Those who are much troubled with insomnolency, we are to direct to
have their legs and hands bound with ligatures at the time when they
were accustomed to go to rest; and make them keep their eyelids open,
or wink, until they are sufficiently fatigued; then we suddenly loosen
the ligatures, remove the lamp, and order complete stillness to be
preserved. But, when the insomnolency is obstinate, we must bathe the
forehead during the decline of the paroxysm with the decoction of the
heads of the black poppy, and direct the patient to snuff up the dried
and powdered husk of the white poppy; or from the root of the mandragora
pounded with wine and rose oil in equal quantities, we make an emollient
ointment (_malagma_), and smear the forehead with it. Or we use, during
the paroxysms, wild thyme boiled in must with melilot. Or, taking the
pounded heads of poppies, we make a cataplasm of it with bread and rose
oil, or cerate. And the greatest attention ought to be paid to the food.
Let about three spoonfuls of the seeds of the white poppy be added to the
patient’s gruels; and let his pot-herbs be prepared by adding to them
as many of the leaves of the black poppy, if green, as can be contained
within three fingers; or otherwise, three or four dried heads may be
boiled with them and taken. If, even by these means, sleep cannot be
procured, let him be smeared with the juice of poppy or of mandragora.
But the electuary composed from the heads of poppies, and, particularly
that which is drunk with sodden wine, to the amount of a spoonful, or a
spoonful and a half, often disposes to sleep. Those who are not troubled
with fulness of the head may use the following fumigations in the
decline: Of Indian leaf, of amomum, of costus, of arnabo, of each ℥ j, of
the fruit of the balsam tree lb. j, of storax, of ammoniac perfume, of
Scythian bdellium, of the root of the mandragora, and juice of poppy, as
much; use as a fumigation with cypress-wood.
* * * * *
COMMENTARY. We are informed by Celsus that Asclepiades trusted almost
entirely to gentle friction in such cases. (iii, 18.)
Our author, as usual, copies freely from Oribasius. (See Synops. vi,
31.) Nearly the same directions are given by Aëtius. (v, 116.) Those in
the beginning of the Section are from Galen; the remaining part is from
Herodotus and Philumenus.
Nonnus gives a correct account of the established rules of treatment in
such cases. Thus, he directs us to use ligatures, and apply friction,
to the extremities; and, if this treatment have not the desired effect,
to have recourse to soporific decoctions, or liniments prepared with
poppies, opium, mandragora, &c., or even to give internally an infusion
of poppy heads. (Epitome, 145.)
The directions given by Avicenna are so like our author’s that we must
suppose them copied from him. He directs us first to try the effect of
fatiguing the patient by talking loud to him, placing many candles in
his chamber, and applying ligatures to his extremities. When this method
does not succeed, he recommends the soporific applications mentioned by
our author. When there is nothing to forbid the use of it, he permits the
syrup of poppies. (iv, i, 2, 20.) Haly Abbas likewise recommends poppies
externally and internally. (Pract. iii, 23.) Averrhoes briefly directs
food and applications of a soporific nature. (Collig. vii, 2.) Rhases
mentions our author’s plan of treatment, and further seems to approve of
liniments made of mandrogora, opium, henbane, and the juice of lettuces.
(Cont. xxxi.)
Cælius Aurelianus remarks that the indiscreet use of soporifics may bring
on lethargy. According to Prosper Alpinus, the Methodists approved of
fomentations, consisting of soporific medicines, such as lettuces, opium,
and the like. (Med. Meth. vi, 8.)
The earlier of the modern writers on medicine approve of applying to
the nose a sponge soaked in a soporific liniment prepared from opium,
henbane, mandrake, cicuta, lettuce, and the like. (See Theodoricus, iii,
8.)