In our Gemara on Amud Aleph, there is a discussion about an herb that appears to restore sexual vigor:
אָמַר אַבָּיֵי: מִי שֶׁאֵינוֹ בָּקִי בְּדֶרֶךְ אֶרֶץ, לֵיתֵי שְׁלֹשָׁה קְפִיזֵי קוּרְטְמֵי דְחוֹחֵי, וְנֵידוּקִינְהוּ, וְנִישְׁלְקִינְהוּ בְּחַמְרָא וְנִישְׁתֵּי. אֲמַר רַבִּי יוֹחָנָן: הֵן הֵן הֶחְזִירוּנִי לְנַעֲרוּתִי.
Abaye says: As a remedy for one who is not an expert, i.e., does not have strength, in the way of the world, i.e., in sexual intercourse, let him bring three vessels [kefizei], each containing three-quarters of a log of kurtami. And let him grind them, and boil them in wine, and drink the mixture. Rabbi Yoḥanan says: These are the remedies that return me to my youth with regard to sexual intercourse.
The kurtami is identified as wild saffron according to Arukh, and it is believed to be related to the Greek Carthamus. Modern research supports the medicinal properties of Saffron oil. Studies conducted by researchers Hossein Ranjbar and Akram Ashrafizaveh have indicated improvement in erectile dysfunction in men and clinically significant improvement in issues related to female arousal, lubrication, and pain. (J Phytomed. 2019 Sep-Oct; 9(5): 419–427. “Effects of saffron (Crocus sativus) on sexual dysfunction among men and women: A systematic review and meta-analysis.”)
It is worth noting that there is a long-standing Cherem, enacted in the early Middle Ages, that discouraged the use of medical cures mentioned in the Talmud. The reasons given for this ban vary from potential mistranslation of the cures or recipes to changing physiology and/or environment, resulting in the treatments being ineffective. Moreover, concern was raised about the potential loss of faith among the unlearned, not only in these cures but also in the halakhos of the Talmud. (See Maharil, quoted by Rabbi Akiva Eiger on Shulkhan Arukh YD 336:1, Yam Shel Sholomo Chulin 8:12, and Responsa of Chavos Yair 234.)
It is likely that this prohibition only applies to cures exclusively validated by the Talmudic tradition. If there is an independent secular practice that utilizes the same medicine, it should be permitted. Otherwise, we would be stuck with a new set of stringent guidelines, needing to consult a "Rabbi Blumemkrantz" booklet to determine if a particular modern medical treatment corresponds with a Talmudic treatment to be avoided. Therefore, readers who are interested in exploring the potential health benefits of saffron may consider trying it, but they should not interpret these musings as medical advice.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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