Chapter 680

2020This plant is unknown. A rose of this name is mentioned in B. xxi. c. 10.

2021See B. xiii. c. 36. Fée suggests that it may possibly be a variety of the Pistacia lentiscus of Linnæus, the Mastich-tree, or lentisk. Desfontaines identifies it with the Hypericon hircinum. M. Fräas (Synopsis, p. 182) suggests the Origanum maru.

2022See B. xiii. c. 37. M. Fräas (Synopsis, p. 257) identifies it with the Ephedra distachya of Linnæus, the Great shrubby horsetail.

2023“Goat’s-beard. Probably the Tragopogon crocifolium of Linnæus, the Saffron-leaved goat’s beard. Though its properties are not inert; it is never used in medicine”.

2024In B. xx. c. 3.

2025See c. 41 of this Book.

2026See B. xxv. c. 70.

2027See B. xxv. c. 54.

2028A kind of fœtid beetle, Hardouin says. Probably an Aphis.

2029“Serpentis.”

2030See B. xxii. c. 3.

2031It is with regret that at the close of this Book, we take leave of the valuable Annotations of M. Fée, a series of illustrations which reflect the highest credit on his learning, his industry, and his critical acumen. Were the ancient authors in general subjected to the same minute examination and thorough enquiry which he has expended upon the Sixteen Botanical Books of Pliny, their value would be greatly enhanced, equally to the critical scholar, and to the general reader who makes his acquaintance with them through the medium of a translation. To say, that, in reference to their respective labours upon Pliny, M. Fée deserves our thanks almost equally with the learned Sillig—now, alas! no more—is to say much indeed in his praise, and to bestow upon him a commendation to which he is eminently entitled.

2032See end of B. xx.

2033See end of B. xiv.

2034See end of B. xii.

2035See end of B. xx.

2036See end of B. xx.

2037See end of B. vii.

2038See end of B. iii.

2039See end of B. xi.

2040See end of B. ii.

2041Beyond being mentioned here, and in c. 14 of this Book, nothing is known of this writer.

2042See end of B. xx.

2043See end of B. ii.

2044See end of B. viii.

2045See end of B. xix.

2046See end of B. viii.

2047See end of B. xix.

2048See end of B. xxi.

2049See end of B. xxi.

2050See end of B. vii.

2051See end of B. xx.

2052See end of B. xx.

2053See end of B. xv.

2054See end of B. xii.

2055See end of B. xv.

2056See end of B. xii.

2057See end of B. xx.

2058See end of B. xx.

2059See end of B. xx.

2060See end of B. xx.

2061See end of B. xx.

2062See end of B. xx.

2063See end of B. xx.

2064See end of B. xx.

2065See end of B. vii.

2066See end of B. xx.

2067See end of B. xx.

2068See end of B. xii.

2069See end of B. xi.

2070See end of B. xii.

2071See end of B. xx.

2072See end of B. xii.

2073See end of B. xx.

2074See end of B. xx.

2075See end of B. xx.

2076See end of B. xx.

2077See end of B. xx.

2078See end of B. xii.

2079See end of B. xx.

2080See end of B. xx.

2081See end of B. xxi.

2082See end of B. xx.

2083See end of B. xx.

2084See end of B. xx.

2085The trees and plants.

2086On the contrary, this and the four following Books are full of the most extravagant assertions, which bear ample testimony to his credulity notwithstanding the author’s repeated declarations that he does not believe in Magic. As Ajasson says, he evidently does not know what he ought to have inserted in his work, and what to reject as utterly unworthy of belief. His faults, however, were not so much his own as those of his age. Want of space, equally with want of inclination, compels us to forego the task of entering into an examination of the system of Animal Therapeutics upon which so much labour has been wasted by our author.

2087See B. viii. c. 97,et seq., and B. xxv. c. 89,et seq.

2088See B. xxviii. c. 3.

2089This practice is mentioned with reprobation by Celsus and Tertullian. It was continued, however, in some degree through the middle ages, and Louis XV. was accused by his people of taking baths of infants’ blood to repair his premature decrepitude.

2090In recent times, Guettard, a French practitioner, recommended human marrow as an emollient liniment.

2091Hence, as Ajasson remarks, the ignorance of anatomy displayed by the ancients.

2092For further particulars as to Osthanes, see B. xxix. c. 80, and B. xxx. cc. 5 and 6; also cc. 19 and 77 of the present Book. The reading, however, is very doubtful.

2093“Oculorum suffusiones.” As Ajasson says, the remedy here mentioned reminds us of the more harmless one used by Tobias for the cure of the blindness of his father Tobit.

2094He gives a great many, however, which are equally abominable.

2095“Piacula.”

2096We may here discover the first rudiments of the doctrine of Animal Magnetism.

2097In accordance with the republican doctrines of Cato of Utica, Brutus, Cassius, and Portia.

2098Holland remarks, “Looke for no better divinitie in Plinie, a meere Pagan, Epicurean, and professed Atheist.” See B. vii. cc. 53, 54.

2099Whether or not, they cannot, as Ajasson remarks, be regarded as remediesderived fromthe human body, being no part of the human body.

2100“Homini acceptum fieri oportere conveniat.” This passage is probably corrupt.

2101Beginning with an address to Janus and Vesta, imploring their intercession with the other divinities, and concluding with an appeal to Janus.

2102“Impetritis.”

2103“Qui favere linguis jubeat.” “Favete linguis” were the words used in enjoining strict silence.

2104By him who is offering up the prayer.

2105A trick adroitly performed by the priests, no doubt.

2106Given by Livy, in Books viii. and x.

2107To death, in battle, for the good of their country.

2108Preserved by Valerius Maximus, B. viii. c. 1. Tertullian and Saint Augustin doubt the authenticity of the story. She is said to have carried water in a sieve from the river Tiber to the temple of Vesta.

2109“Forum Boarium;” in the Eighth Region of the City.

2110Of Gaul, as Plutarch informs us, who mentions also the Greek victims, The immolation of the Gauls is supposed to have happened in the beginning of the reign of Vespasian.

2111Originally the “Decemviri Sacris Faciundis,” whose number was increased by Sylla to fifteen. They had the management of the Games of Apollo, and the Secular Games.

2112In B. ii. c. 54.

2113It has been suggested that Tullus Hostilius was acquainted with some of the secrets of electricity, and that he met his death while trying experiments with a lightning conductor. See B. ii. c. 54.

2114Ajasson thinks that there is an equivoque here upon the word “templum,” which signified not only a building, but certain parts of the heavens, and corresponding lines traced on the earth by the augur’s staff.

2115This story is mentioned by Plutarch, in the Life of Publicola.

2116In which case it was considered necessary to repeat the words, “Accipio omen,” “I accept the omen.”

2117“Qui fruges excantassit.”

2118“Qui malum carmen incantassit.”

2119Ajasson is of opinion that this name was either Favra or Fona, Acca, Flora, or Valesia or Valentia.

2120“As in saying thus, The Devill take thee, or The Ravens peck out thine eyes, or I had rather see thee Pie peckt, and such like.”—Holland.

2121It is a superstition still practised to pierce the shell of an egg after eating it, “lest the witches should come.” Holland gives the following Note—“Because afterwards no witches might pricke them with a needle in the name and behalfe of those whom they would hurt and mischeefe, according to the practice of pricking the images of any person in wax; used in the witchcraft of these daies.” We learn from Ajasson that till recently it was considered a mark of ill-breeding in France not to pierce the shell after eating the egg. See also Brand’s Popular Antiquities, Vol. III. p. 19,Bohn’s Ed.

2122See the Eighth Eclogue of Virgil.

2123“That is to say,Arse verse, out of Afranius, as Festus noteth, which in the old Tuscane language signifieth,Averte ignem, Put backe the fire.”—Holland.

2124Odyss. xix. 457. It is not Ulysses, but the sons of Autolycus that do this. Their bandages, however, were more likely to be effectual.

2125De Enthusiasmo.

2126See B. xvii. c. 47.

2127In passing along the Velabrum, on the occasion of his Gallic triumph, the axle of the carriage having broke.

2128See Ovid’s Fasti, B. i. l. 175,et seq., and Epist. de Ponto. B. iv. El. 4. l. 23,et seq.

2129See B. xi. c. 103.

2130Hence the saying, “De mortuis nil nisi bonum.”

2131“Defunctorum memoriam a nobis non sollicitari.”

2132It is still a saying, and perhaps a belief, that “There is luck in odd numbers.”

2133This has been a practice from the earliest times to the present day. See Brand’s Popular Antiquities, Vol. III. p. 123,Bohn’s Ed.

2134In France and England, at the present day, this notion, or rather, perhaps, the memory of it, is universally to be found. If the right ear tingles, some one is speaking well of us; if the left ear, the reverse.

2135King Attalus Philometor. See end of B. viii.

2136“Two.”

2137This passage, it is pretty clear, ought to follow the preceding one, though in the Latin it is made to precede.

2138The thumb was turned upwards as a mark of favour, downwards, as a mark of disfavour.

2139“Repositorium.”

2140It was not yet the custom to bring in several courses, each served up on a separate table.

2141Good manners possibly, more than superstition, may have introduced this practice.

2142Or Pluto. He alludes to the Feralia, or feasts celebrated, in the month of February, in honour of the dead.

2143Or household god.

2144The “Nundinæ,” held every ninth day; or rather everyeighthday, according toourmode of reckoning.

2145Gronovius suggests a reading which would make this to mean that it is “ominous to touch money with the forefinger.” It does not appear to be warranted, however.

2146Twenty-eighth, according toourreckoning.

2147Probably from their ominous resemblance to the Parcæ, or Fates, with their spindles.

2148“Frugum.”

2149“Princeps civitatis.”

2150“Rho” and “Alpha.”

2151In B. vii. c. 2.

2152In B. vii. c. 2, he speaks of these people—“the serpent-born”—as natives of Parium, a town of the Hellespont. Ajasson suggests that they may have been a branch of the Thamirades, a sacerdotal family of Cyprus.

2153“Dolium.”

2154See B. viii. c. 38.

2155Ajasson has thought it worth while to contradict this assertion.

2156Meaning, of course,in casesuch an accident should befall the party. The passage appears, however, to be corrupt.

2157“Hasta velitaris.”

2158In B. vii. c. 2.

2159It is theshoulder-bladeof Pelops that is generally mentioned in the ancient Mythology. Pliny omits to say of what medicinal virtues it was possessed.

2160In B. vii. c. 2.

2161It certainly does seem to be possessed of some efficacy for the removal of spots and stains, but for no other purpose probably.

2162In some parts of France, the peasants spit in the hand when in terror of spectres at night. In our country, prize-fighters spit in the hand before beginning the combat, and costermongers spit on their morning’s handsel, or first earned money, for good luck.

2163“In sinum.”

2164See Juvenal, Sat. v. l. 112.

2165Ajasson remarks that the human spittle contains hydrochlorate of soda and potash; the remedial virtues of which, however, would be infinitely small.

2166A quibble, Ajasson remarks. Did Pliny ever test it himself? He would seem to imply it.

2167“Levatur illico in percusso culpa.”

2168This is still the case with pugilists, and persons requiring to use strong exertion. It is based, however, on a mere superstition, as Ajasson remarks.

2169“Malum terræ.” See B. xxv. c. 54, and B. xxvi. c. 56. Littré translates “malum,” “apple,” in the former passage; but here he calls it “curse of the earth.”

2170“Rubetas.” See B. viii. c. 48, B. xi. cc. 19, 76, and 116, and B. xxv. c. 76.

2171This divinity was identical with Mutinus or Tutinus, and was worshipped under the form of a phallus, the male generative organ. As the guardian of infants, his peculiar form is still unconsciously represented in the shape of the coral bauble with which infants are aided in cutting their teeth.

2172Hence the expression “præfiscini,” “Be it said without envy,” supposed to avert the effects of the envious eye, fascination, or enchantment.

2173“Resipiscere” seems to be a preferable reading to “respicere,” adopted by Sillig. This passage is evidently in a very corrupt state; but it is most probable that reference is made to the attendant who stood behind the general in his triumph, and reminded him that he was a man—or, according to Tzetzes, bade him look behind him. Pliny speaks of a servant attending the triumphant general, with a golden crown, in B. xxxiii. c. 4. Hardouin attempts another explanation, but a very confused and improbable one.

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