Ingredient: Roses

Certain curative properties are possessed both by the Briar, or wild Dog Rose of our country hedges, and by the cultivated varieties of this queen of flowers in our Roseries. The word Rose means red, from the Greek rodon, connected also with rota, a wheel, which resembles the outline of a Rose. The name Briar is from the Latin bruarium, the waste land on which it grows. The first Rose of a dark red colour, is held to have sprung from the blood of Adonis. The fruit of the wild Rose, which is so familiar to every admirer of our hedgerows in the summer, and which is the common progenitor of all Roses, is named Hips. “Heps maketh,” says Gerard, “most pleasant meats or banquetting dishes, as tarts and such like, the concoction whereof I commit to the cunning cook, and teeth to eat them in the rich man’s mouth.”

Hips, derived from the old Saxon, hiupa, jupe, signifies the Briar rather than its fruit. They are called in some parts, “choops,” or “hoops.” The woolly down which surrounds the seeds within the Hips serves admirably for dispelling round worms, on which it acts mechanically without irritating the mucous membrane which lines the bowels.

When fully ripe and softened by frost, the Hips, after removal of their hard seeds, and when plenty of sugar is added, make a very nice confection, which the Swiss and Germans eat at dessert, and which forms an agreeable substitute for tomato sauce. Apothecaries employ this conserve in the preparing of electuaries, and as a basis for pills. They also officinally use the petals of the Cabbage Rose (Centifolia) for making Rose water, and the petals of the Red Rose (Gallica) for a cooling infusion, the brilliant colour of which is much improved by adding some diluted sulphuric acid; and of these petals they further direct a syrup to be concocted.

Next in development to the Dog Rose, or Hound’s Rose, comes the Sweetbriar (Eglantine), with a delicate perfume contained under its glandular leaves. “Fragrantia ejus olei omnia alia odoramenta superest.” This (Rosa rubiginosa) grows chiefly on chalk as a bushy shrub. Its poetic title, Eglantine, is a corruption of the Latin aculeius, prickly. A legend tells that Christ’s crown of thorns was made from the Rose-briar, about which it has been beautifully said:–

“Men sow the thorns on Jesus’ brow,
But Angels saw the Roses.”

Pliny tells a remarkable story of a soldier of the Praetorian guard, who was cured of hydrophobia, against all hope, by taking an extract of the root of the Kunoroddon, Dog Rose, in obedience to the prayer of his mother, to whom the remedy was revealed in a dream; and he says further, that it likewise restored whoever tried it afterwards. Hence came the title Canina. “Parceque elle a longtemps été en vogue pour guerir de la rage.”

But the term, Dog Rose, is generally thought to merely signify a flower of lower quality than the nobler Roses of garden culture.

The five graceful fringed leaflets which form the special beauty of the Eglantine flower and bud, have given rise to the following Latin enigma (translated):–

“Of us five brothers at the same time born,
Two from our birthday always beards have worn:
On other two none ever have appeared,
While our fifth brother wears but half a beard.”

From Roses the Romans prepared wine and confections, also subtle scents, sweet-smelling oil, and medicines. The petals of the crimson French Rose, which is grown freely in our gardens, have been esteemed of signal efficacy in consumption of the lungs since the time of Avicenna, A.D. 1020, who states that he cured many patients by prescribing as much of the conserve as they could manage to swallow daily. It was combined with milk, or with some other light nutriment; and generally from thirty to forty pounds of this medicine had to be consumed before the cure was complete. Julius Caesar hid his baldness at the age of thirty with Roman Roses.

“Take,” says an old MS. recipe of Lady Somerset’s, “Red Rose buds, and clyp of the tops, and put them in a mortar with ye waight of double refined sugar; beat them very small together, then put it up; must rest three full months, stirring onces a day. This is good against the falling sickness.”

It is remarkable that while the blossoms of the Rose Order present various shades of yellow, white, and red, blue is altogether foreign to them, and unknown among them.

As the Thistle is symbolical of Scotland, the Leek of Wales, and the Shamrock of Ireland: so the sweet, pure, simple, honest Rose of our woods is the apt-chosen emblem of Saint George, and the frank, bonny, blushing badge of Merrie England.

The petals of the Cabbage Rose (Centifolia), which are closely folded over each other like the leaves of a cabbage, have a slight laxative action, and are used for making Rose-water by distillation, whether when fresh, or after being preserved by admixture with common salt. This perfumed water has long enjoyed a reputation for the cure of inflamed eyes, more commonly when combined with zinc, or with sugar of lead. Hahnemann quotes the same established practice as a tacit avowal that there exists in the leaves of the Rose some healing power for certain diseased conditions of the eyes, which virtue is really founded on the homoeopathic property possessed by the Rose, of exciting a species of ophthalmia in healthy persons; as was observed by Echtius, Ledelius, and Rau.

It is recorded also in his Organon of Medicine, that persons are sometimes found to faint at the smell of Roses (or, as Pope puts it, to “die of a rose in aromatic pain”); whereas the Princess Maria, cured her brother, the Emperor Alexius, who suffered from faintings, by sprinkling him with Rose-water, in the presence of his aunt Eudoxia.

The wealthy Greeks and Romans strewed Roses on the tombs of departed friends, whilst poorer persona could only afford a tablet at the grave bearing the prayer:

“Sparge, precor, rosas super mea busta, viator.”

“Scatter Roses, I beseech you, over my ashes, O pitiful passer-by.”

But nowadays many persons have an aversion to throwing a Rose into a grave, or even letting one fall in.

Roses and reticence of speech have been linked together since the time of Harpocrates, whom Cupid bribed to silence by the gift of a golden Rose-bud; and therefore it became customary at Roman feasts to suspend over the table a flower of this kind as a hint that the convivial sayings which were then interchanged wore not to be talked of outside. What was spoken “sub vino” was not to be published “sub divo”:

“Est rosa flos veneris, cujus quo facta laterent
Harpocrati, matris dona, dicavit amor:
Inde rosam mensis hospes suspendid amicis,
Conviva ut sub eâ dicta tacenda sciat.”

For the same reason the Rose is found sculptured on the ceilings of banqueting rooms; and in 1526 it began to be placed over Confessionals. Thus it has come about that the Rose is held to be the symbol of secrecy, as well as the flower of love, and the emblem of beauty: so that the significant phrase “sub rosa,”–under the Rose,– conveys a recognised meaning, understood, and respected by everyone. The bed of Roses is not altogether a poetic fiction. In old days the Sybarites slept upon mattresses which were stuffed with Rose petals: and the like are now made for persons of rank on the Nile.

A memorial brass over the tomb of Abbot Kirton, in Westminster Abbey, bears testimony to the high value he attached during life to Roses curatively:–

“Sis, Rosa, flos florum, morbis medicina meoium.”

Many country persons believe, that if Roses and Violets are plentiful in the autumn, some epidemic may be expected presently. But this conclusion must be founded like that which says, “a green winter makes a fat churchyard,” on the fact that humid warmth continued on late in the year tends to engender putrid ferments, and to weaken the bodily vigour.

Attar of Roses is a costly product, because consisting of the comparatively few oil globules found floating on the surface of a considerable volume of Rose water thrice distilled. It takes five hundredweight of Rose petals to produce one drachm by weight of the finest Attar, which is preserved in small bottles made of rock crystal. The scent of the minutest particle of the genuine essence is very powerful and enduring:–

“You may break, you may ruin, the vase if you will,
But the scent of the Roses will hang round it still.”

The inscription, Rosamundi, non Rosa munda, was graven on the tomb of fair Rosamund, the inamorata of Henry the Seventh:–

“Hic jacet in tombâ Rosa Mundi, non Rosa munda;
Non redolet, sed olet quae redolere solet.”

“Here Rose the graced, not Rose the chaste, reposes;
The smell that rises is no smell of Roses.”

In Sussex, the peculiar excrescence which is often found on the Briar, as caused by the puncture of an insect, and which is known as the canker, or “robin redbreast’s cushion,” is frequently worn round the neck as a protective amulet against whooping cough. This was called in the old Pharmacopeias “Bedeguar,” and was famous for its astringent properties. Hans Andersen names it the “Rose King’s beard.”

The Rosary was introduced by St. Dominick to commemorate his having been shown a chaplet of Roses by the Blessed Virgin. It consisted formerly of a string of beads made of Rose leaves tightly pressed into round moulds and strung together, when real Roses could not be had. The use of a chaplet of beads for recording the number of prayers recited is of Eastern origin from the time of the Egyptian Anchorites.

The Rock Rose (a Cistus), grows commonly in our hilly pastures on a soil of chalk, or gravel, bearing clusters of large, bright, yellow flowers, from a small branching shrub. These flowers expand only in the sunshine, and have stamens which, if lightly touched, spread out, and lie down on the petals. The plant proves medicinally useful, particularly if grown in a soil containing magnesia. A tincture is prepared (H.) from the whole plant, English or Canadian, which is useful for curing shingles, on the principle of its producing, when taken by healthy provers in doses of various potencies, a cutaneous outbreak on the trunk of the body closely resembling the characteristic symptoms of shingles, whilst attended with nervous distress, and with much burning of the affected skin. The plant has likewise a popular reputation for healing scrofula, and its tincture is beneficial for reducing enlarged glands, as of the neck and throat; also for strumous swelling of the knee joint, as well as of other joints. It is a “helianthemum” of the Sunflower tribe.

The Canadian Rock Rose is called Frostwort and Frostweed, because crystals of ice shoot from the cracked bark below the stem during freezing weather in the autumn.

A decoction of our plant has proved useful in prurigo (itching), and as a gargle for the sore throat of scarlet fever. For shingles, from five to ten drops of the tincture, third decimal strength, should be given with a spoonful of water three times a day.

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie

Ingredients: Oat

The Oat is a native of Britain in its wild and uncultivated form, and is distinguished by the spikelets of its ears hanging on slender pedicels. This is the Avena fatua, found in our cornfields, but not indigenous in Scotland. When cultivated it is named Avena sativa. As it needs less sunshine and solar warmth to ripen the grain than wheat, it furnishes the principal grain food of cold Northern Europe. With the addition of some fat this grain is capable of supporting life for an indefinite period. Physicians formerly recommended highly a diet-drink made from Oats, about which Hoffman wrote a treatise at the end of the seventeenth century; and Johannis de St. Catherine, who introduced the drink, lived by its use to a hundred years free from any disease. Nevertheless the Oat did not enjoy a good reputation among the old Romans; and Pliny said “Primum omnis frumenti vitium avena est.”

American doctors have taken of late to extol the Oat (Avena sativa) when made into a strong medicinal tincture with spirit of wine, as a remarkable nervine stimulant and restorative: this being “especially valuable in all cases where there is a deficiency of nervous power, for instance, among over-worked lawyers, public speakers, and writers.”

The tincture is ordered to be given in a dose of from ten to twenty drops, once or twice during the day, in hot water to act speedily; and a somewhat increased dose in cold water at bedtime so as to produce its beneficial effects more slowly then. It proves an admirable remedy for sleeplessness from nervous exhaustion, and as prepared in New York may be procured from any good druggist in England. Oatmeal contains two per cent. of protein compounds, the largest portion of which is avenin. A yeast poultice made by stirring Oatmeal into the grounds of strong beer is a capital cleansing and healing application to languid sloughing sores.

Oatmeal supplies very little saccharine matter ready formed. It cannot be made into light bread, and is therefore prepared when baked in cakes; or, its more popular form for eating is that of porridge, where the ground meal becomes thoroughly soft by boiling, and is improved in taste by the addition of milk and salt. “The halesome parritch, chief of Scotia’s food,” said Burns, with fervid eloquence. Scotch people actually revel in their parritch and bannocks. “We defy your wheaten bread,” says one of their favourite writers, “your home-made bread, your bakers’ bread, your baps, rolls, scones, muffins, crumpets, and cookies, your bath buns, and your sally luns, your tea cakes, and slim cakes, your saffron cakes, and girdle cakes, your shortbread, and singing hinnies: we swear by the Oat cake, and the parritch, the bannock, and the brose.” Scotch beef brose is made by boiling Oatmeal in meat liquor, and kail brose by cooking Oatmeal in cabbage-water. Crushed Oatmeal, from which the husk has been removed, is known as “groats,” and is employed for making gruel. At the latter end of the seventeenth century this was a drink asked-for eagerly by the public at London taverns. “Grantham gruel,” says quaint old Fuller, in his History of the Worthies of England, “consists of nine grits and a gallon of water.” When “thus made, it is wash rather, which one will have little heart to eat, and yet as little heart by eating.” But the better gruel concocted elsewhere was “a wholesome Spoon meat, though homely; physic for the sick, and food for persons in health; grits the form thereof: and giving the being thereunto.” In the border forays of the twelfth and thirteenth centuries all the provision carried by the Scotch was simply a bag of Oatmeal. But as a food it is apt to undergo some fermentation in the stomach, and to provoke sour eructations. Furthermore, it is somewhat laxative, because containing a certain proportion of bran which mechanically stimulates the intestinal membranes: and this insoluble bran is rather apt to accumulate. Oatmeal gruel may be made by boiling from one to two ounces of the meal with three pints of water down to two pints, then straining the decoction, and pouring off the supernatant liquid when cool. Its flavour may be improved by adding raisins towards the end of boiling, or by means of sugar and nutmeg. Because animals of speed use up, by the lungs, much heat-forming material, Oats (which abound in carbonaceous constituents) are specially suitable as food for the horse.

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie

Ingredients: Belladonna (Deadly Nightshade)

This is a Solanaceous plant found native in Great Britain, and growing generally on chalky soil under hedges, or about waste grounds. It bears the botanical name of Atropa, being so called from one of the classic Fates,–she who held the shears to cut the thread of human life:–

“Clotho velum retinet, Lachesis net, et atropos occit.”

Its second title, Belladonna, was bestowed because the Spanish ladies made use of the plant to dilate the pupils of their brilliant black eyes. In this way their orbs appeared more attractively lustrous: and the donna became bella (beautiful). The plant is distinguished by a large leaf growing beside a small one about its stems, whilst the solitary flowers, which droop, have a dark full purple border, being paler downwards, and without scent. The berries (in size like small cherries) are of a rich purplish black hue, and possess most dangerously narcotic properties. They are medicinally useful, but so deadly that only the skilled hands of the apothecary should attempt to manipulate them; and they should not be prescribed for a patient except by the competent physician. When taken by accident their mischievous effects may be prevented by swallowing as soon as possible a large glass of warm vinegar.

A tincture of allied berries was used of old by ladies of fashion in the land of the Pharaohs, as discovered among the mummy graves by Professor Baeyer, of Munich. This had the property of imparting a verdant sheen to the human iris; and, perhaps by the quaint colour-effect it produced on the transparent cornea of some wily Egyptian belle, it gave rise to the saying, “Do you see any green in the white of my eye?”

At one time Belladonna leaves were held to be curative of cancer when applied externally as a poultice, either fresh, or dried, and powdered. It is remarkable that sheep, rabbits, goats, and swine can eat these leaves with impunity, though (as Boerhaave tells) a single berry has been known to prove fatal to the human subject; and a gardener was once hanged for neglecting to remove plants of the deadly Night Shade from certain grounds which he knew. A peculiar symptom in those poisoned by Belladonna berries is the complete loss of voice, together with frequent bending forward of the trunk, and continual movements of the hands and fingers. The Scotch under Macbeth sent bread and wine treacherously impregnated with this poison to the troops of Sweno.

The plant bears other titles, as “Dwale” (death’s herb), “Great Morel,” and “Naughty Man’s Cherry.” The term “Morel” is applied to the plant as a diminutive of mora, a Moor, on account of the black-skinned berries. The Belladonna grows especially near the ruins of monasteries, and is so abundant around Furness Abbey that this locality has been styled the “Vale of Night Shade.”

Hahnemann taught that, acting on the law of similars, Belladonna given in very small doses of its tincture will protect from the infection of scarlet fever. He confirmed this fact by experiments on one hundred and sixty children. When taken by provers in actual toxic doses the tincture, or the fresh juice, has induced sore throat, feverishness, and a dry, red, hot skin, just as if symptomatic of scarlet fever. The plant yields atropine and hyoscyamine from all its parts. As a drug it specially affects the brain and the bladder. The berries are known in Buckinghamshire as “Devil’s cherries.”

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie

Ingredients: Bog-Bean, or Marsh Trefoil

The Buck-bean, or Bog-bean, which is common enough in stagnant pools, and on our spongy bogs, is the most serviceable of all known herbal tonics. It may be easily recognised growing in water by its large leaves overtopping the surface, each being composed of three leaflets, and resembling the leaf of a Windsor Broad Bean. The flowers when in bud are of a bright rose color, and when fully blown they have the inner surface of their petals thickly covered with a white fringe, on which account the plant is known also as “white fluff.” The name Buckbean is perhaps a corruption of scorbutus, scurvy; this giving it another title, “scurvy bean.” And it is termed “goat’s bean,” perhaps from the French le bouc, “a he-goat.” The plant flowers for a month and therefore bears the botanical designation, “Menyanthes” (trifoliata) from meen, “a month,” and anthos, “a flower.” It belongs to the Gentian tribe, each of which is distinguished by a tonic and appetizing bitterness of taste. The root of the Bog Bean is the most bitter part, and is therefore selected for medicinal use. It contains a chemical glucoside, “Menyanthin,” which consists of glucose and a volatile product, “Menyanthol.” For curative purposes druggists supply an infusion of the herb, and a liquid extract in combination with liquorice. These preparations are in moderate doses, strengthening and antiscorbutic; but when given more largely they are purgative and emetic. Gerard says if the plant “be taken with mead, or honied water, it is of use against a cough”; in which respect it is closely allied to the Sundew (another plant of the bogs) for relieving whooping-cough after the first feverish stage, or any similar hacking, spasmodic cough. A tincture is made (H.) from the whole plant with spirit of wine, and this proves most useful for clearing obscuration of the sight, when there is a sense, especially in the open-air, of a white vibrating mist before the eyes; and therefore it has been given with marked success in early stages of amaurotic paralysis of the retina. The dose should be three or four drops of the tincture with a tablespoonful of cold water three times in the day for a week at a time.

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie

Ingredients: Lentil

Among the leguminous plants which supply food for the invalid, and are endowed with certain qualifications for correcting the health, may be justly placed the Lentil, though we have to import it because our moist, cold climate is not favourable for its growth. Nevertheless, it closely resembles the small purple vetch of our summer hedgerows at home. In France its pulse is much eaten during Lent–which season takes its name, as some authors suppose, from this penitential plant. Men become under its subduing dietary influence, “lenti et lenes.” The plant is cultivated freely in Egypt for the sake of the seeds, which are flat on both sides, growing in numerous pods.

The botanical name is Ervum lens; and about the year 1840 a Mr. Wharton sold the flour of Lentils under the name of Ervalenta, this being then of a primrose colour. He failed in his enterprise, and Du Barry took up the business, but substituting the red Arabian Lentil for the yellow German pulse.

Joseph’s mess of pottage which he sold to Esau for his birthright was a preparation of the red Lentil: and the same food was the bread of Ezekiel.

The legumin contained in this vegetable is very light and sustaining, but it is apt to form unwholesome combinations with any earthy salts taken in other articles of food, or in the water used in cooking; therefore Lemon juice or vinegar is a desirable addition to Lentils at table. This is because of the phosphates contained so abundantly, and liable to become deposited in the urine. “Lentils,” says Gerard, “are singular good to stay the menses.” They are traditionally regarded as funeral plants, and formerly they were forbidden at sacrifices and feasts.

Parkinson said, “The country people sow it in the fields as food for their cattle, and call it ’tills’, leaving out the ‘lent’, as thinking that word agreeth not with the matter.” “Ita sus Minervam.” In Hampshire the plant is known as “tils,” and in Oxfordshire as “dills.” The Romans supposed it made people indolent and torpid, therefore they named the plant from lentus, slow.

Allied to the Lentil as likewise a leguminous plant is the LUPINE, grown now only as an ornament to our flower beds, but formerly cultivated by the Romans as an article of food, and still capable of usefulness in this capacity for the invalid. Pliny said, “No kind of fodder is more wholesome and light of digestion than the white Lupine when eaten dry.” If taken commonly at meals it will contribute a fresh colour and a cheerful countenance. When thus formerly used neither trouble nor expense was needed in sowing the seed, since it had merely to be scattered over the ground without ploughing or digging. But Virgil designated it tristis Lupinus, “the sad Lupine,” probably because when the pulse of this plant was eaten without being first cooked in any way so as to modify its bitter taste, it had a tendency to contract the muscles of the face, and to give a sorrowful appearance to the countenance. It was said the Lupine was cursed by the Virgin Mary, because when she fled with the child Christ from the assassins of Herod, plants of this species by the noise they made attracted the attention of the soldiers.

The Lupine was originally named from lupus, a wolf, because of its voracious nature. The seeds were used as pieces of money by Roman actors in their plays and comedies, whence came the saying, “nummus lupinus,” “a spurious bit of money.”

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie

Ingredients: Broom

The Broom, or Link (Cytisus scoparius) is a leguminous shrub
which is well known as growing abundantly on open places in our
rural districts. The prefix “cytisus” is derived from the name of a
Greek island where Broom abounded. It formerly bore the name of
Planta Genista, and gave rise to the historic title, “Plantagenet.”
A sprig of its golden blossom was borne by Geoffrey of Anjou in
his bonnet when going into battle, making him conspicuous
throughout the strife. In the Ingoldsby Legends it is said of our
second King Henry’s headdress:–

“With a great sprig of broom, which he bore as a badge in it,
He was named from this circumstance, Henry Plantagenet.”

The stalks of the Broom, and especially the topmost young twigs,
are purgative, and act powerfully on the kidneys to increase the
flow of urine. They contain chemically an acid principle,
“scoparin,” and an alkaloid, “sparteine.” For medical purposes
these terminal twigs are used (whether fresh or dried) to make a
decoction which is of great use in dropsy from a weak heart, but it
should not be given where congestion of the lungs is present. From
half to one ounce by weight of the tops should be boiled down in a
pint of water to half this quantity, and a wineglassful may be taken
as a dose every four or six hours. For more chronic dropsy,
a compound decoction of broom may be given with much
benefit. To make this, use broom-tops and dandelion roots, of each
half an ounce, boiling them in a pint of water down to half a pint,
and towards the last adding half an ounce of bruised juniper
berries. When cold, the decoction should be strained and a
wineglassful may be had three or four times a day. “Henry the
Eighth, a prince of famous memory, was wonte to drinke the
distilled water of broome flowers against surfeits and diseases
therefrom arising.” The flower-buds, pickled in vinegar, are
sometimes used as capers; and the roasted seeds have been
substituted for coffee. Sheep become stupefied or excited when by
chance constrained to eat broom-tops.

The generic name, Scoparius, is derived from the Latin word
scopa, a besom, this signifying “a shrub to sweep with.” It has
been long represented that witches delight to ride thereon: and in
Holland, if a vessel lying in dock has a besom tied to the top of its
mast, this advertises it as in search of a new owner. Hence has
arisen the saying about a woman when seeking a second husband,
Zij steetk’t dem bezen, “She hangs out the broom.”

There is a tradition in Suffolk and Sussex:–

“If you sweep the house with Broom in May,
You’ll sweep the head of the house away.”

Allied to the Broom, and likewise belonging to the Papilionaceous
order of leguminous plants, though not affording any known
medicinal principle, the Yellow Gorse (Ulex) or Furze grows
commonly throughout England on dry exposed plains. It covers
these during the flowering season with a gorgeous sheet of yellow
blossoms, orange perfumed, and which entirely conceals the
rugged brown unsightly branches beneath. Its elastic seed vessels
burst with a crackling noise in hot weather, and scatter the
seeds on all sides. “Some,” says Parkinson, “have used the flowers
against the jaundice,” but probably only because of their yellow
colour. “The seeds,” adds Gerard, “are employed in medicines
against the stone, and the staying of the laske” (laxitas,
looseness). They are certainly astringent, and contain tannin. In
Devonshire the bush is called “Vuzz,” and in Sussex “Hawth.”

The Gorse is rare in Scotland, thriving best in our cool humid
climate. In England it is really never out of blossom, not even after
a severe frost, giving rise to the well-known saying “Love is never
out of season except when the Furze is out of bloom.” It is also
known as Fursbush, Furrs and Whins, being crushed and given as
fodder to cattle. The tender shoots are protected from being eaten
by herbivorous animals in the same way as are the thistles and the
holly, by the angles of the leaves having grown together so as to
constitute prickles.

“‘Twere to cut off an epigram’s point,
Or disfurnish a knight of his spurs,
If we foolishly tried to disjoint
Its arms from the lance-bearing Furze.”

Linnoeus “knelt before it on the sod: and for its beauty thanked his
God.”

The Butcher’s Broom, Ruscus (or Bruscus) aculeatus, or prickly,
is a plant of the Lily order, which grows chiefly in the South of
England, on heathy places and in woods. It bears sharp-pointed,
stiff leaves (each of which produces a small solitary flower on its
upper surface), and scarlet berries. The shrub is also known as
Knee Hulyer, Knee Holly (confused with the Latin cneorum),
Prickly Pettigrue and Jews’ Myrtle. Butchers make besoms of its
twigs, with which to sweep their stalls or blocks: and these
twigs are called “pungi topi,” “prickrats,” from being used to
preserve meat from rats. Jews buy the same for service during the
Feast of Tabernacles; and the boughs have been employed for
flogging chilblains. The Butcher’s Broom has been claimed by the
Earls of Sutherland as the distinguishing badge of their followers
and Clan, every Sutherland volunteer wearing a sprig of the bush
in his bonnet on field days. This shrub is highly extolled as a free
promoter of urine in dropsy and obstructions of the kidneys; a pint
of boiling water should be poured on an ounce of the fresh twigs,
or on half-an-ounce of the bruised root, to make an infusion,
which may be taken as tea. The root is at first sweet to the taste,
and afterwards bitter.

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie

Ingredients: Daisy

Our English Daisy is a composite flower which is called in the glossaries “gowan,” or Yellow flower. Botanically it is named Bellis perennis, probably from bellis, “in fields of battle,” because of its fame in healing the wounds of soldiers; and perennis as implying that though “the rose has but a summer reign, the daisy never dies,” The flower is likewise known as “Bainwort,” “beloved by children,” and “the lesser Consound.” The whole plant has been carefully and exhaustively proved for curative purposes; and a medicinal tincture (H.) is now made from it with spirit of wine. Gerard says: “Daisies do mitigate all kinds of pain, especially in the joints, and gout proceeding from a hot humour, if stamped with new butter and applied upon the pained place.” And, “The leaves of Daisies used among pot herbs do make the belly soluble.” Pliny tells us the Daisy was used in his time with Mugwort as a resolvent to scrofulous tumours.

The leaves are acrid and pungent, being ungrateful to cattle, and even rejected by geese. These and the flowers, when chewed experimentally, have provoked giddiness and pains in the arms as if from coming boils: also a development of boils, “dark, fiery, and very sore,” on the back of the neck, and outside the jaws. For preventing, or aborting these same distressing formations when they begin to occur spontaneously, the tincture of Daisies should be taken in doses of five drops three times a day in water. Likewise this medicine should be given curatively on the principle of affinity between it and the symptoms induced in provers who have taken the same in material toxic doses, “when the brain is muddled, the sight dim, the spirits soon depressed, the temper irritable, the skin pimply, the heart apt to flutter, and the whole aspect careworn; as if from early excesses.” Then the infusion of the plant in tablespoonful doses, or the diluted tincture, will answer admirably to renovate and re-establish the health and strength of the sufferer.

The flowers and leaves are found to afford a considerable quantity of oil and of ammoniacal salts. The root was named Consolida minima by older physicians. Fabricius speaks of its efficacy in curing wounds and contusions. A decoction of the leaves and flowers was given internally, and the bruised herb blended with lard was applied outside. “The leaves stamped do take away bruises and swellings, whereupon, it was called in old time Bruisewort.” If eaten as a spring salad, or boiled like spinach, the leaves are pungent, and slightly laxative.

Being a diminutive plant with roots to correspond, the Daisy, on the doctrine of signatures, was formerly thought to arrest the bodily growth if taken with this view. Therefore its roots boiled in broth were given to young puppies so as to keep them of a small size. For the same reason the fairy Milkah fed her foster child on this plant, “that his height might not exceed that of a pigmy”:–

“She robbed dwarf elders of their fragrant fruit,
And fed him early with the daisy-root,
Whence through his veins the powerful juices ran,
And formed the beauteous miniature of man.”

“Daisy-roots and cream” were prescribed by the fairy godmothers of our childhood to stay the stature of those gawky youngsters who were shooting up into an ungainly development like “ill weeds growing apace.”

Daisies were said of old to be under the dominion of Venus, and later on they were dedicated to St. Margaret of Cortona. Therefore they were reputed good for the special-illnesses of females. It is remarkable there is no Greek word for this plant, or flower. Ossian the Gaelic poet feigns that the Daisy, whose white investments figure innocence, was first “sown above a baby’s grave by the dimpled hands of infantine angels.”

During mediaeval times the Daisy was worn by knights at a tournament as an emblem of fidelity. In his poem the Flower and the Leaf, Chaucer, who was ever loud in his praises of the “Eye of Day”–“empresse and floure of floures all,” thus pursues his theme:–

“And at the laste there began anon
A lady for to sing right womanly
A bargaret in praising the Daisie:
For–as methought among her notes sweet,
She said, ‘Si doucet est la Margarete.'”

The French name Marguerite is derived from a supposed resemblance of the Daisy to a pearl; and in Germany this flower is known as the Meadow Pearl. Likewise the Greek word for a pearl is Margaritos.

A saying goes that it is not Spring until a person can put his foot on twelve of these flowers. In the cultivated red Daisies used for bordering our gardens, the yellow central boss of each compound flower has given place to strap-shaped florets like the outer rays, and without pollen, so that the entire flower consists of this purple inflorescence. But such aristocratic culture has made the blossom unproductive of seed. Like many a proud and belted Earl, each of the pampered and richly coloured Daisies pays the penalty of its privileged luxuriance by a disability from perpetuating its species.

The Moon Daisy, or Oxeye Daisy (Leucanthemum Orysanthemum), St. John’s flower, belonging to the same tribe of plants, grows commonly with an erect stem about two feet high, in dry pastures and roads, bearing large solitary flowers which are balsamic and make a useful infusion for relieving chronic coughs, and for bronchial catarrhs. Boiled with some of the leaves and stalks they form, if sweetened with honey, or barley sugar, an excellent posset drink for the same purpose. In America the root is employed successfully for checking the night sweats of pulmonary consumption, a fluid extract thereof being made for this object, the dose of which is from fifteen to sixty drops in water.

The Moon Daisy is named Maudlin-wort from St. Mary Magdalene, and bears its lunar name from the Grecian goddess of the moon, Artemis, who particularly governed the female health. Similarly, our bright little Daisy, “the constellated flower that never sets,” owns the name Herb Margaret. The Moon Daisy is also called Bull Daisy, Gipsies’ Daisy, Goldings, Midsummer Daisy, Mace Flinwort, and Espilawn. Its young leaves are sometimes used as a flavouring in soups and stews. The flower was compared to the representation of a full moon, and was formerly dedicated to the Isis of the Egyptians. Tom Hood wrote of a traveller estranged far from his native shores, and walking despondently in a distant land:–

“When lo! he starts with glad surprise,
Home thoughts come rushing o’er him,
For, modest, wee, and crimson-tipped
A flower he sees before him.
With eager haste he stoops him down,
His eyes with moisture hazy;
And as he plucks the simple bloom
He murmurs, ‘Lawk, a Daisy'”!

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie

Ingredients: Buckthorn

The common Buckthorn grows in our woods and thickets, and used to be popularly known because of the purgative syrup made from its juice and berries. It bears dense branches of small green flowers, followed by the black berries, which purge violently. If gathered before they are ripe they furnish a yellow dye. When ripe, if mixed with gum arabic and lime water, they form the pigment called “Bladder Green.” Until late in the present century– O dura ilia messorum!–English rustics, when requiring an aperient dose for themselves or their children, had recourse to the syrup of Buckthorn. But its action was so severe, and attended with such painful gripings, that as time went on the medicine was discarded, and it is now employed in this respect almost exclusively by the cattle doctor. Dodoeus taught about Buckthorn berries: “They be not meet to be administered but to young and lusty people of the country, which do set more store of their money than their lives.” The shrub grows chiefly on chalk, and near brooks. The name Buckthorn is from the German buxdorn, boxthorn, hartshorn. In Anglo-Saxon it was Heorot-bremble. It is also known as Waythorn, Rainberry Thorn, Highway Thorn and Rhineberries. Each of the berries contains four seeds: and the flesh of birds which eat thereof is said to be purgative. When the juice is given medicinally it causes a bad stomach-ache, with much dryness of the throat: for which reason Sydenham always ordered a basin of soup to be given after it. Chemically the active principle of the Buckthorn is “rhamno-cathartine.” Likewise a milder kind of Buckthorn, which is much more useful as a Simple, grows freely in England, the Rhamnus frangula or so-called “black berry-bearing Alder,” though this appellation is a mistake, because botanically the Alder never bears any berries. This black Buckthorn is a slender shrub, which occurs in our woods and thickets. The juice of its berries is aperient, without being irritating, and is well suited as a laxative for persons of delicate constitution. It possesses the merit of continuing to answer in smaller doses after the patient has become habituated to its use. The berry of the Rhamnus frangula may be known by its containing only two seeds. Country people give the bark boiled in ale for jaundice; and this bark is the black dogwood of gunpowder makers. Lately a certain aperient medicine has become highly popular with both doctors and patients in this country, the same being known as Cascara Sagrada. It is really an American Buckthorn, the Rhamnus Persiana, and it possesses no true advantage over our black Alder Buckthorn, though the bark of this latter must be used a year old, or it will cause griping. A fluid extract of the English mild Buckthorn, or of the American Cascara, is made by our leading druggists, of which from half to one teaspoonful may be given for a dose. This is likewise a tonic to the intestines, and is especially useful for relieving piles. Lozenges also of the Alder Buckthorn are dispensed under the name of “Aperient Fruit Lozenges;” one, or perhaps two, being taken for a dose as required.

There is a Sea Buckthorn, Hippophoe, which belongs to a different natural order, Eloeagnaceoe, a low shrubby tree, growing on sandhills and cliffs, and called also Sallowthorn. The fruit is made (in Tartary) into a pleasant jelly, because of its acid flavour, and used in the Gulf of Bothnia for concocting a fish sauce.

The name signifies “giving light to a horse,” being conferred because of a supposed power to cure equine blindness; or it may mean “shining underneath,” in allusion to the silvery underside of the leaf.

The old-fashioned Cathartic Buckthorn of our hedges and woods has spinous thorny branchlets, from which its name, Rhamnus, is thought to be derived, because the shrub is set with thorns like as the ram. At one time this Buckthorn was a botanical puzzle, even to Royalty, as the following lines assure us:–

“Hicum, peridicum; all clothed in green;
The King could not tell it, no more could the Queen;
So they sent to consult wise men from the East.
Who said it had horns, though it was not a beast.”

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie

Ingredients: Lettuce

LETTUCE.

Our garden Lettuce is a cultivated variety of the wild, or strong-scented Lettuce (Lactuca virosa), which grows, with prickly leaves, on banks and waysides in chalky districts throughout England and Wales. It belongs to the Composite order of plants, and contains the medicinal properties of the plant more actively than does the Lettuce produced for the kitchen. An older form of the name is Lettouce, which is still retained in Scotland.

Chemically the wild Lettuce contains lactucin, lactucopricin, asparagin, mannite, albumen, gum, and resin, together with oxalic, malic, and citric acids; thus possessing virtues for easing pain, and inducing sleep. The cultivated Lettuce which comes to our tables retains these same properties, but in a very modified degree, since the formidable principles have become as completely toned down and guileless in the garden product as were the child-like manners and the pensive smile of Bret Harte’s Heathen Chinee.

Each plant derives its name, lactuca, from its milky juice; in Latin lactis; and in Greek, galaktos (taking the genitive case). This juice, when withdrawn from the cut or incised stalks and stems of the wild Lettuce, is milky at first, and afterwards becomes brown, like opium, being then known (when dried into a kind of gum) as lactucarium. From three to eight grains of this gum, if taken at bedtime, will allay the wakefulness which follows over-excitement of brain. A similar lactucarium, got from the dried milk of the cultivated garden Lettuce, is so mild a sedative as to be suitable for restless infants; and two grains thereof may be safely given to a young child for soothing it to sleep.

The wild Lettuce is rather laxative; with which view a decoction of the leaves is sometimes taken as a drink to remedy constipation, and intestinal difficulties, as also to allay feverish pains. The plant was mentioned as acting thus in an epigram by Martial (Libr. VI., Sq.).

“Prima tibi dabitur ventro lactuca movendo
Utilis, et porris fila resecta suis.”

Gerard said: “Being in some degree laxative and aperient, the cultivated Lettuce is very proper for hot bilious dispositions;” and Parkinson adds (1640): “Lettuce eaten raw or boyled, helpeth to loosen the belly, and the boyled more than the raw.” It was known as the “Milk Plant” to Dioscorides and Theophrastus, and was much esteemed by the Romans to be eaten after a debauch of wine, or as a sedative for inducing sleep. But a prejudice against it was entertained for a time as venerem enervans, and therefore mortuorum cibi, “food for the dead.”

Apuleius says, that when the eagle desires to fly to a great height, and to get a clear view of the extensive prospect below him, he first plucks a leaf of the wild Lettuce and touches his eyes with the juice thereof, by which means he obtains the widest perspicuity of vision. “Dicunt aquilam quum in altum volare voluerit ut prospiciat rerum naturas lactucoe sylvaticoe folium evellere et succo ejus sibi oculos tangere, et maximam inde claritudinem accipere.”

After the death of Adonis, Venus is related to have thrown herself on a bed of lettuces to assuage her grief. “In lactucâ occultatum a Venere Adonin–cecinit Callimachus–quod allegoricé interpretatus Athenoeus illuc referendum putat quod in venerem hebetiores fiunt lactucas vescentes assidue.”

The Pythagoreans called this plant “the Eunuch”; and there is a saying in Surrey, “O’er much Lettuce in the garden will stop a young wife’s bearing.” During the middle ages it was thought an evil spirit lurked among the Lettuces adverse to mothers, and causing grievous ills to new-born infants.

The Romans, in the reign of Domitian, had the lettuce prepared with eggs, and served with the last course at their tables, so as to stimulate their appetites afresh. Martial wonders that it had since then become customary to take it rather at the beginning of the meal:–

“Claudere quae caenas lactuca solebat avorum
Dic mihi cur nostras inchoat illa dapes.”

Antoninus Musa cured Caesar Augustus of hypochondriasis by means of this plant.

The most common variety of the wild Lettuce, improved by frequent cultivation, is the Cabbage Lettuce, or Roman, “which is the best to boil, stew, or put into hodge-podge.” Different sorts of the Cos Lettuce follow next onwards. The Lactuca sylvatica is a variety of the wild Lettuce producing similar effects. From this a medicinal tincture (H.) is prepared, and an extract from the flowering herb is given in doses of from five to fifteen grains. No attempt was made to cultivate the Lettuce in this country until the fourth year of Elizabeth’s reign.

When bleached by gardeners the lettuce becomes tender, sweet, and succulent, being easily digested, even by dyspeptic persons, as to its crisp, leafy parts, but not its hard stalk. It now contains but little nutriment of any sort, but supplies some mineral salts, especially nitre. In the stem there still lingers a small quantity of the sleep-inducing principle, “lactucarin,” particularly when the plant is flowering. Galen, when sleepless from advanced age and infirmities, with hard study, took decoction of the Lettuce at night; and Pope says, with reference to our garden sort:–

“If you want rest,
Lettuce, and cowslip wine:–‘probatum est.'”

But if Lettuces are taken at supper with this view of promoting sleep, they should be had without any vinegar, which neutralises their soporific qualities. “Sleep,” said Sir Thomas Brown, “is so like death that I dare not trust it without my prayers.”

Some persons suppose that when artificially blanched the plant is less wholesome than if left to grow naturally in the garden, especially if its ready digestibility by those of sensitive stomachs be correctly attributed to the slightly narcotic principle. It was taken uncooked by the Hebrews with the Paschal lamb.

John Evelyn writes enthusiastically about it in his Book of Sallets: “So harmless is it that it may safely be eaten raw in fevers; it allays heat, bridles choler, extinguishes thirst, excites appetite, kindly nourishes, and, above all, represses vapours, conciliates sleep, and mitigates pain, besides the effect it has upon the morals– temperance and chastity.”

“Galen (whose beloved sallet it was) says it breeds the most laudable blood. No marvel, then, that Lettuces were by the ancients called sanoe by way of eminency, and were so highly valued by the great Augustus that, attributing to them his recovery from a dangerous sickness, it is reported he erected a statue and built an altar to this noble plant.” Likewise, “Tacitus, spending almost nothing at his frugal table in other dainties, was yet so great a friend to the Lettuce that he used to say of his prodigality in its purchase, Summi se mercari illas sumitus effusione.” Probably the Lettuce of Greece was more active than our indigenous, or cultivated plant.

By way of admonition as to care in preparing the Lettuce for table, Dr. King Chambers has said (Diet in Health and Disease), “The consumption of Lettuce by the working man with his tea is an increasing habit worthy of all encouragement. But the said working man must be warned of the importance of washing the material of his meal. This hint is given in view of the frequent occurrence of the large round worm in the labouring population of some agricultural counties, Oxfordshire for instance, where unwashed Lettuce is largely eaten.” Young Lettuces may be raised in forty-eight-hours by first steeping the seed in brandy and then sowing it in a hot-house.

The seeds of the garden Lettuce are emollient, and when rubbed up with water make a pleasant emulsion, which contains nothing of the milky, laxative bitterness furnished by the leaves and stalk. This emulsion resembles that of almonds, but is even more cooling, and therefore a better medicine in disorders arising from acrimony and irritation.

From the Lactuca virosa, or strong-scented wild Lettuce, a medicinal tincture (H.) is prepared, using the whole plant. On the principle of treating with this tincture, when diluted, such toxic effects as too large doses of the juice would bring about, a slow pulse, with a disposition to stupor, and sleepy weakness, are successfully met by its use. Also a medicinal extract is made by druggists from the wild Lettuce, and given in doses of from three to ten grains for the medicinal purposes which have been particularised, and to remove a dull, heavy headache.

“The garden Lettuce is good,” as Pliny said, “for burnings and scaldings if the leaves be laid thereon, with salt (sic), before the blisters do appear.” “By reason,” concludes Evelyn, “too, of its soporiferous quality, the Lettuce ever was, and still continues, the principal foundation of the universal tribe of Sallets, which cools and refreshes, besides its other properties, and therefore was held in such high esteem by the ancients, that divers of the Valerian family dignified and ennobled their name with that of Lactucinii.” It is botanically distinguished as the Lactuca sativa, “from the plenty of milk,” says “Adam in Eden” (W. Coles), “that it hath, and causeth.”

Lambs’ Lettuce, or Corn Salad, is a distinct plant, one of the Valerian tribe, which was formerly classed as a Lettuce, by name, Lactuca agnina, either because it appears about the time when lambs (agni) are dropped, or because it is a favourite food of lambs.

The French call this salade de Prètre, “monks’ salad,” and in reference thereto an old writer has said: “It certainly deserves a place among the penitential herbs, for the stomach that admits it is apt to cry peccavi.”

The same plant is also known by the title of the White Pot Herb, in contrast to the Olus atrum, or Black Pot Herb. It grows wild in the banks of hedges and waste cornfields, and is cultivated in our kitchen gardens as a salad herb, the Milk Grass, being called botanically the Valerianella olitoria, and having been in request as a spring medicine among country folk in former days. By genus it is a Fedia, and bears diminutive white flowers resembling glass. Gerard says: “We know the Lambs’ Lettuce as Loblollie; and it serves in winter as a salad herb, among others none of the worst.” In France it goes by the names manche and broussette. A medicinal tincture is made (H.) from the fresh root.

The black pot-herb–so called from the dark colour of its fruit–is an umbelliferous plant, (Smyrnium olusatrum) or Alexanders, often found in the vicinity of abbeys, and probably therefore held in former repute by the Monks. Its names are derived from Smyrna, myrrh, in allusion to the odour of the plant; and from Macedonicum, or the parsley of Macedon, Alexander’s country. The herb was also known as Stanmarch. It grows on waste places by rivers near the sea, having been formerly cultivated like celery, which has now supplanted it. When boiled it is eaten with avidity by sailors returning from long voyages, who happen to land at the South Western corner of Anglesea.

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie

Ingredients: Blackberry

This is the well-known fruit of the Common Bramble (Rubus fructicosus), which grows in every English hedgerow, and which belongs to the Rose order of plants. It has long been esteemed for its bark and leaves as a capital astringent, these containing much tannin; also for its fruit, which is supplied with malic and citric acids, pectin, and albumen. Blackberries go often by the name of “bumblekites,” from “bumble,” the cry of the bittern, and kyte, a Scotch word for belly; the name bumblekite being applied, says Dr. Prior, “from the rumbling and bumbling caused in the bellies of children who eat the fruit too greedily.” “Rubus” is from the Latin ruber, red.

The blackberry has likewise acquired the name of scaldberry, from producing, as some say, the eruption known as scaldhead in children who eat the fruit to excess; or, as others suppose, from the curative effects of the leaves and berries in this malady of the scalp; or, again, from the remedial effects of the leaves when applied externally to scalds.

It has been said that the young shoots, eaten as a salad, will fasten loose teeth. If the leaves are gathered in the Spring and dried, then, when required, a handful of them may be infused in a pint of boiling water, and the infusion, when cool, may be taken, a teacupful at a time, to stay diarrhoea, and for some bleedings. Similarly, if an ounce of the bruised root is boiled in three half-pints of water, down to a pint, a teacupful of this may be given every three or four hours. The decoction is also useful against whooping-cough in its spasmodic stage. The bark contains tannin; and if an ounce of the same be boiled in a pint and a half of water, or of milk, down to a pint, half a teacupful of the decoction may be given every hour or two for staying relaxed bowels. Likewise the fruit, if desiccated in a moderately hot oven, and afterwards reduced to powder (which should be kept in a well corked bottle) will prove an efficacious remedy for dysentery.

Gerard says: “Bramble leaves heal the eyes that hang out, and stay the haemorrhoides [piles] if they can be laid thereunto.” The London Pharmacopoeia (1696) declared the ripe berries of the bramble to be a great cordial, and to contain a notable restorative spirit. In Cruso’s Treasury of Easy Medicines (1771), it is directed for old inveterate ulcers: “Take a decoction of blackberry leaves made in wine, and foment the ulcers with this whilst hot each night and morning, which will heal them, however difficult to be cured.” The name of the bush is derived from brambel, or brymbyll, signifying prickly; its blossom as well as the fruit, ripe and unripe, in all stages, may be seen on the bush at the same time. With the ancient Greeks Blackberries were a popular remedy for gout.

As soon as blackberries are over-ripe, they become quite indigestible. Country folk say in Somersetshire and Sussex: “The devil goes round on Old Michaelmas Day, October 11th, to spite the Saint, and spits on the blackberries, so that they who eat them after that date fall sick, or have trouble before the year is out.” Blackberry wine and blackberry jam are taken for sore throats in many rustic homes. Blackberry jelly is useful for dropsy from feeble ineffective circulation. To make “blackberry cordial,” the juice should be expressed from the fresh ripe fruit, adding half a pound of white sugar to each quart thereof, together with half an ounce of both nutmeg and cloves; then boil these together for a short time, and add a little brandy to the mixture when cold.

In Devonshire the peasantry still think that if anyone is troubled with “blackheads,” i.e., small pimples, or boils, he may be cured by creeping from East to West on the hands and knees nine times beneath an arched bramble bush. This is evidently a relic of an old Dryad superstition when the angry deities who inhabited particular trees had to be appeased before the special diseases which they inflicted could be cured. It is worthy of remark that the Bramble forms the subject of the oldest known apologue. When Jonathan upbraided the men of Shechem for their base ingratitude to his father’s house, he related to them the parable of the trees choosing a king, by whom the Bramble was finally elected, after the olive, the fig tree, and the vine had excused themselves from accepting this dignity.

In the Roxburghe Ballad of “The Children in the Wood,” occurs the verse–

“Their pretty lips with Blackberries
Were all besmeared and dyed;
And when they saw the darksome night
They sat them down, and cryed.”

The French name for blackberries is mûres sauvages, also mûres de haie; and in some of our provincial districts they are known as “winterpicks,” growing on the Blag.

Blackberry wine, which is a trustworthy cordial astringent remedy for looseness of the bowels, may be made thus: Measure your berries, and bruise them, and to every gallon of the fruit add a quart of boiling water. Let the mixture stand for twenty-four hours, occasionally stirring; then strain off the liquid, adding to every gallon a couple of pounds of refined sugar, and keep it in a cask tightly corked till the following October, when it will be ripe and rich.

A noted hair-dye is said to be made by boiling the leaves of the bramble in strong lye, which then imparts permanently to the hair a soft, black colour. Tom Hood, in his humorous way, described a negro funeral as “going a black burying.” An American poet graphically tell us:–

“Earth’s full of Heaven,
And every common bush afire with God!
But only they who see take off their shoes;
The rest sit round it, and–pluck blackberries.”

Source: Herbal Simples Approved for Modern Uses of Cure, William Thomas Fernie