In search of traces of the mandrake myth: the historical, and ethnobotanical roots of its vernacular names

Background Mandrake (Mandragora spp.) is one of the most famous medicinal plant in western cultures since Biblical times and throughout written history. In many cultures, mandrake is related to magic and witchcraft, which is said to have a psychosomatic effect (especially when mandrake contains narcotic compounds) in addition to the pharmacological influence, as occurs with other narcotic magical plants. Due to its unique properties and related myths, it is not surprising that this plant has many names in many languages. Methods This paper presents an attempt to reconstruct the historical, ethnobotanical, and folkloristic roots of 292 vernacular names of Mandragora spp. in forty-one languages. We used the plant’s morphological data, philology, myths and legends, medicinal properties and uses, as well as historical evidence and folkloric data, to explain meaning, origin, migration, and history of the plant’s names. Results The names were classified into the following main categories: Derivatives of mandragora (19 languages), alraun (7) and of yabroukh (5). The salient groups of the plant’s vernacular names are related to: Anthropomorphism (33 names in 13 languages); Similarity to other plants (28/9); Supernatural agents (28/9); Narcotic effects (21/8); Leaves, fruits, and seeds (21/8); Aphrodisiac properties (17/10); Use of a dog (15/9); Gallows (14/5); Black magic, sorcery, witchcraft (13/8), and Medicinal use (11/7). Conclusions This frequency distribution of the mandrake’s vernacular names reflects its widespread reputation as related to the doctrine of signatures, beliefs in its supernatural, natural, and mythic powers, and to a lesser extent, its uses in magic and medicine. A spatiotemporal analysis of the mandrake’s names supports the old idea that the pulling ceremonies for this plant originated in the Near East and that various other myths related to this plant may have originated in different places and periods.

Paracelsus, His Herbarius, and the Relevance of Medicinal Herbs in His Medical Thought

This article aims at reassessing the significance of Paracelsus’ Herbarius, a work deemed a loose collection of field notes and juvenilia by Karl Sudhoff, Paracelsus’ most famous editor and scholar. By comparing it to Von den natürlichen Dingen, another treatise that overlaps extensively with the Herbarius (four of the six Gewechse discussed in the Herbarius are also dealt with in Von den natürlichen Dingen), the article suggests that both texts, although unfinished, must be read as well-crafted treatises rather than mere drafts. It also examines two hypotheses concerning the relationship between the two treatises: the Herbarius will alternatively be read as a simplified version of Von den natürlichen Dingen, written concomitantly in order to be understandable by the “common man” (gemeine Mann); and as its preliminary version, further elaborated upon by Paracelsus several years after he wrote the Herbarius. By tracing the early reception of the Herbarius, the article attempts to understand its relationship to the several writings that were deemed by the followers of Paracelsus to be part of a supposedly larger Paracelsian herbal centered on the doctrine of signatures: to them, the Herbarius was undoubtedly a mere excerpt of Paracelsus’ Herbarius spiritualis sidereus, a concept investigated here.

In Search of Traces of the Mandrake Myth – The Etymological, Historical, and Ethnobotanical Roots of Its Vernacular Names

Background: Mandrake (Mandragora spp.) is perhaps the most famous medicinal plant in western cultures since Biblical times and throughout written history. In many cultures, mandrake is related to magic and witchcraft, which and is said to have a psychosomatic effect (especially when mandrake contains narcotic compounds) in addition to the pharmacological influence, as occurs with other narcotic magical plants. Due to its unique properties and related myths, it is not surprising that this plant has many names in many languages.Methods: This paper presents an attempt to reconstruct the etymological, ethnobotanical, and historical and folkloristic roots of 296 vernacular names of Mandragora sp. in forty-two languages. We used the plant’s morphological data, philology, myths and legends, medicinal properties and uses, as well as historical evidence and folkloric data, to explain meaning, origin, migration, and history of the plant’s names.Results: The names were classified into the following main categories: Derivatives of mandragora (20 languages), alraun (7) and of yabroukh (5). The salient groups of the plant’s vernacular names are related to: Anthropomorphism (33 names in 13 languages); Similarity to other plants (29/9); Supernatural agents (28/9); Narcotic effects (21/8); Leaves, fruits, and seeds (21/8); Aphrodisiac properties (17/10); Use of a dog (15/9); Gallows (14/5); Black magic, sorcery, witchcraft (13/8), and Medicinal use (11/7). Conclusions: This frequency distribution of the mandrake’s vernacular names reflects its widespread reputation as related to the Doctrine of Signatures, beliefs in its supernatural, natural, and mythic powers, and to a lesser extent, its uses in magic and medicine. A spatiotemporal analysis of the mandrake’s names supports the old idea that the pulling ceremonies for this plant originated in the Near East and that various other myths related to this plant may have originated in different places and periods.

Evolution of the Doctrine of Signatures of Things and the Adamic Language in the Chemical Philosophy of the 16th and 17th Centuries

The aim of the paper is to investigate paths along which a transformation of the doctrine of natural signs was developed in works by Paracelsians, forming one of the main religious and philosophic currents of Late Renaissance. The modifications of the doctrine are discussed in a context of intensive speculations on the essence of the primordial language of humankind and on the possibility of its restoration, which can describe the intellectual life of that epoch. It is argued that within “chemical philosophy” the possibility of restoration of the Adamic language directly depends on mastering the art of interpreting natural signs (signatura rerum), which can give a key to correct understanding of nature. And shifts in the conceptualization of such signatures involved transformations in formulating and solving of the Adamistic problems, which did not exclude reverse causation. It is also ascertained that the most orthodox followers of Paracelsus usually appealed to the Adamistic narrative in order to reinforce legitimacy of the symbolic hermeneutics of nature, developed with chiefly medico-pharmacological purposes. Meanwhile, relatively more independent Paracelsians often paid more attention to linguo-philosophic issues. Realizing the deficiency of the doctrine of signatures for reconstruction of the primordial language, they postulated the necessity of one (or two) of the following premises: (a) supplementing the doctrine with a mystical illumination; (b) acceptance of a weaker version, according to which natural signs are just sparse reference points slightly simplifying empirical study of nature; (c) abandonment of search for the Ursprache and constructing its artificial substitute, a universal semiotic system.

Traditional Wisdom

The process of locating and evaluating folkloristic data sources is presented here as a prelude to the analysis of the detailed magical references abstracted from those sources. The sources include multiple folklore collections gathered in Britain and New England. These sources provide at times a repetition of information from the historic sources, like the rationale of the Doctrine of Signatures, and in other instances references to beliefs, objects, and practices not noted in any historic documents including ideas about magical plants and some supernatural beings. These examples provide an additional layer of information into who was using magic during this period, why they used it, and how it manifested, specifically the use of gender related magic as a crisis response to a host of perceived dangers.

World View and the Magical Mindset

This chapter establishes the cultural context for this work by first examining the worldview and magical mindset shared by seventeenth-century Christians, explaining how a magical understanding of both the universe and the workings of a Christian deity were culturally logical to New Englanders. It provides a detailed example of the use of numerology, right-left orientation, symbolism, and the Doctrine of Signatures in charms, rituals, and other magical practices to illustrate the complex and embedded nature of religious belief, worldview, and cosmology that inform magical thought and practice.

A homoeopathic drug proving of Carcharhinus leucas 30CH and a subsequent comparison to the doctrine of signatures

When one thinks of a homoeopathic proving one is overwhelmed with the idea of a well-defined and revised linear structured process governing a select group of participants of various racial, sex and age variation, spanning a period of time no shorter than a month with strict parameters for optimum perception of experience. One anticipates the result being a compendium of thoughts and actions and processes constructive and destructive, all documented and confined to a small black book carried and completed by the prover and assembled meticulously by the researcher guided through the experienced hand of the research supervisor. This research followed this impeccable oft repeated and fine-tuned standard. This research seeks to reinforce the efficacy of the established proving process by utilising the methodology as a guide to maximally elicit the numerous symptoms of a new unproved substance of a kingdom that has yet to truly be explored, understood, and conquered. Aim The true goal of this research is that through learning and understanding and growing one develops and seeks new avenues of cure in the homoeopathic profession, which is ultimately to the benefit of a fledgling developing science, and to humanity, with the aim of activating a true cure. The topic being investigated is a homoeopathic proving of Carcharhinus leucas 30CH followed by a subsequent comparison to the Doctrine of Signatures. The idea behind this topic was a colleague and co-researcher’s interest with the shark species which then developed into a passion and has, through diligence and timeous effort of both researchers, led to a new avenue of understanding and a wealth of ideas in terms of a possible cure. The sea kingdom itself although rich and bountiful in species of sea inhabitants and vegetation has been a scarce source of homoeopathic remedies with few major remedies being derived from this abundant reservoir. This study, then, can help fill this gap. Methodology On initiating any new proving the methodology has to be of the strictest standard. The process has to be simple, clearly defined, and easily followable, so that the symptoms produced are clear and well defined to provide the best possible materia medica. This can then serve as a strong base for reference and further study and experimentation in clinical practice, as well as a basis for variations of the proving to seek different answers. The proving process followed a standard procedure to regulate the process to provide an optimum environment for the extraction of symptoms for defining a materia medica. The study was a double-blind placebo controlled clinical homoeopathic proving with a sample of 30 provers in good health. On completion of the proving a further task of comparing the proving results to the Doctrine of Signatures was undertaken to reaffirm the knowledge gained through the proving process. Result All of which, after assembly, has resulted in another homoeopathic materia medica production, an Iliad overflowing in new knowledge to propel a generation of homoeopaths in a progressive direction of further enlightenment and, Allah willing, greater curative capacity