Maundrell, who travelled in the East in the 17th century, informs us that, having asked the chief priest of Aleppo what sort of a plant or fruit the Dudaïm, or (as we translate it) the _mandrakes_, were which Leah gave to Rachel for the purchase of her husband's embraces, the holy man replied "that they were plants of a large leaf bearing a certain sort of fruit, in shape resembling an apple, growing ripe in harvest, but of an ill savour, and not wholesome. But the virtue of them was to _help conception_, being laid under the genial bed. That the women were wont to apply it at this day, out of an opinion of its prolific virtue."[93] Some writers have supposed the Dudaïm to be neither more nor less than the truffle. Virey asserts it to be a species of Orchis; and, indeed, considering the remarkable conformation of the root of this plant,[94] the slightly spermatic odour of its farinaceous substance, as well as that of the flowers of another one belonging to the same family, an odour so similar to the emanations of an animal proverbial for its salaciousness, and to which its bearded spikes or ears give additional resemblance, the almost unbounded confidence which the ancients reposed in its aphrodisiacal virtues cannot appear surprising. One of the most extraordinary aphrodisiacs upon record is that reported to have been employed by the Amazons. The "Amazons," says Eustathius,[95] "broke either a leg or an arm of the captives they took in battle, and this they did, not only to prevent their attempts at escape, or their plotting, but also, and this more especially, to render them more vigorous in the venereal conflict; for, as they themselves burnt away the right breast of their female children in order that the right arm might become stronger from receiving additional nutriment, so they imagined that, similarly, the genital member would be strengthened by the deprivation of one of the extremities, whether a leg or an arm." Hence, when reproached by the Scythians with the limping gait of her slaves, Queen Antianara replied, "[Greek: arista chôlos oiphei]," "the lame best perform the act of love." Among the ancient Romans, it was impossible that philters, or love-potions, should not be introduced amid the general depravity so common in every class; and hence we meet with frequent allusions to them in their writers. Thus, the emperor Julian, surnamed the Apostate, writing to his friend Callixines, observes "At enim inquies, Penelopes etiam amor et fides erga virum tempore cognita est. Et quis, tandem, inquam, in muliere amorem conjugis sui religioni ac pietati anteponet _quam continuò mandragoræ bibesse judicitur_?"[96] "But you, Callixines, observe that Penelope's love to her husband was always thus manifested. To this I answer, who but he _that has habitually drunk Mandragora_ can prefer in a woman conjugal affection to piety?"