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 for the cure of sterility is alluded to in the story of Leah and Rachel (Genesis xxx, 14-16). It is not, however, certain that the Hebrew word "dudaim" should be translated mandrake. Various Biblical scholars have questioned this which was the Septuagint rendering. Lilies, violets, truffles, citrons, and other fruits have been suggested. In Cant., vii, 14, the same plant is described as fragrant, and the odour of the mandrake is said to be disagreeable. Mandragora is described in Chinese books of medicine, and from Hippocrates down to almost modern times every writer on the art of healing treats it with reverence. Hippocrates asserts that a small dose in wine, less than would occasion delirium, will relieve the deepest depression and anxiety. The roots of the mandrake are often of a forked shape and were supposed to represent the human form, some being regarded as male and others as female. This fancy originated with Pythagoras, who conferred on the mandrake the name of anthropomorphon. It was said that when the roots were drawn from the earth they gave a human shriek. Shakespeare in Romeo and Juliet alludes to this superstition:

And shrieks like mandrakes torn out of the earth That living mortals hearing them run mad.

In Othello again Shakespeare refers to this medicine, and particularly to its alleged narcotic properties:

Not poppy, nor mandragora, Nor all the drowsy syrups of the world.

In Antony and Cleopatra, too, Cleopatra says, "Give me to drink mandragora" (that she may sleep out the great gap of time while Antony is away); and Banquo in Macbeth, when he asks, "Or have we eaten of the