Chaps. 15-29.

Chap. 15. (13.)—The Nettle: Sixty-one Remedies.

What plant can there possibly be that is more an object of our aversion than the nettle? [See B. xxi. c.. Only two species of the nettle, Fée remarks, were known to the ancients, the Urtica urens and the U. dioica; and these have been confounded by Pliny and other writers.] And yet, in addition to the oil which we have already mentioned [In B. xv. c. 7. The Urtica urens has no oleaginous principles, and the oil of nettles, as Fée says, must have been a medicinal composition, the properties of which are more than hypothetical. The plant boiled, he remarks, can have no medicinal properties whatever, and it is with justice excluded from the modern Materia Medica. It is, however, still employed by some few practitioners, and the leaves are used, in some cases, to restore the vital action, by means of urtication.] as being extracted from it in Egypt, it abounds in medicinal properties. The seed of it, according to Nicander, is an antidote to the poison of hemlock, [“Cicutæ.”] of fungi, and of quicksilver. [Mercury, as already mentioned in a previous Note, is not poisonous.] Apollodorus prescribes it, too, taken in the broth of a boiled tortoise, [“Testudinis.” He may, possibly, mean a turtle.] for the bite of the salamander, [See B. x. c. 86.] and as an antidote for the poison of henbane, serpents, and scorpions. The stinging pungency even of the nettle has its uses; for, by its contact, it braces the uvula, and effects the cure of prolapsus of the uterus, and of procidence of the anus in infants. By touching the legs of persons in a lethargy, and the forehead more particularly, with nettles, they are awakened. [The process of “urtication,” alluded to in Note.] Applied with salt, the nettle is used to heal the bites of dogs, and beaten up and applied topically, it arrests bleeding [Fée considers this extremely doubtful.] at the nostrils, the root in particular. Mixed with salt, also, it is employed for the cure of cancers and foul ulcers; and, applied in a similar manner, it cures sprains and inflamed tumours, as well as imposthumes of the parotid glands and denudations of the bones. The seed of it, taken with boiled must, dispels hysterical suffocations, and, applied topically, it arrests mucous discharges of the nostrils. Taken with hydromel, after dinner, in doses of two oboli, the seed produces a gentle vomit; [An abominable refinement (if we may use the term) in gluttony, which would appear to have been practised among the Romans; though Fée thinks it possible that such a practice may have been considered advisable in the medical treatment of certain maladies. Be this as it may, the system of using vomits has prevailed to some extent in this country, and during the present century, too, among persons in the fashionable world, when expected to play their part at several entertainments in one evening.] and a dose of one obolus, taken in wine, has the effect of dispelling lassitude. The seed is prescribed also, parched, and in doses of one acetabulum, for affections of the uterus; and, taken in boiled [“Sapa.” Grape-juice boiled down to one-third.] must, it is a remedy for flatulency of the stomach. Taken in an electuary, with honey, it gives relief in hardness of breathing, and clears the chest by expectoration: applied with linseed, it is a cure for pains in the side, with the addition of some hyssop and a little pepper. The seed is employed also in the form of a liniment for affections of the spleen, and, parched and taken with the food, it acts as a laxative in constipation of the bowels. Hippocrates [De Morb. Mul. text. 47.] says that the seed, taken in drink, acts as a purgative upon the uterus; and that taken, parched, with sweet wine, in doses of one acetabulum, or applied externally with juice of mallows, it alleviates pains in that organ. He states also that, used with hydromel and salt, it expels intestinal worms, and that a liniment made of the seed will restore the hair when falling off. Many persons, too, employ the seed topically, with old oil, for diseases of the joints, and for gout, or else the leaves beaten up with bears’-grease: the root, too, pounded in vinegar, is no less useful for the same purposes, as also for affections of the spleen. Boiled in wine, and applied with stale axle-grease and salt, the root disperses inflamed tumours, and, dried, it is used as a depilatory.

Phanias, the physician, has enlarged upon the praises of the nettle, and he assures us that, taken with the food, either boiled or preserved, it is extremely beneficial for affections of the trachea, cough, fluxes of the bowels, stomachic complaints, inflamed tumours, imposthumes of the parotid glands, and chilblains; that, taken with oil, it acts as a sudorific; and that, boiled with shell-fish, it relaxes the bowels. He says, too, that taken with a ptisan, [See B. xviii. c..] it facilitates expectoration and acts as an emmenagogue, and that, applied with salt, it prevents ulcers from spreading. The juice of the nettle is also used: applied to the forehead, it arrests bleeding at the nose, taken in drink it acts as a diuretic and breaks calculi in the bladder, and, used as a gargle, it braces the uvula when relaxed.

Nettle-seed should be gathered at harvest-time: that of Alexandria is the most highly esteemed. For all these different purposes the milder and more tender plants are the best, the wild nettle [See B. xxi. c..] in particular: this last, taken in wine, has the additional property of removing leprous spots on the face. When animals refuse to couple, it is recommended to rub the sexual organs with nettles. [See Hippocrates, Hippiatr.]

Chap. 16. (14.)—The Lamium: Seven Remedies.

The variety of nettle, too, which we have already [In B. xxi. c. 55.] spoken of under the name of “lamium,” [The Lamium maculatum of Linnæus: dead nettle, or archangel. The same as the Leuce, mentioned in B. xxvii. c. 77.] the most innoxious of them all, the leaves not having the property of stinging, is used for the cure of bruises and contusions, with a sprinkling [“Cum micâ salis.”] of salt, as also for burns and scrofulous sores, tumours, gout, and wounds. The middle of the leaf is white, and is used for the cure of erysipelas. Some of our authors have distinguished the various species of this plant according to their respective seasons; thus, for instance, the root of the autumn nettle, they say, carried on the person as an amulet, is a cure for tertian fevers, if due care is taken, when pulling up the root, to mention the patient’s name, and to state who he is and who are his parents. They say, too, that this plant is productive of similar results in quartan fever: and they pretend that the root of the nettle, with the addition of salt, will extract foreign substances from the body; and that the leaves, mixed with stale axle-grease, will disperse scrofulous sores, or if they suppurate, cauterize them and cause them to fill up with new flesh.

Chap. 17. (15.)—The Scorpio, Two Kinds of It: One Remedy.

The scorpio [The Spartium scorpius of Linnæus, or the Scorpiurus sulcata of Linnæus: scorpion-grass, or scorpion-wort.] has received its appellation from the animal of that name, in consequence of the resemblance of its seeds to a scorpion’s tail. The leaves of it are few in number, and it is efficacious for the sting [Its properties are entirely inert, and it has no such virtues as those here mentioned. As Fée remarks, we might be quite sure, however, from the form of the seeds, that this property would be ascribed to it in the Materia Medica of the ancients.] of the animal from which it derives its name. There is also another plant [Supposed to be the Salsola tragus of Linnæus, kali, or glass-wort.] known by the same name, and possessed of similar properties; it is destitute of leaves, has a stem like that of asparagus, [Not the Asparagus officinalis, Fée says, but the Asparagus acutifolius, the stem of which is somewhat prickly.] and a sharp point at the top, to which it owes its appellation.

Chap. 18. (16.)—The Leucacantha, Phyllos, Ischias, or Polygonatos: Four Remedies.

The leucacantha, [See B. xxi. cc. and, in which last Chapter it is called “leucanthes.” Desfontaines suggests that it may be either the Carduus leucographus, or the Cnicum Casabonæ.] known also as the phyllos, ischias, or polygonatos, [Literally, “many-cornered.” “Leucacantha” means “whitethorn,” and “Leucanthes” “white-flowered.”] has a root like that of the cypirus, which, when chewed, has the effect of curing [Fée thinks this very improbable.] tooth-ache; as also pains in the sides and loins, according to Hicesius, the seed or juice being taken in drink, in doses of eight drachmæ.—This plant is employed also for the cure of ruptures and convulsions.

Chap. 19. (17).—The Helxine: Twelve Remedies.

The helxine [It must not be confounded, Fée says, with the Helxine, a tuberous root, mentioned in B. xxi. c. 56. He thinks also that Pliny is in error in giving it the name of “Perdicium,” which may possibly have been a synonym of the other Helxine. Fée comes to the conclusion that the Perdicium of B. xxi. c. 62, if not the same as the Helxine of c. 56, cannot be identified; that the Helxine of B. xxi. c. 56, is the Acarna gummifera; and that the Helxine here mentioned is identical with the Perdicium of this and the next Chapter, being the Parietaria officinalis of Linnæus, parietary or wall pellitory. The confusion has probably arisen from the similarity of the name of the ἰξίνη, the plant mentioned in B. xxi. c. 56, and the ἑλξίνη, the Helxine of the present Chapter.] is called by some, “perdicium,” from the circumstance of its forming the principal food of partridges. [“Perdices.” As stated in the last Note, the name has probably been given in error to the Helxine or pellitory.] Other persons, however, give it the name of “sideritis,” and to some it is known as “parthenium.” It has leaves, the shape of which is a mixture of those of the plantago and the marrubium; [Or horehound.] the stalks are slight and closely packed, and are of a light red colour. The seeds, enclosed in heads resembling those of the lappa, [See B. xxi. c..] adhere to the clothes, a circumstance, it is said, to which it owes its name [From ἕλκω, to “drag.”] of “helxine.” We have already stated in the preceding Book [In c. 56. Properly the “Ixine.” See Note above.] what are the characteristics of the plant properly so called.

The one of which we are now speaking is used for dyeing [Pellitory possesses no colouring properties whatever.] wool, and is employed for the cure of erysipelas, tumours, all kinds of abscesses, and burns. The juice of it, taken in doses of one cyathus with white lead, is a cure for inflamed tumours, incipient swellings of the throat, and inveterate coughs. [It has no medicinal virtues beyond acting, possibly, in some degree, as a diuretic.] It is good, too, for all maladies of the humid parts of the body, the tonsillary glands, for instance; and, in combination with rose oil, it is useful for varicose veins. It is employed topically for the gout, with goat suet and Cyprian wax.

Chap. 20.—The Perdicium, Parthenium, Urceolaris, or Astercum: Eleven Remedies.

The perdicium or parthenium [The Parthenium of Celsus, mentioned by Pliny in B. xxi. 104, is not identical with this Perdicium (though there also he gives it that name), but is the Matricaria Parthenium of Linnæus, a different plant. See Notes to c.. B. xxii] —for [In reference to what was said at the beginning of the preceding Chapter.] the sideritis is, in reality, a different plant—is known to the people of our country as the herb urceolaris, [Or “pitcher plant.”] and to some persons as the “astercum.” The leaf of it is similar to that of ocimum, but darker, and it is found growing on tiled roofs and walls. Beaten up with a sprinkling of salt, it has all the medicinal properties of the lamium, [See c. of this Book.] and is used in a similar manner. The juice of it, taken warm, is good, too, for suppurated abscesses; but for the cure of convulsions, ruptures, bruises, and the effects of falls from a height, or of the overturning of vehicles, it is possessed of singular virtues.

A slave, who was held in high esteem by Pericles, [Plutarch, in his life of Pericles, tells the same story about the slave, but does not speak of the appearance of Minerva. He relates a story, however, of her appearance to Sylla, pointing out a spot near the Acropolis, where the Parthenium grew.] the ruler of the Athenians, being engaged upon the buildings of a temple in the citadel, while creeping along the top of the roof, happened to fall; from the effects of which he was relieved, it is said, by this plant, the virtues whereof had been disclosed to Pericles by Minerva in a dream. Hence it is that it was first called “parthenium,” [Or “Virgin” plant, Minerva being called “Parthenos,” the “virgin.”] and was consecrated to that goddess. It is this slave of whom there is a famous statue in molten bronze, well known as the Splanchnoptes. [One who “cooks entrails.” See B. xxxiv. cc. 19 and 31.]

Chap. 21. (18.)—The Chamæleon, Ixias, Ulophonon, or Cynozolon; Two Varieties of It: Twelve Remedies.

The chamæleon [See B. xxi. c.. The white is identified with the Acarna gummifera of Linnæus, the dark or black with the Brotera corymbosa of Linnæus.] is spoken of as the “ixias,” by some authors. There are two species of this plant; the white kind has a rougher leaf than the other, and creeps along the ground, erecting its prickles like the quills of a hedgehog; the root of it is sweet, and the odour very powerful. In some places it secretes, just as they say incense [See B. xii. c. 33.] is produced, a white viscous substance beneath the axils of the leaves, about the rising of the Dog-star more particularly. To this viscous nature it owes its name of “ixias;” [Viscus.] females [Olivier states (Voyage dans l’Empire Ottoman, i. 312) that the women in the isles of Naxos and Scio still chew this glutinous substance, in the same manner that mastich is used in other places.] make use of it as a substitute for mastich. As to its name of “chamæleon,” [Fée is inclined to doubt this, and thinks that, as it is a creeping plant, the name may have been derived from χαμαί, “on the ground.”] that is given to it from the varying tints of the leaves; for it changes its colours, in fact, just according to the soil, being black in one place, green in another, blue in a third, yellow elsewhere, and of various other colours as well.

A decoction of the root of the white chamæleon is employed for the cure [Theophrastus, Galen, and Dioscorides state to the same effect, and Fée thinks it possible it may possess a certain degree of activity.] of dropsy, being taken in doses of one drachma in raisin wine. This decoction, taken in doses of one acetabulum, in astringent wine, with some sprigs of origanum in it, has the effect of expelling intestinal worms: it is good, too, as a diuretic. Mixed with polenta, the juice of it will kill dogs and swine; with the addition of water and oil, it will attract mice to it and destroy [Fée says that it possesses no such poisonous properties.] them, unless they immediately drink water to counteract its effects. Some persons recommend the root of it to be kept, cut in small pieces, and suspended from the ceiling; when wanted, it must be boiled and taken with the food, for the cure of those fluxes to which the Greeks have given the name of “rheumatismi.” [Rheum, or catarrhs.]

In reference to the dark kind, some writers say that the one which bears a purple flower is the male, and that with a violet flower, the female. They grow together, upon a stem, a cubit in length, and a finger in thickness. The root of these plants, boiled with sulphur and bitumen, is employed for the cure of lichens; and they are chewed, or a decoction of them made in vinegar, to fasten loose teeth. The juice of them is employed for the cure of scab in animals, and it has the property of killing ticks upon dogs. Upon steers it takes effect like a sort of quinsy; from which circumstance it has received the name of “ulophonon” [From οὖλον φόνον, “dreadful death,” a name which, Fée observes, it does not merit, its properties not being poisonous.] from some, as also that of cynozolon [From κυνὸς ὄζη “smell of a dog.” This is a more justifiable appellation, as the smell of it is very disagreeable.] from its offensive smell. These plants produce also a viscus, which is a most excellent remedy for ulcers. The roots of all the different kinds are an antidote to the sting of the scorpion.

Chap. 22. (19.)—The Coronopus.

The coronopus [The Cochlearia coronopus of Linnæus, crow’s-foot, or buck’s-horn plantain.] is an elongated plant, with fissures in the leaves. It is sometimes cultivated, as the root, roasted in hot ashes, is found to be an excellent remedy for cœliac complaints.

Chap. 23. (20.)—The Anchusa: Fourteen Remedies.

The root of the anchusa, [The Anchusa tinctoria of Linnæus, alkanet, orcanet, or dyers’ bugloss.] too, is made use of, a plant a finger in thickness. It is split into leaves like the papyrus, and when touched it stains the hands the colour of blood; it is used for imparting rich colours to wool. Applied with cerate it heals ulcerous sores, those of aged people in particular: it is employed also for the cure of burns. It is insoluble in water, but dissolves in oil, this being, in fact, the test of its genuineness. It is administered also, in doses of one drachma, in wine, for nephretic pains, or else, if there is fever, in a decoction of balanus; [See B. xii. c. 46.] it is employed in a similar manner, also, for affections of the liver and spleen, and for enlarged secretions of the bile. Applied with vinegar, it is used for the cure of leprosy and the removal of freckles. The leaves, beaten up with honey and meal, are applied topically for sprains; and taken in honied wine, in doses of two drachmæ, they arrest looseness of the bowels. [This plant is no longer used for medicinal purposes; but Fée thinks that, as the leaves in all probability contain nitrate of potash, they may have diuretic properties.] A decoction of the root in water, it is said, kills fleas.

Chap. 24.—The Pseudoanchusa, Echis, or Doris: Three Remedies.

There is another plant, similar to the preceding one, and hence known as the “pseudoanchusa,” [The Anchusa Italica of Linnæus, according to Fée, false alkanet, or wild bugloss. Though resembling the genuine plant in its external features, it has no colouring properties. Sprengel identifies it with the Lithospermum fruticosum of Linnæus, a plant, as Fée remarks, very different in its appearance from the genuine alkanet.] though by some it is called “echis,” [In erroneously giving it this name, Fée remarks that Pliny has confounded the pseudoanchusa with the ἔχιον of the Greeks, the Echium rubrum of Linnæus, and has attributed to it the characteristics of the latter plant.] or “doris,” as well as by many other names. It is more downy than the other plant, however, and not so substantial; the leaves, too, are thinner, and more drooping. The root of it, treated with oil, does not give out any red juice, a sign by which it is distinguished from the genuine anchusa. The leaves of this plant, or the seed, taken in drink, are extremely efficacious for the stings of serpents; the leaves, too, are applied topically to the wound; and the powerful smell of them will keep serpents at a distance. A preparation of this plant is taken, also, as a potion, for affections of the vertebræ. The Magi recommend that the leaves of it should be plucked with the left hand, it being mentioned at the same time for whom they are being gathered: after which, they are to be worn as an amulet, attached to the person, for the cure of tertian fevers. [Fée remarks, that all that Pliny says of the medicinal properties of this plant does not merit the honour of a discussion.]

Chap. 25. (21.)—The Onochilon, Archebion, Onochelis, Rhexia, or Enchrysa: Thirty Remedies.

There is another plant, too, the proper name of which is “onochilon,” [Fée identifies it with the Echium Creticum of Linnæus. Desfontaines takes it to be the Anchusa tinctoria of Linnæus. Fée is of opinion that the name really given to this plant was “enchrysa,” and not “anchusa.”] but which some people call “anchusa,” others “archebion,” and others, again, “onochelis,” or “rhexia,” and, more universally, “enchrysa.” This plant has a diminutive stem, a purple flower, rough leaves and branches, and a root the colour of blood at harvest-time, though dark and swarthy at other times. It grows in sandy soils, and is extremely efficacious for the stings of serpents, vipers in particular, the roots or leaves of it being taken indifferently with the food, or in the drink. It developes its virtues at harvest-time, more especially: the leaves of it, when bruised, have just the smell of a cucumber. This plant is prescribed, in doses of three cyathi, for prolapsus of the uterus, and, taken with hyssop, it expels tape-worms. For pains in the liver or kidneys, it is taken in hydromel, if the patient shows symptoms of fever, but if not, in wine. With the root of it a liniment is made, for the removal of freckles and leprous sores; and it is asserted that persons who carry this root about them will never be attacked by serpents.

There is another [The Lithospermum fruticosum of Linnæus; cromill, or stone-crap.] plant, again, very similar to this, with a red flower, and somewhat smaller. It is applied to the same uses as the other; it is asserted, too, that if it is chewed, and then spit out upon a serpent, it will cause its instantaneous death.

Chap. 26.—The Anthemis, Leucanthemis, Leucanthemum, Chamæmelum, or Melanthium; Three Varieties of It: Eleven Remedies.

The anthemis has been highly extolled by Asclepiades. Some persons call it “leucanthemis,” [Fée, adopting the opinion of Sibthorpe, thinks that under these names Pliny is speaking of several varieties of the Anthemis, or camomile, and he identifies them as follows: the Leucanthemis, or white camomile, he considers to be the same as the Anthemis Chia of Linnæus; the Eranthemis to be the Anthemis rosea of Sibthorpe; the Melanthion to be the Anthemis tinctoria, or dyers’ camomile of Sibthorpe: and the Chamæmelon to be the Matricaria chamomilla of Linnæus, the common camomile. Sprengel differs from these opinions as to the identification of the several varieties.] some leucanthemum, others, again, “eranthemis,” [“Spring flower.”] from its flowering in spring, and others “chamæmelon,” [“Ground apple.”] because it has a smell like that of an apple: sometimes, too, it is called “melanthion.” [“Black flower.”] There are three varieties of this plant, which only differ from one another in the flower; they do not exceed a palm in height, and they bear small blossoms like those of rue, white, yellow, [“Malinis,” apple-colour.] or purple.

This plant is mostly found in thin, poor soils, or growing near foot-paths. It is usually gathered in spring, and put by for the purpose of making chaplets. At the same season, too, medical men pound the leaves, and make them up into lozenges, the same being done with the flowers also, and the root. All the parts of this plant are administered together, in doses of one drachma, for the stings of serpents of all kinds. Taken in drink, too, they bring away the dead fœtus, act as an emmenagogue and diuretic, and disperse calculi of the bladder. The anthemis is employed, also, for the cure of flatulency, affections of the liver, excessive secretions of the bile, and fistulas of the eye; chewed, it heals running sores. Of all the different varieties, the one that is most efficacious for the treatment of calculi is that with the purple flower, [See Note.] the leaves and stem [“Fruticis.” The camomile is still extensively used in medicine for fomentations, and the decoction of it is highly esteemed, taken fasting, as a tonic.] of which are somewhat larger than those of the other kinds. Some persons, and with strict propriety, give to this last the name of “eranthemis.”

Chap. 27.—The Lotus Plant: Four Remedies.

Those who think that the lotus is nothing but a tree only, can easily be refuted, if upon the authority of Homer [Il. xiv. 347.] only; for that poet names the lotus first of all among the herbs which grow to administer to the pleasures of the gods. The leaves of this plant, [The Melilotus officinalis of Linnæus. See B. xiii. c. 32, and the Notes.] mixed with honey, disperse the marks of sores, argema, [White specks in the black of the eye, with a red tinge.] and films upon the eyes.

Chap. 28.—The Lotometra: Two Remedies.

The lotometra [Or “Mother of the Lotus;” the Nymphæa lotus of Linnæus. See B. xiii. c. 32. “Ex loto sata” may probably mean that it springs from the seed of the lotus, in which case, as Fée remarks, it must be identified with the Lotus.] is a cultivated lotus; with the seed of it, which resembles millet, the shepherds in Egypt make a coarse bread, which they mostly knead with water or milk. It is said, however, that there is nothing lighter or more wholesome than this bread, so long as it is eaten warm; but that when it gets cold, it becomes heavy and more difficult of digestion. It is a well-known fact, that persons who use it as a diet are never attacked by dysentery, tenesmus, or other affections of the bowels; hence it is, that this plant is reckoned among the remedies for that class of diseases.

Chap. 29.—The Heliotropium, Helioscopium, or Verrucaria: Twelve Remedies. The Heliotropium, Tricoccum, or Scorpiuron: Fourteen Remedies.

We have spoken more than once [B. xviii. c. 67, and B. xix. c. 58.] of the marvels of the heliotropium, which turns [This apparent marvel is owing to the necessity of light to certain flowers for the purposes of fecundation, while those which open at night require more moisture than light for their reproduction.] with the sun, in cloudy weather even, so great is its sympathy with that luminary. At night, as though in regret, it closes its blue flower.

There are two species of heliotropium, the tricoccum [Or “three-grained,” probably, Fée says, from the three cells in the capsule. He identifies this plant with the Croton tinctorium of Linnæus, the turnsole, or sun-flower.] and the helioscopium, [Fée identifies it with the Heliotropium Europæum of Linnæus, the heliotrope, or verrucaria. The Heliotropium of Ovid and other poets, with a violet or blue flower, is, no doubt, a different plant, and is identified by Sprengel, Desfontaines, and Fée with the Hesperis matronalis of Linnæus, rocket or julian, or, as we not inaptly call it, from its pleasant smell, cherry-pie. Pliny speaks of his Heliotropium as having a “blue flower,” cœruleum. This is probably an error on his part, and it is supposed by commentators that he read in the Greek text ὑποπόρφυρον, “somewhat purple,” by mistake for ὑπόπυῤῥον, “somewhat red,” as we find it.] the latter being the taller of the two, though they neither of them exceed half [As known at the present day, they grow to a much greater height than this.] a foot in height. The helioscopium throws out branches from the root, and the seed of it, enclosed in follicules, [This, Fée remarks, cannot apply to either the Heliotropium Europæum or the Croton tinctorium. He thinks it not improbable that Pliny may have named one plant, and given a description of another.] is gathered at harvest-time. It grows nowhere but in a rich soil, a highly-cultivated one more particularly; the tricoccum, on the other hand, is to be found growing everywhere. I find it stated, that the helioscopium, boiled, is considered an agreeable food, and that taken in milk, it is gently laxative [The Heliotropium Europæum, Fée says, has no medicinal properties.] to the bowels; while, again, a decoction of it, taken as a potion, acts as a most effectual purgative. The juice of this plant is collected in summer, at the sixth [Midday, namely.] hour of the day; it is usually mixed with wine, which makes [“Sic firmior.”] it keep all the better. Combined with rose-oil, it alleviates head-ache. The juice extracted from the leaves, combined with salt, removes warts; from which circumstance our people have given this plant the name of “verrucaria,” [The “wart plant;” from “verruca,” a “wart.”] although, from its various properties, it fully merits a better name. For, taken in wine or hydromel, it is an antidote to the venom of serpents and scorpions, [This notion arose probably, Fée thinks, from the clusters of its flowers resembling the tail of a scorpion in appearance.] as Apollophanes and Apollodorus state. The leaves, too, employed topically, are a cure for the cerebral affections of infants, known as “siriasis,” [Probably an inflammation of the membranes of the brain.] as also for convulsions, even when they are epileptic. It is very wholesome, too, to gargle the mouth with a decoction of this plant. Taken in drink, it expels tapeworm and gravel, and, with the addition of cummin, it will disperse calculi. A decoction of the plant with the root, mixed with the leaves and some suet of a he-goat, is applied topically for the cure of gout.

The other kind, which we have spoken [At the beginning of this Chapter.] of as being called the “tricoccum,” and which also bears the name of “scorpiuron,” [“Scorpion’s tail.” Dioscorides gives this name to the Helioscopium, or great Heliotropium.] has leaves that are not only smaller than those of the other kind, but droop downwards towards the ground: the seed of it resembles a scorpion’s tail, to which, in fact, it owes its latter appellation. It is of great efficacy for injuries received from all kinds of venomous insects and the spider known as the “phalangium,” but more particularly for the stings of scorpions, if applied topically. [Fée is surprised that no mention is made of its colouring properties, it being extremely rich in the colouring principle, and having been much used in former times for dyeing purposes.] Those who carry it about their person are never stung by a scorpion, and it is said that if a circle is traced on the ground around a scorpion with a sprig of this plant, the animal will never move out of it, and that if a scorpion is covered with it, or even sprinkled with the water in which it has been steeped, it will die that instant. Four grains of the seed, taken in drink, are said to be a cure for the quartan fever, and three for the tertian; a similar effect being produced by carrying the plant three times round the patient, and then laying it under his head. The seed, too, acts as an aphrodisiac, and, applied with honey, it disperses inflamed tumours. This kind of heliotropium, as well as the other, extracts warts radically, [This notion, Fée says, was long attached to the Heliotropium Europæum, and to it, it is indebted for its present name of “verrucaria.”] and excrescences of the anus. Applied topically, the seed draws off corrupt blood from the vertebræ and loins; and a similar effect is produced by taking a decoction of it in chicken broth, or with beet and lentils. The husks [“Cortex seminis.”] of the seed restore the natural colour to lividities of the skin. According to the Magi, the patient himself should make four knots in the heliotropium for a quartan, and three for a tertian fever, at the same time offering a prayer that he may recover to untie them, the plant being left in the ground meanwhile.