||This article needs additional citations for verification. (January 2008)|
Mandrake is the common name for members of the plant genus Mandragora, particularly the species Mandragora officinarum, belonging to the nightshades family (Solanaceae). Because mandrake contains deliriant hallucinogenic tropane alkaloids such as atropine, scopolamine, apoatropine, hyoscyamine and the roots sometimes contain bifurcations causing them to resemble human figures, their roots have long been used in magic rituals, today also in contemporary pagan traditions such as Wicca and Odinism.
The parsnip-shaped root is often branched. This root gives off at the surface of the ground a rosette of ovate-oblong to ovate, wrinkled, crisp, sinuate-dentate to entire leaves, 5 to 40 centimetres (2.0 to 16 in) long, somewhat resembling those of the tobacco-plant. A number of one-flowered nodding peduncles spring from the neck bearing whitish-green or purple flowers, nearly 5 centimetres (2.0 in) broad, which produce globular, orange to red berries, resembling small tomatoes. All parts of the mandrake plant are poisonous.
||This section includes a list of references, but its sources remain unclear because it has insufficient inline citations. (March 2013)|
- Parasympathetic depressant, hallucinogen, and hypnotic. Most hypnotics produce low alphoid and spindle alpha brain-wave activity, similar to that found in REM sleep, or the dreaming state. This rhythm does not allow deep sleep to occur although it does lower brain patterns. Mandrake root causes delirium and hallucinations. In high doses, it can even send the user into a coma.
- Ingesting mandrake root can have some adverse effects on the user. The chemicals contained in the root are atropine, scopolamine, hyoscyamine.
In the Bible 
There are two references to דודאים (dûdã'im)--literally meaning “love plant”--in the Jewish scriptures. Septuagint translates דודאים (dûdã'im) as μανδραγορῶν (mandrake), and Vulgate follows Septuagint. A number of later translations into different languages follow Septuagint (and Vulgate) and use mandrake as the plant as the proper meaning in both Genesis 30:14-16 and Song of Solomon 7:13. Others follow the example of the Luther Bible and provide a more literal translation.
14 During wheat harvest, Reuben went out into the fields and found some mandrake plants, which he brought to his mother Leah. Rachel said to Leah, “Please give me some of your son’s mandrakes.”
15 But she said to her, “Wasn’t it enough that you took away my husband? Will you take my son’s mandrakes too?”
“Very well,” Rachel said, “he can sleep with you tonight in return for your son’s mandrakes.”16 So when Jacob came in from the fields that evening, Leah went out to meet him. “You must sleep with me,” she said. “I have hired you with my son’s mandrakes.” So he slept with her that night.
Note: A number of other plants have been suggested by biblical scholars, e.g., Most notably Ginseng which looks similar to the mandrake root and reputedly has fertility enhancing properties, for which it was picked by Reuben in the Bible. blackberries, Zizyphus Lotus, the sidr of the Arabs, the banana, lily, citron, and fig. Sir Thomas Browne, in Pseudodoxia Epidemica, ch. VII, suggests that the 'dudai'im' of Genesis 30:14 is the opium poppy, because the word 'dudai'im' may be a reference to a woman's breasts.
In Genesis 30:14, Reuben, the eldest son of Jacob and Leah finds mandrake in a field. Rachel, Jacob's infertile second wife and Leah's sister, is desirous of the דודאים and barters with Leah for them. The trade offered by Rachel is for Leah to spend that night in Jacob's bed in exchange for Leah's דודאים. Leah gives away the plant to her barren sister, but soon after this (Genesis 30:14-22), Leah, who had previously had four sons but had been infertile for a long while, became pregnant once more and in time gave birth to two more sons, Issachar and Zebulun, and a daughter, Dinah. Only years after this episode of her asking for the mandrakes did Rachel manage to get pregnant. The predominant traditional Jewish view is that דודאים were an ancient folk remedy to help barren women conceive a child.
The final verses of Song of Songs (Song of Songs 7:12-13), are:
לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה, נָלִינָה בַּכְּפָרִים.נַשְׁכִּימָה, לַכְּרָמִים--נִרְאֶה אִם-פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר, הֵנֵצוּ הָרִמּוֹנִים; שָׁם אֶתֵּן אֶת-דֹּדַי, לָךְ.הַדּוּדָאִים נָתְנוּ-רֵיחַ, וְעַל-פְּתָחֵינוּ כָּל-מְגָדִים--חֲדָשִׁים, גַּם-יְשָׁנִים; דּוֹדִי, צָפַנְתִּי לָךְ
12 Let us go early to the vineyards
to see if the vines have budded,
if their blossoms have opened,
and if the pomegranates are in bloom—
there I will give you my love.
13 The mandrakes send out their fragrance,that I have stored up for you, my beloved.
and at our door is every delicacy,
both new and old,
Magic, spells, and witchcraft 
According to the legend, when the root is dug up it screams and kills all who hear it. Literature includes complex directions for harvesting a mandrake root in relative safety.
... we will add a few words about mandragores (mandrakes) and kandroids, which several writers on magic confound with the waxen image; serving the purposes of bewitchment. The natural mandragore is a filamentous root which, more or less, presents as a whole either the figure of a man, or that of the virile members. It is slightly narcotic, and an aphrodisiacal virtue was ascribed to it by the ancients, who represented it as being sought by Thessalian sorcerers for the composition of philtres. Is this root the umbilical vestige of our terrestrial origin ? We dare not seriously affirm it, but all the same it is certain that man came out of the slime of the earth, and his first appearance must have been in the form of a rough sketch. The analogies of nature make this notion necessarily admissible, at least as a possibility. The first men were, in this case, a family of gigantic, sensitive mandragores, animated by the sun, who rooted themselves up from the earth ; this assumption not only does not exclude, but, on the contrary, positively supposes, creative will and the providential co-operation of a first cause, which we have reason to call God. Some alchemists, impressed by this idea, speculated on the culture of the mandragore, and experimented in the artificial reproduction of a soil sufficiently fruitful and a sun sufficiently active to humanise the said root, and thus create men without the concurrence of the female. (See: Homunculus) Others, who regarded humanity as the synthesis of animals, despaired about vitalising the mandragore, but they crossed monstrous pairs and projected human seed into animal earth, only for the production of shameful crimes and barren deformities. The third method of making the android was by galvanic machinery. One of these almost intelligent automata was attributed to Albertus Magnus, and it is said that Magnus' contemporary, St Thomas (Thomas Aquinas) destroyed it with one blow from a stick because he was perplexed by its answers. This story is an allegory; the android was primitive scholasticism, which was broken by the Summa of St Thomas, the daring innovator who first substituted the absolute law of reason for arbitrary divinity, by formulating that axiom which we cannot repeat too often, since it comes from such a master: " A thing is not just because God wills it, but God wills it because it is just. " The real and serious android of the ancients was a secret which they kept hidden from all eyes, and Mesmer was the first who dared to divulge it; it was the extension of the will of the magus into another body, organised and served by an elementary spirit; in more modern and intelligible terms, it was a magnetic subject.
It was a common folklore in some countries that mandrake would only grow where the semen of a hanged man had dripped on to the ground; this would appear to be the reason for the methods employed by the alchemists who "projected human seed into animal earth". In Germany, the plant is known as the Alraune: the novel (later adapted as a film) Alraune by Hanns Heinz Ewers is based on a soulless woman conceived from a hanged man's semen, the title referring to this myth of the Mandrake's origins.
Would you like to make a Mandragora, as powerful as the homunculus (little man in a bottle) so praised by Paracelsus? Then find a root of the plant called bryony. Take it out of the ground on a Monday (the day of the moon), a little time after the vernal equinox. Cut off the ends of the root and bury it at night in some country churchyard in a dead man's grave. For thirty days water it with cow's milk in which three bats have been drowned. When the thirty-first day arrives, take out the root in the middle of the night and dry it in an oven heated with branches of verbena; then wrap it up in a piece of a dead man's winding-sheet and carry it with you everywhere.
In its more sinister significance:
- Machiavelli wrote in 1518 a play Mandragola (The Mandrake) in which the plot revolves around the use of a mandrake potion as a ploy to bed a woman.
- Shakespeare refers four times to mandrake and twice under the name of mandragora.
- "...Not poppy, nor mandragora,
- Nor all the drowsy syrups of the world,
- Shall ever medicine thee to that sweet sleep
- Which thou owedst yesterday."
- Shakespeare: Othello III.iii
- "Give me to drink mandragora...
- That I might sleep out this great gap of time
- My Antony is away."
- Shakespeare: Antony and Cleopatra I.v
- "Shrieks like mandrakes' torn out of the earth."
- Shakespeare: Romeo and Juliet IV.iii
- "Would curses kill, as doth the mandrake's groan"
- King Henry VI part II III.ii
- John Donne refers to it in the second line of his song, 'Go and catch a falling star', as an example of an impossible task,
- "Get with child a mandrake root"
- It's in Samuel Beckett's "Waiting For Godot" too. "Let's hang ourselves immediately!" "It'd give us an Erection!" "An Erection!" "With all that follows - where it falls, Mandrakes grow, that's why they shriek when you pull them up. Did you not know that?"
- In Harry Potter by J.K. Rowling, mandrakes can be found in the Hogwarts greenhouses. When pulled out of the earth, they resemble humans, and just as in the mythology, the cry is fatal. The mandrake can also revive those who have been petrified.
- In The Winter of Our Discontent by John Steinbeck, Ethan Hawley mentions both the form and legend of the mandrake root in Chapter Eight when describing a collection of "worthless family treasures" as follows: "We even had a mandrake root - a perfect little man, sprouted from the death-ejected sperm of a hanged man..."
- In Equal Rites by Terry Pratchett, a reference to the mandrake is made, describing a plant that lets out a supersonic scream when it is uprooted.
In Other Media 
- In the video-game Sword of the Berserk: Guts' Rage, based on the Berserk manga series, the mandragora plant is a small, vaguely humanoid being that emits a fatal scream when uprooted. It can also infect humans, turning them into the zombie-like creatures that serve as one of the game's standard enemies.
- Piccillo, G.A.; Mondati, E.G.M.; Moro, P.A. (2002). "Six clinical cases of Mandragora autumnalis poisoning: diagnosis and treatment". European Journal of Emergency Medicine 9 (4): 342–347.
- "Genesis 30:14-16 (New International Version)". Bible Gateway. Retrieved 4 January 2013.
- "Song of Songs 7:12-13 (New International Version)". Bible Gateway. Retrieved 4 January 2013.
- pp. 402-403, The History and Practice of Magic by Paul Christian. 1963
Further reading 
- Heiser, Charles B. Jr (1969). Nightshades, The Paradoxical Plant, 131-136. W. H. Freeman & Co. SBN 7167 0672-5.
- Thompson, C. J. S. (reprint 1968). The Mystic Mandrake. University Books.
|Wikimedia Commons has media related to: Mandragora|
|Wikispecies has information related to: Mandragora|
- Erowid Mandrake Vault
- Mandrake in wildflowers of Israel
- Chisholm, Hugh, ed. (1911). "Mandrake". Encyclopædia Britannica (11th ed.). Cambridge University Press.
- Translation of Grimm's Saga No. 84 The Mandrake