BOOK XXIV. THE REMEDIES DERIVED FROM THE FOREST TREES. (continued 2)

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 already357 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 odour360 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 bread364 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 of367 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 have368 had it pointed out to me under three different forms; the first369 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 plant370 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 third371 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 pseudobunion376 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 onobrychis378 has leaves like those of the lentil, only somewhat379 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. Coracesta380 and callicia, according to Pythagoras, are plants which congeal381 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 minsas382 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 fire383 at a distance, like naphtha, of which we have made some mention, when speaking384 of the marvellous productions of the earth. He says too, that if the human body happens to be attacked by any disease while the cabbage385 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 theobrotion389 is a plant found at a distance of thirty schœni390 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 thalassægle397 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 gelotophyllis401 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 casignetes403 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. Helianthes405 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 theobrotium408 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 growing422 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 already424 made mention of the rumpotinus, when speaking of the vine-growing425 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.

Gramen436 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 Parnassus437 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 grateful438 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 seven441 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 five442 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 third444 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 gramen445 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 already447 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 boiled449 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 must450 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 Niger454 who wrote in Greek, Julius Bassus455 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 Menander464 who wrote the “Biochresta,” Nicander,465 Homer, Hesiod,466 Musæus,467 Sophocles,468 Anaxilaüs.469

Medical authors quoted.—Mnesitheus,470 Callimachus,471 Phanias472 the physician, Timaristus,473 Simus,474 Hippocrates,475 Chrysippus,476 Diocles,477 Ophelion,478 Heraclides,479 Hicesius,480 Dionysius,481 Apollodorus482 of Citium, Apollodorus483 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 Olympias504 of Thebes, Philinus,505 Petrichus,506 Micton,507 Glaucias,508 Xenocrates.509