BACKGROUND: Knowledge about the chemical and therapeutic properties of Thymus glabrescens Willd. (Lamiaceae) is scarce and inconsistent. Therefore the main objectives of this study were to determine the yield and chemical composition of essential oils from wild‐growing T. glabrescens populations, to assess their radical scavenging activity and to correlate the results with published data in order to deduce which components are responsible for the activity. RESULTS: The plant material yielded between 4.0 and 8.0 mL kg−1 of essential oil. All samples contained considerable but variable concentrations of thymol (22.3–55.1%), depending on the source. Radical‐scavenging activities of the oils were estimated by 1,1‐diphenyl‐2‐picrylhydrazyl free radical (DPPH) assay against butylated hydroxytoluene (BHT) and thymol as positive controls. The observed activities (IC50 values ranged from 94 to 230 µg mL−1) were strongly influenced by thymol concentration, as verified by rapid screening for DPPH radical‐scavenging activity on thin layer chromatography (TLC) plates and regression analysis. CONCLUSION: These results represent the first report on the free radical‐scavenging activity of T. glabrescens essential oil and one of the first comprehensive reports on its composition. Thymus glabrescens could be used in the food industry for seasoning purposes or for preserving processed foods from oxidative degradation. Copyright © 2008 Society of Chemical Industry
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.
Research was carried out on mountain Kopaonik, on two associations Danthonietum calycinae (1000 and 1500 m above sea level), in the period from year 2003 to 2004. Production of grassland depending on the fertilization (1. no fertilization, 2. N 60 P 30 K 30 , 3. N 80 P 30 K 30 , 4. N 100 P 30 K 30), and cutting schedule (I forming of panicles, II beginning of spike forming and III full spike forming) was monitored. Production of grassland and floristic composition demonstrated dynamic changes depending on the year, cutting schedule and applied fertilization treatments. The greatest production of grassland dry mass and crude proteins on both locations was obtained in late cutting, i.e. in the stage of full spike forming of dominant species and in fertilization treatment with N 80 P 30 K 30. Grassland was transformed by fertilization from ass. Danthonietum calycinae into ass. Festucetum rubrae on both locations.
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.
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