORN: FOUR REMEDIES.
When speaking[262] of the perfumes, we have descanted upon the merits
of the Egyptian or Arabian thorn. This, too, is of an astringent
nature, and acts as a desiccative upon fluxes of all kinds, discharges
of blood from the mouth, and excessive menstruation; for all which
purposes the root is still more efficacious.
CHAP. 66.—THE WHITE THORN: TWO REMEDIES. THE ACANTHION; ONE REMEDY.
The seed of the white thorn is useful as a remedy for the stings of
scorpions, and a chaplet made of it, is good for headache. Similar to
this plant is that known to the Greeks as the “acanthion;”[263] though
it is much smaller in the leaf, which is pointed at the extremity, and
covered with a down like a cobweb in appearance. This downy substance
is gathered in the East, and certain textures are made of it similar to
those of silk. An infusion of the leaves or root of this plant is taken
for the cure of opisthotony.
CHAP. 67.—GUM ACACIA: EIGHTEEN REMEDIES.
Gum acacia is produced also from the white and black[264] thorns of
Egypt, and from a green thorn as well; the produce, however, of the
former trees is by far the best. There is also a similar gum found in
Galatia, but of very inferior quality, the produce of a more thorny
tree[265] than those last mentioned. The seed of all these trees
resembles[266] the lentil in appearance, only that it is smaller, as
well as the pod which contains it: it is gathered in autumn, before
which period it would be too powerful in its effects. The juice is
left to thicken in the pods, which are steeped in rain-water for the
purpose, and then pounded in a mortar; after which, the juice is
extracted by means of presses. It is then dried in the mortars in the
sun, and when dry is divided into tablets. A similar juice is extracted
from the leaves, but it is by no means[267] so useful as the other. The
seed is used also, as a substitute for nut-galls in curing leather.[268]
The juice extracted from the leaves, as also the extremely black juice
of the Galatian[269] acacia, is held in no esteem. The same too with
that of a deep red colour. The gum which is of a purple, or of an ashy,
grey colour, and which dissolves with the greatest rapidity, possesses
the most astringent and cooling qualities of them all, and is more
particularly useful as an ingredient in compositions for the eyes. When
required for these purposes, the tablets are steeped in water by some,
while some again scorch them, and others reduce them to ashes. They are
useful for dyeing the hair, and for the cure of erysipelas, serpiginous
sores, ulcerations of the humid parts of the body, gatherings,
contusions of the joints, chilblains, and hangnails. They are good
also for cases of excessive menstruation, procidence of the uterus
and rectum, affections of the eyes, and ulcerations of the generative
organs[270] and mouth.
CHAP. 68. (13.)—ASPALATHOS: ONE REMEDY.
The common[271] thorn too, with which the fulling coppers are filled is
employed for the same purposes as the radicula.[272] In the provinces
of Spain it is commonly employed as an ingredient in perfumes and
unguents, under the name of “aspalathos.” There is no doubt, however,
that there is also a wild thorn of the same name in the East, as
already mentioned,[273] of a white colour, and the size of an ordinary
tree.
CHAP. 69.—THE ERYSISCEPTRUM, ADIPSATHEON, OR DIAXYLON: EIGHT REMEDIES.
There is also found in the islands of Nisyros and of Rhodes, a
shrub of smaller size, but full as thorny, known by some as the
erysisceptrum,[274] by others as the adipsatheon, and by the Syrians as
the diaxylon. The best kind is that which is the least[275] ferulaceous
in the stem, and which is of a red colour, or inclining to purple, when
the bark is removed. It is found growing in many places, but is not
everywhere odoriferous. We have already[276] stated, how remarkably
sweet the odour of it is, when the rainbow has been extended over it.
This plant cures fetid ulcers of the mouth, polypus[277] of the nose,
ulcerations or carbuncles of the generative organs, and chaps; taken in
drink it acts as a carminative, and is curative of strangury. The bark
is good for patients troubled with discharges of blood, and a decoction
of it acts astringently on the bowels. It is generally thought that the
wild plant is productive of the same effects.
CHAP. 70.—THE THORN CALLED APPENDIX: TWO REMEDIES. THE PYRACANTHA: ONE
REMEDY.
There is a thorn also known as the appendix;[278] that name being given
to the red berries which hang from its branches. These berries eaten by
themselves, raw, or else dried and boiled in wine, arrest looseness of
the bowels and dispel griping pains in the stomach. The berries of the
pyracantha[279] are taken in drink for wounds inflicted by serpents.
CHAP. 71.—THE PALIURUS: TEN REMEDIES.
The paliurus,[280] too, is a kind of thorn. The seed of it, known by
the people of Africa as “zura,” is extremely efficacious for the sting
of the scorpion, as also for urinary calculi and cough. The leaves
are of an astringent nature, and the root disperses inflamed tumours,
gatherings, and abscesses; taken in drink it is diuretic in its
effects. A decoction of it in wine arrests diarrhœa, and neutralizes
the venom of serpents: the root more particularly is administered in
wine.
CHAP. 72.—THE AGRIFOLIA. THE AQUIFOLIA: ONE REMEDY. THE YEW: ONE
PROPERTY BELONGING TO IT.
The agrifolia,[281] pounded, with the addition of salt, is good for
diseases of the joints, and the berries are used in cases of excessive
menstruation, cœliac affections, dysentery, and cholera; taken in wine,
they act astringently upon the bowels. A decoction of the root, applied
externally, extracts foreign bodies from the flesh, and is remarkably
useful for sprains and tumours.
The tree called “aquifolia,” planted[282] in a town or country-house
is a preservative against sorceries and spells. The blossom of it,
according to Pythagoras, congeals[283] water, and a staff[284] made of
the wood, if, when thrown at any animal, from want of strength in the
party throwing it, it falls short of the mark will roll back again[285]
towards the thrower, of its own accord—so remarkable are the properties
of this tree. The smoke of the yew kills[286] rats and mice.
CHAP. 73. THE BRAMBLE: FIFTY-ONE REMEDIES.
Nor yet has Nature destined the bramble[287] to be only an annoyance
to mankind, for she has bestowed upon it mulberries of its own,[288]
or, in other words, a nutritive aliment even for mankind. These berries
are of a desiccative, astringent, nature,[289] and are extremely useful
for maladies of the gums, tonsillary glands, and generative organs.
They neutralize also the venom of those most deadly of serpents, the
hæmorrhoïs[290] and the prester;[291] and the flowers or fruit will
heal wounds inflicted by scorpions, without any danger of abscesses
forming. The shoots of the bramble have a diuretic effect: and the more
tender ones are pounded; and the juice extracted and then dried in the
sun till it has attained the consistency of honey, being considered
a most excellent remedy, taken in drink or applied externally, for
maladies of the mouth and eyes, discharges of blood from the mouth,
quinzy, affections of the uterus, diseases of the rectum, and cœliac
affections. The leaves, chewed, are good for diseases of the mouth,
and a topical application is made of them for running ulcers and other
maladies of the head. In the cardiac disease they are similarly applied
to the left breast by themselves. They are applied topically also for
pains in the stomach and for procidence of the eyes. The juice of them
is used as an injection for the ears, and, in combination with cerate
of roses, it heals condylomata.
A decoction of the young shoots in wine is an instantaneous remedy
for diseases of the uvula; and eaten by themselves like cymæ,[292] or
boiled in astringent wine, they strengthen loose teeth. They arrest
fluxes of the bowels also, and discharges of blood, and are very useful
for dysentery. Dried in the shade and then burnt, the ashes of them are
curative of procidence of the uvula. The leaves too, dried and pounded,
are very useful, it is said, for ulcers upon beasts of burden. The
berries produced by this plant would seem to furnish a stomatice[293]
superior even to that prepared from the cultivated mulberry. Under this
form, or else only with hypocisthis[294] and honey, the berries are
administered for cholera, the cardiac disease, and wounds inflicted by
spiders.[295]
Among the medicaments known as “styptics,”[296] there is none that is
more efficacious than a decoction of the root of the bramble in wine,
boiled down to one third. Ulcerations of the mouth and rectum are
bathed with it, and fomentations of it are used for a similar purpose;
indeed, it is so remarkably powerful in its effects, that the very
sponges which are used become as hard as a stone.[297]
CHAP. 74. THE CYNOSBATOS: THREE REMEDIES.
There is another kind of bramble also,[298] which bears a rose. It
produces a round excrescence,[299] similar to a chesnut in appearance,
which is remarkably valuable as a remedy for calculus. This is quite
a different production from the “cynorrhoda,” which we shall have
occasion to speak of in the succeeding Book.[300]
(14.) The cynosbatos[301] is by some called “cynapanxis,”[302] and by
others “neurospastos;”[303] the leaf resembles the human footstep in
shape. It bears also a black grape, in the berries of which there is
a nerve, to which it is indebted for its name of “neurospastos.” It
is quite a different plant from the capparis[304] or caper, to which
medical men have also given the name of “cynosbatos.” The clusters[305]
of it, pickled in vinegar, are eaten as a remedy for diseases of the
spleen, and flatulency: and the string found in the berries, chewed
with Chian mastich, cleanses the mouth.
The rose[306] of the bramble, mixed with axle-grease, is curative
of alopecy: and the bramble-berries themselves, combined with oil
of omphacium,[307] stain[308] the hair. The blossom of the bramble
is gathered at harvest, and the white blossom, taken in wine, is an
excellent remedy for pleurisy and cœliac affections. The root, boiled
down to one third, arrests looseness of the bowels and hæmorrhage,
and a decoction of it, used as a gargle, is good for the teeth: the
juice too is employed as a fomentation for ulcers of the rectum and
generative organs. The ashes of the root are curative of relaxations of
the uvula.
CHAP. 75.—THE IDÆAN BRAMBLE.
The Idæan bramble[309] is so called from the fact that it is the
only plant of the kind found growing upon Mount Ida. It is of a more
delicate nature than the others, and smaller; the canes too are
thinner, and not[310] so prickly: it mostly grows beneath the shade of
trees. The blossom of it, mixed with honey, is applied topically for
defluxions of the eyes, and is administered in water for erysipelas and
affections of the stomach.[311] In other respects, it has properties
similar to those of the plants[312] already mentioned.
CHAP. 76.—THE RHAMNOS; TWO VARIETIES OF IT: FIVE REMEDIES.
Among the several kinds[313] of bramble is reckoned the plant called
“rhamnos” by the Greeks. One variety of it is whiter[314] than the
other, and has a more shrublike appearance, throwing out branches
armed with straight thorns, and not hooked, like those of the other
kinds; the leaves too are larger. The other kind,[315] which is found
growing wild, is of a more swarthy hue, in some measure inclining to
red; it bears too a sort[316] of pod. With the root of it boiled in
water a medicament is made, known as “lycium:”[317] the seed of it is
useful for bringing away the after-birth. The white kind, however, is
of a more astringent and cooling nature, and better adapted for the
treatment of gatherings and wounds. The leaves of both kinds, either
raw or boiled, are employed topically with oil.
CHAP. 77.—LYCIUM: EIGHTEEN REMEDIES.
The best lycium,[318] they say, is that prepared from the thorn of that
name, known also as the “Chironian pyxacanthus,”[319] and mentioned by
us when speaking of the trees of India, the lycium of those regions
being generally looked upon as by far the best. The branches and roots,
which are intensely bitter,[320] are first pounded and then boiled for
three days in a copper vessel, after which the woody parts are removed,
and the decoction is boiled again, till it has attained the consistency
of honey. It is adulterated with various bitter extracts,[321] as also
with amurca of olive oil and ox-gall. The froth or flower[322] of this
decoction is used as an ingredient in compositions for the eyes: and
the other part of it is employed as a cosmetic for the face, and for
the cure of itch-scabs, corroding sores in the corners of the eyes,
inveterate fluxes, and suppurations of the ears. It is useful too
for diseases of the tonsillary glands and gums, for coughs, and for
discharges of blood from the mouth, being generally taken in pieces the
size of a bean. For the cure of discharges from wounds, it is applied
to the part affected; and it is similarly used for chaps, ulcerations
of the genitals, excoriations, ulcers, whether putrid, serpiginous,
or of recent date, hard excrescences[323] of the nostrils, and
suppurations. It is taken also by females, in milk, for the purpose of
arresting the catamenia when in excess.
The Indian lycium is distinguished from the other kinds by its
colour, the lumps being black outside, and, when broken, red within,
though they turn black very quickly.[324] It is bitter and remarkably
astringent, and is employed for all the purposes above mentioned,
diseases of the generative organs in particular.
CHAP. 78.—SARCOCOLLA: TWO REMEDIES.
Some authors are of opinion that sarcocolla[325] is a tearlike gum
which exudes from a kind of thorn;[326] it is similar to powdered
incense in appearance, has a sweet flavour with a slight degree of
bitter, and is of the consistency of gum. Pounded in wine, it arrests
defluxions, and is used as a topical application for infants more
particularly. This substance too becomes black[327] when old; the
whiter it is, the more highly it is esteemed.
CHAP. 79.—OPORICE: TWO REMEDIES.
We are indebted too to the medicinal properties of trees for one very
celebrated medicament, known as “oporice.”[328] This preparation is
used for dysentery and various affections of the stomach; the following
being the method of preparing it. Five quinces, seeds and all, with the
same number of pomegranates, one sextarius of sorbs, a similar quantity
of Syrian rhus,[329] and half an ounce of saffron, are boiled in one
congius of white grape-juice at a slow heat, till the whole mixture is
reduced to the consistency of honey.
CHAP. 80.—THE TRIXAGO, CHAMÆDRYS, CHAMÆDROPS, OR TEUCRIA: SIXTEEN
REMEDIES.
We shall now add to these plants, certain vegetable productions to
which the Greeks have given names belonging to trees, so that it would
be doubtful whether they themselves are not trees as well.
(15.) The chamædrys[330] is the same plant that in Latin is called
“trixago;” some persons, however, call it “chamædrops,” and others
“teucria.” The leaves of it are the size of those of mint, but
in their colour and indentations they resemble those of the oak.
According to some, the leaves are serrated, and it was these, they
say, that first suggested the idea of the saw:[331] the flower of it
borders closely upon purple. This plant is gathered in rough craggy
localities, when it is replete with juice; and, whether taken[332]
internally or applied topically, it is extremely efficacious for the
stings of venomous serpents, diseases of the stomach, inveterate
coughs, collections of phlegm in the throat, ruptures, convulsions, and
pains in the sides. It diminishes the volume of the spleen, and acts
as a diuretic and emmenagogue; for which reasons it is very useful in
incipient dropsy, the usual dose being a handful of the sprigs boiled
down to one third in three heminæ of water. Lozenges too are made of it
for the above-named purposes, by bruising it in water. In combination
with honey, it heals abscesses and inveterate or sordid ulcers: a
wine[333] too is prepared from it for diseases of the chest. The juice
of the leaves, mixed with oil, disperses films on the eyes; it is taken
also, in vinegar, for diseases of the spleen; employed as a friction,
it is of a warming nature.
CHAP. 81.—THE CHAMÆDAPHNE: FIVE REMEDIES.
The chamædaphne[334] consists of a single diminutive stem, about a
cubit in height, the limbs of it being smaller than those of the
laurel. These leaves * * * The seed, which is of a red colour, and
attached to the leaves, is applied fresh for head-ache, is of a
cooling nature for burning heats, and is taken for griping pains in
the bowels, with wine. The juice of this plant, taken in wine, acts
as an emmenagogue and diuretic; and applied as a pessary in wool, it
facilitates laborious deliveries.
CHAP. 82.—THE CHAMELÆA: SIX REMEDIES.
The leaves of the chamelæa[335] resemble those of the olive; they
are bitter, however, and odoriferous. This plant is found growing
in craggy localities, and never exceeds a palm in height. It is of
a purgative[336] nature, and carries off phlegm and bile; for which
purposes, the leaves are boiled with twice the quantity of wormwood,
and the decoction taken with honey. The leaves, applied to ulcers, have
a detergent effect. It is said, that if a person gathers it before
sunrise, taking care to mention that he is gathering it for the cure of
white specks[337] in the eyes, and then wears it as an amulet, it will
effect a cure: as also that, gathered in any way, it is beneficial for
the eyes of beasts of burden and cattle.
CHAP. 83.—THE CHAMÆSYCE: EIGHT REMEDIES.
The chamæsyce[338] has leaves similar to those of the lentil, and lying
close to the ground; it is found growing in dry, rocky, localities.
A decoction of it in wine is remarkably useful as a liniment for
improving[339] the sight, and for dispersing cataract, cicatrizations,
films, and cloudiness of the eyes. Applied in a pledget of linen, as
a pessary, it allays pains in the uterus; and used topically[340] it
removes warts and excrescences of all kinds. It is very useful also for
hardness of breathing.
CHAP. 84.—THE CHAMÆCISSOS: ONE REMEDY.
The chamæcissos[341] has ears like[342] those of wheat, with numerous
leaves, and small branches, about five in number. When in blossom
it might almost be taken for the white violet: the root of it is
diminutive. For sciatica, the leaves of it are taken, seven days
consecutively, in doses of three oboli, in two cyathi of wine: this is
a very bitter potion, however.
CHAP. 85.—THE CHAMÆLEUCE, FARFARUM, OR FARFUGIUM: ONE REMEDY.
The chamæleuce[343] is known among us as the “farfarum” or “farfugium:”
it grows on the banks of rivers, and has a leaf like that of the
poplar, only larger. The root of it is burnt upon cypress charcoal,
and, by the aid of a funnel,[344] the smoke inhaled, in cases of
inveterate cough.
CHAP. 86.—THE CHAMÆPEUCE: FIVE REMEDIES. THE CHAMÆCYPARISSOS: TWO
REMEDIES. THE AMPELOPRASON; SIX REMEDIES. THE STACHYS: ONE REMEDY.
The chamæpeuce[345] has a leaf which resembles that of the larch, and
is useful more particularly for lumbago and pains in the back. The
chamæcyparissos[346] is a herb which, taken in wine, counteracts the
venom of serpents of all kinds, and of scorpions.
The ampeloprason[347] is found growing in vineyards; it has leaves like
those of the leek, and produces offensive eructations. It is highly
efficacious for the stings of serpents, and acts as an emmenagogue and
diuretic. Taken in drink or applied externally, it arrests discharges
of blood from the generative organs. It is prescribed also for females
after delivery, and is used for bites inflicted by dogs.
The plant known as “stachys” bears a strong resemblance also to a
leek,[348] but the leaves of it are longer and more numerous. It has
an agreeable smell, and in colour inclines to yellow. It promotes
menstruation.
CHAP. 87.—THE CLINOPODION, CLEONICION, ZOPYRON, OR OCIMOÏDES: THREE
REMEDIES.
The clinopodion,[349] cleonicion, zopyron, or ocimoïdes, resembles
wild thyme in appearance. The stem of it is tough and ligneous, and
it is a palm in height. It grows in stony soils, and the leaves are
trained regularly around the stem,[350] which resembles a bed-post in
appearance. This plant is taken in drink, for convulsions, ruptures,
strangury, and wounds inflicted by serpents: a decoction is also made
of it, and the juice is similarly employed.
CHAP. 88.—THE CLEMATIS CENTUNCULUS; THREE REMEDIES.
We shall now have to annex some plants, of a marvellous nature no
doubt, but not so well known, reserving those of a higher reputation
for the succeeding Books.
Our people give the name of “centunculus,”[351] to a creeping plant
that grows in the fields, the leaves of which bear a strong resemblance
to the hoods attached to our cloaks. By the Greeks it is known as
the “clematis.” Taken in astringent wine it is wonderfully effectual
for arresting[352] diarrhœa: beaten up, in doses of one denarius, in
five cyathi of oxymel or of warm water, it arrests hæmorrhage, and
facilitates the after-birth.
CHAP. 89.—THE CLEMATIS ECHITES, OR LAGINE.
The Greeks have other varieties also of the clematis, one of which
is known as “echites”[353] or “lagine,” and by some as the “little
scammony.” Its stems are about two feet in height, and covered with
leaves: in general appearance it is not unlike scammony, were it not
that the leaves are darker and more diminutive; it is found growing in
vineyards and cultivated soils. It is eaten as a vegetable, with oil
and salt, and acts as a laxative upon the bowels. It is taken[354] also
for dysentery, with linseed, in astringent wine. The leaves of this
plant are applied with polenta for defluxions of the eyes, the part
affected being first covered with a pledget of wet linen. Applied to
scrofulous sores, they cause them to suppurate, and if some axle-grease
is then applied, a perfect cure will be effected. They are applied also
to piles, with green oil, and are good for phthisis, in combination
with honey. Taken with the food, they increase the milk in nursing
women, and, rubbed upon the heads of infants, they promote the rapid
growth of the hair. Eaten with vinegar, they act as an aphrodisiac.
CHAP. 90.—THE EGYPTIAN CLEMATIS, DAPHNOÏDES, OR POLYGONOÏDES: TWO
REMEDIES.
There is another kind also, known as the “Egyptian”[355] clematis,
otherwise as “daphnoïdes”[356] or “polygonoïdes:” it has a leaf like
that of the laurel, and is long and slender. Taken in vinegar, it is
very useful for the stings of serpents, that of the asp in particular.
CHAP. 91. (16.)—DIFFERENT OPINIONS ON THE DRACONTIUM.
It is Egypt more particularly that produces the clematis known as the
“aron,” of which we have already[357] made some mention when speaking
of the bulbs. Respecting this plant and the dracontium, there have
been considerable differences of opinion. Some writers, indeed, have
maintained that they are identical, and Glaucias has made the only
distinction between them in reference to the place of their growth,
assuming that the dracontium is nothing else than the aron in a wild
state. Some persons, again, have called the root “aron,” and the stem
of the plant “dracontium:” but if the dracontium is the same as the
one known to us as the “dracunculus,”[358] it is a different plant
altogether; for while the aron has a broad, black, rounded root, and
considerably larger,—large enough, indeed, to fill the hand,—the
dracunculus has a reddish root of a serpentine form, to which, in
fact, it owes its name.[359]
CHAP. 92.—THE ARON: THIRTEEN REMEDIES.
The Greeks themselves, in fact, have established an immense difference
between these two plants, in attributing to the seed of the dracunculus
certain hot, pungent properties, and a fetid odour[360] so remarkably
powerful as to be productive of abortion,[361] while upon the aron, on
the other hand, they have bestowed marvellous encomiums. As an article
of food, however, they give the preference to the female plant, the
male plant being of a harder nature, and more difficult to cook. It
carries off,[362] they say, all vicious humours from the chest, and
powdered and taken in the form either of a potion or of an electuary,
it acts as a diuretic and emmenagogue. Powdered and taken in oxymel, it
is good for the stomach; and we find it stated that it is administered
in ewe’s milk for ulcerations of the intestines, and is sometimes
cooked on hot ashes and given in oil for a cough. Some persons, again,
are in the habit of boiling it in milk and administering the decoction;
and it has been used also in a boiled state as a topical application
for defluxions of the eyes, contusions, and affections of the
tonsillary glands. * * * *[363] prescribes it with oil, as an injection
for piles, and recommends it as a liniment, with honey, for freckles.
Cleophantus has greatly extolled this plant as an antidote for poisons,
and for the treatment of pleurisy and peripneumony, prepared the
same way as for coughs. The seed too, pounded with olive oil or oil
of roses, is used as an injection for pains in the ears. Dieuches
prescribes it, mixed in bread[364] with meal, for the cure of coughs,
asthma, hardness of breathing, and purulent expectorations. Diodotus
recommends it, in combination with honey, as an electuary for phthisis
and diseases of the lungs, and as a topical application even for
fractured bones. Applied to the sexual parts, it facilitates delivery
in all kinds of animals; and the juice extracted from the root, in
combination with Attic honey, disperses films upon the eyes, and
diseases of the stomach. A decoction of it with honey is curative
of cough; and the juice is a marvellous remedy for ulcers of every
description, whether phagedænic, carcinomatous, or serpiginous, and for
polypus of the nostrils. The leaves, boiled in wine and oil, are good
for burns, and, taken with salt and vinegar, are strongly purgative;
boiled with honey, they are useful also for sprains, and used either
fresh or dried, with salt, for gout in the joints.
Hippocrates has prescribed the leaves, either fresh or dried, with
honey, as a topical application for abscesses. Two drachmæ of the seed
or root, in two cyathi of wine, are a sufficient dose to act as an
emmenagogue, and a similar quantity will have the effect of bringing
away the after-birth, in cases where it is retarded.[365] Hippocrates
used to apply the root also, for the purpose. They say too, that in
times of pestilence the employment of aron as an article of food
is very beneficial. It dispels the fumes of wine; and the smoke of
it burnt drives away serpents,[366] the asp in particular, or else
stupefies them to such a degree as to reduce them to a state of torpor.
These reptiles also will fly at the approach of persons whose bodies
have been rubbed with a preparation of aron with oil of laurel: hence
it is generally thought a good plan to administer it in red wine to
persons who have been stung by serpents. Cheese, it is said, keeps
remarkably well, wrapped in leaves of this plant.
CHAP. 93.—THE DRACUNCULUS; TWO REMEDIES.
The plant which I have spoken of[367] as the dracunculus, is taken
out of the ground just when the barley is ripening, and at the moon’s
increase. It is quite sufficient to have this plant about one, to be
safe from all serpents; and it is said, that an infusion of the larger
kind taken in drink, is very useful for persons who have been stung by
those reptiles: it is stated also that it arrests the catamenia when in
excess, due care being taken not to let iron touch it. The juice of it
too is very useful for pains in the ears.
As to the plant known to the Greeks by the name of “dracontion,” I
have[368] had it pointed out to me under three different forms; the
first[369] having the leaves of the beet, with a certain proportion
of stem, and a purple flower, and bearing a strong resemblance to the
aron. Other persons, again, have described it as a plant[370] with a
long root, embossed to all appearance and full of knots, and consisting
of three stems in all; the same parties have recommended a decoction of
the leaves in vinegar, as curative of stings inflicted by serpents. The
third[371] plant that has been pointed out to me has a leaf larger than
that of the cornel, and a root resembling that of the reed. This root,
I have been assured, has as many knots on it as the plant is years old,
the leaves, too, being as many in number. The plant is recommended also
for the stings of serpents, administered either in wine or in water.
CHAP. 94.—THE ARISAROS: THREE REMEDIES.
There is a plant also called the “arisaros,”[372] which grows in
Egypt, and is similar to the aron in appearance, only that it is more
diminutive, and has smaller leaves; the root too is smaller, though
fully as large as a good-sized olive. The white arisaros throws out two
stems, the other kind only one. They are curative, both of them, of
running ulcers and burns, and are used as an injection for fistulas.
The leaves, boiled in water, and then beaten up with the addition of
oil of roses, arrest the growth of corrosive ulcers. But there is one
very marvellous fact connected with this plant—it is quite sufficient
to touch the sexual parts of any female animal with it to cause its
instantaneous death.
CHAP. 95.—THE MILLEFOLIUM OR MYRIOPHYLLON; SEVEN REMEDIES.
The myriophyllon,[373] by our people known as the “millefolium” has
a tender stem, somewhat similar to fennel-giant in appearance, with
vast numbers of leaves, to which circumstance it is indebted for its
name. It grows in marshy localities, and is remarkably useful for the
treatment of wounds. It is taken in vinegar for strangury, affections
of the bladder, asthma, and falls with violence; it is extremely
efficacious also for tooth-ache.
In Etruria, the same name is given to a small meadow-plant,[374]
provided with leaves at the sides, like hairs, and particularly
useful for wounds. The people of that country say that, applied with
axle-grease, it will knit together and unite the tendons of oxen, when
they have been accidentally severed by the plough-share.[375]
CHAP. 96.—THE PSEUDOBUNION: FOUR REMEDIES.
The pseudobunion[376] has the leaves of the turnip, and grows in a
shrub-like form, about a palm in height; the most esteemed being that
of Crete. For gripings of the bowels, strangury, and pains of the
thoracic organs, some five or six sprigs of it are administered in
drink.
CHAP. 97.—THE MYRRHIS, MYRIZA, OR MYRRHA: SEVEN REMEDIES.
The myrrhis,[377] otherwise known as the myriza or myrrha, bears a
strong resemblance to hemlock in the stem, leaves, and blossom, only
that it is smaller and more slender: it is by no means unpleasant to
the palate. Taken with wine, it acts as an emmenagogue, and facilitates
parturition: they say too that in times of pestilence it is very
wholesome, taken in drink. It is very useful also for phthisis,
administered in broth. It sharpens the appetite, and neutralizes the
venom of the phalangium. The juice of this plant, after it has been
macerated some three days in water, is curative of ulcers of the face
and head.
CHAP. 98.—THE ONOBRYCHIS: THREE REMEDIES.
The onobrychis[378] has leaves like those of the lentil, only
somewhat[379] longer; the blossom is red, and the root small and
slender. It is found growing in the vicinity of springs. Dried and
reduced to powder, and sprinkled in white wine, it is curative of
strangury, and arrests looseness of the bowels. The juice of it, used
as a friction with oil, acts as a sudorific.
CHAP. 99. (17.)—CORACESTA AND CALLICIA.
While I am treating of plants of a marvellous nature, I am induced
to make some mention of certain magical plants—for what, in fact,
can there be more marvellous than they? The first who descanted upon
this subject in our part of the world were Pythagoras and Democritus,
who have adopted the accounts given by the Magi. Coracesta[380] and
callicia, according to Pythagoras, are plants which congeal[381] water.
I find no mention made of them, however, by any other author, and he
himself gives no further particulars relative to them.
CHAP. 100.—THE MINSAS OR CORINTHIA: ONE REMEDY.
Pythagoras gives the name of minsas[382] too, or corinthia, to another
plant; a decoction of which, used as a fomentation, will effect an
instantaneous cure of stings inflicted by serpents, according to
him. He adds too, that if this decoction is poured upon the grass,
and a person happens to tread upon it, or if the body should chance
to be sprinkled with it, the result is fatal beyond all remedy; so
monstrously malignant are the venomous proporties of this plant, except
as neutralizing other kinds of poison.
CHAP. 101.—THE APROXIS: SIX REMEDIES.
Pythagoras makes mention, too, of a plant called aproxis, the root of
which takes fire[383] at a distance, like naphtha, of which we have
made some mention, when speaking[384] of the marvellous productions of
the earth. He says too, that if the human body happens to be attacked
by any disease while the cabbage[385] is in blossom, the person,
although he may have been perfectly cured, will be sensible of a
recurrence of the symptoms, every time that plant comes into blossom;
a peculiarity which he attributes to it in common with wheat, hemlock,
and the violet.
I am not ignorant, however, that the work of his from which I have
just quoted is ascribed to the physician Cleemporus by some, though
antiquity and the unbroken current of tradition concur in claiming it
for Pythagoras. It is quite enough, however, to say in favour of a
book, that the author has deemed the results of his labours worthy to
be published under the name of so great a man. And yet who can believe
that Cleemporus would do this, seeing that he has not hesitated to
publish other works under his own name?
CHAP. 102.—THE AGLAOPHOTIS OR MARMARITIS. THE ACHÆMENIS OR HIPPOPHOBAS.
THE THEOBROTION OR SEMNION. THE ADAMANTIS. THE ARIANIS. THE
THERIONARCA. THE ÆTHIOPIS OR MEROIS. THE OPHIUSA. THE THALASSEGLE
OR POTAMAUGIS. THE THEANGELIS. THE GELOTOPHYLLIS. THE HESTIATORIS
OR PROTOMEDIA. THE CASIGNETES OR DIONYSONYMPHAS. THE HELIANTHES OR
HELIOCALLIS. HERMESIAS. THE ÆSCHYNOMENE. THE CROCIS. THE ŒNOTHERIS. THE
ANACAMPSEROS.
As to Democritus, there can be no doubt that the work called
“Chirocmeta”[386] belongs to him. How very much more marvellous too
are the accounts given in this book by the philosopher who, next to
Pythagoras, has acquired the most intimate knowledge of the learning
of the Magi! According to him, the plant aglaophotis,[387] which owes
its name to the admiration in which its beauteous tints are held by
man, is found growing among the marble quarries of Arabia, on the side
of Persia, a circumstance which has given it the additional name of
“marmaritis.” By means of this plant, he says, the Magi can summon the
deities into their presence when they please.
The achæmenis,[388] he says, a plant the colour of amber, and destitute
of leaves, grows in the country of the Tradastili, an Indian race. The
root of it, divided into lozenges and taken in wine in the day time,
torments the guilty to such a degree during the night by the various
forms of avenging deities presented to the imagination, as to extort
from them a confession of their crimes. He gives it the name also of
“hippophobas,” it being an especial object of terror to mares.
The theobrotion[389] is a plant found at a distance of thirty
schœni[390] from the river Choaspes; it represents the varied tints
of the peacock, and the odour of it is remarkably fine. The kings of
Persia, he says, are in the habit of taking it in their food or drink,
for all maladies of the body, and derangements of the mind. It has
the additional name of semnion,[391] from the use thus made of it by
majesty.
He next tells us of the adamantis,[392] a plant grown in Armenia and
Cappadocia: presented to a lion, he says, the beast will fall upon its
back, and drop its jaws. Its name originates in the fact that it is
impossible to bruise it. The arianis,[393] he says, is found in the
country of the Ariani; it is of a fiery colour, and is gathered when
the sun is in Leo. Wood rubbed with oil will take fire on coming in
contact with this plant. The therionarca,[394] he tells us, grows in
Cappadocia and Mysia; it has the effect of striking wild beasts of all
kinds with a torpor which can only be dispelled by sprinkling them
with the urine of the hyæna. He speaks too of the æthiopis,[395] a
plant which grows in Meroë; for which reason it is also known as the
“meroïs.” In leaf it resembles the lettuce, and, taken with honied
wine, it is very good for dropsy. The ophiusa,[396] which is found in
Elephantine, an island also of Æthiopia, is a plant of a livid colour,
and hideous to the sight. Taken by a person in drink, he says, it
inspires such a horror of serpents, which his imagination continually
represents as menacing him, that he commits suicide at last; hence it
is that persons guilty of sacrilege are compelled to drink an infusion
of it. Palm wine, he tells us, is the only thing that neutralizes its
effects.
The thalassægle[397] he speaks of as being found on the banks of
the river Indus, from which circumstance it is also known as the
potamaugis.[398] Taken in drink it produces a delirium,[399] which
presents to the fancy visions of a most extraordinary nature. The
theangelis,[400] he says, grows upon Mount Libanus in Syria, upon the
chain of mountains called Dicte in Crete, and at Babylon and Susa in
Persis. An infusion of it in drink, imparts powers of divination to the
Magi. The gelotophyllis[401] too, is a plant found in Bactriana, and
on the banks of the Borysthenes. Taken internally with myrrh and wine,
all sorts of visionary forms present themselves, and excite the most
immoderate laughter, which can only be put an end to by taking kernels
of the pine-nut, with pepper and honey, in palm wine.
The hestiatoris,[402] he tells us, is a Persian plant, so called from
its promotion of gaiety and good fellowship at carousals. Another
name for it is protomedia, because those who eat of it will gain the
highest place in the royal favour. The casignetes[403] too, we learn,
is so called, because it grows only among plants of its own kind,
and is never found in company with any other; another name given
to it is “dionysonymphas,”[404] from the circumstance of its being
remarkably well adapted to the nature of wine. Helianthes[405] is
the name he gives to a plant found in the regions of Themiscyra and
the mountainous parts of maritime Cilicia, with leaves like those of
myrtle. This plant is boiled up with lion’s fat, saffron and palm
wine being added; the Magi, he tells us, and Persian monarchs are in
the habit of anointing the body with the preparation, to add to its
graceful appearance: he states also, that for this reason it has the
additional name of “heliocallis.”[406] What the same author calls
“hermesias,”[407] has the singular virtue of ensuring the procreation
of issue, both beautiful as well as good. It is not a plant, however,
but a composition made of kernels of pine nuts, pounded with honey,
myrrh, saffron, and palm wine, to which theobrotium[408] and milk are
then added. He also recommends those who wish to become parents to
drink this mixture, and says, that females should take it immediately
after conception, and during pregnancy.[409] If this is done, he says,
the infant will be sure to be endowed with the highest qualities, both
in mind and body. In addition to what has here been stated, Democritus
gives the various names by which all these plants are known to the Magi.
Apollodorus, one of the followers of Democritus, has added to this
list the herb æschynomene,[410] so called from the shrinking of its
leaves at the approach of the hand; and another called “crocis,”[411]
the touch of which is fatal to the phalangium. Crateuas, also, speaks
of the œnotheris,[412] an infusion of which in wine, sprinkled upon
them, has the effect of taming all kind of animals, however wild. A
celebrated grammarian,[413] who lived but very recently, has described
the anacampseros,[414] the very touch of which recalls former love,
even though hatred should have succeeded in its place. It will be quite
sufficient for the present to have said thus much in reference to the
remarkable virtues attributed to certain plants by the Magi; as we
shall have occasion to revert to this subject in a more appropriate
place.[415]
CHAP. 103. (18.)—THE ERIPHIA.
Many authors have made mention of the eriphia,[416] a plant which
contains a kind of beetle in its hollow stem. This beetle is
continually ascending the interior of the stalk, and as often
descending, while it emits a sound like the cry of a kid; a
circumstance to which the plant is indebted for its name. There is
nothing in existence, they say, more beneficial to the voice.
CHAP. 104.—THE WOOL PLANT: ONE REMEDY. THE LACTORIS: ONE REMEDY. THE
MILITARIS: ONE REMEDY.
The wool plant,[417] given to sheep fasting, greatly increases the
milk. The plant commonly called lactoris,[418] is equally well known:
it is full of a milky juice, the taste of which produces vomiting. Some
persons say that this is identical with, while others say that it only
resembles, the plant known as “militaris,”[419] from the fact that,
applied with oil, it will effect the cure, within five days, of any
wound that has been inflicted with iron.
CHAP. 105.—THE STRATIOTES: FIVE REMEDIES.
The Greeks speak in high terms also of the stratiotes,[420] though that
is a plant which grows in Egypt only, and during the inundations of the
river Nilus. It is similar in appearance to the aizoön,[421] except
that the leaves are larger. It is of a remarkably cooling nature,
and, applied with vinegar, it heals wounds, as well as erysipelas and
suppurations. Taken in drink with male frankincense, it is marvellously
useful for discharges of blood from the kidneys.
CHAP. 106. (19.)—A PLANT GROWING ON THE HEAD OF A STATUE: ONE REMEDY.
It is asserted also, that a plant growing[422] on the head of a
statue, gathered in the lappet of any one of the garments, and then
attached with a red string to the neck, is an instantaneous cure for
head-ache.
CHAP. 107.—A PLANT GROWING ON THE BANKS OF A RIVER: ONE REMEDY.
Any plant that is gathered before sunrise on the banks of a stream or
river, due care being taken that no one sees it gathered, attached
to the left arm without the patient knowing what it is, will cure a
tertian fever, they say.
CHAP. 108.—THE HERB CALLED LINGUA: ONE REMEDY.
There is a herb called “lingua,”[423] which grows in the vicinity of
fountains. The root of it, reduced to ashes and beaten up with hog’s
lard—the hog, they say, must have been black and barren—will cure
alopecy, the head being rubbed with it in the sun.
CHAP. 109.—PLANTS THAT TAKE ROOT IN A SIEVE: ONE REMEDY.
Plants that take root in a sieve that has been thrown in a hedge-row,
if gathered and worn upon the person by a pregnant woman, will
facilitate delivery.
CHAP. 110.—PLANTS GROWING UPON DUNGHILLS: ONE REMEDY.
A plant that has been grown upon a dungheap in a field, is a very
efficacious remedy, taken in water, for quinzy.
CHAP. 111.—PLANTS THAT HAVE BEEN MOISTENED WITH THE URINE OF A DOG: ONE
REMEDY.
A plant upon which a dog has watered, torn up by the roots, and not
touched with iron, is a very speedy cure for sprains.
CHAP. 112.—THE RODARUM: THREE REMEDIES.
We have already[424] made mention of the rumpotinus, when speaking
of the vine-growing[425] trees. Near the tree, when not accompanied
by the vine, there grows a plant, known to the Gauls as the
“rodarum.”[426] It has a knotted stem like the branch of a fig-tree,
and the leaves, which are very similar to those of the nettle, are
white in the middle, though in process of time they become red all
over. The blossom of it is of a silvery hue. Beaten up with stale
axle-grease, due care being taken not to touch it with iron, this
plant is extremely useful for tumours, inflammations, and gatherings;
the patient, however, on being anointed with it must spit three times
on the right side. They say too, that as a remedy it is still more
efficacious, if three persons of three different nations rub the right
side of the body with it.
CHAP. 113.—THE PLANT CALLED IMPIA: TWO REMEDIES.
The plant called “impia”[427] is white, resembling rosemary in
appearance. It is clothed with leaves like a thyrsus, and is terminated
by a head, from which a number of small branches protrude, terminated,
all of them, in a similar manner. It is this peculiar conformation
that has procured for it the name of “impia,” from the progeny thus
surmounting the parent. Some persons, however, are of opinion that
it is so called because no animal will touch it. Bruised between two
stones it yields an effervescent juice, which, in combination with wine
and milk, is remarkably efficacious for quinzy.
There is a marvellous property attributed to this plant, to the effect
that persons who have once tasted it will never be attacked by quinzy;
for which reason it is given to swine: those among them, however, which
refuse to take it will be sure to die of that disease. Some persons too
are of opinion that if slips of it are put into a bird’s nest, they
will effectually prevent the young birds from choking themselves by
eating too voraciously.
CHAP. 114.—THE PLANT CALLED VENUS’ COMB: ONE REMEDY.
From its resemblance to a comb, they give the name of “Venus’
comb”[428] to a certain plant, the root of which, bruised with
mallows, extracts all foreign substances from the human body.
CHAP. 115.—THE EXEDUM. THE PLANT CALLED NOTIA: TWO REMEDIES.
The plant called “exedum”[429] is curative of lethargy. The herbaceous
plant called “notia,” which is used by curriers for dyeing leather
a bright, cheerful colour, and known by them under various names—is
curative of cancerous ulcers; I find it also stated that, taken in wine
or in oxycrate, it is extremely efficacious for stings inflicted by
scorpions.
CHAP. 116.—THE PHILANTHROPOS: ONE REMEDY. THE LAPPA CANARIA: TWO
REMEDIES.
The Greeks wittily give the name of “philanthropos”[430] to a certain
plant, because it attaches itself to articles of dress.[431] A chaplet
made of this plant has the effect of relieving headache.
As to the plant known as the “lappa canaria,”[432] beaten up in
wine with plantago and millefolium,[433] it effects the cure of
carcinomatous sores, the application being removed at the end of three
days. Taken out of the ground without the aid of iron, and thrown into
their wash, or given to them in wine and milk, it cures diseases in
swine. Some persons add, however, that the person, as he takes it up,
must say—“This is the plant argemon, a remedy discovered by Minerva for
such swine as shall taste thereof.”
CHAP. 117.—TORDYLON OR SYREON: THREE REMEDIES.
Tordylon is, according to some authorities, the seed of sili,[434]
while according to others it is a distinct plant,[435] known also as
“syreon.” I find no particulars relative to it, except that it grows
upon mountains, and that the ashes of it, taken in drink, act as an
emmenagogue and facilitate expectoration. It is stated also, that for
this last purpose the root is even more efficacious than the stem;
that the juice of it, taken in doses of three oboli, cures diseases of
the kidneys; and that the root is used as an ingredient for emollient
plasters.
CHAP. 118.—GRAMEN: SEVENTEEN REMEDIES.
Gramen[436] is of all herbaceous productions the most common. As it
creeps along the ground it throws out jointed stems, from the joints of
which, as well as from the extremity of the stem, fresh roots are put
forth every here and there. In all other parts of the world the leaves
of it are tapering, and come to a point; but upon Mount Parnassus[437]
they resemble the leaves of the ivy, the plant throwing out a greater
number of stems than elsewhere, and bearing a blossom that is white
and odoriferous. There is no vegetable production that is more
grateful[438] to beasts of burden than this, whether in a green state
or whether dried and made into hay, in which last case it is sprinkled
with water when given to them. It is said that on Mount Parnassus a
juice is extracted from it, which is very abundant and of a sweet
flavour.
In other parts of the world, instead of this juice a decoction of it is
employed for closing wounds; an effect equally produced by the plant
itself, which is beaten up for the purpose and attached to the part
affected, thereby preventing inflammation. To the decoction wine and
honey are added, and in some cases, frankincense, pepper, and myrrh,
in the proportion of one third of each ingredient; after which it
is boiled again in a copper vessel, when required for tooth-ache or
defluxions of the eyes. A decoction of the roots, in wine, is curative
of griping pains in the bowels, strangury, and ulcerations of the
bladder, and it disperses calculi. The seed is still more powerful as
a diuretic,[439] arrests looseness and vomiting, and is particularly
useful for wounds inflicted by dragons.[440] There are some authorities
which give the following prescription for the cure of scrofulous sores
and inflamed tumours:—From one, two, or three stems, as many as nine
joints must be removed, which must then be wrapped in black wool with
the grease in it. The party who gathers them must do so fasting, and
must then go, in the same state, to the patient’s house while he is
from home. When the patient comes in, the other must say to him three
times, “I come fasting to bring a remedy to a fasting man;” and must
then attach the amulet to his person, repeating the same ceremony
three consecutive days. The variety of this plant which has seven[441]
joints is considered a most excellent amulet for the cure of head-ache.
For excruciating pains in the bladder, some recommend a decoction of
gramen, boiled down in wine to one half, to be taken immediately after
the bath.
CHAP. 119.—DACTYLOS; FIVE REMEDIES.
There are some authorities who mention three varieties of the pointed
gramen. That which has at the extremity five[442] points at the utmost,
is called “dactylos.” Twisting these points together, persons introduce
them into the nostrils and then withdraw them, with the view of
preventing hæmorrhage. The second kind, which, resembles aizoön,[443]
is employed with axle-grease for whitlows and hangnails, and for fleshy
excrescences upon the nails: this also is called “dactylos,” because it
is so useful as a remedy for diseases of the fingers.
The third[444] kind, which is also known as “dactylos,” is more
diminutive, and is found growing upon walls or tiles. It has certain
caustic properties, and arrests the progress of serpiginous ulcers.
By placing a wreath of gramen round the head, bleeding at the nose is
stopped. In Babylonia, it is said, the gramen[445] which grows by the
wayside is fatal to camels.
CHAP. 120.—FENUGREEK OK SILICIA: THIRTY-ONE REMEDIES.
Nor is fenugreek held in less esteem. By some it is known as “telis,”
by others as “carphos,” and by others again as “buceras,” or
“ægoceras,”[446] the produce of it bearing some resemblance to horns.
Among us it is known as “silicia.” The mode of sowing it we have
already[447] described on the appropriate occasion. Its properties
are desiccative,[448] emollient, and resolvent. A decoction of it is
useful for many female maladies, indurations for instance, tumours,
and contractions of the uterus; in all which cases it is employed as a
fomentation or used for a sitting-bath: it is serviceable also as an
injection. It removes cutaneous eruptions on the face; and a decoction
of it, applied topically with nitre or vinegar, cures diseases of the
spleen or liver. In cases of difficult labour, Diodes recommends the
seed pounded, in doses of one acetabulum, mixed with boiled[449] must.
After taking one third of the mixture, the patient must use a warm
bath, and then, while in a perspiration, she must take another third,
and, immediately after leaving the bath, the remainder—this, he says,
will prove a most effectual means of obtaining relief.
The same authority recommends fenugreek boiled, with barley or
linseed, in hydromel, as a pessary for violent pains in the uterus: he
prescribes it also as an external application for the lower regions
of the abdomen. He speaks also of treating leprous sores and freckles
with a mixture composed of equal proportions of sulphur and meal of
fenugreek, recommending it to be applied repeatedly in the course of
the day, due care being taken not to rub the part affected.
For the cure of leprosy, Theodorus prescribes a mixture of fenugreek,
and one fourth part of cleaned nasturtium, the whole to be steeped
in the strongest vinegar. Damion used to give a potion by way of
emmenagogue, consisting of half an acetabulum of fenugreek seed in
nine cyathi of boiled must[450] and water. There is no doubt too, that
a decoction of it is remarkably useful for diseases of the uterus and
for ulcerations of the intestines, and that the seed is beneficial
for affections of the joints and chest. Boiled with mallows and then
taken in honied wine, fenugreek is extolled in the highest terms,
as serviceable for affections of the uterus and intestines. Indeed,
the very steam that arises from the decoction may be productive of
considerable benefit. A decoction too of fenugreek seed is a corrective
of the rank odours of the armpits. Meal of fenugreek, with wine and
nitre, speedily removes ring-worm and dandriff of the head; and a
decoction of it in hydromel, with the addition of axle-grease, is used
for the cure of diseases of the generative organs, inflamed tumours,
imposthumes of the parotid glands, gout in the feet and hands, maladies
of the joints, and denudations of the bones. Kneaded with vinegar, it
effects the cure of sprains, and, boiled in oxymel only, it is used as
a liniment for affections of the spleen. Kneaded with wine, it acts as
a detergent upon carcinomatous sores; after which, applied with honey,
it effects a perfect cure. A pottage too is made of this meal, which
is taken for ulcerations of the chest and chronic coughs; it is kept
boiling a considerable time, in order to remove the bitterness,[451]
after which honey is added.
We shall now proceed to speak of the plants which have gained a higher
degree of reputation.
SUMMARY.—Remedies, narratives, and observations, eleven hundred and
seventy-six.
ROMAN AUTHORS QUOTED.—C. Valgius,[452] Pompeius Lenæus,[453] Sextius
Niger[454] who wrote in Greek, Julius Bassus[455] who wrote in Greek,
Antonius Castor,[456] Cornelius Celsus.[457]
FOREIGN AUTHORS QUOTED.—Theophrastus,[458] Apollodorus,[459]
Democritus,[460] Orpheus,[461] Pythagoras,[462] Mago,[463]
Menander[464] who wrote the “Biochresta,” Nicander,[465] Homer,
Hesiod,[466] Musæus,[467] Sophocles,[468] Anaxilaüs.[469]
MEDICAL AUTHORS QUOTED.—Mnesitheus,[470] Callimachus,[471] Phanias[472]
the physician, Timaristus,[473] Simus,[474] Hippocrates,[475]
Chrysippus,[476] Diocles,[477] Ophelion,[478] Heraclides,[479]
Hicesius,[480] Dionysius,[481] Apollodorus[482] of Citium,
Apollodorus[483] of Tarentum, Praxagoras,[484] Plistonicus,[485]
Medius,[486] Dieuches,[487] Cleophantus,[488] Philistion,[489]
Asclepiades,[490] Crateuas,[491] Petronius Diodotus,[492] Iollas,[493]
Erasistratus,[494] Diagoras,[495] Andreas, Mnesides,[496]
Epicharmus,[497] Damion,[498] Sosimenes,[499] Tlepolemus,[500]
Metrodorus,[501] Solon,[502] Lycus,[503] Olympias[504] of Thebes,
Philinus,[505] Petrichus,[506] Micton,[507] Glaucias,[508]
Xenocrates.[509]