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The Roman historian and naturalist Pliny the Elder similarly writes in his Naturalis Historia (circa 77-79 CE) that the best henna (cyprus) is grown in Canopus, Ashkelon, and Cyprus (Naturalis Historia XII.51), and some make cyprinum (the perfume made from henna blossoms) by adding myrrh and panax as well; the best of this, he claims, comes from Sidon, and the next best from Egypt (NH XIII.2). Pliny then speaks of ointments (unguentum) which include perfumed oils as well as solid plant matter, and so it is interesting that he notes that ointment with henna has a green colour (NH XIII.2); does this perhaps suggest that henna leaves were used in this ointment as well?

Later on, Pliny writes that henna leaves were used both medicinally and for dyeing: “We have already spoken of the nature of cypros and how [perfumed] oil is made from it... The fresh leaves are kneaded and used as a cure for sores on the head and in the mouth. A compress of the leaves is good for burns and sprains. The leaves, mixed with strutheum [likely an error for struthion, soapwort, which is mentioned in the parallel passage in Dioscorides, I.124], will colour the hair red” (NH XXIII.46).

Henna (kopher) is mentioned in the Mishna [a Jewish compilation of oral rabbinic legal traditions, codified in the Land of Israel around 200 CE] as an agricultural product of the Land of Israel that is subject to the laws of tithing (Shevi’it 7:6), since it falls in the category of products that are either fit for consumption, or used for dyeing (Shevi’it 7:1). Since henna is not fit for consumption, it can be assumed that henna was grown in the Land of Israel in the Mishnaic period for its use as a dye; whether it was used to dye skin, hair, or fabric, is unclear. Henna is mentioned in the Talmud [another Jewish legal compilation, building on the Mishna, codified in Babylonia circa 500 CE], as a medicinal ointment.

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