Serapion briefly describes two varieties of it consisting of fibrous roots, being brought from Armenia, and having a good smell with some viscidity. Both kinds, he says, are hot and humid, and increase the secretion of semen. (De Simpl. 223.) See also Avicenna (ii, 2, 82), and Rhases (Contin. l. ult. iii, 29.) Avicenna holds that it is also cordial in addition to its power of forming semen. It is the Centaurea Behen L.
Spinachia.
We have already treated of the spinach (Spinachia oleracea) as a dietetical article introduced by the Arabians. ([Vol. I, 113.]) According to Avicenna it is laxative of the bowels, useful in orthopnœa, and other diseases of the chest. It is noticed in like terms by Serapion (De Simpl. 140); by Rhases (Contin. l. ult. i, 671.) Ebn Baithar says of spinach that it is an excellent potherb, and useful in diseases of the neck and chest, being much used for this purpose by the inhabitants of Nineveh, who are very subject to such complaints.
Rhabarbarum.
We have stated under [Rheum] in the preceding Commentary (317), that it was the rheum rhaponticum, which is the only species of the rheum described in the regular treatises on the Mat. Med. of the Greeks and Romans. Our author, however, would seem to allude to the Rheum barbarum or purgative rhubarb, at [Book I, 43], and [VII, 11]. Although it is stated by some learned authorities that the rheum of Trallian (viii, 3) was a species of the Rhabarbarum, we are satisfied from a careful examination of the passage, that it was the rhaponticum. There can be no doubt that the general use of the purgative rhubarb was introduced by the Arabians, of whom Ebn Baithar is by far the most copious and instructive under this head. He states decidedly that there are four species of rhubarb, three of which are perfectly distinct. On the first species, by which he evidently means the R. Rhaponticum, he gives extracts from Dioscorides, Galen, Oribasius, and Paulus. He says the older physicians knew nothing of the virtues of the purgative kinds of rhubarb until they were discovered near to his time. He says the purgative rhubarb acts as a deobstruent and strengthener of all the internal viscera, is useful in mental diseases, dropsy, jaundice, marasmus connected with obstructions, especially when combined with gum lac. He says it is most useful in chronic diarrhœa when taken in an aromatic wine and with Indian spikenard, and also in uterine fluxes, dyspepsia, and other complaints of a similar nature. He praises it most especially as a stomachic. He states, that of all the kinds of rhubarb, the Turkish possesses the purgative quality in the highest degree. Of the other Arabian authorities, Averrhoes is one who gives a very distinct account of the true purgative rhubarb. (Collig. v, 42.) Mesue describes three species of the Rhabarbarum, or Rhaued, namely, Indianum, Barbarum, and Turcicum, to all of which he ascribes purgative powers, and recommends them as being possessed of hepatic, stomachic, and deobstruent properties, which render them particularly serviceable in dropsy, obstructions of the spleen, and jaundice. The dose of the infusion, he says, is from one to ten drs.; and of the pounded, from one to three. He appears not to have been acquainted with the Rhaponticum (De Simpl. v), whereas Avicenna and Serapion would seem not to have known the other. It may be proper to mention, in conclusion, that the Rheum rhaponticum is the common culinary or tart rhubarb of this country. According to Loudon, it was introduced in 1573, but it is most probable that we owe the introduction of it to the Romans.
But it is time that we should draw this Appendix to a close. And now we trust it will not be thought out of place to conclude with Professor Beckmann’s eloquent eulogy on the Literature of the Arabians in his celebrated work on the ‘History of Inventions and Discoveries.’
“What a noble people were the Arabs! We are indebted to them for much knowledge and for many inventions of great utility; and we should have still more to thank them for were we fully aware of the benefits we have derived from them. What a pity that their works should be suffered to moulder into dust, without being made available! What a shame that those acquainted with this rich language should meet with so little encouragement! The few old translations which exist have been made by persons who were not sufficiently acquainted either with languages or the sciences. On that account they are for the most part unintelligible, uncertain, in many places corrupted, and besides, exceedingly scarce. Even when obtained, the possessors are pretty much in the same state as those who make their way with great trouble to a treasure, which, after all, they are only permitted to see at a distance through a narrow gate. Had I still twenty years to live, and could hope for an abundant supply of Arabic works, I would learn Arabic. But ὁ βίος βραχὺς, ἡ δὲ τέχνη μακρή.”
SECT. IV.—ON SIMPLE PURGATIVE MEDICINES.
Give of aloes one drachm, with honeyed water, in the morning. But they who administer it in the evening or after food occasion mischief, for it makes the food spoil. It evacuates yellow bile, less if given to the extent of three oboli, for in that case it proves solely and entirely eccoprotic. But purgative medicines being generally bad for the stomach, aloes alone is stomachic. Those who cannot endure the bitterness of it may take it formed into pills. It is manifest that purgative medicines do not evacuate by any one simple temperament such as heat (for then all hot things would be evacuants, such as pepper), but by some specific property of their whole substance in like manner as the magnet attracts iron. Of purgative medicines those which are simply laxative have been treated of in the First Book. We are to use drastic purgatives either in order to transfer some matter, or to dislodge and remove an indurated diathesis, or as an alterative to the system, and in order to change the temperament of it, or to displace any offending humour. There are certain mixed modes complicated of the afore-mentioned. Purgative medicines are to be given to those whose powers are firm and their understanding strong; to such as have passed the first stage of life, and have not yet come to the last; to those who have a strong stomach, and have collections of superfluous matters in the body, and are not very sanguineous. The best seasons for purging, if there be no urgent necessity, are the spring and the autumn.