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Black cumin (Nigella sativa L., Ranunculaceae) is an annual herb commonly used in the Middle East, India and nowadays gaining worldwide acceptance. Historical and traditional uses are extensively documented in ancient texts and historical documents. Black cumin seeds and oil are commonly used as a traditional tonic and remedy for many ailments as well as in confectionery and bakery. Little is known however about the mechanisms that allow the accumulation and localization of its active components in the seed. Chemical and anatomical evidence indicates the presence of active compounds in seed coats. Seed volatiles consist largely of olefinic and oxygenated monoterpenes, mainly p-cymene, thymohydroquinone, thymoquinone, γ-terpinene and α-thujene, with lower levels of sesquiterpenes, mainly longifolene. Monoterpene composition changes during seed maturation. γ-Terpinene and α-thujene are the major monoterpenes accumulated in immature seeds, and the former is gradually replaced by p-cymene, carvacrol, thymo-hydroquinone and thymoquinone upon seed development. These compounds, as well as the indazole alkaloids nigellidine and nigellicine, are almost exclusively accumulated in the seed coat. In contrast, organic and amino acids are primarily accumulated in the inner seed tissues. Sugars and sugar alcohols, as well as the amino alkaloid dopamine and the saponin α-hederin accumulate both in the seed coats and the inner seed tissues at different ratios. Chemical analyses shed light to the ample traditional and historical uses of this plant.

Context and objectives The unmonitored use of herbal medicinal remedies by patients with cancer presents a significant challenge to oncology healthcare professionals. We describe an increasingly popular herbal “wonder drug,” Ephedra foeminea (Alanda in Arabic), whose use has spread from the Palestinian patient population throughout the Middle East. We conducted a multicentered and multidisciplinary collaborative research effort in order to understand the potential benefits and harms of this popular herbal remedy. Methods We conducted an in-depth search of the medical literature, both traditional and modern, for any mention of the clinical use of Alanda for the treatment of cancer. We then tested the remedy, first for toxic ephedra alkaloid components and then for anticancer effects, as well as effects on the cytotoxic activity of chemotherapy agents (cisplatin and carboplatin) on breast cancer cell cultures. Results We found no mention in the literature, both conventional and traditional, on the use of Alanda for the treatment of cancer. Laboratory testing did not find any toxic components (i.e., ephedra alkaloids) in the preparation. However, in vitro exposure to Alanda led to a reduced cytotoxic effect of chemotherapy on breast cancer cell cultures. Conclusions The use of an integrative ethnobotanical, laboratory and clinical research-based approach can be extremely helpful when providing nonjudgmental and evidence-based guidance to patients with cancer, especially on the use of traditional herbal medicine. The effectiveness and safety of these products need to be examined by integrative physicians who are dually trained in both complementary medicine and supportive cancer care.

This book explores the impact of Greek (as well as Indian and Persian) medical heritage on the evolution of Arab medicine and pharmacology, investigating it from the perspective of materia medica a reliable indication of the contribution of this medical legacy.

This essay deals mainly with the future of research on the history of Arabic medicine and pharmacology based on the documents of the Cairo Geniza. It starts with a very brief review of the research of the history of medicine (which was using the Cairo Geniza documents as a main source) until 2003. Later, it presents the work that I and my research group have done during the last fifteen years. Finally, it presents two work-in-progress projects: “Jewish Medical Practitioners in Medieval Muslim Lands” and “Reconstructing the Medical ‘Book Shelf’ of Jewish Practitioners in 11th–14th Century Cairo.” The outcome of the first project will be published soon, and the second one is still at the stage of searching for major funding and building the research group. This second research project aims to study and analyze the hundreds of fragments of medical texts found in the Cairo Geniza. The main source for this research will be about 1,360 Geniza fragments that have been identified as parts of medical books in the Taylor-Schechter collection and several dozen more scattered about in various Geniza collections around the world. Lists of books are another source of unique information about the existence of medical books in the community. Several dozens of such lists of books that were owned by practitioners or other members of the community and sometimes sold after an owner’s death include information on medical books.

The manuscripts of the Cairo Genizah are a unique source for medieval medical history. In this study, Lev and Chipman offer an insight into the everyday practical medicine of medieval Egypt, as revealed by the prescriptions in the Genizah.

• Background Sweet melons, Cucumis melo, are a widely grown and highly prized crop. While melons were in antiquity, they were grown mostly for use of the young fruits, which are similar in appearance and taste to cucumbers, C. sativus. The time and place of emergence of sweet melons is obscure, but they are generally thought to have reached Europe from the east near the end of the 15th century. The objective of the present work was to determine where and when truly sweet melons were first developed. • Methods Given their large size and sweetness, melons are often confounded with watermelons, Citrullus lanatus, so a list was prepared of the characteristics distinguishing between them. An extensive search of literature from the Roman and medieval periods was conducted and the findings were considered in their context against this list and particularly in regard to the use of the word 'melon' and of adjectives for sweetness and colour. • Findings Medieval lexicographies and an illustrated Arabic translation of Dioscorides' herbal suggest that sweet melons were present in Central Asia in the mid-9th century. A travelogue description indicates the presence of sweet melons in Khorasan and Persia by the mid-10th century. Agricultural literature from Andalusia documents the growing of sweet melons, evidently casabas (Inodorous Group), there by the second half of the 11th century, which probably arrived from Central Asia as a consequence of Islamic conquest, trade and agricultural development. Climate and geopolitical boundaries were the likely causes of the delay in the spread of sweet melons into the rest of Europe.

This book explores the impact of Greek (as well as Indian and Persian) medical heritage on the evolution of Arab medicine and pharmacology, investigating it from the perspective of materia medica - a reliable indication of the contribution of this medical legacy.

In the medieval Arab world, gemstones were used as ornaments, set in jewellery, seals, and amulets, and also were investments and status symbols. As a result of the Arab conquests and their access to new regions, the distribution and use of gemstones underwent substantial changes. Our research pieces together information regarding the production, use, trade, tradition and cultural value of gemstones from early Arabic sources; this information is compared with material found in ancient Greek and Roman sources and also European sources from the medieval period. The most valued stones were corundum, diamond, emerald and pearl. Other stones, such as turquoise, carnelian, garnet, onyx, lazurite and malachite, were less expensive and therefore more popular and common among the middle classes. Jasper, amethyst, and crystal were still cheaper and even more commonly-owned. In this article, we have chosen to present in detail the stories of two of the most exotic, expensive, and therefore most interesting gemstones: the diamond and the corundum.

Ibn Jazlah was born and raised as a Christian in Karkh (Baghdad) and died in the year 1100. He acquired his medical education in Baghdad, worked at the ʿAḍuḍi hospital, and was appointed as a registrar and physician for the court at the ʿAbbāsid capital and later became a court physician of Caliph al-Muqtadī. Ibn Jazlah wrote several books on various subjects, mainly on medicine. During the process of reconstructing the medical library of the medieval Jewish practitioners in Cairo, a Genizah fragment of a unique tabular medical book in Arabic was identified as Ibn Jazlah's tabulated manual “Taqwīm al-abdān”, which is most probably part of the earliest known copy of the text. A study of the T-S Ar.41.137 clearly shows that it was an uncompleted draft, and can therefore teach us how the medieval copier worked. The image of the fragment is presented here, as well as its transliteration, translation and analysis.