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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-14 18:48:10 -0700 |
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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-14 18:48:10 -0700 |
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+ } +} +@media handheld { + div#cover-preview, span.enlarge { + display:none; + } + div.caption { + max-width:100% + } + div.headpiece + h2 { + page-break-before:avoid; + } + div.dropcap { + float:none; + margin:0; + position:static; + z-index:auto; + } + p.decorated:first-letter, p.decorated.i:first-letter, + p.decorated.a:first-letter, p.decorated.w:first-letter { + margin:0; + padding:0; + } +} +</style> +</head> +<body> + + +<pre> + +Project Gutenberg's Plant Lore, Legends, and Lyrics, by Richard Folkard + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Plant Lore, Legends, and Lyrics + Embracing the Myths, Traditions, Superstitions, and + Folk-Lore of the Plant Kingdom + +Author: Richard Folkard + +Release Date: January 9, 2014 [EBook #44638] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK PLANT LORE, LEGENDS, AND LYRICS *** + + + + +Produced by Chris Curnow, Jennifer Linklater, and the +Online Distributed Proofreading Team at http://www.pgdp.net +(This file was produced from images generously made +available by The Internet Archive) + + + + + + +</pre> + + +<div class="figcenter" id="cover-preview"> + <a href="images/cover.jpg"> + <span class="enlarge">[enlarge]</span><br /> + <img src="images/cover-preview.jpg" width="356" height="600" alt="Book Cover" /> + </a> +</div> + +<div class="figcenter" id="frontispiece"> + <a href="images/frontispiece-large.jpg" class="enlarge"> + <span class="enlarge">[enlarge]</span><br /> + <img src="images/frontispiece.jpg" width="370" height="600" alt="" /> + </a> + <div class="caption"> + <p><span class="larger">The Garden of Eden</span><br /> + <i>from John Parkinson’s “Paradisi in Sole + Paradisus Terrestris.”</i></p> + <p><i>1656</i></p> + </div> +</div> + +<div class="title-page"> +<h1>PLANT LORE, LEGENDS, and LYRICS.</h1> + +<p class="subtitle"><i>EMBRACING THE</i><br /> + +Myths, Traditions, Superstitions, and +Folk-Lore of the Plant Kingdom.</p> + +<p class="author"><i>BY</i><br /> +RICHARD FOLKARD, JUN.</p> + +<p>LONDON:<br /> +Sampson Low, Marston, Searle, and Rivington,<br /> +Crown Buildings, 188, Fleet Street.</p> + +<p>1884.<br /> + +[<i>All Rights Reserved.</i>]</p> +</div> + +<p class="publisher"> +PRINTED BY R. FOLKARD AND SON,<br /> +22, DEVONSHIRE STREET, QUEEN SQUARE, BLOOMSBURY,<br /> +LONDON, W.C. +</p> + +<div id="preface"><a id="page-iii"></a> +<h2>PREFACE.</h2> + +<div class="dropcap pg-iii-dropcap"></div> +<p class="decorated a"><span class="upper">Having</span>, some few years ago, been associated in +the conduct of a journal devoted to horticulture, +I amassed for literary purposes much of the +material made use of in the present volume. +Upon the discontinuance of the journal, I resolved +to classify and arrange the plant lore +thus accumulated, with a view to its subsequent publication, and +I have since been enabled to enrich the collection with much Continental +and Indian lore (which I believe is quite unknown to the +great majority of English readers) from the vast store to be found +in Signor De Gubernatis’ volumes on plant tradition, a French +edition of which appeared two years ago, under the title of <i>La +Mythologie des Plantes</i>. To render the present work comprehensive +and at the same time easy of reference, I have divided the volume +into two sections, the first of which is, in point of fact, a digest of +the second; and I have endeavoured to enhance its interest by +introducing some few reproductions of curious illustrations pertaining +to the subjects treated of. Whilst preferring no claim for +anything beyond the exercise of considerable industry, I would +state that great care and attention has been paid to the revision +of the work, and that as I am both author and printer of my +book, I am debarred in that dual capacity from even palliating +my mistakes by describing them as “errors of the press.” In +tendering my acknowledgments to Prof. De Gubernatis and other +authors I have consulted on the various branches of my subject, +I would draw attention to the annexed list of the principal works +to which reference is made in these pages.</p> + +<p class="sig-right">RICHARD FOLKARD, <span class="smcap">Jun.</span></p> +<p class="sig-left"><span class="smcap">Cricklewood</span>, <i>August, 1884</i>.</p> +</div><!--/preface--> + +<div id="references"><a id="page-v"></a> +<h2>Principal Works Referred to.</h2> +<ul> + <li><i>Adams, H. C.</i> ‘Flowers; their Moral, Language, and Poetry.’</li> + + <li><i>Albertus Magnus.</i> <i>De Mirabilibus Mundi.</i></li> + + <li><i>Aldrovandus.</i> <i>Ornithologia.</i></li> + + <li><i>Bacon, Lord.</i> ‘<i>Sylva Sylvarum</i>,’ and ‘Essay on Gardens.’</li> + + <li><i>Bauhin, C.</i> <i>De plantis a divis sanctisve nomen habentibus</i> (1591).</li> + + <li><i>Brand, J.</i> ‘Popular Antiquities.’</li> + + <li><i>Bright, H. A.</i> ‘A Year in a Lancashire Garden.’</li> + + <li><i>Campbell, J. F.</i> ‘Tales of the Western Highlands.’</li> + + <li>‘Choice Notes from <i>Notes and Queries</i>.’</li> + + <li><i>Coles, W.</i> ‘Adam in Eden’ (1657); and ‘The Art of Simpling’ (1656).</li> + + <li>‘The Compleat English Gardener’ (1683).</li> + + <li>‘The Countryman’s Recreation’ (1640).</li> + + <li><i>Croker, T. C.</i> ‘Fairy Legends of the South of Ireland.’</li> + + <li><i>Culpeper, N.</i> ‘British Herbal.’</li> + + <li><i>Cutts, Rev. E.</i> ‘Decoration of Churches.’</li> + + <li><i>Darwin, E.</i> ‘The Botanic Garden’: a Poem.</li> + + <li><i>Dasent, Sir G. W.</i> ‘Popular Tales from the Norse.’</li> + + <li><i>Daubeny, C.</i> ‘Trees and Shrubs of the Ancients.’</li> + + <li><i>Day, Rev. Lal Behari.</i> ‘Folk-Tales of Bengal.’</li> + + <li><i>De Gubernatis, A.</i> <i>La Mythologie des Plantes; ou les Légendes du Règne Végétal.</i></li> + + <li><i>Dixon, W. G.</i> ‘The Land of the Morning: Japan.’</li> + + <li>‘The Dutch Gardener’ (1703).</li> + + <li><i>Dyer, Rev. T. F.</i> ‘English Folk-lore.’</li> + + <li><i>Ennemoser, J.</i> ‘History of Magic.’</li> + + <li><i>Evelyn, J.</i> ‘<i>Sylva</i>: a Discourse of Forest Trees’ (1662); ‘The French Gardener’ + (1658); and ‘<i>Kalendarium Hortense</i>’ (1664).</li> + + <li>‘The Expert Gardener’ (1640).</li> + + <li>‘The Fairy Family.’</li> + + <li><i>Farrer, J. A.</i> ‘The Names of Flowers’ (In ‘Cornhill Magazine,’ Vol. XLV.).</li> + + <li><i>Fitzherbarde, Sir Anthony.</i> ‘Boke of Husbandry’ (1523).</li> + + <li><i>Fleetwood, Bishop.</i> ‘Curiosities of Nature and Art in Husbandry and Gardening’ + (1707).</li> + + <li>‘Flower Lore’ (M’Caw & Co., Belfast).</li> + + <li><i>Gerarde, J.</i> ‘The Herbal; or, General Historie of Plantes.’ Edited by Johnson + (1633).</li> + + <li><i>Grimm, J.</i> ‘Teutonic Mythology’ (Translated by Stallybrass.)</li> + + <li><i>Henderson, W.</i> ‘Folk-lore of the Northern Counties.’</li> + + <li><i>Hunt, R.</i> ‘Popular Romances of the West of England.’</li> + + <li><i>Ingram, J.</i> ‘<i>Flora Symbolica</i>.’</li> + + <li><i>Jameson, Mrs.</i> ‘Sacred and Legendary Art’; <!--TN: added ‘-->‘Legends of the Monastic Orders’; + and ‘Legends of the Madonna.’</li> + + <li><i>Karr, Alphonse.</i> ‘A Tour Round my Garden.’</li> + + <li><i>Kelly, W. K.</i> ‘Curiosities of Indo-European Tradition and Folk-lore.’</li> + + <li><i>Kent, Miss.</i> ‘<i>Flora Domestica</i>,’ and ‘Sylvan Sketches.’</li> + + <li><a id="page-vi" href="#page-vi" class="pagenum" title="vi"></a><i>King, R. J.</i> ‘Sketches and Studies.’</li> + + <li><i>Kircherus.</i> <i>De Luce et Umbra, Ars Magnetica, &c.</i></li> + + <li>‘The Language of Flowers’ (Saunders and Otley).</li> + + <li><i>Liger, Louis.</i> ‘The Retired Gardener’ (1717).</li> + + <li><i>Loudon, J. C.</i> ‘Encyclopædia of Gardening.’</li> + + <li><i>Loudon, Mrs.</i> ‘Companion to the Flower Garden.’</li> + + <li><i>Macer Floridus.</i> <i>De Viribus Herbarum</i> (1527).</li> + + <li><i>Mallet, M.</i> ‘Northern Antiquities.’</li> + + <li><i>Mannhardt, Prof.</i> <i>Baumkultus der Germanen</i>; <i>Germanische Mythen</i>; and <i>Wald- und + Feld-Kulte</i>.</li> + + <li><i>Marmier, X.</i> <i>Légendes des Plantes.</i></li> + + <li><i>Marshall, S.</i> ‘Plant Symbolism’ (In ‘Natural History Notes,’ Vol. II.).</li> + + <li><i>Martyn, Thos.</i> ‘Miller’s Gardener’s and Botanist’s Dictionary.’</li> + + <li><i>Matthiolus.</i> <i>De Plantis</i> (1585).</li> + + <li><i>Maundevile, Sir John.</i> ‘Voiage and Travaile’ (Edit. 1725).</li> + + <li><i>Mentzelius, C.</i> <i>Index Nominum Plantarum Multilinguis</i> (1682).</li> + + <li><i>Moore, T.</i> ‘Lalla Rookh.’</li> + + <li><i>Müller, Max.</i> ‘Selected Essays.’</li> + + <li><i>Murray, E. C. G.</i> ‘Songs and Legends of Roumania.’</li> + + <li><i>Newton, W.</i> ‘Display of Heraldry.’</li> + + <li><i>Nork.</i> <i>Mythologie der Volkssagen.</i></li> + + <li><i>Oldenburg, Dr. H.</i> ‘Buddha: his Life, Doctrine, and Order.’</li> + + <li><i>Parkinson, J.</i> ‘<i>Paradisi in Sole: Paradisus Terrestris</i>’ (1656).</li> + + <li><i>Paxton, Sir Joseph.</i> ‘Botanical Dictionary.’</li> + + <li><i>Percival, Rev. P.</i> ‘The Land of the Veda.’</li> + + <li><i>Phillips, J.</i> ‘<i>Flora Historical.</i>’</li> + + <li><i>Pirie, M.</i> ‘Flowers, Grasses, and Shrubs.’</li> + + <li><i>Plat, Sir Hugh, Knt.</i> ‘The Garden of Eden’ (1600).</li> + + <li><i>Pliny.</i> ‘Natural History.’</li> + + <li><i>Porta, J. B.</i> <i>Phytognomica</i> (1588).</li> + + <li><i>Pratt, A.</i> ‘Flowering Plants and Ferns of Great Britain.’</li> + + <li><i>Prior, Dr.</i> ‘Popular Names of British Plants.’</li> + + <li><i>Ralston, W. R.</i> ‘Forest and Field Myths’ (In ‘Contemporary Review,’ Vol. XXXI.).</li> + + <li><i>Rapin, R.</i> <i>De Hortorum Cultura</i> (Gardiner’s trans., 1665).</li> + + <li><i>Rawlinson, Rev. G.</i> ‘The Religions of the Ancient World.’</li> + + <li><i>Reade, W. W.</i> ‘The Veil of Isis; or, the Mysteries of the Druids.’</li> + + <li><i>Rea, J.</i> ‘Flora, Ceres, and Pomona’ (1665).</li> + + <li><i>Rimmel, E.</i> ‘The Book of Perfumes.’</li> + + <li>The ‘Royal and Imperial Dream Book.’</li> + + <li><i>Sawyer, F. E.</i> ‘Sussex Folk-lore and Customs.’</li> + + <li><i>Shway Yoe.</i> ‘The Burman: his Life and Notions.’</li> + + <li><i>Thorpe, B.</i> ‘Yule-tide Stories.’</li> + + <li><i>Tighe, W.</i> ‘The Plants’: a Poem.</li> + + <li><i>Timbs, J.</i> ‘Popular Errors;’ ‘Curiosities of History;’ and ‘Things Not Generally + Known.’</li> + + <li><i>Turner, Robert.</i> ‘<i>Botanologia</i>: The Brittish Physician; or, the Nature and + Vertues of English Plants’ (1687).</li> + + <li><i>Turner, W.</i> ‘The Herball.’</li> + + <li><i>Tusser, Thomas.</i> ‘Five Hundred Points of Husbandry’ (1562).</li> + + <li><i>White, Rev. Gilbert.</i> ‘Natural History of Selborne.’</li> + + <li><i>Wilkinson, Sir G.</i> ‘The Ancient Egyptians.’</li> + + <li><i>Zahn, J.</i> <i>Speculæ Physico-Mathematico-Historicæ</i> (1696).</li> +</ul> +</div><!--/references--> + +<div class="contents"><a id="page-vii"></a> +<h2>TABLE OF CONTENTS.</h2> + +<table class="toc" summary="contents"> + <tr> + <th class="part" colspan="2"><i><a href="#part-1">PART THE FIRST</a>.</i></th> + </tr> + <tr> + <td><a href="#introduction">INTRODUCTION</a></td> + <td class="tocnum"><a href="#page-xiii">xiii</a>.</td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-1">CHAPTER I</a>.</th> + </tr> + <tr> + <td>THE WORLD-TREES OF THE ANCIENTS.—The Scandinavian Ash—The Hindu + World-Tree—The World-Tree of the Buddhists—The Iranian World-Tree—The Assyrian + Sacred Tree—The Mother Tree of the Greeks, Romans, and Teutons</td> + <td class="tocnum"><a href="#page-1">1</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-2">CHAPTER II</a>.</th> + </tr> + <tr> + <td>THE TREES OF PARADISE AND THE TREE OF ADAM.—The Terrestrial + Paradise—The Paradise of the Persians, Arabians, Hindus, Scandinavians, and Celts—The + Mosaic Paradise—Eden and the Walls of its Garden—The Tree of Life—The Tree of + Knowledge—The Forbidden Fruit—Adam’s Departure from Paradise—Seth’s Journey to + the Garden of Eden—The Death of Adam—The Seeds of the Tree of Life—Moses and his + Rods—King David and the Rods—Solomon and the Cedars of Lebanon—The Tree of + Adam and the Tree of the Cross</td> + <td class="tocnum"><a href="#page-9">9</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-3">CHAPTER III</a>.</th> + </tr> + <tr> + <td>SACRED PLANTS OF THE ANCIENTS.—The Parsis and the Cypress—The Oak—Sacred + Plants and Trees of the Brahmans and Buddhists—Plants Revered by the Burmans—The + Cedar, Elm, Ash, Rowan, Baobab, Nipa, Dragon Tree, Zamang, and Moriche Palm—The + Nelumbo or Sacred Bean—Plants Worshipped by Egyptians—The Lotus, Henna, + and Pomegranate—Sacred Plants of the Græco-Roman Divinities—Plants of the Norse + Gods</td> + <td class="tocnum"><a href="#page-21">21</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-4">CHAPTER IV</a>.</th> + </tr> + <tr> + <td>FLORAL CEREMONIES, GARLANDS, AND WREATHS.—The Altars of the + Gods—Flowers, Fragrant Woods, and Aromatics—Incense—Perfumes—Ceremonies of the + Assyrians, Egyptians, Greeks, and Romans—The Roman Triumphs—Festivals of the + Terminalia and Floralia—May-day Customs—Well-flowering—Harvest Festivals—Flowers + and Weddings—Floral Games of Toulouse and Salency—The Rosière—Rose Pelting—Battle + of Flowers—Japanese New Year’s Festival—Wreaths, Chaplets, and Garlands</td> + <td class="tocnum"><a href="#page-26">26</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-5">CHAPTER V</a>.</th> + </tr> + <tr> + <td>PLANTS OF THE CHRISTIAN CHURCH.—The Virgin Mary and her Flowers—Joseph’s + Plants—The Plants of Bethlehem—Flora of the Flight into Egypt—The Herb of + the Madonna—Plants of the Virgin—The Annunciation, Visitation, and Assumption—The + Rosary—The Plants of Christmas—The Garden of Gethsemane—Plants of the Passion—The + Crown of Thorns—The Wood of the Cross—Veronica—The Plants of Calvary—The + Trees and the Crucifixion—The Tree of Judas—Plants of St. John the Baptist—Plant + Divination on St. John’s Eve—Flowers of the Saints—The Floral Calendar—Flowers of the + Church’s Festivals—Decoration of Churches—Gospel Oaks—Memorial Trees—The Glastonbury + Thorn—St. Joseph’s Walnut Tree—St. Martin’s Yew</td> + <td class="tocnum"><a href="#page-40">40</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-6">CHAPTER VI</a>.</th> + </tr> + <tr> + <td>PLANTS OF THE FAIRIES AND NAIADES.—The Elves and the Oak—Elves of + the Forest—The Elf of the Fir-tree—The Rose Elf—Moss or Wood Folk—The Black + Dwarfs—The Still Folk—The Procca—English Fairies—The Fairy Steed—Fairy Revels—Elf + Grass—Fairy Plants—The Cowslip, or Fairy Cup—The Foxglove, or Lusmore—The + Four-leaved Clover—The Fairy Unguent—The Russalkis—Naiades and Water Nymphs—The + Fontinalia—Fays of the Well</td> + <td class="tocnum"><a href="#page-64">64</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-7">CHAPTER VII</a>.</th> + </tr> + <tr> + <td>SYLVANS, WOOD NYMPHS, AND TREE SPIRITS.—Fauns, Satyrs, Dryads, + and Hamadryads—The Laurel Maiden—The Willow Nymph—The Sister of the Flowers—Sacred + Groves and their Denizens—The Spirits of the Forest—The Indian Tree Ghosts—The + Burmese Nats—The African Wood Spirits—The Waldgeister of the Germans—The + Elder-mother—German Tree and Field Spirits</td> + <td class="tocnum"><a href="#page-74">74</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-8">CHAPTER VIII</a>.</th> + </tr> + <tr> + <td>PLANTS OF THE DEVIL.—Puck’s Plant—Pixie-stools—Loki’s Plants—The Trolls and + the Globe-flower—Accursed and Unlucky Plants—Plants connected with the Black Art—Plant-haunting + Demons—The Devil and Fruit Trees—Tree Demons on St. John’s Eve—Demons + of the Woods and Fields—The Herb of the Devil—Poisonous and Noxious Plants—Ill-omened + Plants—The Devil’s Key—Plants Inimical to the Devil—The Devil-Chaser—The + Deadly Upas—The Manchineel—The Oleander—The Jatropha Urens—The Lotos—The + Elder—The Phallus Impudicus—The Carrion Flower—The Antchar—The Loco or + Rattle Weed—The Aquapura—Deadly Trees of Hispaniola and New Andalusia—Poisonous + Plants</td> + <td class="tocnum"><a href="#page-82">82</a></td> + </tr> + <tr> + <th colspan="2"><a id="page-viii" href="#page-viii" class="pagenum" title="viii"></a><a href="#chapter-9">CHAPTER IX</a>.</th> + </tr> + <tr> + <td> + PLANTS OF THE WITCHES.—The Herbs of Hecate, Circe, and Medea—Witch + Powder—Witches and Elders—Sylvan Haunts of Witches—Witches’ Plant-steeds—Witches’ + Soporifics—The Nightmare Flower—Plants used in Spells—Potions, Philtres, and Hell-broths—The + Hag Taper—Witch Ointment—The Witches’ Bath—Foreign Witches and their + Plants—Plants used for Charms and Spells—Witches’ Prescriptions—Herbs of Witchcraft—Plants + Antagonistic to Witches</td> + <td class="tocnum"><a href="#page-91">91</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-10">CHAPTER X</a>.</th> + </tr> + <tr> + <td>MAGICAL PLANTS.—Plants producing Ecstasies and Visions—Soma—Laurel—The + Druids and Mistletoe—Prophetic Oaks—Dream Plants—Plants producing Love and + Sympathy—The Sorcerer’s Violet—Plants used for Love Divination—Concordia—Discordia—The + Calumny Destroyer—The Grief Charmer—The Sallow, Sacred Basil, Eugenia, + Onion, Bay, Juniper, Peony, Hypericum, Rowan, Elder, Thorn, Hazel, Holly—The Mystic + Fern-seed—Four-leaved Clover—The Mandrake, or Sorcerer’s Root—The Metal Melter—The + Misleading Plant—Herb of Oblivion—Lotos Tree—King Solomon’s Magical Herb + Baharas—The Nyctilopa and Springwort—Plants influencing Thunder and Lightning—The + Selago, or Druid’s Golden Herb—Gold-producing Plants—Plants which disclose Treasures—The + Luck Flower—The Key-Flower—Sesame—The Herb that Opens—The Moonwort, or + Lunary—The Sferracavallo—Magic Wands and Divining Rods—Moses’ Rod</td> + <td class="tocnum"><a href="#page-105">105</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-11">CHAPTER XI</a>.</th> + </tr> + <tr> + <td>FABULOUS, WONDROUS, AND MIRACULOUS PLANTS.—Human Trees—Man-bearing + Trees—The Wak-Wak, or Tree bearing Human Heads—Chinese and Indian + Bird-bearing Tree—Duck-bearing Tree—The Barnacle, or Goose Tree—The Serpent-bearing + Tree—The Oyster-bearing Tree—The Animal-bearing Tree—The Butterfly-bearing + Tree—The Vegetable Lamb—The Lamb-bearing Tree—Marvellous Trees and Plants—Vegetable + Monstrosities—Plants bearing Inscriptions and Figures—Miraculous Plants—The + Tree of St. Thomas—The Withered Tree of the Sun—The Tree of Tiberias—Father + Garnet’s Straw</td> + <td class="tocnum"><a href="#page-116">116</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-12">CHAPTER XII</a>.</th> + </tr> + <tr> + <td>PLANTS CONNECTED WITH BIRDS AND ANIMALS.—Seed-sowing Birds—Birds + as Almanacks—The Cuckoo and the Cherry Tree—Augury by Cock and Barley—The + Nightingale and the Rose—The Robin and the Thorn—The Missel-Thrush and Mistletoe—The + Swallow and Celandine—The Hawk and Hawkweed—Life-giving Herb—The Woodpecker + and the Peony—The Spring-wort and the Birds—Choughs and Olives—Herb of the + Blessed Virgin Mary—The Eyebright and Birds—Plants named after Birds and Animals</td> + <td class="tocnum"><a href="#page-136">136</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-13">CHAPTER XIII</a>.</th> + </tr> + <tr> + <td>THE DOCTRINE OF PLANT SIGNATURES.—Illustrations and Examples of the + Signatures and Characterisms of Plants—The Diseases Cured by Herbs—General Rules + of the System of Plant Signatures supposed to Reveal the Occult Powers and Virtues of + Vegetables—Plants Identified with the Various Portions of the Human Body—The Old + Herbals and Herbalists—Extraordinary Properties attributed to Herbs</td> + <td class="tocnum"><a href="#page-154">154</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-14">CHAPTER XIV</a>.</th> + </tr> + <tr> + <td>PLANTS AND THE PLANETS.—When to Pluck Herbs—The Plants of Saturn, Jupiter, + Mars, Venus, Mercury, the Sun, and the Moon—Sun Flowers—The Influence of the Moon + on Plants—Times and Seasons to Sow and Plant—The Moon and Gardening Operations—The + Moon-Tree—Plants of the Moon-Goddesses—The Man in the Moon</td> + <td class="tocnum"><a href="#page-164">164</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-15">CHAPTER XV</a>.</th> + </tr> + <tr> + <td>PLANT SYMBOLISM AND LANGUAGE.—Plant Emblems of the Ancients—The + Science of Plant Symbolism—Floral Symbols of the Scriptures—The Passion Flower, or + Flower of the Five Wounds—Mediæval Plant Symbolism—Floral Emblems of Shakspeare—The + Language of Flowers—Floral Vocabulary of the Greeks and Romans—A Dictionary + of Flowers—Floral Divination</td> + <td class="tocnum"><a href="#page-176">176</a></td> + </tr> + <tr> + <th colspan="2"><a href="#chapter-16">CHAPTER XVI</a>.</th> + </tr> + <tr> + <td>FUNERAL PLANTS.—The Ancient Death-Gods—The Elysian Fields—Death Trees—Funereal + Trees—Aloe, Yew, Cypress, Bay, Arbor-Vitæ, Walnut, Mountain Ash, Tamarisk—The + Decorations of Tombs—Flowers at Funerals—Old English Burial Customs—Funeral + Pyres—Embalming—Mummies—Plants as Death Portents</td> + <td class="tocnum"><a href="#page-189">189</a></td> + </tr> + <tr> + <th class="part" colspan="2"><i><a href="#part-2">PART THE SECOND</a>.</i></th> + </tr> + <tr> + <td>AN ENCYCLOPÆDIA OF SIX HUNDRED PLANTS, ENGLISH AND + FOREIGN, giving their Myths, Legends, Traditions, Folk-Lore, Symbolism, and History</td> + <td class="tocnum"><a href="#page-205">205</a></td> + </tr> +</table> + +<a id="page-ix"></a> + +<h2>List of Illustrations.</h2> + +<table class="toc" summary="illustrations"> + <tr> + <td><span class="smcap">Gathering the Selago</span> (<i>drawn by Louis Absolon</i>)</td> + <td class="tocnum"><a href="#cover-preview">Cover</a>.</td> + </tr> + <tr> + <td><span class="smcap">The Garden of Eden</span> (<i>Parkinson’s Paradisus</i>)</td> + <td class="tocnum"><a href="#frontispiece">Frontispiece</a>.</td> + </tr> + <tr> + <td><span class="smcap">Yggdrasill, the Mundane Ash</span> (<i>Finn Magnusen</i>)</td> + <td class="tocnum"><a href="#pg-002-full">2</a></td> + </tr> + <tr> + <td><span class="smcap">Relics of the Crucifixion</span> (<i>Maundevile’s Travels</i>)</td> + <td class="tocnum"><a href="#pg-045-illo">45</a></td> + </tr> + <tr> + <td><span class="smcap">The Tree of Judas Iscariot</span> (<i>Maundevile’s Travels</i>)</td> + <td class="tocnum"><a href="#pg-049-illo">49</a></td> + </tr> + <tr> + <td><span class="smcap">The Barnacle Tree</span> (<i>Aldrovandi Ornithologia</i>)</td> + <td class="tocnum"><a href="#pg-118-full">118</a></td> + </tr> + <tr> + <td><span class="smcap">The Goose Tree</span> (<i>Gerarde’s Herbal</i>)</td> + <td class="tocnum"><a href="#pg-119-illo">119</a></td> + </tr> + <tr> + <td><span class="smcap">The Barometz, or Vegetable Lamb</span> (<i>Zahn</i>)</td> + <td class="tocnum"><a href="#pg-121-full">121</a></td> + </tr> + <tr> + <td><span class="smcap">The Lamb Tree</span> (<i>Maundevile’s Travels</i>)</td> + <td class="tocnum"><a href="#pg-122-illo">122</a></td> + </tr> + <tr> + <td><span class="smcap">Dead Sea Fruit</span> (<i>Maundevile’s Travels</i>)</td> + <td class="tocnum"><a href="#pg-125-illo">125</a></td> + </tr> + <tr> + <td><span class="smcap">The Stone Tree</span> (<i>Gerarde’s Herbal</i>)</td> + <td class="tocnum"><a href="#pg-126-illo">126</a></td> + </tr> + <tr> + <td><span class="smcap">Arbor Secco, or the Withered Tree</span> (<i>Maundevile’s Travels</i>)</td> + <td class="tocnum"><a href="#pg-131-illo">131</a></td> + </tr> + <tr> + <td><span class="smcap">The Miraculous Tree of Tiberias</span> (<i>Maundevile’s Travels</i>)</td> + <td class="tocnum"><a href="#pg-132-illo">132</a></td> + </tr> + <tr> + <td><span class="smcap">Father Garnet’s Straw</span> (<i>Apology of Eudæmon Joannes</i>)</td> + <td class="tocnum"><a href="#pg-135-full">135</a></td> + </tr> + <tr> + <td><span class="smcap">Pious Birds and Olives</span> (<i>Maundevile’s Travels</i>)</td> + <td class="tocnum"><a href="#pg-143-illo">143</a></td> + </tr> + <tr> + <td><span class="smcap">The Passion Flower of the Jesuits</span> (<i>Parkinson’s Paradisus</i>)</td> + <td class="tocnum"><a href="#pg-182-illo">182</a></td> + </tr> + <tr> + <td><span class="smcap">The Tree of Death</span> (<i>Maundevile’s Travels</i>)</td> + <td class="tocnum"><a href="#pg-190-illo">190</a></td> + </tr> + <tr> + <td><span class="smcap">The Granadilla, or Passion Flower</span> (<i>Zahn</i>)</td> + <td class="tocnum"><a href="#pg-487-full">487</a></td> + </tr> +</table> + +<p class="center">The head and tail pieces on pp. <a href="#pg-xiii-head">xiii.</a>, <a href="#pg-xxiv-tail">xxiv.</a>, <a href="#pg-001-head">1</a>, <a href="#pg-008-tail">8</a>, <a href="#pg-020-tail">20</a>, <a href="#pg-021-head">21</a>, <a href="#pg-026-head">26</a>, <a href="#pg-040-head">40</a>, <a href="#pg-064-head">64</a>, <a href="#pg-074-head">74</a>, <a href="#pg-116-head">116</a>, <a href="#pg-136-head">136</a>, <a href="#pg-164-head">164</a>, +<a href="#pg-175-tail">175</a>, <a href="#pg-200-tail">200</a>, <a href="#pg-592-tail">592</a>, and <a href="#pg-610-tail">610</a>, are reproductions from originals in old herbals, &c.</p> +</div><!--/contents--> + +<h2 class="part" id="part-1">Part the First.</h2> + +<div class="chapter" id="introduction"> +<a id="page-xiii"></a> + +<div class="headpiece" id="pg-xiii-head"> + <img src="images/pg-xiii-head.jpg" width="550" height="185" alt="" /> +</div> + +<h3>INTRODUCTION.</h3> + +<div class="dropcap pg-xiii-dropcap"></div> +<p class="decorated a"><span class="upper">The</span> analogy existing between the vegetable +and animal worlds, and the resemblances +between human and tree life, have been +observed by man from the most remote +periods of which we have any records. +Primitive man, watching the marvellous +changes in trees and plants, which accurately +marked not only the seasons of the +year, but even the periods of time in a day, could not fail to be +struck with a feeling of awe at the mysterious invisible power +which silently guided such wondrous and incomprehensible operations. +Hence it is not astonishing that the early inhabitants of +the earth should have invested with supernatural attributes the +tree, which in the gloom and chill of Winter stood gaunt, bare, +and sterile, but in the early Spring hastened to greet the welcome +warmth-giving Sun by investing itself with a brilliant canopy of +verdure, and in the scorching heat of Summer afforded a refreshing +shade beneath its leafy boughs. So we find these men +of old, who had learnt to reverence the mysteries of vegetation, +forming conceptions of vast cosmogonic world- or cloud-trees overshadowing +the universe; mystically typifying creation and regeneration, +and yielding the divine ambrosia or food of immortality, +the refreshing and life-inspiring rain, and the mystic fruit which +imparted knowledge and wisdom to those who partook of it. So, +<a id="page-xiv" href="#page-xiv" class="pagenum" title="xiv"></a> +again, we find these nebulous overspreading world-trees connected +with the mysteries of death, and giving shelter to the souls of the +departed in the solemn shade of their dense foliage.</p> + +<p>Looking upon vegetation as symbolical of life and generation, +man, in course of time, connected the origin of his species with +these shadowy cloud-trees, and hence arose the belief that humankind +first sprang from Ash and Oak-trees, or derived their being from +Holda, the cloud-goddess who combined in her person the form of a +lovely woman and the trunk of a mighty tree. In after years trees +were almost universally regarded either as sentient beings or as +constituting the abiding places of spirits whose existence was +bound up in the lives of the trees they inhabited. Hence arose the +conceptions of Hamadryads, Dryads, Sylvans, Tree-nymphs, Elves, +Fairies, and other beneficent spirits who peopled forests and dwelt +in individual trees—not only in the Old World, but in the dense +woods of North America, where the Mik-amwes, like Puck, has +from time immemorial frolicked by moonlight in the forest +openings. Hence, also, sprang up the morbid notion of trees +being haunted by demons, mischievous imps, ghosts, nats, and evil +spirits, whom it was deemed by the ignorant and superstitious +necessary to propitiate by sacrifices, offerings, and mysterious rites +and dances. Remnants of this superstitious tree-worship are still +extant in some European countries. The <i>Irminsul</i> of the Germans +and the Central Oak of the Druids were of the same family as +the <i>Asherah</i> of the Semitic nations. In England, this primeval +superstition has its descendants in the village maypole bedizened +with ribbons and flowers, and the Jack-in-the-Green with its +attendant devotees and whirling dancers. The modern Christmas-tree, +too, although but slightly known in Germany at the +beginning of the present century, is evidently a remnant of the +pagan tree-worship; and it is somewhat remarkable that a similar +tree is common among the Burmese, who call it the <i>Padaytha-bin</i>. +This Turanian Christmas-tree is made by the inhabitants of towns, +who deck its Bamboo twigs with all sorts of presents, and pile its +roots with blankets, cloth, earthenware, and other useful articles. +The wealthier classes contribute sometimes a <i>Ngway Padaytha</i>, or +silver Padaytha, the branches of which are hung with rupees and +<a id="page-xv" href="#page-xv" class="pagenum" title="xv"></a> +smaller silver coins wrapped in tinsel or coloured paper. These +trees are first carried in procession, and afterwards given to +monasteries on the occasion of certain festivals or the funerals +of Buddhist monks. They represent the wishing-tree, which, +according to Burmese mythology, grows in the Northern Island +and heaven of the nats or spirits, where it bears on its fairy +branches whatever may be wished for.</p> + +<p>The ancient conception of human trees can be traced in the +superstitious endeavours of ignorant peasants to get rid of diseases +by transferring them to vicarious trees, or rather to the spirits +who are supposed to dwell in them; and it is the same idea +that impels simple rustics to bury Elder-sticks and Peach-leaves +to which they have imparted warts, &c. The recognised analogy +between the life of plants and that of man, and the cherished +superstition that trees were the homes of living and sentient +spirits, undoubtedly influenced the poets of the ancients in +forming their conceptions of heroes and heroines metamorphosed +into trees and flowers; and traces of the old belief are to be +found in the custom of planting a tree on the birth of an infant; +the tree being thought to symbolise human life in its destiny +of growth, production of fruit, and multiplication of its species; +and, when fully grown, giving shade, shelter, and protection. This +pleasant rite is still extant in our country as well as in Germany, +France, Italy, and Russia; and from it has probably arisen a +custom now becoming very general of planting a tree to commemorate +any special occasion. Nor is the belief confined to the +Old World, for Mr. Leland has quite recently told us that he +observed near the tent of a North American Indian two small +evergreens, which were most carefully tended. On enquiry he +found the reason to be that when a child is born, or is yet young, +its parent chooses a shrub, which growing as the child grows, will, +during the child’s absence, or even in after years, indicate by its +appearance whether the human counterpart be ill or well, alive or +dead. In one of the Quādi Indian stories it is by means of the +sympathetic tree that the hero learns his brother’s death.</p> + +<p>In the middle ages, the old belief in trees possessing intelligence +was utilised by the monks, who have embodied the conception +<a id="page-xvi" href="#page-xvi" class="pagenum" title="xvi"></a> +in many mediæval legends, wherein trees are represented as bending +their boughs and offering their fruits to the Virgin and her Divine +Infant. So, again, during the flight of the Holy Family into Egypt, +trees are said to have opened and concealed the fugitives from +Herod’s brutal soldiery. Certain trees (notably the Aspen) are +reputed to have been accursed and to have shuddered and trembled +ever after on account of their connexion with the tragedy of +Calvary; while others are said to have undergone a similar doom +because they were attainted by the suicide of the traitor Judas +Iscariot.</p> + +<p>Seeing that the reverence and worship paid to trees by the +ignorant and superstitious people was an institution impossible to +uproot, the early Christian Church sought to turn it to account, +and therefore consecrated old and venerated trees, built shrines +beneath their shade, or placed on their trunks crucifixes and +images of the Blessed Virgin. Legends connecting trees with holy +personages, miracles, and sacred subjects were, in after years, freely +disseminated; one of the most remarkable being the marvellous +history of the Tree of Adam, in which it is sought to connect the +Tree of Paradise with the Tree of Calvary. Evelyn summarises +this misty tradition in the following sentence:—“Trees and woods +have twice saved the whole world: first, by the Ark, then by the +Cross; making full amends for the evil fruit of the tree in Paradise +by that which was borne on the tree in Golgotha.” In course of +time the flowers and plants which the ancients had dedicated to +their pagan deities were transferred by the Christian Church to +the shrines of the Virgin and sainted personages; this is especially +noticeable in the plants formerly dedicated to Venus and Freyja, +which, as being the choicest as well as the most popular, became, +in honour of the Virgin Mary, Our Lady’s plants. Vast numbers +of flowers were in course of time appropriated by the Church, +and consecrated to her saints and martyrs—the selection being +governed generally by the fact that the flower bloomed on or +about the day on which the Church celebrated the saint’s feast. +These appropriations enabled the Roman Catholics to compile a +complete calendar of flowers for every day in the year, in which +each flower is dedicated to a particular saint.</p> + +<p><a id="page-xvii" href="#page-xvii" class="pagenum" title="xvii"></a> +But if the most beautiful flowers and plants were taken under +the protection of the Church, and dedicated to the memory of her +holiest and most venerated members, so, also, certain trees, plants, +and flowers—which, either on account of their noxious properties, +or because of some legendary associations, were under a ban—became +relegated to the service of the Devil and his minions. +Hence we find a large group of plants associated with enchanters, +sorcerers, wizards and witches, many of which betray in their +nomenclature their Satanic association, and are, even at the present +day, regarded suspiciously as ill-omened and unlucky. These +are the plants which, in the dark days of witchcraft and superstition, +were invested with mysterious and magical properties,—the +herbs which were employed by hags and witches in their heathenish +incantations, and from which they brewed their potions and hell-broths. +Thus Ben Jonson, in his fragment, ‘The Sad Shepherd,’ +makes one of his characters say, when speaking of a witch:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i14">“He knows her shifts and haunts,</div> + <div class="line">And all her wiles and turns. The venom’d plants</div> + <div class="line">Wherewith she kills! where the sad Mandrake grows,</div> + <div class="line">Whose groans are dreadful! the dead-numming Nightshade!</div> + <div class="line">The stupefying Hemlock! Adder’s-tongue!</div> + <div class="line">And Martagan!”</div> +</div> +</div> + +<p>The association of plants with magic, sorcery, and the black +art dates from remote times. The blind Norse god Hödr slew +Baldr with a twig of Mistletoe. In the battles recorded in the +Vedas as being fought by the gods and the demons, the latter +employ poisonous and magical herbs which the gods counteract +with counter-poisons and health-giving plants. Hermes presented +to Ulysses the magical Moly wherewith to nullify the effects of +the potions and spells of the enchantress Circe, who was well +acquainted with all sorts of magical herbs. The Druids professed +to know the secrets of many magical plants which they gathered +with mysterious and occult rites. The Vervain, Selago, Mistletoe, +Oak, and Rowan were all said by these ancient priests and lawgivers +to be possessed of supernatural properties; and remnants +of the old belief in their magical powers are still extant.</p> + +<p>In works on the subject of plant lore hitherto published in +England, scarcely any reference has been made to the labours in +<a id="page-xviii" href="#page-xviii" class="pagenum" title="xviii"></a> +the field of comparative mythology of Max Müller, Grimm, Kuhn, +Mannhardt, De Gubernatis, and other eminent scholars, whose +erudite and patient investigations have resulted in the accumulation +of a vast amount of valuable information respecting the traditions +and superstitions connected with the plant kingdom. Mr. Kelly’s +interesting work on Indo-European Tradition, published some +years ago, dealt, among other subjects, with that of plant lore, and +drew attention to the analogy existing between the myths and +folk-lore of India and Europe relating more especially to plants +which were reputed to possess magical properties. Among such +plants, peculiar interest attaches to a group which, according +to Aryan tradition, sprang from lightning—the embodiment of fire, +the great quickening agent: this group embraces the Hazel, +the Thorn, the Hindu <i>Sami</i>, the Hindu <i>Palasa</i>, with its European +congener the Rowan, and the Mistletoe: the two last-named +plants were, as we have seen, employed in Druidic rites. These +trees are considered of good omen and as protectives against +sorcery and witchcraft: from all of them wishing-rods (called in +German <i>Wünschelruthen</i>) and divining-rods have been wont to be +fashioned—magical wands with which, in some countries, cattle are +still struck to render them prolific, hidden springs are indicated, +and mineral wealth is discovered. Such a rod was thought to be +the caduceus of the god Hermes, or Mercury, described by Homer as +being a rod of prosperity and wealth. All these rods are cut with a +forked end, a shape held to be symbolic of lightning and a rude +effigy of the human form. It is interesting to note that in the +<i>Rigveda</i> the human form is expressly attributed to the pieces of +Asvattha wood used for kindling the sacred fire—a purpose +fulfilled by the Thorn in the chark or instrument employed for +producing fire by the Greeks. Another group of plants also +connected with fire and lightning comprises the Mandrake (the +root of which is forked like the human form), the Fern <i>Polypodium +Filix mas</i> (which has large pinnate leaves), the Sesame +(called in India Thunderbolt-flower), the Spring-wort, and the +Luck-flower. The Mandrake and Fern, like King Solomon’s +<i>Baharas</i>, are said to shine at night, and to leap about like a Will-o’the-wisp: +indeed, in Thuringia, the Fern is known as <i>Irrkraut</i>, or +<a id="page-xix" href="#page-xix" class="pagenum" title="xix"></a> +Misleading Herb, and in Franche Comté this herb is spoken of as +causing belated travellers to become light-headed or thunder-struck. +The Mandrake-root and the Fern-seed have the magical property +of granting the desires of their possessors, and in this respect resemble +the Sesame and Luck-flower, which at their owners’ request +will disclose treasure-caves, open the sides of mountains, clefts of +rocks, or strong doors, and in fact render useless all locks, bolts, +and bars, at will. The Spring-wort, through the agency of a bird, +removes obstacles by means of an explosion caused by the electricity +or lightning of which this plant is an embodiment. Akin to these are +plants known in our country as Lunary or Moonwort and Unshoe-the-Horse, +and called by the Italians <i>Sferracavallo</i>—plants which +possess the property of unshoeing horses and opening locks. A +Russian herb, the <i>Rasrivtrava</i>, belongs to the same group: this +plant fractures chains and breaks open locks—virtues also claimed +for the Vervain (<i>Eisenkraut</i>), the Primrose (<i>Schlüsselblume</i>), the Fern, +and the Hazel. It should be noted of the Mistletoe (which is +endowed by nature with branches regularly forked, and has been +classified with the lightning-plants), that the Swedes call it +“Thunder-besom,” and attribute to it the same powers as to the +Spring-wort. Like the Fly-Rowan (<i>Flög-rönn</i>) and the Asvattha, +it is a parasite, and is thought to spring from seeds dropped by +birds upon trees. Just as the Druids ascribed peculiar virtues +to a Mistletoe produced by this means on an Oak, so do the +Hindus especially esteem an Asvattha which has grown in like +manner upon a Sami (<i>Acacia Suma</i>).</p> + +<p>It is satisfactory to find that, although the Devil has had +certain plants allotted to him wherewith to work mischief and +destruction through the agency of demons, sorcerers, and witches, +there are yet a great number of plants whose special mission it +is to thwart Satanic machinations, to protect their owners from +the dire effects of witchcraft or the Evil Eye, and to guard them +from the perils of thunder and lightning. In our own country, +Houseleek and Stonecrop are thought to fulfil this latter function; +in Westphalia, the <i>Donnerkraut</i> (Orpine) is a thunder protective; +in the Tyrol, the Alpine Rose guards the house-roof from lightning; +and in the Netherlands, the St. John’s Wort, gathered before +<a id="page-xx" href="#page-xx" class="pagenum" title="xx"></a> +sunrise, is deemed a protection against thunderstorms. This last +plant is especially hateful to evil spirits, and in days gone by +was called <i>Fuga dæmonum</i>, dispeller of demons. In Russia, a plant, +called the <i>Certagon</i>, or Devil-chaser, is used to exorcise Satan or +his fiends if they torment an afflicted mourner; and in the same +country the <i>Prikrit</i> is a herb whose peculiar province it is to +destroy calumnies with which mischief-makers may seek to interfere +with the consummation of lovers’ bliss. Other plants induce +concord, love, and sympathy, and others again enable the owner +to forget sorrow.</p> + +<p>Plants connected with dreams and visions have not hitherto +received much notice; but, nevertheless, popular belief has attributed +to some few—and notably the Elm, the Four-leaved +Clover, and the Russian <i>Son-trava</i>—the subtle power of procuring +dreams of a prophetic nature. Numerous plants have been +thought by the superstitious to portend certain results to the +sleeper when forming the subject of his or her dreams. Many +examples of this belief will be found scattered through these pages.</p> + +<p>The legends attached to flowers may be divided into four +classes—the mythological, the ecclesiastical, the historical, and the +poetical. For the first-named we are chiefly indebted to Ovid, and +to the Jesuit René Rapin, whose Latin poem <i>De Hortorum Cultura</i> +contains much curious plant lore current in his time. His legends, +like those of Ovid, nearly all relate to the transformation by the +gods of luckless nymphs and youths into flowers and trees, which +have since borne their names. Most of them refer to the blossoms of +bulbous plants, which appear in the early Spring; and, as a rule, +white flowers are represented as having originated from tears, and +pink or red flowers from blushes or blood. The ecclesiastical +legends are principally due to the old Catholic monks, who, while +tending their flowers in the quietude and seclusion of monastery gardens, +doubtless came to associate them with the memory of some +favourite saint or martyr, and so allowed their gentle fancy to +weave a pious fiction wherewith to perpetuate the memory of the +saint in the name of the flower. For many of the historical legends +we are also indebted to monastic writers, and they mostly +pertain to favourite sons and daughters of the Church. Amongst +<a id="page-xxi" href="#page-xxi" class="pagenum" title="xxi"></a> +what we have designated poetical legends must be included the +numerous fairy tales in which flowers and plants play a not unimportant +part, as well as the stories which connect plants with +the doings of Trolls, Elves, Witches, and Demons. Many such +legends, both English and foreign, will be found introduced in the +following pages.</p> + +<p>It has recently become the fashion to explain the origin of +myths and legends by a theory which makes of them mere symbols +of the phenomena appertaining to the solar system, or metaphors +of the four seasons and the different periods in a day’s span. +Thus we are told that, in the well-known story of the transformation +of Daphne into a Laurel-bush, to enable her to escape the +importunities of Apollo (see <a href="#page-404">p. 404</a>), we ought not to conceive the +idea of the handsome passionate god pursuing a coy nymph until in +despair she calls on the water-gods to change her form, but that, on +the contrary, we should regard the whole story as simply an allegory +implying that “the dawn rushes and trembles through the +sky, and fades away at the sudden appearance of the bright sun.” +So, again, in the myth of Pan and Syrinx (p. 559), in which the +Satyr pursues the maiden who is transformed into the Reed from +which Pan fashioned his pipes, the meaning intended to be conveyed +is, we are told, that the blustering wind bends and breaks +the swaying Rushes, through which it rustles and whistles. Prof. +De Gubernatis, in his valuable work <i>La Mythologie des Plantes</i>, gives +a number of clever explanations of old legends and myths, in accordance +with the “Solar” theory, which are certainly ingenious, +if somewhat monotonous. Let us take, as an example, the German +story of the Watcher of the Road, which appears at <a href="#page-326">page 326</a>. In +this tale a lovely princess, abandoned for a rival by her attractive +husband, pines away, and at last desiring to die if only she can be +sure of going somewhere where she may always watch for him, is +transformed into the wayside Endive or Succory. Here is the +Professor’s explanation:—“Does not the fatal rival of the young +princess, who cries herself to death on account of her dazzling +husband’s desertion, and who even in death desires still to gaze on +him, symbolise the humid night, which every evening allures the +sun to her arms, and thus keeps him from the love of his bride, who +<a id="page-xxii" href="#page-xxii" class="pagenum" title="xxii"></a> +awakens every day with the sun, just as does the flower of the +Succory?” These scientific elucidations of myths, however dexterous +and poetical they may be, do not appear to us applicable to +plant legends, whose chief charm lies in their simplicity and appositeness; +nor can we imagine why Aryan or other story-tellers +should be deemed so destitute of inventive powers as to be obliged +to limit all their tales to the description of celestial phenomena. In +the Vedas, trees, flowers, and herbs are invoked to cause love, +avert evil and danger, and neutralise spells and curses. The +ancients must, therefore, have had an exalted idea of their nature +and properties, and hence it is not surprising that they should +have dedicated them to their deities, and that these deities should +have employed them for supernatural purposes. Thus Indra conquered +Vritra and slew demons by means of the Soma; Hermes +presented the all-potent Moly to Ulysses; and Medea taught Jason +how to use certain enchanted herbs; just as, later in the world’s +history, Druids exorcised evil spirits with Mistletoe and Vervain, +and sorcerers and wise women used St. John’s Wort and other +plants to ward off demons and thunderbolts. The ancients evidently +regarded their gods and goddesses as very human, and +therefore it would seem unnecessary and unjust so to alter their +tales about them as to explain away their obvious meaning.</p> + +<p>Flowers are the companions of man throughout his life—his +attendants to his last resting place. They are, as Mr. Ruskin +says, precious always “to the child and the girl, the peasant and +the manufacturing operative, to the grisette and the nun, the +lover and the monk.” Nature, in scattering them over the earth’s +surface, would seem to have designed to cheer and refresh its +inhabitants by their varied colouring and fragrance, and to elevate +them by their wondrous beauty and delicacy; from them, as old +Parkinson truly wrote, “we may draw matter at all times, not onely +to magnifie the Creator that hath given them such diversities of +forms, sents, and colours, that the most cunning workman cannot +imitate, ... but many good instructions also to our selves; +that as many herbs and flowers, with their fragrant sweet smels +do comfort and as it were revive the spirits, and perfume a whole +house, even so such men as live vertuously, labouring to do good, +<a id="page-xxiii" href="#page-xxiii" class="pagenum" title="xxiii"></a> +and profit the Church, God, and the common wealth by their +pains or pen, do as it were send forth a pleasing savour of sweet +instructions.” The poet Wordsworth reminds us that</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“God made the flowers to beautify</div> + <div class="line">The earth, and cheer man’s careful mood;</div> + <div class="line">And he is happiest who hath power</div> + <div class="line">To gather wisdom from a flower,</div> + <div class="line">And wake his heart in every hour</div> + <div class="line i8">To pleasant gratitude.”</div> +</div> +</div> + +<p>In these pages will be found many details as to the use +of these beauteous gems of Nature, both by the ancient races +of the world and by the people of our own generation; their +adaptation to the Church’s ceremonial and to popular festivals; +their use as portents, symbols, and emblems; and their employment +as an adornment of the graves of loved ones. Much more +could have been written, had space permitted, regarding their +value to the architect and the herald. The Acanthus, Lotus, +Trefoil, Lily, Vine, Ivy, Pomegranate, Oak, Palm, Acacia, and +many other plants have been reproduced as ornaments by the +sculptor, and it is a matter of tradition that to the majestic aspect +of an avenue of trees we owe the lengthy aisle and fretted vault of +the Gothic order of architecture. In the field of heraldry it is +noticeable that many nations, families, and individuals have, in +addition to their heraldic badges, adopted plants as special symbols, +the circumstances of their adoption forming the groundwork of a +vast number of legends: a glance at the index will show that some +of these are to be discovered in the present work. Many towns +and villages owe their names to trees or plants; and not a few +English families have taken their surnames from members of the +vegetable kingdom. In Scotland, the name of Frazer is derived +from the Strawberry-leaves (<i>fraises</i>) borne on the family shield of +arms, and the Gowans and Primroses also owe their names to +plants. The Highland clans are all distinguished by the floral +badge or <i>Suieachantas</i> which is worn in the bonnet. For the most +part the plants adopted for these badges are evergreens; and it is +said that the deciduous Oak which was selected by the Stuarts was +looked upon as a portent of evil to the royal house.</p> + +<p>The love of human kind for flowers would seem to be shared +by many members of the feathered tribe. Poets have sung of the +<a id="page-xxiv" href="#page-xxiv" class="pagenum" title="xxiv"></a> +passion of the Nightingale for the Rose and of the fondness of the +Bird of Paradise for the dazzling blooms of the Tropics: the +especial liking, however, of one of this race—the <i>Amblyornis inornata</i>—for +flowers is worthy of record, inasmuch as this bird-gardener +not only erects for itself a bower, but surrounds it with a mossy +sward, on which it continually deposits fresh flowers and fruit of +brilliant hue, so arranged as to form an elegant <i>parterre</i>.</p> + +<p>We have reached our limit, and can only just notice the old +traditions relating to the sympathies and antipathies of plants. +The Jesuit Kircher describes the hatred existing between Hemlock +and Rue, Reeds and Fern, and Cyclamen and Cabbages as so +intense, that one of them cannot live on the same ground with the +other. The Walnut, it is believed, dislikes the Oak, the Rowan the +Juniper, the White-thorn the Black-thorn; and there is said to be +a mutual aversion between Rosemary, Lavender, the Bay-tree, +Thyme, and Marjoram. On the other hand, the Rose is reported to +love the Onion and Garlic, and to put forth its sweetest blooms +when in propinquity to those plants; and a bond of fellowship is +fabled to exist between a Fig-tree and Rue. Lord Bacon, noticing +these traditionary sympathies and antipathies, explains them as +simply the outcome of the nature of the plants, and his philosophy +is not difficult to be understood by intelligent observers, for, as St. +Anthony truly said, the great book of Nature, which contains but +three leaves—the Heavens, the Earth, and the Sea—is open for all +men alike.</p> + +<div class="tailpiece" id="pg-xxiv-tail"> + <img src="images/pg-xxiv-tail.jpg" width="356" height="250" alt="" /> +</div> +</div><!--/intro--> + +<div class="chapter" id="chapter-1"> +<a id="page-1"></a> + +<div class="headpiece" id="pg-001-head"> + <img src="images/pg-001-head.jpg" width="550" height="142" alt="" /> +</div> + +<p class="book-title">PLANT LORE, LEGENDS, AND LYRICS.</p> + +<h3>CHAPTER I.<br /> + +<span class="chapter-title">The World-Trees of the Ancients.</span></h3> + +<div class="dropcap pg-001-dropcap"></div> +<p class="decorated i"><span class="upper">It</span> is a proof of the solemnity with which, from the +very earliest times, man has invested trees, and +of the reverence with which he has ever regarded +them, that they are found figuring prominently +in the mythology of almost every nation; and +despite the fact that in some instances these +ancient myths reach us, after the lapse of ages, +in distorted and grotesque forms, they would +seem to be worthy of preservation, if only as curiosities in plant +lore. In some cases the myth relates to a mystic cloud-tree which +supplies the gods with immortal fruit; in others to a tree which +imparts to mankind wisdom and knowledge; in others to a tree +which is the source and fountain of all life; and in others, again, +to the actual descent of mankind from anthropological or parent +trees. In one cosmogony—that of the Iranians—the first human +pair are represented as having grown up as a single tree, the +fingers or twigs of each one being folded over the other’s ears, till +the time came when, ripe for separation, they became two sentient +beings, and were infused by Ormuzd with distinct human souls.</p> + +<p>But besides these trees, which in some form or other benefit +and populate the earth, there are to be found in ancient myths +records of illimitable trees that existed in space whilst yet the +elements of creation were chaotic, and whose branches overshadowed +the universe. One of the mythical accounts of the +creation of the world represents a vast cosmogonic tree rearing its +enormous bulk from the midst of an ocean before the formation of +the earth had taken place; and this conception, it may be remarked, +<a id="page-2" href="#page-2" class="pagenum" title="2"></a> +is in consonance with a Vedic tradition that plants were created +three ages before the gods. In India the idea of a primordial +cosmogonic tree, vast as the world itself, and the generator thereof, +is very prevalent; and in the Scandinavian prose Edda we find the +Skalds shadowing forth an all-pervading mundane Ash, called +Yggdrasill, beneath whose shade the gods assemble every day in +council, and whose branches spread over the whole world, and even +reach above heaven, whilst its roots penetrate to the infernal +regions. This cloud-tree of the Norsemen is thought to be a +symbol of universal nature.</p> + +<p>The accompanying illustration is taken from Finn Magnusen’s +pictorial representation of the Yggdrasill myth, and depicts his +conception of</p> + +<h4>The Norse World-Tree.</h4> + +<p>According to the Eddaic accounts, the Ash Yggdrasill is the +greatest and best of all trees. One of its stems springs from the +central primordial abyss—from the subterranean source of matter—runs +up through the earth, which it supports, and issuing out of +the celestial mountain in the world’s centre, called Asgard, spreads +its branches over the entire universe. These wide-spread branches +are the æthereal or celestial regions; their leaves, the clouds; their +buds or fruits, the stars. Four harts run across the branches of +the tree, and bite the buds: these are the four cardinal winds. +Perched upon the top branches is an eagle, and between his eyes +sits a hawk: the eagle symbolises the air, the hawk the wind-still +æther. A squirrel runs up and down the Ash, and seeks to cause +strife between the eagle and Nidhögg, a monster, which is constantly +gnawing the roots: the squirrel signifies hail and other +atmospherical phenomena; Nidhögg and the serpents that gnaw the +roots of the mundane tree are the volcanic agencies which are +constantly seeking to destroy earth’s foundations. Another stem +springs in the warm south over the æthereal Urdar fountain, where +the gods sit in judgment. In this fountain swim two swans, the +progenitors of all that species: these swans are, by Finn +Magnusen, supposed to typify the sun and moon. Near this +fountain dwell three maidens, who fix the lifetime of all men, and +are called Norns: every day they draw water from the spring, and +with it sprinkle the Ash in order that its branches may not rot +and wither away. This water is so holy, that everything placed +in the spring becomes as white as the film within an egg-shell. +The dew that falls from the tree on the earth men call honey-dew, +and it is the food of the bees. The third stem of Yggdrasill takes +its rise in the cold and cheerless regions of the north (the land of +the Frost Giants), over the source of the ocean, typified by a +spring called Mimir’s Well, in which wisdom and wit lie hidden. +Mimir, the owner of this spring, is full of wisdom because he drinks +<a id="page-3" href="#page-3" class="pagenum" title="3"></a> +of its waters. One day Odin came and begged a draught of water +from the well, which he obtained, but was obliged to leave one of +his eyes as a pledge for it. This myth Finn Magnusen thinks +signifies the descent of the sun every evening into the sea (to learn +wisdom from Mimir during the night); the mead quaffed by Mimir +every morning being the ruddy dawn, that, spreading over the sky, +exhilarates all nature.</p> + +<div class="figcenter" id="pg-002-full"> + <a href="images/pg-002-full-large.jpg" class="enlarge"> + <span class="enlarge">[enlarge]</span><br /> + <img src="images/pg-002-full.jpg" width="387" height="600" alt="" /> + </a> + <div class="caption"> + <p class="right">[TO FACE <a href="#page-2">PAGE 2</a>.</p> + <p>Yggdrasill, the Mundane Tree.<br /> + <i>From Finn Magnusen’s ‘Eddalæren.’</i></p> + </div> +</div> + +<h4>The Hindu World-Tree.</h4> + +<p>The Indian cosmogonic tree is the symbol of vegetation, of +universal life, and of immortality. In the sacred Vedic writings it +receives the special names of <i>Ilpa</i>, <i>Kalpadruma</i>, <i>Kalpaka-taru</i>, and <i>Kalpavriksha</i>, +on the fruits of which latter tree the first men sustained +and nourished life. In its quality of Tree of Paradise, it is called +<i>Pârijâta</i>; and as the ambrosial tree—the tree yielding immortal +food—it is known as <i>Amrita</i> and <i>Soma</i>. This mystic world-tree of +the Hindus, according to the Rigveda, is supernaturally the God +Brahma himself; and all the gods are considered as branches of +the divine parent stem—the elementary or fragmentary form of +Brahma, the vast overspreading tree of the universe. In the Vedas +this celestial tree is described as the <i>Pippala</i> (Peepul), and is +alluded to as being in turns visited by two beauteous birds—the one +feeding itself on the fruit (typifying probably the moon or twilight); +the other simply hovering, with scintillating plumage, and singing +melodiously (typifying perhaps the sun or daybreak).</p> + +<p>Under the name of <i>Ilpa</i> (the <i>Jamboa</i>, or Rose-apple) the cosmogonic +tree is described as growing in the midst of the lake Ara +in Brahma’s world, beyond the river that never grows old, from +whence are procured the waters of eternal youth. Brahma imparts +to it his own perfume, and from it obtains the sap of vitality. To +its branches the dead cling and climb, in order that they may enter +into the regions of immortality.</p> + +<p>As the <i>Kalpadruma</i>, <i>Kalpaka-taru</i>, and <i>Kalpavriksha</i>, the Indian +sacred writings describe a cloud-tree, which, by its shadows, produced +day and night before the creation of sun and moon. This +cosmogonic tree, which is of colossal proportions, grows in the +midst of flowers and streamlets on a steep mountain. It fulfils all +desires, imparts untold bliss, and, what in the eyes of Buddhists +constitutes its chief sublimity, it gives knowledge and wisdom to +humanity; in a word it combines within its mystic branches all +riches and all knowledge.</p> + +<p>As the <i>Soma</i>, the world-tree becomes in Indian mysticism a +tree of Paradise, at once the king of all trees and vegetation, and +the god Soma to be adored. It furnishes the divine ambrosia or +essence of immortality, concealed sometimes in the clouds, sometimes +in the billows of the soft and silvery light that proceeds from +the great-Soma, the great Indu, the moon. Hence this mystic +<a id="page-4" href="#page-4" class="pagenum" title="4"></a> +tree, from the foliage of which drops the life-giving Soma, is +sometimes characterised as the Hindu Moon-Tree. Out of this +cosmogonic tree the immortals shaped the heaven and the earth. +It is the Tree of Intelligence, and grows in the third heaven, over +which it spreads its mighty branches; beneath it Yama and the +Pitris dwell, and quaff the immortalising Soma with the gods. At +its foot grow plants of all healing virtue, incorporations of the +Soma. Two birds sit on its top, one of which eats Figs, whilst +the other simply watches. Other birds press out the Soma juice +from its branches. This ambrosial tree, besides dropping the +precious Soma, bears fruit and seed of every kind known in the +world.</p> + +<h4>The World-Tree of the Buddhists.</h4> + +<p>The Sacred Tree of Buddha is in the complex theology of his +followers represented under different guises: it is cosmogonic, it +imparts wisdom, it produces the divine ambrosia or food of immortality, +it yields the refreshing and life-inspiring rain, and it +affords an abiding-place for the souls of the blessed.</p> + +<p>The supernatural and sacred Tree of Buddha, the cloud-tree, +the Tree of Knowledge, the Tree of Wisdom, the Ambrosia-tree, +is covered with divine flowers; it glows and sparkles with the +brilliance of all manner of precious stones; the root, the trunk, the +branches, and the leaves are formed of gems of the most glorious +description. It grows in soil pure and delightfully even, to which +the rich verdure of grass imparts the tints of a peacock’s neck. It +receives the homage of the gods; and the arm of Mâyâ (the mother +of Buddha) when she stretches it forth to grasp the bough which +bends towards her, shines as the lightning illumines the sky. +Beneath this sacred tree, the Tree of Knowledge, Buddha, at whose +birth a flash of light pierced through all the world, sat down with +the firm resolve not to rise until he had attained the knowledge +which “maketh free.” Then the Tempter, Mâra, advanced with +his demoniacal forces: encircling the Sacred Tree, hosts of demons +assailed Buddha with fiery darts, amid the whirl of hurricanes, +darkness, and the downpour of floods of water, to drive him from +the Tree. Buddha, however, maintained his position unmoved; +and at length the demons were compelled to fly. Buddha had +conquered, and in defeating the Tempter Mâra, and obtaining +possession of his Tree of Knowledge, he had also obtained possession +of deliverance. Prof. De Gubernatis, in explaining this +myth, characterises the tree as the cloud-tree: in the clouds the +heavenly flame is stored, and it is guarded by the dark demons. +In the Vedic hymns, the powers of light and darkness fight their +great battle for the clouds, and the ambrosia which they contain; +this is the identical battle of Buddha with the hosts of Mâra. In +the cloud-battle the ambrosia (<i>amrita</i>) which is in the clouds is +won; the enlightenment and deliverance which Buddha wins are +<a id="page-5" href="#page-5" class="pagenum" title="5"></a> +also called an ambrosia; and the kingdom of knowledge is the +land of immortality.</p> + +<p>There is a tradition current in Thibet that the Tree of Buddha +received the name of <i>Târâyana</i>, that is to say, The Way of Safety, +because it grew by the side of the river that separates the world +from heaven; and that only by means of its overhanging branches +could mankind pass from the earthly to the immortal bank.</p> + +<p>The material tree of Buddha is generally represented either +under the form of the <i>Asvattha</i> (the <i>Ficus religiosa</i>), or of the +<i>Udumbara</i> (the <i>Ficus glomerata</i>), which appeared at the birth of +Buddha; but in addition to these guises, we find it also associated +with the <i>Asoka</i> (<i>Jonesia Asoka</i>), the <i>Palasa</i> (<i>Butea frondosa</i>), the +<i>Bhânuphalâ</i> (<i>Musa sapientum</i>), and sometimes with the Palmyra +Palm (<i>Borassus flabelliformis</i>).</p> + +<p>Under one of these trees the ascetic, Gautama Buddha, one +momentous night, went through successively purer and purer +stages of abstraction of consciousness, until the sense of omniscient +illumination came over him, and he attained to the knowledge of +the sources of mortal suffering. That night which Buddha passed +under the Tree of Knowledge on the banks of the river <i>Nairanjanâ</i>, +is the sacred night of the Buddhist world. There is a Peepul-tree +(<i>Ficus religiosa</i>) at Buddha Gayâ which is regarded as being this +particular tree: it is very much decayed, and must have been +frequently renewed, as the present tree is standing on a terrace at +least thirty feet above the level of the surrounding country.</p> + +<h4>The Iranian World-Tree.</h4> + +<p>The world-tree of the Iranians is the Haoma, which is thought +to be the same as the <i>Gaokerena</i> of the Zendavesta. This Haoma, +the sacred Vine of the Zoroastrians, produces the primal drink of +immortality after which it is named. It is the first of all trees, +planted in heaven by Ormuzd, in the fountain of life, near +another tree called the “impassive” or “inviolable,” which bears +the seeds of every kind of vegetable life. Both these trees are +situated in a lake called Vouru Kasha, and are guarded by ten fish, +who keep a ceaseless watch upon a lizard sent by the evil power, +Ahriman, to destroy the sacred Haoma. The “inviolable” tree +is also known both as the eagle’s and the owl’s tree. Either one +or the other of these birds (probably the eagle) sits perched on its +top. The moment he rises from the tree, a thousand branches +shoot forth; when he settles again he breaks a thousand branches, +and causes their seed to fall. Another bird, that is his constant +companion, picks up these seeds and carries them to where Tistar +draws water, which he then rains down upon the earth with the +seeds it contains. These two trees—the Haoma and the eagle’s +or “inviolable”—would seem originally to have been one. The +lizard sent by Ahriman to destroy the Haoma is known to the +<a id="page-6" href="#page-6" class="pagenum" title="6"></a> +Indians as a dragon, the spoiler of harvests, and the ravisher +of the Apas, or brides of the gods, Peris who navigate the +celestial sea.</p> + +<h4>The Assyrian Sacred Tree.</h4> + +<p>In intimate connection with the worship of Assur, the supreme +deity of the Assyrians, “the God who created himself,” was the +Sacred Tree, regarded by the Assyrian race as the personification +of life and generation. This tree, which was considered coeval +with Assur, the great First Source, was adored in conjunction with +the god; for sculptures have been found representing figures +kneeling in adoration before it, and bearing mystic offerings to hang +upon its boughs. In these sculptured effigies of the Sacred Tree +the simplest form consists of a pair of ram’s horns, surmounted by +a capital composed of two pairs of rams’ horns, separated by +horizontal bands, above which is a scroll, and then a flower +resembling the Honeysuckle ornament of the Greeks. Sometimes +this blossoms, and generally the stem also throws out a number of +smaller blossoms, which are occasionally replaced by Fir-cones +and Pomegranates. In the most elaborately-portrayed Sacred +Trees there is, besides the stem and the blossoms, a network of +branches, which forms a sort of arch, and surrounds the tree as it +were with a frame.</p> + +<p>The Phœnicians, who were not idolaters, in the ordinary +acceptation of the word—inasmuch as they did not worship images +of their deities, and regarded the ever-burning fire on their altars +as the sole emblem of the Supreme Being,—paid adoration to this +Sacred Tree, effigies of which were set up in front of the temples, +and had sacrifices offered to them. This mystic tree was known +to the Jews as <i>Asherah</i>. At festive seasons the Phœnicians adorned +it with boughs, flowers, and ribands, and regarded it as the central +object of their worship.</p> + +<h4>The Mother Tree of the Greeks, Romans, and Teutons.</h4> + +<p>The Greeks appear to have cherished a tradition that the first +race of men sprang from a cosmogonic Ash. This cloud Ash +became personified in their myth as a daughter of Oceanos, named +Melia, who married the river-god Inachos, and gave birth to +Phoroneus, in whom the Peloponnesian legend recognised the fire-bringer +and the first man. According to Hesychius, however, +Phoroneus was not the only mortal to whom the Mother Ash gave +birth, for he tells us distinctly that the race of men was “the fruit +of the Ash.” Hesiod also repeats the same fable in a somewhat +different guise, when he relates how Jove created the third or +brazen race of men out of Ash trees. Homer appears to have been +acquainted with this tradition, for he makes Penelope say, when +<a id="page-7" href="#page-7" class="pagenum" title="7"></a> +addressing Ulysses: “Tell me thy family, from whence thou art; +for thou art not sprung from the olden tree, or from the rock.” +The Ash was generally deemed by the Greeks an image of the +clouds and the mother of men,—the prevalent idea being that the +Meliai, or nymphs of the Ash, were a race of cloud goddesses, +daughters of sea gods, whose domain was originally the cloud sea.</p> + +<p>But besides the Ash, the Greeks would seem to have regarded +the Oak as a tree from which the human race had sprung, and to +have called Oak trees the first mothers. This belief was shared by +the Romans. Thus Virgil speaks</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Of nymphs and fauns, and savage men, who took</div> + <div class="line">Their birth from trunks of trees and stubborn Oak.”</div> +</div> +</div> + +<p>In another passage the great Latin poet, speaking of the <i>Æsculus</i>, +a species of Oak, sacred to Jupiter, gives to it attributes which +remind us in a very striking manner of Yggdrasill, the cloud-tree +of the Norsemen.</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“<i>Æsculus in primis, quæ quantum vortice ad auras</i></div> + <div class="line"><i>Ætherias, tantum radice in Tartara tendit.</i>”—<i>Georg.</i> ii.</div> + </div> + <div class="stanza"> + <div class="line quote">“High as his topmost boughs to heaven ascend,</div> + <div class="line">So low his roots to hell’s dominion tend.”—<i>Dryden.</i></div> + </div> +</div> +</div> + +<p>In the Æneid, Book IV., speaking of the Oak as <i>Quercus</i>, +Virgil uses the same expression with regard to the roots of Jove’s +tree descending to the infernal regions. Juvenal, also, in his sixth +satire, alluding to the beginning of the world, speaks of the human +race as formed of clay or born of the opening Oak, which thus +becomes the mystical mother-tree of mankind, and, like a mother, +sustained her offspring with food she herself created. Thus Ovid +tells us that the simple food of the primal race consisted largely +of “Acorns dropping from the tree of Jove;” and we read in +Homer and Hesiod that the Acorn was the common food of the +Arcadians.</p> + +<p>The belief of the ancient Greeks and Romans that the +progenitors of mankind were born of trees was also common to the +Teutons. At the present day, in many parts of both North and +South Germany, a hollow tree overhanging a pool is designated as +the first abode of unborn infants, and little children are taught to +believe that babies are fetched by the doctor from cavernous trees +or ancient stumps. “Frau Holda’s tree” is a common name in +Germany for old decayed boles; and she herself, the cloud-goddess, +is described in a Hessian legend as having in front the form of a +beautiful woman, and behind that of a hollow tree with rugged +bark.</p> + +<p>But besides Frau Holda’s tree the ancient Germans knew a +cosmogonic tree, assimilating to the Scandinavian Yggdrasill. The +trunk of this Teutonic world-tree was called <i>Irminsul</i>, a name +implying the column of the universe, which supports everything.</p> + +<p><a id="page-8" href="#page-8" class="pagenum" title="8"></a> +A Byzantine legend, which is current in Russia, tells of a vast +world-tree of iron, which in the beginning of all things spread its +gigantic bulk throughout space. Its root is the power of God; its +head sustains the three worlds,—heaven, with the ocean of air; the +earth, with its seas of water; and hell, with its sulphurous fumes +and glowing flames.</p> + +<p>Rabbinic traditions make the Mosaic Tree of Life, which +stood in the centre of the Garden of Eden, a vast world-tree, +resembling in many points the Scandinavian Ash Yggdrasill. A +description of this world-tree of the Rabbins, however, need not +appear in the present chapter, since it will be found on <a href="#page-13">page 13</a>.</p> + +<div class="tailpiece" id="pg-008-tail"> + <img src="images/pg-008-tail.jpg" width="270" height="250" alt="" /> +</div> +</div><!--/chapter--> + +<div class="chapter" id="chapter-2"> +<a id="page-9"></a> + +<div class="headpiece" id="pg-009-head"> + <img src="images/pg-009-head.jpg" width="550" height="215" alt="" /> +</div> + +<h3>CHAPTER II.<br /> + +<span class="chapter-title">The Trees of Paradise and the Tree of Adam.</span></h3> + +<div class="dropcap pg-009-dropcap"></div> +<p class="decorated a"><span class="upper">Amongst</span> all peoples, and in all ages, there has +lingered a belief possessing peculiar powers of +fascination, that in some unknown region, remote +and unexplored, there existed a glorious and happy +land; a land of sunshine, luxuriance, and plenty, +a land of stately trees and beauteous flowers,—a +terrestrial Paradise.</p> + +<p>A tradition contained in the sacred books of +the Parsis states that at the beginning of the world Ormuzd, the +giver of all good, created the primal steer, which contained the +germs of all the animals. Ahriman, the evil spirit, then created +venomous animals which destroyed the steer: while dying, there +sprang out of his right hip the first man, and out of his left hip the +first man’s soul. From him arose a tree whence came the original +human pair, namely <i>Mâshya</i> and <i>Mashyôî</i> who were placed in +<i>Heden</i>, a delightful spot, where grew <i>Hom</i> (or <i>Haoma</i>), the Tree of Life, +the fruit of which gave vigour and immortality. This Paradise was +in Iran. The woman being persuaded by Ahriman, in the guise of +a serpent, gave her husband fruit to eat, which was destructive.</p> + +<p>The Persians also imagined a Paradise on Mount Caucasus. +The Arabians conceived an Elysium in the midst of the deserts of +Aden. The pagan Scandinavians sang of the Holy City of Asgard, +situated in the centre of the world. The Celts believed an earthly +Paradise to exist in the enchanted Isle of Avalon—the Island of +the Blest—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Where falls not hail or rain, or any snow,</div> + <div class="line">Nor even wind blows loudly; but it lies</div> + <div class="line">Deep-meadow’d, happy, fair, with orchard lawn</div> + <div class="line">And bowery hollows.”</div> +</div> +</div> + +<p>The Greeks and Romans pictured to themselves the delightful +gardens of the Hesperides, where grew the famous trees that +<a id="page-10" href="#page-10" class="pagenum" title="10"></a> +produced Apples of gold; and in the early days of Christendom the +poets of the West dreamt of a land in the East (the true Paradise +of Adam and Eve, as they believed) in which dwelt in a Palm-tree +the golden-breasted Phœnix,—the bird of the sun, which was +thought to abide a hundred years in this Elysium of the Arabian +deserts, and then to appear in the Temple of the Sun at Heliopolis, +fall upon the blazing altar, and, pouring forth a melodious song from +or through the orifices of its feathers (which thus formed a thousand +organ-pipes), cremate itself, only to rise again from its smoking +ashes, and fly back to its home in the Palm-tree of the earthly +Paradise. The Russians tell of a terrestrial Paradise to be sought +for on the island of Bujan, where grows the vast Oak tree, amidst +whose majestic branches the sun nestles to sleep every evening, +and from whose summit he rises every morning.</p> + +<p>The Hindu religion shadows forth an Elysium on Mount +Meru, on the confines of Cashmere and Thibet. The garden of +the great Indian god Indra is a spot of unparalleled beauty. Here +are to be found an umbrageous grove or wood, where the gods +delight to take their ease; cooling fountains and rivulets; an enchanting +flower-garden, luminous flowers, immortalising fruits, +and brilliantly-plumed birds, whose melody charms the gods themselves. +In this Paradise are fine trees, which were the first things +that appeared above the surface of the troubled waters at the +beginning of the creation; from these trees drop the immortalising +ambrosia. The principal tree is the <i>Pârijâta</i>, the flower of which +preserves its perfume all the year round, combines in its petals +every odour and every flavour, presents to each his favorite colour +and most-esteemed perfume, and procures happiness for those who +ask it. But beyond this, it is a token of virtue, losing its freshness +in the hands of the wicked, but preserving it with the just and +honourable. This wondrous flower will also serve as a torch by +night, and will emit the most enchanting sounds, producing the +sweetest and most varied melody; it assuages hunger and thirst, +cures diseases, and remedies the ravages of old age.</p> + +<p>The Paradise of Mahomet is situated in the seventh heaven. In +the centre of it stands the marvellous tree called <i>Tooba</i>,<a id="marker-1" class="marker" href="#footnote-1" title="Footnote 1">[1]</a> which is so +large that a man mounted on the fleetest horse could not ride +round its branches in one hundred years. This tree not only +affords the most grateful shade over the whole extent of the +Mussulman Paradise; but its boughs are laden with delicious +fruits of a size and taste unknown to mortals, and moreover bend +themselves at the wish of the inhabitants of this abode of bliss, +to enable them to partake of these delicacies without any trouble. +The Koran often speaks of the rivers of Paradise as adding greatly +<a id="page-11" href="#page-11" class="pagenum" title="11"></a> +to its delights. All these rivers take their rise from the tree +<i>Tooba</i>; some flow with water, some with milk, some with honey, +and others even with wine, the juice of the grape not being forbidden +to the blessed.</p> + +<p>We have seen how the most ancient races conceived and +cherished the notion of a Paradise of surpassing beauty, situate in +remote and unknown regions, both celestial and terrestrial. It is +not, therefore, surprising that the Paradise of the Hebrew race—the +Mosaic Eden—should have been pictured as a luxuriant garden, +stocked with lovely flowers and odorous herbs, and shaded by +majestic trees of every description.</p> + +<p>We are told, in the second chapter of Genesis, that at the +beginning of the world “the Lord God planted a garden eastward +in Eden,” and that out of this country of Eden a river went out +“to water the garden; and from thence it was parted, and +became into four heads.” These “heads” or rivers are further on, +in the Biblical narrative, named respectively Pison, Gihon, Hiddekel, +and Euphrates. Many have been the speculations as to the +exact site, geographical features, &c., of Eden, and the Divinely-planted +Paradise in its midst, and the subject has been one which +has ever been fruitful of controversy and conjecture. Sir John +Maundevile has recorded that the Garden of Eden, or Paradise, +was enclosed by a wall. This old Eastern traveller tells us that +although, in the course of his wanderings, he had never actually +seen the land of Eden, yet wise men had discoursed to him concerning +it. He says: “Paradise Terrestre, as wise men say, is the +highest place of earth—that is, in all the world; and it is so high, +that it toucheth nigh to the circle of the moon. For it is so high +that the flood of Noah might never come to it, albeit it did cover +all the earth of the world, all about, and aboven and beneathen, +save Paradise alone. And this Paradise is enclosed all about with +a wall, and men wist not whereof it is; for the walls be covered all +over with moss, as it seemeth. And it seemeth not that the wall is +stone of nature. And that wall stretcheth from the South to the +North, and it hath not but one entry, that is closed with fire +burning, so that no man that is mortal he<!--TN: was 'ne'--> dare not enter. And in +the highest place of Paradise, exactly in the middle, is a well that +casts out the four streams which run by divers lands, of which the +first is called Pison, or Ganges, that runs throughout India. And +the other is called Nile, or Gyson, which goes through Ethiopia, +and after through Egypt. And the other is called Tigris, which +runs by Assyria, and by Armenia the Great. And the other is +called Euphrates, which runs through Media, Armenia, and Persia. +And men there beyond say that all the sweet waters of the world, +above and beneath, take their beginning from the well of Paradise, +and out of the well all waters come and go.”</p> + +<p>Eden (a Hebrew word, signifying “Pleasure”), it is generally +conceded, was the most beauteous and luxuriant portion of the +<a id="page-12" href="#page-12" class="pagenum" title="12"></a> +world; and the Garden of Eden, the Paradise of Adam and Eve, was +the choicest and most exquisite portion of Eden. As regards the +situation of this terrestrial Paradise, the Biblical narrative distinctly +states that it was in the East, but various have been the +speculations as to the precise locality. Moses, in writing of Eden, +probably contemplated the country watered by the Tigris and +Euphrates—the land of the mighty city of Babylon. Many +traditions confirm this view: not only were there a district called +Eden, and a town called Paradisus, in Syria, a neighbouring +country to Mesopotamia, but in Mesopotamia itself there is a +certain region which, as late as the year 1552, was called Eden. +Some would localise the Eden of Scripture near Mount Lebanon, in +Syria; others between the rivers Tigris and Euphrates, to the west +of Babylon; others, again, in the delightful plains of Armenia, or +in the highlands of Armenia, where the Tigris and Euphrates have +their rise. An opinion very generally held is, that Eden was placed +at the junction of several rivers, on a site which is now swallowed +up by the Persian Gulf, and that it never existed after the deluge, +which effaced this Paradise from the face of a polluted earth. +Another theory places Eden in a vast central portion of the globe, +comprising a large piece of Asia and a portion of Africa, the four +rivers being the Ganges, the Tigris, the Euphrates, and the Nile. +Dr. Wild, of Toronto, is of opinion that the Garden of Paradise +embraced what we now call Syria. The land that God gave to +Abraham and his seed for ever—the Land of Promise, the Holy +Land—is the very territory that constituted the Garden of Paradise. +“Before the flood,” says the reverend gentleman, “there was in +connection with this garden, to the east of it, a gate and a flaming +sword, guarding this gate, and a way to the Tree of Life. On that +very spot I believe the Great Pyramid of Egypt to be built, to +mark where the face of God shone forth to man before the Flood; +and the Flood, by changing the land surface through the changing +of the ocean bed, changed the centre somewhat, and threw it +further south. It is the very centre of the earth now where the +Pyramid stands, ... and marks the place where the gate +of Eden was before the Flood.”<a id="marker-2" href="#footnote-2" class="marker" title="Footnote 2">[2]</a></p> +<a id="page-13" href="#page-13" class="pagenum" title="13"></a> + +<h4>The Tree of life.</h4> + +<p>Whatever may have been the site of the land of Eden or +Pleasure, Moses, in describing Paradise as its garden (much as we +speak of Kent as the Garden of England), doubtless wished to +convey the idea of a sanctuary of delight and primal loveliness; +indeed, he tells us that “out of the ground made the Lord God to +grow every tree that is pleasant to the sight and good for food.” +This Paradise was in the middle of Eden, and in the middle of +Paradise was planted the Tree of Life, and, close by, the Tree of +Knowledge of Good and Evil. Into this garden the Lord put the +man whom He had formed, “to dress and to keep it,” in other +words to till, plant, and sow.</p> + +<p>In the very centre of Paradise, in the midst of the land of +Eden, grew the Tree of Life. Now, what was this tree? Various +have been the conjectures with regard to its nature. The traditions +of the Rabbins make the Tree of Life a supernatural tree, +resembling the world- or cloud-trees of the Scandinavians and +Hindus, and bearing a striking resemblance to the <i>Tooba</i> of the +Mahomedan Paradise. They describe the Tree of Life as being of +enormous bulk, towering far above all others, and so vast in its girth, +that no man, even if he lived so long, could travel round it in less than +five hundred years. From beneath the colossal base of this stupendous +tree gushed all the waters of the earth, by whose instrumentality +nature was everywhere refreshed and invigorated. Regarding +these Rabbinic traditions as purely mythical, certain commentators +have regarded the Tree of Life as typical only of that life and the +continuance of it which our first parents derived from God. Others +think that it was called the Tree of Life because it was a memorial, +pledge, and seal of the eternal life which, had man continued in +obedience, would have been his reward in the Paradise above. +Others, again, believe that the fruit of it had a certain vital +influence to cherish and maintain man in immortal health and +vigour till he should have been translated from the earthly to the +heavenly Paradise.</p> + +<p>Dr. Wild considers that the Tree of Life stood on Mount +Moriah, the very spot selected, in after years, by Abraham, whereon +to offer his son Isaac, the type, and the mount to which Christ +was led out to be sacrificed. As Eden occupied the centre of the +world, and the Tree of Life was planted in the middle of Eden, +that spot marked the very centre of the world, and it was necessary +that He who was the life of mankind should die in the centre of the +world, and act from the centre. Hence, the Tree of Life, destroyed +at the flood, on account of man’s wickedness, was replaced on the +same spot, centuries after, by the Cross,—converted by the +Redeemer into a second and everlasting Tree of Life.</p> + +<p>Adam was told he might eat freely of every tree in the garden, +excepting only the Tree of Knowledge; we may, therefore, suppose +<a id="page-14" href="#page-14" class="pagenum" title="14"></a> +that he would be sure to partake of the fruit of the Tree of Life, +which, from its prominent position “in the midst of the garden,” +would naturally attract his attention. Like the sacred Soma-tree +of the Hindus, the Tree of Life probably yielded heavenly +ambrosia, and supplied to Adam food that invigorated and refreshed +him with its immortal sustenance. So long as he remained in +obedience, he was privileged to partake of this glorious food; but +when, yielding to Eve’s solicitations, he disobeyed the Divine +command, and partook of the fruit of the Tree of Knowledge, he +found it had given to him the knowledge of evil—something of +which he had hitherto been in happy ignorance. He had sinned; +he was no longer fit to taste the immortal ambrosia of the Tree +of Life; he was, therefore, driven forth from Eden, and lest he +should be tempted once again to return and partake of the glorious +fruit of the immortalising tree, God “placed at the east of the +Garden of Eden cherubims and a flaming sword, which turned +every way, to keep the way of the Tree of Life.” Henceforth the +immortal food was lost to man: he could no longer partake of +that mystic fruit which bestowed life and health. Dr. Wild is +of opinion that the Tree of Knowledge stood on Mount Zion, +the spot afterwards selected by the Almighty for the erection of the +Temple; because, through the Shechinah, men could there obtain +knowledge of good and evil.</p> + +<p>Some have claimed that the Banana, the <i>Musa paradisiaca</i>, was +the Tree of Life, and that another species of the tree, the <i>Musa +sapientum</i>, was the Tree of Knowledge; others consider that the +Indian sacred Fig-tree, the <i>Ficus religiosa</i>, the Hindu world-tree, +was the Tree of Life which grew in the middle of Eden; and the +Bible itself contains internal evidence supporting this idea. In +Gen. iii. 8, we read that Adam and Eve, conscious of having +sinned, “hid themselves from the presence of the Lord God +amongst the trees of the garden.” Dr. Wright, however, in his +Commentary, remarks that, in the original, the word rendered +“trees” is singular—“in the midst of the tree of the garden”—consequently, +we may infer that Adam and Eve, frightened by the +knowledge of their sin, sought the shelter of the Tree of Life—the +tree in the centre of the garden; the tree which, if it were the +<i>Ficus religiosa</i>, would, by its gigantic stature, and the grove-like +nature of its growth, afford them agreeable shelter, and prove a +favourite retreat. Beneath the shade of this stupendous Fig-tree, +the erring pair reflected upon their lost innocence; and in their +conscious shame, plucked the ample foliage of the tree, and made +themselves girdles of Fig-leaves. Here they remained hidden +beneath the network of boughs which drooped almost to the earth, +and thus formed a natural thicket within which they sought to hide +themselves from an angry God.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i16">“A pillared shade</div> + <div class="line">High over-arched, with echoing walks between.”—<i>Milton.</i></div> +</div> +</div> +<a id="page-15" href="#page-15" class="pagenum" title="15"></a> + +<h4>The Tree of Knowledge of Good and Evil.</h4> + +<p>The Tree of Knowledge, in the opinion of some commentators, +was so called, not because of any supernatural power it possessed +of inspiring those who might eat of it with universal knowledge, as +the serpent afterwards suggested, but because by Adam and Eve +abstaining from or eating of it after it was prohibited, God would see +whether they would prove good or evil in their state of probation.</p> + +<p>The tradition generally accepted as to the fruit which the +serpent tempted Eve to eat, fixes it as the Apple, but there is no +evidence in the Bible that the Tree of Knowledge was an Apple-tree, +unless the remark, “I raised thee up under the Apple-tree,” +to be found in Canticles viii., 5, be held to apply to our first parents. +Eve is stated to have plucked the forbidden fruit because she saw +that it was good for food, that it was pleasant to the eyes, and that +the tree which bore it was “to be desired to make one wise.”</p> + +<p>According to an Indian legend, it was the fruit of the Banana +tree (<i>Musa paradisiaca</i> or <i>M. sapientum</i>) that proved so fatal to Adam +and Eve. We read in Gerarde’s ‘Herbal,’ that “the Grecians and +Christians which inhabit Syria, and the Jewes also, suppose it to be +that tree of whose fruit Adam did taste.” Gerarde himself calls +it “Adam’s Apple-tree,” and remarks of the fruit, that “if it be +cut according to the length oblique, transverse, or any other way +whatsoever, may be seen the shape and forme of a crosse, with a +man fastened thereto. My selfe have seene the fruit, and cut it in +pieces, which was brought me from Aleppo, in pickle; the crosse, +I might perceive, as the forme of a spred-egle in the root of Ferne, +but the man I leave to be sought for by those which have better +eies and judgement than my selfe.” Sir John Mandeville gives a +similar account of the cross in the Plantain or “Apple of Paradise.” +In a work by Léon, called ‘Africa,’ it is stated that the Banana is +in that country generally identified with the Tree of Adam. “The +Mahometan priests say that this fruit is that which God forbade +Adam and Eve to eat; for immediately they eat they perceived +their nakedness, and to cover themselves employed the leaves of +this tree, which are more suitable for the purpose than any other.” +To this day the Indian Djainas are by their laws forbidden to eat +either Bananas or Figs. Vincenzo, a Roman missionary of the +seventeenth century, after stating that the Banana fruit in Phœnicia +bears the effigy of the Crucifixion, tells us that the Christians of +those parts would not on any account cut it with a knife, but always +broke it with their hands. This Banana, he adds, grows near +Damascus, and they call it there “Adam’s Fig Tree.” In the +Canaries, at the present time, Banana fruit is never cut across with +a knife, because it then exhibits a representation of the Crucifixion. +In the island of Ceylon there is a legend that Adam once had a +fruit garden in the vicinity of the torrent of Seetagunga, on the +way to the Peak. Pridham, in his history of the island, tells us +<a id="page-16" href="#page-16" class="pagenum" title="16"></a> +that from the circumstance that various fruits have been occasionally +carried down the stream, both the Moormen and Singalese believe +that this garden still exists, although now inaccessible, and that its +explorer would never return. Tradition, however, affirms that in +the centre of this Ceylon Paradise grows a large Banana-tree, the +fruit of which when cut transversely exhibits the figure of a man +crucified, and that from the huge leaves of this tree Adam and Eve +made themselves coverings.</p> + +<p>Certain commentators are of opinion that the Tree of Knowledge +was a Fig-tree—the <i>Ficus Indica</i>, the Banyan, one of the +sacred trees of the Hindus, under the pillared shade of which the +god Vishnu was fabled to have been born. In this case the Fig-tree +is a tree of ill-omen—a tree watched originally by Satan in the +form of a serpent, and whose fruit gave the knowledge of evil. +After having tempted and caused Adam to fall by means of its +fruit, its leaves were gathered to cover nakedness and shame. +Again, the Fig was the tree which the demons selected as their +refuge, if one may judge from the <i>fauni ficarii</i>, whom St. Jerome +recognised in certain monsters mentioned by the prophets. The +Fig was the only tree accursed by Christ whilst on earth; and the +wild Fig, according to tradition, was the tree upon which the +traitor Judas hanged himself, and from that time has always been +regarded as under a bane.</p> + +<p>The Citron is held by many to have been the forbidden fruit. +Gerarde tells us that this tree was originally called <i>Pomum Assyrium</i>, +but that it was known among the Italian people as <i>Pomum Adami</i>; +and, writes the old herbalist, “that came by the opinion of the +common rude people, who thinke it to be the same Apple which +Adam did eate of in Paradise, when he transgressed God’s +commandment; whereupon also the prints of the biting appeare +therein as they say; but others say that this is not the Apple, but +that which the Arabians do call <i>Musa</i> or <i>Mosa</i>, whereof Avicen +maketh mention: for divers of the Jewes take this for that through +which by eating Adam offended.”</p> + +<p>The Pomegranate, Orange, Corn, and Grapes have all been +identified as the “forbidden fruit;” but upon what grounds it is +difficult to surmise.</p> + +<p>After their disobedience, Adam and Eve were driven out of +Paradise, and, according to Arabian tradition, Adam took with him +three things—an ear of Wheat, which is the chief of all kinds of +food; Dates, which are the chief of fruits; and the Myrtle, which +is the chief of sweet-scented flowers. Maimonides mentions a +legend, cherished by the Nabatheans, that Adam, when he reached +the district about Babylon, had come from India, carrying with +him a golden tree in blossom, a leaf that no fire would burn, two +leaves, each of which would cover a man, and an enormous leaf +plucked from a tree beneath whose branches ten thousand men +could find shelter.</p> +<a id="page-17" href="#page-17" class="pagenum" title="17"></a> + +<h4>The Tree of Adam.</h4> + +<p>There is a legend handed down both by Hebrews and Greeks, +that when Adam had attained the ripe age of 900 years, he overtaxed +his strength in uprooting an enormous bush, and that falling +very sick, and feeling the approach of death, he sent his son Seth +to the angel who guarded Paradise, and particularly the way to the +Tree of Life, to ask of him some of its ambrosia, or oil of mercy, +that he might anoint his limbs therewith, and so regain good health. +Seth approached the Tree of Knowledge, of the fruit of which +Adam and Eve had once partaken. A youth, radiant as the sun, +was seated on its summit, and, addressing Seth, told him that He +was the Son of God, that He would one day come down to earth, +to deliver it from sin, and that He would then give the oil of mercy +to Adam.</p> + +<p>The angel who was guarding the Tree of Life then handed +to Seth three small seeds, charging him to place them in his +father’s mouth, when he should bury him near Mount Tabor, in the +valley of Hebron. Seth obeyed the angel’s behests. The three +seeds took root, and in a short time appeared above the ground, in +the form of three rods. One of these saplings was a branch of +Olive, the second a Cedar, the third a Cypress. The three rods +did not leave the mouth of Adam, nor was their existence known +until the time of Moses, who received from God the order to cut +them. Moses obeyed, and with these three rods, which exhaled a +perfume of the Promised Land, performed many miracles, cured +the sick, drew water from a rock, &c.</p> + +<p>After the death of Moses, the three rods remained unheeded +in the Valley of Hebron until the time of King David, who, warned +by the Holy Ghost, sought and found them there. Hence they +were taken by the King to Jerusalem, where all the leprous, the +dumb, the blind, the paralysed, and other sick people presented +themselves before the King, beseeching him to give them the +salvation of the Cross. King David thereupon touched them with +the three rods, and their infirmities instantly vanished. After this +the King placed the three rods in a cistern, but to his astonishment +upon going the next day for them, he discovered they had all three +firmly taken root, that the roots had become inextricably interlaced, +and that the three rods were in fact reunited in one stem which +had shot up therefrom, and had become a Cedar sapling,—the +tree that was eventually to furnish the wood of the Cross. +This reunion of the three rods was typical of the Trinity. The +young Cedar was subsequently placed in the Temple, but we +hear nothing more of it for thirty years, when Solomon, wishing to +complete the Temple, obtained large supplies of Cedars of Lebanon, +and as being well adapted for his purpose cut down the Cedar of +the Temple. The trunk of this tree, lying with the other timber, +was seen by a woman, who sat down on it, and inspired with the +<a id="page-18" href="#page-18" class="pagenum" title="18"></a> +spirit of prophecy cried: “Behold! the Lord predicts the virtues +of the Sacred Cross.” The Jews thereupon attacked the woman, +and having stoned her, they plunged the sacred wood of the Temple +into the <i>piscina probatica</i>, of which the water acquired from that +moment healing qualities, and which was afterwards called the Pool +of Bethesda. In the hope of profaning it the Jews afterwards employed +the sacred wood in the construction of the bridge of Siloam, +over which everybody unheedingly passed, excepting only the +Queen of Sheba, who, prostrating herself, paid homage to it and +prophetically cried that of this wood would one day be made the +Cross of the Redeemer.</p> + +<p>Thus, although Adam by eating the fruit of the Tree of Knowledge, +came to know that which was evil, and could no longer be permitted +to partake of the fruit or essence of the Tree of Life, yet, +from its seeds, placed in his mouth after death, sprang the tree +which produced the Cross of Christ, by means of which he and his +race could attain to eternal life.</p> + +<p>According to Prof. Mussafia,<a id="marker-3" href="#footnote-3" class="marker" title="Footnote 3">[3]</a> an authority quoted by De +Gubernatis, the origin of this legend of Seth’s visit to Paradise is +to be found in the apocryphal gospel of Nicodemus, where it is +stated that the Angel Michael refused to give the oil of mercy to +Seth, and told him that Christ would one day visit the earth to +anoint all believers, and to conduct Adam to the Tree of Mercy. +Some of the legends collected by the Professor are very curious.</p> + +<p>An Austrian legend records that the Angel Michael gave to +Eve and her son Seth a spray with three leaves, plucked from the +Tree of Knowledge, with directions to plant it on the grave of +Adam. The spray took root and became a tree, which Solomon +placed as an ornament in the Temple of Jerusalem, and which was +cast into the <i>piscina probatica</i>, where it lay until the day of Christ’s +condemnation, when it was taken out and fashioned into the Cross +on which He suffered.</p> + +<p>A German legend narrates that Eve went with Seth to +Paradise, where she encountered the serpent; but the Angel +Michael gave her a branch of Olive, which, planted over the grave +of Adam, grew rapidly. After the death of Eve, Seth returned to +Paradise, and there met the Angel, who had in his hands a branch +to which was suspended the half of the Apple which had been +bitten by his mother Eve. The Angel gave this to Seth, at the +same time recommending him to take as great care of it as of +the Olive planted on Adam’s grave, because these two trees would +one day become the means of the redemption of mankind. Seth +scrupulously watched over the precious branch, and at the hour +of his death bequeathed it to the best of men. Thus it came into +the hands of Noah, who took it into the Ark with him. After the +Deluge, Noah sent forth the dove as a messenger, and it brought +<a id="page-19" href="#page-19" class="pagenum" title="19"></a> +to him a branch of the Olive planted on the tomb of Adam. Noah +religiously guarded the two precious branches which were destined +to be instrumental in redeeming the human race by furnishing the +wood of the Cross.</p> + +<p>A second German legend states that Adam, when at the point +of death, sent Seth to Paradise to gather there for him some of the +forbidden fruit (probably this is a mistake for “some of the fruit +of the Tree of Life”). Seth hesitated, saying as an excuse that +he did not know the way. Adam directed him to follow a tract of +country entirely bare of vegetation. Arrived safely at Paradise, +Seth persuaded the angel to give him, not the Apple, but simply +the core of the Apple tasted by Eve. On Seth returning home, +he found his father dead; so extracting from the Apple-core three +pips, he placed them in Adam’s mouth. From them sprang three +plants that Solomon cut down in order to form a cross—the selfsame +cross afterwards borne by our Saviour, and on which He +was crucified—and a rod of justice, which, split in the middle, +eventually served to hold the superscription written by Pilate, +and placed at the head of the Cross.</p> + +<p>A legend, current in the Greek Church, claims the Olive as +the Tree of Adam: this, perhaps, is not surprising<!--TN: was 'suprising'--> considering in +what high esteem the Greeks have always held the Olive. The +legend tells how Seth, going to seek the oil of mercy in Paradise, +in consequence of his father’s illness, was told by the angel that +the time had not arrived. The angel then presented him with +three branches—the Olive, Cedar, and Cypress: these Seth was +ordered to plant over Adam’s grave, and the promise was given +him that when they produced oil, Adam should rise restored to +health. Seth, following these instructions, plaited the three +branches together and planted them over the grave of his father, +where they soon became united as one tree. After a time this tree +was transplanted, in the first place to Mount Lebanon, and afterwards +to the outskirts of Jerusalem, and it is there to this day in the +Greek Monastery, having been cut down and the timber placed +beneath the altar. From this circumstance the Monastery was +called, in Hebrew, the Mother of the Cross. This same wood was +revealed to Solomon by the Queen of Sheba, and Solomon therefore +ordered it to be used in the foundation of a tower; but the tower +having been rent in twain by an earthquake which occurred at our +Saviour’s birth, the wood was cast into a pool called the <i>probatica +piscina</i>, to which it imparted wonderful healing qualities.<a id="marker-4" href="#footnote-4" class="marker" title="Footnote 4">[4]</a></p> + +<p><a id="page-20" href="#page-20" class="pagenum" title="20"></a> +There is another somewhat similar Greek legend, in which +Abraham takes the place of Adam, and the Pine supersedes the +Olive. According to this version, a shepherd met Abraham on the +banks of the Jordan, and confessed to him a sin he had committed. +Abraham listened, and counselled the erring shepherd to plant +three stakes, and to water them carefully until they should bud. +After forty days the three stakes had taken the form of a Cypress, a +Cedar, and a Pine, having different roots and branches, but one +indivisible trunk. This tree grew until the time of Solomon, who +wished to make use of it in the construction of the Temple. After +several abortive attempts, it was at length made into a seat for +visitors to the Temple. The Sibyl Erythræa (the Queen of Sheba) +refused to sit upon it, and exclaimed: “Thrice blessed is this wood, +on which shall perish Christ, the King and God.” Then Solomon +had the wood mounted on a pedestal and adorned with thirty rings +or crowns of silver. These thirty rings became the thirty pieces of +silver, the price of Judas, the betrayer, and the wood was eventually +used for the Saviour’s Cross.</p> + +<div class="tailpiece" id="pg-020-tail"> + <img src="images/pg-020-tail.jpg" width="221" height="250" alt="" /> +</div> +</div><!--/chapter--> + +<div class="chapter" id="chapter-3"> +<a id="page-21"></a> + +<div class="headpiece" id="pg-021-head"> + <img src="images/pg-021-head.jpg" width="550" height="174" alt="" /> +</div> + +<h3>CHAPTER III.<br /> + +<span class="chapter-title">Sacred Trees & Plants of the Ancients.</span></h3> + +<div class="dropcap pg-021-dropcap"></div> +<p class="decorated a"><span class="upper">All</span> the nations of antiquity entertained for certain +trees and plants a special reverence, which in many +cases degenerated into a superstitious worship. +The myths of all countries contain allusions +to sacred or supernatural plants. The Veda +mentions the heavenly tree which the lightning +strikes down; the mythology of the Finns speaks +of the celestial Oak which the sun-dwarf uproots; +Yama, the Vedic god of death, sits drinking with companies of +the blessed, under a leafy tree, just as in the northern Saga Hel’s +place is at the foot of the Ash Yggdrasill.</p> + +<p>In the eyes of the ancient Persians the tree, by its changes +in Spring, Summer, Autumn, and Winter, appeared as the +emblem of human existence, whilst at the same time, by the continuity +of its life, it was reverently regarded as a symbol of +immortality. Hence it came to pass that in Persia trees of unusual +qualities were in course of time looked upon as being the abode of +holy and even celestial spirits. Such trees became sacred, and +were addressed in prayer by the reverential Parsis, though they +eschewed the worship of idols, and honoured the sun and moon +simply as symbols. Ormuzd, the good spirit, is set forth as giving +this command:—“Go, O Zoroaster! to the living trees, and let +thy mouth speak before them these words: I pray to the pure +trees, the creatures of Ormuzd.” Of all trees, however, the +Cypress, with its pyramidal top pointing to the sky, was to the +Parsis the most venerated: hence they planted it before their +temples and palaces as symbolic of the celestial fire.</p> + +<p>The Oak, the strongest of all trees, has been revered as the +emblem of the Supreme Being by almost all the nations of heathendom, +by the Jewish Patriarchs, and by the children of Israel, who +eventually came to esteem the tree sacred, and offered sacrifices +beneath its boughs. Egyptians, Greeks, Romans, Teutons, and +Celts, all considered the Oak as sacred, and the Druids taught the +people of Britain to regard this tree with peculiar reverence and +<a id="page-22" href="#page-22" class="pagenum" title="22"></a> +respect. It is frequently mentioned by the Roman poets as the +tree of Jove, to whom it was dedicated; and near to Chaonia, a +mountainous part of Epirus, was a forest of Oaks, called the +Chaonian or Dodonæan Forest, where oracles were given, as some +say, by the trees themselves. The world-tree of Romowe, the +old centre of the Prussians, was an Oak, and it was reverenced as +a tree of great sanctity.</p> + +<p>The Indians adored the tree <i>Asoka</i>, consecrated to Vishnu; and +the Banyan, in the belief that Vishnu was born amongst its +branches.<a id="marker-5" href="#footnote-5" class="marker" title="Footnote 5">[5]</a></p> + +<p>The <i>Soma-latâ</i> (<i>Sarcostemma aphylla</i>), or sacred plant yielding the +immortal fluid offered to the gods on the altars of the Brahmans, is +regarded with extreme reverence. The name <i>Amrita</i>, or Immortal +Tree, is given to the <i>Euphorbia</i>, <i>Panicum Dactylon</i>, <i>Cocculus cordifolius</i>, +<i>Pinus Deodara</i>, <i>Emblica officinalis</i>, <i>Terminalia citrina</i>, <i>Piper longum</i>, and +many others. The Holy Basil (<i>Ocimum sanctum</i>) is looked upon as a +sacred plant. The Deodar is the <i>Devadâru</i> or tree-god of the +Shastras, alluded to in Vedic hymns as the symbol of majesty and +power.</p> + +<p>To Indra, the supreme god of the Vedic Olympus, are dedicated +the <i>Terminalia Arjuna</i> (the Tree of Indra), the <i>Methonica superba</i> +(the Flower of Indra), a species of Pumpkin called <i>Indra-vârunikâ</i> +(appertaining to Indra and Varuna), the <i>Vitex Negundo</i> (the drink of +Indra), the <i>Abrus precatorius</i>, and Hemp (the food of Indra).</p> + +<p>To Brahma are sacred the <i>Butea frondosa</i>, the <i>Ficus glomerata</i>, +the Mulberry (the seed of Brahma), the <i>Clerodendron Siphonanthus</i>, +the <i>Hemionitis cordifolia</i> (leaf of Brahma), the <i>Saccharum Munga</i> (with +which is formed the sacred girdle of the Brahmans), and the <i>Poa +cynosuroides</i>, or Kusa Grass, a species of Vervain, employed in +Hindu sacrificial rites, and held in such sanctity as to be acknowledged +as a god.</p> + +<p>The Peepul or Bo-tree (<i>Ficus religiosa</i>) is held sacred by +Buddhists as the Holy Tree and the Tree of Knowledge.</p> + +<p>The Burmese Buddhists surround their Pagodas and religious +houses with trees, for which they entertain a high regard. The first +holy men dwelt under the shade of forest trees, and from that +circumstance, in the Burmese cultus, every Budh is specially connected +with some tree—as Shin Gautama with the Banyan, under +which he attained his full dignity, and the <i>Shorea robusta</i>, under which +<a id="page-23" href="#page-23" class="pagenum" title="23"></a> +he was born and died—and, as we are told, the last Budh of this +world cycle, Areemadehya, will receive his Buddhaship under the +<i>Mesua ferrea</i>.</p> + +<p>The Burman also regards the Eugenia as a plant of peculiar +sanctity—a protective from all harm. The Jamboa, or Rose Apple, +is held in much reverence in Thibet, where it is looked upon as the +representative of the mystical <i>Amrita</i>, the tree which in Paradise +produces the <i>amrita</i> or ambrosia of the gods.</p> + +<p>The Cedar has always been regarded by the Jews as a sacred +tree; and to this day the Maronites, Greeks, and Armenians go +up to the Cedars of Lebanon, at the Feast of the Transfiguration, +and celebrate Mass at their feet.</p> + +<p>To the ancient inhabitants of Northern Europe the Elm and +the Ash were objects of especial veneration. Many sacred trees +or pillars, formed of the living trunks of trees, have been found in +Germany, called <i>Irminseule</i>, one of which was destroyed by +Charlemagne in 772, in Westphalia.</p> + +<p>The Mountain Ash, or Rowan Tree, was, in olden times, an +object of great veneration in Britain; and in Evelyn’s day was +reputed of such sanctity in Wales, that there was not a churchyard +that did not contain one.</p> + +<p>The colossal Baobab (<i>Adansonia</i>) is worshipped as a divinity +by the negroes of Senegambia. The Nipa or Susa Palm (<i>Nipa +fruticans</i>) is the sacred tree of Borneo. The gigantic Dragon +Tree (<i>Dracæna Draco</i>) of Orotava was for centuries the object of +deep reverence to the aborigines of the Canary Isles. The +Zamang of Guayra, an enormous Mimosa, has from time immemorial +been held sacred in the province of Caracas. The Moriche +Palm (<i>Mauritia flexuosa</i>) is considered a deity by the Tamancas, a +tribe of Oronoco Indians, and is held sacred by the aboriginal +Mexicans.</p> + +<p>The Nelumbo, or Sacred Bean (<i>Nelumbium speciosum</i>), was the +Lotus adored by the Ancient Egyptians, who also paid divine +honours to the Onion, Garlic, Acacia, Laurel, Peach-tree, Lentils +of various sorts, and the Heliotrope. Wormwood was dedicated +to Isis, and <i>Antirrhinum</i> (supposed to be the ancient <i>Cynocephalia</i>, +or Dog’s Head) to Osiris.</p> + +<p>The sacred Lotus of the East, the flower of the</p> + +<div class="container"> +<div class="poetry"> + <div class="line i8">“Old Hindu mythologies, wherein</div> + <div class="line">The Lotus, attribute of Ganga—embleming</div> + <div class="line">The world’s great reproductive power—was held</div> + <div class="line">In veneration,”</div> +</div> +</div> + +<p class="continued">was the <i>Nelumbium speciosum</i>. This mystic flower is a native of +Northern Africa, India, China, Japan, Persia, and Asiatic Russia, +and in all these countries has, for centuries, maintained its sacred +character. It is the <i>Lien-wha</i> of the Chinese, and, according to +their theology, enters into the beverage of immortality.</p> + +<p><a id="page-24" href="#page-24" class="pagenum" title="24"></a> +Henna (<i>Lawsonia alba</i>), the flower of Paradise, is dedicated to +Mahomet, who characterised it as the “chief of the flowers of this +world and the next.”</p> + +<p>The Pomegranate-tree was highly reverenced both by the +Persians and the Jews. The fruit was embroidered on the hem of +Aaron’s sacred robe, and adorned the robes of Persia’s ancient +Priest-Kings.</p> + +<p>Pine-cones were regarded by the Assyrians as sacred symbols, +and as such were used in the decoration of their temples.</p> + +<p>In Teutonic and Scandinavian mythology the Rose is sacred +to Hulda, the Flax to Bertha, the Spignel to Baldr, and the Hair +Moss (<i>Polytrichum commune</i>) is dedicated to Thor’s wife, Sif. Of +the divinities after whom the days of the week were named, the +Sun has his special flower, the Moon her Daisy, Tyr (<i>Tuesday</i>) the +Tys-fiola or March Violet and the Mezereon; Woden (<i>Wednesday</i>) +the <i>Geranium sylvaticum</i> (Odin’s Favour) and the Monkshood (Odin’s +Helm); Thor (<i>Thursday</i>) the Monkshood (Thor’s Hat) and the +Burdock (Thor’s Mantle); Frig (<i>Friday</i>) and Freyja, who is often +confounded with her, had many plants dedicated to them, which +have since been transferred to Venus and the Virgin Mary, and +are not now recognised by the name of either of the Scandinavian +goddesses. In the North of Europe, however, the <i>Supercilium +Veneris</i> is still known as Freyja’s Hair, and the perfumed Orchis +<i>Gymnadenia conopsea</i> as Frigg’s Grass. Sæterne or Sætere (<i>Saturday</i>), +the supposed name of an Anglo-Saxon god, is probably but a mere +adaptation of the Roman Saturnus. It may, perhaps, be apposite +to quote (for what it may be worth) Verstegan’s statement that the +Saxons represented “Seater” as carrying a pail of water in which +were flowers and fruits, whereby “was declared that with kindly +raine he would nourish the earth to bring foorth such fruites and +flowers.”</p> + +<p>In the Grecian and Roman mythology we find numerous trees +and flowers dedicated to the principal divinities. Thus, the</p> + +<table class="repeat" summary=""> + <tr> + <td>Alder</td> + <td>was dedicated to</td> + <td>Neptune.</td> + </tr> + <tr> + <td>Apple</td> + <td class="ditto">was dedicated to</td> + <td>Venus.</td> + </tr> + <tr> + <td>Ash</td> + <td class="ditto">was dedicated to</td> + <td>Mars.</td> + </tr> + <tr> + <td>Bay</td> + <td class="ditto">was dedicated to</td> + <td>Apollo.</td> + </tr> + <tr> + <td>Beech</td> + <td class="ditto">was dedicated to</td> + <td>Jupiter Ammon.</td> + </tr> + <tr> + <td>Cornel Cherry</td> + <td class="ditto">was dedicated to</td> + <td>Apollo.</td> + </tr> + <tr> + <td>Cypress</td> + <td class="ditto">was dedicated to</td> + <td>Pluto.</td> + </tr> + <tr> + <td>Dittany</td> + <td class="ditto">was dedicated to</td> + <td>Juno, Diana, and Luna.</td> + </tr> + <tr> + <td>Dog-grass</td> + <td class="ditto">was dedicated to</td> + <td>Mars.</td> + </tr> + <tr> + <td>Fir</td> + <td class="ditto">was dedicated to</td> + <td>Cybele and Neptune.</td> + </tr> + <tr> + <td>Heliotrope</td> + <td class="ditto">was dedicated to</td> + <td>Phœbus Apollo.</td> + </tr> + <tr> + <td>Horsetail</td> + <td class="ditto">was dedicated to</td> + <td>Saturn.</td> + </tr> + <tr> + <td>Iris</td> + <td class="ditto">was dedicated to</td> + <td>Juno.</td> + </tr> + <tr> + <td>Ivy</td> + <td class="ditto">was dedicated to</td> + <td>Bacchus.</td> + </tr> + <tr> + <td>Laurel</td> + <td class="ditto">was dedicated to</td> + <td>Apollo.</td> + </tr> + + <tr> + <td><a id="page-25" href="#page-25" class="pagenum" title="25"></a>Lily</td> + <td class="ditto">was dedicated to</td> + <td>Juno.</td> + </tr> + <tr> + <td>Maidenhair</td> + <td class="ditto">was dedicated to</td> + <td>Pluto and Proserpine.</td> + </tr> + <tr> + <td>Myrtle</td> + <td class="ditto">was dedicated to</td> + <td>Venus and Mars.</td> + </tr> + <tr> + <td>Narcissus </td> + <td class="ditto">was dedicated to</td> + <td>Ceres, Pluto, and Proserpine.</td> + </tr> + <tr> + <td>Oak</td> + <td class="ditto">was dedicated to</td> + <td>Jupiter.</td> + </tr> + <tr> + <td>Olive</td> + <td class="ditto">was dedicated to</td> + <td>Minerva.</td> + </tr> + <tr> + <td>Palm</td> + <td class="ditto">was dedicated to</td> + <td>Mercury.</td> + </tr> + <tr> + <td>Pine</td> + <td class="ditto">was dedicated to</td> + <td>Neptune and Pan.</td> + </tr> + <tr> + <td>Pink</td> + <td class="ditto">was dedicated to</td> + <td>Jupiter.</td> + </tr> + <tr> + <td>Pomegranate</td> + <td class="ditto">was dedicated to</td> + <td>Juno.</td> + </tr> + <tr> + <td>Poplar</td> + <td class="ditto">was dedicated to</td> + <td>Hercules.</td> + </tr> + <tr> + <td>Poppy</td> + <td class="ditto">was dedicated to</td> + <td>Ceres, Diana, and Somnus.</td> + </tr> + <tr> + <td>Rhamnus</td> + <td class="ditto">was dedicated to</td> + <td>Janus.</td> + </tr> + <tr> + <td>Rocket</td> + <td class="ditto">was dedicated to</td> + <td>Priapus.</td> + </tr> + <tr> + <td>Rose</td> + <td class="ditto">was dedicated to</td> + <td>Venus.</td> + </tr> + <tr> + <td>Vine</td> + <td class="ditto">was dedicated to</td> + <td>Bacchus.</td> + </tr> + <tr> + <td>Willow</td> + <td class="ditto">was dedicated to</td> + <td>Ceres.</td> + </tr> +</table> + +<p>To the Furies was consecrated the Juniper; the Fates wore +wreaths of the Narcissus, and the Muses Bay-leaves.</p> + +<p>The Grecian Centaurs, half men, half horses, like their Indian +brethren the Gandharvas, understood the properties of herbs, and +cultivated them; but, as a rule, they never willingly divulged to +mankind their knowledge of the secrets of the vegetable world. +Nevertheless, the Centaur Chiron instructed Æsculapius, Achilles, +Æneas, and other heroes in the polite arts. Chiron had a panacea +of his own, which is named after him <i>Chironia Centaurium</i>, or +<i>Gentiana Centaurium</i>; and, as a vulnerary, the <i>Ampelos Chironia</i> of +Pliny, or <i>Tamus communis</i>. In India, on account of the shape of +its leaves, the <i>Ricinus communis</i> is called <i>Gandharvahasta</i> (having the +hands of a Gandharva).</p> + +<div class="tailpiece" id="pg-025-tail"> + <img src="images/pg-025-tail.jpg" width="150" height="200" alt="" /> +</div> +</div><!--/chapter--> + +<div class="chapter" id="chapter-4"> +<a id="page-26"></a> + +<div class="headpiece" id="pg-026-head"> + <img src="images/pg-026-head.jpg" width="550" height="138" alt="" /> +</div> + +<h3>CHAPTER IV.<br /> + +<span class="chapter-title">Floral Ceremonies, Wreaths, and Garlands.</span></h3> + +<div class="dropcap pg-026-dropcap"></div> +<p class="decorated a"><span class="upper">The</span> application of flowers and plants to ceremonial +purposes is of the highest antiquity. From the +earliest periods, man, after he had discovered</p> + +<blockquote> + <p>“What drops the Myrrh and what the balmy Reed,”</p> +</blockquote> + +<p class="continued">offered up on primitive altars, as incense to the +Deity, the choicest and most fragrant woods, the +aromatic gums from trees, and the subtle essences +he obtained from flowers. In the odorous but intoxicating fumes +which slowly ascended, in wreaths heavy with fragrance, from the +altar, the pious ancients saw the mystic agency by which their prayers +would be wafted from earth to the abodes of the gods; and so, says +Mr. Rimmel, “the altars of Zoroaster and of Confucius, the temples +of Memphis, and those of Jerusalem, all smoked alike with incense +and sweet-scented woods.” Nor was the admiration and use of +vegetable productions confined to the inhabitants of the old world +alone, for the Mexicans, according to the Abbé Clavigero, have, from +time immemorial, studied the cultivation of flowers and odoriferous +plants, which they employed in the worship of their gods.</p> + +<p>But the use of flowers and odorous shrubs was not long confined +by the ancients to their sacred rites; they soon began to consider +them as essential to their domestic life. Thus, the Egyptians, +though they offered the finest fruit and the finest flowers to the gods, +and employed perfumes at all their sacred festivals, as well as at +their daily oblations, were lavish in the use of flowers at their +private entertainments, and in all circumstances of their every-day +life. At a reception given by an Egyptian noble, it was customary, +after the ceremony of anointing, for each guest to be presented +with a Lotus-flower when entering the saloon, and this flower the +guest continued to hold in his hand. Servants brought necklaces +of flowers composed chiefly of the Lotus; a garland was put round +the head, and a single Lotus-bud, or a full-blown flower was so +<a id="page-27" href="#page-27" class="pagenum" title="27"></a> +attached as to hang over the forehead. Many of them, made up +into wreaths and devices, were suspended upon stands placed in the +room, garlands of Crocus and Saffron encircled the wine cups, and +over and under the tables were strewn various flowers. Diodorus +informs us that when the Egyptians approached the place of divine +worship, they held the flower of the Agrostis in their hand, intimating +that man proceeded from a well-watered land, and that he +required a moist rather than a dry aliment; and it is not improbable +that the reason of the great preference given to the Lotus on these +occasions was derived from the same notion.</p> + +<p>This fondness of the ancients for flowers was carried to such +an extent as to become almost a vice. When Antony supped with +Cleopatra, the luxurious Queen of Egypt, the floors of the apartments +were usually covered with fragrant flowers. When Sardanapalus, +the last of the Assyrian monarchs, was driven to dire +extremity by the rapid approach of the conqueror, he chose the +death of an Eastern voluptuary: causing a pile of fragrant woods +to be lighted, and placing himself on it with his wives and treasures, +he soon became insensible, and was suffocated by the aromatic +smoke. When Antiochus Epiphanes, the Syrian king, held high +festival at Daphne, in one of the processions which took place, +boys bore Frankincense, Myrrh, and Saffron on golden dishes, two +hundred women sprinkled everyone with perfumes out of golden +watering-pots, and all who entered the gymnasium to witness the +games were anointed with some perfume contained in fifteen gold +dishes, holding Saffron, Amaracus, Lilies, Cinnamon, Spikenard, +Fenugreek, &c. When the Roman Emperor Nero sat at banquet in +his golden palace, a shower of flowers and perfumes fell upon him; +but Heliogabalus turned these floral luxuries into veritable curses, +for it was one of the pleasures of this inhuman being to smother +his courtiers with flowers.</p> + +<p>Both Greeks and Romans caried the delicate refinements of +the taste for flowers and perfumes to the greatest excess in their +costly entertainments; and it is the opinion of Baccius that at +their desserts the number of their flowers far exceeded that of +their fruits. The odour of flowers was deemed potent to arouse +the fainting appetite; and their presence was rightly thought to +enhance the enjoyment of the guests at their banqueting boards:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The ground is swept, and the triclinium clear,</div> + <div class="line">The hands are purified, the goblets, too,</div> + <div class="line">Well rinsed; each guest upon his forehead bears</div> + <div class="line">A wreath’d flow’ry crown; from slender vase</div> + <div class="line">A willing youth presents to each in turn</div> + <div class="line">A sweet and costly perfume; while the bowl,</div> + <div class="line">Emblem of joy and social mirth, stands by,</div> + <div class="line">Filled to the brim; and then pours out wine</div> + <div class="line">Of most delicious flavour, breathing round</div> + <div class="line">Fragrance of flowers, and honey newly made,</div> + <div class="line">So grateful to the sense, that none refuse;</div> + <div class="line">While odoriferous fumes fill all the room.”—<i>Xenophanes.</i></div> +</div> +</div> + +<p><a id="page-28" href="#page-28" class="pagenum" title="28"></a> +In all places where festivals, games, or solemn ceremonials +were held, and whenever public rejoicings and gaiety were deemed +desirable, flowers were utilised with unsparing hands.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i14">“Set before your doors</div> + <div class="line">The images of all your sleeping fathers,</div> + <div class="line">With Laurels crowned; with Laurels wreath your posts,</div> + <div class="line">And strew with flowers the pavement; let the priest</div> + <div class="line">Do present sacrifice; pour out the wine,</div> + <div class="line">And call the gods to join with you in gladness.”—<i>Dryden.</i></div> +</div> +</div> + +<p>In the triumphal processions of Rome the streets were strewed +with flowers, and from the windows, roofs of houses, and scaffolds, +the people cast showers of garlands and flowers upon the crowds +below and upon the conquerors proudly marching in procession +through the city. Macaulay says—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“On ride they to the Forum,</div> + <div class="line i2">While Laurel-boughs and flowers,</div> + <div class="line">From house-tops and from windows,</div> + <div class="line i2">Fell on their crests in showers.”</div> +</div> +</div> + +<p>In the processions of the Corybantes, the goddess Cybele, the +protectress of cities, was pelted with white Roses. In the annual +festivals of the Terminalia, the peasants were all crowned with +garlands of flowers; and at the festival held by the gardeners in +honour of Vertumnus on August 23rd, wreaths of budding flowers +and the first-fruits of their gardens were offered by members of +the craft.</p> + +<p>In the sacrifices of both Greeks and Romans, it was customary +to place in the hands of victims some sort of floral decoration, and +the presiding priests also appeared crowned with flowers.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Thus the gay victim with fresh garlands crowned,</div> + <div class="line">Pleased with the sacred pipe’s enlivening sound.</div> + <div class="line">Through gazing crowds in solemn state proceeds,</div> + <div class="line">And dressed in fatal pomp, magnificently bleeds.”—<i>Phillips.</i></div> +</div> +</div> + +<p class="continued">The place erected for offerings was called by the Romans <i>ara</i>, +an altar. It was decorated with leaves and grass, adorned with +flowers, and bound with woollen fillets: on the occasion of a +“triumph” these altars smoked with perfumed incense.</p> + +<p>The Greeks had a Nymph of Flowers whom they called Chloris, +and the Romans the goddess Flora, who, among the Sabines and +the Phoceans, had been worshipped long before the foundation of +the Eternal City. As early as the time of Romulus the Latins +instituted a festival in honour of Flora, which was intended as a +public expression of joy at the appearance of the welcome blossoms +which were everywhere regarded as the harbingers of fruits. Five +hundred and thirteen years after the foundation of Rome the +Floralia, or annual floral games, were established; and after the +sibyllic books had been consulted, it was finally ordained that the +festival should be kept every 20th day of April, that is four days +<a id="page-29" href="#page-29" class="pagenum" title="29"></a> +before the calends of May—the day on which, in Asia Minor, the +festival of the flowers commences. In Italy, France, and Germany, +the festival of the flowers, or the festival of spring, begins about the +same date—<i>i.e.</i>, towards the end of April—and terminates on the +feast of St. John.</p> + +<p>The festival of the Floralia was introduced into Britain by the +Romans; and for centuries all ranks of people went out a-Maying +early on the first of the month. The juvenile part of both sexes, +in the north, were wont to rise a little after midnight, and walk to +some neighbouring wood, accompanied with music and the blowing +of horns,</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“To get sweet Setywall [red Valerian],</div> + <div class="line">The Honeysuckle, the Harlock,</div> + <div class="line">The Lily and the Lady-smock,</div> + <div class="line">To deck their summer hall.”</div> +</div> +</div> + +<p class="continued">They also gathered branches from the trees, and adorned them +with nosegays and crowns of flowers, returning with their booty +homewards, about the rising of the sun, forthwith to decorate their +doors and windows with the flowery spoil. The after-part of the +day, says an ancient chronicler, was “chiefly spent in dancing +round a tall pole, which is called a May-pole; which, being placed +in a convenient part of the village, stands there, as it were, +consecrated to the goddess of flowers, without the least violation +offered it in the whole circle of the year.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Your May-pole deck with flowery coronal;</div> + <div class="line">Sprinkle the flowery coronal with wine;</div> + <div class="line">And in the nimble-footed galliard, all,</div> + <div class="line">Shepherd and shepherdess, lively join,</div> + <div class="line">Hither from village sweet and hamlet fair,</div> + <div class="line">From bordering cot and distant glen repair:</div> + <div class="line">Let youth indulge its sport, to old bequeath its care.”</div> +</div> +</div> + +<p>Old John Stowe tells us that on May-day, in the morning, +“every man, except impediment, would walk into the sweet +meadows and green woods, there to rejoice their spirits with the +beauty and savour of sweet flowers, and with the harmony of +birds praising God in their kind.” In the days of Henry VIII. it +was the custom for all classes to observe the May-day festival, and +we are told that the king himself rode a-Maying from Greenwich to +Shooter’s Hill, with his Queen Katherine, accompanied by many +lords and ladies. Chaucer relates how on May-day</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“Went forth all the Court both most and least;</div> + <div class="line">To fetch the floures fresh, and branch and blome,</div> + <div class="line">And namely Hawthorn brought both page and grome;</div> + <div class="line">And then rejoysen in their great delite,</div> + <div class="line">Eke each at other threw the floures bright.</div> + <div class="line">The Primrose, Violette, and the Golde,</div> + <div class="line">With garlands partly blue and white.”</div> +</div> +</div> + +<p>The young maidens repaired at daybreak to the meadows and +hill-sides, for the purpose of gathering the precious May-dew, wherewith +<a id="page-30" href="#page-30" class="pagenum" title="30"></a> +to make themselves fair for the remainder of the year. This +old custom is still extant in the north of England and in some +districts of Scotland. Robert Fergusson has told how the Scotch +lassies swarmed at daybreak on Arthur’s Seat:</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“On May-day in a fairy ring,</div> + <div class="line">We’ve seen them round St. Anthon’s spring</div> + <div class="line">Frae grass the caller dew-draps wring,</div> + <div class="line i14">To wet their ein,</div> + <div class="line">And water clear as crystal spring.</div> + <div class="line i14">To synd them clean.”</div> +</div> +</div> + +<p>In Ross-shire the lassies pluck sprigs of Ivy, with the May-dew +on them, that have not been touched by steel.</p> + +<p>It was deemed important that flowers for May garlands and +posies should be plucked before the sun rose on May-day morning; +and if perchance, Cuckoo-buds were included in the composition +of a wreath, it was destroyed directly the discovery was made, and +removed immediately from a posie.</p> + +<p>In the May-day sports on the village green, it was customary +to choose as May Queen either the best dancer or the prettiest +girl, who, at sundown was crowned with a floral chaplet—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“See where she sits upon the grassie greene,</div> + <div class="line i2">A seemly sight!</div> + <div class="line">Yclad in scarlet, like a mayden queene,</div> + <div class="line i2">And ermines white.</div> + <div class="line">Upon her head a crimson coronet,</div> + <div class="line">With Daffodils and Damask Roses set:</div> + <div class="line i2">Bay-leaves betweene,</div> + <div class="line i2">And Primroses greene</div> + <div class="line">Embellished the sweete Violet.”<!--TN: added ”-->—<i>Spenser.</i></div> +</div> +</div> + +<p>The coronation of the rustic queen concluded the out-door +festivities of May-day, although her majesty’s duties would not +appear to have been fulfilled until she reached her home.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Then all the rest in sorrow,</div> + <div class="line i2">And she in sweet content,</div> + <div class="line">Gave over till the morrow,</div> + <div class="line i2">And homeward straight they went;</div> + <div class="line">But she of all the rest</div> + <div class="line i2">Was hindered by the way,</div> + <div class="line">For every youth that met her</div> + <div class="line i2">Must kiss the Queen of May!”</div> +</div> +</div> + +<p>At Horncastle, in Lincolnshire, there existed, till the beginning +of the present century, a ceremony which evidently derived its +origin from the Roman Floralia. On the morning of May-day, a +train of youths collected themselves at a place still known as the +May-bank. From thence, with wands enwreathed with Cowslips +they walked in procession to the may-pole, situated at the west +end of the town, and adorned on that morning with every variety of +wild flowers. Here, with loud shouts, they struck together their +wands, and, scattering around the Cowslips, testified their thankfulness +for the bounteous promise of spring.</p> + +<p><a id="page-31" href="#page-31" class="pagenum" title="31"></a> +Aubrey (MS., 1686), tells us that in his day “at Woodstock in +Oxon they every May-eve goe into the parke, and fetch away a +number of Haw-thorne-trees, which they set before their dores.” +In Huntingdonshire, fifty years ago, the village swains were +accustomed, at sunrise, to place a branch of May in blossom before +the door of anyone they wished to honour. In Tuscany the expression, +<i>Appiccare il maio ad una porta</i>, has passed into a proverb, and +means to lay siege to a maiden’s heart and make love to her. In +the vicinity of Valenciennes, branches of Birch or Hornbeam are +placed by rural swains at the doors of their sweethearts; thorny +branches at the portals of prudes; and Elder boughs at the doors +of flirts. In the villages of Provence, on May-day, they select a +May Queen. Crowned with a wreath, and adorned with garlands +of Roses, she is carried through the streets, mounted on a platform, +her companions soliciting and receiving the offerings of the +towns-people. In olden times it was customary even among the +French nobility to present May to friends and neighbours, or as it +was called, <i>esmayer</i>. Sometimes this presenting of May was +regarded as a challenge. The custom of planting a May-tree in +French towns subsisted until the 17th century: in 1610, one was +planted in the court of the Louvre. In some parts of Spain the +name of <i>Maia</i> is given to the May Queen (selected generally as +being the handsomest lass of the village), who, decorated with +garlands of flowers, leads the dances in which the young people +spend the day. The villagers in other provinces declare their love +by planting, during the preceding night, a large bough or a sapling, +decked with flowers, before the doors of their sweethearts. In +Greece, bunches of flowers are suspended over the doors of most +houses; and in the rural districts, the peasants bedeck themselves +with flowers, and carry garlands and posies of wild flowers.</p> + +<p>In some parts of Italy, in the May-day rejoicings, a May-tree +or a branch in blossom and adorned with fruit and ribbands, plays +a conspicuous part: this is called the <i>Maggio</i>, and is probably a +reminiscence of the old Grecian <i>Eiresione</i>.</p> + +<p>Of the flowers specially dedicated to May, first and foremost +is the Hawthorn blossom. In some parts of England the <i>Convallaria</i> +is known as May Lily. The Germans call it <i>Mai blume</i>, a name +they also apply to the Hepatica and Kingcup. In Devon and +Cornwall the Lilac is known as May-flower, and much virtue is +thought to be attached to a spray of the narrow-leaf Elm gathered +on May morning.</p> + +<p>In Asia Minor the annual festival of flowers used to commence +on the 28th of April, when the houses and tables were covered +with flowers, and every one going into the streets wore a floral +crown. In Germany, France, and Italy, the <i>fête</i> of the flowers, or +the <i>fête</i> of spring, commences also towards the end of April, and +terminates at Midsummer. Athenians, on an early day in spring, +every year crowned with flowers all children who had reached their +<a id="page-32" href="#page-32" class="pagenum" title="32"></a> +third year, and in this way the parents testified their joy that the little +ones had passed the age rendered critical by the maladies incident +to infants. The Roman Catholic priesthood, always alert at appropriating +popular pagan customs, and adapting them to the service of +their church, have perpetuated this old practice. The little children +crowned with flowers and habited as angels, who to this day +accompany the procession of the Corpus Domini at the beginning +of June, are taught to scatter flowers in the road, to symbolise their +own spring-time and the spring-time of nature. On this day, along +the entire route of the procession at Rome, the ground is thickly +strewn with Bay and other fragrant leaves. In the worship of the +Madonna, flowers play an important rôle, and Roman altars are +still piled up with fragrant blossoms, and still smoke with perfumed +incense.</p> + +<p>After the feast of Whitsuntide, the young Russian maidens +repair to the banks of the Neva, and fling in its waters wreaths of +flowers, which are tokens of affection to absent friends.</p> + +<p>In the West of Germany and the greater part of France the +ceremony is observed of bringing home on the last harvest wain a +tree or bough decorated with flowers and gay ribbons, which is +graciously received by the master and planted on or near the house, +to remain there till the next harvest brings its successor. Some rite +of this sort, Mr. Ralston says, seems to have prevailed all over the +North of Europe. “So, in the autumnal harvest thanksgiving feast +at Athens, it was customary to carry in sacred procession an Olive-branch +wrapped in wool, called <i>Eiresione</i>, to the temple of Apollo, +and there to leave it; and in addition to this a similar bough was +solemnly placed beside the house door of every Athenian who was +engaged in fruit culture or agriculture, there to remain until +replaced by a similar successor twelve months later.”</p> + +<h4>Well-Flowering.</h4> + +<p>From the earliest days of the Christian era our Lord’s ascension +into heaven has been commemorated by various ceremonies, one of +which was the perambulation of parish boundaries. At Penkridge, in +Staffordshire, as well as at Wolverhampton, long after the Reformation, +the inhabitants, during the time of processioning, used to adorn +their wells with boughs and flowers; and this ancient custom is +still practised every year at Tissington, in Derbyshire, where it is +known as “well-flowering.” There are five wells so decorated, +and the mode of dressing or adorning them is this:—the flowers +are inserted in moist clay and put upon boards cut in various forms, +surrounded with boughs of Laurel and White Thorn, so as to give +the appearance of water issuing from small grottoes. The flowers +are arranged in various patterns, to give the effect of mosaic +work, and are inscribed with texts of Scripture and suitable +mottoes. After church, the congregation walk in procession to +the wells and decorate them with these boards, as well as with +<a id="page-33" href="#page-33" class="pagenum" title="33"></a> +garlands of flowers, boughs, &c. Flowers were cast into the wells, +and from their manner of falling, lads and lasses divined as to +the progress of their love affairs.</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“Bring flowers! bring flowers! to the crystal well,</div> + <div class="line">That springs ’neath the Willows in yonder dell.</div> + <div class="omit">* * * * * * * *</div> + <div class="line">And we’ll scatter them over the charmed well,</div> + <div class="line">And learn our fate from its mystic spell.”</div> + </div> + <div class="stanza"> + <div class="line quote">“And she whose flower most tranquilly</div> + <div class="line">Glides down the stream our Queen shall be.</div> + <div class="line i8">In a crown we’ll wreath</div> + <div class="line i8">Wild flowers that breathe;</div> + <div class="line">And the maiden by whom this wreath shall be worn</div> + <div class="line">Shall wear it again on her bridal morn.”—<i>Merritt.</i></div> + </div> +</div> +</div> + +<p class="continued">Before the Reformation the Celtic population of Scotland, the +Hebrides, Ireland, Wales, and Cornwall were in the habit of +naming wells and springs after different saints and martyrs. +Though forbidden by the canons of St. Anselm, many pilgrimages +continued to be made to them, and the custom was long retained +of throwing nosegays into springs and fountains, and chaplets into +wells. Sir Walter Scott tells us that “in Perthshire there are +several wells dedicated to St. Fillan, which are still places of +pilgrimage and offerings, even among Protestants.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Thence to St. Fillan’s blessed well</div> + <div class="line">Whose spring can frenzied dreams dispel,</div> + <div class="line">And the crazed brain restore.”</div> +</div> +</div> + +<p class="continued">Into some of these Highland wells flowers are cast, and occasionally +pins, while the surrounding bushes are hung with rags and shreds, +in imitation of the old heathen practice. The ceremony of sprinkling +rivers with flowers was probably of similar origin. Milton and +Dryden both allude to this custom being in vogue as regards +the Severn, and this floral rite is described in ‘The Fleece’ as +follows:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With light fantastic toe the nymphs</div> + <div class="line">Thither assembled, thither every swain;</div> + <div class="line">And o’er the dimpled stream a thousand flowers,</div> + <div class="line">Pale Lilies, Roses, Violets, and Pinks,</div> + <div class="line">Mix’d with the greens of Burnet, Mint, and Thyme,</div> + <div class="line">And Trefoil, sprinkled with their sportive arms.</div> + <div class="line">Such custom holds along th’ irriguous vales,</div> + <div class="line">From Wreken’s brow to rocky Dolvoryn,</div> + <div class="line">Sabrina’s early haunt.”</div> +</div> +</div> + +<h4>Bridal Floral Ceremonies.</h4> + +<p>In all countries flowers have from time immemorial been +chosen as the happy accompaniment of bridal ceremonies. Among +the ancients it was customary to crown newly-married persons +with a chaplet of red and white Roses. On arriving at the house +of her husband, the Roman bride found woollen fillets round the +<a id="page-34" href="#page-34" class="pagenum" title="34"></a> +door-posts, which were adorned with evergreens and blossoms, and +anointed with the fat of wolves to avert enchantment.</p> + +<p>In M. Barthélemi’s ‘Travels of Young Anacharsis’ the author, +describing a marriage ceremony in the Island of Delos, says that +the inhabitants of the island assembled at daybreak, crowned +with flowers; flowers were strewn in the path of the bride and +bridegroom; and the house was garlanded with them. Singers +and dancers appeared crowned with Oak, Myrtles, and Hawthorn. +The bride and bridegroom were crowned with Poppies, and upon +their approach to the temple, a priest received them at the +entrance, and presented to each a branch of Ivy—a symbol of the +tie which was to unite them for ever.<a id="marker-6" href="#footnote-6" class="marker" title="Footnote 6">[6]</a></p> + +<p>At Indian nuptials, the wedding wreath, the <i>varamâlâ</i>, united +bride and bridegroom. At the marriage feasts of the Persians, a +little tree is introduced, the branches of which are laden with +fruit: the guests endeavour to pluck these without the bridegroom +perceiving them; if successful, the latter has to make them a +present; if, however, a guest fails, he has to give the bridegroom +a hundred times the value of the object he sought to remove from +the tree.</p> + +<p>In Germany, among the inhabitants of Oldenburg, there exists +a curious wedding custom. When the bridegroom quits his +father’s roof to settle in some other town or village, he has his +bed linen embroidered at the corners with flowers surmounted by +a tree, on whose branches are perched cock birds: on each side +of the tree are embroidered the bridegroom’s initials. In many +European countries it is customary to plant before the house of a +newly-married couple, one or two trees, as a symbol of the good +luck wished them by their friends.</p> + +<h4>Floral Games and Festivals.</h4> + +<p>Floral games have for many years been held at Toulouse, +Barcelona, Tortosi, and other places; but the former are the most +famed, both on account of their antiquity and the value of the +prizes distributed during the <i>fêtes</i>. The ancient city of Toulouse +had formerly a great reputation for literature, which had, however, +been allowed to decline until the visit of Charles IV. and his bride +determined the capitouls or chief magistrates to make an effort to +restore its prestige as the centre of Provençal song. Troubadours +there were who, banded together in a society, met in the garden +of the Augustine monks to recite their songs, <i>sirventes</i>, and ballads; +and in order to foster the latent taste for poetry, the capitouls +invited the poets of the Langue d’oc, to compete for a golden +Violet to be awarded to the author of the best poem produced on +<a id="page-35" href="#page-35" class="pagenum" title="35"></a> +May 4th, 1324. The competition created the greatest excitement, +and great numbers of people met to hear the judges’ decision: +they awarded the golden Violet to Arnaud Vidal for his poem +in honour of the Virgin. In 1355, three prizes were offered—a +golden Violet for the best song; an Eglantine (Spanish Jasmine), +for the best <i>sirvente</i>, or finest pastoral; and a <i>Flor-de-gang</i> (yellow +Acacia) for the best ballad. In later years four prizes were +competed for, viz., an Amaranth, a Violet, a Pansy, and a Lily. +In 1540, Clemence Isaure, a poetess, bequeathed the bulk of her +fortune to the civic authorities to be expended in prizes for poetic +merits, and in <i>fêtes</i> to be held on the 1st and 3rd of May. She +was interred in the church of La Daurade, on the high altar of +which are preserved the golden flowers presented to the successful +competitors at the Floral Games. The ceremonies of the <i>fêtes</i> thus +revived by Clemence Isaure commenced with the strewing of her +tomb with Roses, followed by mass, a sermon, and alms-giving. +In 1694, the <i>Jeux Floraux</i> were merged into the Academy of Belles +Lettres, which gives prizes, but almost exclusively to French poets. +The festival, interrupted by the Revolution, was once more +revived in 1806, and is still held annually in the Hotel-de-Ville, +Toulouse.</p> + +<p>St. Medard, Bishop of Noyon, in France, instituted in the +sixth century a festival at Salency, his birth-place, for adjudging a +most interesting prize offered by piety to virtue. This prize +consists of a simple crown of Roses bestowed on the girl who is +acknowledged by all her competitors to be the most amiable, +modest, and dutiful. The founder of this festival had the pleasure +of crowning his own sister as the first <i>Rosiere</i> of Salency. This +simple institution still survives, and the crown of Roses continues +to be awarded to the most virtuous of the maidens of the obscure +French village. A similar prize is awarded in the East of London +by an active member of the Roman Catholic Church—the ceremony +of crowning the Rose Queen being performed annually in the Crystal +Palace at Sydenham.</p> + +<p>In the middle ages the Queen of Flowers contributed to a +singular popular festival at Treviso, in Italy. In the middle of the +city the inhabitants erected a mock castle of upholstery. The most +distinguished unmarried females of the place defended the fortress, +which was attacked by the youth of the other sex. The missiles +with which both parties fought consisted of Roses, Lilies, Narcissi, +Violets, Apples, and Nuts, which were hurled at each other by the +combatants. Volleys of Rose-water and other perfumes were also +discharged by means of syringes. This entertainment attracted +thousands of spectators from far and near, and the Emperor +Frederick Barbarossa himself accounted it a most pleasing +diversion.</p> + +<p>The custom of pelting with Roses is still common in Persia, +where it is practised during the whole season that these flowers are +<a id="page-36" href="#page-36" class="pagenum" title="36"></a> +blooming. A company of young men repair to the places of public +entertainment to amuse the guests with music, singing, and dancing, +and in their way through the streets they pelt the passengers +whom they meet with Roses, and generally receive a small gratuity +in return.</p> + +<p>Striking features of the Japanese festival on New Year’s Day +are the decorations erected in front of nearly every door, of which +Mr. Dixon tells us the principal objects are, on the right a <i>Pinus +densiflora</i>, on the left a <i>P. Thunbergius</i>, both standing upright: the +former is supposed to be of the female and the latter of the male +sex, and both symbolise a robust age that has withstood the storms +and trials of life. Immediately behind each of the Pines is a +Bamboo, the straight stem of which, with the knots marking its +growth, indicates hale life and fulness of years. A straw rope of +about six feet in length connects the Bamboos seven or more feet +from the ground, thus completing the triumphal arch. In the +centre of the rope (which is there to ward off evil spirits) is a group +in which figures a scarlet lobster, the bent back of which symbolises +old age: this is embedded in branches of the <i>Melia Japonica</i>, the +older leaves of which still remain after the young ones have burst +forth. So may the parents continue to flourish while children and +grandchildren spring forth! Another plant in the central group is +the <i>Polypodium dicotomon</i>, a Fern which is regarded as a symbol of +conjugal life, because the fronds spring in pairs from the stem. +There are also bunches of seaweed, which have local significance, +and a lucky bag, filled with roasted Chesnuts, the seeds of the +<i>Torreya nucifera</i>, and the dried fruit of the <i>Kaki</i>.</p> + +<h4>Garlands, Chaplets, and Wreaths.</h4> + +<p>All the nations of antiquity—Indians, Chinese, Medes, Persians, +Assyrians, Chaldeans, Egyptians, Hebrews, Greeks, and Romans—were +accustomed to deck themselves, their altars, and their dwellings +with flowers, and to weave chaplets and garlands of leaves and +blossoms. In the Vedic <i>Vishnupurâna</i>, the sage Durvâsas (one of +the names of Siva, the destroyer), receives of the goddess Srî (the +Indian Venus) a garland of flowers gathered from the trees of +heaven. Proceeding on his way, he meets the god Indra, seated on +an elephant, and to pay him homage he places on his brow the +garland, to which the bees fly in order to suck the ambrosia. The +Persians were fond of wearing on their heads crowns made of +Myrrh and a sweet-smelling plant called Labyzus. Antiochus +Epiphanes, the Syrian king, once held some games at Daphne, to +which thousands of guests were invited, who, after being richly +feasted, were sent away with crowns of Myrrh and Frankincense. +Josephus, in his history of the Jews, has recorded the use of crowns +in the time of Moses, and on certain occasions the mitre of the +High Priest was adorned with a chaplet of Henbane (<i>Hyoscyamus +<a id="page-37" href="#page-37" class="pagenum" title="37"></a> +niger</i>). Wreaths and chaplets were in common use among the +Egyptians at a very early period; and although the Lotus was +principally preferred in their formation, many other flowers and +leaves were employed—as of the Chrysanthemum, Acinos, Acacia, +Strychnos, Persoluta, Anemone, Convolvulus, Olive, Myrtle, +Amaracus, Xeranthemum, Bay-tree, and others. Plutarch says +that when Agesilaus visited Egypt, he was so delighted with the +chaplets of Papyrus sent him by the King, that he took some home +when he returned to Sparta. In India, Greece, and Rome, the +sacrificial priests were crowned, and their victims were decorated +with garlands of flowers.</p> + +<p>In ancient Greece and Rome the manufacture of garlands and +chaplets became quite an art, so great was the estimation in which +these adornments were held by these highly-civilised nations. With +them the composition of a garland possessed a deep significance, +and warriors, statesmen, and poets alike coveted these simple +insignia at the hands of their countrymen. Pliny tells us that the +Sicyonians were considered to surpass all other people in the art +of arranging the colours of garlands and imparting to them the +most agreeable mixture of perfumes. They derived this taste from +Glycera, a woman so skilled in the art of arranging chaplets and +garlands that she won the affection of Pausias, a celebrated painter, +who delighted in copying the wreaths of flowers so deftly arranged +by his mistress. Some of these pictures were still in existence when +Pliny wrote, four hundred and fifty years after they were painted. +Cato, in his treatise on gardens, directs specially that they should +be planted with such flowers as are adapted for chaplets and +wreaths. Pliny states that Mnestheus and Callimachus, two +renowned Greek physicians, compiled several books on the virtues +of chaplets, pointing out those hurtful to the brain, as well as those +which had a beneficial influence on the wearer; for both Greeks +and Romans had found, by experience, that certain plants and +flowers facilitated the functions of the brain, and assisted materially +to neutralise the inebriating qualities of wine. Thus, as Horace tells +us, the floral chaplets worn by guests at feasts were tied with the +bark of the Linden to prevent intoxication.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“I tell thee, boy, that I detest</div> + <div class="line">The grandeur of a Persian feast;</div> + <div class="line">Nor for me the binder’s rind</div> + <div class="line">Shall no flow’ry chaplet bind.</div> + <div class="line">Then search not where the curious Rose,</div> + <div class="line">Beyond his season loitering grows;</div> + <div class="line">But beneath the mantling Vine,</div> + <div class="line">While I quaff the flowing wine,</div> + <div class="line">The Myrtle’s wreath shall crown our brows,</div> + <div class="line">While you shall wait and I carouse.”</div> +</div> +</div> + +<p>Besides the guests at feasts, the attendants were decorated with +wreaths, and the wine-cups and apartments adorned with flowers. +From an anecdote related by Pliny we learn that it was a frequent +<a id="page-38" href="#page-38" class="pagenum" title="38"></a> +custom, common to both Greeks and Romans, to mix the flowers +of their chaplets in their wine, when they pledged the healths of +their friends. Cleopatra, to ridicule the mistrust of Antony, who +would never eat or drink at her table without causing his taster to +test every viand, lest any should be poisoned, commanded a chaplet +of flowers to be prepared for the Roman General, the edges of +which were dipped in the most deadly poison, whilst that which +was woven for her own brow was, as usual, mixed with aromatic +spices. At the banquet Antony received his coronet of flowers, +and when they had become cheerful through the aid of Bacchus, +Cleopatra pledged him in wine, and taking off the wreath from her +head, and rubbing the blossoms into her goblet, drank off the +contents. Antony was following her example, but just as he had +raised the fatal cup to his lips, the Queen seized his arm, exclaiming, +“Cure your jealous fears, and learn that I should not have to seek +the means of your destruction, could I live without you.” She then +ordered a prisoner to be brought before them, who, on drinking the +wine from Antony’s goblet, instantly expired in their presence.</p> + +<p>The Romans wore garlands at sacred rites, games and +festivals, on journeys and in war. When an army was freed from +a blockade its deliverer was presented with a crown composed of +the Grass growing on the spot. In modern heraldry, this crown of +Grass is called the Crown Obsidional, and appertains to the +general who has held a fortress against a besieging army and +ultimately relieved it from the assailants. To him who had saved +the life of a Roman soldier was given a chaplet of Oak-leaves: this +is the modern heraldic civic crown bestowed on a brave soldier +who has saved the life of a comrade or has rescued him after having +been taken prisoner by the enemy. The glories of all grand deeds +were signalized by the crown of Laurel among both Greeks and +Romans. This is the heraldic Crown Triumphant, adjudged in +our own times to a general who has achieved a signal victory. +The Romans were not allowed by law to appear in festal garlands +on ordinary occasions. Hence Cæsar valued most highly the +privilege accorded him by the Senate of wearing a Laurel crown, +because it screened his baldness, which, both by the Romans and +Jews, was considered a deformity. This crown was generally +composed of the Alexandrian Laurel (<i>Ruscus Hypoglossum</i>)—the +Laurel usually depicted on busts and coins. The victors at the +athletic games were adjudged crowns differing in their composition +according to the place in which they had won their honours. Thus, +crowns of</p> + +<table class="repeat" summary=""> + <tr> + <td>Olive</td> + <td>were given at the</td> + <td>Olympic</td> + <td>games.</td> + </tr> + <tr> + <td>Beech, Laurel, or Palm</td> + <td class="ditto">were given at the</td> + <td>Pythian</td> + <td class="ditto">games.</td> + </tr> + <tr> + <td>Parsley</td> + <td class="ditto">were given at the</td> + <td>Nemean</td> + <td class="ditto">games.</td> + </tr> + <tr> + <td>Pine</td> + <td class="ditto">were given at the</td> + <td>Isthmian</td> + <td class="ditto">games.</td> + </tr> +</table> + +<p>It is not too much to say that Greeks and Romans employed +garlands,<!--TN: was 'arlands'--> wreaths, and festoons of flowers on every possible +<a id="page-39" href="#page-39" class="pagenum" title="39"></a> +occasion; they adorned with them the sacrificial victims, the statue +of the god to whom sacrifice was offered, and the priest who performed +the rite. They placed chaplets on the brows of the dead, +and strewed their graves with floral wreaths, whilst at their funeral +feasts the parents of the departed one encircled their heads with +floral crowns. They threw them to the successful actors on the +stage. They hung with garlands the gates of their cities on days +of rejoicing. They employed floral wreaths at their nuptials. +Nearly all the plants composing these wreaths had a symbolical +meaning, and they were varied according to the seasons and the +circumstances of the wearer. The Hawthorn adorned Grecian +brides; but the bridal wreath of the Romans was usually composed +of Verbena, plucked by the bride herself. Holly wreaths +were sent as tokens of good wishes. Chaplets of Parsley and Rue +were worn to keep off evil spirits.</p> + +<p>But the employment of garlands has by no means been confined +to the ancients. At the present day the inhabitants of India +make constant use of them. The Brahmin women, who burn +themselves on the funeral pyres of their husbands, deck their +persons with chaplets and garlands, and present wreaths to the +young women who attend them at this terrible sacrifice. The +young Indian girls adorn themselves with garlands during the +festival of Kâmadeva, the god of love, which takes place during the +last days of spring. In the nuptial ceremonies of India, the garland +of flowers is still a feature which possesses a recognised symbolic +value. In Northern India garlands of the African Marigold are +placed on the trident emblem of Mahâdeva, and both male and +female worshippers wear chaplets composed of the same sacred +flower on his festivals. The <i>Moo-le-hua</i>, a fragrant Jasmine, is +employed in China and other Eastern countries in forming wreaths +for the decoration of ladies’ hair, and an Olive crown is still the +reward of literary merit in China. The Japanese of both sexes +are fond of wearing wreaths of fragrant blossoms.</p> + +<p>The Italians have artificers called Festaroli, whose especial +office it is to manufacture garlands and festoons of flowers and +other decorations for feasts. The maidens of Greece, Germany, +and Roumania still bear wreaths of flowers in certain processions +which have long been customary in the spring of the year. The +Swiss peasants are fond of making garlands, for rural festivities, of +the Globe-flower (<i>Trollius Europæus</i>), which grows freely on all the +chain of the Alps. In Germany a wreath of Vervain is presented +to the newly-married, and in place of the wreath of Orange-blossoms +which decorates the brow of the bride in England, France, +and America, a chaplet of Myrtle is worn. The blossom of the +<i>Bizarade</i> or bitter Orange is most prized for wreaths and favours +when the fresh flowers can be procured.</p> +</div><!--/chapter--> + +<div class="chapter" id="chapter-5"> +<a id="page-40"></a> + +<div class="headpiece" id="pg-040-head"> + <img src="images/pg-040-head.jpg" width="550" height="154" alt="" /> +</div> + +<h3>CHAPTER V.<br /> + +<span class="chapter-title">Plants of the Christian Church.</span></h3> + +<div class="dropcap pg-040-dropcap"></div> +<p class="decorated a"><span class="upper">After</span> Rome Pagan became Rome Christian, the +priests of the Church of Christ recognised the +importance of utilising the connexion which +existed between plants and the old pagan +worship, and bringing the floral world into active +co-operation with the Christian Church by the +institution of a floral symbolism which should be +associated not only with the names of saints, but +also with the Festivals of the Church.</p> + +<p>But it was more especially upon the Virgin Mary that the +early Church bestowed their floral symbolism. Mr. Hepworth Dixon, +writing of those quiet days of the Virgin’s life, passed purely and +tenderly among the flowers of Nazareth, says—“Hearing that +the best years of her youth and womanhood were spent, before she +yet knew grief, on this sunny hill and side slope, her feet being for +ever among the Daisies, Poppies, and Anemones, which grow +everywhere about, we have made her the patroness of all our +flowers. The Virgin is our Rose of Sharon—our Lily of the +Valley. The poetry no less than the piety of Europe has inscribed +to her the whole bloom and colouring of the fields and hedges.”</p> + +<p>The choicest flowers were wrested from the classic Juno, +Venus, and Diana, and from the Scandinavian Bertha and Freyja, +and bestowed upon the Madonna, whilst floral offerings of every +sort were laid upon her shrines.</p> + +<p>Her husband, Joseph, has allotted to him a white <i>Campanula</i>, +which in Bologna is known as the little Staff of St. Joseph. In +Tuscany the name of St. Joseph’s staff is given to the Oleander: a +legend recounts that the good Joseph possessed originally only an +ordinary staff, but that when the angel announced to him that he +was destined to be the husband of the Virgin Mary, he became so +radiant with joy, that his very staff flowered in his hand.</p> + +<p>Before our Saviour’s birth, the Virgin Mary, strongly desiring +to refresh herself with some luscious cherries that were hanging in +<a id="page-41" href="#page-41" class="pagenum" title="41"></a> +clusters upon the branch of a tree, asked Joseph to gather some for +her. He hesitated, and mockingly said—“Let the father of thy +child present them to you.” Instantly the branch of the Cherry-tree +inclined itself to the Virgin’s hand, and she plucked from it +the refreshing fruit. On this account the Cherry has always been +dedicated to the Virgin Mary. The Strawberry, also, is specially +set apart to the Virgin’s use; and in the Isle of Harris a species +of Beans, called Molluka Beans, are called, after her, the Virgin +Mary’s Nuts.</p> + +<p>At Bethlehem, the manger in which the Infant Jesus was laid +after His birth was filled with Our Lady’s Bedstraw (<i>Galium verum</i>). +Some few drops of the Virgin’s milk fell upon a Thistle, which +from that time has had its leaves spotted with white, and is known +as Our Lady’s Thistle (<i>Carduus Marianus</i>). In Germany the <i>Polypodium +vulgare</i>, which grows in clefts of rocks, is believed to have +sprung from the milk of the Virgin (in ancient times from Freyja’s +milk). The <i>Pulmonaria</i> is also known as <i>Unser Frauen Milch</i> (Our +Lady’s Milk).</p> + +<p>When, after the birth of Jesus, His parents fled into Egypt, +traditions record that in order that the Virgin might conceal herself +and the infant Saviour from the assassins sent out by Herod, +various trees opened, or stretched their branches and enlarged their +leaves. As the Juniper is dedicated to the Virgin, the Italians +consider that it was a tree of that species which thus saved the +mother and child, and the Juniper is supposed to possess the +power of driving away evil spirits and of destroying magical spells. +The Palm, the Willow, and the Rosemary have severally been +named as having afforded their shelter to the fugitives. On the +other hand, the Lupine, according to a tradition still current +among the Bolognese, received the maledictions of the Virgin +Mary because, during the flight, certain plants of this species, by +the noise they made, drew the attention of the soldiers of Herod +to the spot where the harassed travellers had halted.</p> + +<p>During the flight into Egypt a legend relates that certain +precious bushes sprang up by the fountain where the Virgin +washed the swaddling clothes of her Divine babe. These bushes +were produced by the drops of water which fell from the clothes, +and from which germinated a number of little plants, each yielding +precious balm. Wherever the Holy Family rested in their flight +sprang up the <i>Rosa Hierosolymitana</i>—the <i>Rosa Mariæ</i>, or Rose of the +Virgin. Near the city of On there was shown for many centuries the +sacred Fig-tree under which the Holy Family rested. They also, +according to Bavarian tradition, rested under a Hazel.</p> + +<h4>Plants of the Virgin Mary.</h4> + +<p>In Tuscany there grows on walls a rootless little pellitory +(<i>Parietaria</i>), with tiny pale-pink flowers and small leaves. They +<a id="page-42" href="#page-42" class="pagenum" title="42"></a> +gather it on the morning of the Feast of the Ascension, and suspend +it on the walls of bed-rooms till the day of the Nativity of the Virgin +(8th September), from which it derives its name—the Herb of the +Madonna. It generally opens its flowers after it has been gathered, +retaining sufficient sap to make it do so. This opening of a cut +flower is regarded by the peasantry as a token of the special +blessing of the Virgin. Should the flower not open, it is taken as +an omen of the Divine displeasure. In the province of Bellune, in +Italy, the <i>Matricaria Parthenium</i> is called the Herb of the Blessed +Mary: this flower was formerly consecrated to Minerva.</p> + +<p>In Denmark, Norway, and Iceland, they give the name of +<i>Mariengras</i> (Herb of Mary) to different Ferns, and in those countries +Mary often replaces the goddess Freyja, the Venus of the +North, in the names of flowers. No doubt the monks of old +delighted in bestowing upon the Virgin Mary the floral attributes +of Venus, Freyja, Isis, and other goddesses of the heathen; but, +nevertheless, it is not long since that a Catholic writer complained +that at the Reformation “the very names of plants were changed +in order to divert men’s minds from the least recollection of ancient +Christian piety;” and a Protestant writer of the last century, +bewailing the ruthless action of the Puritans in giving to the +“Queen of Beauty” flowers named after the “Queen of Heaven,” +says: “Botany, which in ancient times was full of the Blessed +Virgin Mary, ... is now as full of the heathen Venus.”</p> + +<p>Amongst the titles of honour given to the Virgin in the +‘Ballad of Commendation of Our Lady,’ in the old editions of +Chaucer, we find: “Benigne braunchlet of the Pine tree.”</p> + +<p>In England “Lady” in the names of plants generally has +allusion to Our Lady, Notre Dame, the Virgin Mary. Our Lady’s +Mantle (<i>Alchemilla vulgaris</i>) is the Máríu Stakkr of Iceland, which +insures repose when placed beneath the pillow. <i>Scandix Pecten</i> was +Our Lady’s Comb, but in Puritan times was changed into Venus’ +Comb. The <i>Cardamine pratensis</i> is Our Lady’s Smock; <i>Neottia spiralis</i>, +Our Lady’s Tresses; <i>Armeria vulgaris</i>, Our Lady’s Cushion; <i>Anthyllis +vulneraria</i>, Our Lady’s Fingers; <i>Campanula hybrida</i>, Our Lady’s Looking-glass; +<i>Cypripedium Calceolus</i>, Our Lady’s Slipper; the Cowslip, +Our Lady’s Bunch of Keys; Black Briony, Our Lady’s Seal (a +name which has been transferred from Solomon’s Seal, of which +the ‘Grete Herbal’ states, “It is al one herbe, Solomon’s Seale and +Our Lady’s Seale”). Quaking Grass, <i>Briza media</i>, is Our Lady’s +Hair; Maidenhair Fern, the Virgin’s Hair; Mary-golds (<i>Calendula +officinalis</i>) and Mary-buds (<i>Caltha palustris</i>) are both named after the +Virgin Mary. The <i>Campanula</i> and the <i>Digitalis</i> are in France the +Gloves of Mary; the <i>Nardus Celtica</i> is by the Germans called +<i>Marienblumen</i>; the White-flowered Wormwood is <i>Unser Frauen Rauch</i> +(Smoke of Our Lady); <i>Mentha spicata</i> is in French, <i>Menthe de Notre +Dame</i>—in German, <i>Unser Frauen Müntz</i>; the <i>Costus hortensis</i>, the +<i>Eupatorium</i>, the <i>Matricaria</i>, the <i>Gallitrichum sativum</i>, the <i>Tanacetum</i>, the +<a id="page-43" href="#page-43" class="pagenum" title="43"></a> +<i>Persicaria</i>, and a <i>Parietaria</i> are all, according to Bauhin, dedicated +to the Virgin Mary. The name of Our Lady’s Tears, or <i>Larmes de +Sainte Marie</i>, has been given to the Lily of the Valley, as well as to the +<i>Lithospermon</i> of Dioscorides, the <i>Satyrium maculatum</i>, and the <i>Satyrium +basilicum majus</i>. The <i>Narcissus Italicus</i> is the Lily of Mary. The Toad +Flax is in France <i>Lin de Notre Dame</i>, in Germany, <i>Unser Frauen Flachs</i>. +The Dead-Nettle is <i>Main de Sainte Marie</i>. Besides the <i>Alchemilla</i>, +the <i>Leontopodium</i>, the <i>Drosera</i>, and the <i>Sanicula major</i> are called on +the Continent Our Lady’s Mantle. Woodroof, Thyme, Groundsel, +and St. John’s Wort form the bed of Mary.</p> + +<p>In Piedmont they give the name of the Herb of the Blessed +Mary to a certain plant that the birds are reputed to carry to their +young ones which have been stolen and imprisoned in cages, in +order that it shall cause their death and thus deliver them from +their slavery.</p> + +<p>The Snowdrop is the Fair Maid of February, as being sacred +to the Purification of the Virgin (February 2nd), when her image +was removed from the altar and Snowdrops strewed in its place.</p> + +<p>To the Madonna, in her capacity of Queen of Heaven, were +dedicated the Almond, the White Iris, the White Lily, and the +Narcissus, all appropriate to the Annunciation (March 25th). +The Lily and White and Red Roses were assigned to the Visitation +of Our Lady (July 2nd): these flowers are typical of the love and +purity of the Virgin Mother. To the Feast of the Assumption +(August 15th) is assigned the Virgin’s Bower (<i>Clematis Flammula</i>); to +the Nativity of the Blessed Virgin (September 8th) the Amellus (<i>Aster +Amellus</i>); and to the Conception (December 8th) the Arbor Vitæ.</p> + +<p>St. Dominick instituted the “Devotion of the Rosary” of the +Virgin Mary—a series of prayers, to mark the repetition of which a +chaplet of beads is employed, which consists of fifteen large and +one hundred and fifty small beads; the former representing the +number of <i>Pater Nosters</i>, the latter the number of <i>Ave Marias</i>. As +these beads were formerly made of Rose-leaves tightly pressed into +round moulds, where real Roses were not strung together, this +chaplet was called a Rosary, and was blessed by the Pope or some +other holy person before being so used.</p> + +<p><i>Valeriana sativa</i> is in France called <i>Herbe de Marie Magdaleine</i>, +in Germany <i>Marien Magdalenen Kraut</i>; the Pomegranate is the +<i>Pommier de Marie Magdaleine</i> and <i>Marien Magdalenen Apfel</i>.</p> + +<h4>The Plants of Our Saviour.</h4> + +<p>We have seen that at the birth of Christ, the infant Jesus was +laid on a manger containing <i>Galium verum</i>, at Bethlehem, a place +commemorated by the <i>Ornithogalum umbellatum</i>, or Star of Bethlehem, +the flowers of which resemble the pictures of the star that +indicated the birth of Jesus. Whilst lying in the manger, a spray +of the rose-coloured Sainfoin, says a French legend, was found +<a id="page-44" href="#page-44" class="pagenum" title="44"></a> +among the dried grass and herbs which served for His bed. +Suddenly the Sainfoin began to expand its delicate blossoms, and +to the astonishment of Mary, formed a wreath around the head of +the holy babe. In commemoration of the infant Saviour having +laid on a manger, it is customary, in some parts of Italy, to deck +mangers at Christmas time with Moss, Sow-Thistle, Cypress, and +prickly Holly: boughs of Juniper are also used for Christmas +decorations, because tradition affirms that the Virgin and Child +found safety amongst its branches when pursued by Herod’s mercenaries. +The Juniper is also believed to have furnished the +wood of the Cross on which Jesus was crucified.</p> + +<p>At Christmas, according to an ancient pious tradition, all the +plants rejoice. In commemoration of the birth of our Saviour, in +countries nearer His birthplace than England, the Apple, Cherry, +Carnation, Balm, Rose of Jericho, and Rose of Mariastem (in +Alsatia), burst forth into blossom at Christmas, whilst in our own +land the day is celebrated by the blossoming of the Glastonbury +Thorn, sprung from St. Joseph’s staff, and the flowering of the +Christmas Rose, or Christ’s Herb, known in France as <i>la Rose de +Noel</i>, and in Germany as <i>Christwurzel</i>.</p> + +<p>On Good Friday, in remembrance of the Passion of our Lord, +all the trees, says the legend, shudder and tremble. The Swedes +and Scotch have a tradition that Christ was scourged with a rod +of the dwarf Birch, which was once a noble tree, but has ever +since remained stunted and lowly. It is called <i>Láng Fredags ris</i>, or +Good Friday rod. There is another legend extant, which states +that the rod with which Christ was scourged was cut from a +Willow, and that the trees of its species have drooped their +branches to the earth in grief and shame from that time, and +have, consequently, borne the name of Weeping Willows.</p> + +<h4>The Crown of Thorns.</h4> + +<p>Sir J. Maundevile, who visited the Holy Land in the fourteenth +century, has recorded that he had many times seen the identical +crown of Thorns worn by Jesus Christ, one half of which was at +Constantinople and the other half at Paris, where it was religiously +preserved in a vessel of crystal in the King’s Chapel. This crown +Maundevile says was of “Jonkes of the see, that is to sey, Rushes +of the see, that prykken als scharpely as Thornes;” he further +adds that he had been presented with one of the precious thorns, +which had fallen off into the vessel, and that it resembled a +White Thorn. The old traveller gives the following circumstantial +account of our Lord’s trial and condemnation, from which it +would appear that Jesus was first crowned with White Thorn, +then with Eglantine, and finally with Rushes of the sea. He +writes:—“In that nyghte that He was taken, He was ylad into +a gardyn; and there He was first examyned righte scharply; +<a id="page-45" href="#page-45" class="pagenum" title="45"></a> +and there the Jewes scorned Him, and maden Him a croune +of the braunches of Albespyne, that is White Thorn, that grew +in the same gardyn, and setten it on His heved, so faste and +so sore, that the blood ran doun be many places of His visage, +and of His necke, and of His schuldres. And therefore hathe the +White Thorn many vertues; for he that berethe a braunche on +him thereoffe, no thondre, ne no maner of tempest may dere him; +ne in the hows that it is inne may non evylle gost entre ne come +unto the place that it is inne. And in that same gardyn Seynt Petre +denyed oure Lord thryes. Aftreward was oure Lord lad forthe +before the bischoppes and the maystres of the lawe, in to another +gardyn of Anne; and there also He was examyned, repreved, and +scorned, and crouned eft with a White Thorn, that men clepethe +Barbarynes, that grew in that gardyn; and that hathe also manye +vertues. And afterward He was lad into a gardyn of Cayphas, +and there He was crouned with Eglentier. And aftre He was lad in +to the chambre of Pylate, and there He was examynd and crouned. +And the Jewes setten Hym in a chayere and cladde Hym in a +mantelle; and there made thei the croune of Jonkes of the see; +and there thei kneled to Hym, and skorned Hym, seyenge: ‘Heyl, +King of the Jewes!’”</p> + +<div class="figcenter" id="pg-045-illo"> + <img src="images/pg-045-illo.jpg" width="500" height="507" alt="" /> + <p class="caption">Relics of the Crucifixion. From <i>Maundevile’s Travels</i>.</p> +</div> + +<p>The illustration represents the Crown of Thorns, worn by our +Saviour, his coat without seams, called <i>tunica inconsutilis</i>; the +<a id="page-46" href="#page-46" class="pagenum" title="46"></a> +sponge; the reed by means of which the Jews gave our Lord +vinegar and gall; and one of the nails wherewith He was fastened +to the Cross. All these relics Maundevile tells us he saw at Constantinople.</p> + +<p>Of what particular plant was composed the crown of Thorns +which the Roman soldiers plaited and placed on the Saviour’s +head, has long been a matter of dispute. Gerarde says it was the +<i>Paliurus aculeatus</i>, a sharp-spined shrub, which he calls Christ’s +Thorn; and the old herbalist quotes Bellonius, who had travelled +in the Holy Land, and who stated that this shrubby Thorn was +common in Judea, and that it was “The Thorne wherewith they +crowned our Saviour Christ.” The melancholy distinction has, +however, been variously conferred on the Buckthorns, <i>Rhamnus +Spina Christi</i> and <i>R. Paliurus</i>; the Boxthorn, the Barberry, the +Bramble, the Rose-briar, the Wild Hyssop, the Acanthus, or +Brank-ursine, the <i>Spartium villosum</i>, the Holly (called in Germany, +<i>Christdorn</i>), the Acacia, or <i>Nabkha</i> of the Arabians, a thorny plant, +very suitable for the purpose, since its flexible twigs could be +twisted into a chaplet, and its small but pointed thorns would +cause terrible wounds; and, in France, the Hawthorn—the <i>épine +noble</i>. The West Indian negroes state that Christ’s crown was +composed of a branch of the Cashew-tree, and that in consequence +one of the golden petals of its blossom became black and blood-stained.</p> + +<p>The Reed Mace (<i>Typha latifolia</i>) is generally represented as the +reed placed, in mockery, by the soldiers in the Saviour’s right +hand.</p> + +<h4>The Wood of the Cross.</h4> + +<p>According to the legend connected with the Tree of Adam, the +wood of the Cross on which our Lord was crucified was Cedar—a +beam hewn from a tree which incorporated in itself the essence of +the Cedar, the Cypress, and the Olive (the vegetable emblems of +the Holy Trinity)<!--TN: added )-->. Curzon, in his ‘Monasteries of the Levant,’ +gives a tradition that the Cedar was cut down by Solomon, and +buried on the spot afterwards called the Pool of Bethesda; that +about the time of the Passion of our Blessed Lord the wood +floated, and was used by the Jews for the upright posts of the +Cross. Another legend makes the Cross of four kinds of wood +representing the four quarters of the globe, or all mankind: it is +not, however, agreed what those four kinds of wood were, or their +respective places in the Cross. Some say they were the Palm, the +Cedar, the Olive, and the Cypress; hence the line—</p> + +<blockquote> +<p>“<i>Ligna crucis Palma, Cedrus, Cupressus, Oliva.</i>”</p> +</blockquote> + +<p class="continued">In place of the Palm or the Olive, some claim the mournful honour +for the Pine and the Box; whilst there are others who aver it was +made entirely of Oak. Another account states the wood to have +<a id="page-47" href="#page-47" class="pagenum" title="47"></a> +been the Aspen, and since that fatal day its leaves have never +ceased trembling with horror.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Far off in Highland wilds ’tis said</div> + <div class="line">That of this tree the Cross was made.”</div> +</div> +</div> + +<p class="continued">In some parts of England it is believed that the Elder was the +unfortunate tree; and woodmen will look carefully into the faggots +before using them for fuel, in case any of this wood should be +bound up in them. The gipsies entertain the notion that the Cross +was made of Ash; the Welsh that the Mountain Ash furnished the +wood. In the West of England there is a curious tradition that +the Cross was made of Mistletoe, which, until the time of our +Saviour’s death, had been a goodly forest tree, but was condemned +henceforth to become a mere parasite.</p> + +<p>Sir John Maundevile asserts that the Cross was made of Palm, +Cedar, Cypress, and Olive, and he gives the following curious +account of its manufacture:—“For that pece that wente upright +fro the erthe to the heved was of Cypresse; and the pece that +wente overthwart to the wiche his honds weren nayled was of +Palme; and the stock that stode within the erthe, in the whiche was +made the morteys, was of Cedre; and the table aboven his heved, +that was a fote and an half long, on the whiche the title was written, +in Ebreu, Grece, and Latyn, that was of Olyve. And the Jewes +maden the Cros of theise 4 manere of trees: for thei trowed that +oure Lord Jesu Crist scholde han honged on the Cros als longe as +the Cros myghten laste. And therfore made thei the foot of the +Cros of Cedre: for Cedre may not in erthe ne in watre rote. And +therfore thei wolde that it scholde have lasted longe. For thei +trowed that the body of Crist scholde have stonken; therfore thei +made that pece that went from the erthe upward, of Cypres: for it +is welle smellynge, so that the smelle of His body scholde not greve +men that wenten forby. And the overthwart pece was of Palme: +for in the Olde Testament it was ordyned that whan on overcomen, +He scholde be crowned with Palme. And the table of the tytle +thei maden of Olyve; for Olyve betokenethe pes. And the storye +of Noe wytnessethe whan that the culver broughte the braunche of +Olyve, that betokend pes made betwene God and man. And so +trowed the Jewes for to have pes whan Crist was ded: for thei +seyd that He made discord and strif amonges hem.”</p> + +<h4>Plants of the Crucifixion.</h4> + +<p>In Brittany the Vervain is known as the Herb of the Cross. +John White, writing in 1624, says of it—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Hallow’d be thou Vervain, as thou growest in the ground,</div> + <div class="line">For in the Mount of Calvary thou first was found.</div> + <div class="line">Thou healedst our Saviour Jesus Christ</div> + <div class="line">And staunchedst His bleeding wound.</div> + <div class="line">In the name of Father, Son, and Holy Ghost, I take thee from the ground.”</div> +</div> +</div> + +<p class="continued"><a id="page-48" href="#page-48" class="pagenum" title="48"></a> +In the Flax-fields of Flanders, there grows a plant called the +<i>Roodselken</i>, the red spots on the leaves of which betoken the +blood which fell on it from the Cross, and which neither rain +nor snow has since been able to wash off. In Cheshire a similar +legend is attached to the <i>Orchis maculata</i>, which is there called +Gethsemane.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Those deep unwrought marks,</div> + <div class="line">The villager will tell thee,</div> + <div class="line">Are the flower’s portion from the atoning blood</div> + <div class="line">On Calvary shed. Beneath the Cross it grew.”</div> +</div> +</div> + +<p>In Palestine there exists a notion that the red Anemone grew +at the foot of the Cross, and hence the flower bears the name of +the “Blood-drops of Christ.” The Wood Sorrel is introduced in +their paintings of the Crucifixion by the early Italian painters, +perhaps as symbolizing the Trinity with its triple leaf.</p> + +<p>Whilst wearily bearing His Cross on the way to Calvary, +our Lord passed by the door of St. Veronica, who, with womanly +compassion, wiped with her kerchief the drops of agony from His +brow. The Redeemer’s features remained miraculously impressed +on the linen, and from that time the flowers of the wayside Speedwell +have ever borne a representation of the precious relic. In +Brittany it is said that whilst Christ was bearing His Cross a little +robin took from His mocking crown one of the thorns, steeped in +His blood, which dyed the robin’s breast; henceforth the robin has +always been the friend of man.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Bearing His cross, while Christ passed forth forlorn,</div> + <div class="line">His God-like forehead by the mock crown torn,</div> + <div class="line">A little bird took from that crown one thorn,</div> + <div class="line">To soothe the dear Redeemer’s throbbing head,</div> + <div class="line">That bird did what she could; His blood, ’tis said,</div> + <div class="line">Down dropping, dyed her bosom red.”—<i>J. H. Abrahall.</i></div> +</div> +</div> + +<p>The early Spanish settlers of South America saw in the <i>Flor +de las cinco llagas</i>, the Flower of the Five Wounds, or Passion +Flower, a marvellous floral emblem of the mysteries of Christ’s +Passion, and the Jesuits eagerly adopted it as likely to prove useful +in winning souls to their faith.</p> + +<p>An old legend, probably of monkish origin, recounts the emotions +of plants on the death of the Saviour of mankind.</p> + +<p>The Pine of Damascus said:—As a sign of mourning, from +this day my foliage will remain sombre, and I will dwell in solitary +places.</p> + +<p>The Willow of Babylon.—My branches shall henceforth incline +towards the waters of the Euphrates, and there shed the tears of +the East.</p> + +<p>The Vine of Sorrento.—My grapes shall be black, and the wine +that shall flow from my side shall be called <i>Lacryma Christi</i>.</p> + +<p>The Cypress of Carmel.—I will be the guest of the tombs, and +the testimony of grief.</p> + +<p><a id="page-49" href="#page-49" class="pagenum" title="49"></a> +The Yew.—I will be the guardian of graveyards. No bee shall +pillage with impunity my poisoned flowers. No bird shall rest on +my branches; for my exhalations shall give forth death.</p> + +<p>The Iris of Susa.—Henceforth I will wear perpetual mourning, +in covering with a violet veil my golden chalice.</p> + +<p>The Day Lily.—I will shut every evening my sweet-smelling +corolla, and will only re-open it in the morning with the tears of the +night.</p> + +<p>In the midst of these lamentations of the flowers the Poplar +alone held himself upright, cold, and arrogant as a free-thinker. +As a punishment for this pride, from that day forth, at the least +breath of wind it trembles in all its limbs. Revolutionists have, +therefore, made it the Tree of Liberty.</p> + +<h4>The Tree of Judas Iscariot.</h4> + +<p>In connection with the Crucifixion of our Lord many trees have +had the ill-luck of bearing the name of the traitor Judas—the +disciple who, after he had sold his Master, in sheer remorse and +despair went and hanged himself on a tree.</p> + +<div class="figcenter" id="pg-049-illo"> + <img src="images/pg-049-illo.jpg" width="500" height="344" alt="" /> + <p class="caption">The Tree of Judas. From <i>Maundevile’s Travels</i>.</p> +</div> + +<p>The Fig, the Tamarisk, the Wild Carob, the Aspen, the Elder, +and the Dog Rose have each in their turn been mentioned as the +tree on which the suicide was committed. As regards the Fig, +popular tradition affirms that the tree, after Judas had hung himself +on it, never again bore fruit; that the Fig was the identical Fig-tree +cursed by our Lord; and that all the wild Fig-trees sprang from +this accursed tree. According to a Sicilian tradition, however, +Judas did not hang himself on a Fig but on a Tamarisk-tree called +<i>Vruca</i> (<i>Tamarix Africana</i>): this <i>Vruca</i> is now only a shrub, although +<a id="page-50" href="#page-50" class="pagenum" title="50"></a> +formerly it was a noble tree; at the time of Judas’ suicide it was +cursed by God, and thenceforth became a shrub, ill-looking, +misshapen, and useless. In England, according to Gerarde, the +wild Carob is the Judas-tree (<i>Cercis Siliquastrum</i>): this <i>Arbor Judæ</i> +was in olden times known as the wild or foolish Cod. By many, +however, the Elder has been supposed to be the fatal tree: thus +we read in Piers Plowman’s ‘Vision’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Judas he japed</div> + <div class="line">With Jewen silver,</div> + <div class="line">And sithen on an Eller</div> + <div class="line">Hanged hymselve.”</div> +</div> +</div> + +<p class="continued">Sir John Maundevile, from whose work the foregoing illustration +has been copied, corroborates this view; for he tells us that in his +day there stood in the vicinity of Mount Sion “the tree of Eldre, +that Judas henge him self upon, for despeyr.”</p> + +<p>A Russian proverb runs:—“There is an accursed tree which +trembles without even a breath of wind,” in allusion to the Aspen +(<i>Populus tremula</i>); and in the Ukraine they say that the leaves of +this tree have quivered and shaken since the day that Judas hung +himself on it.</p> + +<h4>The Plants of St. John.</h4> + +<p>Popular tradition associates St. John the Baptist with numerous +marvels of the plant world. St. John was supposed to have been +born at midnight; and on the eve of his anniversary, precisely at +twelve o’clock, the Fern blooms and seeds, and this wondrous seed, +gathered at that moment, renders the possessor invisible: thus, in +Shakspeare’s Henry IV., Gadshill says: “We have the receipt of +Fern-seed, we walk invisible.”</p> + +<p>The Fairies, commanded by their queen, and the demons, +commanded by Satan, engage in fierce combats at this mysterious +time, for the possession of the invisible seed.</p> + +<p>In Russia, on St. John’s Eve, they seek the flower of the <i>Paporot</i> +(<i>Aspidium Filix mas</i>), which flowers only at the precise moment of +midnight, and will enable the lucky gatherer, who has watched it +flower, to realise all his desires, to discover hidden treasures, and +to recover cattle stolen or strayed. In the Ukraine it is thought +that the gatherer of the Fern-flower will be endowed with supreme +wisdom.</p> + +<p>The Russian peasants also gather, on the night of the Vigil of +St. John, the <i>Tirlic</i>, or <i>Gentiana Amarella</i>, a plant much sought after +by witches, and only to be gathered by those who have been +fortunate enough first to have found the <i>Plakun</i> (<i>Lythrum Salicaria</i>), +which must be gathered on the morning of St. John, without using +a knife or other instrument in uprooting it. This herb the Russians +hold to be very potent against witches, bad spirits, and the evil +eye. A cross cut from the root of the <i>Plakun</i>, and worn on the +<a id="page-51" href="#page-51" class="pagenum" title="51"></a> +person, causes the wearer to be feared as much as fire. Another +herb which should be gathered on St. John’s Eve is the <i>Hieracium +Pilosella</i>, called in Germany <i>Johannisblut</i> (blood of St. John): it +brings good-luck, but must be uprooted with a gold coin.</p> + +<p>In many countries, before the break of day on St. John’s morning, +the dew which has fallen on vegetation is gathered with great +care. This dew is justly renowned, for it purifies all the noxious +plants and imparts to certain others a fabulous power. By some +it is treasured because it is believed to preserve the eyes from all +harm during the succeeding year. In Venetia the dew is reputed +to renew the roots of the hair on the baldest of heads. It is +collected in a small phial, and a herb called <i>Basilica</i> is placed in it. +In Normandy and the Pyrenees it is used as a wash to purify +the skin; in Brittany it is thought that, thus used, it will drive +away fever; and in Italy, Roumania, Sweden, and Iceland it is +believed to soften and beautify the complexion. In Egypt the +<i>nucta</i> or miraculous drop falls before sunrise on St. John’s Day, +and is supposed to have the effect of stopping the plague. In +Sicily they gather the <i>Hypericum perforatum</i>, or Herb of St. John, +and put it in oil, which is by this means transformed into a balm +infallible for the cure of wounds.</p> + +<p>In Spain garlands of flowers are plucked in the early morn +of St. John’s Day, before the dew has been dried by the sun, +and a favourite wether is decked with them, the village lasses +singing—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Come forth, come forth, my maidens, we’ll gather Myrtle boughs,</div> + <div class="line">And we shall learn from the dews of the Fern if our lads will keep their vows:</div> + <div class="line">If the wether be still, as we dance on the hill, and the dew hangs sweet on the flowers,</div> + <div class="line">Then we’ll kiss off the dew, for our lovers are true, and the Baptist’s blessing is ours.”</div> +</div> +</div> + +<p class="continued">The populace of Madrid were long accustomed, on St. John’s Eve, +to wander about the fields in search of Vervain, from a superstitious +notion that this plant possesses preternatural powers when +gathered at twelve o’clock on St. John’s Eve.</p> + +<p>In some parts of Russia the country people heat their baths +on the Eve of St. John and place in them the herb <i>Kunalnitza</i> +(<i>Ranunculus</i>); in other parts they place herbs, gathered on the same +anniversary, upon the roofs of houses and stables, as a safeguard +against evil spirits. The French peasantry rub the udders of their +cows with similar herbs, to ensure plenty of milk, and place them +over the doorways of cattle sheds and stables.</p> + +<p>On the Eve of St. John, Lilies, Orpine, Fennel, and every +variety of <i>Hypericum</i> are hung over doors and windows. Garlands +of Vervain and Flax are also suspended inside houses; but the +true St. John’s garland is composed of seven elements, namely +white Lilies, green Birch, Fennel, <i>Hypericum</i>, Wormwood, and +the legs of game birds: these are believed to have immense power +<a id="page-52" href="#page-52" class="pagenum" title="52"></a> +against evil spirits. After daybreak on St. John’s Day it is +dangerous to pluck herbs; the gatherer running the risk of being +afflicted with cancer.</p> + +<p>According to Bauhin, the following plants are consecrated to +St. John:—First and specially the <i>Hypericum</i>, or perforated St. +John’s Wort, the <i>fuga dæmonum</i>, or devil’s flight, so named from +the virtue ascribed to it of frightening away evil spirits, and acting +as a charm against witchcraft, enchantment, storms, and thunder. +It is also called <i>Tutsan</i>, or All-heal, from its virtues in curing all +kinds of wounds; and <i>Sanguis hominis</i>, because of the blood-red +juice of its flowers.</p> + +<p>The leaves of the common St. John’s Wort are marked with +blood-like spots, which alway appear on the 29th of August, the day +on which the Baptist was beheaded. The “Flower of St. John” +is the <i>Chrysanthemum</i> (Corn Marigold), or, according to others, the +<i>Buphthalmus</i> (Ox-Eye) or the <i>Anacyclus</i>. Grapes of St. John are +Currants. The Belt or Girdle of St. John is Wormwood. The +Herbs of St. John comprise also <i>Mentha sarracenica</i> or <i>Costus hortensis</i>; +<i>Gallithricum sativum</i> or <i>Centrum galli</i> or <i>Orminum sylvestre</i>; in +Picardy <i>Abrotanum</i> (a species of Southernwood); and, according to +others, the <i>Androsæmon</i> (Tutsan), the <i>Scrophularia</i>, and the <i>Crassula +major</i>. The scarlet <i>Lychnis Coronaria</i> is said to be lighted up on +his day, and was formerly called <i>Candelabrum ingens</i>. A species +of nut is named after the Saint. The Carob is St. John’s Mead, +so called because it is supposed to have supplied him with food +in the wilderness, and to be the “locusts” mentioned in the +Scriptures.</p> + +<p>The festival of St. John would seem to be a favourite time with +maidens to practice divination in their love affairs. On the eve of +St. John, English girls set up two plants of Orpine on a trencher, +one for themselves and the other for their lover; and they estimate +the lover’s fidelity by his plant living and turning to theirs, or +otherwise. They also gather a Moss-rose so soon as the dew +begins to fall, and, taking it indoors, carefully keep it till New +Year’s Eve, when, if the blossom is faded, it is a sign of the +lover’s insincerity, but if it still retains its common colour, he +is true. On this night, also, Hemp-seed is sown with certain +mystic ceremonies. In Brittany, on the Saint’s Vigil, young +men wearing bunches of green Wheat-ears, and lasses decked +with Flax-blossoms, assemble round one of the old pillar-stones +and dance round it, placing their wreath upon it. If it remains +fresh for some time after, the lover is to be trusted, but should +it wither within a day or two, so will the love prove but transient. +In Sweden, on St. John’s Eve, young maidens arrange a +bouquet composed of nine different flowers, among which the +<i>Hypericum</i>, or St. John’s Wort, or the Ox-eye Daisy, St. John’s +Flower, must be conspicuous. The flowers must be gathered +from nine different places, and the posy be placed beneath the +<a id="page-53" href="#page-53" class="pagenum" title="53"></a> +maiden’s pillow. Then he who she sees in her dreams will be +sure soon to arrive.<a id="marker-7" href="#footnote-7" class="marker" title="Footnote 7">[7]</a></p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The village maids mysterious tales relate</div> + <div class="line">Of bright Midsummer’s sleepless nights; the Fern</div> + <div class="line">That time sheds secret seeds; and they prepare</div> + <div class="line">Untold-of rites, predictive of their fate:</div> + <div class="line">Virgins in silent expectation watch</div> + <div class="line">Exact at twelve’s propitious hour, to view</div> + <div class="line">The future lover o’er the threshold pass;</div> + <div class="line">Th’ inviting door wide spread, and every charm</div> + <div class="line">Performed, while fond hope flutters in the breast,</div> + <div class="line">And credulous fancy, painting his known form,</div> + <div class="line">Kindles concordant to their ardent wish.”—<i>Bidlake.</i></div> +</div> +</div> + +<h4>Flowers of the Saints.</h4> + +<p>In the dark ages the Catholic monks, who cultivated with +assiduity all sorts of herbs and flowers in their monastic gardens, +came in time to associate them with traditions of the Church, and +to look upon them as emblems of particular saints. Aware, also, +of the innate love of humanity for flowers, they selected the most +popular as symbols of the Church festivals, and in time every +flower became connected with some saint of the Calendar, either +from blowing about the time of the saint’s day, or from being +connected with him in some old legend.</p> + +<p>St. Benedict’s herbs are the Avens, the Hemlock, and the +Valerian, which were assigned to him as being antidotes; a legend +of the saint relating that upon his blessing a cup of poisoned wine, +which a monk had presented to him to destroy him, the glass was +shivered to pieces. To St. Gerard was dedicated the <i>Ægopodium +Podagraria</i>, because it was customary to invoke the saint against +the gout, for which this plant was esteemed a remedy. St. +Christopher has given his name to the Baneberry (<i>Actæa spicata</i>), +the Osmund Fern (<i>Osmunda regalis</i>), the Fleabane (<i>Pulicaria dysenterica</i>), +and, according to old herbalists, to several other plants, +including <i>Betonica officinalis</i>, <i>Vicia Cracca</i> and <i>Sepium</i>, <i>Gnaphalium +germanicum</i>, <i>Spiræa ulmaria</i>, two species of Wolf’s Bane, &c. St. +George has numerous plants named after or dedicated to him. +In England his flower is the Harebell, but abroad the Peony +is generally called after him. His name is also bestowed on +the <i>Lilium convallium</i>. The Herb of St. George is the <i>Valeriana +sativa</i>; his root, <i>Dentaria major</i>; his Violet, <i>Leucoium luteum</i>; his +fruit, <i>Cucumis agrestis</i>. In Asia Minor the tree of St. George is the +Carob. The <i>Eryngium</i> was dedicated to St. Francis under the +name of St. Francis’s Thorn. <i>Bunium flexuosum</i>, is St. Anthony’s +nut—a pig-nut, because he is the patron of pigs; and <i>Senecio +Jacobæa</i> is St. James’s Wort (the saint of horses and colts)—used +<a id="page-54" href="#page-54" class="pagenum" title="54"></a> +in veterinary practice. The Cowslip is dedicated to St. Peter, +as Herb Peter of the old herbals, from some resemblance which it +has to his emblem—a bunch of keys. As the patron of fishermen, +<i>Crithmum maritimum</i>, which grows on sea-cliffs, was dedicated to +this saint, and called in Italian San Pietro, in French Saint +Pierre, and in English Samphire. Most of these saintly names +were, however, given to the plants because their day of flowering +is connected with the festival of the saint. Hence <i>Hypericum +guadrangulare</i> is the St. Peter’s Wort of the modern floras, from its +flowering on the 29th of June. The Daisy, as Herb Margaret, is +popularly supposed to be dedicated to “Margaret that was so +meek and mild;” probably from its blossoming about her day, the +22nd of February: in reality, however, the flower derived its +name from St. Margaret of Cortona. <i>Barbarea vulgaris</i>, growing in +the winter, is St. Barbara’s Cress, her day being the fourth of +December, old style; and <i>Centaurea solstitialis</i> derives its Latin +specific, and its popular name, St. Barnaby’s Thistle, from its +flourishing on the longest day, the 11th of June, old style, which +is now the 22nd. <i>Nigella damascena</i>, whose persistent styles spread +out like the spokes of a wheel, is named Katharine’s flower, after +St. Katharine, who suffered martyrdom on a wheel. The Cranesbill +is called Herb Robert, in honour of St. Robert, Abbot of Molesme +and founder of the Cistercian Order. The Speedwell is St. Paul’s +Betony. Archangel is a name given to one umbelliferous and +three labiate plants. An angel is said to have revealed the virtues +of the plants in a dream. The umbelliferous plant, it has been +supposed, has been named <i>Angelica Archangelica</i>, from its being +in blossom on the 8th of May, old style, the Archangel St. Michael’s +Day. Flowering on the <i>fête</i> day of such a powerful angel, the plant +was supposed to be particularly useful as a preservative of men +and women from evil spirits and witches, and of cattle from +elfshot.</p> + +<p>Roses are the special flowers of martyrs, and, according +to a tradition, they sprang from the ashes of a saintly maiden of +Bethlehem who perished at the stake. Avens (<i>Geum urbanum</i>) the +<i>Herba benedicta</i>, or Blessed Herb, is a plant so blessed that no +venomous beast will approach within scent of it; and, according +to the author of the <i>Ortus sanitatis</i>, “where the root is in a house, +the devil can do nothing, and flies from it, wherefore it is blessed +above all other herbs.” The common Snowdrops are called Fair +Maids of February. This name also, like the Saints’ names, arises +from an ecclesiastical coincidence: their white flowers blossom +about the second of February, when maidens, dressed in white, +walked in procession at the Feast of the Purification.</p> + +<p>The name of Canterbury Bells was given to the <i>Campanula</i>, in +honour of St. Thomas of England, and in allusion probably to the +horse-bells of the pilgrims to his shrine. <i>Saxifraga umbrosa</i> is both +St. Patrick’s cabbage and St. Anne’s needlework; <i>Polygonum +<a id="page-55" href="#page-55" class="pagenum" title="55"></a> +Persicaria</i> is the Virgin’s Pinch; <i>Polytrichum commune</i>, St. Winifred’s +Hair; <i>Myrrhis odorata</i>, Sweet Cicely; <i>Origanum vulgare</i>, Sweet +Margery; <i>Oscinium Basilicum</i>, Sweet Basil. <i>Angelica sylvestris</i>, the +Root of the Holy Ghost; Hedge Hyssop, Cranesbill, and St. +John’s Wort are all surnamed Grace of God; the Pansy, having +three colours on one flower, is called Herb Trinity; the four-leaved +Clover is an emblem of the Cross, and all cruciform flowers +are deemed of good omen, having been marked with the sign of +the Cross. The Hemp Agrimony is the Holy Rope, after the rope +with which Christ was bound; and the Hollyhock is the Holy +Hock (an old word for Mallow).</p> + +<p>The feeling which inspired this identification of flowers and +herbs with holy personages and festivals is gracefully expressed by +a Franciscan in the following passage:—“Mindful of the Festivals +which our Church prescribes, I have sought to make these objects +of floral nature the timepieces of my religious calendar, and the +mementos of the hastening period of my mortality. Thus I +can light the taper to our Virgin Mother on the blowing of the +white Snowdrop, which opens its flower at the time of Candlemas; +the Lady’s Smock and the Daffodil remind me of the Annunciation; +the blue Harebell, of the Festival of St. George; the Ranunculus, +of the Invention of the Cross; the Scarlet Lychnis, of St. John the +Baptist’s day; the white Lily, of the Visitation of our Lady; and +the Virgin’s Bower, of the Assumption; and Michaelmas, Martinmas, +Holy Rood, and Christmas have all their appropriate +decorations.” In later times we find the Church’s Calendar of +English flowers embodied in the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Snowdrop, in purest white arraie,</div> + <div class="line">First rears her hedde on Candlemass daie:</div> + <div class="line">While the Crocus hastens to the shrine</div> + <div class="line">Of Primrose lone on S. Valentine.</div> + <div class="line">Then comes the Daffodil beside</div> + <div class="line">Our Ladye’s Smock at our Ladye tide,</div> + <div class="line">Aboute S. George, when blue is worn,</div> + <div class="line">The blue Harebells the fields adorn;</div> + <div class="line">Against the daie of the Holie Cross,</div> + <div class="line">The Crowfoot gilds the flowrie grasse.</div> + <div class="line">When S. Barnabie bright smiles night and daie,</div> + <div class="line">Poor Ragged Robbin blooms in the hay.</div> + <div class="line">The scarlet Lychnis, the garden’s pride,</div> + <div class="line">Flames at S. John the Baptist’s tide;</div> + <div class="line">From Visitation to S. Swithen’s showers,</div> + <div class="line">The Lillie white reigns queen of the floures</div> + <div class="line">And Poppies a sanguine mantle spread,</div> + <div class="line">For the blood of the dragon S. Margaret shed,</div> + <div class="line">Then under the wanton Rose agen,</div> + <div class="line">That blushes for penitent Magdalen,</div> + <div class="line">Till Lammas Daie, called August’s Wheel,</div> + <div class="line">When the long Corn smells of Cammomile.</div> + <div class="line">When Marie left us here belowe,</div> + <div class="line">The Virgin’s Bower is full in blowe;</div> + <div class="line">And yet anon the full Sunflower blew,</div> + <div class="line">And became a starre for S. Bartholomew.</div> +<a id="page-56" href="#page-56" class="pagenum" title="56"></a> + <div class="line">The Passion-flower long has blowed,</div> + <div class="line">To betoken us signs of the holie rood:</div> + <div class="line">The Michaelmass Dasie among dede weeds,</div> + <div class="line">Blooms for S. Michael’s valorous deeds,</div> + <div class="line">And seems the last of the floures that stood,</div> + <div class="line">Till the feste of S. Simon and S. Jude;</div> + <div class="line">Save Mushrooms and the Fungus race,</div> + <div class="line">That grow till All Hallowtide takes place.</div> + <div class="line">Soon the evergreen Laurel alone is green,</div> + <div class="line">When Catherine crownes all learned menne;</div> + <div class="line">Then Ivy and Holly berries are seen,</div> + <div class="line">And Yule clog and wassail come round agen.”</div> + <div class="attribution"><i>Anthol. Bor. et Aus.</i></div> +</div> +</div> + +<p>The Roman Catholics have compiled a complete list of +flowers, one for every day in the year, in which each flower has +been dedicated to a particular saint, usually for no better +reason than because it bloomed about the date of the saint’s +feast day. This Saints’ Floral Directory is to be found <i>in +extenso</i> in Hone’s ‘Every-day Book.’ In the Anglican church +the principal Festivals or Red Letter Days have each their +appropriate flowers assigned them, as will be seen from the +following table:—</p> + +<table id="saints" summary=""> + <tr> + <th>DATE.</th> + <th>SAINT.</th> + <th>APPROPRIATE FLOWER.</th> + </tr> + <tr> + <td class="date">Nov. 30.</td> + <td>S. Andrew.</td> + <td>S. Andrew’s Cross—<i>Ascyrum Crux Andreæ</i>.</td> + </tr> + <tr> + <td class="date">Dec. 21.</td> + <td>S. Thomas.</td> + <td>Sparrow Wort—<i>Erica passerina</i>.</td> + </tr> + <tr> + <td class="date">Dec. 25.</td> + <td>Christmas.</td> + <td>Holly—<i>Ilex bacciflora</i>.</td> + </tr> + <tr> + <td class="date">Dec. 26.</td> + <td>S. Stephen.</td> + <td>Purple Heath—<i>Erica purpurea</i>.</td> + </tr> + <tr> + <td class="date">Dec. 27.</td> + <td>S. John Evan.</td> + <td>Flame Heath—<i>Erica flammea</i>.</td> + </tr> + <tr> + <td class="date">Dec. 28.</td> + <td>Innocents.</td> + <td>Bloody Heath—<i>Erica cruenta</i>.</td> + </tr> + <tr> + <td class="date">Jan. 1.</td> + <td>Circumcision.</td> + <td>Laurustine—<i>Viburnum tinus</i>.</td> + </tr> + <tr> + <td class="date">Jan. 6.</td> + <td>Epiphany.</td> + <td>Screw Moss—<i>Tortula rigida</i>.</td> + </tr> + <tr> + <td class="date">Jan. 25.</td> + <td>Conversion of S. Paul.</td> + <td>Winter Hellebore—<i>Helleborus hyemalis</i>.</td> + </tr> + <tr> + <td class="date">Feb. 2.</td> + <td>Purification of B. V. M.</td> + <td>Snowdrop—<i>Galanthus nivalis</i>.</td> + </tr> + <tr> + <td class="date">Feb. 24.</td> + <td>S. Matthias.</td> + <td>Great Fern—<i>Osmunda regalis</i>.</td> + </tr> + <tr> + <td class="date">Mar. 25.</td> + <td>Annunciation of B. V. M.</td> + <td>Marigold—<i>Calendula officinalis</i>.</td> + </tr> + <tr> + <td class="date">Apr. 25.</td> + <td>S. Mark.</td> + <td>Clarimond Tulip—<i>Tulipa præcox</i>.</td> + </tr> + <tr> + <td class="date">May 1.</td> + <td>S. Philip and S. James.</td> + <td>Tulip—<i>Tulipa Gesneri</i>, dedicated to S. Philip.<br /> + Red Campion—<i>Lychnis dioica rubra</i>.<br /> + Red Bachelor’s Buttons—<i>Lychnis dioica plena</i>, dedicated to S. James. + </td> + </tr> + <tr> + <td class="date">June 11.</td> + <td>S. Barnabas.</td> + <td>Midsummer Daisy—<i>Chrysanthemum leucanthemum</i>.</td> + </tr> + <tr> + <td class="date">June 24.</td> + <td>S. John Baptist.<!--TN: added period--></td> + <td>S. John’s Wort—<i>Hypericum pulchrum</i>.</td> + </tr> + <tr> + <td class="date">June 29.</td> + <td>S. Peter</td> + <td>Yellow Rattle—<i>Rhinanthus Galli</i>.</td> + </tr> + <tr> + <td class="date">July 25.</td> + <td>S. James</td> + <td>Herb Christopher—<i>Actæa spicata</i>.</td> + </tr> + <tr> + <td class="date">Aug. 24.</td> + <td>S. Bartholomew</td> + <td>Sunflower—<i>Helianthus annuus</i>.</td> + </tr> + <tr> + <td class="date">Sept. 21.</td> + <td>S. Matthew</td> + <td>Ciliated Passion-flower.—<i>Passiflora ciliata</i>.</td> + </tr> + <tr> + <td class="date">Sept. 29.</td> + <td>S. Michael.</td> + <td>Michaelmas Daisy—<i>Aster Tradescanti</i>.</td> + </tr> + <tr> + <td class="date">Oct. 18.</td> + <td>S. Luke.</td> + <td>Floccose Agaric—<i>Agaricus floccosus</i>.</td> + </tr> + <tr> + <td class="date">Oct. 28.</td> + <td>S. Simon and S. Jude</td> + <td>Late Chrysanthemum—<i>Chrysanthemum serotinum</i>.<br /> + Scattered Starwort—<i>Aster passiflorus</i>, dedicated to S. Jude. + </td> + </tr> + <tr> + <td class="date">Nov. 1.</td> + <td>All Saints.</td> + <td>Amaranth.</td> + </tr> +</table> + +<p><a id="page-57" href="#page-57" class="pagenum" title="57"></a> +In old church calendars Christmas Eve is marked “<i>Templa</i> +<i>exornantur</i>”—Churches are decked.</p> + +<p>Herrick, in the time of Charles I., thus combines a number +of these old customs connected with the decoration of churches—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line i6">“Down with Rosemary and Bays,</div> + <div class="line i8">Down with the Mistletoe,</div> + <div class="line i6">Instead of Holly now upraise</div> + <div class="line i8">The greener Box for show.</div> + </div> + <div class="stanza"> + <div class="line i6">The Holly hitherto did sway;</div> + <div class="line i8">Let Box now domineer,</div> + <div class="line i6">Until the dancing Easter Day</div> + <div class="line i8">Or Easter’s Eve appear.</div> + </div> + <div class="stanza"> + <div class="line i6">Then youthful Box, which now hath grace</div> + <div class="line i8">Your houses to renew,</div> + <div class="line i6">Grown old, surrender must his place</div> + <div class="line i8">Unto the crisped Yew.</div> + </div> + <div class="stanza"> + <div class="line i6">When Yew is out, then Birch comes in,</div> + <div class="line i8">And many flowers beside,</div> + <div class="line i6">Both of a fresh and fragrant kin,</div> + <div class="line i8">To honour Whitsuntide.</div> + </div> + <div class="stanza"> + <div class="line i6">Green Rushes then, and sweetest Bents,</div> + <div class="line i8">With cooler Oaken boughs,</div> + <div class="line i6">Come in for comely ornaments</div> + <div class="line i8">To re-adorn the house.</div> + </div> + <div class="stanza"> + <div class="line">Thus times do shift; each thing his turn does hold,</div> + <div class="line">New things succeed as former things grow old.”</div> + </div> +</div> +</div> + +<h4>Flowers of the Church’s Festivals.</h4> + +<p>In the services of the Church every season has its appropriate +floral symbol. In olden times on Feast days places of worship +were significantly strewed with bitter herbs. On the Feast of +Dedication (the first Sunday in October) the Church was decked +with boughs and strewn with sweet Rushes; for this purpose <i>Juncus +aromaticus</i> (now known as <i>Acorus Calamus</i>) was used.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Dedication of the Church is yerely had in minde,</div> + <div class="line">With worship passing Catholicke, and in a wondrous kinde.</div> + <div class="line">From out the steeple hie is hanged a crosse and banner fayre,</div> + <div class="line">The pavement of the temple strowde with hearbes of pleasant ayre;</div> + <div class="line">The pulpets and the aulters all that in the Church are seene,</div> + <div class="line">And every pewe and pillar great are deckt with boughs of greene.”</div> + <div class="attribution"><i>T. Naogeorgus, trans. by Barnabe Googe</i>, 1570.</div> +</div> +</div> + +<p>It was customary to strew Rushes on the Church floor on all +high days. Newton, in his ‘Herbal to the Bible’ (1587), speaks +of “Sedge and Rushes, with which many in the country do use in +Summer time to strewe their parlors and Churches, as well for +coolness and for pleasant smell.” Cardinal Wolsey in the pride of +his pomp had the strewings of his great hall at Hampton Court +renewed every day. Till lately the floor of Norwich Cathedral was +strewn with <i>Acorus Calamus</i> on festal days, and when the <i>Acorus</i> was +<a id="page-58" href="#page-58" class="pagenum" title="58"></a> +scarce, the leaves of the yellow Iris were used. At the church of +St. Mary Redcliffe, Bristol, Rushes are strewn every Whitsuntide. +The parish of Middleton-Cheney, Northamptonshire, has a benefaction +to provide hay for strewing the Church in summer, the +rector providing straw in the winter. In Prussia <i>Holcus odoratus</i> is +considered Holy Grass, and is used for strewing purposes. The +Rush-bearings which are still held in Westmoreland, and were until +quite recently general in Cheshire, would appear to be a relic of the +custom of the Dedication Feast. At these Rush-bearings young men +and women carry garlands in procession through the village to the +Church, which they enter and decorate with their floral tributes. +Besides giving the Church a fresh strewing every feast day, it was +in olden times customary to deck it with boughs and flowers; and +as the flowers used at festivals were originally selected because they +happened to be in bloom then, so in time they came to be associated +therewith.</p> + +<p>On <span class="smcap">Palm Sunday</span>, it was customary for the congregation to +carry Palm branches in procession, and deposit them on the altar +of the Church to be blessed, after which they were again distributed +to the people. Various substitutes for the Eastern Palm were used +in England, but the most popular was the Sallow, because its lithe +green wands, full of sap, and covered with golden catkins, were at +that season of the year the things most full of life and blossom. +Yew branches were also employed for Palm, and some Churches +were decked with boughs of Box.</p> + +<p>White Broom and white flowers of all descriptions are +applicable to the great festival of <span class="smcap">Easter</span>, as well as purple Pasque +flowers and golden Daffodils. The peasants of Bavaria weave +garlands of the fragrant Coltsfoot (<i>Nardosmia fragrans</i>) on Easter +Day, and cast them into the fire. In <span class="smcap">Rogation Week</span> processions +perambulated the parishes with the Holy Cross and Litanies, to +mark the boundaries and to invoke the blessing of God on the +crops: on this occasion maidens made themselves garlands and +nosegays of the Rogation-flower, <i>Polygala vulgaris</i>, called also the +Cross-, Gang-, and Procession-flower.</p> + +<p>On <span class="smcap">Ascension Day</span> it is customary in Switzerland to suspend +wreaths of Edelweiss over porches and windows,—this flower +of the Alps being, like the Amaranth, considered an emblem of +immortality, and peculiarly appropriate to the festival.</p> + +<p><span class="smcap">May Day</span>, in olden times, was the anniversary of all others +which was associated with floral ceremonies. In the early morn +all ranks of people went out a-Maying, returning laden with Hawthorn +blossoms and May flowers, to decorate churches and houses. +Shakspeare notices how, in his day, every one was astir betimes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i18">“’Tis as much improbable,</div> + <div class="line">Unless we swept them from the door with cannons,</div> + <div class="line">To scatter ’em, as ’tis to make ’em sleep</div> + <div class="line">On May-day morning.”</div> +</div> +</div> + +<p class="continued"><a id="page-59" href="#page-59" class="pagenum" title="59"></a> +It being also the festival of <span class="smcap">SS. Philip and James</span>, the feast partook +somewhat of a religious character. The people not only turned +the streets into leafy avenues, and their door-ways into green +arbours, and set up a May-pole decked with ribands and garlands, +and an arbour besides for Maid Marian to sit in, to witness the +sports, but the floral decorations extended likewise into the Church. +We learn from Aubrey that the young maids of every parish +carried about garlands of flowers, which they afterwards hung up +in their Churches; and Spenser sings how, at sunrise—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Youth’s folke now flocken in everywhere</div> + <div class="line">To gather May-buskets and smelling Brere;</div> + <div class="line">And home they hasten the postes to dight</div> + <div class="line">And all the Kirke pillours ere day light</div> + <div class="line">With Hawthorn buds and sweete Eglantine,</div> + <div class="line">And girlonds of Roses, and Soppes-in-wine.”</div> +</div> +</div> + +<p class="continued">The beautiful milk-white Hawthorn blossom is essentially the +flower of the season, but in some parts of England the Lily of the +Valley is considered as “The Lily of the May.” In Cornwall +and Devon Lilac is esteemed the May-flower, and special virtues +are attached to sprays of Ivy plucked at day-break with the dew +on them. In Germany the Kingcup, Lily of the Valley, and +Hepatica are severally called <i>Mai-blume</i>.</p> + +<p><span class="smcap">Whitsuntide</span> flowers in England are Lilies of the Valley and +Guelder Roses, but according to Chaucer (‘Romaunt of the Rose’) +Love bids his pupil—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Have hatte of floures fresh as May,</div> + <div class="line">Chapelett of Roses of Whit-Sunday,</div> + <div class="line">For sich array ne costeth but lite.”</div> +</div> +</div> + +<p class="continued">The Germans call Broom Pentecost-bloom, and the Peony the +Pentecost Rose. The Italians call Whitsunday <i>Pasqua Rosata</i>, +Roses being then in flower.</p> + +<p>To <span class="smcap">Trinity Sunday</span> belong the Herb-Trinity or Pansy and +the Trefoil. On <span class="smcap">St. Barnabas Day</span>, as on <span class="smcap">St. Paul’s Day</span>, the +churches were decked with Box, Woodruff, Lavender, and Roses, +and the officiating Priests wore garlands of Roses on their heads.</p> + +<p>On <span class="smcap">Royal Oak Day</span> (May 29th), in celebration of the restoration +of King Charles II., and to commemorate his concealment in an +aged Oak at Boscobel, gilded Oak-leaves and Apples are worn, and +Oak-branches are hung over doorways and windows. From this +incident in the life of Charles II., the Oak derives its title of Royal.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Blest Charles then to an Oak his safety owes;</div> + <div class="line i2">The Royal Oak, which now in song shall live,</div> + <div class="line">Until it reach to Heaven with its boughs;</div> + <div class="line i2">Boughs that for loyalty shall garlands give.”</div> +</div> +</div> + +<p>On <span class="smcap">Corpus Christi Day</span> it was formerly the custom in +unreformed England to strew the streets through which the procession +passed with flowers, and to decorate the church with Rose +and other garlands. In North Wales a relic of these ceremonies +<a id="page-60" href="#page-60" class="pagenum" title="60"></a> +lingered till lately in the practice of strewing herbs and flowers at +the doors of houses on the Corpus Christi Eve. In Roman Catholic +countries flowers are strewed along the streets in this festival, and +the route of the procession at Rome is covered with Bay and other +fragrant leaves.</p> + +<p>On the Vigil of <span class="smcap">St. John the Baptist</span>, Stowe tells us that in +his time every man’s door was shadowed with green Birch, long +Fennel, St. John’s Wort, Orpine, white Lilies, and such like, +garnished upon with garlands of beautiful flowers, and also lamps +of glass, with oil burning in them all night. Birch is the special +tree, as the yellow St. John’s Wort (<i>Hypericum</i>) is the special +flower, of St. John. In the life of Bishop Horne we read that in +the Court of Magdalen, Oxford, a sermon used to be preached on +this day from the stone pulpit in the corner, and “the quadrangle +was furnished round with a large fence of green boughs, that the +meeting might more nearly resemble that of John Baptist in the +wilderness.”</p> + +<p>On <span class="smcap">All Saints’</span> or <span class="smcap">All Hallows’ Day</span>, Roman Catholics are +wont to visit the graves of departed relatives or friends, and place +on them wreaths of Ivy, Moss, and red Berries. On the Eve of this +day, Hallowe’en (October 31st), many superstitious customs are +still practised. In the North young people dive for Apples, and for +divining purposes fling Nuts into the fire; hence the vulgar name of +Nut-crack Night. In Scotland young women determine the figure +and size of their future husbands by paying a visit to the Kail or +Cabbage garden, and “pu’ing the Kailstock” blindfold. They +also on this night throw Hazel Nuts in the fire, named for two lovers, +judging according as they burn quickly together, or start apart, the +course of their love.</p> + +<p>At <span class="smcap">Christmas</span> tide Holly (the “holy tree”), Rosemary, Laurel, +Bay, Arbor Vitæ, and Ivy are hung up in churches, and are suitable +also for the decoration of houses, with the important addition of +Mistletoe (which, on account of its Druidic connection, is interdicted +in places of worship). Ivy should only be placed in outer passages or +doorways. At Christmas, which St. Gregory termed the “festival +of all festivals,” the evergreens with which the churches are +ornamented are a fitting emblem of that time when, as God says +by the prophet Isaiah, “I will plant in the wilderness the Cedar, +the Shittah tree and the Myrtle, and the Oil tree; I will set in the +desert the Fir tree and the Pine, and the Box tree together (xli., 19). +The glory of Lebanon shall come unto thee, the Fir tree, the +Pine tree, and the Box together, to beautify the place of my +sanctuary; and I will make the place of my feet glorious” (lx., 13).</p> + +<h4>Gospel Oaks and Memorial Trees.</h4> + +<p>There exist in different parts of England several ancient trees, +notably Oaks, which are traditionally said to have been called +<a id="page-61" href="#page-61" class="pagenum" title="61"></a> +Gospel trees in consequence of its having been the practice in +times long past to read under a tree which grew upon a boundary-line +a portion of the Gospel on the annual perambulation of the +bounds of the parish on Ascension Day. In Herrick’s poem of +the ‘Hesperides’ occur these lines in allusion to this practice:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i12">“Dearest, bury me</div> + <div class="line">Under that holy Oak or Gospel tree,</div> + <div class="line">Where, though thou see’st not, thou mayest think upon</div> + <div class="line">Me when thou yearly go’st in procession.”</div> +</div> +</div> + +<p class="continued">Many of these old trees were doubtless Druidical, and under their +“leafy tabernacles” the pioneers of Christianity had probably +preached and expounded the Scriptures to a pagan race. The +heathen practice of worshipping the gods in woods and trees +continued for many centuries, till the introduction of Christianity; +and the first missionaries sought to adopt every means to elevate +the Christian worship to higher authority than that of paganism +by acting on the senses of the heathen. St. Augustine, Evelyn +tells us, held a kind of council under an Oak in the West of +England, concerning the right celebration of Easter and the state +of the Anglican church; “where also it is reported he did a great +miracle.” On Lord Bolton’s estate in the New Forest stands a +noble group of twelve Oaks known as the Twelve Apostles: there +is another group of Oaks extant known as the Four Evangelists. +Beneath the venerable Yews at Fountain Abbey, Yorkshire, the +founders of the Abbey held their council in 1132.</p> + +<p>“Cross Oaks” were so called from their having been planted +at the junction of cross roads, and these trees were formerly +resorted to by aguish patients, for the purpose of transferring to +them their malady.</p> + +<p>Venerable and noble trees have in all ages and in all countries +been ever regarded with special reverence. From the very earliest +times such trees have been consecrated to holy uses. Thus, +the Gomerites, or descendants of Noah, were, if tradition be true, +accustomed to offer prayers and oblations beneath trees; and, +following the example of his ancestors, the Patriarch Abraham +pitched his tents beneath the Terebinth Oaks of Mamre, erected an +altar to the Lord, and performed there sacred and priestly rites. +Beneath an Oak, too, the Patriarch entertained the Deity Himself. +This tree of Abraham remained till the reign of Constantine the +Great, who founded a venerable chapel under it, and there +Christians, Jews, and Arabs held solemn anniversary meetings, +believing that from the days of Noah the spot shaded by the tree +had been a consecrated place.</p> + +<p>Dean Stanley tells us that “on the heights of Ephraim, on the +central thoroughfare of Palestine, near the Sanctuary of Bethel, +stood two famous trees, both in after times called by the same +name. One was the Oak-tree or Terebinth of Deborah, under +which was buried, with many tears, the nurse of Jacob +<a id="page-62" href="#page-62" class="pagenum" title="62"></a> +(Gen. xxxv. 8). The other was a solitary Palm, known in after +times as the Palm-tree of Deborah. Under this Palm, as Saul +afterwards under the Pomegranate-tree of Migron, as St. Louis +under the Oak-tree of Vincennes, dwelt that mother in Israel, +Deborah, the wife of Lapidoth, to whom the sons of Israel came to +receive her wise answers.”</p> + +<p>Since the time when Solomon cut the Cedars of Lebanon for +the purpose of employing them in the erection of the Temple of the +Lord, this renowned forest has been greatly shorn of its glories; +but a grove of nearly four hundred trees still exists. Twelve of +the most valuable of these trees bear the titles of “The Friends +of Solomon,” or “The Twelve Apostles.” Every year the +Maronites, Greeks, and Armenians go up to the Cedars, at the +Feast of the Transfiguration, and celebrate mass on a homely stone +altar erected at their feet.</p> + +<p>In Evelyn’s time there existed, near the tomb of Cyrus, an +extraordinary Cypress, which was said to exude drops of blood +every Friday. This tree, according to Pietro della Valla, was +adorned with many lamps, and fitted for an oratory, and was for +ages resorted to by pious pilgrims.</p> + +<p>Thevenot and other Eastern travellers mention a tree which +for centuries had been regarded with peculiar reverence. “At +Matharee,” says Thevenot, “is a large garden surrounded by +walls, in which are various trees, and among others, a large +Sycamore, or Pharaoh’s Fig, very old, which bears fruit every +year. They say that the Virgin passing that way with her son Jesus, +and being pursued by a number of people, the Fig-tree opened to +receive her; she entered, and it closed her in, until the people had +passed by, when it re-opened, and that it remained open ever +after to the year 1656, when the part of the trunk that had separated +itself was broken away.”</p> + +<p>Near Kennety Church, in the King’s County, Ireland, is an +Ash, the trunk of which is nearly 22 feet round, and 17 feet high, +before the branches break out, which are of enormous bulk. When +a funeral of the lower class passes by, they lay the body down a +few minutes, say a prayer, and then throw a stone to increase +the heap which has been accumulating round the roots.</p> + +<p>The Breton nobles were long accustomed to offer up a prayer +beneath the branches of a venerable Yew which grew in the +cloister of Vreton, in Brittany. The tree was regarded with much +veneration, as it was said to have originally sprung from the staff +of St. Martin.</p> + +<p>In England, the Glastonbury Thorn was long the object of +pious reverence. This tree was supposed to have sprung from the +staff of Joseph of Arimathea, to whom the original conversion +of this country is attributed in monkish legends. The story runs +that when Joseph of Arimathea came to convert the heathen +nations he selected Glastonbury as the site for the first Christian +<a id="page-63" href="#page-63" class="pagenum" title="63"></a> +Church, and whilst preaching there on Christmas-day, he struck +his staff into the ground, which immediately burst into bud and +bloom; eventually it grew into a Thorn-bush, which regularly +blossomed every Christmas-day, and became known throughout +Christendom as the Glastonbury Thorn.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i14">“The winter Thorn, which</div> + <div class="line">Blossoms at Christmas, mindful of our Lord.”</div> +</div> +</div> + +<p class="continued">Like the Thorn of Glastonbury, an Oak, in the New Forest, called +the Cadenham Oak, produced its buds always on Christmas Day; +and was, consequently, regarded by the country people as a tree +of peculiar sanctity. Another miraculous tree is referred to in +Collinson’s ‘History of Somerset.’ The author, speaking of the +Glastonbury Thorn, says that there grew also in the Abbey +churchyard, on the north side of St. Joseph’s Chapel, a miraculous +Walnut-tree, which never budded forth before the Feast of +St. Barnabas (that is, the 11th of June), and on that very day +shot forth leaves, and flourished like its usual species. It is +strange to say how much this tree was sought after by the credulous; +and though not an uncommon Walnut, Queen Anne, +King James, and many of the nobility of the realm, even when the +times of monkish superstition had ceased, gave large sums of +money for small cuttings from the original.</p> + +<div class="tailpiece" id="pg-063-tail"> + <img src="images/pg-063-tail.jpg" width="205" height="200" alt="" /> +</div> +</div><!--/chapter--> + +<div class="chapter" id="chapter-6"> +<a id="page-64"></a> + +<div class="headpiece" id="pg-064-head"> + <img src="images/pg-064-head.jpg" width="550" height="161" alt="" /> +</div> + +<h3>CHAPTER VI.<br /> + +<span class="chapter-title">Plants of the Fairies and Naiades.</span></h3> + +<div class="dropcap pg-064-dropcap"></div> +<p class="decorated a"><span class="upper">Centuries</span> before Milton wrote that “Millions of +spiritual creatures walk the earth unseen, both +when we wake, and when we sleep,” our Saxon +ancestors, whilst yet they inhabited the forests +of Germany, believed in the existence of a +diminutive race of beings—the “missing link” +between men and spirits—to whom they attributed +extraordinary actions, far exceeding the +capabilities of human art. Moreover, we have it on the authority +of the father of English poetry that long, long ago, in those +wondrous times when giants and dwarfs still deigned to live in the +same countries as ordinary human beings,</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“In the olde dayes of King Artour,</div> + <div class="line">Of which the Bretons speken gret honour,</div> + <div class="line">All was this land fulfilled of faerie;</div> + <div class="line">The Elf-quene and hire joly compaynie</div> + <div class="line">Danced full oft in many a grene mede.</div> + <div class="line">This was the old opinion as I rede.”</div> +</div> +</div> + +<p>The old Welsh bards were accustomed to sing their belief that +King Arthur was not dead, but conveyed away by the fairies into +some charmed spot where he should remain awhile, and then +return again to reign with undiminished power. These wondrous +inhabitants of Elf-land—these Fays, Fairies, Elves, Little Folk, +Pixies, Hobgoblins, Kobolds, Dwarfs, Pigmies, Gnomes, and Trolls +are all more or less associated with the plant kingdom. They +make their habitations in the leafy branches of trees, or dwell in +the greater seclusion of their hollow trunks; they dally and gambol +among opening buds and nodding blossoms; they hide among +blushing Roses and fragrant shrubs; they dance amid the Buttercups, +Daisies, and Meadow-Sweet of the grassy meads; and, as +Shakspeare says, they “use flowers for their charactery.”</p> + +<p>Grimm tells us that in Germany the Elves are fond of +inhabiting Oak trees, the holes in the trunks of which are deemed +by the people to be utilised by the Fairies as means of entry and +<a id="page-65" href="#page-65" class="pagenum" title="65"></a> +exit. A similar belief is entertained by the Hindus, who consider +holes in trees as doors by which the inhabiting spirit passes in +and out. German elves are also fond of frequenting Elder-trees.</p> + +<p>The Esthonians believe that during a thunder-storm, and in +order to escape from the lightning, the timorous Elves burrow +several feet beneath the roots of the trees they inhabit. As a rule +these forest Elves are good-natured: if they are not offended, not +only will they abstain from harming men, but they will even do +them a good turn, and teach them some of the mysteries of nature, +of which they possess the secret.</p> + +<p>The Elves were in former days thought to practise works of +mercy in the woods, and a certain sympathetic affinity with trees +became thus propagated in the popular faith. The country-folk +were careful not to offend the trees that were inhabited by Fairies, +and they never sought to surprise the Elfin people in their mysterious +retreats, for they dreaded the power of these invisible +creatures to cause ill-luck or some unfortunate malady to fall on +those against whom they had a spite. Even deaths were sometimes +laid at their door.</p> + +<p>A German legend relates that as a peasant woman one day +tried to uproot the stump of an old tree in a Fir forest, she became +so feeble that at last she could scarcely manage to walk. Suddenly, +while endeavouring to crawl to her home, a mysterious-looking +man appeared in the path before the poor woman, and upon +hearing what was the matter with her, he at once remarked that +she had wounded an Elf. If the Elf got well, so would she; but +if the Elf should unfortunately perish, she would also assuredly die. +The stump of the old Fir-tree was the abode of an Elf, and in +endeavouring to uproot it, the woman had unintentionally injured +the little creature. The words of the mysterious personage proved +too true. The peasant languished for some time, but drooped and +died on the same day as the wounded Elf. To this day, in the vast +forests of Germany and Russia, instead of uprooting old Firs, the +foresters, remembering the Elfish superstition, always chop them +down above the roots.</p> + +<p>In the Indian legend of Sâvitri, the youthful Satyavant, while +felling a tree, perspires inordinately, is overcome with weakness, +sinks exhausted, and dies. He had mortally wounded the Elf of +the tree. Since the days of Æsop it has become a saying that +Death has a weakness for woodmen.</p> + +<p>In our own land, Oaks have always been deemed the favourite +abodes of Elves, and wayfarers, upon approaching groves reputed +to be haunted by them, used to think it judicious to turn their coats +for good luck. Thus Bishop Corbet, in his <i>Iter Boreale</i>, writes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i28">“William found</div> + <div class="line">A means for our deliverance: ‘Turn your cloakes,’</div> + <div class="line">Quoth he, ‘for Pucke is busy in these Oakes;</div> + <div class="line">If ever we at Bosworth will be found,</div> + <div class="line">Then turn your cloakes, for this is Fairy ground.’”</div> +</div> +</div> + +<p><a id="page-66" href="#page-66" class="pagenum" title="66"></a> +It was believed that the Fairy folk made their homes in the +recesses of forests or secluded groves, whence they issued after +sunset to gambol in the fields; often startling with their sudden +appearance the tired herdsman trudging homeward to his cot, or +the goodwife returning from her expedition to market. Thus we +read of “Fairy Elves whose midnight revels by a forest side or +fountain some belated peasant sees.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Would you the Fairy regions see,</div> + <div class="line">Hence to the greenwoods run with me;</div> + <div class="line">From mortals safe the livelong night,</div> + <div class="line">There countless feats the Fays delight.”—<i>Leftly.</i></div> +</div> +</div> + +<p>In the Isle of Man the Fairies or Elves used to be seen +hopping from trees and skipping from bough to bough, whilst +wending their way to the Fairy midnight haunts.</p> + +<p>In such esteem were they held by the country folk of Devon +and Cornwall, that to ensure their friendship and good offices, the +Fairies, or Pixies, used formerly to have a certain share of the +fruit crop set apart for their special consumption.</p> + +<p>Hans Christian Andersen tells of a certain Rose Elf who +was instrumental in punishing the murderer of a beautiful young +maiden to whom he was attached. The Rose, in olden times, was +reputed to be under the especial protection of Elves, Fairies, and +Dwarfs, whose sovereign, Laurin, carefully guarded the Rose-garden.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Four portals to the garden lead, and when the gates are closed,</div> + <div class="line">No living wight dare touch a Rose, ’gainst his strict command opposed.</div> + <div class="line">Whoe’er would break the golden gates, or cut the silken thread,</div> + <div class="line">Or who would dare to waste the flowers down beneath his tread,</div> + <div class="line">Soon for his pride would leave to pledge a foot and hand;</div> + <div class="line">Thus Laurin, King of Dwarfs, rules within his land.”</div> +</div> +</div> + +<p>A curious family of the Elfin tribe were the Moss- or Wood-Folk, +who dwelt in the forests of Southern Germany. Their stature +was small, and their form weird and uncouth, bearing a strange +resemblance to certain trees, with which they flourished and +decayed. Describing a Moss-woman, the author of ‘The Fairy +Family’ says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“‘A Moss-woman!’ the hay-makers cry,</div> + <div class="line">And over the fields in terror they fly.</div> + <div class="line">She is loosely clad from neck to foot</div> + <div class="line">In a mantle of Moss from the Maple’s root,</div> + <div class="line">And like Lichen grey on its stem that grows</div> + <div class="line">Is the hair that over her mantle flows.</div> + <div class="line">Her skin, like the Maple-rind, is hard,</div> + <div class="line">Brown and ridgy, and furrowed and scarred;</div> + <div class="line">And each feature flat, like the bark we see,</div> + <div class="line">Where a bough has been lopped from the bole of a tree,</div> + <div class="line">When the newer bark has crept healingly round,</div> + <div class="line">And laps o’er the edge of the open wound;</div> + <div class="line">Her knotty, root-like feet are bare,</div> + <div class="line">And her height is an ell from heel to hair.”</div> +</div> +</div> + +<p><a id="page-67" href="#page-67" class="pagenum" title="67"></a> +The Moss- or Wood-Folk also lived in some parts of Scandinavia. +Thus, we are told that, in the churchyard of Store +Hedding, in Zealand, there are the remains of an Oak wood which +were trees by day and warriors by night.</p> + +<p>The Black Dwarfs were a race of Scandinavian Elves, +inhabiting coast-hills and caves; the favourite place of their feasts +and carousings, however, was under the spreading branches of the +Elder-tree, the strong perfume of its large moon-like clusters of +flowers being very grateful to them. As has been before pointed +out, an unexplained connection of a mysterious character has +always existed between this tree and the denizens of Fairy-land.</p> + +<p>The Still-Folk of Central Germany were another tribe of the +Fairy Kingdom: they inhabited the interior of hills, in which they +had their spacious halls and strong rooms filled with gold, silver, +and precious stones—the entrance to which was only obtained by +mortals by means of the Luck-flower, or the Key-flower (<i>Schlüsselblume</i>). +They held communication with the outer world, like the +Trolls of Scandinavia, through certain springs or wells, which +possessed great virtues: not only did they give extraordinary +growth and fruitfulness to all trees and shrubs that grew near +them, whose roots could drink of their waters, or whose leaves be +sprinkled with the dews condensed from their vapours, but for +certain human diseases they formed a sovereign remedy.</p> + +<p>In Monmouthshire, in years gone by, there existed a good +Fairy, or Procca, who was wont to appear to Welshmen in the +guise of a handful of loose dried grass, rolling and gambolling +before the wind.</p> + +<h4>Fairy Revels.</h4> + +<p>The English Fays and Fairies, the Pixies of Devon—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i12">“Fantastic Elves, that leap</div> + <div class="line">The slender Hare-cup, climb the Cowslip bells,</div> + <div class="line">And seize the wild bee as she lies asleep,”</div> +</div> +</div> + +<p class="continued">according to the old pastoral poets, were wont to bestir themselves +soon after sunset—a time of indistinctness and gloomy +grandeur, when the moonbeams gleam fitfully through the wind-stirred +branches of their sylvan retreats, and when sighs and +murmurings are indistinctly heard around, which whisper to the +listener of unseen beings. But it is at midnight that the whole +Fairy kingdom is alive: then it is that the faint music of the +blue Harebell is heard ringing out the call to the Elfin meet:</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“’Tis the hour of Fairy ban and spell,</div> + <div class="line">The wood-tick has kept the minutes well,</div> + <div class="line">He has counted them all with click and stroke,</div> + <div class="line">Deep on the heart of the forest Oak;</div> + <div class="line">And he has awakened the sentry Elve,</div> + <div class="line i2">That sleeps with him in the haunted tree,</div> + <div class="line">To bid him ring the hour of twelve,</div> + <div class="line i2">And call the Fays to their revelry.</div> + </div> +<a id="page-68" href="#page-68" class="pagenum" title="68"></a> + <div class="stanza"> + <div class="line quote">“They come from the beds of the Lichen green,</div> + <div class="line">They creep from the Mullein’s velvet screen,</div> + <div class="line">Some on the backs of beetles fly</div> + <div class="line i2">From the silver tops of moon-touched trees,</div> + <div class="line">Where they swing in their cobweb hammocks high,</div> + <div class="line i2">And rocked about in the evening breeze;</div> + <div class="line">Some from the hum-bird’s downy nest,</div> + <div class="line i2">Had driven him out by Elfin power,</div> + <div class="line">And pillowed on plumes of his rainbow crest,</div> + <div class="line i2">Had slumbered there till the charmed hour;</div> + <div class="line">Some had lain in a scarp of the rock,</div> + <div class="line i2">By glittering ising-stars inlaid,</div> + <div class="line">And some had opened the ‘Four-o’-Clock,’</div> + <div class="line i2">And stolen within its purple shade;</div> + <div class="line">And now they throng the moonlight glade,</div> + <div class="line i2">Above, below,—on every side,</div> + <div class="line">Their little minim forms arrayed,</div> + <div class="line i2">In the tricksy pomp of Fairy pride.”—<i>Dr. Drake’s ‘Culprit Fay.’</i></div> + </div> +</div> +</div> + +<p>Like the Witches, Fairies dearly love to ride to the trysting-place +on an aerial steed. A straw, a blade of Grass, a Fern, a +Rush, or a Cabbage-stalk, alike serve the purpose of the little +people. Mounted on such simple steeds, each joyous Elf sings—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Now I go, now I fly,</div> + <div class="line">Malkin, my sweet spirit, and I.</div> + <div class="line">O what a dainty pleasure ’tis</div> + <div class="line">To ride in the air,</div> + <div class="line">When the morn shines fair,</div> + <div class="line">And sing and dance, and toy and kiss!”</div> +</div> +</div> + +<p>Arrived at the spot selected for the Fairy revels—mayhap, +“a bank whereon the wild Thyme blows, where Oxlips and the +nodding Violet grows”—the gay throng wend their way to a grassy +link or neighbouring pasture, and there the merry Elves trip and +pace the dewy green sward with their printless feet, causing those +dark green circles that are known to mortals as “Fairy Rings.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line">The Fays that haunt the moonlight dell,</div> + <div class="line">The Elves that sleep in the Cowslip’s bell,</div> + <div class="line">The tricksy Sprites that come and go,</div> + <div class="line i2">Swifter than a gleam of light;</div> + <div class="line">Where the murmuring waters flow,</div> + <div class="line i2">And the zephyrs of the night,</div> + <div class="line">Bending to the flowers that grow,</div> + <div class="line i2">Basking in the silver sheen,</div> + <div class="line">With their voices soft and low,</div> + <div class="line i2">Sing about the rings of green</div> + <div class="line">Which the Fairies’ twinkling feet,</div> + <div class="line i2">In their nightly revels, beat.</div> +</div> +</div> + +<p>Old William Browne depicts a Fairy trysting-place as being in +proximity to one of their sylvan haunts, and moreover gives us an +insight into the proceedings of the Fays and their queen at one of +their meetings. He says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Near to this wood there lay a pleasant meade</div> + <div class="line">Where Fairies often did their measures treade,</div> + <div class="line">Which in the meadows made such circles greene,</div> + <div class="line">As if with garlands it had crowned beene,</div> +<a id="page-69" href="#page-69" class="pagenum" title="69"></a> + <div class="line">Or like the circle where the signes we tracke,</div> + <div class="line">And learned shepheards call’t the zodiacke;</div> + <div class="line">Within one of these rounds was to be seene</div> + <div class="line">A hillock rise, where oft the Fairie queene</div> + <div class="line">At twilight sat, and did command her Elves</div> + <div class="line">To pinch those maids that had not swept their shelves;</div> + <div class="line">And further, if by maiden’s oversight,</div> + <div class="line">Within doors water were not brought at night,</div> + <div class="line">Or if they spread no table, set no bread,</div> + <div class="line">They should have nips from toe unto the head,</div> + <div class="line">And for the maid that had performed each thing,</div> + <div class="line">She in the water-pail bade leave a ring.”</div> +</div> +</div> + +<p>St. John’s Eve was undoubtedly chosen for important communication +between the distant Elfin groves and the settlements of +men, on account of its mildness, brightness, and unequalled beauty. +Has not Shakspeare told us, in his ‘Midsummer’s Night’s Dream,’ of +the doings, on this night, of Oberon, Ariel, Puck, Titania, and her +Fairy followers?—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i8">“The darling puppets of romance’s view;</div> + <div class="line">Fairies, and Sprites, and Goblin Elves we call them,</div> + <div class="line">Famous for patronage of lovers true;</div> + <div class="line">No harm they act, neither shall harm befall them,</div> + <div class="line">So do not thou with crabbed frowns appal them.”</div> +</div> +</div> + +<p class="continued">Yet timorous and ill-informed folk, mistrusting the kindly disposition +of Elves and Fairies, took precautions for excluding Elfin +visitors from their dwellings by hanging over their doors boughs +of St. John’s Wort, gathered at midnight on St. John’s Eve. A +more kindly feeling, however, seems to have prevailed at Christmas +time, when boughs of evergreen were everywhere hung in houses in +order that the poor frost-bitten Elves of the trees might hide themselves +therein, and thus pass the bleak winter in hospitable shelter.</p> + +<h4>Fairy Plants.</h4> + +<p>In Devonshire the flowers of Stitchwort are known as Pixies.</p> + +<p>Of plants which are specially affected by the Fairies, first +mention should be made of the Elf Grass (<i>Vesleria cærulea</i>), known +in Germany as <i>Elfenkraut</i> or <i>Elfgras</i>. This is the Grass forming +the Fairy Rings, round which, with aerial footsteps, have danced</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“Ye demi-puppets, that</div> + <div class="line">By moonlight do the green sour ringlets make,</div> + <div class="line">Whereof the ewe not bites.”—<i>Shakspeare’s Tempest.</i></div> +</div> +</div> + +<p>The Cowslip, or Fairy Cup, Shakspeare tells us forms the +couch of Ariel—the “dainty Ariel” who has so sweetly sung of +his Fairy life—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Where the bee sucks, there lurk I;</div> + <div class="line">In a Cowslip’s bell I lie;</div> + <div class="line">There I couch when owls do cry;</div> + <div class="line">On a bat’s back I do fly</div> + <div class="line">After summer merrily.</div> + <div class="line">Merrily, merrily, shall I live now</div> + <div class="line">Under the blossom that hangs on the bough.”</div> +</div> +</div> + +<p><a id="page-70" href="#page-70" class="pagenum" title="70"></a> +The fine small crimson drops in the Cowslip’s chalice are said +to possess the rare virtue of preserving, and even of restoring, +youthful bloom and beauty; for these ruddy spots are fairy +favours, and therefore have enchanted value. Shakspeare says of +this flower of the Fays:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And I serve the Fairy queen,</div> + <div class="line">To dew her orbs upon the green:</div> + <div class="line">The Cowslips tall her pensioners be;</div> + <div class="line">In their gold coats spots you see;</div> + <div class="line">Those be rubies, fairy favours:</div> + <div class="line">In those freckles live their savours.”</div> +</div> +</div> + +<p>Another of the flowers made potent use of by the Fairies of +Shakspeare<!--TN: was 'Skakspeare'--> is the Pansy—that “little Western flower” which +Oberon bade Puck procure:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Fetch me that flower,—the herb I showed thee once:</div> + <div class="line">The juice of it on sleeping eyelids laid,</div> + <div class="line">Will make a man or woman madly dote</div> + <div class="line">Upon the next live creature that it sees.”</div> +</div> +</div> + +<p>The Anemone, or Wind-flower, is a recognised Fairy blossom. +The crimson marks on its petals have been painted there by fairy +hands; and, in wet weather, it affords shelter to benighted Elves, +who are glad to seek shelter beneath its down-turned petals. +Tulips are greatly esteemed by the Fairy folk, who utilise them as +cradles in which to rock the infant Elves to sleep.</p> + +<p>The Fairy Flax (<i>Linum catharticum</i>) is, from its extreme +delicacy, selected by the Fays as the substance to be woven for +their raiment. The <i>Pyrus Japonica</i> is the Fairies’ Fire. Fairy-Butter +(<i>Tremella arborea</i> and <i>albida</i>) is a yellowish gelatinous substance, +found upon rotten wood or fallen timber, and which is +popularly supposed to be made in the night, and scattered about +by the Fairies. The <i>Pezita</i>, an exquisite scarlet Fungus cup, +which grows on pieces of broken stick, and is to be found in dry +ditches and hedge-sides, is the Fairies’ Bath.</p> + +<p>To yellow flowers growing in hedgerows, the Fairies have a +special dislike, and will never frequent a place where they abound; +but it is notorious that they are passionately fond of most flowers. +It is part of their mission to give to each maturing blossom its +proper hue, to guide creepers and climbing plants, and to teach +young plants to move with befitting grace.</p> + +<p>But the Foxglove is the especial delight of the Fairy tribe: +it is <i>the</i> Fairy plant <i>par excellence</i>. When it bends its tall stalks +the Foxglove is making its obeisance to its tiny masters, or preparing +to receive some little Elf who wishes to hide himself in +the safe retreat afforded by its accommodating bells. In Ireland +this flower is called Lusmore, or the Great Herb. It is there the +Fairy Cap, whilst in Wales it becomes the Goblin’s Gloves.</p> + +<p>As the Foxglove is the special flower of the Fairies, so is a +four-leaved Clover their peculiar herb. It is believed only to grow +<a id="page-71" href="#page-71" class="pagenum" title="71"></a> +in places frequented by the Elfin tribe, and to be gifted by them +with magic power.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“I’ll seek a four-leaved Clover</div> + <div class="line">In all the Fairy dells,</div> + <div class="line">And if I find the charmed leaf,</div> + <div class="line">Oh, how I’ll weave my spells!”—<i>S. Lover.</i></div> +</div> +</div> + +<p>The maiden whose search has been successful for this diminutive +plant becomes at once joyous and light-hearted, for she knows +that she will assuredly see her true love ere the day is over. The +four-leaved Clover is the only plant that will enable its wearer to +see the Fairies—it is a magic talisman whereby to gain admittance +to the Fairy kingdom,<a id="marker-8" href="#footnote-8" class="marker" title="Footnote 8">[8]</a> and unless armed with this potent herb, the +only other means available to mortals who wish to make the +acquaintance of the Fairies is to procure a supply of a certain +precious unguent prepared according to the receipt of a celebrated +alchymist, which, applied to the visual orbs, is said to enable +anyone with a clear conscience to behold without difficulty or +danger the most potent Fairy or Spirit he may anywhere encounter. +The following is the form of the preparation:—</p> + +<p>“R. A pint of Sallet-oyle, and put it into a vial-glasse; but +first wash it with Rose-water and Marygolde water; the flowers +to be gathered towards the east. Wash it till the oyle come +white; then put it into the glasse, <i>ut supra</i>: and then put thereto +the budds of Holyhocke, the flowers of Marygolde, the flowers or +toppers of Wild Thyme, the budds of young Hazle: and the +Thyme must be gathered neare the side of a hill where Fayries +used to be: and take the grasse of a Fayrie throne. Then all +these put into the oyle into the glasse: and sette it to dissolve +three dayes in the sunne, and then keep it for thy use; <i>ut supra</i>.”—[<i>Ashmolean +MSS.</i>].</p> + +<h4>Plants of the Water Nymphs and Fays.</h4> + +<p>Certain of the Fairy community frequented the vicinity of +pools, and the banks of streams and rivers. Ben Jonson tells of +“Span-long Elves that dance about a pool;” and Stagnelius asks—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Say, know’st the Elfin people gay?</div> + <div class="line">They dwell on the river’s strand;</div> + <div class="line">They spin from the moonbeams their festive garb,</div> + <div class="line">With their small and lily hand.”</div> +</div> +</div> + +<p>Of this family are the Russalkis, river nymphs of Southern +Russia, who inhabit the alluvial islands studding the winding +river, or dwell in detached coppices fringing the banks, or construct +for themselves homes woven of flowering Reeds and green +Willow-boughs.</p> + +<p>The Swedes delight to tell of the Strömkarl, or boy of the +stream, a mystic being who haunts brooks and rivulets, and sits +<a id="page-72" href="#page-72" class="pagenum" title="72"></a> +on the silvery waves at moonlight, playing his harp to the Elves +and Fays who dance on the flowery margin, in obedience to his +summons—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Come queen of the revels—come, form into bands</div> + <div class="line i2">The Elves and the Fairies that follow your train;</div> + <div class="line">Tossing your tresses, and wreathing your hands,</div> + <div class="line i2">Let your dainty feet dance to my wave-wafted strain.”</div> +</div> +</div> + +<p>The Græco-Latin Naiades, or Water-nymphs, were also of this +family: they generally inhabited the country, and resorted to the +woods or meadows near the stream over which they presided. +It was in some such locality on the Asiatic coast that the ill-fated +Hylas was carried off by Isis and the River-nymphs, whilst +obtaining water from a fountain.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The chiefs composed their wearied limbs to rest,</div> + <div class="line">But Hylas sought the springs, by thirst opprest;</div> + <div class="line">At last a fount he found with flow’rets graced:</div> + <div class="line">On the green bank above his urn he placed.</div> + <div class="line">’Twas at a time when old Ascanius made</div> + <div class="line">An entertainment in his watery bed,</div> + <div class="line">For all the Nymphs and all the Naiades</div> + <div class="line">Inhabitants of neighb’ring plains and seas.”</div> +</div> +</div> + +<p class="continued">These inferior deities were held in great veneration, and received +from their votaries offerings of fruit and flowers; animal sacrifices +were also made to them, with libations of wine, honey, oil, and +milk; and they were crowned with Sedges and flowers. A remnant +of these customs was to be seen in the practice which formerly +prevailed in this country of sprinkling rivers with flowers on Holy +Thursday. Milton, in his ‘Comus,’ tells us that, in honour of +Sabrina, the Nymph of the Severn—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i12">“The shepherds at their festivals</div> + <div class="line">Carol her good deeds loud in rustic lays,</div> + <div class="line">And throw sweet garland wreaths into her stream,</div> + <div class="line">Of Pansies, Pinks, and gaudy Daffodils.”</div> +</div> +</div> + +<p>A belief in the existence of good spirits who watched and +guarded wells, springs and streams, was common to the whole +Aryan race. On the 13th of October the Romans celebrated at the +Porta Fontinalis a festival in honour of the Nymphs who presided +over fountains and wells: this was termed the Fontinalia, and +during the ceremonies wells and fountains were ornamented with +garlands. To this day the old heathen custom of dressing and +adorning wells is extant, although saints and martyrs have long +since taken the place of the Naiades and Water-nymphs as patrons. +In England, well-dressing at Ascension-tide is still practised, and +some particulars of the ancient custom will be found in the chapter +on Floral Ceremonies.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The fountain marge is fairly spread</div> + <div class="line i2">With every incense flower that blows,</div> + <div class="line i2">With flowry Sedge and Moss that grows,</div> + <div class="line">For fervid limbs a dewy bed.”—<i>Fane.</i></div> +</div> +</div> + +<p><a id="page-73" href="#page-73" class="pagenum" title="73"></a> +Pilgrimages are made to many holy wells and springs in the +United Kingdom, for the purpose of curing certain diseases by the +virtues contained in their waters, or to dress these health-restoring +fountains with garlands and posies of flowers. It is not surprising +to find Ben Jonson saying that round such “virtuous” wells the +Fairies are fond of assembling, and dancing their rounds, lighted +by the pale moonshine—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“By wells and rills, in meadows greene,</div> + <div class="line i2">We nightly dance our hey-day guise;</div> + <div class="line">And to our Fairye king and queene</div> + <div class="line i2">We chant our moonlight minstrelsies.”—<i>Percy Reliques</i>.</div> +</div> +</div> + +<p>In Cornwall pilgrimages are made in May to certain wells +situated close to old blasted Oaks, where the frequenters suspend +rags to the branches as a preservative against sorcery and a propitiation +to the Fairies, who are thought to be fond of repairing at +night to the vicinity of the wells. From St. Mungo’s Well at +Huntly, in Scotland, the people carry away bottles of water, as a +talisman against the enmity of the Fairies, who are supposed to +hold their revels at the Elfin Croft close by, and are prone to resent +the intrusion of mortals.</p> + +<div class="tailpiece" id="pg-073-tail"> + <img src="images/pg-073-tail.jpg" width="300" height="142" alt="" /> +</div> +</div><!--/chapter--> + +<div class="chapter" id="chapter-7"> +<a id="page-74"></a> + +<div class="headpiece" id="pg-074-head"> + <img src="images/pg-074-head.jpg" width="550" height="144" alt="" /> +</div> + +<h3>CHAPTER VII.<br /> + +<span class="chapter-title">Sylvans, Wood Nymphs, and Tree Spirits.</span></h3> + +<div class="dropcap pg-074-dropcap"></div> +<p class="decorated a"><span class="upper">Closely</span> allied to the Fairy family, the Well +Fays, and the Naiades, are the Sylvans of the +Græco-Roman mythology, which everywhere +depicts groves and forests as the dwelling-places +and resorts of merry bands of Dryads, Nymphs, +Fauns, Satyrs, and other light-hearted frequenters +of the woods. Mindful of this, Horace, when +extolling the joys and peacefulness of sylvan +retirement, sings:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Me the cool woods above the rest advance,</div> + <div class="line">Where the rough Satyrs with the light Nymphs dance.”</div> +</div> +</div> + +<p>The Dryads were young and beautiful nymphs who were +regarded as semi-goddesses. Deriving their name from the Greek +word <i>drus</i>, a tree, they were conceived to dwell in trees, groves, +and forests, and, according to tradition, were wont to inflict +injuries upon people who dared to injure the trees they inhabited +and specially protected. Notwithstanding this, however, they +frequently quitted their leafy habitations, to wander at will and +mingle with the wood nymphs in their rural sports and dances. +They are represented veiled and crowned with flowers. Such a +sylvan deity Rinaldo saw in the Enchanted Forest, when</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“An aged Oak beside him cleft and rent,</div> + <div class="line">And from his fertile hollow womb forth went</div> + <div class="line">(Clad in rare weeds and strange habiliment)</div> + <div class="line">A full-grown Nymph.”</div> +</div> +</div> + +<p>The Hamadryads were only females to the waist, their lower +parts merging into the trunks and roots of trees. Their life and +power terminated with the existence of the tree over which they +presided. These sylvan deities had long flowing hair, and bore in +their hands axes wherewith to protect the tree with which they +were associated and on the existence of which their own life +<a id="page-75" href="#page-75" class="pagenum" title="75"></a> +depended. The trees of the Hamadryads usually grew in some +secluded spot, remote from human habitations and unknown to +men, where</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Much sweet grass grew higher than grew the Reed,</div> + <div class="line">And good for slumber, and every holier herb,</div> + <div class="line">Narcissus and the low-lying Melilote,</div> + <div class="line">And all of goodliest blade and bloom that springs</div> + <div class="line">Where, hid by heavier Hyacinth, Violet buds</div> + <div class="line">Blossom and burn, and fire of yellower flowers,</div> + <div class="line">And light of crescent Lilies and such leaves</div> + <div class="line">As fear the Faun’s, and know the Dryad’s foot.”—<i>Theocritus.</i></div> +</div> +</div> + +<p>The rustic deities, called by the Greeks Satyrs, and by the +Romans, Fauns, had the legs, feet, and ears of goats, and the rest +of the body human. These Fauns, according to the traditions of +the Romans, presided over vegetation, and to them the country +folk gave anything they had a mind to ask—bunches of Grapes, +ears of Wheat, and all sorts of fruit. The food of the Satyrs was +believed, by the early Romans, to be the root of the Orchis or +Satyrion; its aphrodisiacal qualities exciting them to those +excesses to which they are stated to have been so strongly addicted.</p> + +<p>A Roumanian legend<a id="marker-9" href="#footnote-9" class="marker" title="Footnote 9">[9]</a> tells of a beauteous sylvan nymph called +the Daughter of the Laurel, who is evidently akin to the Dryads +and wood nymphs; and Mr. Ralston, in an article on ‘Forest +and Field Myths,’<a id="marker-10" href="#footnote-10" class="marker" title="Footnote 10">[10]</a> gives the following variation of the story:—“There +was once a childless wife who used to lament, saying, +‘If only I had a child, were it but a Laurel berry!’ And heaven +sent her a golden Laurel berry; but its value was not recognised, +and it was thrown away. From it sprang a Laurel-tree, which +gleamed with golden twigs. At it a prince, while following the +chase, wondered greatly; and determining to return to it, he +ordered his cook to prepare a dinner for him beneath its shade. +He was obeyed. But during the temporary absence of the cook, +the tree opened, and forth came a fair maiden who strewed a +handful of salt over the viands, and returned into the tree, which +immediately closed upon her. The prince returned and scolded +the cook for over-salting the dinner. The cook declared his +innocence; but in vain. The next day just the same occurred. +So on the third day the prince kept watch. The tree opened, and +the maiden came forth. But before she could return into the tree, +the prince caught hold of her and carried her off. After a time she +escaped from him, ran back to the tree, and called upon it to open. +But it remained shut. So she had to return to the prince, and after +a while he deserted her. It was not till after long wandering that +she found him again, and became his loyal consort.” Mr. Ralston +says that in Hahn’s opinion the above story is founded on the +Hellenic belief in Dryads; but he himself thinks it belongs to an +<a id="page-76" href="#page-76" class="pagenum" title="76"></a> +earlier mythological family than the Hellenic, though the Dryad +and the Laurel-maiden are undoubtedly kinswomen. “Long +before the Dryads and Oreads had received from the sculpturesque +Greek mind their perfection of human form and face, trees were +credited with woman-like inhabitants, capable of doing good and +ill, and with power of their own, apart from those possessed by +their supernatural tenants, of banning and blessing. Therefore +was it that they were worshipped, and that recourse was had to +them for the strengthening of certain rites. Similar ideas and +practices still prevail in Asia: survivals of them may yet be found +in Europe.”</p> + +<p>In Moldavia there lingers the cherished tradition of Mariora +Floriora, the Zina (nymph) of the mountains, the Sister of the +Flowers, at whose approach the birds awoke and sung merrily, +desirous of anticipating her every wish, and the wild flowers +exhaled their choicest perfume, and, bowing gently in the wind, +proffered every virtue contained in their blossoms. Yielding one +day to the fascinations of a mortal, Mariora Floriora gave herself +to him, and forgot her flowers, so that the leaves fell yellow and +withered, and the flowers drooped their heads and faded. Then +they complained to the Sun that the flower nymph no longer +tended them, but rambled over the mountains and meadows +absorbed with her mortal lover. So a Zméu (evil spirit) was sent, +who seized her in his arms, and carried her away over the mountain. +Now she is never seen; but when the moon is shining on a serene +night, her plaintive murmurs are sometimes heard in the caverns +of the mountain.</p> + +<h4>Sacred Groves and their Denizens.</h4> + +<p>The Roman goddess Pomona, we are told by Ovid, came +of the family of Dryads, or sylvan deities; and although “the +Nymph frequented not the fluttering stream, nor meads, the +subject of a virgin’s dream,” yet—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“In garden culture none could her excel,</div> + <div class="line">Or form the pliant souls of plants so well,</div> + <div class="line">Or to the fruit more gen’rous flavours lend,</div> + <div class="line">Or teach the trees with nobler loads to bend.”</div> +</div> +</div> + +<p class="continued">As a deity, Pomona presided over gardens and all sorts of fruit-trees, +and was honoured with a temple in Rome, and a regular priest, called +<i>Flamen Pomonalis</i>, who offered sacrifices to her divinity for the +preservation of fruit. In this respect Pomona differed from the +other Sylvans, who were only regarded as semi-gods and goddesses. +The worship of these sylvan deities, however, by the Greeks and +Romans caused them to regard with reverence and respect their +nemorous habitations. Hence we find that, like the Egyptians, +they were fond of surrounding their temples and fanes with groves +and woods, which in time came to be regarded as sacred as the +<a id="page-77" href="#page-77" class="pagenum" title="77"></a> +temples themselves. Pliny, speaking of groves, says: “These +were of old the temples of the gods; and after that simple but +ancient custom, men at this day consecrate the fairest and +goodliest trees to some deity or other; nor do we more adore our +glittering shrines of gold and ivory than the groves in which, with +profound and awful silence, we worship them.” Ancient writers +often refer to “vocal forests,”—in their sombre and gloomy recesses, +the frighted wayfarer imagined, as the wind soughed and +rustled through the dense foliage, that the tree spirits were humming +some sportive lay, or—perchance more frequently—chanting +weirdly some solemn dirge. The grove which surrounded +Jupiter’s Temple at Dodona was supposed to be endowed with +the gift of prophecy, and oracles were frequently there delivered +by the sacred Oaks.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Due honours once Dodona’s forest had,</div> + <div class="line">When oracles were through the Oaks conveyed.</div> + <div class="line">When woods instructed prophets to foretel,</div> + <div class="line">And the decrees of fate in trees did dwell.”</div> +</div> +</div> + +<p>In course of time each tree of these sacred groves was held to +be tenanted, or presided over, either by a god or goddess, or by +one of the sylvan semi-deities. Impious was deemed he who +dared to profane the sanctity of one of these nemorous retreats, +either by damaging or by felling the consecrated trees. Rapin, in +his Latin poem on Gardens, says:</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“But let no impious axe profane the woods,</div> + <div class="line">Or violate the sacred shades; the Gods</div> + <div class="line">Themselves inhabit there. Some have beheld</div> + <div class="line">Where drops of blood from wounded Oaks distill’d;</div> + <div class="line">Have seen the trembling boughs with horror shake!</div> + <div class="line">So great a conscience did the ancients make</div> + <div class="line">To cut down Oaks, that it was held a crime</div> + <div class="line">In that obscure and superstitious time.</div> + <div class="line">When Driopeius Heaven did provoke,</div> + <div class="line">By daring to destroy th’ Æmonian Oak,</div> + <div class="line">And with it its included Dryad too,</div> + <div class="line">Avenging Ceres then her faith did show</div> + <div class="line">To the wrong’d nymph.”</div> +</div> +</div> + +<p>When threatened with the woodman’s axe, the tutelary genius +of the doomed tree would intercede for its life, the very leaves +would sigh and groan, the stalwart trunk tremble with horror. +Ovid relates how Erisichthon, a Thessalian, who derided Ceres, +and cut down the trees in her sacred groves, was, for his impiety, +afflicted with perpetual hunger. Of one huge old Oak the poet +says—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“In the cool dusk its unpierc’d verdure spread</div> + <div class="line">The Dryads oft their hallow’d dances led.”</div> +</div> +</div> + +<p class="continued">But the vindictive Erisichthon bade his hesitating servants fell +the venerable tree, and, dissatisfied with their speed, seized an +<a id="page-78" href="#page-78" class="pagenum" title="78"></a> +axe, and approached it, declaring that nothing should save the +Oak:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“He spoke, and as he pois’d a slanting stroke,</div> + <div class="line">Sighs heav’d and tremblings shook the frighted Oak;</div> + <div class="line">Its leaves look’d sickly, pale its Acorns grew,</div> + <div class="line">And its long branches sweat a chilly dew,</div> + <div class="line">But when his impious hand a wound bestow’d,</div> + <div class="line">Blood from the mangled bark in currents flow’d.</div> + <div class="omit">* * * * * * * *</div> + <div class="line">The wonder all amaz’d: yet one more bold,</div> + <div class="line">The fact dissuading, strove his axe to hold;</div> + <div class="line">But the Thessalian, obstinately bent,</div> + <div class="line">Too proud to change, too harden’d to repent,</div> + <div class="line">On his kind monitor his eyes, which burn’d</div> + <div class="line">With rage, and with his eyes his weapon, turn’d;</div> + <div class="line">Take the reward (says he) of pious dread;—</div> + <div class="line">Then with a blow lopp’d off his parted head.</div> + <div class="line">No longer check’d, the wretch his crime pursued,</div> + <div class="line">Doubled his strokes, and sacrilege renew’d;</div> + <div class="line">When from the groaning trunk a voice was heard,—</div> + <div class="line">‘A Dryad I,’ by Ceres’ love preferred,</div> + <div class="line">Within the circle of this clasping rind</div> + <div class="line">Coeval grew, and now in ruin join’d;</div> + <div class="line">But instant vengeance shall thy sin pursue,</div> + <div class="line">And death is cheered with this prophetic view.”</div> + <div class="attribution"><i>Garth’s Ovid.</i></div> +</div> +</div> + +<h4>Tree Spirits.</h4> + +<p>Ovid, in his ‘Metamorphoses,’ has told us how, after Daphne +had been changed into a Laurel, the nymph-tree still panted and +heaved her heart; how, when Phaethon’s grief-stricken sisters were +transformed into Poplars, they continued to shed tears, which were +changed into amber; how Myrrha, metamorphosed into a tree, still +wept, in her bitter grief, the precious drops which retain her name; +how Dryope, similarly transformed, imparted her life to the +branches, which glowed with a human heat; and how the tree into +which the nymph Lotis had been changed, shook with sudden +horror when its blossoms were plucked and blood welled from the +broken stalks. In these poetic conceptions it is easy to see the +embodiment of a belief very rife among the Greeks and Romans +that trees and shrubs were tenanted in some mysterious manner by +spirits. Thus Virgil tells us that when Æneas had travelled far in +search of the abodes of the blest—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“He came to groves, of happy souls the rest;</div> + <div class="line">To evergreens, the dwellings of the blest.”</div> +</div> +</div> + +<p>Nor was this notion confined simply to the Greeks and +Romans, for among the ancients generally there existed a wide-spread +belief that trees were either the haunts of disembodied +spirits, or contained within their material growth the actual spirits +themselves. Evelyn tells us that “the Ethnics do still repute all +great trees to be divine, and the habitations of souls departed: +<a id="page-79" href="#page-79" class="pagenum" title="79"></a> +these the Persians call <i>Pir</i> and <i>Imàm</i>.” The Persians, however, +entertaining a profound regard for trees of unusual magnitude, were +of opinion that only the spirits of the pure and holy inhabited +them.</p> + +<p>In this respect they differed from the Indians, who believed +that both good and evil spirits dwelt in trees. Thus we read in +the story of a <i>Brahmadaitya</i> (a Bengal folk-tale), of a certain +Banyan-tree haunted by a number of ghosts who wrung the necks +of all who were rash enough to approach the tree during the night. +And, in the same tale, we are told of a Vakula-tree (<i>Mimusops +Elengi</i>) which was the haunt of a <i>Brahmadaitya</i> (the ghost of a +Brahman who dies unmarried), who was a kindly and well-disposed +spirit. In another folk-tale we are introduced to the +wife of a Brahman who was attacked by a <i>Sankchinni</i>, or female +ghost, inhabiting a tree near the Brahman’s house, and thrust by +the vindictive ghost into a hole in the trunk. The Rev. Lal +Behari Day explains that <i>Sankchinnis</i> or <i>Sankhachurnis</i> are female +ghosts of white complexion, who usually stand in the dead of night +at the foot of trees. Sometimes these tree-spirits appear to leave +their usual sylvan abode and enter into human beings, in which +case an exorcist is employed, who detects the presence of the +spirit by lighting a piece of Turmeric root, which is an infallible +test, as no ghost can put up with the smell of burnt Turmeric.</p> + +<p>The Shánárs, aborigines of India, believe that disembodied +spirits haunt the earth, dwelling in trees, and taking special delight +in forests and solitary places. Against the malignant influence of +these wandering spirits, protection is sought in charms of various +kinds; the leaves of certain trees being esteemed especially efficacious. +Among the Hindus, if an infant refuse its food, and appear +to decline in health, the inference is drawn that an evil spirit has +taken possession of it. As this demon is supposed to dwell in +some particular tree, the mothers of the northern districts of +Bengal frequently destroy the unfortunate infant’s life by depositing +it in a basket, and hanging the same on the demon’s tree, +where it perishes miserably.<a id="marker-11" href="#footnote-11" class="marker" title="Footnote 11">[11]</a></p> + +<p>In Burmah the worship of Nats, or spirits of nature, is very +general. Indeed among the Karens, and numerous other tribes, +this spirit-worship is their only form of belief. The shrines of +these Nats are often, in the form of cages, suspended in Peepul +or other trees—by preference the Le’pan tree, from the wood of +which coffins are made. When a Burman starts on a journey, he +hangs a bunch of Plantains, or a spray of the sacred <i>Eugenia</i>, on +the pole of his buffalo cart, to conciliate any spirit he may intrude +upon. The lonely hunter in the forest deposits some Rice, and +ties together a few leaves, whenever he comes across some +imposing-looking tree, lest there should be a Nat dwelling there. +<a id="page-80" href="#page-80" class="pagenum" title="80"></a> +Should there be none, the tied-back leaves will, at any rate, stand +in evidence to the Nat or demon who presides over the forest. +Some of the Nats or spirits are known far and wide by special or +generic names. There is the Hmin Nat who lives in woods, and +shakes those he meets so that they go mad. There is the Akakasoh, +who lives in the tops of trees; Shekkasoh, who lives in the trunk; +and Boomasoh, who dwells contentedly in the roots. The presence +of spirits or demons in trees the Burman believes may always be +ascertained by the quivering and trembling of the leaves when all +around is still.</p> + +<p>Schweinfurth, the African explorer, tells us that, at the +present day, among the Bongos and the Niam-Niams, woods and +forests are regarded with awe as weird and mysterious places, the +abodes of supernatural beings. The malignant spirits who are +believed to inhabit the dark and gloomy forests, and who inspire +the Bongos with extraordinary terror, have, like the Devil, wizards, +and witches, a distinctive name: they are called <i>bitâbohs</i>; whilst +the sylvan spirits inhabiting groves and woods are known as <i>rangas</i>. +Under this last designation are comprised owls of different species, +bats, and the <i>ndorr</i>, a small ape, with large red eyes and erect ears, +which shuns the light of day, and hides itself in the trunks of +trees, from whence it comes forth at night. As a protection +against the influence of these malignant spirits of the woods, the +Bongos have recourse to certain magical roots which are sold to +them by their medicine-men. According to those worthies no one +can enter into communication with the wood spirits except by +means of certain roots, which enable the possessor to exorcise +evil spirits, or give him the power of casting spells. All old +people, but especially women, are suspected of having relations, +more or less intimate, with the sylvan spirits, and of consulting +the malign demons of the woods when they wish to injure +any of their neighbours. This belief in evil spirits, which +is general among the Bongos and other tribes of Africa, exists +also among the Niam-Niams. For the latter, the forest is the +abode of invisible beings who are constantly conspiring to injure +man; and in the rustling of the foliage they imagine they hear +the mysterious dialogues of the ghostly inhabitants of the +woods.</p> + +<p>The ancient German race, in whom there existed a deep +reverence for trees, peopled their groves and forests with a whole +troup of <i>Waldgeister</i>, both beneficent and malevolent. A striking +example is to be seen in the case of the Elder, in which dwells +the <i>Hylde-moer</i> (Elder-mother), or <i>Hylde-vinde</i> (Elder-queen), who +avenges all injuries done to the Elder-tree. On this account +Elder branches may not be cut until permission has been asked of +the <i>Hylde-moer</i>. In Lower Saxony the woodman will, on his +bended knee, ask permission of the Elder-tree before cutting it, +in these words: “Lady Elder, give me some of thy wood; then +<a id="page-81" href="#page-81" class="pagenum" title="81"></a> +will I give thee, also, some of mine when it grows in the forest.” +This formula is repeated three times.</p> + +<p>Nearly allied to the tree-spirits were the Corn-spirits,<a id="marker-12" href="#footnote-12" class="marker" title="Footnote 12">[12]</a> which +haunted and protected the green or yellow fields. Mr. Ralston +tells us that by the popular fancy they were often symbolised under +the form of wolves, or of “buckmen,” goat-legged creatures, similar +to the classic Satyrs. “When the wind blows the long Grass or +waving Corn, German peasants still say, ‘The Grass-wolf’ or +‘The Corn-wolf,’ is abroad! In some places the last sheaf of Rye +is left as a shelter to the <i>Roggenwolf</i>, or Rye-wolf, during the +winter’s cold; and in many a summer or autumn festive rite, that +being is represented by a rustic, who assumes a wolf-like appearance. +The Corn-spirit, however, was often symbolised under a +human form.”</p> + +<p>The belief in the existence of a spirit whose life is bound up +in that of the tree it inhabits remains to the present day. There is +a wide-spread German belief that if a sick man is passed through +a cleft made in a tree, which is immediately afterwards bound up, +the man and the tree become mysteriously connected—if the tree +flourishes so will the man; but if it withers he will die. Should, +however, the tree survive the man, the soul of the latter will inhabit +the tree; and (according to Pagan tradition) if the tree be felled +and used for ship-building, the dead man’s ghost becomes the +haunting genius of the ship. This strange notion may have had +its origin in the classic story of the Argonauts and their famous ship. +A beam on the prow of the <i>Argo</i> had been cut by Minerva out of +the forest of Dodona, where the trees were thought to be inhabited +by oracular spirits: hence the beam retained the power of giving +oracles to the voyagers, and warned them that they would never +reach their country till Jason had been purified of the murder of +Absyrtus. There is a story that tells how, when a musician cut a +piece of wood from a tree into which a girl had been metamorphosed +by her angry mother, he was startled to see blood oozing from the +wound. And when he had shaped it into a bow, and played with +it upon his violin before her mother, such a heart-rending wail +made itself heard, that the mother was struck with remorse, and +bitterly repented of her hasty deed. Mr. Ralston quotes a Czekh +story of a Nymph who appeared day by day among men, but +always went back to her willow by night. She married a mortal, +bare him children, and lived happily with him, till at length he +cut down her Willow-tree: that moment his wife died. Out of +this Willow was made a cradle, which had the power of instantly +lulling to sleep the babe she had left behind her; and when the +babe became a child, it was able to hold converse with its dead +mother by means of a pipe, cut from the twigs growing on the +stump, which once had been that mother’s abiding-place.</p> +</div><!--/chapter--> + +<div class="chapter" id="chapter-8"> +<a id="page-82"></a> + +<div class="headpiece" id="pg-082-head"> + <img src="images/pg-082-head.jpg" width="550" height="113" alt="" /> +</div> + +<h3>CHAPTER VIII.<br /> + +<span class="chapter-title">Plants of the Devil.</span></h3> + +<div class="dropcap pg-082-dropcap"></div> +<p class="decorated w"><span class="upper">We</span> have seen, in a former chapter, how intimate has +been the association between flowers and the +Fairies, Pixies, or Elves, and, therefore, it is not +surprising<!--TN: was 'surprislng'--> to find that the King of Fairies, Puck, +has a plant specially dedicated to him. This is +the <i>Lycoperdon</i>, or Puckfist. Dr. Prior points out +that in some old works Puck, who has the credit +of being partial to coarse practical jokes, is +alluded to as no other than the Devil. His very name would seem +to be derived from <i>Pogge</i>, a toad, which in popular opinion was the +impersonation of the Devil: hence Toadstools, Pixie-stools, or +Paddock-stools, were thought to be but Devil’s droppings—the +work of those Elves</p> + +<div class="container"> +<div class="poetry"> + <div class="line i12">“Whose pastime</div> + <div class="line">Is to make moonlight Mushrooms.”</div> +</div> +</div> + +<p class="continued">In Sussex, the Puff-ball is called Puck’s Stool, and the needle of +the <i>Scandix Pecten</i> is called Pook-needle.</p> + +<p>Loki, the Scandinavian malignant spirit, possesses many of +the characteristics of Puck, and is in point of fact the Devil of the +old Norse mythology. In Jutland, <i>Polytrichum commune</i> is called +Loki’s Oats, and the Yellow Rattle is known there as Loki’s Purse. +The Trolls, a race of gigantic demons, or evil spirits, spoken of in +Northern mythology, have given their name to the Globe-flower +(<i>Trollius</i>)<!--TN: was 'Trollins'-->, which is also known as the Troll-flower, probably on +account of its acrid and poisonous qualities having suggested its +use by these followers of the Devil.</p> + +<p>Speaking generally, trees, plants, and herbs of evil omen may +be placed in the category of plants of the Devil, and amongst them +must be included such as have the reputation of being accursed, +enchanted, unlucky, and sorrowful. The plants dedicated to +Hecate, the Grecian goddess of Hell, who presided over magic +and enchantments, as well as those made use of by her daughters +Medea and Circe, in their sorceries, were all satanic. Circe was +specially distinguished for her knowledge of venomous herbs, and +in later times the plants used by her were universally employed by +<a id="page-83" href="#page-83" class="pagenum" title="83"></a> +witches and sorcerers in their incantations. The spells of wizards, +magicians, witches, and others who were acquainted with the +secrets appertaining to the black art, were always made in the +name of the Devil: hence all herbs and plants employed by them +became veritable plants of the Devil. These plants are particularised +in the chapter on Plants of the Witches.</p> + +<p>The belief that certain trees are haunted by the Devil, or +by malignant demons who act as his satellites, is of world-wide +extent, and, in connection with tree spirits, the subject has been +incidentally touched upon in the previous chapter. A Russian +proverb says that “From all old trees proceeds either an owl or a +Devil;” and in many countries where a tree becomes old and past +bearing, its sterility is attributed to a demon. The Albanians +believe that trees are haunted by Devils which they call <i>aërico</i>. +Certain trees are especially affected by these aerial demons: these +are the Fig, the Walnut, the wild Plum, the Mulberry, the Sycamore, +the Pimpernel, the Willow, and in general all fruit trees (but +especially the Cherry) when they are old and cease to bear. As +regards sterile fruit trees, the belief that they are haunted by Devils +is common to many countries. In some parts of England, Blackberries +are never picked after Michaelmas-day, when the Devil is +supposed to stamp them with his hoof. Mrs. Latham has told us +that the watchfulness of the Devil makes it dangerous to go out +nutting on a Sunday, and worthy mothers may be heard warning +their children against it by assuring them that if they do so, “the +Devil will hold down the branches for them.” Mr. Sawyer has +pointed out that the Sussex saying, “as black as the Devil’s nutting +bag,” is associated with this belief. St. Ouen, writing in the 17th +century, cautioned shepherds and others never to let their flocks +pass a hollow tree, because<!--TN: was 'hecause'--> by some means or other the Devil +was sure to have taken possession of it.</p> + +<p>Moore, in ‘The Light of the Haram,’ speaks of the <i>Siltim</i>, a +demon which is thought to haunt the forests of Persia, and to lurk +among the trees in human form. The Indian demons <i>bhûtûs</i> and +<i>piçacâs</i> are represented as dwelling in trees.</p> + +<p>In the vicinity of Mount Etna the country people have a very +strong aversion to sleep beneath trees on St. John’s Eve, lest they +should become possessed of an evil spirit; for according to popular +tradition, on that night—the shortest of the year—the demons +inhabiting trees and plants quit their leafy habitations, and seek +refuge in the first object they come across.</p> + +<p>In Germany, numerous demons are recognised as dwelling +in trees; and, according to Prof. Mannhardt, whole troops of +emissaries of the Devil are thought to haunt the fields, and lurk +among the crops of Wheat and vegetables. Among the most +noticeable of this satanic legion are the <i>Aprilochse</i>, a demon infesting +the fields in April; <i>Auesau</i>, or Sow of the Wheatsheaf, +a spirit which lies concealed among the Corn; <i>Baumesel</i>, a goblin +<a id="page-84" href="#page-84" class="pagenum" title="84"></a> +of the trees; <i>Erntebock</i>, a demon which steals part of the Corn +during harvest; <i>Farre</i>, or the Little Bull, one of a number of +spirits infesting the Corn-fields; <i>Gerstenwolf</i>, or Barley-wolf, a +demon which devours the Barley; <i>Graswolf</i>, a spirit haunting +pastures; <i>Habergeiss</i>, or <i>Haferbock</i>, Goat of the Oats; <i>Halmbock</i>, a +goblin whose hiding-place is among straw or the stems of plants; +<i>Heukatze</i> and <i>Heupudel</i>, Hay Cat and Pup, demons infesting Hay; +<i>Kartoffelwolf</i>, or Potato-goblin; <i>Katzenmann</i>, or Man-Cat, a monster +dwelling amidst Wheat; <i>Kleesau</i>, or Sow of the Clover; <i>Krautesel</i>, +or Ass of the Grass, a spirit especially inimical to Lettuces; +<i>Kornwolf</i>, <i>Kornsau</i>, <i>Kornstier</i>, <i>Kornkuh</i>, <i>Kornmutter</i>, <i>Kornkind</i>, and +<i>Kornmaid</i>, all demons, spirits, and monsters infesting Corn.</p> + +<p>In some parts of Russia the Devil is invoked through the +medium of a herb. On the occasion of a marriage, the peasants +put into a bottle of brandy a certain plant called the Herb of the +Devil; the bottle is then ornamented with ribbons and coloured +tapers, and armed with this present the father of the intended +bride pays a visit to the father of the bridegroom, who offers to +ransom this bottled Devil by the payment of five kopecks. “No,” +says the girl’s father, “Our princess wishes more than that.” So +after further bargaining, a price of fifty kopecks is finally agreed +upon. In certain parts of Russia the Tobacco-plant is deemed +a diabolic plant. In India the Witches’ Herb (<i>Sinapis racemosa</i>) +is called <i>Asurî</i> (the she-devil).</p> + +<p>A few plants named after dragons, serpents, or snakes, and +many of those which are of a poisonous or noxious nature, must +be classed with the plants of the Devil; such as, for example, the +Upas, the Manchineel, the Magnolia, the Oleander, that deadly +Persian flower, the <i>Kerzereh</i>, the fœtid <i>Stapelia</i>, the <i>Phallus impudicus</i>, +the Thief’s Plant of the Franche-Comté Mountains, which opens +all doors; that satanic plant, the sap of which gives to Witches +the power of riding in the air on a broomstick; and the accursed +plant which misleads the traveller, dragging him from one path to +another, but always leading him farther and farther away from his +goal, until at last he sinks exhausted with fatigue.</p> + +<p>Certain plants and trees have become ill-omened from having +received the maledictions of some divine personage. Several were +cursed by the Virgin Mary during her flight into Egypt. The +tree which yielded the timber of the Cross became for all time +“the accursed tree”; the tree on which Judas hung himself became +also a satanic tree. Under this ban have been included the Fig, +the Tamarisk, the Aspen, the Dog Rose, the Elder, and the Cercis +or Judas Tree.</p> + +<p>Many plants, both in England and on the Continent, have +been specially named after the Devil. Thus we find that, on account<!--TN: was 'accouut'--> +of the fœtid odour of the gum or juice obtain from its root, <i>Ferula +Assafœtida</i> is known in Germany, Sweden, and Italy as Devil’s +Dung (<i>Stercus Diaboli</i>), although it is employed in Persia and Arabia +<a id="page-85" href="#page-85" class="pagenum" title="85"></a> +as a medicine, The Poplar-leaved Fig is the Devil’s tree; the +berry of the Deadly Nightshade, the Devil’s berry: the plant itself +is called Death’s Herb, and in olden times its fruit bore the name of +Dwale-berry—the word <i>dvale</i>, which is Danish, meaning a deadly +trance. An old German name for the Briony was Devil’s Cherry. +The Germans, also, called the Petty Spurge (<i>Euphorbia Peplus</i>) +<i>Teufelsmilch</i>, Devil’s Milk; a species of ground Moss, <i>Teufelsklaeun</i>, +Devil’s Claws. The Clematis is the Devil’s Thread; Indigo, Devil’s +Dye; and the Mandrake, from the lurid glare its leaves emit during +the night-time, the Devil’s Candle. In an old work we find the +description of a small herb called <i>Clavis Diaboli</i>, which is so +poisonous that if cattle eat it they immediately begin to swell, and +eventually die, unless by good luck they should happen to catch sight +of another plant of the same species, when the poison is dispelled +and the animals will recover. We are likewise assured that the +seed is so poisonous as to render it unsafe for anyone to walk over +a plant of this genus unless his feet have previously been wrapped +in the leaves.</p> + +<p><i>Scabiosa succisa</i> is generally known as the Devil’s-Bit Scabious, +a name it obtained from a notion which was formerly very prevalent +that the short blackish root of the plant had originally been +bitten short by the Devil out of spite to mankind, because he knew +that otherwise it would be good for many profitable uses. This +belief was also very general on the Continent, as the plant bears a +corresponding name in France, Germany, and Holland. Dr. Prior +quotes a legend recorded by Threlkeld, that “the root was once +longer, until the Devil bit away the rest, for spite; for he needed +it not to make him sweat who is always tormented with fear of +the day of judgment.” According to the <i>Ortus Sanitatis</i>, on the +authority of Oribasius, the plant was called <i>Morsus Diaboli</i>, “because +with this root the Devil practised such power, that the mother of +God, out of compassion, took from the Devil the means to do so +with it any more; and in the great vexation that he had that the +power was gone from him, he bit it off, so that it grows no more to +this day.” Gerarde says: “The great part of the root seemeth to +be bitten away: old fantasticke charmers report that the Devil did +bite it for envie, because it is an herbe that hath so many good +vertues, and is so beneficial to mankinde.” After recounting minor +virtues, the old herbalist remarks that Devil’s Bit is potential +against the stingings of venomous beasts, poisons, and pestilent +diseases, and will consume and waste away plague sores, if pounded +and laid upon them.</p> + +<p>The <i>Nigella Damascena</i> is called Devil-in-the-Bush, from its +round capsules peering from a bush of finely-divided involucre. +The long awns of <i>Scandix Pecten</i> are termed the Devil’s Darning +Needles, the beans of its seed vessels being called Venus’ comb. +The Dodder (<i>Cuscuta</i>) has gained the opprobrious epithet of Devil’s +Guts, from the resemblance of its stem to cat-gut, and its mischievous +<a id="page-86" href="#page-86" class="pagenum" title="86"></a> +tendencies. The acrid milk or sap extracted from the +Euphorbia has, from its poisonous qualities, obtained the name of +Devil’s Milk. The poisonous Puff-balls (<i>Lycoperdon</i>) are called +Devil’s Snuff-boxes, on account of the dust or particles they contain, +which have long borne an ill name. Gerarde says that “it is very +dangerous for the eies, for it hath been often seene that divers have +beene pore-blinde ever after when some small quantitie thereof +hath beene blowne into their eies.” The Fungus <i>Exidia glandulosa</i> +(Witches’ Butter) is known in Sweden as the Devil’s Butter.</p> + +<p>Although the Devil extends his authority over so many +plants, it is satisfactory to know that the St. John’s Wort is a +dispeller of demons (<i>Fuga dæmonum</i>), and that there is in Russia +a plant called the Devil-chaser. Prof. De Gubernatis tells us +that he has received from the Princess Galitzin Prazorova the +following particulars of this plant, which is known as <i>Certagon</i>. +It grows in meads and woods, is somewhat thorny, and bears a +deep-blue flower. It protects infants from fright, and drives away +the Devil. Sometimes the plant is boiled in water, and the +children are bathed in it. At other times the plant is merely +placed in the cradle. If mourners are prostrated with grief and +the recollection of the departed one (which is simply a visitation +of the Devil) it is only necessary to hold up a sprig of the mystic +<i>Certagon</i>, when the excessive grief will be assuaged, and the Devil +will be compelled to flee. The best way to exorcise an evil spirit +from the dead is to sit on the pall, to chew some seeds of Camphor +while combing the hair of the corpse, and finally to wave aloft the +<i>Certagon</i>—the Devil-chaser.</p> + +<h4>Noxious, Deadly, and Ill-Omened Plants.</h4> + +<p>Prof. De Gubernatis remarks that “there are good and bad +herbs, and good and bad plants: the good are the work of Ormuzd, +the bad the work of Ahriman.” All these bad herbs, plants, and +trees, noxious, poisonous, and deadly—the dangerous classes in +the vegetable kingdom—are of evil augury, and belong to the +category of Plants of the Devil.</p> + +<p>There are many trees and plants which emit emanations highly +injurious, and in some cases fatal to life. Perhaps the most +notorious of these is the deadly Upas, which rises in the ‘Valley of +Death’ in Java, where it is said to blight all neighbouring vegetation, +and to cause the very birds that approach it in their flight +to drop down lifeless. No animal can live where its baneful +influence extends, and no man durst approach its pestilential +shade.</p> + +<p>The <i>Strychnos Tienté</i> is the plant which yields the Upas Tienté, +one of the Javanese poisons; it contains strychnia, and is as deadly +as strychnine itself. The <i>Upas Antiar</i> is another Javanese poison—a +bitter, milky juice, which acts violently on the heart.</p> + +<p><a id="page-87" href="#page-87" class="pagenum" title="87"></a> +The noxious exudations of the Manchineel-tree are said to +cause certain death to those who rashly sleep beneath its foliage. +The wonderfully fragrant blossoms of the <i>Magnolia grandiflora</i> +emit so strong a perfume that, when inhaled in the immediate +neighbourhood of a group in flower, it becomes overpowering. The +Indians will never sleep under Magnolia in blossom.</p> + +<p>Linnæus has mentioned a case in which the odour of the +Oleander, or Rose-bay (<i>Nerium Oleander</i>), proved fatal. The foliage +and flowers of this shrub will exercise a deadly influence on many +quadrupeds: hence it is called in India the Horse-killer, and in +Italy, Ass-bane.</p> + +<p>The Elder-tree is reputed to exhale so narcotic a scent when +in flower, that it is unwholesome for animals to rest under its shade; +and it is considered unadvisable to plant one of these trees where +its exhalations can be wafted into a sleeping apartment. On +account of this pungent smell, country people often strike with +Elder-boughs the leaves of fruit-trees and vegetables, in order that +by being impregnated with the scent of the Elder-berries, they may +prove noisome to troublesome insects.</p> + +<p>The <i>Jatropha urens</i>, a native of Brazil, is a plant the properties +of which are so noxious that its possession is absolutely fraught +with danger. Not many years ago the Curator of Kew Gardens +was one day reaching over a plant when its fine bristly stings +touched his wrist: the first sensation was a numbness and swelling +of the lips; the action of the poison was on the heart, circulation +was stopped, and the unfortunate Curator soon fell unconscious. +A doctor was fetched, who administered antidotes effectually; but +no gardener could afterwards be got to come within arm’s length +of the diabolical plant; and both it and another specimen, subsequently +introduced, shortly afterwards mysteriously disappeared +from the house.</p> + +<p>The <i>Nitraria tridentata</i>, which is by some believed to be the +Lotos-tree of the ancients, grows in the Desert of Soussa, near +Tunis, and is called <i>Damouch</i> by the Arabs, who are fully alive to +the semi-intoxicating qualities of its berries, which produce a state +of lassitude similar to the infatuating food of the Lotophagi.</p> + +<p>Alex. Pouchkine has given a vivid description<!--TN: was 'descripition'--> of the Indian +<i>Antchar</i>, thought to be a variety <i>Aconitum ferox</i>. Growing in a wild +and sterile desert, this <i>Antchar</i> has its roots and the sickly verdure +of its branches steeped in poison. Melted by the mid-day heat, +the poison filters through the plant’s outer skin in clammy drops: +in the evening these become congealed into a transparent gum. +Birds turn aside directly they see this deadly plant; the tiger +avoids it; a passing puff of wind shakes its foliage,—the wind +hurries on tainted and infected; a shower waters for an instant its +drooping leaves, and from its branches forthwith falls a deadly +rain on the burning soil. But a man has made a sign: another +man obeys. The <i>Antchar</i> must be procured. He departs without +<a id="page-88" href="#page-88" class="pagenum" title="88"></a> +hesitation; and on the morrow brings back the deadly gum, and +some drooping stalks and leaves, while from his pallid brow the +cold sweat falls in streams. He staggers, falls on the mats of +the tent, and, poor miserable slave, expires at the feet of his +proud master. And the prince steeps his ruthless arrows in +the cruel poison; they are destined to carry destruction to his +neighbours across the frontier.</p> + +<p>In Mexico there grows a herb, familiarly known there as the +Loco or Rattle Weed, which has such a powerful effect on animals, +that horses eating it are driven raving mad.</p> + +<p>In Scotland there is a certain weed that grows in and about +the Borgie Well at Cambuslang, near Glasgow, which possesses +the awful property of making all who drink of its waters mad. +Hence the local saying:</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“A drink of the Borgie, a bite of the weed,</div> + <div class="line">Sets a’ the Cam’slang folk wrang in the head.”</div> +</div> +</div> + +<p>Some few plants are repellent from the obnoxious smells +which they emit: among these are the <i>Phallus impudicus</i>, and many +of the Stapelias. One—the Carrion-flower—has an odour so like +putrid meat, that flesh flies, attracted by it, deposit their ova in the +flowers; and when the maggots are in due course produced, they +perish miserably for lack of food.</p> + +<p>Zahn, in his <i>Speculæ Physico-Mathematico-Historicæ</i> (1696) enumerates +several trees and plants which had, in his day, acquired a +very sinister reputation. He tells us that—</p> + +<p>“Herrera speaks of a tree, in Granada, called <i>Aquapura</i>, +which is so poisonous, that when the Spaniards, at first ignorant +of its deadly power, slept under its shade, their members were all +swelled, as if they had taken dropsy. The barbarians also, who +lingered naked or intoxicated under it, had their skin broken by +large swellings, which distended their intestines, and brought them +to a miserable death.</p> + +<p>“There is a tree in Hispaniola, bearing Apples of a very fragrant +smell, which, if they are tasted, prove hurtful and deadly. If any +one abides for a time beneath its shade he loses sight and reason, +and cannot be cured save by a long sleep. Similar trees are found +in the island Codega.</p> + +<p>“In the same island, Hispaniola, another kind of tree is found +which produces fruit formed like Pears, very pleasant to the sight, +and of delicious odour. If any one lies beneath its shade and falls +asleep, his face begins to swell, and he is seized with severe pain +in the head, and with the sorest cold. In the same island another +tree is found, whose leaf, if touched, causes at once a tumour of +a very painful nature to break out, which can only be checked and +healed by frequent washing with sea water. There also grows a +plant called <i>Cohobba</i>, which is said to be lymphatic. It intoxicates +by its mere smell, and renders fanatical, Cardanus believes this +<a id="page-89" href="#page-89" class="pagenum" title="89"></a> +plant to be of the <i>Stramonium</i> (<i>Datura</i>) family, which infuriates +those who drink it.</p> + +<p>“In New Andalusia very poisonous trees are seen. If one of +their leaves were to fall upon a person, he would be killed at once, +unless the place be quickly smeared with the spittle of a fasting +man. These trees are called pestiferous and pestilent, from the +sudden death which they cause, like the plague.</p> + +<p>“In the island of San Juan de Porto Ricco grow certain small +fruit-bearing trees which are so pernicious that if a person lies +down and sleeps beneath their shade, he is seized with paralysis +and cannot move from the place. Should, perchance, a fish taste +of their fallen leaves, and a man eat the fish, he either dies at +once or at least loses all his hair.</p> + +<p>“On an island near Brazil a very pleasant tree is said to +grow, whose leaves are not unlike those of the Laurel. But +if any person should touch ‘a leaf of this tree, and then touch +his face and eyes with the hand, he is at once deprived of sight +and suffers the severest pains in his eyes. Not far distant, +however, there grows another tree, whose leaves, if rubbed over +the eyes, restore the eyesight, and remove the pains.</p> + +<p>“Kircher relates that a wonderful tree is found in the Philippine +Islands. Its leaves, facing eastward, are healthy, but those +facing westward are poisonous.</p> + +<p>“Clusius states that in America there is a kind of Larch, +which makes men who sleep under its shade so delirious, that when +they are awakened, they are out of their minds and assume strange +attitudes. Some act like prophets, some like soldiers, some like +merchants, everyone for the time being as his natural propensity +impels him.</p> + +<p>“In the bishopric of New Spain, called Antequera, around the +valley of Guaxaca, a strange poisonous plant is found which, if +given to anyone in food or drink, at once causes death. If it is +dried and removed anywhere, according to the time from its being +cut, it kills. Thus: if it has been cut for a year, so after a year it +causes death; if for a month, then after a month it brings death.</p> + +<p>“The inhabitants of Macassar in the island of Celebes obtain +from a certain tree growing there a most deadly and virulent poison, +in which they dip their weapons. So pestiferous is this poisonous +tree, that the earth around it for some distance produces neither +grass nor vegetable life of any kind. Although instant death may +sometimes be avoided by means of antidotes, yet the victim is +doomed to die even after a lapse of two or three years. Married +men and Mushroom-eaters are more subject to the action of this +poison than other people.</p> + +<p>“<i>Ophiusa</i>, in the island of Elephantine, in Ethiopia, has a livid +and horrid appearance. If persons drink it they become dreadfully +afraid of serpents—so much so, that they commit suicide. Palm +wine, however, is said to counteract its influence.</p> + +<p><a id="page-90" href="#page-90" class="pagenum" title="90"></a> +“The plant called <i>Apium risus</i> is noxious, through causing those +who partake of it to die of excessive laughter. Apuleius says that +this is more particularly the case when the herb is taken by a +person who has not broken his fast. From the fact that the plant +was also known as <i>Sardonia</i> arose the expression “sardonic smile.” +People who taste it do not die at once from laughter, but, as +Salustius relates, rather from the contraction of the nerves of the +lips and the muscles of the mouth; but they appear to die by +laughing.</p> + +<p>“In Bactria and around the Dnieper, a plant called <i>Gelotophyllis</i> +is said to grow, which, if it be drunk with wine and myrrh, produces +continuous laughter. A similar result is produced by <i>Arum Ægyptiacum</i>, +when eaten, and by the flowers or seed of the <i>Datura</i>.</p> + +<p>“<i>Therionarca</i> grows in Cappadocia and Mysia. All wild animals +which touch it become torpid, and can only regain animation by +being besprinkled with the water voided by hyænas.”</p> + +<div class="tailpiece" id="pg-090-tail"> + <img src="images/pg-090-tail.jpg" width="304" height="250" alt="" /> +</div> +</div><!--/chapter--> + +<div class="chapter" id="chapter-9"> +<a id="page-91"></a> + +<div class="headpiece" id="pg-091-head"> + <img src="images/pg-091-head.jpg" width="550" height="160" alt="" /> +</div> + +<h3>CHAPTER IX.<br /> + +<span class="chapter-title">Plants of the Witches.</span></h3> + +<div class="dropcap pg-091-dropcap"></div> +<p class="decorated a"><span class="upper">Hecate</span>, the Grecian goddess of the infernal +regions, presided over magic and enchantment, +and may fairly be styled the goddess, queen, and +patroness of Witches and sorcerers. She was +acquainted with the properties of every herb, +and imparted this knowledge to her daughters +Medea and Circe.<a id="marker-13" href="#footnote-13" class="marker" title="Footnote 13">[13]</a> To this trio of classical +Witches were specially consecrated the following +herbs:—The Mandrake, the Deadly Nightshade, the Common +Nightshade, the Wolfs-bane, the Pontic Azalea, the Cyclamen, +the Cypress, Lavender, Hyssop-leaved Mint, the Poley or Mountain +Germander, the Ethiopian Pepper, the Corn Feverfew, +the Cardamom, the Musk Mallow, the Oriental Sesame, the +rough Smilax, the Lion’s-foot Cudweed (a love philtre), and +Maidenhair, a plant particularly dear to Pluto. Medea was specially +cognisant of the qualities of the Meadow Saffron, Safflower, Dyer’s +Alkanet, the clammy Plantain or Fleawort, the Chrysanthemum, +and the brown-berried Juniper. All these plants are, therefore, +persistently sought for by Witches, who have not only the power of +understanding and appreciating the value of herbs, but know also +how to render harmless and innocuous plants baleful and deadly. +Thus we find that an Italian Witch, condemned in 1474, was +shown to have sown a certain noxious powder amidst the herbage +near her dwelling, and the unfortunate cows, stricken at first with +the Evil Eye, were at length attacked with a lingering but deadly +malady. So, again, in the ‘Tempest,’ Shakspeare tells us that in +the magic rings traced on the grass by the dance of the Elves, the +herbage is imbued with a bitterness which is noisome to cattle. +These rings, which are often to be met with on the Sussex Downs, +are there called Hag-tracks, because they are thought to be caused +by hags and Witches who dance there at night.</p> + +<p>It is recorded that, during the period of the Witch persecutions, +whoever found himself unexpectedly under an Elder-tree +<a id="page-92" href="#page-92" class="pagenum" title="92"></a> +was involuntarily seized with such horror, that he in all probability +fell into an ecstatic or hysterical state. Although not one of the +trees dedicated to Hecate and her Witch progeny, the Elder +appears to have invariably possessed a certain weird attraction +for mischievous Elves and Witches, who are fond of seeking the +shelter of its pendent boughs, and are wont to bury their satanic +offspring, with certain cabalistic ceremonies, beneath its roots.</p> + +<p>These satanic children of Witches are elfish creatures, sometimes +butterflies, sometimes bumble bees, sometimes caterpillars +or worms. They are called good or bad things—Holds or Holdikens. +The Witches injure cattle with them; conjure them into +the stem of a tree; and, as we have seen, bury them under the +Elder-bushes; then, as the caterpillars eat the foliage of the tree, +the hearts of those people are troubled of whom the Witches think.</p> + +<p>The ill-omened <i>Cercis Siliquastrum</i>, or Judas Tree, is reputed +to be specially haunted by Witches, who experience a grim +pleasure in assembling around the tree on which the traitorous +disciple is said to have hung himself. Perhaps it is they who +have spread the tradition that death overtakes anyone who is +unfortunate enough to fall into one of these trees.</p> + +<p>The Witches of the Tyrol are reputed to have a great partiality +for Alder-trees.</p> + +<p>Witches are fond of riding about through the air in the dead +of night, and perform long journeys to attend their meetings. +Matthison tells us that</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“From the deep mine rush wildly out</div> + <div class="line">The troop of Gnomes in hellish rout:</div> + <div class="line">Forth to the Witches’ club they fly;</div> + <div class="line">The Griffins watch as they go by.</div> + <div class="line">The horn of Satan grimly sounds;</div> + <div class="line">On Blocksberg’s flanks strange din resounds,</div> + <div class="line">And Spectres crowd its summit high.”</div> +</div> +</div> + +<p>Their favourite steeds for these midnight excursions are +besoms, which are generally to be found ready to hand; but the +large Ragwort (which in Ireland is called the Fairies’ Horse) is +highly prized for aerial flights. Bulrushes are also employed for +locomotive purposes, and other plants are used for equipments, as +we read in ‘The Witch of Fife’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The first leet night, quhan the new moon set,</div> + <div class="line i2">Quhan all was dousse and mirk,</div> + <div class="line">We saddled our naigis wi’ the Moon-fern leif,</div> + <div class="line i2">And rode fra Kilmerrin Kirk.</div> + <div class="line">Some horses were of the Brume-cane framit,</div> + <div class="line i2">And some of the greine Bay-tree,</div> + <div class="line">But mine was made of are Humloke schaw,</div> + <div class="line i2">And a stout stallion was he.”</div> +</div> +</div> + +<p>William of Auverne, who wrote in the thirteenth century, states +that when the Witches of his time wished to go to the place of +<a id="page-93" href="#page-93" class="pagenum" title="93"></a> +rendezvous, they took a Reed or Cane, and, on making some +magical signs, and uttering certain barbarous words, it became +transformed into a horse, which carried them thither with extraordinary +rapidity.</p> + +<p>If the Witches are married, it becomes necessary to administer +to their husbands a potion that shall cause them to slumber and +keep them asleep during the Witches’ absence in the night. For +this purpose the Sleep-Apple, a mossy sort of excrescence on the +Wild Rose, and Hawthorn (called in the Edda Sleep-Thorn), are +employed, because they will not allow anyone to awake till they +are taken away. A very favourite plant made use of by American +Witches to produce a similar result, is the <i>Flor de Pesadilla</i>, or Nightmare +Flower of Buenos Ayres, a small, dark-green foliaged plant, +with lanceolate leaves and clusters of greenish-white flowers, +which emit a powerful narcotic smell. From the acrid milky juice +pressed from the stem of this plant, Witches obtain a drug which, +administered to their victims, keeps them a prey all night to terrible +dreams, from which they awake with a dull throbbing sensation +in the brain, while a peculiar odour pervades the chamber, causing +the air to appear heavy and stifling.</p> + +<p>Ben Jonson, in his ‘Masque of Queens,’ introduces therein a +conventicle of Witches, who, as part of the business which has +brought them together, relate their deeds. One of the hags, who +has been gathering that mysterious plant of superstition, the +Mandragora, croaks:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line">“I last night lay all alone</div> + <div class="line i2">On the ground, to hear the Mandrake groan;</div> + <div class="line i2">And plucked him up, though he grew full low;</div> + <div class="line i2">And, as I had done, the cock did crow.”</div> +</div> +</div> + +<p>Another, whose sinister proceedings have excited the neighbouring +watch-dogs, remarks:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And I ha’ been plucking plants among</div> + <div class="line">Hemlock, Henbane, Adder’s-tongue;</div> + <div class="line">Nightshade, Moonwort, Libbard’s-bane,</div> + <div class="line">And twice by the dogs was like to be ta’en.”</div> +</div> +</div> + +<p>And a third, who has procured a supply of the plants needful +for the working of the Witches’ spells, says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Yes, I have brought to help our vows</div> + <div class="line">Homed Poppy, Cypress boughs,</div> + <div class="line">The Fig-tree wild that grows on tombs,</div> + <div class="line">And juice that from the Larch-tree comes.”</div> +</div> +</div> + +<p>One of the principal results of the knowledge possessed by +Witches of the properties of herbs was the concoction by them of +noxious or deadly potions with which they were enabled to work +their impious spells. Ovid tells us how Medea, in compounding a +poisonous draught, employed Monk’s-hood or Wolfs-bane, the +<a id="page-94" href="#page-94" class="pagenum" title="94"></a> +deadly <i>Aconitum</i>, that sprang up from the foam of the savage +many-headed Cerberus, the watch-dog of the infernal regions:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Medea to dispatch a dang’rous heir</div> + <div class="line">(She knew him) did a poisonous draught prepare,</div> + <div class="line">Drawn from a drug long while reserved in store,</div> + <div class="line">For desp’rate uses, from the Scythian shore,</div> + <div class="line">That from the Echidnæan monster’s jaws</div> + <div class="line">Derived its origin.”</div> +</div> +</div> + +<p>Medea’s sister, the Enchantress Circe, having been neglected +by a youth for whom she had conceived a passion, turned him, by +means of a herb potion, into a brutal shape, for</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Love refused, converted to disdain.</div> + <div class="line">Then, mixing powerful herbs with magic art,</div> + <div class="line">She changed his form who could not change his heart.”</div> +</div> +</div> + +<p>So intimate was the acquaintance of this celebrated Witch +with the subtle properties of all plants, that by the aid of the +noxious juices she extracted from them, she was enabled to exercise +marvellous powers of enchantment. At her bidding,</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Now strange to tell, the plants sweat drops of blood,</div> + <div class="line">The trees are toss’d from forests where they stood;</div> + <div class="line">Blue serpents o’er the tainted herbage slide,</div> + <div class="line">Pale glaring spectres on the æther ride.”</div> +</div> +</div> + +<p>Circe was assiduous in “simpling on the flow’ry hills,” and +her attendants were taught to despise the ordinary occupations of +women: they were unburdened by household cares,</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“But culled, in canisters, disastrous flowers</div> + <div class="line">And plants from haunted heaths and Fairy bowers,</div> + <div class="line">With brazen sickles reap’d at planetary hours</div> + <div class="line">Each dose the goddess weighed with watchful eye;</div> + <div class="line">So nice her art in impious pharmacy.”</div> +</div> +</div> + +<p>Old Gerarde tells us that Circe made use in her incantations +and witchcrafts of the Mullein or Hag-taper (<i>Verbascum Thapsus</i>); +and Gower relates of Medea that she employed the Feldwode, +which is probably the same plant, its Anglo-Saxon name being +<i>Feldwyrt</i>.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Tho toke she Feldwode and Verveine,</div> + <div class="line">Of herbes ben nought better tweine.”</div> +</div> +</div> + +<p>The composition of philtres, and the working of spells and +incantations to induce love, are amongst the most highly prized +of witches’ functions, investing them with a power which they +delight to wield, and leading to much pecuniary profit.</p> + +<p>In Moore’s ‘Light of the Haram,’ the Enchantress Namouna, +who was acquainted with all spells and talismans, instructs +Nourmahall to gather at midnight—“the hour that scatters spells +on herb and flower”—certain blossoms that, when twined into a +wreath, should act as a spell to recall her Selim’s love. The +<a id="page-95" href="#page-95" class="pagenum" title="95"></a> +flowers gathered, the Enchantress proceeds to weave the magic +chaplet, singing the while—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“I know where the wing’d visions dwell</div> + <div class="line i2">That around the night-bed play;</div> + <div class="line">I know each herb and floweret’s bell,</div> + <div class="line i2">Where they hide their wings by day;</div> + <div class="line i6">Then hasten we, maid,</div> + <div class="line i6">To twine our braid,</div> + <div class="line">To-morrow the dreams and flowers will fade.</div> + </div> + <div class="stanza"> + <div class="line quote">“The image of love, that nightly flies</div> + <div class="line i2">To visit the bashful maid;</div> + <div class="line">Steals from the Jasmine flower, that sighs</div> + <div class="line i2">Its soul, like her, in the shade.</div> + <div class="line">The dream of a future happier hour,</div> + <div class="line i2">That alights on misery’s brow,</div> + <div class="line">Springs out of the silvery Almond flower</div> + <div class="line i2">That blooms on a leafless bough.</div> + </div> + <div class="stanza"> + <div class="line quote">“The visions that oft to worldly eyes</div> + <div class="line i2">The glitter of mines unfold,</div> + <div class="line">Inhabit the mountain herb that dyes</div> + <div class="line i2">The tooth of the fawn like gold.</div> + <div class="line">The phantom shapes—oh, touch not them!—</div> + <div class="line i2">That appal the murderer’s sight,</div> + <div class="line">Lurk in the fleshly Mandrake’s stem,</div> + <div class="line i2">That shrieks when pluck’d at night!</div> + </div> + <div class="stanza"> + <div class="line quote">“The dream of the injur’d, patient mind,</div> + <div class="line i2">That smiles at the wrongs of men,</div> + <div class="line">Is found in the bruis’d and wounded rind</div> + <div class="line i2">Of the Cinnamon, sweetest then.</div> + <div class="line i6">Then hasten we, maid,</div> + <div class="line i6">To twine our braid,</div> + <div class="line">To-morrow the dreams and flowers will fade.”</div> + </div> +</div> +</div> + +<p>The chief strength of poor witches lies in the gathering and +boiling of herbs. The most esteemed herbs for their purposes +are the Betony-root, Henbane, Mandrake, Deadly Nightshade, +Origanum, Antirrhinum, female Phlox, Arum, Red and White +Celandine, Millefoil, Horned Poppy, Fern, Adder’s-tongue, and +ground Ivy. Root of Hemlock, “digged in the dark,” slips of Yew, +“slivered in the moon’s eclipse,” Cypress, Wild Fig, Larch, Broom, +and Thorn are also associated with Witches and their necromancy. +The divining Gall-apple of the Oak, the mystic Mistletoe, the +Savin, the Moonwort, the Vervain, and the St. John’s Wort are +considered magical, and therefore form part of the Witches’ +pharmacopœia—to be produced as occasion may require, and their +juices infused in the hell-broths, philtres, potions, and baleful +draughts prepared for their enemies. Cuckoo-flowers are gathered +in the meadows on the first of May. Chervil and Pennyroyal are +used because they both have the effect of making anyone tasting +their juices see double. Often many herbs are boiled together—by +preference seven or nine. Three kinds of wood make bewitched +water boil. Witch-ointments, to be effective, must contain seven +herbs.</p> + +<p><a id="page-96" href="#page-96" class="pagenum" title="96"></a> +One of the favourite remedies of Scotch Witches is the Woodbine +or Honeysuckle. In effecting their magical cures, they cause +their patients to pass a certain number of times (usually nine) +through a “girth” or garland of Woodbine, repeating the while +certain incantations and invocations. According to Spenser, +Witches in the Spring of every year were accustomed to do +penance, and purify themselves by bathing in water wherein +Origane and Thyme had been placed:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Till on a day (that day is every Prime,</div> + <div class="line">When witches wont do penance for their crime)</div> + <div class="line">I chaunst to see her in her proper hew,</div> + <div class="line">Bathing herself in Origane and Thyme.”</div> +</div> +</div> + +<p>In Lower Germany, the Honeysuckle is called <i>Albranke</i>, the +Witch-snare. Long running plants and entangled twigs are called +Witch-scapes, and the people believe that a Witch hard pursued +could escape by their means.</p> + +<p>On the <i>Walpurgisnacht</i>, the German Witches are wont to +gather Fern to render themselves invisible. As a protection +against them, the country people, says Aubrey, “fetch a certain +Thorn, and stick it at their house door, believing the Witches can +then do them no harm.” On the way to the orgies of this night, +the Oldenburg Witches are reputed to eat up all the red buds of the +Ash, so that on St. John’s Day the Ash-trees appear denuded of +them.</p> + +<p>The German Witches are cunning in the use and abuse of +roots: for example, they recommend strongly the <i>Meisterwurzel</i> +(root of the master), the <i>Bärwurzel</i> (root of the bears), the <i>Eberwurzel</i> +(root of the wild boar), and the <i>Hirschwurzel</i> (root of the stag—a +name given to the Wild Parsley, to the Black Gentian, and to the +<i>Thapsia</i>), as a means of making a horse run for three consecutive +days without feeding him.</p> + +<p>On St. John’s Eve, the Witches of Russia are busily engaged +searching on the mountains for the <i>Gentiana amarella</i>, and on the +morning of St. John’s Day, for the <i>Lythrum silicaria</i>, without having +found which no one can hope to light upon the former herb. These +herbs being hostile to Witches, are sought by them only to be +destroyed.</p> + +<p>In Franche-Comté they tell of a certain satanic herb, of which +the juice gives to Witches the power of riding in the air on a broomstick +when they wish to proceed to their nocturnal meeting.</p> + +<h4>Plants used for Charms and Spells.</h4> + +<p>In mediæval times the sick poor were accustomed to seek and +find the relief and cure of their ailments at the hands of studious, +kind-hearted monks, and gentle, sympathetic nuns; but after the +Reformation, the practice of the healing art was relegated either +to charitable gentlewomen, who deemed it part of their duty to +<a id="page-97" href="#page-97" class="pagenum" title="97"></a> +master the mysteries of simpling, or to the Wise Woman of the +village, who frequently combined the professions of midwife and +simpler, and collected and dispensed medical herbs. Too often, +however, the trade in simples and herbs was carried on by needy +and ignorant persons—so-called herbalists, quack doctors, and +charlatans, or aged crones, desirous of turning to account the +superficial knowledge they possessed of the properties of the +plants which grew on the neighbouring hill-sides, or were to be +found nearer at hand in the fields and hedgerows. As these +simplers and herbalists often made serious mistakes in their treatment, +and were willing, as a rule, to supply noisome and poisonous +herbs to anyone who cared to pay their price, it is not to be +wondered at that they were often regarded with dread by their +ignorant neighbours, and that eventually they came to be stigmatised +as Wizards and Witches.</p> + +<p>In the preface to “The Brittish Physician,” a work issued +by one Robert Turner, “botanical student,” two hundred years +ago, the author, after expatiating on the value of herbs and plants, +adds: “but let us not offer sacrifices unto them, and say charms +over them, as the Druids of old and other heathens; and as do +some cacochymists, Medean hags, and sorcerers nowadays, who, +not contented with the lawful use of the creatures, out of some +diabolical intention, search after the more magical and occult +vertues of herbs and plants to accomplish some wicked ends; and +for that very cause, King Hezekiah, fearing lest the herbals of +Solomon should come into profane hands, caused them to be +burned.” The old herbalist was doubtless acquainted with many +of the superstitious practices of the “Medean hags”—the Wise +Women, old wives, and Witches of the country—to whom he so +scathingly refers. These ill-favoured beldames had a panacea for +every disease, a charm or a potion for every disorder, a talisman or +amulet against every ill. In addition to herbs, Rowan-tree, salt, +enchanted flints, south-running water, and doggrel verses were the +means employed for effecting a cure; whilst diseases were supposed +to be laid on by forming pictures and images of clay or wax, by +placing a dead hand or mutilated member in the house of the +intended victim, or by throwing enchanted articles at his door. +In reality, however, the mischief was done by means of poisonous +herbs or deadly potions, cunningly prepared by the Witch and her +confederates.</p> + +<p>One of the most remarkable of the many superstitions inculcated +by these ignorant and designing Witches and quacks, was +the notion that diseases could be transferred from human beings to +trees. Gilbert White has recorded that at Selborne there stood, +in his time, a row of Pollard-Ashes which, when young and flexible, +had been severed and held open by wedges, while ruptured children, +stripped naked, were pushed through the apertures, under a belief +that their infirmity would be thereby cured. Children were also +<a id="page-98" href="#page-98" class="pagenum" title="98"></a> +passed through cleft trees, to cast out all witchcraft, or to neutralise +its baleful effects, and to protect them from the influence of Witches; +and sometimes they were passed through the branches of a Maple, +in order that they might be long-lived. Sick sheep were made to +go through the cleft of a young Oak, with a view of transferring +their diseases to the spirit of the tree. People afflicted with ague +were directed to repair to the Cross Oaks which grew at the +junctions of cross-roads, for the purpose of transferring to them +their malady. Aguish patients were ordered to proceed without +speaking or crossing water, to a lofty Willow, to make a gash in +it, breathe three times into the crevice, close it quickly, and hasten +away without looking back: if they did this correctly, the ague +was warranted to leave them. A twisted neck or cuts in the body +were thought to be cured by twisting a Willow round the affected +part. In the West of England, peasants suffering from blackhead +were bidden to crawl under an arched Bramble, and if they had +the toothache, the prescribed remedy was for them to bite the +first Fern that appeared in Spring. In other parts of the country +toothache was cured by sticking into the bark of a young tree the +decayed tooth after it had been drawn. If a child did not willingly +learn to walk, the Wise Woman of the village would direct its +troubled mother to make it creep through the long withes of the +Blackberry-bush, which were grown down to the earth, and had +taken fresh root therein. Sufferers from gout were relieved by the +Witch transferring the disorder to some old Pine-tree, or rather to +the genius inhabiting it. Many magical arts attended the transference +of the disease to the spirit of the vicarious tree, and the +operation was generally accompanied by the recital of some +formula. Amongst the forms of adjuration was the following commencement: +“Twig, I bind thee; fever, now leave me!” A +sufferer from cramp was ordered to stretch himself on a Plum-tree, +and say, “Climbing-plant, stand! Plum-tree, waver.”</p> + +<p>If we seek for the origin of this superstitious notion of transferring +diseases to trees, we shall find a clue in the works of +Prof. Mannhardt, who recounts the names of demons which in +Germany are identified with nearly all the maladies of plants, and +particularly with those of Wheat and vegetables.<a id="marker-14" href="#footnote-14" class="marker" title="Footnote 14">[14]</a> The superstitious +country people, struck with the affinity which exists +between the vegetable world and the animal world, came, in course +of time, to think that the same demon caused the disease of plants +and that of man; and therefore they conceived that, in order to +safeguard mankind, it was only necessary to confine the demon in +the plant. Examples of this belief are still to be found in our own +country, and similar superstitious observances are common on the +Continent. The German peasant creeps through an Oak cleft to +cure hernia and certain other disorders; and the Russian moujik +<a id="page-99" href="#page-99" class="pagenum" title="99"></a> +splits an Ilex in order to perform a similar curative operation. +De Gubernatis tells us that the Venetian peasant, when fever-stricken, +repairs to a tree, binds up the trunk, and says to it +thrice, without taking breath, “I place thee here, I leave thee here, +and I shall now depart.” Thereupon the fever leaves the patient; +but if the tree be a fruit tree, it will from that time cease to yield +fruit. In the Netherlands, a countryman who is suffering from the +ague will go early in the morning to an old Willow-tree, tie three +knots in a branch, and say: “Good morning, old one! I give thee +the cold; good morning, old one.” This done, he will turn round +quickly, and run off as fast as he can, without looking behind him.</p> + +<p>But to revert to the superstitious practices of English Witches, +Wise Women, and midwives. One of their prescriptions for the +ague was as follows:—A piece of the nail of each of the patient’s +fingers and toes, and a bit of hair from the nape of the neck, being +cut whilst the patient was asleep, the whole were wrapped up in +paper, and the ague which they represented was put into a hole +in an Aspen tree, and left there, when by degrees the ague would +quit the patient’s body. A very old superstition existed that +diseases could be got rid of by burying them: and, indeed, +Ratherius relates that, so early as the tenth century, a case of +epilepsy was cured by means of a buried Peach-blossom; it is +not surprising, therefore, that English Witches should have professed +themselves able to cure certain disorders in this fashion; +and accordingly we find that diseases and the means of their cure +were ordered by them to be buried in the earth and in ants’ nests.</p> + +<p>One of the Witches’ most reliable sources of obtaining money +from their dupes was the concoction of love-philtres for despondent +swains and love-sick maidens. In the composition of these potions, +the juices of various plants and herbs were utilised; but these will +be found adverted to in the chapter on Magical Plants. Fresh +Orchis was employed by these cunning and unscrupulous simplers, +to beget pure love; and dried Orchis to check illicit love. Cyclamen +was one of the herbs prescribed by aged crones for a love +potion, and by midwives it was esteemed a most precious and +invaluable herb; but an expectant mother was cautioned to avoid +and dread its presence. If, acting on the advice of the Wise +Woman, she ate Quince- and Coriander-seed, her child, it was +promised, would assuredly be ingenious and witty; but, on the +contrary, should she chance to partake too bountifully of Onions, +Beans, or similar vaporous vegetable food, she was warned that +her offspring would be a fool, and possibly even a lunatic. Mothers +were also sagely cautioned that to preserve an infant from evil, it +was necessary to feed it with Ash-sap directly it was born; and +they were admonished that it should never be weaned while the +trees were in blossom, or it would have grey hair.</p> + +<p>As relics of the charms and prescriptions of the old Witches, +countless superstitions connected with plants are to be found at the +<a id="page-100" href="#page-100" class="pagenum" title="100"></a> +present day rife in all parts of the country. Of these the following +are perhaps the principal:—For the cure of diseases: Blue Cornflowers +gathered on Corpus Christi Sunday stop nose-bleeding if +they are held in the hand till they are warm. Club Moss is +considered good for all diseases of the eyes, and Euphrasy and +Rue for dimness of sight. Cork has the power of keeping off +the cramp, and so have Horse-chesnuts if carried in the pocket. +Elder-sticks in the pocket of a horseman when riding prevent +galling; and the same, with three, five, or seven knots, if carried +in the pocket will ward off rheumatism. A Potato (stolen, if +possible) or a piece of Rowan-wood in the trousers pocket will also +cure rheumatism. The roots of Pellitory of Spain and Tarragon, +held between the teeth, cure the toothache, and so will splinters of +an Oak struck by lightning. Hellebore, Betony, Honesty, and +Rue are antidotes against madness. The root of a male Peony, +dried and tied to the neck, cures epilepsy and relieves nightmare. +Castoreum, Musk, Rue-seed, and Agnus Castus-seed are likewise +all remedies for nightmare. Chelidonium placed under the bare +feet will cure jaundice. A twig of Myrtle carried about the person +is efficacious in cases of tumour in the groin. Green Wormwood +placed in the shoes will relieve pains in the stomach of the wearer. +Spurge and Laurel-leaves, if broken off upwards, will cause vomiting; +if downwards, purging. Plantain laid under the feet removes +weariness; and with Mugwort worn beneath the soles of his feet a +man may walk forty miles without tiring. Agnus Castus, if carried in +the hand, will prevent weariness; and when placed in a bed preserves +chastity. Henbane, laid between the sheets, also preserves chastity, +and will besides kill fleas. Necklaces of Peony-root, worn by children, +prevent convulsions. The excrescence found in Rose-bushes, +known as “Robin Redbreast’s Cushion,” when hung round children’s +necks, will cure whooping-cough. Pansy-leaves, placed in the +shoe, or Sage-leaves eaten, will cure ague. The roots of white +Briony, bruised and applied to any place, when the bones are +broken, help to draw them forth, as also splinters, arrow-heads, and +thorns in the flesh. The root of an Iris, if it grow upwards, will +attract all thorns from the flesh; if, on the contrary, it inclines +downwards, it will cure wounds. A piece of Oak, rubbed in silence +on the body, on St. John’s Day, before the sun rises, heals all open +wounds. An Apple is deemed potent against warts, and so is a +green Elder-stick, rubbed over them, and then buried in muck, to +rot. Sometimes the Elder-stick has a notch cut in it for each +wart; it is then rubbed over the warts, and finally burned. Warts +are also cured by pricking them with a Gooseberry-thorn passed +through a wedding-ring; and by rubbing them with a Bean-shell, +which is afterwards secretly taken under an Ash-tree by the +operator, who then repeats the words—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“As this Bean-shell rots away,</div> + <div class="line">So my warts shall soon decay.”</div> +</div> +</div> + +<p><a id="page-101" href="#page-101" class="pagenum" title="101"></a> +Catmint will cause those of the most gentle and mild dispositions +to become fierce and quarrelsome. Crocus-flowers will +produce laughter and great joy. Rosemary, worn about the body, +strengthens the memory. He who sows seed should be careful not +to lay it on a table, otherwise it will not grow. In sowing peas, +take some of them in your mouth before the sun goes down, keep +them there in silence while you are sowing the rest, and this will +preserve them from sparrows. A piece of wood out of a coffin +that has been dug up, when laid in a Cabbage-bed, will defend it +from caterpillars. A bunch of wild Thyme and Origanum, laid by +the milk in a dairy, prevents its being spoiled by thunder: Sunflowers +are also held to be a protection against thunder. A +bunch of Nettles laid in the barrel, in brewing, answers the same +purpose. Water Pepper, put under the saddle of a tired horse, +will refresh him and cause him to travel well again. Basil, if +allowed to rot under an earthen jar, will become changed into +scorpions, and the frequent smelling of this herb is apt to generate +certain animals like scorpions in the brain. The Oak being a prophetic +tree, a fly in the gall-nut is held to foretell war; a maggot, +dearth; a spider, pestilence.</p> + +<p>Probably the most frequent visitors to the Witch’s cottage +were vain and silly maidens, desirous either of procuring some +potion which should enhance their rustic charms, or of learning +from the lips of the Witch the mysteries of the future. To such +credulous applicants the beldame would impart the precious secrets, +that Lilies of the Valley, gathered before sunrise, and rubbed over +the face, would take away freckles; and that Wild Tansy, soaked +in butter-milk for nine days, and then applied as a wash to the face, +would cause the user to look handsome. For those who were +anxious to consult her as to their love affairs, or desired to test her +powers of divination, the Witch had an abundant stock of charms +and amulets, and was prepared with mystic and unerring spells. +She would take a root of the Bracken-fern, and, cutting its stem +very low down, would show to the inquiring maiden the initial letter +of her future husband’s name. She knew where to procure two-leaved +and four-leaved Clover, and even-leaved Ash, by the aid of +which lovers would be forthcoming before the day was over. She +could instruct a lass in the mystic rite of Hemp-sowing in the +churchyard at midnight on St. Valentine’s Eve. She knew and +would reveal where Yarrow was to be found growing on a dead +man’s grave, and would teach country wenches the charmed verse +to be repeated when the magic plant should be placed beneath +their pillow. She could superintend the construction of “The +Witches’ Chain” by three young women, and could provide the +necessary Holly, Juniper, and Mistletoe-berries, with an Acorn for +the end of each link; and she would instruct them how to wind this +mystic chain around a long thin log of wood, which was to be +placed on the fire, accompanied by many magical rites (the secret +<a id="page-102" href="#page-102" class="pagenum" title="102"></a> +of which she would divulge), and then burnt, with the promised +result that just as the last Acorn was consumed, each of the three +maidens should see her future husband walk across the room, or +if she were doomed to celibacy, then a coffin or some misshapen +form.</p> + +<p>The Witch was cunning in the composition of draughts which +should procure dreams, and the secret of many of these potions is +still known and treasured. Thus: fresh Mistletoe-berries (not +exceeding nine in number), steeped in a liquid composed of equal +proportions of wine, beer, vinegar, and honey, taken as pills on +an empty stomach before going to bed, will cause dreams of your +future destiny (providing you retire to rest before twelve) either on +Christmas-eve or on the first and third of a new moon. Similar +dreams may be procured by making a nosegay of various-coloured +flowers, one of a sort, a sprig of Rue, and some Yarrow off a grave; +these must be sprinkled with a few drops of the oil of Amber, +applied with the left hand, and bound round the head under the +night-cap, when retiring to bed, which must be supplied with clean +linen. A prophetic dream is to be procured through the medium +of what is known as “Magic Laurel,” by carrying out the following +formula:—Rise between three and four o’clock in the morning of +your birthday, with cautious secresy, so as to be observed by no +one, and pluck a sprig of Laurel; convey it to your chamber, and +hold it over some lighted brimstone for five minutes, which you +must carefully note by a watch or dial; wrap it in a white linen +cloth or napkin, together with your own name written on paper, +and that of your lover (or if there is more than one, write all the +names down), write also the day of the week, the date of the year, +and the age of the moon; then haste and bury it in the ground, +where you are sure it will not be disturbed for three days and +three nights; then take it up, and place the parcel under your +pillow for three nights, and your dreams will be truly prophetic +as to your destiny. A dream of fate is to be procured on the third +day of the months between September and March by any odd +number of young women not exceeding nine, if each string nine +Acorns on a separate string (or as many Acorns as there are +young women), wrap them round a long stick of wood, and place +it in the fire, precisely at midnight. The maidens, keeping perfect +silence, must then sit round the fire till all the Acorns are consumed, +then take out the ashes, and retire to bed directly, +repeating—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“May love and marriage be the theme,</div> + <div class="line">To visit me in this night’s dream;</div> + <div class="line">Gentle Venus, be my friend,</div> + <div class="line">The image of my lover send;</div> + <div class="line">Let me see his form and face,</div> + <div class="line">And his occupation trace;</div> + <div class="line">By a symbol or a sign,</div> + <div class="line">Cupid, forward my design.”</div> +</div> +</div> +<a id="page-103" href="#page-103" class="pagenum" title="103"></a> + +<h4>Plants Antagonistic to Witchcraft.</h4> + +<p>The Rowan, Mountain Ash, or Care-tree has a great repute +among country folk in the cure of ills arising from supernatural as +well as natural causes. It is dreaded and shunned by evil spirits; +it renders null the spells of Witches and sorcerers, and has many +other marvellous properties. A piece of Rowan wood carried in +the pocket of a peasant acts as a charm against ill-wishes, and +bunches of Care suspended over the cow’s stall and wreathed +around her horns will guard her from the effects of the Evil Eye +and keep, her in health, more especially if her master does not forget +to repeat regularly the pious prayer—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“From Witches and Wizards, and long-tailed Buzzards,</div> + <div class="line">And creeping things that run in hedge-bottoms,</div> + <div class="line i6">Good Lord, deliver us!”</div> +</div> +</div> + +<p>The Ash, in common with the Rowan-tree, possesses the +property of resisting the attacks of Witches, Elves, and other imps +of darkness; on this account Ash-sap is administered to newly-born +children, as without some such precaution the Fairies or +Witches might change the child, or even steal it.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Rowan, Ash, and red thread</div> + <div class="line">Keep the Devils frae their speed.”</div> +</div> +</div> + +<p>The Hazel, according to German tradition, is inimical to +Witches and enchanters. North says that by means of Hazel-rods +Witches can be compelled to restore to animals and plants +the fecundity of which by their malign influence they had previously +deprived them.</p> + +<p>Elder, gathered on the last day of April, and affixed to the +doors and windows of the house, disappoints designing Witches +and protects the inhabitants from their diabolical spells.</p> + +<p>Mistletoe, as a distinctly sacred plant, is considered a talisman +against witchcraft. A small sprig of this mystic plant worn round +the neck is reputed to possess the power of repelling Witches, +always provided that the bough from which it was cut has not been +allowed to touch the earth after being gathered. Plucked with +certain ceremonies on the Eve of St. John, and hung up in +windows, it is considered an infallible protection against Witches, +evil spirits, and phantoms, as well as against storms and thunder.</p> + +<p>Cyclamen would appear to be considered a preservative from +the assaults of witchcraft and evil spirits, if we may judge from +the following couplet:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“St. John’s Wort and fresh Cyclamen she in her chamber kept,</div> + <div class="line">From the power of evil angels to guard him while he slept.”</div> +</div> +</div> + +<p>Vervain and St. John’s Wort, carried about the person, will +prove a sure preservation against the wiles of Satan and the +machinations and sorcery of Witches.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Gin you would be leman of mine,</div> + <div class="line">Lay aside the St. John’s Wort and the Vervain.”</div> +</div> +</div> + +<p><a id="page-104" href="#page-104" class="pagenum" title="104"></a> +Dill has also the reputation of counteracting the enchantments +of Witches and sorcerers—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i8">“The Verdain and the Dill</div> + <div class="line">That hindreth Witches of their will.”</div> +</div> +</div> + +<p>St. John’s Wort (<i>Hypericum</i>), the <i>Fuga Dæmonum</i> of the old +writers, is a plant detested by Witches, who are scared when in its +neighbourhood.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“St. John’s Wort, scaring from the midnight heath</div> + <div class="line">The Witch and Goblin with its spicy breath.”</div> +</div> +</div> + +<p>Herb Paris, according to Matthiolus, takes away all evil done +by witchcraft; Pimpernel is potent to prevent it; and Angelica +worn round the neck will defeat the malignant designs of Witches, +who moreover, it is satisfactory to know, detest the Bracken Fern, +because if its stem be cut, there will be found therein the monogram +of Christ. Flowers of a yellow or greenish hue, growing in +hedgerows, are also repugnant<!--TN: was 'repugant'--> to them.</p> + +<p>In the Tyrol there exists a belief that by binding Rue, Broom, +Maidenhair, Agrimony, and ground Ivy, into one bundle, the bearer +of the same is enabled to see and know Witches.</p> + +<div class="tailpiece" id="pg-104-tail"> + <img src="images/pg-104-tail.jpg" width="316" height="250" alt="" /> +</div> +</div><!--/chapter--> + +<div class="chapter" id="chapter-10"> +<a id="page-105"></a> + +<div class="headpiece" id="pg-105-head"> + <img src="images/pg-105-head.jpg" width="550" height="133" alt="" /> +</div> + +<h3>CHAPTER X.<br /> + +<span class="chapter-title">Magical Plants.</span></h3> + +<div class="dropcap pg-105-dropcap"></div> +<p class="decorated i"><span class="upper">In</span> remote ages, the poisonous or medicinal properties +of plants were secrets learnt by the most +intelligent and observant members of pastoral +and nomadic tribes and clans; and the possessor +of these secrets became often both medicine-man +and priest, reserving to himself as much as possible +the knowledge he had acquired of herbs and +their uses, and particularly of those that would +produce stupor, delirium, and madness; for by these means he +could produce in himself and others many startling and weird +manifestations, which the ignorance of his fellows would cause +them to attribute to Divine or supernatural causes. The <i>Zuckungen</i>, +or convulsions, ecstacies, temporary madness, and ravings, that +formerly played so important a part in the oracular and sacerdotal +ceremonies, and which survive even at the present day, had their +origin in the tricks played by the ancient medicine-man in order +to retain his influence over his superstitious brethren. The +exciting and soporific properties of certain herbs and plants, and +the peculiar phenomena which, in skilful hands, they could be +made to produce in the victim, were well known to the ancient +seers and priests, and so were easily foretold; while the symptoms +and effects could be varied accordingly as the plants were dried, +powdered, dissolved in water, eaten freshly gathered, or burnt as +incense on the altars. The subtle powers of opiates obtained from +certain plants were among the secrets carefully preserved by the +magi and priests.</p> + +<p>According to Prosper Alpinus, dreams of paradise and celestial +visions were produced among the Egyptians by the use of Opium; +and Kaempfer relates that after having partaken of an opiate in +Persia, he fell into an ecstatic state, in which he conceived himself +to be flying in the air beyond the clouds, and associating with +celestial beings.</p> + +<p>From the juice of the Hemp, the Egyptians have for ages prepared +an intoxicating extract, called <i>Hashîsh</i>, which is made up into +<a id="page-106" href="#page-106" class="pagenum" title="106"></a> +balls of the size of a Chestnut. Having swallowed some of these, +and thereby produced a species of intoxication, they experience +ecstatic visions.</p> + +<p>Among the Brahmins, the Soma, a sacred drink prepared from +the pungent juice of the <i>Asclepias acida</i>, or <i>Cyanchum viminale</i>, was +one of the means used to produce the ecstatic state. Soma juice +was employed to complete the phrensied trances of the Indian Yogis +or seers: it is said to have the effect of inducing the ecstatic state, +in which the votary appears in spirit to soar beyond the terrestrial +regions, to become united with Brahma, and to acquire universal +lucidity (<i>clairvoyance</i>). Windischmann observes that in the remote +past, the mystic Soma was taken as a holy act—a species of sacrament; +and that, by this means, the soul of the communicant +became united with Brahma. It is frequently said that even +Parashpati partook of this celestial beverage, the essence, as it is +called, of all nourishment. In the human sacrifices, the Soma-drink +was prepared with magical ceremonies and incantations, by +which means the virtues of the inferior and superior worlds were +supposed to be incorporated<!--TN: was 'incorporared'--> with the potion.</p> + +<p>John Weir speaks of a plant, growing on Mount Lebanon, +which places those who taste it in a state of visionary ecstacy; and +Gassendi relates that a fanatical shepherd in Provence prepared +himself for the visionary and prophetic state by using Stramonium.</p> + +<p>The Laurel was held specially sacred to Apollo, and the +Pythia who delivered the answer of the god to those who consulted +the famous oracle at Delphi, before becoming inspired, shook a +Laurel-tree that grew close by, and sometimes ate the leaves with +which she crowned herself. A Laurel-branch was thought to +impart to prophets the faculty of seeing that which was obscure or +hidden; and the tree was believed to possess the property of +inducing sleep and visions. Among the ancients it was also +thought useful in driving away spectres. Evelyn, remarking on the +custom of prophets and soothsayers sleeping upon the boughs and +branches of trees, or upon mattresses composed of their leaves, +tells us that the Laurel and <i>Agnus Castus</i> were plants “which greatly +composed the phansy, and did facilitate true visions, and that the +first was specially efficacious to inspire a poetical fury.” According +to Abulensis, he adds, “such a tradition there goes of Rebekah, the +wife of Isaac, in imitation of her father-in-law.” And he thinks it +probable that from that incident the Delphic Tripos, the Dodonæan +Oracle in Epirus, and others of a similar description, took their +origin. Probably, when introducing the Jewish fortune-tellers in +his sixth satire, Juvenal alludes to the practice of soothsayers and +sibyls sleeping on branches and leaves of trees, in the lines—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i22">“With fear</div> + <div class="line">The poor she-Jew begs in my Lady’s ear,</div> + <div class="line">The grove’s high-priestess, heaven’s true messenger,</div> + <div class="line">Jerusalem’s old laws expounds to her.”</div> +</div> +</div> + +<p><a id="page-107" href="#page-107" class="pagenum" title="107"></a> +The Druids, besides being priests, prophets, and legislators, +were also physicians; they were acquainted, too, with the means of +producing trances and ecstacies, and as one of their chief medical +appliances they made use of the Mistletoe, which they gathered at +appointed times with certain solemn ceremonies, and considered it +as a special gift of heaven. This plant grew on the Oak, the sacred +tree of the Celts and Druids; it was held in the highest reverence, +and both priests and people then regarded it as divine. To this +day the Welsh call <i>Pren-awr</i>—the celestial tree—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The mystic Mistletoe,</div> + <div class="line">Which has no root, and cannot grow</div> + <div class="line">Or prosper but by that same tree</div> + <div class="line">It clings to.”</div> +</div> +</div> + +<p>The sacred Oak itself was thought to possess certain magical +properties in evoking the spirit of prophecy: hence we find the +altars of the Druids were often erected beneath some venerated +Oak-tree in the sombre recesses of the sacred grove; and it was +under the shadow of such trees that the ancient Germans offered +up their holy sacrifices, and their inspired bards made their prophetic +utterances. The Greeks had their prophetic Oaks that +delivered the oracles of Jupiter in the sacred grove of Dodona—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Such honours famed Dodona’s grove acquired,</div> + <div class="line">As justly due to trees by heaven inspired;</div> + <div class="line">When once her Oaks did fate’s decrees reveal,</div> + <div class="line">And taught wise men truths future to foretel.”—<i>Rapin.</i></div> +</div> +</div> + +<p>The Arcadians attributed another magical power to the Oak, +for they believed that by stirring water with an Oaken bough rain +could be brought from the clouds.</p> + +<p>The Russians are acquainted with a certain herb which they +call <i>Son-trava</i>, or Dream Herb, which has been identified with the +<i>Pulsatilla patens</i>. This plant is said to blossom in the month of +April, and to put forth an azure-coloured flower; if this is placed +under the pillow, it will induce dreams, and these dreams are said +to be fulfilled. In England, a four-leaved Clover similarly treated +will produce a like result.</p> + +<p>Like the Grecian sorceresses, Medea and Circe, the Vedic +magicians were acquainted with numerous plants which would +produce love-philtres of the most powerful character, if not +altogether irresistible. The favourite flowers among the Indians +for their composition are the Mango, Champak, Jasmine, Lotus, +and Asoka. According to Albertus Magnus, the most powerful +flower for producing love is that which he calls <i>Provinsa</i>. The +secret of this plant had been transmitted by the Chaldeans. The +Greeks knew it as <i>Vorax</i>, the Latins as <i>Proventalis</i> or <i>Provinsa</i>; and +it is probably the same plant now known to the Sicilians as the +<i>Pizzu’ngurdu</i>, to which they attribute most subtle properties. Thus +the chastest of women will become the victim of the most burning +<a id="page-108" href="#page-108" class="pagenum" title="108"></a> +passion for the man who, after pounding the <i>Pizzu’ngurdu</i>, is able to +administer it to her in any sort of food.</p> + +<p>Satyrion was a favourite herb with magicians, sorceresses, +Witches, and herbalists, who held it to be one of the most powerful +incentives of amatory passions. Kircher relates the case of a +youth who, whenever he visited a certain corner of his garden, +became so inflamed with passionate longings, that, with the hope of +obtaining relief, he mentioned the circumstance to a friend, who, +upon examing the spot, found it overgrown with a species of +Satyrion, the odour from which had the effect of producing amatory +desires.</p> + +<p>The Mandrake, Carrot, Cyclamen, Purslain (<i>Aizoon</i>), Valerian, +Navel-wort (<i>Umbilicus Veneris</i>), Wild Poppy (<i>Papaver Argemone</i>), +Anemone, <i>Orchis odoratissima</i>, <i>O. cynosorchis</i>, <i>O. tragorchis</i>, <i>O. triorchis</i>, +and others of the same family, and Maidenhair Fern (<i>Capillus +Veneris</i>) have all of them the property of inspiring love.</p> + +<p>In Italy, Basil is considered potent to inspire love, and its +scent is thought to engender sympathy. Maidens think that it +will stop errant young men and cause them to love those from +whose hands they accept a sprig. In England, in olden times, the +leaves of the Periwinkle, when eaten by man and wife, were +supposed to cause them to love one another. An old name appertaining +to this plant was that of the “Sorcerer’s Violet,” which was +given to it on account of its frequent use by wizards and quacks +in the manufacture of their charms against the Evil Eye and malign +spirits. The French knew it as the <i>Violette des Sorciers</i>, and the +Italians as <i>Centocchio</i>, or Hundred Eyes.</p> + +<p>In Poland, a plant called <i>Troizicle</i>, which has bluish leaves and +red flowers, has the reputation of causing love and forgetfulness of +the past, and of enabling him who employs it to go wherever he +desires.</p> + +<p>Helmontius speaks of a herb that when held in the palm of +the hand until it grows warm, will rapidly acquire the power of +detaining the hand of another until it not only grows warm, also, +but the owner becomes inflamed with love. He states that by its +use he inspired a dog with such love for himself, that he forsook a +kind mistress to follow him, a stranger. This herb is said to be +met with everywhere, but unfortunately the name is not given.</p> + +<p>Cumin is thought to possess a mystical power of retention: +hence it has found its way into many a love-philtre, as being able +to ensure fidelity and constancy in love.</p> + +<p>Among the plants and flowers to which the power of divination +has been ascribed, and which are consulted for the most part by +rustic maidens in affairs of the heart, are the Centaury, Bluet, or +Horseknot, the Starwort, the Ox-eye Daisy, the Dandelion, +Bachelor’s Buttons, the Primrose, the Rose, the Poppy, the +Hypericum, the Orpine, the Yarrow, the Mugwort, the Thistle, the +Knotweed, Plantain, the Stem of the Bracken Fern, Four-leaved +<a id="page-109" href="#page-109" class="pagenum" title="109"></a> +and Two-leaved Clover, Even Ash-leaves, Bay or Bay-leaves, +Laurel-leaves, Apples and Apple-pips, Nuts, Onions, Beans, +Peascods, Corn, Maize, Hemp-seed, &c.</p> + +<p>Albertus Magnus states that <i>Valeria</i> yields a certain juice of +amity, efficacious in restoring peace between combatants; and +that the herb <i>Provinsa</i> induces harmony between husband and wife. +Gerarde, in his ‘Herbal,’ mentions a plant, called <i>Concordia</i>, which +he says is <i>Argentina</i>, or Silver-weed (<i>Potentilla anserina</i>); and in +Piedmont, at the present time, there grows a plant (<i>Palma Christi</i>), +locally known as <i>Concordia</i>, which the peasantry use for matrimonial +divinations. The root of the plant is said to be divided into two +parts, each bearing a resemblance to the human hand, with five +fingers: if these hands are found united, marriage is sure; but if +separated, a rupture between the lovers is presaged. There is +also, in Italy, a plant known as <i>Discordia</i>, likewise employed for +love divinations. In this plant the male flowers are violet, the +female white; the male and female flowers blossom almost always +the one after the other—the male turns to the East, the female to +the West.</p> + +<p>In the Ukraine, there grows a plant called there <i>Prikrit</i>, which, +if gathered between August 15th and October 1st, has the property +of destroying calumnies spread abroad in order to hinder marriages. +In England, the Baccharis, or Ploughman’s Spikenard, is reputed +to be able to repel calumny. In Russia, a plant called <i>Certagon</i>, +the Devil-chaser, is used to exorcise the devil, who is supposed to +haunt the grief-stricken husband or wife whom death has robbed +of the loved one. This grief-charming plant is also used to drive +away fear from infants. The Sallow has many magical properties: +no child can be born in safety where it is hung, and no spirit can +depart in peace if its foliage be anywhere near.</p> + +<p>The Zuñis, a tribe of Mexican Indians, hold in high veneration +a certain magical plant called <i>Té-na-tsa-li</i>, which they aver grows +only on one mountain in the West, and which produces flowers of +many colours, the most beautiful in the world, whilst its roots and +juices are a panacea for all injuries to the flesh of man.</p> + +<p>The Indian <i>Tulasi</i>, or Sacred Basil (<i>Ocimum sanctum</i>) is pre-eminently +a magical herb. By the Hindus it is regarded as a +plant of the utmost sanctity, which protects those that cultivate it +from all misfortunes, guards them from diseases and injuries, and +ensures healthy children. In Burmah, the <i>Eugenia</i> is endowed with +similar magical properties, and is regarded by the Burmese with +especial reverence.</p> + +<p>The Onion, if suspended in a room, possesses the magical +powers of attracting and absorbing maladies that would otherwise +attack the inmates.</p> + +<p>In Peru, there is said to grow a wonderful tree called <i>Theomat</i>. +If a branch be placed in the hand of a sick person, and he forthwith +shows gladness, it is a sign that he will at length recover; but if +<a id="page-110" href="#page-110" class="pagenum" title="110"></a> +he shows sadness and no sign of joy, that is held to be a certain +sign of approaching death.</p> + +<p>In England, the withering of Bay-leaves has long been considered +ominous of death: thus Shakspeare writes—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“’Tis thought the King is dead; we will not stay.</div> + <div class="line i2">The Bay-trees in our country are all withered.”</div> +</div> +</div> + +<p>The smoke of the green branches of the Juniper was the +incense offered by the ancients to the infernal deities, whilst its +berries were burnt at funerals to keep off evil spirits.</p> + +<p>The Peony drives away tempests and dispels enchantments. +The St. John’s Wort (called of old <i>Fuga dæmonum</i>) is a preservative +against tempests, thunder, and evil spirits, and possesses other +magical properties which are duly enumerated in another place.</p> + +<p>The Rowan-tree of all others is gifted with the powers of +magic, and is held to be a charm against the Evil Eye, witchcraft, +and unholy spells. The Elder, the Thorn, the Hazel, and the +Holly, in a similar manner, possess certain properties which entitle +them to be classed as magical plants. Garlic is employed by the +Greeks, Turks, Chinese, and Japanese, as a safeguard against the +dire influences of the Evil Eye.</p> + +<p>The extraordinary attributes of the Fern-seed are duly +enumerated in Part II., under the head of <span class="smcap">Fern</span>, and can be there +studied by all who are desirous of investigating its magic powers.</p> + +<p>The Clover, if it has four leaves, is a magical plant, enabling +him who carries it on his person to be successful at play, and have +the power of detecting the approach of malignant spirits. If placed +in the shoe of a lover, the four-leaved Clover will ensure his safe +return to the arms and embraces of his sweetheart.</p> + +<p>The Mandrake is one of the most celebrated of magical plants, +but for an enumeration of its manifold mystic powers readers must +be referred to the description given in Part II., under the head of +<span class="smcap">Mandrake</span>. This plant was formerly called <i>Circeium</i>, a name +derived from Circe, the celebrated enchantress. The Germans +call it <i>Zauberwurzel</i> (Sorcerer’s root), and the young peasant girls +of the Fatherland often wear bits of the plant as love charms.</p> + +<p>The marshes of China are said to produce a certain fruit which +the natives call <i>Peci</i>. If any one puts with this fruit a copper coin +into his mouth, he can diminish it with no less certainty than the +fruit itself, and reduce it to an eatable pulp.</p> + +<p>In France, Piedmont, and Switzerland, the country-people tell +of a certain Herb of Oblivion which produces loss of memory in +anyone putting his foot upon it. This herb also causes wayfarers +to lose their way, through the unfortunates forgetting the aspects +of the country, even although they were quite familiar to them +before treading on the Herb of Forgetfulness. Of a somewhat +similar nature must have been the fruit of the Lotos-tree, which +caused the heroes of the Odyssey to forget their native country.</p> + +<p><a id="page-111" href="#page-111" class="pagenum" title="111"></a> +King Solomon, whose books on Magic King Hezekiah destroyed +lest their contents should do harm, ascribed great magical powers +to a root which he called <i>Baharas</i> (or <i>Baara</i>). Josephus, in his +History of the Jewish Wars, states that this wonderful root is to +be found in the region of Judæa. It is like a flame in colour, and +in the evening appears like a glittering light; but upon anyone +approaching it with the idea of pulling it up, it appears to fly or +dart away, and will avoid its pursuer until it be sprinkled either +with menstrual blood or <i>lotium femininum</i>.</p> + +<blockquote> +<p>“The Mandrake’s charnel leaves at night”</p> +</blockquote> + +<p class="continued">possess the same characteristic of shining through the gloom, and, +on that account, the Arabians call it the Devil’s Candle.</p> + +<p>The ancients knew a certain herb called <i>Nyctilopa</i>, which had +the property of shining from afar at night: this same herb was also +known as <i>Nyctegredum</i> or <i>Chenomychon</i>, and geese were so averse to +it, that upon first spying it they would take to instant flight. +Perhaps this is the same plant as the <i>Johanniswurzel</i> or Springwort +(<i>Euphorbia lathyris</i>), which the peasants of Oberpfalz believe can +only be found among the Fern on St. John’s Night, and which is +stated to be of a yellow colour, and to shine at night as brightly as +a candle. Like the Will-o’-the-Wisp, the <i>Johanniswurzel</i> eludes the +grasp of man by darting and frisking about.</p> + +<p>Several plants are credited with possessing the power of preservation +from thunder and lightning. Pliny mentions the <i>Vibro</i>, +which he calls <i>Herba Britannica</i>, as a plant which, if picked before +the first thunderblast of a storm was heard, was deemed a safeguard +against lightning. In the Netherlands, the St. John’s Wort, +gathered before sunrise, is credited with protective powers against +lightning. In Westphalia, the <i>Donnerkraut</i> (the English Orpine, or +Live-long) is kept in houses as a preservative from thunder. In +England, the Bay is considered a protection from lightning and +thunder; the Beech was long thought to be a safeguard against +the effects of lightning; and Houseleek or Stonecrop, if grown upon +a roof, is still regarded as protecting the house from being struck +by lightning. The <i>Gnaphalium</i>, an Everlasting-flower, is gathered +on the Continent, on Ascension Day, and suspended over doorways, +to fulfil the same function. In Wales, the Stonecrop is +cultivated on the roof to keep off disease.</p> + +<p>The Selago, or Golden Herb of the Druids, imparted to the +priestess who pressed it with her foot, the knowledge of the +language of animals and birds. If she touched it with iron, the +sky grew dark, and a misfortune befell the world.</p> + +<p>The old magicians were supposed to have been acquainted +with certain plants and herbs from which gold could be extracted +or produced. One of these was the Sorb-tree, which was particularly +esteemed for its invaluable powers; another was a herb on +Mount Libanus, which was said to communicate a golden hue to the +<a id="page-112" href="#page-112" class="pagenum" title="112"></a> +teeth of the goats and other animals that grazed upon it. Niebuhr +thinks this may be the herb which the Eastern alchymists employed +as a means of making gold. Father Dundini noticed that +the animals living on Mount Ida ate a certain herb that imparted +a golden hue to the teeth, and which he considered proceeded from +the mines underground. It was an old belief in Germany, by the +shores of the Danube, and in Hungary, that the tendrils and leaves +of the Vines were plated with gold at certain periods, and that +when this was the case, it was a sure sign that gold lay hidden +somewhere near.</p> + +<p>Plutarch speaks of a magical herb called <i>Zaclon</i>, which, when +bruised and thrown into wine, would at once change it into +water.</p> + +<p>Some few plants, like the well-known <i>Sesame</i> of the ‘Arabian +Nights,’ are credited with the power of opening doors and obtaining +an entry into subterranean caverns and mountain sides. In +Germany, there is a very favourite legend of a certain blue Luck-flower +which gains for its fortunate finder access to the hidden +recesses of a mountain, where untold riches lie heaped before his +astonished eyes. Hastily filling his pockets with gold, silver, and +gems, he heeds not the presence of a dwarf or Fairy, who, as he +unknowingly drops the Luck-flower whilst leaving the treasure-house, +cries “Forget not the best of all.” Thinking only of the +wealth he has pocketed, he unheedingly passes through the portal +of the treasure cave, only just in time to save himself from being +crushed by the descending door, which closes with an ominous clang, +and shuts in for ever the Luck-flower, which can alone open the +cave again.</p> + +<p>In Russia, a certain herb, which has the power of opening, is +known as the <i>Rasriv-trava</i>. The peasants recognise it in this +manner: they cut a good deal of grass about the spot where the +<i>Rasriv-trava</i> is thought to grow, and throw the whole of it into the +river; thereupon this magic plant will not only remain on the +surface of the water, but it will float against the current. The +herb, however, is extraordinarily rare, and can only be found by +one who also possesses the herb <i>Plakun</i> and the Fern <i>Paporotnik</i>. +The Fern, like the Hazel, discovers treasures, and therefore +possesses the power of opening said to belong to the <i>Rasriv-trava</i>, +but the latter is the only plant that can open the locks of subterranean +entrances to the infernal regions, which are always guarded +by demons. It also has the special property of being able to reduce +to powder any metal whatsoever.</p> + +<p>The Primrose is in Germany regarded as a <i>Schlüsselblume</i>, or +Key-flower, and is supposed to provide the means of obtaining +ingress to the many legendary treasure-caverns and subterranean +passages under hill and mountain sides dating back from the remote +times when the Goddess Bertha was wont to entice children to +enter her enchanted halls by offering them pale Primroses.</p> + +<p><a id="page-113" href="#page-113" class="pagenum" title="113"></a> +The Mistletoe, in addition to its miraculous medicinal virtues, +possesses the power of opening all locks; and a similar property is +by some ascribed to Artemisia, the Mandrake, and the Vervain.</p> + +<p>The Moonwort, or Lesser Lunary (<i>Botrychium Lunaria</i>)—the +<i>Martagon</i> of ancient wizards, the <i>Lunaria minor</i> of the alchymists—will +open the locks of doors if placed in proper fashion in the keyhole. +It is, according to some authorities, the <i>Sferracavallo</i> of the +Italians, and is gifted with the power of unshoeing horses whilst at +pasture.</p> + +<p>Grimm is of opinion that the <i>Sferracavallo</i> is the <i>Euphorbia +lathyris</i>, the mystic Spring-wort, which, like the Luck-flower, +possesses the wondrous power of opening hidden doors, rocks, and +secret entrances to treasure caves, but which is only to be obtained +through the medium of a green or black woodpecker under conditions +which will be found duly recorded in Part II., under the head +of <span class="smcap">Springwort</span>.</p> + +<p>The Mouse-ear is called <i>Herba clavorum</i> because it prevents the +blacksmith from hurting horses when he is shoeing them.</p> + +<h4>Magic Wands and Divining Rods.</h4> + +<p>At so remote a period as the Vedic age we find allusions to +magic wands or rods. In the Vedas, the Hindu finds instructions +for cutting the mystic <i>Sami</i> branch and the <i>Arani</i>. This operation +was to be performed so that the Eastern and Western sun shone +through the fork of the rod, or it would prove of no avail. The +Chinese still abide by these venerable instructions in the cutting of +their magic wands, which are usually cut from the Peach or some +other fruit tree on the night preceding the new year, which always +commences with the first new moon after the Winter solstice. The +employment of magic wands and staffs was in vogue among the +Chaldæans and Egyptians, who imparted the knowledge of this +system of divination to the Hebrews dwelling among them. Thus +we find the prophet Hosea saying, “My people ask counsel at +their stocks, and their staff declareth unto them.” Rhabdomancy, +or divination by means of a rod, was practised by the ancient +Greeks and Romans, and the art was known in England at the +time of Agricola, though now it is almost forgotten. In China +and Eastern lands, the art still flourishes, and various kinds of +plants and trees are employed; the principal being, however, the +Hazel, Osier, and Blackthorn. The Druids were accustomed to +cut their divining-rods from the Apple-tree. In competent hands, +the Golden Rod is said to point to hidden springs of water, as well +as to hidden treasures of gold and silver.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Some sorcerers do boast they have a rod,</div> + <div class="line i2">Gathered with vows and sacrifice,</div> + <div class="line">That, borne aloft, will strangely nod</div> + <div class="line i2">To hidden treasure where it lies.”—<i>Shepherd</i> (1600).</div> +</div> +</div> + +<p><a id="page-114" href="#page-114" class="pagenum" title="114"></a> +In Cornwall, the divining-rod is still employed by miners to +discover the presence of mineral wealth; in Lancashire and Cumberland, +the belief in the powers of the magic wand is widely +spread; and in Wiltshire, it is used for detecting water. The +<i>Virgula divinatoria</i> is also frequently in requisition both in Italy and +France. Experts will tell you that, in order to ensure success, +certain mystic rites must be performed at the cutting of the +rod: this must be done after sunset and before sunrise, and +only on certain special nights, among which are those of Good +Friday, Epiphany, Shrove-Tuesday, and St. John’s Day, the first +night of a new moon, or that preceding it. In cutting the divining-rod, +the operator must face the East, so that it shall be one which +catches the first rays of the morning sun, or it will be valueless. +These conditions, it will be found, are similar to those contained in +the Hindu Vedas, and still enforced by the Chinese. Some English +experts are of opinion that a twig of an Apple-tree may be used +as successfully as a Hazel wand—but it must be of twelve months’ +growth. The seventh son of a seventh son is considered to be the +most fitting person to use the rod. In operating, the small ends, +being crooked, are to be held in the hands in a position flat or +parallel to the horizon, and the upper part at an elevation having +an angle to it of about seventy degrees. The rod must be grasped +strongly and steadily, and then the operator walks over the +ground: when he crosses a lode, its bending is supposed to indicate +the presence thereof. According to Vallemont, the author of +a treatise on the divining-rod, published towards the end of the +seventeenth century, its use was not merely confined to indicate +metal or water, but it was also employed in tracking criminals; +and an extraordinary story is told of a Frenchman who, guided +by his rod, “pursued a murderer, by land, for a distance exceeding +forty-five leagues, besides thirty leagues more by water.”</p> + +<p>From an article in the ‘Quarterly Review,’ No. 44, the statements +in which were vouched by the Editor, it would seem that a +Lady Noel possessed the faculty of using the divining-rod. In +operating, this lady “took a thin forked Hazel-twig, about sixteen +inches long, and held it by the end, the joint pointing downwards. +When she came to the place where the water was under the +ground, the twig immediately bent; and the motion was more or +less rapid as she approached or withdrew from the spring. When +just over it, the twig turned so quick as to snap, breaking near the +fingers, which, by pressing it, were indented and heated, and +almost blistered; a degree of agitation was also visible in her face. +The exercise of the faculty is independent of any volition.”</p> + +<p>In Germany, the divining-rod is often called the wishing-rod, +and as it is by preference cut from the Blackthorn, that tree is +known also as the Wishing Thorn. In Prussia, the Hazel rod must +be cut in Spring to have its magical qualities thoroughly developed. +When the first thunderstorm is seen to be approaching, +<a id="page-115" href="#page-115" class="pagenum" title="115"></a> +a cross is made with the rod over every heap of grain, in order +that the Corn so distinguished may keep good for many a month. +In Bohemia, the magic rod is thought to cure fever; it is necessary, +however, when purchasing one, not to raise an objection to the +price. In Ireland, if anyone dreams of buried money, there is a +prescribed formula to be employed when digging for it—a portion +of which is the marking upon a Hazel wand three crosses, and the +recital of certain words, of a blasphemous character, over it.</p> + +<p>Sir Thomas Browne tells us that, in his time, the divining-rod +was called Moses’ Rod; and he thinks, with Agricola, that this rod is +of Pagan origin:—“The ground whereof were the magical rods in +poets, that of Pallas in Homer, that of Mercury that charmed +Argus, and that of Circe which transformed the followers of +Ulysses. Too boldly<!--TN: was 'boldy'--> usurping the name of Moses’ Rod, from which +notwithstanding, and that of Aaron, were probably occasioned the +fables of all the rest. For that of Moses must needs be famous, +unto the Egyptians, and that of Aaron unto many other nations +as being preserved in the Ark until the destruction of the Temple +built by Solomon.” The Rabbis tell us that the rod of Moses +was, originally, carved by Adam out of a tree which grew in the +Garden of Eden; that Noah, who took it into the Ark with him, +bequeathed it to Shem; that it descended to Abraham; that Isaac +gave it to Jacob; that, during his sojourn in Egypt, he gave it to +Joseph; and that finally it became the property of Moses.</p> + +<div class="tailpiece" id="pg-115-tail"> + <img src="images/pg-115-tail.jpg" width="450" height="96" alt="" /> +</div> + +</div><!--/chapter--> + +<div class="chapter" id="chapter-11"> +<a id="page-116"></a> + +<div class="headpiece" id="pg-116-head"> + <img src="images/pg-116-head.jpg" width="550" height="173" alt="" /> +</div> + +<h3>CHAPTER XI.<br /> + +<span class="chapter-title">Fabulous, Wondrous, and Miraculous Plants.</span></h3> + +<div class="dropcap pg-116-dropcap"></div> +<p class="decorated w"><span class="upper">We</span> have seen how, among the ancient races of the +earth, traditions existed which connected the +origin of man with certain trees. In the <i>Bundehesh</i>, +man is represented as having first appeared +on earth under the form of the plant <i>Reiva</i> +(<i>Rheum ribes</i>). In the Iranian account of man’s +creation, the primal couple are stated to have +first grown up as a single tree, and at maturity<!--TN: was 'muturity'--> +to have been separated and endowed with a distinct existence by +Ormuzd. In the Scandinavian Edda, men are represented as +having sprung from the Ash and Poplar. The Greeks traced the +origin of the human race to the maternal Ash; and the Romans +regarded the Oak as the progenitor of all mankind. The conception +of human trees was present in the mind of the Prophet +Isaiah, when he predicted that from the stem of Jesse should come +forth a rod, and from his roots, a branch. The same idea is preserved +in the genealogical trees of modern heraldry; and the marked +analogy between man and trees has doubtless given rise to the +custom of planting trees at the birth of children. The old Romans +were wont to plant a tree at the birth of a son, and to judge of the +prosperity of the child by the growth and thriving of the tree. It +is said in the life of Virgil, that the Poplar planted at his birth +flourished exceedingly, and far outstripped all its contemporaries. +De Gubernatis records that, as a rule, in Germany, they plant +Apple-trees for boys, and Pear-trees for girls. In Polynesia, at +the birth of an infant, a Cocoa-nut tree is planted, the nodes of +which are supposed to indicate the number of years promised to +the little stranger.</p> + +<p>According to a legend that Hamilton found current in Central +India, the Khatties had this strange origin. When the five sons +of <i>Pându</i> (the heroes whose exploits are told in the <i>Mahâbhârata</i>) +<a id="page-117" href="#page-117" class="pagenum" title="117"></a> +had become simple tenders of flocks, Karna, their illegitimate +brother, wishing to deprive them of these their last resource, prayed +the gods to assist him: then he struck the earth with his staff, +which was fashioned from the branch of a tree. The staff instantly +opened, and out of it sprang a man, who said that his name was +Khat, a word which signifies “begotten of wood.” Karna employed +this tree-man to steal the coveted cattle, and the Khatties claim to +be descended from this strange forefather.</p> + +<p>The traditions of trees that brought forth human beings, and +of trees that were in themselves partly human, are current among +most of the Aryan and Semitic races, and are also to be found +among the Sioux Indians. These traditions (which have been previously +noticed in Chapter VII.) have probably given rise to +others, which represent certain trees as bearing for fruit human +beings and the members of human beings.</p> + +<p>In the fourteenth century, an Italian voyager, Odoricus du +Frioul, on arriving at Malabar, heard the natives speaking of trees +which, instead of fruit, bore men and women: these creatures were +scarcely a yard high, and their nether extremities were attached to +the tree’s trunk, like branches. Their bodies were fresh and radiant +when the wind blew, but on its dropping, they became gradually +withered and dried up.</p> + +<p>In the first book of the <i>Mahâbhârata</i>, reference is made, in the +legend of Garuda, to an enormous Indian Fig-tree (<i>Ficus religiosa</i>), +from the branches of which are suspended certain devotees of +dwarfed proportions, called <i>Vâlakhilyas</i>.</p> + +<p>Among the Arabs, there exists a tradition of an island in the +Southern Ocean called Wak-Wak, which is so-named because certain +trees growing thereon produce fruit having the form of a human +head, which cries <i>Wak! Wak!</i></p> + +<p>Among the Chinese, the myth of men being descended from +trees is reversed, for we find a legend current in the Flowery Land +that, in the beginning, the herbs and plants sprang from the hairs +of a cosmic giant.</p> + +<p>The Chinese, however, preserve the tradition of a certain lake +by whose margin grew great quantities of trees, the leaves of which +when developed became changed into birds. In India, similar +trees are referred to in many of the popular tales: thus, in <!--TN: was ‘-->“The +Rose of Bakavali” mention is made of a garden of Pomegranate-trees, +the fruit of which resembled earthenware vases. When +these were plucked and opened, out hopped birds of beautiful +plumage, which immediately flew away.</p> + +<p>Pope Pius II., in his work on Asia and Europe, published +towards the end of the fifteenth century, states that in Scotland +there grew on the banks of a river a tree which produced fruits +resembling ducks; these fruits, when matured, fell either on the +river bank or into the water: those which fell on the ground +perished instantly; those which fell into the water became turned +<a id="page-118" href="#page-118" class="pagenum" title="118"></a> +at once into ducks, acquired plumage, and then flew off. His +Holiness remarks that he had been unable to obtain any proof of +this wondrous tree existing in Scotland, but that it was to be found +growing in the Orkney Isles.</p> + +<p>As early as the thirteenth century, Albertus Magnus expressed +his disbelief in the stories of birds propagated from trees, yet there +were not wanting writers who professed to have been eye-witnesses +of the marvels they recounted respecting Bernicle or Claik Geese. +Some of these witnesses, however, asserted that the birds grew on +living trees, while others traced them to timber rotted in the sea, or +boughs of trees which had fallen therein. Boëce, who favoured +the latter theory, writes that “because the rude and ignorant +people saw oft-times the fruit that fell off the trees (which stood +near the sea) converted within a short time into geese, they believed +that yir-geese grew upon the trees, hanging by their nebbis [bills] +such like as Apples and other fruits hangs by their stalks, but +their opinion is nought to be sustained. For as soon as their Apples +or fruit falls off the tree into the sea-flood, they grow first worm-eaten, +and by short process of time are <i>altered</i> into geese.” +Munster, in his ‘Cosmographie,’ remembers that in Scotland “are +found trees which produce fruit rolled up in leaves, and this, in +due time, falling into water, which it overhangs, is converted into a +living bird, and hence the tree is called the Goose-tree. The same +tree grows in the island of Pomona. Lest you should imagine that +this is a fiction devised by modern writers, I may mention that all +cosmographists, particularly Saxo Grammaticus, take notice of this +tree.” Prof. Rennie says that Montbeillard seems inclined to +derive the name of Pomona from its being the orchard of these +goose-bearing trees. Fulgosus depicts the trees themselves as +resembling Willows, “as those who had seen them in Ireland and +Scotland” had informed him. To these particulars, Bauhin adds +that, if the leaves of this tree fall upon the land, they become birds; +but if into the water, then they are transmuted into fishes.</p> + +<p>Maundevile speaks of the Barnacle-tree as a thing known and +proved in his time. He tells us, in his book, that he narrated to +the somewhat sceptical inhabitants of Caldilhe how that “in oure +contre weren trees that beren a fruyt that becomen briddes fleiynge: +and thei that fallen on the erthe dyen anon: and thei ben right +gode to mannes mete.”</p> + +<p>Aldrovandus gives a woodcut of these trees, in which the +foliage resembles that of Myrtles, while the strange fruit is large +and heart-shaped.</p> + +<div class="figcenter" id="pg-118-full"> + <a href="images/pg-118-full-large.jpg" class="enlarge"> + <span class="enlarge">[enlarge]</span><br /> + <img src="images/pg-118-full.jpg" width="378" height="600" alt="" /> + </a> + <div class="caption"> + <p class="right">[TO FACE <a href="#page-118">PAGE 118</a>.</p> + <p>The Barnacle or Goose Tree.<br /> + <i>From ‘Aldrovandi Ornithologia.’</i></p> + </div> +</div> + +<p>Gerarde also gives a figure of what he calls the “Goose-tree, +Barnacle-tree, or the tree bearing geese,” a reproduction of which +is annexed. And although he speaks of the goose as springing +from decayed wood, &c., the very fact of his introducing the tree +into the catalogue of his ‘Herbal,’ shows that he was, at least, +divided between the above-named opinions. “What our eyes +<a id="page-119" href="#page-119" class="pagenum" title="119"></a> +have seen,” he says, “and what our hands have touched, we +shall declare. There is a small island in Lancashire, called +the Pile of Foulders, wherein are found broken pieces of old +ships, some whereof have been thrown thither by shipwracke, +and also the trunks and bodies, with the branches of old and +rotten trees cast up there likewise; whereon is found a certain +spume or froth, that in time breedeth unto certaine shells, in +shape like to those of the muskle, but sharper pointed, and of a +whitish colour, wherein is contained a thing in forme like a lace of +silke finely woven, as it were, together, of a whitish colour; +one end whereof is fastned unto the inside of the shell, even as +the fish of oisters and muskles are; the other end is made fast unto +the belly of a rude mass, or lumpe, which, in time, commeth to the +shape and forme of a bird. When it is perfectly formed, the shell +gapeth open, and the first thing that appeareth is the foresaid +lace or string; next come the legs of the bird hanging out, and as +it groweth greater it openeth the shell by degrees, till at length it +is all come forth, and hangeth onely by the bill; in short space +after it commeth to full maturitie, and falleth into the sea, where it +gathereth feathers, and groweth to a fowle bigger than a mallard +and lesser than a goose, having blacke legs and bill or beake, and +feathers blacke and white, spotted in such manner as is our magpie; +called in some places a pie-annet, which the people of Lancashire +call by no other name than tree-goose; which place aforesaid, and +all those parts adjoyning, do so much abound therewith, that one of +the best is bought for threepence. For the truth hereof, if any +doubt, may it please them to repaire unto me, and I shall satisfie +them by the testimonie of good witnesses.</p> + +<div class="figcenter" id="pg-119-illo"> + <img src="images/pg-119-illo.jpg" width="550" height="329" alt="" /> + <p class="caption">The Goose Tree. From <i>Gerarde’s Herbal</i>.</p> +</div> + +<p><a id="page-120" href="#page-120" class="pagenum" title="120"></a> +Martin assures us that he had seen many of these fowls in the +shells, sticking to the trees by the bill, but acknowledges that he +had never descried any of them with life upon the tree, though the +natives [of the Orkney Isles] had seen them move in the heat +of the sun.</p> + +<p>In the ‘Cosmographiæ of Albioun,’ Boëce (to whom we have +before referred) considered the nature of the seas acting on old +wood more relevant to the creation of barnacle or claik geese than +anything else. “For,” he says, “all trees that are cassin into the seas, +by process of time appears at first worm-eaten, and in the small +holes or bores thereof grows small worms. First they show their +head and neck, and last of all they show their feet and wings. +Finally, when they are come to the just measure and quantity of +geese, they fly in the air, as other fowls wont, as was notably +proven in the year of God one thousand four hundred and eighty +in the sight of many people beside the castle of Pitslego.” He then +goes on to describe how a tree having been cast up by the sea, and +split by saws, was found full of these geese, in different stages of +their growth, some being “perfect shapen fowls;” and how the +people, “having ylk day this tree in more admiration,” at length +deposited it in the kirk of St. Andrew’s, near Tyre.”</p> + +<p>Among the more uninformed of the Scotch peasantry, there +still exists a belief that the Soland goose, or gannet, and not the +bernicle, grows by the bill on the cliffs of Bass, of Ailsa, and of +St. Kilda.</p> + +<p>Giraldus traces the origin of these birds to the gelatinous drops +of turpentine which appear on the branches of Fir-trees.</p> + +<p>“A tree that bears oysters is a very extraordinary thing,” +remarks Bishop Fleetwood in his ‘Curiosities of Agriculture and +Gardening’ (1707), “but the Dominican Du Tertre, in his Natural +History of Antego, assures us that he saw, at Guadaloupa, oysters +growing on the branches of trees. These are his very words. The +oysters are not larger than the little English oysters, that is to say, +about the size of a crown piece. They stick to the branches that +hang in the water of a tree called <i>Paretuvier</i>. No doubt the seed of +the oysters, which is shed in the tree when they spawn, cleaves to +those branches, so that the oysters form themselves there, and grow +bigger in process of time, and by their weight bend down the +branches into the sea, and then are refreshed twice a day by the +flux and reflux of it.”</p> + +<p>The Oyster-bearing Tree, however, is not the only marvel of +which the good Bishop has left a record: he tells us that near the +island Cimbalon there lies another, where grows a tree whose +leaves, as they fall off, change into animals: they are no sooner +on the ground, than they begin to walk like a hen, upon two little +legs. Pigafetta says that he kept one of these leaves eight days in a +porringer; that it took itself to walking as soon as he touched it; +and that it lived only upon the air.<!--TN: omitted ”--> Scaliger, speaking of these +<a id="page-121" href="#page-121" class="pagenum" title="121"></a> +very leaves, remarks, as though he had been an eye-witness, that +they walk, and march away without further ado if anyone attempts +to touch them. Bauhin, after describing these wonderful leaves +as being very like Mulberry-leaves, but with two short and +pointed feet on each side, remarks upon the great prodigy of the +leaf of a tree being changed into an animal, obtaining sense, and +being capable of progressive motion.</p> + +<div class="figcenter" id="pg-121-full"> + <a href="images/pg-121-full-large.jpg" class="enlarge"> + <span class="enlarge">[enlarge]</span><br /> + <img src="images/pg-121-full.jpg" width="372" height="600" alt="" /> + </a> + <div class="caption"> + <p class="left">TO FACE <a href="#page-121">PAGE 121</a>.]</p> + <p>The Barometz, or Vegetable Lamb.<br /> + <i>From Zahn’s ‘Speculæ Physico-Mathematico-Historicæ.’</i></p> + </div> +</div> + +<p>Kircher records that in his time a tree was said to exist in Chili, +the leaves of which produced worms; upon arriving at maturity, +these worms crawled to the edge of the leaf, and thence fell to the +earth, where after a time they became changed into serpents, which +over-ran the whole land. Kircher endeavours to explain this +story of the serpent-bearing tree by giving, as a reason for the +phenomenon, that the tree attached to itself, through its roots, +moisture pregnant with the seed of serpents. Through the action +of the sun’s rays, and the moisture of the tree, this serpent-spawn +degenerates into worms, which by contact with the earth become +converted into living serpents.</p> + +<p>The same authority states that in the Molucca islands, but +more particularly in Ternate, not far from the castle of the same +name, there grew a plant which he describes as having small +leaves. To this plant the natives gave the name of <i>Catopa</i>, because +when its leaves fall off they at once become changed into butterflies.</p> + +<p>Doctor Darwin, in his botanical poem called ‘The Loves of +the Plants,’ thus apostrophises an extraordinary animal-bearing +plant:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Cradled in snow and fanned by Arctic air,</div> + <div class="line">Shines, gentle Barometz! thy golden hair;</div> + <div class="line">Rooted in earth, each cloven hoof descends,</div> + <div class="line">And round and round her flexile neck she bends;</div> + <div class="line">Crops the gray coral-moss and hoary Thyme,</div> + <div class="line">Or laps with rosy tongue the melting rime,</div> + <div class="line">Eyes with mute tenderness her distant dam,</div> + <div class="line">Or seems to bleat, a vegetable Lamb.”</div> +</div> +</div> + +<p>In the curious frontispiece to Parkinson’s ‘Paradisus,’ which +will be found reproduced at the commencement of this work, it will +be noticed that the Barometz, or Vegetable Lamb, is represented +as one of the plants growing in Eden. In Zahn’s <i>Speculæ Physico-Mathematico-Historicæ</i> +(1696) is given a figure of this plant, accompanied +by a description, of which the following is a translation:—</p> + +<p>“Very wonderful is the Tartarian shrub or plant which the +natives call <i>Boromez</i>, <i>i.e.</i>, Lamb. It grows like a lamb to about the +height of three feet. It resembles a lamb in feet, in hoofs, in ears, +and in the whole head, save the horns. For horns, it possesses +tufts of hair, resembling a horn in appearance. It is covered with +the thinnest bark, which is taken off and used by the inhabitants +for the protection of their heads. They say that the inner pulp +resembles lobster-flesh, and that blood flows from it when it is +wounded. Its root projects and rises to the <i>umbilicus</i>. What +<a id="page-122" href="#page-122" class="pagenum" title="122"></a> +renders the wonder more remarkable is the fact that, when the +<i>Boromez</i> is surrounded by abundant herbage, it lives as long as a +lamb, in pleasant pastures; but when they become exhausted, it +wastes away and perishes. It is said that wolves have a liking for +it, while other carnivorous animals have not.”</p> + +<p>Scaliger, in his <i>Exotericæ Exercitationes</i>, gives a similar description, +adding that it is not the fruit, the Melon, but the whole plant, +that resembles a lamb. This does not tally with the account +given by Odorico da Pordenone, an Indian traveller, who, before +the <i>Barometz</i> had been heard of in Europe, appears to have been +informed that a plant grew on some island in the Caspian Sea +which bore Melon-like fruit resembling a lamb; and this tree is +described and figured by Sir John Maundevile, who, in speaking of +the countries and isles beyond Cathay, says that when travelling +towards Bacharye “men passen be a Kyngdom that men clepen +Caldilhe; that is a fulle fair Contree. And there growethe a maner +of fruyt as thoughe it waren Gowrdes; and whan thei ben rype, +men kutten hem a to, and men fynden with inne, a lytylle Best, in +flessche, in bon, and blode, as though it were a lytylle Lomb, with +outen wolle. And men eten bothe the Frut and the Best; and that +is a gret marveylle. Of that Frute I have eten; alle thoughe it +were wonderfulle; but that I knowe wel that God is marveyllous +in his werkes.”</p> + +<div class="figcenter" id="pg-122-illo"> + <img src="images/pg-122-illo.jpg" width="550" height="562" alt="" /> + <p class="caption">The Lamb Tree. From <i>Maundevile’s Travels</i>.</p> +</div> + +<p>Maundevile, who in his book has left a record of so many +marvellous things which he either saw or was told of during his +<a id="page-123" href="#page-123" class="pagenum" title="123"></a> +Eastern travels, mentions a certain Indian island in the land of +Prester John, where grew wild trees which produced Apples of +such potent virtue that the islanders lived by the mere smell of +them: moreover if they went on a journey, the men “beren the +Apples with hem: for yif thei hadde lost the savour of the Apples +thei scholde dyen anon.” In another island in the same country, +Sir John was told were the Trees of the Sun and of the Moon that +spake to King Alexander, and warned him of his death. Moreover, +it was commonly reported that “the folk that kepen the trees, +and eten of the frute and of the bawme that growethe there, lyven +wel 400 yere or 500 yere, be vertue of the fruit and of the bawme.” +In Egypt the old traveller heard of the Apple-tree of Adam, “that +hav a byte at on of the sydes;” there also he saw Pharaoh’s +Figs, which grew upon trees without leaves; and there also he tells +us are gardens that have trees and herbs in them which bear fruit +seven times in the year.</p> + +<p>One of the most celebrated of fabulous trees is that which +grew in the garden of the Hesperides, and produced the golden +Apples which Hercules, with the assistance of Atlas, was able to +carry off. Another classic tree is that bearing the golden branch of +Virgil, which is by some identified with the Mistletoe. Among other +celebrated mythical trees may be named the prophetic Oaks of the +Dodonæan grove; the Singing Tree of the ‘Arabian Nights,’ every +leaf of which was a mouth and joined in concert; and the Poet’s +Tree referred to by Moore, in ‘Lalla Rookh,’ which grows over +the tomb of Tan-Sein, a musician of incomparable skill at the +court of Akbar, and of which it is said that whoever chews a leaf +will have extraordinary melody of voice.</p> + +<h4>Wondrous Plants.</h4> + +<p>In Bishop Fleetwood’s curious work, to which reference has +already been made, we find many extraordinary trees and plants +described, some of which are perhaps worthy of a brief notice. +He tells us of a wonderful metal-sapped tree known as the +<i>Mesonsidereos</i>, which grows in Java, and even there is very scarce. +Instead of pith, this tree has an iron wire that comes out of the +root, and rises to the top of the tree. “But the best of all is, that +whoever carries about him a piece of this ferruginous pith is +invulnerable to any sword or iron whatever.” In <i>Hirnaim de Typho</i> +this tree is said to produce fruit impenetrable by iron.</p> + +<p>There are some trees that must have fire to nourish them. +Methodius states that he saw on the top of the mountain +Gheschidago (the Olympus of the ancients), near the city of +Bursa, in Natolia, a lofty tree, whose roots were spread amidst +the fire that issues from the vents of the earth; but whose leafy +and luxuriant boughs spread their shade around, in scorn of the +flames in the midst of which it grew.</p> + +<p><a id="page-124" href="#page-124" class="pagenum" title="124"></a> +This vegetable salamander finds its equal in a plant described +by Nieuhoff as growing in rocky and stony places in the kingdom +of Tanju, in Tartary. This extraordinary plant cannot be either +ignited or consumed by fire; for although it becomes hot, and on +account of the heat becomes glowing red in the fire, yet so soon +as heat is removed, it grows cold, and regains its former appearance: +in water, however, this plant is wont to become quite putrid.</p> + +<p>Of a nature somewhat akin to these fire-loving plants must be +the Japanese Palm, described by A. Montanus. This tree is said +to shun moisture to such an extent, that if its trunk be in the least +wet, it at once pines away and perishes as though it had been +poisoned. However, if this arid tree be taken up by the roots, +throughly dried in the sun, and re-planted with sand and iron +filings around it, it will once more flourish, and become covered +with new branches and leaves, provided that so soon as it has +been re-planted, the old leaves are cut off with an iron instrument +and fastened to the trunk.</p> + +<p>The Bishop remarks that “one of the most wonderful plants +is that which so mollifies the bones, that when we have eaten of +it we cannot stand upon our legs. An ox who has tasted of it +cannot go; his bones grow so pliant, that you may bend his legs +like a twig of Ozier. The remedy is to make him swallow some +of the bones of an animal who died from eating of that herb: ’tis +certain death, and cannot be otherwise, for the teeth grow soft +immediately, and ’tis impossible even to eat again.” “There is a +plant that produces a totally opposite effect. It hardens the bones +to a wondrous degree. A man who has chewed some of it, will +have his teeth so hard as to be able to reduce flints and pebbles +into impalpable powder.”</p> + +<p>Maundevile describes some wonderful Balm-trees that in his +time grew near Cairo, in a field wherein were seven wells “that +oure Lord Jesu Christ made with on of His feet, whan He wente +to pleyen with other children.” The balm obtained from these +trees was considered so precious, that no one but the appointed +tenders was allowed to approach them. Christians alone were +permitted to till the ground in which they grew, as if Saracens +were employed, the trees would not yield; and moreover it was +necessary that men should “kutten the braunches with a scharp +flyntston or with a scharp bon, whanne men wil go to kutte hem: +For who so kutte hem with iren, it wolde destroye his vertue and +his nature.”</p> + +<p>The old knight has left a record of his impressions of the +country near the shores of the Dead Sea, and has given a sketch of +those Apple-trees of which Byron wrote—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Like to the Apples on the Dead Sea’s shore,</div> + <div class="line">All ashes to the taste.”</div> +</div> +</div> + +<p class="continued">These trees producing Dead Sea fruit he tells us bore “fulle faire +Apples, and faire of colour to behold; but whoso brekethe hem or +<a id="page-125" href="#page-125" class="pagenum" title="125"></a> +cuttethe hem in two, he schalle fynd with in hem Coles and Cyndres, +in tokene that, be wratthe of God, the cytees and the lond weren +brente and sonken in to Helle.”</p> + +<div class="figcenter" id="pg-125-illo"> + <img src="images/pg-125-illo.jpg" width="550" height="359" alt="" /> + <p class="caption">Dead Sea Fruit. From <i>Maundevile’s Travels</i>.</p> +</div> + +<p>In Zahn’s <i>Speculæ Physico-Mathematico-Historicæ</i> we read of a +peculiar Mexican tree, called <i>Tetlatia</i> or <i>Gao</i>, which causes both men +and animals to lose their hair if they rub themselves against its +trunk or sleep beneath its branches. Then we are told of a tree +growing in Sofala, Africa, which yields no leaf during the whole year, +but if a branch be cut off and placed in water, it grows green in ten +hours, and produces abundance of leaves. Again, we read of the +<i>Zeibas</i>, immense trees “in the new Kingdom of Granada,” which +fifteen men could scarcely encompass with their arms; and which, +wonderful to relate, cast all their leaves every twelve hours, and +soon afterwards acquire other leaves in their place.</p> + +<p>A certain tree is described as growing in America, which bears +flowers like a heart, consisting of many white leaves, which are +red within, and give forth a wonderfully sweet fragrance: these +flowers are said to comfort and refresh the heart in a remarkable +manner. A curious account is given of a plant, which Nierenbergius +states grows in Bengal, which attracts wood so forcibly, +that it apparently seizes it from the hands of men. A similar +plant is said to exist in the island of Zeilan, which, if placed +between two pieces of wood, each distant twenty paces from it, +will draw them together and unite them.</p> + +<p>Respecting the <i>Boriza</i>, a plant also known as the <i>Lunaria</i> or +Lunar Herb, Zahn states that it is so called because it increases and +decreases according to the changes of the moon: for when the moon +is one day old, this plant has one leaf, and increases the number of +leaves in proportion to the moon’s age until it is fifteen days old; +<a id="page-126" href="#page-126" class="pagenum" title="126"></a> +then, as the moon decreases, its leaves one by one fall off. In the +no-moon period, being deprived of all its leaves, it hides itself. Just +as the <i>Boriza</i> is influenced by the moon, so are certain shrubs under +the sway of the sun. These shrubs are described as growing up +daily from the sand until noon, when they gradually diminish, and +finally return to the earth at sunset.</p> + +<p>Gerarde tells us that among the wonders of England, worthy +of great admiration, is a kind of wood, called Stony Wood, +alterable into the hardness of a stone by the action of water. +This strange alteration of Nature, he adds, is to be seen in sundry +parts of England and Wales; and then he relates how he himself +“being at Rougby (about such time as our fantasticke people did +with great concourse and multitudes repaire and run headlong +unto the sacred wells of Newnam Regis, in the edge of Warwickshire, +as unto the water of life, which could cure all diseases),” +went from thence unto these wells, “where I found growing ouer +the same a faire Ashe-tree, whose boughs did hang ouer the spring +of water, whereof some that were seare and rotten, and some that +of purpose were broken off, fell into the water and were all turned +into stones. Of these boughes or parts of the tree I brought into +London, which when I had broken in pieces, therein might be +seene that the pith and all the rest was turned into stones, still +remaining the same shape and fashion that they were of before +they were in the water.”</p> + +<div class="figcenter" id="pg-126-illo"> + <img src="images/pg-126-illo.jpg" width="346" height="400" alt="" /> + <p class="caption">The Stone Tree. From <i>Gerarde’s Herbal</i>.</p> +</div> + +<p>In Hainam, a Chinese island, grows a certain tree known as +the Fig of Paradise. Its growth is peculiar: from the centre of a +cluster of six or seven leaves springs a branch with no leaves, but +<a id="page-127" href="#page-127" class="pagenum" title="127"></a> +a profusion of fruit resembling Figs. The leaves of this tree are +so large and so far apart, that a man could easily wrap himself up +in them; hence it is supposed that our first parents, after losing +their innocence, clothed themselves with the leaves of a tree of +this species.</p> + +<p>The island of Ferro, one of the Canaries, is said to be without +rivers, fountains, and wells. However, it has a peculiar tree, +as Metellus mentions, surrounded by walls like a fountain. It +resembles the Nut-tree; and from its leaves there drops water +which is drinkable by cattle and men. A certain courtesan of the +island, when it was first subdued, made it known to the Spaniards. +Her perfidy, however, is said to have been discovered and punished +with death by her own people.</p> + +<p>Bishop Fleetwood gives the following description, by Hermannus +Nicolaus, of what he calls the Distillatory Plant:—“Great +are the works of the Lord, says the wise man; we cannot consider +them without ravishment. The Distillatory Plant is one of these +prodigies of nature, which we cannot behold without being struck +with admiration. And what most surprises me is the delicious +nectar, with which it has often supplied me in so great abundance +to refresh me when I was thirsty to death and unsufferably weary.... +But the greatest wonder of it is the little purse, or if you +will, a small vessel, as long and as big as the little finger, that is +at the end of each leaf. It opens and shuts with a little lid that +is fastened to the top of it. These little purses are full of a cool, +sweet, clear cordial and very agreeable water. The kindness this +liquor has done me when I have been parched up with thirst, +makes me always think of it with pleasure. One plant yields +enough to refresh and quench the thirst of a man who is very +dry. The plant attracts by its roots the moisture of the earth, +which the sun by his heat rarifies and raises up through the stem +and the branches into the leaves, where it filtrates itself to drop +into the little recipients that are at the end of them. This delicious +sap remains in these little vessels till it be drawn out; and it +must be observed that they continue close shut till the liquor be +well concocted and digested, and open of themselves when the +juice is good to drink. ’Tis of wonderful virtue to extinguish +speedily the heats of burning fevers. Outwardly applied, it heals +ring-worms, St. Anthony’s Fire, and inflammations.”</p> + +<h4>Plants Bearing Inscriptions and Figures.</h4> + +<p>Gerarde has told us that in the root of the Brake Fern, the +figure of a spread-eagle may be traced; and Maundevile has +asserted that the fruit of the Banana, cut it how you will, exhibits +a representation of the Holy Cross. L. Sarius, in his Chronicles +to the year 1559, records that, in Wales, an Ash was uprooted +during a tempest, and in its massive trunk, rent asunder by the +<a id="page-128" href="#page-128" class="pagenum" title="128"></a> +violence of the storm, a cross was plainly depicted, about a foot +long. This cross remained for many years visible in the shattered +trunk of the Ash, and was regarded with superstitious awe by the +Catholics as having been Divinely sent to reprove the officious +zeal of Queen Elizabeth in banishing sacred images from the +Churches.</p> + +<p>In Zahn’s work is an account—“resting on the sworn testimony +of the worthiest men,” and on the authority of an archbishop—of +the holy name <span class="smcap">Jesu</span> found in a Beech that had been +felled near Treves. The youth, who was engaged in chopping up +this tree, observed while doing so, a cloud or film surrounding the +pith of the wood. Astonished at the sight, he called his uncle +Hermann, who noticed at once the sacred name in a yellow colour, +changing to black. Hermann carried the wood home to his wife, +who had long been an invalid, and she, regarding it as a precious +relic, received much comfort, and finally, in answer to daily +prayer, her strength was restored.<!--TN: was a comma--> After this, the wood was presented +to the Elector Maximilian Henry, who was so struck with +the phenomenon, that he had it placed in a rich silver covering, +and publicly exposed as a sacred relic in a church; and on the +spot where the tree was cut, he caused a chapel to be erected, to +preserve the name of Jesu in everlasting remembrance.</p> + +<p>In the same work, we are told that in a certain root, called +<i>Ophoides</i>, a serpent is clearly represented; that the root of <i>Astragalus</i> +depicts the stars; that in the trunk of the <i>Quiacus</i>, a dog’s head +was found delineated, together with the perfect figure of a bird; that +the trunk of a tree, when cut, displayed on its inner surface eight +Danish words; that in a Beech cut down by a joiner, was found the +marvellous representation of a thief hanging on a gibbet; and that +in another piece of wood adhering to the former was depicted a +ladder such as was used in those days by public executioners: +these figures were distinctly delineated in a black tint. In 1628, in +the wood of a fruit-tree that had been cut down near Haarlem, +in Holland, the images of bishops, tortoises, and many other things +were seen; and one Schefferus, a physician, has recorded that near +the same place, a piece of wood was found in which there was +given “a wonderful representation by Nature of a most orderly +star with six rays.” Evelyn, in his ‘Sylva,’ speaks of a tree found +in Holland, which, being cleft, exhibited the figures of a chalice, +a priest’s alb, his stole, and several other pontifical vestments. Of +this sort, he adds, was an Oxfordshire Elm, “a block of which +wood being cleft, there came out a piece so exactly resembling a +shoulder of veal, that it was worthy to be reckoned among the +curiosities of this nature.” Evelyn also notices a certain dining-table +made of an old Ash, whereon was figured in the wood fish, +men, and beasts. In the root of a white Briony was discovered +the perfect image of a human being: this curious root was preserved +in the Museum at Bologna. Many examples of human +<a id="page-129" href="#page-129" class="pagenum" title="129"></a> +figures in the roots of Mandrakes have been known, and Aldrovandus +tell us that he was presented with a Mandrake-root, in +which the image was perfect.</p> + +<h4>Vegetable Monstrosities.</h4> + +<p>It is related that, in the year 1670, there was exposed for +sale, in the public market of Vratislavia, an extraordinary wild +Bugloss, which, on account of the curiosity of the spectators and +the different superstitious speculations of the crowd, was regarded +not only as something monstrous but also as marvellous. This +Bugloss was a little tortuous and 25 inches in length. Its breadth +was 4 inches. It possessed a huge and very broad stem, the fibres +of which ran parallel to each other in a direct line. It bore +flowers in the greatest abundance, and had at least one root.</p> + +<p>Aldrovandus, in his <i>Liber de Monstris</i>, describes Grapes with +beards, which were seen in the year 1541 in Germany, in the +province of Albersweiler. They were sent as a present, first to +Louis, Duke of Bavaria, and then to King Ferdinand and other +princes.</p> + +<p>Zahn figures, in his work, a Pear of unusual size which was +gathered from a tree growing in the Royal Garden at Stuttgart, +towards the close of June, 1644. This Pear strongly resembled +a human face, with the features distinctly delineated, and at the +end, forming a sort of crown, were eight small leaves and two +young shoots with a blossom at the apex of each. This curious and +unique vegetable monstrosity was presented to his Serene Highness +the Prince of Wurtemburg.</p> + +<p>In the same book is given a description of a monstrous +Rape—bearing a striking resemblance to the figure of a man +seated, and exhibiting perfectly body, arms, and head, on which +the sprouting foliage took the place of hair. This Rape grew in the +garden of a nobleman in the province of Weiden, in the year 1628.</p> + +<p>Mention is made of a <i>Daucus</i> which was planted and became +unusually large in size. Some pronounced it to be a Parsnip, +having a yellow root, and thin leaves. This Parsnip had an +immense root, like a human hand, which, from its peculiar growth, +had the appearance of grasping the <i>Daucus</i> itself.</p> + +<p>In Zahn’s book are recorded many other vegetable marvels: +amongst them is the case of a Reed growing in the belly of an +elephant; a ear of Wheat in the nose of an Italian woman; Oats +in the stomach of a soldier; and various grains found in wounds +and ulcers, in different parts of the human body.</p> + +<h4>Miraculous Trees and Plants.</h4> + +<p>There are some few plants which have at different times been +prominently brought into notice by their intimate association with +<a id="page-130" href="#page-130" class="pagenum" title="130"></a> +miracles. Such a one was the branch of the Almond-tree forming +the rod of Aaron, which, when placed by Moses in the Tabernacle, +miraculously budded and blossomed in the night, as a sign that its +owner should be chosen for High Priest. Such, again, was the +staff of Joseph of Arimathea, which, when driven, one Christmas-day, +into the ground at Glastonbury, took root and produced a +Thorn-tree, which always blossomed on that day. Such, again, +was the staff of St. Martin, from which sprang up a goodly Yew, in +the cloister of Vreton, in Brittany; and such was the staff of St. +Serf, which, thrown by him across the sea from Inchkeith to Culross, +straightway took root and became an Apple-tree.</p> + +<p>In the same category must be included the tree miraculously +secured by St. Thomas, the apostle of the Indians, and from which +he was enabled to construct a church, inasmuch as when the sawdust +emitted by the tree when being sawn was sown, trees sprang up +therefrom. The tree (represented as being a species of <i>Kalpadruma</i>) +was hewn on the Peak of Adam, in Ceylon, by two servants of St. +Thomas, and dragged by him into the sea, where he appears to +have left it with the command, “<i>Vade, expecta nos in portu civitatis +Mirapolis.</i>” ... When it reached its destination, this tree +had grown to such an enormous bulk, that although the king and +his army of ten thousand troops, with many elephants, did their +utmost to secure it and drag it on shore, they were unable to move +it. Mortified at his failure, the king descried the holy Apostle +Thomas approaching, riding upon an ass. The holy Apostle was +accompanied by his two servants, and by two great lions. +“Forbear,” said he, addressing the king: “Touch not the wood, +for it is mine.” “How can you prove it is yours?” enquired the +king. Then Thomas, loosing his girdle, threw it to the two +servants, and bade them tie it around the tree; this they speedily +did, and, with the assistance of the lions, dragged the huge trunk +ashore. The king was astonished and convinced by the miracle, +and at once offered to Thomas as much land whereon to erect a +church to his God as he cared to ride round on his ass. So with +the aid of the miraculous tree the Apostle Thomas set to work to +build his church. When his workmen were hungry he took some +of the sawdust of the tree, and converted it into Rice; when they +demanded payment, he broke off a small piece of the wood, which +instantly became changed into money.</p> + +<p>Popular tradition has everywhere preserved the remembrance +of a certain <i>Arbor secco</i>, which, according to Marco Polo, Frate +Odorico, and the Book of Sidrach, existed in the East. This <i>Arbor +secco</i> of the Christians is the veritable Tree of the Sun of the +ancient pagans. Marco Polo calls the tree the Withered Tree of +the Sun, and places it in the confines of Persia; Odorico, near +Sauris. According to Maundevile, the tree had existed at Mamre +from the beginning of the world. It was an Oak, and had been +held in special veneration since the time of Abraham. The Saracens +<a id="page-131" href="#page-131" class="pagenum" title="131"></a> +called it <i>Dirpe</i>, and the people of the country, the Withered Tree, +because from the date of the Passion of Our Lord, it has been +withered, and will remain so until a Prince of the West shall come +with the Christians to conquer the Holy Land: then “he shalle +do synge a masse undir that dry tree, and than the tree shalle +waxen grene and bere bothe fruyt and leves.” Fra Mauro, in his +map of the world, represents the Withered Tree in the middle of +Central Asia. It has been surmised that this Withered Tree is no +other than that alluded to by the Prophet Ezekiel (xvii., 24): “And +all the trees of the field shall know that I the Lord have brought +down the high tree, have exalted the low tree, have dried up the +green tree.”</p> + +<div class="figcenter" id="pg-131-illo"> + <img src="images/pg-131-illo.jpg" width="550" height="384" alt="" /> + <p class="caption">Arbor Secco, or The Withered Tree. From <i>Maundevile’s Travels</i>.</p> +</div> + +<p>Sulpicius Severus relates that an abbot, in order to test the +patience of a novice, planted in the ground a branch of Styrax +that he chanced to have in his hand, and commanded the Novice +to water it every day with water to be obtained from the Nile, +which was two miles from the monastery. For two years the +novice obeyed his superior’s injunction faithfully, going every day +to the banks of the river, and carrying back on his shoulder a +supply of Nile water wherewith to water the apparently lifeless +branch. At length, however, his steadfastness was rewarded, +for in the third year the branch miraculously shot out very fine +leaves, and afterwards produced flowers. The historian adds that +he saw in the monastery some slips of the same tree, which they +took delight to cultivate as a memento of what the Almighty had +been pleased to do to reward the obedience of his servant.</p> + +<p>Another miraculous tree is alluded to in Fleetwood’s ‘Curiosities,’ +where, on the authority of Philostratus, the author describes +a certain talking Elm of Ethiopia, which, during a discussion held +<a id="page-132" href="#page-132" class="pagenum" title="132"></a> +under its branches between Apollonius and Thespesio, chief of +the Gymnosophists, reverently “bowed itself down and saluted +Apollonius, giving him the title of Wise, with a distinct but weak +and shrill voice, like a woman.”</p> + +<p>The blind man to whom our Saviour restored his sight said, at +first, “I see men walking as if they were trees!” one Anastasius of +Nice, however, has recorded that, oppositely, he had seen trees +walk as if they were men. Bishop Fleetwood remarks that this +Anastasius, being persuaded that by miraculous means our neighbours’ +trees may be brought into our own field, relates that a heretic +of Zizicum, of the sect of the Pneumatomachians, had, by the virtue +of his art, brought near to his own house a great Olive-tree +belonging to one of his neighbours, that he and his disciples might +have the benefit of the freshness of the shade to protect them from +the heat of the sun. By this art, also, it was that the plantation +of Olives, belonging to Vectidius, changed its place.</p> + +<p>Maundevile has preserved a record of a tree of miraculous +origin, that in his time grew in the city of Tiberias. The old +knight writes:—“In that cytee a man cast an brennynge [a +burning] dart in wratthe after oure Lord, and the hed smote in to +the eerthe, and wex grene, and it growed to a gret tree; and yit it +growethe, and the bark there of is alle lyke coles.”</p> + +<div class="figcenter" id="pg-132-illo"> + <img src="images/pg-132-illo.jpg" width="550" height="391" alt="" /> + <p class="caption">Miraculous Tree of Tiberias. From <i>Maundevile’s Travels</i>.</p> +</div> + +<p>Among flowers, the Rose—the especial flower of martyrdom—has +been the most connected with miracles. Maundevile gives it a +miraculous origin, alleging that at Bethlehem the faggots lighted to +burn an innocent maiden were, owing to her earnest prayers, +extinguished and miraculously changed into bushes which bore the +<a id="page-133" href="#page-133" class="pagenum" title="133"></a> +first Roses, both white and red. According to monastic tradition, +the martyr-saint Dorothea sent a basket of Roses miraculously to +the notary Theophilus, from the garden of Paradise. The Romish +legend of St. Cecilia relates that after Valerian, her husband, had +been converted and baptised by St. Urban, he returned to his home, +and heard, as he entered it, the most enchanting music. On +reaching his wife’s apartment, he beheld an angel standing near +her, who held in his hand two crowns of Roses gathered in +Paradise, immortal in their freshness and perfume, but invisible to +the eyes of unbelievers. With these the angel encircled the +brows of Cecilia and Valerian, and promised that the eyes of +Tiburtius, Valerian’s brother, should be opened to the truth. +Then he vanished. Soon afterwards Tiburtius entered the chamber, +and perceiving the fragrance of the celestial Roses, but not seeing +them, and knowing that it was not the season for flowers, he was +astonished, yielded to the fervid appeal of St. Cecilia, and became +a Christian.</p> + +<p>St. Elizabeth, of Hungary, is always represented with Roses +in her lap or hand, in allusion to a legend which relates that this +saint, the type of female charity, one day, in the depth of winter, +left her husband’s castle, carrying in the skirts of her robe a supply +of provisions for a certain poor family; and as she was descending +the frozen and slippery path, her husband, returning from the +chase, met her bending under the weight of her charitable burden. +“What dost thou here, my Elizabeth?” he asked: “let us see +what thou art carrying away.” Then she, confused and blushing +to be so discovered, pressed her mantle to her bosom; but he +insisted, and opening her robe, he beheld only red and white Roses, +more beautiful and fragrant than any that grow on this earth, even +at summer-tide, and it was now the depth of winter! Turning to +embrace his wife, he was so overawed by the supernatural glory +exhibited on her face, that he dared not touch her; but, bidding her +proceed on her mission, he took one of the Roses of Paradise from +her lap, and placed it reverently in his breast.</p> + +<p>Trithemius narrates that Albertus Magnus, in the depths of +winter, gave to King William on the festival of Epiphany a most +elegant banquet in the little garden of his Monastery. Suddenly, +although the monastery itself was covered with snow, the atmosphere +in the garden became balmy, the trees became covered with +leaves, and even produced ripe fruit—each tree after its kind. A +Vine sent forth a sweet odour and produced fresh grapes in abundance, +to the amazement of everyone. Flocks of birds of all kinds +were attracted to the spot, and, rejoicing at the summer-like +temperature, burst into song. At length, the wonderful entertainment +came to an end, the tables were removed, and the servants +all retired from the grounds. Then the singing of the birds ceased, +the green of the trees, shrubs, and grasses speedily faded and +withered, the flowers drooped and perished, the masses of snow +<a id="page-134" href="#page-134" class="pagenum" title="134"></a> +which had so strangely disappeared now covered everything, and +a piercing cold of great intensity obliged the king and his fellow-guests +to seek shelter and warmth within the Monastery walls. +Greatly astonished and moved at what he had seen, King William +called Albertus to him, and promised to grant him whatever he +might request. Albertus asked for land in the State of Utrecht, +whereon to erect a Monastery of his own order. His request was +granted, and he also obtained from the King many other favours.</p> + +<p>It is recorded that on the same day that Alexander de’ Medici, +the Duke of Florence, was treacherously killed, in the Villa of +Cosmo de’ Medici, an abundance of all kinds of flowers burst into +bloom, although quite out of the flowering season; and on that +day the Cosmian gardens alone appeared gay with flowers, as +though Spring had come.</p> + +<h4>Father Garnet’s Straw.</h4> + +<p>At the commencement of the present chapter on extraordinary +and miraculous plants, allusion was made to certain trees which +were reputed to have borne as fruit human heads. A fitting conclusion +to this list of wonders would appear to be an account of a +wondrous ear of Straw, which, in the year 1606, was stated +miraculously to have borne in effigy the head of Father Garnet, +who was executed for complicity in the Gunpowder Plot. It +would seem that, after the execution of Garnet and his companion +Oldcorne, tales of miracles performed in vindication of their +innocence, and in honour of their martyrdom, were circulated by +the Jesuits. But the miracle most insisted upon as a supernatural +confirmation of the Jesuit’s innocence and martyrdom, was the +story of Father Garnet’s Straw. The originator of this miracle +was supposed to be one John Wilkinson, a young Catholic, who, +at the time of Garnet’s trial and execution, was about to pass over +into France, to commence his studies at the Jesuits’ college at +St. Omers. Some time after his arrival there, Wilkinson was +attacked by a dangerous disease, from which there was no hope +of recovery; and while in this state he gave utterance to the story, +which Eudæmon-Joannes relates in his own words. Having +described his strong impression that he should “witness some immediate +testimony from God in favour of the innocence of His saint,” +his attendance at the execution, and its details, he proceeds thus:—“Garnet’s +limbs having been divided into four parts, and placed +together with the head in a basket, in order that they might be exhibited +according to law in some conspicuous place, the crowd began +to disperse. I then again approached close to the scaffold, and +stood between the cart and the place of execution; and as I lingered +in that situation, still burning with the desire of bearing away +some relique, that miraculous ear of Straw, since so highly celebrated, +came, I know not how, into my hand. A considerable +<a id="page-135" href="#page-135" class="pagenum" title="135"></a> +quantity of dry Straw had been thrown with Garnet’s head and +quarters from the scaffold into the basket; but whether this ear +came into my hand from the scaffold or from the basket, I cannot +venture to affirm: this only I can truly say, that a Straw of this +kind was thrown towards me before it had touched the ground. +This Straw I afterwards delivered to Mrs. N., a matron of singular +Catholic piety, who inclosed it in a bottle, which being rather +shorter than the Straw, it became slightly bent. A few days afterwards, +Mrs. N. showed the Straw in the bottle to a certain noble +person, her intimate acquaintance, who, looking at it attentively, +at length said, ‘I can see nothing in it but a man’s face.’ At this, +Mrs. N. and I, being astonished at the unexpected exclamation, +again and again examined the ear of Straw, and distinctly perceived +in it a human countenance, which others, also coming in as +casual spectators, or expressly called by us as witnesses, also +beheld at that time. This is, as God knoweth, the true history of +Father Garnet’s Straw.”</p> + +<div class="figcenter" id="pg-135-full"> + <a href="images/pg-135-full-large.jpg" class="enlarge"> + <span class="enlarge">[enlarge]</span><br /> + <img src="images/pg-135-full.jpg" width="379" height="600" alt="" /> + </a> + <div class="caption"> + <p class="left">TO FACE <a href="#page-135">PAGE 135</a>.]</p> + <p>Father Garnet’s Straw.<br /> + <i>From the ‘Apology of Eudæmon-Joannes.’</i></p> + </div> +</div> + +<p>In process of time, the fame of the prodigy encouraged those +who had an interest in upholding it to add considerably to the +miracle as it was at first promulgated. Wilkinson and the first +observers of the marvel merely represented that the appearance of +a face was shown on so diminutive a scale, upon the husk or +sheath of a single grain, as scarcely to be visible unless specifically +pointed out. Fig. 1 in the accompanying plate accurately depicts +the miracle as it was at first displayed.</p> + +<p>But a much more imposing image was afterwards discovered. +Two faces appeared upon the middle part of the Straw, both +surrounded with rays of glory; the head of the principal figure, +which represented Garnet, was encircled with a martyr’s crown, +and the face of a cherub appeared in the midst of his beard. In +this improved state of the miracle, the story was circulated in +England, and excited the most profound and universal attention; +and thus depicted, the miraculous Straw became generally known +throughout the Christian world. Fig. 2 in the sketch exactly +represents the prodigy in its improved state: it is taken from the +frontispiece to the ‘Apology of Eudæmon-Joannes.’</p> + +<p>So great was the scandal occasioned by this story of Father +Garnet’s miraculous Straw, that Archbishop Bancroft was commissioned +by the Privy Council to institute an inquiry, and, if possible, +to detect and punish the perpetration of what he considered a gross +imposture; but although a great many persons were examined, no +distinct evidence of imposition could be obtained. It was proved, +however, that the face might have been limned on the Straw by +Wilkinson, or under his direction, during the interval which occurred +between the time of Garnet’s death and the discovery of the +miraculous head. At all events, the inquiry had the desired effect +of staying public curiosity in England; and upon this the Privy +Council took no further proceedings against any of the parties.</p> +</div><!--/chapter--> + +<div class="chapter" id="chapter-12"> +<a id="page-136"></a> + +<div class="headpiece" id="pg-136-head"> + <img src="images/pg-136-head.jpg" width="550" height="223" alt="" /> +</div> + +<h3>CHAPTER XII.<br /> + +<span class="chapter-title">Plants Connected with Birds and Animals.</span></h3> + +<div class="dropcap pg-136-dropcap"></div> +<p class="decorated a"><span class="upper">The</span> association of trees and birds has been the +theme of the most ancient writers. The Skalds +have sung how an Eagle sat in stately majesty +on the topmost branch of Yggdrasill, whilst the +keen-eyed Hawk hovered around. The Vedas +record how the Pippala of the Hindu Paradise +was daily visited by two beauteous birds, one of +which fed from its celestial food, whilst its companion +poured forth delicious melody from its reed-like throat. +On the summit of the mystic Soma-tree were perched two birds, +the one engaged in expressing the immortalising Soma-juice, the +other feeding on the Figs which hung from the branches of the +sacred tree. A bird, bearing in its beak a twig plucked from its +favourite tree, admonished the patriarch Noah that the waters of +the flood were subsiding from the deluged world.</p> + +<p>In olden times there appears to have been a notion that in +some cases plants could not be germinated excepting through the +direct intervention of birds. Thus Bacon tells us of a tradition, +current in his day, that a bird, called a Missel-bird, fed upon a +seed which, being unable to digest, she evacuated whole; and that +this seed, falling upon boughs of trees, put forth the Mistletoe. A +similar story is told by Tavernier of the Nutmeg. “It is observable,” +he says, “that the Nutmeg-tree is never planted: this has +been attested to me by several persons who have resided many +years in the islands of Bonda. I have been assured that when the +nuts are ripe, there come certain birds from the islands that lie +towards the South, who swallow them down whole, and evacuate +them whole likewise, without ever having digested them. These +nuts being then covered with a viscous and glutinous matter, +<a id="page-137" href="#page-137" class="pagenum" title="137"></a> +when they fall on the ground, take root, vegetate, and produce a +tree, which would not grow from them if they were planted like +other trees.”</p> + +<p>The Druids, dwelling as they did in groves and forests, +frequented by birds and animals, were adepts at interpreting the +meaning of their actions and sounds. A knowledge of the language +of the bird and animal kingdoms was deemed by them a marvellous +gift, which was only to be imparted to the priestess who should be +fortunate enough to tread under foot the mystic <i>Selago</i>, or Golden +Herb.</p> + +<p>At a time when men had no almanack to warn them of the +changing of the seasons, no calendar to guide them in the planting +of their fields and gardens, the arrival and departure of birds +helped to direct them in the cultivation of plants. So we find +Ecclesiastes preached “a bird of the air shall carry the voice,” +and in modern times the popular saying arose of “a little bird +has told me.”</p> + +<p>This notion of the birds imparting knowledge is prettily +rendered by Hans Christian Andersen, in his story of the Fir-tree, +where the sapling wonders what is done with the trees taken out of +the wood at Christmas time. “Ah, we know—we know,” twittered +the Sparrows; “for we have looked in at the windows in yonder +town.”</p> + +<p>Dr. Solander tells us that the peasants of Upland remark that +“When you see the Wheatear you may sow your grain,” for in this +country there is seldom any severe frost after the Wheatear +appears; and the shepherds of Salisbury Plain say:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When Dotterel do first appear,</div> + <div class="line">It shows that frost is very near;</div> + <div class="line">But when the Dotterel do go,</div> + <div class="line">Then you may look for heavy snow.”</div> +</div> +</div> + +<p>Aristophanes makes one of his characters say that in former +times the Kite ruled the Greeks; his meaning being that in +ancient days the Kite was looked upon as the sign of Spring and +of the necessity of commencing active work in field and garden; +and again, “The Crow points out the time for sowing when she +flies croaking to Libya.” In another place he notices that the +Cuckoo in like manner governed Phœnicia and Egypt, because +when it cried <i>Kokku, Kokku</i>, it was considered time to reap the +Wheat and Barley fields.</p> + +<p>In our own country, this welcome harbinger of the Springtide +has been associated with a number of vernal plants: we have the +Cuckoo Flower (<i>Lychnis Flos cuculi</i>), Cuckoo’s Bread or Meat, and +Cuckoo’s Sorrel (<i>Oxalis Acetosella</i>), Cuckoo Grass (<i>Lazula campestris</i>), +and Shakspeare’s “Cuckoo Buds of yellow hue,” which are thought +to be the buds of the Crowfoot (<i>Ranunculus</i>). The association in +the popular rhyme of the Cuckoo with the Cherry-tree is explained +by an old superstition that before it ceases its song, the Cuckoo +<a id="page-138" href="#page-138" class="pagenum" title="138"></a> +must eat three good meals of Cherries. In Sussex, the Whitethorn +is called the Cuckoo’s Bread-and-Cheese Tree, and an old +proverb runs—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When the Cuckoo comes to the bare Thorn,</div> + <div class="line">Then sell your Cow and buy your Corn.”</div> +</div> +</div> + +<p>Mr. Parish has remarked that it is singular this name should be +given to the Whitethorn, as among all Aryan nations the tree is +associated with lightning, and the Cuckoo is connected with the +lightning gods Jupiter and Thor.</p> + +<p>Pliny relates that the Halcyon, or Kingfisher, at breeding-time, +foretold calm and settled weather. The belief in the wisdom of +birds obtained such an ascendancy over men’s minds, that we find +at length no affair of moment was entered upon without consulting +them. Thus came in augury, by which was meant a forewarning +of future events derived from prophetic birds. One of these systems +of divinations, for the purpose of discovering some secret or future +event was effected by means of a Cock and grains of Barley, in +the following manner: the twenty-four letters of the alphabet +having been written in the dust, upon each letter was laid a grain +of Barley, and a Cock, over which previous incantations had been +uttered, was let loose among them; those letters off which it +pecked the Barley, being joined together, were then believed to +declare the word of which they were in search. The magician +Jamblichus, desirous to find out who should succeed Valens in the +imperial purple, made use of this divination, but the Cock only +picked up four grains, viz., those which lay upon the (Greek) +letters th. e. o. d., so that it was uncertain whether Theodosius, +Theodotus, Theodorus, or Theodectes, was the person designed +by the Fates. Valens, when informed of the matter, was so terribly +enraged, that he put several persons to death simply because +their names began with these letters. When, however, he proceeded +to make search after the magicians themselves, Jamblichus +put an end to his majesty’s life by a dose of poison, and he was +succeeded by Theodosius in the empire of the East.</p> + +<p>The loves of the Nightingale and the Rose have formed a +favourite topic of Eastern poets. In a fragment by the celebrated +Persian poet Attar, entitled <i>Bulbul Nameh</i> (the Book of the +Nightingale), all the birds appear before Solomon, and charge the +Nightingale with disturbing their rest by the broken and plaintive +strains which he warbles forth in a sort of frenzy and intoxication. +The Nightingale is summoned, questioned, and acquitted by the +wise king, because the bird assures him that his vehement love for +the Rose drives him to distraction, and causes him to break forth +into those languishing and touching complaints which are laid to +his charge. Thus the Persians believe that the Nightingale in +Spring flutters around the Rose-bushes, uttering incessant complaints, +till, overpowered by the strong scent, he drops stupefied to +the ground. The impassioned bird makes his appearance in Eastern +<a id="page-139" href="#page-139" class="pagenum" title="139"></a> +climes at the season when the Rose begins to blow: hence the +legend that the beauteous flower bursts forth from its bud at the +song of its ravished adorer. The Persian poet Jami says, “The +Nightingales warbled their enchanting notes and rent the thin veils +of the Rose-bud and the Rose;” and Moore has sung—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Oh sooner shall the Rose of May</div> + <div class="line i2">Mistake her own sweet Nightingale,</div> + <div class="line">And to some meaner minstrel’s lay</div> + <div class="line i2">Open her bosom’s glowing veil,</div> + <div class="line">Than love shall ever doubt a tone—</div> + <div class="line">A breath—of the beloved one!”</div> +</div> +</div> + +<p class="continued">And in another place, the author of ‘Lalla Rookh’ asks—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Though rich the spot</div> + <div class="line i2">With every flower the earth hath got,</div> + <div class="line">What is it to the Nightingale,</div> + <div class="line i2">If there his darling Rose is not?”</div> +</div> +</div> + +<p>Lord Byron has alluded to this pretty conceit in the ‘Giaour,’ +when he sings—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Rose o’er crag or vale,</div> + <div class="line">Sultana of the Nightingale,</div> + <div class="line i4">The maid for whom his melody,</div> + <div class="line i4">His thousand songs are heard on high,</div> + <div class="line">Blooms blushing to her lover’s tale,</div> + <div class="line">His queen, the garden queen, his Rose,</div> + <div class="line">Unbent by winds, unchill’d by snows.”</div> +</div> +</div> + +<p>From the verses of the poet Jami may be learnt how the first +Rose appeared in Gulistan at the time when the flowers, dissatisfied +with the reign of the torpid Lotus, who would slumber at night, +demanded a new sovereign from Allah. At first the Rose queen +was snowy white, and guarded by a protecting circlet of Thorns; +but the amorous Nightingale fell into such a transport of love over +her charms, and so recklessly pressed his ravished heart against the +cruel Thorns, that his blood trickling into the lovely blossom’s +bosom, dyed it crimson; and, in corroboration of this, the poet +demands, “Are not the petals white at the extremity where the +poor little bird’s blood could not reach?” Perhaps this Eastern +poetic legend may have given rise to the belief, which has long been +entertained, that the Nightingale usually sleeps on, or with its +bosom against, a Thorn, under the impression that in such a painful +situation it must remain awake. Young, in his ‘Night Thoughts,’ +thus refers to this curious idea—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Grief’s sharpest Thorn hard-pressing on my breast,</div> + <div class="line">I share with wakeful melody to cheer</div> + <div class="line">The sullen gloom, sweet Philomel! like thee,</div> + <div class="line">And call the stars to listen.”</div> +</div> +</div> + +<p class="continued">And in Thomson’s ‘Hymn to May,’ we find this allusion:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i6">“The lowly Nightingale,</div> + <div class="line">A Thorn her pillow, trills her doleful tale.”</div> +</div> +</div> + +<p><a id="page-140" href="#page-140" class="pagenum" title="140"></a> +In a sonnet by Sir Philip Sydney, afterwards set to music by +Bateson, we read—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Nightingale, as soon as April bringeth</div> + <div class="line i2">Unto her rested sense a perfect waking,</div> + <div class="line">When late bare earth, proud of new clothing, springeth,</div> + <div class="line i2">Sings out her woes, a Thorn her song-book making,</div> + <div class="line">And mournfully bewailing,</div> + <div class="line i6">Her throat in tunes expresseth,</div> + <div class="line i6">While grief her heart oppresseth,</div> + <div class="line">For Tereus o’er her chaste will prevailing.”</div> +</div> +</div> + +<p>Shakspeare notices the story in the following quaint lines—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Everything did banish moan,</div> + <div class="line">Save the Nightingale alone;</div> + <div class="line">She, poor bird, as all forlorn,</div> + <div class="line">Leaned her breast up till a Thorn,</div> + <div class="line">And then sung the doleful ditty,</div> + <div class="line">That to hear it was great pity.”</div> +</div> +</div> + +<p>In Yorkshire, there is a tradition of Hops having been planted +many years ago, near Doncaster, and of the Nightingale making its +first appearance there about the same time. The popular idea was, +that between the bird and the plant some mysterious connecting +link existed. Be this as it may, both the Hops and the Nightingale +disappeared long ago.</p> + +<p>It is not alone the Nightingale that has a legendary connection +with a Thorn. Another favourite denizen of our groves may also +lay claim to this distinction, inasmuch as, according to a tradition +current in Brittany, its red breast was originally produced by the +laceration of an historic Thorn. In this story it is said that, +whilst our Saviour was bearing His cross on the way to Calvary, +a little bird, struck with compassion at His sufferings, flew suddenly +to Him, and plucked from His bleeding brow one of the cruel +thorns of His mocking crown, steeped in His blood. In bearing +it away in its beak, drops of the Divine blood fell upon the little +bird’s breast, and dyed its plumage red; so that ever since the +Red-breast has been treated as the friend of man, and is studiously +protected by him from harm.</p> + +<p>Whether or no this legend of the origin of our little friend’s red +breast formerly influenced mankind in its favour, it is certain that +the Robin has always been regarded with tenderness. Popular +tradition, even earlier than the date of the story of the Children in +the Wood, has made him our sexton with the aid of plants:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“No burial this pretty pair</div> + <div class="line i2">Of any man receives,</div> + <div class="line">Till Robin Redbreast, painfully,</div> + <div class="line i2">Did cover them with leaves.”</div> +</div> +</div> + +<p>It is noted in Gray’s Shakspeare that, according to the oldest +traditions, if the Robin finds the dead body of a human being, he +will cover the face at least with Moss and leaves.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Cov’ring with Moss the dead’s unclosed eye</div> + <div class="line">The little Redbreast teacheth charitie.”—<i>Drayton’s ‘Owl.’</i></div> +</div> +</div> + +<p><a id="page-141" href="#page-141" class="pagenum" title="141"></a> +The Wren is also credited with employing plants for acts of +similar charity. In Reed’s old plays, we read—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Call for the Robin Redbreast and the Wren,</div> + <div class="line i2">Since o’er shady groves they hover,</div> + <div class="line i2">And with leaves and flow’rs do cover</div> + <div class="line">The friendless bodies of unburied men.”</div> +</div> +</div> + +<p>A writer in one of our popular periodicals<a id="marker-15" href="#footnote-15" class="marker" title="Footnote 15">[15]</a> gives another +quaint quotation expressive of the tradition, from Stafford’s ‘Niobe +dissolved into a Nilus’: “On her (the Nightingale) smiles Robin in +his redde livvrie; who sits as a coroner on the murthred man; and +seeing his body naked, plays the sorrie tailour to make him a +Mossy rayment.”</p> + +<p>The Missel or Missel-Thrush is sometimes called the Mistletoe-Thrush, +because it feeds upon Mistletoe berries. Lord Bacon, in +<i>Sylva Sylvarum</i>, refers (as already noted) to an old belief that the +seeds of Mistletoe will not vegetate unless they have passed +through the stomach of this bird.</p> + +<p>The Peony is said to cure epilepsy, if certain ceremonies are +duly observed. A patient, however, must on no account taste the +root, if a Woodpecker should happen to be in sight, or he will +be certain to be stricken with blindness.</p> + +<p>Among the many magical properties ascribed to the <i>Spreng-wurzel</i> +(Spring-wort), or, as it is sometime called, the Blasting-root, +is its power to reveal treasures. But this it can only do through +the instrumentality of a bird, which is usually a green or black +Woodpecker (according to Pliny, also the Raven; in Switzerland, +the Hoopoe; in the Tyrol, the Swallow). In order to become +possessed of a root of this magical plant, arrangements must be +made with much care and circumspection, and the bird closely +watched. When the old bird has temporarily left its nest, access +to it must be stopped up by plugging the hole with wood. The +bird, finding this, will fly away in search of the Spring-wort, and +returning, will open the nest by touching the obstruction with the +mystic root. Meanwhile a fire or a red cloth must be spread out +closely, which will so startle the bird, that it will let the root fall +from its bills, and it can thus be secured. Pliny relates of the +Woodpecker, that the hen bird brings up her young in holes, and +if the entrance be plugged up, no matter how securely, the old bird +is able to force out the plug with an explosion caused by the plant. +Aubrey confounds the Moonwort with the Springwort. He says:—“Sir +Benet Hoskins, Baronet, told me that his keeper at his parke +at Morehampton, in Herefordshire, did, for experiment’s sake, +drive an iron naile thwert the hole of the Woodpecker’s nest, there +being a tradition that the damme will bring some leafe to open it. +He layed at the bottome of the tree a cleane sheet, and before +many hours passed, the naile came out, and he found a leafe lying by +it on the sheete. They say the Moonewort will doe such things.”</p> + +<p><a id="page-142" href="#page-142" class="pagenum" title="142"></a> +Tradition tells us of a certain magical herb called <i>Chora</i>, +which was also known as the <i>Herba Meropis</i>, or plant of the Merops, +a bird which the Germans were familiar with under the name of +<i>Bömhechel</i> or <i>Baumhacker</i> (Woodpecker). This bird builds its nest +in high trees, but should anyone cover the young brood with +something which prevents the parent bird from visiting the nest, it +flies off in search of a herb. This is brought in the Merops’ beak, +and held over the obstacle till it falls off or gives way.</p> + +<p>In Swabia, the Springwort is regarded as a plant embodying +electricity or lightning; but the Hoopoe takes the place of the +Woodpecker in employing the herb for blasting and removing +offensive obstacles. The Swabians, however, instead of a red +cloth, place a pail of water, or kindle a fire, as the Hoopoe, +wishing to destroy the Springwort, after using it, drops it either +into fire or water. It is related of the Hoopoe, that one of these +birds had a nest in an old wall in which there was a crevice. The +proprietor, noticing the cleft in the wall, had it stopped up with +plaster during the Hoopoe’s absence, so that when the poor bird +returned to feed her young, she found that it was impossible to get +to her nest. Thereupon she flew off in quest of a plant called <i>Poa</i>, +thought to be Sainfoin or Lucerne, and, having found a spray, +returned and applied it to the plaster, which instantly fell from the +crevice, and allowed the Hoopoe ingress to her nest. Twice again +did the owner plaster up the rent in his wall, and twice again did +the persistent and sagacious bird apply the magic <i>Poa</i> with successful +results.</p> + +<p>In Piedmont there grows a little plant which, as stated in a +previous chapter, bears the name of the Herb of the Blessed Mary. +This plant is known to the birds as being fatal when eaten: hence, +when their young are stolen from them and imprisoned in cages, +the parent birds, in order that death may release them from their +life of bondage, gather a spray of this herb and carry it in their +beaks to their imprisoned children.</p> + +<p>The connection between the Dove and the Olive has been set +forth for all time in the Bible narrative of Noah and the Flood; +but it would seem from Sir John Maundevile’s account of the +Church of St. Katherine, which existed at his time in the vicinity +of Mount Sinai, that Ravens, Choughs, and Crows have emulated +the example of the Dove, and carried Olive-branches to God-fearing +people. This Church of St. Katherine, we are told, marks +the spot where God revealed Himself to Moses in the burning +bush, and in it there were many lamps kept burning: the reason +of this Maundevile thus explains:—“For thei han of Oyle of +Olyves ynow bothe for to brenne in here lampes, and to ete also: +And that plentee have thei be the Myracle of God. For the +Ravenes and Crowes and the Choughes, and other Foules of the +Contree assemblen hem there every Yeer ones, and fleen thider as +in pilgrymage: and everyche of hem bringethe a Braunche of the +<a id="page-143" href="#page-143" class="pagenum" title="143"></a> +Bayes or of Olive, in here bekes, in stede of Offryng, and leven +hem there; of the whiche the monkes maken gret plentee of Oyle; +and this is a gret Marvaylle.”</p> + +<div class="figcenter" id="pg-143-illo"> + <img src="images/pg-143-illo.jpg" width="550" height="365" alt="" /> + <p class="caption">Pious Birds and Olives. From <i>Maundevile’s Travels</i>.</p> +</div> + +<p>The ancients entertained a strong belief that birds were gifted +with the knowledge of herbs, and that just as the Woodpecker and +Hoopoe sought out the Springwort, wherewith to remove obstructions, +so other birds made use of certain herbs which they knew +possessed valuable medicinal or curative properties; thus Aristotle, +Pliny, Dioscorides, and the old herbalists and botanical writers, all +concur in stating that Swallows were in the habit of plucking +Celandine (<i>Chelidonium</i>), and applying it to the eyes of their young, +because, as Gerarde tells us, “With this herbe the dams restore +sight to their young ones when their eies be put out.” W. Coles, +fully accepting the fact as beyond cavil, thus moralizes upon it:—“It +is known to such as have skill of nature what wonderful care +she takes of the smallest creatures, giving to them a knowledge of +medicine to help themselves, if haply diseases annoy them. The +Swallow cureth her dim eyes with Celandine; the Wesell knoweth +well the virtue of Herb Grace; the Dove the Verven; the Dogge +dischargeth his mawe with a kind of Grasse; ... and too +long it were to reckon up all the medicines which the beestes are +known to use by Nature’s direction only.” The same writer, in his +‘Adam and Eden,’ tells us that the <i>Euphrasia</i>, or Eyebright, derived +its English name from the fact of its being used by Linnets and +other birds to clear their sight. Says he: “Divers authors write +that Goldfinches, Linnets, and some other birds make use of this +herb for the repairing of their young ones’ sight. The purple and +yellow spots and stripes which are upon the flowers of Eyebright +very much resemble the diseases of the eyes, or bloodshot.”</p> + +<p><a id="page-144" href="#page-144" class="pagenum" title="144"></a> +Apuleius tells us that the Eagle, when he wishes to soar high +and scan far and wide, plucks a wild Lettuce, and expressing the +juice, rubs with it his eyes, which in consequence become wonderfully +clear and far-seeing. The Hawk, for a similar purpose, was +thought to employ the Hawk-bit, or Hawk-weed (<i>Hieracium</i>). +Pigeons and Doves, not to be behind their traditional enemy, discovered +that Vervain possessed the power of curing dimness of +vision, and were not slow to use it with that object: hence the plant +obtained the name of Pigeon’s-grass. Geese were thought to +“help their diseases” with <i>Galium aparine</i>, called on that account +Goose-grass; and they are said to sometimes feed on the <i>Potentilla +anserina</i>, or Goose Tansy. On the other hand, they were so averse +to the herb known to the ancients as <i>Chenomychon</i>, that they took +to flight the moment they spied it.</p> + +<p>There is an old tradition of a certain life-giving herb, which +was known to birds, and a story is told of how one day an old man +watched two birds fighting till one was overcome. In an almost +exhausted state it went and ate of a certain herb, and then returned +to the onslaught. When the old man had observed this occur several +times, he went and plucked the herb which had proved so valuable to +the little bird; and when at last it came once more in search of the +life-giving plant, and found it gone, it uttered a shrill cry, and fell +down dead. The name of the herb is not given; but the story has +such a strong family likeness to that narrated by Forestus, in which +the Goat’s Rue is introduced, that, probably, <i>Galega</i> is the life-giving +herb referred to. The story told by Forestus is as follows:—A +certain old man once taking a walk by the bank of a river, saw +a Lizard fighting with a Viper; so he quietly lay down on the +ground, that he might the better witness the fight without being +seen by the combatants. The Lizard, being the inferior in point +of strength, was speedily wounded by a very powerful stroke from +the Viper—so much so, that it lay on the turf as if dying. But +shortly recovering itself, it crept through the rather long Grass, +without being noticed by the Viper, along the bank of the river, +to a certain herb (Goat’s Rue), growing there nigh at hand. The +Lizard, having devoured it, regained at once its former strength, +and returning to the Viper, attacked it in the same way as before, +but was wounded again from receiving another deadly blow from +the Viper. Once more the Lizard secretly made for the herb, +to regain its strength, and being revived, it again engaged with +its dangerous enemy—but in vain; for it experienced the same +fate as before. Looking on, the old man wondered at the plant +not less than at the battle; and in order to try if the herb possessed +other hidden powers, he pulled it up secretly, while the +Lizard was engaged afresh with the Viper. The Lizard having +been again wounded, returned towards the herb, but not being +able to find it in its accustomed place, it sank exhausted and +died.</p> + +<p><a id="page-145" href="#page-145" class="pagenum" title="145"></a> +Numerous plants have had the names of birds given to them, +either from certain peculiarities in their structure resembling birds, +or because they form acceptable food for the feathered race. Thus +the Cock’s Comb is so called from the shape of its calyx; the +Cock’s Foot, from the form of its spike; and the Cock’s Head (the +Sainfoin), from the shape of the legume. The Crane’s Bill and the +Heron’s Bill both derive their names from the form of their +respective seed vessels. The Guinea Hen (<i>Fritillaria meleagris</i>) has +been so called from its petals being spotted like this bird. The +Pheasant’s Eye (<i>Adonis autumnalis</i>) owes its name to its bright red +corolla and dark centre; the Sparrow Tongue (the Knot-grass) to +its small acute leaves; and the Lark’s Spur, Heel, Toe, or Claw +(<i>Delphinium</i>) to its projecting nectary. Chickweed and Duckweed +have been so called from being favourite food for poultry. The +Crow has given its name to a greater number of plants than any +other bird. The Ranunculus is the <i>Coronopus</i> or Crow Foot of +Dioscorides, the <i>Geranium pratense</i> is the Crowfoot Crane’s Bill, the +<i>Lotus corniculatus</i> is called Crow Toes, the Daffodil and the Blue-bell +both bear the name of Crow Bells, the <i>Empetrum nigrum</i> is the Crow +Berry, <i>Allium vineale</i> is Crow Garlick, <i>Scilla nutans</i>, Crow Leeks, +and the <i>Scandix Pecten</i>, Crow Needles. The Hen has a few plants +named after it, the greater and lesser Hen Bits (<i>Lamium amplexicaule</i> +and <i>Veronica hederifolia</i>); the Hen’s Foot (<i>Caucalis daucoides</i>), so +called from the resemblance of its leaves to a hen’s claw; and +Henbane (<i>Hyoscyamus niger</i>), which seems to have derived its name +from the baneful effects its seeds have upon poultry.</p> + +<h4>Plants connected with Animals.</h4> + +<p>The Ass has named after it the Ass Parsley (<i>Æthusa Cynapium</i>), +and the Ass’s Foot, the Coltsfoot, <i>Tussilago Farfara</i>. William Coles +says that “if the Asse be oppressed with melancholy, he eates of +the Herbe <i>Asplenion</i> or Miltwaste, and eases himself of the swelling +of the spleen.” D. C. Franciscus Paullini has given, in an old +work, an account of three Asses he met in Westphalia, which +were in the habit of intoxicating themselves by eating white +Henbane and Nightshade. These four-footed drunkards, when +in their cups, strayed to a pond, where they pulled themselves +together with a dip and a draught of water. The same author +relates another story. A miller of Thuringia had brought meal +with his nine Asses into the next district. Having accepted the +hospitality of some boon companions, he left his long-eared friends +to wander around the place and to feed from the hedgerows and +public roads. There they chanced to find a quantity of Thistles +that had been cut, and other food mixed with Hemlock, and at +once devoured the spoil greedily and confidently. At dusk, the +miller, rising to depart, was easily detained by his associates, who +cried out that the road was short, and that the moon, which had +<a id="page-146" href="#page-146" class="pagenum" title="146"></a> +risen, would light him better than any torch. Meanwhile, the Asses, +feeling the Hemlock’s power in their bodies, fell down on the public +road, being deprived of all motion and sensation. At length, about +midnight, the miller came to his Asses, and thinking them to be +asleep, lashed them vigorously. But they remained motionless, +and apparently dead. The miller, much frightened, now besought +assistance from the country-folks, but they were all of one opinion, +that the Asses were dead, and that they should be skinned the next +day, when the cause of such a sudden death could be inquired into. +“Come,” said he, “if they are dead, why should I worry myself +about them—let them lie. We can do no good. Come, my friends, +let us return into the inn—to-morrow you will be my witnesses.” +Meanwhile the skinners were called; and, after looking at the +Asses, one of them said, “Do you wish, miller, that we should take +their skins off; or would you be disposed, if we restored the beasts +to life, to give us a handsome reward? You see they are quite in +our power. Say what you wish, and it shall be done, miller.” +“Here is my hand,” replied the miller, “and I pledge my word +that I will give you what you wish, if you restore them to life.” +The skinner, smiling, caught hold of the whip, and lashing the +beasts with all his might, roused all from their lethargic condition. +The rustics were confounded. “O! you foolish fellows,” said he, +“look at this herb (showing them some Hemlock), how profusely it +grows in this neighbourhood. Do you not know that Hemlock +causes Asses to fall into a profound sleep?” The rustics, flocking +together under a Lime-tree, as rustics do, made there and then a +law that whosoever should discover, in field or garden, or anywhere +else, that noxious plant, he should pluck it quickly, in order that +men and beasts might be injured by it no more.</p> + +<p>The Bear has given its name to several English plants. The +<i>Primula Auricula</i>, on account of the shape of its leaves, is called Bear’s +Ears; the <i>Helleborus fœtidus</i>, for a similar reason, is known as Bears +Foot; <i>Meum athamanticum</i> is Bear’s-wort; <i>Allium ursinum</i>, Bear’s +Garlic; and <i>Arctostaphylos uva ursi</i>, Bear’s Berry, or Bear’s Bilberry; +the three last plants being favourite food of Bears. The +Acanthus used at one time to be called Bear’s Breech, but the +name has for some unaccountable reason been transferred to the +Cow Parsnip, <i>Heracleum Sphondylium</i>. In Italy the name of <i>Branca +orsina</i> is given to the Acanthus. This plant was considered by +Dioscorides a cure for burns. Pliny says that Bear’s grease had +the same property. De Gubernatis states that two Indian plants, +the <i>Argyreia argentea</i> and the <i>Batatas paniculata</i>, bear Sanscrit +names signifying “Odour pleasing to Bears.”</p> + +<p>The Bull has given its name to some few plants. <i>Tussilago +Farfara</i>, generally called Coltsfoot, is also known as Bull’s-Foot; +<i>Centaurea nigra</i> is Bull’s-weed; <i>Verbascum Thapsus</i> is Bullock’s +Lungwort, having been so denominated on account of its curative +powers, suggested, on the Doctrine of Signatures, by the similarity +<a id="page-147" href="#page-147" class="pagenum" title="147"></a> +of its leaf to the shape of a dewlap. The purple and the pale +spadices of <i>Arum maculatum</i> are sometimes called Bulls and Cows. +The Great Daisy is Ox-Eye; the <i>Primula elatior</i>, Ox-Lip; the +<i>Helminthia echioides</i>, Ox-Tongue; and the <i>Helleborus fætidus</i>, Ox-Heel. +The <i>Antirrhinum</i> and <i>Arum maculatum</i> are, from their resemblance +in shape, respectively known as Calf’s Snout and Calf’s +Foot.</p> + +<p>Cats have several representative plants. From its soft flower-heads, +the <i>Gnaphalium dioicum</i> is called Cat’s Foot; from the shape +of its leaves, the <i>Hypochæris maculata</i> is known as Cat’s Ear; the +Ground Ivy, also from the shape of its leaves, is Cat’s Paw; two +plants are known as Cat’s Tail, viz., <i>Typha latifolia</i> and <i>Phleum +pratense</i>. <i>Euphorbia helioscopia</i>, on account of its milky juice, is Cat’s +Milk; and, lastly, <i>Nepeta cataria</i> is denominated Cat-Mint, because, +as Gerarde informs us in his ‘Herbal,’ “Cats are very much delighted +herewith: for the smell of it is so pleasant unto them, that they rub +themselves upon it, and wallow or tumble in it, and also feed on +the branches very greedily.” We are also told by another old +writer that Cats are amazingly delighted with the root of the +plant Valerian; so much so, that, enticed by its smell, they at +once run up to it, lick it, kiss it, jump on it, roll themselves over it, +and exhibit almost uncontrollable signs of joy and gladness. There +is an old rhyme on the liking of Cats for the plant <i>Marum</i>, which +runs as follows:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If you set it,<!--TN: was a period--></div> + <div class="line">The Cats will eat it;</div> + <div class="line">If you sow it,</div> + <div class="line">The Cats will know it.”</div> +</div> +</div> + +<p>The Cow has given its name to a whole series of plants: its +Berry is <i>Vaccinium Vitis idæa</i>, its Cress, <i>Lepidium campestre</i>, its +Parsley or Weed, <i>Chærophyllum sylvestre</i>, its Parsnip, <i>Heracleum +Sphondylium</i>, its Wheat, <i>Melampyrum</i>. The Quaking Grass, <i>Briza +media</i>, is known as Cow Quake, from an idea that cattle are fond +of it; and the Water Hemlock (<i>Cicuta virosa</i>) has the opprobrious +epithet of Cow Bane applied to it, from its supposed baneful +effect upon oxen. The <i>Primula veris</i> is the Cowslip.</p> + +<p>In Norway is to be found the herb Ossifrage—a kind of Reed +which is said to have the remarkable power of softening the bones +of animals; so much so, that if oxen eat it, their bones become +so soft that not only are the poor beasts rendered incapable of +walking, but they can even be rolled into any shape. They are not +said to die however. Fortunately they can be cured, if the bones +are exhibited to them of another animal killed by the eating of +this plant. It is most wonderful, however, that the inhabitants +make a medicine for cementing bones from this very herb.</p> + +<p>There are several plants dedicated to man’s faithful friend. +Dog’s Bane (<i>Apocynum</i>) is a very curious plant: its bell-shaped +flowers entangle flies who visit the flower for its honey-juice, so +<a id="page-148" href="#page-148" class="pagenum" title="148"></a> +that in August, when full blown, the corolla is full of their dead +bodies. Although harmless to some persons, yet it is noxious to +others, poisoning and creating swellings and inflammations on +certain people who have only trod on it. Gerarde describes it as +a deadly and dangerous plant, especially to four-footed beasts; +“for, as Dioscorides writes, the leaves hereof, mixed with bread, +and given, kill dogs, wolves, foxes, and leopards.” Dog’s Chamomile +(<i>Matricaria Chamomila</i>) is a spurious or wild kind of +Chamomile. Dog Grass (<i>Triticum caninum</i>) is so called because +Dogs take it medicinally as an aperient. Dog’s Mercury (or Dog’s +Cole) is a poisonous kind, so named to distinguish it from English +Mercury. Dog’s Nettle is <i>Galeopsis Tetrahit</i>. Dog’s Orach (<i>Chenopodium +Vulvaria</i>), is a stinking kind. Dog’s Parsley (<i>Æthusa Cynapium</i>), +a deleterious weed, also called Fool’s Parsley and Lesser Hemlock. +Dog Rose (<i>Rosa canina</i>) is the common wilding or Canker Rose; the +ancients supposed the root to cure the bite of a mad Dog, it having +been recommended by an oracle for that purpose; hence the Romans +called it <i>Canina</i>; and Pliny relates that a soldier who had been +bitten by a mad Dog, was healed with the root of this shrub, +which had been indicated to his mother in a dream. Dog’s Tail +Grass (<i>Cynosurus cristatus</i>) derives its name from its spike being +fringed on one side only. Dog Violet (<i>Viola canina</i>) is so-called contemptuously +because scentless. Dog’s Tongue, or Hound’s Tongue +(<i>Cynoglossum officinale</i>) derived its name from the softness of its leaf, +and was reputed to have the magical property of preventing the +barking of Dogs if laid under a person’s feet. Dog Wood (<i>Cornus +sanguinea</i>) is the wild Cornel; and Dog Berries the fruit of that +herb, which was also formerly called Hound’s Tree. Dr. Prior +thinks that this name has been misunderstood<!--TN: was 'misundertood'-->, and that it is +derived from the old English word <i>dagge</i>, or dagger, which was +applied to the wood because it was used for skewers by butchers. +The ancient Greeks knew a plant (supposed to be a species of +<i>Antirrhinum</i>) which they called <i>Cynocephalia</i> (Dog’s Head), as well +as Osiris; and to this plant Pliny ascribes extraordinary properties. +As a rule, the word “Dog,” when applied to any plant, implies +contempt.</p> + +<p>After the Fox has been named, from its shape, the <i>Alopecurus +pratensis</i>, Fox-Tail-grass; and the <i>Digitalis</i> has been given the name +of Fox-Glove.</p> + +<p>The Goat has its Weed (<i>Ægopodium Podagraria</i>), and has given +its name to the <i>Tragopogon pratensis</i>, which, on account of its long, +coarse pappus, is called Goat’s Beard. <i>Caprifolium</i>, or Goat’s Leaf, +is a specific name of the Honeysuckle, given to it by the old +herbalists, because the leaf, or more properly the stem, climbs and +wanders over high places where Goats are not afraid to tread.</p> + +<p>A species of Sow Thistle, the <i>Sonchus oleraceus</i>, is called the +Hare’s Palace, from a superstitious notion that the Hare derives +shelter and courage from it. Gerarde calls it the Hare’s Lettuce, +<a id="page-149" href="#page-149" class="pagenum" title="149"></a> +a name given to it by Apuleius, because, when the Hare is fainting +with heat or fatigue, she recruits her failing strength with it. Dr. +Prior gives the following extracts from old authors respecting this +curious tradition. Anthony Askam says, “yf a Hare eate of this +herbe in somer, when he is mad, he shal be hole.” Topsell also +tells us in his ‘Natural History,’ p. 209, that “when Hares are +overcome with heat, they eat of an herb called <i>Lactuca leporina</i>, that +is, the Hare’s-lettuce, Hare’s-house, Hare’s-palace; and there is +no disease in this beast, the cure whereof she does not seek for in +this herb.” This plant is sometimes called Hare’s Thistle. <i>Bupleurum +rotundifolium</i> is termed Hare’s Ear, from the shape of its leaves, +as is also <i>Erysimum orientale</i>. <i>Trifolium arvense</i> is Hare’s Foot, from +the soft grey down which surrounds the blossoms resembling the +delicate fur of the Hare’s foot. Both <i>Lagurus oratus</i>, and the +flowering Rush, <i>Eriophorum vaginatum</i>, are called Hare’s Tail, from +the soft downy inflorescence.</p> + +<p><i>Melilotus officinalis</i> is Hart’s Clover; <i>Scolopendrium vulgare</i>, Hart’s +Tongue; <i>Plantago Coronopus</i>, Hart’s Horn; <i>Scirpus cæspitosus</i>, Deer’s +or Hart’s Hair; <i>Rhamnus catharticus</i>, Hart’s or Buck Thorn (<i>Spina +cervina</i>); and <i>Tordylium maximum</i>, Hart Wort, so called because, +as Dioscorides tells us, the juice of the leaves was given to Roes +in order that they might speedily be delivered of their young. +According to Pliny, the Roman matrons used to employ it for the +same purpose, having been “taught by Hindes that eate it to +speade their delivery, as Aristotle did declare it before.” The +Raspberry is still sometimes called by its ancient name of Hindberry; +and the <i>Teucrium Scorodonia</i> is known as Hind-heal, from an +old tradition that it cures Deer when bitten by venomous serpents. +The Dittany is said to have the same extraordinary effect on +wounded Harts as upon Goats (see <a href="#dittany" class="smcap">Dittany</a>, Part II.).</p> + +<p>Numerous indeed are the plants named after the Horse, either +on account of the use they are put to, the shape of their foliage, +&c., their large size, or the coarseness of their texture. <i>Inula +Helenium</i> is Horse-heal, a name attached to the plant by a double +blunder of <i>Inula</i> for <i>hinnula</i>, a Colt, and <i>Helenium</i>, for heal or heel; +employed to heal Horses of sore heels, &c. <i>Vicia Faba</i> is the +Horse Bean; <i>Teucrium Chamædrys</i>, the Germander, is called Horse +Chire, from its springing up after Horse-droppings. <i>Melampyrum +sylvaticum</i> is the Horse Flower, so called from a verbal error. The +Alexandrian Laurel was formerly called Horse Tongue. <i>Tussilago +Farfara</i>, from the shape of its leaf, is termed Horse Hoof. <i>Centaurea +nigra</i> is Horse Knob. Another name for Colt’s Foot is Horse +Foot; and we have Horse Thistle, Mint, Mushroom, Parsley, +Thyme, and Radish. The Dutch Rush, <i>Equisetum</i>, is called Horse +Tail, a name descriptive of its shape; <i>Hippocrepis comosa</i> is known +as the Horse-shoe Vetch, from the shape of the legumes; and, +lastly, the <i>Œnanthe Phellandrium</i> is the Horse Bane, because, in +Sweden, it is supposed to give Horses the palsy. In Mexico, the +<a id="page-150" href="#page-150" class="pagenum" title="150"></a> +Rattle Grass is said to instantly kill Horses who unfortunately +eat it. The Indians call the Oleander Horse’s Death, and they +name several plants after different parts of the Horse. In connection +with Horses, we must not forget to mention the Moonwort, +which draws the nails out of the Horses’ shoes, and of which +Culpeper writes: “Moonwort is an herb which they say will open +locks and unshoe such Horses as tread upon it; this some laugh +to scorn, and those no small fools neither; but country people that +I know, call it Unshoe-the-Horse. Besides, I have heard commanders +say that, on White Down, in Devonshire, near Tiverton, +there were found thirty horse-shoes, pulled off from the Earl of +Essex’s horses, being then drawn up in a body, many of them +being newly shod, and no reason known, which caused much +admiration, and the herb described usually grows upon heaths.” +In Italy, the herb <i>Sferracavallo</i> is deemed to have the power of unshoeing +Horses out at pasture. The Mouse-ear, or <i>Herba clavorum</i>, +is reputed to prevent blacksmiths hurting horses when being shod. +The Scythians are said to have known a plant, called <i>Hippice</i>, +which, when given to a Horse, would enable him to travel for some +considerable time without suffering either from hunger or thirst. +Perhaps this is the Water Pepper, which, according to English +tradition, has the same effect if placed under the saddle.</p> + +<p>The humble Hedgehog has suggested the name of Hedgehog +Parsley for <i>Caucalis daucoides</i>, on account of its prickly burs.</p> + +<p>In a previous chapter, a full description has been given of +the <i>Barometz</i>, that mysterious plant of Tartary, immortalised by +Darwin as the Vegetable Lamb. From the shape of its leaf, the +<i>Plantago media</i> has gained the name of Lamb’s Tongue; from its +downy flowers, the <i>Anthyllis vulneraria</i> is called Lamb’s Toe; +either from its being a favourite food of Lambs, or because it +appears at the lambing season, the <i>Valerianella olitoria</i> is known +as Lamb’s Lettuce; and the <i>Atriplex patula</i> is called Lamb’s +Quarters.</p> + +<p>The Leopard has given its name to the deadly <i>Doronicum +Pardalianches</i> (from the Greek <i>Pardalis</i>, a Leopard, and <i>ancho</i>, to +strangle); hence our name of Leopard’s Bane, because it was +reputed to cause the death of any animal that ate it, and it was +therefore formerly mixed with flesh to destroy Leopards.</p> + +<p>The Lion, according to Gerarde, claimed several plants. The +<i>Alchemilla vulgaris</i>, from its leaf resembling his foot, was called +Lion’s Foot or Paw; a plant, called <i>Leontopetalon</i> by the Greeks, +was known in England as Lion’s Turnip or Lion’s Leaf; and two +kinds of Cudweed, <i>Leontopodium</i> and <i>L. parvum</i>, bore the name of +Lion’s Cudweed, from their flower-heads resembling a Lion’s foot. +The <i>Leontopodium</i> has been identified with the <i>Gnaphalium Alpinum</i>, +the <i>Filago stellata</i>, the Edelweiss of the Germans, and the <i>Perlière +des Alpes</i> of the French. De Gubernatis points out that, inasmuch +as the Lion represents the Sun, the plants bearing the Lion’s name +<a id="page-151" href="#page-151" class="pagenum" title="151"></a> +are essentially plants of the Sun. This is particularly noticeable in +the case of the Dandelion (<i>Dent de Lion</i>) or Lion’s Tooth. In +Geneva, Switzerland, children form a chain of these flowers, and +holding it in their hands, dance in a circle; a German name for it<!--TN: deleted double 'it'--> +is <i>Sonneswirbel</i> (<i>Solstice</i>), as well as <i>Solsequium heliotropium</i>. The +Romans saw in the flower of the <i>Helianthus</i> a resemblance to a +Lion’s mouth. In the <i>Orobanche</i> or Broom Rape (the <i>Sonnenwurz</i>, +Root of the Sun, of the Germans) some have seen the resemblance +to a Lion’s mouth and foot; it was called the Lion’s Pulse or +Lion’s Herb, and was considered an antidote to poison.</p> + +<p>The tiny Mouse, like the majestic Lion, is represented in the +vegetable kingdom by several plants. From the shape of the +leaves, <i>Hieracium Pilosella</i> is known as Mouse Ear, <i>Cerastium vulgare</i>, +Mouse Ear Chickweed, and <i>Myosotis palustris</i>, or Forget-Me-Not, +Mouse Ear Scorpion Grass. <i>Myosurus minimus</i>, from the shape of +its slender seed-spike, is called Mouse Tail; and <i>Alopecurus agrestis</i>, +Mouse Tail Grass. <i>Hordeum marinum</i> is Mouse Barley.</p> + +<p>Swine plants are numerous. We have the Swine Bane, Sow +Bane, or Pig Weed (<i>Chenopodium rubrum</i>), a herb which, according +to Parkinson, was “found certain to kill Swine.” The Pig Nut +(<i>Bunium flexuosum</i>) is so called from its tubers being a favourite food +of Pigs. Sow Bread (<i>Cyclamen Europæum</i>) has obtained its name +for a similar reason; and Swine’s Grass (<i>Polygonum aviculare</i>) is so +called because Swine are believed to be fond of it. <i>Hyoseris minima</i> +is Swine Succory, and <i>Senebiera Coronopus</i>, Swine’s Cress. For +possession of the Dandelion, the Pig enters the lists with the Lion, +and claims the flower as the Swine’s Snout, on account of the form +of its receptacle. According to Du Bartas, Swine, when affected +with the spleen, seek relief by eating the Spleenwort or Miltwaste +(<i>Asplenium Ceterach</i>),</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Finger-Fern, which being given to Swine,</div> + <div class="line">It makes their milt to melt away in fine.”</div> +</div> +</div> + +<p>De Gubernatis states that the god Indra is thought to have +taken the form of a Goat, and he gives a long list of Indian plants +named after Sheep and Goats. The Ram, He-Goat, and Lamb, +called <i>Mesha</i>, also give their names, in Sanscrit, to different +plants. In England, <i>Rumex Acetosella</i> is Sheep’s Sorrel, <i>Chærophyllum +temulum</i> Sheep’s Parsley, <i>Jasione montana</i> Sheep’s-Bit-Scabious, and +<i>Hydrocotyle vulgaris</i>, or White Rot, Sheep’s Bane, from its character +of poisoning Sheep.</p> + +<p>The Squirrel, although a denizen of the woods, only claims +one plant, <i>Hordeum maritimum</i>, which, from the shape of its flower-spike, +has obtained the name of Squirrel Tail.</p> + +<p>The Elephant has a whole series of Indian trees and plants +dedicated to him, which are enumerated by De Gubernatis; the +<i>Bignonia suaveolens</i> is called the Elephant’s Tree; and certain +Cucumbers, Pumpkins, and Gourds are named after him.</p> + +<p><a id="page-152" href="#page-152" class="pagenum" title="152"></a> +The Wolf, in India, gives its name to the <i>Colypea hernandifolia</i>, +and Wolf’s Eye is a designation given to the <i>Ipomœa Turpethum</i>. +Among the Germans, the Wolf becomes, under the several names of +<i>Graswolf</i>, <i>Kornwolf</i>, <i>Roggenwolf</i>, and <i>Kartoffelwolf</i>, a demon haunting +fields and crops. In our own country, the <i>Euphorbia</i>, from its acrid, +milky juice, is called Wolf’s Milk; the <i>Lycopodium clavatum</i> is the +Wolf’s Claw, and the <i>Aconitum Lycoctonum</i> is Wolf’s Bane, a name +it obtained in olden times when hunters were in the habit of +poisoning with the juice of this plant the baits of flesh they laid for +Wolves.</p> + +<p>There are several plants bearing, in some form or other, +the appellation of Dragon. The common Dragon (<i>Arum Dracunculus</i>) +is, as its name implies, a species of Arum, which sends up a straight +stalk about three feet high, curiously spotted like the belly of a +serpent. The flower of the Dragon plant has such a strong scent +of carrion, that few persons can endure it, and it is consequently +usually banished from gardens. Gerarde describes three kinds of +Dragons, under the names of Great Dragon, Small Dragon, and +Water Dragon: these plants all have homœopathic qualities, inasmuch +as although they are by name at least vegetable reptiles, +yet, according to Dioscorides, all who have rubbed the leaves or +roots upon their hands, will not be bitten by Vipers. Pliny also +says that Serpents will not come near anyone who carries a portion +of a Dragon plant with him, and that it was a common practice in +his day to keep about the person a piece of the root of this herb. +Gerarde tells us that “the distilled water has vertue against the +pestilence or any pestilentiall fever or poyson, being drunke bloud +warme with the best treacle or mithridate.” He also says that the +smell of the flowers is injurious to women who are about to become +mothers. The Green Dragon (<i>Arum Dracontium</i>), a native of China, +Japan, and America, possesses a root which is prescribed as a very +strong emmenagogue. There is a species of Dragon which grows +in the morasses about Magellan’s Strait, whose flowers exhibit the +appearance of an ulcer, and exhale so strong an odour of putrid +flesh, that flesh-flies resort to it to deposit their eggs. Another +Dragon plant is the <i>Dracontium polyphyllum</i>, a native of Surinam +and Japan, where they prepare a medicine from the acrid roots, +which they call <i>Konjakf</i>, and esteem as a great emmenagogue: it is +used there to procure abortion. <i>Dracontium fœtidum</i>, Fetid Dragon, +or Skunk-weed, flourishes in the swamps of North America, and +has obtained its nickname from its rank smell, resembling that of +a Skunk or Pole-cat. Dragon’s Head (<i>Dracocephalum</i>) is a name +applied to several plants. The Moldavian Dragon’s Head is often +called Moldavian or Turk’s Balm. The Virginian Dragon’s Head +is named by the French, <i>La Cataleptique</i>, from its use in palsy and +kindred diseases. The Canary Dragon’s Head, a native of the +Canary Islands, is called (improperly) Balm of Gilead, from its +fine odour when rubbed. The old writers called it <i>Camphorosma</i> +<a id="page-153" href="#page-153" class="pagenum" title="153"></a> +and <i>Cedronella</i>, and ascribed to it, as to other Dragon plants, the +faculty of being a remedy for the bites and stings of venomous +beasts, as well as for the bites of mad Dogs. The Tarragon +(<i>Artemisia Dracunculus</i>), “the little Dragon,” is the Dragon plant of +Germany and the northern nations, and the <i>Herbe au Dragon</i> of the +French. The ancient herbalists affirmed that the seed of the Flax +put into a Radish-root or Sea Onion, and so set, would bring forth +the herb Tarragon. The Snake Weed was called by the ancients, +Dragon and Little Dragon, and the Sneezewort, Dragon of the +Woods. The Snap-dragon appears to have been so named merely +from the shape of its corolla, but in many places it is said to have +a supernatural influence, and to possess the power of destroying +charms.</p> + +<p>Snakes are represented by the <i>Fritillaria Meleagris</i>, which is +called Snake’s Head, on account of its petals being marked like +Snakes’ scales. The Sea Grass (<i>Ophiurus incurvatus</i>) is known as +Snake’s Tail, and the Bistort (<i>Polygonum Bistorta</i>) is Snake Weed.</p> + +<p>Vipers have the <i>Echium vulgare</i> dedicated to them under the +name of Viper’s Bugloss, a plant supposed to cure the bite of +these reptiles; and the <i>Scorzonera edulis</i>, or Viper’s Grass, a herb +also considered good for healing wounds caused by Vipers.</p> + +<p>The Scorpion finds a vegetable representative in the <i>Myosotis</i>, +or Scorpion Grass, so named from its spike resembling a Scorpion’s +Tail.</p> + +<p>It is not surprising to find that Toads and Frogs, living as +they do among the herbage, should have several plants named +after them. The Toad, according to popular superstition, was the +impersonation of the Devil, and therefore it was only fit that +poisonous and unwholesome Fungi should be called Toad Stools, +the more so as there was a very general belief that Toads were in +the habit of sitting<!--TN: was 'sittting'--> on them:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The griesly Todestol grown there mought I see,</div> + <div class="line">And loathed paddocks lording on the same.”—<i>Spenser.</i></div> +</div> +</div> + +<p class="continued">Growing in damp places, haunted by Toads croaking and piping +to one another, the <i>Equisetum limosum</i>, with its straight, fistulous +stalks, has obtained the name of Toad Pipe. The <i>Linaria vulgaris</i>, +from its narrow Flax-like leaves, is known as Toad Flax, from a +curious mistake of the old herbalists who confounded the Latin +words <i>bubo</i> and <i>bufo</i>.</p> + +<p>Frogs claim as their especial plants the Frog Bit (<i>Morsus ranæ</i>), +so called because Frogs are supposed to eat it; Frog’s Lettuce +(<i>Potamogeton densus</i>); Frog Grass (<i>Salicornia herbacea</i>); and Frog +Foot, a name originally assigned to the Vervain (the leaf of which +somewhat resembles a Frog’s foot); but now transferred to the +Duck Meat, <i>Lemna</i>.</p> + +<p>Bees are recognised in the <i>Delphinium grandiflorum</i>, or Bee +Larkspur; the <i>Galeopsis Tetrahit</i>, or Bee Nettle; the <i>Ophrys apifera</i>, +or Bee Orchis; and the <i>Daucus Carota</i>, or Bee’s Nest.</p> +</div><!--/chapter--> + +<div class="chapter" id="chapter-13"> +<a id="page-154"></a> + +<div class="headpiece" id="pg-154-head"> + <img src="images/pg-154-head.jpg" width="550" height="152" alt="" /> +</div> + +<h3>CHAPTER XIII.<br /> + +<span class="chapter-title">The Doctrine of Plant Signatures.</span></h3> + +<div class="dropcap pg-154-dropcap"></div> +<p class="decorated w"><span class="upper">William</span> Coles, in his ‘Art of Simpling’ (a +work published in the year 1656), abandoning for +awhile practical instruction, moralises thus:—“Though +sin and Sathan have plunged mankinde +into an Ocean of Infirmities, yet the mercy of +God, which is over all His workes, maketh +Grasse to grow upon the Mountaines, and Herbes +for the use of men; and hath not only stamped +upon them a distinct forme, but also given them particular Signatures, +whereby a man may read, even in legible characters, the use +of them.” This ancient Doctrine of Signatures was an ingenious +system elaborated for discovering from certain marks or appearances +on the various portion of a plant’s structure, the supposed +medicinal virtue attached to it. A good illustration is to be found +in the following passage, translated from P. Lauremberg’s +<i>Apparatus Plantarum</i>:—“The seed of Garlic is black; it obscures +the eyes with blackness and darkness. This is to be understood +of healthy eyes, but those which are dull through vicious humidity, +from these Garlic drives this viciousness away. The tunic of Garlic +is ruddy; it expels blood. It has a hollow stalk, and it helps +affections of the wind-pipe.”</p> + +<p>Many curious details of the system of Plant Signatures are to +be found in the works of Porta, Grollius, Schröder, and Kircher: +these authorities tell us that there are given, not only in animals, +but also in vegetables, certain sure marks, signs, and indications +from which their virtues and powers can be inferred by the +sagacious and painstaking student. Kircher is of opinion that the +Egyptians derived their first knowledge of the elements of medicine +from these signs, which they had patiently and closely studied; +and in one of his works he enunciates his views in the following +passage:—“Since one and all of the members of the human body, +under the wise arrangement of Nature, agree or differ with the +several objects in the world of creation, by a certain sympathy or +antipathy of nature, it follows that there has been implanted by +the providence of Nature, both in the several members and in +<a id="page-155" href="#page-155" class="pagenum" title="155"></a> +natural objects, a reciprocal instinct, which impels them to seek +after those things which are similar and consequently beneficial +to themselves, and to avoid and shun those things which are +antagonistic or hurtful. Hence has emanated that more recondite +part of medicine which compares the Signatures or Characterisms +of natural things with the members of the human body, and by +magnetically applying like to like produces marvellous effects in the +preservation of human health. In this way, the occult properties +of plants—first of those that are endowed with life, and secondly +of those destitute of life—are indicated by resemblances; for all +exhibit to man, by their Signatures and Characterisms, both their +powers, by which they can heal, and the diseases in which they are +useful. Not only by their parts (as the root, stem, leaf, flower, +fruit, and seed), but also by their actions and qualities (such as +their retaining or shedding their leaves, their offspring, number, +beauty or deformity, form, and colour), they indicate what kind of +service they can render to man, and what are the particular +members of the human body to which they are specially appropriate.”</p> + +<p>As examples of the practical working of the system of Plant +Signatures, Kircher tells us that if the root of the <i>Chelidonium</i> be +placed in white wine, it is rendered yellow, resembling bilious +humour, and thus discloses a sure and infallible remedy against +yellow jaundice. He remarks that he had learned this by personal +experience, having advised some persons suffering from that +malady to try <i>Chelidonium</i> as a cure; and that as a result they +were freed from the disease. Persons liable to apoplexy are said +to have a line resembling an anchor traced in their hands. The +plant <i>Acorus</i> has a similar mark in its leaves, and is a highly-approved +remedy for apoplexy. So again, a certain line or mark +is to be found in the hands of persons suffering from colic, similar +in character to an outline found traced in the foliage of the +<i>Malobathrum</i>, a plant which will afford relief to patients suffering +from the disorder. Hellebore, which emits a most disagreeable +odour, possesses the property of absorbing offensive smells and +expelling them. <i>Dracontium</i>, or Great Dragon, a plant which bears +a resemblance to a dragon, is a most effectual preservation against +serpents; Pliny averring that serpents will not come near anyone +carrying this plant.</p> + +<p>Other examples of the application of the Doctrine of Signatures +are not difficult to be found among the quaintly-named plants +enumerated in English herbals. The Lung-wort (<i>Pulmonaria</i>), +spotted with tubercular scars, was a specific for consumption. +The Bullock’s Lung-wort (<i>Verbascum Thapsis</i>), so called from the +resemblance of its leaf to a dewlap, was employed as a cure for the +pneumonia of bullocks. The Liver-wort (<i>Marchantia polymorpha</i>), +liver-shaped in its green fructification, was a specific for bilious complaints. +The Blood-root (<i>Tormentilla</i>), which derives its name from +<a id="page-156" href="#page-156" class="pagenum" title="156"></a> +the red colour of its roots, was adopted as a cure for the bloody +flux. The throat-like corolla of the Throat-wort (<i>Campanula Trachelium</i>), +better known as the Canterbury Bell, caused it to be administered +for bronchitis. Tutsan (<i>Hypericum androsæmum</i>) was +used to stop bleeding, because the juice of its ripe capsule is of a +claret colour. <i>Brunella</i> (now spelt <i>Prunella</i>) was called Brown-wort, +having brownish leaves and purple-blue flowers, and was in consequence +supposed to cure a kind of quinsy, called in German <i>die +braune</i>. This plant has a corolla, the profile of which is suggestive +of a bill-hook, and therefore it was called Carpenter’s-herb, and +supposed to heal the wounds inflicted by edge-tools. <i>Pimpinella +Saxifraga</i>, <i>Alchemilla arvensis</i>, and the genus <i>Saxifraga</i>, plants which +split rocks by growing in their cracks, have been named “Breakstones,” +and were administered in cases of calculus. Clary was +transformed into Clear-eye, Godes-eie, Seebright, and <i>Oculus Christi</i>, +and eye-salves were consequently made of it. Burstwort was +thought efficacious in ruptures. The Scorpion-grass, or Forget-Me-Not +(<i>Myosotis</i>), whose flower-spike is somewhat suggestive of a +scorpion’s tail, was an antidote to the sting of that or other +venomous creatures. The Briony, which bears in its root a mark +significative of a dropsical man’s feet, was adopted as a cure for +dropsy. The Moon-daisy averted lunacy; and the Birth-wort, +Fig-wort, Kidney-vetch, Nipple-wort, and Spleen-wort were all +appropriated as their names suggest, on account of fancied +resemblances. The Toad-flax (<i>Linaria</i>), it may here be pointed +out, owes its name to a curious mistake on the part of some +believer in the Doctrine of Signatures. According to Dodoens, +it was useful in the treatment of a complaint called buboes, +and received its Latin name, <i>Bubonium</i>. A confusion between +the words <i>bubo</i> and <i>bufo</i> (Latin for toad) gave rise to its present +name of Toad-flax; and soon arose legends of sick or wounded +toads seeking this plant and curing themselves with its leaves.</p> + +<p>The general rules that guided the founders of the system of +Plant Signatures, which were supposed to reveal the occult powers +and virtues of vegetables, would seem to have been as under:—</p> + +<p>Vegetables, as herbs and plants, or their fruit, seed, flowers, +&c., which resemble some human member in figure, colour, quality, +and consistence, were considered to be most adapted to that +member, and to possess medical properties specially applicable +to it.</p> + +<p>All herbs or plants that in flowers or juice bear a resemblance +to one or other of the four humours, viz., blood, yellow bile, phlegm, +and black bile, were deemed suitable for treating the same +humour, by increasing or expelling it.</p> + +<p>All yellow-hued plants, if they were eatable, were thought to +increase yellow bile. In this category were included Orach, +Melons, Crocus, yellow Turnips, and all other yellow plants which +have a sweet flavour.</p> + +<p><a id="page-157" href="#page-157" class="pagenum" title="157"></a> +Plants or herbs of a dull blackish colour, or of a brownish or +a spotted hue, were held to be serviceable in the treatment of +black bile. Some of them had a tendency to increase it, while +others assisted in carrying it off. Thus, Smilax, Mandragora, +many kinds of Parsley, Nightshade, and Poppies, having partly +black, ash-coloured, and spotted flowers, intermixed with pale +tints, by causing bad dreams, excite giddiness, vertigo, and +epilepsy. Napellus, also, indicates in a most marked manner its +poisonous and virulent nature, for its flower represents the skull +of a dead man.</p> + +<p>Plants which bear white flowers and have thick juice, which +often grow in moist and extremely humid places, and which resemble +phlegm or rheum, were thought to increase the very humours they +represented. Others of a drier temperament were thought to correct +and purify the same. Milky plants, as <i>Tithymallus</i>, <i>Polygala</i>, <i>Sonchus</i>, +and <i>Britalzar Ægyptiaca</i>, were supposed to increase and accumulate +milk in nurses.</p> + +<p>Some plants of a red colour were believed to increase blood; +some to correct and purify it; and others to benefit hemorrhoidal +and dysenteric affections from a similarity of colour.</p> + +<p>Plants of a mixed colour, as they unite in themselves a +diversity of temperaments, were thought to produce a diversity of +effects; whence two-coloured herbs were believed to possess and +exercise a double virtue. On this principle, diverse colours were +said to cure diverse humours in the human body; for example, +<i>Tripolium</i>, <i>Panacæa</i>, and <i>Triphera</i> were considered beneficial for all +humours.</p> + +<p>Plants whose decoction and infusion, as well as colour and +consistence, were like some humour of the human body, were +declared to be appropriate for the purpose of evacuating that +humour by attraction, or increasing it by incorporation.</p> + +<p>Certain plants were deemed to represent some disease or +morbid condition, and were judged to be helpful in its cure. Thus +those were administered in cases of calculus which represented +stones, such as <i>Milium solis</i>, the root of the White Saxifrage, the +shells of Nuts, and Nuts themselves. Spotted plants and herbs +were thought to eradicate spots, and scaly plants to remove +scales. Perforated herbs were selected for the cure of wounds and +perforations of the body. Plants which exude gums and resins +were considered available for the treatment of pus and matter. +Swelling plants were thought good for tumours; those that permit +the cutting or puncturing of the stem were employed for closing up +wounds; and those that shed bark and skin were thought adapted +for the cleansing of the skin.</p> + +<p>Accordingly as plants and herbs exhibited peculiarities in their +actions, so were they supposed to operate on man. Thus, sterile +plants, such as Lettuce, Fern, Willow, Savin, and many others, were +believed to conduce to the procuring of sterility in men; whilst +<a id="page-158" href="#page-158" class="pagenum" title="158"></a> +salacious and fecund plants were considered to confer fecundity. +On the same principle, long-lived and evergreen plants were said +to procure vigour for the human body.</p> + +<p>Helvetius has left a list of classified herbs and plants which +in his time were considered by experts in herbcraft to exhibit +peculiar marks and Signatures by which they could be identified +with the several parts and members of the human body. This +may be said to have formed the basis of the system embraced +in the Doctrine of Plant Signatures, and as it epitomises the +results of the protracted and laborious researches of the old +herbalists, who may fairly be said to have laid the foundations of +our present system of Botany, it has been thought worth while to +give an abbreviation of it.</p> + +<table id="signatures" summary=""> + <tr> + <td>The Head.</td> + <td>Antirrhinum, Crocus, Geranium, Walnuts, Lily + of the Valley, Marjoram, Poppy, Violet, Rose, + Lime-blossom, the genus Brassica, &c.</td> + </tr> + <tr> + <td>The Hair.</td> + <td>Asparagus, Goat’s-beard, Fennel, Nigella, Flax, + Tree Musk, the Vine, and Vine-roots, &c.</td> + </tr> + <tr> + <td>The Eyes.</td> + <td>The flowers of Acacia, Euphrasy, Daisy, Bean, + Hyacinth, Geranium, Mallow, Narcissus, Hyacinth, + Ranunculus, Cornflower, &c.</td> + </tr> + <tr> + <td>The Ears.</td> + <td>Bear’s Ear (<i>Auricula ursi</i>), Mountain Bindweed, <i>Cyclamen + Doronicum</i>, Gentian, rough Viper’s Bugloss, + Hypericum, Organy, Egyptian Beans, &c.</td> + </tr> + <tr> + <td>The Tongue.</td> + <td>Horse-tongue (<i>Hippoglossum</i>), Adder’s-tongue + <!--TN: added (-->(<i>Ophioglossum</i>), Hound’s-tongue (<i>Cynoglossum</i>), + Hart’s-tongue, Frog-bit, Grass of Parnassus, + Prunella, Salvia, Sempervivum, &c.</td> + </tr> + <tr> + <td>The Teeth.</td> + <td>The leaves of Fir and Juniper, Sunflower-seed, + Toothed Moss (<i>Muscus denticulatus</i>), Toothed + Violet (<i>Dentaria</i>), Dandelion (<i>Dens Leonis</i>), &c.</td> + </tr> + <tr> + <td>The Heart.</td> + <td>Borage, Motherwort (<i>Cardiaca</i>), Malaca Beans + (<i>Anacardium</i>), Strawberries, Pomegranate-blossom, + Hepatica, Violet, Peony, Rose, Iris, + Egyptian Lotus, &c.</td> + </tr> + <tr> + <td>The Lungs.</td> + <td>Lung-wort, (<i>Pulmonaria</i>), Beet, the stalks of Anise, + Garden Teasel, Cresses, Fennel, Curled Lettuce, + Scabious, Rhubarb, Valerian, the Sea Moss + <i>Muscus marinus virens latifolius</i>, &c.</td> + </tr> + <tr> + <td>The Liver.</td> + <td>Noble Liver-wort (<i>Hepatica trifolia</i>), Ground Liver-wort + (<i>Hepatica terrestris</i>), Garden Endive, Portulaca, + Aloe, Our Lady’s Thistle (<i>Carduus Mariæ</i>), + Gentian, Lettuce, Alpine Sanicle, &c.</td> + </tr> + <tr> + <td>The Bladder.</td> + <td>Bladder-wort, Winter Cherry, Black Hellebore, + Nasturtium, Persicaria, Leaves of Senna, root + of True Rhubarb, broad-leaved Tithymallus, + Botrys, &c.</td> + </tr> + <tr> + <td><a id="page-159" href="#page-159" class="pagenum" title="159"></a> + The Spleen.</td> + <td>Spleenwort or Ceterach (<i>Asplenium</i>), Agrimony, + Shepherd’s Purse, Dandelion, Devil’s Bit + Scabious, Fern, Broom, Hawk-weed, Turnip, + Treacle Mustard, &c.</td> + </tr> + <tr> + <td>The Stomach.</td> + <td>Roots of Acorus, Cyclamen, Elecampane, Iris, + and Galingale, Earth-nut, Parsnip, Radish, + Chives, Ginger, &c.</td> + </tr> + <tr> + <td>The Kidneys.</td> + <td>Kidney-wort, Agnus Castus, seeds of Broom, + Bombax, Jasmine, and Lupine, Beans, Currants, + Ground Ivy, root of Leopard’s Bane, &c.</td> + </tr> + <tr> + <td>The Intestines, &c.</td> + <td>Navel-wort, Chickweed, Briony, Dodder, Bitter-sweet + (Nightshade), Fenugreek, Nasturtium, + Honeysuckle, Chamomile-flowers, Alpine Sanicle, + roots of Polypody, &c.</td> + </tr> + <tr> + <td>The Hands, Fingers, and Nerves.</td> + <td>Agnus Castus, Garlick, Briony, Shepherd’s Purse, + Fig, Geranium, Ash-bark, Cinquefoil (<i>Heptaphyllum</i>), + Tormentilla, Water Hellebore, Lupine, + Melon, Ophrys, Hoary Clover, Satyrion, Plantain, + Currants, Sanicle, Soap-wort, Wolf’s Bane, + Swallow-wort, <i>Vitis Idæa</i>, Asiatic Ranunculus, + with gummy root, &c.</td> + </tr> +</table> + +<p>The Doctrine of Signatures did not exclusively apply to the +medicinal virtues of herbs and plants: for example, Hound’s-tongue +<i>Cynoglossum officinale</i>, named from the shape and softness of its leaf, +was (if we may believe William Coles) thought to “tye the tongues +of hounds, so that they shall not bark at you, if it be laid under the +bottom of your feet, as Miraldus writeth.” Garlic (from the Anglo-Saxon +words <i>gár</i>, a spear, and <i>leác</i>, a plant) was, from its acute +tapering leaves, marked out as the war plant of the warriors and +poets of the North. The heavenly blue of the flower of the Germander +Speedwell won for it the Welsh appellation of the Eye of +Christ. Even abstract virtues were to be learnt by an attentive +study of the Signatures of certain plants, according to the dictum of +that loyal and godly herbalist Robert Turner, who naively tells us +that “God hath imprinted upon the Plants, Herbs, and Flowers, +as it were in Hieroglyphicks, the very Signature of their Vertues; +as the learned Grollius and others well observe: as the Nutmeg, +being cut, resembles the Brain; the <i>Papaver erraticum</i>, or red +Poppy Flower, resembleth at its bottom the setling of the +Blood in the Plurisie; and how excellent is that Flower in +Diseases of the Plurisie, and Surfeits hath sufficiently been experienced.”<!--TN: added ”--> +In the Heliotrope and Marigold subjects may learn their +duty to their Sovereign: which his Sacred Majesty King Charles +the First mentions in his Princely Meditations, walking in a +Garden in the Isle of Wight, in the following words, viz.:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“‘The Marigold observes the Sun</div> + <div class="line">More than my subjects me have done,’ &c.”</div> +</div> +</div> + +<p><a id="page-160" href="#page-160" class="pagenum" title="160"></a> +That great naturalist, John Ray, whilst expressing his disbelief +of the Doctrine of Plant Signatures as a whole, admitted that +there were tangible grounds for the formation of the system. He +wrote:—“Howbeit, I will not deny but that the noxious and malignant +plants do, many of them, discover something of their +nature by the sad and melancholick visage of their leaves, flowers, +or fruits. And that I may not leave that head wholly untouched, +one observation I shall add, relating to the virtues of plants, in +which I think is something of truth; that is, that there are, by the +wise dispensation of Providence, such species of plants produced +in every country, as are made proper and convenient for the meat +and medicine of the men and animals that are bred and inhabit +therein. Insomuch that Solenander writes that, from the frequency +of the plants that spring up naturally in any region, he could easily +gather what endemical diseases the inhabitants thereof are subject +to. So in Denmark, Friesland, and Holland, where the scurvy +usually reigns, the proper remedy thereof, Scurvy-grass, doth +plentifully grow.”</p> + +<h4>The Old Herbals and Herbalists.</h4> + +<p>It is impossible to make an attentive examination of the old +Herbals without being astonished at the extraordinary number and +nature of the ills which their authors professed to cure by means +of plants and simples. Every conceivable disease and ailment +appears to be enumerated, and each has a number of specifics +allotted for its treatment and cure. The contents of these ancient +works, indeed, are apt to heat the imagination, and to cause one +to form a conception that the merrie England of our forefathers +was a land swarming with wild beasts, so venomous in their +nature, and ferocious in their proclivities, that the unfortunate +inhabitants were constantly being grievously maimed and wounded +by their malicious “bitings.” Be this as it may, however, it is +evident that the old herbalists deemed themselves fully equal to +any emergency. Leopards, Wolves, and venomous beasts of all +kinds, as well as Dragons, Serpents, Vipers, and Scorpions, could +all, by means of herbs, be driven away, kept at bay, or killed, and +the venom of their bites be quickly and effectually cured. Such +simple things as the stings of Hornets, Wasps, and Bees, were of +course easily extracted by men who professed themselves able and +willing to draw out arrow-heads from wounds, or remove broken +bones, glue them together, and cover them when bare of flesh. They +could provide counterpoisons against deadly medicines, poisoned +arrows, noxious herbs, and the bitings and stingings of venomous +creatures; they could cure the bites of sea Dragons and mad +Dogs, and could keep Dogs from growing great. They could cause +troublesome and dangerous dreams, and they could cure nightmare. +They could drive away dulness and melancholy, and consume +<a id="page-161" href="#page-161" class="pagenum" title="161"></a> +proud and superfluous flesh. They could preserve the eyesight, +“helpe blacke eies comming by blowes,” and take away redness +and yellowness. They could prevent the hair falling off, and +restore it to the bald pate, and knew how to turn it yellow, red, or +black. They could cause hens to lay plentifully, and refresh a +weary horse. They could cure lunatics, relieve madness, and +purge melancholy; to say nothing of counteracting witchcraft and<!--TN: was 'an'--> +the malignant influence of the mysterious Evil Eye. They could +destroy warts, remove freckles, and beautify young wenches’ faces. +In fine, the herbalist of old was one</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Who knew the cause of everie maladie,</div> + <div class="line">Were it of colde or hote, or moist or drie.”</div> +</div> +</div> + +<p>A remarkable characteristic of the herbarists (as they were +called of yore) was a habit of ascribing extraordinary and fabulous +properties to the herbs and plants whose merits they descanted +upon. Just as the Druids taught the people of their time to call +the sacred Mistletoe the “All-heal,” and to look upon it as a +panacea for all bodily ailments, so did the herbalists, in the pages +of their ponderous tomes, set forth the marvellous virtues of +Betony, Agrimony, Angelica, Garlic, Fennel, Sage, Rue, and +other favourite medicinal plants. Johannes de Mediolano, a +doctor, of the Academy of Salerno, once wrote of Rue, that it +diminishes the force of love in man, and, on the contrary, increases +the flame in women. When eaten raw, it both clears the sight +and the perceptions of the mind, and when cooked it destroys fleas. +The English herbalists called it Herb Grace and Serving-men’s +Joy, because of the multiplicity of ailments that it was warranted +to cure; Mithridates used the herb as a counterpoison to preserve +himself against infection; and Gerarde records that Serpents are +driven away at the smell of Rue if it be burned, and that “when +the Weesell is to fight with the Serpent, shee armeth herselfe by +eating Rue against the might of the Serpent.” The virtues of +Rue, however, are cast into the shade by those of Sage. Says +witty Alphonse Karr—“Rue is nothing in comparison with Sage. +Sage preserves the human race; and the <i>whole school</i> of Salerno, +after a long enumeration of the virtues of Sage, seriously exclaims: +‘How can it happen that a man who has Sage in his garden yet +ends by dying?’” Perhaps this exclamation was the foundation of +the English proverb—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“He that eats Sage in May</div> + <div class="line">Shall live for aye.”</div> +</div> +</div> + +<p class="continued">Regarding the wondrous curative properties of Betony, Antonius +Musa, physician to the Emperor Augustus, wrote a volume setting +forth the excellencies of the herb, which he demonstrated would +cure no less than forty-seven different disorders; and in England +an old advice to the sufferer is, “Sell your coat, and buy Betony.” +Agrimony is another herb whose praises were loudly proclaimed by +<a id="page-162" href="#page-162" class="pagenum" title="162"></a> +the herbalists; it formed an ingredient in most of the old-fashioned +herb teas, and Drayton speaks of it as “All-heal, and so named of +right.” Of Angelica, or Holy Ghost, Parkinson writes that it is +“so goode an herbe that there is no part thereof but is of much +use.” Fennel, in addition to its uses as a medicine, was recommended +by old writers, when boiled in wine, as a counterpoison for +use by such as had been bitten by those terrible reptiles, serpents, +and scorpions that seem to have so exercised the ancient herbalists. +Treacle-Mustard, or Triacle, was also highly esteemed as +a cure for “all those that were bitten or stung by venomous +beasts, or had drunk poison, or were infected with pestilence: +it formed one of seventy-three ingredients in making “Venice +treacle”—a famous vermifuge and antipoison in the Middle Ages. +The Vervain, or Holy Herb, was credited with almost supernatural +healing powers. English Mercury was called All-good; and other +herbs obtained the names of All-heal, Clown’s All-heal, Self-heal, +Poor-man’s Treacle, Poor-man’s Parmacetty, the Blessed Herb, +Grace of God, Master-Wort, Ploughman’s Spikenard, &c., on +account of the numerous virtues which the herbalists had discovered +in them. One of these old worthies (the compiler of a +Herbal, and a believer in astrology) has, indeed, stated in rhyme, +his conviction that there was no disease but what would yield to +the virtues of herbs and the skill of the herbalist. “In his book,” +he confidently says—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i6">“He hath a method plain devised,</div> + <div class="line">All parts of it, so curiously comprised;</div> + <div class="line">That vulgar men, which have but skill to read,</div> + <div class="line">May be their own physicians at need;</div> + <div class="line">The better sort are hereby taught, how all</div> + <div class="line">Things springing from earth’s bowels safely shall</div> + <div class="line">By love or hatred (as the Stars dispose)</div> + <div class="line">Each sickness cure, that in the body grows.”</div> +</div> +</div> + +<p>The poet Michael Drayton has drawn the portrait of an +ancient simpler, and has given a list of the remedies of which +he made the most frequent use; the lines are to be found in his +‘Polyolbion,’ and as they contain examples of herbs selected under +the system of the Doctrine of Plant Signatures, they may be +appropriately introduced at the conclusion of this chapter:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i20">“But, absolutely free,</div> + <div class="line">His happy time he spends the works of God to see,</div> + <div class="line">In those so sundry herbs which there in plenty grow,</div> + <div class="line">Whose sundry strange effects he only seeks to know;</div> + <div class="line">And in a little maund, being made of Osiers small,</div> + <div class="line">Which serveth him to do full many a thing withal,</div> + <div class="line">He very choicely sorts his simples, got abroad;</div> + <div class="line">Here finds he on an Oak rheum-purging Polypode;</div> + <div class="line">And in some open place that to the sun doth lie,</div> + <div class="line">He Fumitory gets, and Eyebright for the eye;</div> + <div class="line">The Yarrow wherewithal he stays the wound-made gore,</div> + <div class="line">The healing Tutsan then, and Plantaine for a sore;</div> +<a id="page-163" href="#page-163" class="pagenum" title="163"></a> + <div class="line">And hard by them, again, he holy Vervain finds,</div> + <div class="line">Which he about his head that hath the megrim binds;</div> + <div class="line">The wonder-working Dill he gets not far from these,</div> + <div class="line">Which curious women use in many a nice disease;</div> + <div class="line">For them that are with Newts, or Snakes, or Adders stung</div> + <div class="line">He seeketh out a herb, that is called Adder’s-tongue;</div> + <div class="line">As Nature it ordain’d its own like hurt to cure,</div> + <div class="line">And sportive did herself to niceties inure.</div> + <div class="line">Valerian then he crops, and purposely doth stamp</div> + <div class="line">To apply unto the place that’s haled with the cramp;</div> + <div class="line">The Chickweed cures the heat that in the face doth rise,</div> + <div class="line">For physic some again he inwardly applies;</div> + <div class="line">For comforting the spleen and liver, gets for juice</div> + <div class="line">Pale Horehound, which he holds of most especial use.</div> + <div class="line">And for the labouring wretch that’s troubled with a cough,</div> + <div class="line">Or stopping of the breath by phlegm that’s hard and tough,</div> + <div class="line">Campana here he crops, approved wondrous good;</div> + <div class="line">Or Comfrey unto him that’s bruised, spitting blood;</div> + <div class="line">And for the falling ill by Five-leafe doth restore,</div> + <div class="line">And melancholy cures by sovereign Hellebore:</div> + <div class="line">Of these most helpful herbs yet tell we but a few</div> + <div class="line">To those unnumbered sort of simples here that grew,</div> + <div class="line">What justly to set down even Dodon short doth fall,</div> + <div class="line">Nor skilful Gerarde yet shall ever find them all.”</div> +</div> +</div> + +<div class="tailpiece" id="pg-163-tail"> + <img src="images/pg-163-tail.jpg" width="162" height="200" alt="" /> +</div> +</div><!--/chapter--> + +<div class="chapter" id="chapter-14"> +<a id="page-164"></a> + +<div class="headpiece" id="pg-164-head"> + <img src="images/pg-164-head.jpg" width="550" height="142" alt="" /> +</div> + +<h3>CHAPTER XIV.<br /> + +<span class="chapter-title">Plants and the Planets.</span></h3> + +<div class="dropcap pg-164-dropcap"></div> +<p class="decorated a"><span class="upper">Two</span> centuries ago there existed a very general +belief that every plant was under the direct +influence of a particular Planet, and therefore +that all the details connected with its cultivation +and utilisation were to be conducted with a +strict regard to this supposition. Aubrey has +recorded his opinion, that if a plant “be not +gathered according to the rules of astrology, it +hath little or no virtue in it;” and the Jesuit Rapin, in his Latin +poem on ‘Gardens,’ says, with respect to flowers—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“This frequent charge I give, whene’er you sow</div> + <div class="line">The flow’ry kind, be studious first to know</div> + <div class="line">The monthly tables, and with heedful eye</div> + <div class="line">Survey the lofty volumes of the sky;</div> + <div class="line">Observe the tokens of foreboding Stars,</div> + <div class="line">What store of wind and rain the Moon prepares;</div> + <div class="line">What weather Eurus or moist Auster blows,</div> + <div class="line">What both in east and west the Sun foreshows;</div> + <div class="line">What aid from Helice the trees obtain,</div> + <div class="line">What from Boötes with his tardy wain;</div> + <div class="line">Whether the wat’ry Pleiades with show’rs</div> + <div class="line">Kindly refresh alone, or drown the flow’rs;</div> + <div class="line">For Stars neglected fatal oft we find,</div> + <div class="line">The Gods to their dominion have assign’d</div> + <div class="line">The products of our earth and labours of mankind.”</div> +</div> +</div> + +<p>Michael Drayton, in whose time the doctrine of planetary +influence on plants was generally accepted, says, in reference to +the longevity of antediluvian men:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Besides, in medicine simples had the power</div> + <div class="line">That none need then the planetary hour</div> + <div class="line">To helpe their working, they so juiceful were.”</div> +</div> +</div> + +<p>Culpeper, who was a profound believer in astrology, has +given at the commencement of his ‘British Herbal and Family +Physician,’ a list of some five hundred plants, and the names of +the Planets which govern them; and in his directions as to the +plucking of leaves for medical purposes, the old herbalist and +<a id="page-165" href="#page-165" class="pagenum" title="165"></a> +physician remarks:—“Such as are astrologers (and indeed none +else are fit to make physicians) such I advise: let the planet that +governs the herb be angular, and the stronger the better; if they +can, in herbs of Saturn, let Saturn be in the ascendant; in the +herb of Mars, let Mars be in the mid-heaven, for in those houses +they delight; let the Moon apply to them by good aspect, and let +her not be in the houses of her enemies; if you cannot well stay +till she apply to them, let her apply to a Planet of the same +triplicity; if you cannot meet that time neither, let her be with a +fixed Star of their nature.”</p> + +<p>The classification of Plants under the planets Saturn, Jupiter, +Mars, Venus, Mercury, the Sun, and the Moon, appears to have +been made according to the Signatures or outward appearances of +the plants themselves. The stalks, stems, branches, roots, foliage, +flowers, odour, taste, native places, death, and medical virtues, +were also considered; and, according to the character of the plant +thus deduced, it was placed under the government of the particular +Planet with which it was considered to be most in consonance.</p> + +<p>Plants allotted to <span class="smcap">Saturn</span> had their <i>Leaves</i>: hairy, hard, dry, +parched, coarse, and of ill-favoured appearance. <i>Flowers</i>: Unprepossessing, +gloomy, dull, greenish, faded or dirty white, pale red, +invariably hirsute, prickly, and disagreeable. <i>Roots</i>: Spreading +widely in the earth and rambling around in discursive fashion. +<i>Odour</i>: Fœtid, putrid, muddy.</p> + +<p><span class="smcap">Jupiter.</span>—<i>Leaves</i>: Smooth, even, slightly cut and pointed, the +veins not prominent, and the lines not strongly marked. Colour, +greyish blue-green. <i>Flowers</i>: Graceful, pleasing, bright, succulent, +transparent, ruddy, flesh-colour, blue, yellow. <i>Roots</i>: Rather small, +with short hairy filaments, spread about in the ground. <i>Odour</i>: +Highly subtle, grateful to the brain; the kernels comforting; easily +fermented.</p> + +<p><span class="smcap">Mars.</span>—<i>Leaves</i>: Hard, long, somewhat heavy, pointed and +pendulous, harsh and hot to the tongue, not of good appearance. +<i>Flowers</i>: Of a colour between yellow, vermilion, or blue, green, +purple, red, changing quickly, abundance of flowers and seeds. +<i>Roots</i>: Highly fibrous and creeping underground. <i>Odour</i>: Oppressive +to the brain, potent, sharp, acrid.</p> + +<p><span class="smcap">Venus.</span>—<i>Leaves</i>: Large, handsome, bright, rich green or +roseate, soft, plentiful. <i>Flowers</i>: Pleasing to the eyes, white, blue, +rosy, charming, fine, abundant. <i>Roots</i>: Of early growth, but not +deeply fixed. Quickly and freely produced. <i>Odour</i>: Subtle, +delightful, pungent, refreshing to the brain.</p> + +<p><span class="smcap">Mercury.</span>—<i>Leaves</i>: Different kinds, but pleasing to the eye. +<i>Flowers</i>: Of various descriptions and colours, refreshing, agreeable, +and pleasant. <i>Roots</i>: Abiding deep in the earth, and spreading +far and wide. <i>Odour</i>: Highly subtle and penetrating, refreshing +to the heart and brain.</p> + +<p><a id="page-166" href="#page-166" class="pagenum" title="166"></a> +<span class="smcap">The Sun.</span>—<i>Leaves</i>: Succulent, with stout stalks, deeply veined, +pleasant green or tawny, with reddish stalks. <i>Flowers</i>: Yellow and +gold, or purple, handsome, glittering, and radiant. <i>Roots</i>: Strong, +deeply fixed in the earth, but not laterally. <i>Odour</i>: Agreeable, +acceptable, and pungent, strong, restorative to brain and eyes.</p> + +<p><span class="smcap">The Moon.</span>—<i>Leaves</i>: Pale, highly succulent, pith thick, firm, +strongly-developed veins, bottle-green. <i>Flowers</i>: Pale yellow or +greenish, watery, mellifluous, but uninteresting and without beauty. +<i>Roots</i>: Penetrating easily through water and earth, not durable, +and easily decayed, spreading neither thickly nor deeply. <i>Odour</i>: +Disagreeable, almost none, without pungency, redolent of the +earth, rain, or soft savour of honey.</p> + +<p>According to Indian mythology, herbs are placed under the +special protection of Mitra, the Sun. De Gubernatis tells us that +there are several Indian plants named after the great luminary. In +the Grecian Pantheon, the Solar-god, Apollo, possessed a knowledge +of all the herbs. It was to Phœbus, the Sun-god, that poor +Clytie lost her heart, and, when changed into a flower, held firmly +by the root, she still turned to the Sun she loved, “and, changed +herself, still kept her love unchanged.” As to the particular +Sunflower, Turnsole, Heliotrope, or Solsequium that is the floral +embodiment of the love-sick nymph, readers must be referred to +the disquisition under the heading “<span class="smcap">Sunflower</span>.” De Gubernatis +gives it as his opinion, that Clytie’s flower is the <i>Helianthemum +roseum</i> of De Candolle. In a previous chapter, certain plants have +been noticed which were supposed by the ancients to have been +specially under the domination of the Sun and Moon. According +to the dictum of wizards and wise folk, plants possessing magical +properties must as a general rule be gathered, if not by moonlight, +yet at any rate before sunrise, for the first appearance of the Sun’s +rays immediately dispels all enchantment, and drives back the +spirits to their subterranean abodes.</p> + +<p>We are told in Deuteronomy xxxiii., 14, that precious things +are put forth by the Moon, but precious fruits by the Sun; and it is +certainly very remarkable that, although mankind in all ages have +regarded, and even worshipped, the Sun as being the supreme and +ruling luminary, from whose glorious life-giving rays, vegetation +of all kinds drew its very existence, yet that an idea should have +sprung up, and taken root widely and deeply, that the growth and +decay of plants were associated intimately with the waxing and +waning of the Moon. We have seen how the plant kingdom was +parcelled out by the astrologers, and consigned to the care of +different Planets; but, despite this, the Moon was held to have a +singular and predominant influence over vegetation, and it was +supposed that there existed a sympathy between growing and +declining nature and the Moon’s wax and wane. Bacon seems to +have considered that even the “braine of man waxeth moister and +fuller upon the Full of the Moone;” and, therefore, he continues, +<a id="page-167" href="#page-167" class="pagenum" title="167"></a> +“it were good for those that have moist braines, and are great +drinkers, to take fume of Lignum, Aloes, Rose-Mary, Frankincense, +&c., about the Full of the Moone.” He also tells us, in his Natural +History, that “the influences of the Moon are four: the drawing +forth of heat, the inducing of putrefaction, the moisture, and the +exciting of the motions of spirits.”</p> + +<p>In respect to this last influence, he goes on to say, “You must +note that the growth of hedges, herbs, haire, &c., is caused from +the Moone, by exciting of the spirits as well as by increase of the +moisture. But for spirits in particular the great instance is +lunacies.” This lunar influence which Bacon speaks of was, as +already pointed out, fully recognised in olden times, and a belief +was even current that the Moon specially watched over vegetation, +and that when she was propitious—that is, during her growth—she +produced medicinal herbs; when she was not propitious—that +is to say, during her wane—she imbued herbs with poisons; her +humidity being, perhaps, more injurious than otherwise.</p> + +<p>In old almanacks we find the supremacy of the Moon over +the plant kingdom fully admitted, albeit in a jargon which is rather +puzzling. Thus, in the ‘Husbandman’s Practice or Prognostication +for Ever,’ the reader is advised “to set, sow seeds, graft, and +plant, the Moone being in Taurus, Virgo, or Capricorne, and all +kinds of Corne in Cancer, to graft in March, at the Moone’s increase, +she being in Taurus or Capricorne.” Again, in Mr. Wing’s +Almanack for 1661, occurs the following passage:—“It is a common +observation in astrology, and confirmed by experience, that +what Corn or tree soever are set or sown when the Sun or Moon +is eclipsed, and the infortunate planets predominate, seldom or +never come to good. And again he saith thus:—It is a common +and certain observation also, that if any corn, seed, or plant be +either set or sown within six hours either before or after the full +Moon in Summer, or before or after the new Moon in Winter, +having joined with the cosmical rising of Arcturus and Orion, the +Hædi and the Siculi, it is subject to blasting and canker.”</p> + +<p>As an illustration of the predominance given to the Moon +over the other planets in matters pertaining to plant culture, it is +worth noticing that, although Culpeper, in his ‘Herbal,’ places the +Apple under Venus, yet the Devonshire farmers have from time +immemorial made it a rule to gather their Apples for storing at +the wane of the Moon; the reason being that, during the Moon’s +increase, it is thought that the Apples are full, and will not therefore +keep. It is said that if timber be felled when the Moon is on +the increase, it will decay; and that it should always be cut when +the Moon is on the wane. No reason can be assigned for this; +yet the belief is common in many countries, and what is still more +strange, professional woodcutters, whose occupation is to fell +timber, aver, as the actual result of their observation, that the belief +is well founded. It was formerly interwoven in the Forest Code +<a id="page-168" href="#page-168" class="pagenum" title="168"></a> +of France, and, unless expunged by recent alterations, is so still. +The same opinion obtains in the German forests, and is said to +be held in those of Brazil and Yucatan. The theory given to +account for this supposed fact is, that as the Moon grows, the sap +rises, and the wood is therefore less dense than when the Moon +is waning, because at that time the sap declines. The belief in the +Moon’s influence as regards timber extends to vegetables, and was +at one time universal in England, although, at the present day, the +theory is less generally entertained in our country than abroad, +where they act upon the maxim that root crops should be planted +when the Moon is decreasing, and plants such as Beans, Peas, +and others, which bear the crops on their branches, between new +and full Moon. Throughout Germany, the rule is that Rye should +be sown as the Moon waxes; but Barley, Wheat, and Peas, when +it wanes.</p> + +<p>The wax and wane of the belief in lunar influence on plant-life +among our own countrymen may be readily traced by reference +to old books on husbandry and gardening.</p> + +<p>In ‘The Boke of Husbandry,’ by Mayster Fitzherbarde, +published in 1523, we read with respect to the sowing of Peas, that +“moste generally to begyn sone after Candelmasse is good season, +so that they be sowen ere the begynnynge of Marche, or sone +upon. And specially let them be sowen in the olde of the Mone. +For the opinion of old husbandes is, that they shoulde be better +codde, and sooner be rype.”</p> + +<p>Tusser, in his ‘Five Hundred Points of Husbandry,’ published +in 1562, says, in his quaint verse—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Sowe Peason and Beans in the wane of the Moone,</div> + <div class="line i2">Who soweth them sooner, he soweth too soone;</div> + <div class="line">That they with the planet may rest and rise,</div> + <div class="line i2">And flourish with bearing, most plentiful wise.”</div> +</div> +</div> + +<p>Commenting on that “Point,” the editor of an edition of +Tusser’s poem printed in 1744, says: “It must be granted the +Moon is an excellent clock, and if not the cause of many surprising +accidents, gives a just indication of them, whereof this +Pease and Beans may be one instance; for Pease and Beans +sown during the increase do run more to hawm or straw, and +during the declension more to cod, according to the common +consent of countrymen.” Again, as regards grafting, old Tusser +writes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“In March is good graffing, the skilful do know,</div> + <div class="line i2">So long as the wind in the East do not blow,</div> + <div class="line">From Moone being changed, til past be the prime,</div> + <div class="line i2">For graffing and cropping is very good time.”</div> +</div> +</div> + +<p>The editor remarks: “The Prime is the first three days after +the New Moon, in which time, or at farthest during the first +quarter, our author confines his graffing, probably because the +<a id="page-169" href="#page-169" class="pagenum" title="169"></a> +first three days are usually attended with rain.” He confesses, +however, he cannot explain the following couplet:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Moone in the wane gather fruit for to last,</div> + <div class="line">But winter fruit gather when Michel is past.”</div> +</div> +</div> + +<p>In the ‘Garden of Eden,’ an old gardening book compiled +and issued by Sir Hugh Plat, Knt., in the year 1600, constant +allusions are made to the necessity of studying the Moon’s phases +in gardening and grafting operations. The worthy knight considered +that the Moon would exercise her powers in making single +flowers double if only she were respectfully courted. His counsel +on this point is as follows:—“Remove a plant of Stock Gilliflowers +when it is a little woodded, and not too greene, and water +it presently. Doe this three dayes after the full, and remove it +twice more before the change. Doe this in barren ground; and +likewise, three dayes after the next full Moone, remove again; +and then remove once more before the change. Then at the +third full Moon, viz., eight dayes after, remove againe, and set +it in very rich ground, and this will make it to bring forth a +double flower; but if your Stock Gilliflowers once spindle, then +you may not remove them. Also you must make Tulippes +double in this manner. Some think by cutting them at every +full Moone before they beare to make them at length to beare +double.”</p> + +<p>In ‘The Countryman’s Recreation’ (1640) the author fully +recognises the obligation of gardeners to study the Moon in all +their principal operations. Says he: “From the first day of the +new Moone unto the xiii. day thereof is good for to plant, or +graffe, or sow, and for great need some doe take unto the xvii. or +xviii. day thereof, and not after, neither graffe nor sow, but as is +afore-mentioned, a day or two afore the change, the best signes +are Taurus, Virgo, or Capricorne.” And as regards the treatment +of fruit trees, he tells us that “trees which come of Nuttes” should +be set in the Autumn “in the change or increase of the Moone;” +certain grafting manipulations are to be executed “in the increase +of the Moone and not lightly after;” fruit, if it is desired of good +colour and untouched by frost, ought to be gathered “when the +time is faire and dry, and the Moone in her decreasing;” whilst +“if ye will cut or gather Grapes, to have them good, and to have +good wine thereof, ye shall cut them in the full, or soone after the +full, of the Moone, when she is in Cancer, in Leo, in Scorpio, +and in Aquarius, the Moone being on the waine and under the +earth.”</p> + +<p>In ‘The Expert Gardener’ (1640)—a work stated to be “faithfully +collected out of sundry Dutch and French authors”—a +chapter is entirely devoted to the times and seasons which should +be selected “to sow and replant all manner of seeds,” with special +reference to the phases of the Moon. As showing how very +<a id="page-170" href="#page-170" class="pagenum" title="170"></a> +general must have been the belief in the influence of the Moon on +vegetation at that time, the following extract is given:—</p> + +<blockquote> +<p class="hang"><i>A short Instruction very profitable and necessary for all those that delight in +Gardening, to know the Times and Seasons when it is good to sow and +replant all manner of Seeds.</i></p> + +<p>Cabbages must be sowne in February, March, or April, at the waning of the +Moone, and replanted also in the decrease thereof.</p> + +<p>Cabbage Lettuce, in February, March, or July, in an old Moone.</p> + +<p>Onions and Leeks must be sowne in February or March, at the waning of the +Moone.</p> + +<p>Beets must be sowne in February or March, in a full Moone.</p> + +<p>Coleworts white and greene in February, or March, in an old Moone, it is good +to replant them.</p> + +<p>Parsneps must be sowne in February, April, or June, also in an old Moone.</p> + +<p>Radish must be sowne in February, March, or June, in a new Moone.</p> + +<p>Pompions must be sowne in February, March, or June, also in a new Moone.</p> + +<p>Cucumbers and Mellons must be sowne in February, March, or June, in an old +Moone.</p> + +<p>Spinage must be sowne in February or March, in an old Moone.</p> + +<p>Parsley must be sowne in February or March, in a full Moone.</p> + +<p>Fennel and Annisseed must be sowne in February or March, in a full Moone.</p> + +<p>White Cycory must be sowne in February, March, July, or August, in a full +Moone.</p> + +<p>Carduus Benedictus must be sowne in February, March, or May, when the +Moone is old.</p> + +<p>Basil must be sowne in March, when the Moone is old.</p> + +<p>Purslane must be sowne in February or March, in a new Moone.</p> + +<p>Margeram, Violets, and Time must be sowne in February, March, or April, in a +new Moone.</p> + +<p>Floure-gentle, Rosemary, and Lavender, must be sowne in February or April, in a +new Moone.</p> + +<p>Rocket and Garden Cresses must be sowne in February, in a new Moone.</p> + +<p>Savell must be sowne in February or March, in a new Moone.</p> + +<p>Saffron must be sowne in March, when the Moone is old.</p> + +<p>Coriander and Borage must be sowne in February or March, in a new Moone.</p> + +<p>Hartshorne and Samphire must be sowne in February, March, or April, when +the Moone is old.</p> + +<p>Gilly-floures, Harts-ease, and Wall-floures, must be sowne in March or April, +when the Moone is old.</p> + +<p>Cardons and Artochokes must be sowne in April or March, when the Moone +is old.</p> + +<p>Chickweed must be sowne in<!--TN: was 'in in'--> February or March, in the full of the Moone.</p> + +<p>Burnet must be sowne in February or March, when the Moone is old.</p> + +<p>Double Marigolds must be sowne in February or March, in a new Moone.</p> + +<p>Isop and Savorie must be sowne in March when the Moone is old.</p> + +<p>White Poppey must be sowne in February or March, in a new Moone.</p> + +<p>Palma Christi must be sowne in February, in a new Moone.</p> + +<p>Sparages and Sperage is to be sowne in February, when the Moone is old.</p> + +<p>Larks-foot must be sowne in February, when the Moone is old.</p> + +<p>Note that at all times and seasons, Lettuce, Raddish, Spinage and Parsneps may +be sowne.</p> + +<p>Note, also, from cold are to be kept Coleworts, Cabbage, Lettuce, Basill, +Cardons, Artochokes, and Colefloures.</p> +</blockquote> + +<p>In ‘The English Gardener’ (1683) and ‘The Dutch Gardener’ +(1703) many instructions are given as to the manner of treating +<a id="page-171" href="#page-171" class="pagenum" title="171"></a> +plants with special regard to the phases of the Moon; and Rapin, +in his poem on Gardens, has the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“If you with flow’rs would stock the pregnant earth,</div> + <div class="line">Mark well the Moon propitious to their birth:</div> + <div class="line">For earth the silent midnight queen obeys,</div> + <div class="line">And waits her course, who, clad in silver rays,</div> + <div class="line">Th’ eternal round of times and seasons guides,</div> + <div class="line">Controls the air, and o’er the winds presides.</div> + <div class="line">Four days expir’d you have your time to sow,</div> + <div class="line">Till to the full th’ increasing Moon shall grow;</div> + <div class="line">This past, your labour you in vain bestow:</div> + <div class="line">Nor let the gard’ner dare to plant a flow’r</div> + <div class="line">While on his work the heav’ns ill-boding low’r;</div> + <div class="line">When Moons forbid, forbidding Moons obey,</div> + <div class="line">And hasten when the Stars inviting beams display.”</div> +</div> +</div> + +<p>John Evelyn, in his ‘Sylva, or a Discourse on Forest Trees,’ +first published in 1662, remarks on the attention paid by woodmen +to the Moon’s influence on trees. He says: “Then for the age of +the Moon, it has religiously been observed; and that Diana’s +presidency <i>in sylvis</i> was not so much celebrated to credit the +fictions of the poets, as for the dominion of that moist planet and +her influence over timber. For my part, I am not so much inclined +to these criticisms, that I should altogether govern a felling at the +pleasure of this mutable lady; however, there is doubtless some +regard to be had—</p> + +<blockquote> +<p>‘Nor is’t in vain signs’ fall and rise to note.’</p> +</blockquote> + +<p class="continued">The old rules are these: Fell in the decrease, or four days +after the conjunction of the two great luminaries; sowe the last +quarter of it; or (as Pliny) in the very article of the change, if +possible; which hapning (saith he) in the last day of the Winter +solstice, that timber will prove immortal. At least should it be +from the twentieth to the thirtieth day, according to Columella; +Cato, four days after the full, as far better for the growth; nay, +Oak in the Summer: but all vimineous trees, <i>silente lunâ</i>, such as +Sallows, Birch, Poplar, &c. Vegetius, for ship timber, from the +fifteenth to the twenty-fifth, the Moon as before.” In his ‘French +Gardener,’ a translation from the French, Evelyn makes a few +allusions to the Moon’s influence on gardening and grafting +operations, and in his <i>Kalendarium Hortense</i> we find him acknowledging +its supremacy more than once; but he had doubtless +begun to lose faith in the scrupulous directions bequeathed by the +Romans. In his introduction to the ‘Kalendar’ he says:—“We +are yet far from imposing (by any thing we have here alledged +concerning these menstrual periods) those nice and hypercritical +punctillos which some astrologers, and such as pursue these rules, +seem to oblige our gard’ners to; as if forsooth all were lost, and +our pains to no purpose, unless the sowing and the planting, the +cutting and the pruning, were performed in such and such an exact +minute of the Moon: <i>In hac autem ruris disciplina non desideratur +<a id="page-172" href="#page-172" class="pagenum" title="172"></a> +ejusmodi scrupulositas</i>. [Columella]. There are indeed some certain +seasons and <i>suspecta tempora</i>, which the prudent gard’ner ought +carefully (as much as in him lies) to prevent: but as to the rest, +let it suffice that he diligently follow the observations which (by +great industry) we have collected together, and here present him.”</p> + +<p>The opinion of John Evelyn, thus expressed, doubtless shook +the faith of gardeners in the efficacy of lunar influence on plants, +and, as a rule, we find no mention of the Moon in the instructions +contained in the gardening books published after his death. It +is true that Charles Evelyn, in ‘The Pleasure and Profit of +Gardening Improved’ (1717) directs that Stock Gilliflower seeds +should be sown at the full of the Moon in April, and makes several +other references to the influence of the Moon on these plants; but +this is an exception to the general rule, and in ‘The Retired +Gardener,’ a translation from the French of Louis Liger, printed +in 1717, the ancient belief in the Moon’s supremacy in the plant +kingdom received its death-blow. The work referred to was +published under the direction of London and Wise, Court Nurserymen +to Queen Anne, and in the first portion of it, which is arranged +in the form of a conversation between a gentleman and his +gardener, occurs the following passage:—</p> + +<blockquote> +<p><i>Gent.</i>—“I have heard several old gardeners say that vigorous trees ought to be +prun’d in the Wane, and those that are more sparing of their shoots in the Increase. +Their reason is, that the pruning by no means promotes the fruit if it be not done in +the Wane. They add that the reason why some trees are so long before they bear +fruit is, because they were planted or grafted either in the Increase or Full of the +Moon.”<!--TN: was ’--></p> + +<p><i>Gard.</i>—“Most of the old gardeners were of that opinion, and there are some +who continue still to be misled by the same error. But ’tis certain that they bear no +ground for such an imagination, as I have observ’d, having succeeded in my gardening +without such a superstitious observation of the Moon. However, I don’t urge this +upon my own authority, but refer my self to M. de la Quintinie, who deserves more +to be believed than my self. These are his words:—</p> + +<p>‘I solemnly declare [saith he] that after a diligent observation of the Moon’s +changes for thirty years together, and an enquiry whether they had any influence on +gardening, the affirmation of which has been so long established among us, I perceiv’d +that it was no weightier than old wives’ tales, and that it has been advanc’d by +unexperienc’d gardeners.’</p> + +<p>“And a little after: ‘I have therefore follow’d what appear’d most reasonable, +and rejected what was otherwise. In short, graft in what time of the Moon you +please, if your graft be good, and grafted in a proper stock, provided you do it like an +artist, you will be sure to succeed.... In the same manner [continues he] sow what +sorts of grain you please, and plant as you please, in any Quarter of the Moon, I’ll +answer for your success; the first and last day of the Moon being equally favourable.’ +This is the opinion of a man who must be allow’d to have been the most experienc’d +in this age.”</p> +</blockquote> + +<h4>Plants of the Moon.</h4> + +<p>The Germans call <i>Mondveilchen</i> (Violet of the Moon), the +<i>Lunaria annua</i>, the <i>Leucoion</i>, also known as the Flower of the Cow, +that is to say, of the cow Io, one of the names of the Moon. The +old classic legend relates that this daughter of Inachus, because she +<a id="page-173" href="#page-173" class="pagenum" title="173"></a> +was beloved by Jupiter, fell under the jealous displeasure of Juno, +and was much persecuted by her. Jupiter therefore changed his +beautiful mistress into the cow Io, and at his request, Tellus (the +Earth) caused a certain herb (<i>Salutaris</i>, the herb of Isis) to spring +up, in order to provide for the metamorphosed nymph suitable +nourishment. In the Vedic writings, the Moon is represented as +slaying monsters and serpents, and it is curious to note that the +Moonwort (<i>Lunaria</i>), Southernwood (<i>Artemisia</i>), and Selenite (from +<i>Selene</i>, a name of the Moon), are all supposed to have the power of +repelling serpents. Plutarch, in his work on rivers, tells us that +near the river Trachea grew a herb called Selenite, from the foliage +of which trickled a frothy liquid with which the herdsmen anointed +their feet in the Spring in order to render them impervious to the +bites of serpents. This foam, says De Gubernatis, reminds one of +the dew which is found in the morning sprinkled over herbs and +plants, and which the ancient Greeks regarded as a gift of the +nymphs who accompanied the goddess Artemis, or Diana, the lunar +deity.</p> + +<p>Numerous Indian plants are named after the Moon, the +principal being the <i>Cardamine</i>; the <i>Cocculus cordifolius</i> (the Moon’s +Laughter); a species of <i>Solanum</i> called the Flower of the Moon; +the <i>Asclepias acida</i>, the <i>Somalatâ</i>, the plant that produces Soma; +Sandal-wood (beloved of the Moon); Camphor (named after the +Moon); the <i>Convolvulus Turpethum</i>, called the Half-Moon; and +many other plants named after Soma, a lunar synonym.</p> + +<p>In a Hindu poem, the Moon is called the fructifier of vegetation +and the guardian of the celestial ambrosia, and it is not surprising +therefore to find that in India the mystic Moon-tree, the Soma, the +tree which produces the divine and immortalising ambrosia is +worshipped as the lunar god. Soma, the moon-god, produces the +revivifying dew of the early morn; <i>Soma</i>, the Moon-tree, the exhilarating +ambrosia. The Moon is cold and humid: it is from her +the plants receive their sap, says Prof. De Gubernatis, “and thanks +to the Moon that they multiply, and that vegetation prospers. +There is nothing very wonderful, therefore, if the movements of the +Moon preside in a general way over agricultural operations, and if +it exercises a special influence on the health and <i>accouchements</i> of +women, who are said to represent Water, the humid element. +The Roman goddess Lucina (the Moon) presided over <i>accouchements</i>, +and had under her care the Dittany and the Mugwort [or Motherwort] +(<i>Artemisia</i>, from Artemis, the lunar goddess), considered, +like the Vedic <i>Soma</i>, to be the queen or mother of the herbs.”</p> + +<p>Thus Macer says of it:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“<i>Herbarum matrem justum puto ponere primo;</i></div> + <div class="line"><i>Præcipue morbis muliebribus illa medetur.</i>”</div> +</div> +</div> + +<p>This influence of the Moon over the female portion of the +human race has led to a class of plants being associated either +<a id="page-174" href="#page-174" class="pagenum" title="174"></a> +directly with the luminary or with the goddesses who were formerly +thought to impersonate or embody it. Thus we find the <i>Chrysanthemum +leucanthemum</i> named the Moon Daisy, because its shape +resembles the pictures of a full moon, the type of a class of plants +which Dr. Prior points out, “on the Doctrine of Signatures, were +exhibited in uterine complaints, and dedicated in pagan times to +the goddess of the Moon and regulator of monthly periods, +Artemis, whom Horsley (on Hosea ix., 10) would identify with Isis, +the goddess of the Egyptians, with Juno Lucina, and with Eileithuia, +a deity who had special charge over the functions of women—an +office in Roman Catholic mythology assigned to Mary Magdalene +and Margaret.” The Costmary, or Maudeline-wort (<i>Balsamita vulgaris</i>); +the Maghet, or May-weed (<i>Pyrethrum Parthenium</i>); the Mather, +or Maydweed (<i>Anthemis Cotula</i>); the Daisy, or Marguerite (<i>Bellis +perennis</i>); the <i>Achillea Matricaria</i>, &c., are all plants which come +under the category of lunar herbs in their connection with feminine +complaints.</p> + +<h4>The Man in the Moon.</h4> + +<p>Chaucer describes the Moon as Lady Cynthia:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Her gite was gray and full of spottis blake,</div> + <div class="line i2">And on her brest a chorle paintid ful even</div> + <div class="line">Bearing a bush of Thornis on his bake</div> + <div class="line i2">Which for his theft might climb no ner the heven.”</div> +</div> +</div> + +<p>Allusion is here made to the Man in the Moon, bearing a +Thorn-bush on his shoulders—one of the most widely-diffused +superstitions still extant. It is curious that, in several legends +respecting this inhabitant of the Moon, he is represented as having +been engaged, when on earth, in gardening operations. Kuhn +relates a tradition in the Havel country. One Christmas Eve, a +peasant felt a great desire to eat a Cabbage; and, having none +himself, he slipped stealthily into his neighbour’s garden to cut +some. Just as he had filled his basket, the Christ Child rode past +on his white horse, and said: “Because thou hast stolen in the +holy night, thou shalt immediately sit in the Moon with thy basket +of Cabbage.” At Paderhorn, in Westphalia, the crime committed +was not theft, but hindering people from attending church on +Easter-Day, by placing a Thorn-bush in the field-gate through +which they had to pass. In the neighbourhood of Wittingen, the +man is said to have been exiled to the Moon because he tied up +his brooms on Maunday Thursday; and at Deilinghofen, of having +mown the Grass in his meadows on Sunday. A Swabian mother +at Derendingen will tell her child that a man was once working +in his vineyard on Sunday, and after having pruned all his Vines, +he made a bundle of the shoots he had just cut off, laid it in his +basket, and went home. According to one version, the Vine-shoots +were stolen from a neighbour’s Vineyard. When taxed either with +<a id="page-175" href="#page-175" class="pagenum" title="175"></a> +Sabbath-breaking or with the theft, the culprit loudly protested +his innocence, and at length exclaimed: “If I have committed this +crime, may I be sent to the Moon!” After his death this fate +duly befell him, and there he remains to this day. The Black +Forest peasants relate that a certain man stole a bundle of wood +on Sunday because he thought on that day he should be unmolested +by the foresters. However, on leaving the forest, he met +a stranger, who was no other than the Almighty himself. After +reproving the thief for not keeping the Sabbath-day holy, God said +he must be punished, but he might choose whether he would be +banished to the Sun or to the Moon. The man chose the latter, +declaring he would rather freeze in the Moon than burn in the +Sun; and so the Broom-man came into the Moon with his faggot +on his back. At Hemer, in Westphalia, the legend runs that a +man was engaged in fencing his garden on Good Friday, and had +just poised a bundle of Thorns on his fork when he was at once +transported to the Moon. Some of the Hemer peasants, however, +declare that the Moon is not only inhabited by a man with a +Thorn-bush and pitchfork, but also by his wife, who is churning, +and was exiled to the Moon for using a churn on Sunday. According +to other traditions, the figure in the Moon is that of Isaac +bearing the faggot on his shoulders for his own sacrifice on Mount +Moriah; or Cain with a bundle of Briars; or a tipsy man who for +his audacity in threatening the Moon with a Bramble he held in +his hand, was drawn up to this planet, and has remained there to +the present day.</p> + +<div class="tailpiece" id="pg-175-tail"> + <img src="images/pg-175-tail.jpg" width="268" height="250" alt="" /> +</div> +</div><!--/chapter--> + +<div class="chapter" id="chapter-15"> +<a id="page-176"></a> + +<div class="headpiece" id="pg-176-head"> + <img src="images/pg-176-head.jpg" width="550" height="125" alt="" /> +</div> + +<h3>CHAPTER XV.<br /> + +<span class="chapter-title">Plant Symbolism and Language.</span></h3> + +<div class="dropcap pg-176-dropcap"></div> +<p class="decorated a"><span class="upper">The</span> antiquity of floral emblems probably dates +from the time when the human heart first beat +with the gentle emotions of affection or throbbed +with the wild pulsations of love. Then it was +that man sought to express through the instrumentality +of flowers his love of purity and +beauty, or to typify through their aid the ardour +of his passionate desires; for the symbolism of +flowers, it has been conjectured, was first conceived as a parable +speaking to the eye and thence teaching the heart.</p> + +<p>Driven, in his struggle for existence, to learn the properties +of plants in order to obtain wholesome food, man found that +with the beauty of their form and colour they spoke lovingly +to him. They could be touched, tasted, handled, planted, sown, +and reaped: they were useful, easily converted into simple articles +of clothing, or bent, twisted, and cut into weapons and tools. +Flowers became a language to man very early, and according +to their poisonous, soothing, or nutritious qualities, or on account +of some peculiarities in their growth or shape which seemed to +tell upon the mysteries of life, birth, and death, he gave them +names which thenceforth became words and symbols to him of +these phenomena.</p> + +<p>Glimpses of the ancient poetical plant symbolism have been +found amid the ruins of temples, graven on the sides of rocks, and +inscribed on the walls of mighty caves where the early nations of +India, Assyria, Chaldæa, and Egypt knelt in adoration. The +Chinese from time immemorial have known a comprehensive +system of floral signs and emblems, and the Japanese have ever +possessed a mode of communicating by symbolic flowers. Persian +literature abounds in chaste and poetical allegories, which demonstrate +the antiquity of floral symbolism in that far Eastern land: +thus we are told that Sadi the poet, when a slave, presented to his +tyrant master a Rose accompanied with this pathetic appeal:—“Do +good to thy servant whilst thou hast the power, for the season +of power is often as transient as the duration of this beautiful +<a id="page-177" href="#page-177" class="pagenum" title="177"></a> +flower.” The beauty of the symbol melted the heart of his lord, +and the slave obtained his liberty.</p> + +<p>The Hindu races<!--TN: was 'racs'--> are passionately fond of flowers, and their +ancient Sanscrit books and poems are full of allusions to their +beauty and symbolic character. With them, the flower of the field +is venerated as a symbol of fecundity. In their mythology, at the +beginning of all things there appeared in the waters the expanded +Lotus-blossom, the emblematic flower of life and light; the Sun, +Moon, and Stars are flowers in the celestial garden; the Sun’s +ray is a full-blown Rose, which springs from the waters and feeds +the sacrificial fire; the Lightning is a garland of flowers thrown by +Narada. <i>Pushpa</i> (flower), or <i>Pushpaka</i> (flowery), is the epithet +applied to the luminous car of the god Kuvera, which was seized +by Râvana, the royal monster of Lankâ, and recaptured by the +demi-god Râma, the incarnation of Vishnu. The bow of Kâma, +the Indian Cupid, darts forth flowers in the guise of arrows. The +Indian poetic lover gathers from the flowers a great number of +chaste and beautiful symbols. The following description of a +young maiden struck down by illness is a fair example of this:—“All +of a sudden the blighting glance of unpropitious fortune +having fallen on that Rose-cheeked Cypress, she laid her head on +the pillow of sickness; and in the flower-garden of her beauty, +in place of the Damask Rose, sprang up the branch of the Saffron. +Her fresh Jasmine, from the violence of the burning illness, lost its +moisture, and her Hyacinth, full of curls, lost all its endurance +from the fever that consumed her.”</p> + +<p>It was with the classic Greeks, however, that floral symbolism +reached its zenith: not only did the Hellenic race entertain an extraordinary +passion for flowers, but with consummate skill they +devised a code of floral types and emblems adapted to all phases +of public and private life. As Loudon writes, when speaking of the +emblematic use made by the Greeks of flowers:—“Not only were +they then, as now, the ornament of a beauty, and of the altars of the +gods, but the youths crowned themselves with them in the fêtes, +the priests in religious ceremonies, and the guests in convivial +meetings. Garlands of flowers were suspended from the gates +of the city in the times of rejoicing ... the philosophers +wore crowns of flowers, and the warriors ornamented their foreheads +with them in times of triumph.” The Romans, although they +adopted most of the floral symbolic lore of their Hellenic predecessors, +and in the case of emblematic garlands were particularly +refined, were still evidently not so passionately fond of floral +symbolism as were the Greeks; and with the decadence of the +Empire, the attractive art gradually fell into oblivion.</p> + +<p>The science of plant symbolism may, if we accept the views +of Miss Marshall, a writer on the subject,<a id="marker-16" href="#footnote-16" class="marker" title="Footnote 16">[16]</a> be classified into five +<a id="page-178" href="#page-178" class="pagenum" title="178"></a> +divisions. These are, firstly, plants which are symbols, pure and +simple, of the Great Unknown God, or Heaven Father; and embrace +those, the form, colour, or other peculiarities of which led the +priests, the early thinkers to the community, the medicine-men, +magicians, and others, to associate them with ideas of the far-distant, +unknown, incomprehensible, and overwhelming—the destructive +forces of Nature. Such plants were used as hieroglyphics +for these ideas, and became symbols of the Deity or Supreme +Power. To these visible symbols belong plants such as the Lily, +Onion, flowers of heavenly blue colour (symbolising the blue sky), +and leaves threefold or triangular, symbolising God the Creator, +Preserver, and Destroyer.</p> + +<p>Secondly, the plants symbolising or suggesting portions or +organs of the human body, internal and external, which to the +earliest of mankind, and certainly to the Egyptian embalmers, +were organs of mystery and importance; such is the heart, the +first to beat in the fœtal, and the last to cease pulsating in the +adult organism, &c. To this section belong heart-shaped leaves +and petals; and where, as in the Shamrock, there is united the +threefold emblem and the heart-shaped leaf, there is a doubly +sacred idea united with the form. To this section belong also +plants and fruits such as the Fig, Pomegranate, &c.</p> + +<p>The third section comprises plants that were consecrated +or set apart as secret and sacred, because those who possessed +the knowledge of their powers made use of them to awe +the ignorant people of their race. These plants were supposed to +be under the control of the good or evil powers. They were the +narcotics, the stupefying or the exciting vegetable drugs. The +sacred incense in all temples was compounded of these, and +their use has been, and still is, common to all countries; and as +some of these compounds produced extraordinary or deadly +effects, as the very dust of the burnt incense, when mixed with +water, and drunk, brought on a violent and agonising death, while +the fumes might merely produce delightful and enticing ecstacy, +making men and women eloquent and seemingly inspired, the +knowledge was wisely kept secret from the people, and severe +penalties—sometimes even death—awaited those who illegally +imitated, compounded, or used these drugs. To this section +belong the plants used to make the Chinese and Japanese joss, +as well as Opium, Tobacco, Stramonium, and various opiates now +well known.</p> + +<p>The fourth section comprises those plants which in all countries +have been observed to bear some resemblance to parts of the +human body. Such plants were valued and utilised as heaven-sent +guides in the treatment of the ills flesh is heir to; and they +are the herbs whose popular names among the inhabitants of +every land have become “familiar in their mouths as household +words.” To such belong the Birth-wort, Kidney-wort, Lung-wort, +<a id="page-179" href="#page-179" class="pagenum" title="179"></a> +Liver-wort, Pile-wort, Nit-grass, Tooth-cress, Heart-clover, +and many others known to the ancient herbalists. It was their +endeavours to find out whether or no the curious forms, spots, and +markings of such plants really indicated their curative powers, that +led to the properties of other herbs being discovered, and a suggestive +nomenclature being adopted for them, such as is found in +the names Eyebright, Flea-bane, Canker-weed, Hunger-grass, +Stone-break, &c.</p> + +<p>Lastly, in the fifth section of symbolical plants we come to +those which point to a time when symbols were expressed by +letters, such as appear on the Martagon Lily—the true poetical +Hyacinth of the Greeks—on the petals of which are traced the +woeful AI, AI,—the expression of the grief of Phœbus at the death +of the fair Adonis.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“In the flower he weaved</div> + <div class="line">The sad impression of his sighs; which bears</div> + <div class="line"><i>Ai</i>, <i>Ai</i>, displayed in funeral characters.”</div> +</div> +</div> + +<p class="continued">In this section also are included plants which exhibit in some +portion of their structure typical markings, such as the <i>Astragalus</i>, +which in its root depicts the stars; the Banana, whose fruit, when +cut, exhibits a representation of the Holy Cross; and the Bracken +Fern, whose stem, when sliced, exhibits traces of letters which are +sometimes used for the purposes of love divination. In Ireland, +however, the <i>Pteris aquilina</i> is called the Fern of God, because the +people imagine that if the stem be cut into three sections, on the +first of these sections will be seen the letter G, on the second O, +and on the third D—forming the sacred word God.</p> + +<p>In the science of plant symbols, not only the names, but the +forms, perfumes, and properties of plants have to be considered, as +well as the numerical arrangements of their parts. Thus of all sacred +symbolical plants, those consisting of petals or calyx-sepals, or +leaves, divided into the number Five, were formerly held in peculiar +reverence, because among the races of antiquity five was for ages a +sacred number. The reason of this is thus explained by Bunsen:—“It +is well known,” he says, “that the numeral <i>one</i>, the undivided, +the eternal, is placed in antithesis to all other numerals. The +figure four included the perfect ten, as 1+2+3+4=10. So four +represents the All of the universe. Now if we put these together, +4+1 will be the sign of the whole God-Universe.” <i>Three</i> is a +number sacred to the most ancient as well as modern worship. +Pythagoras called it the perfect number, expressive of “beginning, +middle, and end,” and therefore he made it a symbol of deity. +<i>Three</i> therefore plays its <i>rôle</i> in plant symbology. Thus the +<i>Emblica officinalis</i>, one of the sacred plants of India, was once the +exclusive property of the priests, who kept its medicinal virtues +secret: it was held in peculiar reverence because of its flowers +possessing a six-parted calyx; three stamens, combined; three +dichotomous styles; a fleshy fruit, tricoccous and six-seeded; +<a id="page-180" href="#page-180" class="pagenum" title="180"></a> +these being all the sacred or double number of <i>Three</i>. In later days, +the Shamrock or Trefoil, and the Pansy, or Herb Trinity, were regarded +as symbolising the Trinity. Cruciform flowers are, at the +present day, all regarded as of good omen, having been marked +with the Sign of the Cross, and thus symbolising Redemption.</p> + +<p>The presence of flowers as symbols and language on the +monuments of Assyria, Babylon, Egypt, India, and other countries +of the past, and the graceful floral adornments sculptured on +the temples of the Græco-Roman period, demonstrate how great +a part flower and plant symbolism played in the early history of +mankind. The Jews, learning the art from the Egyptians, preserved +it in their midst, and introduced plant emblems in their +Tabernacle, in their Temple, and on the garments of the priests. +Flowers with golden rays became symbols of the Sun; and as the +Sun was the giver of life and warmth, the bringer of fertility, the<!--TN: was 'tha'--> +symbolic flowers stood as symbol-words for these great gifts; and +gradually all the mysterious phenomena connected with birth, +reproduction, and fecundity, were represented in plant, flower, and<!--TN: was 'end'--> +fruit symbolism; for not only were flowers early used as a pictorial +language, but the priests made use of fruits, herbs, shrubs, and +trees to symbolise light, life, warmth, and generation. Let us take +a few examples:—When in the Spring, church altars and fonts are +piously adorned with white Lilies, which are, in some countries, +carried about, worn, and presented by ladies to each other in the +month of May, few of them, we may be sure, imagine that they +are perpetuating the plant symbolism of the Sun-worship of +ancient Egypt. Miss Marshall tells us that “in Catholic countries +the yellow anthers are carefully removed; their white filaments +alone are left, not, as folks think, that the flower may remain pure +white, but that the fecundating or male organs being removed, the +Lilies may be true flower symbols or visible words for pure +virgins; for the white dawn as yet unwedded to the day—for the +pure cold Spring as yet yielding no blossoms and Summer fruits.”</p> + +<p>Of the flowers consecrated to their deities by the symbol-worshipper +of India and Egypt, the most prominent is the sacred +Lotus, whose leaf was the “emblem and cradle of creative might.” +It was anciently revered in Egypt as it is now in Hindustan, +Thibet, and Nepaul, where the people believe it was in the consecrated +bosom of this plant that Brahma was born, and that +Osiris delights to float. From its peculiar organisation the Lotus +is virtually self-productive: hence it became the symbol of the +reproductive power of all nature, and was worshipped as a symbol +of the All-Creative Power. The same floral symbol occurs wherever +in the northern hemisphere symbolic religion has prevailed. The +sacred images of the Tartars, Japanese, and Indians are almost +all represented as resting upon Lotus-leaves. The Chinese divinity, +Puzza, is seated in a Lotus, and the Japanese god is represented +sitting in a Water-Lily. The Onion was formerly held in the +<a id="page-181" href="#page-181" class="pagenum" title="181"></a> +highest esteem as a religious symbol in the mysterious solemnities +and divinations of the Egyptians and Hindus. In the first place, +its delicate red veins and fibres rendered it an object of veneration, +as typifying the blood, at the shedding of which the Hindu +shudders. Secondly, it was regarded as an astronomical emblem, +for on cutting through it, there appeared beneath the external coat +a succession of orbs, one within another, in regular order, after +the manner of revolving spheres. The Rose has been made a +symbolic flower in every age. In the East, it is the emblem of +virtue and loveliness. The Egyptians made it a symbol of silence; +the Romans regarded it as typical of festivity. In modern times +it is considered the appropriate symbol of beauty and love,—the +half-expanded bud representing the first dawn of the sublime +passion, and the full-blown flower the maturity of perfect love. +The Asphodel, like the Hyacinth of the ancients, was regarded as +an emblem of grief and sorrow. The Myrtle, from its being +dedicated to Venus, was sacred as a symbol of love and beauty. +White flowers were held to be typical of light and innocence, and +were consecrated to virgins. Sombre and dark-foliaged plants +were held to be typical of disaster and death.</p> + +<p>The floral symbols of the Scriptures are worthy of notice. +From the circumstance of Elijah having been sheltered from the +persecutions of King Ahab by the Juniper, that tree has become a +symbol of succour or an asylum. The Almond was an emblem of +haste and vigilance to the Hebrew writers; with Eastern poets, +however, it was regarded as a symbol of hope. Throughout the +East, the Aloe is regarded as a religious symbol, and is greatly +venerated. It is expressive of grief and bitterness, and is religiously +planted by the Mahommedans at the extremity of every grave. +Burckhardt says that they call it by the Arabic name <i>Saber</i>, signifying +patience—a singularly appropriate name; for as the plant is +evergreen, it whispers to those who mourn for the loved ones +they have lost, <i>patience</i> in their affliction. The Clover is another +sacred plant symbol. St. Patrick chose it as an emblem of the +Trinity when engaged in converting the Irish, who have ever since, +in the Shamrock, regarded it as a representative plant. The +Druids thought very highly of the Trefoil because its leaf symbolised +the three departments of nature—the earth, the sea, and the +heaven.</p> + +<p>But of all plant symbols, none can equal in beauty or sanctity +the Passion Flower, the lovely blossom of which, when first met +with by the Spanish conquerors of the New World, suggested to +their enthusiastic imagination the story of our Saviour’s Passion. +The Jesuits professed to find in the several parts of the Maracot +the crown of thorns, the scourge, the pillar, the sponge, the nails, +and the five wounds, and they issued drawings representing the +flower with its inflorescence distorted to suit their statements +regarding its almost miraculous character. John Parkinson, in +<a id="page-182" href="#page-182" class="pagenum" title="182"></a> +his <i>Paradisus Terrestris</i> (1629), gives a good figure of the Virginian +species of the plant, as well as an engraving of “The Jesuites +Figure of the Maracoc—<i>Granadillus Frutex Indicus Christi Passionis +Imago</i>.” But, as a good Protestant, he feels bound to enter his +protest against the superstitious regard paid to the flower by the +Roman Catholics, and so he writes: “Some superstitious Jesuites +would fain make men believe that in the flower of this plant are to +be seen all the markes of our Saviour’s Passion: and therefore call +it <i>Flos Passionis</i>: and to that end have caused figures to be drawn +and printed, with all the parts proportioned out, as thornes, nailes, +spear, whip, pillar, &c., in it, and as true as the sea burns, which +you may well perceive by the true figure taken to the life of the +plant, compared with the figure set forth by the Jesuites, which I +have placed here likewise for everyone to see: but these be their +advantageous lies (which with them are tolerable, or rather pious +<a id="page-183" href="#page-183" class="pagenum" title="183"></a> +and meritorious) wherewith they use to instruct their people; but +I dare say, God never willed His priests to instruct His people with +lies: for they come from the Devill, the author of them.”</p> + +<div class="figcenter" id="pg-182-illo"> + <img src="images/pg-182-illo.jpg" width="395" height="550" alt="" /> + <p class="caption">The Passion-flower of the Jesuits. From <i>Parkinson’s Paradisus</i>.</p> +</div> + +<p>In early times, it was customary in Europe to employ particular +colours for the purpose of indicating ideas and feelings, and +in France where the symbolical meaning of colours was formed +into a regular system, much importance was attached to the art of +symbolising by the selection of particular colours for dresses, +ornaments, &c. In this way, flowers of various hues became the +apt media of conveying ideas and feelings; and in the ages of +chivalry the enamoured knight often indicated his passion by +wearing a single blossom or posy of many-hued flowers. In the +romance of <i>Perceforet</i>, a hat adorned with Roses is celebrated as a +favourite gift of love; and in <i>Amadis de Gaule</i>, the captive Oriana +is represented as throwing to her lover a Rose wet with tears, as +the sweetest pledge of her unalterable faith. Red was recognised +as the colour of love, and therefore the Rose, on account of its +tint, was a favourite emblem. Of the various allegorical meanings +which were in the Middle Ages attached to this lovely flower, +a description will be found in the celebrated <i>Romaunt de la Rose</i>, +which was commenced in the year 1620 by Guillaume de Lorris, +and finished forty years later by Jean de Meung.</p> + +<p>In France, during the Middle Ages, flowers were much employed +as emblems of love and friendship. At the banquet given in +celebration of the marriage of Charles the Bold, Duke of Burgundy, +with the English Princess, Margaret, several ingenious automata +were introduced, one being a large unicorn, bearing on its +back a leopard, which held in one claw the standard of England, +and on the other a Daisy, or <i>Marguerite</i>. The unicorn having gone +round all the tables, halted before the Duke; and one of the +<i>maîtres d’hôtel</i>, taking the Daisy from the leopard’s claw, presented +it, with a complimentary address, to the royal bridegroom.</p> + +<p>In the same country, an act of homage, unique in its kind, was +paid to a lady in the early part of the seventeenth century. The +Duke of Montausier, on obtaining the promise of the hand of +Mademoiselle de Rambouillet, sent to her, according to custom, +every morning till that fixed for the nuptials, a bouquet composed +of the finest flowers of the season. But this was not all: on the +morning of New Year’s Day, 1634—the day appointed for the +marriage—he laid upon her dressing-table a magnificently-bound +folio volume, on the parchment leaves of which the most skilful +artists of the day had painted from nature a series of the choicest +flowers cultivated at that time in Europe. The first poets of +Paris contributed the poetical illustrations, which were written by +the cleverest penmen under the different flowers. The most +celebrated of these madrigals, composed by Chapelain on the +Crown Imperial, represented that superb flower as having sprung +from the blood of Gustavus Adolphus, who fell in the battle of +<a id="page-184" href="#page-184" class="pagenum" title="184"></a> +Lützen; and thus paid, in the name of the Swedish hero, a delicate +compliment to the bride, who was a professed admirer of his +character. According to a statement published some years since, +this magnificent volume, which was called, after the name of the +lady, the Garland of Julia, was disposed of, in 1784, at the sale of +the Duke de la Vallière’s effects, for fifteen thousand five hundred +and ten livres (about £650), and was brought to England.</p> + +<p>The floral emblems of Shakspeare are evidence of the great +poet’s fondness for flowers and his delicate appreciation of their +uses and similitudes. In ‘A Winter’s Tale,’ Perdita is made to +present appropriate flowers to her visitors, symbolical of their +various ages; but the most remarkable of Shakspeare’s floral +symbols occur where poor Ophelia is wearing, in her madness, +“fantastic garlands of wild flowers”—denoting the bewildered +state of her faculties.</p> + +<p>The order of these flowers runs thus, with the meaning of each +term beneath:—</p> + +<div class="container"> + <ul> + <li><span class="smcap">Crow Flowers.</span><br /> + Fayre Mayde.</li> + <li><span class="smcap">Nettles.</span><br /> + Stung to the Quick.</li> + <li><span class="smcap">Daisies.</span><br /> + Her Virgin Bloom.</li> + <li><span class="smcap">Long Purples.</span><br /> + Under the cold hand of Death.</li> + </ul> +<p class="center">“A fair maid, stung to the quick; her virgin bloom under the cold hand of +death.”</p> +</div> + +<p>Probably no wreath could have been selected more truly +typifying the sorrows of this beautiful victim of disappointed love +and filial sorrow.</p> + +<p>The most noted code of floral signs, used as a language by the +Turkish and Greek women in the Levant, and by the African +females on the coast of Barbary, was introduced into Western +Europe by Lady Mary Wortley Montagu and La Mortraie, the +companion in exile of Charles XII., and obtained in France and +England much popularity as the “Turkish Language of Flowers.” +This language is said to be much employed in the Turkish harems, +where the women practise it, either for the sake of mere diversion +in their seclusion, or for carrying on secret communication.</p> + +<p>In France and Germany, the language of flowers has taken deep +root, and in our own country the poetic symbolisms of Shakspeare, +Chaucer, Herrick, Drayton, and others of the earlier bards, laid the +groundwork for the very complete system of floral emblemism, or language +of flowers, which we now possess. A great many works have +been published, containing floral codes, or dictionaries: most of +these, however, possess but little merit as expositions of old +symbols or traditions, and have been compiled principally from +modern sources.</p> + +<p>An ancient floral vocabulary, taken from Dierbach’s <i>Flora +Mythologica der Griechen und Römer</i>, and an approved modern +English ‘Dictionary of Flowers,’ are appended, in order to make +this portion of our subject complete.</p> +<a id="page-185" href="#page-185" class="pagenum" title="185"></a> + +<h4>Ancient Floral Vocabulary.</h4> + +<table class="dictionary" summary=""> + <tr> + <td>Absinth</td> + <td>The Bitterness and Torments of Love.</td> + </tr> + <tr> + <td>Acacia</td> + <td>Love, pure and platonic.</td> + </tr> + <tr> + <td>Acanthus</td> + <td>Love of Fine Arts.</td> + </tr> + <tr> + <td>Althea</td> + <td>Exquisite Sweetness.</td> + </tr> + <tr> + <td>Amaranth</td> + <td>Fidelity and Constancy.</td> + </tr> + <tr> + <td>Anemone</td> + <td>Abandonment.</td> + </tr> + <tr> + <td>Angelica</td> + <td>Gentle Melancholy.</td> + </tr> + <tr> + <td>Argentine</td> + <td>Ingenuity.</td> + </tr> + <tr> + <td>Aster</td> + <td>Elegance.</td> + </tr> + <tr> + <td>Balsam</td> + <td>Impatience.</td> + </tr> + <tr> + <td>Basil</td> + <td>Poverty.</td> + </tr> + <tr> + <td>Betony</td> + <td>Emotion and Surprise.</td> + </tr> + <tr> + <td>Bindweed</td> + <td>Coquetry.</td> + </tr> + <tr> + <td>Bluet</td> + <td>Clearness and Light.</td> + </tr> + <tr> + <td>Box</td> + <td>Firmness and Stoicism.</td> + </tr> + <tr> + <td>Bramble</td> + <td>Injustice and Envy.</td> + </tr> + <tr> + <td>Burdock</td> + <td>Importunity.</td> + </tr> + <tr> + <td>Buttercup</td> + <td>Sarcasm.</td> + </tr> + <tr> + <td>Calendula</td> + <td>Anxiety.</td> + </tr> + <tr> + <td>Camellia</td> + <td>Constancy and Steadfastness.</td> + </tr> + <tr> + <td>Carrot</td> + <td>Good Character.</td> + </tr> + <tr> + <td>Cinquefoil</td> + <td>Maternal Love.</td> + </tr> + <tr> + <td>Colchicum</td> + <td>Bad Character.</td> + </tr> + <tr> + <td>Cypress</td> + <td>Mourning and Grief.</td> + </tr> + <tr> + <td>Dahlia</td> + <td>Sterile Abundance.</td> + </tr> + <tr> + <td>Daisy (Easter)</td> + <td>Candour and Innocence.</td> + </tr> + <tr> + <td>Dandelion</td> + <td>Oracle.</td> + </tr> + <tr> + <td>Darnel</td> + <td>Vice.</td> + </tr> + <tr> + <td>Digitalis</td> + <td>Work.</td> + </tr> + <tr> + <td>Dittany</td> + <td>Discretion.</td> + </tr> + <tr> + <td>Elder</td> + <td>Humility.</td> + </tr> + <tr> + <td>Ephemeris</td> + <td>Transient Happiness.</td> + </tr> + <tr> + <td>Everlasting Flwr.</td> + <td>Constancy.</td> + </tr> + <tr> + <td>Fennel</td> + <td>Merit.</td> + </tr> + <tr> + <td>Fern</td> + <td>Confidence.</td> + </tr> + <tr> + <td>Forget-me-not</td> + <td>Faithful Remembrance.</td> + </tr> + <tr> + <td>Foxglove</td> + <td>Adulation.</td> + </tr> + <tr> + <td>Fuchsia</td> + <td>Amiability.</td> + </tr> + <tr> + <td>Fumitory</td> + <td>Hatred.</td> + </tr> + <tr> + <td>Geranium</td> + <td>Folly.</td> + </tr> + <tr> + <td>Hawthorn</td> + <td>Sweet Hope.</td> + </tr> + <tr> + <td>Heliotrope</td> + <td>Eternal Love.</td> + </tr> + <tr> + <td>Hellebore</td> + <td>Wit.</td> + </tr> + <tr> + <td>Hemlock</td> + <td>Perfidy.</td> + </tr> + <tr> + <td>Holly</td> + <td>Defence.</td> + </tr> + <tr> + <td>Honeysuckle</td> + <td>Bond of Affection.</td> + </tr> + <tr> + <td>Hyacinth</td> + <td>Amenity.</td> + </tr> + <tr> + <td>Hydrangea</td> + <td>Coldness.</td> + </tr> + <tr> + <td>Iris</td> + <td>Indifference.</td> + </tr> + <tr> + <td>Ivy</td> + <td>Attachment.</td> + </tr> + <tr> + <td>Jasmine</td> + <td>Amiability.</td> + </tr> + <tr> + <td>Jonquil</td> + <td>Amorous Languor.</td> + </tr> + <tr> + <td>Jujube-tree</td> + <td>Relief.</td> + </tr> + <tr> + <td>Larkspur</td> + <td>Open Heart.</td> + </tr> + <tr> + <td>Laurel</td> + <td>Victory and Glory.</td> + </tr> + <tr> + <td>Lavender</td> + <td>Silence.</td> + </tr> + <tr> + <td>Lilac</td> + <td>First Troubles of Love.</td> + </tr> + <tr> + <td>Lily</td> + <td>Purity and Majesty.</td> + </tr> + <tr> + <td>Maidenhair</td> + <td>Bond of Love.</td> + </tr> + <tr> + <td>Marjoram</td> + <td>Consolation.</td> + </tr> + <tr> + <td>Marvel of Peru</td> + <td>Flame of Love.</td> + </tr> + <tr> + <td>Mallow</td> + <td>Maternal Tenderness.</td><!--TN: added period--> + </tr> + <tr> + <td>Mint</td> + <td>Wisdom and Virtue.</td> + </tr> + <tr> + <td>Milfoil</td> + <td>Cure and Recovery.</td> + </tr> + <tr> + <td>Moonwort</td> + <td>Bad Payment.</td> + </tr> + <tr> + <td>Myrtle</td> + <td>Love.</td> + </tr> + <tr> + <td>Narcissus</td> + <td>Self-esteem and Fatuity.</td><!--TN: added period--> + </tr> + <tr> + <td>Nettle</td> + <td>Cruelty.</td> + </tr> + <tr> + <td>Olive</td> + <td>Peace.</td> + </tr> + <tr> + <td>Orange-tree</td> + <td>Virginity, Generosity.</td> + </tr> + <tr> + <td>Peony</td> + <td>Shame.</td> + </tr> + <tr> + <td>Periwinkle</td> + <td>Unalterable Friendship.</td> + </tr> + <tr> + <td>Pineapple</td> + <td>Perfection.</td> + </tr> + <tr> + <td>Pink</td> + <td>Pure and Ardent Love.</td> + </tr> + <tr> + <td>Poppy</td> + <td>Sleep.</td> + </tr> + <tr> + <td>Privet</td> + <td>Youth.</td> + </tr> + <tr> + <td>Rose</td> + <td>Beauty and Love.</td> + </tr> + <tr> + <td>Rosemary</td> + <td>Power of Re-kindling extinct Energy.</td> + </tr> + <tr> + <td>Rue</td> + <td>Fecundity of Fields.</td> + </tr> + <tr> + <td>Sage</td> + <td>Esteem.</td> + </tr> + <tr> + <td>Sensitive-plant</td> + <td>Modesty.</td> + </tr> + <tr> + <td>Solanum</td> + <td>Prodigality.</td> + </tr> + <tr> + <td>Spindle-tree</td> + <td>Ineffaceable Memory.</td> + </tr> + <tr> + <td>Strawberry</td> + <td>Intoxication, Delight.</td> + </tr> + <tr> + <td>Thyme</td> + <td>Spontaneous Emotion.</td> + </tr> + <tr> + <td>Trefoil</td> + <td>Uncertainty.</td> + </tr> + <tr> + <td>Tulip</td> + <td>Grandeur.</td> + </tr> + <tr> + <td>Valerian</td> + <td>Readiness.</td> + </tr> + <tr> + <td>Vervain</td> + <td>Pure Affection.</td> + </tr> + <tr> + <td>Viburnum</td> + <td>Coolness.</td> + </tr> + <tr> + <td>Violet</td> + <td>Modesty.</td> + </tr> +</table> + +<h4>A Dictionary of Flowers.</h4> + +<table class="dictionary" summary=""> + <tr> + <td>Acacia</td> + <td>Friendship.</td> + </tr> + <tr> + <td>—— Rose</td> + <td>Elegance.</td> + </tr> + <tr> + <td>Acanthus</td> + <td>The Arts.</td> + </tr> + <tr> + <td>Achillea millefolia</td> + <td>War.</td> + </tr> + <tr> + <td>Adonis, Flos</td> + <td>Painful Recollections.</td> + </tr> + <tr> + <td>Agrimony</td> + <td>Thankfulness.</td> + </tr> + <tr> + <td>Almond-tree</td> + <td>Indiscretion.</td> + </tr> + <tr> + <td>Aloe</td> + <td>Grief.</td> + </tr> + <tr> + <td>Amaranth</td> + <td>Immortality.</td> + </tr> + <tr> + <td>Amaryllis</td> + <td>Pride.</td> + </tr> + <tr> + <td>Anemone</td> + <td>Forsaken.</td> + </tr> + <tr> + <td>—— Field</td><!--TN: deleted .--> + <td>Sickness.</td> + </tr> + <tr> + <td><a id="page-186" href="#page-186" class="pagenum" title="186"></a> + Angelica</td> + <td>Inspiration.</td> + </tr> + <tr> + <td>Angrec</td> + <td>Royalty.</td> + </tr> + <tr> + <td>Apple-blossom</td> + <td>Preference.</td> + </tr> + <tr> + <td>Ash-tree</td> + <td>Grandeur.</td> + </tr> + <tr> + <td>Asphodel</td> + <td>My regrets follow you to the grave.</td> + </tr> + <tr> + <td>Aster, China</td> + <td>Variety.</td> + </tr> + <tr> + <td>——</td> + <td>After-Thought.</td> + </tr> + <tr> + <td>Balm of Gilead</td> + <td>Cure.</td> + </tr> + <tr> + <td>—— Gentle</td> + <td>Joking.</td> + </tr> + <tr> + <td>Balsam</td> + <td>Impatience.</td> + </tr> + <tr> + <td>Barberry</td> + <td>Sourness of Temper.</td> + </tr> + <tr> + <td>Basil</td> + <td>Hate.</td> + </tr> + <tr> + <td>Beech</td> + <td>Prosperity.</td> + </tr> + <tr> + <td>Bilberry</td> + <td>Treachery.</td> + </tr> + <tr> + <td>Bladder-nut</td> + <td>Frivolous Amusement.</td> + </tr> + <tr> + <td>Borage</td> + <td>Bluntness.</td> + </tr> + <tr> + <td>Box-tree</td> + <td>Stoicism.</td> + </tr> + <tr> + <td>Bramble</td> + <td>Envy.</td> + </tr> + <tr> + <td>Broom</td> + <td>Humility and Neatness.</td><!--TN: added period--> + </tr> + <tr> + <td>Buckbean</td> + <td>Calm Repose.</td> + </tr> + <tr> + <td>Bugloss</td> + <td>Falsehood.</td> + </tr> + <tr> + <td>Bulrush</td> + <td>Indiscretion.</td> + </tr> + <tr> + <td>Burdock</td> + <td>Touch me not.</td> + </tr> + <tr> + <td>Buttercup</td> + <td>Ingratitude.</td> + </tr> + <tr> + <td>Cactus, Virginia</td> + <td>Horror.</td> + </tr> + <tr> + <td>Canterbury Bell</td> + <td>Constancy.</td> + </tr> + <tr> + <td>Catchfly</td> + <td>Snare.</td><!--TN: added period--> + </tr> + <tr> + <td>Champignon</td> + <td>Suspicion.</td> + </tr> + <tr> + <td>Cherry-tree</td> + <td>Good Education.</td> + </tr> + <tr> + <td>Chesnut-tree</td> + <td>Do me Justice.</td> + </tr> + <tr> + <td>Chicory</td> + <td>Frugality.</td> + </tr> + <tr> + <td>Cinquefoil</td> + <td>Beloved Daughter.</td> + </tr> + <tr> + <td>Circæa</td> + <td>Spell.</td> + </tr> + <tr> + <td>Clematis</td> + <td>Artifice.</td> + </tr> + <tr> + <td>Clotbur</td> + <td>Rudeness.</td> + </tr> + <tr> + <td>Clove-tree</td> + <td>Dignity.</td> + </tr> + <tr> + <td>Columbine</td> + <td>Folly.</td> + </tr> + <tr> + <td>Convolvulus (night)</td> + <td>Night.</td> + </tr> + <tr> + <td>Coriander</td> + <td>Hidden Merit.</td> + </tr> + <tr> + <td>Corn</td> + <td>Riches.</td> + </tr> + <tr> + <td>Corn-bottle</td> + <td>Delicacy.</td> + </tr> + <tr> + <td>Cornel Cherry</td> + <td>Durability.</td> + </tr> + <tr> + <td>Cowslip, Amer.</td> + <td>You are my Divinity.</td> + </tr> + <tr> + <td>Cress</td> + <td>Resolution.</td> + </tr> + <tr> + <td>Crown Imperial</td> + <td>Power.</td> + </tr> + <tr> + <td>Cuscuta</td> + <td>Meanness.</td> + </tr> + <tr> + <td>Cypress</td> + <td>Mourning.</td> + </tr> + <tr> + <td>Daffodil</td> + <td>Self Love.</td> + </tr> + <tr> + <td>Daisy</td> + <td>Innocence.</td> + </tr> + <tr> + <td>—— Garden</td> + <td>I share your sentiments.</td> + </tr> + <tr> + <td>—— Wild</td> + <td>I will think of it.</td> + </tr> + <tr> + <td>Dandelion</td> + <td>The Rustic Oracle.</td> + </tr> + <tr> + <td>Day Lily, Yellow</td> + <td>Coquetry.</td> + </tr> + <tr> + <td>Dittany</td> + <td>Childbirth.</td> + </tr> + <tr> + <td>Dock</td> + <td>Patience.</td> + </tr> + <tr> + <td>Dodder</td> + <td>Meanness.</td> + </tr> + <tr> + <td>Ebony-tree</td> + <td>Blackness.</td> + </tr> + <tr> + <td>Eglantine</td> + <td>Poetry.</td> + </tr> + <tr> + <td>Fennel</td> + <td>Strength.</td> + </tr> + <tr> + <td>Fig</td> + <td>Longevity.</td> + </tr> + <tr> + <td>Fir-tree</td> + <td>Elevations.</td> + </tr> + <tr> + <td>Flax</td> + <td>I feel your kindness.</td> + </tr> + <tr> + <td>Flower-de-Luce</td> + <td>Flame.</td> + </tr> + <tr> + <td>Forget-Me-Not</td> + <td>Forget me not.</td> + </tr> + <tr> + <td>Fraxinella</td> + <td>Fire.</td> + </tr> + <tr> + <td>Fuller’s Teasel</td> + <td>Misanthropy.</td> + </tr> + <tr> + <td>Geranium</td> + <td>Deceit.</td> + </tr> + <tr> + <td>—— Oak-leaved</td> + <td>True Friendship.</td> + </tr> + <tr> + <td>—— Silver-leaved</td> + <td>Recall.</td> + </tr> + <tr> + <td>—— Pencilled-leaf</td> + <td>Ingenuity.</td> + </tr> + <tr> + <td>—— Rose-scented</td> + <td>Preference.</td> + </tr> + <tr> + <td>—— Scarlet</td> + <td>Stupidity.</td> + </tr> + <tr> + <td>—— Sorrowful</td> + <td>Melancholy Mind.</td> + </tr> + <tr> + <td>—— Wild</td> + <td>Steadfast Piety.</td> + </tr> + <tr> + <td>Grass</td> + <td>Utility.</td> + </tr> + <tr> + <td>Hawthorn</td> + <td>Hope.</td> + </tr> + <tr> + <td>Hazel</td> + <td>Peace, Reconciliation.</td> + </tr> + <tr> + <td>Heart’s Ease</td> + <td>Think of me.</td> + </tr> + <tr> + <td>Heath</td> + <td>Solitude.</td> + </tr> + <tr> + <td>Heliotrope, Peruvian</td> + <td>Devoted Attachment.</td> + </tr> + <tr> + <td>Hellenium</td> + <td>Tears.</td> + </tr> + <tr> + <td>Hepatica</td> + <td>Confidence.</td> + </tr> + <tr> + <td>Holly</td> + <td>Foresight.</td> + </tr> + <tr> + <td>Hollyhock</td> + <td>Ambition.</td> + </tr> + <tr> + <td>Honeysuckle</td> + <td>Generous and Devoted Affection.</td> + </tr> + <tr> + <td>Hop</td> + <td>Injustice.</td> + </tr> + <tr> + <td>Hornbeam</td> + <td>Ornament.</td> + </tr> + <tr> + <td>Horse-Chesnut</td> + <td>Luxury.</td> + </tr> + <tr> + <td>Hortensia</td> + <td>You are cold.</td> + </tr> + <tr> + <td>Hyacinth</td> + <td>Game, Play.</td> + </tr> + <tr> + <td>Ice-plant</td> + <td>Your looks freeze me.</td> + </tr> + <tr> + <td>Ipomœa</td> + <td>I attach myself to you.</td> + </tr> + <tr> + <td>Iris</td> + <td>Message.</td> + </tr> + <tr> + <td>Ivy</td> + <td>Friendship.</td> + </tr> + <tr> + <td>Jasmine</td> + <td>Amiability.</td> + </tr> + <tr> + <td>—— Carolina</td> + <td>Separation.</td> + </tr> + <tr> + <td>Jonquil</td> + <td>Desire.</td> + </tr> + <tr> + <td>Juniper</td> + <td>Protection.</td> + </tr> + <tr> + <td>Larch</td> + <td>Boldness.</td> + </tr> + <tr> + <td>Larkspur</td> + <td>Lightness.</td> + </tr> + <tr> + <td>Laurel</td> + <td>Glory.</td> + </tr> + <tr> + <td>Laurustinus</td> + <td>I die if neglected.</td> + </tr> + <tr> + <td>Lavender</td> + <td>Mistrust.</td> + </tr> + <tr> + <td>Leaves, Dead</td> + <td>Sadness, Melancholy.</td> + </tr> + <tr> + <td>Lilac</td> + <td>First Emotions of Love.</td> + </tr> + <tr> + <td>—— White</td> + <td>Youth.</td> + </tr> + <tr> + <td>Lily</td> + <td>Majesty.</td> + </tr> + <tr> + <td>Lily of the Valley</td> + <td>Return of Happiness.</td> + </tr> + <tr> + <td>Linden-tree</td> + <td>Conjugal Love.</td> + </tr> + <tr> + <td>Liverwort</td> + <td>Confidence.</td> + </tr> + <tr> + <td>London Pride</td> + <td>Frivolity.</td> + </tr> + <tr> + <td>Lotus</td> + <td>Eloquence.</td> + </tr> + <tr> + <td>Lucern</td> + <td>Life.</td> + </tr> + <tr> + <td>Madder</td> + <td>Calumny.</td> + </tr> + <tr> + <td><a id="page-187" href="#page-187" class="pagenum" title="187"></a> + Maidenhair</td> + <td>Secrecy.</td> + </tr> + <tr> + <td>Mallow</td> + <td>Beneficence.</td> + </tr> + <tr> + <td>Manchineel-tree</td> + <td>Falsehood.</td> + </tr> + <tr> + <td>Maple</td> + <td>Reserve.</td> + </tr> + <tr> + <td>Mandrake</td> + <td>Rarity.</td> + </tr> + <tr> + <td>Marigold</td> + <td>Grief.</td> + </tr> + <tr> + <td>—— Prophetic</td> + <td>Prediction.</td> + </tr> + <tr> + <td>—— and Cypress</td> + <td>Despair.</td> + </tr> + <tr> + <td>Marvel of Peru</td> + <td>Timidity.</td> + </tr> + <tr> + <td>Meadow Saffron</td> + <td>My best days are past.</td> + </tr> + <tr> + <td>Mezereon</td> + <td>Coquetry. Desire to please.</td> + </tr> + <tr> + <td>Mignonette</td> + <td>Your qualities surpass your charms.</td> + </tr> + <tr> + <td>Milkwort</td> + <td>Hermitage.</td> + </tr> + <tr> + <td>Mistletoe</td> + <td>I surmount all difficulties.</td> + </tr> + <tr> + <td>Moonwort</td> + <td>Forgetfulness.</td> + </tr> + <tr> + <td>Moss</td> + <td>Maternal Love.</td> + </tr> + <tr> + <td>Mulberry-tree, Black</td> + <td>I shall not survive you.</td> + </tr> + <tr> + <td>—— White</td> + <td>Wisdom.</td> + </tr> + <tr> + <td>Musk-plant</td> + <td>Weakness.</td> + </tr> + <tr> + <td>Myrobalan</td> + <td>Privation.</td> + </tr> + <tr> + <td>Myrtle</td> + <td>Love.</td> + </tr> + <tr> + <td>Narcissus</td> + <td>Self Love.</td> + </tr> + <tr> + <td>Nettle</td> + <td>Cruelty.</td> + </tr> + <tr> + <td>Nightshade, Bitter-sweet</td> + <td>Truth.</td> + </tr> + <tr> + <td>—— Enchanter’s</td> + <td>Spell.</td> + </tr> + <tr> + <td>Nosegay</td> + <td>Gallantry.</td> + </tr> + <tr> + <td>Oak</td> + <td>Hospitality.</td> + </tr> + <tr> + <td>Olive</td> + <td>Peace.</td> + </tr> + <tr> + <td>Ophrys, Spider</td> + <td>Skill.</td> + </tr> + <tr> + <td>Orange Flower</td> + <td>Chastity.</td> + </tr> + <tr> + <td>—— Tree</td> + <td>Generosity.</td> + </tr> + <tr> + <td>Orchis, Bee</td><!--TN: added comma--> + <td>Error.</td> + </tr> + <tr> + <td>Palm</td> + <td>Victory.</td> + </tr> + <tr> + <td>Parsley</td> + <td>Festivity.</td> + </tr> + <tr> + <td>Passion Flower</td> + <td>Faith.</td> + </tr> + <tr> + <td>Peony</td> + <td>Shame, Bashfulness.</td> + </tr> + <tr> + <td>Peppermint</td> + <td>Warmth of Feeling.</td> + </tr> + <tr> + <td>Periwinkle</td> + <td>Tender Recollections.</td> + </tr> + <tr> + <td>Pineapple</td> + <td>You are perfect.</td> + </tr> + <tr> + <td>Pink</td> + <td>Pure Love.</td> + </tr> + <tr> + <td>—— Yellow</td> + <td>Disdain.</td> + </tr> + <tr> + <td>Plane-tree</td> + <td>Genius.</td> + </tr> + <tr> + <td>Plum-tree</td> + <td>Keep your promises.</td> + </tr> + <tr> + <td>—— Wild</td> + <td>Independence.</td> + </tr> + <tr> + <td>Poplar, black</td> + <td>Courage.</td> + </tr> + <tr> + <td>—— White</td> + <td>Time.</td> + </tr> + <tr> + <td>Poppy</td> + <td>Consolation.</td> + </tr> + <tr> + <td>——</td> + <td>Sleep.</td> + </tr> + <tr> + <td>—— White</td> + <td>My bane, my antidote.</td> + </tr> + <tr> + <td>Potato</td> + <td>Beneficence.</td> + </tr> + <tr> + <td>Primrose</td> + <td>Childhood.</td> + </tr> + <tr> + <td>—— Evening</td> + <td>Inconstancy.</td> + </tr> + <tr> + <td>Privet</td> + <td>Prohibition.</td> + </tr> + <tr> + <td>Quince</td> + <td>Temptation.</td> + </tr> + <tr> + <td>Ranunculus</td> + <td>You are radiant with charms.</td> + </tr> + <tr> + <td>Reeds</td> + <td>Music.</td> + </tr> + <tr> + <td>Rose</td> + <td>Love.</td> + </tr> + <tr> + <td>—— 100-leaved</td> + <td>Grace.</td> + </tr> + <tr> + <td>—— Monthly</td> + <td>Beauty ever new.</td> + </tr> + <tr> + <td>—— Musk</td> + <td>Capricious Beauty.</td> + </tr> + <tr> + <td>—— Single</td> + <td>Simplicity.</td> + </tr> + <tr> + <td>—— White</td> + <td>Silence.</td> + </tr> + <tr> + <td>—— Withered</td> + <td>Fleeting Beauty.</td> + </tr> + <tr> + <td>—— Yellow</td> + <td>Infidelity.</td> + </tr> + <tr> + <td>Rosebud</td> + <td>A Young Girl.</td> + </tr> + <tr> + <td>—— White</td> + <td>A Heart unacquainted with Love.</td> + </tr> + <tr> + <td>Rosemary</td> + <td>Your presence revives me.</td> + </tr> + <tr> + <td>Rue, Wild</td> + <td>Morals.</td> + </tr> + <tr> + <td>Rush</td> + <td>Docility.</td> + </tr> + <tr> + <td>Saffron</td> + <td>Beware of excess.</td> + </tr> + <tr> + <td>Sage</td> + <td>Esteem.</td> + </tr> + <tr> + <td>Sainfoin, Shaking</td> + <td>Agitation.</td> + </tr> + <tr> + <td>St. John’s Wort</td> + <td>Superstition.</td> + </tr> + <tr> + <td>Sardonia</td> + <td>Irony.</td> + </tr> + <tr> + <td>Sensitive-plant</td> + <td>Chastity.</td> + </tr> + <tr> + <td>Snapdragon</td> + <td>Presumption.</td> + </tr> + <tr> + <td>Snowdrop</td> + <td>Hope.</td> + </tr> + <tr> + <td>Sorrel, Wood</td> + <td>Joy.</td> + </tr> + <tr> + <td>Speedwell</td> + <td>Fidelity.</td> + </tr> + <tr> + <td>Spindle-tree</td> + <td>Your charms are engraven on my heart.</td> + </tr> + <tr> + <td>Star of Bethlehem</td> + <td>Purity.</td> + </tr> + <tr> + <td>Stock</td> + <td>Lasting Beauty.</td> + </tr> + <tr> + <td>—— Ten Week</td> + <td>Promptness.</td> + </tr> + <tr> + <td>Stone Crop</td> + <td>Tranquillity.</td> + </tr> + <tr> + <td>Straw, Broken</td> + <td>Rupture of a Contract.</td> + </tr> + <tr> + <td>—— Whole</td> + <td>Union.</td> + </tr> + <tr> + <td>Strawberry</td> + <td>Perfection.</td> + </tr> + <tr> + <td>Sunflower</td> + <td>False Riches.</td> + </tr> + <tr> + <td>Sweet Sultan</td> + <td>Happiness.</td> + </tr> + <tr> + <td>Sweet William</td> + <td>Finesse.</td> + </tr> + <tr> + <td>Sycamore</td> + <td>Curiosity.</td> + </tr> + <tr> + <td>Syringa</td> + <td>Fraternal Love.</td> + </tr> + <tr> + <td>Tansy, Wild</td> + <td>I declare war against you.</td> + </tr> + <tr> + <td>Tendrils of Creepers </td> + <td>Ties.</td> + </tr> + <tr> + <td>Thistle</td> + <td>Surliness.</td> + </tr> + <tr> + <td>Thorn Apple</td> + <td>Deceitful Charms.</td> + </tr> + <tr> + <td>Thrift</td> + <td>Sympathy.</td> + </tr> + <tr> + <td>Thyme</td> + <td>Activity.</td> + </tr> + <tr> + <td>Tremella Nostoc</td> + <td>Resistance.</td> + </tr> + <tr> + <td>Truffle</td> + <td>Surprise.</td> + </tr> + <tr> + <td>Tuberose</td> + <td>Dangerous Pleasures.</td> + </tr> + <tr> + <td>Tulip</td> + <td>Declaration of Love.</td> + </tr> + <tr> + <td>Tussilage, Sweet-scented</td> + <td>Justice shall be done to you.</td> + </tr> + <tr> + <td>Valerian</td> + <td>An Accommodating Disposition.</td> + </tr> + <tr> + <td><a id="page-188" href="#page-188" class="pagenum" title="188"></a> + Valerian, Greek</td> + <td>Rupture.</td> + </tr> + <tr> + <td>Venus’ Looking-glass </td> + <td>Flattery.</td> + </tr> + <tr> + <td>Veronica</td> + <td>Fidelity.</td> + </tr> + <tr> + <td>Vervain</td> + <td>Enchantment.</td> + </tr> + <tr> + <td>Vine</td> + <td>Intoxication.</td> + </tr> + <tr> + <td>Violet</td> + <td>Modesty.</td> + </tr> + <tr> + <td>Violet, White</td> + <td>Innocence, Candour.</td> + </tr> + <tr> + <td>Wallflower</td> + <td>Fidelity in Misfortune.</td> + </tr> + <tr> + <td>Walnut</td> + <td>Stratagem.</td> + </tr> + <tr> + <td>Whortleberry</td> + <td>Treachery.</td> + </tr> + <tr> + <td>Willow, Weeping</td> + <td>Mourning.</td> + </tr> + <tr> + <td>Wormwood</td> + <td>Absence.</td> + </tr> + <tr> + <td>Yew</td> + <td>Sorrow.</td> + </tr> +</table> + +<p>In the chapter on Magic Plants will be found a list of plants +used by maidens and their lovers for the purposes of divination; +and in Part II., under the respective headings of the plants thus +alluded to, will be found described the several modes of divination. +This practice of love divination, it will be seen, is not altogether +unconnected with the symbolical meaning or language of flowers, +and therefore it is here again adverted to.</p> + +<p>In many countries it is customary to pluck off the petals of the +Marigold, or some other flower of a similar nature, while certain +words are repeated, for the purpose of divining the character of an +individual. Göthe, in his tragedy of ‘Faust,’ has touched upon +this rustic superstition, and makes Margaret pluck off the leaves of +a flower, at the same time alternately repeating the words—“He +loves me,”—“He loves me not.” On coming to the last leaf, she +joyously exclaims—“He love me!”—and Faust says: “Let this +flower pronounce the decree of heaven!”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And with scarlet Poppies around, like a bower,</div> + <div class="line">The maiden found her mystic flower.</div> + <div class="line">‘Now, gentle flower, I pray thee tell</div> + <div class="line">If my lover loves me, and loves me well;</div> + <div class="line">So may the fall of the morning dew</div> + <div class="line">Keep the sun from fading thy tender blue.</div> + <div class="line">Now must I number the leaves for my lot—</div> + <div class="line">He loves me not—loves me—he loves me not—</div> + <div class="line">He loves me—ah! yes, thou last leaf, yes—</div> + <div class="line">I’ll pluck thee not for that last sweet guess!</div> + <div class="line">He loves me!’—‘Yes,’ a dear voice sighed,</div> + <div class="line">And her lover stands by Margaret’s side.”—<i class="attribution">Miss Landon.</i></div> +</div> +</div> + +<p>In some places, the following mode of floral divination is +resorted to. The lover, male or female, who wishes to ascertain +the character of the beloved one, draws by lot one of the following +flowers, the symbolical meaning attached to which will give the +information desired:—</p> + +<table class="dictionary" summary=""> + <tr> + <td><span class="item">1.—</span>Ranunculus</td> + <td>Enterprising.</td> + </tr> + <tr> + <td><span class="item">2.—</span>Wild Pink</td> + <td>Silly.</td> + </tr> + <tr> + <td><span class="item">3.—</span>Auricula</td> + <td>Base.</td> + </tr> + <tr> + <td><span class="item">4.—</span>Blue Cornflower</td> + <td>Loquacious.</td> + </tr> + <tr> + <td><span class="item">5.—</span>Wild Orach</td> + <td>Lazy.</td> + </tr> + <tr> + <td><span class="item">6.—</span>Daisy</td> + <td>Gentle.</td> + </tr> + <tr> + <td><span class="item">7.—</span>Tulip</td> + <td>Ostentatious.</td> + </tr> + <tr> + <td><span class="item">8.—</span>Jonquil</td> + <td>Obstinate.</td> + </tr> + <tr> + <td><span class="item">9.—</span>Orange-flower</td> + <td>Hasty.</td> + </tr> + <tr> + <td><span class="item">10.—</span>Rose</td> + <td>Submissive.</td> + </tr> + <tr> + <td><span class="item">11.—</span>Amaranth</td> + <td>Arbitrary.</td> + </tr> + <tr> + <td><span class="item">12.—</span>Stock</td> + <td>Avaricious.</td> + </tr> + <tr> + <td><span class="item">13.—</span>Spanish</td> + <td>Passionate.</td> + </tr> + <tr> + <td><span class="item">14.—</span>Asphodel</td> + <td>Languishing.</td> + </tr> + <tr> + <td><span class="item">15.—</span>Tricolour</td> + <td>Selfish.</td> + </tr> + <tr> + <td><span class="item">16.—</span>Tuberose</td> + <td>Ambitious.</td> + </tr> + <tr> + <td><span class="item">17.—</span>Jasmine</td> + <td>Cheerful.</td> + </tr> + <tr> + <td><span class="item">18.—</span>Heart’s Ease</td> + <td>Delicate.</td> + </tr> + <tr> + <td><span class="item">19.—</span>Lily</td> + <td>Sincere.</td> + </tr> + <tr> + <td><span class="item">20.—</span>Fritillary</td> + <td>Coquettish.</td> + </tr> + <tr> + <td><span class="item">21.—</span>Snapdragon</td> + <td>Presumptuous.</td> + </tr> + <tr> + <td><span class="item">22.—</span>Carnation</td> + <td>Capricious.</td> + </tr> + <tr> + <td><span class="item">23.—</span>Marigold</td> + <td>Jealous.</td> + </tr> + <tr> + <td><span class="item">24.—</span>Everlasting Flower</td> + <td>Constant.</td> + </tr> +</table> +</div><!--/chapter--> + +<div class="chapter" id="chapter-16"> +<a id="page-189"></a> + +<div class="headpiece" id="pg-189-head"> + <img src="images/pg-189-head.jpg" width="550" height="78" alt="" /> +</div> + +<h3>CHAPTER XVI.<br /> + +<span class="chapter-title">Funeral Trees and Plants.</span></h3> + +<div class="dropcap pg-189-dropcap"></div> +<p class="decorated a"><span class="upper">The</span> association of certain trees and plants with +death and its gloomy surroundings dates from +a period remote and shadowy in its antiquity. +Allusions to it are found in the most ancient +writings and records, and through one of these +(the Sanscrit <i>Mahâbhârata</i>) we learn that Pitâ +Mahâ, the great Creator, after having created the +world, reposed under the tree <i>Salmalî</i>, the leaves +of which the winds cannot stir. One of the Sanscrit names applied +to this tree is <i>Kantakadruma</i>, Tree of Thorns; and on account of the +great size and strength of its spines, it is stated to have been +placed as a tree of punishment in the infernal regions, and to +have been known as the Tree of Yama (the Hindu god of death). +Yama is also spoken of as the dispenser of the ambrosia of immortality, +which flows from the fruit of the celestial tree in Paradise +(<i>Ficus Indica</i>), and which is known in India as the tree dear to Yama. +As king of the spirits of the departed, Yama dwells near the tree. +Hel, the Scandinavian goddess of death, has her abode among the +roots of Yggdrasill, by the side of one of the fountains. Mîmir, who, +according to Scandinavian mythology, gives his name to the fountain +of life, is also a king of the dead. The ancients entertained the +belief that, on the road traversed by the souls of the departed, +there grew a certain tree, the fruit of which was the symbol of +eternal life. In the Elysian Fields, where dwelt the spirits of the +virtuous in the gloomy regions reigned over by Pluto, whole plains +were covered with Asphodel, flowers which were placed by the +Greeks and Romans on the graves of the departed as symbolic of +the future life. In France, at the beginning of the Christian era, +the faithful, with some mystical idea, were wont to scatter on the +bottom of coffins, beneath the corpses, seeds of various plants—probably +to typify life from the dead.</p> + +<p>The belief in a future existence doubtless led to the custom +of planting trees on tombs, especially the Cypress, which was +regarded as typical both of life and death. The tree growing over +the grave, one can easily imagine, was looked upon by the ancient +races as an emblem of the soul of the departed become immortal. +Evelyn remarks, on this point, that trees and perennial plants +are the most natural and instructive hieroglyphics of our expected +resurrection and immortality, and that they conduce to the meditation +<a id="page-190" href="#page-190" class="pagenum" title="190"></a> +of the living, and the removal of their cogitations from the +sphere of vanity and worldliness. This observant writer descants +upon the predilection exhibited by the early inhabitants of +the world for burial beneath trees, and points out that the venerable +Deborah was interred under an Oak at Bethel, and that the +bones of Saul and his three sons were buried under the Oak at +Jabesh-Gilead. He tells us also that one use made by the ancients +of sacred groves was to place in their nemorous shades the bodies +of their dead: and that he had read of some nations whose people +were wont to hang, not only malefactors, but also their departed +friends, and those whom they most esteemed, upon trees, as being +so much nearer to heaven, and dedicated to God; believing it far +more honourable than to be buried in the earth. He adds that +“the same is affirmed of other septentrional people;” and points +out that Propertius seems to allude to some such custom in the +following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The gods forbid my bones in the high road</div> + <div class="line">Should lie, by every wand’ring vulgar trod;</div> + <div class="line">Thus buried lovers are to scorn expos’d,</div> + <div class="line">My tomb in some bye-arbor be inclos’d.”</div> +</div> +</div> + +<p>The ancients were wont to hang their criminals either to +barren trees, or to those dedicated to the infernal gods; and we +find that in Maundevile’s time the practice of hanging corpses on +trees existed in the Indies, or, at any rate, on an island which he +describes as being called Caffolos. He gives a sketch of a tree, +probably a Palm, with a man suspended from it, and remarks that +“Men of that Contree, whan here Frendes ben seke, thei hangen +hem upon Trees; and seyn, that it is bettre that briddes, that ben +Angeles of God, eten hem, than the foul Wormes of the Erthe.”</p> + +<div class="figcenter" id="pg-190-illo"> + <img src="images/pg-190-illo.jpg" width="550" height="393" alt="" /> + <p class="caption">The Tree of Death. From <i>Maundevile’s Travels</i>.</p> +</div> + +<p><a id="page-191" href="#page-191" class="pagenum" title="191"></a> +We have, in a previous chapter, seen that among the Bengalese +there still exists the practice of hanging sickly infants in baskets +upon trees, and leaving them there to die. Certain of the wild +tribes of India—the Puharris, for example—when burying their +infants, place them in earthen pots, and strew leaves over them: +these pots they deposit at the foot of trees, sometimes covering +them over with brushwood. Similar burial is given to those who +die of measles or small-pox: the corpse is placed at the foot of a +tree, and left in the underwood or heather, covered with leaves +and branches. In about a year the parents repair to the grave-tree, +and there, beneath its boughs, take part in a funeral feast.</p> + +<p>Grotius states that the Greeks and Romans believed that +spirits and ghosts of men delighted to wander and appear in the +sombre depths of groves devoted to the sepulture of the departed, +and on this account Plato gave permission for trees to be planted +over graves—as Evelyn states, “to obumbrate and refresh them.” +Since then the custom of planting trees in places devoted to the +burial of the dead has become universal, and the trees thus selected +have in consequence come to be regarded as funereal.</p> + +<p>As a general rule, the trees to which this funereal signification +has been attached are those of a pendent or weeping character, +and those which are distinguished by their dark and sombre foliage, +black berries and fruits, and melancholy-looking blossoms. Others +again have been planted in God’s acre on account of the symbolical +meaning attached to their form or nature. Thus, whilst the Aloe, +the Yew, and the Cypress are suggestive of life, from their perpetual +verdure, they typify in floral symbology respectively grief, sorrow, +and mourning. The Bay is an emblem of the resurrection, inasmuch +as, according to Sir Thomas Browne, when to all outward +appearance it is dead and withered, it will unexpectedly revive +from the root, and its dry leaves resume their pristine vitality. +Evergreen trees and shrubs, whose growth is like a pyramid or +spire, the apex of which points heavenward, are deemed emblematic +of eternity, and as such are fitly classed among funereal +trees: the Arbor Vitæ and the Cypress are examples. The weeping +Birch and Willow and the Australian Casuarina, with their foliage +mournfully bending to the earth, fitly find their place in churchyards +as personifications of woe.</p> + +<p>The Yew-tree has been considered an emblem of mourning +from a very early period. The Greeks adopted the idea from the +Egyptians, the Romans from the Greeks, and the Britons from the +Romans. From long habits of association, the Yew acquired a +sacred character, and therefore was considered as the best and +most appropriate ornament of consecrated ground. Hence in +England it became the custom to plant Yews in churchyards, +despite the ghastly superstition attached to these trees, that they +prey upon the dead who lie beneath their sombre shade. Moreover +our forefathers were particularly careful in preserving this +<a id="page-192" href="#page-192" class="pagenum" title="192"></a> +funereal tree, whose branches it was at one time usual to carry +in solemn procession to the grave, and afterwards to deposit +therein under the bodies of departed friends. The custom of +planting Yew trees singly in churchyards is also one of considerable +antiquity. Statius, in his sixth Thebaid, calls it the <i>solitary +Yew</i>. Leyden thus apostrophises this funeral tree:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Now more I love thee, melancholy Yew,</div> + <div class="line">Whose still green leaves in silence wave</div> + <div class="line">Above the peasant’s rude unhonoured grave,</div> + <div class="line">Which oft thou moistenest with the morning dew.</div> + <div class="line">To thee the sad, to thee the weary fly;</div> + <div class="line">They rest in peace beneath thy sacred gloom,</div> + <div class="line">Thou sole companion of the lonely tomb;</div> + <div class="line">No leaves but thine in pity o’er them sigh:</div> + <div class="line">Lo! now to fancy’s gaze thou seem’st to spread</div> + <div class="line">Thy shadowy boughs to shroud me with the dead.”</div> +</div> +</div> + +<p>The Mountain Ash is to be found in most Welsh churchyards, +where it has been planted, not as a funeral tree, but as a defence +against evil spirits. In Montgomeryshire, it is customary to rest +the corpse on its way to the churchyard under one of these trees +of good omen.</p> + +<p>William Cullen Bryant, the American poet, has left us a +graceful description of an English churchyard:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Erewhile on England’s pleasant shores, our sires</div> + <div class="line">Left not their churchyards unadorned with shades</div> + <div class="line">Or blossoms; and, indulgent to the strong</div> + <div class="line">And natural dread of man’s last home—the grave!</div> + <div class="line">Its frost and silence, they disposed around,</div> + <div class="line">Too sadly on life’s close, the forms and hues</div> + <div class="line">Of vegetable beauty. Then the Yew,</div> + <div class="line">Green even amid the snows of Winter, told</div> + <div class="line">Of immortality; and gracefully</div> + <div class="line">The Willow, a perpetual mourner, drooped;</div> + <div class="line">And there the gadding Woodbine crept about;</div> + <div class="line">And there the ancient Ivy.”</div> +</div> +</div> + +<p>The Walnut-tree, of which it is said that the shadow brings +death, is in some countries considered a funeral tree. In India +they call the Tamarisk, <i>Yamadutika</i> (Messenger of Yama, the +Indian god of death), and the <i>Bombax Heptaphyllum, Yamadruma</i>, the +tree of Yama.</p> + +<p>The Elm and the Oak, although not strictly funeral trees, are +connected with the grave by reason of their wood being used in +the construction of coffins, at the present day, just as Cypress +and Cedar wood used to be employed by the ancients.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And well the abounding Elm may grow</div> + <div class="line i2">In field and hedge so rife;</div> + <div class="line">In forest, copse, and wooded park,</div> + <div class="line i2">And ’mid the city’s strife;</div> + <div class="line">For every hour that passes by</div> + <div class="line i2">Shall end a human life.”—<i>Hood.</i></div> +</div> +</div> + +<p><a id="page-193" href="#page-193" class="pagenum" title="193"></a> +Brambles are used to bind down graves. Ivy, as an evergreen +and a symbol of friendship, is planted to run over the last +resting-place of those we love.</p> + +<p>In Persia, it is the Basil-tuft that waves its fragrant blossoms +over tombs and graves. In Tripoli, Roses, Myrtle, Orange, and +Jasmine are planted round tombs; and a large bouquet of flowers +is usually fastened at the head of the coffins of females. Upon +the death of a Moorish lady of quality every place is filled with +fresh flowers and burning perfumes, and at the head of the body +is placed a large bouquet. The mausoleum of the royal family is +filled with immense wreaths of fresh flowers, and generally tombs +are dressed with festoons of choice blossoms. The Chinese plant +Roses, a species of Lycoris, and the Anemone on their graves. +The Indians attribute a funereal character to the fragrant flowers +of the sacred Champak (<i>Michelia Champaca</i>).</p> + +<p>The ancients planted the Asphodel around the tombs of the +deceased, in the belief that the seeds of this plant, and those of +the Mallow, afforded nourishment to the dead.</p> + +<p>The Greeks employed the Rose to decorate the tombs of the +dead, and the floral decorations were frequently renewed, under +the belief that this bush was potent to protect the remains of the +departed one. Anacreon alludes to this practice in one of his +odes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When pain afflicts and sickness grieves,</div> + <div class="line">Its juice the drooping heart relieves;</div> + <div class="line">And after death its odours shed</div> + <div class="line">A pleasing fragrance o’er the dead.”</div> +</div> +</div> + +<p>The Romans, also, were so partial to the Rose, that we find, +by old inscriptions at Ravenna and Milan, that codicils in the +wills of the deceased directed that their tombs should be planted +with the queen of flowers—a practice said to have been introduced +by them into England. Camden speaks of the churchyards in his +time as thickly planted with Rose-trees; Aubrey notices a custom +at Ockley, in Surrey, of planting Roses on the graves of lovers; +and Evelyn, who lived at Wotton Place, not far distant, mentions +the same practice. In Wales, White Roses mark the graves of the +young and of unmarried females; whilst Red Roses are placed +over anyone distinguished for benevolence of character.</p> + +<p>All nations at different periods seem to have delighted to deck +the graves of their departed relatives with garlands of flowers—emblems +at once of beauty and quick fading into death.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i18">“With fairest flowers</div> + <div class="line">While summer lasts, and I live here, Fidele,</div> + <div class="line">I’ll sweeten thy sad grave. Thou shalt not lack</div> + <div class="line">The flower that’s like thy face, pale Primrose; nor</div> + <div class="line">The azured Hare-bell, like thy veins; no, nor</div> + <div class="line">The leaf of Eglantine, which, not to slander,</div> + <div class="line">Out-sweetened not thy breath.”<!--TN: added ”--></div> + <div class="attribution"><i>Shakspeare (Cymbeline, Act IV.).</i></div> +</div> +</div> + +<p><a id="page-194" href="#page-194" class="pagenum" title="194"></a> +The flowers strewed over graves by the Greeks were the +Amaranth, Myrtle, and Polyanthus. The practice was reprobated +by the primitive Christians; but in Prudentius’s time they had +adopted it, and it is expressly mentioned both by St. Ambrose and +St. Jerome. The flowers so used were deemed typical of the +dead: to the young were assigned the blossoms of Spring and +Summer: to middle-age, aromatic herbs and branches of primeval +trees.</p> + +<p>Amaranthus was employed by the Thessalians to decorate the +grave of Achilles; and Electra is represented as uttering the +complaint that the tomb of her father Agamemnon<!--TN: was 'Agamenon'--> had not been +adorned with Myrtle:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With no libations, nor with Myrtle boughs,</div> + <div class="line">Were my dear father’s manes gratified.”</div> +</div> +</div> + +<p>Virgil, when recounting the sorrow of Anchises at the loss of +Marcellus, causes him to exclaim:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Full canisters of fragrant Lilies bring,</div> + <div class="line">Mix’d with the purple Roses of the Spring.</div> + <div class="line">Let me with fun’ral flowers his body strew.”</div> +</div> +</div> + +<p>In Germany, and in the German Cantons of Switzerland, the +custom of decking graves is very common. The <i>Dianthus</i> is a +favourite flower for this purpose in Upper Germany. In the +beautiful little churchyard at Schwytz, almost every grave is +entirely covered with Pinks.</p> + +<p>The cemetery of Père la Chaise, near Paris, exhibits proofs of +the extent to which the custom of decking graves is preserved +even by a metropolitan population and among persons of some +rank. Numerous shops in the neighbourhood of this cemetery are +filled with garlands of <i>Immortelles</i> or Everlasting Flowers, which are +purchased on <i>fête</i> days and anniversaries, and placed on the graves. +The branches of Box, or <i>Bois béni</i>, which are used in the place of +Palms and Palm-leaves, are frequently stuck over graves in France.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Fair flowers in sweet succession should arise</div> + <div class="line">Through the long, blooming year, above the grave;</div> + <div class="line">Spring breezes will breathe gentlier o’er the turf,</div> + <div class="line">And summer glance with mildest, meekest beam,</div> + <div class="line">To cherish piety’s dear offerings. There</div> + <div class="line">Rich sounds of Autumn ever shall be heard,—</div> + <div class="line">Mysterious, solemn music, waked by winds</div> + <div class="line">To hymn the closing year! And when the touch</div> + <div class="line">Of sullen Winter blights the last, last gem,</div> + <div class="line">That bloomed around the tomb—O! there should be</div> + <div class="line">The polished and enduring Laurel—there</div> + <div class="line">The green and glittering Ivy, and all plants,</div> + <div class="line">All hues and forms, delicious, that adorn</div> + <div class="line">The brumal reign, and often waken hopes</div> + <div class="line">Refreshing. Let eternal verdure clothe</div> + <div class="line">The silent fields where rest the honoured dead,</div> + <div class="line">While mute affection comes, and lingers round</div> + <div class="line">With slow soft step, and pensive pause, and sigh,</div> + <div class="line">All holy.”—<i>Carrington.</i></div> +</div> +</div> + +<p><a id="page-195" href="#page-195" class="pagenum" title="195"></a> +In Egypt, Basil is scattered over the tombs by the women, +who repair to the sepulchres of the dead twice or thrice every +week, to pray and weep over the departed. In Italy, the Periwinkle, +called by the peasantry <i>fior di morto</i>, or Death’s flower, +is used to deck their children who die in infancy. In Norway, +branchlets of Juniper and Fir are used at funerals, and exhibited +in houses in order to protect the inhabitants from the visitation +of evil spirits. The Freemasons of America scatter sprays of +Acacia (<i>Robinia</i>) on the coffins of brethren. In Switzerland, a +funeral wreath for a young maiden is composed of Hawthorn, +Myrtle, and Orange-blossom. In the South of France, chaplets of +white Roses and Orange-blossom are placed in the coffins of the +young.</p> + +<p>The Greeks and Romans crowned the dead with flowers, and +the mourners wore them at the funeral ceremonies. It should be +mentioned that the Romans did not generally bury their dead +before the time of the Antonines. The bodies of the dead were +burnt, and the ashes placed in an urn.</p> + +<p>The funeral pyre of the ancients consisted of Cypress, Yew, +Fir, and other trees and shrubs. The friends of the deceased stood +by during the cremation, throwing incense on the fire and libations +of wine. The bones and ashes were afterwards collected, cleansed, +mixed with precious ointments, and enclosed in funeral urns. +Agamemnon is described by Homer in the ‘Odyssey,’ as informing +Achilles how this ceremony had been performed upon him:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“But when the flames your body had consumed,</div> + <div class="line">With oils and odours we your bones perfumed,</div> + <div class="line i6">And wash’d with unmixed wine.”</div> +</div> +</div> + +<p class="continued">Virgil, in describing the self-sacrifice, by fire, of Dido, speaks thus +of the necessary preparations:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“The fatal pile they rear</div> + <div class="line">Within the secret court, exposed in air.</div> + <div class="line">The cloven Holms and Pines are heaped on high;</div> + <div class="line">And garlands in the hollow spaces lie.</div> + <div class="line">Sad Cypress, Vervain, Yew, compose the wreath,</div> + <div class="line">And every baleful flower denoting death.”</div> +</div> +</div> + +<p>The repast set apart by custom for the dead consisted of +Lettuces and Beans. It was customary among the ancients to +offer Poppies as a propitiation to the manes of the dead. The +Romans celebrated festivals in honour of the spirits of the departed, +called Lemuria, where Beans were cast into the fire on the altar. +The people also threw black Beans on the graves of the deceased, +or burnt them, as the smell was supposed to be disagreeable to the +manes. In Italy, at the present day, it is customary to eat Beans +and to distribute them among the poor on the anniversary of a +death.</p> + +<p>The practice of embalming the bodies of their dead, which +was universal among the ancient Egyptians, had its origin, according +<a id="page-196" href="#page-196" class="pagenum" title="196"></a> +to Diodorus, in the desire of the wealthy to be able to contemplate, +in the midst of luxurious appointments, the features of +their ancestors. Several times a year the mummies were brought +out of the splendid chambers where they were kept; incense was +burnt over them, and sweet-scented oil was poured over their heads, +and carefully wiped off by a priest called in expressly to officiate. +Herodotus has given us a description of the Egyptian method of +embalming:—The brains having first been extracted through the +nostrils by means of a curved iron probe, the head was filled with +drugs. Then, with a sharp Ethiopian stone, an incision was made +in the side, through which the intestines were drawn out; and the +cavity was filled with powdered Myrrh, Cassia, and other perfumes, +Frankincense excepted. Thus prepared, the body was sewn +up, kept in natron (sesquicarbonate of soda) for seventy days, and +then swathed in fine linen, smeared with gum, and finally placed +in a wooden case made in the shape of a man. This was the best +and most expensive style of embalming. A cheaper mode consisted +in injecting oil of Cedar into the body, without removing +the intestines, whilst for the poorer classes the body was merely +cleansed; subjecting it in both cases to a natron bath, which completely +dried the flesh. The Jews borrowed the practice of +embalming from the Egyptians; for St. Mark records that, after +the death of our Saviour, Nicodemus “brought a mixture of Myrrh +and Aloes, about an hundred pound weight. Then took they the +body of Jesus, and wound it in linen clothes with the spices, as the +manner of Jews is to bury.”</p> + +<h4>Old English Funeral Customs.</h4> + +<p>In England, there long prevailed an old custom of carrying +garlands before the bier of youthful beauty, which were afterwards +strewed over her grave, In ‘Hamlet,’ the Queen, scattering +flowers over the grave of Ophelia, says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Sweets to the sweet. Farewell!</div> + <div class="line">I hoped thy bride-bed to have decked, sweet maid,</div> + <div class="line">And not have strewed thy grave.”</div> +</div> +</div> + +<p class="continued">The practice of planting and scattering flowers over graves is +noticed by Gay, who says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Upon her grave the Rosemary they threw,</div> + <div class="line">The Daisy, Butter-flower, and Endive blue.”</div> +</div> +</div> + +<p class="continued">Rosemary was considered as an emblem of faithful remembrance. +Thus Ophelia says: “There’s Rosemary for you, that’s for remembrance; +pray you, love, remember.” Probably this was the reason +that the plant was carried by the followers at a funeral in former +days: a custom noticed by the poet in the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“To show their love, the neighbours far and near</div> + <div class="line">Follow’d with wistful look the damsel’s bier;</div> + <div class="line">Sprigg’d Rosemary the lads and lasses bore,</div> + <div class="line">While dismally the parson walked before.”</div> +</div> +</div> + +<p class="continued"><a id="page-197" href="#page-197" class="pagenum" title="197"></a> +It is still customary in some parts of England to distribute Rosemary +among the company at a funeral, who frequently throw +sprigs of it into the grave.</p> + +<p>Wordsworth introduces in one of his smaller poems an allusion +to a practice which still prevails in the North of England:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The basin of Box-wood, just six months before,</div> + <div class="line">Had stood on the table at Timothy’s door;</div> + <div class="line">A coffin through Timothy’s threshold had passed,</div> + <div class="line">One child did it bear, and that child was his last.”</div> +</div> +</div> + +<p class="continued">It is stated in a note that—“In several parts of the North of +England, when a funeral takes place, a basin full of sprigs of Box-wood +is placed at the door of the house from which the coffin is +taken up; and each person who attends the funeral ordinarily takes +a sprig of this Box-wood, and throws it into the grave of the +deceased.” Pepys mentions a churchyard near Southampton, +where, in the year 1662, the graves were all sown with Sage.</p> + +<p>Unfortunate lovers had garlands of Yew, Willow, and Rosemary +laid on their biers; thus we read in the ‘Maid’s Tragedy’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Lay a garland on my hearse</div> + <div class="line i10">Of the dismal Yew;</div> + <div class="line">Maidens, Willow branches bear;</div> + <div class="line i10">Say that I died true.</div> + <div class="line">My love was false, but I was firm</div> + <div class="line i10">From my hour of birth.</div> + <div class="line">Upon my buried body lie</div> + <div class="line i10">Lightly gentle earth.”</div> +</div> +</div> + +<p>It was an old English custom, at the funeral of a virgin, for +a young woman to precede the coffin in the procession, carrying on +her head a variegated garland of flowers and sweet herbs. Six +young girls surrounded the bier, and strewed flowers along the +streets to the place of burial. It was also formerly customary to +carry garlands of sweet flowers at the funeral of dear friends and +relatives, and not only to strew them on the coffin, but to plant them +permanently on the grave. This pleasing practice, which gave +the churchyard a picturesque appearance, owed its origin to the +ancient belief that Paradise is planted with fragrant and beautiful +flowers—a conception which is alluded to in the legend of Sir +Owain, where the celestial Paradise, which is reached by the +blessed after their passage through purgatory, is thus described:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Fair were her erbers with floures;</div> + <div class="line">Rose and Lili divers colours,</div> + <div class="line">Primros and Parvink,</div> + <div class="line">Mint, Feverfoy, and Eglenterre,</div> + <div class="line">Columbin and Mother-wer,</div> + <div class="line">Than ani man may bithenke</div> + <div class="line">It berth erbes of other maner,</div> + <div class="line">Than ani in erth groweth here,</div> + <div class="line">Though that is best of priis;</div> + <div class="line">Evermore thai grene springeth,</div> + <div class="line">For Winter no sooner it us cloyeth,</div> + <div class="line">And sweeter than licorice.”</div> +</div> +</div> + +<p><a id="page-198" href="#page-198" class="pagenum" title="198"></a> +In South Wales, the custom of planting and ornamenting +graves is noticed by Brand in his ‘Popular Antiquities,’ as being +very common. He tells us that, in Glamorgan, many churchyards +have something like the splendour of a rich and various parterre. +Besides this, it is usual to strew the graves with flowers and +evergreens (within the church as well as out of it) at least thrice a +year, on the same principle of delicate respect as the stones are +whitened. No flowers or evergreens are permitted to be planted on +graves but such as are sweet-scented: the Pink and Polyanthus, +Sweet Williams, Gilliflowers and Carnations, Mignonette, Thyme, +Hyssop, Camomile, and Rosemary make up the pious decoration +of this consecrated garden. Turnesoles, Peonies, the African +Marigold, the Anemone, and some other flowers, though beautiful, +should never be planted on graves, because they are not sweet-scented.</p> + +<p>The prejudice against old maids and old bachelors subsists +among the Welsh in a very marked degree, so that their graves +have not unfrequently been planted, by some satirical neighbours, +not only with Rue, but with Thistles, Nettles, Henbane, and other +noxious weeds.</p> + +<p>In Glamorganshire, the old custom is still retained of strewing +the bed whereon a corpse rests with fragrant flowers. In the +South of England a chaplet of white Roses is borne before the +corpse of a maiden by a young girl nearest in age and resemblance +to the deceased, and afterwards hung up over her accustomed seat +at church.</p> + +<h4>Plants as Death Portents.</h4> + +<p>Though scarcely to be characterised as “funereal,” there are +some plants which have obtained a sinister reputation as either +predicting death themselves, or being associated in some manner +with fatal portents. Mannhardt tells us of a gloomy Swiss tradition, +dating from the fifteenth century, which relates that the three +children of a bootmaker of Basle having each in their garden a +favourite tree, carefully studied the inflorescence during Lent. As +the result of their close observation, the two sisters, Adelaide and +Catherine, saw from the characteristics of the blossoms that they +were predestined to enter a convent; whilst the boy Jean attentively +watched the development of a red Rose, which predicted +his entry into the Church and his subsequent martyrdom: as a +matter of fact, it is said he was martyred at Prague by the +Hussites.</p> + +<p>The Greeks regarded Parsley as a funereal herb, and were fond +of strewing the tombs of their dead with it: hence it came in time +to be thought a plant of evil augury, and those who were on the +point of death were commonly spoken of as being in need of +Parsley. Something of this association of Parsley with death is +<a id="page-199" href="#page-199" class="pagenum" title="199"></a> +still to be found in Devonshire, where a belief exists that to +transplant Parsley is an offence against the guardian spirit who +watches over the Parsley-beds, surely to be punished, either by +misfortune or death, on the offender himself or some member of his +family within a year.</p> + +<p>In the Siebenbürgen of Saxony, the belief exists that at the +moment when an infant dies in the house, Death passes like a +shadow into the garden, and there plucks a flower.</p> + +<p>In Italy, the red Rose is considered to be an emblem of an +early death, and it is thought to be an evil omen if its leaves are +perchance scattered on the ground. An apt illustration of this +belief is found in the tragic story of poor Miss Ray, who was +murdered at the Piazza entrance of Covent Garden Theatre, by a +man named Hackman, on April 7th, 1779. Just prior to starting +with her friend Mrs. Lewis for the theatre, a beautiful Rose fell +from her bosom to the ground. She stooped to regain it, but at +her touch the red leaves scattered themselves on the carpet, +leaving the bare stalk in her hand. The unfortunate girl, who had +been depressed in spirits before, was evidently affected by the +incident, and said nervously, “I trust I am not to consider this as +an evil omen!” Soon rallying, however, she cheerfully asked +Mrs. Lewis to be sure and meet her after the theatre—a request +the fulfilment of which was prevented by her untimely fate.<!--TN: added period--></p> + +<p>Shakspeare has recorded that the withering of the Bay was +looked upon as a certain omen of death; and it is an old fancy +that if a Fir-tree be struck, withered, or burnt with lightning, the +owner will soon after be seized with a mortal illness.</p> + +<p>Herrick, in his ‘Hesperides,’ alludes to the Daffodil as being +under certain circumstances a death portent.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When a Daffodill I see</div> + <div class="line">Hanging down her head t’wards me,</div> + <div class="line">Guess I may what I must be:</div> + <div class="line">First, I shall decline my head;</div> + <div class="line">Secondly, I shall be dead;</div> + <div class="line">Lastly, safely buried.”</div> +</div> +</div> + +<p>In Northamptonshire, a belief exists that if an Apple-tree +blooms after the fruit is ripe, it surely portends death:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“A bloom upon the Apple-tree when the Apples are ripe,</div> + <div class="line">Is a sure termination to somebody’s life.”</div> +</div> +</div> + +<p>In Devonshire, it is considered very unlucky to plant a bed +of Lilies of the Valley, as the person who does this will in all +probability die before twelve months have expired; and in the +same county, a plentiful season for Hazel-nuts is believed to portend +unusual mortality: hence the saying—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Many Nits [Nuts],</div> + <div class="line">Many pits [graves].”</div> +</div> +</div> + +<p><a id="page-200" href="#page-200" class="pagenum" title="200"></a> +Sloes are also sometimes associated with this portent, as +another version of the rhyme runs—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Many Slones [Sloes], many groans,</div> + <div class="line">Many Nits, many pits.”</div> +</div> +</div> + +<p>It is thought very unlucky in Sussex to use green brooms in +May, and an old saying is current in the same county that—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If you sweep the house with Broom in May,</div> + <div class="line">You’ll sweep the head of that house away.”</div> +</div> +</div> + +<p>In West Sussex, there exists the strange idea that if anyone +eats a Blackberry after Old Michaelmas Day (October 10th), death +or disaster will alight either on the eater or his kinsfolk before the +year is out.</p> + +<p>In some parts of England a superstition exists that if in a row +of Beans one should chance to come up white, instead of green, a +death will occur in the family within the year.</p> + +<p>In certain English counties there is a superstitious dread that +if a drill go from one end of the field to the other without depositing +any seed, some person on the farm will die either before +the year is out or before the crop then sown is reaped.</p> + +<p>There is a very ancient belief that if every vestige of the +Christmas decorations is not removed from the church before +Candlemas Day (February 2nd), there will be a death during the +year in the family occupying the pew where perchance a leaf or +a berry has been left. Herrick has alluded to this superstitious +notion in his ‘Hesperides’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Down with the Rosemary, and so</div> + <div class="line">Down with the Baies and Mistletoe:</div> + <div class="line">Down with the Holly, Ivy, all</div> + <div class="line">Wherewith ye dress the Christmas hall;</div> + <div class="line">That so the superstitious find</div> + <div class="line">Not one least branch left thar behind</div> + <div class="line">For look, how many leaves there be</div> + <div class="line">Neglected there (maids, trust to me)</div> + <div class="line">So many goblins you shall see.”</div> +</div> +</div> + +<div class="tailpiece" id="pg-200-tail"> + <img src="images/pg-200-tail.jpg" width="450" height="321" alt="" /> +</div> +</div><!--/chapter--> + +<h2 class="part" id="part-2">Part the Second.</h2> + +<div class="chapter" id="encyclopaedia"> +<a id="page-205"></a> + +<div class="headpiece" id="pg-205-head"> + <img src="images/pg-205-head.jpg" width="550" height="140" alt="" /> +</div> + +<h3>ENCYCLOPÆDIA<!--TN: was 'ENCYCLOPAEDIA'--> OF PLANTS.</h3> + +<p><b>ACACIA.</b>—In the deserts of Arabia the finest tree is the +<i>Acacia Seyal</i>, which is reputed to be the Shittah tree of the Old +Testament. The timber of this tree was termed <i>Shittim</i>, translated +by some as “incorruptible wood.” In Exodus xxv. it is recorded +that the Ark of the Lord was made of <i>Shittim</i> wood, overlaid +within and without with pure gold, and having a crown of gold +round about it; and in chapter xxvi. we read that the staves were +made of the same wood, as were also the boards of the Tabernacle +and the woodwork of the Altar on which the offerings were +presented. From this same Acacia is obtained a fragrant and +highly-prized gum which is employed as incense in religious ceremonials.——Tradition +affirms that this Acacia—the <i>Nabkha</i> of the +Arabians—was the tree from which was fabricated the Saviour’s +crown of thorns. It has many small sharp spines, and the leaves +resemble those of the Ivy with which the Roman Emperors were +crowned, thus making the mockery bitterly complete.——The +Buddhists make use of the wood of the <i>Sami</i> (<i>Acacia Suma</i>) to light +the fire on their altars: this is done by striking it with the <i>Asvattha</i>, or +Peepul—the act symbolising generation. This Acacia is one of the +sacred trees of India, and yields an astringent or preservative +substance.——The tree usually known in England by the name of +Acacia is the <i>Robinia pseudo-Acacia</i>, or Locust-tree of America, +named by Linnæus after the two Robins, herbalists to Henri IV., +who introduced it into France in 1640. This tree would appear to +have somewhat of a funeral character, since we find the American +Freemasons make a practice of dropping twigs of it on the coffins +of brethren. A sprig of Acacia is one of the emblems specially +revered by Freemasons.——“It is curious,” says Mr. Reade, in +‘The Veil of Isis,’ “that <i>Houzza</i>, which Mahomet esteemed an idol—<i>Houzza</i> +so honoured in the Arabian works of Ghatfan, Koreisch, +Renanâh, and Salem—should be simply the Acacia. Thence was +<a id="page-206" href="#page-206" class="pagenum" title="206"></a> +derived the word <i>Huzza!</i> in our language, which was probably at +first a religious exclamation like the <i>Evoke!</i> of the Bacchantes.”——The +English newspapers lately gave an account of a singular +species of American Acacia, stated to be growing at Virginia, +Nevada, and exhibiting all the characteristics of a sensitive plant. +At the commencement of 1883 the Acacia was reported to be about +eight feet high, and growing rapidly. When the sun sets, its leaves +fold together and the ends of the twigs coil up like a pig-tail; and +if the latter are handled, there is evident uneasiness throughout the +plant. Its highest state of agitation was reached when the tree +was removed from the pot in which it was matured into a larger +one. To use the gardener’s expression, it went very mad. It had +scarcely been planted in its new quarters before the leaves began +to stand up in all directions, like the hair on the tail of an angry +cat, and soon the whole plant was in a quiver. At the same time +it gave out a most sickening and pungent odour, resembling that of +a rattlesnake when teased. The smell so filled the house, that it +was necessary to open all the doors and windows, and it was a full +hour before the plant calmed down and folded its leaves in peace.</p> + +<p><b>ACANTHUS.</b>—The Acanthus was a favourite plant amongst +both the Greeks and Romans, who employed it for decorative purposes: +its leaves form the principal adornment of the Corinthian +capital, which was invented by Callimachus. How the idea was suggested +to the architect is told us by Vitruvius. A young Corinthian +damsel fell ill and died. After her interment, her nurse gathered her +trinkets and ornaments into a basket, and lest they should be injured +by the weather, she covered the basket with a tile, and +placed it near her young mistress’s tomb over the root of an Acanthus, +the stalks and leaves of which burst forth in the Spring, and +spreading themselves on the outside of the basket, were bent back +again at the top by the corner of the tile. Callimachus happening +to pass by, was charmed with the beauty and novelty of this accidental +arrangement, and took from it the idea of the Corinthian +chapter. Both Greeks and Romans made use of the <i>Acanthus +mollis</i> in the form of garlands, with which they adorned their buildings, +their furniture, and even their clothing. Theocritus speaks +of a prize cup as having “a crust of soft Acanthus.” Virgil narrates +that the plant formed the basis of a design embroidered on +the mantle of Helen of Troy; and tells us that the handles of Alcimedon’s +cup were enwreathed with what he elsewhere terms +“Smiling Acanthus.”——Old English names for this plant were +Brank-ursine and Bear’s-breech.——Acanthus is stated by astrologers +to be under the dominion of the Moon.</p> + +<p><b>ACHYRANTHES.</b>—The <i>Apamarga</i>, an Indian variety of this +plant, has given the name to the sacrificial rite called <i>Apâmârga Homa</i>, +because at daybreak they offer a handful of flour made from the +seeds of the Apamarga (<i>Achyranthes aspera</i>). According to a legend +<a id="page-207" href="#page-207" class="pagenum" title="207"></a> +quoted by De Gubernatis, Indra had slain Vriitra and other +demons, when he encountered the demon Namuchi and wrestled +with him. Vanquished, he made peace with Namuchi on the +understanding that he should never kill anything with a solid body, +nor with a liquid body, neither by night nor by day. So Indra +gathered a vegetable, which is neither solid nor liquid, and comes +during the daybreak, when the night is past, but the day has +not yet come. Then with the vegetable he attacked the monster +Namuchi, who complained of this treachery. From the head of +Namuchi sprang the plant <i>Apâmârga</i>. Indra afterwards destroyed +all the monsters by means of this plant. As may be supposed after +such a marvellous origin, the plant was soon looked upon as a +powerful talisman. According to the <i>Atharvaveda</i>, it should be +held in the hand, and invoked against the malady <i>Kshetriya</i>, and +against witches, monsters, and nightmares. They call it the Victor, +having in itself the strength of a thousand, destroying the effects +of maledictions, and especially of those inimical to generation, +which produce hunger, thirst, and poverty. It is also called the +Lord of salutary plants, son of Vibhindant, having received all its +power from Indra himself. The Hindus believe that the plant is +a security against the bites of scorpions.</p> + +<p><span class="smcap">Aconite.</span>—See <a href="#monkshood">Monkshood</a>.</p> + +<p id="acorus"><b>ACORUS.</b>—This aromatic Reed, or Sweet Flag, is absurdly +said to have been called Acorus, from the Greek <i>koré</i>, pupil, +because it was esteemed good for diseases of the eye. The sacred +oil of the Jews—the “oil of holy ointment”—used to anoint the +tabernacle, the ark of the testimony, the altar of burnt offerings, +the altar of incense, the candlesticks, and all the sacred vessels, +has the oil of Acorus as one of its ingredients. It is the “Sweet +Calamus” mentioned in Exodus xxx.——The Acorus is a plant of +the Moon.</p> + +<p><b>ADDER’S TONGUE.</b>—The Adder’s Tongue, or to give it its +old Latin name, Christ’s Spear (<i>Ophioglossum vulgatum</i>), was formerly +much prized as a remedy for wounds. Gerarde declared that +boiled in olive oil it produced “a most excellent greene oyle, or +rather a balsam for greene wounds comparable to oyle of St. John’s +wort, if it doth not far surpasse it.” A preparation called the +“green oil of charity” is still in request; and Adder’s Spear ointment +(a compound of Adder’s Tongue Fern, Plantain, and sundry +herbs) is well known in country places as a vulnerary. In olden +times an Adder’s Tongue was reputed to be a wondrous cure for +tumours, if plucked at the falling of the Moon, and applied with +the accompaniment of an incantation.——Witches highly esteemed +Adder’s Tongue as a plant to be employed in their spells. Astrologers +class it as a herb of the Moon.</p> + +<p><span class="smcap">Affadyl.</span>—See <a href="#narcissus">Narcissus</a>.</p> + +<p><a id="page-208" href="#page-208" class="pagenum" title="208"></a> +<b>AGNUS CASTUS.</b>—The “Chaste Tree” (<i>Vitex Agnus +Castus</i>), a species of Willow, derives its name from the Greek <i>hagnos</i>, +and Latin <i>castus</i>, both meaning chaste. The name was given to +it, according to Pliny, from the custom of the Athenian matrons to +strew their beds with it during the festival of the Thesmophora, +held in honour of Ceres, when the strictest chastity was enjoined. +At the same festival young girls adorned themselves with blossoms +of the shrub and slept on its leaves in order to guard their innocence +and purity.——Agnus Castus was consecrated to Æsculapius, and +also, in the isle of Samos, to Juno. Prometheus was crowned with +it. At Grecian weddings, the bride and groom carried crowns of +it. It was also employed as a preservative against poisoning.——The +seed of this shrub in later years acquired the name of <i>Piper +Monachorum</i>, and in explanation it is said that, following the example +of the matrons of Athens, who had discovered that the odour of +branches of Agnus Castus combatted unchaste thoughts and desires, +certain Christian monks made themselves girdles of the flexible +boughs of the tree, by wearing which they professed to expel from +their hearts all passions that love could excite.——Some of the old +herbalists affirm that the seeds of Agnus Castus had a very powerful +effect in arresting generation. Gerarde says “Agnus Castus is +a singular medicine and remedy for such as would willingly live +chaste, for it withstandeth all uncleanness or desire to the flesh, +consuming and drying up the seed of generation, in what sort +soever it bee taken, whether in pouder onely, or the decoction +drunke, or whether the leaves be carried about the body; for which +cause it was called <i>castus</i>, that is to say, chaste, cleane, and pure.” +The leaves, burnt or strewn about, were reputed to drive away +serpents; and, according to Dioscorides, a branch of the shrub, +carried in the hand, would keep wayfarers from weariness.——Agnus +Castus is held to be under the dominion of Mars in Capricorn.</p> + +<p><span class="smcap">Albespyne.</span>—See <a href="#hawthorn">Hawthorn</a>.</p> + +<p><b>AGRIMONY.</b>—The Agrimony or Egrimony (<i>Agrimonia Eupatoria</i>) +was a herb much in vogue among the old herbalists, who +attributed extraordinary virtues to it. Dioscorides prescribes it as +a cure for the bitings and stingings of serpents. Gerarde says it +is “good for them that have naughty livers,” and in fact it was at +one time known as Liver-wort. Culpeper tells us that it will +draw forth “thorns and splinters of wood, nails, or any other +such thing gotten into the flesh,” and recommends it further as “a +most admirable remedy for such whose lives are annoyed either by +heat or cold.” Sore throat, gout, ague, colic, ear-ache, cancers, and +ulcers are among the numerous complaints the herbalists professed +to cure by means of syrups and salves made of Agrimony, a plant +which has formed an ingredient in most of the herb teas which +have been from time to time introduced.——The astrological +government and virtues of Agrimony appear to the uninitiated +<a id="page-209" href="#page-209" class="pagenum" title="209"></a> +somewhat complicated. If we may believe Culpeper, it is a herb +under Jupiter and the sign Cancer, and strengthens those parts +under the planet and sign, and removes diseases in them by +sympathy; and those under Saturn, Mars, and Mercury by antipathy, +if they happen in any part of the body governed by +Jupiter, or under the signs Cancer, Sagittarius, or Pisces.——Michael +Drayton, in his ‘Muse’s Elysium,’ thus refers to Agrimony, +among other herbs dear to simplers:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“Next these here Egrimony is,</div> + <div class="line i2">That helps the serpent’s biting;</div> + <div class="line">The blessed Betony by this,</div> + <div class="line i2">Whose cures deserving writing.</div> + </div> + <div class="stanza"> + <div class="line quote">“This All-heal, and so named of right,</div> + <div class="line i2">New wounds so quickly healing;</div> + <div class="line">A thousand more I could recite</div> + <div class="line i2">Most worthy of revealing.”</div> + </div> +</div> +</div> + +<p><b>ALDER.</b>—The origin of the Alder is to be found in the +following lines from Rapin’s poem on Gardens:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Of watery race Alders and Willows spread</div> + <div class="line">O’er silver brooks their melancholy shade,</div> + <div class="line">Which heretofore (thus tales have been believed)</div> + <div class="line">Were two poor men, who by their fishing lived;</div> + <div class="line">Till on a day when Pales’ feast was held,</div> + <div class="line">And all the town with pious mirth was filled,</div> + <div class="line">This impious pair alone her rites despised,</div> + <div class="line">Pursued their care, till she their crime chastised:</div> + <div class="line">While from the banks they gazed upon the flood,</div> + <div class="line">The angry goddess fixed them where they stood,</div> + <div class="line">Transformed to sets, and just examples made</div> + <div class="line">To such as slight devotion for their trade.</div> + <div class="line">At length, well watered by the bounteous stream,</div> + <div class="line">They gained a root, and spreading trees became;</div> + <div class="line">Yet pale their leaves, as conscious how they fell,</div> + <div class="line">Which croaking frogs with vile reproaches tell.”</div> +</div> +</div> + +<p class="continued">In Germany, Alders have often a funereal and almost diabolic +character. It is a popular belief that they commence to weep, to +supplicate, and to shed drops of blood if there is any talk of cutting +them down.——A legend of the Tyrol narrates how a boy who had +climbed a tree, overlooked the ghastly doings of certain witches +beneath its boughs. They tore in pieces the corpse of a woman, +and threw the portions in the air. The boy caught one, and kept +it by him. The witches, on counting the pieces afterwards found +that one was missing, and so replaced it by a scrap of Alder-wood, +when instantaneously the dead came to life again.——Of the wood +of the Alder, Virgil tells us, the first boats were made:—<i>Tunc Alnos +primum fluvii sensere cavatas.</i>——The Alder, or Aller, is said to be a +tree of Venus, under the celestial signs of either Cancer or Pisces.</p> + +<p><span class="smcap">Alecost.</span>—See <a href="#costmary">Costmary</a>.</p> + +<p><span class="smcap">Alehoof</span>, Ground-Ivy.—See <a href="#ivy">Ivy</a>.</p> + +<p id="almond"><a id="page-210" href="#page-210" class="pagenum" title="210"></a> +<b>ALMOND.</b>—According to an ancient tradition mentioned by +Servius, the origin of the Almond-tree is to be traced to Phyllis, a +beautiful Thracian queen, who became enamoured of Demophoon, +the son of Theseus and Phædra, and was wedded to him. Demophoon, +who, whilst returning from the Trojan war, had been cast +by a storm on the coast of Thrace soon after his marriage with the +Queen, was recalled to Athens by his father’s death. He promised +faithfully to return to his royal bride at the expiration of a month, +but failed to do so, and Phyllis, distracted at his continued absence, +after several futile visits to the sea-shore, expired of grief, and was +transformed into an Almond-tree, which is called <i>Phylla</i> by the +Greeks. Some time after this metamorphosis the truant consort +returned, and upon hearing of the untimely fate of Phyllis, he ran +and clasped the tree in remorseful embrace. Loving even in death, +his beautiful queen seems to have acknowledged his repentance, +for the Almond-tree into which she had been transformed, although +at that time stripped of its leaves, suddenly shot forth and +blossomed, as if eager to show how unchangeable was poor +Phyllis’s love.——A second account of the origin of the Almond-tree +states that it sprang from the blood of the monster Agdistis, +the offspring of Jupiter. This fable further narrates that the +daughter of the river Sangarius fell in love with the beautiful tree, +and after gathering its fruit, gave birth to a son named Atys.——A +third account relates how Io, daughter of King Midas, was forsaken +by Atys, whom she loved; and how Agdistis, on the death +of Atys, mutilated his body, from which sprang the bitter Almond-tree, +the emblem of grief.——Virgil made the flowering of the +Almond a presage of the crop of Wheat.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With many a bud if flowering Almonds bloom,</div> + <div class="line">And arch their gay festoons that breathe perfume,</div> + <div class="line">So shall thy harvest like profusion yield,</div> + <div class="line">And cloudless suns mature the fertile field.”</div> +</div> +</div> + +<p class="continued">The Hebrew word <i>Shakad</i>, from which the Almond derives its +name, means to make haste, or to awake early, given to the tree +on account of its hasty growth and early maturity. Aaron’s rod, +which budded and brought forth fruit in the Tabernacle during one +day, was of an Almond-tree: “It budded and brought forth +buds, and bloomed blossoms, and yielded Almonds.” (Numbers +xvii., 8). Among the Hebrews, the Almond-tree was regarded as +the symbol of haste and vigilance, because of the suddenness of its +blossoming, which announced the Spring. The Mahommedans consider +its flowers typical of hope, because they bloom on the bare +branches.——Romanists assign the blossoming Almond-tree to the +Madonna, as Queen of Heaven.——In Tuscany, and other countries, +a branch of the Almond-tree is employed to discover +hidden treasures. It is carried to the place where the treasure is +supposed to be concealed, and, according to popular superstition, +its point will turn towards the exact spot. In the nuptial ceremonies +<a id="page-211" href="#page-211" class="pagenum" title="211"></a> +of the Czechs, Almonds are distributed amongst the +wedding guests.——Pliny considered Almonds a most powerful +remedy against inebriation, and Plutarch relates an anecdote of a +notorious wine-bibber, who, by his habitual use of bitter Almonds, +used to escape being intoxicated.——The Almond-tree is under +Jupiter. To dream of eating Almonds portends a journey: if they +taste sweet, it will be a prosperous one; if bitter, the contrary.</p> + +<p><b>ALOE.</b>—The Hebrews appear to have entertained a great +respect for the Aloe (<i>Ahaloth</i>). In the Bible it is frequently referred +to in commendatory terms, and its use as a perfume is of +very great antiquity. King David, in the Psalms, says: “All thy +garments smell of Myrrh, and Aloes, and Cassia.” Solomon, in +the Canticles, mentions Aloes as one of the chief spices; and in +Proverbs (vii., 17) refers to it as a scent. Aloes is one of the spices +mentioned by St. John as having been brought by Nicodemus to +embalm the body of our Lord.——There are two trees which yield +this fragrant wood, viz., <i>Aloexylum Agallochum</i>, a native of the +mountains of Hindostan, and <i>Aquilaria Malaccensis</i>, which grows in +Malacca: the wood of these aromatic trees forms the principal +ingredient in the scented sticks burned by the Hindus and Chinese +in their temples. The heart of the Chinese Aloe, or Wood Aloes, +is called Calambac, or Tambac-wood, which is reckoned in the +Indies more precious than gold itself: it is used as a perfume; as +a specific for persons affected with fainting fits or with the palsy; +and as a setting for the most costly jewels. Both the name and +the plant of the aromatic Aloe are of Indian origin, and it must +not be confounded with the common Aloes, most of which have +an offensive smell and a bitter taste.——In Wood’s Zoography +we read: “The Mahommedans respect the Aloe as a plant of a +superior nature. In Egypt, it may be said to bear some share in +their religious ceremonies, since whoever returns from a pilgrimage +to Mecca hangs it over his street door as a proof of his having performed +that holy journey. The superstitious Egyptians believe that +this plant hinders evil spirits and apparitions from entering the +house, and on this account whoever walks the streets in Cairo will +find it over the doors of both Christians and Jews.”——The Arabic +name of the Aloe, <i>Saber</i>, signifies patience, and in Mecca at the end +of most graves, facing the epitaph, is planted an Aloe, as an +allusion to the patience required by those awaiting the arrival of +the great day of resurrection. Most Eastern poets, however, +speak of the Aloe as the symbol of bitterness; and the Romans +seem to have been well acquainted with this qualification, judging +from the allusion to it in Juvenal:—“<i>Plus Aloes quam mellis habere.</i>” +“As bitter as Aloes” is a proverbial saying of considerable antiquity, +derived doubtless from the acrid taste of the medicines +obtained from the plant, and made principally from the pulp of +the fleshy leaf of the Succotrine Aloe, the leaves of which have a +remarkable efficacy in curing scalds and burns.——Not only, however, +<a id="page-212" href="#page-212" class="pagenum" title="212"></a> +for its medicinal properties is the Aloe esteemed, for in some +countries, particularly Mexico, the poor derive from it almost +every necessary of life. The ancient manuscripts of Mexico are +chiefly inscribed upon paper made from the fibres of the <i>pité</i>, or +pith. Of the points of the leaves of the Aloe are made nails, +darts, and awls, and with these last the Indians pierce holes in +their ears when they propose to honour the Devil with some +peculiar testimonies of their devotion.</p> + +<p><b>ALYSSUM.</b>—This plant was regarded by the Neapolitans +as possessing magic qualities, and was suspended in their houses +as a charm against the Evil Eye. Its name <i>Alyssum</i> is derived +from the Greek <i>a</i>, not, and <i>lussa</i>, madness. In England, the +plant was called Alisson and Madwort, because, as Gerarde says, +it is “a present remedie for them that are bitten of a mad dog.”</p> + +<p id="amaranth"><b>AMARANTH.</b>—In Spenser’s ‘Fairy Queen’ is to be found +the following allusion to the mythological origin of the Amaranth:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And all about grew every sort of flower,</div> + <div class="line">To which sad lovers were transformed of yore;</div> + <div class="line">Fresh Hyacinthus, Phœbus’ paramour,</div> + <div class="line">Foolish Narciss, that likes the watery shore:</div> + <div class="line">Sad Amaranthus, made a flower but late,</div> + <div class="line">Sad Amaranthus, in whose purple gore</div> + <div class="line">Me seems I see Aminta’s wretched fate,</div> + <div class="line">To whom sweet poets’ verse hath given endless date.”</div> +</div> +</div> + +<p class="continued">The Amaranth was a sacred plant among the Greeks and Romans: +from the former it received its name, which means “never-fading,” +on account of the lasting nature of its blossoms. Hence it is +considered the emblem of immortality. The Amaranth was also +classed among the funeral flowers. Homer describes the Thessalians +as wearing crowns of Amaranth at the funeral of Achilles; and +Thessalus decorated the tomb of the same hero with Amaranth-blossoms. +Philostratus records the custom of adorning tombs with +flowers, and Artemidorus tells us that the Greeks were accustomed +to hang wreaths of Amaranth in most of the temples of their +divinities: and they regarded the Amaranth as the symbol of +friendship. Milton crowns with Amaranth the angelic host +assembled before the Deity:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With solemn adorations down they cast</div> + <div class="line">Their crowns, inwove with Amaranth and gold—</div> + <div class="line">Immortal Amaranth, a flower which once</div> + <div class="line">In Paradise, fast by the tree of life,</div> + <div class="line">Began to bloom, but soon for man’s offence</div> + <div class="line">To heaven removed, where first it grew.”</div> +</div> +</div> + +<p class="continued">The same poet, as well as Spenser, classes the Amaranth amongst +“those flowers that sad embroidery wear.”——In Sumatra, the +people of the Batta country lead in times of peace a purely +pastoral life, and are accustomed to play on a kind of flute +crowned with garlands of Amaranth and other flowers.——At the<!--TN: was 'the the'--> +Floral Games at Toulouse, a golden Amaranth was awarded +<a id="page-213" href="#page-213" class="pagenum" title="213"></a> +for the best lyric composition.——In modern times, the Amaranth +has given its name to an order instituted by Queen Christiana of +Sweden, in the year 1633, at an entertainment given in honour of +Don Antonio Pimentel, the Spanish Ambassador. On this occasion +she appeared in a dress covered with diamonds, attended by a suite +nobles and ladies. At the conclusion of the ball she stripped her +attire of the diamonds, and distributed them among the company, +at the same time presenting the new order of knighthood, consisting +of a ribbon and medal, with an Amaranth in enamel, +encircled with the motto <i>Dolce nella memoria</i>.——In Roman Catholic +countries, more especially in Portugal, the species of the flower +known as the Globe Amaranth, Prince’s Feathers, and Cock’s +Comb, are much cultivated for church decoration at Christmas time +and during the Winter. The Amaranth is also selected as one of the +flowers peculiarly appropriate to Ascension Day.——The species +of Amaranth which we know as Love-lies-bleeding, has, in France, +the singular name of <i>Discipline des religieuses</i>, the Nun’s Scourge.——The +Amaranth was formerly known as Flower Gentle, Flower +Velure, Floramor, and Velvet Flower. It is said to be under Saturn, +and to be an excellent qualifier of the unruly actions of Venus.</p> + +<p><b>AMBROSIA.</b>—The Ambrosia-tree, or tree bearing immortal +food, is one of the most popular guises of the Hindu world-trees. +The Paradise of Indra had five trees, under the refreshing shade +of which the gods reclined and enjoyed life-inspiring draughts of +Ambrosia or <i>Amrita</i>. The chief of these trees was the <i>Pârijâta</i> +(usually identified with the <i>Erythrina Indica</i>), and this was deemed +the Ambrosia-tree.——The Greeks knew a herb which they named +<i>Ambrosia</i>, the food of immortals, and it was so called by the +ancients because they believed that a continued use of it rendered +men long-lived, just as the ambrosia of the gods preserved their +immortality. The Moors to this day entertain a belief in the +existence of such a plant. The old English name given to this +herb was Ambrose, which was applied to the <i>Chenopodium Botrys</i>; +but the ancients seem to have applied the name of <i>Ambrosia</i> to the<!--TN: was 'the the'--> +Field Parsley, the Wild Sage, and the <i>Chenopodium ambrosioides</i>. +The plant known as Ambrosia at the present day belongs to the +Wormwood family.</p> + +<p id="amellus"><b>AMELLUS.</b>—This plant is believed to be a species of Starwort. +Virgil, in the Fourth Book of his Georgics, states that at +Rome it was employed to decorate the altars of the gods. Gerarde +says that the Starwort having a blue or purple flower is that +referred to by Virgil as the Amellus in the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“In meads there is a flower Amello named,</div> + <div class="line">By him that seeks it easy to be found,</div> + <div class="line">For that it seems by many branches framed</div> + <div class="line">Into a little wood: like gold the ground</div> + <div class="line">Thereof appears; but leaves that it beset</div> + <div class="line">Shine in the colour of the Violet.”</div> +</div> +</div> + +<p><a id="page-214" href="#page-214" class="pagenum" title="214"></a> +<b>AMORPHOPHALLUS.</b>—The gigantic Aroid, <i>Amorphophallus +campanulatus</i>, or Carrion Plant of Java, is regarded with repugnance +as a plant of ill-omen. Previous to the sudden bursting, about +sunset, of the spathe containing the spadix, there is an accumulation +of heat therein. When it opens, it exhales an offensive odour that +is quite overpowering, and so much resembles that of carrion, that +flies cover the club of the spadix with their eggs.</p> + +<p><b>ANDHAS.</b>—The luminous plant of the Vedic <i>Soma</i>. The +plant is also called in general <i>Arjunî</i>, that is to say, Shining. +From Andhas it is supposed the Greek word <i>anthos</i> was derived.</p> + +<p><b>ANDROMEDA.</b>—This shrub owes its classical appellation +to Linnæus, who gave it the name of Andromeda after the +daughter of Cepheus and Cassiope. Ovid, in his ‘Metamorphoses,’ +has sung how, lashed to a rock, she was exposed to a sea +monster, sent by Neptune to ravage her father’s country, and how +she was at last rescued by Perseus, and became his bride. +Linnæus thus explains why he gave the Marsh Cistus the name of +the classical princess:—“As I contemplated it, I could not help +thinking of Andromeda, as described by the poets—a virgin of +most exquisite beauty and unrivalled charms. The plant is always +fixed in some turfy hillock in the midst of the swamps, as Andromeda +herself was chained to a rock in the sea, which bathed her +feet as the fresh water does the root of the plant. As the distressed +virgin cast down her blushing face through excessive affliction, so +does the rosy-coloured flower hang its head, growing paler and +paler till it withers away. At length comes Perseus, in the shape +of Summer, dries up the surrounding waters, and destroys the +monster.” The leaves of this family of plants have noxious properties, +and the very honey is said to be poisonous.</p> + +<p id="anemone"><b>ANEMONE.</b>—The origin of the Anemone, according to +Ovid, is to be found in the death of Adonis, the favourite of Venus. +Desperately wounded by a boar to which he had given chase, the +ill-fated youth lay expiring on the blood-stained grass, when he was +found by Venus, who, overcome with grief, determined that her +fallen lover should hereafter live as a flower.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Then on the blood sweet nectar she bestows;</div> + <div class="line">The scented blood in little bubbles rose;</div> + <div class="line">Little as rainy drops, which flutt’ring fly,</div> + <div class="line">Borne by the winds, along a lowering sky.</div> + <div class="line">Short time ensued till where the blood was shed</div> + <div class="line">A flower began to rear its purple head.</div> + <div class="line">Such as on Punic Apples is revealed,</div> + <div class="line">Or in the filmy rind but half concealed,</div> + <div class="line">Still here the fate of lovely forms we see,</div> + <div class="line">So sudden fades the sweet Anemone.</div> + <div class="line">The feeble stems to stormy blasts a prey,</div> + <div class="line">Their sickly beauties droop and pine away.</div> + <div class="line">The winds forbid the flowers to flourish long,</div> + <div class="line">Which owe to winds their names in Grecian song.”—<i>Congreve.</i></div> +</div> +</div> + +<p class="continued"><a id="page-215" href="#page-215" class="pagenum" title="215"></a> +The Greek poet, Bion, in his epitaph on Adonis, makes the +Anemone the offspring of the tears of the sorrowing Venus.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Alas the Paphian! fair Adonis slain!</div> + <div class="line">Tears plenteous as his blood she pours amain,</div> + <div class="line">But gentle flowers are born and bloom around</div> + <div class="line">From every drop that falls upon the ground.</div> + <div class="line">Where streams his blood, there blushing springs the Rose,</div> + <div class="line">And where a tear has dropped, a Wind-flower blows.”</div> +</div> +</div> + +<p class="continued">Rapin, in his poem, gives a somewhat similar version of the origin +of the Anemone. He says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“For while what’s mortal from his blood she freed,</div> + <div class="line">And showers of tears on the pale body shed,</div> + <div class="line">Lovely Anemones in order rose,</div> + <div class="line">And veiled with purple palls the cause of all her woes.”</div> +</div> +</div> + +<p class="continued">In Wiffen’s translation of the Spanish poet Garcilaso, we find +the red colour only of the Anemone attributed to the blood of +Adonis:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“His sunbeam-tinted tresses drooped unbound,</div> + <div class="line">Sweeping the earth with negligence uncouth;</div> + <div class="line">The white Anemones that near him blew</div> + <div class="line">Felt his red blood, and red for ever grew.”</div> +</div> +</div> + +<p class="continued">Rapin recounts another story, according to which the Anemone +was originally a nymph beloved by Zephyr. This is, perhaps, +an explanation of the name of the flower, which is derived from +<i>Anemos</i>, the wind.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“Flora, with envy stung, as tales relate,</div> + <div class="line">Condemned a virgin to this change of fate;</div> + <div class="line">From Grecian nymphs her beauty bore the prize,</div> + <div class="line">Beauty the worst of crimes in jealous eyes;</div> + <div class="line">For as with careless steps she trod the plain,</div> + <div class="line">Courting the winds to fill her flowing train,</div> + <div class="line">Suspicious Flora feared she soon would prove</div> + <div class="line">Her rival in her husband Zephyr’s love.</div> + <div class="line">So the fair victim fell, whose beauty’s light</div> + <div class="line">Had been more lasting, had it been less bright:</div> + <div class="line">She, though transformed, as charming as before,</div> + <div class="line">The fairest maid is now the fairest flower.”</div> +</div> +</div> + +<p class="continued">The English name of Wind-flower seems to have been given to the +Anemone because some of the species flourish in open places exposed +to the wind, before the blasts of which they shiver and tremble +in the early Spring. Pliny asserts that the flower never blooms +except when the winds blow.——With the Egyptians, the Anemone +was the emblem of sickness. According to Pliny, the magicians +and wise men in olden times were wont to attribute extraordinary +powers to the plant, and ordained that everyone should gather the +first Anemone he or she saw in the year, the while repeating, with +due solemnity—“I gather thee for a remedy against disease.” The +flower was then reverently wrapped in scarlet cloth, and kept +undisturbed, unless the gatherer became indisposed, when it was +tied either around the neck or arm of the patient. This superstition +<a id="page-216" href="#page-216" class="pagenum" title="216"></a> +extended to England, as is shown by the following lines in a +ballad:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The first Spring-blown Anemone she in his doublet wove,</div> + <div class="line">To keep him safe from pestilence wherever he should rove.”</div> +</div> +</div> + +<p class="continued">The Anemone was held sacred to Venus, and the flower was highly +esteemed by the Romans, who formed it into wreaths for the +head.——In some countries, people have a strong prejudice against +the flowers of the field Anemone: they believe the air to be so +tainted by them, that those who inhale it often incur severe illness. +Shakspeare has given to the Anemone the magical power of producing +love. In ‘A Midsummer Night’s Dream’ (Act 2), Oberon +bids Puck place an Anemone-flower on the eyes of Titania, who, +on her awakening, will then fall in love with the first object she +sees.——A once famed Parisian florist, named Bachelier, having +procured some rare Anemones from the East, would not part with +a root, either for love or money. For ten years he contrived to +keep the treasures to himself, until a wily senator paid him a visit, +and, walking round the garden, observed that the cherished +Anemones were in seed. Letting his robe fall upon the plants as +if by accident, he so swept off a number of the little feathery +seeds, which his servant, following close upon his heels, brushed +off his master’s robe and secretly appropriated; and before long +the niggardly florist had the mortification of seeing his highly-prized +“strain” in the possession of his neighbours and rivals.——The +Anemone is held to be under the dominion of Mars.</p> + +<p id="angelica"><b>ANGELICA.</b>—The strong and widely-diffused belief in the +manifold virtues of this plant is sufficient to account for its angelic +name, although Fuchsius was of opinion that it was called Angelica +either from the sweet scent of its root, or its value as a remedy +against poisons and the plague. Its old German name of Root +of the Holy Ghost is still retained in some northern countries. The +Laplanders believe that the use of it strengthens life, and they +therefore chew it as they would do Tobacco; they also employ it +to crown their poets, who fancy themselves inspired by its odour.——Parkinson +says that “it is so goode an herbe that there is +no part thereof but is of much use.”——Du Bartas wrote—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Contagious aire ingendering pestilence</div> + <div class="line">Infects not those that in their mouths have ta’en</div> + <div class="line">Angelica, that happy counterbane</div> + <div class="line">Sent down from heav’n by some celestial scout,</div> + <div class="line">As well the name and nature both avowt.”</div> + <div class="attribution"><i>Sylvester’s trans.</i>, 1641.</div> +</div> +</div> + +<p class="continued">Angelica was popularly believed to remove the effects of intoxication; +according to Fuchsius, its roots, worn suspended round the +neck, would guard the wearer against the baneful power of witches +and enchantments; and Gerarde tells us that a piece of the root +held in the mouth, or chewed, will drive away pestilential air, and +that the plant, besides being a singular remedy against poisons, +<a id="page-217" href="#page-217" class="pagenum" title="217"></a> +the plague, and pestilent diseases in general, cures the biting of +mad dogs and all other venomous beasts. Regarding its astrological +government, Culpeper observes that it is a “herb of the +Sun in Leo. Let it be gathered when he is there, the moon +applying to his good aspect; let it be gathered either in his hour, +or in the hour of Jupiter; let Sol be angular.”</p> + +<p><b>ANTHYLLIS.</b>—The English names of this plant are Kidney +Vetch, Lamb Toe, Lady’s Fingers, Silver Bush, and Jupiter’s Beard +(from the thick woolly down which covers the calyxes of a species +growing in the South of Europe). It was formerly employed as a +vulnerary, and was recommended by Gesner as useful in staunching +the effusion of blood: hence its old English names of Staunch +and Wound-Wort. Clare says of it:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The yellow Lambtoe I have often got</div> + <div class="line">Sweet creeping o’er the banks in sunny time.”<!--TN: added period--></div> +</div> +</div> + +<p id="antirrhinum"><b>ANTIRRHINUM.</b>—Columella alludes to this flower as +“the stern and furious lion’s gaping mouth.” Its English names +are Snap Dragon, Lion’s Snap, Toad’s Mouth, Dog’s Mouth, and +Calf’s Snout.——In many rural districts the Snap Dragon is +believed to possess supernatural powers, and to be able to destroy +charms. It was formerly supposed that when suspended about the +person, this plant was a protection from witchcraft, and that +it caused a maiden so wearing it to appear “gracious in the sight +of people.”</p> + +<p><b>APPLE.</b>—Whether the Apple, the Orange, the Pomegranate, +the Fig, the Banana, or the Grape was the actual fruit of the +Tree of Knowledge, which tempted Eve in Paradise, will possibly +never be settled; but it is certain that not only is the Apple +mystical above all the fruits of the earth, but it is the supreme +fruit. To it has been given the Latin name <i>Pomona</i>, which is the +generic name of fruit, just as Pomona is the goddess of all the +fruit trees.</p> + +<p>The Scandinavian goddess Iduna is in a measure identified +with the Tree of Immortality, which was an Apple-tree. Iduna +religiously guarded in a box the Apples which the gods, when +they felt old age approaching, had only to taste the juice of to +become young again. The evil genius, Loki, having been instrumental +in the abduction of Iduna and her renovating Apples, the +gods became old and infirm, and were unable properly to govern +the world; they, therefore, threatened Loki with condign punishment +unless he succeeded in bringing back Iduna and her mystic +Apples: this he fortunately succeeded in doing.</p> + +<p>The golden Apples which Juno presented to Jupiter on the +day of their nuptials were placed under the watchful care of a +fearful dragon, in the garden of the Hesperides; and the obtaining +of some of these Apples was one of the twelve labours of Hercules. +By stooping to pick up three of these golden Apples presented by +<a id="page-218" href="#page-218" class="pagenum" title="218"></a> +Venus to Hippomenes, Atalanta lost her race, but gained him as +a husband. The fatal Apple—inscribed <span class="all-smcap">DETUR PULCHRIORI</span>—thrown +by the malevolent Discordia into the assembly of the gods, and +which Paris adjudged to Venus, caused the ruin of Troy and +infinite misfortune to the Greeks.</p> + +<p>The Apple was sacred to Venus, who is often represented with +the fruit in her hand. The Thebans worshipped Hercules, under +the name of Melius, and offered Apples at his altar, the custom +having, according to tradition, originated as follows:—The river +Asopus being once so swollen as to prevent some youths from +bringing across it a sheep destined to be sacrificed to Hercules, +one of them recollected that the Apple was called by the same +name—Mêlon. In this emergency, therefore, it was determined to +offer an Apple, with four little sticks stuck in it to resemble legs, +as a substitute for a sheep; and it being deemed that the sacrifice +was acceptable, the Apple was thenceforth devoted to Hercules. +The god Apollo was sometimes represented with an Apple in his +hand.</p> + +<p>The Celtic “Isle of the Blest,” the “fair Avalon,” is the +“Island of Apples,”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Where falls not hail, or rain, or any snow,</div> + <div class="line">Nor ever wind blows loudly, but it lies</div> + <div class="line">Deep-meadowed, happy, fair with orchard lawns,</div> + <div class="line">And bowery hollows crowned with Summer sea.”</div> +</div> +</div> + +<p class="continued">It has been attempted to localise the Island of Apples either at +Glastonbury, in Somersetshire, or at Aiguilon, in Brittany. A +Gaelic legend which asserts the claims of an island in Loch Awe +to be identified as the Isle of the Blest, changes the mystic Apples +into the fruit of the <i>Pyrus cordata</i>, a species of wild Pear, indigenous +both to the Scotch island and to Aiguilon.</p> + +<p>The Druids highly reverenced the Apple-tree, partly on account +of its fruit, but chiefly because they believed that the Mistletoe +thrived on it and on the Oak only. In consequence of its reputed +sanctity, therefore, the Apple was largely cultivated by the early +Britons, and Glastonbury was known as the “Apple Orchard,” +from the quantity of fruit grown there previous to the Roman +invasion. The Druids were wont to cut their divining-rods from +the Apple-tree.</p> + +<p>The Saxons highly prized the Apple, and in many towns established +a separate market for the fruit. The following sentence +from their Coronation Benediction shows with what importance it +was regarded:—“May the Almighty bless thee with the blessing of +heaven above, and the mountains and the valleys, with the blessings +of the deep below, with the blessing of Grapes and Apples. +Bless, O Lord, the courage of this Prince, and prosper the work +of his hands; and by Thy blessing may this land be filled with +Apples, with the fruit and dew of heaven, from the top of the +<a id="page-219" href="#page-219" class="pagenum" title="219"></a> +ancient mountains, from the Apples of the eternal hills, from the +fruits of the earth and its fulness.”</p> + +<p>The old Saxon chronicles relate that before the battle of +Senlac, King Harold pitched his camp beside the “hoar Apple-tree”—evidently +a well-known object, that had doubtless preserved +its quondam sacred character. Saint Serf, when on his way to +Fife, threw his staff across the sea, from Inch Keith to Culross, +and this staff, we are told, straightway took root and became the +Apple-tree called Morglas.</p> + +<p>Many ancient rites and ceremonies connected with this mystic +tree are still practised in certain parts of the country, whilst others +have of late become obsolete. In remote districts, the farmers and +peasantry in Herefordshire, Devonshire, and Cornwall still preserve +the ancient customs of saluting the Apple-trees on Christmas Eve. +In some places, the parishioners walk in procession visiting the +principal orchards in the parish. In each orchard one tree is +selected as the representative of the rest; this is saluted with a +certain form of words, which have in them the air of an incantation, +and then the tree is either sprinkled with cider, or a bowl of cider +is dashed against it, to ensure its bearing plentifully the ensuing +year. In other places, the farmer and his servants only assemble +on the occasion, and after immersing cakes in cider, they hang +them on the Apple-trees. They then sprinkle the trees with cider, +and encircling the largest, they chant the following toast three +times:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“Here’s to thee, old Apple-tree,</div> + <div class="line">Whence thou may’st bud, and whence thou may’st blow;</div> + <div class="line">And whence thou may’st bear Apples enow.</div> + <div class="line i8">Hats full! caps full!</div> + <div class="line i8">Bushel, bushel, sacks full!</div> + <div class="line i8">And my pockets full, too!</div> + <div class="line i30">Huzza! Huzza!”</div> +</div> +</div> + +<p class="continued">After this the men dance round the tree, and retire to the farm-house +to conclude, with copious draughts of cider, these solemn +rites, which are undoubtedly relics of paganism.</p> + +<p>In Sussex, the custom of “worsling” or wassailing Apple-trees +still exists. Formerly it took place, according to the locality, +some time between Christmas Eve and Twelfth Day. The most +popular wassail rhyme was similar to the above, but others were +sung by the “howlers.” At Chailey this verse is used:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Stand fast root, bear well top,</div> + <div class="line">Pray that God send us a good howling crop.</div> + <div class="line">Every twig, Apples big.</div> + <div class="line">Every bough, Apples enow.</div> + <div class="line">Hats full, caps full,</div> + <div class="line">Full quarters, sacks full.”</div> +</div> +</div> + +<p class="continued">In West Sussex, during Christmas, the farmers’ labourers assemble +for the purpose of wassailing the Apple-trees. A trumpeter sounds +<a id="page-220" href="#page-220" class="pagenum" title="220"></a> +blasts on a bullock’s horn, and the party proceed to the orchard, where +they encircle a tree or group of trees, and chant sonorously—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Stand fast at root, bear well top,</div> + <div class="line">Every twig, bear Apple big,</div> + <div class="line">Every bough, bear Apple enow.”</div> +</div> +</div> + +<p class="continued">A loud shout completes the ceremony, which is repeated till all the +trees in the orchard have been encircled; after which the men +proceed to the homestead, and sing at the owner’s door a song +common for the occasion. They are then admitted, and partake +of his hospitality.</p> + +<p>At West Wickham, in Kent, a curious custom used to prevail +in Rogation week. The young men went into the orchards, and, +encircling each tree, said:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Stand fast, root, bear well, top,</div> + <div class="line">God send us a youling sop;</div> + <div class="line">Every twig, Apple big;</div> + <div class="line">Every bough, Apple enow.”</div> +</div> +</div> + +<p>Cider was formerly not the only drink concocted from the +Apple; another famous potation was called “Lambswool,” or +more correctly, lamasool, the derivation of the word being the +Celtic <i>lámaesabhal</i>—the day of Apple fruit. This appellation was +given to the first day of November, dedicated in olden times to +the titular saint of fruit and seeds. The Lambswool was composed +of ale and roasted Apples, flavoured with sugar and spice; and a +bowl of this beverage was drunk, with some ceremony, on the last +night of October. Roasted Apples formed an important item in +the composition of the famed wassail-bowl. Shakspeare probably +alludes to this beverage in ‘A Midsummer Night’s Dream,’ where +we find the mischievous Puck saying,</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Sometimes I lurk in a gossip’s bowl,</div> + <div class="line">In very likeness of a roasted Crab.”</div> +</div> +</div> + +<p>In Sussex, the wassail-bowl was formerly made at Christmas +time; it was compounded of ale, sugar, Nutmeg, and roasted +Apples, the latter being called Lambswool. On St. Clement’s day, +in East Sussex, the custom exists of going round from house to +house asking for Apples and beer: this is called Clemmening. +A similar custom prevails on St. Catherine’s Day, when the +children sing a rhyme commencing—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Cattern’ and Clemen’ be here, here, here,</div> + <div class="line">Give us your Apples and give us your beer.”</div> +</div> +</div> + +<p>In Lowland Scotland, there is an old charm still practised by +village maidens on Hallow-e’en. It is to go alone into a room, +and eat an Apple in front of a looking-glass, when the face of the +future husband will appear looking over the maid’s shoulder.</p> + +<p>In Scotland, on Hallow-e’en, Apples are thrown into a tub of +water, and you endeavour to catch one in your mouth as they bob +around in provoking fashion. When you have caught one, you +<a id="page-221" href="#page-221" class="pagenum" title="221"></a> +peel it carefully, and pass the long strip of peel thrice <i>sunwise</i> round +your head, after which you throw it over your shoulder, and it +falls to the ground in the shape of the initial letter of your true +love’s name.</p> + +<p>In some places, on this mystic night, a stick is suspended +horizontally from the ceiling, with a candle at one end and an Apple +at the other. While it is made to revolve rapidly, the revellers +successively leap up, and endeavour to grasp the Apple with their +teeth (the hands must not be used); if they fail, the candle generally +swings round in time to salute them disagreeably. Another +amusement is to dive for Apples in a tub of water.</p> + +<p>In Sussex, on this eve, every person present fastens an Apple +on a string, and hangs and twirls it before the fire. The owner of +the Apple that first falls off is declared to be upon the point of +marriage; and as they fall successively, the order in which the rest +of the party will attain to matrimonial honours is clearly indicated, +single blessedness being the lot of the one whose Apple is the last +to drop.</p> + +<p>The custom of throwing the peel of an Apple over the head, +marriage or celibacy being foretold by its remaining whole or +breaking, is well known, as is also that of finding in a peel so cast +the initial of the coming sweetheart.</p> + +<p>Mr. Dyer, in his ‘English Folk-lore,’ details a form of divination +by means of an Apple-pip. “In Lancashire,” he says, “in +order to ascertain the abode of a lover, the anxious inquirer moves +round in a circle, at the same time squeezing an Apple-pippin between +his finger and thumb. This, on being subjected to pressure, +flies from the rind, in the supposed direction of the lover’s residence. +Meanwhile, the following rhyme is repeated:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line">‘Pippin, pippin, paradise,</div> + <div class="line">Tell me where my true love lies;</div> + <div class="line">East, west, north, and south,</div> + <div class="line">Pilling brig or Cocker mouth.’”</div> +</div> +</div> + +<p>It was formerly customary for Apples to be blessed by priests +on July 25th; and in the manual of the Church of Sarum is preserved +an especial form for this purpose. In Derbyshire, there is a +saying that if the sun shines through the trees on Christmas Day, +it ensures a good crop. In Northamptonshire, if the Apple-tree +should bloom after the fruit is ripe, it is regarded as a sure omen of +death. In the Apple-growing districts, there is an old saying that if +it rains on St. Swithin’s Day, it is the Saint christening the Apples.</p> + +<p>De Gubernatis, in his <i>Mythologie des Plantes</i>, gives several +curious customs connected with the Apple, which are still extant +in foreign countries. In Serbia, when a maiden accepts from her +lover an Apple, she is engaged. In Hungary, a betrothed maiden, +after having received from her lover the “engaged” ring, presents +him with an Apple, the special symbol of all nuptial gifts. Young +Greek girls never cease to invoke, upon marriage, the golden +<a id="page-222" href="#page-222" class="pagenum" title="222"></a> +Apple. In Sicily, when a young man is in love, he presents the +object of his affections with a love Apple. At Mount San Giuliano, +in Sicily, on St. John’s Day, every young girl throws from the +window of her room an Apple into the street, and watches to see +who picks it up: should a woman do so, it is a sign that the maiden +will not be married during the year; if the Apple is only looked at +and not touched, it signifies that the maiden, after her marriage, +will soon become a widow: if the first person passing is a priest, +the young girl will die a virgin. In Montenegro, the mother-in-law +presents an Apple to the young bride, who must try and +throw it on the roof of her husband’s house: if the Apple falls on +the roof, the marriage will be blest, that is to say there will be +children. At Taranto, in Southern Italy, at the wedding breakfast, +when the Apples are introduced, each guest takes one, and having +pierced it with a knife, places a piece of silver money in the +incision: then all the Apples are offered to the young bride, who +bites each, and takes out the money.</p> + +<p>In a Roumanian legend, the infant Jesus, in the arms of the +blessed Virgin, becomes restless, will not go to sleep, and begins +to cry. The Virgin, to calm the Holy Child, gives Him two Apples. +The infant throws one upwards, and it becomes the Moon; He +then throws the second, and it becomes the Sun. After this exploit, +the Virgin Mary addresses Him and foretells that He will become +the Lord of Heaven.</p> + +<p>In old pictures of St. Dorothea, the virgin martyr is represented +with a basket containing Apples and Roses: this is in +allusion to the legend of her death, which tells that as Dorothea +was being led forth to martyrdom, Theophilus, a lawyer, mockingly +bade her send him fruits and flowers from Paradise. Dorothea, inclining +her head, said, “Thy request, O Theophilus, is granted!” +Whereat he laughed aloud with his companions, but she went on +cheerfully to death. Arrived at the place of execution, she knelt +down and prayed; and suddenly there appeared at her side a +beautiful boy, with hair bright as sunbeams. In his hand he held +a basket containing three Apples and three fresh-gathered and +fragrant Roses. She said to him, “Carry these to Theophilus, +and say that Dorothea hath sent them, and that I go before him +to the garden whence they came, and await him there.” With +these words she bent her neck, and received the death-stroke. +Meantime, the angelic boy sought Theophilus, and placed before +him the basket of celestial fruit and flowers, saying, “Dorothea +sends thee these,” and vanished. Struck by the marvellous incident, +Theophilus tasted of the heavenly fruit, and commenced a +new life, following in Dorothea’s footsteps, and eventually obtaining +the crown of martyrdom.</p> + +<p>Mr. Dyer quotes the following from ‘Notes and Queries’:—“In +South-east Devon and the neighbourhood, a curious legend is, +we learn, current among the farmers respecting St. Dunstan and +<a id="page-223" href="#page-223" class="pagenum" title="223"></a> +the Apple-trees. It is said that he bought up a quantity of Barley, +and therewith made beer. The Devil, knowing that the Saint +would naturally desire to get a good sale for his beer, which he +had just brewed, went to him and said, that if he would sell himself +to him, then he (the Devil) would go and blight the Apple-trees, +so that there should be no cider, and, consequently there would be +a far greater demand for beer. St. Dunstan, naturally wishing to +drive a brisk trade in his beer, accepted the offer at once; but +stipulated that the trees should be blighted in three days, which +days fell on the 17th, 18th, and 19th of May. In the almanacs, +the 19th is marked as St. Dunstan’s Day, and, as about this time +the Apple-trees are in blossom, many anxious allusions are generally +made to St. Dunstan; and should, as is sometimes the case, +a sharp frost nip the Apple-blossoms, they believe they know who +has been at the bottom of the mischief. There seems to be several +versions of this legendary superstition. According to some, on a +certain night in June, three powerful witches pass through the air, +and if they drop certain charms on the blossoming orchards, the crops +will be blighted. In other parts of the country, this is known as +‘Frankum’s Night,’ and the story is, that long ago, on this night, +one Frankum made ‘a sacrifice’ in his orchard, with the object +of getting a specially fine crop. His spells were answered by a +blight; and the night is thus regarded as most critical.”</p> + +<p>In a Polish legend, derived doubtless from the myth of the +Hesperides, the hawk takes the place of the dragon. A young +princess, through magic, is shut up in a golden castle situated on +a mountain of ice: before the castle she finds an Apple-tree +bearing golden Apples. No one is able to come to this castle. +Whenever a cavalier ascends the side of the ice mountain in order +to release the princess, the hawk darts down and blinds his horse, +and both horse and rider are precipitated down the abyss. At +length the appointed hero arrives, slays the hawk, gathers the +golden Apples, and delivers the princess.</p> + +<p>According to a Hanoverian legend, a young girl descends to +the infernal regions by means of a staircase, which she discovers +under an Apple-tree growing at the back of the house. She sees a +garden, where the sun seems to shine more brightly than on earth; +the trees are blossoming or are loaded with fruit. The damsel fills +her apron with Apples, which become golden when she returns +to earth.</p> + +<p>In the popular tales of all countries, the Apple is represented +as the magical fruit <i>par excellence</i>. The Celtic priests held the +Apple sacred, and in Gaelic, Norse, German, and Italian stories it +is constantly introduced as a mysterious and enchanted fruit. Mr. +Campbell, in the introduction to his Tales of the West Highlands, +points out that when the hero wishes to pass from Islay to Ireland, +he pulls out sixteen Apples and throws them into the sea one after +another, and he steps from one to the other. When the giant’s +<a id="page-224" href="#page-224" class="pagenum" title="224"></a> +daughter runs away with the king’s son, she cuts an Apple into +a mystical number of small bits, and each bit talks. When she +kills the giant, she puts an Apple under the hoof of the magic filly, +and he dies, for his life is the Apple, and it is crushed. When the +byre is cleansed, it is so clean, that a golden Apple would run from +end to end and never raise a stain. There is a Gruagach who +has a golden Apple, which is thrown at all comers, who, if they +fail to catch it, die. When it is caught and thrown back by the +hero, Gruagach an Ubhail, dies. There is a certain game called +cluich an ubhail—the Apple play—which seems to have been a +deadly game. When the king’s daughter transports the soldier to +the green island on the magic table-cloth, he finds magic Apples +which transform him, and others which cure him, and by which he +transforms the cruel princess, and recovers his magic treasures. +When the two eldest idle king’s sons go out to herd the giant’s +cattle, they find an Apple-tree whose fruit moves up and down as +they vainly strive to pluck it; in fact, in all Gaelic stories, the +Apple when introduced has something marvellous about it.</p> + +<p>So, in the German, in the ‘Man of Iron,’ a princess throws a +golden Apple as a prize, which the hero catches three times, and +carries off, and wins. In ‘Snow White,’ where the poisoned comb +occurs, there is a poisoned magic Apple also. In the ‘Old Griffin,’ +the rich princess is cured by rosy-cheeked Apples. In the ‘White +Snake,’ a servant who understands the voice of birds, helps +creatures in distress, gets them aid, and procures golden Apples +from three ravens which fly over the sea to the end of the world, +where stands the tree of life. When he had got the Apple, he and +the princess eat it and marry. Again, in the ‘Wonderful Hares,’ a +golden Apple is the gift for which the finder is to gain a princess; +and that Apple grew on a tree, the sole one of its kind.</p> + +<p>In Norse it is the same: the princess on the glass mountain +held three golden Apples in her lap, and he who could ride up the +hill and carry off the Apples was to win the prize; and the princess +rolled them down to the hero, and they rolled into his shoe. The +good girl plucked the Apples from the tree which spoke to her +when she went down the well to the underground world; but the +ill-tempered step-sister thrashed down the fruit; and when the +time of trial came, the Apple-tree played its part and protected the +poor girl.</p> + +<p>In a French tale, a singing Apple is one of the marvels which +Princess Belle Etoile and her brothers and her cousin bring from +the end of the world. In an Italian story, a lady when she has lost +her husband goes off to the Atlantic Ocean with three golden Apples; +and the mermaid who has swallowed the husband shows first his +head, then his body to the waist, and then to the knees, each time +for a golden Apple. Then, finally, in the ‘Arabian Nights,’ there +is a long story, called the Three Apples, which turns upon the theft +of one, which was considered to have been of priceless value. +<a id="page-225" href="#page-225" class="pagenum" title="225"></a> +The Apple-blossom is considered to be an emblem of preference. +To dream of Apples betokens long life, success in trade, and a +lover’s faithfulness.</p> + +<p><b>APPLE OF SODOM.</b>—The <i>Solanum Sodomeum</i> is a purple +Egg-plant of which the fruit is naturally large and handsome. It +is, however, subject to the attacks of an insect (a species of <i>Cynips</i>), +which punctures the rind, and converts the interior of the fruit into +a substance like ashes, while the outside remains fair and beautiful. +It is found on the desolate shores of the Dead Sea, on the site of +those cities of the plain the dreadful judgment on which is recorded +in sacred history. Hence the fruit, called the Apple of Sodom, +has acquired a sinister reputation, and is regarded as the symbol +of sin. Its first appearance, it is said, is always attended with a +bitter north-east wind, and therefore ships for the Black Sea take care +to sail before the harbinger of bad weather comes forth. The fruit +is reputed to be poisonous. Josephus, the Jewish historian, speaks +of them as having “a fair colour, as if they were fit to be eaten; +but if you pluck them with your hand, they vanish into smoke and +ashes.” Milton, describing an Apple which added new torments +to the fallen angels, compares it to the Apples of Sodom:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“Greedily they pluck’d</div> + <div class="line">The fruitage fair to sight, like that which grew</div> + <div class="line">Near that bituminous lake where Sodom flamed.</div> + <div class="line">This mere delusion, not the touch but taste</div> + <div class="line">Deceived; they fondly thinking to allay</div> + <div class="line">Their appetite with gust, instead of fruit</div> + <div class="line">Chewed bitter ashes.”</div> +</div> +</div> + +<p class="continued">Henry Teonge, who visited the country round the Dead Sea in +1675, describes it as being “all over full of stones which looke just +like burnt syndurs, and on some low shrubbs there grow small +round things which are called Apples, but no witt like them. They +are somewhat fayre to looke at, but touch them and they smoulder +all to black ashes, like soote both for looks and smell.”—The name +Apple of Sodom is also given to a kind of Gall-nut, which is found +growing on various species of dwarf Oaks on the banks of the +Jordan.—Dead Sea Apples is a term applied to the Bussorah +Gall-nut, which is formed on the Oak <i>Quercus infectoria</i> by an insect, +and being of a bright ruddy purple, but filled with a gritty powder, +they are suggestive of the deceptive Apple of Sodom.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Dead Sea fruits, that tempt the eye,</div> + <div class="line">But turn to ashes on the lips.”</div> +</div> +</div> + +<p><span class="smcap">Apple of Paradise, or Adam’s Apple.</span>—See <a href="#banana">Banana</a>.</p> + +<p><span class="smcap">Apple, Love.</span>—See <a href="#solanum">Solanum</a>.</p> + +<p><span class="smcap">Apple, Mad.</span>—See <a href="#solanum">Solanum</a>.</p> + +<p><b>APRICOT.</b>—According to Columella, the Persians sent the +Peach to Egypt to poison the inhabitants; and a species of Apricot +is called by the people of Barbary, <i>Matza Franca</i>, or the “Killer of +<a id="page-226" href="#page-226" class="pagenum" title="226"></a> +Christians.” The Persians call the Apricot of Iran, the “Seed of +the Sun.” The ancients appear to have regarded it as a prophetical +or oracular tree.——It was in the solitude of a grove of +Apricot-trees that Confucius, the venerated Chinese sage, completed +his commentaries on the <i>King</i> or ancient books of China, +and beneath this shade he erected an altar, and solemnly thanked +Heaven for having permitted him to accomplish his cherished +task.——The name has undergone curious transformations: it is +traceable to the Latin <i>præcoqua</i>, early; the fruit being supposed +by the Romans to be an early Peach. The Arabs (although living +near the region of which the tree is a native) took the Latin name, +and twisted it into <i>al burquq</i>; the Spaniards altered its Moorish +name into <i>albaricoque</i>; the Italians reproduced it as <i>albicoces</i>; the +French from them got <i>abricot</i>; and we, in England, although taking +the name from the French, first called it <i>Abricock</i>, or <i>Aprecock</i>, and +finally <i>Apricot</i>.——The Apricot is under the dominion of Venus. +To dream of this fruit denotes health, a speedy marriage, and +every success in life.</p> + +<p><b>ARBOR VITÆ.</b>—This tree, otherwise known as <i>Thuja</i>, is +called by Pliny, <i>Thya</i> (from <i>thyon</i>, a sacrifice). The resin of the +Eastern variety is, in certain localities, frequently used instead of +incense at sacrifices. How the tree acquired the name of <i>Arbor +Vitæ</i> is not known, unless from some supposed virtue of its berries. +Gerarde, who had only seen the Canadian variety, says of it that, +of all the trees from that country, the <i>Arbor Vitæ</i>, or <i>Thya</i>, was +“the most principall, and best agreeing unto the nature of man, +as an excellent cordial, and of a very pleasant smell.” He also +tells us that it was sometimes called <i>Cedrus Lycia</i>, and that it is not +to be confounded with the Tree of Life mentioned in Genesis.</p> + +<p><b>ARBUTUS.</b>—The Arbutus, or Strawberry-tree (<i>Arbutus +unedo</i>), was held sacred by the Romans. It was one of the attributes +of Cardea, a sister of Apollo, who was beloved by Janus, +guardian of gates and avenues. With a rod of Arbutus—<i>virga +Janalis</i>—Cardea drove away witches and protected little children +when ill or bewitched. The Romans employed the Arbutus, with +other symbolic trees and flowers, at the Palilia, a festival held in +honour of the pastoral goddess Pales. It was a Roman custom to +deposit branches of the Arbutus on coffins, and Virgil tells us that +Arbutus rods and Oak twigs formed the bier of young Pallas, the +son of Evander. Horace, in his Odes, has celebrated the shade +afforded by the Arbutus. Ovid speaks of the tree as “the Arbutus +heavy with its ruby fruit,” and tells us that, in the Golden Age, +the fruit afforded food to man. This fruit is called <i>unedo</i>, and +Pliny is stated to have given it that name became it was so bitter +that he who ate one would eat no more.——The Oriental Arbutus, +or Andrachne, bears fruit resembling a scarlet Strawberry in size +and flavour. In Greece, it has the reputation of so affecting +<a id="page-227" href="#page-227" class="pagenum" title="227"></a> +serpents who feed upon it, that they speedily cease to be venomous. +The water distilled from the leaves and blossom of the +Arbutus was accounted a very powerful agent against the plague +and poisons.</p> + +<p><b>ARCHANGEL.</b>—The name of Archangel is applied to the +<i>Angelica archangelica</i>; the Red Archangel, <i>Stachys sylvatica</i>; the +White Archangel, <i>Lamium album</i>; and the Yellow Archangel, +<i>L. Galeobdolon</i>. Nemnich says, the plant originally obtained its +name from its having been revealed by an angel, in a dream. +Parkinson considers it was so called on account of its heavenly +virtues. Gerarde remarks of it, that “the flowers are baked with +sugar, as Roses are, which is called Sugar Roset: as also the distilled +water of them, which is used to make the heart merry, to +make a good colour in the face, and to refresh the vitall spirits.”</p> + +<p><b>ARECA.</b>—The <i>Areca Catechu</i> is one of the sacred plants of +India, producing the perfumed Areca Nuts, favourite masticatories +of the Indian races. So highly is this nut esteemed by the natives, +that they would rather forego meat and drink than their precious +Areca Nuts, which they cut into narrow pieces, and roll up with a +little lime in the leaves of the Pepper, and chew. The Areca Palm +is known in Hindostan as <i>Supyari</i>, and in Japan as <i>Jambi</i>. The +Hindus adorn their gods with these Nuts, and forbid respectable +women to deck either their heads or bosoms with them. According +to Indian tradition, Devadamani, subduer of the gods, once +appeared at the court of King Vikramâditya, to play with him, +clothed in a robe the colour of the sky, having in his hand and in his +mouth an Areca Nut enveloped in a leaf of the Kalpa-tree. This +probably explains the Indian custom of presenting an Areca Nut +to guests, which is eaten with the leaf of the Betel. In China, a +similar custom prevails, but the Nut given there is the Betel Nut.</p> + +<p><b>ARISTOLOCHIA.</b>—The old English name of this plant +was Birth-wort, derived from its reputed remedial powers in parturition—probably +first suggested by the shape of the corolla—whence +also its Greek name, from <i>aristos</i>, best, and <i>locheia</i>, delivery. +According to Pliny, if the expectant mother desired to have a son, +she employed Aristolochia, with the flesh of an ox.——Certain of +the species are renowned, in some European countries, for having +a wonderful influence over fishes and serpents. <i>A. Serpentaria</i> is +reputed to be so offensive to the serpent tribe, that they will not +only shun the place where it grows, but will even flee from any +traveller who carries a piece of the plant in his hand. The snake +jugglers of Egypt are believed to stupefy these reptiles by means +of a decoction distilled from the plant, and it is asserted that a few +drops introduced into the mouth of a serpent will so intoxicate it +as to render it insensible and harmless.——Apuleius recommends +the use of Aristolochia against the Evil Eye.——The Birth-wort is +under the dominion of Venus.</p> + +<p><a id="page-228" href="#page-228" class="pagenum" title="228"></a> +<b>ARKA.</b>—This is the Indian name of the <i>Calotropis gigantea</i>, also +called <i>Arkapatra</i> and <i>Arkaparna</i> (the lightning-leaved), the leaves of +which present the cuneiform symbols of lightning. <i>Arka</i>, says De +Gubernatis, is also the name of the Sun, and this explains why the +Brahmins employed the leaf of the <i>Calotropis</i> on the occasion of +sacrificing to the Sun. In each part of the Arka it is stated that a +portion of the human body can be distinguished. Notwithstanding +its grand name, and its beautiful appearance, people have +a dread of approaching it, lest it should strike them blind. The +origin of this superstition is to be found in the word <i>Arka</i>, which +means both the sun and the lightning.</p> + +<p><b>ARTEMISIA.</b>—The genus of plants known as Artemisia +was so called after the goddess Artemis (who was regarded by the +Romans as identical with Diana, or the Moon), by reason of some +of its species being used in bringing on precocious puberty. On +this account, also, it is one of the plants specially under the +influence of the Moon.—(See <a href="#southernwood" class="smcap">Southernwood</a> and <a href="#wormwood" class="smcap">Wormwood</a>).</p> + +<p><b>ARUNDHATI.</b>—This is the Brahminical name of a climbing +plant of good omen, and to which, according to De Gubernatis, +the <i>Atharvaveda</i> attributes magical properties against diseases of +the skin. It gives milk to sterile cows, it heals wounds, it delivers +men from sickness, it protects those who drink its juices. It is the +sister of the water and of the gods; the night is its mother; the +mist, the horse of Yama, its father; Aryaman its grandfather. It +descends from the mouth of the horse of Yama.</p> + +<p id="arum"><b>ARUM.</b>—The Germans call the Arum <i>Aronswurzel</i>, and +entertain the notion that where this flourishes, the spirits of the +wood rejoice. The majestic Ethiopian species of the Arum (<i>Calla +Æthiopica</i>) is commonly called the Horn-flower, from the shape of +its large white calyx. In tropical climates, the plant is a deadly +poison. The Arum of English hedgerows, a flower of a very much +humbler character, is known by a variety of quaint names, +viz., Aaron, Cuckoo-pint, Cuckoo-pintle, Wake Robin, Friar’s +Cowl, Priest’s-pintle, Lords-and-Ladies, Cows-and-Calves, Ramp, +Starchwort, and, in Worcestershire, Bloody Men’s Fingers (from +the red berries that surround the spadix). These blood-red spots +have caused the plant to received in Cheshire the name of Gethsemane, +because it is said to have been growing at the foot of the +Cross, and to have received some drops of our Saviour’s blood.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Those deep inwrought marks,</div> + <div class="line">The villagers will tell thee,</div> + <div class="line">Are the flower’s portion from the atoning blood</div> + <div class="line">On Calvary shed. Beneath the Cross it grew.”</div> +</div> +</div> + +<p class="continued">This flower, the <i>Arum maculatum</i>, is the English Passion-flower: its +berries are highly poisonous, and every part of the plant is acrid; +yet the root contains a farinaceous substance, which, when properly +prepared, and its acrid juice expressed, is good for food, and is +<a id="page-229" href="#page-229" class="pagenum" title="229"></a> +indeed sold under the name of Portland Sago.——Starch has been +made from the root, and the French use it in compounding the +cosmetic known as Cypress powder. A drachm weight of the +spotted Wake Robin, either fresh or dry, was formerly considered +as a sure remedy for poison and the plague. The juice of the herb +swallowed, to the quantity of a spoonful, had the same effect. +Beaten up with Ox-dung, the berries or roots were believed to ease +the pains of gout.——Arum is under the dominion of Mars.</p> + +<p><b>ASOKA.</b>—The <i>Saraca Indica</i>, or <i>Jonesia Asoka</i>, is one of the +sacred plants of India, which has from remotest ages been consecrated +to their temple decoration, probably on account of the +beauty of its orange-red blossoms and the delicacy of its perfume, +which in the months of March and April is exhaled throughout the +night. The tree is the symbol of love, and dedicated to Kâma, +the Indian god of love. Like the Agnus Castus, it is reported to +have a certain charm in preserving chastity: thus Sîtâ, the wife of +Râma, when abducted by the monster Râvana, escapes from the +caresses of the monster and finds refuge in a grove of Asokas. In +the legend of Buddha, when Mâyâ is conscious of having conceived +the Bodhisattva, under the guise of an elephant, she retires to a +wood of Asoka trees, and then sends for her husband. The Hindus +entertain the superstition that a single touch of the foot of a pretty +woman is sufficient to cause the Asoka to flourish. The word +asoka signifies that which is deprived of grief, and Asoka, or the +tree without grief, is also one of the names of the Bodhidruma, the +sacred tree of Buddha.</p> + +<p><b>ASPEN.</b>—A legend referring to the tremulous motion of +this tree (<i>Populus tremula</i>—see <a href="#poplar" class="smcap">Poplar</a>) is to the following effect:—“At +the awful hour of the Passion, when the Saviour of the world +felt deserted in His agony, when earth, shaken with horror, rang +the parting knell for Deity, and universal nature groaned: then, +from the loftiest tree to the lowliest flower, all felt a sudden thrill, +and trembling bowed their heads, all save the Aspen, which said: +‘Why should we weep and tremble? The trees and flowers are +pure and never sinned!’ Ere it ceased to speak, an involuntary +trembling seized its every leaf, and the word went forth that it +should never rest, but tremble on until the Day of Judgment.” An +old saying affirmed that the leaves of the Aspen were made from +women’s tongues, which never ceased wagging; and allusion is +made to this in the following rhyme by Hannay, 1622:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The quaking Aspen, light and thin,</div> + <div class="line">In the air quick passage gives;</div> + <div class="line i10">Resembling still</div> + <div class="line i10">The trembling ill</div> + <div class="line">Of tempers of womankind,</div> + <div class="line i10">Which never rest,</div> + <div class="line i10">But still are prest</div> + <div class="line">To wave with every wind.”</div> +</div> +</div> + +<p class="continued"><a id="page-230" href="#page-230" class="pagenum" title="230"></a> +The Bretons have a legend that the Saviour’s cross was made of +Aspen wood; and that the ceaseless trembling of the leaves of this +tree marks the shuddering of sympathetic horror. The Germans +preserve an ancient tradition that, during their flight into Egypt, the +Holy Family came to a dense forest, in which, but for an angelic +guide, they must have lost their way. As they entered this wilderness, +all the trees bowed themselves down in reverence to the +infant God; only the Aspen, in her exceeding pride and arrogance, +refused to acknowledge Him, and stood upright. Then the Holy +Child pronounced a curse against her, as He in after life cursed +the barren Fig-tree; and at the sound of His words the Aspen +began to tremble through all her leaves, and has not ceased to +tremble to this day. Mr. Henderson, in his ‘Folk-lore of the +Northern Counties,’ states that this tradition has been embodied +in a little poem, which may be thus translated:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“Once as our Saviour walked with men below,</div> + <div class="line i2">His path of mercy through a forest lay;</div> + <div class="line">And mark how all the drooping branches show,</div> + <div class="line i2">What homage best a silent tree may pay!</div> + </div> + <div class="stanza"> + <div class="line quote">“Only the Aspen stands erect and free,</div> + <div class="line i2">Scorning to join the voiceless worship pure;</div> + <div class="line">But see! He casts one look upon the tree,</div> + <div class="line i2">Struck to the heart she trembles evermore!”</div> + </div> +</div> +</div> + +<p class="continued">The Kirghises, who have become almost Mussulmans, have nevertheless +preserved a profound veneration for the sacred Aspen.——Astrologers +hold that the Aspen is a lunar tree.</p> + +<p><b>ASPHODEL.</b>—The Asphodel is the flower which flourished +in the Elysian Fields. Orpheus, in Pope’s ‘Ode on St. Cecilia’s +Day,’ conjures the infernal deities—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“By the streams that ever flow;</div> + <div class="line">By the fragrant winds that blow</div> + <div class="line i4">O’er the Elysian flowers;</div> + <div class="line">By those happy souls who dwell</div> + <div class="line">In yellow meads of Asphodel,</div> + <div class="line i4">Or Amaranthine bowers.”</div> +</div> +</div> + +<p class="continued">Homer tells us that, having crossed the Styx, the shades passed +over a long prairie of Asphodel; and Lucian makes old Charon +say:—“I know why Mercury keeps us waiting so long. Down +here with us there is nothing to be had but Asphodel, and libations +and oblations, and that in the midst of mist and darkness: but up +in heaven it is all bright and clear, and plenty of ambrosia there, +and nectar without stint.” The fine flowers of this plant of the +infernal regions produced grains which were believed by the +ancients to afford nourishment to the dead. Accordingly we find +that the Greeks planted Asphodel and Mallows round graves. +The edible roots of the Asphodel were also wont to be laid as +offerings in the tombs of the departed, and, according to Hesiod, +they served as food for the poor. The Asphodel was held sacred +to Bacchus, probably because he visited the infernal regions, and +<a id="page-231" href="#page-231" class="pagenum" title="231"></a> +rescued his mother Semele from the kingdom of the departed. +Wreaths of the Asphodel were worn by Bacchus, Proserpine, +Diana, and Semele. Asphodels were among the flowers forming +the couch of Jupiter and Juno, and Milton has named them as put +to the same use by Adam and Eve.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“Flowers were the couch,</div> + <div class="line">Pansies, and Violets, and Asphodel,</div> + <div class="line">And Hyacinth, earth’s freshest, softest lap.”</div> +</div> +</div> + +<p class="continued">Dr. Prior says that the Asphodel root was, under the name of <i>cibo +regio</i> (food for a king), highly esteemed in the middle ages, but, +however improved by cultivation, it is likely to have been troublesome +by its diuretic qualities, and has probably on that account +gone out of fashion. Rapin, in his poem, refers to the Asphodel as +forming an article of food—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And rising Asphodel forsakes her bed,</div> + <div class="line">On whose sweet root our rustic fathers fed.”</div> +</div> +</div> + +<p><b>ASTER.</b>—The old English name of the Aster is Star-wort. +Rapin says of this flower—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Attic star, so named in Grecian use,</div> + <div class="line">But called Amellus by the Mantuan Muse</div> + <div class="line">In meadows reigns near some cool streamlet’s side,</div> + <div class="line">Or marshy vales where winding currents glide.</div> + <div class="line">Wreaths of this gilded flower the shepherds twine,</div> + <div class="line">When grapes now ripe in clusters load the vine.”</div> +</div> +</div> + +<p class="continued">The Aster is thus identified with the Amellus, of the Greek and +Latin poets, and, according to Virgil, the altars of the gods were +often adorned with wreaths of these flowers. In his Fourth Georgic +the poet prescribes the root of the Italian Star-wort (<i>Aster Amellus</i>) +for sickly bees. (See <a href="#amellus" class="smcap">Amellus</a>). The leaves of the Attic Star-wort +(when burnt) had the reputation of driving away serpents. In +Germany, the Star-wort is used by lovers as an oracle, to decide +whether their love is returned or not. The person consulting it +repeats the words—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“<i>Er liebt mich von Herzen</i></div> + <div class="line"><i>Mit Schmerzen,</i></div> + <div class="line i4"><i>Ja—oder Nein.</i>”</div> +</div> +</div> + +<p class="continued">At the recurrence of the words <i>ja</i> and <i>nein</i> a leaf is pulled out, +and the answer depends on which of these words is pronounced as +the last of the leaves is plucked. Göthe introduces this rustic +superstition in his tragedy of ‘Faust,’ where the luckless heroine +consults the floral oracle as to the affection entertained for her by +Faust. The French call the Italian Star-wort, or Amellus, <i>l’Œil +de Christ</i>, and the China Aster <i>la Reine Marguerite</i>——The Aster is +considered to be a herb of Venus.</p> + +<p><b>ASH.</b>—This tree (<i>Fraxinus excelsior</i>), called, on account of its +elegance, the Venus of the forest, and from its utility, the husbandman’s +tree, was regarded by the ancient Greeks, Romans, and +Scandinavians as a sacred tree, and as one of good omen. In the +<a id="page-232" href="#page-232" class="pagenum" title="232"></a> +Teutonic mythology, the Ash is the most venerated of trees, and +the Scandinavian Edda, the sacred book of the Northmen, furnishes +a detailed account of the mystic Ash Yggdrasill, or mundane tree, +beneath whose shade was the chief or holiest seat of the gods, +where they assembled every day in council. (See <a href="#yggdrasill" class="smcap">Yggdrasill</a>.) +According to the old Norse tradition, it was out of the wood of the +Ash that man was first formed; and the Greeks entertained a similar +belief, for we find Hesiod deriving his brazen race of men from it. +The goddess Nemesis was sometimes represented with an Ashen +wand. Cupid, before he learnt to use the more potent Cypress, +employed Ash for the wood of his arrows. At the Nuptials of +Peleus and Thetis, Chiron appeared with a branch of Ash, from +which was made the lance of Peleus, which afterwards became +the spear of Achilles. Rapin writes of this tree—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“But on fair levels and a gentle soil</div> + <div class="line">The noble Ash rewards the planter’s toil.</div> + <div class="line">Noble e’er since Achilles from her side</div> + <div class="line">Took the dire spear by which brave Hector died;</div> + <div class="line">Whose word resembling much the hero’s mind,</div> + <div class="line">Will sooner break than bend—a stubborn kind.”</div> +</div> +</div> + +<p>There exists an old superstition, that a serpent will rather +creep into the fire than over a twig of the Ash-tree, founded upon +the statements of Pliny with respect to the magical powers of the +Ash against serpents. It was said that serpents always avoided +the shade of the Ash; so that if a fire and a serpent were placed +within a circle of Ash-leaves, the serpent, to avoid the Ash, would +even run into the midst of the fire. Cowley, enumerating various +prodigies, says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“On the wild Ash’s tops, the bats and owls,</div> + <div class="line">With, all night, ominous and baleful fowls,</div> + <div class="line">Sate brooding, while the screeches of these droves</div> + <div class="line">Profaned and violated all the groves.</div> + <div class="omit">* * * * * * * *</div> + <div class="line">But that which gave more wonder than the rest,</div> + <div class="line">Within an Ash a serpent built her nest,</div> + <div class="line">And laid her eggs; when once to come beneath</div> + <div class="line">The very shadow of an Ash was death.”</div> +</div> +</div> + +<p>There exists a popular belief in Cornwall, that no kind of +snake is ever found near the “Ashen-tree,” and that a branch of +the Ash will prevent a snake from coming near a person. There +is a legend that a child, who was in the habit of receiving its portion +of bread and milk at the cottage door, was found to be in the habit +of sharing its food with one of the poisonous adders. The reptile +came regularly every morning, and the child, pleased with the +beauty of his companion, encouraged the visits. So the babe and +the adder thus became close friends. Eventually this became +known to the mother (who, being a labourer in the fields, was compelled +to leave her child all day), and she found it to be a matter +of great difficulty to keep the snake from the child whenever it +<a id="page-233" href="#page-233" class="pagenum" title="233"></a> +was left alone. She therefore adopted the precaution of binding +an Ashen-twig about its body. The adder no longer came near +the child; but, from that day forward, the poor little one pined +away, and eventually died, as all around said, through grief at +having lost the companion by whom it had been fascinated.</p> + +<p>On the subject of the serpent’s antipathy to the Ash, we find +Gerarde writing as follows:—“The leaves of this tree are of so +great vertue against serpents, that they dare not so much as touch +the morning and evening shadowes of the tree, but shun them afar +off, as Pliny reports (<i>lib.</i> 16, c. 13). He also affirmeth that the +serpent being penned in with boughes laid round about, will +sooner run into the fire, if any be there, than come neare the +boughes of the Ash; and that the Ash floureth before the serpents +appeare, and doth not cast its leaves before they be gon againe. +We write (saith he) upon experience, that if the serpent be set +within a circle of fire and the branches, the serpent will sooner +run into the fire than into the boughes. It is a wonderfull +courtesie in nature, that the Ash should floure before the serpents +appeare, and not cast his leaves before they be gon againe.” +Other old writers affirm that the leaves, either taken inwardly, or +applied outwardly, are singularly good against the biting of snakes +or venomous beasts; and that the water distilled from them, and +taken every morning fasting, is thought to abate corpulence. The +ashes of the Ash and Juniper are stated to cure leprosy.</p> + +<p>The pendent winged seeds, called spinners or keys, were +believed to have the same effect as the leaves: in country places +there is to this day an opinion current, that when these keys are +abundant, a severe Winter will follow. A bunch of Ash-keys is +still thought efficacious as a protection against witchcraft.</p> + +<p>In marshy situations, the roots of the Ash will run a long way +at a considerable depth, thus acting as sub-drains: hence the +proverb, in some parts of the country, “May your foot-fall be by +the root of the Ash.” In the Spring, when the Ash and Oak are +coming into leaf, Kentish folk exclaim:—“Oak, smoke; Ash, +squash.” If the Oak comes out first, they believe the Summer +will prove hot; if the Ash, it will be wet.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If the Oak’s before the Ash,</div> + <div class="line">You will only get a splash;</div> + <div class="line">If the Ash precedes the Oak,</div> + <div class="line">You will surely have a soak.”</div> +</div> +</div> + +<p>Gilbert White tells us of a superstitious custom, still extant, +which he thinks was derived from the Saxons, who practised it +before their conversion to Christianity. Ash-trees, when young +and flexible, were severed, and held open by wedges, while ruptured +children, stripped naked, were pushed through the apertures, +under a persuasion that they would be cured of their infirmity. +The operation over, the tree was plastered up with loam, and +carefully swathed. If the severed parts coalesced in due course, +<a id="page-234" href="#page-234" class="pagenum" title="234"></a> +the babe was sure to be cured; but if not, the operation would +probably be ineffectual. The same writer relates another extraordinary +custom among rustics: they bore a deep hole in an Ash-tree, +and imprison a live shrew mouse therein: the tree then becomes +a Shrew-Ash, whose twigs or branches, gently applied to the limbs +of cattle, will immediately relieve the cramp, lameness, and pain +supposed to attack the animal wherever a shrew mouse has crept +over it.</p> + +<p>Lightfoot says that, in the Highlands, at the birth of an infant, +the nurse takes a green Ash stick, one end of which she puts into +the fire; and, while it is burning, receives in a spoon the sap that +oozes from the other, which she administers to the child as its first +food: this custom is thought to be derived from the old Aryan +practice of feeding young children with the honey-like juice of the +<i>Fraxinus Ornus</i>. The sap of the Ash, tapped on certain days, is +drunk in Germany as a remedy for the bites of serpents.</p> + +<p>In Northumberland, there is a belief that if the first parings +of an infant’s nails are buried under an Ash, the child will turn +out a “top singer.” In Staffordshire, the common people believe +that it is very dangerous to break a bough from the Ash. In +Leicestershire, the Ash is employed as a charm for warts. In the +month of April or May, the sufferer is taken to an Ash-tree: the +operator (who is provided with a paper of new pins) takes a pin, +and having first struck it through the bark, presses it through the +wart until it produces pain; the pin is then taken out and stuck +into the tree, where it is left. Each wart is similarly treated, a +separate pin being used for each. The warts will disappear in a +few weeks. It is a wide-spread custom to stroke with a twig from +an Ash-tree, under the roots of which a horse-shoe has been buried, +any animal which is supposed to have been bewitched.</p> + +<p>An Ashen herding stick is preferred by Scotch boys to any other, +because in throwing it at their cattle it is sure not to strike in +a vital part, and so kill or injure the animal, a contingency which +may occur, it seems, with other sticks. It is worthy of note that +the <i>lituus</i> of the Roman Augur—a staff with a crook at one end—was +formed of an Ash-tree bough, the crook being sometimes produced +naturally, but more often by artificial means.</p> + +<p>In many parts of England, the finding of an even Ash-leaf is +considered to be an augury of good luck; hence the old saying, so +dear to tender maids—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If you find an even Ash or a four-leaved Clover,</div> + <div class="line">Rest assured you’ll see your true-love ere the day is over.”</div> +</div> +</div> + +<p>In Cornwall, this charm is frequently made use of for invoking +good luck:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Even Ash I thee do pluck,</div> + <div class="line i2">Hoping thus to meet good luck.</div> + <div class="line">If no good luck I get from thee,</div> + <div class="line i2">I shall wish thee on the tree.”</div> +</div> +</div> + +<p><a id="page-235" href="#page-235" class="pagenum" title="235"></a> +In Henderson’s ‘Northern Folk-lore,’ occur the following lines +regarding the virtues of even Ash-leaves:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“The even Ash-leaf in my left hand,</div> + <div class="line">The first man I meet shall be my husband.</div> + <div class="line">The even Ash-leaf in my glove,</div> + <div class="line">The first I meet shall be my love.</div> + <div class="line">The even Ash-leaf for my breast,</div> + <div class="line">The first man I meet’s whom I love best.</div> + <div class="line">The even Ash-leaf in my hand,</div> + <div class="line">The first I meet shall be my man.”</div> + </div> + <div class="stanza"> + <div class="line quote">“Even Ash, even Ash, I pluck thee,</div> + <div class="line">This night my true love for to see;</div> + <div class="line">Neither in his rick nor in his rear,</div> + <div class="line">But in the clothes he does every day wear.”</div> + </div> +</div> +</div> + +<p>It is a tradition among the gipsies that the cross our Saviour +was crucified upon was made of Ash.</p> + +<p>In Devonshire, it is customary to burn an Ashen faggot at +Christmastide, in commemoration of the fact that the Divine +Infant at Bethlehem was first washed and dressed by a fire of +Ash-wood.</p> + +<p>The Yule-clog or -log which ancient custom prescribes to be +burnt on Christmas Eve, used to be of Ash: thus we read in an +old poem:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Thy welcome Eve, loved Christmas, now arrived,</div> + <div class="line">The parish bells their tuneful peals resound,</div> + <div class="line">And mirth and gladness every breast pervade.</div> + <div class="line">The ponderous Ashen-faggot, from the yard,</div> + <div class="line">The jolly farmer to his crowded hall</div> + <div class="line">Conveys with speed; where, on the rising flames</div> + <div class="line">(Already fed with store of massy brands),</div> + <div class="line">It blazes soon; nine bandages it bears,</div> + <div class="line">And, as they each disjoin (so custom wills),</div> + <div class="line">A mighty jug of sparkling cider’s brought</div> + <div class="line">With brandy mixt, to elevate the guests.”</div> +</div> +</div> + +<p class="continued">Spenser speaks of the Ash as being “for nothing ill,” but the tree +has always been regarded as a special attractor of lightning, and +there is a very old couplet, which says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Avoid an Ash,</div> + <div class="line">It courts the flash.”</div> +</div> +</div> + +<p class="continued">Its character as an embodiment of fire is manifested in a remarkable +Swedish legend given in Grimm’s ‘German Mythology.’ Some +seafaring people, it is said, received an Ash-tree from a giant, +with directions to set it upon the altar of a church he wished to +destroy. Instead, however, of carrying out his instructions, they +placed the Ash on the mound over a grave, which to their astonishment +instantly burst into flames.</p> + +<p>There is an old belief that to prevent pearls from being +discoloured, it is sufficient to keep them shut up with a piece of +Ash-root.</p> + +<p>Astrologers appear to be divided in their opinions as to +whether the Ash is under the dominion of the Sun or of Jupiter.</p> + +<p><a id="page-236" href="#page-236" class="pagenum" title="236"></a> +<b>ASVATTHA.</b>—The Indian Veda prescribes that for the +purpose of kindling the sacred fire, the wood of an <i>Asvattha</i> +(<i>Ficus religiosa</i>), growing upon a <i>Sami</i> (<i>Mimosa Suma</i>), should be +employed. The idea of a marriage suggested by such a union +of the two trees is also developed in the Vedas with much minuteness +of detail. The process by which, in the Hindu temples, +fire is obtained from wood resembles churning. It consists in +drilling one piece of wood (the <i>Asvattha</i>, symbolising the male +element) into another (the <i>Sami</i>, representing the female element). +This is effected by pulling a string tied to it, with a jerk, with +one hand, while the other is slackened, and so alternately until the +wood takes fire. The fire is received on cotton or flax held in +the hand of an assistant Brahman. This Indian fire-generator is +known as the “chark.” (See also <a href="#sami" class="smcap">Sami</a> and <a href="#peepul" class="smcap">Peepul</a>).</p> + +<p><b>AURICULA.</b>—The old Latin name of this plant was <i>Auricula +ursi</i>, from the shape of the leaves resembling a bear’s ear. It +is thought to be the <i>Alisma</i> of Dioscorides. Matthiolus and Pena call +it <i>Sanicula Alpina</i>, from its potency in healing wounds. Old herbalists +have also named it <i>Paralytica</i> on account of its being +esteemed a remedy for the palsy. Gerarde calls it Bear’s-ear, or +Mountain Cowslip, and tells us that the root was in great request +among Alpine hunters, for the effect it produced in strengthening +the head and preventing giddiness and swimming of the brain overtaking +them on high elevations. The plant is reputed to be somewhat +carnivorous, and cultivators place juicy pieces of meat about +the roots, so that they may absorb the blood.——In Germany, the +Auricula is considered emblematical of love of home.</p> + +<p><b>AVAKA.</b>—The <i>Avaka</i> or <i>Sîpâla</i> is an India aquatic plant, +which plays an important part in their funeral ceremonies. It is +placed in a cavity made, according to their custom, to the north-east +of the sacred fire <i>Ahavanîya</i>, and it is believed that the soul +of the deceased person passes into this cavity, and thence ascends +with the smoke to heaven. The <i>Avaka</i> or <i>Sîpâla</i> forms the food +of the Gandharvas, who preside over the India waters.</p> + +<p><span class="smcap">Avens.</span>—See <a href="#herb-bennett">Herb Bennett</a>.</p> + +<p><b>AZALEA.</b>—This handsome shrub is narcotic and poisonous +in all its parts. Xenophon, in his narrative of the ‘Retreat of the +Ten Thousand,’ in Asia, after the death of Cyrus, tells how his +soldiers became temporarily stupefied and delirious, as if intoxicated, +after partaking of the honey of Trebizond on the Black Sea. +The baneful properties of this honey arose from the poisonous +nature of the blossoms of the <i>Azalea Pontica</i>, from which the bees +had collected it.</p> + +<p><b>BACCHARIS.</b>—This plant is the <i>Inula Conyza</i>, and was +called Baccharis after the god Bacchus, to whom it was dedicated. +<a id="page-237" href="#page-237" class="pagenum" title="237"></a> +Virgil speaks of Baccharis as being used for making garlands, and +recommends it as a plant which is efficacious as a charm for repelling +calumny—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“<i>Bacchari frontem</i></div> + <div class="line"><i>Cingite, ne vati noceat mala lingua futuro.</i>”</div> +</div> +</div> + +<p class="continued">Its English name is the Ploughman’s Spikenard; and it was highly +esteemed by the old herbalists on account of the sweet and +aromatic qualities of its root, from which the ancients compounded +an ointment which was also known as Baccharis.</p> + +<p><span class="smcap">Bachelor’s Buttons.</span>—See <a href="#ranunculus">Ranunculus</a>.</p> + +<p><b>BALBAGA.</b>—The Indian Grass, <i>Eleusine Indica</i>, had, according +to De Gubernatis, the Vedic name of <i>Balbaja</i>: and, as a +sacred herb, was employed in Indian religious festivals for litter, +in ceremonials connected with the worship of the sacred Cow.</p> + +<p id="baldmoney"><b>BALDMONEY.</b>—According to Gerarde, the Gentian was +formerly called Baldmoyne and Baldmoney; but Dr. Prior considers +that the name appertains to <i>Meum athamanticum</i>, and that it +is a corruption of the Latin <i>valde bona</i>, very good. The Grete +Herball, speaking of Sistra, he says, gives the following explanation:—“Sistra +is Dyll, some call it Mew; but that is not so. +Howbeit they be very like in properties and vertue, and be put +eche for other; but Sistra is of more vertue then Mew, and the +leaves be lyke an herbe called <i>Valde Bona</i>, and beareth smaller +sprigges as Spiknarde. It groweth on hye hylles” (See <a href="#feldwode" class="smcap">Feldwode</a>).</p> + +<p><b>BALIS.</b>—This herb was believed by the ancients to possess +the property of restoring the dead to life. By its means Æsculapius +himself was said to have been once resuscitated; and Pliny reports +that, according to the Greek historian Xanthus, a little dog, killed +by a serpent, was brought back to life by this wonderful herb <i>Balis</i>.</p> + +<p><b>BALSAM.</b>—The seed vessel of this plant contains five cells. +When maturity approaches, each of these divisions curls up at the +slightest<!--TN: was 'slighest'--> touch, and darts out its seeds by a spontaneous movement: +hence its generic name <i>Impatiens</i>, and its English appellation <i>Noli +me tangere</i>—Touch me not. Gerarde calls it the Balsam Apple, or +Apple of Jerusalem, and tells us that its old Latin name was <i>Pomum +Mirabile</i>, or Marvellous Apple. He also states that the plant was +highly esteemed for its property of alleviating the pains of maternity, +and that it was considered a valuable agent to remove sterility—the +patient first bathing and then anointing herself with an oil +compounded with the fruit.——The Turks represent ardent love +by this flower.——Balsam is under the planetary influence of +Jupiter.</p> + +<p><b>BALM.</b>—The <i>Melissa</i>, or Garden Balm, was renowned among +the Arabian physicians, by whom it was recommended for hypochondria +and affections of the heart, and according to Paracelsus the +<i>primum ens Melissa</i> promised a complete renovation of man. Drunk +<a id="page-238" href="#page-238" class="pagenum" title="238"></a> +in wine, it was believed to be efficacious against the bitings of +venomous beasts and mad dogs. A variety called Smith’s or Carpenter’s +Balm, or Bawm, was noted as a vulnerary, and Pliny +describes it of such magical virtue, that Gerarde remarks, “though +it be but tied to his sword that hath given the wound, it stancheth +the blood.” On account of its being a favourite plant of the bees, +it was one of the herbs directed by the ancients to be placed in +the hive, to render it agreeable to the swarm: hence it was called +<i>Apiastrum</i>.——The astrologers claimed the herb both for Jupiter +and the Sun.——In connection with the Garden Balm, Aubrey +relates a legend of the Wandering Jew, the scene of which he +places in the Staffordshire moors. When on the weary way to +Golgotha, Jesus Christ, fainting and sinking beneath the burden +of the cross, asked the Jew Ahasuerus for a cup of water to +cool his parched throat, he spurned the supplication, and bade +him speed on faster. “I go,” said the Saviour, “but thou shalt +thirst and tarry till I come.” And ever since that hour, by day +and night, through the long centuries, he has been doomed to +wander about the earth, ever craving for water, and ever expecting +the Day of Judgment, which alone shall end his frightful pilgrimage. +One Whitsun evening, overcome with thirst, he knocked at the +door of a Staffordshire cottager, and craved of him a cup of small +beer. The cottager, who was wasted with a lingering consumption, +asked him in and gave him the desired refreshment. After finishing +the beer, Ahasuerus asked his host the nature of the disease he +was suffering from, and being told that the doctors had given him +up, said, “Friend, I will tell thee what thou shalt do; and by the +help and power of Almighty God above, thou shalt be well. To-morrow, +when thou risest up, go into thy garden, and gather there +three Balm-leaves, and put them into a cup of thy small beer. +Drink as often as you need, and when the cup is empty, fill it again, +and put in fresh Balm-leaves every fourth day, and thou shalt see, +through our Lord’s great goodness and mercy, that before twelve +days shall be past, thy disease shall be cured and thy body altered.” +So saying, and declining to eat, he departed and was never seen +again. But the cottager gathered his Balm-leaves, followed the +prescription of the Wandering Jew, and before twelve days were +passed was a new man.</p> + +<p><b>BALM OF GILEAD.</b>—The mountains of Gilead, in the +east of the Holy Land, were covered with fragrant shrubs, the +most plentiful being the <i>Amyris</i>, which yielded the celebrated Balm +of Gilead, a precious gum which, at a very early period, the +Ishmaelites or Arabian carriers trafficked in. It was to a party of +these merchants that Joseph was sold by his brethren as they came +from Gilead, with their camels, bearing spicery, and Balm, and +Myrrh, going to carry it down to Egypt (Gen. xxxvii., 25). There +were three productions from this tree, all highly esteemed by the +ancients, viz.: <i>Xylobalsamum</i>, a decoction of the new twigs; the +<a id="page-239" href="#page-239" class="pagenum" title="239"></a> +<i>Carpobalsamum</i>, an expression of the native fruit; and the <i>Opobalsum</i>, +or juice, the finest kind, composed of the greenish liquor found in +the kernel of the fruit. The principal quantity of Balm has, however, +always been produced by excision. The juice is received in +a small earthen bottle, and every day’s produce is poured into a +larger, which is kept closely corked. So marvellous were the properties +of this Balm considered, that in order to test its quality, +the operator dipped his finger in the juice, and then set fire to it, +expecting fully to remain scathless if the Balm was of average +strength. The Balm of Gilead has always had a wonderful reputation +as a cosmetic among ladies. The manner of applying it in +the East is thus given by a traveller in Abyssinia:—“You first +go into the tepid bath, till the pores are sufficiently opened; you +then anoint yourself with a small quantity, and as much as the +vessels will absorb: never-fading youth and beauty are said to be the +consequences.” By the Arabs, it is employed as a stomachic and +antiseptic, and is believed by them to prevent any infection of the +plague.——Tradition relates that there is an aspic that guards the +Balm-tree, and will allow no one to approach. Fortunately, however, +it has a weakness—it cannot endure the sound of a musical +instrument. As soon as it hears the approaching torment, it +thrusts its tail into one of its ears, and rubs the other against the +ground, till it is filled with mud. While it is lying in this helpless +condition, the Balm-gatherers go round to the other side of the +tree, and hurry away with their spoil.——Maundevile says that +the true Balm-trees only grew in Egypt (near Cairo), and in India. +The Egyptian trees were tended solely by Christians, as they +refused to bear if the husbandmen were Saracens. It was necessary, +also, to cut the branches with a sharp flint-stone or bone, for +if touched with iron, the Balm lost its incomparable virtue. The +Indian Balm-trees grew “in that desert where the trees of the +Sun and of the Moon spake to King Alexander,” and warned him +of his death. The fruit of these Balm-trees possessed such +marvellous properties, that the people of the country, who were in +the habit of partaking of it, lived four or five hundred years in +consequence.</p> + +<p><b>BAMBOO.</b>—The <i>Bambusa Arundinaceæ</i> is one of the sacred +plants of India: it is the tree of shelter, audience, and friendship. +As jungle fires were thought to be caused by the stems of Bamboos +rubbing together, the tree derived from that fact a mystic and holy +character, as an emblem of the sacred fire.——Indian anchorites +carry a long Bamboo staff with seven nodes, as a mark of their +calling. At Indian weddings, the bride and bridegroom, as part of +the nuptial ceremony, get into two Bamboo baskets, placed side by +side, and remain standing therein for some specified time. The +savage Indian tribe called Garrows possess neither temples nor +altars, but they set up a pillar of Bamboo before their huts, and +decorate it with flowers and tufts of cotton, and sacrifice before it to +<a id="page-240" href="#page-240" class="pagenum" title="240"></a> +their deity. In various parts of India there is a superstitious belief +that the flowering and seeding of various species of Bamboo is a +sure prognostication of an approaching famine.——Europeans have +noticed, as an invariable rule, in Canara, that when the Bamboos +flower and seed, fever prevails. At the foot of the Ghauts, and +round Yellapûr, it has been observed that when the Bamboos +flowered and seeded, fever made its appearance, few persons escaping +it. During blossom, the fever closely resembles hay fever +at home, but the type becomes more severe as the seeds fall.——The +poor, homeless fishermen of China, to supply themselves with vegetables, +have invented a system of culture which may move with +them, and they thus transport their gardens wherever they may go. +This they do by constructing rafts of Bamboo, which are well +woven with weeds and strong grass, and then launched on the +water and covered with earth. These floating gardens are made +fast to the stern of their junks and boats, and towed after them.</p> + +<p id="banana"><b>BANANA.</b>—The Banana (<i>Musa sapientum</i>) and the Plantain +(<i>M. paradisiaca</i>) are so closely related, as to be generally spoken +of together. The Banana has been well designated the king of +all fruit, and the greatest boon bestowed by Providence on the +inhabitants of hot countries. According to Gerarde, who calls it +in his Herbal, Adam’s Apple Tree, it was supposed in his time by +the Grecians and Christians inhabiting Syria, as well as by the +Jews, to be that tree of whose fruit Adam partook at Eve’s solicitation—the +Tree of the Knowledge of Good and Evil, planted by the +Lord Himself in the midst of the Garden of Eden. It has also +been supposed that the Grapes brought by the Israelites’ spies to +Moses out of the Holy Land, were in reality the fruit of the +Banana-tree.——In the Canary Islands, the Banana is never cut +across with a knife because it then exhibits a representation of the +Crucifixion. Gerarde refers to this mark, remarking that the fruit +“pleaseth and entiseth a man to eate liberally thereof, by a +certaine entising sweetnesse it yields; in which fruit, if it be cut +according to the length, oblique, transverse, or any other way, +whatsoever, may be seene the shape and forme of a crosse, with +a man fastened thereto. My selfe have seene the fruit, and cut it +in pieces, which was brought me from Aleppo, in pickle: the crosse, +I might perceive, as the form of a spred-Egle in the root of Ferne; +but the man I leave to be sought for by those which have better +eies and judgement than my selfe.”——A certain sect of Brahmans, +called Yogis, place all their food in the leaves of the Plantain, or +Apple of Paradise, and other large leaves; these they use dry, +never green, for they say that the green leaves have a soul in +them; and so it would be sinful.</p> + +<p id="banyan-tree"><b>BANYAN TREE.</b>—The Indian Fig-tree (<i>Ficus Indica</i>), of +which one of the Sanscrit names is <i>Bahupâda</i>, or the Tree of +Many Feet, is one of the sacred trees of India, and is remarkable +<a id="page-241" href="#page-241" class="pagenum" title="241"></a> +for its vast size and the singularity of its growth: it throws out +from its lateral branches shoots which, as soon as they reach the +earth, take root, till, in course of time, a single tree extends itself +to a considerable grove. Pliny described the Banyan with great +accuracy<!--TN: was 'ccuracy'-->, and Milton has rendered his description almost literally:</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Branching so broad along, that in the ground</div> + <div class="line">The bending twigs take root, and daughters grow</div> + <div class="line">About the mother tree; a pillared shade,</div> + <div class="line">High over-arched, with echoing walks between.</div> + <div class="line">There oft the Indian herdsman, shunning heat,</div> + <div class="line">Shelters in cool, and tends his pasturing herds</div> + <div class="line">At loop-holes cut through thickest shade.”</div> +</div> +</div> + +<p class="continued">The Banyan rarely vegetates on the ground, but usually in the +crown of Palms, where the seed has been deposited by birds. +Roots are sent down to the ground, which embrace, and eventually +kill, the Nurse-Palm. Hence, the Hindus have given the Banyan the +name of <i>Vaibâdha</i> (the breaker), and invoke it in order that it may +at the same time break the heads of enemies.——In the Indian +mythology, the Banyan is often confounded with the Bo-tree, and +hence it is given a place in heaven, where an enormous tree is said +to grow on the summit of the mountain Supârsva, to the south of +the celestial mountain Meru, where it occupies a vast space. +Beneath the pillared shade of the Banyan, the god Vishnu was +born. His mother had sought its shelter, but she was sad and +fearful lest the terrible Kansa should put to death her seventh +babe, Vishnu, as he had already done her first six. Yasodâ, to +console the weeping mother, gave up her own infant daughter, +who was at once killed by Kansa’s servants; but Vishnu was saved. +It is, says De Gubernatis, at the foot of a gigantic Banyan, a +<i>Bhândîra</i>, near Mount Govardhana, that the Buddhist Vishnu plays +with his companions, and, by his presence, illuminates everything +around him. The Banyan of the Vedas is represented as being +peopled with Indian parroquets, who eat its fruit, which, however, +does not exceed a Hazel-nut in size. The Chinese Buddhists +represent that Buddha sits under a Banyan-tree, turned towards +the East, to receive the homage of the god Brahma. Like the +sacred Bo-tree, the Banyan is regarded not only as the Tree of +Knowledge, but also as the tree of Indian seers and ascetic devotees. +Wherever a Bo-tree or a Banyan has stood, the place where it +formerly flourished is always held sacred.——There is in India a +Banyan-tree that is the object of particular veneration. It grows +on the banks of the Nerbudda, not far from Surat, and is the +largest and oldest Banyan in the country. According to tradition, +it was planted by the Seer Kabira, and is supposed to be +three thousand years old. It is said to be the identical tree visited +by Nearchus, one of the officers of Alexander the Great. The +Hindus never cut it or touch it with steel, for fear of offending the +god concealed in its sacred foliage. De Gubernatis quotes the +<a id="page-242" href="#page-242" class="pagenum" title="242"></a> +following description of this sacred tree given by Pietro Della Valle +at the commencement of the seventeenth century:—“On one side +of the town, on a large open space, one sees towering a magnificent +tree, similar to those which I had noticed near Hormuz, and which +were called <i>Lul</i>, but here were known as <i>Ber</i>. The peasants of +this country have a profound veneration for this tree, both on +account of its grandeur and its antiquity: they make pilgrimages +to it, and honour it with their superstitious ceremonies, believing +that the goddess Pârvatî, the wife of Mahâdeva, to whom it is dedicated, +has it under her protection. In the trunk of this tree, at a +little distance from the ground, they have roughly carved what is +supposed to be the head of an idol, but which no one can recognise +as bearing any semblance to a human being; however, like the +Romans, they paint the face of the idol red, and adorn it with +flowers, and with leaves of a tree which they call here <i>Pan</i>, but in +other parts of India <i>Betel</i>. These flowers and leaves ought to be +always fresh, and so they are often changed. The pilgrims who +come to visit the tree receive as a pious souvenir the dried leaves +which have been replaced by fresh ones. The idol has eyes of +gold and silver, and is decorated with jewellery offered by pious +persons who have attributed to it the miraculous cure of ophthalmic +complaints they have suffered from.... They +take the greatest care of the tree, of every branch, nay, of every +leaf, and will not permit either man or beast to damage or profane +it. Other Banyan or Pagod trees have obtained great eminence. +One near Mangee, near Patna, spread over a diameter of three +hundred and seventy feet, and it required nine hundred and +twenty feet to surround the fifty or sixty stems by which the tree +was supported. Another covered an area of one thousand seven +hundred square yards; and many of almost equal dimensions are +found in different parts of India and Cochin-China.”——In the +<i>Atharvaveda</i> mention is made of an all-powerful amulet, which +is a reduction, on a small scale, of a Banyan-tree, possessing a +thousand stems, to each of which is attributed a special magical +property.</p> + +<p><b>BAOBAB.</b>—The leviathan Baobab (<i>Adansonia</i>) is an object +of reverential worship to the negroes of Senegal, where it is +asserted that some of these trees exist which are five thousand +years old. It is reputed to be the largest tree in the world, and +may readily be taken at a distance for a grove: its trunk is often +one hundred feet in circumference; but its height is not so wonderful +as its enormous lateral bulk. The central branch rises +perpendicularly, the others spread out in all directions, and attain +a length of sixty feet, touching the ground at their extremities, +and equalling in bulk the noblest trees. The wood is spongy and +soon decays, leaving the trunks hollow. In these hollow trunks +the negroes suspend the dead bodies of those who are refused the +honour of burial; and in this position the bodies are preserved +<a id="page-243" href="#page-243" class="pagenum" title="243"></a> +without any process of embalming. The magnificent snowy +blossoms are regarded with peculiar reverence at the instant they +open into bloom. The leaves are used medicinally, and as a condiment; +dried and powdered, they constitute Lalo, a favourite +article with the Africans, who mix it daily with their food, to prevent +undue perspiration; a fibre is obtained from the bark that is +so strong as to have given rise in Bengal to the saying, “As +secure as an elephant bound with a Baobab rope.” The gourd-like +fruit, called Monkey-bread and Ethiopian Sour Gourd, is also +eaten, and is prized for its febrifugal qualities.</p> + +<p><b>BARBERRY.</b>—The Barberry (<i>Berberis vulgaris</i>) was formerly +called the Pipperidge-bush, and was regarded with superstitious +dislike by farmers, who believed that it injured Wheat crops, +even if growing a hundred yards off, by imparting to the Corn the +fungus which causes rust.——In Italy, the Barberry is looked upon +as the Holy Thorn, or the plant which furnished the crown of +Thorns used at our Lord’s crucifixion: it seems to be so regarded +because its Thorns grow together in sets of three at each joint of +the branch.——The Barberry is under the dominion of Venus.</p> + +<p><b>BARLEY.</b>—Barley is a symbol of riches and abundance. +The God Indra is called “He who ripens Barley,” and in many of +their religious ceremonies the Indians introduce this cereal, viz., +at the birth of an infant, at weddings, at funerals, and at certain +of their sacrificial rites.——Barley is claimed by astrologers as +a notable plant of Saturn.</p> + +<p><b>BAROMETZ.</b>—The Barometz, or Scythian Lamb (<i>Polypodium +Barometz</i>), is a name given to a Fern growing in Tartary, +the root of which, says Prof. Martyn, from the variety of its form, +is easily made by art to take the form of a lamb (called by the +Tartars <i>Borametz</i>), “or rather that of a rufous dog, which the common +names in China and Cochin-China imply, namely, <i>Cau-tich</i> and <i>Kew-tsie</i>.” +The description given of this strange Fern represents the root +as rising above the ground in an oblong form, covered all over with +hairs: towards one end it frequently becomes narrower and then +thicker, so as to give somewhat of the shape of a head and neck, +and it has sometimes two pendulous hairy excrescences resembling +ears; at the other end a short shoot extends out into a tail. Four +fronds are chosen in a suitable position, and are cut off to a proper +length, to represent the legs: and thus a vegetable lamb is produced. +Loureiro affirms that the root, when fresh cut, yields a +juice closely resembling the blood of animals.——Kircher has given +a figure of the Tartarian Lamb, in which the lamb is represented as +the fruit of some plant on the top of a stalk.——Parkinson, in the +frontispiece to his <i>Paradisus Terrestris</i>, has depicted this Lamb-plant +as growing in the Garden of Eden, where it appears to be browsing +on the surrounding herbage.——Scaliger has given a detailed account +of the Barometz, which he calls “a wondrous plant indeed +<a id="page-244" href="#page-244" class="pagenum" title="244"></a> +among the Tartars.” After remarking that Zavolha is the most +considerable of the Tartar hordes, he proceeds:—“In that province +they sow a seed not unlike the seed of a Melon, except that it is not +so long. There comes from it a plant which they call Borametz, +that is to say, a lamb; and, indeed, the fruit of that plant has +exactly the shape of a lamb. We see distinctly all the exterior +parts—the body, the feet, the hoofs, the head, and the ears; there +wants, indeed, nothing but the horns, instead of which it has a sort +of wool that imitates them not amiss. The Tartars fleece it, and +make themselves caps of the skin. The pulp that is within the +fruit is very much like the flesh of crabs. Cut it, and the blood +gushes out, as from a wounded animal. This lamb feeds itself upon +all the grass that grows around it, and when it has eaten it all up, +it dries and dies away. But what perfects the similitude between +the Borametz and a lamb is that the wolves are very greedy of this +fruit, which no other animals ever care for.”——The elder Darwin, +in his poem on ‘The Loves of the Plants,’ makes the following +allusion to the Barometz:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Cradled in snow and fanned by Arctic air,</div> + <div class="line">Shines, gentle Barometz! thy golden hair;</div> + <div class="line">Rooted in earth, each cloven hoof descends,</div> + <div class="line">And round and round her flexile neck she bends;</div> + <div class="line">Crops the gray coral Moss and hoary Thyme,</div> + <div class="line">Or laps with rosy tongue the melting rime,</div> + <div class="line">Eyes with mute tenderness her distant dam,</div> + <div class="line">Or seems to bleat, a <i>vegetable Lamb</i>.”</div> +</div> +</div> + +<p id="basil"><b>BASIL.</b>—The English name of the <i>Ocymum basilicum</i> is derived +from the Greek <i>basilikon</i>, royal, probably from its having been used +in some royal unguent, bath, or medicine.——Holy Basil, or <i>Tulasî</i> +(<i>Ocymum sanctum</i>), is by the Hindus regarded as a most sacred herb, +and they have given one of its names to a sacred grove of their +Parnassus, on the banks of the Yamuna. This holy herb is grown +in pots near every temple and dwelling of devout Hindus. It is +sacred to Vishnu, Kushna, and Lakshmi, but all the gods are +interested in it. Narada, the celestial sage, has sung the praises +of the immortal plant, which is perfection itself, and which, whilst +protecting from every misfortune those who cultivate it, sanctifies +and guides them to heaven. For this double sanctity it is reared +in every Hindu house, where it is daily watered and worshipped +by all the members of the household. Perhaps, also, it was on +account of its virtues in disinfecting and vivifying malarious air +that it first became inseparable from Hindu houses in India as the +protecting spirit or Lar of the family. The pious Hindus invoke +the divine herb for the protection of every part of the body, for +life and for death, and in every action of life; but above all in its +capacity of ensuring children to those who desire to have them. +Among the appellations given to the <i>Tulasî</i> are—“propitious,” +“perfumed,” “multi-leaved,” “devil-destroying,” &c. The root is +made into beads, which are worn round the neck and arms of the +<a id="page-245" href="#page-245" class="pagenum" title="245"></a> +votaries of Vishnu, who carry also a rosary made of the seeds of +the Holy Basil or the Sacred Lotus. De Gubernatis has given +some interesting details of the <i>Tulasî</i> cultus:—“Under the mystery +of this herb,” he says, “created with ambrosia, is shrouded without +doubt the god-creator himself. The worship of the herb <i>Tulasî</i> is +strongly recommended in the last part of the <i>Padmapurâna</i>, consecrated +to Vishnu; but it is, perhaps, no less adored by the +votaries of Siva; Krishna, the popular incarnation of the god +Vishnu, has also adopted this herb for his worship; from thence +its names of <i>Krishna</i> and <i>Krishnatulasî</i>. Sîtâ, the epic personification +of the goddess Lakshmî, was transformed, according to the +<i>Râmâyana</i>, into the <i>Tulasî</i>, from whence the name of <i>Sitâhvayâ</i> +given to the herb.” Because of the belief that the Tulasî opens +the gates of heaven to the pious worshipper, Prof. De Gubernatis +tells us that “when an Indian dies, they place on his breast a leaf +of <i>Tulasî</i>; when he is dead, they wash the head of the corpse with +water, in which have been dropped, during the prayer of the priest, +some Flax seeds and <i>Tulasî</i> leaves. According to the <i>Kriyâyogasâras</i> +(xxiii.), in religiously planting and cultivating the <i>Tulasî</i>, the Hindu +obtains the privilege of ascending to the Palace of Vishnu, surrounded +by ten millions of parents. It is a good omen for a house +if it has been built on a spot where the <i>Tulasî</i> grows well. Vishnu +renders unhappy for life and for eternity infidels who wilfully, or +the imprudent who inadvertently, uproot the herb <i>Tulasî</i>: no +happiness, no health, no children for such! This sacred plant +cannot be gathered excepting with a good and pious intention, and +above all, for the worship of Vishnu or of Krishna, at the same +time offering up this prayer:—‘Mother <i>Tulasî</i>, be thou propitious. +If I gather you with care, be merciful unto me, O <i>Tulasî</i>, mother +of the world, I beseech you.’”——Like the Lotus, the Basil is not +only venerated as a plant sacred to the gods, but it is also worshipped +as a deity itself. Hence we find the herb specially +invoked, as the goddess Tulasî, for the protection of every part of +the human frame, from the head to the feet. It is also supposed +that the heart of Vishnu, the husband of the Tulasî, is profoundly +agitated and tormented whenever the least sprig is broken of a +plant of Tulasî, his wife.——In Malabar, sweet Basil is cultivated +as a sacred plant, under the name of Collo, and kept in a little +shrine placed before the house.——In the Deccan villages, the fair +Brahminee mother may be seen early every morning, after having +first ground the corn for the day’s bread and performed her simple +toilet, walking with glad steps and waving hands round and round +the pot of Holy Basil, planted on the four-horned altar built up +before each house, invoking the blessings of heaven on her husband +and his children. The herb is planted largely on the river banks, +where the natives bathe, as well as at the entrance to their temples. +They believe that the deities love this herb, and that the god +Ganavedi abides in it continually. When travelling, if they cannot +<a id="page-246" href="#page-246" class="pagenum" title="246"></a> +obtain the herb, they draw the form of the plant on the ground +with its root.——It is difficult to understand why so sacred and so +fragrant a herb as Sweet Basil should have become the symbol of +Hatred, unless it be because the ancients sometimes represented +Poverty by the figure of a female clothed in rags, and seated by a +plant of Basil. The ancient Greeks thought that when Basil was +sown, the act should be accompanied by abuse, without which it +would not flourish. Pliny also records that it throve best when +sown with cursing and railing. This explains the French saying, +“<i>Semer le Basilic</i>,” equivalent to slandering.——The plant has a +decided funereal symbolism. In Persia, where it is called <i>Rayhan</i>,</p> + +<div class="container"> +<div class="poetry"> + <div class="line i2">“the Basil-tuft, that waves</div> + <div class="line">Its fragrant blossom over graves,”</div> +</div> +</div> + +<p class="continued">is usually found in cemeteries. In Egypt, the same plant is +scattered over the tombs by the women who go twice or oftener +a week to pray and weep at the sepulchres of the dead. In Crete, +the Basil is considered a symbol of the Evil One, although it is to +be found on every window-ledge. It is unfortunate to dream of +Basil, for it is supposed to betoken grief and misfortune. It was +probably these sinister and funereal associations of the plant that +induced Boccaccio to make the unhappy Isabella conceal her +murdered lover’s head by planting Basil in the pot that contained +it; although it is surmised that the author of the ‘Decameron’ +obtained the idea from Grecian sources.——It is, however, satisfactory +to find that in Italy the Basil is utilised for other than +funereal purposes. De Gubernatis tells us that in some districts +pieces of Basil are worn by maidens in their bosoms or at their +waists, and by married women in their hair: they believe also that +the perfume of Basil engenders sympathy, from which comes its +familiar name, <i>Bacia-nicola</i>—Kiss me, Nicholas! Rarely does the +young peasant girl pay a visit to her sweetheart without affixing +behind her ear a sprig of Basil, which she takes special care not to +part with, as that would be a token of scorn. In Turkey, they call +Basil, <i>Amorino</i>. In Moldavia, the Basil is regarded as an enchanted +flower, whose spells can stop the wandering youth upon his +way, and make him love the maiden from whose hand he shall +accept a sprig.——In the East, Basil seeds are employed to +counteract the poison of serpents: in India the leaves are used for +the same purpose, as well as for the cure of several diseases. +Gerarde says that “they of Africke do also affirme that they who +are stung of the scorpion, and have eaten of it, shall feele no paine +at all.” Orisabius likewise asserts that the plant is an antidote to +the sting of those insects; but, on the other hand, Hollerius declares +that it propagates scorpions, and that to his knowledge an +acquaintance of his, through only smelling it, had a scorpion bred +in his brain.——Lord Bacon, in his Natural History, states that if +Basil is exposed too much to the sun, it changes into Wild Thyme, +<a id="page-247" href="#page-247" class="pagenum" title="247"></a> +although the two herbs seem to have small affinity. Culpeper +quaintly remarks: “Something is the matter; this herb and Rue +will never grow together—no, nor near one another; and we know +the Rue is as great an enemy to poison as any that grows.” +Gerarde, however, tells us that the smell of Basil is good for the +heart and for the head.——The plant is a paradox:—sacred and +revered, yet dedicated to the Evil One; of happy augury, yet +funereal; dear to women and lovers, yet emblem of hatred; propagator +of scorpions, yet the antidote to their stings.——Astrologers +rule that Basil is a herb of Mars, and under the Scorpion, and +therefore called Basilicon.</p> + +<p><b>BAUHINIA.</b>—The leaves of the Bauhinia or Ebony-tree +are two-lobed, or twin—a character, which suggested to Plumier +the happy idea of naming the genus after the two famous brothers, +John and Caspar Bauhin, botanists of the sixteenth century.</p> + +<p><b>BEANS.</b>—Among the ancients, there appears to have been a +superstitious aversion to Beans as an article of food, arising from +the resemblance of the fruit to a portion of the human body. The +Egyptians, among whom the Sacred Bean was an object of actual +worship, would not partake of it as food, probably on that account; +because by so doing they would be fearful of eating what they +considered was human, and of consuming a soul. By some nations +the seed was consecrated to the gods.——The eating of Beans was +interdicted to the Jewish High Priest on the Day of Atonement +from its decided tendency to bring on sleep.——The goddess Ceres, +when bestowing her gifts upon mankind, expressly excluded Beans. +The unhappy Orpheus refused to eat them; Amphiaraus, the +diviner, in order to preserve a clear vision, always abstained from +them; the Flamines, Roman priests, instituted by Numa, would +neither touch nor mention them; and the Grecian philosopher +Pythagoras, who lived only on the purest and most innocuous food, +invariably declined to partake of Beans of any description, giving +as his reason that, in the Bean, he recognised blood, and consequently +an animal, which, as a vegetarian, he could not consume. +According to tradition, the great philosopher, being pursued by his +enemies, was overtaken and killed, solely because, having in his +flight reached a field of Beans, he would not cross it for fear of +trampling upon living beings, the souls of the dead, who had entered +temporarily, into the vegetable existence. Cicero considered that +the antipathy to Beans as an article of food arose from their being +considered impure, inasmuch as they corrupted the blood, distended +the stomach, and excited the passions. Hippocrates considered +them unwholesome and injurious to the eyesight. They +were also believed to cause bad dreams, and, moreover, if seen +in dreams, were deemed to portend evil.——One of the Greek +words for Bean is <i>Puanos</i>, and at the festival of Puanepsia, held +in the month of October, at Athens, in honour of Apollo, Beans +<a id="page-248" href="#page-248" class="pagenum" title="248"></a> +and Pulse, we are told, were sodden. The Romans offered Beans +to their goddess Carna on the occasion of her festival in the month +of June.——The Lemures, or evil spirits of those who had lived bad +lives, according to a Roman superstition, were in the habit, during +the night-time, of approaching houses, and then throwing Beans +against them. The Romans celebrated festivals in their honour in +the month of May, when the people were accustomed to throw +black Beans on the graves of the deceased, or to burn them, as +the smell was supposed to be disagreeable to the manes. This +association of Beans with the dead is still preserved in some parts +of Italy, where, on the anniversary of a death, it is customary to +eat Beans and to distribute them to the poor. Black Beans were +considered to be male, and white female, the latter being the +inferior.——De Gubernatis relates several curious customs connected +with Beans. In Tuscany, the fire of St. John is lighted in +a Bean-field, so that it shall burn quickly. In Sicily, on Midsummer +Eve, Beans are eaten with some little ceremony, and the +good St. John is thanked for having obtained the blessings of a +bountiful harvest from God. At Modica, in Sicily, on October 1st, +a maiden in love will sow two Beans in the same pot. The one +represents herself, the other the youth she loves. If both Beans +shoot forth before the feast of St. Raphael, then marriage will +come to pass; but if only one of the Beans sprouts, there will be +betrayal on the part of the other. In Sicily and Tuscany, girls who +desire a husband learn their fate by means of Beans, in this +fashion:—They put into a bag three Beans—one whole, another +without the eye, a third without the rind. Then, after shaking +them up, they draw one from the bag. The whole Bean signifies a +rich husband; the Bean without an eye signifies a sickly husband; +and the Bean without rind a husband without a penny.——The +French have a legend, of one Pipette, who, like our Jack, reaches +the sky by means of a Bean-stalk. In France, some parts of Italy, +and Russia, on Twelfth Night, children eat a cake in which has +been baked a white Bean and a black Bean. The children to +whose lot fall the portions of cake containing the Beans become +the King and Queen of the evening.——An old English charm to +cure warts is to take the shell of a broad Bean, and rub the affected +part with the inside thereof; the shell is then to be buried, and no +one is to be told about the matter; then, as the shell withers away, +so will the wart gradually disappear. It is a popular tradition that +during the flowering of the Bean more cases of lunacy occur than<!--TN: was 'that'--> +at any other season. In Leap Year, it is a common notion that +broad Beans grow the wrong way, <i>i.e.</i>, the seed is set in the pods +in quite the contrary way to what it is in other years. The reason +given is that, because it is the ladies’ year, the Beans always lie the +wrong way—in reference to the privilege possessed by the fair sex +of courting in Leap Year. There is a saying in Leicestershire, that +if you wish for awful dreams or desire to go crazy, you have only +<a id="page-249" href="#page-249" class="pagenum" title="249"></a> +to sleep in a Bean-field all night.——Beans are under the dominion +of Venus. To dream of them under any circumstances means +trouble of some kind.</p> + +<p><b>BEDSTRAW.</b>—Our Lady’s Bedstraw (<i>Galium verum</i>) filled +the manger on which the infant Jesus was laid. In a painting of +the Nativity by N. Poussin, this straw is introduced. From its +soft puffy stems and golden flowers, this grass was in bygone times +used for bedding, even by ladies of rank,—whence the expression of +their being “in the straw.”——<i>Galium</i> was formerly employed to +curdle the milk in cheese-making, and was also used before the +introduction of Annatto, to give a rich colour to Cheshire cheese. +The old herbalists affirmed that the root stirred up amorous desires, +if drunk in wine, and that the flowers would produce the same +effect if smelt long enough. Robert Turner says: “It challenges +the preheminence above Maywort, for preventing the sore weariness +of travellers: the decoction of the herb and flowers, used +warm, is excellent good to bath the surbated feet of footmen and +lackies in hot weather, and also to lissome and mollifie the stiffness +and weariness of their joynts and sinews.”——In France, <i>Galium</i> is +considered to be a remedy in cases of epilepsy.——Lady’s Bedstraw +is under the dominion of Venus.</p> + +<p><b>BEECH.</b>—Vieing with the Ash in stateliness and grandeur +of outline, the Beech (<i>Fagus</i>) is worthily given by Rapin the second +place among trees.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Mixt with huge Oaks, as next in rank and state,</div> + <div class="line">Their kindred Beech and Cerris claim a seat.”</div> +</div> +</div> + +<p class="continued">According to Lucian, the oracles of Jupiter at Dodona were delivered +not only through the medium of the sacred Oaks in the +prophetic grove surrounding the temple, but also by Beeches +which grew there. A large part, if not the whole, of the Greek ship +<i>Argo</i> was built of <i>Fagus</i>, or Beech timber, and as certain beams in +the vessel gave oracles to the Argonauts, and warned them against +the approach of calamities, it is probable that some, at least, of +these prophetic beams were hewn from the Dodonæan Beeches. +It was from the top of two Beech-trees that Minerva and Apollo, +in the form of vultures, selected to watch the fight between the +Greeks and the Trojans.——The connection of the tree with the +god Bacchus appears to have been confined to its employment in +the manufacture of bowls for wine in the happy time when “No +wars did men molest, and only Beechen bowls were in request.” +Cowley alludes to this in the words—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“He sings the Bacchus, patron of the Vine,</div> + <div class="line">The Beechen bowl foams with a flood of wine.”</div> +</div> +</div> + +<p class="continued">Virgil notices the use of its smooth and green bark for receiving inscriptions +from the “sylvan pen of lovers;” and Ovid, in his epistle +from Œnone to Paris, refers to the same custom, gracefully noting +<a id="page-250" href="#page-250" class="pagenum" title="250"></a> +that the name of the fair one would grow and spread with the +growth of the tree:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Beeches, faithful guardians of your flame,</div> + <div class="line">Bear on their wounded trunks Œnone’s name,</div> + <div class="line">And as their trunks, so still the letters grow;</div> + <div class="line">Spread on, and fair aloft my titles show.”</div> +</div> +</div> + +<p class="continued">According to a French tradition, a blacksmith, who was one day +beating a bar of red-hot iron on his anvil, raised such a shower of +sparks, that some of them reached the eyes of God himself, who +forthwith, in His wrath, condemned the man to become a bear, +with the condition that he might climb at his pleasure all the trees +excepting the Beech. Changed into a bear, the man was for ever +afterwards cogitating how to uproot the tree. In this legend, the +Beech, which is generally considered a tree of good augury, becomes +a specially favoured or privileged tree. Pliny wrote that it +should not be cut for fuel. Gerarde says of it: “The wood is hard +and firme, which being brought into the house there follows hard +travail of child and miserable deaths, as it is reported; and therefore +it is to be forborne, and not used as fire wood.” The Beech-tree +is believed to be exempt from the action of lightning, and it +is well known that Indians will seek its shelter during a thunderstorm. +It is the Danish symbol.—Astrologers rule the Beech to +be under the dominion of Saturn.</p> + +<p><b>BELINUNCIA.</b>—Under the appellation of Kêd, or Ceridwen, +the Druids worshipped the Moon, who was believed to exercise a +peculiar influence on storms, diseases, and certain plants. They +consecrated a herb to her, called <i>Belinuncia</i>, in the poisonous sap of +which they dipped their arrows, to render them as deadly as those +malignant rays of the Moon which were deemed to shed both +death and madness upon men.</p> + +<p><b>BEL-TREE.</b>—The <i>Ægle Marmelos</i>, <i>Bilva</i> (Sanscrit), or Bel-tree, +is held sacred in India. Belonging to the same natural order +as the Orange, its leaves, which are divided into three separate +leaflets, are dedicated to the Hindu Trinity, and Indians are accustomed +to carry one of them folded in the turban or sash, in order +to propitiate Siva, and ensure safety from accidents. The wood +is used to form the sacrificial pillars.——The Hindu women of the +Punjab throw flowers into a sacred river, by means of which they +can foretell whether or not they are to survive their husbands: but +a much more ingenious rite is practised by the Newars of Nepaul. +To obviate the terrible hardships to a young Hindu girl of +becoming a widow, she is, in the first instance, married to a Bel-fruit, +which is then cast into a sacred river. Should her future +husband prove distasteful to her, this rite enables her to obtain a +divorce; and should the husband die, she can still claim the title of +wife to the sacred Bel-fruit, which is immortal; so that she is +always a wife and never a widow.</p> + +<p><a id="page-251" href="#page-251" class="pagenum" title="251"></a> +<span class="smcap">Bell-flower.</span>—See <a href="#bluebell">Blue-bell</a>, and <a href="#campanula">Campanula</a>.</p> + +<p><b>BETEL.</b>—According to Indian traditions, the Betel was +brought from heaven by Arjuna, who, during his journey to +Paradise, stole a little bough of the sacred tree, which, upon his +return to earth, he carefully planted. In remembrance of this +celestial origin of the tree, and of the manner of its introduction to +earth, Indians who desire to plant the Betel invariably steal a +few young shoots.——The Betel, or Pepper-tree (<i>Piper betle</i>), is +most highly esteemed by the Indian races, who attribute to its +leaves no less than thirty properties or virtues, the possession of +which, even by a plant of heavenly origin, can scarcely be credited. +It is the leaf of the Betel which serves to enclose a few slices of +the Areca Nut (sometimes erroneously called the Betel Nut); and +these, together with a little Chunam or shell-lime, are what the +natives universally chew to sweeten the breath and strengthen the +stomach. The poor, indeed, employ it to keep off the pangs of +hunger. In certain parts of the East, it is not considered polite +to speak to a superior without some of the Betel and Areca compound +in the mouth. At Indian marriage ceremonies, the bride +and bridegroom exchange between themselves the same Areca +Nut, with its accompanying Betel-leaf.——In Borneo, a favoured +lover may enter the house of the loved one’s parents, at night, and +awaken her, to sit and eat Betel Nut and the finest of Sirih-leaves +from his garden.</p> + +<p><b>BETONY.</b>—The ‘Medicinal Betony,’ as Clare calls it, is +<i>Betonica officinalis</i>, and of all the simples praised by old herbalists, +both English and foreign, none (the Vervain excepted) was awarded +a higher place than Wood Betony. Turner, in his ‘Brittish +Physician’ (1687), writes:—“It would seem a miracle to tell what +experience I have had of it. This herb is hot and dry, almost to +the second degree, a plant of Jupiter in Aries, and is appropriated +to the head and eyes, for the infirmities whereof it is excellent, as +also for the breast and lungs; being boiled in milk, and drunk, it +takes away pains in the head and eyes. <i>Probatum.</i> Some write it +will cure those that are possessed with devils, or frantic, being +stamped and applied to the forehead.” He gives a list of between +twenty or thirty complaints which Betony will cure, and then says, +“I shall conclude with the words I found in an old manuscript +under the virtues of it: ‘More than all this have been proved of +Betony.’” Gerarde gives a similar list, and adds, that Betony is +“a remedy against the bitings of mad dogs and venomous serpents, +being drunk, and also applied to the hurts, and is most singular +against poyson.” There is an old saying that, when a person is ill, +he should sell his coat, and buy Betony.——The Romans were well +acquainted with the medicinal properties of this herb. Pliny wrote +of the marvellous results obtained from its use, and also affirmed +that serpents would kill one another if surrounded by a ring composed +<a id="page-252" href="#page-252" class="pagenum" title="252"></a> +of <i>Betonica</i>. Antonius Musa, physician to Augustus, wrote +a treatise on the excellencies of <i>Betonica</i>, which he affirmed would +cure forty-seven different ailments. Franzius went so far as to +assert that the wild beasts of the forest, aware of its surpassing +virtues, availed themselves of its efficacy when they were wounded.——At +a time when a belief in witchcraft was rife in England, it +was generally understood that the house where <i>Herba Betonica</i> was +sown, was free from all mischief. In Yorkshire, the Water Betony +was formerly called Bishop’s Leaves. In Italy, at the present day, +there are several proverbs relating to the virtues of Betony, one of +which is, “May you have more virtues than Betony;” and another, +“Known as well as Betony.”</p> + +<p><b>BIGNONIA.</b>—One of the native names of the <i>Bignonia +Indica</i>, or Indian Trumpet-flower, is <i>Kâmadûti</i>, or the Messenger of +Love. Under the name of <i>Patala</i>, the <i>Bignonia suaveolens</i> is specially +consecrated by the Indians to the god Brahma. The name of +<i>Patala</i>, however, is given in the Sanscrit to Durgâ, the wife of +Siva, probably on account of the colour of her idols, which assimilate +to the colour of the flowers of the Bignonia.</p> + +<p id="bilberry"><b>BILBERRY.</b>—The origin of the Bilberry or Whortleberry +(<i>Vaccinium Myrtillus</i>), according to the mythology of the ancients, is +as follows:—Œnomaüs, father of the lovely Hippodamia, chose for +his attendant the young Myrtillus, son of Mercury. Proud of his +skill, he stipulated that all his daughter’s suitors should compete +for the prize in a chariot race with him. Pelops, who was eager +to obtain the beautiful Hippodamia, promised Myrtillus a large +reward if he would take out the linch-pin of his master’s chariot. +Myrtillus was not proof againt the offer: in consequence, the +chariot was overturned, and Œnomaüs mortally injured; but as he +expired, he implored Pelops to avenge him, which he did by throwing +the treacherous attendant into the sea. The waters having +borne back his body to the shore, Mercury changed it to the shrub +called after his name, <i>Myrtillus</i>, a name formerly given to the plant +producing the Myrtle-berry, a fruit largely imported in the middle +ages, and used in medicine and cookery—of the same genus as the +English Bilberry, which is often found growing on the sea-shore. +The Scotch name of this shrub is Blaeberry, the praises of which +are often sung in Northern ballads.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Will ye go, lassie, go to the braes of Balquhidder,</div> + <div class="line">Whare the Blaeberries grow ’mong the bonny blooming Heather?”</div> +</div> +</div> + +<p class="continued">Bilberries are held by the astrologers to be under Jupiter. (See +also <a href="#whortleberry" class="smcap">Whortleberry</a>.)</p> + +<p><b>BIRCH.</b>—According to Scandinavian mythology, the Birch +(<i>Betula alba</i>) was consecrated to the god Thor, and symbolised the +return of Spring. The Greeks and Romans had not much knowledge +of the tree, but the latter seem to have regarded it with a +feeling of dread in consequence of the <i>fasces</i> of the magistracy being +<a id="page-253" href="#page-253" class="pagenum" title="253"></a> +composed of it, as now, says Evelyn, “are the gentler rods of our +tyrannical pedagogues for lighter faults.” According to Pliny, the +celebrated books which Numa Pompilius composed seven hundred +years before Christ, and which were buried with him, were written +on the bark of the Birch-tree.——It is in the northern countries of +Europe that the Birch flourishes, and it is there the tree is held in +the highest esteem. The Russians have a proverb that the Birch +excels in four qualities:—It gives light to the world (with Birch-boughs +torches are made); it stifles cries (from Birch they extract +a lubricant which they apply to the wheels of carriages); it cleanses +(in Russian baths, to promote perspiration, they scourge the body +with branches of Birch); it cures diseases (by incision they obtain +a liquor stated to have all the virtues of the spirit of salt, and from +which a wine is distilled, excellent as a cordial and useful in cases +of consumption)<!--TN: added )-->. Moreover, in Russia, the oil of the Birch is used +as a vermifuge and a balsam in the cure of wounds. In fact, to +the peasants of the North, the Birch is as beneficent as is the +Palm to the Indians. No wonder, then, that the Russians are very +fond of the Birch, and surround their dwellings with it; believing, +as they do, that this tree is never struck by lightning.——On the +Day of Pentecost, it is a custom among young Russian maidens to +suspend garlands on the trees they love best, and they are careful +to tie round the stems of the Birch-trees a little red ribbon as a +charm to cause them to flourish and to protect them from the +Evil Eye. De Gubernatis quotes from a Russian author named +Afanassief, who tells us of a Birch that showed its appreciation +of the kindly attentions of a young girl in decking its stem, by +protecting her from the persecutions of a witch, who had become +her step-mother; and the same author makes mention of a certain +white Birch, which grew in the island of Buian, on the topmost +of whose branches it was currently believed the Mother of God +might be seen sitting.——Grohmann, a German writer, recounts +the legend of a young shepherdess, who was spinning in the midst +of a forest of Birch-trees, when suddenly the Wild Woman of the +forest accosted her. The Wild Woman was dressed in white, and +had a garland of flowers upon her head: she persuaded the shepherdess +to dance with her, and for three days kept up the dance +until sunset, but so lightly that the grass under her feet was neither +trampled upon nor bent. At the conclusion of the dance, all the +yarn was spun, and the Wild Woman was so satisfied, that +she filled the pocket of the little shepherdess with Birch-leaves, +which soon turned into golden money.——Professor Mannhardt, +says De Gubernatis, divulges to us the means employed by the +Russian peasants to evoke the Lieschi, or Geni of the forest. They +cut down some very young Birch-trees, and arrange them in a circle +in such a manner that the points shall be turned towards the +middle: they enter this circle, and then they call up the spirit, who +forthwith makes his appearance. They place him on the stump of +<a id="page-254" href="#page-254" class="pagenum" title="254"></a> +one of the felled trees, with his face turned towards the East. They +kiss his hand, and, whilst looking between his legs, they utter these +words:—“Uncle Lieschi, show yourself to us, not as a grey wolf, +not as a fierce fire, but as I myself appear.” Then the leaves of +the Aspen quiver and tremble, and the Lieschi shows himself in +human form, and is quite disposed to render no matter what service +to him who has conjured him—provided only that he will promise +him his soul.——De Gubernatis relates one other anecdote respecting +the Birch, which he says to the Esthonian is the living personification +of his country. It is related that an Esthonian peasant +noticed a stranger asleep beneath a tree at the moment when it was +struck by lightning. He awoke him. The stranger, thanking him for +his good offices, said: “When, far from your native country, and +feeling sorrowful and home-sick, you shall see a crooked Birch, +strike and ask of it: ‘Is the crooked one at home?’” One day the +peasant, who had become a soldier, and was serving in Finland, +felt dispirited and unhappy, for he could not help thinking of his +home and the little ones he had left behind. Suddenly he sees the +crooked Birch! He strikes it, and asks: “Is the crooked one at +home?” Forthwith the mysterious stranger appears, and, calling +to one of his spirits, bids him instantly transport the soldier to +his native country, with his knapsack full of silver.——The Swedes +have a superstition that our Saviour was scourged with a rod of the +dwarf Birch, which was formerly a well-grown tree, but has ever +since that day been doomed to hide its miserable and stunted head. +It is called <i>Láng Fredags Ris</i>, or Good Friday rod.——In France, +it was in mediæval times the custom to preserve a bough of the +Birch as a sacred object. In the country districts around Valenciennes, +it is an old custom for lovers to hang a bough of Birch or +Hornbeam over the doorway of his lady-love. In Haute Bretagne, +as a charm to strengthen a weakly infant, they place in its cot +Birch-leaves, which have been previously dried in an oven. +There is an old English proverb, “Birchen twigs break no bones,” +which has reference to the exceedingly slender branches of the +tree.——In former days, churches were decked with boughs of the +Birch, and Gerarde tell us that “it serveth well to the decking up +of houses and banqueting-rooms, for places of pleasure, and for +beautifying of streets in the crosse and gang [procession] weeke, +and such like.” According to Herrick, it was customary to use +Birch and fresh flowers for decorative purposes at Whitsuntide:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When Yew is out, then Birch comes in,</div> + <div class="line i2">And many flowers besides;</div> + <div class="line">Both of a fresh and fragrant kinne,</div> + <div class="line i2">To honour Whitsontide.”</div> +</div> +</div> + +<p class="continued">The Scotch Highlanders think very highly of the Birch, and turn +it to all sorts of uses. With Burns, the budding Birch was a prime +favourite in the Spring-time. The Scotch proverb, which says of +a very poor man that he is “Bare as a Birk at Yule e’en,” probably +<a id="page-255" href="#page-255" class="pagenum" title="255"></a> +refers to an old custom of stripping the bark of the tree prior to +converting it into the yule log. The tree known in the Highlands +as the Drooping Birk is often grown in churchyards, where, as +Scott says, “Weeps the Birch of silver bark with long dishevell’d +hair.” In Scottish ballads, the Birch is associated with the dead, +and more especially with the wraiths or spirits of those who appear +to be living after death. The following is a good example:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“I dreamed a dreary dream last nicht;</div> + <div class="line i2">God keep us a’ frae sorrow!</div> + <div class="line">I dreamed I pu’d the Birk sae green</div> + <div class="line i2">Wi’ my true love on Yarrow.</div> + </div> + <div class="stanza"> + <div class="line quote">“I’ll redde your dream, my sister dear,</div> + <div class="line i2">I’ll tell you a’ your sorrow;</div> + <div class="line">You pu’d the Birk wi’ your true love;</div> + <div class="line i2">He’s killed, he’s killed on Yarrow.”</div> + </div> +</div> +</div> + +<p class="continued">The Birch-tree is held to be under the dominion of Venus.</p> + +<p><span class="smcap">Bitter-Sweet.</span>—See <a href="#solanum">Solanum</a>.</p> + +<p><b>BITTER VETCH.</b>—The Orobus, or Bitter Vetch, is supposed +to represent the herb mentioned in a passage in Pulci, which +relates how an enchanter preserves two knights from starvation, +during a long journey, by giving them a herb which, being held in +the mouth, answers all the purposes of food.——The Scotch Highlanders +have a great esteem for the tubercles of the Orobus root +(which they call Corr or Cormeille); they use them as masticatories, +to flavour their liquor. They also affirm that by the use of them +they are enabled to repel hunger and thirst for a considerable time. +In times of scarcity, the roots have served as a substitute for bread, +and many think that the Bitter Vetch is the <i>Chara</i>, mentioned by +Cæsar, as affording food to his famished soldiers at the siege of +Dyrrhachium. The seeds, ground and tempered with wine, were +applied to heal the bitings of dogs and venomous beasts.</p> + +<p><span class="smcap">Black-Thorn.</span>—See <a href="#thorn">Thorn</a>.</p> + +<p><span class="smcap">Blaeberry.</span>—See <a href="#bilberry">Bilberry</a> and <a href="#whortleberry">Whortleberry</a>.</p> + +<p id="bluebell"><b>BLUE-BELL.</b>—The Blue-bells of Scotland have long since +become household words. The flower (<i>Campanula latifolia</i>) is the +finest and most stately of the species, and although common +enough on its native hills, is scarce in England. It is associated +with the feast of St. George. (See <a href="#campanula" class="smcap">Campanula</a>.)</p> + +<p><span class="smcap">Blue-Bottle</span> and <span class="smcap">Bluet</span>.—See <a href="#centaury">Centaury</a>.</p> + +<p><span class="smcap">Bo-Tree.</span>—See <a href="#peepul">Peepul</a>.</p> + +<p><b>BORAGE.</b>—In former days, Borage (<i>Borago officinalis</i>) was +noted as one of the four “cordial flowers” most deserving of +esteem for cheering the spirits—the other three being the Rose, +Violet, and Alkanet. Pliny called Borage <i>Euphrosynum</i>, because it +made men merry and joyful: and to the same purport is the old +<a id="page-256" href="#page-256" class="pagenum" title="256"></a> +Latin rhyme, “<i>Ego Borago gaudia semper ago</i>.” All the old herbalists +praise the plant for its exhilarating effects, and agree with +Pliny that when put into wine the leaves and flowers of Borage +make men and women glad and merry, driving away all sadness, +dulness, and melancholy. The “cool tankard” of our forefathers +was a beverage composed of the young shoots and blossoms of +Borage mingled with wine, water, lemon, and sugar. Lord Bacon +was of opinion that “if in the must of wine or wort of beer, while +it worketh, before it be tunned, the Burrage stay a short time, and +be changed with fresh, it will make a sovereign drink for melancholy +passion.”——Borage, astrologers tell us, is one of Jupiter’s +cordials.</p> + +<p><b>BOX.</b>—The evergreen Box (<i>Buxus semperviva</i>) was specially +consecrated by the Greeks to Pluto, the protector of all evergreen +trees, as being symbolical of the life which continues through +the winter in the infernal regions, and in the other world.——A +curious superstition existed among the ancients in regard +to the Box: although it very much resembles the Myrtle, which +was held sacred to Venus, yet they carefully refrained from +dedicating the Box to that goddess, because they were afraid that +through such an offering they would lose their virility. They +also, according to Bacon, entertained the belief that the Box produced +honey, and that in Trebizonde the honey issuing from this +tree was so noxious, that it drove men mad. Corsican honey was +supposed to owe its ill repute to the fact that the bees fed upon Box. +The Box is referred to by the Prophet Isaiah in his description of +the glory of the latter days of the Church: “The glory of Lebanon +shall come unto thee, the Fir-tree, the Pine-tree, and the Box-tree +together, to beautify the place of my sanctuary.” It is thought, +also, to be the Ashur-wood of the Scriptures, and to be referred to +by Ezekiel when, in describing the splendour of Tyre, he alludes +to the benches of the rowers as made of Ashur wood, inlaid with +ivory. That the ancients were accustomed to inlay Box-wood with +ivory we know from Virgil and other writers, who allude to this +practice.——The Jews employ branches of Box in erecting their +tents at the Feast of Tabernacles.——Boughs of Box were used +formerly for decorative purposes, instead of the Willow, on Palm +Sundays. According to Herrick, it was once a time-honoured +custom on Candlemas Day to replace the Christmas evergreens with +sprigs of Box, which were kept up till Easter Eve, when they gave +place to Yew.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Down with the Rosemary and Bays,</div> + <div class="line">Down with the Mistletoe;</div> + <div class="line">Instead of Holly now upraise</div> + <div class="line">The greener Box for show.”</div> +</div> +</div> + +<p class="continued">Box-boughs were also in olden times regularly gathered at Whitsuntide +for decking the large open fire-places then in vogue.——In +several parts of the North of England, when a funeral takes +<a id="page-257" href="#page-257" class="pagenum" title="257"></a> +place, a basin full of sprigs of Box is placed at the door of the +house from which the coffin is taken up, and each mourner is +expected to take a sprig, and afterwards cast it on the grave of the +deceased.——In Turkey, it is a practice with widows, who go weekly +to pray at their husbands’ tomb, to plant a sprig of Box at the head +of the grave. The monastery of St. Christine, in the Pyrenees, +assumes the arms of the Knights of St. Christine, viz., a white +pigeon with a cross in its beak, to which is attached the following +legend:—The workmen who were employed to build the monastery +had the greatest difficulty in finding a suitable foundation. After +several ineffectual attempts, they one morning perceived a white +pigeon flying with a cross in its beak. They pursued the bird, +which perched on a Box-tree, but though it flew away on their near +approach, they found in the branches the cross which it had left: +this they took as a good omen, and proceeded successfully to lay +the foundation on the spot where the Box-tree had stood, and completed +the edifice.——To dream of Box denotes long life and prosperity, +also a happy marriage.</p> + +<p id="bracken-fern"><b>BRACKEN FERN.</b>—There was formerly a proverb respecting +the <i>Pteris aquilina</i>, or common Brake Fern, popular in +the country:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When the Fern is as high as a spoon,</div> + <div class="line">You may sleep an hour at noon;</div> + <div class="line">When the Fern is as high as a ladle,</div> + <div class="line">You may sleep as long as you’re<!--TN: was 'your’re'--> able;</div> + <div class="line">When the Fern begins to look red,</div> + <div class="line">Then milk is good with brown bread.”</div> +</div> +</div> + +<p class="continued">In Ireland, the Bracken Fern is called the Fern of God, from an +old belief that if the stem be cut into three pieces, there will be +seen on the first slice the letter G, on the second O, and on the +third D,—the whole forming the sacred word God. There is still +a superstition in England, probably derived from some holy father, +that in the cut stem of the Bracken Fern may be traced the sacred +letters I.H.S. In Kent, and some other counties, these letters +are deciphered as J.C. In other parts of the country, the marks +are supposed to delineate an Oak, and to have first grown there in +memory of the tree in which King Charles sought shelter during +his flight.——An old legend is yet told, that James, the unfortunate +Duke of Monmouth, after the battle of Sedgemoor, was able to lie +concealed for some days beneath the dense Bracken Ferns; but +one day, emerging from his retreat, he sat down and began cutting +some of the Fern-stems which had sheltered him. Whilst doing this, +he was seen by some peasants, who noticed the flash of a diamond +ring on one of his fingers. When, therefore, a reward was offered +soon afterwards for the Duke’s capture, they recalled the circumstance, +and sought for him where he lay concealed among the Brakes.——Connected +with this figure of an Oak in the Bracken-stem, +there is a saying, that if you cut the Bracken slantwise, you’ll see a +<a id="page-258" href="#page-258" class="pagenum" title="258"></a> +picture of an Oak-tree; the more perfect, the luckier your chance +will be. In Germany, the figure portrayed in the stem is popularly +recognised as the Russian Double Eagle. Of still more ancient +origin, however, is the opinion that the figure in the Brake Fern-stem +is that of an eagle, from whence it derived its name of Eagle +Fern. In Henderson’s ‘Folk Lore of the Northern Counties,’ we +read that witches detest the Bracken Fern because it bears on +its root the letter C, the initial of the holy name of Christ, which +may be plainly seen on cutting the root horizontally. It has, +however, been suggested that the letter intended is not the English +C, but the Greek Χ, the initial letter of the word Christos, which +resembles closely the marks on the root of the Bracken. These +marks, however, have been also stated to represent Adam and +Eve standing on either side of the Tree of Knowledge, and King +Charles in the Oak. In some parts, lads and lasses try to discover +in the Bracken-stem the initials of their future wife or husband.——Astrologers +state that the Bracken Fern is under the dominion +of Mercury.</p> + +<p><b>BRAMBLE, or BLACKBERRY.</b>—The Bramble or +Blackberry-bush (<i>Rubus fruticosus</i>) is said to be the burning bush, in +the midst of which Jehovah appeared to Moses. It is the subject +of the oldest apologue extant. We read in Judges ix., 8–15, how +Jotham, when bitterly reproaching the men of Shechem for their +ingratitude to his father’s house, narrated to them, after the +Oriental fashion, the parable of the trees choosing a king, in which +their choice eventually fell upon the Bramble. According to some +accounts, it was the Bramble that supplied the Thorns which were +plaited into a crown, and worn by our Saviour just prior to the +Crucifixion.——On St. Simon and St. Jude’s Day (October 28th) +tradition avers that Satan sets his foot on the Bramble, after which +day not a single edible Blackberry can be found. In Sussex, they +say that, after Old Michaelmas Day (10th October), the Devil goes +round the county and spits on the Blackberries. In Scotland, +it is thought that, late in the Autumn, the Devil throws<!--TN: was 'thows'--> his cloak +over the Blackberries, and renders them unwholesome. In Ireland, +there is an old saying, that “at Michaelmas the Devil put his foot +on the Blackberries;” and in some parts of that country the +peasants will tell their children, after Michaelmas Day, not to eat +the <i>Grian-mhuine</i> (Blackberries); and they attribute the decay in +them, which about that time commences, to the operation of the +Phooka, a mischievous goblin, sometimes assuming the form of a +bat or bird, at other times appearing as a horse or goat.——The +ancients deemed both the fruit and flowers of the Bramble efficacious +against the bites of serpents; and it was at one time +believed that so astringent were the qualities of this bush, that +even its young shoots, when eaten as a salad, would fasten teeth +that were loose. Gerarde, however, for that purpose recommends +a decoction of the leaves, mixed with honey, alum, and a +<a id="page-259" href="#page-259" class="pagenum" title="259"></a> +little wine, and adds that the leaves “heale the eies that hang +out.”——In Cornwall, Bramble-leaves, wetted with spring water, +are employed as a charm for a scald or burn. The moistened +leaves are applied to the burn whilst the patient repeats the following +formula:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“There came three angels out of the East,</div> + <div class="line">One brought fire, and two brought frost;</div> + <div class="line">Out fire and in frost;</div> + <div class="line">In the name of the Father, Son, and Holy Ghost.</div> +<div class="line i30">Amen.”</div> +</div> +</div> + +<p class="continued">A similar incantation to the above is used as a charm for inflammatory +disease. The formula is repeated three times to each one +of nine Bramble-leaves immersed in spring water, passes being +meanwhile made with the leaves <i>from</i> the diseased part. A cure +for rheumatism is to crawl under a Bramble, which has formed a +second root in the ground; and to charm away boils, the sufferer +should pass nine times, against the Sun, under a Bramble-bush +growing at both ends. In Devonshire, a curious charm for the +cure of blackhead or pinsoles consisted in creeping under an +arched Bramble. The person affected by this troublesome malady +has to creep on hands and knees under or through a Bramble +three times, with the Sun—that is, from east to west. The Bramble +must be of peculiar growth, forming an arch rooting at both ends, +and if possible reaching into two proprietors’ lands; so that a +Bramble is by preference selected, of which the original root is in +the hedge of one owner, and the end of the branch forming the +arch is rooted in the meadow of another.——The Bramble has +funereal associations, and its young shoots have long been used to +bind down the sods on newly-made graves in village churchyards. +Jeremy Taylor, when commenting on mortality, says, referring +to this custom: “The Summer gives green turf and Brambles to +bind upon our graves.”——The Moat of Moybolgue, in the County +of Cavan, is a sacred place in Ireland, where St. Patrick ministered. +According to a legend, Honor Garrigan, one Sunday during the +saint’s lifetime, rode up the hill to church; but espying a bunch of +ripe Blackberries, she dismounted in order to gather them. Her +servant lad remonstrated upon the wickedness of her breaking +her fast before receiving the Holy Communion, but in vain; his +mistress ate the Blackberries, and then her hunger increased to +famine pitch, and she ate the boy and then the horse. St. Patrick, +alarmed by the cries of his congregation, who were afraid the +wicked woman would devour them also, shot her with his bow and +arrow—her body separating into four sections, which were buried in +a field outside the churchyard; St. Patrick prophesying to the +terrified crowd that she would lie quiet till nine times nine of the +name of Garrigan should cross the stream which separated the +roads from the churchyard. When that took place, she would rise +again, and devour all before her; and that would be the way she +<a id="page-260" href="#page-260" class="pagenum" title="260"></a> +would be destroyed. The water of the stream has ever since been +held sacred, and effects miraculous cures.——The Bramble is said +to be a plant of Mars. To dream of passing through places +covered with Brambles, portends troubles; if they prick you, +secret enemies will do you an injury with your friends; if they +draw blood, expect heavy losses in trade. To dream of passing +through Brambles unhurt, denotes a triumph over enemies.</p> + +<p><span class="smcap">Breakstone.</span>—See <a href="#saxifrage">Saxifrage</a>.</p> + +<p><b>BROOM.</b>—The English royal line of Plantagenet undoubtedly +derived its name from the Broom (<i>Planta genista</i>), the <i>Gen</i> of the +Celts, the <i>Genêt</i> of the French, and from time immemorial the badge +of Brittany. According to Skinner, the house of Anjou derived the +name of Plantagenet from Fulke, the first earl of that name, who, it +is said, having killed his brother in order that he might enjoy his +principality, afterwards, touched by remorse, undertook a pilgrimage +to Jerusalem as a work of atonement; and being there soundly +scourged with Broom-twigs, which grew plentifully on the spot, +he ever after took the surname of Plantagenet, and bore the <i>Genêt</i> +as his personal cognisance, which was retained by his noble posterity. +Another legend, however, relates that this badge was first +adopted by Gefroi, Earl of Anjou, the father of Henry II., and +husband of Matilda, Empress of Germany. Passing on his way +to the battle-field through a rocky pathway, on either side of which +bushes of yellow Broom clung firmly to the boulders, or upheld +the crumbling earth, Gefroi broke off a branch and fixed it as a +plume in his cap, saying, “Thus shall this golden plant ever be my +cognisance—rooted firmly among rocks, and yet upholding that +which is ready to fall.” He afterwards took the name of Plantagenet +(<i>Planta genista</i>) and transmitted it to his princely posterity. +His son Henry was called the Royal Sprig of Genista, and the Broom +continued to be the family device down to the last of the Plantagenets, +Richard III. It may be seen on the great seal of Richard I., +its first official heraldic appearance.——In 1234, St. Louis of +France established a new order of Knighthood, called <i>l’Ordre du</i> +<i>Genest</i>, on the occasion of his marriage with Queen Marguerite. +The Knights of the Genest wore a chain composed of blossoms of +the <i>Genêt</i> (Broom) in gold alternately with white enamelled Fleurs de +Lis, from which was suspended, a gold cross with the motto “<i>Deus</i> +<i>exaltat humiles</i>.” One hundred Knights of the Order of the Genest +acted as a body-guard to the King. The order was long held in +high esteem, and one of its recipients was Richard II.——The Broom +may well be symbolic of humility, for, according to a Sicilian +legend, it was accursed for having made such a noise in the garden +of Gethsemane during the time that Jesus Christ was praying there, +that His persecutors were thus enabled to surprise Him. Hemmed +in by His enemies, Jesus, turning towards the traitorous shrub, +pronounced on it this malediction: “May you always make as +<a id="page-261" href="#page-261" class="pagenum" title="261"></a> +much noise when you are being burnt.”——In England, the Broom +has always been held as one of the plants beloved by witches. In +Germany, the Broom is the plant selected for decorations on Whit-Sunday: +it is also used as a charm. When a limb has been +amputated, the charmer takes a twig from a Broom, and after +pressing the wound together with it, wraps it in the bloody linen, +and lays it in a dry place, saying:</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The wounds of our Lord Christ</div> + <div class="line">They are not bound;</div> + <div class="line">But these wounds they are bound</div> + <div class="line i8">In the name of the Father, Son, and Holy Ghost.”<!--TN: added ”--></div> +</div> +</div> + +<p class="continued">In Tuscany, on the day of the <i>Fête-Dieu</i>, it is often employed. In +England, it is considered that if the Broom has plenty of blossoms, +it is the sign of a plentiful grain harvest. In Suffolk and Sussex, +there is a saying that—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If you sweep the house with blossomed Broom in May,</div> + <div class="line">You are sure to sweep the head of the house away.”</div> +</div> +</div> + +<p class="continued">By the old herbalists the Broom was considered a panacea for a +multiplicity of disorders, and Gerarde tells us that no less a personage +than “that worthy Prince of famous memory, Henry VIII., +of England, was wont to drink the distilled water of Broome-floures, +against surfets and diseases thereof arising.”——Broom is under +the planetary influence of Mars.</p> + +<p><b>BRIONY.</b>—The poisonous fruit or berries of the Black Briony +(<i>Tamus</i>) are supposed to remove sunburns, freckles, bruises, black +eyes, and other blemishes of the skin. Another name of this wild +Vine is Our Lady’s Seal. The root of the White Briony may be made +to grow in any shape by placing it when young in an earthenware +mould. In olden times, designing people by this means obtained +roots of frightful forms, which they exhibited as curiosities, or sold +as charms. The anodyne necklace, which was a profitable affair +for one Doctor Turner in the early part of the present century, consisted +of beads made of white Briony-root: it was believed to assist +in cutting the teeth of infants, around whose neck it was hung.——Briony +is under the dominion of Mars.</p> + +<p id="buckthorn"><b>BUCKTHORN.</b>—Of one variety of Buckthorn (<i>Rhamnus +palinurus</i>) it is said that Christ’s Crown of Thorns was composed. +Of another variety (<i>R. Frangula</i>) the Mongols make their idols, selecting +the wood on account of its rich hue.——The Buckthorn is +under the dominion of Saturn.</p> + +<p><b>BUGLOSS.</b>—The Bugloss (<i>Anchusa</i>) has been made the emblem +of Falsehood, because the roots of one of its species (<i>A. +tinctoria</i>) are used in making rouge for the face. In the wilds of +America, the Indians paint their bodies red with the root of a +Bugloss (<i>Anchusa Virginica</i>) indigenous to their country. Galen +notices the use of the Bugloss as a cosmetic in his time, and the +rouge made from the roots of this plant is said to be the most +<a id="page-262" href="#page-262" class="pagenum" title="262"></a> +ancient of all the paints prepared for the face.——Pliny says that the +<i>Anchusa</i> was used by the Romans for colouring and dyeing; and +adds, that if a person who has chewed this plant should spit in the +mouth of a venomous creature, he would kill it.——The Viper’s +Bugloss (<i>Echium vulgare</i>) derives its name from its seed being like +the head of a viper, and, according to Matthiolus, was celebrated +for curing its bites. Nicander also speaks of the Viper’s Bugloss as +one of those plants which cure the biting of serpents, and especially +of the viper, and that drive serpents away. Dioscorides, +as quoted by Gerarde, writes, “The root drunk with wine is good +for those that be bitten with serpents, and it keepeth such from +being stung as have drunk of it before: the leaves and seeds do the +same.”——Bugloss is reputed to be under the dominion of Jupiter.</p> + +<p><b>BULRUSH.</b>—King Midas, having preferred the singing of +Marsyas, the satyr, to that of Apollo, the god clapped upon him +a pair of ass’s ears. The king’s barber saw them, and, unable to +keep the secret, buried it at the foot of a cluster of Bulrushes. +These Reeds, shaken by the wind, continually murmured, “King +Midas has ass’s ears.” Both the <i>Scirpus lacustris</i> and <i>Typha latifolia</i> +(the Reed Mace) are popularly known as the Bulrush (a corruption +of Pole Rush or Pool Rush). The <i>Typha</i> is depicted by Rubens, and +the earlier Italian painters, as the Reed put into the hands of Jesus +Christ upon His crucifixion. The same Reed is, on certain days, +put into the hands of the Roman Catholic statues of our Saviour. +Gerarde calls this Reed Cat’s-tail, and points out that Aristophanes +makes mention of it in his ‘Comedy of Frogs,’ “where he bringeth +them forth, one talking with another, being very glad that they +had spent the whole day in skipping and leaping among Galingale +and Cat’s-tail.”——The Bulrushes, among which the infant Moses +was placed on the banks of the Nile, were Reeds not unlike the +<i>Typha</i>. The ark in which he was laid was probably a small canoe +constructed with the same Reed—the <i>Papyrus Nilotica</i>, which, +according to Egyptian belief, was a protection from crocodiles. +Gerarde says: “It is thought by men of great learning and understanding +in the Scriptures, and set downe by them for truth, that this +plant is the same Reed mentioned in the second chapter of Exodus, +whereof was made that basket or cradle, which was daubed within +and without with slime of that country, called <i>Bitumen Judaicum</i>, +wherein Moses was put, being committed to the water, when Pharaoh +gave commandment that all the male children of the Hebrews should +be drowned.”——Boats and canoes formed of the Papyrus are +common in Abyssinia. In South America, a similar kind of Bulrush +is used for a like purpose.——The Bulrush is under the dominion +of Saturn.</p> + +<p><b>BURDOCK.</b>—Everyone is acquainted with the prickly burs +of the <i>Arctium Lappa</i>, or Burdock, which, by means of their +hooks, are apt to cling so tenaciously to the passer-by. There +<a id="page-263" href="#page-263" class="pagenum" title="263"></a> +exists an old belief among country lads, that they can catch bats +by throwing these burs at them. The plant is also known by the +names of Great-bur, Hur-bur, and Clot-bur, and has an ancient +reputation for curing rheumatism.——It was under the great leaf of +a Burdock that the original Hop-o’-my-Thumb, of nursery-rhyme +celebrity, sought refuge from a storm, and was, unfortunately, +swallowed, enclosed in the leaf, by a passing hungry cow.——In +Albania, there is a superstitious belief that, if a man has been +influenced by the demons of the forest, the evil spirit must be +exorcised by the priest; a portion of the ceremony consisting of +the steeping of bread in wine, and spreading it on the broad leaves +of a Burdock.——Venus is the planet under whose rule astrologers +place Burdock.</p> + +<p><b>BURITI.</b>—The Buriti Palm (<i>Mauritia vinifera</i>) attains, in +Brazil, gigantic proportions, and its rich red and yellow fruit, “like +quilted cannon balls,” hang in bunches five feet long. From it +flour, wine, and butter are made, whilst the fibre of the leaves +supplies thread for weaving, &c. Another species, <i>M. flexuosa</i>, +flourishes in the valleys and swamps of South America, where the +native Indians regard it with great reverence, living almost entirely +on its products; and, what is very remarkable, building their +houses high up amongst its leaves, where they live during the +floods.</p> + +<p><b>BURNET.</b>—The Burnet Saxifrage (<i>Pimpinella Saxifraga</i>) +appears to be considered a magical plant in Hungary, where it is +called <i>Châbairje</i>, or Chaba’s Salve, from an old tradition that King +Chaba discovered it, and cured the wounds of fifteen thousand of +his soldiers after a sanguinary battle fought against his brother.——In +a work on astrology, purported to be written by King Solomon, +and translated from the Hebrew by Iroé Grego, it is stated that +the magician’s sword ought to be steeped in the blood of a mole +and in the juice of Pimpinella.——In Piedmont, the Pimpinella +is thought to possess the property of increasing the beauty of +women.——Burnet is a herb of the Sun.</p> + +<p><b>BUTCHER’S BROOM.</b>—A species of Butcher’s Broom, +<i>Ruscus hypoglossum</i>, was the Alexandrian Laurel of the Romans, who +formed of this shrub the so-called Laurel crowns worn by distinguished +personages. It is the Laurel generally depicted on busts, +coins, &c.——The name of Butcher’s Broom was given to this plant +because in olden times butchers were in the habit of sweeping their +blocks with hand brooms made of its green shoots. In Italy, +branches of the plant, tied together, are commonly employed as +besoms for sweeping houses; and hucksters place boughs of it round +bacon and cheese to defend them from the mice. The <i>Ruscus +aculeatus</i>, besides its ordinary name of Butcher’s Broom, is called +Knee-holme, Knee-pulver, Knee-holly, Pettigree, and sometimes +Jews’ Myrtle, because it is sold to the Jews for use during the Feast of +<a id="page-264" href="#page-264" class="pagenum" title="264"></a> +the Tabernacles. In combination with Horse-radish, the plant, boiled +for a decoction, is said to be serviceable in cases of dropsy; and its +boughs are often used in this country for flogging chilblains.——Butcher’s +Broom has been used and claimed by the Earls of Sutherland +as the distinguishing badge of their followers and clan. The +present Duke retains it, and every Sutherland volunteer still wears +a sprig of Butcher’s Broom in his bonnet on field days.——Butcher’s +Broom is under the dominion of Mars.</p> + +<p><span class="smcap">Buttercups.</span>—See <a href="#ranunculus">Ranunculus</a>.</p> + +<p><b>CABBAGE.</b>—A Grecian legend recounts that the Cabbage +(<i>Brassica</i>) sprang from the tears of Lycurgus, Prince of Thrace, +whom Dionysus had bound to a Vine-stock as a punishment for +the destruction of Vines of which the Prince had been guilty. +Perhaps this ancient legend may account for the belief that the +Cabbage, like the Laurel, is inimical to the Vine; and it may also +have given rise to the employment by the Egyptians and the +Greeks of this vegetable as a most powerful remedy for the intoxication +produced by the fruit of the Vine. Bacon, in his <i>Sylva Sylvarum</i>, +says: “So the Colewort (Cabbage) is not an enemy (though +that were anciently received) to the Vine onely; but it is an enemy +to any other plant, because it draweth strongly the fattest juyce +of the earth.” He also tells us that “it is reported that the shrub +called Our Ladie’s Seal (which is a kinde of Briony) and Coleworts, +set neare together, one or both will die.” Gerarde says that the +Greeks called the Cabbage <i>Amethustos</i>, “not onely because it +driveth away drunkennesse, but also for that it is like in colour to the +pretious stone called the Amethyst.”——The ancient Ionians, in +their oaths, invoked the Cabbage. Nicander calls the Cabbage a +sacred plant.——In Scotland, young women determine the figure +and size of their future husbands by drawing Cabbages, blindfolded, +on Hallowe’en.——In some country places, the housewife +considers it a lucky omen if her Cabbages grow “double,” <i>i.e.</i>, with +two shoots from one root; or “lucker,” that is, with the leaves spreading +open.——A Cabbage stalk or stump is a favourite steed upon +which the “good people,” or fairies, are wont to travel in the air. Mr. +Croker, in his ‘Fairy Legends of Ireland,’ relates that at Dundaniel, +a village near Cork, in a pleasant outlet called Blackrock, there +lived not many years ago a gardener named Crowley, who was +considered by his neighbours as under fairy control, and suffered +from what they termed “the falling sickness” resulting from the +fatigue attendant on the journeys which he was compelled to take; +being forced to travel night after night with the good people on one +of his own Cabbage-stumps.——The Italian expressions, “Go among +the Cabbages,” and “Go hide among the Cabbages,” mean to die. +In the North, however, children are told that “Baby was fetched out +of the Cabbage-bed.”——In Jersey, the Palm Cabbage is much cultivated, +and reaches a considerable height. In La Vendée, the Cæsarean +<a id="page-265" href="#page-265" class="pagenum" title="265"></a> +Cow Cabbage grows sixteen feet high. Possibly these gigantic +Cabbages may have given rise to the nursery tales of some of the +continental states, in which the young hero emulates the exploits of +the English Jack and his Bean-stalk, by means of a little Cabbage, +which grows larger and larger, and finally, becoming colossal, +reaches the skies.——In England, there is a nursery legend +which relates how the three daughters of a widow were one day +sent into the kitchen garden to protect the Cabbages from the +ravages of a grey horse which was continually stealing them. +Watching their opportunity, they caught him by the mane and +would not be shaken off; so the grey horse trotted away to a +neighbouring hill, dragging the three girls after him. Arrived at +the hill, he commanded it to open, and the widows’ daughters found +themselves in an enchanted palace.——A tradition in the Havel +country, North Germany, relates that one Christmas Eve a peasant +felt a great desire to eat Cabbage, and having none himself, he +slipped into a neighbour’s garden to cut some. Just as he had +filled his basket, the Christ Child rode past on his white horse, and +said: “Because thou hast stolen on the holy night, thou shalt +immediately sit in the moon with thy basket of Cabbage.” The +culprit was immediately wafted up to the moon, and there, as the +man in the moon, he is still undergoing his penalty for stealing +Cabbages on Christmas Eve.——To dream of cutting Cabbages +denotes jealousy on the part of wife, husband, or lover, as the case +may be. To dream of anyone else cutting them portends an +attempt by some person to create jealousy in the loved one’s mind. +To dream of eating Cabbage implies sickness to loved ones and loss +of money.——Cabbages are plants of the Moon.</p> + +<p><b>CACTUS.</b>—The Cacti are for the most part natives of South +America, where their weird and grotesque columns or stems, devoid +of leaves, dot with green the arid plains of New Barcelona or the +dark hillsides of Mexico and California. They often attain the +height of fifty feet, and live to such an age as to have gained the +name of “imperishable statues.” Standing for centuries, they +have been selected to mark national boundaries, as for instance, +between the English and French possessions in the Island of St. +Christopher, West Indies, and they are also employed as hedges to +lanes and roadways. In the arid plains of Mexico and Brazil, the +Cacti serve as reservoirs of moisture, and not only the natives, by +probing the fleshy stems with their long forest knives, supply themselves +with a cool and refreshing juice, but even the parched cattle +contrive to break through the skin with their hoofs, and then to +suck the liquid they contain. The splendid colours of the Cactus +flowers are in vivid contrast with the ugly and ungainly stems.——There +are sundry local legends and superstitions about these plants +of the desert. A certain one poisons every white spot on a horse, but +not one of any other colour. Another, eaten by horses, makes them +lazy and imbecile.——The number of known genera is eighteen, +<a id="page-266" href="#page-266" class="pagenum" title="266"></a> +and there are<!--TN: was 'are are'--> six hundred species, two of which are specially +cultivated, viz., <i>Opuntia Cochinellifera</i> (Nopal plant), largely grown +in Mexico, as the food plant of the Cochineal insect (<i>Coccus Cacti</i>), +which produces a beautiful crimson dye; and <i>C. vulgaris</i>, or Prickly +Pear, which is cultivated for its grateful Gooseberry-like fruits in +barren rocky parts of North Africa and Southern Europe.——Peruvian +sorcerers make rag dolls, and stick the thorns of Cactus +in them, or hide these thorns in holes under or about houses, or in +the wool of beds and cushions, that those they wish to harm may be +crippled, maddened, or suffocated.</p> + +<p><span class="smcap">Calf’s-snout.</span>—See <a href="#antirrhinum">Antirrhinum</a>.</p> + +<p><b>CAMELLIA.</b>—The flower of the beauteous Rose of Japan +(<i>Camellia Japonica</i>) has been well described as—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The chaste Camellia’s pure and spotless bloom,</div> + <div class="line">That boasts no fragrance and conceals no Thorn.”</div> +</div> +</div> + +<p class="continued">The tree was introduced into Europe in 1639, and is named after +G. J. Kamel, or Camellus, a Moravian Jesuit, and traveller in Asia, +who, returning to Spain from the Isle of Luzon, sought an audience +of Queen Maria Theresa, and presented her with a mother-o’-pearl +vase, in which grew a small shrub with glossy green leaves, +bearing two flowers of dazzling whiteness. Plucking the fair +bloom, she ran to the king’s chamber, which he was pacing in one +of his periodical fits of melancholy. “Behold the new flower of +the Philippines,” she cried, as her husband welcomed her with a +fond embrace; “I have kept the best for you; the other you shall +present to-night to Rosalez, who plays so well in Cinna, at the +Theatre del Principe.” Ferdinand pronounced the flower of which +his wife was so enraptured to be “beautiful but scentless,” but +spite of the latter defect, the plant was assiduously cultivated in +the hothouses of El Buen Retiro, and called after the giver, the +Camellia.——In Japan, the Camellia is a large and lofty tree, greatly +esteemed by the natives for the beauty of its flowers and evergreen +foliage, and grown everywhere in their groves and gardens: it is +also a native of China, and figures frequently in Chinese paintings. +The <i>Camellia Sasanqua</i>, the <i>Cha-Hwa</i> of the Chinese, has fragrant +flowers, and its dried leaves are prized for the scent obtained from +them; a decoction is used by the ladies of China and Japan as a +hair-wash.——This shrub so resembles the Tea-plant, both in leaf +and blossom, that they are not readily distinguished: the leaves +are mixed with Tea to render its odour more grateful.</p> + +<p id="campanula"><b>CAMPANULA.</b>—One of the chief favourites in the family +of Campanulaceæ, or Bell-flowers, is <i>Campanula Speculum</i>, or +Venus’s Looking-glass. The English name was given to this little +plant probably because its brilliant corollas appear to reflect the +sun’s rays, although some authorities state that it is so called from +the glossiness of the seeds. Still another derivation is the resemblance +<a id="page-267" href="#page-267" class="pagenum" title="267"></a> +of the flower’s round-shaped bloom to the form of the mirror +of the ancients, which was always circular; and the plant being +graceful and extremely pretty, it was appropriated to the Goddess +of Beauty. The classics, however, ignore all these derivations, +and give us the following account of the origin of the</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“Floral bough that swingeth</div> + <div class="line">And tolls its perfume on the passing air.”</div> +</div> +</div> + +<p class="continued">In one of her rambles on earth, Venus accidentally dropped a +certain mirror which she was carrying, and which possessed the +quality of beautifying whatever it reflected. A shepherd picked it +up; but no sooner had he gazed upon its wondrous reflecting surface, +than he forgot forthwith his favourite nymph, and it is to be presumed +himself as well; for, like another Narcissus, he became +enamoured of his own visage, and could do nothing but admire his +own charms. Cupid, who had discovered his mother’s loss, and +found out how matters stood with the foolish shepherd, became +fearful of the consequences of such a silly error; he, therefore, +broke the magic mirror, and transformed the glittering fragments +into those bright little flowers, which have ever since been called +Venus’s Looking-glass.——Miller mentions seventy-eight kinds of +Campanula, the best known of which are the Canterbury-bells, +Coventry-bells, the Heath-bell, and the Giant Throat-wort, a flower +mentioned by Sir Walter Scott in his poem of ‘Rokeby’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i6">“He laid him down,</div> + <div class="line">Where purple Heath profusely strown,</div> + <div class="line">And Throat-wort, with its azure bell,</div> + <div class="line">And Moss, and Thyme, his cushion swell.”</div> +</div> +</div> + +<p>(See also <a href="#canterbury-bells" class="smcap">Canterbury Bells</a>).</p> + +<p><b>CAMPHOR.</b>—The Camphire or Camphor-tree (<i>Laurus Camphora</i>) +is principally found in China and Japan. Camphor is +obtained by boiling the wood of this tree, in which the gum +exists, ready formed. The Arabians at a very early period were +acquainted with the virtues of the Camphor-trees of Sumatra and +Borneo, the produce of which is known as Native Camphor.</p> + +<p><span class="smcap">Campion.</span>—See <a href="#lychnis">Lychnis</a>, and <a href="#ragged-robin">Ragged Robin</a>.</p> + +<p><b>CANDY-TUFT.</b>—The Iberis, or, as we call it in English, +Candy-tuft (from Candia, whence we first received the plant), is +singularly devoid of any poetical or traditional lore. Old Gerarde +tells us that Lord Edward Zouche sent him some seeds which he +sowed in his garden, and reared in due course. He calls it Candie +Mustard, <i>Thlaspi Candiæ</i>, the latter being one of the names by which +the plant was known in France. In that country, more importance +seems to have been attached to the flower, or, at any rate, more +notice was taken of it by poets and literati, for we find that one of +the species was distinguished as being the emblem of architecture, +from the fact that its flowers are disposed in stories from the base +to the summit of the stalk, resembling in some little degree the +<a id="page-268" href="#page-268" class="pagenum" title="268"></a> +open columns of one of the most delicate orders of architecture. +Rapin, the French Jesuit poet, alludes to this flower in his poem +on Gardens, and briefly gives the mythology of <i>Thlaspis</i> in the +following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i6">“Now, on high stems will Matricaria rear</div> + <div class="line">Her silver blooms, and with her will appear</div> + <div class="line">Thlaspis, a Cretan youth, who won the fair:</div> + <div class="line">Happy if more auspicious Hymen’s rites</div> + <div class="line">Had with pure flames adorned their nuptial lights.”</div> +</div> +</div> + +<p><b>CANNA.</b>—The Burmese esteem as sacred the <i>Bohdda Tharanat</i> +(<i>Canna Indica</i>, or Indian Shot), so named from its seeds, which +are used for the beads of the rosary. The flowers are red, or sometimes +white. The Burman believes that it sprang from Buddha’s +blood; and the legend relates that his evil-minded brother-in-law +and cousin Dewadat, enraged that he was not allowed to have a separate +assembly of his own, went to the top of a hill, and rolled +down a huge stone, intending to destroy the most excellent payah. +But the boulder burst into a thousand pieces, and only one little +piece bruised Buddha’s toe, and drew a few drops of blood, whence +sprang the sacred flower, the <i>Bohdda Tharanat</i>. The renowned +physician Zaywaku healed the great teacher’s wound in a single +day. The earth soon afterwards opened and swallowed up the +sacrilegious Dewadat.</p> + +<p id="canterbury-bells"><b>CANTERBURY BELLS.</b>—The Nettle-leaved Bell-flower, +<i>Campanula Trachelium</i>, was so called by Gerarde from growing +plentifully in the low woods about Canterbury, and possibly in +allusion to its resemblance to the hand-bells which were placed on +poles, and rung by pilgrims when proceeding to the shrine of +Thomas à Becket—St. Thomas, of England. There is, however, +a tradition extant that the name of Canterbury Bells was given to +the <i>Campanula</i> in memory of St. Augustine.</p> + +<p><b>CARDAMINE.</b>—The faint sweet Cuckoo-flower, common in +meadows and by brook sides, is the <i>Cardamine pratensis</i>. It was so +called, says Gerarde, because it flowers in April and May, “when +the cuckoo doth begin to sing her pleasant notes without stammering.” +The flower is also called Lady’s Smock, and Our Lady’s +Smock, from the resemblance of its pale flowers to little smocks +hung out to dry, as they used to be once a year, at that season +especially. Shakspeare alludes to it in these lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When Daisies pied and Violets blue,</div> + <div class="line i2">And Lady-smocks all silver white,</div> + <div class="line">And Cuckoo-buds of yellow hue,</div> + <div class="line i2">Do paint the meadows with delight.</div> + <div class="line">When shepherd’s pipe on oaten straws,</div> + <div class="line i2">And maidens bleach their Summer smocks,” &c.</div> +</div> +</div> + +<p class="continued">The Cuckoo-buds here alluded to are supposed to be a species of +Ranunculus; and, perhaps, as the <i>Cardamine pratensis</i> is rather a +pale blue than a silver-white flower, Shakspeare alluded in these +<a id="page-269" href="#page-269" class="pagenum" title="269"></a> +lines to <i>C. amara</i>, whose brilliantly-white blossoms might well be +taken for linen laid out to bleach. The plant derives its name +<i>Cardamine</i> from its taste of Cardamoms. It is also called Meadow +Cress. For some reason, if this flower was found introduced into +a May-day garland, it was torn to pieces immediately on discovery. +Our Lady’s Smock is associated by the Catholics with the Day of +the Annunciation.——The Cardamine is a herb of the Moon.</p> + +<p><b>CARDINAL-FLOWER.</b>—Of the extensive <i>Lobelia</i> family +the <i>L. Cardinalis</i>, or Cardinal’s Flower, is, perhaps, the most beautiful. +Its blossoms are of so brilliant a scarlet, as to have reminded +the originator of its name of the scarlet cloth of Rome, while its +shape is not altogether dissimilar to the hat of the Romish dignitary. +Alphonse Karr, remarking on the vivid hue of the Cardinal’s +Flower, says that even the Verbena will pale before it.</p> + +<p><b>CARLINE THISTLE.</b>—The white and red Carline +Thistles (<i>Carlina vulgaris</i>) derive their name from Charlemagne, +regarding whom the legend relates that once—“a horrible pestilence +broke out in his army, and carried off many thousand men, +which greatly troubled the pious Emperor. Wherefore, he prayed +earnestly to God; and in his sleep there appeared to him an angel, +who shot an arrow from the cross-bow, telling him to mark the +plant upon which it fell, for that with that plant he might cure his +army of the pestilence. And so it really happened.” The plant +upon which the arrow alighted was the Carline Thistle, and, as +Gerarde tells us, Charlemagne’s army was, through the benefit of +the root delivered and preserved from the plague.—The Carline +Thistle is under the dominion of Mars.</p> + +<p id="carnation"><b>CARNATION.</b>—The Carnation (<i>Dianthus caryophyllus</i>) is +generally supposed to have obtained its name from the flesh-colour +of its flowers; but it was more correctly spelt by old writers, +Coronation, as representing the <i>Vetonica coronaria</i> of the early +herbalists, and so called from its flowers being used in the classic +<i>coronæ</i> or chaplets. Thus Spenser, in his ‘Shepherd’s Calendar’ +says: “Bring Coronations and Sops-in-wine, worn of paramours.” +From Chaucer we learn that the flower was formerly called the +Clove Gilliflower, and that it was cultivated in English gardens in +Edward the Third’s reign. In those days, it was used to give a +spicy flavour to wine and ale, and from hence obtained its name +of Sop-in-wine:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Her springen herbes, grete and smale,</div> + <div class="line">The Licoris and the Setewales,</div> + <div class="line">And many a Clove Gilofre,</div> + <div class="line">————to put in ale,</div> + <div class="line">Whether it be moist or stale.”</div> +</div> +</div> + +<p class="continued">The name Gilliflower (formerly spelt Gyllofer and Gilofre) is a corruption +of the Latin <i>Caryophyllum</i>, a Clove (Greek, <i>Karuophullon</i>); and +has reference to the spicy odour of the flower, which was used as a +<a id="page-270" href="#page-270" class="pagenum" title="270"></a> +substitute for the costly Indian Cloves in flavouring dainty dishes +as well as liquors. The Gilliflower was also thought to possess +medicinal properties. Gerarde assures us, that “The conserve +made of the flowers of the Clove Gilloflower and sugar is exceeding +cordiall, and woonderfully above measure doth comfort the heart, +being eaten now and then.” It was, also, thought good against +pestilential fevers.——A red Carnation distinguishes several of +the Italian painters. Benvenuto Tisio was called “Il Garofalo,” +from his having painted a Gilliflower in the corner of his pictures.——The +Carnation is under the dominion of Jupiter. (See also +<a href="#gilliflower" class="smcap">Gilliflower</a>).</p> + +<p><b>CAROB.</b>—The Carob-tree, or St. John’s Bread (<i>Ceratonia +Siliqua</i>) flourishes in the East, and in Palestine (to quote from +Gerarde) there is “such plenty of it, that it is left unto swine and +other wilde beasts to feed upon, as our Acorns and Beech-mast.” +Hence it has long been supposed by many that the shells of the +Carob-pod were the husks which the Prodigal Son was fain to feed +upon, although they were what “the swine did eat; and no man +gave unto him’ (Luke xv., 16).——In Germany, as in England, +the Carob obtained the name of St. John’s Bread, from the popular +belief that the Baptist fed upon it whilst in the wilderness. Gerarde +says: “This is of some called Saint John’s Bread, and thought +to be that which is translated Locusts, whereon Saint John did +feed when he was in the wildernesse, besides the wilde honey +whereof he did also eat; but there is small certainty of this; but it +is most certain that the people of that country doe feed on these +pods<!--TN: was 'cods'-->.” By others it has been supposed that the Locusts on which +John the Baptist fed were the tender shoots of plants, and that the +wild honey was the pulp in the pod of the Carob, whence it derived +the name of St. John’s Bread.——According to a Sicilian tradition, +the Carob is a tree of ill-repute, because it was on one of this +species that the traitor Judas Iscariot hung himself.——In Syria +and Asia Minor, the Carob, venerated alike by Christian and +Mussulman, is dedicated to St. George, whose shrines are always +erected beneath the shadow of its boughs.</p> + +<p><b>CARROT.</b>—The wild Carrot (<i>Daucus Carota</i>) is also called +Bird’s-nest or Bee’s-nest, because, in its seeding state, the umbel +resembles a nest.——In the reign of James the First, ladies adorned +their head-dresses with Carrot-leaves, the light feathery verdure of +which was considered a pleasing substitute for the plumage of birds.——The +ancient Greeks called the Carrot <i>Phileon</i>, because of its +connection with amatory affairs. We read in Gerarde in what this +consisted. He remarks that the Carrot “serveth for love matters; +and Orpheus, as Pliny writeth, said that the use hereof winneth +love; which things be written of wilde Carrot, the root whereof is +more effectual than that of the garden.” According to Galen, the +root of the wild Carrot possessed the power of exciting the passions. +<a id="page-271" href="#page-271" class="pagenum" title="271"></a> +The seed was administered to women under the belief that it +induced and helped conception.——To dream of Carrots signifies +profit and strength to them that are at law for an inheritance, for +we pluck them out of the ground with our hand, branches, strings, +and veins.——Carrots are held to be under Mercury.</p> + +<p><b>CASHEW.</b>—The nuts of the Cashew (<i>Anacardium occidentale</i>) +are supposed by the Indians to excite the passions. The negroes of +the West Indies say a branch of the Cashew-tree supplied the +crown of Thorns used at our Saviour’s crucifixion, and that, in consequence, +one of the bright golden petals of the flower became +black and blood-stained.</p> + +<p><b>CASSAVA.</b>—The South American Cassava (<i>Jatropha Manihot</i>) +is also known as the edible-rooted physic-nut, and in Brazil it bears +the name of Mandioc. There are two kinds of Cassavas—the bitter +and the sweet. From the roots of both bread is made, the tubers +being first peeled and then ground into farina, and a poisonous +juice expressed. Should this juice be drunk by cattle or poultry, +they will become speedily much swollen, and die in convulsions; +but if the same liquid is boiled with meat, and seasoned, it forms a +favourite soup, called by the Brazilians <i>Casserepo</i>. The juice is +used by the Indians for the poisoning of arrows: it is sometimes +fermented, and converted into an intoxicating liquor in great favour +with the Indians and negroes. Tapioca is a kind of starch prepared +from the farina of Cassava roots.</p> + +<p><b>CASSIA.</b>—The Cassia mentioned by Moses in Exodus +xxx., 24 (called in Hebrew <i>Kidda</i>, the bark), was a sweet spice +commanded to be used in the composition of the holy oil employed +in the consecration of the sacred vessels of the Tabernacle. It is +supposed to have been the bark of an aromatic tree, known by the +ancients as <i>Costus</i>, preparations of the bark and root of which were +sometimes burnt on the pagan altars. There were three sorts of +Costus—the Arabian, the Indian, and the Syrian; the root of the +first of these was most esteemed for its aromatic properties: it had +a fragrant smell similar to the perfume of Orris or Violets, and was +called <i>Costus dulcis</i> or <i>odoratus</i>.</p> + +<p><b>CASSIA-TREE.</b>—The Cassia, or Senna-tree, belongs to a +genus numerous in species, which are generally diffused in warm +countries: among them is the Moon-tree of the Chinese, and this +Cassia is considered by them to be the first of all medicaments. +They have a saying, “The Cassia can be eaten, therefore it is +cut down,” which probably explains their belief that in the middle +of the Moon there grows a Cassia-tree, at the foot of which is a +man who is endeavouring continually to fell it. This man is one +Kang Wou, a native of Si-ho. Whilst under the tuition of a Geni, +he committed a grave fault, for which he was condemned from +henceforth to cut down the Cassia-tree. They call the Moon, +therefore, the <i>Kueïlan</i>, or the disk of the Cassia. The Chinese give +<a id="page-272" href="#page-272" class="pagenum" title="272"></a> +other reasons for associating the Cassia with the Moon. They say +that it is the only tree producing flowers with four petals which are +yellow—the colour of a metal, an element appertaining to the West, +the region where the Moon appears to rise. Then the Cassia-flower +opens in Autumn, a period when sacrifices are offered to the Moon; +and it has, like the Moon, four phases of existence. During the +seventh Moon (August) it blossoms. At the fourth Moon (May) its +inflorescence ceases. During the fifth and sixth Moon (June and +July) its buds are put forth, and after these have opened into +leaf, the tree again bears flowers. Anglo-Indians call the <i>Cassia +Fistula</i>, or Umultuss-tree, the Indian Laburnum: its long cylindrical +pods are imported into England, and a sugary substance extracted +from the pulp between the seeds is commonly used as a +laxative. Gerarde says this pulp of <i>Cassia Fistula</i>, when extracted +with Violet water, is a most sweet and pleasant medicine, and may +be given without danger to all weak people of what age and sex +soever. Lord Bacon writes in his Natural History:—“It is reported +by one of the ancients, that Cassia, when it is gathered, is +put into the skins of beasts, newly flayed, and that the skins corrupting, +and breeding wormes, the wormes doe devoure the pith +and marrow it, and so make of it hollow; but meddle not with the +barke, because to them it is bitter.”</p> + +<p><b>CATCH-FLY.</b>—The <i>Silene</i>, or Catch-fly, received its English +name from its glutinous stalk, from which flies, happening to light +upon it, cannot disengage themselves. Gerarde gives the plant the +additional name of Limewort, and adds, that in his time they were +grown in London gardens, “rather for toies of pleasure than any +virtues they are possessed with.”</p> + +<p><b>CAT MINT.</b>—Gerarde, probably copying from Dodoens, +says of Cat Mint or Cat Nep, that “cats are very much delighted +herewith, for the smell of it is so pleasant unto them, that they rub +themselves upon it, and swallow or tumble in it, and also feed on +the branches very greedily.” There is an old proverb respecting +this herb—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If you set it, the cats will eat it;</div> + <div class="line">If you sow it, the cats won’t know it.”</div> +</div> +</div> + +<p class="continued">According to Hoffman, the root of the Cat Mint, if chewed, will +make the most gentle person fierce and quarrelsome; and there is a +legend of a certain hangman who could never find courage to +execute his task until he had chewed this aromatic root. Nep or +Cat Mint is considered a herb of Venus.</p> + +<p><b>CEDAR.</b>—Numerous are the allusions made in the Bible to +the Cedars of Lebanon (<i>Cedrus Libani</i>), the tree which Josephus says +was first planted in Judea by Solomon, who greatly admired this +noble tree, and built himself a palace of Cedar on Lebanon itself. +The celebrated Temple of Solomon was built of hewn stone, lined +with Cedar, which was “carved with knops and open flowers; +<a id="page-273" href="#page-273" class="pagenum" title="273"></a> +all was Cedar, there was no stone seen.” Since King Solomon’s +time, the Cedar forest of Lebanon has become terribly reduced, but +Dr. Hooker, in 1860, counted some four hundred trees, and Mr. +Tristram, a more recent traveller in the Holy Land, discovered a +new locality in the mountains of Lebanon, where the Cedar was +more abundant. Twelve of the oldest of these Cedars of Lebanon +bear the title of “Friends of Solomon,” or the “Twelve Apostles.” +The Arabs call all the older trees, saints, and believe an evil fate +will overtake anyone who injures them. Every year, at the feast +of the Transfiguration, the Maronites, Greeks, and Armenians go +up to the Cedars, and celebrate mass on a rough stone altar at +their feet.——The Cedar is made the emblem of the righteous in +the 92nd Psalm, and is likened to the countenance of the Son of +God in the inspired Canticles of Solomon. Ezekiel (xxxi., 3–9) +compares the mighty King of Assyria to a Cedar in Lebanon, with +fair branches, and says, as a proof of his greatness and power, that +“the Cedars in the garden of God could not hide him.” In the +Romish Church, the Cedar of Lebanon, because of its height, its +incorruptible substance, and the healing virtues attributed to it in +the East, is a symbol of the Virgin, expressing her greatness, her +beauty, and her goodness.——The Jews evidently regarded the +Cedar as a sacred tree: hence it was used in the making of idols. +According to a very old tradition, the Cedar was the tree from +which Adam obtained the forbidden fruit in the Garden of Eden. +The ancient legend relating how the Cross of Christ was formed of +a tree combining in itself the wood of the Cypress, Cedar, and +Pine, will be found under the heading <span class="smcap">Cypress</span>. Another +tradition states that of the three woods of which the Cross was +composed, and which symbolised the three persons of the Holy +Trinity, the Cedar symbolised God the Father.——Pythagoras recommended +the Cedar, the Laurel, the Cypress, the Oak, and the +Myrtle, as the woods most befitting to honour the Divinity.——The +Shittim wood of the Scriptures is considered by some to have +been a species of Cedar, of which the most precious utensils were +made: hence the expression <i>Cedro digna</i> signified “worthy of eternity.”——The +Cedar is the emblem of immortality.——The ancients +called the Cedar “life from the dead,” because the perfume of its +wood drove away the insects and never-dying worms of the tombs. +According to Evelyn, in the temple of Apollo at Utica, there was +found Cedar-wood nearly two thousand years old; “and in +Sagunti, of Spain, a beam, in a certain oratory consecrated to +Diana, which had been brought from Zant two hundred years +before the destruction of Troy. The statue of that goddess in +the famous Ephesian Temple was of this material also, as was +most of the timber-work in all their sacred edifices.” In a +temple at Rome there was a statue of Apollo Sosianus in Cedar-wood +originally brought from Seleucia. Virgil states that Cedar-wood +was considered to be so durable, that it was employed for +<a id="page-274" href="#page-274" class="pagenum" title="274"></a> +making images of the gods, and that the effigies of the ancestors +of Latinus were carved out of an old Cedar. He also informs +us that Cedar-wood was used for fragrant torches.——Sesostris, +King of Egypt, is reported to have built a ship of Cedar timber, +which, according to Evelyn, was “of 280 cubits, all gilded without +and within.”——Gerarde says that the Egyptians used Cedar for +the coffins of their dead, and Cedar-pitch in the process of embalming +the bodies.——The books of Numa, recovered in Rome +after a lapse of 535 years, are stated to have been perfumed with +Cedar.——The Chinese have a legend which tells how a husband and +wife were transformed into two Cedars, in order that their mutual +love might be perpetuated. A certain King Kang, in the time +of the Soungs, had as secretary one Hanpang, whose young +and beautiful wife Ho the King unfortunately coveted. Both +husband and wife were tenderly attached to one another, so the +King threw Hanpang into prison, where he shortly died of grief. +His wife, to escape the odious attentions of the King, threw herself +from the summit of a high terrace. After her death, a letter +was discovered in her bosom, addressed to the King, in which she +asked, as a last favour, to be buried beside her dear husband. +The King, however, terribly angered, would not accede to poor Ho’s +request, but ordered her to be interred separately. The will of +heaven was not long being revealed. That same night two Cedars +sprang from the two graves, and in ten days had become so tall +and vigorous in their growth, that they were able to interlace +their branches and roots, although separated from one another. +The people henceforth called these Cedars “The trees of faithful +love.”——Tchihatcheff, a Russian traveller, speaks of vast Cedar +forests on Mount Taurus in Asia Minor: the tree was not introduced +into England till about Evelyn’s time, nor into France till +1737, when Bernard de Jussieu brought over from the Holy Land +a little seedling of the plant from the forests of Mount Lebanon. A +romantic account is given of the difficulty this naturalist experienced +in conveying it to France, owing to the tempestuous weather and +contrary winds he experienced, which drove his vessel out of its +course, and so prolonged the voyage, that the water began to fail. +All on board were consequently put on short allowance; the crew +having to work, being allowed one glass of water a day, the passenger +only half that quantity. Jussieu, from his attachment to +botany, was reduced to abridge even this small daily allowance, by +sharing it with his cherished plant, and by this act of self-sacrifice +succeeded in keeping it alive till they reached Marseilles. Here, +however, all his pains seemed likely to be thrown away, for as he +had been driven, by want of a flower-pot, to plant his seedling in +his hat, he excited on landing the suspicions of the Custom-house +officers, who at first insisted on emptying the strange pot, to see +whether any contraband goods were concealed therein. With much +difficulty he prevailed upon them to spare his treasure, and succeeded +<a id="page-275" href="#page-275" class="pagenum" title="275"></a> +in carrying it in triumph to Paris, where it flourished in the +Jardin des Plantes, and grew until it reached one hundred years of +age, and eighty feet in height. In 1837 it was cut down, to make +room for a railway.——According to the ancient Chaldean magicians, +the Cedar is a tree of good omen—protecting the good and overthrowing +the machinations of evil spirits.——M. Lenormant has +published an Egyptian legend concerning the Cedar, which De +Gubernatis has quoted. This legend recites that Batou having consented +to incorporate his heart with the Cedar, if the tree were cut the +life of Batou would at the same time be jeopardised; but if he died +his brother would seek his heart for seven years, and when he had +found it, he would place it in a vase filled with divine essence, which +was to impart to it animation, and so restore Batou to life.... +Anpou, in a fit of rage, one day enters Batou’s house, and slays +the shameless woman who had separated him from his brother. +Meanwhile Batou proceeds to the valley of Cedars, and places, as he +had announced, his heart in the fruit of the tree at the foot of which +he fixes his abode. The gods, not desiring to leave him solitary, +create a woman, endowed with extraordinary beauty, but carrying +evil with her. Falling madly in love with her, Batou reveals to +the woman the secret of his life being bound up with that of the +Cedar. Meantime the river becomes enamoured of Batou’s wife; +the tree, to pacify it, gives it a lock of the beauty’s hair. The river +continues its course, carrying on the surface of its waters the tress, +which diffuses a delicious odour. It reaches at last the king’s +laundress, who carries it to his majesty. At the mere sight and +perfume of the tress, the king falls in love with the woman to +whom it belongs. He sends men to the vale of Cedars to carry +her off; but Batou kills them all. Then the king despatches an +army, who at last bring him the woman whom the gods themselves +had fashioned. But while Batou lives she cannot become the wife +of the king; so she reveals to him the secret of her husband’s +twofold life. Immediately workmen are despatched, who cut down +the Cedar. Batou expires directly. Soon Anpou, who had come to +visit his brother, finds him stretched out dead beside the felled +Cedar. Instantly he sets out to search for Batou’s heart; but for +four years his search is fruitless. At the end of that period the +soul of Batou yearns to be resuscitated: the time has arrived +when, in its transmigrations, it should rejoin his body. Anpou +discovers the heart of his brother in one of the cones of the tree. +Taking the vase which contains the sacred fluid, he places the heart +in it; and, during the day, it remains unaffected, but so soon as night +arrives, the heart becomes imbued with the elixir. Batou regains +all his members; but he is without vigour. Then Anpou gives to +him the sacred fluid in which he had steeped the heart of his +young brother, and bids him drink. The heart returns to its place, +and Batou becomes himself again. The two brothers set out to +punish the unfaithful one. Batou takes the form of a sacred bull. +<a id="page-276" href="#page-276" class="pagenum" title="276"></a> +Arrived at the Court, Batou, metamorphosed into the bull, is welcomed +and fêted. Egypt has found a new god. During one of +the festivals he takes the opportunity of whispering into the ear +of her who had formerly been his wife: “Behold, I am again +alive—I am Batou! You plotted and persuaded the king to fell +the Cedar, so that he might occupy my place at your side when I +was dead. Behold, I am again alive—I have taken the form of a +bull!” The queen faints away at hearing these words; but speedily +recovering herself, she seeks the king and asks him to grant her a +favour—that of eating the bull’s liver. After some hesitation, the +king consents, and orders that a sacrifice shall be offered to the +bull, and that then he shall be killed; but at the moment the bull’s +throat is cut, two drops of blood spirt out: one falls to the ground, +and forthwith two grand Perseas (the Egyptians’ tree of life) shoot +forth. The king, accompanied by his wife, hastens to inspect the +new prodigy, and one of the trees whispers in the queen’s ear that +he is Batou, once more transformed. The queen, relying on the +doting affection which the king entertains for her, asks him to +have this tree cut down for the sake of the excellent timber it will +afford. The king consents, and she hastens to superintend the +execution of his orders. A chip struck from the tree whilst being +felled, falls into the mouth of the queen. Shortly she perceives +that she has become <i>enceinte</i>. In due course she gives birth to a +male infant. It is Batou, once more entering the world by a novel +incarnation!”<!--TN: quotation mark as printed--></p> + +<p><b>CELANDINE.</b>—The Great or Major Celandine (<i>Chelidonium +major</i>) is also called Swallow-wort and Tetter-wort, and is thought +to be efficacious in the cure of warts and cutaneous disorders. It +derives its name from the Greek <i>Chelidon</i>, a swallow—not, says +Gerarde, “because it first springeth at the coming in of the +swallowes, or dieth when they go away, for as we have saide, it +may be founde all the yeare, but because some holde opinion that +with this herbe the dams restore sight to their young ones, when +their eies be put out.” This magical property of the Celandine +was first propounded by Aristotle, and afterwards repeated by +Pliny, Dodoens, Albert le Grand, Macer, and most of the old +botanical writers. Coles fully believed the wonderful fact, and +remarks: “It is known to such as have skill of nature, what wonderful +care she hath of the smallest creatures, giving to them a +knowledge of medicine to help themselves, if haply diseases annoy +them. The swallow cureth her dim eyes with Celandine; the wesell +knoweth well the virtue of Herb Grace; the dove the Verven; the +dogge dischargeth his mawe with a kinde of grasse,” &c. Lyte also, +in his ‘Herbal,’ fully supported the ancient rustic belief that the +old swallows used Celandine to restore sight to their young. He +says the plant was called Swallow-herb, because “it was the first +found out by swallowes, and hath healed the eyes and restored +sight to their young ones that have had harme in their eyes or have +<a id="page-277" href="#page-277" class="pagenum" title="277"></a> +been blinde.” Celandine has long been popular among village +simplers as a remedy when diluted with milk against thick spots in +the eye.——It is said that the lack of medical knowledge among +the ancients induced the belief in the magical properties of Celandine. +They saw in the <i>Chelidonium a Cœli donum</i>, and hence were +anxious to endow it with celestial properties.——The red and +violet Celandines, or Horned Poppies, are mentioned by Ben +Jonson among the plants used by witches in their incantations.</p> + +<p>The Lesser Celandine (<i>Ranunculus Ficaria</i>) is perhaps better +known as the Pile-wort, a name given to it in allusion to the small +tubers on the roots, which, on the doctrine of plant signatures, +indicated that the plant was a remedial agent in this complaint.——Astrologers +assign Celandine to the Sun, and the Pile-wort to +Mars.</p> + +<p id="centaury"><b>CENTAURY.</b>—This flower, the well known Blue-bottle of +the cornfields, is fabled to have derived its name from Chiron, a +centaur, who is stated to have taught mankind the use of plants +and medicinal herbs. According to Pliny, Chiron cured himself with +this plant from a wound he had accidentally received from an arrow +poisoned with the blood of the hydra. M. Barthelemy writes how, +when Anacharsis visited the cave of Chiron, the centaur, on Mount +Pelion, he was shown a plant which grew near it, of which he was +informed that the leaves were good for the eyes, but that the secret +of preparing them was in the hands of only one family, to whom it +had been lineally transmitted from Chiron himself.——Mythology +has another origin for the <i>Centaurea Cyanus</i>. According to this +account, the flower was called Cyanus, after a youth so named, who +was so enamoured of Corn-flowers, that his favourite occupation was +that of making garlands of them; and he would scarcely ever leave +the fields, whilst his favourite blue flowers continued to bloom. +So devoted was his admiration, that he always dressed himself in +clothes of the same brilliant hue as the flower he loved best. Flora +was his goddess, and of all the varied gifts, her Corn-flower was +the one he most appreciated. At length he was one day found +lying dead in a cornfield, surrounded with the blue Corn-flowers he +had gathered: and soon after the catastrophe, the goddess Flora, +out of gratitude for the veneration he had for her divinity, transformed +his body into the <i>Centaurea Cyanus</i>, the Blue-bottle of English +cornfields.——In Lucan’s ‘Pharsalia,’ the Centaury is one of the +plants named as being burned with the object of driving away +serpents.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Beyond the farthest tents rich fires they build,</div> + <div class="line">That healthy medicinal odours yield:</div> + <div class="line">There foreign Galbanum dissolving fries,</div> + <div class="line">And crackling flames from humble Wallwort rise;</div> + <div class="line">There Tamarisk, which no green leaf adorns,</div> + <div class="line">And there the spicy Syrian Costos burns:</div> + <div class="line">There Centaury supplies the wholesome flame,</div> + <div class="line">That from Thessalian Chiron takes its name;</div> +<a id="page-278" href="#page-278" class="pagenum" title="278"></a> + <div class="line">The gummy Larch-tree, and the Thapsos there,</div> + <div class="line">Woundwort and Maidenweed perfume the air:</div> + <div class="line">There the long branches of the long-lived Hart,</div> + <div class="line">With Southernwood their odours strong impart,</div> + <div class="line">The monsters of the land, the serpents fell,</div> + <div class="line">Fly far away, and shun the hostile swell.”</div> +</div> +</div> + +<p class="continued">The Corn-flower is called in Russia <i>Basilek</i> (the flower of Basil), +and attached to it is a legend that a handsome young man of this +name was enticed away by a nymph named Russalka, allured into +the fields, and transformed into the Corn-flower.——Plants have +always been a favourite means of testing the faith of lovers; and +the Centaury or Bluet of the cornfields was the flower selected by +Margaret as the floral oracle from which to learn the truth respecting +Faust.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“There is a flower, a purple flower,</div> + <div class="line">Sown by the wind, nursed by the shower,</div> + <div class="line">O’er which love breathed a powerful spell,</div> + <div class="line">The truth of whispering hope to tell.</div> + <div class="line">Now, gentle flower, I pray thee tell,</div> + <div class="line">If my lover loves me, and loves me well:</div> + <div class="line">So may the fall of the morning dew</div> + <div class="line">Keep the sun from fading thy tender blue.”</div> +</div> +</div> + +<p class="continued">The Centaury is known as the Hurt-sickle, because it turns the +edges of the reapers’ sickles: its other familiar names are Blue-bottle, +Blue-blow, Bluet, and Corn-flower.——It is held by astrologers +to be under Saturn.</p> + +<p><b>CEREUS.</b>—The crimson-flowered <i>Cereus</i> (<i>Cereus speciosissimus</i>)<!--TN: added )-->, +belonging to the natural order <i>Cactaceæ</i>, is generally known +in England as the Torch Thistle, and is fabled to have been the +torch borne by Ceres in the daytime. <i>Cereus flagelliformis</i> is the +pink-flowered creeping Cereus, the long round stems of which +hang down like cords. <i>Cereus grandiflorus</i> is the night-blowing +Cereus, which begins to open its sweet-scented flowers about +eight o’clock in the evening; they are fully blown by eleven, and +by four o’clock next morning they are faded and droop quite +decayed. The Old Man’s Head, or Monkey Cactus, <i>Cereus senilis</i>, +is another member of this family.</p> + +<p><b>CHAMELÆA.</b>—The Spurge-Olive or Chamelæa (<i>Cneorum +tricoccum</i>) is a humble shrub, whose three-leaved pale-yellow flowers +were consecrated to the god Janus. The month of January, placed +under the protection of Janus, was represented in the guise of an +old man, who held in his hand a flower of the Chamelæa. After +flowering, the shrub produces three-cornered berries, which are at +first green, then red, and finally brown. The plant in England +was formerly called the Widow-wail, for what reason we know not, +but Gerarde says, “<i>quia facit viduas</i>.”</p> + +<p><b>CHAMOMILE.</b>—According to Galen, the Egyptians held +the Chamomile (<i>Anthemis nobilis</i>) in such reverence, that they consecrated +it to their deities: they had great faith in the plant as a +<a id="page-279" href="#page-279" class="pagenum" title="279"></a> +remedy for agues. Gerarde tells us that Chamomile is a special +help against wearisomeness, and that it derives its name from the +Greek <i>Chamaimelon</i>, Earth-Apple, because the flowers have the +smell of an Apple.——In Germany, Chamomile-flowers are called +<i>Heermännchen</i>, and they are traditionally supposed to have once +been soldiers, who for their sins died accursed.——The Romans +supposed the <i>Anthemis</i> to be possessed of properties to cure the +bites of serpents.——Chamomile is considered to be a herb of +the Sun.</p> + +<p><b>CHAMPAK.</b>—The Champa or Champak (<i>Michelia Champaca</i>) +is one of the sacred plants of India. The blue Champak-flower is +of the greatest rarity, and is regarded as being the principal ornament +of Brahma’s heaven. It is, in fact,</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“That blue flower which Brahmins say</div> + <div class="line">Blooms nowhere but in Paradise,”</div> +</div> +</div> + +<p class="continued">for the earthly sort has yellow blossoms with which the Hindu +maidens are fond of ornamenting their raven hair. The tree is +sacred to Vishnu, and is, therefore, an object of reverential regard +on the part of the Hindus, who cultivate it for the fragrance of its +flowers, which is so strong that the bees, fearful of being overcome, +will scarcely ever alight upon them. The Hindus apply to the +Champak-flowers the most flattering appellations, which celebrate +its wondrous delicacy and form, its glittering golden hue, and its +voluptuous perfume.</p> + +<p id="cherry"><b>CHERRY.</b>—About the year 70 <span class="all-smcap">B.C.</span>, Lucullus, after his +victory over Mithridates, brought from Cerasus, in Pontus, the +Cherry-tree, and introduced it into Italy. It was planted in +Britain a century later, but the cultivated sorts disappeared during +the Saxon period. “Cherries on the ryse,” or on the twigs, was, +however, one of the street cries of London in the fifteenth century. +These Cherries were, perhaps, the fruit of the native wild Cherry, +or Gean-tree, as the cultivated Cherry was not re-introduced till +the reign of Henry VIII., whose fruiterer brought it from Flanders, +and planted a Cherry orchard at Teynham.——An ancient legend +records that, before the birth of our Saviour, the Virgin Mary +longed extremely to taste of some tempting Cherries which hung +upon a tree high above her head; so she requested Joseph to pluck +them. Joseph, however, not caring to take the trouble, refused to +gather the Cherries, saying sullenly, “Let the father of thy child +present thee with the Cherries if he will!” No sooner had these +words escaped his lips, than, as if in reproof, the branch of the +Cherry-tree bowed spontaneously to the Virgin’s hand, and she +gathered its fruit and ate it. Hence the Cherry is dedicated to the +Virgin Mary. There is a tradition that our Saviour gave a Cherry +to St. Peter, cautioning him at the same time not to despise little +things.——The ancient Lithuanians believed that the demon Kirnis +was the guardian of the Cherry. In Germany and Denmark there is a +<a id="page-280" href="#page-280" class="pagenum" title="280"></a> +tradition that evil spirits often hide themselves in old Cherry-trees, +and delight in doing harm to anyone who approaches them. The +Albanians burn branches of the Cherry-tree on the nights of the +23rd and 24th of December, and the nights of the 1st and 6th of +January—that is to say on the three nights consecrated to the new +sun; and they preserve the ashes of these branches to fertilise their +Vines. They say that in so doing they burn the evil spirits hidden in +the trees, who are destructive to vegetation.——At Hamburg, there +is an annual festival called the Feast of the Cherries, when children +parade the streets, carrying boughs laden with the fruit. This +observance dates from the year 1432, when the Hussites threatened +the immediate destruction of Hamburg. The inhabitants, in +despair, dressed all the children in black, and despatched them to +the Hussite leader, P. Rasus, to plead with him. The warrior, +touched at the sight of so many little helpless ones, promised that +he would spare the city, and after feasting the children with +Cherries, sent them back rejoicing and waving in their hands the +Cherry-boughs.——There is an old proverb current in Germany, +France, and Italy, that you should never eat Cherries with the rich, +because they always choose the ripest, or, even worse, eat the +luscious fruit, and throw the stones and stalks to their companions.——The +gum which exudes from the Cherry-tree is considered +equal in value to gum-arabic. Hasselquist relates that during a siege +upwards of one hundred men were kept alive for nearly two months, +without any other nutriment than that obtained by sucking this +gum.——The Cherry is held by astrologers to be under the dominion +of Venus.——To dream of Cherries denotes inconstancy and disappointment +in life.</p> + +<p id="chesnut"><b>CHESNUT.</b>—The Chesnut (<i>Fagus Castanea</i>) was classed +by Pliny among the fruit trees, on account of the value of the +nut as an article of food. He states that the tree was introduced +from Sardis in Pontus, and hence was called the Sardian +Acorn. The Chesnuts of Asia Minor supplied Xenophon’s whole +army with food in their retreat along the borders of the Euxine. +Once planted in Europe, the Chesnut soon spread all over the +warm parts. It flourished in the mountains of Calabria, and is the +tree with which Salvator Rosa delighted to adorn his bold and rugged +landscapes.——The <i>Castagno dei cento cavalli</i> (Chesnut of the hundred +horses) upon Mount Etna is probably the largest tree in Europe, +being more than 200 feet in circumference.——Chesnuts are included +in the list of funereal trees. In Tuscany, the fruit is eaten with +solemnity on St. Simon’s Day. In Piedmont, they constitute the +appointed food on the eve of All Souls’ Day, and in some houses +they are left on the table under the belief that the dead poor will +come during the night and feast on them. In Venice, it is customary +to eat Chesnuts on St. Martin’s Day, and the poor women +assemble beneath the windows and sing a long ballad, or, after +expressing their good wishes towards the inmates of the house, +<a id="page-281" href="#page-281" class="pagenum" title="281"></a> +ask for Chesnuts to appease their hunger. (See also <a href="#horse-chestnut" class="smcap">Horse-Chesnut</a>.)</p> + +<p><b>CHOHOBBA.</b>—The Mexicans regard with peculiar sanctity +and reverence a herb which grows in their country, and which they +call Chohobba. If they wish an abundant crop of Yucca or Maize, +if they wish to know whether a sick chief will recover or die, if +they desire to learn whether a war is likely to occur, or, in fact, if +they desire any important information, one of their chiefs enters +the building consecrated to their idols, where he prepares a liquid +obtained from the herb Chohobba, which can be absorbed through +the nose: this fluid has an intoxicating effect, and he soon loses +all control over himself. After awhile, he partly recovers, and sits +himself on the ground, with head abased, and hands beneath his +knees, and so remains for some little time. Then he raises his +eyes, as if awaking from a long sleep, and gazes upwards at the +sky, at the same time muttering between his teeth some unintelligible +words. No one but his relatives approaches the chief, for +the people are not allowed to assist at the rite. When the relatives +perceive that the chief is beginning to regain consciousness, they +return thanks to the god for his recovery, and ask that he may +be permitted to tell them what he has seen whilst in his trance. +Then the half-dazed chief relates what the god has told him +regarding the particular matters he had wished to enquire about.</p> + +<p><b>CHOKE PEAR.</b>—The fruit of the Wild Pear, <i>Pyrus communis</i>, +is so hard and austere as to choke: hence the tree has been +called the Choke Pear. It is supposed to have been a Pear of this +description that caused the death of Drusus, a son of the Emperor +Claudius. He caught in his mouth, and swallowed, a Pear thrown +into the air, but owing to its extreme hardness, it stuck in his +throat and choked him.</p> + +<p><span class="smcap">Christmas Rose.</span>—See <a href="#hellebore">Hellebore</a>.</p> + +<p><b>CHRIST’S HERB.</b>—The Black Hellebore is called Christ’s +Herb or Christmas Herb (<i>Christwurz</i>), says Gerarde, “because it +floureth about the birth of our Lord Jesus Christ.” (See <a href="#hellebore" class="smcap">Hellebore</a>.)</p> + +<p><b>CHRIST’S LADDER.</b>—In the fourteenth century, the +<i>Erythræa Centaurium</i> was called Christ’s Ladder (<i>Christi scala</i>), from +the name having been mistaken for Christ’s Cup (<i>Christi schale</i>), in +allusion to the bitter draught offered to our Lord upon the Cross.</p> + +<p><b>CHRIST’S PALM.</b>—The <i>Ricinus communis</i> is commonly +known as <i>Palma Christi</i>, or Christ’s Palm. The same plant is also +reputed to have been Jonah’s Gourd.</p> + +<p><b>CHRIST’S THORN.</b>—Gerarde, in his Herbal, calls the +<i>Paliurus</i>, Christ’s Thorn or Ram of Libya; and he writes: “Petrus +Bellonius, who travelled over the Holy Land, saith, that this +shrubby Thorne <i>Paliurus</i>, was the Thorne wherewith they crowned +our Saviour Christ, his reason for the proofe hereof is this, That +<a id="page-282" href="#page-282" class="pagenum" title="282"></a> +in Judea, there was not any Thorne so common, so pliant, or so fit +for to make a crown or garland of, nor any so full of cruell sharpe +prickles. It groweth throughout the whole countrey in such abundance, +that it is there common fuell to burn; yea, so common with +them there as our Gorse, Brakes, and Broome is here with us. +Josephus (<i>lib.</i> 1, <i>cap.</i> 2 of his <i>Antiquities</i>) saith, That this Thorne +hath the most sharp prickles of any other; wherefore that Christ +might bee the more tormented, the Jews rather tooke this than +any other.” The shrub still abounds in Judea, and has pliable +branches armed with sharp spines. (See <a href="#thorn" class="smcap">Thorn</a>.)</p> + +<p id="chrysanthemum"><b>CHRYSANTHEMUM.</b>—The leaf and flower of the <i>Chrysanthemum +Indicum</i> were long ago adopted as, and are still, the +special emblem and blazon of Mikados of Japan. One of the most +popular of the Japanese festivals is that held in honour of the golden +Chrysanthemum, or <i>Kiku</i>. The Japanese florists display their +Chrysanthemums built up into the forms of their gods or heroes; +thus, in their exhibitions, are to be seen effigies of Benkei, the +Hercules of Japan, gorgeously apparelled in white, purple, and +yellow Pompons; the Sun Goddess, decked in golden blooms; +Jimmu Tenno, a popular hero, and endless groups of gods and +goddesses, and mythological heroes and heroines.——The Chrysanthemum +was first introduced into England in 1764 by Miller, +who received a <i>Kok fa</i>, or <i>Chrysanthemum Indicum</i> from Nîmpu, and +cultivated it at the botanical garden at Chelsea. In the seventeenth +century a Chrysanthemum was grown in Dantsic.——Three +Chrysanthemums (the Corn Marigold, the Ox-eyed Daisy, and the +Fever-few) are natives of England, but as they bloom in summer +when flowers are plentiful, and not in November, as our garden +varieties do, it has not been so well worth while to bestow care in +raising and improving them. The Autumn Chrysanthemums are descended +from either the Chinese or the Indian varieties, the former +of which have white flowers and the latter yellow. The Pompon +varieties are derived from the Chusan Daisy, introduced into England +from China by Mr. Fortune in 1846. In their wild state they are +all, indeed, even the Japanese forms of the Chinese flowers, much +like Daisies, with a yellow disc surrounded by rays of florets, but by +cultivation the disc-florets are assimilated to those of the ray, and +the flower assumes a homogeneous appearance only faintly suffused +with yellow towards the centre.</p> + +<p><b>CINCHONA.</b>—The Cinchona, or Jesuit’s Bark-tree (<i>Cinchona +officinalis</i>), is a native of Peru. The famous bark was introduced +into Europe through the medium of Ana de Osorio, Countess +Cinchon, and Vice-Queen of Peru, after whom the powdered bark +was called “Countess’s Powder.” The use of the bark was first +learned from the following circumstances:—Some Cinchona-trees +being thrown by the winds into a pool, lay there until the water +became so bitter that everyone refused to drink it, till one of the +<a id="page-283" href="#page-283" class="pagenum" title="283"></a> +inhabitants of the district being seized with violent fever, and +finding no water wherewith to quench his thirst, was forced to +drink of this, by which means he became perfectly cured; and +afterwards, relating his cure to others, they made use of the same +remedy.</p> + +<p><b>CINNAMON.</b>—Bacon, in his ‘Natural History,’ speaks thus +of the Cinnamon (<i>Laurus Cinnamomum</i>):—“The ancient Cinnamon +was of all other plants, while it grew, the dryest; and those things +which are knowne to comfort other plants did make that more +sterill: for, in showers, it prospered worst: it grew also amongst +bushes of other kindes, where commonly plants doe not thrive; +neither did it love the Sunne.” Solomon, in his Canticles, mentions +Cinnamon among the precious spices; and Moses was commanded +to use “sweet Cinnamon” in the preparation of the holy oil used +to anoint the Tabernacle and the sacred vessels, and to consecrate +Aaron and his sons to the priesthood. The Emperor Vespasian +was the first to take chaplets of Cinnamon to Rome, wherewith to +decorate the temples of the Capitol and of Peace. It is related, +that Alexander the Great, whilst at sea, perceived he was near the +coast of Arabia, from the scent of Cinnamon wafted from the still +distant shore.——The Mahometans of India used to have a curious +belief that the Cinnamon-tree is the bark, the Clove the flower, and +the Nutmeg the fruit, of one and the same tree; and most of the +writers of the Middle Ages thought that Cinnamon, Ginger, Cloves, +and Nutmegs were the produce of one tree.——Gerarde tells +us, that there was formerly much controversy concerning the true +Cinnamon and Cassia of the ancients, but he considered the tree +whose bark is Cassia to be a bastard kind of Cinnamon. The +Cinnamon, he says, has pleasant leaves and fair white flowers, +which turn into round black berries, the size of an Olive, “out of +which is pressed an oile that hath no smell at all untill it be +rubbed and chafed between the hands: the trunk or body, with +the greater arms or boughs of the tree, are covered with a double +or twofold barke, like that of the Corke-tree, the innermost whereof +is the true and pleasant Cinnamon, which is taken from this tree and +cast upon the ground in the heate of the sun, through whose heate +it turneth and foldeth itselfe round together.” The tree thus +peeled, recovered itself in three years, and was then ready to be +disbarked again.——Tradition states that the ancient Arabian priests +alone possessed the right of collecting the Cinnamon. The most +patriarchal of them would then divide the precious bark, reserving +the first bundle for the Sun. After the division had taken place, +the priests left to the Sun itself the task of lighting the sacred +fire on the altar where the high priest was to offer a sacrifice.——Theophrastus +narrates that the Cinnamon flourished in the valleys +frequented by venomous serpents; and that those who repaired +thither to collect it were compelled to wear bandages on their +hands and feet. After the Cinnamon was collected, it was divided +<a id="page-284" href="#page-284" class="pagenum" title="284"></a> +into three portions, of which one was reserved for the Sun, which, +with glowing rays, quickly came and carried it off.——Herodotus +says, that Cinnamon was gathered from the nest of the Phœnix.——An +old writer affirms that the distilled water of the flowers of +the Cinnamon-tree excelled far in sweetness all the waters whatsoever. +The leaves yield oil of Cloves; the fruit also yields an oil, +which was formerly, in Ceylon, made into candles, for the sole use +of the king; the root exudes an abundance of Camphor; and the +bark of the root affords oil of Camphor, as well as a particularly +pure species of Camphor.</p> + +<p><b>CINQUEFOIL.</b>—In former days, Cinquefoil (<i>Potentilla</i>) +much prevailed as an heraldic device; the number of the leaves +answering to the five senses of man. The right to bear Cinquefoil +was considered an honourable distinction to him who had worthily +conquered his affections and mastered his senses. In wet weather +the leaves of the Cinquefoil contract and bend over the flower, +forming, as it were, a little tent to cover it—an apt emblem of an +affectionate mother protecting her child. Cinquefoil was formerly +believed to be a cure for agues; four branches being prescribed for +a quartan, three for a tertian, and one for a quotidian.——Cinquefoil +is deemed a herb of Jupiter.</p> + +<p><b>CISTUS.</b>—The Cistus, according to Cassianus Bassus, derives +its name from a Grecian youth named Kistos. Under this title is +embraced a most extensive genus of plants celebrated all over the +world for their beauty and fragility. Gerarde and Parkinson call +them Holly Roses, a name which has become changed into Rock +Roses.——From the <i>Cistus Creticus</i> (frequently called the <i>Ladaniferous +Cistus</i>) is obtained the balsam called Ladanum, a kind of resin, prized +for its tonic and stomachic properties, but more highly valued as a +perfume, and extensively used in oriental countries in fumigations. +This resin, which is secreted from the leaves and other parts of the +shrub, is collected by means of a kind of rake, to which numerous +leather thongs are appended instead of teeth. In olden times this +resin was believed to have been gathered from the shrubs by goats +who rubbed their beards against the leaves, and so collected the liquid +gum; but Gerarde affirms this to have been a monkish tradition—a +fable of the “Calohieros, that is to say, Greekish monkes, who, +of very mockery, have foisted that fable among others extant in their +workes.” Be this as it may, Bacon records the fact in his ‘Natural +History,’ remarking: “There are some teares of trees, which are +kembed from the beards of goats; for when the goats bite and crop +them, especially in the morning, the dew being on, the teare cometh +forth, and hangeth upon their beards: of this sort is some kinde of +Ladanum.”</p> + +<p><b>CITRON.</b>—A native of all the warm regions of Asia, the +Citron was introduced into Europe from Media, and hence obtained +the name of <i>Malus Medica</i>. During the feast of the Tabernacles, +<a id="page-285" href="#page-285" class="pagenum" title="285"></a> +the Jews in their synagogues carry a Citron in their left hand; and +a conserve made of a particular variety of the fruit is in great +demand by the Jews, who use it during the same feast. According +to Athenæus, certain notorious criminals, who had been condemned +to be destroyed by serpents, were miraculously preserved, and kept +in health and safety by eating Citrons. Theophrastus says that +Citrons were considered an antidote to poisons, for which purpose +Virgil recommended them in his Georgics. Gerarde thus translates +the passage:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The countrey Media beareth juices sad,</div> + <div class="line">And dulling tastes of happy Citron fruit,</div> + <div class="line">Than which no helpe more present can be had,</div> + <div class="line">If any time stepmothers, worse than brute,</div> + <div class="line">Have poyson’d pots, and mingled herbs of sute</div> + <div class="line">With hurtful charmes: this Citron fruit doth chase</div> + <div class="line">Black venome from the body in every place.</div> + <div class="line">The tree itselfe in growth is large and big,</div> + <div class="line">And very like in show to th’ Laurell-tree;</div> + <div class="line">And would be thought a Laurell leafe and twig,</div> + <div class="line">But that the smell it casts doth disagree:</div> + <div class="line">The floure it holds as fast as floure may be:</div> + <div class="line">Therewith the Medes a remedie do finde</div> + <div class="line">For stinking breaths and mouthes, a cure most kinde,</div> + <div class="line">And helpe old men which hardly fetch their winde.”</div> +</div> +</div> + +<p class="continued">Della Valle, an Italian traveller of the seventeenth century, relates +how, at Ikkeri, he saw an Indian widow, on her way to the funeral +pyre, riding on horseback through the town, holding in one hand a +mirror, in the other a Citron, and whilst gazing into the mirror +she uttered loud lamentations. De Gubernatis thinks that perhaps +the Citron was the symbol of the life become bitter since the death +of her husband.——Rapin recommends the Citron for heart affections:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Into an oval form the Citrons rolled</div> + <div class="line">Beneath thick coats their juicy pulp unfold:</div> + <div class="line">From some the palate feels a poignant smart,</div> + <div class="line">Which though they wound the tongue, yet heal the heart.”</div> +</div> +</div> + +<p id="clappedepouch"><b>CLAPPEDEPOUCH.</b>—The <i>Capsella Bursa pastoris</i>, or Shepherd’s +Purse, was so called from the resemblance of its numerous +flat seed-pouches to a common leather purse. Dr. Prior says that +the Irish name of Clappedepouch was applied to the plant in +allusion to the licensed begging of lepers, who stood at the crossways +with a bell and a clapper. Hoffmann von Fallersleben, in his +<i>Niederländische Volkslieder</i>, says of them: “Separated from all the +world, without house or home, the lepers were obliged to dwell in +a solitary, wretched hut by the roadside; their clothing so scanty +that they often had nothing to wear but a hat and a cloak, and a +begging wallet. They would call the attention of the passers-by +with a bell or a clapper, and received their alms in a cup or a bason +at the end of a long pole. The bell was usually of brass. The +clapper is described as an instrument made of two or three boards, +by rattling which they excited people to relieve them.” The +<a id="page-286" href="#page-286" class="pagenum" title="286"></a> +lepers, Dr. Prior thinks, would get the name of Rattle-pouches, +and this be extended to the plant, in allusion to the little purses +which it hangs out by the wayside. The plant was also known by +the names of Poor Man’s Parmacetie, and St. James’s Weed—the +former in allusion to its medicinal virtues. (See <a href="#shepherds-purse" class="smcap">Shepherd’s +Purse</a>). It is considered a herb of Saturn.</p> + +<p id="clematis"><b>CLEMATIS.</b>—The <i>Clematis vitalba</i>, Gerarde informs us, was +called Travellers’ Joy, “as decking and adorning waies and hedges +when people travell.” It was also termed “Old Man’s Beard,” +from the hoary appearance of its seeds; and Virgin’s Bower, out +of compliment to Queen Elizabeth, and in allusion to its climbing +habits. It became the emblem of Artifice because beggars, in order +to excite compassion, were in the habit of making false ulcers in +their flesh by means of its twigs, the result often being a real sore.——The +<i>Clematis flammula</i>, or upright Virgin’s Bower, is an acrid plant, +that inflames the skin. Miller says of it that if one leaf be cropped in +a hot day in the summer season, and bruised, and presently put to +the nostrils, it will cause a smell and pain like a flame.——<i>Clematis +integrifolia</i>, or Hungarian Climber, is known in Little Russia as +<i>Tziganka</i> (the Gipsy Plant). Prof. De Gubernatis has given in +his <i>Mythologie des Plantes</i> the following legend connected with this +plant:—The Cossacks were once at war with the Tartars. The +latter having obtained the advantage, the Cossacks commenced to +retreat. The Cossack hetman, indignant at the sight, struck his +forehead with the handle of his lance. Instantly there arose a tempest, +which whirled away the Cossack traitors and fugitives into +the air, pounded them into a thousand fragments, and mingled +their dust with the earth of the Tartars. From that earth +springs the plant <i>Tziganka</i>. But the souls of the Cossacks, tormented +by the thought of their bones being mixed with the<!--TN: was 'the the'--> +accursed earth of the stranger, prayed to God that he would +vouchsafe to disseminate it in the Ukraine, where the maidens +were wont to pluck <i>Clematis integrifolia</i> to weave into garlands. +God hearkened to their Christian prayers, and granted their patriotic +desires. It is an old belief in Little Russia that if everybody +would suspend Briony from his waistbelt behind, these unfortunate +Cossacks would come to life again.</p> + +<p><b>CLOVE.</b>—The aromatic Clove-tree (<i>Caryophyllatus aromaticus</i>) +is a native of the Moluccas, where its cultivation is carefully +guarded by the Dutch. The islanders wear its white flowers as a +mark of distinction. These flowers grow in bunches at the end of +the branches, and are succeeded by oval berries, which are crowned +with the calyx. It is these berries, beaten from the trees before +they are half grown, and allowed to dry in the sun, which are +the Cloves of commerce. The Clove is considered to be one of +the hottest and most acrid of aromatics; its pungent oil (which is +specifically heavier than water) has been administered in paralytic +<a id="page-287" href="#page-287" class="pagenum" title="287"></a> +cases. Gerarde says, that the Portuguese women, resident in the +East Indies, distilled from the Cloves, when still green, a certain +liquor “of a most fragrant smell, which comforteth the heart, and +is of all cordials the most effectual.”——There is an old superstition, +still extant, that children can be preserved from evil influences +and infantile disorders, by having a necklace of Cloves suspended +as an amulet round the neck.</p> + +<p id="clover"><b>CLOVER.</b>—The old English names for Clover were Trefoil +and Honey-suckles.——The word Clover is derived from the Anglo-Saxon +<i>Clœfre</i>. The club of Hercules was called by the Latins +<i>clava trinodis</i>; and the “club” of our playing cards is so named from +its resemblance to a Clover-leaf—a leaf with three leaflets (<i>tria folia</i>). +Hence the herb’s generic name of <i>Trifolium</i>, or Trefoil.——Hope was +depicted by the ancients as a little child standing on tiptoe, and +holding a Clover-flower in his hand. Summer is also represented +with the Trefoil.——In the Christian Church, the Trefoil is held to +be the symbol of the Trinity; hence Clover is used for decorations on +Trinity Sunday. It is often employed as an architectural emblem: +the limbs of crosses are sometimes made to end in Trefoils, and +church windows are frequently in the same form.——Clover possesses +the power of vegetating after having existed in a dormant state for +many years. If lime is powdered and thrown upon the soil, a +crop of white Clover will sometimes arise where it had never been +known to exist; this spontaneous coming-up of the flower is +deemed an infallible indication of good soil.——Clover-grass is +reputed always to feel rough to the touch when stormy weather is +at hand; and its leaves are said to start and rise up, as if it were +afraid of an assault.——The Druids held the Clover, or Trefoil, +in great repute, and it is believed that they considered it a charm +against evil spirits. Formerly the Clover was thought to be not +only good for cattle, but noisome to witches, and so “the holy +Trefoil’s charm,” was very generally prized as a protective.——A +sprig of Clover with only two leaves on it is employed by the +lads and lasses of Cambridgeshire, Norfolk, and Suffolk, as a +charm to enable them to ascertain the names of their future wives +and husbands:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“A Clover, a Clover of two,</div> + <div class="line">Put it on your right shoe;</div> + <div class="line">The first young man [or woman] you meet,</div> + <div class="line">In field street, or lane,</div> + <div class="line">You’ll have him [or her] or one of his [or her] name.”</div> +</div> +</div> + +<p class="continued">Gerarde says that the meadow Trefoil (especially that with the +black half-moon upon the leaf), pounded with a little honey, “takes +away the pin and web in the eies, ceasing the pain and inflammation +thereof if it be strained and dropped therein.” The finding +of a four-leaved Clover is considered especially fortunate, not only +in England, but in France, Switzerland, and Italy. It is believed +<a id="page-288" href="#page-288" class="pagenum" title="288"></a> +to almost ensure happiness, and in the case of young girls a husband +very speedily. There is old couplet which records that—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If you find an even Ash-leaf or a four-leaved Clover,</div> + <div class="line">You’ll be bound to see your true love ere the day be over.”</div> +</div> +</div> + +<p class="continued">In Scotland, the possessor of a piece of four-bladed Clover is +reputed to have a prescience when witchcraft is attempted to be +practised upon him; and in the North of England this lucky leaf +is placed in dairies and stables, to preserve them from the spells of +witches.——There is a Cornish fairy tale which is intimately associated +with the four-leaved Clover:—One evening a maiden set +out to milk the cows later than usual: indeed, the stars had begun +to shine before she completed her task. “Daisy” (an enchanted +cow), was the last to be milked, and the pail was so full that the +milk-maid could hardly lift it to her head. So to relieve herself, +she gathered some handfuls of Grass and Clover, and spread it on +her head in order to carry the milk-pail more easily. But no +sooner had the Clover touched her head, than suddenly hundreds +of little people appeared surrounding Daisy, dipping their tiny +hands into the milk, and gathering it with Clover-flowers, which +they sucked with gusto. Daisy was standing in the long Grass +and Clover, so some of these little creatures climbed up the stalks +and held out Buttercups, Convolvuluses, and Foxgloves, to catch +the milk which dropped from the cow’s udder. When the astonished +milk-maid, upon reaching home, recounted her wonderful +experiences to her mistress, the goodwife at once cried out: “Ah! +you put a four-leaved Clover on your head.”——To dream of seeing +a field of Clover is of happy augury, indicating health, prosperity, +and much happiness. To the lover it foretells success, and that +his intended wife will have great wealth.——Clover is under the +dominion of Venus.</p> + +<p id="club-moss"><b>CLUB-MOSS.</b>—The Stag’s-horn, Fox’s-tail, or Club-Moss +(<i>Lycopodium clavatum</i>), is used in the North of England, Sweden, +and Germany, in wreaths worn on festive occasions. The powder +or dust which issues from its spore cases, is highly inflammable, +and is collected for fireworks and for producing stage lightning. +It is the <i>Blitz-mehl</i>, or lightning-meal of the Germans. The Fir +Club-Moss (<i>L. Selago</i>) is made by the Highlanders into an eye +ointment. In Cornwall, the Club-Moss is considered good against +all diseases of the eyes, provided only it is gathered in the following +manner:—On the third day of the moon, when it is seen for the first +time, show it the knife with which the Moss is to be cut, repeating +the while—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“As Christ healed the issue of blood,</div> + <div class="line">Do thou cut what thou cuttest for good.”</div> +</div> +</div> + +<p class="continued">Then, at sundown, the Club-Moss may be cut by the operator +kneeling, and with carefully washed hands. The Moss is to be +tenderly wrapped in a fair white cloth, and afterwards boiled in +<a id="page-289" href="#page-289" class="pagenum" title="289"></a> +water procured from the spring nearest the spot where it grew. +The liquor is to be applied as a fomentation<!--TN: was 'fomeutation'-->. The Club-Moss may +also be made into an ointment, with butter made from the milk of +a new cow. These superstitious customs have probably a Druidic +origin, and tend to identify the Selago or Golden Herb of the +Druids with the Club-Moss, as the Selago was held sacred by them, +and gathered with many mystic observances. (See <a href="#selago" class="smcap">Selago</a>.)——In +many parts of Germany, certain Fairy-folk, called Moss-women, +are popularly believed to frequent the forests. In Thuringia, these +little women of the wood are called <i>Holzfrala</i>, and in one of the +legends of the Fichtelgebirge (a mountain-chain near the junction +of Saxony, Bavaria, and Bohemia), we find it stated that there was +a poor child whose mother lay sick of a fever. Going into the +forest to gather Strawberries, the child saw a little woman entirely +clothed with golden Moss—presumably Selago. The Moss-woman +asked the child for some of the fruit, and her request having been +readily acceded to, the Moss-woman ate her Strawberries and +tripped away. When the child reached home, she found the fruit +which she had carried in a jug was transformed to gold. The +Moss dress of the little woman is described as being of a golden +colour, which shone, when seen at a distance, like pure gold, but +on close inspection lost all its lustre. It is thought that many of +the stories about hidden treasure which are rife on the Fichtelgebirge +are to be attributed to the presence there of this curious +species of vegetation.</p> + +<p><b>COCOA-NUT PALM.</b>—The <i>Cocos Nucifera</i> (Sanscrit <i>Nârikera</i>), +or Cocoa-Nut Palm is the most extensively-cultivated tree in +the world, and its importance to myriads of the human race is +almost beyond conception. George Herbert wrote truly of this +Palm:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i14">“The Indian Nut alone</div> + <div class="line">Is clothing, meat and trencher, drink and can,</div> + <div class="line">Boat, cable, sail, mast, needle, all in one.”</div> +</div> +</div> + +<p class="continued">A vigorous tree will grow one hundred feet high, and produce +annually one hundred Nuts.——The Chinese call the Cocoa-Nut +<i>Yüe-wang-t’ou</i> (head of Prince of Yüe) from a tradition that a certain +Prince Lin-yi, who was at enmity with the Prince of Yüe, sent an +assassin to cut off the head of his enemy. The deed was executed, +and the severed head being caught in the branches of a Palm, +it remained suspended there, and was transformed into a Cocoa-Nut, +with two eyes in its shell.——The Portuguese are said to have +given the name of Coco to the Nut because at one end of the Nut +are three holes, resembling the head of a cat when mewing (<i>Coca</i>).——The +Indians, when unable to recover the corpse of one of their +people who has been slain, but whom they wish to honour, form +an effigy of Reeds, and surmount it with a Cocoa-Nut, which is +supposed to represent the head of the deceased. This sham corpse +they cover with Dhak wood, after which they offer up prayers, and +<a id="page-290" href="#page-290" class="pagenum" title="290"></a> +then burn it. The Cocoa-Nut is regarded by the natives of India +as an oracle in cases of sickness. Thus, if an Indian has fallen ill, +they spin a Cocoa-Nut on its end; if the Nut falls towards the +west, he will die; if to the east, he will recover. The Deccan +Indians never commence any building without first offering Cocoa-Nuts +to their gods.——When a Fijian child is sick, and its friends +want to know if it will live or die, they shake a bunch of dry Cocoa-Nuts: +if all fall off, the little one will recover; if one remains, it +will die. The Fijians also spin Cocoa-Nuts, and then prophecy of +future events according to the direction in which the eye of the +Nut lies when it rests still.</p> + +<p><b>COCKLE.</b>—The Corn Cockle, or Gith (<i>Agrostemma Githago</i>) is +a troublesome weed, of which Gerarde says: “What hurt it doth +among Corne, the spoile of bread, as well as in colour, taste, and +unwholesomenesse, is better knowne than desired.” In the Book +of Job, the Cockle coming up instead of the Barley is spoken of as +a great misfortune; but it could not have been the Corn Cockle, +which is unknown in Palestine and Arabia.——The plant is +alluded to in an old English nursery rhyme, in which a garden +allowed to run wild is said to be</p> + +<blockquote> +<p>“Full of weeds and Cockle seeds.”</p> +</blockquote> + +<p><b>COFFEE.</b>—The Coffee-plant (<i>Coffea Arabica</i>) derives its name +from the Kingdom of Caffa, in Africa, where it grows abundantly. +The bloom of this tree is similar to the Jasmine in figure and +fragrance, while its fruit has the appearance of a Cherry; the +liquor prepared from the fruit or berry is said to have been drunk, +in Ethiopia, from time immemorial. The Galla, a wandering +nation of Africa, in their incursions in Abyssinia, being obliged to +traverse immense deserts, and to travel swiftly, were accustomed +to carry nothing with them to eat but Coffee roasted till it could +be pulverised, and then mixed with butter into balls, and put into +a leather bag. One of these, the size of a billiard ball, was said to +keep them in strength and spirits during a whole day’s fatigue, +better than bread or meat.——To dream of drinking coffee is a +favourable omen, betokening riches and honour. To the lover it +foretells a happy marriage.</p> + +<p><i>COLCHICUM.</i>—The Meadow Saffron, or Colchicum, derives +its name from Colchis, a country on the eastern shore of the +Euxine, where it once grew in such abundance as to have led +Horace thus to allude to it:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Or tempered every baleful juice</div> + <div class="line">Which poisonous Colchian glebes produce.”</div> +</div> +</div> + +<p class="continued">Colchicum was one of the herbs highly prized and made use of +by the enchantress Medea. It is poisonous, and, according to +Dioscorides, kills by choking, as do poisonous Mushrooms. Gerarde +recommends anyone who has eaten Colchicum, to “drinke the +<a id="page-291" href="#page-291" class="pagenum" title="291"></a> +milke of a cow, or else death presently ensueth.”——Colchicum is +a herb of the Sun.</p> + +<p><b>COLTSFOOT.</b>—The shape of its leaves has given the +<i>Tussilago Farfara</i> its English name of Colt’s-foot, although, as +Gerarde points out, it might more appropriately be termed Cough-wort. +The plant has its Latin name from <i>tussis</i>, a cough, and for +many centuries has been used in pulmonary complaints. It formed +the basis of Coltsfoot lozenges, long celebrated as a cure for coughs.——The +Bavarian peasants make garlands of the sweet-scented +Colt’s-foot on Easter Day, and cast them into the fire.——Colt’s-foot, +or Foal’s-foot, is a herb of Venus.</p> + +<p><b>COLUMBINE.</b>—The English name of the <i>Aquilegia</i> is +derived from the Latin <i>columba</i>, a pigeon, from the resemblance of +its nectaries to the heads of pigeons in a ring round a dish, a +favourite device of ancient artists. The generic name comes from +<i>aquila</i>, an eagle, from the fancied resemblance of the same parts +of the flower to the claw of the king of birds.——The plant was +formerly sometimes called <i>Herba leonis</i>, from a belief that it was the +favourite herb of the lion.——The Columbine is held to be under +the dominion of Venus.</p> + +<p><b>CONJUGALIS HERBA.</b>—This herb, De Gubernatis considers +to be, in all probability, the same as is known in Piedmont +as <i>Concordia</i> (according to Gerarde, a kind of wild Tansy), concerning +which M. Bernadotti had sent him the following particulars:—“In +the valleys of Lanzo, when two lovers wish to assure themselves +that their marriage will take place, they proceed to search +for the plant called <i>Concordia</i>. They say that this plant is exceedingly +scarce, and hence very difficult to find. Its root is divided +into two parts, each representing a hand with five fingers. On +finding this plant, it is necessary to uproot it in order to see if the +two hands are united—a certain sign that the union will take place. +If, on the contrary, the two hands are separated, the marriage will +be broken off.”<!--TN: added ”--> (See <span class="smcap">Concordia</span>.)</p><!--TN: no entry for 'Concordia'--> + +<p><b>CORIANDER.</b>—From a passage in the Book of Numbers, +where Manna is likened to Coriander-seed, it would seem that +“Coriander’s spicy seed” was commonly used by the Israelites. +The bitter Coriander is one of the five plants mentioned by the +Mishna as one of the “bitter herbs” ordained by God to be eaten +by the Jews at the Feast of the Passover. It was esteemed as a +spice by the Arabs, Egyptians, and Hindus. The plant’s foliage +has a strong and offensive odour, but its little round fruit is +pleasantly aromatic, and its seeds, when covered with sugar, form +the well-known Coriander comfits. Robert Turner, in the ‘Brittish +Physician,’ says that the powder of the seeds taken in wine, stimulate +the passions; and Gerarde affirms that the juice of the green +leaves, “taken in the quantity of four dragmes, killeth and +<a id="page-292" href="#page-292" class="pagenum" title="292"></a> +poisoneth the body.”——Coriander is held to be under the planetary +influence of Saturn.</p> + +<p id="corn"><b>CORN.</b>—The generic name of Corn, which is applied to all +kinds of grain, is one of several words, which being common to the +widely-separated branches of the Indo-European race, prove the +practice of tillage among our ancestors before they left their first +home in Central Asia.——The Greeks worshipped Demeter, and +the Romans Ceres, as the goddess of Corn, and she is supposed to +have been the same deity as Rhea and Tellus, and the Cybele, +Bona Dea, Berecynthia of the Phrygians, the Isis of the Egyptians, +Atergates of the Syrians, and the Hera of the Arcadians. Ceres +was generally represented as a beautiful woman, with a garland of +ears of Corn on her head, a wheatsheaf by her side, and the cornucopia, +or horn of plenty, in her hand. To commemorate the abduction +of her daughter Proserpine by Pluto, a festival was held +about the beginning of harvest, and another festival, lasting six +days, was held in remembrance of the goddess’s search for her +daughter, at the time that Corn is sown in the earth. During the +quest for Proserpine, the earth was left untilled and became barren; +but upon the return of Ceres, she instructed Triptolemus of Eleusis +in all the arts appertaining to agriculture and the cultivation of +Corn, and gave him her chariot, drawn by two dragons, wherein +he might travel over the whole earth and distribute Corn to all its +inhabitants. On his return to Eleusis, Triptolemus restored the +chariot to Ceres, and established the famed Eleusinian festivals and +mysteries in her honour. This festival, observed every fourth year, +and dedicated to Demeter (Ceres) and Proserpine, was the most +solemn of all the sacred feasts of Greece, and was so religiously +observed, that anyone revealing its secret mysteries, or improperly +taking part in the ceremonials, was put to an ignominious death. +During the festival, the votaries walked in a solemn procession, in +which the holy basket of Ceres was carried about in a consecrated +cart, the people on all sides shouting Hail, Demeter!——In their sacrifices, +the ancients usually offered Ceres a pregnant sow, as that +animal often destroys the Corn and other crops. While the Corn +was yet in grass they offered her a ram, after the victim had been +thrice led round the fields.——Among the Romans, twelve priests +named Arvales, supposed to have been descended from the nurse of +Romulus, celebrated in April and July the festivals called Ambarvalia. +These priests, who wore crowns composed of ears of Corn, +conducted processions round the ploughed fields in honour of Ceres, +and offered as sacrifices at her shrine a sow, a sheep, and a bull. The +rites of the Arvales were founded specially on the worship of Corn.——It +is believed that among the Greeks, the story of Proserpine +brought back from the infernal regions by her mother Ceres, and +finally adjudged to pass six months on earth, and six months in +Hades, symbolises Corn as the seed of Wheat, and its condition +during Winter and Summer.——De Gubernatis considers that the +<a id="page-293" href="#page-293" class="pagenum" title="293"></a> +story of Proserpine has its Indian equivalent in the myth of the +birth of Sîtâ, daughter of King Janaka, the Fecundator. Sîtâ +was not born of a woman, but issued either from a furrow in the +earth, or from the middle of an altar.——The <i>Vishnupurâna</i> mentions +several species of grain which have been specially created by the +gods; amongst them being Rice, Barley, Millet, and Sesamum. +In the sacrifices of the Hindoos, they offer several sorts of Corn +to ensure abundant harvests. Indra is the great husbandman of +the heavens, which he renders fertile: he is also the divinity of the +fields, and, like the Scandinavian god Thor, the presiding deity of +Corn. It is he who fertilises the earth in his capacity of god of +tempests and rain. The employment of Corn in sacrificial rites, +was common in India of the Vedic period, in Greece, and in Rome; +and in the same countries we find Corn used during nuptial ceremonies. +Thus in Vedic India, it was customary to scatter two +handfuls of Corn over the clasped hands of the bride and bridegroom, +and a similar proceeding still takes place amongst the +Parsees. An analogous custom existed amongst the Romans. At +an Indian wedding, after the first night, the mother of the husband, +with all the female relatives, come to the young bride, and place on +her head a measure of Corn—emblem of fertility. The husband +then comes forward and takes from his bride’s head some handfuls +of the grain, which he scatters over himself. Similar usages exist +at the present day in many parts of Italy, relics of the old Roman +custom of offering Corn to the bride. In Gwalior, at one part of +the marriage ceremony, the priests shout vociferously, only stopping +now and then to cast over the bride and bridegroom showers of +Corn, Millet, and Rice. In some parts of Central India, at the end +of the rainy season, the people congregate on the banks of the +lakes, and launch on the water, as an offering, pots of earth, containing +sprouting Wheat.——On the banks of the Indus, there is +believed to grow some miraculous Corn on the spot where formerly +were burnt the remains of the Buddhist King Sivika, who sacrificed +his life for a pigeon. The Chinese Buddhists made pilgrimages, +during the middle ages, to the place where Sivika had lived and +died; and here it was that the miraculous Wheat grew, which the +sun had no power to scorch. A single grain of this Wheat kept +its happy possessor from all ills proceeding from cold as well +as from fever.——The Chinese, regarding Corn as a gift from +heaven, celebrate with sacrifices, prayers, and religious rites, both +seedtime and harvest. They also think that in the heavens there +is a special constellation for Corn, composed of eight black stars, +each of which has under its special protection one of the eight +varieties of Corn, viz., Rice, Millet, Barley, Wheat, Beans, Peas, +Maize, and Hemp. When this cereal constellation is clear, it is a +sign that the eight kinds of Corn will ripen; but when, on the contrary, +it is dim and obscured, a bad harvest is looked for. The +Emperor Ven-ti, who reigned 179 years before Christ, is said to +<a id="page-294" href="#page-294" class="pagenum" title="294"></a> +have incited his subjects to the more zealous cultivation of Corn, +by ploughing with his own hands the land surrounding his palace.——The +Chaldeans recognised a god of grain, called Sérakh; the +Assyrians, a god of harvests, named Nirba; the Romans, a goddess, +Segetia or Segesta, who was invoked by husbandmen, that their +harvests might be plentiful. Among the Romans, indeed, the +growth of Corn was under the special protection of different deities; +hence the worship they paid to Seia, who protected Corn before it +sprang up above the earth; to Occator, the god of harrowing; to +Sarritor, the god of weeding; to Nodotus, the god who watched +over the blade when it became knotty; and to Robigus, the god +who protected the Corn from blights.——In the sepulchres of the +Egyptian kings, which have of late years been opened, was discovered, +carefully preserved in closed vessels, Corn, the grains +of which retained both their pristine form and colour; when +tested, this Corn was found, after several thousand years, still to +retain its vitality. The matchless wealth of ancient Egypt was +probably in great measure due to its Corn. The Bible history of +Joseph, and the narrative of the ten plagues, set forth how famed +the land of Egypt was in those days for its Wheat. The mode of +culture in that country now is exceedingly simple: when the inundations +of the Nile have subsided, the grain is thrown upon the +mud; and if by chance it should be considered too hard, the seed +is lightly ploughed in. No further care is bestowed until the +ripening of the produce in the following April.——Corn was unknown +among the Mexicans when their country was first visited +by Europeans; the foundation of the vast Wheat harvests of Mexico +is said to have been three or four grains, which a slave of Cortez +discovered in 1530, accidentally mixed with some Rice.——Peru +was indebted for the introduction of Corn to a Spanish lady, Maria +de Escobar, who conveyed a few grains to Lima, cultivated them, +and distributed the seed among the farmers. The first grains of +Corn which reached Quito, were conveyed thither by Father Josse +Rixi, a Fleming, who sowed them near the Monastery of St. Francis, +where the monks still preserve and show, as a precious relic, the +rude earthen vessel wherein the seeds first reached them.——Among +the Arabs there is a tradition that when Adam was driven +out of Paradise he took with him three plants,—an ear of Corn, +chief of all kinds of food; a bunch of Dates, chief of fruits; and a +slip of Myrtle, chief of sweet-scented flowers.——There is a curious +custom which still survives in a few districts of Brittany, by which +the good faith of lovers is sought to be proved. On St. John’s +Eve, the men, wearing branches of green Wheat-ears, the women +with Flax-blossoms, come to one of the pillar stones, or dolmens, +still standing, dance around it, and then place their wreath upon +it: if the wreath remain fresh for some time after, the lover is to be +trusted; but should it shrivel up within a day or two, so will the love +wither and fade away.——In some parts of Italy, there is a belief +<a id="page-295" href="#page-295" class="pagenum" title="295"></a> +that on the night of the third of May the blessing of Heaven descends +on the Corn in the form of a minute red insect, which remains +on the Wheat only for two or three days.——In Piedmont, it +is a custom in certain districts, on the last day of February, for the +children to roam the meadows, crying, “March, March, arrive! and +for every grain of Wheat let us receive a hundred.”——At Venice, +on Midsummer Eve, young girls sow some Corn in a pot, which +they then place in a position where the sun cannot enter; after +eight days they remove the pot: the Corn has then sprouted; and +if it is green and healthy, it is a token to the girl that she will have +a rich and handsome husband; but if the sprout is yellow or white, +it is a sign that the husband will be anything but a good one.——In +Corsica, after a wedding, just before the feast, the men and children +retire, and the women seat the bride on a measure full of Corn, +from which they have each previously taken a handful. The +women then commence saying an invocation, and during this each +one scatters the handful of Corn over the bride’s head.——In English +harvest-fields the prettiest girl present is chosen to cut the last +handful of Corn.——In Sweden, if a grain of Corn be found under the +table when sweeping on a New Year’s morn, it is believed to be a +portent of an abundant crop that year.——A tuft of Corn or Grass +was given by Eugène and Marlborough as a cockade to the German, +Dutch, and English soldiers comprising the army. The faction of +the Fronde opposed to Cardinal Mazarin wore stalks of Corn to +distinguish them.——Corn and Grapes typify the Blessed Eucharist. +An ear of Corn is a prominent emblem in Freemasonry, proving +that the order did not originally confine their intellects or their +labours to building operations, but also devoted themselves to agriculture.——Astrologers +appear to be divided in their opinions as +to whether Corn is under the dominion of Venus or the Sun.——In +dreams, to pluck Corn-ears portends secret enemies; otherwise, +dreams of Corn betoken good fortune, prosperity, and happiness.</p> + +<p><span class="smcap">Corn-flower.</span> See <a href="#centaury">Centaury</a>.</p> + +<p><span class="smcap">Corn-Marigold.</span> See <a href="#chrysanthemum">Chrysanthemum</a>.</p> + +<p><b>CORNEL.</b>—After Romulus had marked out the bounds of +his rising city, he threw his javelin on the Mount Palatine. The +weapon, made of the wood of the Cornel (<i>Cornus mascula</i>), stuck +fast in the ground, took root, grew, threw out leaves and branches, +and became a flourishing tree. This prodigy was considered as +the happy presage of the power and duration of the infant empire.——According +to some accounts, the Cornel, or Cornelian Cherry, +is the tree which sprang from the grave of Prince Polydorus, who +was assassinated by Polymnestor. The boughs of this tree dropped +blood when Æneas, journeying to Italy, attempted to tear them +from the tree.——The Greeks consecrated the Cornel to Apollo; +and when, in order to construct the famed wooden horse during +the siege of Troy, they felled, on Mount Ida, several Cornelian-trees +<a id="page-296" href="#page-296" class="pagenum" title="296"></a> +in a grove, called Carnea, dedicated to the god, they provoked +his anger and indignation: to expiate this sacrilege, the Greeks instituted +the festival called Carnea.——The Cornel is under Venus.</p> + +<p><span class="smcap">Coronation-flower.</span>—See <a href="#carnation">Carnation</a>.</p> + +<p id="costmary"><b>COSTMARY.</b>—This plant, the <i>Balsamita vulgaris</i>, owes its +name of Costmary to the Greek Kostos, an unknown aromatic plant, +and to the fact of its being dedicated to St. Mary Magdalene. A +variety of the plant is also called, after her, Maudlein, either in +allusion to her box of scented ointment or to its use in the uterine +affections over which, as the special patroness of unchaste women, +she presided. In old times, the plant was known as <i>Herba Sanctæ</i> +or <i>Divæ Mariæ</i>.——The Costmary is held to be under Jupiter.</p> + +<p><b>COSTUS.</b>—The <i>Costus speciosus</i>, an Indian swamp tree, celebrated +for its sweet fruit, is a sacred tree, and in the Hindu +mythology figures as Kushtha, one of the trees of heaven. It is a +magical tree, curing fevers, and is looked upon as the first of medicinal +plants. It is represented as the friend and companion of +Soma, the god of Ambrosia. It is called the Revealer of Ambrosia, +inasmuch as its fruit grew on the summit of Mount Himavant at +the moment when the golden boat of the gods touched its summit, +and by its illuminating powers enabled them to find the Ambrosia.</p> + +<p><b>COTTON-PLANT.</b>—The Cotton-plant (<i>Gossypium</i>) was first +cultivated in the East, whence were procured the finest muslins (so +named from Mosul, in Mesopotamia, where it was first made), +calico (from Calicut, in India), and Nankeen (from Nankin, in +China, where the yellow Cotton-plants grow). Now the Cotton-plant +gives employment to millions of people, sends thousands of +ships across the sea, and binds together the two great Anglo-Saxon +nations. Although so useful, the Cotton is not one of the sacred +plants of India: in an Indian poem, however, the plant is noticed +favourably:—“We love the fruits of the Cotton because, although +tasteless, they have the property of concealing that which ought to +be concealed” (in allusion to the use of cotton as clothing). The +Khonds, whenever founding a new settlement, always plant first a +Cotton-plant, which they hold sacred and religiously preserve.——M. +Agassiz, in his work on Brazil, recounts a strange legend respecting +the <i>Gossypium Brazilianum</i>. Caro Sacaibu, the first of men, +was a demi-god. His son, Rairu, an inferior being, obeyed the +instructions of his father, who, however, did not love him. To +get rid of him, Sacaibu constructed an armadillo, and buried it in +the earth, leaving visible only the tail, rubbed with Mistletoe. +Then he ordered his son to bring him the armadillo. Rairu +obeyed, but scarcely had he touched the tail, when, aided by Sacaibu, +it dragged Rairu to the bottom of the earth. But thanks to his +wit, Rairu contrived to make his way to the surface again, and told +Sacaibu that in the subterranean regions lived a race of men and +women, who, if transported to earth, would cultivate it. Sacaibu +<a id="page-297" href="#page-297" class="pagenum" title="297"></a> +allowed himself to be convinced of this, and accordingly descended +in his turn to the bottom of the earth by the aid of a rope composed +of Cotton, which he had sown for the first time on the occasion. +The first men brought to earth by means of Sacaibu’s rope were +small and ugly, but the more rope he pulled up, the handsomer became +the men, until just as he was about to pull out the handsomest +the Cotton rope broke, and the brightest specimens of +humanity were doomed for ever to remain in the bowels of mother +earth. That is the reason why, in this earth of ours, beauty is so +scarce.</p> + +<p><span class="smcap">Coventry Bells.</span>—See <a href="#campanula">Campanula</a>.</p> + +<p><b>COWSLIP.</b>—The familiar name, Cowslip, is presumed to be +derived from the Anglo-Saxon <i>Cú-slyppe</i>: Skeat thinks because the +plant was supposed to spring up where a patch of cow-dung had +fallen. The flowers of the common Cowslip, Petty Mullein, or +Paigle (<i>Primula veris</i>), are, in some parts of Kent, called Fairy Cups. +The odour of Cowslips is said to calm the heart. A pleasant and +wholesome wine is made from them, resembling Muscadel. It is +said to induce sleep. Says Pope:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i16">“For want of rest,</div> + <div class="line">Lettuce and Cowslip wine—<i>probatum est</i>.”</div> +</div> +</div> + +<p class="continued">Cowslip-balls are made in the following manner:—The umbels or +heads are picked off as close as possible to the top of the main +stalks. From fifty to sixty of these are hung across a string +stretched between the backs of two chairs. The flowers are then +pressed carefully together, and the string tied tightly, so as to +collect them into a ball. Care should be taken to have all the +flowers open, so as to make the surface of the ball even.——Culpeper, +the astrological herbalist, says that the Greeks gave the +name of Paralysis to the Cowslip because the flowers strengthened +the brain and nerves, and were a remedy for palsy. He adds, that +Venus lays claims to this herb, and it is under the sign Aries.</p> + +<p><b>COWSLIP OF JERUSALEM.</b>—The Virginian Cowslip +or Lungwort (<i>Pulmonaria officinalis</i>), is called Cowslip of Jerusalem, +Sage of Jerusalem, Sage of Bethlehem, Wild Comfrey and Lung-wort, +being supposed, from its spotted leaves, to be a remedy for +diseased lungs. Linnæus christened the plant <i>Dodecatheon</i>, or +Twelve Divinities, because, in April, it is crowned with twelve pink +flowers reversed.——The Lung-wort is considered to be a herb of +Jupiter.</p> + +<p><b>COW-TREE.</b>—The ancient inhabitants of Venezuela regarded +as sacred the <i>Chichiuhalquehuill</i>, Tree of Milk, or Celestial +Tree, that distilled milk from the extremity of its branches, and +around which were seated infants who had expired a few days after +their birth. A Mexican drawing of this Celestial Tree is preserved +in the Vatican, and is noticed by Humboldt, who first heard of the +<i>Palo de Vaca</i>, or Cow-tree, in the year 1800, and supposed it to be +<a id="page-298" href="#page-298" class="pagenum" title="298"></a> +peculiar to the Cordillera of the coast. It was also found by +Mr. Bridemeyer, a botanist, at a distance of three days’ journey +to the east of Caraccas, in the valley of Caucagua, where it is +known by the name of <i>Arbol de Leche</i>, or the Milk-tree; and where +the inhabitants profess to recognise, from the thickness and colour +of the foliage, the trunks that yield the most juice,—as the herdsman +distinguishes, from external signs, a good milch cow. At +Barbula, this vegetable fountain is more aptly termed the <i>Palo de +Vaca</i>, or Cow-tree. It rises, as Humboldt informs us, like the +broad-leaved Star-apple (<i>Chrysophyllum Cainito</i>), to a height of from +thirty to forty feet, and is furnished with round branches, which, +while young, are angular, and clothed with a fine heavy down. +The trunk, on being wounded, yields its agreeable and nutritious +fluid in the greatest profusion. Humboldt remarks that “a few +drops of vegetable juice recall to our minds all the powerfulness +and the fecundity of nature. On the barren flank of a rock grows +a tree with coriaceous and dry leaves. Its large woody roots can +scarcely penetrate into the stone. For several months of the year, +not a single shower moistens its foliage. Its branches appear +dead and dried; but when the trunk is pierced, there flows from +it a sweet and nourishing milk. It is at the rising of the sun that +this vegetable fountain is most abundant. The blacks and natives +are then seen hastening from all quarters, furnished with large +bowls to receive the milk, which grows yellow, and thickens at its +surface. Some empty their bowls under the tree itself, others carry +the juice home to their children. We seem to see the family of a +shepherd who distributes the milk of his flock.”</p> + +<p id="cranes-bill"><b>CRANE’S BILL.</b>—The Crane’s Bill, or English Geranium, +derived its name from a fancied resemblance of the fruit to the +beak of that bird. Another name for the plant is Dove’s Foot.——Astrologers +say that it is under the dominion of Mars.</p> + +<p><b>CRANBERRY.</b>—The Cranberry (<i>Vaccinium Oxycoccus</i>) was +formerly known as the Marsh-wort or Fen-berry. The Druids +called the plant <i>Samolus</i>, and used great ceremonies in gathering it; +these consisted in a previous fast, in not looking back during the +time of their plucking it, and lastly in using their left hand only. +This plant was considered to be particularly efficacious in curing +the diseases incident to swine and cattle.</p> + +<p><b>CRESS.</b>—Chaucer calls the Cress by its old Saxon name of +<i>Kers</i>, which may possibly have been the origin of the vulgar saying +of not caring a “curse” for anything—meaning a Cress. Gerarde +tells us that the Spartans were in the habit of eating Cresses with +their bread; this they did no doubt on account of an opinion held +very generally among the ancients that those who ate Cress became +firm and decided, for which reason the plant was in great request. +Water-Cresses, according to astrologers, are herbs of the Moon.</p> + +<p><span class="smcap">Cross-Flower.</span>—See <a href="#milkwort">Milkwort</a>.</p> + +<p id="crocus"><a id="page-299" href="#page-299" class="pagenum" title="299"></a> +<b>CROCUS.</b>—Legendary lore derives the name of this flower +from a beautiful youth named Crocus, who was consumed by the +ardency of his love for the shepherdess Smilax, and was afterwards +metamorphosed into the flower which still preserves his name; +Smilax being also transformed, some accounts say into a flower, +others into a Yew.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Crocus and Smilax may be turned to flowers,</div> + <div class="line">And the Curetes spring from bounteous showers.”—<i>Ovid.</i></div> +</div> +</div> + +<p class="continued">Rapin says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Crocus and Smilax, once a loving pair,</div> + <div class="line">But now transformed, delightful blossoms bear.”</div> +</div> +</div> + +<p class="continued">According to a Grecian legend, the Crocus sprang from the blood +of the infant Crocus, who was accidentally struck by a metal disc +thrown by Mercury whilst playing a game.——One of the Sanscrit +names of the Crocus, or Saffron, is <i>asrig</i>, which signifies “blood.” +The dawn is sometimes called by the classic poets, on account of +its colour, <i>crocea</i>.——The ancients often used to adorn the nuptial +couch with Crocus-flowers, perhaps because it is one of the flowers +of which, according to Homer, the couch of Jove and Juno was +composed.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And sudden Hyacinths the turf bestrow,</div> + <div class="line">And flowery Crocus made the mountains glow.”</div> +</div> +</div> + +<p class="continued">The Egyptians, at their banquets, encircled their wine cups with +garlands of Crocus and Saffron, and in their religious processions +these flowers were carried with other blooms and aromatics.——The +Jews made use of the Saffron Crocus (<i>Crocus sativus</i>) as an +aromatic, and in the Song of Solomon it is referred to as highly +appreciated:—“Thy plants are an orchard of Pomegranates, with +pleasant fruits; Camphire, with Spikenard; Spikenard and Saffron,” +&c.——The Greeks employed the Crocus in the composition of +their perfumes. Thus Hipponax says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“I then my nose with baccaris anointed</div> + <div class="line">Redolent of Crocus.”</div> +</div> +</div> + +<p class="continued">The Romans were so fond of the Crocus, that they not only had +their apartments and banqueting halls strewed with this plant, but +they also composed with it unguents and essences which were +highly prized. Some of the latter were often made to flow in +small streams at their entertainments, or to descend in dewy +showers over the audience. Lucan, in his ‘Pharsalia,’ describing +how the blood runs out of the veins of a person bitten by a serpent, +says that it spouts out in the same manner as the sweet-smelling +essence of Saffron issues from the limbs of a statue. In both +Greece and Rome, as in later years in this land, Crocus was a +favourite addition to dishes of luxury, and Shakspeare speaks of +Saffron to colour the warden pies.——In olden times, Crocus was +held to be a great cordial and strengthener of the heart and lungs; +it was also considered useful in the plague and similar pestilences; +<a id="page-300" href="#page-300" class="pagenum" title="300"></a> +and was said to excite amatory passions.——Robert Turner states +that the plant was sometimes called <i>Filias ante Patrem</i>, because it +puts forth flowers before the leaves. This old herbalist, who lived +in the reign of Charles II., would seem to have been a thorough +Royalist, for after remarking that large crops of Saffron-flowers +were grown at Saffron-Walden, he adds that the crop “must be +gathered as soon as it is blown, or else it is lost; so that Jack +Presbyter for covetousness of the profit can reach his Sabbatarian +conscience to gather it on Sunday; and so he can do anything else +that redounds to his profit, tho’ it destroy his brother.”——The +Crocus or Saffron is a herb of the Sun, and under the Lion.</p> + +<p><b>CUCKOO FLOWERS.</b>—Various flowers are called after +the “harbinger of Spring.” In old works, the name “Cuckoo +Flower” was given to the <i>Lychnis flos cuculi</i>, but is now generally +applied to the Lady’s Smock (<i>Cardamine pratensis</i>). Cuckoo Gilliflower +was a name also given to the <i>Lychnis flos cuculi</i>, on account +of its blooming at the time the Cuckoo’s song was heard. +“Cuckoo’s Bread,” or “Cuckoo’s Meat” is the Wood Sorrel, +<i>Oxalis Acetosella</i>. Shakspeare’s “Cuckoo Buds of yellow hue” are +probably the buds of the Crowfoot. “Cuckoo Grass” is the +<i>Luzula Campestris</i>, a grass-like Rush, flowering at the time of the +Cuckoo. “Cuckoo Pint,” or “Pintle” is the <i>Arum maculatum</i>.</p> + +<p><b>CUCUMBER.</b>—In the East, the Cucumber (<i>Cucumis sativa</i>) +has been cultivated from the earliest periods. When the Israelites +complained to Moses in the wilderness, comparing their old Egyptian +luxuries with the Manna of the wilderness, they exclaimed: +“We remember the fish which we did eat in Egypt freely, the +Cucumbers, and the Melons.” Isaiah, depicting the desolation of +Judah, said: “The daughter of Zion is left as a cottage in a vineyard—as +a lodge in a garden of Cucumbers”—in allusion to the +practise of cultivating Cucumbers in open fields.——Although, +says De Gubernatis, the Buddhists derive the name of <i>Ikshvâku</i> +from <i>Ikshi</i> (Sugar-cane), we must not forget that the wife of Sagara, +to whom was promised sixty thousand children, first gave birth to +an Ikshvâku, that is to say, to a Cucumber. Just as the Cucumber +and the Pumpkin or Gourd are gifted with fecundity and the desire +to climb, so Trisanku, one of the descendants of Ikshvâku, had the +ambition to ascend to heaven, and he obtained that favour by the +assistance of the sage Visvamitra.——There was formerly a superstitious +belief in England that Cucumbers had the power of killing +by their natural coldness. Gerarde says “they yield to the body a +cold and moist nourishment, and that very little, and the same not +good.”——To dream of Cucumbers denotes recovery to the sick, +and that you will speedily fall in love; or if you are in love, that +you will marry the object of your affection. It also denotes moderate +success in trade; to a sailor a pleasant voyage.——Cucumbers +are under the influence of the Moon.</p> + +<p><a id="page-301" href="#page-301" class="pagenum" title="301"></a> +<b>CUMIN.</b>—According to Theophrastus, the ancients were accustomed +to sow the seed of Cumin (<i>Cuminum Cyminum</i>), with an accompaniment +of oaths and maledictions, just as they were wont to +do in the case of Basil: this singular custom was probably some +form of incantation, to preserve this highly-reverenced plant from +the dreaded effects of the Evil Eye, and to cause it to flourish well. +Among the Greeks, Cumin symbolised meanness and cupidity: the +people nicknamed Marcus Antoninus, <i>Cumin</i>, on account of his +avarice; and misers were jokingly spoken of as persons who had +eaten Cumin.——The plant appears to have been regarded as +specially possessing the power of retention. Thus in Germany, +in order to prevent newly-made bread from being stolen by Wood-demons, +the loaves had Cumin put in them. In Italy, a similar +custom prevails; and in some places it is supposed that the Cumin +possesses the power of keeping the thief in the house along with the +bread which he wished to steal. In some parts of Italy they give +Cumin to pigeons in order to make them tame and fond of their +home; and Cumin mixed with flour and water is given to fowls +with the same object. Country lasses also endeavour to make their +lovers swallow it, in order to ensure their continued attachment and +fidelity. Or, if the lover is going to serve as a soldier, or has obtained +work in a distant part of the country, his sweetheart gives +him a newly-made loaf seasoned with Cumin, or, perhaps, a cup +of wine in which Cumin has been previously powdered and mixed.——The +ancients were acquainted with the power of Cumin to +cause the human countenance to become pallid, and Pliny mentions +two cases in which the herb was so employed.</p> + +<p><b>CURRANT.</b>—According to the Iranian legend of the Creation, +the first human couple, Maschia and Maschiäna, issued from +a Currant-bush. At first there was only one Currant-bush, but +in process of time the one bush became separated into two. To +these two plants Ormuzd, the Iranian supreme deity, imparted +a soul, and thus from the Currant-bushes issued the first two +human beings.——To dream of Currants denotes happiness in life, +success in your undertakings, constancy in your sweetheart, and +to the farmer and tradesman riches.——The Currant-tree is under +the influence of Venus.</p> + +<p><b>CYCLAMEN.</b>—The Greeks had several names for the +Cyclamen, and the Romans also distinguished it by a variety of +titles, as <i>Tuber terræ</i> and <i>Terræ rapum</i>, from its Turnip-like root, +<i>Panis Porcinus</i>, <i>Orbicularis</i>, <i>Arthanita</i>, and <i>Cyclamen</i>, on account of the +roundness of its root. It was called Sow-bread and Swine-bread +because, in countries where it is abundant, it forms the chief food +of herds of swine.——This plant was formerly regarded as a most +potent assistant by midwives, and it was recommended to them +by the surgeons of the day. The peculiar shape of its root was in +itself suggestive of its employment by these good women, and the +<a id="page-302" href="#page-302" class="pagenum" title="302"></a> +virtues of the plant were regarded with superstitious reverence. +Thus we find Gerarde stating, that the mere wearing of the root, +“hanged about women,” had a salutary effect; and that he himself +had instructed his wife to employ its leaves when tending divers +women in their confinement. The old herbalist also tells us that +he had Cyclamens growing in his garden, but that for fear any +matrons should, accidentally, step over them, and by this means +bring on miscarriage, he fenced them in with sticks, and laid others +crossways over them, “lest any woman should, by lamentable +experiment, find my words to be true, by their stepping over the +same.” He further warns those who are about to become mothers +not to touch or take this herb, or to come near unto it, on account +of “the naturale attractive vertue therein contained.” According +to Theophrastus, Cyclamen was employed by the ancients to excite +love and voluptuous desires.——Placed in a dormitory, this plant +was supposed to protect the inmate:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“St. John’s Wort and fresh Cyclamen she in his chamber kept,</div> + <div class="line">From the power of evil angels to guard him while he slept.”</div> +</div> +</div> + +<p class="continued">The old English names of Cyclamen were Sow-bread and Swine-bread.——It +was considered under the dominion of Mars.</p> + +<p><b>CYPRESS.</b>—Ovid tells us of the “taper Cypress,” that it is +sacred to Apollo, and was once a fair youth, Cyparissus by name, +who was a great favourite of the god. Cyparissus became much +attached to a “mighty stag,” which grazed on the fertile fields of +Cæa and was held sacred to Carthæan nymphs. His constant +companion, this gentle stag was one day unwittingly pierced to the +heart by a dart thrown by the luckless youth. Overcome with +remorse, Cyparissus would fain have killed himself but for the +intervention of Apollo, who bade him not mourn more than the +loss of the animal required. Unable, however, to conquer his grief, +Cyparissus at length prayed the superior powers, that as an expiation, +he should be doomed to mourn to all succeeding time: the +gods therefore turned him into a Cypress-tree. Ovid thus relates +the tale:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And now of blood exhausted he appears,</div> + <div class="line">Drained by a torrent of continual tears;</div> + <div class="line">The fleshy colour in his body fades,</div> + <div class="line">And a green tincture all his limbs invades;</div> + <div class="line">From his fair head, where curling locks late hung,</div> + <div class="line">A horrid bush with bristled branches sprung,</div> + <div class="line">Which, stiff’ning by degrees, its stem extends,</div> + <div class="line">Till to the starry skies the spire ascends.</div> + <div class="line">Apollo sad looked on, and sighing cried,</div> + <div class="line">Then be for ever what thy prayer implied;</div> + <div class="line">Bemoaned by me, in others grief excite,</div> + <div class="line">And still preside at every funeral rite.”—<i>Congreve.</i></div> +</div> +</div> + +<p class="continued">According to another account, Silvanus, god of the woods (who +is sometimes represented holding a branch of Cypress in his hand), +became enamoured of a handsome youth named Cyparissus, who +<a id="page-303" href="#page-303" class="pagenum" title="303"></a> +was changed into the tree bearing his name. Rapin gives the +following version of the story:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“A lovely fawn there was—Sylvanus’ joy,</div> + <div class="line">Nor less the fav’rite of the sportive boy,</div> + <div class="line">Which on soft grass was in a secret shade,</div> + <div class="line">Beneath a tree’s thick branches cooly laid;</div> + <div class="line">A luckless dart rash Cyparissus threw,</div> + <div class="line">And undesignedly the darling slew.</div> + <div class="line">But soon he to his grief the error found,</div> + <div class="line">Lamenting, when too late, the fatal wound:</div> + <div class="line">Nor yet Sylvanus spared the guiltless child,</div> + <div class="line">But the mischance with bitter words reviled,</div> + <div class="line">This struck so deep in his relenting breast,</div> + <div class="line">With grief and shame, and indignation prest,</div> + <div class="line">That tired of life he melted down in tears,</div> + <div class="line">From whence th’ impregnate earth a Cypress rears;</div> + <div class="line">Ensigns of sorrow these at first were born,</div> + <div class="line">Now their fair race the rural scenes adorn.”</div> +</div> +</div> + +<p class="continued">In a legend current among the Greeks, the Cypress owes its +origin to the daughters of Eteocles, King of Thebes. Carried +away by the goddesses in a whirlwind, which kept revolving them in +endless circles, they were at length precipitated into a pond, upon +which Gæa took compassion on the young girls, and changed them +into Cypress-trees.——Perhaps owing to its funereal and sorrowful +character, the Cypress has been named as the tree which furnished +the wood of the Saviour’s Cross.——An ancient legend referred to +in the ‘Gospel of Nicodemus,’ Curzon’s ‘Monasteries of the Levant,’ +and other works, carries the history of the Cross back as far as +the time of Adam. In substance it is as follows:—Adam, one +day, fell sick, and sent his son Seth to the Garden of Eden to ask +the guardian angel for some drops of the oil of mercy, distilled from +the Tree of Life. The angel replied that none could have that till +five thousand years had passed, but gave him a slip of the tree, +which was afterwards planted on Adam’s grave, and grew into a +goodly tree with three branches. Another version states that the +Angel in Paradise gave Seth three seeds, which he placed under +Adam’s tongue before burial, from which they grew into the +Cypress, the Cedar, and the Pine. These were subsequently carried +away by Moses, who cut his rod from them, and King David +transplanted them near a fountain at Jerusalem, where the three +saplings combined and grew into one grand tree. Under its umbrageous +shade he composed his Psalms and lamented his sins. +His son Solomon afterwards cut it down for a pillar in his Temple, +but no one was able to fix it there. Some say it was preserved in +the Temple, while others aver that it formed a bridge across a +marsh, which the Queen of Sheba refused to pass, being deterred +by a vision of its future burden. It was afterwards buried in the +Pool of Bethesda, thereby accounting for the healing properties +possessed by its waters. At the Passion, it floated and was taken +for the Cross, or, as some say, for the upright beam. Henry +<a id="page-304" href="#page-304" class="pagenum" title="304"></a> +Maundrell speaks of a Greek convent, about half an hour’s distance +from Jerusalem, where they showed him a hole in the ground under +the high altar, where the stump of the tree stood. Sir John Maundevile +also says that the spot where the tree grew at Jerusalem was +pointed out to him; the wood, he states, formed a bridge over the +brook Cedron.——Some versions of the legend of the wood of the +Cross state it was made of Cypress, Cedar, Pine, and Box: one +names Cypress for the body, Palm for the hands, Cedar for the +support of the feet, and Olive for the superscription.——Another +version states that the cross beam was of Cypress; the upright +beam of “immortal Cedar;” the title of Olive; and the foot-rest of +Palm: hence the line—</p> + +<blockquote> +<p>“<i>Ligna crucis Palma, Cedrus, Cupressus, Oliva.</i>”</p> +</blockquote> + +<p class="continued">In all countries, and from the earliest times, the Cypress has been +deemed the emblem of woe. Gerarde tells us, that it had the +reputation of being deadly, and that its shadow was unfortunate. +Horace, Virgil, and Ovid all refer to it as a tree both gloomy and +funereal. By the Greeks and Romans alike, the “sad” tree was +consecrated to Pluto and Proserpine, as well as to the Fates and +the Furies. The Greeks crowned with Cypress their tragic Muse +Melpomene, and it became an accompaniment of Venus in the +annual processions in which she was supposed to lament over +Adonis.——The ancients planted the Cypress around graves, and +in the event of a death, placed it either before the house or in the +vestibule, so that no one about to perform a sacred rite might enter +a place polluted with a dead body. The Cypress was probably +selected for this purpose because of the belief that, when once cut +down, it never springs up again.——But, in connection with its +funereal associations, the Cypress has always been highly esteemed +as an undying tree, ever verdant, flourishing (<i>Cupressus sempervirens</i>) +and odorous, and a tree of which the wood, like the Cedar, is +incorruptible. Theophrastus attributes great honour to the tree, +and points out how the roofs of old temples became famous by +reason of its wood, and that the timber of which the rafters were +made was deemed everlasting, because it was unhurt by rotting, +moth, worm, or corruption. Martial describes the Cypress as +deathless. Gerarde identifies it with the <i>Thya</i> of Pliny and Homer: +“He showeth that this is burned among the sweet smells which +Circe was much delighted withall.... The verse is extant +in the fifth booke of Odysses, where he mentioneth that Mercurie, +by Jupiter’s commandment, went to Calypsus’ den, and that he +did smell the burnt trees, <i>Thya</i> and <i>Cedrus</i>, a great way off.” +Theocritus and Virgil both allude to the fragrance of the Cypress, +and on account of the balsamic scent of its timber, chips of it +were sometimes employed to flavour wine with. The Athenians +buried their heroes in coffins of this wood, and the Egyptians made of +it those apparently indestructible chests that contain the mummies +<a id="page-305" href="#page-305" class="pagenum" title="305"></a> +of a bygone age.——Pausanias tells us, that the Greeks guarded +scrupulously the Cypresses which grew over the Tomb of Alcmæon, +and that these trees attained such a height, that they cast their +shadows on the neighbouring mountain. The same writer mentions +several groves of Cypress which were looked upon as sacred by +the Greeks; for instance, those which surrounded the Temples of +Bellerophon and Æsculapius, one of the shrines of Venus, the +Tomb of Lais, near Corinth, and a dense wood of Cypress, where +were to be seen statues of Apollo, Mercury, and Rhea. Diodorus +Siculus, Plato, and Solinus speak of groves of Cypress which +were held sacred in Crete, near the ruins of the reputed dwelling +of Rhea, and in the vicinity of the Cavern of Zeus. Solinus also +remarks on the peculiarity of the Cretan Cypresses in sprouting +afresh after being cut down.——P. della Valla, a great traveller +of Evelyn’s time, tells of a wonderful Cypress, then extant, near +the tomb of Cyrus, to which pilgrimages were made. This +tree was hollowed within, and fitted for an oratory, and was +noted for a gummy transudation which it yielded, reputed by +the Turks to turn, every Friday, into drops of blood.——Plato +desired to have the laws engraved on tablets of Cypress, because +he thought the wood more durable even than brass: the antique +idol of Vejovis (or Vedius), in Cypress-wood, at the Capitol, +corroborates this notion. Semiramis selected the timber of the +Cypress for his bridge across the Euphrates; the valves, or +doors, of the Ephesian temple were of this material, as were also +the original gates of St. Peter’s, Rome. It has been thought +that the <i>Gopher</i>, mentioned in Genesis (vi., 14), of which the Ark +was built, was really <i>Kupros</i>, <i>Cupar</i>, or <i>Cuper</i>, the Cypress. Epiphanius +relates that some relics of the Ark (<i>circa campos Sennaar</i>) +lasted even to his days, and was judged to have been of Cypress. +Certain it is that the Cretans employed it in ship-building, and that +so frequent was the Cypress in those parts of Assyria where the +Ark was supposed to have been built, that the vast armadas which +Alexander the Great sent forth from Babylon were constructed +of it. Of Cypress-wood were formed Cupid’s darts, Jove’s sceptre, +and the club of Hercules used in recovering the cows stolen by the +robber Cacus. Either of Fig- or Cypress-wood were fashioned the +obscene statues of Priapus set up by the Romans in their gardens +and orchards, which were presided over by this lascivious god, who +exercised a peculiar faculty of detecting and punishing thieves. +The thunderbolts of Indra possessed the like distinctive power. +In Northern mythology, the club of Hercules and the thunderbolts +of Indra are replaced by the mallet of Thor, which it is not difficult +to recognise in the mallet of Cypress-wood that, in Germany, +was formerly believed to impart the power of discovering thieves.——From +its qualities, the Cypress acquired throughout the East a +sacred character. This was more particularly the case in Persia. +In the Zend-Avesta, it is accounted divine—consecrated to the +<a id="page-306" href="#page-306" class="pagenum" title="306"></a> +pure light of Ormuzd, whose word was first carved on this noble +tree. Parsi traditions tell of a Cypress planted by Zoroaster himself, +which grew to wondrous dimensions, and beneath the branches +of which he built himself a summer-house, forty yards high and +forty yards broad. This tree is celebrated in the songs of Firdusi +as having had its origin in Paradise. It is not surprising<!--TN: was 'surpising'-->, therefore, +that the Cypress, a tree of Paradise, rising in a pyramidal form, +with its taper summit pointing to the skies, like the generating +flame, should be planted at the gates of the most sacred fire-temples, +and, bearing the law inscribed by Zoroaster, should stand +in the forecourt of the royal palace and in the middle of pleasure +gardens, as a reminiscence of the lost Paradise. This is the reason +why sculptured images of the Cypress are found in the temples and +palaces of Persepolis; for the Persian kings were servants of +Ormuzd. Sacred Cypresses were also found in the very ancient +temple of Armavir, in Atropatene, the home of Zoroaster and his +light-worship. The Cypress, indeed, reverenced all over Persia, +was transmitted as a sacred tree down from the ancient Magi to +the Mussulmans of modern times.——From Asia, the Cypress +passed to the island of Cyprus (which derived its name from the +tree), and here the primitive inhabitants worshipped, under the +Phœnician name Beroth, a goddess personified by the Cypress-tree.——According +to Claudian, the Cypress was employed by the +goddess Ceres as a torch, which she cast into the crater of Etna, +in order to stay the eruption of the volcano, and to imprison there +Vulcan himself.——An Italian tradition affirms that the Devil +comes at midnight to carry off three Cypresses confided to the care +of three brothers—a superstitious notion evidently derived from the +fact that the tree was by the ancients consecrated to Pluto.——Like +all the trees connected with the Phallica, the Cypress is at once +a symbol of generation, of death, and of the immortal soul.——In +Eastern legends, the Cypress often represents a young lover, and the +Rose, his beloved. In a wedding song of the Isle of Crete, the bridegroom +is compared to the Cypress, the bride to the scented Narcissus. +In Miller’s <i>Chrestomathie</i> is a popular Russian song, in which a young +girl tells her master that she has dreamed of a Cypress and of a +Sugar-tree. The master tells her that the Cypress typifies a husband, +and the Sugar-tree a wife; and that the branches are the +children, who will gather around them.——At Rome, according to +Pliny, they used to plant a Cypress at the birth of a girl, and called +it the <i>dotem</i> of the daughter.——The oldest tree on record is the +Cypress of Somma, in Lombardy. An ancient chronicle at Milan +proves it was a tree in Julius Cæsar’s time, <span class="all-smcap">B.C.</span> 42. It is 121 feet +high, and 23 feet in circumference at one foot from the ground. +Napoleon, when laying down the plan for his great road over +the Simplon, diverged from a straight line to avoid injuring this +tree.——To dream of a Cypress-tree denotes affliction and obstruction +in business.</p> + +<p><a id="page-307" href="#page-307" class="pagenum" title="307"></a> +<span class="smcap">Daffodil</span>, <span class="smcap">Daffodilly</span>, or <span class="smcap">Daffadowndilly</span>.—See <a href="#narcissus">Narcissus</a>.</p> + +<p><b>DAHLIA.</b>—The Dahlia (<i>Dahlia variabilis</i>) is first mentioned +in a History of Mexico, by Hernandez (1651): it was next noticed +by Menonville, who was employed by the French Minister to steal +the cochineal insect from the Spaniards in 1790. The Abbé Cavanilles +first described the flower scientifically from a specimen +which had bloomed in the Royal Garden of Madrid the previous +year, and he named the plant after his friend Andrew Dahl, the +Swedish botanist.——The Dahlia was introduced into England in +1789 by Lady Bute from Madrid, but this single plant speedily +perished. Cavanilles sent specimens of the three varieties then +known to the Jardin des Plantes in 1802, and the flower was very +successfully cultivated in France, so that in 1814, on the return +of peace, the improved varieties of the Dahlia created quite a sensation +among English visitors to Paris. Meanwhile, Lady Holland +had in July, 1804, sent Dahlia-seeds to England from Madrid, +and ten years after we find her husband thus writing to her:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Dahlia you brought to our isle</div> + <div class="line i2">Your praises for ever shall speak;</div> + <div class="line">Mid gardens as sweet as your smile,</div> + <div class="line i2">And in colour as bright as your cheek.”</div> +</div> +</div> + +<p class="continued">It is singular that this favourite flower should have been twice introduced +to England through the ladies of two of her most noted +statesmen, and that the first introduction should mark the year +when France became revolutionized, and the second that which saw +Napoleon made Emperor of the French nation: it is from these +incidents that the Dahlia in floral language has been selected as +the symbol of “instability.”——In Germany and Russia, the flower +is called Georgina, after a St. Petersburg professor.</p> + +<p id="daisy"><b>DAISY.</b>—The legend connected with the Daisy, or <i>Bellis</i>, +runs that this favourite little flower owes its origin to one of the +Belides, who were grand-daughters of Danaus, and belonged to +the race of Nymphs, called Dryads, presiding over woodlands, +pastures, and meadows: she is said to have encouraged the suit of +the rural divinity, Ephigeus, but whilst dancing on the sward with +him, chanced to attract the admiration of Vertumnus, the guardian +deity of orchards, and to enable her to escape from his amorous +embrace, she was transformed into the humble flower named <i>Bellis</i>. +Thus Rapin says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When the bright ram, bedecked with stars and gold,</div> + <div class="line">Displays his fleece, the Daisy will unfold</div> + <div class="line">To nymphs a chaplet, and to beds a grace,</div> + <div class="line">Who once herself had borne a virgin’s face.”</div> +</div> +</div> + +<p class="continued">Chaucer, however, who appears to have been passionately fond of +the Daisy, and never tired of singing its praises, tells us that the +Queen Alceste was changed into the flower, and that she had as +many virtues as there were florets in it.</p> +<a id="page-308" href="#page-308" class="pagenum" title="308"></a> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Hast thou not a book in thy cheste,</div> + <div class="line">The great goodnesse of the Queene Alceste</div> + <div class="line">That turned was into a Daisie?</div> + <div class="line">She that for her husband chose to die,</div> + <div class="line">And eke to gone to hell rather than lie.</div> + <div class="line">And Hercules rescued her, parde,</div> + <div class="line">And brought her out of hell again to bliss?</div> + <div class="line">And I answered againe, and said ‘Yes,’</div> + <div class="line">Now I knowe her, and this is good Alceste,</div> + <div class="line">The Daisie, and mine own hertes rest?”</div> +</div> +</div> + +<p class="continued">Ossian gives another origin. Malvina, weeping beside the tomb +of Fingal, for Oscar and his infant son, is comforted by the maids +of Morven, who narrate how they have seen the innocent infant +borne on a light mist, pouring upon the fields a fresh harvest of +flowers, amongst which rises one with golden disc, encircled with +rays of silver, tipped with a delicate tint of crimson. “Dry thy +tears, O Malvina,” cried the maidens; “the flower of thy bosom +has given a new flower to the hills of Cromla.”——The ancient +English name of the flower was Day’s Eye, in which way it was +written by Ben Jonson; and Chaucer calls it the “ee of the daie.” +Probably it received this designation from its habit of closing its +petals at night and during rainy weather.——There is a popular +superstition, that if you omit to put your foot on the first Daisy +you see in Spring, Daisies will grow over you or someone dear to +you ere the year be out; and in some English counties an old +saying is current that Spring has not arrived until you can plant +your foot upon twelve Daisies.——Alphonse Karr, speaking of the +Paquerette, or Easter Daisy, says, “There is a plant that no +insect, no animal attacks—that ornament of the field, with golden +disc and rays of silver, spread in such profusion at our feet: +nothing is so humble, nothing is so much respected.” (See <a href="#marguerite">Marguerite</a>).——Daisy-roots +worn about the person were formerly +deemed to prove efficacious in the cure of certain maladies; +and Bacon, in his <i>Sylva Sylvarum</i>, tells us “There is also a received +tale, that boiling of Daisy-roots in milk (which it is certain are +great driers) will make dogs little.”——An old writer (1696) says +that they who wish to have pleasant dreams of the loved and +absent should put Daisy-roots under their pillow.——It is considered +lucky to dream of Daisies in Spring or Summer, but bad in +the Autumn or Winter. Daisies are herbs of Venus, under Cancer.</p> + +<p><b>DAMES’ VIOLET.</b>—The species of Rocket called <i>Hesperis +matronalis</i>, the Night-smelling Rocket, is much cultivated for the +evening fragrance of its flowers: hence the ladies of Germany keep +it in pots in their apartments, from which circumstance the flower is +said to have obtained the name of Dames’ Violet. It is also called +Damask Violet, a name derived from the Latin <i>Viola Damascena</i>, the +Damascus Violet. In French this is <i>Violette de Damas</i>, which has +probably been misunderstood as <i>Violette des Dames</i>, and has hence +become, in English, Dames’ Violet. (See <a href="#rocket" class="smcap">Rocket</a>.)</p> + +<p><a id="page-309" href="#page-309" class="pagenum" title="309"></a> +<b>DANDELION.</b>—The Dandelion (<i>Taraxacum officinale</i>) derives +its name from the French <i>Dent de lion</i>, lion’s tooth. (Latin, +<i>Dens leonis</i>). In nearly every European language the flower bears +a similar name, given to it presumably either from the whiteness +of its root, the auriferous hue of its flower, which recalls the golden +teeth of the heraldic lion, or its jagged leaf, which was supposed to +resemble a lion’s tooth. De Gubernatis connects the name with the +Sun (<i>Helios</i>), and states that a lion was the animal-symbol of the +Sun, and that all plants named after him are essentially plants of +the Sun. Certainly the appearance of the Dandelion-flower is +very suggestive of the ancient representations of the Sun.——In +German Switzerland, the children form chains of the stalks of +Dandelions, and holding the garland in their hands, they dance +round and round in a circle.——The Dandelion is called the rustic +oracle: its flowers always open about five a.m. and shut at eight +p.m., serving the shepherd for a clock—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i16">“Leontodons unfold</div> + <div class="line">On the swart turf their ray-encircled gold,</div> + <div class="line">With Sol’s expanding beam the flowers unclose,</div> + <div class="line">And rising Hesper lights them to repose.”<!--TN: added ”-->—<i>Darwin.</i></div> +</div> +</div> + +<p class="continued">As the flower is the shepherd’s clock, so are the feathery seed-tufts +his barometer, predicting calm or storm. These downy seed-balls, +which children blow off to find out the hour of the day, serve for +other oracular purposes. Are you separated from the object of +your love?—carefully pluck one of the feathery heads, charge each +of the little feathers composing it with a tender thought; turn towards +the spot where the loved one dwells; blow, and the seed-ball +will convey your message faithfully. Do you wish to know +if that dear one is thinking of you, blow again; and if there be left +upon the stalk a single aigrette, it is a proof you are not forgotten. +Similarly the Dandelion is consulted as to whether the lover lives +east, west, north, or south, and whether he is coming or not.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Will he come? I pluck the flower leaves off,</div> + <div class="line i2">And at each, cry, yes—no—yes;</div> + <div class="line">I blow the down from the dry Hawkweed,</div> + <div class="line i2">Once, twice—hah! it flies amiss!”—<i>Scott.</i></div> +</div> +</div> + +<p class="continued">Old herbalists had great faith in the Dandelion as a wonderful help +to consumptive people. More recently, in the county of Donegal, +an old woman skilled in simples has treated her patients for +“heart fever,” or dyspepsia, as follows:—She measures the sufferer +three times round the waist with a ribbon, to the outer +edge of which is fastened a green thread. If the patient be mistaken +in supposing himself affected with heart fever, this green +thread will remain in its place, but should he really have the disorder, +it is found that the green thread has left the edge of the +ribbon and lies curled up in the centre. At the third measuring, +the simpler prays for a blessing. She next hands the patient nine +leaves of “heart fever grass,” or Dandelion, gathered by herself, +<a id="page-310" href="#page-310" class="pagenum" title="310"></a> +directing him to cut three leaves on three successive mornings.——Hurdis, +in his poem of ‘The Village Curate,’ fantastically compares +the sparkling undergraduate and the staid divine to the +Dandelion in the two stages of its existence:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i12">“Dandelion this,</div> + <div class="line">A college youth, that flashes for a day</div> + <div class="line">All gold: anon he doffs his gaudy suit,</div> + <div class="line">Touched by the magic hand of some grave bishop,</div> + <div class="line">And all at once becomes a reverend divine—how sleek.</div> + <div class="omit">* * * * * * * *</div> + <div class="line">But let me tell you, in the pompous globe</div> + <div class="line">Which rounds the Dandelion’s head, is couched</div> + <div class="line">Divinity most rare.”</div> +</div> +</div> + +<p class="continued">To dream of Dandelions betokens misfortune, enemies, and deceit +on the part of loved ones. Astrologers claim the Dandelion as a +plant of Jupiter.</p> + +<p><b>DANEWORT.</b>—The Dwarf Elder (<i>Sambucus Ebulus</i>) is said +only to grow where blood has been shed, either in battle or in +murder. A patch of it thrives on ground in Worcestershire, where +the first blood was drawn in the civil war between the Royalists +and the Parliament. The Welsh call it <i>Llysan gwaed gwyr</i>, or +“Plant of the blood of men.” A name of similar import is its +English one of Death-wort. It is chiefly in connection with the +history of the Danes in England, that the superstition holds; +wherever the Danes fought and bled, there did the Dwarf Elder, +or Dane’s Wood, spring up and flourish. According to Aubrey, the +plant obtained the name of Danewort, Daneweed, or Dane’s blood, +because it grew plentifully in the neighbourhood of Slaughterford, +Wilts, where there was once a stout battle fought with the Danes. +Parkinson, however, thinks the plant obtained the name of Danewort +because it would cause a flux called the Danes.</p> + +<p><b>DAPHNE.</b>—The generic name of Daphne has been given to +a race of beautiful low shrubs, after the Nymph Daphne, who was +changed by the gods into a Laurel, in order that she might escape +the solicitations of Apollo (see <a href="#laurel" class="smcap">Laurel</a>); because many of the +species have Laurel-like leaves. The sweet-scented Daphne Mezereon +is very generally known as the Lady Laurel, and is also +called Spurge Olive, Spurge Flax, Flowering Spurge, and Dwarf +Bay. The name of Mezereon is probably derived from its Persian +name, <i>Madzaryoun</i>, which signifies “destroyer of life,” in allusion to +the poisonous nature of its bright red berries. Gerarde says, “If +a drunkard doe eat one graine or berrie of it, he cannot be allowed +to drinke at that time; such will be the heate of his mouth, and +choking in the throte.” A decoction of this plant, mixed with +other ingredients, is the Lisbon diet-drink, a well-known alterative.——The +Russian ladies are reputed to rub their cheeks with +the fruit of the Mezereon, in order, by the slight irritation, to +heighten their colour.——The Spurge Laurel (<i>Daphne Laureola</i>) +<a id="page-311" href="#page-311" class="pagenum" title="311"></a> +possess similar properties to the Mezereon. It is called <i>Ty-ved</i> in +Denmark, and is sacred to Tyr, the Scandinavian god of war. +It is the badge of the Highland Grahams.——The Flax-leaved +Daphne, called by Gerarde the Mountain Widow-Wayle, is supposed +to be the herb Casia, mentioned by Virgil and other Roman +writers; the <i>Cneoron</i> of the Greeks.</p> + +<p><b>DATE.</b>—The Date Palm (<i>Phœnix dactylifera</i>) is the Palm of +the Oases, and supplies not only food for man and beast, but a +variety of useful commodities. This Palm has plume-like leaves, +and grows from sixty to eighty feet high, living to a great age, and +providing yearly a large crop of fruit. The male and female +flowers are borne on separate trees, and it is remarkable that there +is a difference in the fructification of the wild Date and the cultivated, +though both are the same species. The wild Dates impregnate +themselves, but the cultivated trees do not, without the assistance +of art. Pontanus, an Italian poet of the fifteenth century, +gives a glowing description of a female Date-tree which had stood +lonely and barren, near Otranto, until at length a favouring wind +wafted towards it the pollen of a male that grew at a distance of +fifteen leagues. Father Labat has told of a Date-tree that grew +in the island of Martinico, and produced fruit which was much +esteemed; but when an increase of the number of Date-trees was +wanted, not one could be reared from the seed, and they had to +send to Africa for Dates, the stones of which grew readily and +produced abundantly. The Date Palm is so abundant in the +country between the States of Barbary and the desert (which +produces no other kind of tree), that this region is designated as +the Land of Dates (<i>Biledulgerid</i>).——The Palm of Palestine is the +Date Palm. When the sacred writers wished to describe the +majesty and beauty of rectitude, they appealed to the Palm as the +fittest emblem which they could select. “He shall grow up and +flourish like the Palm-tree” is the promise of David to the just. +Mahomet, like the Psalmist of Israel, was wont to compare the +virtuous and generous man to the Date-tree:—“He stands erect +before his Lord; in every action he follows the impulse received +from above; and his whole life is devoted to the welfare of his +fellow-creatures.”——The inhabitants of Medina, who possess the +most extensive plantations of Date-trees, say that their prophet +caused a tree at once to spring from the kernel at his command, +and to stand before his admiring followers in mature fruitfulness +and beauty.——The Tamanaquas of South America have a tradition +that the human race sprang again from the fruits of the Date +Palm after the Mexican age of water.——The Arabs say that +when Adam was driven out of Paradise, the Date, the chief of all +fruits, was one of the three things which he took with him; the +other two being the Myrtle and an ear of Wheat.——A popular +legend concerning the flight of the Holy Family into Egypt, +narrates how a Date Palm, at the command of the child Jesus, +<a id="page-312" href="#page-312" class="pagenum" title="312"></a> +bowed down its branches to shade and refresh His mother. Sozomenos +relates that, when the Holy Family reached the end of their +journey, and approached the city of Heliopolis, in Egypt, a tree +which grew before the gates of the city, and was regarded with +great veneration as the seat of a god, bowed down its branches at +the approach of the infant Christ.——Judæa was typified by the +Date Palm upon the coins of Vespasian and Titus. With the Jews, +the Date Palm has always been the symbol of triumph, and they +carry branches of it in their right hands, in their synagogues, at the +Feast of the Tabernacles, in commemoration of their forefathers +having gained possession of the Promised Land. In the Christian +Church, the remembrance of the Saviour’s ride into Jerusalem amid +the hosannas of the people, is associated with the waving of the +branches of the Date Palm by the joyous multitude.——An ardent +spirit, distilled from Dates and water, is much used by Mahommedans, +as it does not come within the prohibition of the Koran +against wine. Palm wine is also made from the Date; it is the sap +or juice of the tree, and can only be obtained by its destruction.——A +curious folk-lore tale of the Chinese records how Wang Chih, +a patriarch of the Taouist sect, when one day gathering fire-wood +in the mountains of Ku Chow, entered a grotto where some old men +were playing at chess. One of the old men handed him a Date-stone, +telling him to put it into his mouth. This done, he ceased +to feel hunger or thirst. By-and-bye, one of the players said: “It +is long since you came here—return at once.” Wang Chih went +to take up his axe, and found the handle had mouldered into dust. +He went home, but found that centuries had elapsed since the +day he set out to cut wood: thereupon he retired to a mountain +cell, and devoting himself to religious exercises, finally attained +immortality.</p> + +<p><b>DEAD TONGUE.</b>—The Water Hemlock (<i>Œnanthe crocata</i>) +has received the name of Dead Tongue from its paralysing effects +on the organs of voice. Threlkeld tells of eight lads who had +eaten it, and of whom “five died before morning, not one of them +having spoken a word.” Gerarde relates, that this plant having +by mistake been eaten in a salad, “it did well nigh poyson those +that ate of it, making them giddie in their heads, waxing very pale, +staggering, and reeling like drunken men.”——The plant is described +as “one of Saturn’s nosegays.”</p> + +<p><span class="smcap">Deadly Nightshade</span>, or <span class="smcap">Death’s Herb</span>.—See <a href="#nightshade">Nightshade</a>.</p> + +<p><b>DEODAR.</b>—The sacred Indian Cedar (<i>Cedrus Deodara</i>) forms +vast forests in the mountains of Northern India, where it grows to +a height varying from fifty to a hundred feet and upwards. It is +the <i>Devadâru</i>, or tree-god of the <i>Shastras</i>, which, in many of the +ancient hymns of the Hindus, is the symbol of power and majesty. +The tree is often mentioned by the Indian poets. It was +introduced into this country in 1822.</p> + +<p id="dhak"><a id="page-313" href="#page-313" class="pagenum" title="313"></a> +<b>DHAK.</b>—The Dhak, or Bastard Teak (<i>Butea frondosa</i>), is one +of the sacred trees of India, and one of the most striking of the +Indian arboreous <i>Leguminosæ</i>. Both its wood and leaves are highly +reverenced, and used in religious ceremonies. The natives, also, +are fond of offering the beautiful scarlet flowers in their temples, +and the females intertwine the blossoms in their hair.——The +flowers yield a superb dye.</p> + +<p><b>DILL.</b>—The aromatic plant Dill (<i>Anethum graveolens</i>) is by +some supposed to have derived its name from the old Norse word +<i>dilla</i>, dull; the seeds being used as a carminative to cause infants to +sleep. Boiled in wine, and drunk, the plant was reputed to excite +the passions. Dill was formerly highly appreciated as a plant that +counteracted the powers of witches and sorcerers:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i2">“The Vervain and the Dill,</div> + <div class="line">That hindereth witches of their will.”</div> +</div> +</div> + +<p class="continued">Astrologers assign Dill to the domination of Mercury.</p> + +<p id="dittany"><b>DITTANY.</b>—The ancients consecrated the Dittany of Crete +(<i>Origanum Dictamnus</i>) to the goddess Lucina, who presided over the +birth of children; and she was often represented wearing a crown +of this Dittany. The root was particularly recommended by the +oracle of Phthas. The Grecian and Roman women attributed to +this plant the most extraordinary properties during childbirth, +which, it was believed greatly to facilitate. It is reported, says +Gerarde, “that the wilde goats or deere in Candy, when they be +wounded with arrowes, do shake them out by eating of this plant, +and heal their wounds.” According to Virgil, Venus healed the +wounded Æneas with Dittany. Plutarch says that the women of +Crete, seeing how the goats, by eating Dittany, cause the arrows to +fall from their wounds, learnt to make use of the plant to aid them +in childbirth. Gerarde recounts that the plant is most useful in +drawing forth splinters of wood, bones, &c., and in the healing of +wounds, “especially those made with invenomed weapons, arrowes +shot out of guns, or such like.” The juice, he says, is so powerful, +that by its mere smell it “drives away venomous beasts, and doth +astonish them.” When mixed with wine, the juice was also considered +a remedy for the bites of serpents. According to Apuleius, +however, the plant possessed the property of killing serpents.</p> + +<p>The Dittany of Crete, it should be noted, is not to be confounded +with the Dittany, Dittander, or Pepper-wort of the English +Herbals. This plant, the <i>Lepidium latifolium</i>, from its being used by +thrifty housewives to season dishes with, obtained the name of +Poor Man’s Pepper. It was held to be under Mars.</p> + +<p><b>DOCK.</b>—In Cornwall, as a charm, the leaves of the common +Dock, wetted with spring water, are applied to burns, and three +angels are invoked to come out of the East. It is a common practice, +in many parts of England, for anyone suffering from the stings +<a id="page-314" href="#page-314" class="pagenum" title="314"></a> +of a Nettle to apply a cold Dock-leaf to the inflamed spot, the +following well-known rhyme being thrice repeated:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Out Nettle, in Dock:</div> + <div class="line">Dock shall have a new smock.”</div> +</div> +</div> + +<p class="continued">Docks are said by astrologers to be under the dominion of Jupiter.</p> + +<p><b>DRACÆNA.</b>—The Dracæna, or Dragon-tree (<i>Dracæna +Draco</i>), derives its name from the Greek <i>Drakaina</i>, a female dragon. +This tree is found in the East India Islands, the Canaries, Cape +Verde, and Sierra Leone. Gerarde thus describes it:—“This +strange and admirable tree groweth very great, resembling the Pine-tree.” +Among its leaves “come forth little mossie floures, of small +moment, and turn into berries of the bignesse of Cherries, of a +yellowish colour, round, light, and bitter, covered with a threefold +skin, or film, wherein is to be seen, as Monardus and divers others +report, the form of a dragon, having a long neck and gaping mouth, +the ridge, or back, armed with sharp prickles like the porcupine, +with a long taile and foure feet, very easie to be discerned.... +The trunk, or body of the tree, is covered with a tough bark, very +thin and easie to be opened or wounded with any small toole +or instrument; which being so wounded in the dog days, bruised +or bored, yields forth drops of a thick red liquor of the name of the +tree called Dragon’s Tears, or <i>Sanguis Draconis</i>, Dragon’s Bloud.”——This +Dragon’s Blood, or Gum Dragon, is well known in +medicine as an astringent.——The tooth-brushes called Dragon’s-root, +are made from the root of the Dragon-tree, cut into pieces +about four inches long, each of which is beaten at one end with a +wooden mallet to split it into fibres.——The venerable Dragon-tree +of Orotava was for many centuries worshipped as a most sacred +tree by the Guanches, or original inhabitants of the Canary Islands. +It was considered the twin wonder of the Island of Teneriffe, +dividing its interest with the mighty Peak. Humboldt saw it in +1799, when it was considered the oldest and largest of living trees (the +giant trees of California being then unknown). The great traveller +writes concerning it:—“Its trunk is divided into a great number of +branches, which rise in the form of candelabra, and are terminated +by tufts of leaves like the Yucca: it still bears every year both +leaves and fruit: its aspect feelingly recalls to mind that ‘eternal +youth of Nature,’ which is an inexhaustible source of motion and +of life.” Since then this sacred tree has been entirely shattered +and destroyed by successive storms.</p> + +<p><span class="smcap">Dream Plant.</span>—See <a href="#pulsatilla">Pulsatilla</a>.</p> + +<p><b>DRYAS.</b>—The pretty evergreen, Dryas, which blooms on +the mountain summits, was so named by Linnæus after the Dryades, +or nymphs of the Oaks,—the leaves bearing some resemblance to +those of the Oak.</p> + +<p><b>DURIAN.</b>—The Durian (<i>Durio Zibethinus</i>) is a native of the +East Indies. The fruit of this tree, which is about the size of a +<a id="page-315" href="#page-315" class="pagenum" title="315"></a> +man’s head, is regarded by the Malays as the king of fruit, and is +reputed to be the most delicious of all the fruits of India. The +custard-like pulp in which the large seeds are imbedded, is the +part eaten fresh, and resembles cream; yet it is accompanied by +such an intolerable stench that, according to Rumphius and +Valentyn, it is by law forbidden to throw them out near any public +path in Amboyna. The smell is said to resemble certain putrid +animal substances<!--TN: was 'subtances'-->, yet all agree that if the first repugnance is once +overcome, the fruit is most enjoyable. This fruit is employed as a +bait to catch the civet cat; the outer covering is boiled down, and +used as a wash for the skin. The seeds are converted into flour, +and also used as vegetable ivory.</p> + +<p><b>DURVA.</b>—According to Wilson, Durva is the Sanscrit name +of the <i>Agrostis linearis</i>, but Carey applies the name to <i>Panicum +Dactylon</i>. This species of Millet, like the sacred Kusa grass, is held +in much reverence by the Hindus. In De Gubernatis’ <i>Mythologie +des Plantes</i>, the author states that in the <i>Atharvaveda</i>, they implore +the Durva, which grows in the water (<i>i.e.</i>, in marshy places), and +which has a hundred roots and a hundred stems, to give absolution +for a hundred faults, and to prolong for a hundred years the life of +him who invokes it. The fact that this herb is the tenderest, the +freshest, and the most substantial food for cattle, added to its +beauty, has gained it respect; but the Indians think, besides, that +a nymph is hidden in the plant. When they celebrate, in India, +the festival of the god Indra, on the 14th day of the lunar month +Bhadra, they sing and dance, and offer fourteen different kinds of +fruit to the god. In that ceremony, the devotees wear, attached to +the right arm, leaves of the Durva. At Indian weddings, the women +bind together the right arm of the husband and the left arm of +his bride with the leaves of Durva. In the Vedic age (and the +custom still exists in certain parts of India), before building a +house, it was customary to place on the four corner foundation +stones some Durva. This plant figures, also, among the eight +ingredients which compose the <i>Arghya</i>, that is to say, the symbolic +offering of Indian hospitality. According to a stanza of the +<i>Panchatantra</i>, the Durva sprang from the hair of the cow, as the +blue Lotus arose from the cow’s evacuations. The leaf of the +Durva is so highly esteemed, that it has passed into a proverb or +familiar saying. This leaf is especially attractive to gazelles. The +preceding stanza proclaims how happy are those gazelles who eat +the herb Durva, for they will never gaze on the face of a man +whom riches have made false.</p> + +<p><b>EBONY.</b>—The <i>Diospyros Ebenaster</i> is generally considered +to be the true Ebony-tree. This Date-Plum is a native of Ceylon, +Cochin China, and the East Indies. Bishop Heber describes the +Ebony-tree of Ceylon as a magnificent forest tree, with a tall, +black, slender stem, spotted with white. Some judges, however, +<a id="page-316" href="#page-316" class="pagenum" title="316"></a> +consider that the real Ebony-tree is the <i>Diospyrus Ebenus</i>, a native +of Jamaica.——In ancient times it was much more in use and +esteem. Pluto, the sovereign of the infernal regions, is represented +as seated on a throne of Ebony; the statues of the Egyptian gods +were wrought in Ebony. According to Pausanias, the statue of the +Pythian Apollo was formed of this wood; and that writer recounts +that a Cyprian, well versed in plant lore, had told him that the +true and veritable Ebony was a plant that produced neither leaf, +flower, nor fruit; and, moreover, that it grew entirely underground +in certain places known to the Æthiopians, who periodically +visited those spots, and took away the wood.——Pulverised Ebony, +mixed with the charcoal of a burnt snail, is recommended by +Sidrach as an application to lessen the white of the eye.——There +is an old saying, that a bad man’s heart is as black as Ebony. This, +probably, originated from the fact, that while the alburnum of +the Ebony-tree is white, its foliage soft and silvery, and its flowers +brilliant, the heart alone is really black.——Among the many +wonders described by Sir John Maundevile, as having been seen by +him when on his Eastern travels, in the fourteenth century, was a +certain table of Ebony, or black wood, “that once used to turn into +flesh on certain occasions, but whence now drips only oil, which, +if kept above a year, becomes good flesh and bone.”</p> + +<p><b>EDELWEISS.</b>—The Edelweiss, or Alpine Cudweed (<i>Leontopodium +Alpinum</i> or <i>Gnaphalium</i>), grows on the Swiss mountains +on the line of perpetual snow, and from thence is brought down by +travellers as a proof that they reached this altitude. As in many +cantons it only grows in nearly inaccessible places, it is considered +an act of daring to gather it, and the flower is therefore much +valued by the Swiss maidens as a proof of the devotion of their +lovers. Although hardy, this plant is delicate and fragile, enveloping +itself in soft down, and only blooming on rocks exposed in +full midday. Its bloom is surrounded by white velvety leaves; even +the stem has a down upon it.——With the exception of the <i>Alpenrose</i>, +no other mountain flower is so characteristic of the Alpine districts, +so dear to the native heart, so celebrated by Alpine poets, or so +popular among Swiss tourists. Indeed, its very popularity has +threatened to lead to its extinction in the districts most frequented +by visitors; and to prevent this, the German and Tyrolese Alpine +Clubs have imposed fines for plucking the Edelweiss, and the +Austrian Alpine Club has forbidden its members to continue the +custom of wearing a sprig of Edelweiss in their hats.——The worst +persecutors of the plant are the picturesque Bergano herdsmen and +herdboys, who come up from the Italian side of the Alps at the +beginning of the season, and remain on the mountains with their +flocks until the snow begins to fall. They pluck up the Edelweiss +mercilessly by the roots, which they endeavour to dispose of to +passing travellers. The Communes of the Upper Engadine have +taken the plant under their protection, and sellers of the plant in +<a id="page-317" href="#page-317" class="pagenum" title="317"></a> +its living condition are subject to a fine. The Edelweiss, however, +is plentiful still in tracts a little out of the orthodox tourists’ routes, +and at Pontresina grows in such profusion as to be used as food +for cattle. The Edelweiss is also known by the name of the <i>Cotonnier</i>, +and is sometimes called Lion’s-foot, because of the resemblance +of its woolly hairy flower to the foot of a lion.</p> + +<p><b>EGG PLANT.</b>—The <i>Solanum Melongena</i> has derived the name +of Egg Plant from the shape of its fruit, which is formed like a hen’s +egg, and varies in colour from white to pale yellow, pale red, and +purple. In the East Indies, they broil this fruit, and eat it with +pepper and salt, and the fruit is also relished in Batavia, Greece, +Barbary, and Turkey. The inhabitants of the British isles in the +West Indies call it Brown-John or Brown-jolly. Miller calls the +plant the larger-fruited Nightshade, and says that in his time it was +cultivated in the gardens of Spain by the title of <i>Barenkeena</i>. The +Italians call it <i>Melanzana</i>, a corruption of the plant’s ancient Latin +name of <i>Mala insana</i>, from whence also came its old English name +of Raging Apple or Mad Apple. There does not appear to be +any reason for these strange names, although Gerarde cautiously +remarks that “doubtless these Apples have a mischievous qualitie, +the use whereof is utterly to bee forsaken.”</p> + +<p id="eglantine"><b>EGLANTINE.</b>—The Sweet Briar (<i>Rosa rubiginosa</i>) is generally +understood to be the Eglantine of old English poets, although +the name has given rise to much discussion, both as to its meaning, +and as to the shrub to which it applies. Chaucer and more ancient +poets spelt the word “Eglatere.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The hegge also, that yede in compas,</div> + <div class="line">And closed in all the greene herbere,</div> + <div class="line">With Sicamour was set and Eglatere.”</div> +</div> +</div> + +<p class="continued">But it seems doubtful whether by Eglatere was meant the Yellow +Rose (<i>Eglanteria</i>), the Sweetbriar, the Dog Rose, or some other +species. According to Gerarde, it was a shrub with a white flower. +Shakspeare, Spenser, Shenstone, Sir W. Scott, Keats, and other +poets identify Eglantine with Sweetbriar; but Milton mistook it +for the Honeysuckle or Woodbine, for he speaks of</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Sweetbriar or the Vine,</div> + <div class="line">Or the twisted Eglantine.”</div> +</div> +</div> + +<p class="continued">According to a superstition current in Schleswig, when Satan fell +from heaven, he endeavoured, in order to reascend to the celestial +regions, to make himself a ladder with the thorns of the Eglantine. +God, however, would not permit the Eglantine to grow upwards, +but only to extend itself as a bush. Then, out of spite, Satan +turned its thorns downwards, pointing towards the earth.——Another +legend records that Judas Iscariot hung himself on the +Eglantine, and that since then it has been an accursed tree: hence +to this day its berries are called <i>Judas beeren</i> (Judas berries).——The +five graceful fringed leaflets, which form the special beauty of +<a id="page-318" href="#page-318" class="pagenum" title="318"></a> +the Eglantine flower and bud, have given rise to the following +rhymed riddle:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Of us five brothers at the same time born,</div> + <div class="line">Two from our birthday ever beards have worn;</div> + <div class="line">On other two none ever have appeared,</div> + <div class="line">While the fifth brother wears but half a beard.”</div> +</div> +</div> + +<p><b>ELDER.</b>—The Elder or Ellan-tree (<i>Sambucus</i>), in Scandinavian +mythology, was consecrated to Hulda, the goddess of love, and to +Thor, the god of Thunder, and is connected with many ancient +Northern superstitions.</p> + +<p>The Danes believe that in the Elder there dwells a being known +as the Hylde-moer (Elder-mother) or Hylde-qvinde (Elder-woman), +by whom all injuries done to the Elder are avenged. In a small +court in the Nybonder, a district of Copenhagen, there stands a +weird tree, which at dusk is reputed to move up and down the +passage, and sometimes to peep through the windows at the +children. It is not deemed advisable to have furniture made of +Elder-wood. Tradition says that a child having been laid in a +cradle made of Elder-wood, the Hylde-moer came and pulled it by +the legs, nor would she let it have any rest until it was taken out +of the cradle. A peasant once heard his children crying in the +night, and on inquiring the cause, was told that some one had been +there and sucked them; and their breasts were found to be swollen. +This annoyance was believed to have arisen, from the fact that the +room was boarded with Elder. The Elder branches may not be +cut until permission has been asked in the words, “Hylde-moer, +Hylde-moer, allow me to cut thy branches.” Then, if no objection +be made by the spirit of the tree, the hewer proceeds, taking care +first to spit three times, as a precaution against molestation. In +Denmark, it is believed that he who stands under an Elder-bush +at twelve o’clock on Midsummer Eve, will see Toly, the king of +the elves, go by with all his train. Perhaps on account of the +supernatural halo surrounding it, the Elder was regarded as a cure +for various diseases. A Danish formula prescribes the taking of +an Elder-twig by a person afflicted with toothache, who must first +put it in his mouth, and then stick it in the wall, saying, “Depart +thou evil spirit.” Ague may be cured by taking a twig of Elder, +and sticking it in the ground, without speaking a word; the disease +will then pass into the twig, and attach itself to the first person +who approaches the spot.</p> + +<p>In Russia, there is a belief that Elder-trees drive away bad +and malignant spirits, out of compassion to humanity, and that +they promote long life.</p> + +<p>In Sweden, women about to become mothers kiss the Elder; +and it is thought that no one can damage the tree with impunity.</p> + +<p>In Germany, the Elder is regarded with great respect. From +its leaves a febrifuge is made: from its berries a sort of sour preserve, +and a wonder-working electuary; the moon-shaped clusters +<a id="page-319" href="#page-319" class="pagenum" title="319"></a> +of flowers are narcotic, and are used in baking small cakes. The +smell of the leaves and blossoms has the reputation of causing +giddiness, whence arises the saying that “he who goes to sleep +under an Elder-tree will never wake.” The cross which is affixed +to the rod on which the Easter Palms are fastened is made of +Elder-wood, as well as the cross which is carried before the coffin +in the funeral procession. Although essentially a tree of shade and +of death, yet it and the funeral cross just mentioned are known by +the name of “Livelong.” It is a favourite hiding-place for children +when playing at “hide-and-seek.” The pith of the branches, when +cut in round flat shapes, is dipped in oil, lighted, and then put to +float in a glass of water; its light on Christmas Eve is thought to +reveal to the owner all the witches and sorcerers in the neighbourhood. +Since this tree drives away spirits, it is often planted by +the side of manure sheds, keeping them damp by its shade, and +also protecting from evil influences the cattle in the adjoining shed. +It is commonly believed that he who injures an Elder-tree will +suffer from its vengeance. “Holderstock” (Elderstock) is a name +of endearment given by a lover to his beloved, and is derived from +Hulda, the old goddess of love.</p> + +<p>In Lower Saxony, it was customary to ask permission of the +Elder-tree before cutting it, in the words, “Lady Elder, give me +some of thy wood; then will I also give thee some of mine when it +grows in the forest.” This was repeated three times, with folded +hands and bended knees. Pusch Kait, the ancient Prussian god +of the earth, was supposed to live under the Elder-tree.</p> + +<p>In the Tyrol, an Elder-bush, trimmed into the form of a cross, +is often planted on the new-made grave; and if it blooms, it is a +sign that the soul of the dead person is in Paradise. The Tyroleans +have such a regard for the tree, that, in passing it, they always +raise their hat.</p> + +<p>In Bohemia, three spoonfuls of the water which has been used +to bathe an invalid are poured under an Elder, with “Elder, God +sends me to thee, that thou may’st take my fever upon thee.” This +must be repeated on three successive days, and if the patient has +not meanwhile passed over water, he will recover.——The Serbs +introduce a stick of Elder, to ensure good luck, during their wedding +festivities.</p> + +<p>In Savoy, branches of Elder are carried about on May-day. +In Sicily, it is thought a bough of Elder will kill serpents, and +drive away robbers better than any other stick. In Labruguière, +France, if an animal is ill, or has a wound infested by vermin, they +lead it to the foot of an Elder-tree, and twirling a bough in their +hands, they bow to the tree, and address it as follows:—“Good-day, +Mons. Yèble; if you do not drive away the vermin, I shall +be compelled to cut both your limbs and your trunk.” This +ceremony performed, a certain cure is confidently looked for. +In the country districts round Valenciennes, if an Elder-bough is +<a id="page-320" href="#page-320" class="pagenum" title="320"></a> +hung outside the door, it is indicative of a coquette inhabiting +the house.</p> + +<p>In England, the Elder has been regarded with superstition +from very early times, and is looked upon as a tree of bad omen. +Branches of Elder were formerly considered to be typical of disgrace +and woe. In the <i>Canones editi sub Edgaro Rege</i> it is enacted +that every priest forbid the vain practices that are carried on with +Elder-sticks, and also with various other trees.</p> + +<p>In Gloucestershire, and some other counties, the peasantry +will on no account burn Elder or Ellan-wood, the reason being, +that it was supposed to be one of the trees from which the wood of +the Cross was formed. In a rare tract on Gloucestershire superstitions, +a figure is given of an Elder-wood cross borne constantly +about the person as a cure for rheumatism. This cross consisted +of a small piece cut from a young shoot just above and below a +joint, so as to leave the bud projecting at each end of it, after the +fashion of a rude cross. To be efficient, the Elder must have grown +in consecrated ground. In Tortworth and other Gloucestershire +churchyards are to be found such trees, and applications for pieces +of them are still made.</p> + +<p>In Sussex, an Elder-stick, with three, four, or more knots upon +it, is carried in the pocket as a charm against rheumatism.</p> + +<p>In the Eastern counties, the Elder is popularly considered to +be the tree of whose wood the Cross was made: it is therefore an +unlucky tree, and one that should never be bound up in faggots. +On this account, also, the Elder is considered safe from the effects +of lightning. In some parts there is a vulgar prejudice that if +boys be beaten with an Elder-stick, their growth is sure to be +checked.</p> + +<p>In Huntingdonshire, there exists the Danish belief in a being +called the Elder-mother, so that it is not always safe to pluck the +flowers. No household furniture should be made of Elder-wood, +least of all a cradle, for some evil will certainly befall the child +sleeping in it.</p> + +<p>The Elder-tree has been credited with possessing a peculiar +fascination for witches and elves, who love to lurk beneath the +shadow of its branches, and who are wont to bury their offspring +at its foot. On the other hand, the tree has been said to exercise a +protective influence against the attacks of witches and wizards, and +similar evil-disposed persons; and it has been suggested that this +is the reason why the tree is so often found in the neighbourhood +of cottages. It was thought that the tree was obnoxious to witches +because their enemies use the green juice of its inner bark for +anointing the eyes. Any baptised person whose eyes are touched +with it can see what the witches are about in any part of the world. +It was possible by magic art to render witches sensible of blows +given to them with an Elder-stick, but this has to be managed by +someone versed in the habits of witches. A cross made of the +<a id="page-321" href="#page-321" class="pagenum" title="321"></a> +Elder, affixed to cow-houses and stables, was supposed to protect +cattle from all possible harm.</p> + +<p>Shakspeare, in ‘Love’s Labour Lost,’ says “Judas was hanged +on an Elder,” and this belief was general among early writers, and +is constantly alluded to by authors of the Elizabethan period; but +the name Judas-tree was applied to the <i>Cercis siliquastrum</i> (which +is the tree which still bears it), about the same period. Gerarde, +indeed, definitely tells us of the Cercis, “This is the tree whereon +Judas did hang himselfe, and not upon the Elder-tree, as is stated.” +On the other hand, that old Eastern traveller, Sir John Maundevile, +tells us that the very Elder-tree upon which Judas hanged +himself was to be seen in his day close to the Pool of Siloe; whilst +the legend which connects Judas with the Elder-tree is alluded to +by Ben Jonson, and is thus referred to in ‘Piers Plowman’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Judas, he japed</div> + <div class="line">With Jewen silver</div> + <div class="line">And sithen on an Eller</div> + <div class="line">Hanged hymselve.”</div> +</div> +</div> + +<p>But not only is the ill-omened Elder credited with being connected +with the death of Judas, but there is a wide-spread belief +that it was the “accursed tree” on which the Redeemer’s life was +given up; therefore, although fuel may be scarce and these sticks +plentiful, in some places the superstitious poor will not burn them.——In +Scotland, according to a writer in the ‘Dublin Magazine,’ +it is called the Bour-tree, and the following rhyme is indicative of +the belief entertained in that country:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Bour-tree, Bour-tree, crooked rung,</div> + <div class="line">Never straight and never strong,</div> + <div class="line">Ever bush and never tree,</div> + <div class="line">Since our Lord was nailed on thee.”</div> +</div> +</div> + +<p>In Chambers’s ‘Book of Days’ is an instance of the belief that +a person is perfectly safe under the shelter of an Elder-tree during +a thunderstorm, as the lightning never strikes the tree of which the +Cross was made. Experience has taught that this is a fallacy, although +many curious exceptional instances are recorded. In +Napier’s Folk-lore of the Northern Counties we read of a peculiar +custom:—the Elder is planted in the form of a cross upon a newly-made +grave, and if it blooms they take it as a sure sign that the +soul of the dead person is happy.</p> + +<p>It is not considered prudent to sleep under an Elder. Evelyn +describes the narcotic smell of the tree as very noxious to the air, +and narrates that a certain house in Spain, seated among Elder-trees, +diseased and killed almost all the inhabitants, “which, when at +last they were grubbed up, became a very wholesome and healthy +place.” As regards the medical virtues of the tree, Evelyn exclaims:—“If +the medicinal properties of the leaves, bark, berries, +&c., were thoroughly known, I cannot tell what our countryman +could ail for which he might not fetch a remedy from every hedge, +<a id="page-322" href="#page-322" class="pagenum" title="322"></a> +either for sickness or wound.” And he goes on to describe a +variety of medicinal uses for the bark, buds, berries, leaves, and +flowers; summing up the virtues of the Elder with the remark that +“every part of the tree is useful, as may be seen at large in Blockwitzius’s +anatomie thereof.” In this work is the following description +of an amulet for the use of an epileptic subject, which is to be +made of the Elder growing on a Sallow:—“If in the month of October, +a little before the full moon, you pluck a twig of the Elder, and +cut the cane that is betwixt two of its knees, or knots, in nine pieces, +and these pieces, being bound in a piece of linen, be in a thread so +hung about the neck that they touch the spoon of the heart, or the +sword-formed cartilage; and, that they may stay more firmly in that +place, they are to be bound thereon with a linen or leather roller +wrapt about the body, till the thread break of itself. The thread +being broken, and the roller removed, the amulet is not at all to be +touched with bare hands, but it ought to be taken hold on by some +instrument, and buried in a place that nobody may touch it.”</p> + +<p>One mode of charming warts away is to take an Elder-shoot, +and rub it on the part, then cut as many notches on the twig as +you have warts, bury it in a place where it will soon decay, and as +it rots away the warts will disappear. Another plan is to obtain a +green Elder-stick, and rub the warts well with it, after which bury +the stick to rot away in muck.</p> + +<p>The black berries of the Elder are full of a deep violet-coloured +juice, which, according to Virgil, the god Pan had his face smeared +with, in compliance with the old Roman custom of painting their +gods on solemn occasions.</p> + +<p>To dream of Elder-berries denotes sickness. The tree is under +the dominion of Venus.</p> + +<p><b>ELECAMPANE.</b>—Of the Elecampane (<i>Inula Helenium</i>), +Rapin writes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Elecampane, the beauteous Helen’s flower,</div> + <div class="line">Mingles among the rest her silver store;</div> + <div class="line">Helen, whose charms could royal breasts inspire</div> + <div class="line">With such fierce flames as set the world on fire.”</div> +</div> +</div> + +<p class="continued">When Paris carried off the celebrated Helen, the lovely wife of +Menelaus was said to have had in her hand a nosegay of the bright +yellow flowers of the Elecampane, which was thenceforth named +Helenium, in her honour. The Romans employed the roots of +Elecampane as an edible vegetable; the monks, who knew it as +<i>Inula campana</i>, considered it capable of restoring health to the +heart; and the herbalists deemed it marvellously good for many +disorders, and admirable as a pectoral medicine. Elecampane +lozenges have long been popular. Turner, in his ‘Brittish Physician,’ +calls the <i>Inula campana</i>, the Sun-flower, and says that the +root chewed fastens loose teeth, and preserves them from rotting, +and that the distilled water of the green leaves makes the face +<a id="page-323" href="#page-323" class="pagenum" title="323"></a> +fair. From its broad leaves, the Elecampane is sometimes called +the Elf-dock.——It is held to be under Mercury.</p> + +<p><b>ELICHRYSUM.</b>—This species of everlasting flower derived +its name, according to Themistagoras, from the nymph Elichrysa, +who having adorned the goddess Diana with its blossoms, the +plant was called after her, Elichryson. Its old English name was +Golden Flower, or Golden Moth-wort, and Gerarde tells us that +the blossoms, if cut before they are quite ripe, will remain beautiful +a long time after. “For which cause of long lasting the images +and carved gods were wont to weare garlands thereof: whereupon +some have called it ‘God’s floure.’ For which purpose Ptolemy, +King of Ægypt, did most diligently observe them, as Pliny +writeth.”</p> + +<p><b>ELM.</b>—The ancients had a tradition that, at the first sound +of the plaintive strains which proceeded from the lyre of Orpheus, +when he was lamenting the death of Eurydice, there sprang up a +forest of Elms; and it was beneath an Elm that the Thracian +bard sought repose after his unavailing expedition to the infernal +regions to recover his lost love. Rapin thus tells the tale:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“When wretched Orpheus left the Stygian coast,</div> + <div class="line">Now hopeless since again his spouse was lost,</div> + <div class="line">Beneath the preferable shade he sate</div> + <div class="line">Of a tall Elm, and mourned his cruel fate:</div> + <div class="line">Where Rhodope rears high her steepy brow,</div> + <div class="line">While Heber’s gentle current strays below.</div> + <div class="line">On his sweet lyre the skilful artist played,</div> + <div class="line">Whose all-commanding strings the woods obeyed;</div> + <div class="line">And crowding round him formed a hasty shade.</div> + <div class="line">There Cypress, Ilex, Willows, Planes unite,</div> + <div class="line">And th’ Elm, ambitious of a greater height,</div> + <div class="line">Presents before his view a married Vine,</div> + <div class="line">Which round her husband, Elm, did circling twine,</div> + <div class="line">And warned him to indulge a second flame;</div> + <div class="line">But he neglects th’ advice, and slights the dame:</div> + <div class="line">By fatal coldness still condemned to prove</div> + <div class="line">A victim to the rage of female love.”</div> +</div> +</div> + +<p class="continued">The “wedding of the Elm to the Vine,” alluded to in the above +lines, was a very favourite topic among the old Roman poets; +Virgil, indeed, selects the junction of the Elm and the Vine as the +subject of one whole book of his ‘Georgics.’ The ancients twined +their Vines round the trunks of the Elm; and the owner of a Vineyard +tended his Elms as carefully as his Vines.——When Achilles +killed the father of Andromache, he erected in his honour a tomb, +around which nymphs came and planted Elms.——Perhaps on +account of its longevity, or because it produces no fruit, the +Greeks and Romans considered the Elm a funereal tree: in our +own times, it is connected with burials, inasmuch as coffins are +generally made of its wood.——The ancients called the Elm, the +tree of Oneiros, or of Morpheus, the god of sleep. As a widespreading +<a id="page-324" href="#page-324" class="pagenum" title="324"></a> +shady tree, it is selected by Virgil (Æn. vi.) as the +roosting-place of dreams in gloomy Orcus:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Full in the midst a spreading Elm displayed</div> + <div class="line">His aged arms, and cast a mighty shade;</div> + <div class="line">Each trembling leaf with some light visions teems,</div> + <div class="line">And heaves impregnated with airy dreams.”</div> +</div> +</div> + +<p class="continued">It was in connection with the title of Tree of Dreams (<i>Ulmus +Somnorum</i>), that the Elm became, like the Oak, a prophetic tree.——On +the Continent, an Elm is often found on the village-green, +beneath whose boughs justice used formerly to be administered, +and meetings held: there was one at Gisors, on the frontier of +Normandy, where the kings of France and Dukes of Normandy +used to hold conference together, and which was large enough to +shelter both their trains; this tree was upwards of two hundred +years old when cut down by order of King Philippe Auguste, out +of hatred to our Plantagenet kings. One of the oldest Elms in +England is a stump at Richmond, now fenced in, and covered +with Ivy, which was planted by Queen Elizabeth herself, and has +on that account always been known as the Queen’s Elm.——Formerly +the leafing of the Elm was made to regulate both field +and garden work, as seen in the following rustic rhyme:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When the Elmen leaf is as big as a mouse’s ear,</div> + <div class="line">Then to sow Barley never fear.</div> + <div class="line">When the Elmen leaf is as big as an ox’s eye,</div> + <div class="line">Then say I, ‘Hie, boys, hie!’”</div> +</div> +</div> + +<p class="continued">In olden times, the falling of the leaves of an Elm was thought to +prognosticate a murrain. In Sicily, they have a custom of binding +the trunk of a Fig-tree with branches of Elm, from a belief that<!--TN: was 'that that'--> +they would prevent the young Figs from falling before they became +thoroughly ripe.——The Elm is held to be under the influence +of Saturn.——“The Seven Sisters” was the name bestowed on +seven Elm-trees at Tottenham, which gave the name to the road +from thence to Upper Holloway. In Bedwell’s History of Tottenham, +written in the year 1631, he describes Page Green by the +side of the high road at that village, and a group of Elms in a circle, +with a Walnut in the centre. He says: “This tree hath this +many yeares stod there, and it is observed yearely to live and +beare leavs, and yet to stand at a stay, that is, to growe neither +greater or higher. This people do commonly tell the reason to bee, +for that there was one burnt upon that place for the profession of +the Gospell.” There was also a connecting link between the +Walnut-tree and the Seven Sisters, by which it was surrounded. +There were seven Elms planted by seven sisters respectively. The +tree planted by the smallest of the sisters was always irregular and +stunted in growth. There was an eighth sister who planted an Elm +in the midst of the other seven, and the legend relates that it +withered and died when she died, and that then a Walnut-tree grew +<a id="page-325" href="#page-325" class="pagenum" title="325"></a> +in its place. The Walnut-tree has long since gone, and probably +the Elms have now disappeared.</p> + +<p><b>ENCHANTER’S NIGHTSHADE.</b>—Formerly the <i>Atropa +Mandragora</i> used to bear this name, but by some mistake it has been +transferred to the <i>Circæa Lutetiana</i>, an insignificant plant named +after Circe, the famed enchantress, probably because its fruit, being +covered with hooked prickles, lays hold of the unwary passers-by, +as Circe is said to have done by means of her enchantments. The +Mandrake was called “Nightshade,” from having been classed with +the <i>Solanum</i> tribe, and “Enchanter’s” from its Latin name Circæa, +a name which it obtained, according to Dioscorides, because Circe, +who was expert in herbal lore, used it as a tempting powder in +amorous concerns.</p> + +<p><b>ENDIVE.</b>—The Endive or Succory (<i>Cichorium</i>) is, according +to the oldest Greek Alexandrian translations of the Bible, one of +the “bitter herbs” which the Almighty commanded the Israelites +to eat with the lamb at the institution of the Feast of the Passover. +The garden Endive (<i>C. Endivia</i>) is probably the plant celebrated +by Horace as forming a part of his simple diet: its leaves are used +in salads, and its root, under the name of Chicory, is extensively +used to mingle with Coffee. Immense quantities of Endive were +used by the ancient Egyptians, who called it <i>Chicouryeh</i>, and from +this word is derived the generic name <i>Cichorium</i>.——The wild Succory +(<i>C. Intybus</i>) opens its petals at 8 a.m., and closes them at 4 p.m.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“On upland slopes the shepherds mark</div> + <div class="line">The hour when, to the dial true,</div> + <div class="line"><i>Cichorium</i> to the towering lark</div> + <div class="line">Lifts her soft eye, serenely blue.”</div> +</div> +</div> + +<p class="continued">The Germans say that once upon a time the Endives were men +under a ban. The blue flowers, which are plentiful, were good +men; the white flowers, much rarer, were evil-doers.——The blue +star-like blossom is a most popular flower in Germany: it is the +<i>Wegewarte</i>—the watcher of the roads; the <i>Wegeleuchte</i>, or lighter of +the road; the <i>Sonnenwende</i>, or Solstice; the <i>Sonnenkraut</i>, or herb of +the sun; and the <i>Verfluchte Jungfer</i>, or accursed maiden. An ancient +ballad of Austrian Silesia recounts the history of a young girl who +for seven years mourned for her lover, fallen in the wars. When +her friends wished to console her, and to procure for her another +lover, she replied: “I shall cease to weep only when I become a +wild flower by the wayside.”——Another version of the German +legend is that a loving maiden anxiously expected the return of her +betrothed from a voyage upon which he had long since set out. +Every morning she paced the road where she had last bade adieu +to him; every evening she returned. Thus she wearily passed her +time during many a long month. At last, utterly worn out with +watching and waiting, she sank exhausted by the wayside, and, +broken-hearted, expired. On the spot where she breathed her last +<a id="page-326" href="#page-326" class="pagenum" title="326"></a> +sigh sprang up a little pale flower which was the <i>Wegewarte</i>, the +watcher of the road.——In Bavaria, the same legend is met with, +differing only in details. A young and beautiful princess was +abandoned by her husband, a young prince of extraordinary beauty. +Grief exhausted her strength, and finding herself on the point of +death, she exclaimed: “Ah, how willingly would I die if I could +only be sure of seeing my loved one, wherever I may be. Her +ladies-in-waiting, hearing her desire, solemnly added: “And we also +would willingly die if only we were assured that he would always +see us on every roadside.” The merciful God heard from heaven +their heart-felt desires, and granted them. “Happily,” said He, +“your wishes can be fulfilled; I will change you into flowers. +You, Princess, you shall remain with your white mantle on every +road traversed by your husband; you, young women, shall remain +by the roadside, habited in blue, so that the prince must see +you everywhere.” Hence the Germans call the wild Succory, +<i>Wegewarten</i>.——Gerarde tells us that Placentinus and Crescentius +termed the Endive, <i>Sponsa solis</i>, Spouse of the Sun (a name applied +by Porta to the Heliotrope), and we find in De Gubernatis’ <i>Mythologie +des Plantes</i>, the following passage:—“Professor Mannhardt quotes +the charming Roumanian ballad, in which is recounted how the +Sun asked in marriage a beautiful woman known as <i>Domna Florilor</i>, +or the Lady of the Flowers; she refused him, whereupon the Sun, +in revenge, transformed her into the Endive, condemned for ever +to gaze on the Sun as soon as he appears on the horizon, and to +close her petals in sadness as the luminary disappears. The name +of <i>Domna Florilor</i>, a kind of Flora, given by the Roumanians to the +woman loved by the Sun, reminds us somewhat of the name of +Fioraliso, given in Italy to the Cornflower, and which I supposed +to have represented the Sun. The Roumanian legend has, without +doubt, been derived from an Italian source, in its turn a development +of a Grecian myth—to wit, the amour of the Sun, Phœbus, +with the lovely nymph Clytie.” (See <a href="#heliotrope" class="smcap">Heliotrope</a>).——There is a +Silesian fairy tale which has reference to the Endive:—The magician +Batu had a daughter named Czekanka, who loved the youthful +Wrawanec; but a cruel rival slew the beloved one. In despair, +Czekanka sought her lover’s tomb, and killed herself beside it. +Whilst in her death throes, she was changed into the blue Succory, +and gave the flower its Silesian name <i>Czekanka</i>. Wrawanec’s +murderer, jealous of poor Czekanka, even after her death, threw on +the plant a swarm of ants, in the hope that the little insects might +destroy the Succory, but the ants, on the contrary, in their rage, +set off in pursuit of the murderer, and so vigorously attacked him, +that he was precipitated into a crevasse on the mountain Kotancz.——In +Germany and in Rome, where a variety of estimable qualities +are ascribed to the plant, they sell Endive-seed as a panacea, +but especially as a love philtre. They would not uproot it with +the hand, but with a bit of gold or a stag’s horn (which symbolise +<a id="page-327" href="#page-327" class="pagenum" title="327"></a> +the disk and the rays of the Sun), on one of the days of the +Apostles (June 29th and July 25th). A girl thus uprooting an +Endive will be assured of the constancy of her lover.——Endive, +carried on the person, is supposed to enable a lover to inspire the +object of his affections with a belief that he possesses all the good +qualities she could wish for. Endive-root breaks all bonds, removes +thorns from the flesh, and even renders the owner invisible.——The +herb is held to be under the rule of Venus.</p> + +<p><b>ERAGROSTIS.</b>—Among the Hindus, the <i>Eragrostis cynosuroides</i> +is considered a sacred Grass, and is employed by them for +strewing the floors of their temples. In England, it is known as +Love Grass.</p> + +<p id="erysimum"><b>ERYSIMUM.</b>—The Hedge Mustard, Bank Cress, or Jack-by-the-Hedge +(<i>Erysimum Barbarea</i>) is called by the French St. Barbara’s +Hedge Mustard and the Singer’s Plant (<i>herbe au chantre</i>), and +up to the time of Louis XIV. was considered an infallible remedy +in cases of loss of voice. Racine, writing to Boileau, recommended +the syrup of Erysimum to him when visiting the waters of Bourbonne, +in order to be cured of loss of voice. Boileau replied that +he had heard the best accounts of the Erysimum, and that he +meant to use it the following summer.——The plant is held to be +under Mercury.</p> + +<p id="eryngo"><b>ERYNGO.</b>—The Sea Eryngo (<i>Eryngium maritimum</i>) is, perhaps, +better known by the name of Sea Holly, which has been given +it on account of the striking resemblance of its foliage to the +Holly. According to Rapin, Eryngo possessed magical properties, +inasmuch as, if worn by young married women, it ensured the +fidelity of their husbands. On this account, Sappho employed it +to secure the love of Phaon, the handsome boatman of Mitylene, +for whom the poetess had conceived so violent a passion, that at +length, mortified at his coldness, she threw herself into the sea. +Rapin says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Grecian Eryngoes now commence their fame,</div> + <div class="line">Which, worn by brides, will fix their husband’s flame,</div> + <div class="line">And check the conquests of a rival dame.</div> + <div class="line">Thus Sappho charmed her Phaon, and did prove</div> + <div class="line">(If there be truth in verse) his faith in love.”</div> +</div> +</div> + +<p class="continued">Plutarch records that, if one goat took the herb Sea Holly into her +mouth, “it caused her first to stand still, and afterwards the whole +flock, until such time as the shepherd took it from her mouth.” +Eryngo-root was formerly much prized as a tonic, and in Queen +Elizabeth’s time, when prepared with sugar, was called Kissing +Comfits. Lord Bacon, recommending the yolks of eggs as very +nourishing, when taken with Malmsey or sweet wine, says: “You +shall doe well to put in some few slices of Eringium-roots, and a +little Amber-grice, for by this meanes, besides the immediate facultie +of nourishment, such drinke will strengthen the back.”</p> + +<p><a id="page-328" href="#page-328" class="pagenum" title="328"></a> +<b>EUGENIA.</b>—In Burmah, the <i>Eugenia</i> is regarded as a sacred +plant. When a spray is cut, prayers and supplications for absent +friends and relatives are offered up before it, and twigs and leaves of +it are kept in consecrated water in almost every house, and occasionally +the different apartments are sprinkled with it as a protective +against ghosts, ogres, and evil spirits. The twigs of <i>Eugenia</i> are +sometimes hung about the eaves, and in many cases a small plant +is kept growing in a pot in the house, so that its benign influence +may keep harm away.——In cases of cholera epidemic, +the natives of the affected district betake themselves to a Buddhist +monastery, carrying presents and a small pot partly filled with +water, and containing leaves of a species of <i>Eugenia</i> (Tha-byay-bin), +and some coarse yellow string wound round a small +stick. These pots are blessed by the Buddhist abbot, and are +then taken away by the people, who either hang up the yellow +string in little bags round the eaves of their houses, or else wear +it coiled round the left wrist. The pots of water and sprigs of +<i>Eugenia</i> are kept in the house to guard it from infection.</p> + +<p><b>EUPATORIUM.</b>—Agrimony has derived its name of <i>Eupatorium</i> +from Mithridates Eupator, King of Pontus, who was skilled +in botany and physic, and used this plant as an antidote against +the poison with which his enemies at court attempted to destroy +him. <i>E. Ayapana</i>, a native of Brazil, has long been famed for +curing the bites of serpents, and its leaves, when fresh bruised, are +useful when applied to the face of ulcers.——In Italy and Russia, +magical properties are attributed to this plant.</p> + +<p><b>EUPHORBIA.</b>—The Euphorbia or Medusa Head possesses +the peculiar property of blooming in warm water after apparent +death. The milky juice of <i>Euphorbia Canariensis</i>, and some other +species of Spurge, produces the drug Euphorbium. The juice of +<i>E. heptagona</i> furnishes the Ethiopians with a deadly poison for their +arrows. At Bodo, in India, before the doorway of every house is +cultivated a plant of the sacred Sidj, a species of Euphorbia, which +is looked upon both as the domestic and national divinity, and to +this plant the natives address their prayers and offer up hogs +as sacrifices.</p> + +<p id="everlasting-flower"><b>EVERLASTING FLOWERS.</b>—Writing of the <i>Gnaphalium +Alpinum</i>, Gerarde tells us that in his day English women called +it “Live-long,” or “Live-for-ever.” From hence has originated +the name Everlasting, applied to the genus <i>Gnaphalium</i>. The +ancients crowned the images of their gods with garlands made of +these flowers, and from this circumstance they were frequently +called God’s flowers. In Spain and Portugal, they are still used +to decorate the altars and the images of the saints. The French +have named the Gnaphalium, <i>Immortelle</i>, and employ it in the +manufacture of the garlands and devices which they place on their +coffins and graves. Old writers call the plant Cudweed, Cottonweed, +<a id="page-329" href="#page-329" class="pagenum" title="329"></a> +Gold-flower, Goldilocks, Golden Stœchas, and Golden-flower +Gentle. One species has obtained the name of <i>Herba Impia</i>, because +the later flowers grow higher, and, as Gerarde says, “overtop those +that come first, as many wicked children do unto their parents.”</p> + +<p><b>EYEBRIGHT.</b>—The Eyebright or Euphrasy (<i>Euphrasia +officinalis</i>) was formerly called Euphrosyne, after one of the Graces. +This name became subsequently corrupted to Euphrasy. The +plant was also known as Ocularis and Ophthalmica, on account of +its use in the treatment of disorders of the eye. According to +Coles, it obtained the name of Eyebright from its being employed +by the linnet to clear its sight; other old authors also say that +birds made use of it to repair their vision. Arnoldus affirms that +the plant restored sight to people who had been blind a long while; +and Gerarde says that, taken either alone or in any other way, it +preserves the sight, and, “being feeble and lost, it restores the +same: it is given most fitly being beaten into pouder; oftentimes a +like quantitie of Fennell-seed is added thereto, and a little Mace, +to the which is put so much sugar as the weight of them all commeth +to.” It was also believed to comfort the memory, and assist a +weak brain. Milton, Drayton, Shenstone, and other poets have +celebrated the powers of Euphrasy, and we find Spenser writing:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Yet Euphrasie may not be left unsung,</div> + <div class="line">That gives dim eyes to wander leagues around.”</div> +</div> +</div> + +<p class="continued">Astrologers state that the Eyebright is under the sign of the Lion, +and the Sun claims dominion over it.</p> + +<p><b>FAIR MAIDS.</b>—Fair Maids of February are Snowdrops, so +called from their delicate white blossoms opening about the second +of that month, when it was customary for maidens, dressed in white, +to walk in procession at the Feast of the Purification. Fair Maids +of France are double Crowfoots, or a particular variety, originally +introduced from France, viz., <i>Ranunculus aconitifolius</i>.</p> + +<p id="feldwode"><b>FELDWODE.</b>—Medea, the enchantress, is said by Gower +to have employed a certain herb, Feldwode:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Tho toke she Feldwode and Verveine,</div> + <div class="line">Of herbes ben nought better tweine.”</div> +</div> +</div> + +<p class="continued">This herb is generally supposed to have been the yellow Gentian, +or Baldmoney, <i>Gentiana lutea</i>. (See <a href="#gentian" class="smcap">Gentian</a>.)</p> + +<p><b>FENNEL.</b>—Fenckle, or Fennel (<i>Fœniculum</i>), was employed +by the ancients in the composition of wreaths, to be worn by victors +after the games in the arena. The gladiators mixed this plant with +their food to increase their strength. The god Sylvanus was sometimes +crowned with Fennel.——In later times, Fennel was strewn +across the pathway of newly-married couples, and was generally liked +for its odour; thus Ophelia says: “There’s Fennel for you, and +Columbine.”——Pliny records that serpents are wonderfully fond +of this plant, inasmuch as it restores them to youth by causing +<a id="page-330" href="#page-330" class="pagenum" title="330"></a> +them to cast their old skin, and by its use they recover their sight +if it becomes dim. Gerarde says, that the seed “drunke for certaine +daies together, fasting, preserveth the eyesight, whereof was +written this distichon following:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line"><i>“Fœniculum, Rosa, Verbena, Chelidonia, Ruta,</i></div> + <div class="line"><i>Ex his fit aqua quæ lumina reddit acuta.</i></div> + </div> + <div class="stanza"> + <div class="line quote">“Of Fennell, Roses, Vervain, Rue, and Celandine,</div> + <div class="line">Is made a water, good to cheere the sight of eine.”</div> + </div> +</div> +</div> + +<p class="continued">The ancients believed that the use of Fennel gave strength to the +constitution, and made fat people grow lean. The roots of Fennel, +pounded with honey, were considered a remedy for the bites of +mad dogs.——Fennel is one of the numerous plants dedicated +to St. John, and was formerly hung over doors and windows on +his vigil.——Astrologers state it is a herb of Mercury under Virgo.</p> + +<p id="fern"><b>FERN.</b>—Among Celtic and Germanic nations the Fern was +formerly considered a sacred and auspicious plant. Its luck-bringing +power was not confined to one species, but belonged to the tribe in +general, dwelling, however, in the fullest perfection in the seed, the +possessor of which could wish what he would, and the Devil would +be obliged to bring it to him. In Swabia, they say that Fern-seed +brought by the Devil between eleven and twelve on Christmas +night enables a man to do as much work as twenty or thirty +ordinary men.</p> + +<p>In mediæval days, when sorcery flourished, it was thought +the Fern-seed imparted to its owner the power of resisting magical +charms and incantations. The ancients believed that the Fern +had no seeds, but our ancestors thought it had seed which was +invisible. Hence, after the fantastic doctrine of signatures, they +concluded that those who possessed the secret of wearing this seed +about them would become invisible. Thus, we find that, in +Shakspeare’s ‘Henry IV.,’ Gadshill says: “We steal as in a +castle, cock-sure: we have the receipt of Fern-seed, we walk invisible.”</p> + +<p>The people of Westphalia are wont to relate how one of their +countrymen chanced one Midsummer night to be looking for a foal +he had lost, and passing through a meadow just as the Fern-seed +was ripening, some of it fell into his shoes. In the morning he went +home, walked into the sitting-room, and sat down, but thought it +strange that neither his wife, nor indeed any of his family, took the +slightest notice of him. “I have not found the foal,” said he. +Everybody in the room started and gazed around with scared looks, +for they had heard the man’s voice, but saw no one. Thinking that +he was joking, and had hid himself, his wife called him by his +name. Thereupon he stood up, planted himself in the middle of +the floor, and said, “Why do you call me? Here I am right before +you.” Then they were more frightened than ever, for they had +heard him stand up and walk, and still they could not see him. +<a id="page-331" href="#page-331" class="pagenum" title="331"></a> +The man now became aware that he was invisible, and a thought +struck him that possibly he might have got Fern-seed in his +shoes, for he felt as if there was sand in them. So he took them off, +and shook out the Fern-seed, and as he did so he became visible +again to everybody.</p> + +<p>A belief in the mystic power of Fern-seed to make the gatherer +walk invisible is still extant. The English tradition is, that the +Fern blooms and seeds only at twelve o’clock on Midsummer night—St. +John’s Eve—just at the precise moment at which the Saint +was born—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“But on St. John’s mysterious night,</div> + <div class="line i2">Sacred to many a wizard spell,</div> + <div class="line">The hour when first to human sight</div> + <div class="line i2">Confest, the mystic Fern-seed fell.”</div> +</div> +</div> + +<p>In Dr. Jackson’s Works (1673) we read that he once questioned +one of his parishioners as to what he saw or heard when he +watched the falling of the Fern-seed, whereupon the man informed +him that this good seed is in the keeping of Oberon (or Elberich), +King of the Fairies, who would never harm anyone watching it. +He then said to the worthy doctor, “Sir, you are a scholar, and I +am none. Tell me, what said the angel to our Lady; or what conference +had our Lady with her cousin Elizabeth, concerning the +birth of St. John the Baptist?” Finding Doctor Jackson unable +to answer him, he told him that “the angel did foretell John Baptist +should be born at that very instant in which the Fern-seed—at +other times invisible—did fall: intimating further that this saint of +God had some extraordinary vertue from the time or circumstance +of his birth.”</p> + +<p>To catch the wonder-working seed, twelve pewter plates must +be taken to the spot where the Fern grows: the seed, it is affirmed, +will pass through eleven of the plates, and rest upon the twelfth. +This is one account: another says that Midsummer night is the +most propitious time to procure the mystic Fern-seed, but that the +seeker must go bare-footed, and in his shirt, and be in a religious +state of mind.</p> + +<p>In ancient days it was thought the demons watched to convey +away the Fern-seed as it fell ere anyone could possess themselves +of it. A writer on Brittany states that he remembers to have heard +recounted by one who had gathered Fern-seed, that whilst he was +prosecuting his search the spirits grazed his ears, whistling past +them like bullets, knocking off his hat, and hitting him with it all +over his body. At last, when he thought that he had gathered +enough of the mystic seed, he opened the case he had been putting +it into, and lo! it was empty. The Devil had evidently had the +best of it.</p> + +<p>M. Marmier, in his <i>Légendes des Plantes</i>, writes:—“It is on +Midsummer night that you should go and seek the Fern-seed: he +who is fortunate enough to find it will indeed be happy. He will +<a id="page-332" href="#page-332" class="pagenum" title="332"></a> +have the strength of twenty men, he will discover precious metals +in the bowels of the earth, he will comprehend the present and the +future. Up to the present time, however, no one has been able to +secure this precious seed. It ripens but for a minute, and the +Devil guards it with ferocious vigilance.”</p> + +<p>De Gubernatis, in his <i>Mythologie des Plantes</i>, publishes a communication +sent him by the Princess Marie Galitzin Prazorovskaïa, +on the subject of the flowering of the Fern, the details of which she +obtained from a Russian peasant. “On Midsummer night, before +twelve o’clock, with a white napkin, a cross, a Testament, a glass +of water, and a watch, one seeks in the forest the spot where the +Fern grows; one traces with the cross a large circle; one spreads +the napkin, placing on the cross the Testament and the glass of +water. Then one attentively looks at one’s watch: at the precise +midnight hour the Fern will bloom: one watches attentively; for +he who shall see the Fern-seed drop shall at the same time see +many other marvels; for example, three suns, and a full moon, which +reveals every object, even the most hidden. One hears laughter; +one is conscious of being called; if one remains quiet one will hear +all that is happening in the world, and all that is going to happen.”</p> + +<p>In a work by Markevic, the author says:—“The Fern flowers +on Midsummer night at twelve o’clock, and drives away all unclean +spirits. First of all it put forth buds, which afterwards expand, +then open, and finally change into flowers of a dark red hue. At +midnight, the flower opens to its fullest extent, and illuminates +everything around. But at that precise moment a demon plucks +it from its stalk. Whoever wishes to procure this flower must be +in the forest before midnight, locate himself near the Fern, and +trace a circle around it. When the Devil approaches and calls, +feigning the voice of a parent, sweetheart, &c., no attention must +be paid, nor must the head be turned, for if it is, it will remain so. +Whoever becomes the happy possessor of the flower has nothing +to fear: by its means he can recover lost treasure, become invisible, +rule on earth and under water, and defy the Devil. To discover +hidden treasure, it is only necessary to throw the flower in the air: +if it turns like a star above the Sun, so that it falls perpendicularly +in the same spot, it is a sure indication that treasure is concealed +there.”</p> + +<p>A very ancient method prescribed for obtaining the mystic +Fern-seed is given by Dr. Kuhn. At the Summer solstice, if you +shoot at the Sun when it has attained its mid-day height, three +drops of blood will fall: they must be gathered up and preserved, +for that is the Fern-seed.</p> + +<p>The Franche-Comté peasantry talk of a mysterious plant that +misleads travellers. According to a German authority, this plant +is no other than the Fern on Midsummer night. As we have +seen, on that night the Fern is reputed to flower, and to let fall its +seed: he who secures this seed, becomes invisible; but if the unsuspecting +<a id="page-333" href="#page-333" class="pagenum" title="333"></a> +traveller passes by the Fern without noticing it, he will be +assuredly misled, even although well acquainted with the road. +This is the reason why, in Thuringia, they call the Fern <i>Irrkraut</i>, +the misleading plant.</p> + +<p>In Poland, there is a popular notion that the plucking of Fern +produces a violent thunderstorm.</p> + +<p>In Germany, they call the Fern <i>Walpurgiskraut</i>, the superstition +being that, on the <i>Walpurgisnacht</i>, the witches procure this plant in +order to render themselves invisible. In Lombardy, there exists +a popular superstition akin to this. The witches, they say, are +particularly fond of the Fern; they gathered it to rub in their +hands during a hailstorm, turning it from the side where the hail +falls the thickest.</p> + +<p>The root of the common Male Fern (<i>Filix mas</i>), was an important +ingredient in the love-philtres of former days. An old +Gaelic bard sings:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“’Twas the maiden’s matchless beauty</div> + <div class="line i2">That drew my heart anigh;</div> + <div class="line">Not the Fern-root potion,</div> + <div class="line i2">But the glance of her blue eye.”</div> +</div> +</div> + +<p>In olden times the young scroll-like fronds of this Fern were +called Lucky Hands, or St. John’s Hands, and were believed to protect +the possessor from sorcery, witches’ spells, and the Evil Eye. +In Germany, the Male Fern was formerly called <i>Johanniswurtzel</i>; +and both on the Continent, and in England, it was the custom, on +Midsummer Eve, to gather this Fern, which was sold to the credulous, +who wore it about their persons, and mingled it with +the water drunk by their cows, as a protection against all evil +spirits<!--TN: was 'sprits'-->, and to ensure good luck. It is believed, in Thuringia, that +if anyone carries Fern about him, he will be pursued by serpents +until he throws it away. In Sweden, the plant is called Snake-bane.</p> + +<p>An ancient notion prevailed, that the Male Fern had an +antipathy to the Reed; and that where one grew, the other was +sure to be absent. According to Dioscorides, “the root hereof is +reported to be good for those that have ill spleens; and being +stamped with swine’s grease and applied, it is a remedy against +the pricking of the Reed.” Other old herbalists state, that the +roots of the Male Fern, and the Lady Fern (<i>Filix fœmina</i>), boiled +in oil, produced “very profitable ointments to heal wounds.” The +<i>Ophioglossum</i> had, in olden times, the reputation of being a cure for +the bite of serpents. (See also <a href="#bracken-fern" class="smcap">Bracken</a>).</p> + +<p>According to Cornish fairy mythology, the Fern was connected +with the Small Folk, who are believed to be the spirits of the +people who inhabited Cornwall thousands of years ago—long +before the birth of Christ. In the legend of the Fairy Widower, a +pretty girl, Jenny Permuen, a village coquette, one day set off to +“look for a place.” At the junction of four cross roads, she sat +<a id="page-334" href="#page-334" class="pagenum" title="334"></a> +down on a boulder of granite, and thoughtlessly began to break off +the beautiful fronds of Ferns which grew all around. Suddenly a +young man appeared before her, and addressing her by name, +enquired what brought her there. Jenny replied that she wished +to obtain a situation, and was on her road to the market town. +The young man said he was a widower, and in want of a young +woman to take care of his little son; and that as he liked Jenny’s +good looks, he would engage her there and then for a year and a +day, and pay her well; but that he should require her to swear his +oath, which consisted in kissing a Fern-leaf, and repeating the +formula:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“For a year and a day,</div> + <div class="line">I promise to stay.”</div> +</div> +</div> + +<p class="continued">Jenny was charmed and flattered; all sorts of visions rose before +her eyes, and, without hesitation, she took the oath and followed +the stranger eastward. In silence the pair walked on, until the girl +was quite weary; then they sat down on a bank, and the young +man taking a bunch of leaves passed them rapidly over Jenny’s +eyes: her weariness departed as if by magic, and she found herself +in fairy-land, with her mysterious master. He led her to a splendid +mansion, and introduced her to his little boy, who was so beautiful +that he instantly won her love. The girl continued at her duties +in fairy-land for the allotted time; then, one morning, upon awaking, +she found herself sleeping in her own bed in her mother’s cottage; +and the old gossips of the village, upon hearing her story, knew +that she had been carried by the Small People to some of their +countries under the hills.</p> + +<p><b>FIG.</b>—There are several mythological accounts of the origin +of the Fig. According to one, Lyceus, one of the Titans, pursued +by Jupiter, was metamorphosed into a Fig-tree by the goddess Rhea. +Another story attributes to her husband, Saturn, the origin of the +Fig-tree, and on this account the inhabitants of Cyrene deck the +statue of the god with crowns of Figs. A third myth relates that +the Fig-tree is the offspring of the loves of Oxylus, King of Elis, +with a Hamadryad. Bacchus, however, was generally considered +to have introduced the Fig to mortals: hence the tree was +sacred to him, and he is often represented as crowned with Fig-leaves. +On this account, also, it was customary to make an +offering of the first Figs to the jovial god. At the Canephoria +festivals at Athens, in honour of Bacchus, the female votaries wore +round their necks collars composed of dried Figs; and at the +Dionysian festivals, a basket of Figs formed a prominent feature in +the procession.——At Rome, the Fig was carried next to the Vine +in the processions in honour of Bacchus, as the patron of plenty +and joy; and Bacchus was supposed to have derived his corpulence +and vigour, not from the Vine, but from the Fig. Under the name of +the <i>Ficus ruminalis</i>, the Romans jealously guarded the sacred wild +Fig-tree, upon the roots of which stranded the cradle containing +<a id="page-335" href="#page-335" class="pagenum" title="335"></a> +the infants Romulus and Remus, when the Tiber bore it to the foot +of the Palatine. Fig-trees are seldom affected by lightning, but this +celebrated Ruminal Fig-tree of Rome was once struck during a +thunderstorm, and was ever afterwards held doubly sacred; the ancients +considering that lightning purified every object it touched. +The Romans bestowed upon Jupiter the surname of Ruminus, because +he presided over the nourishment of mankind, and they had a +goddess Rumina, who presided over the female breasts, and whose +oblations were of milk only. These words are both derived from +<i>ruma</i>, a teat; and hence the tree under which Romulus and Remus +had been suckled by the she-wolf was the <i>Rumina Ficus</i>, a name +most appropriate, because the Fig was the symbol of generation +and fecundity. The Fig was consecrated to Juno, as the goddess +presiding over marriages and at nuptial festivities. Figs were +always carried in a mystic vase. The statues of Priapus, god of +orchards, were often made of the wood of the Fig, and the tree +was also dedicated to Mercury. Notwithstanding this reverence +for the <i>Ficus ruminalis</i>, the Romans considered the Fig a tree +at once impure and ill-omened. This is shown by the actions +of the Arvales (twelve priests of Rome, descended from the +nurse of Romulus), who made special expiations when the Fig-tree—the +impure tree—sprang up by chance on the roof of the +temple of the goddess Dia, where Vestals officiated. After they +had uprooted the desecrating tree, they destroyed the temple +as being defiled.——Pausanias relates that, according to an +oracle, the Messenians were to be abandoned by heaven in their +struggles with the Spartans, so soon as a goat (<i>tragos</i>) should drink +the water of the Neda: the Messenians, therefore, drove out of +their country all the goats. But in Messenia grew the wild Fig, +which was also called <i>tragos</i>. One of these wild Figs having sprung +up on the banks of the Neda, its branches soon dipped into the +flowing waters of the river beneath it. The oracle was fulfilled—a +<i>tragos</i> had drunk the water of the Neda: soon afterwards the +Messenians were defeated.——The soothsayer Calchas, according +to tradition, owed his death in a measure to the Fig-tree. +Challenged by the seer Mopsus, of whom he was jealous, to +a trial of their skill in divination, Calchas first asked his antagonist +how many Figs a neighbouring tree bore. “Ten thousand +except one,” was the reply of his rival, “and one single vessel can +contain them all.” The Figs were carefully gathered, and his +predictions were literally true. It was then the turn of Mopsus +to try his adversary. Calchas failed to answer the question put to +him, and Mopsus was adjudged victor. So mortified was Calchas +at the result of this trial, that he pined away and died.——The +ancient Egyptians held the Fig-leaf sacred to the goddess Isis.——The +Fig is supposed to have been the first cultivated fruit +tasted by man: beneath the boughs of the Fig-tree Adam hid himself +after having eaten the forbidden fruit; with its leaves he +<a id="page-336" href="#page-336" class="pagenum" title="336"></a> +endeavoured to hide his nakedness. Cakes of Figs were included +in the presents of provisions by which the wife of Nabal appeased +the wrath of David (1 Sam. <span class="smcap">xxv.</span>, 18). The want of blossom on +the Fig-tree was considered as one of the most grievous calamities +by the Jews; for, growing as it did in Palestine on the Vine, the +tree became with the Israelites an emblem of peace and plenty, and +that security which, in ancient times, was thought to be enjoyed by +“every man under his own Fig-tree.” Near the city of On, there +was shown for many centuries the sacred Fig-tree under which the +Holy Family rested during the flight into Egypt.——St. Augustine +tells us, in his Confessions, that while still unconverted and in deep +communion with his friend Alypius on the subject of the Scriptures, +the contest within his mind was so sharp, that he hastened from +the presence of his friend and threw himself down beneath a Fig-tree, +weeping and lamenting. Then he heard what seemed the +voice of a child proceeding apparently from the tree, repeating +again and again “<i>Tolle, lege</i>,” (Take and read); and returning to +his friend, he took up the sacred volume, and opened it at St. +Paul’s words: “Put ye on the Lord Jesus Christ.” He was struck +with the coincidence; and considering it a Divine call, he then and +there resolved to take up the religious profession.——In India, the +Fig-tree is greatly esteemed; one species, <i>Ficus glomerata</i>, is held +sacred by the Hindus; and the <i>Ficus Indica</i>, or Banyan-tree, is one +of the most highly venerated trees on the earth (see <a href="#banyan-tree" class="smcap">Banyan</a>).——The +Andalusians have a saying, “On this life depends,” in connection +with the Fig-tree, the fruit of which they eat, fasting, in the morning. +The Germans have a proverb, “Figs will not grow either on +Brambles or Thistles.” Another proverb tells us that “He who +has Figs has riches.”——In Sicily, the Fig-tree is looked upon as +a tree of ill-omen. It is there thought to be the tree on which Judas +hung himself, and never to have thrived well since that occurrance. +There is an old superstition that in each leaf of a Fig-tree lurks an +evil spirit; and certain blood-thirsty spectres, called <i>Fauni Ficarii</i>, +are mentioned in legends.——At Avola, it is popularly believed to +be unwise to sleep beneath the shade of a Fig-tree during the +warmth of Summer; should, however, anyone be foolhardy enough +to do so, there will appear before him the figure of a nun, holding +a knife in her hand, who will compel him to say whether he will +take it by the blade or by the handle; if he answer, by the blade, +he will be forthwith slain; but should he select the handle, he will +have all manner of good fortune in store for him.——In Palermo, +they deck the Fig-tree with branches of the wild Fig woven into +garlands, in order to ensure the fruit ripening.——A Fig-tree has +something to do in the way of preventing hydrophobia, if we may +believe the following ancient English superstition:—“For tear of +mad hound, take the worms which be under a mad hound’s tongue, +snip them away, lead them round about a Fig-tree, give them to +him who hath been rent; he will soon be healed.”——To dream of +<a id="page-337" href="#page-337" class="pagenum" title="337"></a> +Figs implies an accession of wealth, prosperity, and happiness, +the realisation of wishes, and a happy old age.</p> + +<p><b>FILBERT.</b>—John Gower, in his <i>Confessio Amantis</i>, suggests +that the origin of the word Filbert is to be sought in the metamorphosis +of the Thracian princess Phyllis into a Nut-tree, or, more +precisely, into the Almond; this view is strengthened by the fact +that the old English names for both tree and nut was Fylberde, +or Filberd; although another explanation of this word is that the +tree was so called after a King Philibert. In olden times the distinction +drawn between nuts of a good and those of the best +quality, was by terming the former the short-bearded, and the +latter the long-bearded, or full-bearded—whence, according to a +popular belief, by corruption, Filbert.——Authorities in dream lore +tell us that to dream of Filberts is a happy augury, a sign of good +health and happy old age. It also denotes success in love, and +happiness in the married state, with a numerous family, who will +marry well, and occupy a high place in society.——Filbert-trees +are held to be under the dominion of Mercury.</p> + +<p><b>FIR.</b>—The ancient Egyptians adopted the Fir-cone as the +symbol of their goddess Isis.——The Fir is the Fire-tree, the most +inflammable of woods. Gerarde writes of Firs in Cheshire, Staffordshire, +and Lancashire, “where they grew in great plenty, as is +reputed, before Noah’s floud; but then being overturned and overwhelmed, +have lien since in the woods and waterie moorish grounds, +very fresh and sound, untill this day; and so full of a resinous +substance, that they burne like a torch or linke, and the inhabitants +of those countries do call it Fir-wood and Fire-wood unto this +day.”——In the traditions of northern countries, the Fir occupies +a similar position to the Pine. He is king of the forest; and so, in +Switzerland and the Tyrol, the Geni of the Forest is always represented +with an uprooted Fir-tree in his hand. This Geni dwells +by preference in the Fir, and especially loves old trees. When +one of these trees is cut down, the Geni grieves, and pleads for +its life. Old Firs, like old Oaks and Birches, are especially respected +when standing solitary.——De Gubernatis relates an +anecdote of a colossal Fir-tree which grew by itself, at Tarssok, in +Russia. This tree had withstood several lightning-blasts, and +was supposed to be several hundred years old, as shown by +its barkless trunk and its bare branches. At last, in a gale of wind, +it fell; but so great a respect had the country-people for the old +tree, that they would not make any profit from the sale of the huge +trunk, but presented the proceeds to the Church.——In Denmark, +Sweden, Russia, and Germany, they use the Fir as the Christmas-tree, +and this custom has now taken firm root in England.——Just +as in many parts of Germany, on Christmas-night, they beat +trees, so that they may bear fruit, so at Hildesheim in Hanover, +at Shrove-tide, the peasantry solicit gifts from the women, whipping +<a id="page-338" href="#page-338" class="pagenum" title="338"></a> +them meanwhile with branches of Fir or Rosemary. This curious +custom is supposed to signify their desire to have children. In +Northern Germany, newly-married couples often carry in their +hands branches of Fir, with lighted candles affixed, perhaps in +imitation of the Roman <i>fasces</i>. At Weimar, and other places, they +plant Fir-trees before the house where a wedding has taken place. +In Austrian Silesia, the May-pole is always of Fir. In the Harz, +on Midsummer night, they decorate Fir-trees with flowers and +coloured eggs, or, more generally, branches of Fir, which they stick +in the ground, and dance around, singing the while some verses +appropriate to the occasion. In Northern Germany, when they +drive the cattle to pasture for the first time, they often decorate +the last cow with small boughs of Firs, as showing their wish for +a pasturage favourable to the fecundity of the cattle.——From +wounds made in the Balm of Gilead Fir (<i>Abies Balsamea</i>), a very +fine turpentine is obtained, which is sometimes sold as the true +Balm of Gilead.——To dream you are in a forest of Fir-trees is a +sign of suffering.——A Moldavian legend relates that, out of envy, +the elder sister of a queen changed the two beautiful twin princes +she had just given birth to, for two ugly black children, which she +placed in their cradle instead. She then buried the young princes +alive in the garden, and as soon as possible went to the king, and +told him his queen had given birth to two odious black babies. +The king in revenge shut up his wife in a dungeon, and made the +elder sister his queen. Suddenly, among the flowers of the garden, +there spring up two Fir-trees, who, in the evening, talk and confide +to each other that they cannot rest whilst their mother is weeping in +her lonely dungeon. Then they make themselves known to the +poor ex-queen as her children, and tell her how much they love and +pity her. Meanwhile the wicked queen awakes one night and +listens. She is filled with dread, and makes the king promise that +the two Fir-trees shall be cut down. Accordingly, the young trees +are felled and thrown into the fire; when, immediately, two bright +sparks fly out, and fall far away among the flowers: they are the +two young princes, who have again escaped, and who are now +determined to bring to light the crime of their detestable aunt. +Some time after there is a grand festival at the king’s palace; +and a great “claca” (assembly) is gathered there to string pearls +for the queen. Among the guests appear two beautiful children, +with golden hair, who seem to be twin brothers. Whilst the +pearl-stringing goes on, stories are told by the guests, and at last +it comes to the turn of the twin brothers, who relate the sad story +of the imprisoned queen, and reveal the crime of her sister. As +they speak, their pearls continue to string themselves in a miraculous +manner, so that the king, observing this, knows that they +are telling the truth. When their story is finished, he acknowledges +them as his sons, restores their mother to her position as queen, +and orders her wicked sister to be torn asunder by wild horses.</p> + +<p><a id="page-339" href="#page-339" class="pagenum" title="339"></a> +<span class="smcap">Flag.</span>—See <a href="#acorus">Acorus</a> and <a href="#iris">Iris</a>.</p> + +<p><b>FLAME TREE.</b>—The <i>Nuytsia floribunda</i>, called the Flame +or Fire-tree, is a native of West Australia. This tree is most +remarkable in many respects: it belongs to the same Natural +Order as the Mistletoe—an order numerous in species, most of +those inhabiting warm countries having brilliantly-coloured flowers, +and, with two exceptions, strictly parasitical on the branches of +other trees. One of these exceptions is the Flame-tree; but +although <i>Nuytsia floribunda</i> is terrestrial, and has all the aspect of +an independent tree, it is thought to be parasitical on the roots of +some neighbouring tree or shrub, because all attempts to rear seedlings +have proved unsuccessful. Its trunk is soft, like pith, yet it +has a massive appearance. Its gorgeous fiery flowers are more +brilliant than flames, for they are undimmed by smoke.</p> + +<p><b>FLAX.</b>—There are certain plants which, having been cultivated +from time immemorial, are not now to be found in a wild +state, and have no particular history. The common Flax (<i>Linum +usitatissimum</i>) has been thought to be one of these. Flax is mentioned +both in Genesis and Exodus: at least Joseph was clothed in <i>linen</i>, +and the Flax was blighted in the fields. But modern research has +shown that the Flax of the ancients was <i>Linum angustifolium</i>, the narrow-leaved +Flax; and the same fact has been developed in regard +to the Flax of the Lake-dwellers in Switzerland.——The fine linen +of Egypt is frequently referred to in Scripture, and specimens of +this fabric are to be seen in the linen in which the Egyptian +mummies are enfolded. That Flax was also grown in ancient +times in Palestine, may be inferred from the fact that Rahab hid +the Hebrew spies among the Flax spread on her roof.——In the +mythology of the North, Flax is supposed to be under the protection +of the goddess Hulda, but the plant’s blue blossom is more especially +the flower of Bertha, whose blue eyes shine in its calyx, and +whose distaff is filled by its fibres.——Indian mysticism likens the +grey dawn and the brightening daybreak to luminous linen and its +weavers. The celestial bride, Aurora, weaves the nuptial garment—the +robe of the celestial bridegroom, the Sun.——The gods +attire themselves in luminous robes—white or red, silver or gold. +Earthly priests have adopted the white robe in India, Egypt, +Asia Minor, Rome, and in all Christian countries. The offspring +of the Flax, according to a tradition, represent the rays of the Sun, +and clothe the great luminary.——In Sicily, to cure headache produced +by exposure to the Sun, they burn, with certain incantations, +flaxen tow in a glass, from which they have poured out the water it +contained: they then place the glass on a white plate, and the plate +on the head of the patient: they contend that by this means they +extract from his head, and impart to the Flax, all the virtue of the +Sun.——Flax is the symbol of life and of prolific vegetation: on this +account, in Germany, when an infant thrives but badly, or does +<a id="page-340" href="#page-340" class="pagenum" title="340"></a> +not learn to walk, they place it naked, either in the Spring or on +Midsummer-day, upon the turf, and scatter some Flax-seed on this +turf and on the infant itself: then, as soon as the Flax commences +to grow, the infant should also begin to thrive and to walk.——To +dream of Flax is reputed to augur a good and happy marriage; to +dream of spinning Flax, however, betokens coming troubles.——There +is an old superstition that Flax will only flower at the time +of day at which it was originally sown. He who sows it must first +seat himself thrice on the sack, turning to the east. Stolen seeds +mingled with the rest cause the crop to thrive.——Flax when in +bloom acts as a talisman against witchcraft, and sorcery can be +practised even with the dry stalks. When the shreds are spun or +woven into shirts, under certain incantations, the wearer is secure +from accidents or wounds.——It was the goddess Hulda who first +taught mortals the art of growing Flax, of spinning, and of weaving +it. According to the legendary belief in South Tyrol, she is the +especial patroness of the Flax culture in that district. Hulda is +also the sovereign of the Selige Fräulein, the happy fairy maidens +who keep watch and guard over the Flax-plants. Between Kroppbühl +and Unterlassen, is a cave which is believed by the country +people to have been the entrance to Queen Hulda’s mountain +palace. Twice a year she passed through the valley, scattering +blessings around her path—once in Summer, when the blue flowers +of the Flax were brightening the fields, and again during the mysterious +“twelve nights” immediately preceding our feast of the +Epiphany, when, in ancient days, the gods and goddesses were +believed to visit the earth. Hulda visited the cottagers’ homes in +the Winter nights to examine the distaff. If the Flax was duly spun +off, prosperity attended the family; but laziness was punished by +trouble and blighted crops. Hulda’s fairy people, the Selige +Fräulein, would sometimes visit deserving folks and aid the Flax-spinning: +there is a legend that a peasant woman at Vulpera, near +Tarash, thinking that she ought to reward her fairy assistants, set +before them a sumptuous meal, but they shook their heads sadly, +and, giving the poor woman a never-failing ball of cotton, they +said, “This is the recompense for thy goodwill—payment for payment,”—and +immediately vanished.</p> + +<p id="flea-bane"><b>FLEA-BANE.</b>—The star-shaped yellow Flea-bane, or wild +Marigold (<i>Inula dysenterica</i>), received its name from the belief that its +odour was repulsive to fleas, gnats, and other insects. On the +flowers of this plant, as well as on those of <i>Agnus Castus</i>, the Grecian +women were made to sleep during the feast of Thesmophoria. The +Arabs extol this plant highly as a remedy for wounds. One of +their traditions records that flowers of the <i>Inula</i>, bruised, were used +by the patriarch Job as an application to those grievous sores which +he so pathetically laments. Hence the Flea-bane is called by the +men of the desert “Job’s Tears.”</p> + +<p><a id="page-341" href="#page-341" class="pagenum" title="341"></a> +<b>FLOS ADONIS.</b>—In most European countries the Flos +Adonis (the dark-crimsoned <i>Adonis autumnalis</i>) still retains in its +nomenclature a legendary connection with the blood of the unfortunate +Adonis, and is called by the Germans <i>Blutströpfchen</i> to the +present day.——Just as from the tears of the sorrowing Venus, +which fell as she gazed on the bleeding corpse of the beautiful +Adonis, there sprang the Anemone, or Wind-flower, so from the +blood of the lamented boy which poured forth from the death-wound +inflicted by the boar, there proceeded the Adonis-flower, +or Flos Adonis. Referring to this, Rapin writes—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Th’ unhappy fair Adonis likewise flowers,</div> + <div class="line">Whom (once a youth) the Cyprian Queen deplores;</div> + <div class="line">He, though transformed, has beauty still to move</div> + <div class="line">Her admiration, and secure her love;</div> + <div class="line">Since the same crimson blush the flower adorns</div> + <div class="line">Which graced the youth, whose loss the goddess mourns.”</div> +</div> +</div> + +<p class="continued">And Shakspeare, in his poem on Venus and Adonis, says—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“By this the boy that by her side lay killed</div> + <div class="line i4">Was melted like a vapour from her sight;</div> + <div class="line">And in his blood that on the ground lay spilled</div> + <div class="line i4">A purple flower sprang up, chequered with white,</div> + <div class="line">Resembling well his pale cheeks and the blood</div> + <div class="line">Which in round drops upon their whiteness stood.”</div> +</div> +</div> + +<p id="flower-de-luce"><b>FLOWER DE LUCE.</b>—The Iris has obtained this name, +which is derived from the French <i>Fleur de Louis</i>, from its having +been assumed as his device by Louis VII., of France. This title +of <i>Fleur de Louis</i> has been changed to Fleur de Luce, <i>Fleur de Lys</i>, +and <i>Fleur de Lis</i>. (See <a href="#iris" class="smcap">Iris</a>).——A curious superstition exists in +the district around Orleans, where a seventh son without a +daughter intervening is called a Marcon. It is believed that the +Marcon’s body is marked somewhere with a <i>Fleur de Lis</i>, and +that if a patient suffering under King’s Evil touch this <i>Fleur de +Lis</i>, or if the Marcon breathe upon him, the malady will be sure to +disappear.</p> + +<p><span class="smcap">Flower Gentle</span>, or <span class="smcap">Floramor</span>.—See <a href="#amaranth">Amaranth</a>.</p> + +<p><b>FLOWERS OF HEAVEN.</b>—Under the names of Rain +Tremella and Star Jelly is known a strange gelatinous substance, +of no precise form, but of a greenish hue, which creeps over gravelly +soils, and is found mixed up with wet Mosses on rocks besides +waterfalls: when moist, it is soft and pulpy, but in dry weather it +becomes thin, brittle, and black in colour. Linnæus called it +<i>Tremella Nostoc</i>, but it is now classed with the <i>Algæ Gloiocladeæ</i><!--TN: was 'Gloiocladeœ'--> under +the name of <i>Nostoc commune</i>, a name first used by the alchymist +Paracelsus, but the meaning of which is unknown. During the +middle ages, some extraordinary superstitions were afloat concerning +this plant, which was called Cœlifolium, or Flowers of Heaven. +By the alchemists it was considered a universal menstruum. The +country people in Germany use it to make their hair grow. In +<a id="page-342" href="#page-342" class="pagenum" title="342"></a> +England, the country folk of many parts, firmly believed it to be +the remains of a falling star, for after a wet, stormy night, these +Flowers of Heaven will often be found growing where they were +not to be seen the previous evening.</p> + +<p><b>FLOWERING ROD.</b>—There is a legend in the Apocryphal +Gospel of Mary, according to which Joseph was chosen for +Mary’s husband because his rod budded into flower, and a dove +settled upon the top of it. In pictures of the marriage of Joseph +and Mary, the former generally holds the flowering rod. The rod +by which the Lord demonstrated that He had chosen Aaron to be +His priest, blossomed with Almond-flowers, and was laid up in the +Ark (see <a href="#almond" class="smcap">Almond</a>).</p> + +<p id="forget-me-not"><b>FORGET-ME-NOT.</b>—The Forget-me-not is a name which, +like the Gilliflower, has been applied to a variety of plants. For +more than two hundred years it was given, in England, France, +and the Netherlands, to the ground Pine, <i>Ajuga Chamæpitys</i>. From +the middle of the fifteenth century until 1821, this plant was in all +the botanical books called Forget-me-not, on account of the +nauseous taste which it leaves in the mouth. Some of the old +German botanists gave the name <i>Vergiss mein nicht</i> to the <i>Chamædrys +vera fœmina</i>, or <i>Teucrium Botrys</i>. <i>Forglemm mig icke</i>, the corresponding +Danish name, was given to the <i>Veronica chamædrys</i>. This plant was +in English called the Speedwell, from its blossoms falling off +and flying away, and “Speedwell” being an old form of leave-taking, +equivalent to “Farewell” or “Good-bye.” In the days of +chivalry, a plant, whose identity has not been ascertained, was +called “<i>Souveigne vous de moy</i>,” and was woven into collars. In +1465, one of these collars was the prize at a famous joust, fought +between Lord Scales, brother to Elizabeth Woodville, wife of +Edward IV., and a French knight of Burgundy. Certain German +botanists, as far back as the sixteenth century, seem, however, to +have given the name Forget-me-not to the <i>Myosotis palustris</i>; and +this name has become inseparably connected with the flower, borne +on the wings of the following poetic legend:—A knight and his +lady-love, who were on the eve of being united, whilst strolling on +the bank of the blue Danube, saw a spray of these pretty flowers +floating on the waters, which seemed ready to carry it away. The +affianced bride admired the delicate beauty of the blossoms, and +regretted their fatal destiny. At this hint, the lover did not hesitate +to plunge into the stream. He soon secured the flowers, but the +current was too strong for him, and as it bore him past his despairing +mistress, he flung the fatal flowers on the bank, exclaiming, +as he was swept to his doom, “<i>Vergiss mich nicht!</i>”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And the lady fair of the knight so true,</div> + <div class="line i2">Aye remembered his hapless lot;</div> + <div class="line">And she cherished the flower of brilliant hue,</div> + <div class="line">And braided her hair with the blossoms blue,</div> + <div class="line i2">And she called it Forget-me-not.”</div> +</div> +</div> + +<p class="continued"><a id="page-343" href="#page-343" class="pagenum" title="343"></a> +According to Grimm, the original Forget-me-not was a certain +Luck-flower, concerning which there is a favourite legend in Germany +(see <span class="smcap">Key-flower</span>).<!--TN: no entry for 'Key-flower'--> And there is another traditional origin +of the flower, which for antiquity should have the precedence of +all others. According to this version, Adam, when he named the +plants in Paradise, cautioned them not to forget what he called +them. One little flower, however, was heedless, and forgot its +name. Ashamed of its inattention and forgetfulness, the flower +asked the father of men, “By what name dost thou call me?” +“Forget-me-not,” was the reply; and ever since that humble +flower has drooped its head in shame and ignominy.——A +fourth origin of the name “Forget-me-not” is given by Miss +Strickland in her work on the Queens of England. Writing of +Henry of Lancaster (afterwards Henry IV.), she says:—“This +royal adventurer, the banished and aspiring Lancaster, appears to +have been the person who gave to the <i>Myosotis</i> its emblematical +and poetical meaning, by writing it, at the period of his exile, on his +collar of S.S., with the initial letter of his <i>mot</i> or watchword, <i>Souveigne +vous de moy</i>, thus rendering it the symbol of remembrance.” It +was with his hostess, at the time wife of the Duke of Bretagne, that +Henry exchanged this token of goodwill and remembrance.——The +Italians call the <i>Myosotis, Nontiscordar di me</i>, and in one of their +ballads represent the flower as the embodiment of the spirit of a +young girl who was drowned, and transformed into the <i>Myosotis</i> +growing by the river’s banks.——The ancient English name of the +<i>Myosotis palustris</i> was Mouse-Ear-Scorpion-Grass; “Mouse-Ear” +describing the oval leaves, and “Scorpion” the curve of the one-sided +raceme, like a scorpion’s tail.——According to some investigators, +the Forget-me-not is the Sun-flower of the classics—the +flower into which poor Clytie was metamorphosed—the pale blossom +which, says Ovid, held firmly by the root, still turns to the sun she +loves. Cæsalpinus called it <i>Heliotropium</i>, and Gerarde figured it as +such. (See <a href="#heliotrope" class="smcap">Heliotrope</a>).——The Germans are fond of planting +the Forget-me-not upon their graves, probably on account of its +name; for the beauty of the flower is lost if taken far from the +water.——It is said that after the battle of Waterloo, an immense +quantity of Forget-me-nots sprung up upon different parts of that +sanguinary field, the soil of which had been enriched by the blood +of heroes.——A writer in ‘All the Year Round’ remarks, that possibly +the story of the origin of the Forget-me-not’s sentimental +designation may have been in the mind of the Princess Marie of +Baden, that Winter day, when, strolling along the banks of the +Rhine with her cousin, Louis Napoleon, she inveighed against the +degeneracy of modern gallants, vowing they were incapable of +emulating the devotion to beauty that characterised the cavaliers of +olden times. As they lingered on the causeway-dykes, where the +Neckar joins the Rhine, a sudden gust of wind carried away a +flower from the hair of the princess, and sent it into the rushing +<a id="page-344" href="#page-344" class="pagenum" title="344"></a> +waters. “There!” she exclaimed, “that would be an opportunity +for a cavalier of the olden days to show his devotion.” “That’s a +challenge, cousin,” retorted Louis Napoleon, and in a second he +was battling with the rough waters. He disappeared and reappeared +to disappear and reappear again and again, but at length reached +the shore safe and sound with his cousin’s flower in his hand. +“Take it, Marie,” said he, as he shook himself; “but never again +talk to me of your cavalier of the olden time.”</p> + +<p><b>FOXGLOVE.</b>—The name of <i>Digitalis</i> (from <i>digitale</i>, a thimble +or finger-stall) was given to the Foxglove in 1542, by Fuchs, who +remarks that hitherto the flower had remained unnamed by the +Greeks and Romans. Our forefathers sometimes called it the +Finger-flower, the Germans named it <i>Fingerhut</i>, and the French +<i>Gantelée</i>—names all bestowed on account of the form of the flower, +regarding which Cowley fancifully wrote—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Foxglove on fair Flora’s hand is worn,</div> + <div class="line">Lest while she gather flowers, she meet a thorn.”</div> +</div> +</div> + +<p class="continued">The French also term the Foxglove <i>Gants de Notre Dame</i> and +<i>Doigts de la Vierge</i>. Various explanations have been given as to +the apparently inappropriate English name of Foxglove, which is, +however, derived from the Anglo-Saxon <i>Foxes-glof</i>; and was presumably +applied to the flower from some bygone connection it +had with the fox, and its resemblance to a glove-finger. Dr. Prior’s +explanation is worth quoting, however, if only for its ingenuity. +He says: “Its Norwegian names, <i>Rev-bielde</i>, Fox-bell, and <i>Reveleika</i>, +Fox-Music, are the only foreign ones that allude to that animal; +and they explain our own, as having been, in the first place, +<i>foxes-glew</i>, or music (Anglo-Saxon <i>gliew</i>), in reference to a favourite +instrument of earlier times, a ring of bells hung on an arched +support—a tintinnabulum—which this plant, with its hanging bell-shaped +flowers, so exactly represents.”——The Foxglove is the +special fairy flower: in its spotted bells the “good folk” delight +to nestle. It is called in Ireland, Lusmore, or the Great Herb, and +also Fairy-cap—a retreat in which the merry little elves are said +to hide themselves when a human foot approaches to disturb +their dances. The bending of the plant’s tall stalks is believed to +denote the presence of supernatural beings, to whom the flower is +making its obeisance. In the Irish legend of Knockgrafton, the +hero, a poor hunchback, reputed to have a great knowledge of herbs +and charms, always wears a sprig of the Fairy-cap, or Lusmore, in +his little straw hat, and hence is nicknamed Lusmore. The Shefro, +or gregarious fairy, is represented as wearing the corolla of the +Foxglove on his head. Browne describes Pan as seeking these +flowers as gloves for his mistress:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“To keep her slender fingers from the sunne,</div> + <div class="line">Pan through the pastures oftentimes hath runne,</div> + <div class="line">To pluck the speckled Foxgloves from their stem,</div> + <div class="line">And on those fingers neatly placed them.”</div> +</div> +</div> + +<p class="continued"><a id="page-345" href="#page-345" class="pagenum" title="345"></a> +In Wales, the bells of the Foxglove are termed <i>Menyg Ellyllon</i>, or +goblins’ gloves. No doubt on account of its connection with the +fairies, its name has been fancifully thought to have originally been +the Fairy Folks’ Glove. The witches are popularly supposed to have +held the Foxglove in high favour, and to have decorated their +fingers with its largest bells, thence called “Witches’ Bells.”——Beautiful +as it is, the <i>Digitalis</i> is a dangerous plant; no animal will +touch it, and it exercises a singular influence over mankind: it impedes +the circulation of the blood. We read in ‘Time’s Telescope’ +for 1822, that the women of the poorer class in Derbyshire indulged +in copious draughts of Foxglove-tea, as a cheap means of obtaining +the pleasures of intoxication. It produces a great exhilaration of +spirits, and has some singular effects on the system.——Robert +Turner tells us that the Foxglove is under Venus, and that, in +Hampshire, it is “very well known by the name of Poppers, because +if you hold the broad end of the flower close between your +finger and thumb, and blow at the small head, as into a bladder, +till it be full of wind, and then suddenly strike it with your other +hand, it will give a great crack or pop.” The Italians call the +plant <i>Aralda</i>, and have this proverb concerning it: “<i>Aralda tutte +piaghe salda</i>”—“Aralda salveth all sores.” Although containing a +poison, the Foxglove yields a medicine valuable in cases of heart-disease, +inflammatory fevers, dropsy, &c.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Foxglove leaves, with caution given,</div> + <div class="line">Another proof of favouring Heaven</div> + <div class="line i4">Will happily display.”</div> +</div> +</div> + +<p><b>FRANGIPANNI.</b>—The <i>Plumieria acuminata</i>, or Frangipanni +plant, bears immense clusters of waxy flowers which exhale a most +delicious odour: these flowers are white, with a yellow centre, and +are flushed with purple behind. The plant is common throughout +Malaya, where Mr. Burbidge says it is esteemed by the natives as +a suitable decoration for the graves of their friends. Its Malay +name, <i>Bunga orang sudah mati</i>, is eminently suggestive of the funereal +use to which it is put, and means literally “Dead Man’s Flower.”——Frangipanni +powder (spices, Orris-roots, and Musk or Civet) +was compounded by one of the Roman nobles, named Frangipanni, +an alchymist of some repute, who invented a stomachic, which he +named Rosolis, <i>ros-solis</i>, sun-dew. The Frangipanni tart was the +invention of the same noble.</p> + +<p><b>FRANKINCENSE.</b>—Leucothea, the daughter of the Persian +king Orchamus, attracted the notice of Apollo, who, to woo +her, assumed the form and features of her mother. Unable to +withstand the god’s “impetuous storm,” Leucothea indulged his +love; but Clytia, maddened with jealousy, discovered the intrigue +to Orchamus, who, to avenge his stained honour, immured his +daughter alive. Apollo, unable to save her from death, sprinkled +nectar and ambrosia over her grave, which, penetrating to the lifeless +<a id="page-346" href="#page-346" class="pagenum" title="346"></a> +body, changed it into the beautiful tree that bears the Frankincense. +Ovid thus describes the nymph’s transformation:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“What Phœbus could do was by Phœbus done.</div> + <div class="line">Full on her grave with pointed beams he shone.</div> + <div class="line">To pointed beams the gaping earth gave way;</div> + <div class="line">Had the nymph eyes, her eyes had seen the day;</div> + <div class="line">But lifeless now, yet lovely, still she lay.</div> + <div class="line">Not more the god wept when the world was fired,</div> + <div class="line">And in the wreck his blooming boy expired;</div> + <div class="line">The vital flame he strives to light again,</div> + <div class="line">And warm the frozen blood in every vein.</div> + <div class="line">But since resistless fates denied that power,</div> + <div class="line">On the cold nymph he rained a nectar shower.</div> + <div class="line">Ah! undeserving thus, he said, to die,</div> + <div class="line">Yet still in odours thou shalt reach the sky.</div> + <div class="line i8">The body soon dissolved, and all around</div> + <div class="line">Perfumed with heavenly fragrances the ground.</div> + <div class="line">A sacrifice for gods uprose from thence—</div> + <div class="line">A sweet, delightful tree of Frankincense.”<!--TN: added ”-->—<i>Eusden.</i></div> +</div> +</div> + +<p class="continued">The tree which thus sprang from poor Leucothea’s remains was a +description of Terebinth, now called <i>Boswellia thurifera</i>, which is +principally found in Yemen, a part of Arabia. Frankincense is an +exudation from this tree, and Pliny tells some marvellous tales +respecting its mode of collection, and the difficulties in obtaining it. +Frankincense was one of the ingredients with which Moses was +instructed to compound the holy incense (Exodus xxx.). The +Egyptians made great use of it as a principal ingredient in the +perfumes which they so lavishly consumed for religious rites and +funeral honours. As an oblation, it was burned on the altars by +the priests of Isis, Osiris, and Pasht. At the festivals of Isis an +ox was sacrificed filled with Frankincense, Myrrh, and other +aromatics. On all the altars erected to the Assyrian gods Baal, +Astarte, and Dagon, incense and aromatic gums were burnt in +profusion; and we learn from Herodotus that the Arabians alone +had to furnish a yearly tribute of one thousand talents of Frankincense.—-Ovid +recommends Frankincense as an excellent cosmetic, +and says that if it is agreeable to gods, it is no less useful +to mortals.——Rapin writes that “Phrygian Frankincense is held +divine.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“In sacred services alone consumed,</div> + <div class="line">And every Temple’s with the smoke perfumed.”</div> +</div> +</div> + +<p class="continued">Dr. Birdwood states that there are many varieties of the Frankincense-tree, +yielding different qualities of the “lubân” or milky gum +which, from time immemorial, has sent up the smoke of sacrifice +from high places.——Distinct records have been found of the traffic +carried on between Egypt and Arabia in the seventeenth century +<span class="all-smcap">B.C.</span> In the paintings at Dayr al Báhri, in Upper Egypt, are +representations both of bags of Olibanum and of Olibanum-trees +in tubs, being conveyed by ships from Arabia to Egypt; and among +the inscriptions deciphered by Professor Dümichen are many +<a id="page-347" href="#page-347" class="pagenum" title="347"></a> +describing shipments of precious woods, incense, and “verdant +incense trees brought among the precious things from the land of +Arabia for the majesty of their god Ammon, the lord of the terrestrial +thrones.”——The Philistines reverently burnt Frankincense before +the fish-god Dagon. In ancient days it was accepted as tribute. +Darius, for instance, received from the Arabians an annual tribute +of one thousand talents of Frankincense.——When the Magi, or +wise men of the East, following the guidance of the miraculous +star, reached Bethlehem and paid their homage to the infant +Saviour, they made an offering of gold, Frankincense, and Myrrh, +by which symbolical oblation they acknowledged Him as King +(gold), God (incense), and Man (Myrrh).——The Roman Catholic +and Greek churches, especially the churches of South America, +consume an immense quantity of Olibanum, as do the Chinese in +their joss-houses.</p> + +<p><b>FRAXINELLA.</b>—The Fraxinella (<i>Dictamnus</i>) is deemed +a most sacred plant by the fire-worshippers of India, and is highly +reverenced by them on account of its singular powers of luminosity. +The plant is covered with minute glands which excrete volatile oil: +this is continually evaporating from its surface, and forms a highly +inflammable atmosphere round the plant. If a light be brought +near it, the plant is enveloped by a transient flame, but without +sustaining any injury. When gently rubbed, the plant emits a delicious +scent, like lemon-peel.</p> + +<p><span class="smcap">Friar’s Cap.</span>—See <a href="#monkshood">Monkshood</a>.</p> + +<p><b>FRITILLARY.</b>—The origin of the <i>Fritillaria</i>, or Crown Imperial, +is given by Rapin in the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“Then her gay gilded front th’ Imperial Crown</div> + <div class="line">Erects aloft, and with a scornful frown</div> + <div class="line">O’erlooks the subject plants, while humbly they</div> + <div class="line">Wait round, and homage to her highness pay;</div> + <div class="line">High on the summit of her stem arise</div> + <div class="line">Leaves in a verdant tuft of largest size;</div> + <div class="line">Below this tuft the gilded blossoms bent,</div> + <div class="line">Like golden cups reversed, are downwards sent;</div> + <div class="line">But in one view collected they compose</div> + <div class="line">A crown-like form, from whence her name arose.</div> + <div class="line">No flower aspires in pomp and state more high,</div> + <div class="line">Nor, could her odour with her beauty vie,</div> + <div class="line">Would lay a juster claim to majesty.</div> + <div class="line">A <i>Queen</i> she was whom ill report belied,</div> + <div class="line">And a rash husband’s jealousy destroyed;</div> + <div class="line">Driv’n from his bed and court the fields she ranged,</div> + <div class="line">Till spent with grief was to a blossom changed,</div> + <div class="line">Yet only changed as to her human frame:</div> + <div class="line">She kept th’ Imperial beauty and the name;</div> + <div class="line">But the report destroyed her former sweets:</div> + <div class="line">Scandal, though false, the fair thus rudely treats,</div> + <div class="line">And always the most fair with most injustice meets.”</div> +</div> +</div> + +<p class="continued">This flower is a native of Persia, and was for some time known as +<i>Lilium Persicum</i>. According to Madame de Genlis, it derived its +<a id="page-348" href="#page-348" class="pagenum" title="348"></a> +majestic name of Crown Imperial from the celebrated <i>Guirlande de +Julie</i>. The Duke de Montausier, on New Year’s Day, 1634, presented +his bride, Julie de Rambouillet, with a magnificent album, +on the vellum leaves of which were painted a series of flowers, +with appropriate verses. The principal poem was by Chapelain, +who chose this Persian Lily as his theme, and, knowing the bride +to be a great admirer of Gustavus Adolphus, represented in his +verses that the flower sprang from the life-blood of the Swedish +King when he fell mortally wounded on the field of Lützen; adding +that had this hero gained the imperial crown, he would have +offered it with his hand to Julie, but as the Fates had metamorphosed +him into this flower, it was presented to her under the name +of <i>La Couronne Impériale</i>. In later days the flower received the +name of <i>Fritillaria</i> (from <i>Fritillus</i>, a dice box, the usual companion +of the chequer-board), because its blossoms are chequered with +purple and white or yellow.</p> + +<p><b>FUMITORY.</b>—This plant, which Shakspeare alludes to as +Fumiter, derived its name from the French <i>Fume-terre</i>, and Latin +<i>Fumus terræ</i>, earth-smoke. It was so named from a belief, very +generally held in olden times, that it was produced without seed +from smoke or vapour rising from the earth. Pliny (who calls it +<i>Fumaria</i>) states that the plant took its name from causing the eyes +to water when applied to them, as smoke does; but another +opinion is that it was so called because a bed of the common kind, +when in flower, appears at a distance like a dense smoke. Rapin +has these lines on the plant:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With the first Spring the soft Fumaria shows</div> + <div class="line">On stern Bavaria’s rocks her sev’ral hues;</div> + <div class="line">But by report is struck by certain fate,</div> + <div class="line">When dreadful thunders echo from their height;</div> + <div class="line">And with the lightning’s sulph’rous fumes opprest,</div> + <div class="line">Her drooping beauties languish on her breast.”</div> +</div> +</div> + +<p class="continued">Dioscorides says that the juice dropped into the eyes clears the +sight, and also that the juice, having a little gum Arabic dissolved +therein, and applied to the eyelids when the hairs have been pulled +out, will keep them from growing again.——According to astrologers, +Fumitory is a herb of Saturn.</p> + +<p id="gang-flower"><b>GANG FLOWER.</b>—The Milk-wort, <i>Flos Ambarvalis</i>, Cross-, +Procession-, Gang-, or Rogation-Flower (<i>Polygala vulgaris</i>), was so +called from its blossoming in Gang-week or Rogation-week, when +processions were made in imitation of the ancient Roman Ambarvalia +(see <a href="#corn" class="smcap">Corn</a>), to perambulate the parishes with the Holy Cross +and Litanies, to mark boundaries, and to invoke God’s blessing +upon the crops; upon which occasions Gerarde tells us “the +maidens which use in the countries to walke the procession do +make themselves garlands and nosegaies” of the Milk-wort, which +the old herbalist likewise informs us is so called on account of its +“vertues in procuring milke in the breasts of nurses.”</p> + +<p><a id="page-349" href="#page-349" class="pagenum" title="349"></a> +<b>GARLIC.</b>—The tapering-leaved Garlic (<i>Allium sativum</i>) derives +its name from two Anglo-Saxon words, meaning the Spear-plant. +The Egyptians so appreciated Garlic, that they were accustomed +to swear by it, and even to worship it. Referring to this, Juvenal +satirically remarks: “Each clove of Garlic hath a sacred flower.” +Nevertheless, no Egyptian priest was permitted to eat Garlic. +The Israelites, who had learnt in Egypt to prize this vegetable, +murmured at being deprived of its use, and expressed their preference +of it to Manna itself.——In Asia Minor, Greece, Scandinavia, +and Northern Germany, Garlic is popularly believed to possess +magical properties of a beneficent nature. According to the ‘Lay +of Sigurdrîfa,’ protection from witchcraft may be ensured by the +addition of Garlic to a beverage. The Sanscrit name for Garlic +means the Slayer of Monsters. Galen relates that it was considered +inimical to all cold poisons, and to the bites of venomous beasts. +Macer Floridus affirms that the eating of Garlic fasting ensured +immunity from all ills attending change of climate or the drinking +of unknown water. The roots, hung round the necks of blind cattle, +were supposed to induce restoration of sight. Clusius relates that +the German miners found the roots very powerful in defending +them from the assaults of impure spirits which frequented mines.——In +England, Garlic obtained the name of Poor Man’s Treacle, +or Triacle, from its being considered an antidote to animal poison. +Bacon tells us that, applied to the wrists, and renewed, Garlic was +considered a cure for long agues: in Kent, and probably in other +counties, it is placed in the stockings of a child with the whooping-cough, +in order to allay the complaint.——De Gubernatis states that +the Bolognese regard Garlic as the symbol of abundance; at the +festival of St. John, everyone buys it, to preserve themselves from +poverty during the year. In Sicily, they put Garlic on the beds of +women during confinement, and they make three signs of the cross +with it to charm away polypus. In Cuba, thirteen cloves of Garlic +at the end of a cord worn round the neck for thirteen days, is considered +to safeguard the wearer against the jaundice, provided that, +in the middle of the night of the thirteenth day, he proceeds to the +corner of two streets, takes off his Garlic necklet, and, flinging it +over his head, runs instantly home without turning round to see +what has become of it.——The broad-leaved Garlic was formerly +called Buckrams, Bear’s Garlic, Ramsies, and Ramsins, the last +name being referred to in the proverb—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Eat Leekes in Lide, and Ramsins in May,</div> + <div class="line">And all the year after physitians may play.”</div> +</div> +</div> + +<p class="continued">We read that if a man dream of eating Garlic, it signifies that he +will discover hidden secrets, and meet with some domestic jar; +yet to dream he has it in the house is lucky.——Garlic is under +the dominion of Mars.</p> + +<p><span class="smcap">Gean.</span>—See <a href="#cherry">Cherry</a>.</p> + +<p id="gentian"><a id="page-350" href="#page-350" class="pagenum" title="350"></a> +<b>GENTIAN.</b>—The Gentian (<i>Gentiana</i>) was so called after +Gentius, King of Illyria, who first discovered the medicinal virtues +of this bitter plant. Gentius having imprisoned the ambassadors +sent to his court by the Romans, they invaded his kingdom, conquered +it, and led the royal botanist and his family in triumph +through the streets of Rome. The old name of this flower was +<i>Gentiana cruciata</i>, and it was also called <i>S. Ladislai Regis herba</i>, in +regard to which latter appellation, there is a curious legend:—During +the reign of King Ladislas, the whole of Hungary was +afflicted with the plague. Compassionating his unfortunate subjects +who were dying by thousands, the pious king prayed that if +he shot an arrow into the air, the Almighty would vouchsafe to +guide it to the root of some herb that might be employed efficaciously +in arresting the terrible plague. The king discharged an +arrow, and, in falling, it cleft the root of the <i>Cruciata</i> (Gentian), +which was at once tried, and found to possess the most astonishing +curative powers when administered to sufferers from the plague.——According +to old Robert Turner, the herbalist, Gentian, or +Felwort, “resists poisons, putrefaction, and the pestilence, and +helps digestion; the powder of the dry roots helps bitings of mad +dogs and venomous beasts, opens the liver, and procures an +appetite. Wine, wherein the herb hath been steept, being drunk, +refreshes such as are over-wearied by travel, or are lame in their +joynts by cold or bad lodgings.” Gerarde states that it is put into +counterpoisons, “as into the composition named <i>Theriaca diatessaron</i>, +which Ætius calleth <i>Mysterium</i>, a mystery, or hid secret.” Formerly +the names of Baldmoney and Baldmoyne were applied to the Felwort +or Gentian. (See <a href="#baldmoney" class="smcap">Baldmoney</a> and <a href="#feldwode" class="smcap">Feldwode</a>.)——Gentian is +under the dominion of Mars.</p> + +<p><span class="smcap">Geranium.</span>—See <a href="#cranes-bill">Crane’s Bill</a>.</p> + +<p><span class="smcap">Gill.</span>—See <a href="#ivy">Ivy</a>.</p> + +<p id="gilliflower"><b>GILLIFLOWER.</b>—The appellation of Gilliflower has been +applied, apparently as a kind of pet name, to all manner of plants. +Formerly the word was spelt <i>gyllofer</i> and <i>gilofre</i>, from the French +<i>giroflée</i> and Italian <i>garofalo</i>, words derived from the Latin <i>Caryophyllum</i> +and Greek <i>Karuophullon</i>, a Clove, in allusion to the flower’s +spicy odour. The name was originally given by the Italians to the +Carnation and plants of the Pink tribe, and was so used by Chaucer, +Spenser, and Shakspeare. Afterwards both writers and gardeners +bestowed the name on the <i>Matthiola</i> and <i>Cheiranthus</i>. At the present +time the word has almost fallen out of use, but in books will be +found to be applied to the Clove Gilliflower, <i>Dianthus Caryophyllus</i> +(the true Gilliflower); the Marsh Gilliflower, or Ragged Robin +(<i>Lychnis flos cuculi</i>); Queen’s, Rogue’s, or Winter Gilliflower, the +Dame’s Violet (<i>Hesperis matronalis</i>); Stock Gilliflower (<i>Matthiola incana</i>); +Wall Gilliflower (<i>Cheiranthus Cheiri</i>); and Water Gilliflower +(<i>Hottonia palustris</i>).——The Gilliflower is in old songs represented +<a id="page-351" href="#page-351" class="pagenum" title="351"></a> +as one of the flowers thought to grow in Paradise. Thus, in a ballad +called ‘Dead Men’s Songs,’ occurs the following verse:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The fields about the city faire</div> + <div class="line i2">Were all with Roses set,</div> + <div class="line">Gillyflowers and Carnations faire</div> + <div class="line i2">Which canker could not fret.”</div> +</div> +</div> + +<p>(See also <a href="#carnation" class="smcap">Carnation</a>).</p> + +<p><b>GINSENG.</b>—The Chinese consider the far-famed Ginseng +(<i>Panax quinquefolia</i>) the most valuable production of nature. It is +their specific for all disorders of the lungs or of the stomach, curing +asthma, strengthening the eyesight, renewing a worn-out constitution, +delaying the approach of old age, and acting as a counterpoison. +The Dutch naturalists thus described the Ginseng:—“Its +name is taken from its shape, because its represents a man (in +Chinese <i>Gin</i>) striding with his legs. It is a larger and stronger +species of our Mandrake. The dried root is of a yellow colour, +streaked round with blackish veins, as if drawn with ink. It yields +when chewed an unpleasant sweetness, mixed with bitterness. The +Chinese will give three pounds of gold for one pound of it.” To +the Chinese this shrub is in some measure a foreign production, as +it is found only in Manchoo Tartary; but it does not owe all its +reputation to its distant origin; the Tartars also prize it, and give +it a name (<i>Orhota</i>) expressive of its quality as the chief of plants. +They endeavour to procure it at the risk of losing their lives or +liberty, equally endangered by the nature of the country where it +is found, and by the policy of the Chinese Government, which +endeavours to monopolise this much-esteemed production. A +large extent of country to the north-east of Pekin, covered with +inaccessible mountains, and almost impassable forests infested with +wild beasts, and affording no means of subsistence, is separated +from the province of Leao Tong by a strong barrier of stakes, +always carefully protected by guards of Chinese soldiers who seize +and punish unlicensed intruders: this is the native country of +Ginseng, and these precautions are considered necessary to preserve +the valued plant from depredation. The Père Jartoux, who +was employed in the survey of Tartary by order of the Emperor +Kam-he, describes the mode of gathering the Ginseng, as it was +practised at that time. He had frequently met with the party of +Tartars employed on the service, but on this occasion ten thousand +Tartars were commanded to gather all the Ginseng that could be +found; and after deducting two ounces from the quantity gathered +by each man, they were allowed for the remainder its weight in pure +silver. This army of botanists divided themselves into companies +of a hundred men, with a chief to each company. The whole territory +was then apportioned to the several divisions; each division +formed a line, and, slowly advancing, traversed that portion of +country allotted to it; nearly six months were spent in the occupation, +<a id="page-352" href="#page-352" class="pagenum" title="352"></a> +and the whole territory was thus searched through. Of the +Ginseng thus collected the root is the only part preserved.</p> + +<p><b>GLADIOLUS.</b>—The Corn-flag, or Sword-flag (<i>Gladiolus</i>), +has been thought by some to be the flower alluded to by Ovid as +the blossom which sprang from the blood of Hyacinthus when he +was accidentally slain by Apollo with a quoit—the flower which +bears displayed upon its petals the sad impression of the Sun-god’s +sighs-<i>Ai, Ai!</i> (See <a href="#hyacinth" class="smcap">Hyacinth</a>). The upper root of the Sword-flag +was supposed by the old herbalists to provoke amatory +passions, whilst the lower root was thought to cause barrenness.——The +Gladiolus is a plant of the Moon.</p> + +<p id="glastonbury-thorn"><b>GLASTONBURY THORN.</b>—In Loudon’s <i>Arboretum Britannicum</i>, +the Glastonbury Thorn is mentioned as the <i>Cratægus +Oxyacantha præcox</i>. This variety of the Hawthorn blossoms during +the Winter, and was for many years believed religiously to blow +on Christmas-day. The Abbey of Glastonbury, in Somersetshire, +which is now a ruin, and of whose origin only vague memorials exist, +was said by the monks to have been the residence of Joseph of +Arimathea. The high ground on which the old abbey was erected +used in early days to be called the Isle of Avalon. The Thorn-tree +stood on an eminence to the south-west of the town of Glastonbury, +where a nunnery, dedicated to St. Peter, was in after +times erected. The eminence is called Weary-all Hill; and the +same monkish legend which accounts for the name of the hill, +states also the origin of the Thorn. It seems that when Joseph of +Arimathea, to whom the original conversion of this country is +attributed, arrived at this spot with his companions, they were +weary with their journey, and sat down. St. Joseph then stuck +his stick in the ground, when, although it was a dry Hawthorn +staff, it took root and grew, and thenceforth commemorated the +birth of Christ in the manner above mentioned. This rendered +its blossoms of so much value in all Christian nations, that the +Bristol merchants exported them as things of price to foreign +lands. It had two trunks or bodies until the time of Queen +Elizabeth, when a Puritan cut down one of them, but left the +other, which was about the size of an ordinary man. This desecration +of the tree brought condign punishment upon the over-zealous +Puritan, for, according to James Howell, a writer of the +period, “some of the prickles flew into his eye, and made him +monocular.” The reputation which the Glastonbury Thorn still retained, +notwithstanding the change of religion, may be estimated +by the fact that King James and his Queen, and other persons of +distinction, gave large sums for small cuttings from the original +tree. Until the time of Charles I., it was customary to carry a +branch of the Thorn in procession at Christmas time; but during +the civil war, in that reign, what remained of the tree was cut +down; plants from its branches are, however, still in existence, +<a id="page-353" href="#page-353" class="pagenum" title="353"></a> +for a vintner of the place secured a slip, and planted it in his +garden, where it duly flowered on the 25th December. When the +new style was introduced in 1752, the alteration (which consisted +of omitting eleven days) seems to have been very generally disliked +by the mass of the people. The use which was made of +the Glastonbury Thorn to prove the impropriety of the change +is not a little curious. The alteration in the Christmas Day, +which was held that year and since on a day which would have +been January 5th, was particularly obnoxious, not only as disturbing +old associations, but as making an arbitrary change from +what was considered the true anniversary of the birth of Christ. +In several places, where real or supposed slips from the Glastonbury +Thorn existed, the testimony of the plant against the change +was anxiously sought on the first Christmas Day under the new +style. As the special distinction of the Thorn arose from its supposed +connection with the great event commemorated on that day, +it was argued that it must indicate the true anniversary, and that +its evidence would be conclusive on the subject. The event of one +of these references (at Quainton, in Buckinghamshire) is thus +recorded in the ‘Gentleman’s Magazine’ for 1753:—“Above 2000 +people came here this night (December 24th, 1752, <span class="all-smcap">N.S.</span>, being the +first Christmas Eve under the new calendar), with lanthorns and +candles, to view a Thorn-tree which grows in this neighbourhood, +and which was remembered (this year only) to be a slip from the +Glastonbury Thorn; that it always budded on the 24th, was full-blown +the next day, and went off at night. But the people, finding no +appearance of a bud, it was agreed that December 25th n.s. could +not be the right Christmas Day, and accordingly they refused going +to Church, or treating their friends as usual. At length the affair +became so serious, that the ministers of the neighbouring villages, +in order to appease the people, thought it prudent to give notice +that the old Christmas Day should be kept holy as usual.” The +slips of the Thorn seem to have been everywhere unanimous in +this opposition to the new style. There still exist at Glastonbury, +within the precincts of the ruins of the Abbey, two distinct trees, +which, doubtless, sprang from the Thorn of Joseph of Arimathea, +and which continue to blossom during the winter months.</p> + +<p id="globe-flower"><b>GLOBE FLOWER.</b>—The botanical name of the Globe +Flower, <i>Trollius Europæus</i>, is supposed to be of Scandinavian origin, +and to signify a magic flower. The plant is also called Globe +Ranunculus and Globe Crow-foot, from the globular form of its +calyx. The flower was formerly known as the Troll-flower, and in +Scotland as the Luckan Gowan (Cabbage Daisy). Its name of +Troll was probably derived from the Swedish word <i>troll</i>, a malignant +supernatural being,—a name corresponding to the Scotch +Witches’ Gowan, and given to the <i>Trollius</i> on account of its acrid +poisonous qualities. It is a common flower on the Alps, and has +been employed from time immemorial by the Swiss peasantry to +<a id="page-354" href="#page-354" class="pagenum" title="354"></a> +make garlands of on rural festive celebrations. In the northern +counties of England, at the beginning of June, the Globe-flower is +sought with great festivity by the young people, who adorn their +doors and cottages with wreaths and garlands composed of its +blossoms.</p> + +<p id="goats-beard"><b>GOAT’S BEARD.</b>—The yellow Goat’s Beard (<i>Tragopogon +pratensis</i>) is one of the best floral indices of the hour of the day, for +it opens at sunrise and closes at noon.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And goodly now the noon-tide hour,</div> + <div class="line">When from his high meridian tower</div> + <div class="line">The sun looks down in majesty,</div> + <div class="line">What time about the grassy lea</div> + <div class="line">The Goat’s Beard, prompt his rise to hail</div> + <div class="line">With broad expanded disk, in veil</div> + <div class="line">Close mantling wraps its yellow head,</div> + <div class="line">And goes, as peasants say, to bed.”—<i>Bp. Mant.</i></div> +</div> +</div> + +<p class="continued">Other names of this plant are Noon-day Flower, Go-to-bed-at-noon, +Star of Jerusalem, and Joseph’s Flower. No satisfactory +explanation has ever been given with respect to the last two +names, nor is it known whether the Joseph referred to is the son +of Jacob, the Virgin Mary’s husband, or Joseph of Arimathea.</p> + +<p><b>GOLDEN ROD.</b>—The tall straight-stemmed Golden Rod +(<i>Solidago virga aurea</i>) was formerly called Wound-weed, and on +account of its healing powers received its scientific name <i>solidago</i>, +from “<i>in solidum ago vulnera</i>,” “I consolidate wounds.” It was +brought from abroad in a dried state, and sold in the London +markets by the herb-women of Queen Elizabeth’s days, and +Gerarde tells us that it fetched half-a-crown an ounce. About +that time, however, it was found in Hampstead ponds, and when +it was seen to be a native plant, it became valueless and was +discarded from use; which, says Gerarde, “plainely setteth forth +our inconstancie and sudden mutabilitie, esteeming no longer of +anything, how pretious soever it be, than whilest it is strange and +rare. This verifieth our English proverbe, ‘Far fetcht and deare +bought is best for ladies.’”——According to tradition, the Golden +Rod is also a divining-rod, and points to hidden springs of water +as well as to treasures of gold and silver.——Astrologers say that +Golden Rod is a plant of Venus.</p> + +<p><span class="smcap">Gold Cup</span> and <span class="smcap">Gold Knobs</span>.—See <a href="#ranunculus">Ranunculus</a>.</p> + +<p><span class="smcap">Gold</span>, <span class="smcap">Golding</span>, and <span class="smcap">Gowan</span>.—See <a href="#marigold">Marigold</a>.</p> + +<p><b>GOLDILOCKS.</b>—This name is applied to <i>Ranunculus auricomus</i>, +<i>Chrysocoma Linosyris</i>, <i>Amaranthus luteus</i> (Golden Flower +Gentle), and, by Gerarde, to <i>Muscus capillaris</i> (Golden Maidenhair +Moss). <i>Camelina sativa</i> is the Gold of Pleasure.</p> + +<p><b>GOLUBETZ.</b>—There is a popular belief in Russia, that +anyone drinking a draught of water in which this plant of the +marshes has been steeped, will be exempt from attacks by bears.</p> + +<p><a id="page-355" href="#page-355" class="pagenum" title="355"></a> +<b>GOOD HENRY.</b>—The Allgood, English Mercury, Good +Henry, or Good King Harry (<i>Chenopodium Bonus Henricus</i>) seems to +have been given its name of Good Henry to distinguish it from a +poisonous plant called <i>Malus Henricus</i>. Grimm explains that the +name Henry has reference in this case to elves and kobolds, which +were called Heinz and Heinrich.</p> + +<p><b>GOOL-ACHIN.</b>—The <i>Plumeria acutifolia</i>, a tree of American +origin, is called by the Hindus Gool-achin, and is esteemed sacred +by them. It is commonly planted in Indian gardens, and particularly +in cemeteries, because it keeps the graves of the departed +white with its daily fall of fragrant flowers. The branches are +stout, and, when wounded, exude a milky juice, which is prized.</p> + +<p><b>GOOSEBERRY.</b>—The homely Gooseberry, which derives +its name from the Anglo-Saxon <i>crós</i>, a curl (German <i>kraus</i>, and old +Dutch <i>kroes</i>), is an old inhabitant of England, for Tusser, who lived +in the reign of Henry VIII., wrote of it—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Barberry, Respis, and Gooseberry, too,</div> + <div class="line">Look now to be planted as other things do.”</div> +</div> +</div> + +<p class="continued">It was formerly called Feaberry, Dewberry and Wineberry.——An +old-fashioned remedy for a wart consisted in pricking it with +a sharp Gooseberry-thorn passed through a wedding-ring.——To +dream of ripe Gooseberries is considered as a favourable omen. It +predicts a fortune, a lucrative post under Government, great fidelity +in your sweetheart, sweetness of temper and disposition, many +children (chiefly sons), and the accomplishment of your aims. To +the sailor, to dream of Gooseberries, indicates dangers in his next +voyage; to the maiden, a roving husband.——The Gooseberry is +placed by astrologers under the rule of Venus.</p> + +<p><b>GRAPES.</b>—The product of the Vine was the especial fruit +of the god Bacchus, who is sometimes represented like an infant, +holding a thyrsus and clusters of grapes with a horn. In the Catholic +Church, Grapes and Corn are symbolic of the Blessed Eucharist. +According to Brocard, the finest Grapes are those grown in the +vales of Eshcol and Sorek. The word <i>sorek</i> signifies “fine Grapes.” +Clusters of Grapes have been found in Syria, weighing as much as +forty pounds, worthy successors of the cluster taken by the Israelitish +spies from Eshcol, which “they bare between two upon a +staff.”——In some countries, the Grape is believed to have been the +forbidden fruit of the Tree of Knowledge in the Garden of Eden.——To +dream of Grapes foretells to the maiden that her husband +will be cheerful, and a great songster. If the dreamer be in love, +they augur a speedy union, and denote much happiness in marriage +and success in trade. According to another authority, to +dream that you see clusters of Grapes hanging round about you +predicts future advancement and honour. To the maid it implies +marriage with an ambitious man, who will arrive at great preferment, +but die early.</p> + +<p><a id="page-356" href="#page-356" class="pagenum" title="356"></a> +<b>GORSE.</b>—The Whin Gorse, or Furze (<i>Ulex</i>)—“the never-bloomless +Furze”—caused Dillenius the greatest delight, and is +said to have so affected Linnæus, when he first came to England +and saw a common covered with its golden blossoms, that he fell +down on his knees in a rapture at the sight, and thanked God for +its loveliness. He attempted in vain to introduce it into Sweden; +but although hardy enough in England, yet it would not grow even +in the garden in which Linnæus planted it.——The old English +names for this shrub were Fursbush, Furrs, Whins, and Goss.——Gorse +is held to be under the dominion of Mars.</p> + +<p><b>GORY-DEW.</b>—A minute Alga bears the name of Gory-dew +from its resemblance to blood-drops. During the Middle Ages, it +caused much dismay by appearing like a sudden shower of blood, +and it was thought to portend battle, murder, and sudden death.</p> + +<p id="grass"><b>GRASS.</b>—In India, several kinds of Grass, such as the <i>Kusa</i>, +a species of <i>Andropogon</i>, and <i>Eragrostis</i>, are held sacred by the +Hindus, and employed in their temples.——In Prussia, the northern +Holy Grass (<i>Holcus odoratus</i>) is used for strewing the floors of +churches at Whitsuntide. In some parts of Germany, Holy Grass +(<i>Hierochloe borealis</i>) is strewn before church doors on holidays.——Wheat +would appear to be only the cultivated form of the <i>Ægilops</i>, +a Grass infesting Barley-fields on the shores of the Mediterranean. +Grip-grass (<i>Galium Aparine</i>) is so called from its gripping or seizing +with its hooked prickles whatever comes in its way. The <i>Potentilla +reptans</i> is called Five-Finger Grass, on account of its five leaflets. +The only poisonous Grass (Darnel) is supposed to be the Tares of the +Scriptures: Linnæus says of this Grass (<i>Lolium temulentum</i>) that if +the seeds are baked in bread it is very hurtful, and if malted with +Barley it produces giddinness.——In Norfolk, coarse marshy Grass +is called Hassock, hence the application of this name to church hassocks, +which are often made of a large Sedge, the <i>Carex paniculata</i>.——In +connection with Tussack-grass (<i>Aira cæspitosa</i>), Mr. Sikes +relates the following tradition current in Wales:—The son of a +farmer at Drws Coed was permitted to marry a fairy-wife on condition +that she should never be touched by iron. They had several +children, and lived happily enough until one unfortunate day her +horse sank in the deep mire, and as her husband was helping her +to remount, his stirrup struck her knee. At once sweet singing +was heard on the hill top, and she was parted from him; but, +though no longer allowed to walk the earth with man, she used to +haunt the turf lake (Llyn y dywarchen). This lake has moving +islands of Tussack-grass, like Derwentwater, so on one of these +islands she used to stand for hours and hold converse with her +bereaved husband.——“Fairy Rings” is the popular name for the +circles of dark-green Grass occasionally seen on grassy downs and +old pastures, round which, according to popular belief, the</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Elfe-queen, with her jolly compagnie,</div> + <div class="line">Danced full oft in many a grene mede.”</div> +</div> +</div> + +<p class="continued"><a id="page-357" href="#page-357" class="pagenum" title="357"></a> +On this dark Grass rustic superstition avers that no sheep or lamb +will browse. Disregarding the poetical charm which lingers +around the fairy superstition, and oblivious of the poet’s asseveration +that—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Of old the merry elves were seen</div> + <div class="line">Pacing with printless feet the dewy green,”</div> +</div> +</div> + +<p class="continued">some naturalists have ascribed the phenomenon of these rings to +lightning; others to the work of ants; and others, again, to the +growth of a small esculent Fungus called <i>Agaricus Orcades</i>. However, +Edmund Jones, a celebrated preacher, of Monmouth, who in +1813 wrote a book on apparitions, declares that in St. Matthew +xii., 43, is to be found an authority for the popular belief. He says, +“The fairy rings are found in dry places, and the Scripture saith +that the walk of evil spirits is in dry places.”——In Sussex, elves +and fairies are sometimes called “Pharisees” by the country folk, and +in Tarberry Hill, on Harting, are Pharisees’ rings, where the simple +people say the Pharisees dance on Midsummer Eve.——To dream +of Grass is a good omen; if the Grass be fresh and green, the dream +portends long life, good luck, and great wealth; but if withered and +decayed, misfortunes and sickness may be expected, if not the death +of loved ones. To dream of cutting Grass betokens great troubles.</p> + +<p><b>GROUNDHEELE.</b>—This plant, known in Germany as +<i>Grundheil</i>, and in France as <i>Herbe aux Ladres</i>, is identified by Doctor +Prior with <i>Veronica officinalis</i>, which he says was so called from its +having cured a king of France of a leprosy, from which he had +suffered some eight years—a disease, called in Germany, <i>grind</i>. +Quoting from Brunschwygk, our author tells us that a shepherd +had seen a stag, whose hind quarter was covered with a scabby +eruption from the bite of a wolf, cure itself by eating of this plant, +and rolling itself upon it; and that thereupon he recommended the +king to try it.</p> + +<p><span class="smcap">Ground-Ivy.</span>—See <a href="#ivy">Ivy</a>.</p> + +<p><b>GROUNDSEL.</b>—The <i>Senecio vulgaris</i> is called, in Scotland, +Grundy Swallow, a term derived from the Anglo-Saxon word +<i>grundswelge</i>, ground glutton, and of which Groundsel is evidently a +corruption. <i>Senecio Saracenicus</i> is said to have been used by the +Saracens in the cure of wounds. Common Groundsel has the +power of softening water if it be poured while boiling on the plant. +The Highland women often wear a piece of its root as an amulet +to guard them from the Evil Eye. A bunch of Groundsel worn +on the bare bosom was formerly reputed to be an efficacious +charm against the ague. Pliny prescribes Groundsel for the toothache. +A root must be pulled up, and a portion of it cut off with +a sharp razor; then the Groundsel must be immediately replanted, +and the excised portion applied three or four times to the ailing +tooth. A cure is probable, says Pliny, provided the mutilated and +replanted Groundsel should thrive: if otherwise, the tooth will +<a id="page-358" href="#page-358" class="pagenum" title="358"></a> +ache more than ever. In Cornwall, if Groundsel is to be used as +an emetic, they strip it upwards; if for a cathartic, downwards.——Groundsel +is a herb of Venus.</p> + +<p><b>GUABANA.</b>—The Guabana or Guarabana, which is presumed +to be the wild Pine Apple, <i>Ananas sativus</i>, first became known +to Europeans in Peru some three centuries ago. In the <i>Mythologie +des Plantes</i>, we read that the dead were, according to a ghastly +popular tradition, believed to rise and eat the Guabana fruit every +night. This fruit of the dead is described as tender and sweet as a +Melon, of the shape of a Pine-apple, and of a splendid appearance.</p> + +<p><b>GUELDER ROSE.</b>—The <i>Viburnum Opulus</i> has been called the +Snowball-tree, but is more generally known as the Guelder Rose, +from its Rose-like balls of white blossom. The shrub is a variety of +the Water Elder, introduced from Gueldres. In England, its flowers +are dedicated to Whitsuntide.</p> + +<p><b>HÆMANTHUS.</b>—The <i>Hæmanthus</i>, or Blood-flower, is a +native of Brazil, where <i>H. multiflorus</i> is the Imperial Flower—the +especial flower and blazon of the Emperor.</p> + +<p id="hag-taper"><b>HAG-TAPER.</b>—The <i>Verbascum Thapsus</i> was called Hedge-taper, +High-taper, or Hig-taper, because it was used as a torch on +funeral and other occasions. These names became corrupted +into Hag-taper during the period when the belief in witchcraft +existed, from a notion that witches employed the plant in working +their spells. Probably this superstition was derived from the +ancients, for we read in Gerarde’s ‘Herbal’—“Apuleius reporteth +a tale of Ulysses, Mercurie, and the inchauntresse Circe using +these herbes in their incantations and witchcrafts.” (See <a href="#mullein" class="smcap">Mullein</a>).</p> + +<p><b>HALLELUJAH.</b>—The Wood-Sorrel (<i>Oxalis Acetosella</i>) bears +the name of Hallelujah, not only in England, but in Germany, +France, Spain, and Italy, because it blossoms between Easter and +Whitsuntide—the season at which those Psalms are sung which end +with that pious ejaculation, viz., the 113th to the 117th inclusive.</p> + +<p id="harebell"><b>HAREBELL.</b>—Gerarde, in his ‘Herbal,’ Parkinson, in his +‘<i>Paradisus</i>,’ and other old herbalists, term the <i>Hyacinthus non +scriptus</i>, or English Jacinth, the Hare-bell or Hare’s-bell. This is +probably the “azure Harebell” alluded to by Shakspeare, and is +the flower referred to by Browne, in his ‘Pastorals,’ as only to be +worn by faithful lovers:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Harebell, for her stainless azured hue,</div> + <div class="line">Claims to be worn of none but who are true.”</div> +</div> +</div> + +<p class="continued">The nodding Blue-bell of the heath-land (<i>Campanula rotundifolia</i>), +however, is the Hare-bell of modern poets; but both plants are +called by that name in different parts of England. The original +word is said to have been either Air-bell or Hair-bell, appellations +which might most appropriately be applied to the graceful and airy +Campanulas, whose slender stems have sufficient elasticity to rise +<a id="page-359" href="#page-359" class="pagenum" title="359"></a> +again when lightly trodden under foot. In some English counties +the flower is familiarly called Witches’ Thimble. In France, a +little white Hare-bell is common in the meadows, and from its +modest and chaste appearance is called the Nun of the Fields. +(See <a href="#bluebell" class="smcap">Blue-bell</a> and <a href="#campanula" class="smcap">Campanula</a>).</p> + +<p><span class="smcap">Hassocks.</span>—See <a href="#grass">Grass</a>.</p> + +<p><b>HAWKWEED.</b>—The Hawk-weed or Hawk-bit (<i>Hieracium</i>) +was a name originally applied to several plants of the Dandelion +and Mouse-ear families, and in days when falconry was practised, +these plants derived some importance from the notion entertained +by the ancients that with them hawks were in the habit of clearing +their eyesight—a notion endorsed by the later herbalists, for we +find Gerarde writing that hawks are reported to clear their sight +by conveying the juice hereof into their eyes. The old tradition +that the hawk feed upon Hawkweed and led her young ones early +to eat the plant, that by its juices they might gain acuteness of +vision, was believed some centuries ago not only in England but +throughout Europe. The Greeks considered the Hawkweed a holy +plant, inasmuch as it was dedicated to the use of a bird they held +sacred. One of these plants was, like the Scabious, called the +Devil’s-bit, on account of its root presenting the appearance of +having been bitten off short; another (<i>Hieracium aurantiacum</i>) bore +the familiar name of Grim the Collier, given it from the black hairs +which cover its stem and involucre. Hawkweeds were considered +good for strengthening the eyesight, and were deemed efficacious +against the bites of serpents and scorpions.——The plant was +adjudged to be under the rule of Saturn.</p> + +<p id="hawthorn"><b>HAWTHORN.</b>—The Hawthorn, according to ancient myths, +originally sprang from the lightning: it has been revered as a sacred +tree from the earliest times, and was accounted by the Greeks a +tree of good augury and a symbol of conjugal union. After the +rape of the Sabines, upon which occasion the shepherds carried +Hawthorn-boughs, it was considered propitious; its blossoming +branches were borne by those assisting at wedding festivities, and +the newly-married couple were lighted to the bridal chamber with +torches of the wood. At the present day, the Greeks garland their +brides with wreaths of Hawthorn, and deck the nuptial altar with +its blossoms, whilst on May-day they suspend boughs of the flowering +shrub over their portals. The ancient Germans composed their +funeral-piles of Hawthorn wood, and consecrated it with the mallet, +the symbol of the god Thor. They believed that in the sacred +flame which shot upwards from the Thorn, the souls of the deceased +were carried to heaven.——In France, the Hawthorn is called +<i>l’Epine noble</i>, from the belief that it furnished the Crown of Thorns +worn by our Lord before the Crucifixion. Sir John Maundevile +has given the original tradition, which is as follows:—“Then was +our Lord led into a garden ... and the Jews scourged +<a id="page-360" href="#page-360" class="pagenum" title="360"></a> +Him, and made Him a crown of the branches of the <i>Albespyne</i>, +that is, White Thorn, which grew in the same garden, and set it on +His head.... And therefore hath the White Thorn many +virtues. For he that beareth a branch thereof, no thunder or +manner of tempest may hurt him: and in the house that it is in +may no evil spirit enter.”——A Roman Catholic legend relates that +when the Holy Crown blossomed afresh, whilst the victorious +Charlemagne knelt before it, the scent of Hawthorn filled the air. +The Crown of Thorns was given up to St. Louis of France by the +Venetians, and placed by him in the Sainte Chapelle, which he built +in Paris. The Feast of the Susception of the Holy Crown is +observed at the church of Notre Dame, in Paris, in honour of this +cherished relic. The Crown of Thorns is enclosed within a glass +circle, which a priest holds in his hands; he passes before the kneeling +devotees, who are ranged outside the altar rail, and offers the +crown to them to be kissed. The Norman peasant constantly wears +a sprig of Hawthorn in his cap, from the belief that Christ’s crown +was woven of it.——The French have a curious tradition that when +Christ was one day resting in a wood, after having escaped from a +pursuit by the Jews, the magpies came and covered Him all over +with Thorns, which the kindly swallows (<i>poules de Dieu</i>) perceived, +and hastened to remove. A swallow is also said to have taken +away the Crown of Thorns at the Crucifixion.——The Hawthorn +is the distinguishing badge of the royal house of Tudor. When +Richard III. was slain at Bosworth, his body was plundered of its +armour and ornaments. The crown was hidden by a soldier in a +Hawthorn-bush, but was soon found and carried back to Lord +Stanley, who, placing it on the head of his son-in-law, saluted him +as King Henry VII. To commemorate this picturesque incident, +the house of Tudor assumed the device of a crown in a bush of +fruited Hawthorn. The proverb of “Cleave to the crown, though +it hang on a bush,” alludes to the same circumstance.——The +Hawthorn has for centuries borne in England the favourite name +of “May,” from its flowering in that month:</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Between the leaves the silver Whitethorn shows</div> + <div class="line">Its dewy blossoms pure as mountain snows.”</div> +</div> +</div> + +<p class="continued">In olden times, very early on May-day morning, lads and lasses +repaired to the woods and hedgerows, and returned, soon after +sunrise, laden with posies of flowers, and boughs of blooming +Hawthorn, with which to decorate the churches and houses: +even in London boughs of May were freely suspended over the +citizens’ doorways. Chaucer tells us how:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Furth goth all the Courte, both most and lest,</div> + <div class="line">To fetche the flouris freshe, and braunche, and blome,</div> + <div class="line">And namely Hawthorne brought both page and grome,</div> + <div class="line">With freshe garlandis partly blew and white,</div> + <div class="line">And than rejoisin in their grete delighte.”</div> +</div> +</div> + +<p><a id="page-361" href="#page-361" class="pagenum" title="361"></a> +In Lancashire, at the present day, the Mayers still, in some +districts, go from door to door, and sing:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“We have been rambling all this night,</div> + <div class="line i2">And almost all this day;</div> + <div class="line">And now returned back again,</div> + <div class="line i2">We’ve brought you a branch of May.</div> + </div> + <div class="stanza"> + <div class="line quote">“A branch of May we have brought you,</div> + <div class="line i2">And at your door it stands;</div> + <div class="line">It is but a sprout, but it’s well budded out</div> + <div class="line i2">By the work of our Lord’s hands.”</div> + </div> +</div> +</div> + +<p class="continued">Aubrey, writing in 1686, records that at Woodstock, in Oxfordshire, +the people were accustomed on May-eve to go into the park +and procure a number of Hawthorn-trees, which they set before +their doors. In Huntingdonshire, on May-day morn, the young +men used formerly to place, at sunrise, a branch of Hawthorn +in blossom, before the door of anyone they wished to honour.——A +curious superstition survives in Suffolk, where to sleep in a +room, with the Hawthorn in bloom in it during the month of May, +is considered, by country folk, to be unlucky, and sure to be +followed by some great misfortune.——In some parts of Ireland, it +is thought unlucky to bring blossoming Hawthorn indoors, and +unsafe to gather even a leaf from certain old and solitary Thorns +which grow in sheltered hollows of the moorlands, and on the +fairies’ trysting places.——It is considered unlucky to cut down a +Hawthorn-tree, and in many parts the peasants refuse to do it: +thus we read, in a legend of county Donegal, that a fairy had tried +to steal one Joe McDonough’s baby, and, telling the story to her +neighbours: “I never affronted the gentry [fairies] to my knowledge,” +sighed the poor mother; “but Joe helped Mr. Todd’s +gardener to cut down the old Hawthorn-tree on the lawn Friday +was eight days: an’ there’s them that says that’s a very bad thing +to do. I fleeched him not to touch it, but the master he offered +him six shillings if he’d help wi’ the job, for the other men refused.” +“That’s the way of it,” whispered the crones over their pipes and +poteen—“that’s just it. The gude man has had the ill luck to displease +the ‘gentry,’ an’ there will be trouble in this house yet.”——Among +the Pyrenean peasantry Hawthorn and Laurel are thought +to secure the wearer against thunder. The inhabitants of Biarritz +make Hawthorn wreaths on St. John’s Day: they then rush to the sea, +plunge in after a prayer, and consider themselves safe during the ensuing +twelve months from the temptation of evil spirits.——The old +herbalists prescribe the distilled water of the Haws of the Hawthorn +as an application suited to “any place where thorns or splinters +doe abide in the flesh,” the result being that the decoction “will +notably draw them out.” Lord Bacon tells us, that a “store of +Haws portends cold winters.”——Among the Turks, a branch of +Hawthorn expresses the wish of a lover to receive a kiss.——The +Hawthorn attains to a great age, and its wood is remarkably +<a id="page-362" href="#page-362" class="pagenum" title="362"></a> +durable: there is a celebrated tree enclosed in Cawdor Castle, near +Inverness, which has stood from time immemorial. Tradition +relates that the Castle was built over the tree in consequence of +a dream, by which the original proprietor was instructed to erect +a castle on this particular spot. From the most remote times it +has been customary for guests to assemble themselves around this +venerable tree, and drink success to the House of Cawdor.——The +most remarkable of English Thorns is that known as the Glastonbury +Thorn, which is reputed to have sprung from the staff of +Joseph of Arimathea. (See <a href="#glastonbury-thorn" class="smcap">Glastonbury Thorn</a>).——By astrologers +the Hawthorn is placed under the dominion of Mars. +Turner remarks that, should he “want weapons, he may make use +of the prickles and let Saturn take the fruit.”</p> + +<p><span class="smcap">Haymaids</span>, or <span class="smcap">Hedgemaids</span>, the Ground-Ivy.—See <a href="#ivy">Ivy</a>.</p> + +<p><b>HAZEL.</b>—The Hazel (<i>Corylus Avellana</i>) is the theme of many +traditions, reaching from the remotest ages, and in England the +tree would seem to have acquired almost a sacred character. In +Scandinavian mythology the Hazel was consecrated to the god Thor, +and in the poetic Edda a staff of Hazel is mentioned as a symbol +of authority, and hence employed for the sceptres of kings.——In +classic mythology, the Hazel rod becomes the <i>caduceus</i> of the god +Mercury. Taking pity on the miserable, barbarous state of mankind, +Apollo and Mercury interchanged presents and descended +to the earth. The god of Harmony received from the son of +Maia the shell of a tortoise, out of which he had constructed a +lyre, and gave him in exchange a Hazel stick, which had the power +of imparting a love of virtue and of calming the passion and hatred +of men. Armed with this Hazel wand, Mercury moved among +the people of earth, and touching them with it, he taught them to +express their thoughts in words, and awakened within them feelings +of patriotism, filial love, and reverence of the gods. Adorned with +two light wings, and entwined with serpents, the Hazel rod of +Mercury is still the emblem of peace and commerce.——An old +tradition tells us that God, when He banished Adam from the terrestrial +Paradise, gave him in His mercy the power of producing instantly +the animals of which he was in want, upon striking the sea +with a Hazel rod. One day Adam tried this, and produced the +sheep. Eve was desirous of imitating him, but her stroke of the +Hazel rod brought forth the wolf, which at once attacked the +sheep. Adam hastened to regain his salutary instrument, and produced +the dog, which conquered the wolf.——A Hebrew legend +states that Eve, after eating the forbidden fruit, hid herself +in the foliage of a Hazel-bush.——It was a Hazel-tree which +afforded shelter to the Virgin Mary, surprised by a storm, whilst +on her way to visit St. Elizabeth. Under a Hazel-tree the +Holy Family rested during their flight into Egypt.——It was of +wattled Hazel-hurdles that St. Joseph, of Arimathea, raised the first +<a id="page-363" href="#page-363" class="pagenum" title="363"></a> +English Christian church at Glastonbury.——In Bohemia, a certain +“chapel in the Hazel-tree,” dedicated to the Virgin Mary, is +regarded with much reverence: it was erected in memory of a +butcher to whom a statue of the Virgin, near a Hazel-tree, had +spoken. The butcher carried off the image to his house, but during +the night the statue returned to its former place near the Hazel-tree.——For +the ancient Germans, the Hazel-tree, which re-blossoms +towards the end of winter, was a type of immortality. It +is now considered a symbol of happy marriages, because the Nuts +are seen on its branches united in pairs.——In the Black Forest, the +leader of a marriage procession carries a Hazel wand in his hand. +In some places, during certain processions on Sunday, the Oats +stored in stables for horses are touched, in the name of God, with +Hazel-branches.——It is believed that this humble shrub frightens +serpents. An Irish tradition relates that St. Patrick held a +rod of Hazel-wood in his hand when he gathered on the promontory +of Cruachan Phadraig all the venomous reptiles of the +island and cast them into the sea.——The Hazel rod or staff +appears in olden times to have had peculiar sanctity: it was used +by pilgrims, and often deposited in churches, or kept as a precious +relic, and buried with its owner. Several such Hazel staffs have +been found in Hereford Cathedral.——The Tyroleans consider +that a Hazel-bough is an excellent lightning conductor.——According +to an ancient Hebrew tradition, the wands of magicians +were made of Hazel, and of a virgin branch, that is, of a bough +quite bare and destitute of sprigs or secondary branches.——Nork +says that by means of Hazel rods witches can be compelled to +restore to animals and plants the fecundity which they had previously +taken from them.——Pliny states that Hazel wands assist +the discovery of subterranean springs; and in Italy, to the present +day, they are believed to act as divining-rods for the discovery of +hidden treasure—a belief formerly held in England, if we may +judge from the following lines by S. Shepherd (1600):—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Some sorcerers do boast they have a rod,</div> + <div class="line i2">Gather’d with words and sacrifice,</div> + <div class="line">And, borne aloft, will strangely nod</div> + <div class="line i2">To hidden treasure where it lies.”</div> +</div> +</div> + +<p class="continued">Extraordinary and special conditions are necessary to ensure +success in the cutting of a divining-rod. It must always be +performed after sunset and before sunrise, and only on certain +nights, among which are specified those of Good Friday, Epiphany, +Shrove Friday, and St. John’s Day, the first night of a +new moon, or that preceding it. In cutting it, one must face the +east, so that the rod shall be one which catches the first rays of +the morning sun; or, as some say, the eastern and western sun +must shine through the fork of the rod, otherwise it will be valueless.<!--TN: was a comma--> +Both in France and England, the divining-rod is much more commonly +employed at the present time than is generally supposed. +<a id="page-364" href="#page-364" class="pagenum" title="364"></a> +In the eighteenth century its use was ably advocated by De Thouvenel +in France, and soon afterwards in our country by enthusiasts. +Pryce, in his <i>Mineralogia Cornubiensis</i>, states that many mines +have been discovered by means of the rod, and quotes several. Sir +Thomas Browne describes the divining-rod as “a forked Hazel, +commonly called Moses’ Rod, which, held freely forth, will stir and +play if any mine be under it.” He thinks, however, that the rod is +of pagan origin, and writes:—“the ground whereof were the +magical rods in poets—that of Pallas, in Homer; that of Mercury, +that charmed Argus; and that of Circe, which transformed the +followers of Ulysses: too boldly usurping the name of Moses’s rod; +from which, notwithstanding, and that of Aaron, were probably +occasioned the fables of all the rest. For that of Moses must +needs be famous to the Egyptians, and that of Aaron unto many +other nations, as being preserved in the Ark until the destruction of +the Temple built by Solomon.” In the ‘Quarterly Review,’ No. 44, +is a long account (vouched for by the editor), proving that a Lady +Noel possessed the faculty of using the divining-rod:—“She took +a thin forked Hazel-twig, about sixteen inches long, and held it by +the end, the joint pointing downwards. When she came to the +place where the water was under the ground, the Hazel-twig +immediately bent, and the motion was more or less rapid as she +approached or withdrew from the spring. When just over it, <i>the +twig turned so quick as to snap, breaking near the fingers</i>, which by +pressing it were indented and heated, and <i>almost blistered</i>; a degree +of agitation was also visible in her face. The exercise of the +faculty is independent of any volition.”——The use of the forked +Hazel-twig as a divining-rod to discover metals is said to have been +known in this kingdom as early as the days of Agricola: its derivation +is probably to be sought in an ancient custom of the +Israelites, to which the Prophet Hosea alludes when he says: “My +people ask counsel at their stocks, and their staff declareth unto +them.”——In Sweden, Hazel-nuts are believed to have the mystical +power of making invisible.——An old-fashioned charm to cure the +bite of an adder was to cut a piece of Hazel-wood, fasten a long bit +and a short one together in the form of a cross, then to lay it softly +on the wound, and say thrice in a loud tone—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Underneath this Hazelin mote,</div> + <div class="line">There’s a Braggotty worm with a speckled throat,</div> + <div class="line i4">Nine double is he.</div> + <div class="line">Now from 9 double to 8 double,</div> + <div class="line">And from 8 double to 7 double,</div> + <div class="line">And from 7 double to 6 double,</div> + <div class="line">And from 6 double to 5 double,</div> + <div class="line">And from 5 double to 4 double,</div> + <div class="line">And from 4 double to 3 double,</div> + <div class="line">And from 3 double to 2 double,</div> + <div class="line">And from 2 double to 1 double,</div> + <div class="line">And from 1 double to no double,</div> + <div class="line">No double hath he!”</div> +</div> +</div> + +<p class="continued">To dream of Hazels, and of cracking and eating their Nuts, portends +riches and content as the reward of toil. To dream of finding +hidden Hazel-nuts predicts the finding of treasure.——Astrologers +assign the Hazel to the dominion of Mercury.</p> + +<p><a id="page-365" href="#page-365" class="pagenum" title="365"></a> +<span class="smcap">Heartsease.</span>—See <a href="#pansy">Pansy</a>.</p> + +<p id="heather"><b>HEATHER.</b>—Included under the term Heather are the six +English species of Heath (<i>Erica</i>) and the Ling (<i>Calluna</i>). Although, +in the Scriptures, the Prophet Jeremiah exclaims, “And he shall +be like the Heath in the desert,” it is probable that the Juniper is +really referred to.——In Germany, the Heath is believed to owe its +colour to the blood of the slain heathen, for in that country the +inhabitants of the uncultivated fields, where the Heath (<i>heide</i>) grew, +came in time to be known as heathen, or <i>heiden</i>.——Heather was the +badge of “Conn of a hundred fights.” The Highlanders consider +it exceedingly lucky to find white Heather, the badge of the +captain of Clanronald.——The Picts made beer from Heather.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“For once thy mantling juice was seen to laugh</div> + <div class="line">In pearly cups, which monarchs loved to quaff;</div> + <div class="line">And frequent waked the wild inspired lay</div> + <div class="line">On Teviot’s hills beneath the Pictish sway.”—<i>Leyden.</i></div> +</div> +</div> + +<p class="continued">The secret of the manufacture of Heather beer was lost when the +Picts were exterminated, as they never divulged it to strangers. +Tradition says that after the slaughter by Kenneth, a father and +son, the sole survivors, were brought before the conqueror, who +offered the father his life, provided that he would divulge the secret +of making this liquor, and the son was put to death before the old +man’s eyes, in order to add emphasis to the request. Disgusted +with such barbarity, the old warrior said: “Your threats might, +perhaps, have influenced my son, but they have no effect on me.” +Kenneth then suffered the Pict to live, and he carried his secret +with him to the grave. At the present time, the inhabitants of Isla, +Jura, and other outlying districts, brew a very potable liquor by +mixing two-thirds of the tops of Heath with one of malt.</p> + +<p><b>HELENIUM.</b>—The flower of the Helenium resemble small +suns of a beautiful yellow. According to tradition, they sprang up +from the tears shed by Helen of Troy. On this point Gerarde +writes in his ‘Herbal’:—“Some report that this plant tooke the +name of <i>Helenium</i> from Helena, wife to Menelaus, who had her +hands full of it when Paris stole her away into Phrygia.”</p> + +<p id="heliotrope"><b>HELIOTROPE.</b>—The nymph Clytie, enamoured of Phœbus +(the Sun), was forsaken by him for Leucothea. Maddened with +jealousy, the discarded and love-sick Clytie accused Leucothea of +unchastity before her father, who entombed his daughter, and thus +killed her. Phœbus, enraged with Clytie for causing the death of +his beloved Leucothea, heeded not her sighs and spurned her +embraces. Abandoned thus by her inconstant lover, the wretched +and despairing Clytie wandered half distraught, until at length—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“She with distracted passion pines away,</div> + <div class="line">Detesteth company; all night, all day,</div> + <div class="line">Disrobed, with her ruffled hair unbound</div> + <div class="line">And wet with humour, sits upon the ground;</div> +<a id="page-366" href="#page-366" class="pagenum" title="366"></a> + <div class="line">For nine long days all sustenance forbears;</div> + <div class="line">Her hunger cloy’d with dew, her thirst with tears:</div> + <div class="line">Nor rose; but rivets on the god her eyes,</div> + <div class="line">And ever turns her face to him that flies.</div> + <div class="line">At length to earth her stupid body cleaves;</div> + <div class="line">Her wan complexion turns to bloodless leaves,</div> + <div class="line">Yet streaked with red: her perished limbs beget</div> + <div class="line">A flower resembling the pale Violet;</div> + <div class="line">Which, with the Sun, though rooted fast, doth move;</div> + <div class="line">And, being changed, yet changeth not her love.”—<i>Sandys’ Ovid.</i></div> +</div> +</div> + +<p class="continued">Rapin, in error, alludes to the Sunflower (<i>Helianthus</i>) as owing its +origin to Clytie. He says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i6">“But see where Clytie, pale with vain desires,</div> + <div class="line">Bows her weak neck, and Phœbus still admires;</div> + <div class="line">On rushy stems she lifts herself on high,</div> + <div class="line">And courts a glance from his enliv’ning eye.”</div> +</div> +</div> + +<p class="continued">The flower into which the hapless Clytie was metamorphosed +was not the scented Heliotrope, common to modern gardens, which +does not turn with the Sun, and, being of Peruvian origin, was of +course unknown to the ancients; neither was it the <i>Helianthus</i>, +or Sunflower, for that plant also came to us from the new world, +and was therefore equally unknown in the days when Ovid wrote +the tragic story of Clytie’s love and death. The <i>Herba Clytiæ</i> is +identified in an old German herbal (<i>Hortus Medicus Camerarii</i>) +with <i>Heliotropium Tricoccon</i>. Gerarde figures four Heliotropiums, +or “Tornesoles,” one of which he names <i>Heliotropium Tricoccum</i>; +and in his remarks on the Heliotrope or Turnsole, he says: “Some +think it to be <i>Herba Clytiæ</i> into which the poets feign Clytia to be +metamorphosed; whence one writeth these verses:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">‘<i>Herba velut Clitiæ semper petit obvia solem,</i></div> + <div class="line"><i>Sic pia mens Christum, quo prece spectet, habet.</i>’”</div> +</div> +</div> + +<p class="continued">Parkinson calls the same plant the Turnesole Scorpion Tayle. +Theophrastus alludes to the same Heliotropium under the name of +<i>Herba Solaris</i>. But we do not find that the flowers of this common +European species of Heliotrope answer the description given by +Ovid—“A flower most like a Violet”—or by Pliny, who says of it: +“The Heliotrope turns with the Sun, in cloudy weather even, so +great is its sympathy with that luminary: at night, as though in +regret, it closes its <i>blue</i> flowers.” The insignificant Heliotropium +or Turnsole, with its diminutive whitish blossom, cannot be the +flower depicted by Ovid, or the plant with “blue flowers” referred +to by Pliny. Moreover, Gerarde tells us that the European Turnsole +he figures “is named Heliotropium, not because it is turned +about at the daily motion of the sunne, <i>but by reason it flowereth in +the Summer solstice</i>, at which time the sunne being farthest gone +from the equinoctial circle, returneth to the same.” In Mentzel’s +‘<i>Index Nominum Plantarum Multilinguis</i>’ (1682) we find that the old +Italian name of the Turnsole was <i>Verrucaria</i> (Wart-wort), and +Gerarde, in the index to his ‘Herbal,’ states that <i>Verrucaria</i> is +<a id="page-367" href="#page-367" class="pagenum" title="367"></a> +<i>Tithymalus</i> (Spurge), or <i>Heliotropium minus</i>. Referring to his description +of the Spurges, we note that he figures twenty-three varieties, the +first of which is called Wart-wort; and the second, Sun Spurge, +which is thus described:—“The second kinde (called <i>Helioscopius</i> +or <i>Solisequius</i>, and in English, according to his Greeke name, Sunne +Spurge, or Time Tithymale, <i>of turning or keeping time with the sunne</i>) +hath sundry reddish stalkes of a foot high; the leaves are like unto +Purslane, not so great nor thicke, but snipt about the edges: the +flowers are yellowish, and growing in little platters.” Here, then, +we have perhaps a sufficiently near approach to the pale flower of +Ovid; but nothing like the blue flower of Pliny. Among the +Spurges described by Gerarde, however, is one which he calls the +Venetian Sea Spurge, and this plant is stated to have bell-shaped +flowers of a dark or blackish purple colour, so that possibly this was +the flower indicated by Pliny.——De Gubernatis, in his <i>Mythologie +des Plantes</i>, states that the flower into which Clytia was transformed +is the <i>Helianthemum roseum</i> of Decandolle. The author of ‘Flower +Lore’ says, “The classic Sunflower is an annual of an insignificant +appearance, having many fabulous properties assigned to it. The +Heliotrope belongs to the natural order <i>Boraginæ</i>, and is a native +of the south-west of Europe.” The late Mr. H. A. Bright, in ‘A Year +in a Lancashire Garden,’ tells us that one of our very best living +authorities on such a subject sent him “the suggestion that the +common Salsafy, or possibly the Anagallis, may be the flower.” +Turner, in his ‘Brittish Physician’ (1687), calls the yellow-flowered +Elecampane, the Sunflower. Other botanists suggest an Aster or +Calendula (Marigold): if this last suggestion be correct, the flower +called by Parkinson, in his ‘<i>Paradisus</i>,’ the Purple Marigold, and +by Gerarde Italian Starwort (<i>Aster Italorum</i>), comes nearest to +Pliny’s description. This flower is stated by Gerarde to have been +called by some the Blue Marigold, whose yellow European brother +Shakspeare describes as</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Marygold, that goes to bed with the sun,</div> + <div class="line">And with it rises weeping.”</div> +</div> +</div> + +<p class="continued">We may include the blue or purple Marigold among those flowers +of which Bacon writes: “For the bowing and inclining the head, +it is found in the great Flower of the Sunne, in Marigolds, Wart +Wort, Mallow Flowers, and others.”——Albertus Magnus accords +to the Heliotrope the following wonderful properties: “Gather in +August the Heliotropon, wrap it in a Bay-leaf with a wolf’s tooth, +and it will, if placed under the pillow, show a man who has been +robbed where are his goods, and who has taken them. Also, if +placed in a church, it will keep fixed in their places all the women +present who have broken their marriage vow. This last is most +tried and most true.” According to another version, in order to +work this last charm, the Heliotrope-flower must be gathered in +August when the sun is in Leo, and be wrapped in a Laurel-leaf +before being deposited in the church.</p> + +<p id="hellebore"><a id="page-368" href="#page-368" class="pagenum" title="368"></a> +<b>HELLEBORE.</b>—The Christmas Rose (<i>Helleborus niger</i>) +has also been called Black Hellebore, from the colour of its +roots, and Melampodium, in honour of Melampus, a learned +physician who flourished at Pylos, in Peloponnesus, 1530 years +before the birth of Christ. Melampus travelled into Egypt, then +the seat of science, in order to study the healing art, and there he +became acquainted with the cathartic qualities of the Hellebore, +by noticing the effect it had upon some goats which had fed upon +the herb. He afterwards cured with Hellebore the mental derangement +of the daughters of Prœtus, King of Argos—ancient writers +affirm by causing the princesses to bathe in a cold fountain after +taking the drug; but according to Pliny, by prescribing the milk +of goats which had eaten this vegetable. From this circumstance, +Hellebore became celebrated as a medicine, and was speedily +regarded with superstitious reverence by the ignorant populace. +Thus, Black Hellebore was used to purify houses, and to hallow +dwellings, and the ancients entertained the belief that by strewing +or perfuming their apartments with this plant, they drove away evil +spirits. This ceremony was performed with great devotion, and +accompanied with the singing of solemn hymns. In similar manner, +they blessed their cattle with Hellebore, to keep them free from +the spells of the wicked: for these purposes it was dug up with +certain attendant mystic rites; the devotee first drawing a circle +round the plant with a sword, and then, turning to the east, +offering a prayer to Apollo and Æsculapius, for leave to dig up the +root. The flight of the eagle was anxiously watched during the +performance of these rites, for if the bird approached the spot, it +was considered so ominous as to predict the certain death of the +persons who took up the plant, in the course of the year. In +digging up the roots of certain species of Hellebore, it was thought +necessary to eat Garlic previously, to counteract the poisonous +effluvia of the plant. Yet the root was eventually dried and +pounded to dust, in which state it was taken in the manner of snuff.——R. +Turner, writing in 1663, says that at that time Hellebore +was thought to cure such as seemed to be possessed with the Devil, +and therefore was by some called <i>Fuga Dæmonum</i>.——The ancient +Gauls are said to have invariably rubbed the points of their arrows +with Hellebore, believing that it rendered all the game killed with +them more tender.——Hellebore in ancient times was considered a +certain antidote against madness. In his ‘Anatomy of Melancholy,’ +Burton introduces the Hellebore among the emblematical +figures of his frontispiece, with the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Borage and Hellebore fill two scenes,</div> + <div class="line">Sovereign plants to purge the veins</div> + <div class="line">Of melancholy, and cheer the heart</div> + <div class="line">Of those black fumes which make it smart;</div> + <div class="line">To clear the brain of misty fogs,</div> + <div class="line">Which dull our senses, and soul clogs;</div> + <div class="line">The best medicine that e’er God made</div> + <div class="line">For this malady, if well assaid.”</div> +</div> +</div> + +<p class="continued"><a id="page-369" href="#page-369" class="pagenum" title="369"></a> +Hellebore formerly grew in great abundance on the Island of +Anticyra, in the Gulf of Corinth: hence <i>Naviga ad Anticyram</i> +was a common proverb applied to hypochondriacal persons.——Pausanias +tells us that when the Cirrhæans besieged Athens, Solon +recommended that Hellebore should be thrown in the river Plistus: +this was done, and the Cirrhæans, from drinking the water, were so +powerfully attacked with dysentery, that they were forced to abandon +the siege.——The Hellebore has long been considered a plant of +evil omen, growing in dark and lonely places. Thus Campbell +says of it:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i14">“By the witches’ tower,</div> + <div class="line">Where Hellebore and Hemlock seem to weave</div> + <div class="line">Round its dark vaults a melancholy bower</div> + <div class="line">For spirits of the dead at night’s enchanted hour.”</div> +</div> +</div> + +<p class="continued">The plant, with certain accompanying exorcisms, was reputed to +be efficacious in cases of deafness caused by witchcraft. In +Tuscany, the peasantry divine the harvest from the appearance of +the Hellebore-plant. If it has four tufts, it will be good; if three, +mediocre; if two, bad.——Astrologers say that Hellebore is a herb +of Saturn.</p> + +<p><b>HELMET-FLOWER.</b>—The <i>Scutellaria</i>, or Skull-cap flower, +is generally known by the name of the Helmet-flower, the blossoms +being shaped similar to those of the Snap-Dragon. It is used in +curing the tertian ague.</p> + +<p><b>HEMLOCK.</b>—The common Hemlock (<i>Conium maculatum</i>) is +described by Dioscorides as a very evil, dangerous, hurtful, and +poisonous herb, “insomuch that whosoever taketh of it into his +body dieth remediless, except the party drank some wine before +the venom hath taken the heart.” It is the <i>Coneion</i> of the ancients: +that deadly poison distilled from the juices of the Hemlock, that +was drunk by Socrates, Theramenes, and Phocion—the fatal drug +given to him whom the Areopagus had condemned to death—the +unfailing potion gulped down by ancient philosophers, who were +weary of their lives, and dreaded the infirmities of old age. Resolved +on their fate, these men crowned themselves with garlands, +and with a smile upon their lips tossed off the fatal <i>Coneion</i>—dying respected +by their countrymen for their fortitude and heroism.——The +Hemlock is one of the deadly poisons that kills by its cold quality. +Hence Pliny tells us that serpents fly from its leaves, because they +also chill to the death: on this account probably it has been called +<i>Herba benedicta</i>, or Herb Bennett.——The Eleusinian priests, who +were required to remain chaste all their lives, were wont to rub +themselves with Hemlock.——In Russia, the Hemlock under the +name of <i>Beh</i>, is looked upon as a Satanic herb; and in Germany, +it is regarded as a funereal plant, and as a representative of the +vegetation of the infernal regions. In England, it was a favourite +plant of the witches, gathered by them for use in their potions and +hell-broths: it is still considered a plant of ill-omen, growing +<a id="page-370" href="#page-370" class="pagenum" title="370"></a> +among ruins and in waste places, and being unsavoury and +offensive to<!--TN: was 'to to'--> the senses.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i12">“By the witches’ tower,</div> + <div class="line">Where Hellebore and Hemlock seem to weave</div> + <div class="line">Round its dark vaults a melancholy bower</div> + <div class="line">For spirits of the dead at night’s enchanted hour.”</div> +</div> +</div> + +<p class="continued">The Hebrew prophet Hosea says of this sinister plant: “Judgment +springeth up as Hemlock in the furrows of the field.”——At the end +of Summer the dead stalks of the Hemlock rattle in the wind, and +are called by country folk Kecksies, an old English word applied to +the dry hollow stalks of umbelliferous plants. Formerly the Hemlock +was called Kex.——Astrologers assign the plant to Saturn.</p> + +<p id="hemp"><b>HEMP.</b>—Herodotus speaks of Hemp (<i>Cannabis sativa</i>) as a +novelty in his time, lately introduced into Thrace from Scythia.——A +curious prophecy relating to English kings and queens, and the +prosperity of England, has been preserved by Lord Bacon, who heard +of it when Queen Elizabeth was “in the flower of her age”:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When Hempe is spun,</div> + <div class="line">England’s done.”</div> +</div> +</div> + +<p class="continued">“Whereby it was generally conceived that, after the princes had +reigned, which had the principal letters of that word Hempe +(which were Henry, Edward, Mary, Philip, and Elizabeth), England +should come to utter confusion, which is verified in the change of +the name; for that the king’s style is now no more of England, but +of Britain.”——In some parts of the country, on Midsummer Eve, +but in Derbyshire on St. Valentine’s Eve, as the clock strikes +twelve, young women desirous of knowing their future husbands +go into a churchyard, and run round the church, scattering Hemp-seed, +and repeating the while, without stopping, these lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“I sow Hemp-seed: Hemp-seed I sow:</div> + <div class="line">He that loves me the best</div> + <div class="line">Come after me and mow.”</div> +</div> +</div> + +<p class="continued">The sowing of Hemp-seed is performed by maidens, at midnight, +on Midsummer Eve in Cornwall, on St. Martin’s night in Norfolk, +and on All Hallow Eve in Scotland; the incantation being completed +by the recital of the following or similar lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Hemp-seed I sow thee,</div> + <div class="line">Hemp-seed grow thee:</div> + <div class="line">And he who will my true-love be</div> + <div class="line">Come after me and show thee.”</div> +</div> +</div> + +<p class="continued">The figure of the girl’s lover, it is then supposed, will appear and +run after her. In the poem of ‘The Cottage Girl,’ the rite of +sowing Hemp-seed is thus described:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“To issue from beneath the thatch,</div> + <div class="line">With trembling hand she lifts the latch,</div> + <div class="line">And steps, as creaks the feeble door,</div> + <div class="line">With cautious feet the threshold o’er;</div> + <div class="line">Lest, stumbling on the horseshoe dim,</div> + <div class="line">Dire spells unsinew ev’ry limb.</div> + </div> +<a id="page-371" href="#page-371" class="pagenum" title="371"></a> + <div class="stanza"> + <div class="line quote">“Lo! shudd’ring at the solemn deed,</div> + <div class="line">She scatters round the magic seed,</div> + <div class="line">And <i>thrice repeats</i>, ‘The seed I sow,</div> + <div class="line">My true-love’s scythe the crop shall mow.’</div> + <div class="line">Straight, as her frame fresh horrors freeze,</div> + <div class="line">Her true love with his scythe she sees.</div> + </div> + <div class="stanza"> + <div class="line quote">“And next, she seeks the Yew-tree shade,</div> + <div class="line">Where he who died for love is laid;</div> + <div class="line">There binds, upon the verdant sod</div> + <div class="line">By many a moonlight fairy trod,</div> + <div class="line">The Cowslip and the Lily-wreath</div> + <div class="line">She wove her Hawthorn hedge beneath;</div> + <div class="line">And whisp’ring, ‘Ah! may Colin prove</div> + <div class="line">As constant as thou wast to love!’</div> + <div class="line">Kisses, with pale lip full of dread,</div> + <div class="line">The turf that hides his clay-cold head!”</div> + </div> +</div> +</div> + +<p class="continued">Perhaps the origin of this custom of Hemp-sowing is the fact that +from Hemp is made cord, which is used to bind, attach, or secure +an object. The Sicilians, indeed, employ Hemp as a charm to +secure the affection of those they love. De Gubernatis tells us +that, on Friday (the day consecrated to the remembrance of our +Lord’s Passion), they take a Hempen thread, and twenty-five +needlefuls of coloured silk; and at midnight they plait this, saying:</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“<i>Chistu è cánnava di Christu,</i></div> + <div class="line"><i>Servi pi attaccari a chistu.</i>”</div> +</div> +</div> + +<p class="continued">Forthwith they go to the church with the plait in their hands, and +enter at the moment of the Consecration: then they tie three knots +in the plait, previously adding a little of the hair of the loved one; +after which they invoke all evil spirits to entice the person beloved +towards the person who craves his or her love.——In Piedmont, +there is a belief that Hemp spun on the last day of Carnival will +bring bad luck. On that day, in some districts, the following ceremony +is gone through to divine what sort of Hemp crop may be +expected:—A bonfire is lighted, and the direction of the flames is +attentively watched: if the flames mount straight upwards, the +crop will be good; but if they incline either way, it will be bad.——In +the Côtes-du-Nord, France, there is a belief that Hemp +enrages those who have been bitten by dogs. When fowls eat +Hemp-seed, they cease to lay, and commence to sit. It is customary +to leave the finest sprig of Hemp, that the bird St. Martin +may be able to rest on it.——The Egyptians prepare an intoxicating +substance from Hemp, called <i>Hashîsh</i>. This they roll into +balls the size of a Chesnut, and after having swallowed a few of +these, they experience ecstatic visions.——The Arabians concoct +a preparation of Hemp, which produces the most varied hallucinations, +so that those who are intoxicated by it imagine that +they are flying, or that they are changed into a statue, that their +head is cut off, that their limbs stretch out to immense lengths, or +that they can see, even through stone walls, “the colour of the +thoughts of others” and the words of their neighbours.——In the +<a id="page-372" href="#page-372" class="pagenum" title="372"></a> +Chinese <i>Liao chai chih ye</i> (<span class="all-smcap">A.D.</span> 60–70), it is recorded that two friends +wandering among the mountains culling simples, find at a fairy +bridge two lovely maidens guarding it; at their invitation, the two +friends cross this “azure bridge” and are regaled with Huma +(Hemp—the Chinese <i>Hashîsh</i>); forthwith they fall deeply in love +with their hostesses, and spend with them in the Jasper City what +appears to them a few blissful days: at length, becoming home-sick, +they return, to find that seven generations have passed, and +that they have become centenarians.——To dream of Hemp betokens +ill-luck.——Astrologers assign Hemp to the rule of Saturn.</p> + +<p><b>HENBANE.</b>—There are two species of Henbane (<i>Hyoscyamus</i>), +the black and the white: the black or common Henbane +grows on waste land by roadsides, and bears pale, woolly, clammy +leaves, with venomous-looking cream-coloured flowers, and has a +fœtid smell. Pliny calls this black Henbane a plant of ill omen, +employed in funeral repasts, and scattered on tombs. The ancients +thought that sterility was the result of eating this sinister plant, +and that babes at the breast were seized with convulsions if the +mother had partaken of it.——Henbane was called <i>Insana</i>, and was +believed to render anyone eating it stupid and drowsy: it was also +known as <i>Alterculum</i>, because those that had partaken of it became +light-headed and quarrelsome.——According to Plutarch, the dead +were crowned with chaplets of Henbane, and their tombs decorated +with the baneful plant, which, for some unknown reason, was also +employed to form the chaplets of victors at the Olympic games. +Hercules is sometimes represented with a crown of Henbane. +Priests were forbidden to eat Henbane, but the horses of Juno fed +on it; and to this day, on the Continent, Henbane is prescribed +for certain equine disorders.——Albertus Magnus calls Henbane the +sixth herb of Jupiter, and recommends it especially for liver complaints.——In +Sanscrit, Henbane is called <i>Aj’amoda</i>, or Goat’s Joy. +Both sheep and goats will eat the plant sparingly, but swine are +said really to like it, and in England it is well known as Hog’s Bean.——In +Piedmont, there is a tradition that if a hare be sprinkled +with Henbane juice, all the hares in the neighbourhood will run +away. They also have a saying, when a mad dog dies, that he has +tasted Henbane.——In Germany, there is a superstitious belief +that Henbane will attract rain.——The English name of Henbane +was given to the plant on account of the baneful effects of its seed +upon poultry, for, according to Matthiolus, birds that have eaten the +seeds perish soon after, as do fishes also.——Anodyne necklaces, +made of pieces of this root, are sometimes worn by infants to +facilitate teething, and the leaves are smoked by country people to +allay toothache. Gerarde says, “The root boiled with vinegre, +and the same holden hot in the mouth, easeth the pain of the teeth. +The seed is used by mountebank tooth-drawers, which run about +the country, to cause worms to come forth of the teeth, by burning +it in a chafing-dish of coles, the party holding his mouth over the +<a id="page-373" href="#page-373" class="pagenum" title="373"></a> +fume thereof; but some crafty companions, to gain money, convey +small lute-strings into the water, persuading the patient that those +small creepers came out of his mouth or other parts which he +intended to cure.”——The plant was one of those sought for by +witches, and used in their potions.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And I ha’ been plucking plants among</div> + <div class="line">Hemlock, Henbane, Adder’s-tongue.”<!--TN: added ”-->—<i>Ben Jonson.</i></div> +</div> +</div> + +<p class="continued">Astrologers place Henbane under the rule of Saturn.</p> + +<p><b>HENNA.</b>—In the Canticles, the royal poet says: “My beloved +is unto me as a cluster of Camphire in the vineyards of +Engedi.” The Camphire mentioned here, and in other parts of +Scripture, is the same shrub which the Arabs call Henna (<i>Lawsonia +inermis</i>), the leaves of which are still used by women in the East to +impart a ruddy tint to the palms of their hands and the soles of their +feet. Throughout Egypt, India, Persia, Arabia, and Greece, it is +held in universal estimation for its beauty and sweet perfume. Mohammed +pronounced it the chief of the sweet-scented flowers of this +world and of the next. In Egypt, the flowers are sold in the street, +the vendor calling out as he proceeds—“O, odours of Paradise! +O flowers of the Henna!” The Egyptian women obtain from the +powdered leaves a paste, with which they stain their fingers and +feet an orange colour that will last for several weeks. This they +esteem an ornament. Gerarde describes the Henna, or Henne-bush, +as a kind of Privet, which in his day grew in Syria near the +city Ascalon, and he says “Bellonius writeth that not onely the +haire, but also the nether parts of man’s body, and nailes likewise, are +colored and died herewith, which is counted an ornament among +the Turks.”——The Hindus call the Henna-flower <i>Mindi</i>, and the +females, like the Egyptians, employ it to colour their nails, fingers, +and the soles of their feet an orange hue. The miraculous stone, +which they call <i>Gauri</i>, or <i>Parvati</i>, received its name and its ruddy +colour from being touched by the foot of the divine wife of Siva, +which had previously been stained with the juice of <i>Mindi</i>. Henna-flowers +are of a pale yellow tint, and emit a sweet perfume; they +are made into garlands by the Hindus, and offered to travellers in +official ceremonies; thus we read that at the reception of M. +Rousselet by the King of Gwalior, the ceremony concluded by the +guests being decked with garlands of Henna-flowers, placed around +their necks and hands. An extract prepared from these flowers is +employed in religious ceremonies.</p> + +<p id="herb-bennett"><b>HERB BENNETT.</b>—The Avens, Herb Bennett, or <i>Herba +Benedicta</i> (<i>Geum urbanum</i>), occurs as an architectural decoration +towards the end of the thirteenth century, and is found associated +with old church paintings. The Holy Trinity and the five wounds +of our Lord are thought to be symbolised in its trefoiled leaf and +the five golden petals of its blossom. The flower has several rural +names, such as Star of the Earth, Goldy-flower, and Blessed Herb +<a id="page-374" href="#page-374" class="pagenum" title="374"></a> +(a translation of the Latin <i>Herba Benedicta</i>, of which Herb Bennett +is simply a corruption). This last name was given to it from an +ancient belief that when the root is in the house, the Devil is powerless +and flies from it; wherefore it was considered blessed above +all herbs. Herb Bennett was also reported to be hostile to all +venomous beasts: if grown in a garden, no such creature would +approach within scent of it, and the root carried about the person +of any man ensured his immunity from the attacks of monsters or +reptiles.——Formerly, the appellation <i>Herba Benedicta</i>, was applied +not only to the Avens, but also to the Hemlock and the Valerian. +Dr. Prior remarks that “in point of fact the proper name of these +plants was not <i>Herba Benedicta</i>, but <i>Sti. Benedicti herba</i>, St. Benedict’s +herb (German, <i>Sanct Benedicten-kraut</i>), and was assigned to such as +were supposed to be antidotes, in allusion to a legend of St. Benedict, +which represents that, upon his blessing a cup of poisoned +wine which a monk had given to destroy him, the glass was shivered +to pieces.”——By astrologers, Avens is deemed a herb of Jupiter.</p> + +<p><b>HERB CARPENTER.</b>—The <i>Prunella vulgaris</i>, from its +efficacy in healing wounds inflicted by chisels, sickles, and other +sharp instruments used by working-men, was formerly known as +Herb Carpenter, Sickle-wood, and Hook-weed, as well as by the +name it is still called by—Self-heal.——It is a herb of Venus.</p> + +<p><b>HERB CHRISTOPHER.</b>—The name of Herb Christopher +is applied by Gerarde to a species of Aconite, and to the Osmund +Fern. Parkinson gives the Baneberry the same title.</p> + +<p><b>HERB GERARD.</b>—Aishweed, Gout-wort, or Herb Gerard +(<i>Ægopodium Podagraria</i>), was named after St. Gerard, who used to +be invoked against the gout, a disease for which this plant was +highly esteemed as a remedy.</p> + +<p><span class="smcap">Herb Impious.</span>—See <a href="#everlasting-flower">Everlasting Flower</a>.</p> + +<p><b>HERB MARGARET.</b>—The Daisy (<i>Bellis perennis</i>) was +also formerly called <i>Herba Margarita</i>, Herb Margaret, or Marguerite +(French). The flower is erroneously supposed to have been +named after the virtuous St. Margaret of Antioch, “Maid Margarete, +that was so meeke and milde”—who was invoked because +in her martyrdom she prayed for lying-in women; whereas it derives +its name from St. Margaret of Cortona. (See <a href="#marguerite" class="smcap">Marguerite</a>).</p> + +<p><span class="smcap">Herb of Grace.</span>—See <a href="#rue">Rue</a>.</p> + +<p><b>HERB OF THE CROSS.</b>—In Brittany, the Vervain +(<i>Verbena officinalis</i>) is called the Herb of the Cross, and is supposed +to be endowed with remarkable healing qualities. J. White (1624) +writes thus of it:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Hallow’d be thou, Vervain, as thou growest in the ground,</div> + <div class="line">For on the Mount of Calvary thou first was found.</div> + <div class="line">Thou healedst our Saviour Jesus Christ,</div> + <div class="line">And staunchedst His bleeding wound.</div> + <div class="line">In the name of Father, Son, and Holy Ghost, I take thee from the ground.”</div> +</div> +</div> + +<p class="continued"><a id="page-375" href="#page-375" class="pagenum" title="375"></a> +In the Flax-fields of Flanders, a plant is found called the <i>Roodselken</i>, +the crimson spots on the leaves of which betoken the Divine +blood which trickled on it from the Cross, and the stain of which +neither snow nor rain has ever been able to wash off.——In +Palestine, the red Anemone is called “Christ’s Blood-drops,” +from the belief that the flower grew on Mount Calvary. In +Cheshire, the <i>Orchis maculata</i>, which is there called Gethsemane, is +supposed to have sprung up at the foot of the Cross. The Milk-wort, +Gang-flower, or Rogation-flower (<i>Polygala vulgaris</i>) is called +the Cross-flower from its blooming in Passion week. The <i>Galium +cruciatum</i> is called Cross-wort because its leaves are placed in the +form of a cross. The early Italian painters, in their paintings of +the Crucifixion, introduced the Wood-Sorrel (<i>Oxalis acetosella</i>), probably +from its triple leaf symbolising the Trinity. The four-leaved +Clover is an emblem of the Cross. All cruciform flowers are of +good and happy augury, having been marked with the sign of the +Cross.</p> + +<p id="herb-paris"><b>HERB PARIS.</b>—The narcotic plant called One-berry, Herb +True-love, or Herb Paris (<i>Paris quadrifolia</i>), has obtained the latter +name from the Latin <i>Herba paris</i> (Herb of a pair—of a betrothed +couple), in allusion to the four broad leaves which proceed from the +top of its stalk, and form a cross; being, as Gerarde says, “directly +set one against another in manner of a Burgundian Crosse or True-love +knot: for which cause among the antients it hath been called +Herbe True-love.” Herb Paris bears flowers of a palish green—a +colour always suggestive of lurking poison. Every part of the +herb contains a poisonous principle, but the leaves and berries were +formerly used to expel poisons, especially Aconite, as well as the +plague and other pestilential diseases. Matthiolus says that “the +chymical oil of the black berries is effectual for all diseases of the +eyes, so that it is called <i>Anima oculorum</i>.”——The herb is under the +dominion of Venus.</p> + +<p><b>HERB PETER.</b>—The Cowslip (<i>Primula veris</i>), the <i>Schlüsselblume</i> +of the Germans, has obtained the name of Herb Peter from +its resemblance to the badge of St. Peter—a bunch of keys.</p> + +<p><b>HERB ROBERT.</b>—The species of Crane’s Bill called Herb +Robert (<i>Geranium Robertianum</i>) is thought to have derived its name +from the fact that it was employed in Germany to cure a disease +known as <i>Ruprechts-Plage</i>, from Robert, Duke of Normandy: hence +its old Dutch names of <i>Ruprechts-kraut</i> and <i>Robrechts-kraut</i>. The +Church, however, connects Herb Robert with St. Robert, Abbot of +Molesme, in the eleventh century.——In olden times, the plant was +used as a vulnerary; in Wales, it is believed to be a remedy for +gout; and in most country places, it is considered efficacious as an +insecticide.——Herb Robert is under the rule of Venus.</p> + +<p><b>HERB ST. BARBARA.</b>—Herb St. Barbara, or St. Barbara’s +Cress (<i>Barbarea vulgaris</i>), was so called from its growing and +<a id="page-376" href="#page-376" class="pagenum" title="376"></a> +being eaten in the Winter, about the time of St. Barbara’s Day—December +4th, old style.</p> + +<p><span class="smcap">Herb Trinity.</span>—See <a href="#pansy">Pansy</a>.</p> + +<p><b>HERB TWOPENCE.</b>—The Money-wort, or Creeping +Loosestrife (<i>Lysimachia nummularia</i>), obtained the name of Two-penny +Grass, or Herb Twopence, from its circular leaves, which +are arranged in pairs, resembling money in their form. The plant +was formerly also called <i>Serpentaria</i>, from a belief that if serpents +were hurt or wounded, they healed themselves with this herb. It +was highly esteemed as a vulnerary.——Astrologers assign the +herb to Venus.</p> + +<p><b>HERB WILLIAM.</b>—Bishop’s Weed, or Ameos (<i>Ammi +majus</i>), is said by Gerarde to be called by some Bull-wort (Pool-wort) +and Herb William, but he does not give any reason for the +name. The plant, according to the old herbalist, was noted for +its efficacy, when applied with honey, in removing “blacke and +blewe spots which come of stripes.” Its seed was good “to bee +drunken in wine against the biting of all manner of venomous +beasts, and hath power against all manner of poyson and pestilent +fevers, or the plague.”——It is under the dominion of Venus.</p> + +<p><b>HOLLY.</b>—The Holly or Holme (<i>Ilex Aquifolium</i>) derives its +name from the Anglo-Saxon <i>Holegn</i>, whilst another ancient +designation, Hulver, or as Chaucer wrote it, Hulfeere, has been +taken from the old Norse <i>Hulfr</i>. From the use made of its +branches in decorating churches at Christmas time, the monks, +by an easy corruption, bestowed on the Holly the designation +of the Holy-tree.——The disciples of Zoroaster, or Fire Worshippers, +believe that the Holly-tree casts no shadow, and both +in Persia and India they employ an infusion of its leaves for several +purposes connected with their religious observances. They also +sprinkle the face of a newly-born child with water impregnated +with Holly-bark.—-Pliny states that if the Holly, or Hulver-tree, +be planted about a house, it will keep away all malign spells and +enchantments, and defend the house from lightning. He also, +among other marvels, relates that the flowers of the Holly would +freeze water, and would repel poison, and that if a staff of its wood +were thrown to any animal, even if it did not touch him, it would +so influence the animal as to cause him to lie down beside it.——The +custom of decorating houses and churches with Holly at Christmas +is probably derived from the Romans, who were wont to send +boughs to their friends during the festival of the Saturnalia, which +occurred about the same period, and the Oaks being then bare of +leaves, the priests obliged the people to bring in boughs of Holly +and Evergreens. There is little doubt that the early Roman +Christians, disregarding the church’s interdiction, introduced the +heathen practice of decorating their houses with Holly, and in +<a id="page-377" href="#page-377" class="pagenum" title="377"></a> +course of time connected it with their own faith.——There is an old +English superstition that elves and fairies join the social gatherings +at Christmas, and this led to branches being hung up in hall and +bower in order that the fays might “hang in each leaf, and cling +on every bough during that sacred time when spirits have no power +to harm.”——This Evergreen “Christmas” should be taken down +on Candlemas Eve. Herrick says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Down with the Holly and Ivy all</div> + <div class="line">Wherewith ye deck the Christmas hall;</div> + <div class="line">So that the superstitious find</div> + <div class="line">No one least branch there left behind;</div> + <div class="line">For look how many leaves there be</div> + <div class="line">Neglected there—maids ’tend to me—</div> + <div class="line">So many goblins ye shall see.”</div> +</div> +</div> + +<p class="continued">De Gubernatis tells us, that in certain parts of France, in Switzerland, +at Bologna, and in other Continental countries, there is an +old custom extant of cutting branches of Holly on Christmas Eve, +and hanging them in houses and stables, in the hope of driving +away evil spirits and witchcraft. As the Holly-leaf is prickly, it +repulses and drives away enemies. An English mediæval ballad +illustrates this custom:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Her commys Holly, that is so gent,</div> + <div class="line">To please all men is his intent. Alleluia!</div> + <div class="line">But lord and lady of this hall,</div> + <div class="line">Who so ever ageynst Holly call. Alleluia!</div> + <div class="line">Who so ever ageynst Holly do crye,</div> + <div class="line">In a lepe shall he hang full hie. Alleluia!</div> + <div class="line">Who so ever ageynst Holly do syng,</div> + <div class="line">He maye wepe and handys wryng. Alleluia!”</div> +</div> +</div> + +<p class="continued">In Germany, Holly is <i>Christdorn</i>—the Thorn woven into the crown +placed on our Saviour’s head at the Crucifixion.——Witches are +reputed to detest Holly: in its name they see but another form of +the word “holy,” and its thorny foliage and blood-red berries are +suggestive of the most Christian associations.——In Northumberland, +Holly is employed in a form of divination. There the prickly +variety is called He-Holly, and the smooth, She-Holly. It is the +leaves of the latter only that are deemed proper for divining purposes. +These smooth leaves must be plucked late on a Friday, +by persons careful to preserve an unbroken silence from the time +they go out to the dawn of the following morn. The leaves must +be collected in a three-cornered handkerchief, and on being brought +home, nine of them must be selected, tied with nine knots into the +handkerchief, and placed beneath the pillow. Then, sleep being +obtained, dreams worthy of all credit will attend this rite. In +another form of divination, a maiden places three pails of water on +her bedroom floor, then pins to her night-dress, opposite her heart, +three leaves of green Holly, and so retires to rest. She will be +aroused from her first sleep by three terrible yells, followed by +three horse-laughs, after which the form of her future husband will +<a id="page-378" href="#page-378" class="pagenum" title="378"></a> +appear. If he is deeply attached to her, he will change the position +of the water pails; if not, he will glide from the room without +touching them. This spell is only effectual when performed on +All Hallowe’en, Christmas Eve, New Year’s Eve, and Beltane, or +Midsummer Eve.——Holly is under the dominion of Saturn.</p> + +<p><b>HOLY PLANTS.</b>—In England, the <i>Angelica sylvestris</i>, for its +“angel-like properties,” was, says Parkinson, called Holy Ghost; +the Vervain is the Holy Herb, from its use on ancient altars; the +Holly was called by the monks of old Holy-tree; and the Hollyhock, +Holy Hoke or Hock (an old name for Mallow); the <i>Anastatica +Hierochuntina</i> is the Holy Rose of Jericho; the Lucern (<i>Medicago sativa</i>) +is Holy Hay; the <i>Holcus odoratus</i> is the Northern Holy Grass; the +<i>Hierochloe borealis</i>, the German Holy Grass; the Hemp Agrimony +(<i>Eupatorium cannabinum</i>) is Holy Rope, so called from its Hemp-like +leaves betokening the rope with which the Saviour was bound; the +seed of Wormwood is Holy Seed (<i>Semen sanctum</i>); and <i>Carduus +benedictus</i> is the Holy Thistle.</p> + +<p><b>HOMA.</b>—Homa, or Haoma, is the sacred Vine of the Zoroastrians, +the first of the trees planted by Ormuzd in the fountain +of life, and from which one of their religious ceremonials takes its +name. This consists in the extraction of the juice of the Homa-plant +by the priest during the recital of prayers; the formal presentation +of the liquid extracted to the sacrificial fire; the consumption +of a small portion of it by one of the officiating priests; and the +division of the remainder among the worshippers.——The Iranians +describe two kinds of Haoma or Homa, the white and the yellow. +The former is a fabulous plant, the latter, which is used in religious +rites, and is extolled for its yellow colour, grows on mountains, and +was known to Plutarch.——It has been attempted to identify the +Zoroastrian Homa with the Vedic Soma, but the Parsees deny that +their sacred plant is ever found in India, and those dwelling in +Bombay use the branch of a particular tree, having a knotted stem +and leaves like those of the Jasmine. To obtain supplies of the +Homa-plant for sacred purposes, a priest is despatched from time +to time to Kirman, in Persia, where he receives it in a dry state.</p> + +<p id="honesty"><b>HONESTY.</b>—Honesty (<i>Lunaria biennis</i>) has a variety of +names. It is called Lunary and Moonwort, from the disk-like form +of its great flat seed vessels, or their silvery and transparent brightness. +This peculiarity accounts for its nicknames of White Satin-flower, +Money-flower, and Silver Plate.——The <i>Lunaria biennis</i> is +mentioned by Chaucer as one of the plants used in incantations:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And herbes coude I tell eke many on,</div> + <div class="line">As Egremaine, Valerian, and Lunarie,</div> + <div class="line">And other swiche, if that me list to tarie,</div> + <div class="line">Our lampes brenning bothe night and day,</div> + <div class="line">To bring about our craft if that we may,</div> + <div class="line">Our fournies eke of calcination,</div> + <div class="line">And of wateres albification.”</div> +</div> +</div> + +<p class="continued"><a id="page-379" href="#page-379" class="pagenum" title="379"></a> +Drayton also refers to the virtues of the plant:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Enchanting Lunary here lies,</div> + <div class="line">In sorceries excelling.”</div> +</div> +</div> + +<p class="continued">The poet likewise tells us that this Lunary was considered efficacious +in the cure of madness.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Then sprinkles she the juice of Rue</div> + <div class="line">With nine drops of the midnight dew,</div> + <div class="line">From Lunarie distilling.”</div> +</div> +</div> + +<p class="continued">There is a popular superstition that wherever the purple Honesty +is found flourishing, the cultivators of the gardens are exceptionally +honest.</p> + +<p id="honeysuckle"><b>HONEYSUCKLE.</b>—The Honeysuckle, or Woodbine (<i>Lonicera</i>), +is so called on account of the honey-dew found so plentifully +on its foliage. Originally, the word Honeysuckle was applied +to the Meadow Clover (<i>Trifolium pratense</i>), which is still so called +in the Western Counties. French Honeysuckle (<i>Hedysarum coronarium</i>) +is a foreign forage-plant. Chaucer makes the Woodbine +an emblem of fidelity:</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And tho’ that were chapelets on his hede</div> + <div class="line">Of fresh Wodebind be such as never were</div> + <div class="line">To love untrue in word, ne thought, ne dede,</div> + <div class="line">But ay, stedfast, ne for pleasaunce ne fere,</div> + <div class="line">Tho’ that they shudde their hertis all to tere,</div> + <div class="line">Would never flit, but ever were stedfast,</div> + <div class="line">Till that ther livis there assunder brast.”</div> +</div> +</div> + +<p class="continued"><i>Caprifolium</i>, a specific name of the Honeysuckle, was poetically +used by old botanists because the leaf, or rather the stem, climbs +over high places where goats fear not to tread: hence the plant is +sometimes called by country folks, Goat’s-leaf. One of its French +names, also, is <i>Chèvrefeuille</i>, which country <i>patois</i> abbreviates to +<i>Cherfeu</i>, or Dear Flame: hence the plant is presented by ardent +lovers to their sweethearts as an intimation of the state of their +affections.——The French are fond of planting Honeysuckle in their +cemeteries, and Alphonse Karr describes it as a plant which seems +to devote itself to the tomb, the most magnificent bushes being +found in cemeteries. He further says: “There is a perfume more +exciting, more religious, even than that of incense; it is that of +the Honeysuckles which grow over tombs upon which Grass has +sprung up thick and tufted with them, as quickly as forgetfulness has +taken possession of the hearts of the survivors.”——In olden times, +consumptive invalids, or children suffering from hectic fever, were +thrice passed through a circular wreath of Woodbine, cut during +the increase of the March moon, and let down over the body from +head to foot. We read of a sorceress, who healed sundry women, +by taking a garland of green Woodbine, and causing the patient +to pass thrice through it: afterwards the garland was cut in nine +pieces, and cast into the fire.——Woodbine appears to have been +a favourite remedy with Scotch witches, who, in effecting magical +<a id="page-380" href="#page-380" class="pagenum" title="380"></a> +cures passed their patients (generally) nine times through a girth +or garland of green Woodbine.——In Lower Germany, the Honeysuckle +is called <i>Albranke</i>, the witch snare.——Astrologers consider +Woodbine to be under the rule of Mercury.</p> + +<p><b>HOP.</b>—The Hop (<i>Humulus Lupulus</i>) is referred to in an old +English proverb:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Till St. James’s day be come and gone,</div> + <div class="line">There may be Hops and there may be none.”</div> +</div> +</div> + +<p class="continued">The cultivated Hop, however, was not brought into England until +the reign of Henry VIII., when it was imported from Flanders, as +recorded in the distich:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Hops and turkeys, mackerel and beer,</div> + <div class="line">Came to England all in one year.”</div> +</div> +</div> + +<p class="continued">The Hop-leaf has become in Russia proverbial as the best of +leaves. King Vladimir, in 985, when signing a peace with the +Bulgars, swore to keep it till stone swam on the water, or Hop-leaves +sank to the bottom. It is a very old custom in Russia to cover the +head of a bride with Hop-leaves—typifying joy, abundance, and +intoxication.——Astrologers place Hops under the rule of Mars.</p> + +<p><b>HOREHOUND.</b>—Horehound (<i>Marrubium</i>) is the Herb which +the Egyptians dedicated to their god Horus, and which the priests +called the Seed of Horus, or the Bull’s Blood, and the Eye of the +Star. Strabo attributed to the plant magical properties as a +counter-poison. Horehound is one of the five plants which are +stated by the Mishna to be the “bitter herbs” ordered to be taken +by the Jews at the Feast of the Passover. An infusion of its leaves +has an ancient reputation as being valuable in consumptive cases, +coughs, and colds, and, according to Gerarde, “is good for them +that have drunke poyson, or that have been bitten of serpents.” +It is a herb of Mercury, hot in the second degree and dry in the +third.——To dream of Horehound indicates that you will suffer +imprisonment.</p> + +<p id="hornbeam"><b>HORNBEAM.</b>—Gerarde tells us that the Horn Beam (<i>Carpinus +Betulus</i>) was so called from its wood having been used to +yoke horned cattle, as well by the Romans in olden times as in his +own time and country, and growing so hard and tough with age as +to be more like horn than wood. Hence it was also called Hardbeam +and Yoke-Elm. Evelyn says the tree was called Horse-Beech; +and in Essex it is known as the Witch-Hazel.——In the +country districts around Valenciennes, there is a pleasant custom +on May-day morning, when, over the doorway of their sweethearts, +rustic lovers hasten to suspend, as a sign of their devotion, branches +of Hornbeam or Birch.</p> + +<p id="horse-chestnut"><b>HORSE-CHESNUT.</b>—It has been suggested that the +Horse-Chesnut (<i>Æsculus Hippocastanum</i>) derived its name from the +resemblance of the cicatrix of its leaf to a horse-shoe, with all its +<a id="page-381" href="#page-381" class="pagenum" title="381"></a> +nails evenly placed. The old writers, however, seem to have considered +that the Horse-Chesnut was so called from the Nuts being +used in Turkey (the country from which we first received the tree) +as food for horses touched in the wind. Thus we read in Parkinson’s +‘<i>Paradisus</i>’:—“They are usually in Turkey given to horses +in their provender to cure them of coughs, and help them being +broken winded.”——Evlia Effendi, a Moslem Dervish, who travelled +over a large portion of the Turkish empire in the beginning of the +seventeenth century, says: “The Santon Akyazli lived forty years +under the shade of a wild Chesnut-tree, close to which he is buried +under a leaden-covered cupola. The Chesnuts, which are as big as +an egg, are wonderfully useful in the diseases of horses.” Tradition +says that this tree sprang from a stick which the saint once +thrust in the ground, that he might roast his meat on it.——The +Venetians entertain the belief that one of these Nuts carried in the +pocket is a sure charm against hemorrhoids.——When Napoleon I. +returned to France on March 20th, 1814, a Horse-Chesnut in the +Tuileries garden was found to be in full blossom. The Parisians +regarded this as an omen of welcome, and in succeeding years +hailed with interest the early flowering of the <i>Marronnier du Vingt +Mars</i>.——(See also <a href="#chesnut" class="smcap">Chesnut</a>).</p> + +<p id="horse-knot"><b>HORSE-KNOT.</b>—The flowers of the Horse-knot <i>Centaurea +nigra</i> are also called Hard-heads and Iron-Heads, from the resemblance +of the knotted involucre to an old weapon called Loggerhead, +which consisted of a ball of iron fixed to a long handle, the precursor +of the life-preserver, and the origin of the expression “coming to +loggerheads.”——In the Northern Counties, the following rite is +frequently observed by young people as a divination:—Let a +youth or maiden pull from its stalk the flower of the Horse-Knot, +cut the tops of the stamens with a pair of scissors, and lay the +flower by in a secret place, where no human eye can see it. Let +him (or her) think through the day, and dream through the night, of +the beloved one: then, on looking at the flower the next day, if the +stamens have shot out, the anxious sweetheart may expect success +in love; but if not, disappointment. (See <a href="#centaury" class="smcap">Centaury</a>).</p> + +<p><b>HORSERADISH.</b>—The Horseradish (<i>Cochlearia Armoracia</i>) +is stated to be one of the five plants referred to by the Mishna, as +the “bitter herbs” ordered to be partaken of by the Jews during +the Feast of the Passover; the other four being Coriander, Horehound, +Lettuce, and Nettle.——Horseradish is under the dominion +of Mars.</p> + +<p><b>HORSE-SHOE PLANT.</b>—The Horse-shoe Vetch (<i>Hippocrepis</i>) +derives its scientific name from the Greek words, +<i>hippos</i>, a horse, and <i>crepis</i>, a shoe, in allusion to its singular pods, +which resemble a number of horse-shoes united at their extremities. +Gerarde grew this plant in his garden, but he tells us that it is a +native of Italy and Languedoc, where it flourishes in certain +<a id="page-382" href="#page-382" class="pagenum" title="382"></a> +untilled and sunny places. Its Italian name is <i>Sferracavallo</i>, and in<!--TN: was 'in in'--> +De Gubernatis’ <i>Mythologie des Plantes</i>, we find a letter to the author +from Mdme. Valérie de Gasparin, detailing the superstition current +in Italy respecting this plant. The Countess writes:—“In +our infancy, certain old people of the village spoke of the plant +which pulls off horse-shoes. My brother tells me that this superstition +is to be found in all countries. It takes its origin from the +fact that the seed of the plant has the form of a horse-shoe.”——The +plant is also reputed by some people to open locks. An identical +superstition exists in England with regard to the Moonwort +(<i>Botrychium Lunaria</i>), which is known as Unshoe-the-Horse. (See +<a href="#moonwort" class="smcap">Moonwort</a>).</p> + +<p><b>HOUND’S TONGUE.</b>—The <i>Cynoglossum</i> was probably so +named on account of the form and soft texture of the leaf. It is +called Hound’s Tongue not only in England, but all over the +Continent, and the reason given by an old writer is, that “it ties +the tongues of hounds; whether true or not, I never tried; yet I +cured the biting of a mad dog with this only medicine.” Miraldus +said, that if a portion of the plant were laid beneath the feet, it +would prevent dogs from barking at the wearer. Robert Turner +states that Hound’s Tongue “cures the biting of dogs, either mad +or tame. I lay fourteen weeks once under a chyrurgeon’s hand for +cure of a dog’s biting; but, at last, I effected the cure myself, by +applying to the wound Hound’s Tongue leaves, changing them +once in four-and-twenty hours.” The plant has a strong and disagreeable +odour, which Gerarde tells us caused the Dutchmen to +change the plant’s name, substituting for “Tongue” an impolite +word, expressive of the odour of the foliage.——<i>Cynoglossum</i> is a +herb of Saturn.</p> + +<p><b>HOUSELEEK.</b>—The House-leek (<i>Sempervivum</i>) had, in +olden times, the names of Jupiter’s Beard, Jupiter’s Eye, Bullock’s +Eye, and Sengreene (a word derived from the Anglo-Saxon, and +expressing the same idea as the plant’s Latin name <i>Sempervivum</i>, +evergreen). The old Dutch name of the Houseleek, <i>Donderbloem</i>, +Thunder-flower, refers to the popular belief that the plant was a +preservative against thunder. Charlemagne ordered the Houseleek +to be planted on the roof of every house on this account. Miraldus +is stated to have declared that this lowly plant preserves what it +grows upon from fire and lightning; and Sir Thomas Browne has +left on record his belief that Houseleek is a “defensative from +lightning.”——In olden times there existed a belief that Houseleek +would suppress in children fevers given to them by witchcraft or +sorcery. According to Albertus Magnus, he who rubbed his hands +with the juice of the Houseleek would be insensible to pain when +taking red-hot iron in his hands.——It is considered unlucky to +uproot the Houseleek; and there is a curious notion, still in existence, +that it is also unlucky to let it blow; the flower-stalk is, +<a id="page-383" href="#page-383" class="pagenum" title="383"></a> +therefore, carefully cut off directly it begins to shoot up.——In +Italy, on Midsummer Eve, rustic maidens employ Houseleek for +divining purposes. They gather buds to represent their various +lovers, and on the following morning the bud which has flowered +the most freely indicates the future husband. In Tuscany, they +pound the Houseleek the first Friday after the birth of an infant, +and administer to it the expressed juice, which is thought to +preserve the babe from convulsions, and to ensure it a long life.——According +to astrologers, Houseleek is a herb of Jupiter.</p> + +<p><span class="smcap">Hurt-Sickle.</span>—See <a href="#centaury">Centaury</a>.</p> + +<p id="hyacinth"><b>HYACINTH.</b>—From the time of Homer to the present day +the Hyacinth has been celebrated in the lays of the poets. Mythology +tells us that the flower sprang from the blood of Hyacinthus, +a comely Laconian youth, much beloved both by Apollo and +Zephyr: preferring, however, the sun to the wind, he kindled in +the breast of the latter god a feeling of jealousy and desire for +revenge. The opportunity soon came. Unsuspecting Hyacinthus +playing a game of quoits with Apollo, Zephyr, unperceived, seized +the opportunity basely to cause his rival to become the innocent +means of their common favourite’s death: for whilst a quoit thrown +by the sun-god whirled through the air, Zephyr treacherously blew +it from its course till it struck the head of the ill-fated Hyacinthus, +and killed him, to the great sorrow of his innocent slayer. Unable +to restore his favourite companion to life, Apollo, as a memorial of +him, caused the flower which has since borne his name to spring +from his blood. Rapin refers to the story as follows:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“If spring proves mild ’tis Hyacinthus’ time,</div> + <div class="line">A flower which also rose from Phœbus’ crime;</div> + <div class="line">Th’ unhappy quoit which rash Apollo threw,</div> + <div class="line">Obliquely flying, smote his tender brow,</div> + <div class="line">And pale alike he fell, and Phœbus stood,</div> + <div class="line">One pale with guilt, and one with loss of blood;</div> + <div class="line">Whence a new flower with sudden birth appears,</div> + <div class="line">And still the mark of Phœbus’ sorrow wears;</div> + <div class="line">Spring it adorns, and Summer’s scenes supplies</div> + <div class="line">With blooms of various forms and various dyes.”</div> +</div> +</div> + +<p class="continued">Ovid gives a slightly different version of the tragedy, which he +narrates in the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line i4">“The mid-day sun now shone with equal light</div> + <div class="line">Between the past and the succeeding night;</div> + <div class="line">They strip, then, smoothed with suppling oil, essay</div> + <div class="line">To pitch the rounded quoit, their wonted play:</div> + <div class="line">A well-pois’d disk first hasty Phœbus threw;</div> + <div class="line">It cleft the air, and whistled as it flew;</div> + <div class="line">It reach’d the mark, a most surprising length,</div> + <div class="line">Which spoke an equal share of art and strength.</div> + <div class="line">Scarce was it fall’n, when with too eager hand</div> + <div class="line">Young Hyacinth ran to snatch it from the sand;</div> + <div class="line">But the curst orb, which met a stony soil,</div> + <div class="line">Flew in his face with violent recoil.</div> +<a id="page-384" href="#page-384" class="pagenum" title="384"></a> + <div class="line">Both faint, both pale and breathless now appear,</div> + <div class="line">The boy with pain, the am’rous god with fear.</div> + <div class="line">He ran, and rais’d him bleeding from the ground,</div> + <div class="line">Chafes his cold limbs, and wipes the fatal wound:</div> + <div class="line">Then herbs of noblest juice in vain applies;</div> + <div class="line">The wound is mortal, and his skill defies.”</div> + </div> + <div class="omit">* * * * * * * *</div> + <div class="stanza"> + <div class="line i4"><!--TN: added “-->“While Phœbus thus the laws of fate reveal’d,</div> + <div class="line">Behold the blood which stained the verdant field</div> + <div class="line">Is blood no longer; but a flower full blown</div> + <div class="line">Far brighter than the Tyrian scarlet shone.</div> + <div class="line">A Lily’s form it took; its purple hue</div> + <div class="line">Was all that made a diff’rence to the view.</div> + <div class="line">Nor stopp’d he here; the god upon its leaves</div> + <div class="line">The sad expression of his sorrow leaves;</div> + <div class="line">And to this hour the mournful purple wears</div> + <div class="line"><i>Ai</i>, <i>Ai</i>, inscribed in funeral characters.</div> + <div class="line">Nor are the Spartans, who so much are famed</div> + <div class="line">For virtue, of their Hyacinth ashamed;</div> + <div class="line">But still with pompous woe and solemn state,</div> + <div class="line">The Hyacinthian feasts they yearly celebrate.”—<i>Ozell.</i></div> + </div> +</div> +</div> + +<p class="continued">The solemnities called <i>Hyacinthia</i> lasted three days, during which +the people ate no bread, but subsisted on sweetmeats, and abstained +from decorating their hair with garlands, as on ordinary occasions. +On the second day, a troop of youths entertained spectators by +playing upon the harp and flute, and chanting choruses in honour +of Apollo. Numbers appeared mounted upon richly-caparisoned +horses, who sang rustic songs, and were accompanied by a throng +dancing to vocal and instrumental music. Females engaged in +chariot races, and the most beautiful maidens, sumptuously attired, +drove about in splendidly adorned vehicles, singing hymns. +Hundreds of victims were offered on the altars of Apollo; and the +votaries with free-handed hospitality entertained their friends and +slaves.——Many allusions are made by the poets to the mournful +letters A I, supposed to be visible on the petals of</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“The languid Hyacinth, who wears</div> + <div class="line">His bitter sorrows painted on his bosom.”</div> +</div> +</div> + +<p class="continued">Hunt, after entering into the vexed question as to the particular +flower alluded to by Ovid, quotes a passage from Moschus, which +he thus translates:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Now tell your story, Hyacinth, and show</div> + <div class="line"><i>Ai</i>, <i>Ai</i>, the more amidst your sanguine woe.”</div> +</div> +</div> + +<p class="continued">There has been much diversity of opinion expressed about the +Hyacinth of the ancient poets. The claims of the modern flower +to be the purple blossom that sprang from the blood of Hyacinthus +are disputed, and the general opinion is that the Martagon Lily +was the plant referred to by the poet. The Gladiolus and the +Larkspur, however, have both been named as the flower bearing +the expression of grief A I, A I, on the petals.——Homer mentions +<a id="page-385" href="#page-385" class="pagenum" title="385"></a> +the Hyacinth among the flowers which formed the couch of Jupiter +and Juno.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Thick new-born Violets a soft carpet spread</div> + <div class="line">And clust’ring Lotus swelled the rising bed,</div> + <div class="line">And sudden Hyacinths the turf bestrow</div> + <div class="line">And flow’ry Crocus made the mountains glow.”</div> +</div> +</div> + +<p class="continued">In allusion to the crisped and curled blossoms of the Hyacinth, +poets have been fond of describing curly hair as Hyacinthine locks. +Milton writes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“And Hyacinthine locks</div> + <div class="line">Round from his parted forelock manly hung</div> + <div class="line">Clustering.”</div> +</div> +</div> + +<p>Byron makes the same comparison, and says the idea is +common to both Eastern and Grecian poets. Collins has the same +simile in his ‘Ode to Liberty.’</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The youths, whose locks divinely spreading,</div> + <div class="line">Like vernal Hyacinths in sullen hue.”</div> +</div> +</div> + +<p class="continued">The old English Jacinth, or Harebell, called by the French <i>Jacinthe +des bois</i> (Wood Hyacinth) is botanically distinguished as <i>Hyacinthus +non scriptus</i>, because it has not the A I on the petals, and is not +therefore the poetical Hyacinth. (See <a href="#harebell" class="smcap">Harebell</a>).</p> + +<p><span class="smcap">Hypericum.</span>—See <a href="#saint-johns-wort">St. John’s Wort</a>.</p> + +<p><b>HYSSOP.</b>—In the Bible, the name of Hyssop has been given +to some plant that has not been identified, but is popularly associated +at the present day with <i>Hyssopus officinalis</i>. In many early representations +of the Crucifixion, wild Hyssop has been depicted, it +is presumed in mockery, as forming the crown worn by our Saviour. +Parkinson, in his ‘<i>Paradisus</i>,’ says of the Golden Hyssop, that the +leaves “provoke many gentlewomen to wear them in their heads +and on their armes, with as much delight as many fine flowers +can give.”——To dream of Hyssop portends that friends will be +instrumental to your peace and happiness.——The plant is under +Jupiter’s dominion.</p> + +<p><b>ILEX.</b>—The Ilex (<i>Quercus Ilex</i>) is, perhaps, better known in +England as the Evergreen or Holm Oak: in France, it is called +<i>Chêne vert</i>. On account of its dark and evergreen foliage, the Ilex +is regarded as a funereal tree, and a symbol of immortality, like the +Cypress, the Cedar, and other conifers. It was consecrated to +Hecate, and the Fates wore chaplets of its leaves. The drunken +Silenus was wont, also, to be crowned with its foliage.——Virgil +associates the Ilex with the raven, and tells us that from its dark +foliage may be heard issuing the mournful croakings of that +funereal bird. Ovid, on the other hand, informs us that, in the +Golden Age, the bees, living emblems of the immortal soul, sought +the Ilex, to obtain material for their honey.——Pliny speaks of a +venerable Ilex which grew in the Vatican at Rome, which bore an +inscription, and was regarded as a sacred tree; and of three of +<a id="page-386" href="#page-386" class="pagenum" title="386"></a> +these trees at Tibur, which the inhabitants venerated as being +almost the founders of the people.——The Ilex being very combustible, +and attracting lightning, was thought to render thereby a service +to man, in drawing upon itself the effects of the anger of the gods: +hence it is somewhat remarkable that in Greece it is regarded as a +tree of bad omen, and has the following legend attached to it:—When +it was decided at Jerusalem to crucify Christ, all the trees +held a counsel, and unanimously agreed not to allow their wood to +be defiled by becoming the instrument of punishment. But there +was a second Judas among the trees. When the Jews arrived with +axes to procure wood for the cross destined for Jesus, every trunk +and branch split itself into a thousand fragments, so that it was +impossible to use it for the cross. The Ilex alone remained whole, +and gave up its trunk for the purpose of being fashioned into the +instrument of the Passion. So to this day the Grecian woodcutters +have such a horror of the tree, that they fear to sully their axe or +their hearth-stones by bringing them in contact with the accursed +wood. However, according to the <i>Dicta Sancti Aegidii</i> (quoted by +De Gubernatis), Jesus Himself would seem to have a preference for +the tree which generously gave itself up to die with the Redeemer; +for we find that on most occasion when he appeared to the saints, it +was near an Ilex-tree.——In Russia, the Ilex, so far from being +regarded with disdain, is looked upon as a benefactor and worker +of miraculous cures among children. In certain districts, whenever +a child is ill, and especially when it is suffering from consumption, +they carry it into the forest, where they cleave in two the stem of +an Ilex, and pass the child thrice through the cleft, after which +they close the cut stem, and bind it securely with cord. Then they +carry the child round the tree thrice nine times (the number of +days composing the lunar month). Lastly they hang on the +branches the child’s shirt, so that the martyr-tree may generously +take to itself all the disease hitherto afflicting the child.</p> + +<p><b>INGUDI.</b>—In Bengal, they ascribe to the plant Ingudi +(<i>Terminalia, catappa</i>) the extraordinary property of begetting infants. +According to De Gubernatis, the <i>Tâpatasaru</i> is also called the Tree +of the Anchorite, because with an oil extracted from the crushed +fruit the Indian ascetics prepare the oil for their lamps.</p> + +<p><b>IPECACUANHA.</b>—The root of the <i>Psychotria emetica</i> is used +generally as an expectorant, but in India in cases of dysentery: its +sexsyllabic nomenclature has been thus immortalised by George +Canning:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Coughing in a shady grove,</div> + <div class="line i4">Sat my Juliana;</div> + <div class="line">Lozenges I gave my love:</div> + <div class="line i4">Ipecacuanha!”</div> +</div> +</div> + +<p><b>IPOMŒA.</b>—The Ipomœas are nearly allied to the <i>Convolvuli</i>, +and are among the most lovely of all shrubs. The rosy-red <i>Kâmalatâ</i>, +<a id="page-387" href="#page-387" class="pagenum" title="387"></a> +the Love’s Creeper of the Hindus, is a plant by which all +desires are granted to such as inherit the Indian Paradise. <i>Ipomœa +Bona-nox</i>, “Good-night,” is so named in allusion to its opening its +flowers in the evening.</p> + +<p id="iris"><b>IRIS.</b>—The Iris of “all hues” derives its name from the +goddess Iris, one of the Oceanides, a messenger of the gods, and +the especial attendant of Juno. As goddess of the rainbow, she is +represented with its variegated colours glistening in her wings. +Thus Virgil says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Iris on saffron wings arrayed with dew</div> + <div class="line">Of various colours through the sunbeams flew.”</div> +</div> +</div> + +<p class="continued">Iris is usually depicted as descending from the rainbow, and her +glorious arch is said not to vary more in its colours than the flower +which bears her name. Columella observes—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Nor Iris with her glorious rainbow clothed</div> + <div class="line">So fulgent as the cheerful gardens shine</div> + <div class="line">With their bright offspring, when they’re in their bloom.”</div> +</div> +</div> + +<p class="continued">The Greeks plant the Iris on tombs, possibly because the goddess +Iris was believed to guide the souls of dead women to their last +resting-place, as Mercury conducted the souls of men. The Iris +was one of the flowers dedicated to Juno, and with the ancients +was wont to be employed as the symbol of eloquence or power; +hence the Egyptians placed this flower on the brow of the Sphinx, +and on the sceptres of their monarchs. The three leaves of the +blossom represent faith, wisdom, and valour. The Iris is supposed +to be the flower which forms the terminating ornament of the +sceptre of the ancient kings of Babylon and Assyria.——The Franks +of old had a custom, at the proclamation of a king, to elevate him +upon a shield, or target, and place in his hand a reed of Flag in +blossom, instead of a sceptre, and from thence the kings of the +first and second race in France are represented with sceptres in +their hands like the Flag with its flower, and which flowers became +the armorial figures of France.——There is a legend that +Clotilda, the wife of the warlike king Clovis, had long prayed for +the conversion of her husband, and at length Clovis, having led his +army against the Huns, and being in imminent danger of defeat, +recommended himself to the God of his sainted wife. The tide of +battle turned, he obtained a complete victory, and was baptised +by St. Remi. On this occasion, owing to a vision of St. Clotilda, +the Lilies (Iris) were substituted in the arms of France for the three +frogs or toads which Clovis had hitherto borne on his shield. In +the pictures of St. Clotilda, she is generally represented attended +by an angel holding a shield on which are the three <i>Fleurs de Lys</i>. +This occurred early in the sixth century. Louis VII., in consequence +of a dream, assumed it as his device in 1137, when engaged +in the second expedition of the Crusaders, and the Iris-flower +soon became celebrated in France as the <i>Fleur de Louis</i>, which was +<a id="page-388" href="#page-388" class="pagenum" title="388"></a> +first contracted into <i>Fleur de Luce</i>, and afterwards into <i>Fleur de Lys</i>, +or <i>Fleur de Lis</i> (Lily-flower—although it has no affinity to the Lily), +and was incorporated in the arms of France, and formed one of +the embellishments of the crown.——Pope Leo III. presented +Charlemagne with a blue banner, <i>semée</i> of golden <i>Fleurs de Lys</i>, and +the banner coming from the Pope was supposed by the ignorant +to have descended from heaven.——Other traditions respecting +this blue banner relate that an angel gave it to Charlemagne, that +St. Denis gave it to the kings of France, and that an angel brought +it to Clovis after his baptism.——The <i>Fleur de Lys</i> appertains to +the Bourbon race, and was made the ornament of the northern +radius of the compass in honour of Charles of Anjou, who was +King of Sicily at the time of this great discovery. When Edward +III. claimed the crown of France in 1340, he quartered the ancient +shield of France with the lion of England. After many changes of +position, the <i>Fleur de Lys</i> finally disappeared from the English +shield in the first year of the present century. (See also <a href="#flower-de-luce" class="smcap">Flower +de Luce</a>).</p> + +<p><span class="smcap">Iron-Head</span> and <span class="smcap">Hard-Head</span>.—See <a href="#horse-knot">Horse-Knot</a>.</p> + +<p id="ivy"><b>IVY.</b>—Kissos (Greek for Ivy) was the original name of the +infant Bacchus, who, abandoned by his mother Semele, was hidden +under an Ivy-bush, which was subsequently named after him. +Another Hellenic tradition makes Kissos a son of Bacchus, who, +whilst dancing before his father, suddenly dropped down dead. +The goddess Gæa (the Earth), compassionating the unfortunate +youth, changed him into the Ivy, which afterwards received his +name—Kissos.——The god Bacchus is said to have worshipped the +Ivy under the name of <i>Kissos</i>; the plant was sacred to him, and he +is represented crowned with the leaves of Ivy as well as with those +of the Vine. The god’s thyrsus was also crowned with Ivy. In +Greece and Rome, Black Ivy was used to decorate the thyrsus of +Bacchus in commemoration of his march through India. This Ivy +bears yellow berries, and is common in the Himalayas; it was, +therefore, appropriately selected as the shrub wherewith to crown +Alexander in his Indian expedition.——According to Plutarch, the +priests of Jupiter were bound to shun the Vine (in order to preserve +themselves from intoxication), and to touch the Ivy, which +was believed to impart a sort of prophetic transport. Bacchus, +therefore, crowned with Ivy, became a god both victorious and +prophetic.——At the Dionysian festivals, the worshippers were +crowned with Ivy, Vine-leaves, Fir, &c. Certain of the men +engaged in the procession wore chaplets of Ivy and Violets, and +the women—who, worked up into a kind of frenzy, executed +fantastic dances—often carried garlands and strings of Ivy-leaves.——Pliny +says that Ivy-berries, taken before wine, prevent its +intoxicating effects. Probably the Bacchanals’ chaplet and the +Ivy-bough formerly used as the sign of a tavern, both derived +<a id="page-389" href="#page-389" class="pagenum" title="389"></a> +their origin from the belief that Ivy in some form counteracted the +effects of wine.——On this point, Coles says: “Box and Ivy last long +green, and therefore vintners make their garlands thereof; though, +perhaps, Ivy is the rather used because of the antipathy between +it and wine.” Kennett tells us that, in olden times, “the booths +in fairs were commonly dressed with Ivy-leaves, as a token of +wine there sold, the Ivy being sacred to Bacchus; so was the +tavern bush, or frame of wood, drest round with Ivy forty years +since, though now left off for tuns or barrels hung in the middle of +it. This custom gave birth to the present practice of putting out +a green bush at the door of those private houses which sell drink +during the fair.” De Gubernatis says, that the Ivy to be seen +over the doors of Italian wine-shops has the same signification as the +Oak-bough—it is a precaution to render the wine innocuous. Chéruel +tell us that the French, in suspending Ivy at the door of their +cabarets, intend it as a symbol of love.——Ivy, which clings and +embraces, has been adopted as the emblem of confiding love and +friendship.——There is an old Cornish tradition which relates that +the beauteous Iseult, unable to endure the loss of her betrothed, the +valiant Tristan, died broken-hearted, and was buried in the same +church, but, by order of the king, their graves were placed far +asunder. But soon from the tomb of Tristan came forth a branch +of Ivy, and from the tomb of Iseult there issued another branch. +Both gradually grew upwards, until at last the lovers, represented +by the clinging Ivy, were again united beneath the vaulted roof of +the sanctuary.——In Greece, the altar of Hymen was encircled +with Ivy, and a branch of it was presented to the newly-married +couple, as a symbol of the indissoluble knot. It formed the crown +of both Greek and Roman poets; and in modern times, female love, +constancy, and dependence have been expressed by it. Friendship +is sometimes symbolised by a fallen tree, firmly embraced by the +verdant arms of the Ivy, with the motto: “Nothing can part us.”——In +Northern mythology, Ivy, on account of its black colour, +was dedicated to Thor, the god of thunder, and offered to the elf +who was supposed to be his messenger.——When, in Germany, +they drive the cattle for the first time to pasture, they deck them +with a branch of Ivy fashioned into a crown. They believe also +that he who carries on his head a crown of Ivy acquires the faculty +of recognising witches. In the Tyrol, a similar belief holds good, +only there, Rue, Broom, Maidenhair, and Agrimony must be bound +together with Ground-Ivy in a bundle, which is to be kept about the +person.——In Ross-shire, it is a May-day custom for young girls +to pluck sprays of Ivy with the dew on them that have not been +touched by steel.——Ivy has long been used in decorating churches +and houses at Christmas: thus old Tusser directs:—“Get Ivye +and Hull [Holly], woman, deck up thine house.” It seems in the +middle ages to have been regarded as a most favoured and auspicious +plant; one old song couples the Ivy and Holly as plants well +<a id="page-390" href="#page-390" class="pagenum" title="390"></a> +adapted for Christmas time, and the following mediæval carol sings +loudly the plant’s praises:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“The most worthy she is in towne;</div> + <div class="line i4">He that sayeth other do amysse;</div> + <div class="line">And worthy to bear the crowne:</div> + <div class="line i10"><i>Veni, coronaberis</i>.</div> + </div> + <div class="stanza"> + <div class="line quote">“Ivy is soft and meke of speech,</div> + <div class="line i4">Ageynst all bale she is blysse;</div> + <div class="line">Well is he that may hyre rech.</div> + <div class="line i10"><i>Veni, coronaberis.</i></div> + </div> + <div class="stanza"> + <div class="line quote">“Ivy is green, with coloure bright,</div> + <div class="line i4">Of all trees best she is,</div> + <div class="line">And that I prove will now be right.</div> + <div class="line i10"><i>Veni, coronaberis.</i></div> + </div> + <div class="stanza"> + <div class="line quote">“Ivy beryth berrys black,</div> + <div class="line i4">God graunt us all His blysse,</div> + <div class="line">For there shall we nothing lack.</div> + <div class="line i10"><i>Veni, coronaberis.</i>”</div> + </div> +</div> +</div> + +<p class="continued">According to an old poem in the British Museum, however, Ivy +was considered by some good people only fit to ornament the +porches and outer passages of houses, but not the interior.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Nay my nay, hyt shall not be I wis,</div> + <div class="line">Let Holly have the maystry, as the maner ys.</div> + <div class="line">Holly stoud in the hall, fayre to behold,</div> + <div class="line">Ivy stoud without the dore, she ys ful sore a-cold.</div> + <div class="line i40">Nay my nay.”<!--TN: added ”--></div> +</div> +</div> + +<p class="continued">Corymbifer was a surname given to Bacchus, from his wearing a +crown of <i>corymbi</i>, or Ivy-berries. These berries were recommended +by old physicians as a remedy for the plague, and Pliny averred +that when taken before wine, they prevented its intoxicating effects.——There +is a popular tradition that an Ivy cup has the property +of separating wine from water—the former soaking through, and +the latter remaining. An old writer remarks that those who are +troubled with the spleen shall find much ease by the continual +drinking out of a cup made of Ivy, so as the drink may stand some +time therein before it be drunk; for, he adds, “Cato saith that +wine put into the Ivy cup will soak through it by reason of the +antipathy that is between them;” this antipathy being so great +that a drunkard “will find his speediest cure if he drunk a draught +of the same wine wherein a handful of Ivy-leaves had been steeped.”——The +ancient Scottish clan Gordon claim Ivy as their badge.——Ivy +is under the dominion of Saturn. It is considered to be +exceedingly favourable to dream of the evergreen climber, portending +as it does, friendship, happiness, good fortune, honour, +riches, and success.</p> + +<p>Ground-Ivy is a name which was formerly applied to the +Periwinkle, and to the Ground Pine or Yellow Bugle (called till +the beginning of the present century the Forget-Me-Not), but +which was afterwards transferred to the <i>Nepeta Glechoma</i>, a plant +also known by the rustic names of Gill and Gill-by-the-ground, Haymaids, +<a id="page-391" href="#page-391" class="pagenum" title="391"></a> +Cat’s-foot, Ale-hoof, and Tun-hoof. In olden times, it was +put into ale, instead of hops, and was also used to clear ale. The +juice of the leaves, tunned up in ale, was thought to cure the +jaundice and other complaints.</p> + +<p><span class="smcap">Jacinth.</span>—See <a href="#hyacinth">Hyacinth</a>.</p> + +<p><span class="smcap">Jack-by-the-Hedge.</span>—See <a href="#erysimum">Erysimum</a>.</p> + +<p><span class="smcap">Jack-of-the-Buttery.</span>—See <a href="#stonecrop">Stonecrop</a>.</p> + +<p><b>JACOB’S LADDER.</b>—The <i>Polemonium cœruleum</i>, from its +leaflets being arranged in successive pairs.</p> + +<p><b>JAMBU.</b>—The Jambu (<i>Eugenia Jambos</i>) is included among +the great Indian cosmogonic trees. It is called, says Prof. De +Gubernatis, the Fruit of Kings, on account of the great size of its +fruit. According to the <i>Vishnu purâna</i>, the continent <i>Jambudvîpa</i> +took its name from the tree Jambu. The fruits of this tree are in +point of fact very large, but the fruits of the Indian mythological +Jambu attain to the size of an elephant; when they have ripened +they fall from the mountain, and the juice which exudes feeds the +river Jambu, whose waters are consequently richly endowed with +salutary properties, and can neither be tainted nor defiled. We +learn from the <i>Dîrghâgama-Sûtra</i>, that the four cardinal points were not +only represented by the four elephants which sustained the world, +but by four trees of colossal bulk and grandeur. These four trees +were the <i>Ghanta</i>, the <i>Kadamba</i>, the <i>Ambala</i>, and the <i>Jambu</i>. The +<i>Jambu</i> sprang, it is said, from the south of the mountain Meru, of +which the summit was believed to represent the zenith. In the +cosmogonic forest of the Himalaya towers the stupendous bulk of +the Jambu, and from its roots four great rivers, whose waters are +inexhaustible, take their source. It bears during the entire <i>kalpa</i> +of the renovation an immortal fruit, like unto gold, great as the +vase called <i>Mahâkala</i>. This fruit falls into the rivers, and its pips +produce the golden seed which is carried away to the sea, and +which is sometimes washed up again, and to be found on its shores. +This gold is of incalculable value, and has not its equal in the world +for purity.——It appears, according to the <i>Saptaçataka</i> of Hâla, that +Indian lovers are fond of secreting themselves beneath the leaves +of the <i>Eugenia Jambos</i>, and that the young Indian bride becomes +sad with jealousy when she sees her young husband approaching, +with his ears decked with the leaves of the Jambu.</p> + +<p><b>JASMINE.</b>—Perfumes and flowers play an important part in +the poetry of India, and the Jasmine, which Hindu poets call the +“Moonlight of the Grove,” has furnished them with countless +images. Thus, in <i>Anvár-i-Suhailî</i> (translated by E. B. Eastwick), +we read of a damsel entering the king’s chamber, whose face +charms like a fresh Rosebud which the morning breeze has caused +<a id="page-392" href="#page-392" class="pagenum" title="392"></a> +to blow, and whose ringlets are compared to the twisting Hyacinth +buried in an envelope of the purest Musk:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With Hyacinth and Jasmine her perfumed hair was bound,</div> + <div class="line i2">A posy of sweet Violets her clustering ringlets seemed;</div> + <div class="line">Her eyes with love intoxicate, in witching sleep half drowned,</div> + <div class="line i2">Her locks, to Indian Spikenard like, with love’s enchantments beamed.”</div> +</div> +</div> + +<p class="continued">De Tassy, the translator of the allegories of Aziz Eddin, points +out that the Arabian word <i>yâs-min</i> is composed of the word <i>yâs</i>, +despair, and <i>min</i>, an illusion. In the allegories we read: “Then +the Jasmine uttered this sentence with the expressive eloquence +of its mute language: “<i>Despair is a mistake.</i> My penetrating odour +excels the perfume of other flowers; therefore lovers select me as +a suitable offering to their mistresses; they extract from me the invisible +treasures of divinity, and I can only rest when enclosed in +the folds and pleats which form in the body of a robe.”——An +allusion to the Jasmine is made in the following poetic description +of a young girl drooping from a sudden illness:—“All of a sudden +the blighting glance of unpropitious fortune having fallen on that +Rose-cheeked Cypress, she laid her head on the pillow of sickness; +and in the flower-garden of her beauty, in place of the Damask-Rose, +sprang up the branch of the Saffron. Her fresh Jasmine, +from the violence of the burning illness, lost its moisture, and her +Hyacinth, full of curls, lost all its endurance from the fever that +consumed her.”<!--TN: added ”-->——The Indians cultivate specially for their perfume +two species of Jasmine—viz., the <i>Jasminum grandiflorum</i>, or <i>Tore</i>, +and the <i>J. hirsutum</i>, or <i>Sambac</i>. The <i>Moo-le-hua</i>, a powerful-smelling +Jasmine, is used in China and other parts of the East as +an adornment for the women’s hair.——It is believed that the +Jasmine was first introduced into Europe by some Spaniards, who +brought it from the East Indies in 1560.——Loudon relates that +a variety of the Jasmine, with large double flowers and exquisite +scent, was first procured in 1699 from Goa, by the Grand Duke +of Tuscany, and so jealous was he of being the sole possessor of +this species, that he strictly forbade his gardener to part with a +single cutting. However the gardener was in love, and so, on the +birthday of his betrothed, he presented her with a nosegay, in the +midst of which was a sprig of this rare Jasmine. Charmed with its +fragrance, the girl planted the sprig in fresh mould, and under her +lover’s instructions was soon able to raise cuttings from the plant, +and to sell them at a high price: by this means she soon saved +enough money to enable her to wed the gardener, who had hitherto +been too poor to alter his condition. In memory of this tender +episode, the damsels of Tuscany still wear a wreath of Jasmine on +their wedding days, and the event has given rise to a saying that +a “girl worthy of wearing the Jasmine wreath is rich enough to +make her husband happy.”——Yellow Jasmine is the flower of the +Epiphany.——To dream of this beautiful flower foretells good +luck; to lovers it is a sure sign they will be speedily married.</p> + +<p><a id="page-393" href="#page-393" class="pagenum" title="393"></a> +<b>JERUSALEM.</b>—Many plants are found to have been named +in olden times after the Holy City. The Lungwort, <i>Pulmonaria +officinalis</i>, is the Jerusalem Cowslip; <i>Phlomis</i> is Jerusalem Sage; and +<i>Teucrium Botrys</i> is the Oak of Jerusalem, called so from the resemblance +of its leaf to that of the Oak. In these three cases the prefix +“Jerusalem” seems to have been applied for no particular reason—probably +because the plants had an Eastern origin. Salsafy, +<i>Tragopogon porrifolius</i>, is the Star of Jerusalem, so named from the +star-like expansion of its involucre; and <i>Helianthus tuberosus</i> is the +Jerusalem Artichoke, a plant of the same genus as the Sunflower, +called Artichoke from the flavour of its tubers. The soup made +from it is termed Palestine Soup. In the last two cases, Dr. Prior +thinks the prefix “Jerusalem” is simply a corruption of the Italian +word <i>girasole</i>, turn-sun, and has been applied to these plants from +a popular belief that they turn with the Sun. The <i>Lychnis Chalcedonica</i> +is the Jerusalem Cross, which has derived its name from the +fact that a variety of it has four instead of five petals, of the colour +and form of a Jerusalem Cross.</p> + +<p><b>JEWS’ EARS.</b>—The <i>Auricula Judæ</i> is a Fungus resembling +in shape the human ear, which grows usually upon the trunks of +the Elder, the tree upon which Judas Iscariot is said by some to +have hung himself. Sir John Maundevile relates that he actually +saw the identical tree. Bacon says of this excrescence, “There is +an herb called Jewes-Eare, that groweth upon the roots and lower +parts of the bodies of trees, especially of Elders, and sometimes +Ashes. It hath a strange propertie; for in warme water it swelleth, +and openeth extremely. It is not greene, but of a darke browne +colour. And it is used for squinancies and inflammations in the +throat, whereby it seemeth to have a mollifying and lenifying +vertue.”</p> + +<p><b>JOAN’S SILVER PIN.</b>—The red-Poppy (<i>Papaver Rhœas</i>) +has acquired the name of Joan’s Silver Pin, because, according to +Parkinson, the gaudy flower is “fair without and foul within” (in +allusion to its yellow juice). Joan’s Silver Pin was a contemptuous +term applied to some tawdry ornament displayed ostentatiously by +a sloven.</p> + +<p><b>JOB’S TEARS.</b>—The pretty East Indian Grass, <i>Coix lacryma</i>, +is called Job’s Tears on account of the formation of its hard beard-like +seeds, of which Gerarde says “every graine resembleth the +drop or teare that falleth from the eye.”——Among the Arabs, +the Fleabane (<i>Inula dysenterica</i>) is also called Job’s Tears (See +<a href="#flea-bane" class="smcap">Fleabane</a>).<!--TN: added )--></p> + +<p><b>JONAH’S GOURD.</b>—According to the Greek version of the +Scriptures, the plant under which Jonah sat was a Gourd, but +the Vulgate considers it a species of Ivy. The <i>Ricinus communis</i>, +the Castor-oil-tree, with its broad palmate leaves, has been, however, +<a id="page-394" href="#page-394" class="pagenum" title="394"></a> +identified with the <i>Kikayon</i>, which God caused to rise up and +shelter Jonah.</p> + +<p><span class="smcap">Joseph’s Flower.</span>—See <a href="#goats-beard">Goat’s Beard</a>.</p> + +<p><b>JUDAS TREE.</b>—The Fig, the Tamarisk, the Aspen, the +Dog Rose, the Elder, and the Cercis have all been named as the +tree from whose boughs the traitorous Judas, overcome with +remorse, hung himself in guilty despair. The idea that the Fig-tree +was the tree whereon Judas sought his fate, is a wide-spread +one, and probably derives its origin from the fact of our Lord +having cursed an unproductive Fig-tree,—the tradition being that, +after this malediction, the tree lost its foliage, and soon died; that +its wood, when put in the fire, produced smoke, but no flame; and +that all its progeny from that time forth became wild Fig-trees.——A +Fig-tree growing on the coast of Coromandel, bears the +name of Judas’ Purse.——De Gubernatis, on the authority of +Dr. J. Pitré, states that, according to a Sicilian tradition, Judas +was not hung on a Fig, but on a Tamarisk-tree, called <i>Vruca</i> +(<i>Tamarix Africana</i>), much more common than the <i>Tamarix Gallica</i>. +The <i>Vruca</i> is only a shrub; but, say the Sicilians, once upon a time +it was a great tree, and very handsome. Since, however, the +traitor Judas hung himself from its boughs, the tree, owing to a +Divine malediction, became merely a shrub, ugly, mis-shapen, +small, useless, not even capable of lighting even the smallest fire; +from whence has arisen the proverb: “You are like the wood of +the <i>Vruca</i>, which neither yields cinders nor fire.”——A Russian +proverb says: “There is a tree which trembles, although the wind +does not blow.” In the Ukraine, they state that the leaves of the +Aspen (<i>Populus tremula</i>) have trembled and shaken ever since the +day that Judas hanged himself on a bough of that tree.——In +Germany, the Dog Rose (<i>Rosa canina</i>) is a tree of ill repute, and +according to tradition, one with which the Devil has had dealings. +(See <a href="#eglantine" class="smcap">Eglantine</a>). There is a legend that Judas hanged himself +on this tree; that in consequence it became accursed, and ever +after turned to the earth the points of its thorns; and that from +this cause its berries, to this day, are called <i>Judasbeeren</i>.——In +England and other countries, there has long existed a tradition +that the Elder was the tree on which the traitor-disciple hanged +himself. Sir John Maundevile, in his ‘Travels,’ declares that he +saw the identical tree; and we read in ‘Piers Plowman’s Vision’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Judas, he japed</div> + <div class="line">With Jewen silver,</div> + <div class="line">And sithen <i>on an Eller</i></div> + <div class="line">Hanged hymselfe.”</div> +</div> +</div> + +<p class="continued">Gerarde, however, in his ‘Herbal’ (1597) denies that the Elder +was the tree, but states that the <i>Arbor Judæ</i>, the Judas-tree, is the +<i>Cercis Siliquastrum</i> (Wild Carob-tree). “It may,” says the old +herbalist, “be called in English Judas-tree, for that it is thought +<a id="page-395" href="#page-395" class="pagenum" title="395"></a> +to be that whereon Judas hanged himselfe, and not upon the +Elder-tree, as it is vulgarly said.” A similar belief is entertained +by the French and Italians, who regard the <i>Cercis Siliquastrum</i> as an +infamous tree. The Judas-tree grows about twenty feet high, has +pale green foliage and purple papilionaceous flowers, which appear +in the Spring in large clusters: they are succeeded by long flat pods, +containing a row of seeds. Curiously enough, the Spaniards and +Portuguese, on account of what Gerarde terms its “braveness,” call +it the <!--TN: added ”-->“Tree of Love.”</p> + +<p><b>JUJUBE.</b>—The real Jujube-tree is <i>Zizyphus Jujuba</i>, a native +of the East Indies, nearly allied to the <i>Paliurus</i>, or Christ’s Thorn: it +bears similar yellow flowers and fruit about the size of a middling +plum. It is sweet and mealy, and highly esteemed by the natives +of the countries to which the tree is indigenous. The lozenges +called Jujubes are made from the fruit of <i>Zizyphus vulgaris</i>, which +ripens abundantly in the neighbourhood of Paris.</p> + +<p><span class="smcap">July Flower</span>, the Stock Gilliflower.—See <a href="#stock">Stock</a>.</p> + +<p><b>JUNIPER.</b>—The ancients called the Juniper generally by +the name of Cedar, although Pliny distinguishes the two. Thus +Virgil is supposed to have alluded to the Juniper in the line in his +‘Georgic’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“<i>Disce et odoratam stabulis accendere Cedrum.</i>”</div> + </div> + <div class="stanza"> + <div class="line quote">“But learn to burn within your sheltering rooms</div> + <div class="line">Sweet Juniper.”</div> + </div> +</div> +</div> + +<p class="continued">The Juniper was consecrated to the Furies. The smoke of its +green roots was the incense which the ancients deemed most +acceptable to the infernal gods; and they burned its berries +during funerals to ban malign influences.——The Juniper has +always been looked upon as a protective tree; its powerful odour +is stated to defeat the keen scent of the hound, and the hunted hare +at the last extremity will seek and find a safe retreat in the cover +of its branches. It sheltered the prophet Elijah from the persecutions +of King Ahab, and we read in 1 Kings xix., 4, that the +prophet lay and slept “under a Juniper-tree.”——According to +a tradition common in Italy, the Virgin Mary fled for safety +with the infant Jesus, pursued by the relentless soldiers of King +Herod. Whilst on their road, the Brooms and the Chick-Peas began +to rustle and crackle, and by this noise betrayed the fugitives. +The Flax bristled up. Happily for her, Mary was near a Juniper: +the hospitable tree opened it branches as arms, and enclosed the +Virgin and Child within their folds, affording them a secure hiding-place. +Then the Virgin uttered a malediction against the Brooms +and the Chick-Peas, and ever since that day they have always rustled +and crackled. The Holy Mother pardoned the Flax its weakness, +and gave to the Juniper her blessing: on that account, in Italy, +branches of Juniper are hung up on Christmas Day in stables and +<a id="page-396" href="#page-396" class="pagenum" title="396"></a> +cattle sheds, just as in England, France, and Switzerland, Holly is +employed as a decoration.——In Thibet, they burn Juniper-wood +as incense in a gigantic altar, with an aperture at the top, which is +called <i>Song-boom</i>, and bears some resemblance to a limekiln.——The +old notion of the ancients that the burning of Juniper-wood +expelled evil spirits from houses evidently led to some superstitious +practices in this country in later times. Thus we find Bishop Hall +writing:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And with glasse stills, and sticks of Juniper,</div> + <div class="line">Raise the black spright that burns not with the fire.”</div> +</div> +</div> + +<p class="continued">In some parts of Scotland, during the prevalence of an epidemic, +certain mysterious ceremonies are enacted, in which the burning of +Juniper-wood plays an important part.——-In Germany and Italy, +the Juniper is the object of a superstitious reverence on account of +its supposed property of dispersing evil spirits. According to Herr +Weber, in some parts of Italy, holes or fissures in houses are +brushed over with Juniper-boughs to prevent evil spirits introducing +sickness; in other parts, boughs of Juniper are suspended before +doorways, under the extraordinary belief that witches who see the +Juniper are seized with an irresistible mania to count all its small +leaves, which, however, are so numerous that they are sure to +make a mistake in counting, and, becoming impatient, go away for +fear of being surprised and recognised.——In Waldeck, Germany, +when infants fall ill, their parents place in a bunch of Juniper some +bread and wool, in order to induce bad spirits to eat, to spin, and +so forget the poor little suffering babe. In Germany, a certain +<i>Frau Wachholder</i> is held to be the personification and the presiding +spirit of the Juniper, who is invoked in order that thieves may be +compelled to give up their ill-gotten spoils: this invocation takes +place with certain superstitious ceremonies beneath the shadow of +a Juniper, a branch of which is bent to the earth. In Germany, +also, the Juniper, like the Holly, is believed to drive away from +houses and stables, spells and witchcraft of all description, and +specially to cast out from cows and horses the monsters which are +sometimes believed mysteriously to haunt them. For a similar +reason, in Germany, in order to strengthen horses, and to render +them tractable and quiet, they administer to them on three successive +Sundays before sunrise, three handfuls of salt, and seventy-two +Juniper-berries. Prof. De Gubernatis tells us that from a rare +Italian book which he possesses, he finds that in Bologna it is +customary on Christmas Eve to distribute in most houses branches +of Juniper; and moreover, that the best authorities have proved the +omnipotence of Juniper against serpents and venomous beasts, who +by their bites represent sins; and that the Juniper furnished the +wood for the Cross of the Saviour and protected the Prophet Elijah.——In +Tuscany, the Juniper receives a benediction in church on +Palm Sunday.——In Venetia, Juniper is burnt to purify the air, +<a id="page-397" href="#page-397" class="pagenum" title="397"></a> +recalling the ancient Roman custom of burning it instead of incense +on the altars.——In Norway and Sweden, the floors are +strewed with the tops of Juniper, which diffuse a pleasant fragrance.——Evelyn +says that Juniper-berries afford “one of the +most universal remedies in the world to our crazy forester,” and +he wonders that Virgil should condemn the shadow of such a +beneficial tree, but suspects him misreported as having written +the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Now let us rise, for hoarseness oft invades</div> + <div class="line">The singer’s voice who sings beneath the shades:</div> + <div class="line">From Juniper unwholesome dews distil.”</div> +</div> +</div> + +<p class="continued">The old herbalists recommended the berries of the Juniper for use +as counter-poisons and other wholesome medicines, and water +wherein these berries had been steeped was held to be health-giving +and useful against poisons and pestilent fevers. The smoke of +the leaves and wood was said to drive away serpents, “and all infection +and corruption of the aire which bring the plague, or such-like +contagious diseases.”——The Juniper would appear to be potent +in dreams; thus, it is unlucky to dream of the tree itself, especially +if the person be sick; but to dream of gathering the berries, if it be +in winter, denotes prosperity; whilst to dream of the actual berries +signifies that the dreamer will shortly arrive at great honours, and +become an important person. To the married it foretells the birth +of a male child.——The Juniper is held to be under the dominion +of the Sun.</p> + +<p><b>JUNO’S ROSE.</b>—The <i>Lilium candidum</i> has derived its name +of Juno’s Rose from the legend that relates how Jupiter, to make +his infant son Hercules immortal, put him to the breast of the +sleeping Juno; and how, when the babe withdrew from her, the +milk which fell from his lips formed the Milky Way, and, falling on +earth, caused the White Lily to spring up. (See <a href="#lily">Lily</a>).</p> + +<p><b>JUNO’S TEARS.</b>—A name originally given by Dioscorides +to the <i>Coix lacryma</i> (now called Job’s Tears), but for some unknown +reason transferred to the Vervain (<i>Verbena officinalis</i>).</p> + +<p><b>JUPITER’S PLANTS.</b>—The Pink (<i>Dianthus</i>) is Jove’s +flower; the Oak is sacred to him because he first taught mankind +to live upon Acorns; his sceptre is of Cypress. The Dodonæan +Jupiter is usually depicted with a wreath of Oak-leaves; the +Olympian Jove wears a wreath of Olive, and his mantle is decorated +with various flowers, particularly the Lily; to Jupiter +Ammon the Beech is dedicated. The House-leek (<i>Sempervivum +tectorum</i>) has obtained its name of Jupiter’s Beard (<i>Jovis Barba</i>) from +its massive inflorescence resembling the sculptured beard of +Jupiter. The same plant is also called Jupiter’s Eye from its +stellate form: in its centre is a bud, and on the surrounding petals +can be distinguished a little eye, from which circumstance has +arisen the superstition, mentioned by Dioscorides, that this plant +<a id="page-398" href="#page-398" class="pagenum" title="398"></a> +cures inflammation of the eyes. Jupiter’s Staff is the Mullein +(<i>Verbascum Thapsus</i>). Jupiter’s Distaff is the Yellow Clary (<i>Salvia +glutinosa</i>). Gerarde thus describes it: “<i>Jovis Colus</i> representeth in +the highest top of the stalk a distaffe, wrapped about with yellow +Flax, whereof it took its name.”——The Couch of Jupiter and Juno +was formed of the blossoms of Lotus, Lily, Hyacinth, Crocus, and +Asphodel.</p> + +<p><b>KAIL.</b>—Writing of the Cabbage or Colewort, Gerarde tells +us “the apothecaries and the common herbalists do call it <i>Caulis</i>, +of the goodnesse of the stalke.” The old English name Cole and +the Scotch Kail are both derived from this Latin word <i>Caulis</i>, a +stalk.——In Scotland, it is a custom on Hallowe’en for the young +people, after being duly blindfolded, to go forth into the Kail-yard, +or garden, and pull the first stalk they meet with. Returning to +the fireside, they determine, according as the stalk is big or little, +straight or crooked, what the future wife or husband will be. The +quantity of earth adhering to the root is emblematic of the dowry +to be expected, and the temper is indicated by the sweet or bitter +taste of the <i>motoc</i> or pith. Lastly, the stalks are placed in order +over the door, and the Christian names of persons afterwards +entering the house signify in the same order those of the wives and +husbands <i>in futuris</i>.</p> + +<p><b>KATAKA.</b>—The Kataka (<i>Strychnos potatorum</i>) is an East +Indian plant, the seeds of which are sold in the bazaars for the +purpose of cleansing muddy water, &c. The vessel containing the +water, milk, &c., is first rubbed round the inside for a minute or +two with one of the seeds, after which, by allowing the liquid to +settle for a short time, however impure it may have been before, it +becomes clear. The confidence of the superstitious Hindus in this +property of the Kataka became so great, that in course of time +they ignorantly thought the mere name of Kataka would be +sufficient to cleanse water. It became, therefore, necessary to +state in one of their Codes that although the seeds of the Kataka +purify water, its name alone was insufficient for that purpose.</p> + +<p id="katharines-flower"><b>KATHARINE’S FLOWER.</b>—The <i>Nigella Damascena</i> has +been called Katharine’s or St. Katherine’s-flower, from the persistent +styles spreading like the spokes of a wheel, the symbol of St. +Katharine, who was martyred upon a wheel. As regards the seed +of this plant, Gerarde tells us that if dried, powdered, and wrapped +in a piece of fine lawn or sarcenet, it “cureth all murs, catarrhes, +rheumes, and the pose, drieth the braine, and restoreth the sence +of smelling unto those which have lost it, being often smelled unto +from day to day, and made warme at the fire when it is used.”——This +plant bears also the names of Fennel-flower, Bishop’s-wort, +Old Man’s Beard, and Kiss-me-twice-before-I-rise.</p> + +<p><b>KESARA.</b>—The Kesara (<i>Mimusops Elengi</i>) is an Indian tree +sacred to Krishna. According to Jones, the flowers of the <i>Kesara</i> +<a id="page-399" href="#page-399" class="pagenum" title="399"></a> +ornament conspicuously the Garden of Paradise. An odoriferous +water is distilled from the flowers, and the bark is used medicinally.</p> + +<p><b>KERNEL-WORT.</b>—The <i>Scrophularia nodosa</i> has obtained the +name of Kernel-wort, from its having kernels or tubers attached to +its roots, and, therefore, as Gerarde remarks, “it is reported to be +a remedy against those diseases whereof it tooke his name.” It +appears to have been more particularly employed as a cure for the +King’s-evil; but the old herbalist tells us that “divers do rashly +teach that if it be hanged about the necke, or else carried about +one, it keepeth a man in health.”</p> + +<p><b>KERZEREH.</b>—The Kerzrah, or Kerzereh, is the name of an +Eastern flower, the odour of which would seem to have deadly properties. +It is well known in Persia, and there, it is commonly said, +that if a man inhale the hot south-wind, which in June or July +passes over the Kerzereh-flowers, it will undoubtedly kill him.</p> + +<p><b>KETAKI.</b>—The Indian name of the Screw Pine, <i>Pandanus +odoratissimus</i>, is Ketaki, the male and female flowers of which are +borne on separate trees. The male flowers are dried, and are then +much in vogue as a scent by Indian ladies. These flowers are said +by the native poets to be dear to the god Siva; and so exquisite is +their perfume, that the bee, intoxicated by it, mistakes the golden +blossom for a beauteous nymph, and, blinded with passion, loses its +wings.</p> + +<p><b>KING’S CUP.</b>—The Buttercup (<i>Ranunculus bulbosus</i>) is also +called King’s Cup, from the resemblance of its buds to a gold stud +such as Kings wore. This flower was dedicated in mediæval times +to the Virgin Mary, and is the Mary-bud alluded to by Shakspeare +in ‘Cymbeline’—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And twinkling Mary-buds begin</div> + <div class="line">To ope their golden eyes.”</div> +</div> +</div> + +<p><span class="smcap">Kiss-me-ere-i-rise.</span>—See <a href="#pansy">Pansy</a>.</p> + +<p><span class="smcap">Kiss-me-twice-before-i-rise.</span>—See <a href="#katharines-flower">Katharine’s Flower</a>.</p> + +<p><span class="smcap">Knight’s Spurs.</span>—See <a href="#larkspur">Larkspur</a>.</p> + +<p><b>KNOT GRASS.</b>—The Centinode, or Knot Grass (<i>Polygonum +aviculare</i>) derives its name from the knottiness of its stem and its +Grass-like leaves. In ‘A Midsummer Night’s Dream,’ Shakspeare +refers to this plant as “the hindering Knotgrass,” because its +decoction was, in olden times, believed to be efficacious in stopping +or retarding the growth of children, as well as of the young of +domestic animals. Thus, in Beaumont and Fletcher’s ‘Coxcomb,’ +we read:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i20">“We want a boy,</div> + <div class="line">Kept under for a year with milk and Knotgrass.”</div> +</div> +</div> + +<p class="continued">Gerarde says that “it is given unto swine with good success when +they are sick, and will not eat their meat, whereupon country +people do call it Swine’s-grass or Swine’s-skir.”</p> + +<p><a id="page-400" href="#page-400" class="pagenum" title="400"></a> +<b>KOVIDARA.</b>—The Kovidara (<i>Bauhinia variegata</i>) is one of +trees which are represented as growing in the Indian Paradise. +The flowers of this Mountain Ebony are of a purplish-red colour, +marked with white, and with yellow bottoms.</p> + +<p><b>KOUNALNITZA.</b>—In Russia, a plant dedicated to the +Slave-God Kounala, protector of the harvest, is named after him +<i>Kounalnitza</i>. It would seem, however, to be now considered a herb +of St. John. De Gubernatis tells us that on the eve of St. John’s +Day it is customary in Russia to deck the floors of bath-rooms with +this plant. <i>Kounalnitza</i> is thus described by a Russian lady:—“It +is a herb as delicate as an arrow, having on each side nine +leaves and four colours—black, green, red, and blue. This herb is +very salutary. He who has gathered it on St. John’s Day, and carries +it about him with a piece of gold or silver money attached, need +neither fear the Devil nor wicked men at night. In course of time +he will prevail against all adversaries, and will become the friend of +Tzars and princes. The root of this plant is equally miraculous: +if a woman be childless, she has only to drink a potion in which +this plant has been powdered, and she will have children and be +able to protect them from all infantile diseases. <i>Kounalnitza</i> is +also gathered as a protection against sorcerers, who by their cries +scare reapers and workers in the fields.”</p> + +<p><b>KUDDUM.</b>—The Kuddum, or Cadamba (<i>Anthocephalus Cadamba</i>), +is one of the most sacred trees of India. According to the +Chinese Buddhist scriptures, there grows to the east of the mountain +Sume a great ring of trees called <i>Kadamba</i>, of vast proportions. +The tree of Buddha sprang spontaneously from a kernel of this +<i>Kadamba</i>, dropped in the soil. “In one moment the earth split, a +shoot appeared, and the giant tree raised itself, embracing within +its shadow a circumference of three hundred cubits. The fruits of +this miraculous tree are a source of bitter vexation to the enemies +of Buddha, and against these the Devas launch all the fury of the +tempest.” The yellowish-brown flowers of the Kuddum are small +and collected in dense balls: they open at the commencement of the +rainy season, and they are represented by the Indian poets as +having the power of recalling to lovers, with irresistible vividness, +the beloved absent one.</p> + +<p><b>KUSA GRASS.</b>—The sacred Vedic herb <i>Kusa</i> (<i>Poa cynosuroides</i>) +is known in the Sanscrit writings as the Ornament of the +Sacrifice, the Pure Herb, the Purifier, &c. With its long pointed +leaves, the sacred beverages are purified, the altar is covered, and +the sacrificing priest is furnished with a natural carpet. According +to the Vedas, the sacrifices offered in the Hindu temples of the +Indian Trinity, Brahma, Vishnu, and Siva, consisted of a fire of +fragrant woods lighted at each of the cardinal points. The flames +were fed now and again with consecrated ointment, and around +the fire was scattered the sacred herb <i>Kusa</i>. Thus, in the drama +<a id="page-401" href="#page-401" class="pagenum" title="401"></a> +of ‘<i>Sakuntalâ</i>,’ written by Kâlidâsa two thousand years ago, we +find that Kanva, the father of the heroine (who is the chief of the +hermits), offers one of these sacrifices, and exclaims:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Holy flames, whose frequent food</div> + <div class="line">Is the consecrated wood,</div> + <div class="line">And for whose encircling bed,</div> + <div class="line">Sacred Kusa-grass is spread;</div> + <div class="line">Hear, oh, hear me when I pray,</div> + <div class="line">Purify my child this day!”</div> +</div> +</div> + +<p class="continued">In those times it was apparently considered no sin to apply the +sacred grass to private purposes, for one of Sakuntalâ’s handmaids +compounds perfumes and unguents with consecrated paste and the +Kusa-grass, to anoint the limbs of her mistress, previous to her +nuptials. In the Vedas, the Kusa-grass, or <i>Darbha</i>, is often invoked +as a god. According to the <i>Atharvaveda</i>, it is immortal, it never +ages, it destroys enemies, and Indra, the god of thunder, employs +it as his weapon.——The Vedic rituals contain directions for the +employment of Kusa-grass for various mystic purposes. To cleanse +butter, the priest held a small stalk of the sacred Grass, without +nodes, in each hand, and, turning towards the east, he invoked +Savitar, Vasu, and the rays of the sun. At the new moon, and at +the full moon, they bound and fastened together the sacrificial +wood and the Kusa-grass. In the third year of its age, it was +customary for a Hindu child to be brought by its parents to the +priest, that its hair might be cut. Then the father, placed to the +south of the mother, held in his hand twenty-one stalks of Kusa-grass, +which symbolised the twenty-one winds, and an invocation +was made to Vâyu, the god of the winds. The father, or, in his +absence, a Brahman, took three stalks at a time, and inserted them +in the child’s hair seven times, the points turned towards the +infant’s body; at the same time devoutly murmuring, “May the +herb protect thee!” According to the Vedas, a house ought to be +erected in a locality where the Kusa-grass abounds; the foundations +are sprinkled with it, and care is taken to extirpate all thorny +plants. When reading the sacred books, the devout Hindu should +be seated either on the ground or on a flooring strewn with Kusa-grass, +upon which once rested Brahma himself. It was customary, +upon leaving a seminary, for the Vedic student to take, among +other things, by way of memento, and as a presage of good fortune, +a few blades of Kusa-grass. Anchorites employed the sacred Grass +as a covering to their nudity, and it was also used as a purification +in funeral rites. In the Buddhist ritual, the Vedic Kusa appears +under the name of <i>Barhis</i>, and serves as a kind of carpet, on which +come Agni and all the gods to seat themselves. Of such importance +is the sacred Grass considered, that the name <i>Barhis</i> is sometimes +even employed to signify in a general manner the sacrifice itself.</p> + +<p><b>KUSHTHA.</b>—Wilson identifies the Indian mythological tree +<i>Kushtha</i> with the <i>Costus speciosus</i>, a swamp plant bearing snow-white +<a id="page-402" href="#page-402" class="pagenum" title="402"></a> +flowers and celebrated for the sweetness of its fruits. The Kushtha +forms one of the trees of heaven. In the <i>Atharvaveda</i>, it is stated +to flourish in the third heaven, where the ambrosia is to be found: +it possesses magical properties, will cure fevers, and is considered +as the first of medicinal plants. It is represented also as a great +friend and companion of Soma, the god of the ambrosia, and it +descends from the mountain Himavant as a deity of salvation.</p> + +<p><span class="smcap">Lad’s Love.</span>—See <a href="#southernwood">Southernwood</a>.</p> + +<p id="ladys-plants"><b>LADY’S PLANTS.</b>—When the word “lady” occurs in plant +names, it alludes in most cases to Our Lady, the Virgin Mary, on +whom the monks and nuns of old lavished flowers in profusion. +All white flowers were regarded as typifying her purity and +sanctity, and were consecrated to her festivals. The finer flowers +were wrested from the Northern deities, Freyja and Bertha, and +from the classic Juno, Diana, and Venus, and laid upon the shrine +of Our Lady. In Puritan times, the name of Our Lady was in +many instances replaced by Venus, thus recurring to the ancient +nomenclature: for example: Our Lady’s Comb became Venus’s +Comb (<i>Scandix Pecten Veneris</i>); <i>Galium verum</i> is called Our Lady’s +Bedstraw, from its soft, puffy, flocculent stems, and its golden +flowers. The name may allude more particularly to the Virgin +Mary having given birth to her Son in a stable, with nothing but +wild flowers for her bedding. <i>Clematis vitalba</i>, commonly called +Traveller’s Joy, from the shade and shelter it affords to weary +wayfarers, is also called Lady’s Bower, from “its aptness in +making arbours, bowers, and shadie covertures in gardens.” +<i>Statice Armeria</i>, the clustered Pink, which is called Thrift, from +the past participle of the verb to thrive, is, on account of its close +cushion-like growth, termed Lady’s Cushion. <i>Alchemilla vulgaris</i> is +named Lady’s Mantle from the shape and vandyked edge of the +leaf; and <i>Campanula hybrida</i> (from the resemblance of its expanded +flower, set on its elongated ovary, to an ancient metallic mirror on +its straight handle) is the Lady’s Looking-glass. Two plants with +soft inflated calyces (<i>Anthyllis vulneraria</i> and <i>Digitalis purpurea</i>) are +Lady’s Fingers. <i>Neottia spiralis</i>, with its flower-spikes rising above +each other like braided hair, is Lady’s Tresses; and the Maidenhair +Fern is Our Lady’s Hair. Dodder (<i>Cuscuta</i>), from its string-like +stems, is called Lady’s Laces; and <i>Digraphis arundinacea</i>, from +the ribbon-like striped leaves, Lady’s Garters. In Wiltshire, <i>Convolvulus +sepium</i> is called Lady’s Nightcap. <i>Cypripedium Calceolus</i>, +from the shape of its flower, is called Lady’s Slippers; and <i>Cardamine +pratensis</i>, from the shape of its flowers, like little smocks hung +out to dry, is the Lady’s Smock, all silver white, of Shakspeare. +Lady’s Thimble is a name of the Blue or Hare Bell (<i>Campanula +rotundifolia</i>); and Lady’s Seal is now the Black Briony. <i>Carduus +Marianus</i> is the Lady’s Thistle, the blessed Milk Thistle, whose +green leaves have been spotted white ever since the milk of the +<a id="page-403" href="#page-403" class="pagenum" title="403"></a> +Virgin fell upon it when she was nursing Jesus, and endowed it +with miraculous virtues.</p> + +<p><b>LARCH.</b>—There has long been a superstitious belief that +the wood of the Larch-tree (<i>Pinus Larix</i>) is impenetrable by fire, and +a story is told by Vitruvius of a castle besieged by Cæsar, which, +from being built largely of Larch timber, was found most difficult +to consume.——Evelyn calls the Larch a “goodly tree, which is +of so strange a composition, that ’twill hardly burn; whence the +Mantuan, <i>Et robusta Larix igni impenetrabile lignum</i>, for so Cæsar +found it.”——Tiberius constructed several bridges of this timber, +and the Forum of Augustus, at Rome, was built with it.——Evelyn +tells of a certain ship found many years ago in the Numidian Sea, +twelve fathoms under water, which was chiefly built of Larch and +Cypress, so hardened as long to resist the fire or the sharpest tool. +Nor, he adds, “was anything perished of it, though it had lain +above a thousand and four hundred years submerged.”——A Manna +is obtained from the Larch, called in the South of France <i>Manna +de Briançon</i>; it is very rare, and met with only in little drops that +adhere to the leaves.——In the case of a forest fire, if Larches are +scorched to the pith, the inner part exudes a gum, called Orenburg +gum, which the mountaineers masticate in order to fasten their +teeth. Ben Jonson, in the ‘Masque of Queens,’ speaks of the gum +or turpentine of the Larch as being used in witchcraft. A witch +answers her companion:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Yes, I have brought (to help your vows)</div> + <div class="line">Horned Poppy, Cypress-boughs,</div> + <div class="line">The Fig-tree wild, that grows on tombs,</div> + <div class="line">And juice that from the Larch-tree comes,</div> + <div class="line">The basilisk’s blood and the viper’s skin:</div> + <div class="line">And now our orgies let’s begin.”</div> +</div> +</div> + +<p class="continued">According to a Tyrolean tradition, the Seliges Fräulein, dressed in +white, repairs to an aged Larch beneath whose shelter she sings.——Lucan +includes the “gummy Larch” among the articles +burned to drive away serpents.——M. de Rialle, quoted in <i>Mythothologie +des Plantes</i>, relates that a group of seven Larches constituted +for the Ostiaks a sacred grove. Everyone passing was expected to +leave an arrow, and formerly it was customary to suspend skins +there, so that in course of time an immense quantity was accumulated. +As these offerings were frequently stolen by strangers, the +Ostiaks decided to fell one of the Larches and remove the stump +to some secret locality where they might pay their devotions +without fear of sacrilege. M. de Rialle found the same Larch +worship at Bérézof: there a tree fifty feet high, and so old that +only its top bore foliage, received the homage of the Ostiaks, who +showed their piety by turning to good account its singular conformation: +about six feet from the ground the trunk of the tree +became divided into two limbs, which joining again a little higher +<a id="page-404" href="#page-404" class="pagenum" title="404"></a> +up, left a cleft in the centre: this aperture the devotees dedicated +to the reception of their offerings.</p> + +<p id="larkspur"><b>LARKSPUR.</b>—The Larkspur, the <i>Delphinium</i> or Dolphin-flower +of the ancients, was considered by Linnæus and many other +botanists to be none other than the Hyacinth of the classic poets. +It is not, however, generally recognised as the flower that sprang +from the blood of the unfortunate Hyacinthus, and which to this +day bears his name; but is rather regarded as the flower alluded +to in the enigma propounded by a shepherd in one of the Eclogues +of Virgil.</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“<i>Dic quibus in terris inscripti nomina regum</i></div> + <div class="line"><i>Nascuntur flores.</i>”</div> + </div> + <div class="stanza"> + <div class="line quote">“Say in what country do flowers grow with the names of kings written upon them.”</div> + </div> +</div> +</div> + +<p class="continued">Tradition states that from the life-blood of the disappointed and +infuriated Ajax sprang the <i>Delphinium</i>—the flower which we now +know as the Larkspur, upon whose petals it is said may be read +the letters A I A, and which the botanists consequently term <i>Delphininium +Ajacis</i>—truly a flower upon which the name of a king is +written.——The legend concerning the origin of the flower is as +follows:—Ajax, the son of Telamon and Hesione, was next to +Achilles worthily reputed the most valiant of all the Greeks at the +Trojan war, and engaged in single combat with Hector, the intrepid +captain of the Trojan hosts, who was subsequently slain by +Achilles. After the death of Achilles, Ajax and Ulysses both +claimed the arms of the deceased hero: the latter was awarded +them by the Greeks, who preferred the wisdom and policy of +Ulysses to the courage of Ajax. This threw Ajax into such a fury, +that he slaughtered a flock of sheep, mistaking them for the sons of +Atreus; and then, upon perceiving his error, stabbed himself with +the sword presented to him by Hector; the blood spurting from his +self-inflicted death-wound, giving birth, as it fell to the earth, to the +purple <i>Delphinium</i>, which bears upon its petals the letters at once +the initials of his name and an exclamation of grief at the loss of +such a hero.——The generic name of the plant is derived from the +Greek <i>delphinion</i>, a dolphin; the flower-buds, before expansion, +being thought to resemble that fish. In England, the flower is +known by the names of Larkspur, Lark’s-heel, Lark’s-toe, Lark’s-claw, +and Knight’s-spur.</p> + +<p id="laurel"><b>LAUREL.</b>—Daphne, daughter of Peneus and the goddess +Terra, inspired Apollo with a consuming passion. Daphne, however, +received with distrust and horror the addresses of the god, +and fled from his advances. Pursued by Apollo, she adjured the +water-gods to change her form, and, according to Ovid—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Scarce had she finished when her feet she found</div> + <div class="line">Benumb’d with cold and fastened to the ground:</div> + <div class="line">A filmy rind about her body grows;</div> + <div class="line">Her hair to leaves, her arms extend to boughs.</div> +<a id="page-405" href="#page-405" class="pagenum" title="405"></a> + <div class="line">The nymph is all into a Laurel gone</div> + <div class="line">The smoothness of her skin remains alone.</div> + <div class="omit">* * * * * * * *</div> + <div class="line">To whom the god: because thou canst not be</div> + <div class="line">My mistress, I espouse thee for my tree:</div> + <div class="line">Be thou the prize of honour and renown;</div> + <div class="line">The deathless poet and the poem crown.</div> + <div class="line">Thou shalt the Roman festivals adorn,</div> + <div class="line">And after poets, be by victors won.</div> + <div class="line">Thou shalt returning Cæsar’s triumph grace</div> + <div class="line">When pomps shall in a long procession pass;</div> + <div class="line">Wreath’d on the posts before his palace wait;</div> + <div class="line">And be the sacred guardian of the gate,</div> + <div class="line">Secure from thunder, and unharmed by Jove,</div> + <div class="line">Unfading as th’ immortal powers above;</div> + <div class="line">And as the locks of Phœbus are unshorn,</div> + <div class="line">So shall perpetual green thy boughs adorn.”—<i>Dryden.</i></div> +</div> +</div> + +<p>The classical Laurel, known as the “Royal,” or “Augustan,” +was the Sweet Bay, or Daphne (<i>Laurus nobilis</i>). Formerly the +Bay-tree was called Laurel, and the fruit only named Bayes, +a word derived from the French <i>baie</i>, a berry. By the Greeks +and Romans the tree was considered sacred. The Romans decorated +with Laurel the gods Apollo and Bacchus, the goddesses +Libertas and Salus, Æsculapius, Hercules, &c. The victors of +the Pythian games, held to commemorate Apollo’s triumph over +the Pythons, wore crowns of Laurel, Palm, or Beech. Paris (called +in Homer, Alexander) was crowned with Alexandrian Laurel +(<i>Ruscus racemosus</i>), as victor in the public games, whence its names in +Apuleius, <i>Daphne Alexandrina</i> and <i>Stephane Alexandrina</i>. Of all the +honours decreed to Cæsar by the Senate, he is said to have valued +most the privilege of wearing a crown of Alexandrian Laurel, because +it covered his baldness, which was reckoned a deformity +among the Romans as well as among the Jews. This is the Laurel +generally depicted on busts, coins, &c. The palace gates of the +Cæsars, and the high pontiffs were decorated with Laurel. Victorious +Roman generals sent their letters and dispatches to the +Senate enclosed in Laurel-leaves. The letter announcing the victory +was called <i>literæ laureatæ</i>, and its bearer carried a branch of Laurel, +which was placed in the breast of Jupiter Optimus Maximus. The +soldiers’ spears, tents, ships, &c., were all dressed up with Laurel, +and in the triumph each soldier carried a branch in his hand. +According to Plutarch, Scipio entered Carthage, holding in one +hand a sceptre and in the other a branch of Laurel. Sophocles +relates how Œdipus, seeing Creon arrive crowned with Laurel, +believed that he brought good news. The goddess Victoria is +represented as crowned with Laurel, and bearing the branch of a +Palm-tree. According to Hesiod, the Muses hold Laurel in their +hands.</p> + +<p>The prophetess Manto, a daughter of the prophet Tiresias, was +sometimes called Daphne (Laurel).</p> + +<p><a id="page-406" href="#page-406" class="pagenum" title="406"></a> +The bough of a Laurel was considered to give to prophets +the faculty of seeing that which was hidden. Dionysius calls the +Laurel the prophetical plant; and Claudian, <i>venturi præscia Laurus</i>. +Fulgentius states, that a Laurel-leaf placed beneath the pillow will +cause coming events to be foreseen in a dream; thereby greatly +assisting the prediction of future events. Diviners, like the priests +of Apollo, wore Laurel wreaths, and Laurel was used in the composition +of incense. Evelyn relates that the Laurel and <i>Agnus +Castus</i> were reputed to be “trees which greatly composed the +‘phansy,’ and did facilitate true visions; and that the first was +especially efficacious to inspire a poetical fury. Such a tradition +there goes of Rebekah, the wife of Isaac, in imitation of her father-in-law. +The instance is recited out of an ancient ecclesiastical +history, by Abulensis.” From hence, Evelyn thinks the Delphic +Tripos, the Dodonean Oracle in Epirus, and others of a similar +nature, took their origin. The Pythia, or priestess of Apollo, +at Delphi, before delivering the oracles from the sacred tripod, +shook a Laurel-tree and sometimes chewed the leaves with which +she crowned herself, casting them afterwards into the sacred fire. +The temple of Apollo at Delphi, where the celebrated oracles +were delivered, was at first only a structure of Laurel-branches, +which enclosed a fissure in the earth, from which a stupefying +exhalation arose. Over the fissure was placed a tripod, on which +the Pythia or prophetess sat, and, becoming excited by the ascending +vapour, she fell into an ecstacy, and prophesied. After a temple +of stone had been constructed, the Pythia prophesied in an inner +and secluded cell, the only opening to which, accessible to questioners, +was covered with Laurel-leaves. The Laurel being sacred +to Apollo as well as to Æsculapius, was used in the temples of +both these divinities, partly to induce sleep and dreams, partly to +produce beneficial effects in various diseases. Whosoever wished +to ask counsel was bound to appear before the altar crowned with +Laurel-twigs and chewing Laurel-leaves. Every ninth year, a +bower, composed of Laurel-branches, was erected in the forecourt +of the temple at Delphi.</p> + +<p>The Bœotian fêtes, held every ninth year at Thebes in honour +of Apollo, were designated Daphnephoria. On these occasions, +an Olive-bough, adorned with Laurel, was carried by a beautiful and +illustrious youth, dedicated to the service of Apollo, and who was +called <i>Daphnephoros</i> (Laurel-bearer). The origin of the Daphnephoria +was as follows:—The Ætolians had invaded Bœotia, but both +invaders and defenders suspended hostilities to celebrate the +festival of Apollo, and having cut down Laurel-boughs from Mount +Helicon, they walked in procession in honour of the divinity: that +same day the Bœotian general, Polemates, dreamed that a youth +presented him with a suit of armour, and commanded the +Bœotians to offer prayers to Apollo, and to walk in procession, +with Laurel-boughs in their hands, every ninth year. Three days +<a id="page-407" href="#page-407" class="pagenum" title="407"></a> +later, Polemates defeated the invaders, and immediately instituted +the Festival of Daphnephoria.</p> + +<p>The Laurel formerly had the power ascribed to it of being a +safeguard against lightning, of which Tiberius was very fearful, +and in order to avoid which he is stated to have crept under his +bed and protected his head with Laurel-leaves. In Sicily, it has +long been popularly believed that the shrub is a protection from +thunder and lightning. The same superstition survived till recently +in our own country. W. Browne tells us that “Baies being the +material of poets’ ghirlands, are supposed not subject to any hurt +of Jupiter’s thunder-bolts, as other trees are.” Culpeper alludes +to the old belief that neither witch nor devil, thunder nor lightning, +will hurt a man where a Bay-tree is; and remarks further, that +Laurels resist “witchcraft very potently, as also all the evils old +Saturn can do the body of man, and they are not a few. The +berries are very effectual against all poisons of venomous creatures, +as also against the pestilence and other infectious diseases.”</p> + +<p>The decay of the Bay-tree, which is generally rapid, was formerly +considered as an omen of disaster. It is said that before the +death of Nero, though in a very mild winter, all these trees withered +to the root, and a great pestilence in Padua is reputed to have been +preceded by the same phenomenon. So great a reputation had the +Laurel for clearing the air and resisting contagion, that the Emperor +Claudius was advised by his physicians during a raging pestilence +to remove his court to Laurentum. That city, in the reign +of Latinus, was the capital of Latium, whose inhabitants were +called Laurentini from the great number of Laurels which flourished +in their country. King Latinus discovered one of unusual size +and beauty when about to build a temple to Apollo, and the tree +was consecrated to the god, and preserved with religious care.</p> + +<p>The Laurel had the reputation of being generally propitious to +man. At Rome, on the 15th of May, merchants used to celebrate +a festival in honour of Mercury, and proceeding to a public fountain, +they drew water wherein they dipped a Laurel-branch, which +they then employed to bless all their merchandise. The Laurus +(Bay) was held in high esteem by the old Greek physicians; and +among the people there existed a belief that spirits could be +banished by its means. The Greeks had a saying, “I carry a +branch of Laurel,” to indicate that the speaker had no fear of +poison or sorcery. They had a custom of affixing a Laurel-bough +over the doorway, in the case of a severe illness, in order to avert +death and drive away evil spirits. Presumably from these associations, +it became the fashion to crown young doctors of physic +with Laurel-berries (<i>Bacca Lauri</i>), and the students were called +Baccalaureats, Bay-laureats, or Bachelors. Theophrastus tells us +that in his time the superstitious kept Bay-leaves in their mouths +all day, to guard them from misfortune. Theocritus says that +young girls were wont to burn Laurel as a charm to recall errant +<a id="page-408" href="#page-408" class="pagenum" title="408"></a> +lovers. The Bolognese use Laurel to obtain an augury of the +harvest: they put Laurel-leaves in the fire, and if in burning they +crackle, it is a sign that the harvest will be good; if not, it will be +bad. Tibullus chronicles a similar superstition in his time.</p> + +<p>In the days of Pliny, there still existed on Mount Aventine a +plantation of Laurels, of which the branches were employed for +expiations. On the other hand, there grew on the shores of the +Euxine a Laurel bearing a sinister reputation, close to where Amycus, +the son of Neptune, was killed and buried. The Argonauts, when +passing there, broke off a branch of this Laurel, and they immediately +began to quarrel among themselves: the quarrel ceased, +however, directly the branch was thrown away.</p> + +<p>Petrarch made the Laurel the constant theme of his verse, associating +it with the name of his beloved mistress, Laura; and when +publicly crowned in the Roman Capitol with a wreath of Laurel, +the poet acknowledged himself to have experienced the greatest +delight.</p> + +<p>Sir Thomas Browne refers to a custom common in Christian +countries of throwing a sprig of Bay upon the coffin when interred. +In England, it has long been used, together with Holly, Rosemary, +&c., to decorate houses and churches at Christmas. In Greece, +on Holy Saturday, they spread Laurel-leaves on the church floor. +In Corsica, they deck with Laurel-leaves the doorway of the house +where a wedding is being celebrated.</p> + +<p>To dream of a Laurel-bush is a token of victory and pleasure. +If the dreamer is married it denotes an inheritance through the +wife. If a married woman dreams of seeing or smelling Laurel, it +is a sign that she shall bear children; if a maid, it denotes that she +will be suddenly married. Astrologers consider the Laurel a +tree of the Sun, under the celestial sign Leo.</p> + +<p>The Roumanians have a legend that there was once a nymph, +known as the Daughter of the Laurel, who dwelt in the midst of a +Laurel-bush. One evening the Laurel had opened its branches +that she might, as was her wont, issue forth and dance in the +flowery valley. Whilst tripping along she was accosted by a handsome +youth, who extolled her beauty, expressed his passion for her, +and finally endeavoured to embrace her; but the Laurel nymph +fled, and pursued by the stranger, disappeared in the flowery +groves.... “The Star Queen sleeps in her palace of +clouds; sleep also, gentle and lovely girl; try to calm thy sighs.” +So sings the handsome stranger, and the Daughter of the Laurel +falls to sleep in his arms, murmuring a prayer that her lover may +never abandon her. At her waking, alas! the youth is nowhere +to be seen. She shrieks for him wildly, and calls to the night; to +the stars; to the rivulet running through the wood; but in vain. +“Open thy branches, beautiful Laurel-tree!” then cries the deserted +girl; “the night is already flying, and if I remain longer here +I shall dissolve away into dew.” “Away, young and beautiful girl,” +<a id="page-409" href="#page-409" class="pagenum" title="409"></a> +replies the Laurel-tree mournfully; “the star wreath of honour +has fallen from thy brow; there is no longer any place for thee +here.” Then the sun rose over the mountain, and the Daughter of +the Laurel dissolved away into dew.</p> + +<p><b>LAVENDER.</b>—The ancients employed Lavender (<i>Lavandula +Spica</i>) largely in their baths, whence its name, derived from the +Latin verb, <i>lavare</i>, to wash. The expression “Laid up in Lavender” +has arisen from the old custom of using the plant to +scent newly-washed linen.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i6">“Its spike of azure bloom</div> + <div class="line">Shall be erewhile in arid bundles bound,</div> + <div class="line">To lurk amid the labours of the loom,</div> + <div class="line">And crown our kerchiefs clean with mickle rare perfume.”<!--TN: added period--></div> +</div> +</div> + +<p class="continued">The ancients used the French Lavender (<i>L. Stœchas</i>), which formerly +grew in great abundance on the islands near Hyères, in +France, that were named after the plant, the Stœchades. Gerarde +calls this French Lavender, Sticadove, and says the herb was also +known as Cassidonie, corrupted by simple country folk into “Cast-me-down.” +Shakspeare makes Perdita class Lavender among the +flowers denoting middle-age:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i8">“Here’s flowers for you;</div> + <div class="line">Hot Lavender, Mints, Savory, Marjoram.</div> + <div class="line">The Marygold, that goes to bed with the sun,</div> + <div class="line">And with him rises weeping; these are the flowers</div> + <div class="line">Of middle Summer, and, I think, they are given</div> + <div class="line">To men of middle age.”</div> +</div> +</div> + +<p class="continued">English Lavender was formerly called Lavender Spike, and Gerarde +says it was thought by some to be the sweet herb Cassia, mentioned +by Virgil in his ‘Bucolics’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And then she’ll Spike and such sweet herbs unfold,</div> + <div class="line">And paint the Jacinth with the Marigold.”</div> +</div> +</div> + +<p class="continued">It was formerly believed that the asp, a dangerous species of viper, +made Lavender its habitual place of abode, for which reason the +plant was approached with extreme caution.——In Spain and Portugal, +Lavender is used to strew the floors of churches and houses +on festive occasions, or to make bonfires on St. John’s Day.——In +Tuscany, it is employed to counteract the effect of the Evil Eye +on little children.——The Kabyle women attribute to Lavender the +property of protecting them from marital cruelty, and invoke it +for that purpose.</p> + +<p><b>LEEK.</b>—Biblical commentators say that the Leek (<i>Allium +Porrum</i>), as well as the Onion and Garlic, was included among those +Egyptian luxuries after which the Children of Israel pined. White +and green were the old Cymric colours, and these colours are found +combined in the Leek, which is the national emblem of the Welsh. +<a id="page-410" href="#page-410" class="pagenum" title="410"></a> +The following lines are from a MS. in the Harl. Col., British +Museum:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“I like the Leeke above all herbes and floures;</div> + <div class="line">When first we wore the same the field was ours.</div> + <div class="line">The Leeke is white and green, whereby is ment</div> + <div class="line">That Britaines are both stout and eminente.</div> + <div class="line">Next to the lion and the unicorne,</div> + <div class="line">The Leeke’s the fairest emblym that is worne.”</div> +</div> +</div> + +<p class="continued">Shakspeare, in Henry V., tells us that the Leek, worn by Welshmen +on St. David’s Day (March 1st), is “an ancient tradition, begun +upon an honourable respect, and worn as a memorable trophy of +pre-deceased valour.” This vegetable “trophy” is said to be in +memory of a great victory obtained by the Welsh over the Saxons; +on which occasion, they, by order of St. David, placed Leeks in +their caps in order to distinguish themselves. It has also been +supposed that the wearing of the Leek may have originated in the +custom of <i>Cymortha</i>, still observed among the farmers of the country, +where, in assisting one another in ploughing their land, they bring +each their Leeks to the common repast of the whole party.——Drayton +relates another legend, which runs as follows:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“There is an aged cell, with Moss and Ivy grown,</div> + <div class="line">In which not to this day the sun has ever shone.</div> + <div class="line">That reverend British saint, in zealous ages past,</div> + <div class="line">To contemplation lived, and did so truly fast,</div> + <div class="line">As he did only drink what crystal Hodney yields,</div> + <div class="line">And fed upon the Leeks he gathered in the fields;</div> + <div class="line">In memory of whom, in each revolving year,</div> + <div class="line">The Welshmen on his day that sacred herb do wear.”</div> +</div> +</div> + +<p class="continued">Pliny states that Nero brought Leeks into great repute among +the Romans by eating them with oil to clear his voice for singing. +His folly in this respect obtained for him the satirical name of +<i>Porrophagus</i>, the Leek Eater. Martial, referring to the disagreeable +effects of the Leek upon the breath of the eater, says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The juice of Leeks who fondly sips,</div> + <div class="line">To kiss the fair, must close his lips.”</div> +</div> +</div> + +<p class="continued">——In Poland, the flower-stalk of the Leek is placed in the hands +of the statues of our Saviour on certain special days, to represent +the Reed given to Him at the Crucifixion.——Among the Sicilians, +the mother of the Apostle Peter is the subject of many legends. +She is always represented as bad and niggardly. The only thing +she ever gave away was the leaf of a Leek, which she flung to a +beggar, who importuned her one day as she was washing her potherbs. +When she died, hell received her. Years afterwards, Peter, +the doorkeeper of Paradise, heard a piteous voice saying: “Son +Peter, see what torments I am in. Go, ask the Lord to let me +out.” So Peter went and asked. But the Lord said: “She never +did a nail-paring of good. Except this Leek-leaf, she never once +gave a scrap away. However, here is a Leek-leaf: this angel +shall take it, and shall tell her to lay hold of the other end, while +<a id="page-411" href="#page-411" class="pagenum" title="411"></a> +he pulls her up.” So Peter’s mother grasped the Leek-leaf; but +all the souls in torment ran after her, and clung to her skirts, so +that the angel was dragging quite a string of them after her. Her +evil disposition, however, would not permit her to keep quiet. It +grieved her avaricious temperament that anyone besides herself +should be saved; so she struggled and kicked, in order to shake the +poor souls off, and in so doing tore the saving Leek-leaf, and fell +back again, and sank deeper than before.</p> + +<p><b>LENT LILIES.</b>—The Daffodil is the Lent Lily. Mingled +with Yew, which is the emblem of the Resurrection, it forms an +appropriate decoration for Easter. Lent Lilies are called by the +French <i>Pauvres Filles de Ste. Clare</i>. (See <a href="#narcissus" class="smcap">Narcissus</a>).</p> + +<p><b>LENTIL.</b>—Like almost all vegetables, Lentils are traditionally +regarded as funereal plants: formerly they were forbidden at +all sacrifices and feasts.——St. Hilarion, when he arrived at man’s +estate, subsisted for three years upon Lentils steeped in cold water.——To +dream of Lentils is supposed to indicate sorrow and +anxiety.</p> + +<p><b>LETTUCE.</b>—Pythagoras, we are told, was extremely fond +of Lettuces, which formed a large portion of his diet; but Eubulus +is said to have bitterly reproached his wife for having served up at +a meal Lettuces, which were only recommended for funeral repasts.——The +ancients considered the Lettuce (<i>Lactuca</i>) as an aliment +appropriate in times of mourning, and they employed it largely in +their funeral repasts in commemoration of the death of Adonis, son +of Myrrha, whom Venus had concealed in a bed of Lettuces, and +whose death had occurred from a wound inflicted by a wild boar +that had come to feed on the Lettuces, and so surprised the beautiful +youth.——Another legend states that the young man hidden +by Venus in the Lettuce bed was Phaon, the handsome boatman +of Lesbos, and not Adonis.——In mediæval days, it was superstitiously +thought that an evil spirit lurked in a bed of Lettuces, and +a species known by women as <i>Astylida</i> was believed to affect +mothers adversely, and to cause grievous ills to newly-born infants. +Perhaps this may account for a saying often heard at Richmond, +Surrey:—“O’er-much Lettuce in the garden will stop a young +wife’s bearing.”——The old poets prescribed a bed of Lettuce for +those who were unable to obtain repose; and Pliny states that +Lettuces of all descriptions were thought to cause sleep. Pope, +referring to its soporific qualities, has said of the Lettuce:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i12">“If your wish be rest,</div> + <div class="line quote">“Lettuce and Cowslip wine, <i>probatum est</i>.”</div> +</div> +</div> + +<p class="continued">Gerarde remarks that, if eaten after supper, this vegetable prevents +the drunkenness resulting from too free indulgence in wine.——Lettuce +is stated by the Mishna to be one of the five “bitter herbs” +ordered to eaten by Jews at the Feast of the Passover.——To +<a id="page-412" href="#page-412" class="pagenum" title="412"></a> +dream of eating salads made of Lettuce, &c., is supposed to portend +trouble and difficulty in the management of affairs.</p> + +<p id="lily"><b>LILY.</b>—The white Lily (<i>Lilium candidum</i>) was held in the +highest regard by the heathen nations; it was one of the flowers +employed to form the couch of Jupiter and Juno, and under the +name of <i>Rosa Junonis</i> was consecrated to the imperious queen of +the heavens, from whose milk, indeed, the flower is stated to +have originally sprung. The legend is as follows:—Jupiter being +desirous of rendering the infant Hercules immortal, that he +might rank among the divinities, caused Somnus to prepare a +nectareous sleeping-draught, which he persuaded Juno to take. +The Queen of the Gods fell immediately into a profound slumber, +and Jupiter then placed the little Hercules to the celestial breast, +in order that the babe might imbibe the ambrosial milk that +would ensure its immortality. The infant, over-eager to enjoy the +delightful nutriment, drew the milk faster than he could swallow, +and some drops falling to the earth, there immediately sprang from +it the white Lily, the emblem of purity: some of the milk is also +said to have dropped over that portion of the heavens which, from +its whiteness, still retains the name of the Milky Way (<i>lactea via</i>). +Another version of the myth states that originally all the Lilies +were Orange-coloured, but that those on which Juno’s milk fell +were rendered white, and produced the <i>Lilium candidum</i>.——The +Lily was doubtless cultivated by the ancient Egyptians, and +probably held in great esteem, for we find it appearing in their +hieroglyphical representations, and may therefore conclude that the +flower possessed some special significance. With the Greeks and +Romans, the Lily was a favourite flower, and Columella tells us +that the latter were wont to preserve Lilies by planting them in +baskets. The frequent allusions made to the plant in the Scriptures +are sufficient proof that the Hebrew race thought highly of the +beauty and grace of the Lily. In their language, the name +Susannah signifies a Lily. There are great diversities of opinion +as to what was the particular Lily alluded to by our Saviour when +He said, “Consider the Lilies of the field.” Some think the +Tulip, others the <i>Amaryllis lutea</i>, others again the white Lily to be +the flowers to which Solomon in all his glory was not to be compared.——In +nearly every Catholic country, the White Lily is dedicated +to the Virgin Mary, and is held to be emblematic of her +purity: hence the flower is frequently used to decorate her shrine, +and especially so on the feast of the Visitation of Our Lady and the +Annunciation. The Continental order of the Blessed Lady of the +Lily was instituted by Garcia, fourth King of Navarre, on account +of an image of the Holy Virgin being miraculously found, as it was +reported, in a Lily, which is believed to have cured this prince of +a dangerous disorder.——Rapin, the French Jesuit poet, has the +following lines on the Lily, which he evidently confounds with the +<a id="page-413" href="#page-413" class="pagenum" title="413"></a> +Iris, or <i>Fleur de Luce</i> (see <a href="#iris" class="smcap">Iris</a>), as being the representative flower +of the French nation. He says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With Lilies our French monarchs grace their crown,</div> + <div class="line">Brought hither by the valiant Hector’s son,</div> + <div class="line">From Trojan coasts, when Francus forc’d by fate</div> + <div class="line">Old Priam’s kingdom did to France translate:</div> + <div class="line">Or, if we may believe what legends tell,</div> + <div class="line">Like Rome’s Ancilia, once from heav’n they fell.</div> + <div class="line">Clovis, first Christian of our regal line,</div> + <div class="line">Of heav’n approved, received the gift divine</div> + <div class="line">With his unblemished hands, and by decree</div> + <div class="line">Ordained this shield giv’n by the gods should be</div> + <div class="line">Preserved, the nation’s guard to late posterity.”</div> +</div> +</div> + +<p class="continued">The Roman Catholics assigned to the Madonna, as Queen of +Heaven, the White Lily (<i>Lilium candidum</i>), the symbol of purity, and +it is the flower appropriated to the Annunciation and to the Visitation +of Our Lady. According to the Romish legend, St. Thomas, +who was absent at the death of the Virgin, would not believe in +her resurrection, and desired that her tomb should be opened before +him; and when this was done, it was found to be full of Lilies and +Roses. Then the astonished Thomas, looking up to heaven, beheld +the Virgin ascending, and she, for the assurance of his faith, flung +down to him her girdle.——In a picture by Gozzoli, in the National +Gallery, representing St. Jerome and St. Francis kneeling at the +foot of the Virgin, a red Rose-bud has sprung up at the knees of +St. Jerome, and a tall White Lily at those of St. Francis—these +flowers typifying the love and purity of the Virgin Mother. In the +works of Italian masters, a vase of Lilies stands by the Virgin’s +side, with three flowers crowning three stems. St. Joseph, husband +of the Virgin Mary, is depicted with the Lily in his hand; his +staff, according to the legend, having put forth Lilies. Later +painters of this school depict the angel Gabriel with a branch of +White Lilies.——As the emblem of purity and chastity, the Lily +is associated with numbers of saints, male and female; but, being +consecrated to the Virgin, it is always placed, in the paintings of +the early Italian masters, near those saints who were distinguished +by their devotion to the Mother of Jesus, as in the pictures of +St. Bernard.——As protector of youth, St. Louis de Gonzague +bears a Lily in his hand, and the flower is also dedicated to St. +Anthony, as a guardian of marriages. The flower is likewise the +characteristic of St. Clara, St. Dominick, and St. Katherine of +Siena. The crucifix twined with the Lily signifies devotion and +purity of heart: it is given particularly to St. Nicholas of Solentine.——Lilies +being emblematic of the Virgin, an order of knighthood +was instituted by Ferdinand of Aragon, in 1403, called the +“Order of the Lily,” the collar of which was composed of Lilies and +gryphons.——From the Virgin being the patron Saint of Dundee, +that town bears Lilies on its arms.——To dream of Lilies during +their blooming season is reputed to foretell marriage, happiness, +<a id="page-414" href="#page-414" class="pagenum" title="414"></a> +and prosperity; but a vision of Lilies out of their season, or +withered, signifies frustration of hopes, and the death or severe +illness of someone beloved.——Astrologers state that Lilies are +under the dominion of the Moon.</p> + +<p><b>LILY OF THE VALLEY.</b>—In mediæval days, the monks +and nuns believed that the <i>Convallaria</i> was the Lily of the Valley +mentioned in the Canticles (ii., 17), and the flower alluded to by +Christ when he bade his disciples “consider the Lilies of the +field.” The Martagon Lily, however (<i>Lilium Chalcedonicum</i>), is now +generally considered to be the Lily of Palestine; the Lily of the +Valley, or Conval Lily, being quite unknown in the Holy Land.——Lilies +of the Valley are called Virgin’s Tears; they are the flowers +dedicated to Whitsuntide, but in some parts of England still retain +their old name of May Lilies.——There exists in Devon a superstition +that it is unlucky to plant a bed of Lilies of the Valley, as +the person doing so will probably die in the course of the ensuing +twelve months.——In France, Germany, and Holland, these Lilies +are called May-flowers.——The blossoms possess a perfume highly +medicinal against nervous affections. The water distilled from +them was formerly in such great repute that it was kept only in +vessels of gold and silver: hence Matthiolus calls it <i>aqua aurea</i>. It +was esteemed as a preventive against all infectious distempers. +Camerarius recommends an oil made of the flowers as a specific +against gout and such-like diseases. His prescription is as follows:—“Have +filled a glass with flowers, and being well stopped, +set it for a moneth’s space in an ante’s hill, and after being drayned +cleare, set it by for use.”——There is a legend in Sussex, that +in the forest of St. Leonard, where the hermit-saint once dwelt, +fierce encounters took place between the holy man and a dragon +which infested the neighbourhood; the result being that the dragon +was gradually driven back into the inmost recesses of the forest, +and at last disappeared. The scenes of their successive combats +are revealed afresh every year, when beds of fragrant Lilies of the +Valley spring up wherever the earth was sprinkled by the blood +of the warrior saint.——The Conval Lily is under Mercury.</p> + +<p><b>LIME-TREE.</b>—The origin of the Lime-tree, according to +Ovid, is to be traced to the metamorphosis of Baucis, the good-hearted +wife of an aged shepherd named Philemon. This old +couple lived happily and contentedly in a humble cottage in the +plains of Phrygia. Here they one day, with rustic hospitality, entertained +unknowingly the gods Jupiter and Mercury, who had been +refused admittance to the dwellings of their wealthier neighbours. +Appreciating their kindness, Jupiter bade them ascend a neighbouring +hill, where they saw their neighbours’ dwellings swept away +by a flood, but their own hut transformed into a splendid temple, +of which the god appointed them the presiding priests. According +to their request, they both died at the same hour, and were changed +<a id="page-415" href="#page-415" class="pagenum" title="415"></a> +into trees—Baucis into a Lime, and Philemon into an Oak. Ovid +thus describes the transformation:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Then, when their hour was come, while they relate</div> + <div class="line">These past adventures at the temple gate,</div> + <div class="line">Old Baucis is by old Philemon seen</div> + <div class="line">Sprouting with sudden leaves of sprightly green:</div> + <div class="line">Old Baucis looked where old Philemon stood,</div> + <div class="line">And saw his lengthened arms a sprouting wood;</div> + <div class="line">New roots their fastened feet begin to bind.</div> + <div class="line">Their bodies stiffen in a rising rind.</div> + <div class="line">Then, ere the bark above their shoulders grew,</div> + <div class="line">They give and take at once their last adieu.</div> + <div class="line">At once, farewell, O faithful spouse! they said,</div> + <div class="line">At once th’ incroaching rinds their closing lips invade.</div> + <div class="line">Ev’n yet an ancient Tyanæan shows</div> + <div class="line">A spreading Oak that near a Linden grows.”</div> +</div> +</div> + +<p>Rapin, in his version of the tale, makes both of the old folks +become Limes, male and female:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“While these you plant, Philemon call to mind,</div> + <div class="line">In love and duty with his Baucis joined—</div> + <div class="line">A good old pair whom poverty had tried,</div> + <div class="line">Nor could their vows and nuptial faith divide;</div> + <div class="line">Their humble cot with sweet content was blest,</div> + <div class="line">And each benighted stranger was their guest.</div> + <div class="line">When Jove unknown they kindly entertained,</div> + <div class="line">This boon the hospitable pair obtained,</div> + <div class="line">Laden with years, and weak through length of time,</div> + <div class="line">That they should each become a verdant Lime</div> + <div class="line">And since the transformation Limes appear</div> + <div class="line">Of either sex; and male and female are.”</div> +</div> +</div> + +<p class="continued">In honour of its descent from the worthy old couple, the Lime +became the symbol of wedded love.——In Scandinavian mythology, +Sigurd, after having killed the serpent Fafnir, bathes himself +in its blood: a leaf of a Linden or Lime-tree falls on him between his +shoulders, and renders that particular place vulnerable, although +every other portion of his body had become invulnerable.——In +Germany, during May-day festivities, they often make use of the +Linden. Around the Linden dance the villagers of Gotha. In +Finland and in Sweden, the Linden is considered as a protective +tree.——In the cemetery of the hospital of Annaberg, in Saxony, +there is a very ancient Linden-tree, concerning which tradition +relates that it was planted by an inhabitant, with its top in the +ground; and that its roots became branches, which now overshadow +a considerable portion of the country.——At Süderheistede, +in Ditmarschen, there once stood a Linden which was known +throughout the country, as the “Wonderful Tree.” It was much +higher than other trees, and its branches all grew crosswise. +Connected with this tree was an old prophecy that, as soon as the +Ditmarschens lost their freedom, the tree would wither; and so it +came to pass. But the people believe that a magpie will one day build +its nest in its branches, and hatch five young ones, and then the +<a id="page-416" href="#page-416" class="pagenum" title="416"></a> +tree will begin to sprout out anew, and again be green, and the +country recover its ancient freedom.——According to an old legend +current in Berlin, the youngest of three brothers fell in love with +the daughter of an Italian, who was the Elector’s chief kapellmeister. +The Italian refused the hand of his daughter, and forbade +any further intercourse. Some time afterwards the three brothers +met the kapellmeister on the occasion of a public execution; +when, suddenly, the assembled crowd were horrified at seeing +the Italian fall with a loud shriek, and pointing to a knife which +had been plunged into his bosom. The brothers were all three +arrested on suspicion of the murder; and the eldest, who had been +standing nearest the deceased, was speedily sentenced to death. +The two other brothers, to save him, however, each declared he +was the real murderer, whereupon the perplexed judge referred +the case to the Elector, who resolved upon a curious ordeal to +ascertain the truth. He ordered each of the three brothers to +carry a Linden-tree to a certain churchyard, and plant it with its +head downwards, adding, that the one whose tree did not grow +should be executed as the murderer. Accordingly, the brothers +proceeded to the churchyard, accompanied by the clergy, the +magistrates, and many citizens; and, after hymns had been sung, +they planted their trees; after which solemn act, they were allowed +to return home, and remained unguarded. In course of time, +the upper branches of the Lindens all struck root, and the original +roots were transformed into branches, which, instead of growing +upwards, spread horizontally, in rich luxuriance, and, in thirty +years, overshadowed the churchyard. They have since perished, +but the brothers were ennobled by the Elector as Lords of Linden, +and bore the effigy of the marvellous trees on their escutcheon. +The youngest afterwards married the Italian’s daughter.</p> + +<p><span class="smcap">Ling.</span>—See <a href="#heather">Heather</a>.</p> + +<p id="livelong"><b>LIVELONG.</b>—The name of Livelong, or Liblong, is supposed +to have been given to the <i>Sedum Telephium</i> from its remaining +alive when hung up in a room. Parkinson, in his ‘<i>Paradisus</i>,’ states +that the ladies of his time (1629) called the plant Life Everlasting; +and remarks that “they are also laid in chests and wardrobes, to +keep garments from moths, and are worne in the heads and arms +of gentiles and others, for their beautiful aspect.” The plant is +much esteemed for divining purposes. (See <a href="#orpine" class="smcap">Orpine</a>).</p> + +<p id="london-pride"><b>LONDON PRIDE.</b>—A speckled Sweet John had formerly +the honour of being called London Pride, and a red Sweet William, +London Tufts. <i>Saxifraga umbrosa</i> now bears the title of London +Pride, not, however, because, like the speckled Sweet John, it was +the pride and ornament of old London gardens, but because it was +introduced by Mr. London, a partner in the firm of London +and Wise, Royal Gardeners in the early part of the eighteenth +century. (See <a href="#saxifrage" class="smcap">Saxifrage</a>.)</p> + +<p><a id="page-417" href="#page-417" class="pagenum" title="417"></a> +<span class="smcap">Long Purples.</span>—See <a href="#orchis">Orchis</a>.</p> + +<p><span class="smcap">Lords-and-Ladies.</span>—See <a href="#arum">Arum</a>.</p> + +<p><b>LOOSESTRIFE.</b>—The word Loosestrife is a translation of +the plant’s Latin name <i>Lysimachia</i> (from the Greek <i>lysis</i>, dissolution, +and <i>mache</i>, strife). Gerarde, who calls the plant, also, Willow-herb, +says of it:—“Lysimachia, as Dioscorides and Pliny write, tooke his +name of a speciall vertue that it hath in appeasing the strife and unrulinesse +which falleth out among oxen at the plough, if it be put +about their yokes; but it rather retaineth and keepeth the name +<i>Lysimachia</i>, of King Lysimachus, the sonne of Agathocles, the first +finder-out of the nature and vertues of this herbe.” He adds that +the smoke of the herb when burnt will drive away gnats, flies, all +manner of venomous beasts, and serpents; and says that Pliny +reports that snakes will crawl away at the smell of Loosestrife.</p> + +<p><b>LOTOS-TREE.</b>—Lotis, the beauteous daughter of Neptune, +was unfortunate enough to attract the notice of Priapus, +who attempted to offer her violence. Flying terrified from the deformed +deity, the nymph invoked the assistance of the gods to save +herself from his odious importunities: her prayers were heard, and +she was transformed into the Lotos-tree. Dryope, the wife of +Andræmon, passing the tree one day, in company with her sister +Iole, stopped to pluck the fruit to please her infant son Amphisus, +whereupon she became suddenly changed into a Lotos-tree. Iole +afterwards recounted her fate to Alcmena—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“But, lo! I saw (as near her side I stood)</div> + <div class="line">The violated blossoms drop with blood;</div> + <div class="line">Upon the tree I cast a frightful look,</div> + <div class="line">The trembling tree with sudden horror shook,</div> + <div class="line">Lotis, the nymph (if rural tales be true)</div> + <div class="line">As from Priapus’ lawless lust she flew,</div> + <div class="line">Forsook her form; and, fixing here, became</div> + <div class="line">A flow’ry plant, which still preserves her name.</div> + <div class="line i2">This change unknown, astonished at the sight,</div> + <div class="line">My trembling sister strove to urge her flight;</div> + <div class="line">Yet first the pardon of the nymph implored,</div> + <div class="line">And those offended sylvan powers adored:</div> + <div class="line">But when she backward would have fled, she found</div> + <div class="line">Her stiffening feet were rooted to the ground.”—<i>Ovid.</i></div> +</div> +</div> + +<p class="continued">The tree into which the nymph Lotis was transformed must not be +confounded with the Lotus Lily, or Sacred Bean, a totally distinct +plant: it was the <i>Rhamnus Lotus</i>, the Lotos of the Lotophagi, +a people inhabiting the coast of Africa near the Syrtes. Pliny +states that not far from the lesser Syrtis is the island of Menynx, +surnamed Lotophagitis on account of its Lotos-trees; but Strabo +affirms that the lesser Syrtis, in addition to the adjacent isle of +Menynx, was thought to be Lotophagitis, the land of the Lotos-eaters. +In this country, he says, there are certain monuments to be +seen, and an altar to Ulysses, besides a great abundance of Lotos-trees, +whose fruit is wonderfully sweet. According to Homer, the +<a id="page-418" href="#page-418" class="pagenum" title="418"></a> +Lotos-eater became oblivious of the world and its cares; and he +relates how the seductive fruit of the Lotos-tree possessed of old so +potent a charm, that Ulysses, when returning from the Trojan +war, dreaded it would lure his companions to give up home and +friends for ever. In the ninth book of the Odyssey, the poet +sings—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And whoso tasted of their flowery meat</div> + <div class="line">Cared not with tidings to return, but clave</div> + <div class="line">First to that tribe, for ever fain to eat—</div> + <div class="line">Reckless of home return—the tender Lotos sweet.”</div> +</div> +</div> + +<p class="continued">Gerarde describes the Lotos-tree as being as big as a Pear-tree, of +a “gallant greene colour tending to blewnesse,” with leaves similar +to the Nettle, dashed here and there with stripes of a yellowish-white +colour. “The beries be round, and hang upon long stalks like +Cherries, of a yellowish-white colour at the first, and afterwards +red, but being ripe they are somewhat black.” The Lotos-eaters +were held to have immunity from all stomachic complaints. The +fruit which formed their food is described by Theophrastus as being +of the size of a Bean, which changed its colour when ripening, +like the Grape. In flavour it was sweet, pleasant, harmless, and +perfectly wholesome; the most agreeable sort being that which had +no kernel. Whole armies were reported to have been fed with +the nutritious food afforded by the Lotos, when passing through +Africa. The Lotophagi obtained a wine from their beloved fruit, +which, however, Cornelius Nepos says would not endure above +ten days. The Lotos and its fruit is dwelt upon by Tennyson, who +tells how</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The mild-eyed melancholy Lotos-eaters came,</div> + <div class="line">Branches they bore of that enchanted stem,</div> + <div class="line">Laden with flowers and fruit, whereof they gave</div> + <div class="line">To each; but whoso did receive of them</div> + <div class="line">And taste, to him the gushing of the wave</div> + <div class="line">Far, far away did seem to mourn and rave</div> + <div class="line">On alien shores.”</div> +</div> +</div> + +<p class="continued">The Lotos was considered by Theophrastus to be by nature everlasting. +Pliny enumerates several very ancient trees growing in +Rome, notably one in Vulcan’s temple built by Romulus, which +was reputed to be as old as the city.——It was under the Lotos-tree, +beyond which there is no passing, that Mahomed saw the +angel Gabriel.</p> + +<p id="lotus"><b>LOTUS.</b>—The Lotus, as described by Herodotus, is the +“Water Lily that grows in the inundated lands of Egypt”: it is the +<i>Nymphæa Lotus</i> of Linnæus, and, according to Grecian mythology, +owed its origin to a young girl who was deeply in love with Hercules, +and who, dying of jealousy, was transformed into the Lotus. +With the Greeks, the flower was the symbol of beauty and of eloquence, +perhaps because it was reputed to flourish in the fields of +Helicon. Young girls twined these flowers into garlands. Theocritus +<a id="page-419" href="#page-419" class="pagenum" title="419"></a> +writes of maidens carrying a crown of Lotus for the Princess +Helen on her marriage with Menelaus. In a painted temple at +Pompeii, the Lotus-flower is represented above a geni or winged +god.——The Grecian god of silence (Harpocrates), who was of +Egyptian origin, is represented sometimes with a Lotus-flower in +his left hand; sometimes seated on a Lotus.——But it is in the East +where the Lotus is supreme—a sacred plant not merely revered as +a symbol, but even the object of worship in itself, and notably in +Hindostan, Thibet, and Nepaul, where it is believed that from its +mystic blossom came forth the all-powerful Brahma. In the +Hindu theology, <span class="smcap">Om</span> is the one Supreme Being from whom proceed +the great deities Brahma (creator), Vishnu (preserver), and Siva +(destroyer). Before the creation of this world, there existed an +immense sea covering its surface; on this vast sea moved the +spirit of <span class="smcap">Om</span>, and quickened into life a golden Lotus, resplendent +as the sun, from which emanated the four-formed creative god +Brahma, who by the radiance of his countenance dispelled the +pervading gloom, and by the light and warmth of his divine presence +evoked the earth from the surrounding waters. Vishnu, the +pervader or preserver, is represented with four arms: from his +umbilicus springs a Lotus-plant, in the beautiful calyx of which +Brahma appears seated, ready to accomplish the work of creation. +The breath of Vishnu is like the perfume of the Lotus, and he +rests and walks, not on the earth, but on nine golden Lotus-plants, +carried by the gods themselves. The heaven of Vishnu is described +in the <i>Mahâbhârata</i> as blazing with golden edifices studded with innumerable +gems. Descending from the superior heaven the waters of +the Ganges flow through this Paradise, and here are also lovely diminutive +lakes of water, upon the surfaces of which myriads of red, +blue, and white Lotus-flowers, with a thousand petals, are seen +floating. On a throne glorious as the meridian sun, seated on +Lotus-lilies, is Vishnu, and on the right hand is his wife, the goddess +Lakshmî, also seated in a Lotus, shining like a continued blaze of +lightning, while from her beauteous form the fragrance of the Lotus +is diffused through the heaven. Siva, the destroyer (the third +member of the Hindoo triad), is represented in many ways, but +generally with three eyes; his favourite seat is a Lotus. Buddha, +an emanation from Vishnu, like Brahma, first appeared on this +hemisphere floating on an enormous Lotus, which spread itself +over the ocean. Buddha had for his symbol a Lotus, surmounted +by a trident (typical of the Sun with a flame, or the superior heaven).——The +emblem of the Sun was called <i>Sûramani</i> (the jewel of +the Sun), but when the <i>Svâbhâvikas</i> adopted the Lotus as their +symbol of spontaneous generation, they called this ornament <i>Padmi +Mani</i> (jewel of the Lotus), and inscribed their temples with these +words:—</p> + +<div class="container"> + <ul> + <li>AUM<br /> + <i>Jehovah</i></li> + <li>MANI<br /> + <i>The Jewel</i></li> + <li>PADMI<br /> + <i>Lotus</i></li> + <li>HOONG.<br /> + <i>Amen.</i></li> + </ul> +</div> + +<p class="continued"><a id="page-420" href="#page-420" class="pagenum" title="420"></a> +This sentence forms the Alpha and Omega of Lama worship, and +is unceasingly repeated by the devotees of Thibet and the slopes of +the Himalayas. For the easy multiplication of this prayer, that extraordinary +contrivance, the praying-wheel, was invented. In accordance +with the principles of this belief, Jin-ch’au represents +all creation as a succession of worlds, typified by Lotus-flowers, +which are contained one within the other, until intelligence is lost +in the effort to multiply the series <i>ad infinitum</i>.——A legend connected +with Buddha runs as follows:—In an unknown town, called +<i>Bandnumak</i>, Bipaswi Buddh arrived one day, and having fixed his +abiding place on a mountain to the east of <i>Nâg-Hrad</i>, saw in a +pool a seed of the Lotus on the day of the full moon, in the month +of <i>Chait</i>. Soon afterwards from this Lotus-seed sprang a Lotus-flower, +in the middle of which appeared Swayambhû, in the +form of a luminary, on the day of the full moon in the month +of <i>Asvins</i>.——Another Buddhist legend relates that the King Pându +had the imprudence to burn a tooth of Buddha, which was +held in high reverence among the Kalingas: but a Lotus-flower +sprang from the middle of the flame, and the tooth of Buddha +was found lying on its petals.——In Eastern India, it is popularly +thought that the god Brahma first appeared on a sea of milk, +in a species of Lotus of extraordinary grandeur and beauty, +which grew at Temerapu, and which typified the umbilicus of that +ocean of sweetness. To that flower is given eighteen names, which +celebrate the god’s different beauties; and within its petals he is +believed to sleep during six months of the year.——Kâmadeva, the +Indian Cupid, was first seen floating down the sacred Ganges, +pinioned with flowers, on the blossom of a roseate Lotus.——The +Hindus compare their country to a Lotus-flower, of which the +petals represent Central India, and the eight leaves the surrounding +eight divisions of the country. The sacred images of the Indians, +Japanese, and Tartars are nearly always found seated upon the +leaves of the Lotus.——The sacred Lotus, as the hallowed symbol +of mystery, was deemed by the priests of India and China an +appropriate ornament for their religious structures, and hence its +spreading tendrils and perfect blossoms are found freely introduced +as architectural enrichments of the temples of the East.——Terms +of reverence, endearment, admiration, and eulogy have been freely +lavished by Indian writers on the flowers of the Lotus, dear to the +sick women of their race from the popular belief of its efficacy in +soothing painful feelings. Nearly every portion of the human +body has been compared by Indian poets to the Lotus; and in +one of their works, the feet of the angels are said to resemble the +flowers of that sacred plant.——The Persians represent the Sun +as being robed with light and crowned with Lotus.——By the +Japanese, the Lotus is considered as a sacred plant, and pleasing +to their deities, whose images are often seen sitting on its large +leaves. The blossom is deemed by them the emblem of purity +<a id="page-421" href="#page-421" class="pagenum" title="421"></a> +because it is unsullied by the muddy waters in which it often +grows: with the flowers of the Mother-wort it is borne aloft in +vases before the body in funeral processions.——The Chinese make +the Lotus typical of female beauty: their god Puzza is always +represented as seated upon the leaves of the plant.——The Lotus +is stated to be held sacred by the Egyptians because it conceals +the secret of the gods; from the throne of Osiris, Isis, and Nephthys, +it rises in the midst of the waters, bearing on the margin of its +blossom the four genii. It is the “Bride of the Nile,” covering the +surface of the mighty river, as it rises, with its fragrant white +blossom. Like the Indians, the ancient Egyptians represented the +creation of the world under the form of a Nymphæa that floated on the +surface of the waters. The Lotus was consecrated by the Egyptians +to the Sun, and the dawn of day was figured by them as a youth +seated upon a flower of the Nymphæa. The god Osiris (the Egyptian +Phœbus) is represented as having his head decorated with the sacred +Lotus. Oblations of flowers were common among the offerings of the +Egyptians to their gods. A papyrus in the British Museum (lent +by the Prince of Wales) represents the altar of the god Re or Ra +piled up with Lotus-blossoms and other offerings. Upon approaching +a place of worship, the ancient Egyptian always held the +flower of the Lotus or Agrostis in his hand. A single flower was +sometimes deemed a suitable oblation, or a bouquet of the Lotus +or Papyrus, carefully arranged in a prescribed form, was offered.——The +Lotus typified Upper Egypt; the Papyrus, Lower Egypt. In +the British Museum are several Egyptian statues with sceptres of +the Lotus; and a mummy with crossed arms, holding in each hand +a Lotus-flower. In the mummies of females the Lotus is found, +placed there probably to typify regeneration or purification. A +bust of Isis emerging from a Lotus-flower has often been mistaken +for Clytie changing into a Sunflower.——The Egyptians cultivated +three species of Nymphæaceæ—the <i>Nymphæa cerulea</i>, or blue-flowered +Lotus; the <i>Nymphæa Lotus</i>, a white-flowered variety, which still +grows profusely in Lower Egypt, and which is the flower represented +in the mosaic pavement at Præneste; and, lastly, the <i>Nelumbium +speciosum</i>, or Sacred Bean—the “Rose Lily” of Herodotus—the +true Lotus of the Egyptians, whose blossoms are of a brilliant +red colour, and hang over broad peltated leaves: its fruit is formed +of many valves, each containing a Nut about the size of a Filbert, +with a taste more delicate than that of the Almond. It has been +thought that the use of the seeds in making bread, and the mode +of sowing them, by enclosing each seed in a ball of clay, and throwing +it into the water, may be alluded to in the text, “Cast thy bread +upon the waters, for thou shalt find it after many days.” The +Nelumbo maintains its sacred character in Africa, India, China, +Japan, Persia, and Asiatic Russia; it has, however, disappeared +from Egypt.——The Arabians call the Lotus, <i>Nuphar</i>; and the +Syrians regard it as a symbol of the cradle of Moses, and typify, +<a id="page-422" href="#page-422" class="pagenum" title="422"></a> +also, the Ark of Noah by the same flower.——The collar of the +order of the Star of India is composed of the heraldic Rose of +England, two Palm-branches crossed, and a Lotus-flower, alternating +with each other.</p> + +<p><b>LOVE PLANTS.</b>—The <i>Clematis Vitalba</i> was formerly called +Love, because of its habit of embracing; from its clinging to people, +the <i>Galium Aparine</i> has obtained the name of Loveman; <i>Levisticum +officinale</i> is Loveage; the <i>Solanum Lycopersicum</i> is the Apple of Love; +<i>Nigella damascena</i> is Love-in-a-mist; the Pansy is called Love-in-idleness +and Love-and-idle; and <i>Amaranthus caudatus</i> has been +named Love-lies-bleeding, from the resemblance of its crimson +flowers to a stream of blood.</p> + +<p><b>LUCK-FLOWER.</b>—There is in Germany a favourite legend +of a certain mystical Luck-flower which possesses the extraordinary +power of gaining admittance for its owner into the recesses of a +mountain, or hidden cave, or castle, wherein vast treasures lie +concealed. The legend generally runs that the fortunate discoverer +of the receptacle for wealth is a man who has by chance found a +beautiful flower, usually a blue one, which he sticks in his hat. +Suddenly the mountain he is ascending opens to admit him; +astounded at the sight, he enters the chasm, and a white lady or +fairy bids him help himself freely from the heaps of gold coin he +sees lying all around. Dazzled at the sight of so much wealth, he +eagerly fills his pockets, and is hastening away when she calls after +him, “<i>Forget not the best!</i>” He thinks, as he feels his stuffed pockets, +that he cannot find room for any more, but as he imagines the +white lady wishes to imply that he has not helped himself to enough, +he takes his hat and fills that also with the glittering gold. The +white lady, however, alluded to the little blue flower which had +dropped from his hat whilst he stooped to gather up the gold coins. +As he hurries out through the doorway the iron door shuts suddenly +behind him with a crash of thunder, and cuts off his right heel. +The mountain side instantly resumes its old impenetrable appearance, +and the entrance to the treasure hall can never be found +again. As for the wonderful flower, that has vanished, but is to +this day sought for by the dwellers on the Kyffhäuser, on the +Quästenburg, and even on the north side of the Harz. It was from +this legend that, according to Grimm, the little blue flower “Forget-me-not” +originally received its name, which at first was indicative +of its magic virtue, but afterwards acquired a sentimental +meaning from the tale of the drowning lover of the Danube and his +despairing death cry.</p> + +<p><span class="smcap">Lunary.</span>—See <a href="#moonwort">Moonwort</a> and <a href="#honesty">Honesty</a>.</p> + +<p><b>LUPINE.</b>—The Romans cultivated the Lupine (<i>Lupinus</i>) as<!--TN: was 'as as'--> +an article of food, and Pliny declared that nothing could be +more wholesome than white Lupines eaten dry, and that this diet +imparted a fresh colour and cheerful countenance.——The eating +<a id="page-423" href="#page-423" class="pagenum" title="423"></a> +of Lupines was also thought to brighten the mind and quicken the +imagination. It is related of Protogenes, a celebrated painter of +Rhodes, that during the seven years he was employed in painting +the hunting piece of Ialysus, who was the accredited founder of +the State of Rhodes, he lived entirely upon Lupines and water, +with an idea that this aliment would give him greater flights of +fancy.——Virgil called the Lupine, <i>Tristis Lupinus</i>, the Sad Lupine, +and this expression has given rise to much discussion—the only +tangible explanation being that when the Lupine pulse was eaten +without preparation to destroy the bitter, it was apt to contract the +muscles and give a sorrowful appearance to the countenance.——The +seeds are said to have been used by the ancients, in their plays +and comedies, instead of pieces of money: hence the proverb, +<i>Nummus Lupinus</i>, a piece of money of no value.——The Bolognese +have a tradition that during the flight of the Holy Family into +Egypt, the Lupine received the maledictions of the Virgin Mary, +because, by the clatter and noise they made, certain plants of this +species drew the attention of Herod’s minions to the spot where +the tired and exhausted travellers had made a brief halt.</p> + +<p id="lychnis"><b>LYCHNIS.</b>—The scarlet <i>Lychnis Coronaria</i> is, in the Catholic +Church, dedicated to St. John the Baptist, and the text in which +he is described as “a light to them which sit in darkness,” being +taken in a literal sense, the flame-coloured flower was said to be +lighted up for his day, and was called <i>Candelabrum ingens</i>. This flower +is also called Rose-Campion, and, on the Continent, Cross of Jerusalem +and Cross of Malta. By old writers it was known as Flower +or Campion of Constantinople, Flower of Bristow, and Nonsuch.</p> + +<p><b>MAGNOLIA.</b>—The <i>Magnolia grandiflora</i> is one of those shrubs +the baneful emanations from which have procured for them an ill +name. It is a native of Carolina, and has large white blossoms of +powerful fragrance. When wafted to a distance upon the air, the +scent is delicious, but when inhaled in the immediate neighbourhood +of a group of Magnolias in flower, it becomes overpowering. +The Indians carefully avoid sleeping under a Magnolia in blossom, +and it is stated that so powerful is the perfume of the flower, that +a single blossom placed in a bedroom suffices to cause death in one +night.</p> + +<p><span class="smcap">Maghet.</span>—See <a href="#mayweed">Mayweed</a>.</p> + +<p><b>MAHWAH.</b>—The <i>Bassia latifolia</i>, or Mahwah, is esteemed a +sacred tree in India, and is, besides, interesting as being one of the +few plants whose flowers are used as food by the human race. +They are eaten raw by the poor of India, and are also employed +largely in the distillation of a spirit somewhat resembling Scotch +whiskey. A kind of flour is produced from them when dried, and +so valuable are they to the Indians, that the prosperity of some +parts of the country depends largely on their abundance. The +<a id="page-424" href="#page-424" class="pagenum" title="424"></a> +Almond-like fruit is eaten, and an oil is obtained from it: the wood +is hard, and is used by the Indians in constructing their huts. +Among certain uncivilised hill tribes, the Mahwah is regarded as +equal to a deity, so great is their affection for this tree, under whose +branches they hold their assemblies and celebrate their anniversaries; +on whose boughs they suspend, when not in use, their spears +and their ploughshares, and beneath whose shadow they exhibit +those mysterious circles of flint which take the place of idols with +them. So, when attacked by the Hindus, the wild tribes fight with +desperation for the defence of their Mahwahs, which their enemies, +when at war with them, make a point of seizing and destroying.</p> + +<p><b>MAIDENHAIR FERN.</b>—<i>Adiantum</i>, or <i>Capillus Veneris</i>, +derived its name from the Greek <i>adiantos</i>, unmoistened, in relation, +doubtless, to its property of repelling water—a peculiarity noticed +by Theophrastus, and also by Pliny, who says it is in vain to +plunge the <i>Adiantum</i> in water, for it always remains dry. This +property of remaining unmoistened by water was attributed to the +hair of Venus, when she rose from the sea; and hence the <i>Adiantum</i> +obtained the name of <i>Capillus Veneris</i>. Nevertheless, <i>Adiantum</i> was +specially dedicated to Pluto and to Proserpine. Maidenhair is +called <i>polytrichon</i>, because it brings forth a multitude of hairs; +<i>callitrichon</i>, because it produces black and fair hair; <i>Capillus Veneris</i>, +because it produces grace and love.——According to Egyptian +symbolism, <i>Adiantum</i> indicated recovery from illness.——In the +Catholic Church, the Maidenhair Fern is known as the Virgin’s +Hair.</p> + +<p id="maithes"><b>MAITHES or MAIDS.</b>—The <i>Pyrethrum Parthenium</i> was +formerly known by the name of Maithes (Maids), because by the +old herbalists it was considered efficacious in hysterical and other +irregularities of the system to which maidens are subject. In the +same category are the plants formerly known as Maghet, Mather, +or Maydweed (<i>Anthemis Cotula</i>), the Maydweed (<i>Matricaria Chamomilla</i>), +Maudlein, or Costmary (<i>Balsamita</i>), Maudlin-wort or Moon +Daisy (<i>Chrysanthemum Leucanthemum</i>), the Maudlin, or <i>Herba divæ +Mariæ</i> (<i>Achillea Ageratum</i>), the Marguerite (<i>Bellis perennis</i>), and some +others. These plants, bearing flowers with white ray florets, were +thought to resemble the Moon, which, as it regulated the monthly +periods of the year, was supposed, says Dr. Prior, to have an +influence over female complaints. By the ancients these plants +were consecrated to Isis, Juno Lucina, and Artemis, or Diana, the +virgin goddess of the night; but were transferred by the Catholics +to St. Mary Magdalene and St. Margaret of Cortona.</p> + +<p><b>MAIZE.</b>—The American aborigines worshipped Maize as a +divinity. Children were kept to watch the precious grain as it +grew, and guard it from the ravages of birds; but some of the +tribes protected the thievish crow because of the legend that a +crow had brought them the first seed of the sacred plant.——At +<a id="page-425" href="#page-425" class="pagenum" title="425"></a> +the present day, the Indians regard it with superstitious veneration. +They esteem it, says Schoolcraft, so important and divine a grain, +that their story-tellers invented various tales in which this idea is +symbolised under the form of a special gift from the Great Spirit. +The Ojebwa-Algonquins, who call it Mon-da-min, or the Spirit’s +grain or berry, cherish a legend, in which the stalk in full tassel is +represented as descending from the sky, under the guise of a +handsome youth, in response to the prayers of a young man offered +up at his fast of virility.——Among the American colonists, the +husking of the Maize was always accompanied with a rustic ceremony +and gathering of the villagers.——Longfellow tells us how—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“In the golden weather the Maize was husked, and the maidens</div> + <div class="line">Blushed at each blood-red ear, for that betokened a lover;</div> + <div class="line">But at the crooked laughed, and called it a thief in the cornfield.</div> + <div class="line">Even the blood-red ear to Evangeline brought not her lover.”</div> +</div> +</div> + +<p><b>MALLOW.</b>—The ancient Romans had some kind of Mallow +(<i>Malva</i>) served up as vegetables, and the Egyptians, Syrians, and +Chinese also use them as food. In Job’s days, these plants were +eaten by those wandering tribes who, as the patriarch says, “cut +up Mallows by the bushes, and Juniper-roots for their meat.” The +Mallow formed one of the funeral flowers of the ancients, with whom +it was customary to plant it around the graves of departed friends. +The plant yields a fibre capable of being woven into a fabric; and +there is an Eastern tradition that Mahomed was so delighted with +the texture of a robe made of this material, that he forthwith +miraculously turned the Mallow into a Pelargonium. The seeds +of the Mallow are called by country children, cheeses. Clare +recalls the days of his childhood, when he and his playmates sat—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Picking from Mallows sport to please,</div> + <div class="line">The crumpled seed we call’d a cheese.”</div> +</div> +</div> + +<p class="continued">Pliny ascribes a magical power to Mallows. He says, “Whosoever +shall take a spoonful of any of the Mallows shall that day be free +from all the diseases that may come unto him;” and he adds, +that it is especially good against the falling sickness. The same +writer, quoting Xenocrates, attributes to the seed of Mallows the +power of exciting the passions. Gerarde, writing of the <i>Malva +crispa</i>, commends its properties in verse:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If that of health you have any speciale care,</div> + <div class="line">Use French Mallowes, that to the body holsome are.”</div> +</div> +</div> + +<p><b>MANCHINEEL.</b>—The Manchineel-tree (<i>Hippomane Mancinella</i>) +is one of ill repute. Its exhalations are stated to cause certain +death to those who sleep beneath its foliage. It abounds in a +white milky juice, which is highly poisonous; a single drop causing +instant pain if it touches the human skin.</p> + +<p><b>MANDRAKE.</b>—The <i>Atropa Mandragora</i> derives its name +from Atropos, the eldest of the all-powerful Parcæ, the arbiters of +the life and death of mankind. Clothed in sombre black robes, and +<a id="page-426" href="#page-426" class="pagenum" title="426"></a> +holding scissors in her hands, Atropos gathers up the various-sized +clues of thread which, as the chief of the inexorable Fates, it is +her privilege to cut according to the length of the persons’ lives +they represent.——Another name bestowed by the Greeks upon +the Mandrake was that of Circeium, derived from Circe, the weird +daughter of Sol and Perseis, celebrated for her witchcraft and +knowledge of magic and venomous herbs.——From the earliest +ages, the <i>Atropa Mandragora</i> appears to have been deemed a mystic +plant by the inhabitants of Eastern countries, and to have been +regarded by them as stimulating the passions; on which account +it is still used for preparing love potions. It is generally believed +that the Mandrake is the same plant which the ancient Hebrews +called <i>Dudaim</i>; and that these people held it in the highest esteem +in Jacob’s time is evident from the notice in Genesis (xxx., 14) of +Reuben finding it and carrying the plant to his mother Leah. +From the remotest antiquity the Mandrakes were reputed in the +East to possess the property of removing sterility; hence Rachel’s +desire to obtain from Leah the plants that Reuben had found and +given to his mother. It is certain that the <i>Atropa Mandragora</i> was +looked upon by the ancients as something more than a mere vegetable, +and, in fact, as an embodiment of some unquiet or evil spirit. +In an Anglo-Saxon manuscript of the tenth or eleventh century, +the Mandrake is said to shine in the night like a candle. The +Arabs call it the Devil’s Candle, because of this nocturnal shining +appearance; and in allusion to this peculiarity, Moore says of it in +‘Lalla Rookh’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Such rank and deadly lustre dwells,</div> + <div class="line">As in those hellish fires that light</div> + <div class="line">The Mandrake’s charnel leaves at night.”</div> +</div> +</div> + +<p class="continued">From times long past has come down the legend that the Mandrake +is a dweller in the dark places of the earth, and that it thrives +under the shadow of the gallows, being nourished by the exhalations +or flesh of the criminals executed on the gibbet. Amongst other +mysterious attributes, we are told by old writers that the Mandrake +has the power of emitting sounds, and that when it is pulled out of +the ground, it utters dreadful shrieks and groans, as if possessed of +sensibility. Shakspeare thus describes<!--TN: was 'decribes'--> these terrible cries:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Would curses kill, as doth the Mandrake’s groan,</div> + <div class="line">I would invent as bitter-searching terms,</div> + <div class="line">As curst, and harsh, and horrible to hear.”</div> +</div> +</div> + +<p class="continued">And Moore relates in verse another tradition—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The phantom shapes—oh touch them not—</div> + <div class="line i2">That appal the maiden’s sight,</div> + <div class="line">Lurk in the fleshy Mandrake’s stem</div> + <div class="line i2">That shrieks when plucked at night.”</div> +</div> +</div> + +<p class="continued">These screams were so horrible and awe-inspiring, that Shakspeare +tells us the effect was maddening—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And shrieks like Mandrakes, torn out of the earth,</div> + <div class="line">That living mortals, hearing them, ran mad.”</div> +</div> +</div> + +<p class="continued"><a id="page-427" href="#page-427" class="pagenum" title="427"></a> +One other terrible attribute of this ill-omened plant was its power, +by its pestilential effects, severely to injure, if not, indeed, to strike +with death, the person who had the hardihood to drag the root from +its bed. To guard against these dangers, therefore, the surrounding +soil was removed, and the plant securely fastened to the tail of a +dog, which was then driven away, and thus pulled up the root. +Columella, in his directions for the site of gardens, says they may +be formed where</p> + +<div class="container"> +<div class="poetry"> + <div class="line i26">“The Mandrakes flowers</div> + <div class="line">Produce, whose root shows half a man, whose juice</div> + <div class="line">With madness strikes.”</div> +</div> +</div> + +<p class="continued">The Romans seem to have been very superstitious as to the manner +of taking up the root. According to Pliny, those who undertook +the office were careful to stand so that the wind was at their back; +and before commencing to dig, they made three circles around +the plant with the point of the sword; then, turning to the west, +they proceeded to take it up. Probably the plant’s value as a narcotic +and restorative alone induced the gathering of so dangerous +a root.——In mediæval times, when ignorance and credulity +were dominant in Europe, the mountebank quack doctors palmed +on the credulous fictitious Mandrake-roots, which were largely sold +as preventives against mischief and dangers. Speaking of this +superstition, Lord Bacon, in his ‘Natural History,’ says, “Some +plants there are, but rare, that have a mossie or downie root, and +likewise that have a number of threads, like beards, as Mandrakes, +whereof witches and impostours make an ugly image, giving it the +forme of a face at the top of the root, and leave those strings +to make a broad beard down to the foot.”——Madame de Genlis +speaks of an author who gravely gives a long description of the +little idols which were supposed to be roots of the Mandrake, and +adds that they must be wrapped up in a piece of sheet, for that then +they will bring unceasing good luck. The same author, she says, +gives this name <i>Mandragora</i> (Mandrake) to certain sprites that are +procured from an egg that must be hatched in a particular manner, +and from which comes forth a little monster (half chick and half +man) that must be kept in a secret chamber, and fed with the +seed of Spikenard, and that then it will prophesy every day. Thus +it can make its master lucky at play, discover treasures to him, +and foretell what is to happen.——The credulous people of +some nations have believed that the root of the Mandrake, if dislodged +from the ground, becomes the good genius of the possessor, +and not only cures a host of maladies, but discovers hidden treasures; +doubling the amount of money locked up in a box, keeping off evil +spirits, acting as a love charm, and rendering other notable services. +According to Pliny, the Mandrake was sometimes conformed like +a man, at others like a woman: the male was white, the female +black. In the mountain of Pistoia, the peasants think they can +trace the form of a man in the leaves of the Mandrake, and of the +<a id="page-428" href="#page-428" class="pagenum" title="428"></a> +human face in the roots.——In Germany, since the time of the +Goths, the word <i>alruna</i> has borne the double meaning of witch and +Mandrake. Considering the roots to possess magical properties, +the Germans formed from them little idols, to which they gave the +name of <i>Alrunen</i>. These images were regularly habited every +day, and consulted as oracles; their repute becoming very great, +large numbers were manufactured and sold in cases: in this +state they were brought over to this country during the reign of +Henry VIII., and met with a ready sale. Fraudulent dealers used +to replace the Mandrake-roots with those of the White Briony, cut +to the shape of men and women, and dried in a hot sand bath.——In +France, under the names of <i>Main de gloire</i> or <i>Maglore</i>, the +Mandrake became a species of elf; and, till the eighteenth century, +there existed a wide-spread superstition among the peasantry connected +therewith. Sainte-Palaye writes: “When I asked a peasant +one day why he was gathering Mistletoe, he told me that at the +foot of the Oaks on which the Mistletoe grew, he had a Mandrake +(<i>Main de gloire</i>); that this Mandrake had lived in the earth from +whence the Mistletoe sprang; that he was a kind of mole; that +he who found him was obliged to give him food,—bread, meat, +or some other nourishment; and that he who had once given him +food was obliged to give it every day, and in the same quantity, +without which the Mandrake would assuredly cause the forgetful +one to die. Two of his countrymen, whom he named to me, had, +he said, lost their lives; but, as a recompense, this <i>Main de gloire</i> +returned on the morrow double what he had received the previous +day. If one paid cash for the <i>Main de gloire’s</i> food one day, one +would find double the amount the following; and so with anything +else. A certain countryman, whom he mentioned as still living, +and who had become very rich, was believed to have owed his +wealth to the fact that he had found one of these <i>Mains de gloire</i>.”——The +Chinese physicians assert that the Mandrake has the +faculty of renovating exhausted constitutions.</p> + +<p><b>MANGO.</b>—The Indian mythologists relate that the daughter +of the Sun, persecuted by a wicked enchantress, plunged into a +pool, where she was transformed into a golden Lotus. The king +became enamoured of the beautiful flower, so the enchantress burnt +it; but from its ashes rose the Mango (<i>Mangifera Indica</i>). Then the +king fell in love, first with the Mango-flower, and next with the +fruit, which he ordered to be carefully preserved for his own use. +At last, just as the fruit was ripe, it fell from the bough, and out of +it issued the daughter of the Sun, whom the king, after having lost +and forgotten, now recognised as his former wife.——The Indian +poets are never tired of singing the praises of the Mango, the +beauty of its flowers, and the sweetness of its fruit. The Indian +Cupid Kâmadeva is represented as having five arrows, each tipped +with the blossom of a flower which pierce the heart through one of +<a id="page-429" href="#page-429" class="pagenum" title="429"></a> +the five senses. A young maiden once plucked one of these blossoms, +and offered it to the god, saying:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“God of the bow, who with Spring’s choicest flowers</div> + <div class="line">Dost point the five unerring shafts; to thee</div> + <div class="line">I dedicate this blossom; let it serve</div> + <div class="line">To barb thy truest arrow; be its mark</div> + <div class="line">Some youthful heart that pines to be beloved.”</div> +</div> +</div> + +<p class="continued">Kâmadeva accepted the offering, and tipped with the Mango-flower +one of his darts, which, from that time, was known as the arrow +of love, and is the god’s favourite dart. Along with Sandalwood, +the wood of the Mango is used by the Hindus in burning their +dead. Among the Indian jugglers, the apparent production and +growth of the Mango-tree is a performance executed in such a +marvellous manner as to excite the astonishment of those who +have most determined to discover how the illusion is effected.</p> + +<p><b>MANNA.</b>—Some naturalists consider that the Manna miraculously +provided for the sustenance of the Children of Israel in the +Desert was a species of Lichen—the <i>Parmelia esculenta</i>. Josephus, +however, describes it as a kind of dew which fell, like honey in +sweetness and pleasant taste, but like in its body to Bdellium, +one of the sweet spices, but in bigness equal to Coriander-seed. +The origin of the different species of Manna or sugary exudations +which cover certain trees, has at all times been a subject +of wonder, and for a long time it was thought that these saccharine +tears, which appear so quickly, were simply deposits from +the atmosphere. The Manna used in medicine is principally procured +from the flowering Ash (<i>Fraxinus ornus</i>), which is cultivated +for the purpose in Sicily and Calabria: the puncture of an insect +of the cochineal family causes the sap to exude. The Manna of +Mount Sinai is drawn from the Tamarisk by puncture of the +coccus: it exudes in a thick syrup during the day, falls in drops, +congeals in the night, and is gathered in the cool of the morning. +The Larch-tree furnishes the Manna of Briançon. A sweet substance +resembling Manna exudes from the leaves of the <i>Eucalyptus +resinifera</i>, dries in the sun, and when the leaves are shaken by the +wind, falls like a shower of snow. In some countries, even herbs +are covered with an abundant sugary exudation similar to Manna. +Bruce observed this in Abyssinia. Matthiolus relates that in some +parts of Italy the Manna glues the grass of the meadows together +in such a manner as to impede the mowers at their work.——To +dream of Manna denotes that you will be successful through life, +and overcome all troubles.</p> + +<p id="maple"><b>MAPLE.</b>—The wood of the Maple (<i>Acer</i>) was considered by +Pliny to be, in point of elegance and firmness, next to the Citron +itself. The veined knobs of old Maples, known as the <i>bruscum</i> +and <i>molluscum</i>, were highly prized by the Romans, and of these +curiously-marked woods were made the famous Tigrine and Pantherine +<a id="page-430" href="#page-430" class="pagenum" title="430"></a> +tables, which were of such immense value, that when the +Romans reproached their wives for their extravagance in jewels, +they were wont to retort and (literally) “turn the tables” upon +their husbands. Evelyn tells us, that such a table was that +of Cicero, “which cost him 10,000 sesterces; such another had +Asinius Gallus. That of King Juba was sold for 15,000; and +yet that of the Mauritanian Ptolemy was far richer, containing +four feet and a half diameter, three inches thick, which is reputed +to have been sold for its weight in gold.”——Some centuries ago, +Maple-wood was in great request for bowls and trenchers. The +unfortunate Fair Rosamond is reputed to have drunk her fatal +draught of poison from a Maple bowl; and the mediæval drinking-vessels, +known as mazers, were chiefly made of this material—deriving +their name from the Dutch <i>Maeser</i>, Maple.——On May-day, +in Cornwall, the young men proceed, at daybreak, to the country, +and strip the Maple (or Sycamore) trees—there called May-trees—of +all their young branches, to make whistles, and with these shrill +musical instruments they enliven their way home with “May +music.”——In Germany, the Maple is regarded with much superstitious +reverence. There existed formerly, in Alsace, a curious +belief that bats possessed the power of rendering the eggs of storks +unfruitful. When once a stork’s egg was touched by a bat, it +became sterile; and so, in order to preserve it, the stork placed in +its nest some branches of the Maple, and the wonderful power of this +tree sufficed to frighten away every intruding bat.——De Gubernatis +relates a Hungarian fairy tale, in which the Maple plays a conspicuous +part. According to this legend, a king had three daughters, +one of whom, a beautiful blonde, was in love with a shepherd, +who charmed her with delightful music he produced from a flute. +One night, the king, the princess, and the shepherd, were disturbed +by disquieting dreams. The king dreamt that his crown had lost +its diamonds; the princess that she had visited her mother’s tomb +and was unable to get away from it; the shepherd that two fallow +deer had devoured the best lamb in his flock. After this dream, the +king called his three daughters to him, and announced to them that +she who should first bring to him a basket of Strawberries should +become his pet daughter, and inherit his crown and seven kingdoms. +The three daughters hastened to a neighbouring hill to +gather the Strawberries. There, setting down their baskets, each +one in turn wished that her basket might be filled with fruit. The +wishes of the two elder sisters were unheeded; but when it came +to the blonde’s turn, her wish was no sooner expressed, than her +basket was filled with Strawberries. At this sight, the two sisters, +mad with envy, fell upon the poor blonde, and slew her; then, +having buried her under an old Maple-tree, they broke her basket +in two, and divided the Strawberries between them. On their +return to the palace, they told the king that their sister had been +devoured by a fallow deer. On hearing this sad news, the unhappy +<a id="page-431" href="#page-431" class="pagenum" title="431"></a> +father exclaimed: “Alas! I have lost the most precious diamond +of my crown.” At the approach of the new moon, the shepherd +took up his flute to play a tune; but it was mute, for the fair +princess was no longer there to listen to its tuneful notes. Meanwhile, +on the third night, there sprang from the stem of the old +Maple on the hill a new shoot, on the spot where the poor princess +had met her cruel death. The shepherd, happening to pass by, saw +this fresh shoot from the Maple, and thought he would make from +it a new flute. So he cut the Maple-shoot, and from it fashioned +a flute; but the moment he placed it to his lips, the flute sang, +“Play, play, dearest. Once I was a king’s daughter; then I was +a Maple-shoot; now I am a flute made from the Maple-shoot.” +The shepherd rushed off with the flute to the king, who put it to +his lips, when instantly it sang, “Play, play, my father. Once, &c.” +Then the two wicked sisters approached, and each in turn put the +flute to her lips—only, however, to hear it hiss, “Play, play, +murderess. Once, &c.” Then the king, becoming aware of the +sisters’ wickedness, cursed them, and drove them with bitter +reproaches from his palace into the wide world.——The Maple has +been made the emblem of reserve, because its flowers are late in +opening, and slow to fall.——A curious belief exists in some parts +of England, that the Maple can confer longevity on children, if +they are passed through its branches. In West Grinstead Park, +Sussex, was an old Maple much used for this purpose, and, upon a +rumour reaching the parish, that the ancient tree was to be felled, +many petitions were made that it might be spared.——Pliny says +that Maple-root, pounded, is a remedy for pains in the liver, and +Gerarde states that, steeped in wine, it is useful in stopping pain +in the side. He quotes a verse from Sammonicus, which he thus +translates:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Thy harmless side if sharp disease invade,</div> + <div class="line i2">In hissing water quench a heated stone:</div> + <div class="line">This drink. Or Maple-root in powder made,</div> + <div class="line i2">Take off in wine, a present med’cine known.”</div> +</div> +</div> + +<p id="marguerite"><b>MARGUERITE.</b>—The Daisy (<i>Bellis perennis</i>), which Chaucer +called “douce Margarette,” derives its French name of Marguerite +from its supposed resemblance to a pearl. In Germany, +indeed, it is known as the Meadow-pearl, and Chaucer, in describing +the flower, says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And of a perle fine orientall,</div> + <div class="line">Her white croune was imaked all.”</div> +</div> +</div> + +<p class="continued">The Greek word for pearl, <i>Margarites</i>, became in Latin <i>Margarita</i>, +remained the same in Italian, and in French was spelt <i>Marguerite</i>; +the same word in each language indicating both the pearl and the +flower we call Daisy. This flower was formerly employed in the +treatment of certain female complaints, and on that account, +perhaps, was dedicated by the Monks to St. Margaret of Cortona. +Chaucer, in error, referred the name Margaret, as bestowed on the +<a id="page-432" href="#page-432" class="pagenum" title="432"></a> +Daisy, to St. Margaret of Hungary, who was martyred in the +thirteenth century; but in an old legend it is stated</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“There is a double flowret, white and red,</div> + <div class="line">That our lasses call Herb Margaret,</div> + <div class="line">In honour of Cortona’s penitent,</div> + <div class="line">Whose contrite soul with red remorse was rent;</div> + <div class="line">While on her penitence kind Heaven did throw</div> + <div class="line">The white of purity surpassing snow;</div> + <div class="line">So white and red in this fair flower entwine,</div> + <div class="line">Which maids are wont to scatter at her shrine.”</div> +</div> +</div> + +<p class="continued">This St. Margaret of Cortona, who in mediæval days was very popular, +had for some years, says Mrs. Jameson, led an abandoned life, +but having repented and been canonised, she was regarded by the +people of her native town as a modern Magdalene; and, like her +prototype, was supposed, on account of her early habits, to preside +over uterine diseases, and others peculiar to young women. The +Daisy, and other flowers which were supposed from their shape +to resemble the Moon, were by the ancients dedicated to the virgin +goddess of the night, Artemis, or Diana: but in Christian times +were transferred to the two saints who replace her, namely, St. +Mary Magdalene and St. Margaret of Cortona. Dr. Prior, in his +work on plant names, points out that this latter saint has often +been confounded with a St. Margaret of Antioch, who was “invoked +as another Lucina, because in her martyrdom she prayed for lying-in-women.” +This maiden of Antioch is described in old metrical +legends as</p> + +<blockquote> +<p>“Maid Marguerite that was so meeke and milde.”</p> +</blockquote> + +<p class="continued">The Daisy has been connected with several eminent women of the +name of Margaret. Margaret of Anjou wore the flower as her device, +and had it embroidered on the robes of her courtiers. Lady +Margaret, the mother of Henry VII., wore three white Daisies; +Margaret, the sister of Francis I., also wore the Daisy, and was +called by her brother his Marguerite of Marguerites—his pearl of +pearls. (See <a href="#daisy" class="smcap">Daisy</a>).</p> + +<p id="marigold"><b>MARIGOLD.</b>—The African Marigold (<i>Tagetes erecta</i>) is +regarded as a sacred flower in Northern India, where the natives +adorn the trident emblem of Mahâdeva with garlands of it; and +both men and women wear chaplets made of its flowers on his +festival.——The Romans named the European Marigold <i>Calendula</i>—the +flower of the Calends—from a notion that it blossoms the +whole year.——In the oldest of English herbals, the ‘Grete Herball,’ +the Marigold is called Mary Gowles, but by the old poets it is +frequently alluded to as Gold simply, and it is still called Goules +or Goulans in some counties of England. Another old English +name for these flowers was Ruddes.——From its tawny yellow +blossom the Marigold is presumed to have been the <i>Chrusanthemon</i>, +or Gold Flower, of the Greeks.——In mediæval times, this flower, +along with numerous others, was dedicated by the monks and nuns +<a id="page-433" href="#page-433" class="pagenum" title="433"></a> +to the Virgin, and had the prefix Mary appended to its name. +According to an old tradition, however, the Marigold was so called +because the Virgin Mary wore this flower in her bosom.——Shakspeare, +in ‘Cymbeline,’ speaks of the flower as the Mary-bud, and +in ‘A Winter’s Tale,’ alludes to its habit of closing at sunset and +opening at sunrise:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Marigold that goes to bed with the sun,</div> + <div class="line">And with him rises weeping.”</div> +</div> +</div> + +<p class="continued">Linnæus states that the flower is usually open from 9 a.m. till +3 p.m., and this foreshows a continuance of dry weather. Should the +blossom remain closed, rain may be expected. This circumstance, +and the plant’s habit of turning its golden face towards the sun, has +gained for it the name of the “Sun-flower” and the “Spouse of +the Sun”<!--TN: added ”-->.——Marguerite of Orleans, the maternal grandmother of +Henri IV., chose for her armorial device a Marigold turning +towards the sun, and for a motto, “<i>Je ne veux suivre que lui seul</i>.”——In +America, Marigolds are called Death-flowers, in reference +to an existing tradition that the crimson and gold-coloured blossoms +sprang upon ground stained by the life-blood of those unfortunate +Mexicans who fell victims to the love of gold and arrogant +cruelty of the early Spanish settlers in America.——In the reign of +Henry VIII., the Marigold was called <i>Souvenir</i>, and ladies wore +wreaths of them intermixed with Heart’s-ease.——To dream of +Marigolds appears to be of happy augury, denoting prosperity, +riches, success, and a happy and wealthy marriage.——The +Marigold is deemed by astrologers a Solar herb, under the sign +Leo.</p> + +<p><b>MARJORAM.</b>—The origin of Marjoram (<i>Origanum vulgare</i>: +Greek, <i>Amarakos</i>) is related by the Greeks as follows:—A young +man named Amaracus was employed in the household of Cinyras, +King of Cyprus: one day, when carrying a vase containing perfumes, +he unfortunately let it fall, and was so frightened at the mishap that +he lost all consciousness, and became metamorphosed into an odoriferous +herb called at first <i>Sampsuchon</i>, and afterwards <i>Amarakos</i>. +According to Rapin, the goddess Venus first raised Sweet Marjoram. +He says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And tho’ Sweet Marjoram will your garden paint</div> + <div class="line">With no gay colours, yet preserve the plant,</div> + <div class="line">Whose fragrance will invite your kind regard,</div> + <div class="line">When her known virtues have her worth declared:</div> + <div class="line">On Simois’ shore fair Venus raised the plant,</div> + <div class="line">Which from the goddess’ touch derived her scent.”</div> +</div> +</div> + +<p class="continued">The Greeks and Roman crowned young married couples with Marjoram, +which in some countries is the symbol of honour.——Astrologers +place the herb under the rule of Mercury.</p> + +<p><b>MARSH MALLOW.</b>—The name <i>Althæa</i> (from a Greek root +meaning to cure) was given to this plant on account of its manifold +<a id="page-434" href="#page-434" class="pagenum" title="434"></a> +healing properties, which were duly appreciated by the old herbalists. +It was sometimes called <i>Bismalva</i>, being held to be twice as +good in medicinal properties as the ordinary Mallow. As an ointment, +it was celebrated for mollifying heat, and hence it became +invaluable as a protection to those who had to undergo the ordeal +of holding red-hot iron in their hands. This ordeal was practised +by the ancient Greeks; for we read in the ‘Antigone’ of Sophocles, +that the guards placed over the body of Polynices—which had been +carried away surreptitiously—offered, in order to prove their innocence, +to take up red-hot iron in their hands: a similar ordeal +was extant in the Middle Ages, when invalids and delicate persons, +particularly monks and ecclesiastics, were exempted from +the usual mode of single combat, and were required to test their innocence +by holding red-hot iron in their hands. These trials were +made in the church during the celebration of mass, inspection being +made by the clergy alone. The suspected person, therefore, if he +had any friends at hand, was easily shielded by covering his hand +with a thick coating of some substance which would enable him +to resist the action of heat. Albertus Magnus describes a paste +compounded in the thirteenth century for this express purpose. +The sap of the Marsh Mallow, the slimy seeds of a kind of Fleabane, +and the white of a hen’s egg, were combined to make the paste +adhere, and the hands covered with it were perfectly safe.——According +to a German tradition, an ointment made of the leaves +of the Marsh Mallow was employed to anoint the body of anyone +affected by witchcraft.——The Marsh Mallow is held by astrologers +to be a herb of Venus.</p> + +<p><b>MARSH MARIGOLD.</b>—According to Rapin, the Sicilian +shepherd Acis originally discovered the Marsh Marigold (<i>Caltha</i>) +growing in his native pastures:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Nor without mention shall the <i>Caltha</i> die,</div> + <div class="line">Which Acis once found out in Sicily;</div> + <div class="line">She Phœbus loves, and from him draws her hue,</div> + <div class="line">And ever keeps his golden beams in view.”</div> +</div> +</div> + +<p class="continued">The flower’s modern Italian name, <i>Sposa di Sole</i>, has probably been +given to it in reference to this legend. On May-day, country +people strew Marsh Marigolds before their doors, and twine them +into garlands. Some think the <i>Caltha palustris</i> to be Shakspeare’s +“winking May-bud with golden eye,” which, if plucked with due +care, and borne about, will hinder anyone from speaking an angry +word to the wearer.</p> + +<p><b>MASTIC.</b>—The Mastic or Pistachio-tree (<i>Pistacia Lentiscus</i>), +the symbol of purity and virginity, was particularly dear to Dictynna, +a nymph of Crete, and one of Diana’s attendants. Following +her example, the Greek virgins were fond of adorning themselves +with Mastic-sprays; and at the present time, in the isle of Chios, +where the Mastic-tree flourishes, they eat the gum to preserve +<a id="page-435" href="#page-435" class="pagenum" title="435"></a> +sweetness of breath. The Mastic is stated to have been under +the special protection of Bacchus, as being the tree under which +the Bacchanals found and slew Pentheus, King of Thebes, who had +forbidden his subjects to acknowledge the new god.</p> + +<p><span class="smcap">Mather.</span>—See <a href="#mayweed">Mayweed</a>.</p> + +<p><span class="smcap">Maudlein</span>, <span class="smcap">Maudelyne</span>, or <i>Maudlin</i>.—See <a href="#costmary">Costmary</a>.</p> + +<p><span class="smcap">Maudlin Wort.</span>—See <a href="#moon-daisy">Moon Daisy</a>.</p> + +<p><b>MAURITIA.</b>—The Moriche Palm (<i>Mauritia flexuosa</i>) is regarded +as a sacred tree by the Mexican Indians. Certain tribes live almost +entirely on its products, and, strange to say, build their houses +high up amongst its leaves, where they live during the floods. +These Indians have a traditional Deluge, which they call the +Water Age, when there was only one man and one woman left +alive. To re-people the earth, the Deucalion and Pyrrha of the +new world, instead of stones, threw over their shoulders the fruit +of the Moriche Palm, and from its seeds sprang the whole human +race. The Moriche is regarded as a deity among the Tamancas, a +tribe of Oronoco Indians.</p> + +<p><b>MAY.</b>—The Hawthorn has obtained the name of May, or +May-bush, from the time of its flowering. In Suffolk, it is believed +to be unlucky to sleep in a room in which there is May in bloom. +In Sussex, to bring a branch of blossoming May into the house is +thought to portend a death. It was a custom in Huntingdonshire, +forty years ago, for the rustic swains to place a branch of May in +blossom before sunrise at the doorway of anyone they wished to +honour, singing the while—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“A branch of May we have brought you,</div> + <div class="line">And at your door it stands;</div> + <div class="line i8">It is but a sprout,</div> + <div class="line i8">But it’s well budded out,</div> + <div class="line">By the work of our good Lord’s hands.”</div> +</div> +</div> + +<p class="continued">An Italian proverb describes the universal lover as “one who +hangs every door with May.” (See <a href="#hawthorn" class="smcap">Hawthorn</a>).</p> + +<p><b>MAYFLOWER.</b>—The Mayflower of New England, <i>Epigæa +repens</i>, is the emblem of Nova Scotia. The trailing Arbutus, or +Mayflower, is a native of North America; it grows abundantly in +the vicinity of Plymouth, Massachusetts, and was the first flower +that greeted the Pilgrims after their terrible winter.</p> + +<p id="mayweed"><b>MAYWEED.</b>—The Mayweed, or more properly Maydweed +(<i>Anthemis Cotula</i>), owes its name to its having been formerly used +for the complaints of young women. In olden times, the plant +was also known as Maghet, and Mather or Mauther, words signifying +a maid.——The flower is distinguished as having, for its +fairness, been likened to the brow of the Northern divinity Baldr.——The +<i>Matricaria Chamomilla</i> is called Stinking Maydweed. (See +<a href="#maithes" class="smcap">Maithes</a>, <a href="#costmary" class="smcap">Costmary</a>, and <a href="#moon-daisy" class="smcap">Moon Daisy</a>.)</p> + +<p><a id="page-436" href="#page-436" class="pagenum" title="436"></a> +<b>MELON.</b>—According to a tradition of the Arabs, the Melon +is to be found in Paradise, where it signifies that God is One, and +that Ali is his true prophet.——Sebastian, a Roman traveller of the +seventeenth century, recorded that on Mount Carmel, in the Holy +Land, he had seen a field of Melons which had been turned into +stones by the curse of Elias.——An old Tuscan legend records how +the wife of a certain young king bore him three children, which were +represented by the Queen’s jealous sisters to be a cat, a piece of +wood, and a snake. The enraged king, upon this, cast his unfortunate +wife into prison, whilst the three infants were secured by +the wicked sisters in a box, and cast into the sea. A gardener +found the box, and compassionating the helpless babes, brought +them up, and taught them to tend his garden. Through the kindly +offices of a good fairy, the king came to dinner one day, and a +large Water Melon was gathered from the garden and placed before +him. The king cut the Melon, when in place of seeds he discovered +inside a number of precious stones. In astonishment, he demanded: +“How is it possible that a Melon can produce gems?” Then the +good fairy responded: “And how, sire, is it possible that a woman +could give birth to a cat, a piece of wood, and a snake?<!--TN: deleted extra ”--> Behold +your three children, and hasten, cruel man, to release the poor +innocent queen. The envy of her sisters has occasioned all this +mischief.” The king was deeply affected; he embraced his children, +and forthwith hastened with all speed to his wife, whose pardon he +implored. Then he ordered public fêtes and rejoicings to take place, +but condemned the wicked sisters to the stake.——According to +dream oracles, a young woman who dreams of Melons is destined +to marry a rich foreigner, and to live with him in a foreign land. +If a young man dreams of Melons, it denotes that he will marry a +rich foreign lady, by whom he will have a large family, but they +will die young. If a sick person dreams of Melons, it is a prognostic +of recovery by reason of their humidity or juicy substance.</p> + +<p><span class="smcap">Midsummer Men.</span>—See <a href="#orpine">Orpine</a>.</p> + +<p><b>MIGNONETTE.</b>—The Mignonette, or Little Darling, is supposed +to be an Egyptian plant, and to have been brought to England +from the South of France, where it is called <i>Herbe d’Amour</i>, or Love-flower. +Although a flower of no heraldic fame, the Mignonette is +nevertheless, to be seen on the armoured shield of a noble Saxon +house, and the origin of its adoption is related in the following +legend:—A Count of Walstheim was betrothed to Amelia von Nordburg, +a young and beautiful heiress, whose poor cousin Charlotte, +an amiable girl of no particular personal charms, had been brought +up with her from infancy. Returning one evening from a charitable +visit, the humble dependent found her aunt’s saloon full of guests, +the ladies busily occupied in selecting flowers for which their +admirers were expected to improvise mottoes. Charlotte was +invited to follow the example of her betters. Amelia von Nordburg +<a id="page-437" href="#page-437" class="pagenum" title="437"></a> +had selected the Rose as her emblem, and her companions had +naturally chosen such popular flowers as were best calculated to +elicit gallant compliments. Thus most of the floral favourites had +been appropriated; so Charlotte placed a modest spray of Mignonette +in her dress. Noticing as she did so that her coquettish +cousin was neglecting the Count of Walstheim for the fascinations +of a gallant colonel, and anxious to recall the thoughtless heiress +to her lover’s side, Charlotte asked the Count what motto he had +ready for the Rose. Taking out his pencil, he wrote: “<i>Elle ne vit +qu’un jour, et ne plait qu’un moment</i>;” and then presented her with +this motto for her own Mignonette: “<i>Ses qualités surpassent ses +charmes</i>.” His wilful fiancée took offence at the Count’s discrimination, +and revenged herself by treating him with studied +coldness and neglect; the result being that the Count transferred +his affections to the dependent Charlotte, whom he soon afterwards +married, and to celebrate the event added a spray of Mignonette +to the ancient arms of his family.</p> + +<p><b>MILK THISTLE.</b>—The Thistle <i>Silybum Marianum</i> is called +the Milk Thistle from a supposition that it derived the colour of its +leaves from the Milk of the Virgin Mary having fallen on them as +she suckled the infant Jesus.</p> + +<p id="milkwort"><b>MILKWORT.</b>—In olden times, the Milkwort (<i>Polygala vulgaris</i>), +bore the names of Cross-flower, Rogation-flower, Gang-flower, +and Procession-flower, which were given it because, according +to ancient usage, maidens made garlands of the flower, and +carried them in procession during Rogation Week. At this period +it was customary to offer prayers against plagues, fires, and wild +beasts, and as the bounds of the parish were traversed on one of the +days, it was also termed Gang Week. This custom was a relic of +the ancient Ambarvalia. The bishop, or one of the clergy, perambulated +the limits of the parish with the Holy Cross and Litanies, +and invoked the blessing of God upon the crops; on which occasion, +Bishop Kennett tells us, the maidens made garlands and nosegays +of the Milkwort, which blossomed in Rogation Week, the +next but one before the Whitsuntide.——Gerarde relates that, in +Queen Elizabeth’s time, Milkwort-flowers were “vulgarly knowne +in Cheapside to the herbe women by the name of Hedge Hyssop.” +The plant was called Milkwort from an old belief that it increased +the milk of mothers who took it.——A Javanese species, <i>Polygala +venenata</i>, is greatly dreaded by the natives of Java for its poisonous +effects; violent sneezing and faintness seizes anyone touching the +leaves of this ill-omened plant.</p> + +<p><b>MILLET.</b>—According to Schlegel, Millet has, among the +Chinese, given its name to the constellation <i>Tien-tzi</i>, “Celestial +Millet,” which is composed of five stars, and presides at the grain +harvest. Its clearness and brilliance presage an abundant harvest, +its absence foretells famine. This constellation the Chinese consider +<a id="page-438" href="#page-438" class="pagenum" title="438"></a> +as the residence of the King of the Cereals.——The grain of +Millet has become proverbial as indicative of anything minute: +possibly on this account, Millet portends misery if seen in a dream.——There +is a legend in North Germany, that, long ago, a rich +merchant had a fine garden, in which was a piece of land sown +with Millet. One day the merchant discovered that a part of the +Millet had been shorn during the preceding night, so he set his +three sons to watch in case the theft should be repeated. Both +the eldest and the second son fell asleep during their respective +vigils; and on each occasion the theft was repeated, and further portions +of the Millet disappeared. On the third night, the youngest +son, John, agreed to watch: he surrounded himself with Thorns +and Thistles, so that if he felt sleepy, and began to nod, the Thorns +should prick him, and thus keep him awake. At midnight he +heard a tramping, and then a sound of munching among the +Millet: pushing aside the Thorns, John sprang out from his hiding-place, +and saw a beautiful little colt feeding on the Millet. To +catch the little animal was an easy task, and it was soon safely +locked up in the stable. The merchant, overjoyed at the capture +his vigilant son John had made, made him a present of the colt, +which he named Millet-thief. Soon after this, the brothers heard +of a beautiful princess who was kept by enchantment confined in a +palace that stood on the top of a glass mountain, which no one, on +account of its being so slippery, could ascend; but it was said +that whosoever should be so fortunate as to reach its summit, and +ride thrice round the palace, would disenchant the princess and +obtain her hand in marriage. Numbers had already endeavoured to +ride up the slippery mountain, but were precipitated to its foot; and +their skeletons lay bleaching all around. The three brothers determined +to try and ascend the mountain, but, alas, the two eldest fell +with their horses down the treacherous mountain side, and lay +sorely hurt. Then John saddled his little colt Millet-thief, and to +his delight, when ridden to the mountain, he easily rattled up to its +summit, and trotted round the palace three times as though he +knew the road perfectly. Soon they stood in front of the palace-gates, +which opened spontaneously, and the lovely princess stepped +forth with a cry of joy, as she recognised in Millet-thief her own +little colt, who had been accustomed to take her by night down +the steep mountain, so that she might enjoy a gallop across the +green fields—the only indulgence permitted her by the cruel enchanter. +Then the princess bestowed her hand upon her deliverer, +and they lived happily, far removed from worldly cares, in the +palace on the glass mountain.</p> + +<p><b>MIMOSA.</b>—The <i>Mimosa Catechu</i>, according to Indian mythology, +was the tree which sprang from the claw lost by a falcon +whilst engaged in purloining the heavenly Soma, or Amrita, the +drink of immortality. The Vedas recount that, when the gods were +pining for the precious beverage, the falcon undertook to steal it +<a id="page-439" href="#page-439" class="pagenum" title="439"></a> +from the demons who kept it shut up: the attempt was successful, +but the falcon, whilst flying off with its prize, was wounded by an +arrow discharged by one of the demons, and lost a claw and a +feather. They fell to earth, and struck root there; the claw becoming +the Indian Thorn-tree, or <i>Mimosa Catechu</i>—the younger branches of +which have straight thorns, that afterwards become hooked, and +bear a strong resemblance to a bird’s claw.——Bishop Heber tells +us that, whilst travelling in Upper India, he saw, near Boitpoor, a +Mimosa-tree, with leaves at a little distance so much resembling +those of the Mountain Ash, that he was for a moment deceived, +and asked if it did not bear fruit. The Bishop says: “They +answered no; but that it was a very noble tree, being called the +Imperial Tree for its excellent properties. That it slept all night, +and awakened, and was alive all day, withdrawing its leaves if any +one attempted to touch them. Above all, however, it was useful +as a preservative against magic. A sprig worn in the turban, or +suspended over the bed, was a perfect security against all spells, +Evil Eye, &c., insomuch that the most formidable wizard would +not, if he could help it, approach its shade. One, indeed, they +said, who was very renowned for his power (like Lorinite, in the +Kehama) of killing plants and drying up their sap with a look, had +come to this very tree and gazed on it intently; but, said the old +man, who told me this with an air of triumph, look as he might, he +could do the tree no harm. I was amazed and surprised to find +the superstition which in England and Scotland attaches to the +Rowan-tree here applied to a tree of nearly similar form. What +nation has, in this case, been the imitator? Or from what common +centre are these common notions derived?”——The <i>Mimosa sensitiva</i> +is the true Sensitive Plant, which collapses its leaflets upon the +slightest touch (see <a href="#sensitive-plant" class="smcap">Sensitive Plant</a>); and another member +of this singular family droops its branches whenever anyone +approaches; hence Moore has called it</p> + +<div class="container"> +<div class="poetry"> + <div class="line i14">“That courteous tree</div> + <div class="line">Which bows to all who seek its canopy.”</div> +</div> +</div> + +<p class="continued">Frankincense is the product of the Egyptian Mimosa, a tree spoken +of by Theophrastus as an Acanthus, and referred to by Virgil.</p> + +<p><b>MIMUSOPS.</b>—The <i>Mimusops Elengi</i> is one of the sacred +trees of India, and dedicated to the god Krishna. An odoriferous +water, highly prized, is distilled from the flowers, and the astringent +bark of the tree is used medicinally.</p> + +<p><b>MINT.</b>—Ovid tells us, in his ‘Metamorphoses,’ that the nymph +Minthe, a daughter of Cocytus, was beloved of Pluto, and that +Proserpine, discovering her husband’s infidelity, transformed his +mistress into the herb which is called by her name.——In olden +times, Mint (<i>Mentha</i>) was called <i>Herba bona</i> and <i>Herba sancta</i>, and the +ancients were wont to weave garlands of its foliage to be worn by +brides—<i>corona Veneris</i>. In later days, the herb was dedicated to the +<a id="page-440" href="#page-440" class="pagenum" title="440"></a> +Virgin, under the name of <i>Herba Sanctæ Mariæ</i>.——It was formerly +customary to strew the churches with Mint or other herbs or +flowers. In ‘Appius and Virginia,’ an old play, is an illustration +of this custom:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Thou knave, but for thee ere this time of day</div> + <div class="line">My lady’s fair pew had been strewed full gay</div> + <div class="line">With Primroses, Cowslips, and Violets sweet,</div> + <div class="line">With Mints, and with Marygold and Marjoram meet,</div> + <div class="line">Which now lyeth uncleanly, and all along of thee.”</div> +</div> +</div> + +<p class="continued">Among the women of the Abruzzi there exists a curious superstition. +If, whilst walking, they should chance to come across a +plant of Mint, they will bruise a leaf between their fingers, in +order to ensure that, on the day of their death, Jesus Christ will +assist them.——In Holstein, at the funeral of peasants, Mint is +carried by youths attending the ceremony.——Pliny was of opinion +that “the smell of Mint doth stir up the minde and taste to a +greedy desire of meat;” and other old writers state that Mint +should be smelled, as being refreshing for the head and memory; +probably on this account it was formerly a custom to strew it “in +chambers and places of recreation, pleasure, and repose, and when +feasts and banquets are to be made.” Gerarde says of this herb:—“It +is poured into the eares with honied water. It is taken inwardly +against scolopendres, beare-wormes, sea scorpions and serpents. +It is applied with salt to the bitings of mad dogs.”</p> + +<p><b>MISTLETOE.</b>—According to Scandinavian mythology, +Baldr (the Apollo of the North) was rendered by his mother Frîgg +proof against all injury by the four elements, fire, air, earth, +and water: Loki, the evil spirit, however, being at enmity with +him, fashioned an arrow out of Mistletoe (which proceeded from +neither of the elements), and placed it in the hand of Hödr, the +blind deity, who launched the fatal dart at Baldr, and struck him +to the earth. The gods decided to restore Baldr to life, and as a +reparation for his injury, the Mistletoe was dedicated to his mother +Frîgg; whilst, to prevent its being again used adversely to her, the +plant was placed under her sole control so long as it did not touch +the earth, the empire of Loki. On this account it has always been +customary to suspend Mistletoe from ceilings; and so, whenever +persons of opposite sexes pass under it, they give one another the +kiss of peace and love, in the full assurance that this plant is no +longer an instrument of mischief.——Like the Indian Asvattha, +and the Northern Rowan, the Mistletoe was supposed to be the +embodiment of lightning: hence its Swiss name, <i>Donnerbesen</i>; and +like them, again, it is very generally believed to spring from seed +deposited by birds on trees. Some naturalists, indeed, say that +the seeds will not vegetate until they have passed through the +stomach of a bird, and so recommend that fowls should be caused +to eat the seeds, which, after evacuation, should be sown. This +old belief in the Mistletoe-seed being sown by birds is referred to +<a id="page-441" href="#page-441" class="pagenum" title="441"></a> +by Lord Bacon in his ‘Natural History.’ His lordship says:—“They +have an idle tradition that there is a bird called a Missel-bird +that feedeth upon a seed which many times she cannot digest, +and so expelleth it whole with her excrement, which, falling upon +a bough of a tree that hath some rift, putteth forth the Misseltoe.”——In +Druidic times, the Mistletoe was regarded as a divine gift +of peculiar sanctity, only to be gathered with befitting ceremonies, +on the sixth day, or at latest on the sixth night, of the sixth moon +after the winter solstice, when their year commenced.——Pliny +tells us that “the Druids hold nothing more sacred than the Mistletoe +and the tree upon which it is produced, provided it be an +Oak. They make choice of groves of Oak on their own account, +nor do they perform any of their sacred rites without the leaves of +these trees, so one may suppose that for this reason they are called +by the Greek etymology Druids, and whatever Mistletoe grows +upon the Oak they think is sent from heaven, and is a sign of God +Himself as having chosen that tree. This, however, is rarely found, +but, when discovered, is treated with great ceremony; they call it +by a name which in their language signifies the curer of all ills, and, +having duly prepared their feast and sacrifices under the tree, they +bring to it two white bulls, whose horns are then for the first time +tied; the priest, dressed in a white robe, ascends the tree, and, with +a golden pruning-hook, cuts off the Mistletoe, which is received into +a white <i>sagum</i>, or sheet; then they sacrifice the victims, praying that +God would bless His own gift to those on whom He has bestowed it.” +As the Druids attributed to the Mistletoe marvellous curative properties, +they placed it in water, and distributed this water to those +who deserved it, to act as a charm against the spells of witches +and sorcerers. If any portion of this plant came in contact with +the earth, it was considered as ominous of some impending national +disaster.——The practice of decorating dwellings with Mistletoe and +Holly is undoubtedly of Druidic origin. Dr. Chandler states that, +in the times of the Druids, the houses were decked with boughs in +order that the spirits of the forest might seek shelter among them +during the bleak winds and frosts of winter.——Among the Worcestershire +farmers, there is a very ancient custom of taking a bough +of Mistletoe, and presenting it to the cow that first calved after +New Year’s Day, as this offering is presumed to avert ill-luck from +the dairy.——In some provinces of France, they preserved for a long +period the custom of gathering the Mistletoe of the Oak, which +they regarded as a talisman. Many public documents attest that, +in the fifteenth and sixteenth centuries, large gatherings of the +country-people took place at the fêtes held in commemoration of +the ceremony of the sacred Mistletoe, and which was called +<i>Auguilanneuf</i> (<i>Gui de l’an neuf</i>).——In Holstein, the peasantry call the +Mistletoe the “Spectre’s wand,” from the supposition that a branch +borne in the hand will enable the holder not only to see ghosts, but +to compel them to speak.——The magical properties of the Mistletoe +<a id="page-442" href="#page-442" class="pagenum" title="442"></a> +are alluded to by Virgil in his <i>Æneid</i>, as well as by Ovid and other +ancient writers. Albertus Magnus states that the Mistletoe, which +the Chaldæans called <i>Luperax</i>, the Greeks <i>Esifena</i>, and the Latins +<i>Viscus Querci</i>, like the herb <i>Martagon</i> (Moonwort), possessed the property +of opening all locks. The Druids called it All-heal, and +represented it as an antidote to all poisons, and a cure for all diseases. +When there were no longer any Druids in England left to gather +the holy plant with the customary sacred rites, it was gathered by +the people themselves, with a lack of due solemnity, so that, +according to Aubrey, this want of reverence met with miraculous +punishment. He relates how some ill-advised folk cut the Mistletoe +from an Oak, at Norwood, to sell to the London apothecaries: +“And one fell lame shortly after; soon after each of the others +lost an eye; and a rash fellow, who ventured to fell the Oak +itself, broke his leg very shortly afterwards.” At this time, the +powder of an Oak-Mistletoe was deemed an infallible cure for +epilepsy; and Culpeper, the astrological herbalist, prescribed +the leaves and berries of this precious plant, given in powder +for forty days together, as a sure panacea for apoplexy, palsy, +and falling sickness. Clusius affirmed that a sprig of the sacred +plant worn round the neck was a talisman against witchcraft, +always providing that the bough had not been allowed to touch +earth after being gathered.——In the West of England, there is +a tradition that the Cross was made of Mistletoe, which, until +the time of the Crucifixion, had been a noble forest tree, but was +thenceforth condemned to exist only as a mere parasite. Culpeper +remarks that it was sometimes called <i>lignum sanctæ crucis</i>—wood of +the holy cross—from a belief in its curative virtues in cases of +consumption, apoplexy, and palsy—“not only to be inwardly taken, +but to be hung at their neck.”——In Sweden, Oak-Mistletoe is suspended +in the house to protect it from fire and other injuries; a +knife with an Oak-Mistletoe handle is supposed by the Swedes to +ward off the falling sickness: for other complaints, a piece of this +plant is hung round the patient’s neck, or made into a finger-ring.</p> + +<p><b>MOLY.</b>—The Moly was a magical plant, beneficent in its +nature, which Homer tells us, in the ‘Odyssey,’ was given by Mercury +to Ulysses to enable him successfully to withstand and overcome +the enchantments of the sorceress Circe, and obtain the restoration +of his comrades whom the witch-goddess had by her enchantments +transformed into swine. Ulysses, distressed at the fate of his companions, +was visited by Mercury, who promised to give him a plant +of extraordinary powers, which should baffle the spells of Circe;</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Thus while he spoke, the sovereign plant he drew</div> + <div class="line">Where on th’ all-bearing earth unmark’d it grew,</div> + <div class="line">And show’d its nature and its wondrous power:</div> + <div class="line">Black was the root, but milky white the flower;</div> + <div class="line">Moly the name, to mortals hard to find,</div> + <div class="line">But all is easy to th’ ethereal kind.”—<i>Pope.</i></div> +</div> +</div> + +<p class="continued"><a id="page-443" href="#page-443" class="pagenum" title="443"></a> +The Moly is generally supposed to have been a species of Garlick +(a plant credited with many magical qualities), and Gerarde, in +his ‘Herbal,’ describes several plants under the head of “Moly, or +Sorcerer’s Garlick,” one of which he particularises as Homer’s +Moly (<i>Moly Homericum</i>). The identity of the plant has, however, +long been a matter for speculation among botanists of all ages. +Dodonæus, Anguillara, and Cæsalpinus consider it to be <i>Allium +magicum</i>; Matthiolus and Clusius, <i>Allium subhirsutum</i>; Sprengel, +<i>Allium nigrum</i>; and Sibthorp, a plant which he names <i>Allium Dioscoridis</i>. +Various treatises have appeared on the subject, in one of +which the Moly is thought to be identified with the Lotus. Milton, +in his ‘Comus,’ mentions a magical plant, designated Hæmony, +which possessed similar properties to the Moly, and was potent in +dispelling enchantments, ghostly apparations, mildew-blast, and +unwholesome vapours.</p> + +<p><span class="smcap">Money Flower.</span>—See <a href="#honesty">Honesty</a>.</p> + +<p id="monkshood"><b>MONK’S HOOD.</b>—<i>Aconitum</i> has two English names, Monk’s +Hood and Wolf’s Bane. The former has been given it from the +resemblance of the plant’s upper sepal to the cowl of a monk. The +latter is of great antiquity, being the same as that of the Anglo-Saxon. +By the ancients (who were unacquainted with mineral +poisons) the Aconite was regarded as the most virulent of all +poisons, and their mythologists declare it to be the invention of +Hecate, who caused the plant to spring from the foam of the +many-headed Cerberus, when Hercules dragged him from the +gloomy regions of Pluto. The legend is thus told by Ovid:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Medea, to dispatch a dang’rous heir,</div> + <div class="line">(She knew him) did a pois’nous draught prepare,</div> + <div class="line">Drawn from a drug, long while reserved in store,</div> + <div class="line">For desp’rate uses, from the Scythian shore,</div> + <div class="line">That from the Echydnæan monster’s jaws</div> + <div class="line">Derived its origin, and this the cause.</div> + <div class="line i4">Through a dark cave a craggy passage lies</div> + <div class="line">To ours ascending from the nether skies,</div> + <div class="line">Through which, by strength of hand, Alcides drew</div> + <div class="line">Chained Cerberus, who lagged and restive grew,</div> + <div class="line">With his bleared eyes our brighter day to view.</div> + <div class="line">Thrice he repeated his enormous yell,</div> + <div class="line">With which he scares the ghosts, and startles hell;</div> + <div class="line">At last outrageous (though compelled to yield),</div> + <div class="line">He sheds his foam in fury on the field;</div> + <div class="line">Which, with its own and rankness of the ground,</div> + <div class="line">Produced a weed by sorcerers renowned</div> + <div class="line">The strongest constitution to confound—</div> + <div class="line">Called Aconite, because it can unlock</div> + <div class="line">All bars, and force its passage through a rock.”</div> +</div> +</div> + +<p class="continued">With this venomous plant the ancients were wont to poison their +arrow-heads when engaged in war and also when in pursuit of +wild beasts. As a poison, it had a sinister reputation. Ovid was +of opinion that the <i>Aconitum</i> derived its name from growing on +<a id="page-444" href="#page-444" class="pagenum" title="444"></a> +rocks almost barren; and he describes, in his ‘Iron Age,’ the step-dame +occupied in preparing a deadly potion of this plant:—</p> + +<blockquote> +<p>“<i>Lurida terribiles miscent Aconita novercæ.</i>”</p> +</blockquote> + +<p class="continued">In Greece, the Wolf’s Bane is credited with many malignant influences, +and the fevers so common in the neighbourhood of +Corinth were attributed to it. Until the Turks were dispossessed, +the Aga proceeded every year in solemn procession to denounce it +and hand it over to destruction.——In North India, a species, +<i>Aconitum ferox</i>, is used as a poison for arrows—the poison which is +obtained from the roots being of remarkable virulence and activity +when infused into the blood.</p> + +<p id="moon-daisy"><b>MOON DAISY.</b>—The <i>Chrysanthemum Leucanthemum</i>, a large +Daisy-like flower, resembles the pictures of a full moon, and on this +account has acquired the name of Moon Daisy. From its use +in uterine diseases, this plant was dedicated by the ancients to +Artemis, goddess of the Moon, Juno Lucina, and Eileithuia, a deity +who had special charge over the functions of women—an office +afterwards assigned by the Romish Church to St. Mary Magdalene +and St. Margaret. Hence, in the Middle Ages, the Moon Daisy +became known as Maudelyne or Maudlin-wort.——The plant is +also called the Ox-eye and Midsummer Daisy; and in France, this +flower, known as the <i>Paquerette</i>, is employed, like the Bluet, as a +divining-flower, to discover the state of a lover’s affections.——The +Midsummer Daisy is dedicated to St. John the Baptist.</p> + +<p id="moonwort"><b>MOONWORT.</b>—The Fern <i>Botrychium Lunaria</i> has derived +its name of Moonwort from the crescent shape of the segments +of its frond. Perhaps it is this lunar form which has caused it to +be so highly esteemed for its supposed magical properties. The +old alchymists professed to be able, by means of the Moonwort, +which they called <i>Lunaria minor</i>, or Lesser Lunary, to extract sterling +silver from Mercury. By wizards and professors of necromancy no +plant was held in greater repute, and its potency is attested by +many old writers. Gerarde refers to the use made by the alchymists +of this Fern in those mystic compounds over which they pored +night and day, and he also states that it was a plant prized by +witches, who called it Martagon. In Ben Jonson’s ‘Masque of +Queens,’ a witch says to her companions:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And I ha’ been plucking plants among</div> + <div class="line">Hemlock, Henbane, Adder’s-tongue;</div> + <div class="line">Nightshade, Moonwort, Libbard’s-bane,</div> + <div class="line">And twice by the dogs was like to be ta’en.”</div> +</div> +</div> + +<p class="continued">Coles, referring to the mystical character of the Moonwort, observes: +“It is said, yea, and believed by many, that Moonwort will open +the locks, fetters, and shoes from those horses’ feet that goe on +the places where it groweth; and of this opinion was Master +Culpeper, who, though he railed against superstition in others, yet +<a id="page-445" href="#page-445" class="pagenum" title="445"></a> +had enough of it himselfe.” Du Bartas, in his ‘Divine Weekes,’ +thus refers to this superstition—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Horses that, feeding on the grassie hills,</div> + <div class="line">Tread upon Moonwort with their hollow heels,</div> + <div class="line">Though lately shod, at night goe barefoot home,</div> + <div class="line">Their maister musing where their shooes become.</div> + <div class="line">O Moonwort! tell us where thou hidst the smith,</div> + <div class="line">Hammer and pincers, thou unshodd’st them with.</div> + <div class="line">Alas! what lock or iron engine is’t</div> + <div class="line">That can thy subtill secret strength resist,</div> + <div class="line">Sith the best farrier cannot set a shoe</div> + <div class="line">So sure, but thou (so shortly) canst undo?”</div> +</div> +</div> + +<p class="continued">Culpeper tell us that the Moonwort was a herb which, in his days, +was popularly believed to open locks and unshoe horses that trod +on it. “This,” he adds, “some laugh to scorn, and those no small +fools neither, but country people that I know call it Unshoe-the-Horse. +Besides, I have heard commanders say that on White +Down, in Devonshire, near Tiverton, there were found thirty horse-shoes, +pulled off from the Earl of Essex’s horses, being there drawn +up in a body, many of them being newly shod, and no reason +known, which caused much admiration; and the herb described +usually grows upon the heaths.”—In Virginia, the <i>Botrychium +Lunaria</i> is called the Rattle-snake Fern, because that reptile shelters +itself beneath its fronds.</p> + +<p><b>MOSS.</b>—The <i>Sifjar haddr</i>, or Hair Moss (<i>Polytrichum commune</i>), +which supplies the Lapp with bedding, is dedicated to Sif, the wife of +Thor. The <i>Supercilium Veneris</i> is Freyja’s hair.—The good fairies +called by the Germans <i>Moosweibchen</i> are represented as being entirely +covered with Moss. They live in the hollows of forest trees, or on +the soft Moss itself. These beneficent fairies of the forest spin +soft Moss of various kinds, which they weave into beautiful fabrics, +and, according to their custom, occasionally make handsome presents +to their protégés.——There is a legend that Oswald, King of +Northumbria, erected a certain cross, which, after his decease, +acquired miraculous properties. One day, a man who was walking +across the ice towards this venerated cross, suddenly fell and broke +his arm; a friend who was accompanying him, in dire distress at +the mishap, hurried to the cross, and plucked from it some Moss, +which was growing on the surface. Then, hastening back to his +friend, he placed the Moss in his breast, when the pain miraculously +ceased, and the broken arm became set, and was soon restored to use.——The +<i>Bryum</i> Moss, which grows all over the walls of Jerusalem, +is supposed to be the plant referred to by Solomon as “the Hyssop +that groweth out of the wall.”——According to tradition, headache +is to be removed by means of snuff made from the Moss which +grows on a human skull in a churchyard; and Gerarde says that +this Moss is “a singular remedie against the falling evill and the +chin-cough in children, if it be powdered, and then given in sweet +wine for certain daies together.” Robert Turner tells us of this +<a id="page-446" href="#page-446" class="pagenum" title="446"></a> +Moss that it is “a principal ingredient in the Weapon Salve; but +the receipt is, it should be taken from the skull of one who died a +violent death.”——The dust from the spore cases of Club-Moss is +highly inflammable, and is used in fireworks; it is the <i>Blitz-mehl</i>, +or lightning-meal, of the Germans. (See <a href="#club-moss" class="smcap">Club-Moss</a>.)</p> + +<p id="moss-rose"><b>MOSS ROSE.</b>—The country of the Moss Rose or Moss +Provins Rose (<i>Rosa Muscosa</i>) is unknown, but the origin of its +mossy vest is thus given by a German writer:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The angel of the flowers one day</div> + <div class="line">Beneath a Rose-tree sleeping lay;</div> + <div class="line">That spirit to whose charge is given</div> + <div class="line">To bathe young buds in dews from heaven;</div> + <div class="line">Awaking from his light repose,</div> + <div class="line">The angel whispered to the Rose;</div> + <div class="line">‘O fondest object of my care,</div> + <div class="line">Still fairest found where all are fair,</div> + <div class="line">For the sweet shade thou’st given to me</div> + <div class="line">Ask what thou wilt, ’tis granted thee.’</div> + <div class="line">‘Then’ said the Rose, with deepened glow,</div> + <div class="line">‘On me another grace bestow:’</div> + <div class="line">The spirit paused in silent thought</div> + <div class="line">What grace was there that flower had not?</div> + <div class="line">’Twas but a moment: o’er the Rose</div> + <div class="line">A veil of Moss the angel throws,</div> + <div class="line">And robed in Nature’s simplest weed,</div> + <div class="line">Could then a flower that Rose exceed?”</div> +</div> +</div> + +<p class="continued">The Moss Rose is one of the flowers specially plucked at the fall of +the dew on Midsummer Eve for the purposes of love divination. +This rite of rustic maidens is fully described in the poem of ‘The +Cottage Girl’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Moss Rose that, at fall of dew,</div> + <div class="line">Ere eve its duskier curtain drew,</div> + <div class="line">Was freshly gathered from its stem,</div> + <div class="line">She values as the ruby gem;</div> + <div class="line">And, guarded from the piercing air,</div> + <div class="line">With all an anxious lover’s care,</div> + <div class="line">She bids it, for her shepherd’s sake,</div> + <div class="line">Await the New Year’s frolic wake:</div> + <div class="line">When, faded, in its altered hue</div> + <div class="line">She reads—the rustic is untrue!</div> + <div class="line">But if its leaves the crimson paint,</div> + <div class="line">Her sick’ning hopes no longer faint;</div> + <div class="line">The Rose upon her bosom worn,</div> + <div class="line">She meets him at the peep of morn.”</div> +</div> +</div> + +<p><b>MOTHERWORT.</b>—According to Parkinson, the Motherwort +(<i>Leonurus Cardiaca</i>) was so called from its being “of wonderful +helpe to women in the risings of the mother;” its name of <i>Cardiaca</i> +was given because the herb was formerly noted for curing not +only heartburn but the mental disorder known as heart-ache.——In +Japan, the Motherwort is in great estimation. In bygone times +it is related that to the north of the province of Nanyo-no-rekken, +there was a village situated near a hill covered with Motherwort. +<a id="page-447" href="#page-447" class="pagenum" title="447"></a> +At the foot of the hill, fed by the dew and rains that trickled down +its sides, ran a stream of pure water, which formed the ordinary +beverage of the villagers, who generally lived till they had attained +an age varying from a hundred to a hundred and thirty years. +Thus the people ascribe to the Motherwort the property of prolonging +life. At the Court of the Cairi, the ecclesiastical potentate +of Japan, it is a favourite amusement to drink <i>zakki</i>, a kind of +strong beer prepared from Motherwort-flowers. The Japanese +have five grand festivals in the course of the year. The last, which +takes place on the 9th of the 9th month, is called the Festival of +Motherwort; and the month itself is named <i>Kikousouki</i>, or month +of Motherwort-flowers. It was formerly the custom to gather +these flowers as soon as they had opened, and to mix them with +boiled rice, from which they prepared the <i>zakki</i> used in celebrating +the festival. In the houses of the common people, instead of this +beverage, you find a branch of the flowers fastened with a string +to a pitcher full of common <i>zakki</i>, which implies that they wish +one another a long life. The origin of this festival is as follows:—An +emperor of China who succeeded to the throne at seven years of +age, was disturbed by a prediction that he would die before he +attained the age of fifteen. An immortal having brought to him, +from Nanyo-no-rekken, a present of some Motherwort-flowers, he +caused <i>zakki</i> to be made from them, which he drank every day, and +lived upwards of seventy years. This immortal had been in his +youth in the service of the Emperor, under the name of Zido. +Being banished for some misdemeanour, he took up his residence +in the valley before mentioned, drinking nothing but the water +impregnated with these flowers, and lived to the age of three +hundred years, whence he obtained the name of <i>Sien-nin-foso</i>.</p> + +<p><b>MOUSE-EAR.</b>—The plant now known as Forget-me-not, +was formerly called Mouse-Ear, from its small, soft, oval leaves. +It is called <i>Herba Clavorum</i>, because, according to tradition, it hinders +the smith from hurting horses when he is shoeing them.</p> + +<p><b>MULBERRY.</b>—According to tradition, the fruit of the Mulberry-tree +was originally white, but became empurpled by human +blood. Referring to the introduction of the Mulberry by the +Greeks, Rapin writes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Hence Pyramus and Thisbe’s mingled blood</div> + <div class="line">On Mulberries their purple dye bestowed.</div> + <div class="line">In Babylon the tale was told to prove</div> + <div class="line">The fatal error of forbidden love.”</div> +</div> +</div> + +<p class="continued">This tale of forbidden love is narrated at length by Ovid: Pyramus, +a youth of Babylon, and his neighbour, Thisbe, became mutually +enamoured, but were prohibited by their parents from marrying; +they therefore agreed to meet at the tomb of Ninus, under a white +Mulberry-tree. Thisbe reached the trysting-place first, but was +compelled to seek safety in a cave, owing to the arrival of a lioness, +<a id="page-448" href="#page-448" class="pagenum" title="448"></a> +who besmeared with blood a veil which the virgin dropped in her +flight. Soon afterwards Pyramus reached the spot, and finding +the bloody veil, concluded that Thisbe had been torn to pieces. +Overcome with grief, he stabbed himself with his sword; and +Thisbe, shortly returning, and beholding her lover in his death +throes, threw herself upon the fatal weapon. With her last breath +she prayed that her ashes should be mingled with her lover’s in one +urn, and that the fruit of the white Mulberry-tree, under which the +tragedy occurred, should bear witness of their constancy by ever +after assuming the colour of their blood.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The prayer which dying Thisbe had preferred</div> + <div class="line">Both gods and parents with compassion heard.</div> + <div class="line">The whiteness of the Mulberry soon fled,</div> + <div class="line">And ripening, saddened in a dusky red;</div> + <div class="line">While both their parents their lost children mourn,</div> + <div class="line">And mix their ashes in one golden urn.”—<i>Eusden.</i></div> +</div> +</div> + +<p class="continued">Lord Bacon tells us that in Calabria Manna falls upon the leaves +of Mulberry-trees during the night, from whence it is afterwards +collected.——Pliny called the Mulberry the wisest of trees, because +it is late in unfolding its leaves, and thus escapes the +dangerous frosts of early spring. To this day, in Gloucestershire, +the country folks have a saying that after the Mulberry-tree has +shown its green leaves there will be no more frost.——At Gioiosa, +in Sicily, on the day of St. Nicholas that saint is believed to bless +the sea and the land, and the populace sever a branch from a +Mulberry-tree and preserve it for one year as a branch of good +augury.——In Germany, at Iserlohn, the mothers, to deter the +children from eating the Mulberries, sing to them that the Devil +requires them for the purpose of blacking his boots.——According +to Gerarde, “Hegesander, in <i>Athenæus</i>, affirmeth that the Mulberry-tree +in his time did not bring forth fruit in twenty yeares together, +and that so great a plague of the gout then raigned, and raged so +generally, as not onely men, but boies, wenches, eunuches, and +women were troubled with that disease.”——A Mulberry-tree, +planted by Milton in the garden of Christ’s College, Cambridge, has +been reverentially preserved by successive college gardeners. The +Mulberry planted by Shakspeare in Stratford-on-Avon was recklessly +cut down in 1759; but ten years later, when the freedom of +the town was presented to Garrick, the document was enclosed in +a casket made from the wood of the tree. A cup was also wrought +from it, and at the Shakspeare Jubilee, Garrick, holding this cup +aloft, sang the following lines composed by himself:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Behold this fair goblet, ’twas carved from the tree</div> + <div class="line">Which, O my sweet Shakspeare, was planted by thee;</div> + <div class="line">As a relic I kiss it, and bow at the shrine;</div> + <div class="line">What comes from thy hand must be ever divine!</div> + <div class="line i6">All shall yield to the Mulberry-tree;</div> + <div class="line i6">Bend to the blest Mulberry;</div> + <div class="line i6">Matchless was he who planted thee;</div> + <div class="line i6">And thou, like him, immortal shall be.”</div> +</div> +</div> + +<p class="continued"><a id="page-449" href="#page-449" class="pagenum" title="449"></a> +To dream of Mulberries is of good import: they denote marriage, +many children, and all sorts of prosperity: they are particularly +favourable to sailors and farmers.——Among the hill tribes of +Burmah, the Mulberry-tree is regarded as sacred, and receives a +kind of worship.——A Chinese folk-lore tale records that in the +Tse dynasty, one Chang Ching, going out at night, saw a woman +in the south corner of his house. She beckoned him to come to +her, and said: “This is your honour’s Mulberry-ground, and I +am a shên (fairy); if you will make next year, in the middle of the +first moon, some thick congee and present it to me, I will engage +to make your Mulberry-trees a hundred times more productive.” +Ching made the congee, and afterwards had a great crop of silkworms. +Hence came the Chinese custom of making thickened +congee on the fifteenth of the first month.</p> + +<p id="mullein"><b>MULLEIN.</b>—The Mullein (<i>Verbascum</i>) was formerly employed +by wizards and witches in their incantations. The plant is +known as the Flannel-flower from its stem and large leaves being +covered with wool, which is often plucked off for tinder. The +Great Mullein (<i>V. Thapsus</i>) was called by the old Romans <i>Candela +regia</i>, and <i>Candelaria</i>, because they used the stalks dipped in suet +to burn at funerals, or as torches; the modern Romans call the +plant Light of the Lord. In England, the White Mullein was +termed Candle-week-flower; and the Great Mullein’s tall tapering +spikes of yellow flowers suggested, at a period when candles were +burnt in churches, the old names of Torches, Hedge-taper, High-taper, +and Hig-taper, which became corrupted into Hag-taper, +from a belief that witches employed the plant in working their +spells.——The little Moth Mullein (<i>V. Blattaria</i>) derives its specific +name from <i>blatta</i>, a cockroach, it being particularly disliked by +that troublesome insect. Gerarde explains its English prefix by +stating that moths and butterflies, and all other small flies and bats, +resort to the place where these herbs are laid or strewed.——Mullein +is known by country people as Bullock’s Lungwort, a decoction +of the leaves being considered very efficacious in cases of +cough: probably we are indebted to the Romans for this specific, for +they attributed extraordinary properties to the Mullein as a remedy +for coughs. (See also <a href="#hag-taper" class="smcap">Hag-taper</a>).</p> + +<p id="mugwort"><b>MUGWORT.</b>—The old Latin name for this species of +Wormwood was <i>Artemisia, mater herbarum</i>; and, according to +Gerarde, the plant was so named after Artemisia, the wife of +Mausolus, King of Caria, who adopted it for her own herb.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“<i>That</i> with the yellow crown, named from the queen</div> + <div class="line">Who built the Mausoleum.”—<i>Smith’s ‘Amarynthus.’</i></div> +</div> +</div> + +<p class="continued">Other authorities say that <i>Artemisia</i> is derived from Artemis, one +of the names of Diana, and that the plant was named after that +goddess, on account of its being used in bringing on precocious +puberty. Among the ancients, the Mugwort had a reputation for +<a id="page-450" href="#page-450" class="pagenum" title="450"></a> +efficacy in the relief of female disorders. It was also used for the +purpose of incantations. Pliny says that the wayfarer having this +herb tied about him feels no fatigue, and that he who hath it about +him can be hurt by no poisonous medicines, nor by any wild beast, +nor even by the sun itself. Apuleius adds that it drives away +lurking devils and neutralises the effect of the evil eye of men. +The plant was also considered a charm against the ague.—T—here +is an old Scotch legend which tells how a mermaid of the +Firth of Clyde, upon seeing the funeral of a young girl who had +died of consumption, exclaimed—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If they wad drink Nettles in March,</div> + <div class="line i2">And eat Muggins [Mugwort] in May,</div> + <div class="line">Sae mony braw maidens</div> + <div class="line i2">Wad not go to clay.”</div> +</div> +</div> + +<p class="continued">In Italy, there is still a superstitious custom extant of consulting +Mugwort as to the probable ending of an illness. Some leaves of +Mugwort are placed beneath the pillow of the patient without his +knowledge. If he falls asleep quickly, his recovery is certain: if he +is unable to sleep, it is a sign that he will die.——Mugwort is one of +the plants associated with St. John the Baptist, and is, indeed, called +the Herb of St. John in Italy, Spain, Portugal, Germany, and Holland. +There is a curious superstition regarding it which is related +by Lupton in his ‘Notable Things.’ He says:—“It is certainly +commonly affirmed that, on Midsummer Eve, there is found under +the root of Mugwort a coal which keeps safe from the plague, +carbuncle, lightning, and the quartan ague, them that bear the +same about them: and Mizaldus, the writer hereof, saith that it is +to be found the same day under the root of Plantain, which I +know for a truth, for I have found them the same day under the +root of Plantain, which is especially and chiefly to be found at +noon.” Paul Barbette, writing in 1675, says, these coals were old +dead roots, and that it was a superstition that “old dead roots +ought to be pulled up on the Eve of St. John the Baptist, about +twelve at night.”——In some parts of England, girls pull a certain +root which grows under Mugwort, and which, they believe, if +pulled exactly at midnight, on the eve of St. John, and placed +under the pillow, will cause dreams of the future husband.——De +Gubernatis tells us that, in Sicily, on the eve of the Ascension, +the women of Avola form crosses of Mugwort, and place them on +the roofs of their houses, believing that, during the night, Jesus +Christ, as He re-ascends to heaven, will bless them. They preserve +these crosses of Mugwort for a year. Placed in stables, they +are believed to possess the power of taming unmanageable animals.——The +same author gives the following legends:—In the district +of Starodubsk, Russia, on the day of the Exaltation of the Cross, +a young girl was searching for Mushrooms in a forest, when she +saw a number of serpents curled up. She endeavoured to retrace +her steps, but fell into a deep pit, which was the abode of the +<a id="page-451" href="#page-451" class="pagenum" title="451"></a> +serpents. The pit was dark, but at the bottom she found a luminous +stone; the serpents were hungry; the queen of the golden-horned +serpents guided them to the luminous stone, and the serpents licked +it, and satisfied their hunger; the young girl did the same, and +remained in the pit until Spring. On the arrival of Spring, the +serpents interlaced themselves in such a manner as to form a +ladder on which the young girl ascended to the mouth of the pit. +But in taking her leave of the queen of the serpents, she received, +as a parting gift, the power of understanding the language of plants, +and of knowing their medicinal properties, on the condition that +she should never name the Mugwort, or <i>Tchornobil</i> (that which was +black): if she pronounced that word, she would forget all that she +had come to know. The damsel soon understood all that the +plants talked about; but, one day, a man suddenly asked her, +“What is the plant which grows in the fields by the side of the +little footpaths?” Taken by surprise, the girl replied, <i>Tchornobil</i>; +and, at the same moment, all her knowledge forsook her. From +that time, it is said, the Mugwort obtained the additional name +of <i>Zabytko</i>, or the Herb of Forgetfulness.——In Little Russia, +Mugwort has obtained the name of <i>Bech</i>, which has a legendary +etymology. The story goes, that the Devil had, one day, offended +his brother, the Cossack Sabba, who took him and bound him, +saying he should remain a prisoner until he did him some +great service. Soon afterwards, a troop of Poles arrived in the +neighbourhood, and began to make merry at a rustic feast, leaving +their horses to graze. The Cossack Sabba wished to seize their +horses, and promised the Devil his liberty if he would aid him to +accomplish his object. The Devil despatched certain demons to the +fields where the horses were feeding, who caused Mugwort to +spring up. As the horses trotted away, the plant moaned “<i>Bech</i>, +<i>Bech</i>”: and now, whenever a horse treads on the Mugwort, recollecting +the horses of the Poles, the plant always moans, “<i>Bech</i>, +<i>Bech</i>”; hence, the name which has been given to it in the Ukraine.——The +Japanese manufactured a kind of tinder, called Moxa, +from the dried leaves of Mugwort, and, according to Thunberg, +twice in a year, men and women, young and old, rich and poor, +were indiscriminately burnt with it, either to prevent disorders, or +to cure rheumatism, &c.——Astrologers state that Mugwort is a +herb of Venus.</p> + +<p><b>MUSHROOM.</b>—On account of their apparently spontaneous +generation, Porphyrius calls Mushrooms sons of the gods.——In +Indo-European mythology, the Sun-hero is represented as sometimes +hiding under a Mushroom. He also appears as King of the +Peas, and in a Russian legend, in this capacity, gives battle to +the Mushroom tribes.——In Wales, the poisonous Mushroom is +called <i>Bwyd Ellyllon</i>, or the meat of the goblins.——In many +parts of England it is believed that the changes of the moon +<a id="page-452" href="#page-452" class="pagenum" title="452"></a> +influence the growth of Mushrooms, and in Essex there is an old +saying that</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When the moon is at the full,</div> + <div class="line i2">Mushrooms you may freely pull;</div> + <div class="line">But when the moon is on the wane,</div> + <div class="line i2">Wait ere you think to pluck again.”</div> +</div> +</div> + +<p class="continued">There is an old belief that Mushrooms which grow near iron, +copper, or other metals, are poisonous; the same idea is found +in the custom of putting a piece of metal in the water used for +boiling Mushrooms, in order that it should attract and detach any +poison from the Mushrooms, and thus render them innocuous.——Bacon +characterises Mushrooms as “venereous meat,” but Gerarde +remarks that “few of them are good to be eaten, and most of them +do suffocate and strangle the eater. Therefore, I give my advice +unto those that love such strange and new-fangled meates, to +beware of licking honey among thornes, least the sweetnesse of the +one do not countervaile the sharpnesse and pricking of the other.”——The +Burman, if he comes across Mushrooms at the beginning +of a journey, considers it as a most fortunate omen.——Dream +oracles state that Mushrooms forbode fleeting happiness; and +that to dream of gathering them indicates a lack of attachment on +the part of lover or consort.</p> + +<p><b>MUSTARD.</b>—Among the Jews, “Small as a grain of Mustard-seed” +was a common comparison; and our Saviour referred +to it as being “the least of all seeds; but when it is grown, it is the +greatest among herbs, and becometh a tree, so that the birds of the +air come and lodge in the branches thereof” (Matthew xiii., 31, 32). +The Mustard-tree here alluded to is not, however, the English +Mustard (<i>Sinapis nigra</i>), but a tree called by the Arabs <i>Khardal</i> +(<i>Salvadora Persica</i>), a tree with numerous branches, among which +birds may take shelter, while the seed is exceedingly small. In the +north-west of India, this plant is known as <i>Kharjal</i>.——One of the +Sanscrit names given to the Mustard-tree is the She-devil or +Witch. By means of the seed the Hindus discover witches. +During the night they light lamps and fill certain vessels with water, +into which they gently drop Mustard-seed oil, pronouncing the +while the name of every woman in the village. If, during this +ceremony, as they pronounce the name of a woman, they notice the +shadow of a female in the water, it is a sure sign that such woman +is a witch.——In India, the Mustard-seed symbolises generation: +thus, in the Hindu myth of the ‘Rose of Bakawali,’ the king of +Ceylon destroys the temple in which the nymph Bakawali is incarcerated; +having been condemned by Indra to remain there transformed +into marble for the space of twelve years. A husbandman +ploughs over the site of this temple, and sows a Mustard-seed. In +course of time the Mustard ripens, is gathered, pressed, boiled, and +the oil extracted. According to the custom of his class, the husbandman +first tastes it, and then his wife: immediately she, who +<a id="page-453" href="#page-453" class="pagenum" title="453"></a> +before had been childless, conceives, and nine months afterwards +gives to the world a daughter (Bakawali), beauteous as a fairy.</p> + +<p><b>MYROBALAN.</b>—The Myrobalan Plum-tree produces a fruit +similar to a Cherry, but containing only a juice of so disagreeable a +flavour that the very birds refuse to feed upon it: the fruit, however, +is much employed in Indian medicines. According to Hindu +tradition, the wife of Somaçarman struck twice with a wand a Myrobalan-tree, +whereupon the tree rose from the earth with her, and +carrying her away, at last placed her on a golden hill in a golden +town.</p> + +<p><b>MYRRH.</b>—Myrrh is an exudation from the tree <i>Balsamodendron +Myrrha</i>; but the precious resin was held by the ancients to +have been first produced by the tears of Myrrha, daughter of Cinyras, +King of Cyprus, and mother of Adonis. Flying from the avenging +sword of her father, for whom she had conceived an incestuous +passion, the guilty Myrrha, after long and weary wanderings, +reached the Arabian continent, and at length, in the Sabæan fields, +overcome with fatigue and the misery of her situation, prayed with +her dying breath to the gods to accept her penitence and to bestow +upon her, as a punishment for her sin, a middle state “betwixt the +realms above and those below.” “Some other form,” cries she, +“to wretched Myrrha give, nor let her wholly die, nor wholly live.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line i8">“The prayers of penitents are never vain;</div> + <div class="line">At least she did her last request obtain.</div> + <div class="line">For while she spake the ground began to rise</div> + <div class="line">And gathered round her feet, her legs, and thighs;</div> + <div class="line">Her toes in roots descend, and, spreading wide,</div> + <div class="line">A firm foundation for the trunk provide:</div> + <div class="line">Her solid bones convert to solid wood,</div> + <div class="line">To pith her marrow, and to sap her blood:</div> + <div class="line">Her arms are boughs, her fingers change their kind,</div> + <div class="line">Her tender skin is hardened into rind.</div> + <div class="line">And now the rising tree her womb invests,</div> + <div class="line">Now, shooting upwards still, invades her breasts</div> + <div class="line">And shades her neck; when, weary with delay,</div> + <div class="line">She sunk her head within, and met it half the way.</div> + <div class="line">And though with outward shape she lost her sense,</div> + <div class="line">With bitter tears she wept her last offence;</div> + <div class="line">And still she weeps, nor sheds her tears in vain,</div> + <div class="line">For still the precious drops her name retain.”—<i>Dryden.</i></div> +</div> +</div> + +<p class="continued">Myrrh is one of the ingredients of the sacred ointment or oil of the +Jews, with which were anointed the Tabernacle, the Ark, the +altars, and the sacred vessels (Exodus xxx.) It was also used to +consecrate Aaron and his sons. The purification of women, as +ordained by the Jewish law, lasted one year; the first six months +being accomplished with oil of Myrrh, and the rest with other sweet +odours. After our Lord’s death, Nicodemus brought a mixture +of Myrrh and Aloes, about an hundred pounds weight, that his +body might be embalmed.——Myrrh formed part of the celebrated +<i>Kuphi</i> of the Egyptians—a preparation used in fumigations and +<a id="page-454" href="#page-454" class="pagenum" title="454"></a> +embalmings. At the <i>fête</i> of Isis, which was celebrated with great +magnificence, they sacrificed an ox filled with Myrrh and other +aromatics. This ancient people delighted in displays of perfumes: +in a religious procession which took place under one of the +Ptolemies, marched one hundred and twenty children, carrying +incense, Myrrh, and Saffron in golden basins, followed by a +number of camels bearing precious aromatics.——At Heliopolis, +the city of the sun, where the great luminary was worshipped under +the name of Re, incense was burnt to him thrice a day,—resin at +his rising, Myrrh when in the meridian, and the compound called +<i>Kuphi</i> at his setting. In the temples of Isis similar rites were +observed. According to Herodotus, powdered Myrrh formed one +of the principal ingredients inserted in the bodies of mummies.——The +Persian kings usually wore on their heads crowns composed +of Myrrh and Labyzus.——In mediæval times, it was customary +for the king to make an oblation on Twelfth Day. In pursuance of +this custom, we read that so late as 1762 George III. made the usual +offering at the Chapel Royal, of gold, Frankincense, and Myrrh—the +gifts of the Magi, offered to the infant Saviour at Bethlehem; +the gold typifying king; Frankincense, God; and Myrrh, man.</p> + +<p><b>MYRTLE.</b>—The father, mother, and brothers of Myrene, +a beautiful Grecian, were murdered by robbers, who despoiled +their home, and carried Myrene away. She escaped, however, and +on her return was made a priestess of Venus. On the occasion of +a festival, she discovered one of the assassins of her family, who +was seized, and disclosed the hiding-place of his confederates. +Myrene’s lover promised that, if she would yield him her hand, he +would bring the rest of the band to punishment. He was successful, +and received his promised reward; but Venus, offended at being +deprived of her favourite priestess, caused the bridegroom to expire +suddenly, and changed the bride into the Myrtle, which she ordained, +as a proof of her affection, should continue green and odoriferous +throughout the year. The Myrtle became, therefore, an especial +favourite with Venus. Reputed to possess the virtue not only of +creating love, but of preserving it, it was, both by the Greeks and +Romans, considered symbolic of love, and was appropriately consecrated +to Venus, the goddess of love, around whose temples +groves of Myrtle were planted. It was behind a Myrtle-bush in the +island of Cythera, that Venus sought shelter when disturbed at her +bath by a band of Satyrs; with Myrtle she caused Psyche to be +chastised for daring to compare her charms with the heaven-born +beauty of her mother-in-law; and with Myrtle the goddess selected +to deck her lovely brows when Paris adjudged to her the golden +Apple—the prize for supremacy of beauty: hence the shrub was +deemed odious to Juno and Minerva. Because she presided over +the Myrtle, Venus was worshipped under the name of Myrtea, and +had a temple dedicated to her under that appellation at the foot of +Mount Aventine. It is probable that the Myrtle was dedicated to +<a id="page-455" href="#page-455" class="pagenum" title="455"></a> +Venus because of its fondness for the sea—from the foam of which +the goddess sprang, and was wafted by the Zephyrs to the shore, +where she was received by the Horæ, and crowned with Myrtle. +Myrtle chaplets were worn by her attendants, the Graces, and by +her votaries when sacrificing to her. During her festivals in April, +married couples (her protégés) were decked with Myrtle wreaths. +The Myrtle of which the nuptial crowns were composed was the +<i>Myrtus latifolia</i> of Pliny, called by Cato <i>Myrtus conjugula</i>.——The +Myrtle was adopted by Minerva and Mars; the priests of the +latter deity being sometimes crowned with it. The plant was +also associated with Hymen, the son of Venus, and the Muse Erato, +whose chaplet was composed of Roses and Myrtle. It sometimes +symbolised unchaste love. In the festivals of Myrrha, the incestuous +mother of Adonis, the married women crowned themselves with +Myrtle. Virgil represents the victims of love in the infernal regions +hiding themselves behind bunches of Myrtle. At the festival of +the Bona Dea at Rome, where all other flowers and shrubs might +be used, Myrtle was forbidden to be placed on the altar, because +it encouraged sensual gratification.——The Greeks were extremely +partial to the Myrtle. At their most sacred festival, the Eleusinian +mysteries, the initiates, as well as the high priest, who officiated at +the altar of Ceres, were crowned with Myrtle. The Athenian +magistrates wore chaplets of the fragrant shrub in token of their +authority; and bloodless victors entwined Myrtle with their Laurel +wreaths. When Aristogiton and Harmodius set forth to free their +country from the tyranny of the Pisistratidæ, their swords were +wreathed with Myrtle.——With the Romans, the Myrtle was a +highly-esteemed plant, and invariably expressive of triumph and joy. +It also symbolised festivity, and, when steeped in wine, was supposed +to impart to it invigorating qualities. On the 1st of April, Roman +ladies, after bathing beneath the Myrtle-trees, crowned themselves +with the leaves, and proceeded to the shrine of Venus to offer +sacrifice. The Roman bridegroom decked himself with Myrtle on +his bridal day; and the hero wore it as a badge of victory, and +sometimes interweaved it with Laurel in honour of Venus and +Mars. When the Romans fought to guard the captured Sabine +women, they wore chaplets of Myrtle on their heads, and, according +to Pliny, after the combatants had at length become reconciled, +they laid down their weapons under a Myrtle, and purified themselves +with its boughs. The tree was sacred to the Sabine Mars +Quirinus; and two Myrtles stood before his temple, as two Laurels +stood before the temple of the Roman Mars, symbolising the +union of the Roman and Sabine peoples.——The Romans crowned +themselves with Myrtle after a victory, but only when blood had +not been shed.——Pliny relates that Romulus planted in Rome +two Myrtles, one of which became the favourite of the patricians, +the other of the people. When the nobles won, the people’s +Myrtle drooped; when, on the other hand, the people were victorious, +<a id="page-456" href="#page-456" class="pagenum" title="456"></a> +the patricians’ Myrtle withered. As a charm to ensure a +successful journey, Roman pedestrians were accustomed to procure +and wear a Myrtle wreath.——At Temnos, in Asia Minor, there +is a statue in Myrtle-wood consecrated by Pelops to Venus, as +a thank-offering for his marriage with Hippodamia. After the +death of Hippolytus, Phædra, maddened with passionate grief, +pricked innumerable small holes in the leaves of a Myrtle with a +hair-pin. The geographer Pausanias states that this Myrtle was in +his time to be seen near the tomb of Phædra at Trœzen.——The +same writer relates that a Myrtle which had been the hiding place +of a hare was selected by Diana to mark the site of a new city.——With +the Jews, the Myrtle is a symbol of peace, and is often +so referred to in the Old Testament, notably by Nehemiah and +the prophets Zechariah and Isaiah. A variety, called the Broad-leaved +Jew’s Myrtle, is held in especial veneration, and is frequently +used in Hebrew religious ceremonies. Branches of this and +other Evergreens are used in the erection of their tents at the Feast +of Tabernacles. At Aleppo, these tabernacles are made by fastening +to the corner of a wooden divan four slender posts as supports to a +diaper-work of green Reeds on all sides, leaving only a space in front +for the entrance, which on the outside is covered with fresh Myrtle. +Jewish maidens were wont to be decked with a bridal wreath of +Myrtle; but this wreath was never worn by a widow, or by +divorced women. This custom is still retained in Germany, where +the bride is adorned with a Myrtle wreath.——The Oriental nations +are extremely partial to the Myrtle, and there is a tradition among +the Arabs that, when Adam was expelled from Paradise, he +brought the Myrtle with him, as being the choicest of fragrant +flowers.——It is a popular belief in Somersetshire, that, in order to +ensure its taking root, it is necessary when planting a sprig of +Myrtle, to spread the skirt of your garment, and to look proud. +In the same county, there is a saying that “the flowering Myrtle is +the luckiest plant to have in your window, water it every morning, +and be proud of it.”——In Greece, there is a superstitious notion +that no one should pass near an odoriferous Myrtle without gathering +a perfumed bunch; indifference to the attractions of Myrtle being +considered a sign of impotence and death.——In the allegories of +Azz Eddin, the Rose says that the Myrtle is the prince of odoriferous +plants.——Rapin calls the Myrtle “of celestial race,” and in +his poem has the following lines on it:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line i4">“When once, as Fame reports, the Queen of Love</div> + <div class="line">In Ida’s valley raised a Myrtle grove,</div> + <div class="line">Young wanton Cupids danced a summer’s night</div> + <div class="line">Round the sweet place by Cynthia’s silver light.</div> + <div class="line">Venus this charming green alone prefers,</div> + <div class="line">And this of all the verdant kind is hers:</div> + <div class="line">Hence the bride’s brow with Myrtle wreaths is graced,</div> + <div class="line">When the long-wished-for night is come at last;</div> + <div class="line">And Juno (queen of nuptial mysteries)</div> + <div class="line">Makes all her torches of these fragrant trees.</div> + </div> +<a id="page-457" href="#page-457" class="pagenum" title="457"></a> + <div class="stanza"> + <div class="line">Hence in Elysian fields are Myrtles said</div> + <div class="line">To favour lovers with their friendly shade,</div> + <div class="line">There Phædra, Procris (ancient poets feign),</div> + <div class="line">And Eriphyle still of love complain,</div> + <div class="line">Whose unextinguished flames e’en after death remain.</div> + <div class="line">Nor is this all the honour Myrtles claim:</div> + <div class="line">When from the Sabine war Tudertus came,</div> + <div class="line">He wreathed his temples from the Myrtle grove,</div> + <div class="line">Sacred to Triumph as before to Love.”</div> + </div> +</div> +</div> + +<p class="continued">To dream of seeing a fine Myrtle portends many lovers and a +legacy. If a married person dreams of Myrtle, it prognosticates a +second marriage. A similar dream for the second time portends a +second marriage to a person who has also been married before. +Myrtle seen in a dream denotes, as a rule, a numerous family, +wealth, and old age.</p> + +<p id="narcissus"><b>NARCISSUS.</b>—The white, or Poet’s, Narcissus owes its +origin to a beautiful youth of Bœotia, of whom it had been foretold +he should live happily until he beheld his own face. Caressed and +petted by the Nymphs, and passionately loved by the unhappy +Echo, he slighted and rejected their advances; but one day, when +heated by the chase, he stopped to quench his thirst in a stream, +and in so doing beheld the reflection of his own lovely features. +Enamoured instantly of his own beauty, he became spell-bound to +the spot, where he pined to death. Ovid relates how the flower +known by his name sprang from the corpse of Narcissus:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“As wax dissolves, as ice begins to run,</div> + <div class="line">And trickle into drops before the sun,</div> + <div class="line">So melts the youth, and languishes away;</div> + <div class="line">His beauty withers, and his limbs decay;</div> + <div class="line">And none of those attractive charms remain,</div> + <div class="line">To which the slighted Echo sued in vain.</div> + <div class="line">She saw him in his present misery,</div> + <div class="line">Whom, spite of all her wrongs, she grieved to see;</div> + <div class="line">She answered sadly to the lover’s moan,</div> + <div class="line">Sighed back his sighs, and groaned to every groan.</div> + <div class="line">‘Ah, youth belov’d in vain!’ Narcissus cries;</div> + <div class="line">‘Ah, youth beloved in vain!’ the Nymph replies.</div> + <div class="line">‘Farewell!’ says he;—the parting sound scarce fell</div> + <div class="line">From his faint lips but she replied, ‘Farewell!’</div> + <div class="line">Then on th’ unwholesome earth he gasping lies,</div> + <div class="line">Till death shuts up those self-admiring eyes.</div> + <div class="line">To the cold shades his flitting ghost retires,</div> + <div class="line">And in the Stygian waves itself admires.</div> + </div> + <div class="stanza"> + <div class="line i4">For him the Naiads and the Dryads mourn,</div> + <div class="line">Whom the sad Echo answers in her turn.</div> + <div class="line">And now the sister-nymphs prepare his urn;</div> + <div class="line">When, looking for his corpse, they only found</div> + <div class="line">A rising stalk, with yellow blossoms crown’d.”—<i>Addison.</i></div> + </div> +</div> +</div> + +<p class="continued">The cup in the centre of the flower is fabled to contain the tears of +Narcissus. Virgil alludes to this (Georgic IV.) when, in speaking +of the occupations of bees, he says: “Some place within the house +the tears of Narcissus.” Milton also refers to this fancy in the +<a id="page-458" href="#page-458" class="pagenum" title="458"></a> +following lines, when introducing the Narcissus under its old +English name of Daffodil:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Bid Amaranthus all his beauty shed,</div> + <div class="line">And Daffodillies fill their cups with tears,</div> + <div class="line">To strew the laureat hearse where Lycid lies.”</div> +</div> +</div> + +<p class="continued">The Daffodil is supposed to be one of the flowers which Proserpine +was gathering when she was seized and carried off by Pluto (Dis). +The Earth, at the instigation of Jupiter, had brought forth the +lovely blossom for a lure to the unsuspecting maid. An old Greek +hymn contains the tale:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“In Sicilia’s ever-blooming shade,</div> + <div class="line">When playful Proserpine from Ceres strayed,</div> + <div class="line">Led with unwary step, the virgin train</div> + <div class="line">O’er Ætna’s steeps and Enna’s flow’ry plain</div> + <div class="line">Pluck’d with fair hand the silver-blossom’d bower,</div> + <div class="line">And purpled mead,—herself a fairer flower;</div> + <div class="line">Sudden, unseen, amidst the twilight glade,</div> + <div class="line">Rushed gloomy Dis, and seized the trembling maid.”</div> +</div> +</div> + +<p class="continued">Shakspeare, in ‘A Winter’s Tale,’ alludes to the same story:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i20">“O Proserpina,</div> + <div class="line">For the flowers now that, frightened, thou let’st fall,</div> + <div class="line">From Dis’s waggon! Daffodils</div> + <div class="line">That come before the swallow dares, and take</div> + <div class="line">The winds of March with beauty.”</div> +</div> +</div> + +<p class="continued">Other accounts of a similar legend, slightly varied, state that it +was at the instigation of Venus that Pluto employed the Narcissus +to entice Proserpine to the lower world.——Ancient writers referred +to the Narcissus as the flower of deceit, on account of its +narcotic properties; for although, as Homer assures us, it delights +heaven and earth by its odour and beauty, yet, at the same time, +it produces stupor, madness, and even death.——It was consecrated +both to Ceres and Proserpine, on which account Sophocles +poetically alludes to it as the garland of the great goddesses. +“And ever, day by day, the Narcissus, with its beauteous clusters, +the ancient coronet of the ‘mighty goddesses,’ bursts into bloom +by heaven’s dew” (<i>Œdipus Coloneus</i>).——The Fates wore wreaths of +the Narcissus, and the Greeks twined the white stars of the odorous +blossoms among the tangled locks of the Eumenides. A crown +composed of these flowers was wont to be woven in honour of the +infernal gods, and placed upon the heads of the dead.——The Narcissus +is essentially the flower of Lent; but when mixed with the +Yew, which is symbolical of the Resurrection, it becomes a suitable +decoration for Easter:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“See that there be stores of Lilies,</div> + <div class="line">Called by shepherds Daffodillies.”—<i>Drayton.</i></div> +</div> +</div> + +<p class="continued">Herrick, Shakspeare, Milton, Wordsworth, all sing the praises of +the Narcissus, or Lent Lily, the Daffodil and Daffadowndily of our +forefathers,—names which they formed from the still older one of +Affodilly, a corruption of <i>Asphodelus</i>.</p> + +<p><a id="page-459" href="#page-459" class="pagenum" title="459"></a> +<b>NASTURTIUM.</b>—According to Rapin, the Nasturtium was +once a young Trojan huntsman; but the Jesuit poet gives no details +of the metamorphosis, merely stating that</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Shield-like Nasturtium, too, confusedly spread,</div> + <div class="line">With intermingling Trefoil fills each bed—</div> + <div class="line">Once graceful youths; this last a Grecian swain,</div> + <div class="line">The first an huntsman on the Trojan plain.”</div> +</div> +</div> + +<p class="continued">The<!--TN: was 'Te'--> shield-like form of the Nasturtium’s leaves and its curiously-shaped +flowers, which resemble golden helmets, have obtained for +the plant the Latin name of “<i>Tropæolum</i>” (trophy). Its old English +names were Yellow Lark’s-heels and Indian Cress.——The seed +of the Nasturtium, according to Macer Floridus, possess a great +power to repel serpents.——Linnæus has recorded that his +daughter Elizabeth Christina observed the flowers of the Nasturtium +emit spontaneously, at certain intervals, sparks like electric +ones, visible only in the evening.</p> + +<p><b>NEEM.</b>—The Neem-tree (<i>Azardirachta Indica</i>) is considered +by the Indians a sacred tree, and is described by their poets as the +type of everything bitter. Its bark is used as a substitute for +Cinchona in cases of fevers.</p> + +<p id="nelumbo"><b>NELUMBO.</b>—The Nelumbo, Sacred Lotus, or Padma (<i>Nelumbium +speciosum</i>), was the Sacred Bean of Egypt, the Rose +Lily of the Nile spoken of by Herodotus. The beauty of its +blossoms, which are sometimes of a brilliant red colour, but +rarely white, hanging over broad peltated leaves considerably +above the surface of the water, render this the most lovely and +graceful of all the Water Lilies; and at the same time it is the most +interesting on account of its remote historical associations. Four +thousand years ago the Nelumbo was the emblem of sanctity in +Egypt amongst the priests of a religion long since defunct; and the +plant itself has long been extinct in that country, though in India +and China the flowers are held especially sacred, and the plant is +commonly cultivated. The Chinese call this sacred flower the +<i>Lien-wha</i>, and prize it above all others. Celebrated for its beauty by +their poets, and ranked for its virtues among the plants which, according +to Chinese theology, enter into the beverage of immortality, +this <i>Lien-wha</i> is to the Chinese what the Gul or Rose is to the +Persians; and a moonlight excursion on a tranquil river covered +with its yellow blossoms is numbered by the inhabitants of the +Flowery Land among the supreme delights of mortal existence. +(See also <a href="#lotus" class="smcap">Lotus</a> and <a href="#nymphaea" class="smcap">Nymphæa</a>).</p> + +<p><b>NETTLE.</b>—The Nettle is one of the five plants which are +stated by the Mishna to be the “bitter herbs” ordered to be partaken +of by the Jews at the Feast of the Passover.——In Ireland, +the Nettle of Timor is known as <i>Daoun Setan</i>, or the Devil’s Apron; +and in the southern parts of the island it is a common practice for +schoolboys, once a year, to consider themselves privileged to run +<a id="page-460" href="#page-460" class="pagenum" title="460"></a> +wildly about with a bunch of Nettles, striking at the face and hands +of their companions or of such other persons as they fancy they may +venture to assault with impunity.——The Roman Nettle (<i>Urtica pilulifera</i>) +is the most venomous of British Nettles, and is found abundantly +about Romney, in Kent, where, according to Camden, the +Roman soldiers brought the seed with them, and sowed it for their own +use, to rub and chafe their limbs when, through extreme cold, they +should be stiff and benumbed; having been told before they came +from home that the climate of England was so cold that it was not +to be endured without having recourse to some friction to warm their +blood and to stir up natural heat.——Among the various remedies +once prescribed for the “trembling fever,” or ague, by Catherine +Oswald, a noted herbalist, was one which related to plucking up a +Nettle by the root three successive mornings before sunrise. In +bygone times, Nettle and Milfoil carried about the person used to +be believed to drive away fear, and to be a certain charm against +malignant spirits.——The Scotch say that to cure the sting of a +Nettle, the person stung must rub the leaves of a Dock over the +part affected, repeating at the same time: “Nettle in, Dock out; +Dock rub Nettle out.” This charm was known to Chaucer, who +uses it as a common saying, implying lovers’ inconstancy, in +‘Troilus and Cresside’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“But canst thou playen racket to and fro,</div> + <div class="line">Nettle in, Dock out, now this, now that, Pandure?”</div> +</div> +</div> + +<p class="continued">In German mythology, the Nettle was consecrated to the god Thor.——In +the Tyrol, during thunderstorms, the mountaineers throw +Nettles on the fire to avert danger, and more especially to guard +themselves from lightning; this custom also prevails in some parts +of Italy.——In Germany, there exists a superstition that Nettles +gathered before sunrise will drive away evil spirits from cattle.——The +god Thor was, among the ancient Germans, regarded as +the guardian deity of marriage; hence it is, perhaps, that in Germany +Nettle-seed is believed to excite the passions and to facilitate +births.——In dream lore, to fancy you are stung by Nettles indicates +vexation and disappointment; to dream of gathering Nettles +denotes that someone has formed a favourable opinion of you; +and if the dreamer be married, then that the domestic circle will be +blessed with concord and harmony.——Astrologers place Nettles +under the dominion of Mars.</p> + +<p id="nightshade"><b>NIGHTSHADE.</b>—The Deadly Nightshade (<i>Atropa Belladonna</i>), +or Death’s Herb, is a plant of ill omen, and one of which +witches are reported to be fond: it is so poisonous in its nature, +that Gerarde says: “If you will follow my counsell, deale not with +the same in any case, and banish it from your gardens, and the +use of it also, being a plant so furious and deadly; for it bringeth +such as have eaten thereof into a dead sleepe, wherein many have +died.” Buchanan relates that the Scots, under Macbeth, being +<a id="page-461" href="#page-461" class="pagenum" title="461"></a> +desirous of poisoning the Danes, treacherously took the opportunity, +during a period of truce, to mix the poisonous Nightshade +with the beer with which they had agreed to supply them. Thus +stupefied, Sweno’s army slept soundly, and the Scots, falling upon +their enemies, destroyed them in their helplessness.——According +to Gassendi, a shepherd in Provence produced visions and prophesied, +through the use of Deadly Nightshade.——The Nightshade +(<i>Solanum Dulcamara</i>) has poisonous red berries; but the root and +leaves have been applied to several medicinal uses.——The Vale +of Furness, Lancashire, is still known by the name of Valley of +Nightshade, on account of the plant being exceedingly plentiful +there. Sprigs of Nightshade appeared on the ancient seals of the +Abbey.</p> + +<p><b>NIMBU.</b>—The Nimbu (<i>Melia Azedarach</i>) is a native of the +warm parts of Asia, and bears a variety of names in different +countries, such as the Holy Tree, Pride of India, Bead Tree (in +allusion to the seeds being strung for chaplets),<!--TN: added comma--> Persian Lilac, and +Hill Margosa. Bishop Heber saw it in India, and states that the +natives have a profound reverence for the tree, which they believe +has the power to ward off witchcraft and the Evil Eye.</p> + +<p><b>NIPA PALM.</b>—The Nipa, or Susa (<i>Nipa fruticans</i>), is the +sacred tree of Borneo, and is the most valuable of all growing things +to the Dyaks of that country. The seeds, it is recorded, lie dormant +in the fruit several years before germination, when the fruit +becomes detached from the plant and is floated off by the tide to +establish itself on some other mudbank. This plant only grows +where fever and Mangroves flourish.</p> + +<p><span class="smcap">None-so-Pretty</span>, or <span class="smcap">Nancy-Pretty</span>.—See <a href="#london-pride">London Pride</a>.</p> + +<p><span class="smcap">Nosebleed.</span>—See <a href="#yarrow">Yarrow</a>.</p> + +<p><b>NUTMEGS.</b>—In the Middle Ages, a curious belief existed +that Nutmegs, Cloves, Cinnamon, and Ginger all grew on the same +tree.——The strength of the Nutmeg in the season is said so to overcome +the birds of Paradise, that they fall helplessly intoxicated.——To +dream of Nutmegs is stated to be a sign of many impending +changes.</p> + +<p><b>NUTS.</b>—When the Scandinavian god Loki, transformed into +a falcon, rescued Idhunn, the goddess of youthful life, from the +power of the Frost-giants, it was in the shape of a Hazel-nut that +he carried her off in his beak.——The Hazel was sacred to Thor, +and was in olden times regarded as an actual embodiment of lightning: +hence it possessed great virtue as a promoter of fruitfulness, +and Hazel-nuts became a favourite medium in divinations relating +to love and marriage.——In old Rome, Nuts were scattered at +marriages, as they are now in Italy and in Altmark.——In Westphalia +and other parts of Germany, a few Nuts are mixed with the +seed-corn to act as a charm in making it prolific.——In Hertfordshire +<a id="page-462" href="#page-462" class="pagenum" title="462"></a> +and other parts of England, as well as in Germany, a certain +relation is believed to exist between the produce of the Hazel-bushes +and the increase of the population; a good Nut year always +bringing an abundance of babies. In Westphalia, the proverb runs, +“Plenty of Nuts, plenty of babies.”——Brand says it is a custom +in Iceland, when a maiden would know if her lover is faithful, to +put three Nuts upon the bar of a grate, naming them after her +lover and herself. If a Nut crack or jump, the lover will prove +faithless; if it begin to blaze or burn, it is a sign of the fervour of +his affection. If the Nuts named after the girl and her swain burn +together, they will be married. This divination is still practised in +Scotland on Hallowe’en, whose mysterious rites Burns has immortalised +in his poem, containing these lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Some merry friendly countree folks</div> + <div class="line i2">Together did convene</div> + <div class="line">To burn their Nits and pu’ their stocks,</div> + <div class="line i2">And haud their Hallowe’en,</div> + <div class="line i12">Fu’ blithe that night.”</div> +</div> +</div> + +<p class="continued">A similar custom has for years existed in Ireland; and Gray, long +before Burns, had evidenced that the superstitions of Hallowe’en +or Nutcrack Night (October 31st) were known and practised in +England, as thus—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Two Hazel-nuts I threw into the flame,</div> + <div class="line">And to each Nut I gave a sweetheart’s name.</div> + <div class="line">This with the loudest bounce me sore amazed,</div> + <div class="line">That with a flame of brightest colour blazed.</div> + <div class="line">As blazed the Nut, so may thy passion grow;</div> + <div class="line">For ’twas <i>thy</i> Nut that did so brightly glow.”</div> +</div> +</div> + +<p class="continued">In Bohemia, on Christmas Eve, girls fix coloured wax lights in +the shells of the first parcel of Nuts they have opened that day, +light them all at the same time, and set them floating in the water, +after mentally giving to each the name of a wooer. He whose +lighted bark first approaches the girl will be her future husband. +If an unwelcome suitor seems likely to be first in, the girl endeavours +to retard the shell by blowing against it, and by this means +the favourite’s bark usually wins. Should, however, one of the lights +be perchance blown out, it is accounted a portent of death.——The +instrument used by the nutter in robbing the Hazel of its +fruit seems to have been formerly regarded as opprobrious, and as +suggestive of a thief: thus, in the ‘Merry Wives of Windsor,’ Nym +says: “If you run the Nut-hook’s humour on me,” or, in other words, +“If you call me a thief.” Again, in ‘Henry IV.,’ Part II., Doll +Tearsheet cries out to the beadle: “Nut-hook, Nut-hook, you +lie!”——In Sussex, there is a proverb current: “As black as the +De’il’s nutting bag;” and it is held to be dangerous to go out +nutting on Sunday, for fear of meeting the Evil One, who haunts +the Nut-bushes, and sometimes appears to nutters in friendly guise, +and holds down the branches for them to strip.——In bygone times, +it was believed that a spirit of a weird and sinister character inhabited +<a id="page-463" href="#page-463" class="pagenum" title="463"></a> +a Nut-grove.——There is a superstition that the ashes of +the shells of Hazel-nuts have merely to be applied to the back +of a child’s head to ensure the colour of the iris in the infant’s +eyes turning from grey to black.——In Germany, Nuts are +placed in tombs, as being emblematic of regeneration and immortality. +Searchers in the old tombs of Wurtemburg sometimes +found Pumpkins and Walnuts, but always a number of Nuts.——In +some countries, Hazel-nuts are supposed to be endowed +with the power of discovering or attracting wealth. Thus, in +Russia, there is a belief that anyone carrying a Nut in his house will +make money; and on this account many of the Russian peasantry +invariably carry a double Nut in their purses. In fairy tales, we often +find good fairies using Nuts as their carriages: as, in ‘Romeo and +Juliet,’ Mercutio speaks of Queen Mab arriving in a Nut-shell.——There +is a legend that St. Agatha every year crosses the sea +from Catania to Gallipoli on a Nut-shell, which she employs as a +boat.——Authorities on the subject say that to dream that you see +Nut-trees, and that you crack and eat their fruit, signifies riches and +content gained with toil and pain. Clusters of Nuts imply happiness +and success: to dream of gathering Nuts is a bad omen; and to +dream of finding Nuts that have been hid signifies the discovery of +treasure.</p> + +<p id="nymphaea"><b>NYMPHÆA.</b>—The <i>Nymphæa cœrulea</i> is the Lily of the Nile, +the Lotus of ancient Egypt; but not the Sacred Bean, which was +the <i>Nelumbium speciosum</i>. (See <a href="#lotus" class="smcap">Lotus</a> and <a href="#nelumbo" class="smcap">Nelumbo</a>).——According +to German tradition, the Undines often conceal themselves from +mortal gaze under the form of Nymphæas.——This beautiful Water-lily +was deemed by the Frisians to have a magical power. Dr. +Halbertsma has stated that, when a boy, he remembers people +were extremely careful in plucking and handling them; for if anyone +fell with such a flower in his possession, he became immediately +subject to fits.——The Wallachians have a superstition that every +flower has a soul, and that the Water-lily is the sinless and scentless +flower of the lake, which blossoms at the gates of Paradise to +judge the rest, and that she will enquire strictly what they have done +with their odours.</p> + +<p><b>OAK.</b>—Rapin tells us that among the ancients there were +many conjectural reports as to the origin of the Oak, and the +country which first knew the sacred tree: but the popular tradition +which met with most credence, he considers, was as follows:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When Jupiter the world’s foundation laid,</div> + <div class="line">Great earth-born giants heaven did invade;</div> + <div class="line">And Jove himself—when these he did subdue—</div> + <div class="line">His lightning on the factious brethren threw.</div> + <div class="line">Tellus her sons’ misfortunes does deplore,</div> + <div class="line">And while she cherishes the yet-warm gore</div> + <div class="line">Of Rhœcus, from his monstrous body grows</div> + <div class="line">A vaster trunk, and from his breast arose</div> +<a id="page-464" href="#page-464" class="pagenum" title="464"></a> + <div class="line">A harden’d Oak; his shoulders are the same,</div> + <div class="line">And Oak his high exalted head became.</div> + <div class="line">His hundred arms, which lately through the air</div> + <div class="line">Were spread, now to as many boughs repair.</div> + <div class="line">A sevenfold bark his now stiff trunk does bind;</div> + <div class="line">And where the giant stood a tree we find.</div> + <div class="line">The earth to Jove straight consecrates this tree,</div> + <div class="line">Appeasing so his injured deity.</div> + <div class="line">Thus Oaks grew sacred, in whose shelter plac’d,</div> + <div class="line">The first good men enjoy’d their Acorn feast.”</div> +</div> +</div> + +<p>To do full justice to the legendary lore connected with the +Oak, it would be necessary to devote a volume to the subject: +the largest, strongest, and as some say, the most useful of the trees +of Europe, it has been generally recognised as the king of the +forest,</p> + +<blockquote> +<p>“Lord of the woods, the long-surviving Oak.”</p> +</blockquote> + +<p>An emblem of majesty and strength, the Oak has been revered +as a symbol of God by almost all the nations of heathendom, and +by the Jewish patriarchs. It was underneath the Oaks of Mamre +that Abraham dwelt a long time, and there he erected an altar +to the Lord, and there he received the three angels. It was +underneath an Oak that Jacob hid the idols of his children, for this +tree was held sacred and inviolable (Gen. xxxv., 2–4). Under the +“Oak of weeping,” the venerable Deborah, Rebekah’s nurse, was +interred. The messenger of the Lord that appeared to Gideon +sat beneath an Oak; and it was a branch of one of these trees that +caught the flowing hair of Absalom, and so caused the death of +King David’s beloved son. The Oaks of Bashan are several times +mentioned in the Bible, and in the sacred volume we are informed +that the Israelites worshipped and offered sacrifices beneath the +shadow of Oaks which they considered as sacred (Hosea iv., 13; +Ezekiel vi., 13; Isaiah i., 29).</p> + +<p>The ancient Greeks attributed the deluge of Bœotia to the +quarrels between Jupiter and Juno. After the rain had ceased and +the water subsided, an oaken statue became visible, erected, it is +supposed, as a symbol of the peace concluded between the king of +the gods and his consort. The Oak was thought by the Greeks to +have been the first tree that grew on the earth, and to have +yielded for man Acorns and honey, to ensure nourishment and +fecundity. They called it, indeed, the mother-tree, and they +regarded it as a tree from which the human race had originally +sprung—a belief, shared by the Romans, for we find Virgil speaking</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Of nymphs and fauns, and savage men, who took</div> + <div class="line">Their birth from trunks of trees and stubborn Oak.”</div> +</div> +</div> + +<p>Acorns were the first food of man, and there is an old Greek +proverb in which a man’s age and experience are expressed by +saying that he had eaten of Jove’s Acorns. Some of the classic +authors speak of the fatness of the earliest inhabitants of Greece +and Southern Europe, who, living in the primeval forests, were +<a id="page-465" href="#page-465" class="pagenum" title="465"></a> +supported almost wholly upon the fruit of the Oak; these primitive +people were called <i>Balanophagi</i> (eaters of Acorns).</p> + +<p>Homer mentions people entering into compacts under Oaks as +places of security, for the tree was highly reverenced by the +Greeks, and held a prominent place in their religious and other +ceremonies. The Arcadians believed that by stirring with an Oak-branch +the waters of a fountain near a temple of Jupiter, on Mount +Lycius, rain could be caused to fall. The Fates and Hecate were +crowned with Oak-leaves; and a chaplet of Oak adorned the brow +of the Dodonæan Jove.</p> + +<p>The Pelasgic oracle of Jupiter, or Zeus, at Dodona, was situated +at the foot of Mount Tamarus, in a wood of Oaks, and the answers +were given by an aged woman, called Pelias: and as <i>pelias</i>, in the +Attic dialect, means dove, the fable arose that the doves prophesied +in the Oak groves of Dodona. Respecting the origin of this oracle, +Herodotus narrates that two priestesses of Egyptian Thebes were +carried away by Phœnician merchants: one of these was conveyed +to Libya, where she founded the oracle of Jupiter Ammon; the +other to Greece. The latter remained in the Dodonæan wood, +which was much frequented on account of the Acorns. There she +had a temple built at the foot of an Oak in honour of Jupiter, whose +priestess she had been in Thebes, and here afterwards the oracle +was founded. This far-spreading speaking Oak was a lofty and +beautiful tree, with evergreen leaves and sweet edible Acorns (the +first sustenance of mankind). The Pelasgi regarded this tree as the +tree of life. In it the god was supposed to reside, and the rustling +of its leaves and the voices of birds showed his presence. When +the questioners entered, the Oak rustled, and the Peliades said, +“Thus speaks Zeus.” Incense was burned beneath the tree, and +sacred doves continually inhabited it; and at its foot a cold spring +gushed, as it were, from its roots, and from its murmur the inspired +priestesses prophesied. The ship Argo having been built with +the wood of trees felled in the Dodonæan grove, one of its beams +was endowed with prophetic or oracular power, and counselled the +hardy voyagers. Socrates swore by the Oak, the sacred tree of the +oracles, and consequently the tree of knowledge.</p> + +<p>The Romans regarded the Oak as sacred, and the chosen tree +of Jupiter, who was sheltered by it at his birth. Thus Lucan +mentions “Jove’s Dodonæan tree,” and Ovid, in alluding to the +primitive food of man, speaks of Acorns dropping from the tree of +Jove. The Oak, says Virgil, is</p> + +<div class="container"> +<div class="poetry"> + <div class="line i16">“Jove’s own tree</div> + <div class="line">That holds the worlds in awful sovereignty.</div> + <div class="omit">* * * * * * * *</div> + <div class="line">For length of ages lasts his happy reign,</div> + <div class="line">And lives of mortal men contend in vain;</div> + <div class="line">Full in the midst of his own strength he stands,</div> + <div class="line">Stretching his brawny arms and leafy hands;</div> + <div class="line">His shade protects the plains, his head the hills commands.”</div> +</div> +</div> + +<p><a id="page-466" href="#page-466" class="pagenum" title="466"></a> +We have seen how Acorns formed the earliest food of mankind, +and in ancient Rome the substitution of Corn was attributed to the +bounty of Ceres, who, through the instrumentality of Triptolemus, +taught the inhabitants of the earth its use and cultivation.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Oak, whose Acorns were our food before</div> + <div class="line">That Ceres’ seed of mortal man was known,</div> + <div class="line">Which first Triptoleme taught how to be sown.”<!--TN: added ”-->—<i>Spenser.</i></div> +</div> +</div> + +<p>To commemorate this gift, Oak was worn in the festivals in +honour of Ceres, as also by the husbandmen in general at the +commencement of harvest. In the Eleusinian mysteries, Oaken +chaplets were worn.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Then crowned with Oaken chaplets, marched the priest</div> + <div class="line">Of Eleusinian Ceres, and with boughs</div> + <div class="line">Of Oak were overshadowed in the feast</div> + <div class="line">The teeming basket and the mystic vase.”—<i>Tighe.</i></div> +</div> +</div> + +<p>A Roman who saved the life of another was adjudged a crown +of Oak-leaves: thus Lucan writes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Straight Lælius from amidst the rest stood forth—</div> + <div class="line">An old centurion, of distinguished worth;</div> + <div class="line">The Oaken wreath his hardy temples wore,</div> + <div class="line">Mark of a citizen preserved he bore.”</div> +</div> +</div> + +<p>This civic crown of Oak conferred many notable tokens of +honour upon its possessor, who was exempted from all civil burdens, +and enjoyed many rights. At Roman weddings, boughs of +Oak were carried during the ceremonies as emblems of fecundity.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With boughs of Oak was graced the nuptial train;</div> + <div class="line">And Hecate (whose triple form surveys</div> + <div class="line">And guards from rapine the nocturnal path)</div> + <div class="line">Entwined with boughs of Oak her spiral snakes.”—<i>Tighe.</i></div> +</div> +</div> + +<p>Like the Greeks and Romans, the Scandinavians, in their +mythology, traced the origin of mankind from either the Ash or +the Oak. By the Teutons and Celts the Oak was invested with +a mystical sacred character, and it was connected with the +worship of their god Teutates. Among the German people, who +consecrated the Oak to the god Thunar, the cultus of the sacred +tree lingered for a long time, even after Boniface, the apostle of +the Germans, at Geismar, on the Weser, had caused the Oak +consecrated to the god of thunder to be uprooted. After the +establishment of Christianity, the Oak was long supposed to be +the abiding-place of the terrible Northern god, and was, consequently, +regarded with superstitious awe. Bishop Otho, of Bamberg, +in the year 1128, found at Stettin pagan temples, situate near an +Oak and a fountain, which had been objects of worship, and were +still regarded with superstitious awe, as being consecrated to a +god. As the good bishop could not induce the people to cut +down these sacred Oaks, he persuaded them that they were inhabited +by evil spirits and demons; and, in course of time, the people +<a id="page-467" href="#page-467" class="pagenum" title="467"></a> +who before had prostrated themselves before the trees, shunned +them in superstitious dread and terror.</p> + +<p>The ancient Britons dedicated the Oak to Taranis, their god +of thunder; and the Celts, under the form of an Oak, are by some +authorities stated to have worshipped Baal, the god of fire. On +the occasion of an <i>auto-da-fé</i>, we are told that fagots of “grey” +Oak were always selected. The festival of Baal was kept at Yule +(Christmas); and on the anniversary, the Druids are said to have +ordained that every fire should be extinguished, and then re-lighted +with the sacred fire, which, in their sacerdotal character, they always +kept burning. In this rite, it is supposed, may be traced the origin +of the Yule-log, the kindling of which, at Christmas-time, is still +kept up in England, though in this country the log is often of Ash. +Among the Germans, Czechs, Serbs, and Italians, however, the +Yule-log is always of Oak.</p> + +<p>The Mistletoe which grew on an Oak was regarded by the +Druids as the most holy; it was beneath the shade of venerated +Oaks that they performed their sacred rites; and when they offered +up human sacrifices, the victims, in grim mockery, were crowned +with Oak-leaves. The baskets in which they were immolated were +composed of Oaken twigs, and the brands with which the sacrificial +fires were kindled were cut from Oak-trees. The priests scattered +branches of the Oak upon the altars, and after the sacrifice +fresh Oak-leaves were cast upon the blood-stained stones.</p> + +<p>Alluding to the human sacrifices which polluted the recesses of +the Druidic groves of Oak, and caused them to be regarded +with shuddering terror, Tighe says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Such groves in night terrific wrapt the gods</div> + <div class="line">Of Gaul, where fostering nymph dared never tread,</div> + <div class="line">Nor sylvan deity; no bird here couched</div> + <div class="line">Her wing; no beast here slumbered in his lair;</div> + <div class="line">No zephyr woke the silence of the boughs;</div> + <div class="line">Alone at eve the trembling Druid sought</div> + <div class="line">The mystic oracle; alone entranced</div> + <div class="line">Amid the sanctuary stood, whose foul</div> + <div class="line">Expanse in horrors veiled a dreaded god.”<!--TN: added period--></div> +</div> +</div> + +<p>When an Oak died, the Druids stripped off its bark, and +shaped it reverently into the form of a pillar, a pyramid, or a +cross, and still continued to worship it as an emblem of their god. +In Anglesea, the ancient Mona, are still dug up great trunks of +Oak, relics of the Druids’ holy groves. The central Oak was the +peculiar object of veneration. The poet relates how men of old,</p> + +<div class="container"> +<div class="poetry"> + <div class="line i4">“When through the woods the Northern blast</div> + <div class="line">Howled harsh appeased with horrid cries and blood</div> + <div class="line">The Scythian Taranis; or bowed around</div> + <div class="line">The central Oak of Mona’s dismal shade.”<!--TN: added period--></div> +</div> +</div> + +<p>The Druids it is believed revered the form of the cross. It is +stated to have been their custom to seek studiously for a large and +handsome Oak-tree, growing up with two principal arms in the +<a id="page-468" href="#page-468" class="pagenum" title="468"></a> +form of a cross beside the main stem. If the two horizontal arms +were not sufficiently adapted to the figure, they fastened a crossbeam +to it. Then they consecrated it by cutting upon the right +branch the word <i>Hesus</i>, upon the middle stem <i>Taranis</i>, and upon +the left branch <i>Belenus</i>, and over them the word <i>Thau</i>. The tree +thus inscribed was deemed peculiarly sacred, and to it they directed +their faces when offering prayer.</p> + +<p>It was beneath the shade of the Oak that Druidic criminal +trials were held—the judge and jury being seated under the +branches, and the prisoner placed in a circle traced by the wand of +the chief Druid. With the Saxons, the Oak retained its sacred +character, and their national meetings were held beneath its shelter. +It was below the Oaks of Dartmoor that they held their conference +with the Britons, whose land they were invading.</p> + +<p>In Great Britain, the Oak remained an object of veneration +long after the establishment of Christianity. It was under an aged +Oak that St. Brigid of Ireland established her retreat for holy +women, whence called Kildara, or cell of the Oak. Here had been +burning for many centuries the sacred fire of the Druids, but by the +piety of St. Brigid the light of Christianity was henceforth to emit +its flame from beneath</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Oak of St. Bride, which demon nor Dane,</div> + <div class="line">Nor Saxon, nor Dutchman could rend from her fane.”</div> +</div> +</div> + +<p>Many of the Druidical sacred Oaks were utilised by the early +preachers of the Christian faith, who from beneath their boughs +preached the gospel of Christ to the pagan inhabitants. Hence +these trees became noted throughout the country as Gospel Oaks, +a name which still appertains to many ancient trees existing at the +present time in England. It is right to say, however, that other +authorities consider the origin of the name to have been the custom +of reading the Gospel of the day at a certain tree, when the priest +went round the fields to bless the crops.</p> + +<p>The Sclavonians worshipped Oaks, which they enclosed in a +consecrated court. This spot was the sanctuary of all the country, +and had its priest, its festivals, and its sacrifices. The inner +sanctuary, where grew the sacred Oak, was reserved especially for +the priests, sacrificers, and people in danger of their life, who had +sought of the priests an asylum. It is said that the ancient +Russians, upon arriving at the Isle of St. George, offered up +sacrifices beneath a great Oak, before which the people and priests +chanted a <i>Te Deum</i>. After the ceremony, the priest distributed the +branches of the Oak among the people.</p> + +<p>It is curious to note how the old Grecian belief in the sacred +and supernatural character of the Oak has lingered in Italy. Prof. +de Gubernatis tells us that in the Campagna of Rome, about +seventeen years ago, a young shepherdess, during a storm, sought +shelter under an Oak, and prayed to the Madonna. Whilst she +<a id="page-469" href="#page-469" class="pagenum" title="469"></a> +prayed, a gracious lady appeared before her, and, thanks to her +intercession, no rain fell on the Oak, and the girl was enabled to +reach home without being wetted by a single drop. Everyone saw +it was a miracle; the curé examined her, and from his representations +the young girl was received into a convent at Rome, where +she probably is preparing herself for canonisation. Under similar +circumstances, two centuries ago, a Tuscan shepherdess, Giovanna +of Signa, was canonised. In the district of Signa, near Ginestra, +the villagers still show a sacred Oak, which people kneel to and +adore. The story runs that one day the shepherdess Giovanna, +surprised by a storm, called around her the shepherds and their flocks, +and stuck her shepherdess’s crook into the ground; when, wondrous +to relate, at the same instant shot forth an Oak, which sheltered +beneath its branches shepherds and sheep. No one was wetted by +the rain. On account of this miracle, Giovanna was made a saint, +and near the sacred Oak a little chapel was erected to the Virgin. +Strange to say, the tree throws down anyone climbing into its +branches to cut boughs; but people are permitted to pluck sprays, +which are believed to guard themselves and their houses from the +effects of storms, provided that the names of Jesus and Mary are +invoked with certain ceremonies.</p> + +<p>Among the Bolognese, who inhabit a district once occupied by +the Celts, and consequently Druidic, the sacred character of Oak-trees +was long acknowledged. In the fourteenth century, there +stood in Bologna an ancient Oak, which was regarded with the +greatest reverence, and beneath its boughs all important gatherings +of the people took place. In their religious processions the children +still carry garlands of the Oak and Olive. In the country districts, +images of the Virgin are often suspended from Oak-trees, and +these effigies are called after the trees, the little Madonnas of the +Oak. A legend of Bologna relates that in a chapel an image of the +Virgin had long been neglected, and overlooked, till, one day, a +pious shepherd took it away, and placed it in the trunk of a Cork-tree +(a species of Oak, the <i>Quercus Suber</i>). Henceforth he visited it +daily, and to honour the Virgin played on the flute. The thief +having been denounced, the shepherd was seized and condemned +to death; but during the night, through the intervention of the +Madonna, the statue and the shepherd both returned to their +favourite tree, and notwithstanding subsequent efforts to remove +them, they again took up their place beneath its boughs. Then +the people recognised a miracle performed by the Virgin, and +falling on their knees before the statue in the Oak, they asked +pardon of the shepherd.</p> + +<p>The time-honoured belief in the sacred and supernatural attributes +of the Oak have doubtless caused it to be regarded, even at +the present day, as a tree which would vicariously bear the diseases +of men. Thus, in England, Cross Oaks, which were trees planted +at the juncture of cross-roads, were formerly resorted to by people +<a id="page-470" href="#page-470" class="pagenum" title="470"></a> +suffering from ague, for the purpose of transferring to them their +malady: this they did by pegging a lock of their hair into one of +the trees, and then, by a sudden wrench, transferring the lock from +their heads to the Oak, and with the lock the ague.</p> + +<p>In Germany, there still exists a custom of creeping through an +Oak cleft to cure hernia and other disorders. There was, near +Wittstock, in Altmark, a bushy Oak, the branches of which had +grown together again at some distance from the stem, leaving open +spaces between them. Whoever crept through these spaces was +freed from his malady, whatever it might be, and many crutches +lay about, which had been thrown away by visitors to the tree +whose ailments had been cured. In Russia, a similar custom is +extant, the favourite tree there being the <i>Quercus Ilex</i>.</p> + +<p>A belief that Oak-trees were the homes of Dryads, Hamadryads, +spirits, elves, and fairies has existed since the days of +the ancient Greeks. Pindar speaks of a Hamadryad as “doomed +to a term of existence coeval with the Oak.” Callimachus represents +Melia “deeply sighing for her coeval Oak,” and tells us that</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Dryads laugh when vernal showers return;</div> + <div class="line">O’er Autumn’s fading leaves the Dryads mourn.”</div> +</div> +</div> + +<p>Preston, in his translation of Apollonius, makes a Hamadryad +plead in vain for her existence, threatened by the destruction of +the Oak in which she dwelt:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“As in the mountain, with repeated stroke,</div> + <div class="line">The churlish fellow felled the stubborn Oak;</div> + <div class="line">Impious, he scorned the Hamadryad’s prayer,</div> + <div class="line">And smote the tree coeval with the fair.</div> + <div class="line">With streaming tears she pleads a suppliant strain</div> + <div class="line">To that unfeeling churl, but pleads in vain.</div> + <div class="line">‘Oh, rustic, stay, nor wound the hallowed rind,</div> + <div class="line">For ages with that stem I live entwined.’”</div> +</div> +</div> + +<p>In Germany, the holes in the trunks of Oaks are thought to +be utilised by the elves inhabiting the trees as means of entry +and exit; in our own country, Oaks have always been reputed as +the trees in whose boughs elves delighted to find shelter. The +fairies, too, were fond of dancing around Oaks: thus Tighe, apostrophising +the monarch of the forest, exclaims:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i6">“The fairies from their nightly haunt,</div> + <div class="line">In copse, or dell, or round the trunk revered</div> + <div class="line">Of Herne’s moon-silvered Oak, shall chase away</div> + <div class="line">Each fog, each blight, and dedicate to peace</div> + <div class="line">Thy classic shade.”</div> +</div> +</div> + +<p>In these lines allusion is made to a famous tree in Windsor +Forest, one of a long series of celebrated Oaks—“lusty trees,” +which, as Robert Turner writes, England “did once so flourish +with, that it was called Druina by some.” One of these, known +as the Cadenham Oak, in the New Forest, is said, like the Glastonbury +Thorn, to mark the birthday of our Lord by budding on +Christmas Day. Another, renowned as the Royal Oak, is reverenced +<a id="page-471" href="#page-471" class="pagenum" title="471"></a> +as having been the hiding-place of Charles II., after the +battle of Worcester. In this tree, not far from Boscobel House, +the king, and his companion, Col. Careless, or Carless, resorted +when they thought it no longer safe to remain in the house—the +family giving them victuals on a Nut-hook. From this tree Charles +gathered some Acorns, and set them himself in St. James’s Park:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Blest Charles then to an Oak his safety owes;</div> + <div class="line i2">The Royal Oak, which now in songs shall live,</div> + <div class="line">Until it reach to heaven with its boughs—</div> + <div class="line i2">Boughs that for loyalty shall garlands give.”</div> +</div> +</div> + +<p>In many parts of England, Oak-branches are suspended over +doorways, and gilded Oak-leaves and Oak-Apples are worn, on +Royal Oak Day (May 29th), in celebration of King Charles’s restoration, +and his preservation in the Boscobel Oak, which is still +extant.</p> + +<p>Seven Oaks have given a name to a village in Kent; and +Dean Stanley has described a row of seven Oaks standing at a particular +spot in Palestine to which the following curious legend is +locally attached:—After Cain had murdered his brother, he was +punished by being compelled to carry the dead body of Abel during +the lengthened period of five hundred years, and then to bury it in +this place. Upon doing so, he planted his staff to mark the grave, +and out of this staff grew up the seven Oak trees.</p> + +<p>The aged Oaks of Germany excited the wonder and respect of +Tacitus, who, speaking of one of the giants of the Hercynian forest, +exclaims: “Its majestic grandeur surpasses all belief; no axe has +ever touched it; contemporary with the creation of the world, it is +a symbol of immortality.” Sacred trees, or pillars formed of living +trunks of trees, many of which were Oaks, were to be found in +ancient Germany, called <i>Irmenseule</i>. The world-tree of Romowe, +the ancient sacred centre of the Prussians, was an evergreen Oak. +The Oak of St. Louis at Vincennes, and the Oak of the Partisans +at St. Ouen, are trees regarded with reverence by the French.</p> + +<p>Evelyn considers that the wood used for our Saviour’s cross +was Oak; founding his belief on the statements made by divers +learned men who had studied the subject, and “upon accurate +examination of the many fragments pretended to be parcels of it.” +The same author speaks of “the fatal præadmonition of Oaks +bearing strange leaves”; and tells us that sleeping under Oak-trees +will cure paralysis, and recover those whom the malign +influence of the Walnut-tree has smitten. Paulus, a Danish +physician, averred that one or two handfuls of small Oak-buttons +mingled with Oats given to black horses will change them in a few +days to a fine dapple-grey. Bacon says that there is an old tradition +that if boughs of Oak be put into the earth, they will bring +forth wild Vines; he also remarks that in his day country people +had “a kind of prediction that if the Oake-apple, broken, be full +of wormes, it is a signe of a pestilent yeare.” It is said that when +<a id="page-472" href="#page-472" class="pagenum" title="472"></a> +the Oak comes out before the Ash, it is a sign that there will be +fine weather in harvest. The Kentish people have a saying:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Oak, smoke;</div> + <div class="line">Ash squash.”</div> +</div> +</div> + +<p class="continued">and that if the Oak comes out before the Ash, the summer will be +hot; but if after the Ash, that it will be wet. Authorities in dream +lore state that it is a very favourable omen to dream of an Oak-tree: +if covered with verdure, it signifies a long and happy life; +if devoid of foliage or withered, it betokens poverty in old age; to +see many young Oaks thriving foretells male children, who will +reap distinction by bravery; Oaks bearing Acorns betoken great +wealth; and a blasted Oak forebodes sudden death.</p> + +<p>Astrologers state that the Oak-tree is under the dominion of +Jupiter.</p> + +<p id="oats"><b>OATS.</b>—Oats did not enjoy a good reputation among the ancient +Romans, and Pliny writes of them:—<i>Primum omnium frumenti +vitium Avena est.</i> In old English books, the Oat is called Haver +or Hafer corn, and to this day in Wales it is still called Hever. +In Scandinavian mythology, the “Hafer” of the evil genius +Loki is synonymous with Oats of the Devil, a term originally +applied to all herbs hurtful to cattle.——The Danes call the +plant <i>Polytrichum commune</i> Loki’s Oats; and in the tradition that +the diabolic God of the North is wont mischievously to sow +weeds among the good seed is probably to be found the origin +of the English saying, “He is sowing his wild Oats.”——In the +Ukraine, there is a tradition that on one occasion the Devil besought +the Almighty to make him a present. God responded: +“What is there that I can give you? I cannot part with the +Rye, or the Barley, or the Millet: I must give you the Oats.” +The Devil, well pleased, withdrew, crying, “Hurrah! the Oats, the +Oats, are mine!” Then God inquired of St. Peter and St. Paul: +“What can I do, seeing that I have handed them over to him?” +“Verily,” said Paul, “I will at once go and get them from him.” +“How will you manage that?” “Leave that to me,” replied Paul. +“Very well—go!” St. Paul passed the Devil, and hid himself +beneath a bridge. Presently the Devil came along shouting “Oats! +Oats!” St. Paul commenced to shriek. The Devil stopped short. +“Why have you thus frightened me?” he asked. “God has given +me a plant, and now you have made me quite forget its name.” +“Was it Rye?” “No,” “Wheat?” “No.” “Could it have +been the Sow-thistle?” “Ah! that was it, that was it!” exclaimed +the Devil, and he ran off shouting, “Sow-thistle, Sow-thistle.”——The +contortions of the Animal Oat (<i>Avena sterilis</i>) are very noticeable: +the strong beards, after the seeds have fallen off, are so +sensible of alteration in the atmosphere, that they maintain an +apparently spontaneous motion, resembling that of some grotesque +insect. In olden times, conjurors and wizards predicted events +<a id="page-473" href="#page-473" class="pagenum" title="473"></a> +and told fortunes by means of the awns of these Oats, which they +caused to wriggle about by holding them in a damp hand, or breathing +upon them. In these jugglers’ hands the Wild Oat became a +magical plant, figuring at their will as the leg of an enchanted +spider, Egyptian fly, or some other wonderful insect.——To dream +of a field of ripe Oats just ready for the sickle is a most favourable +omen, under all circumstances.</p> + +<p><span class="smcap">Old Man.</span>—See <a href="#southernwood">Southernwood</a>.</p> + +<p><b>OLEANDER.</b>—The banks of the Meles, the rivulet sacred +to Homer, are in some parts thickly set with <i>Nerium Oleander</i>, a +plant which bears a funereal and sinister character, and in Italy is +considered as ill-omened and as bringing disgrace and misfortune. +In Tuscany and Sicily, it is customary to cover the dead with +Oleander-blossoms, and in India chaplets of these flowers are +placed on the brows of the departed: the blossoms are also in that +country much used in the decoration of temples. The Hindus call +the shrub the “Horse-killer,” from a notion that horses inadvertently +eating of its foliage are killed by it. The Italians bestow a +similar name on the plant—<i>Ammazza l’Asino</i>, Ass-bane. Gerarde +remarks that the flowers and leaves prove fatal to many quadrupeds, +and that sheep and goats drinking water wherein the leaves +have fallen are sure to die. In England, the plant is known as the +Rose Bay and Laurel Rose. In Tuscany, it is called <i>Mazza di San +Giuseppe</i> (St. Joseph’s Staff), and there is a legend that this staff +commenced to blossom directly St. Joseph took it in his hands.</p> + +<p><b>OLIVE.</b>—The legend runs, that in the days of Cecrops, king +of Attica, the two rival deities, Neptune and Minerva, strove for +the worship of the Athenians. Each claimed priority of right: +Neptune, by a salt spring, which his trident had opened in the +rock of the Acropolis; Minerva, by pointing to the Olive-tree, +which at her command had sprung from the soil. The gods in +council decided that the latter was the earlier, as well as the more +useful, gift; and so Minerva became the tutelary deity of the city, +and the early Athenian rulers endeavoured to turn the attention +of the citizens from warlike and seafaring pursuits, to the cultivation +of the soil and the peaceful arts. On the coins of Attica, +before the time of Pericles, an Olive-branch appeared with the +moon and owl. Goats were sacrificed to Minerva, because they +were thought to do special injury to the Olive-tree, and the goddess +is styled by Virgil <i>Oleæ inventrix</i>. There was a deeper meaning +attached to this Attic legend, the realisation of which appears as +far off as it was in the days of Cecrops: still the Olive-branch +remains the emblem of that period of peace and plenty which the +world still hopes for.——The most sacred of the Athenian Olives +grew in the temple of Minerva since the time of the dispute between +Minerva and Neptune: it was burnt by Xerxes with the temple; +but it was stated to have shot up again suddenly, after having +<a id="page-474" href="#page-474" class="pagenum" title="474"></a> +been destroyed. The Athenians punished with great severity those +who damaged their venerated Olive, which to them appears to +have been emblematic of peace. It indicated liberty, hope, chastity, +pity, and supplication; and special directions for the mode of +planting the sacred tree had place among the institutes of Solon. +Pliny asserts that the identical Olive-tree, called up by Minerva, +was standing in his time.——The Olive is frequently mentioned in +the Bible, both in a literal and figurative manner. The dove sent +forth by Noah from the Ark, brought back an Olive-leaf (probably +from Assyria, a country famous for Olive-trees), which the bird +probably selected because the leaves would continue green beneath +the water. As an emblem of peace, a garland of Olive was given +to Judith when she restored peace to the Israelites by the death +of Holofernes. The tree is still with the Jew the emblem of peace +and plenty, with an added significance of holiness; and the association +of it with the last days of Christ has made it also sacred +to sorrow.——As an emblem of peace and reconciliation, the Olive +is figured on the tombs of the early martyrs. As the attribute of +peace, it is borne by the angel Gabriel, and St. Agnes, and St. +Pantaleon. By Romanists the Olive is deemed a fitting emblem +of the Virgin Mary, as the mother of Christ, who brought peace +on earth, and who was the Prince of Peace.——In regard to the +Olive-trees of the Garden of Gethsemane, eight of which are still +stated to exist, Dean Stanley says: “In spite of all the doubts that +can be raised against their antiquity, or the genuineness of their +site, the eight aged Olive-trees, if only by their manifest difference +from all others on the mountain, have always struck even the +most indifferent observers. They are now, indeed, less striking in +the modern garden enclosure, built round them by the Franciscans, +than when they stood free and unprotected on the rough hillside; +but they will remain so long as their already protracted life is +spared, the most venerable of their race on the surface of the +earth. Their gnarled trunks and scanty foliage will always be +regarded as the most affecting of the sacred memorials in or +about Jerusalem.”——According to the Jewish legend of Abimelech, +the trees, once upon a time, desiring a king, addressed +themselves first of all to the Olive, who refused the honours of +royalty. The trees next in turn invited the Fig, the Vine, and +other trees to become their monarch, but they all declined. At +last the crown was offered to the Oak, who accepted it.——Grecian +mythologists relate that the club of Hercules, which was +made of Olive-wood, took root, and became a tree. In the +Olympic games, instituted by Hercules, the victor was rewarded +with a crown of Olive. The club of Polyphemus was the green +trunk of an Olive-tree.——The caps of the priests of Jupiter +were surmounted with a twig of Olive. The Olympian Jove is +represented as wearing a wreath of Olives. Herodotus recounts +that Xerxes, before his Grecian expedition, dreamed that he was +<a id="page-475" href="#page-475" class="pagenum" title="475"></a> +crowned with an Olive wreath, the sprays of which turned towards +the sun; but that a moment afterwards, this crown had disappeared.——The +Athenians went to consult the Delphic oracle, holding in +their hands branches of Olive, and asking for a favourable response +in the name and through the favour of the Olive-trees; and +Tigranes, when before Xerxes, reproached Mardonius with having +carried on a war against a people who, in their Olympian games, +were content with a crown of Olives as the reward of victory, and +who fought not for plunder and riches, but for love of country and +glory.——There stood in the Forum of Megara a wild Olive, on +which it became the custom to hang the arms of local heroes. In +course of time the bark of the Olive grew over these arms, and they +were forgotten. An oracle, however, had declared that when the +tree had brought forth arms, its destruction would take place. +When the tree was cut down, the arms and helmets alluded to +were discovered; and it was seen that the oracle had been fulfilled.——The +Provençaux, at harvest time, sing a curious song, called +the Reapers’ Grace, the first part of which narrates how Adam +and Eve were put into the Garden of Eden; Adam is forbidden to +eat of the fruit of life; he eats thereof, and the day of his death is +foretold him. He will be buried under a Palm, Cypress, and Olive, +and out of the wood of the Olive the cross was made.——According +to a German tradition, from the tomb of Adam, the father of +the human race, sprang an Olive: from this Olive was plucked the +branch that the dove from the ark carried to Noah, the regenerator +of the human race; and from the same Olive was made the +cross of the Redeemer—the spiritual redeemer of the human race.——A +tradition very general relates that the cross was formed of +the Olive, Palm, Cedar, and Cypress, representing the four quarters +of the globe.——In Central Europe, the Olive is everywhere +regarded as the emblem of peace. It is planted in the midst of +fields to ensure a good harvest and to protect the crops from hail: +and in Venetia a branch is placed on the chimney-piece during +thunder-storms as a preservative from lightning—a prayer being +offered up at the same time to St. Barbara and St. Simon.——In +some parts of Italy, young girls employ an Olive-branch as a means +of divination. Having moistened a spray of Olive with their lips, +they throw it in the fire; if the leaf jumps three times or darts out +of the fire, they will find a husband; but if it burns without +moving, it is a sure sign of celibacy. In Rome and Tuscany, the +superstitious peasants imagine that no witch or sorcerer will enter +a house where an Olive-branch that has been blessed is kept, and +in order to ascertain whether they are suffering from the dire effects +of an Evil Eye, they drop some Olive-oil in water, and from the +appearance satisfy themselves on the point.——To dream of Olive-trees +or Olives is considered a good omen, denoting happiness, +prosperity, and success, and a speedy marriage to the lover; but +to dream of plucking Olives is unpropitious, announcing trouble +<a id="page-476" href="#page-476" class="pagenum" title="476"></a> +and vexation. To dream of Olive-trees bearing Olives denotes +peace, delight, concord, liberty, dignity, and fruition of your +desires. To dream that you beat the Olives down is lucky for all +but servants.</p> + +<p><b>ONION.</b>—By the ancient Egyptians the Onion was regarded +as a plant partaking of a sacred character and as a symbol of the +Universe. With them it was a common object of worship, and +their veneration for this and other vegetable products is ridiculed +by the satirist Juvenal—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“How Egypt, mad with superstition grown,</div> + <div class="line">Makes gods of monsters, but too well is known:</div> + <div class="line">’Tis mortal sin an Onion to devour,</div> + <div class="line">Each clove of Garlic hath a sacred power;</div> + <div class="line">Religious nation sure, and blest abodes,</div> + <div class="line">When every garden is o’errun with gods!”</div> +</div> +</div> + +<p class="continued">The Onions of Egypt, which were of large size and exquisite +flavour, were remembered with regretful longings by the discontented +Israelites in the wilderness; and although the priests of +ancient Egypt were forbidden to partake of them, yet they were +admitted among the offerings placed on the altars of the gods.——Mythologists +relate that the goddess Latona, having, during +an indisposition, lost her appetite, regained it by eating an Onion, +and thenceforth adopted this vegetable, which was accordingly +consecrated to her.——The disciples of Pythagoras abstained from +eating Onions, ostensibly because they grew during the falling +moon, but probably because, like Beans, they were considered too +stimulating in their effects. Among the Greeks, it would seem that +the Onion was considered symbolic of generation, since we find +that at the nuptials of Iphicrates with the daughter of King Cotys, +he received, among other presents, a jar of snow, a jar of Lentils, +and a jar of Onions.——It is thought that, as with the Egyptians, +or with the English Druids, the Onion was an emblem of the deity, +and to this day it is a custom in some parts of England for girls to +divine by it. Barnaby Googe, in ‘Ye Popish Kingdome,’ tells us:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“In these same days young wanton gyrles that meet for marriage be</div> + <div class="line">Doe search to know the names of them that shall their husbands be;</div> + <div class="line">Four Onyons, five, or eight they take, and make in every one</div> + <div class="line">Such names as they do fancie most, and best to think upon.</div> + <div class="line">Then nere the chimney them they set, and that same Onyon then</div> + <div class="line">That firste doth sproute doth surely bear the name of their good man.”</div> +</div> +</div> + +<p class="continued">In olden times, country lasses used to resort to a method of divination +with an Onion named after St. Thomas: this they peeled +and wrapped in a clean kerchief; then, placing it under their heads, +they repeated the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Good St. Thomas, do me right,</div> + <div class="line">And let my true-love come to-night,</div> + <div class="line">That I may see him in the face,</div> + <div class="line">And him in my fond arms embrace.”</div> +</div> +</div> + +<p class="continued"><a id="page-477" href="#page-477" class="pagenum" title="477"></a> +In the South of England this species of divination is still extant, but +the procedure is different. When the Onions are bought, the purchaser +must take care to go in by one door of the shop and come +out by another—a shop being selected that has two doors. These +Onions, placed under your pillow on St. Thomas’s Eve, are sure to +bring visions of your true-love, your future husband.——According +to astrologers, the Onion is under the dominion of Mars.——To +dream of Onions is considered of evil augury, portending sickness +and misfortune.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“To dream of eating Onions means</div> + <div class="line">Much strife in thy domestic scenes;</div> + <div class="line">Secrets found out or else betrayed,</div> + <div class="line">And many falsehoods made and said.”</div> +</div> +</div> + +<p><b>ORANGE.</b>—Both Spenser and Milton held the opinion that +the Orange is the veritable “golden Apple” presented by Juno to +Jupiter on the day of their nuptials; hence, perhaps, the association +of the Orange with marriage rites. This golden fruit grew +only in the garden of the Hesperides, situated near Mount Atlas in +Africa, where they were carefully tended by the three daughters of +Hesperus—Ægle, Arethusa, and Erythia—and guarded by an ever-sleeping +dragon. It was one of the labours of Hercules, to obtain +some of these golden Apples. After slaying the dragon, he +succeeded in plucking the auriferous fruit, and took them to +Eurystheus, but they were afterwards carried back to the garden of +the Hesperides by Minerva, as they could not be preserved elsewhere. +Milton alludes to the Orange as a tree</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Whose fruit, burnished with golden rind,</div> + <div class="line">Hung amiable, Hesperian fables true,</div> + <div class="line">If true, here only, and of delicious taste.”</div> +</div> +</div> + +<p class="continued">These, again, were the golden Apples given by Venus to the subtle +Hippomenes, and by means of which he cunningly contrived to +wrest victory in his race with the swift-footed Atalanta. Perhaps, +also, Spenser’s opinion is correct, and the Orange may be the +fruit, the bestowal of which upon Venus was the origin of the +Trojan war. Spenser states his opinion in the following stanzas +of his ‘Faërie Queene’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“Next thereunto did grow a goodly tree,</div> + <div class="line i4">With branches broad dispread and body great,</div> + <div class="line i2">Clothèd with leaves, that none the wood might see,</div> + <div class="line">And laden all with fruit, as thick as thick might be.</div> + </div> + <div class="stanza"> + <div class="line quote">“The fruit were golden Apples glistering bright,</div> + <div class="line i4">That goodly was their glory to behold;</div> + <div class="line i2">On earth no better grew, nor living wight</div> + <div class="line i4">E’er better saw, but they from hence<a id="marker-17" href="#footnote-17" class="marker" title="Footnote 17">[17]</a> were sold;</div> + <div class="line i4">For those which Hercules, with conquest bold,</div> + <div class="line i2">Got from great Atlas’ daughters, hence began,</div> + <div class="line i4">And planted there, did bring forth fruit of gold,</div> + <div class="line i2">And those with which th’ Eubœan young man wan [won]</div> + <div class="line">Swift Atalanta, when, through craft, he her outran.</div> + </div> +<a id="page-478" href="#page-478" class="pagenum" title="478"></a> + <div class="stanza"> + <div class="line quote">“Here also sprang that goodly golden fruit</div> + <div class="line i4">With which Acontius got his lover true,</div> + <div class="line i2">Whom he had long time sought with fruitless suit;</div> + <div class="line i4">Here eke that famous golden Apple grew,</div> + <div class="line i4">The which among the gods false Até threw,</div> + <div class="line i2">For which th’ Idæan ladies disagreed,</div> + <div class="line i4">Till partial Paris deem’d it Venus’ due,</div> + <div class="line i2">And had of her fair Helen for his meed,</div> + <div class="line">That many noble Greeks and Trojans made to bleed.”</div> + </div> +</div> +</div> + +<p class="continued">At Brighton, there exists a curious custom of bowling or throwing +Oranges along the high-road on Boxing-day. He whose Orange is +hit by that of another, forfeits the fruit to the successful hitter.——An +Andalusian tradition, given by De Gubernatis, relates that the +Virgin Mary, journeying with the infant Jesus and with Joseph, +came to the Orange-tree, which was guarded by an eagle, and +begged of it one of the Oranges for the holy child. The eagle +miraculously fell asleep, and the Virgin thereupon plucked not +one but three Oranges, one of which she gave to the infant +Jesus, another to Joseph, and the third she kept for herself. Then, +and not till then, the eagle that guarded the Orange-tree awoke.——According +to Evelyn, the first China Orange-tree which +reached Europe was sent as a present to the old Conde Mellor, +then Prime Minister to the King of Portugal. Writing in 1697, +the Jesuit Le Comte states that “the first and unique Orange-tree, +from which it is said all others have sprung, is still preserved +at Lisbon, in the house of Count St. Laurent.”——In Sicily, +statues of the Madonna are decorated with branches of the Orange; +at Avola, in Sicily, on Easter Sunday, two posts are set up, and +decorated with Orange-boughs.——The Orange is one of those rare +trees which produce at the same time fruit, flowers, and foliage; +hence it is in some countries considered as typifying great fulness, +and has thus become connected with wedding ceremonies. The +practice of wearing Orange-blossoms and wreaths by brides has +been derived from the Saracens, amongst whom the Orange-flower +was regarded as emblematic of a happy and prosperous marriage. +In Crete, the bride and bridegroom are sprinkled with Orange-flower-water. +In Sardinia, it is customary to attach Oranges to +the horns of oxen which draw the nuptial carriage.——To dream +of Oranges would appear to be at all times a very unfavourable +omen.</p> + +<p id="orchis"><b>ORCHIS.</b>—From mythology we learn that the Orchis owes +its origin to the wanton son of the satyr Patellanus and the nymph +Acolasia, who presided at the feasts celebrated in honour of +Priapus. The headstrong Orchis, being present at the celebration +of the feast of Bacchus, laid violent hands on one of the priestesses +of that god; and this sacrilegious conduct so incensed the Bacchanals +against the youth, that they forthwith set upon him, and +in their fury literally tore him in pieces. His father adjured the +gods, but the only remedy he could obtain was that his son’s +<a id="page-479" href="#page-479" class="pagenum" title="479"></a> +mangled corpse should be transformed into a flower, which should +ever after bear the name of Orchis, as a blot upon his memory.——Among +the early Romans, the Orchis was often called Satyrion, +because it was believed to be the food of the satyrs, and as such +excited them to those excesses which were characteristic of the +attendants of Bacchus. Hence, the Orchis-root not unnaturally became +famous as a powerful stimulating medicine, and is so described +by all herbalists from the time of Dioscorides.——A very old tradition +exists that Orchids sprang from the seed of the thrush +and the blackbird.——Bishop Fleetwood writes of these curious +flowers that they represent apes, birds, wasps, bees, flies, butterflies, +gnats, spiders, grasshoppers, and other insects; “but the most +curious sort is that which is called <i>Anthropophora</i>, because it represents +a man or a woman very exactly.” He further tells us “this +flower, resembling a man, appears in the beginning of Autumn; but +that which represents women comes in May. These two Orchids +were, in 1671, engraved by order of the <i>Academia Curiosorum Naturæ</i>, +and were described as <i>Orchis Anthropophorus Mas.</i>, and <i>O. A. Fœmina</i>.”——A +tradition is attached to the English species, <i>Orchis mascula</i>, +which usually has its leaves marked with deep purple spots. It is +said that these spots are the stains of the precious blood which +flowed from our Lord’s wounded body on the cross at Calvary, as +this species of Orchis is reported to have grown there. In Cheshire, +the plant is called Gethsemane.——The sweet-scented Orchis, +<i>Gymnadenia conopsea</i>, is the Northern goddess Frigg’s Grass.</p> + +<p id="orpine"><b>ORPINE.</b>—On Midsummer Eve, Orpine (<i>Sedum Telephium</i>), +Fennel, Lilies, and Hypericum used formerly to be hung over doors +and windows. The plant is commonly called ‘Midsummer Men’ +and ‘Livelong,’ from a custom of country lasses to try their lovers’ +fidelity with it on Midsummer Eve: this they do by setting up two +plants of Orpine—one representing themselves, and another their +lovers—upon a slate or trencher, and afterwards judging of the +state of their lover’s affections by his plant living and turning to +their own, or not. Wives, also, place over their heads the Orpine-plant, +and by the bending of the leaves to the right or to the left +divine whether husbands are true or false. (See <a href="#livelong" class="smcap">Livelong</a>.)</p> + +<p><b>OSMUND ROYAL.</b>—The stately flowering Fern <i>Osmunda +Regalis</i> is said to derive its name from the following legend:—A +waterman, named Osmund, once dwelt on the banks of Loch +Fyne, with his wife and daughter. One day a band of fugitives, +bursting into his cottage, warned Osmund that the cruel Danes +were fast approaching the ferry. Osmund heard them with fear; +he trembled for those he held dearer than life. Suddenly the +shouts of furious men roused him to action. Snatching up his +oars, he rowed his trembling wife and child to a small island +covered with this beautiful Fern; and helping them to land, he bade +them lie down beneath the shady foliage for protection. Scarcely +<a id="page-480" href="#page-480" class="pagenum" title="480"></a> +had the ferryman returned to his cottage, ere a company of fierce +Danes rushed in, but knowing that he could be of service to them, +they did him no harm. During the day and night, Osmund was occupied +in ferrying the troops across the lake. When the last company +had landed, Osmund kneeled beside the bank, and returned +thanks to Heaven for the preservation of his wife and child. Often +in after years did he speak of that day’s peril; and his daughter +called the Fern by her father’s name. Gerarde, in describing the +stem of the <i>Osmunda</i>, which, on being cut, exhibits a white centre, +calls this portion of the Fern the “heart of Osmund, the waterman,” +probably in allusion to the above tradition.</p> + +<p><span class="smcap">Our Lady’s Plants.</span>—See <a href="#ladys-plants">Lady’s Plants</a>.</p> + +<p><span class="smcap">Ox-Eye.</span>—See <a href="#moon-daisy">Moon Daisy</a>.</p> + +<p><b>PALASA.</b>—Palasa is a Sanscrit word, meaning “leaf,” but +in course of time it became applied to the <i>Butea frondosa</i> as well as +the name Parna, which also signifies a leaf. The modern Indian +name of the tree is Dhak. The Palasa is in India a sacred tree, +and has a special cultus; as such, it is held to be imbued with the +immortalising Soma, the beverage of the gods. According to the +Vedas, it owed its origin to a feather dropped by a falcon who, +when the gods were pining for the precious Soma fluid, succeeded +in stealing some from the demons who had charge of it. In flying +off with its prize, the falcon was wounded by an arrow shot by one +of the demons, which wounded it and caused a feather impregnated +with the divine fluid to fall to earth, where it took root and became +a Palasa-tree (called also Parna), which has a red sap and scarlet +blossoms—emblems of the sacred fire. The falcon was a transformed +god—some say Indra—hence the tree which sprang from +the god-bird’s feather was in its nature divine.——The Palasa was +much employed by the Hindus in religious ceremonies, particularly +in one connected with the blessing of calves to ensure them proving +good milkers. To this end, at the time of the sacrifice offered in +the new moon (the season of increase), the priest, on behalf of the +Hindu farmer, selected a Palasa-branch that grew on the north-east, +north, or east side of the tree, and cut it off, saying, “For strength +cut I thee.” Then, having stripped off the leaves, he struck both +calves and dams with it, blessing the latter and bidding them be +good milkers and breeders, and profitable animals to their masters. +This done, he stuck up the Palasa rod eastward of the holy fire, and +bade it protect the cattle. The object in thus touching the cattle +was that the divine Soma contained in the rod might pass into and +enrich the udders of the beasts. The Palasa is triple-leaved, and +hence was deemed to typify, like the trident, the forked lightning, +an appropriate attribute, inasmuch as it originally sprang from a +god of the lightning. In this respect, it resembled the rod of +Mercury (a fire-god), the Sami, and the Rowan rod.——The staff of +the Brahman ought to be made of Palasa wood. (See <a href="#dhak" class="smcap">Dhak</a>.)</p> + +<p><a id="page-481" href="#page-481" class="pagenum" title="481"></a> +<b>PALM.</b>—The Palm-tree is symbolic of victory, of riches, +and of generation. It was considered by the ancients also an +emblem of light, and was held sacred to Apollo. The Palm of +Delos was supposed to have existed from the time of the god Apollo +himself. Among the Greeks, there existed a legend that the Palm, +like the Olive, was brought into Greece by Hercules, on his return +from the infernal regions. The Orphics venerated the Palm as an +immortal tree, which never grew old; hence, as a symbol of +immortality, and especially of the immortality of glory, it was +associated with the goddess Victoria, called also <i>Dea Palmaris</i>.——In +India, as amongst the Arabs, the Palm is considered a sacred +tree.——According to an Indian legend, the Palm of the Lake of +Taroba, in Central India, was only visible during the day; in the +evening it re-entered the earth. It is related that a rash pilgrim +climbed one morning to the top of the Palm, but the tree grew to +such a height above the earth’s surface, that the pilgrim was +scorched to death by the sun’s rays, and the Palm itself was +reduced to tinder. On the spot where the miraculous Palm is said +to have once grown stands the idol of the Geni of the Lake, +called Taroba.——Christian legend has associated the Palm with +the history of Jesus. According to the Apocryphal Gospel, the +Virgin Mary, whilst journeying, became fatigued and oppressed +with the great heat; in passing by a great desert, she saw a large +and beautiful Palm-tree, beneath which she wished to seek rest +and shelter; so she asked Joseph to drive the ass upon which she +was seated towards the tree. When she reached the foot of the +tree, she dismounted, and, looking up, noticed that the tree was +laden with fruit. Then she said to Joseph: “I wish to have some +of the fruit of this tree, for I am hungry.” To this, Joseph replied: +“Mary, I marvel that you should desire to eat of this fruit.” +Then Jesus Christ, who was seated in his mother’s lap, ordered +the Palm to bend down, so that his mother might partake of its +fruit at pleasure. And forthwith the tree bent down to the Virgin +Mary, and she partook of its fruit, and still the Palm remained +bent downwards. Then, Jesus perceiving this, ordered the Palm +to resume its natural position, and it immediately did so. This +legend has been widely diffused in Italy and elsewhere, sometimes +with the following addendum: “Jesus, after this act of devotion +on the part of the Palm, gave the tree his benediction, chose it as +the symbol of eternal salvation for the dying, and declared that he +would make his triumphant entry into Jerusalem with a Palm in his +hand.”——The Palm was early assumed by the Christian Church +as the universal symbol of martyrdom, in accordance with Revelation +vii., 9: “And after this I beheld, and lo, a great multitude +stood before the throne, clothed with white robes, and with Palms +in their hands.... And he said to me, These are they which +came out of great tribulation.” Hence, in early Italian paintings +of the saints, as well as on the sculptured effigies of Christian +<a id="page-482" href="#page-482" class="pagenum" title="482"></a> +heroes, the Palm is represented as borne by those who suffered +martyrdom; and, in some instances, by those conspicuous for their +victory over pain and temptation.——In old religious paintings, +St. Christopher (who lived in the middle of the fourth century) +is represented as a man of Herculean proportions, who uses, as a +supporting staff, an entire Palm-tree with leaves and branches. +The legend is, that having, when still unconverted, entreated a +hermit to show him Christ, the holy man admonished him that he +must do some good and acceptable work, and recommended him +to go to the banks of a deep and swollen river, and by his great +strength assist travellers to cross over it. Christopher readily +undertook the task, and went and dwelt by the side of the river. +Having rooted up a Palm-tree, he used it as a staff to guide and +support his steps, and aided all who were overcome by the stream, +and carried the weak on his shoulders across it. After he had +spent many days at this toil, he, one night, whilst lying resting in +his hut, heard a voice calling him from the shore. He arose and +looked out, but saw nothing. So he lay down again, and the same +thing occurred to him a second and third time. Then he took his +lantern and searched about the river bank, and at last discovered +a little child, who plaintively said to him: “Christopher, carry me +over this night.” Thereupon the stalwart young man lifted the +little child on his shoulders, and grasping his Palm-staff, entered +the stream. As he struggled across, the waters kept rising higher +and higher; the waves roared, and beat against him, and the +winds blew. The infant on his shoulder became heavier and still +heavier, till Christopher felt that he must sink under the excessive +weight, and began to feel afraid: nevertheless, taking fresh courage, +and staying his tottering steps with his Palm-staff, he at length +reached the opposite bank. Gently placing the child down, he +looked at him with astonishment, and asked, “Who art thou, child, +that hast placed me in such extreme peril? Had I carried the +whole world on my shoulders, the burthen had not been heavier.” +Then the child replied: “Wonder not, Christopher, for thou hast +not only borne the world, but Him who made the world, upon thy +shoulders. Me wouldst thou serve in this thy work of charity; +and, behold, I have accepted thy service; and in testimony that I +have accepted thy service and thee, plant thy staff in the ground, and +it shall put forth leaves and fruit.” Christopher did so, and the dry +Palm-staff flourished as a Palm-tree in the season, and was covered +with clusters of Dates. But the miraculous child had vanished. Then +Christopher fell on his face, and confessed and worshipped Christ.——According +to the legend of the death of the Virgin Mary, she +was, one day, filled with an inexpressible longing to behold her Son +again, and whilst weeping, an angel suddenly appeared, and said: +“Hail, O Mary! I bring thee here a branch of Palm, gathered in +Paradise; command that it be carried before thy bier in the +day of thy death; for in three days thy soul shall leave thy body, +<a id="page-483" href="#page-483" class="pagenum" title="483"></a> +and thou shalt enter into Paradise, where thy Son awaits thy +coming.” After conversing with the Holy Mother, the angel departed +into heaven, and the Palm-branch which he had left behind +him shed light from every leaf, and sparkled as the stars of the +morning. At the same instant, the apostles, who were dispersed +in various parts of the world, were miraculously caught up and +deposited at Mary’s door. Then, having thanked the Lord, she +placed in the hands of St. John the shining Palm, and desired him +to bear it before her at the time of the burial—an office which he +faithfully discharged.——Some authorities mention the Palm as +one of the four trees which furnished the wood of which the +Redeemer’s Cross was composed; this notion is derived from +Canticles vii., 8: “I will go up to the Palm-tree,” &c. Hence the +old rhyme:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Nailed were His feet to Cedar, to Palm His hands—</div> + <div class="line">Cypress His body bore, title on Olive stands.”</div> +</div> +</div> + +<p class="continued">The praises of the Palm have been sung by Hebrew, Indian, +Persian, and Arabian poets of all ages. According to Strabo, a +Persian hymn, but according to Plutarch a Babylonian hymn, +records the three hundred and sixty benefits conferred on mankind +by this noble tree; whilst a poem in the Tamil language, although +enumerating eight hundred and one uses of the Palmyra Palm, +does not exhaust the catalogue.——In the Indian <i>Vishnu Purâna</i>, +the fruitfulness of the Date Palm is alluded to. The youthful +Bala Râma slays the monster Dhenuka, and casts the carcase at +the foot of a Date Palm: then the Dates fell upon him just as rain, +beaten by the winds, patters down on the earth.——In India, the +Palm has given rise to a proverb on account of the facility with +which it takes root: the natives say of a vile and despised enemy, +that he takes root as a Palm.——To dream of a Palm-tree is a very +good omen, particularly if it is in full blossom, in which case it +predicts much success and good fortune.</p> + +<p id="pansy"><b>PANSY.</b>—The Pansy (<i>Viola tricolor</i>) derives its name from a +corruption of the French word <i>pensées</i>, thoughts: thus poor Ophelia +says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i12">“Pray you love, remember,</div> + <div class="line">And there’s Pansies,—that’s for thoughts.”—<i>Shakspeare.</i></div> +</div> +</div> + +<p class="continued">Spenser designated the flower “the pretty Pawnce;” Milton spoke +of it as the “Pansy freak’d with jet;” and Drayton sings:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The pretty Pansy then I’ll tye,</div> + <div class="line i2">Like stones some chain enchasing;</div> + <div class="line">The next to them, their near ally,</div> + <div class="line i2">The purple Violet placing.”</div> +</div> +</div> + +<p class="continued">Rapin writes of the flower as <i>Flos Jovis</i>—the flower of Jove:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With all the beauties in the valleys bred,</div> + <div class="line">Spearmint, that’s born with Myrtle crowns to wed.</div> + <div class="line">And Jove’s own flower, in which three colours meet,</div> + <div class="line">To rival Violets, though without their sweet.”</div> +</div> +</div> + +<p class="continued"><a id="page-484" href="#page-484" class="pagenum" title="484"></a> +In addition to this grandiose title, the little flower rejoices in a +multiplicity of epithets bestowed on it by rural admirers. It is +Heart’s-ease, Forget-me-not, Herb Trinity, Three-Faces-under-a-Hood, +Love-and-Idle, Love-in-idleness, Live-in-Idleness, Call-me-to-you, +Cuddle-me-to-you, Jump-up-and-kiss-me, Kiss-me-ere-I-Rise, +Kiss-me-at-the-Garden-Gate, Tittle-my-Fancy, Pink-of-my-John, +and Flamy, because its colours are seen in the flame of wood. +In the North-east of Scotland, and in Scandinavia, the flower is with +a spice of irony called Step-mother. In ‘A Midsummer Night’s +Dream,’ Shakspeare gives the Heart’s-ease magical qualities. +Oberon bids Puck procure for him “a little western flower” on +which Cupid’s dart had fallen, and which maidens called “Love-in-Idleness.”<!--TN: added ”--> +Says the fairy king:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Fetch me that flower—the herb I showed thee once;</div> + <div class="line">The juice of it, on sleeping eyelids laid,</div> + <div class="line">Will make or man or woman madly dote</div> + <div class="line">Upon the next live creature that it sees.”</div> +</div> +</div> + +<p class="continued">The poet Herrick tells us, in regard to the origin of these favourite +flowers, that—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Frolick virgins once there were,</div> + <div class="line">Over-loving, living here.</div> + <div class="line">Being here their ends denied,</div> + <div class="line">Ran for sweethearts mad, and died.</div> + <div class="line">Love, in pity of their tears,</div> + <div class="line">And their loss in blooming years,</div> + <div class="line">For their restless here-spent hours,</div> + <div class="line">Gave them Heart’s-ease turned to flowers.”</div> +</div> +</div> + +<p class="continued">The Pansy was the accidental cause of Bertram, the first American +botanist, devoting himself to the study of botany. The stamens and +pistil of this flower have something grotesque in their appearance +when disclosed, resembling to a fanciful mind an animal with arms, +and a head projecting and stooping forward. Bertram, who was +originally a farmer, while superintending his servants in the field, +and giving them directions, gathered a Pansy that was growing at +his feet, and thoughtlessly pulled off its petals one after another. +Struck with the stamens and pistil, Bertram conveyed it home, +that he might examine it more carefully. Its examination created +in him that thirst for the knowledge of the construction and habits +of plants which afterwards rendered him so famous, and won for +him the friendship of Linnæus.——The Heart’s-ease is said to +be sacred to St. Valentine. As the <i>Herba Trinitatis</i>, or Herb +Trinity, it is the special flower of Trinity Sunday.——It is considered +to be a herb of Saturn.</p> + +<p><b>PAPYRUS.</b>—Plutarch tells us that the vessel on which the +Egyptian goddess Isis embarked on her voyage to search for the +remains of Osiris, was constructed of the Reeds of the Papyrus +(<i>Papyrus antiquorum</i>), and that the crocodiles, out of respect and fear +of the goddess, dared not approach the bark.——The Papyrus is +the Rush described in the Hebrew Scriptures by the word <i>Gôme</i>, +<a id="page-485" href="#page-485" class="pagenum" title="485"></a> +and in an ark of <i>Gôme</i> the mother of the infant Moses put her babe, +and laid it in the Flags by the brink of the river Nile. The ancient +Egyptians plaited the stems of the Papyrus not only into little +boats, but into sails, mats, and sandals. The fabrication in particular +of little boats appears to have been practised by them to an +immense extent, and to have commenced in the very earliest days +of the nation. M. de Castelnau says that the Reed-boats still +in use amongst the Peruvians exactly resemble the pictured +representations of the Egyptian ones, as preserved on the walls of +the tomb of Rameses III. at Thebes. Bundles of Papyrus-stems +furnished models for the shafts of some of the pillars of the ancient +Egyptian temples, and the bases of these were ornamented with +representations of the sheaths that encircle the foot of the flower-stalk. +The Papyrus-plant supplied the material of which the +famous paper, both rough and fine, was manufactured in ancient +times. Papyrus paper made 2000 years <span class="all-smcap">B.C.</span>, or anterior to the +time of Abraham, is still in existence. It was an article of commerce +long before the time of Herodotus, and it remained in use +till the seventh century. This Papyrus paper was prepared from +the white pith of the stoutest stems of the Reeds which grew in +great abundance in the pools caused by the overflowing of the +Nile.——Plutarch relates, that when Agesilaus visited Egypt, he +was so delighted with the chaplets of Papyrus sent him by the king, +that he took some home when he returned to Sparta.</p> + +<p><b>PARSLEY.</b>—Hercules is said to have selected Parsley to form +the first garlands he wore. The Greeks held Parsley (<i>Petroselinum</i>) +in great reputation. A crown of dried and withered Parsley was +given to the victor at the Isthmian games; and one of green Parsley +to the conqueror at the Nemean games, in memory of the death of +Archemorus, the infant son of Lycurgus, who, laid down by his +nurse on a sprig of Parsley, was killed by a serpent.——A branch +of Laurel and a crown of Parsley were given to the god of banquets. +At Greek banquets the guests wore crowns of Parsley, under the +belief that the herb created quiet and promoted an appetite.——Greek +gardens were often bordered by Parsley and Rue; hence +arose the saying, when an undertaking was in contemplation, but +not really commenced: “Oh, we are only at the Parsley and Rue!” +Parsley, again, was in great request for the purpose of decorating +graves; and the Greeks were fond of strewing sprigs of the herb +over the bodies of the dead. A despairing lover cries:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Garlands that o’er thy doors I hung,</div> + <div class="line i2">Hang withered now and crumble fast;</div> + <div class="line">Whilst Parsley on thy fair form flung,</div> + <div class="line i2">Now tells my heart that all is past!”</div> +</div> +</div> + +<p class="continued">From these funereal associations the herb acquired an ominous +significance; and “to be in need of Parsley” was a proverbial expression +meaning to be on the point of death. Plutarch tells of a +panic created in a Greek force marching against the enemy by their +<a id="page-486" href="#page-486" class="pagenum" title="486"></a> +suddenly meeting some mules laden with Parsley, which the soldiery +looked upon as an ill omen. In our own country, to this day, there +is an old saying among the people of Surrey and Middlesex, that +“Where Parsley’s grown in the garden, there’ll be a death before +the year’s out.”——There are several other English superstitions +connected with Parsley. Children are often told that newly-born +infants have been found in a Parsley bed. The seed of this +herb is apt to come up only partially, according as the Devil +takes his tithe of it. If, after having bruised some sprigs of +Parsley in her hands, the housewife should attempt to raise +her glasses, they will generally snap, and suddenly break. In +some parts of Devonshire, the belief is widely spread that to +transplant Parsley is an offence to the spirit who is supposed to +preside over Parsley beds, entailing sure punishment either on the +offender himself or some members of his family within a year. +The peasants of South Hampshire will on no account give away +Parsley, for fear of misfortune befalling them; and in Suffolk +there is an old belief that to ensure the herb coming up “double,” +Parsley-seed must be sown on Good Friday.——In the Southern +States of America, the negroes consider it unlucky to transplant +Parsley from an old home to a new one.——To dream of cutting +Parsley is said to indicate a cross in love; to dream of eating it +foretels good news.——The herb is held to be under Mercury.</p> + +<p><b>PASQUE-FLOWER.</b>—The <i>Anemone Pulsatilla</i> is the Paschal +or Pasque-flower, especially dedicated to the Church’s Easter +festival, The petals of the flower yield a rich green colour, which +in olden times was used for the purpose of staining the eggs to be +presented, according to custom, as Easter gifts. (See <a href="#anemone" class="smcap">Anemone</a>.)</p> + +<p><b>PASSION-FLOWER.</b>—The Passion-flower (<i>Passiflora cœrulea</i>) +is a wild flower of the South American forests, and it is said +that the Spaniards, when they first saw the lovely bloom of this +plant, as it hung in rich festoons from the branches of the forest +trees, regarded the magnificent blossom as a token that the Indians +should be converted to Christianity, as they saw in its several +parts the emblems of the Passion of our Lord.——In the year +1610, Jacomo Bosio, the author of an exhaustive treatise on the +Cross of Calvary, was busily engaged on this work when there +arrived in Rome an Augustinian friar, named Emmanuel de Villegas, +a Mexican by birth. He brought with him, and showed to Bosio, +the drawing of a flower so “stupendously marvellous,” that he +hesitated making any mention of it in his book. However, some +other drawings and descriptions were sent to him by inhabitants of +New Spain, and certain Mexican Jesuits, sojourning at Rome, +confirmed all the astonishing reports of this floral marvel; moreover, +some Dominicans at Bologna engraved and published a drawing +of it, accompanied by poems and descriptive essays. Bosio therefore +conceived it to be his duty to present the <i>Flos Passionis</i> to the +<a id="page-487" href="#page-487" class="pagenum" title="487"></a> +world as the most wondrous example of the <i>Croce trionfante</i> discovered +in forest or field. The flower represents, he tells us, not +so directly the Cross of our Lord, as the past mysteries of the +Passion. It is a native of the Indies, of Peru, and of New Spain, +where the Spaniards call it “the Flower of the Five Wounds,” and +it had clearly been designed by the great Creator that it might, in +due time, assist in the conversion of the heathen among whom it +grows. Alluding to the bell-like shape assumed by the flower +during the greater part of its existence (<i>i.e.</i>, whilst it is expanding +and fading), Bosio remarks: “And it may well be that, in His infinite +wisdom, it pleased him to create it thus shut up and protected, as +though to indicate that the wonderful mysteries of the Cross and of +his Passion were to remain hidden from the heathen people of those +countries until the time preordained by His Highest Majesty.”——The +figure given of the Passion-flower in Bosio’s work shows the +crown of thorns twisted and plaited, the three nails, and the +column of the flagellation just as they appear on ecclesiastical +banners, &c. “The upper petals,” writes Bosio in his description, +“are tawny in Peru, but in New Spain they are white, tinged with +rose. The filaments above resemble a blood-coloured fringe, as +though suggesting the scourge with which our blessed Lord was +tormented. The column rises in the middle. The nails are above +it; the crown of thorns encircles the column; and close in the +centre of the flower from which the column rises is a portion of a +yellow colour, about the size of a reale, in which are five spots or +stains of the hue of blood, evidently setting forth the five wounds +received by our Lord on the Cross. The colour of the column, +the crown, and the nails is a clear green. The crown itself is surrounded +by a kind of veil, or very fine hair, of a violet colour, the +filaments of which number seventy-two, answering to the number +of thorns with which, according to tradition, our Lord’s crown was +set; and the leaves of the plant, abundant and beautiful, are shaped +like the head of a lance or pike, referring, no doubt, to that which +pierced the side of our Saviour, whilst they are marked beneath +with round spots, signifying the thirty pieces of silver.” Such is +Bosio’s description of what he designates the “stupendous flower,” +and the stir which his writings caused among the botanists and theologians +of Italy soon brought about the introduction of the plant +itself, which, before the year 1625, had established itself and +blossomed in the garden of Cardinal Odoardo Farnese, at Rome. +Aldinus, who was both the Cardinal’s physician and the controller +of his garden, has left his description of the Passion-flower, and +says of it:—“This is the famous plant sung by poets and celebrated +by orators, the plant reasoned about by philosophers with the +utmost subtlety, praised by physicians for its marvellous virtues, +sought for eagerly by the sick, wondered at by theologians, and +venerated by all pious Christians.” In his description of the flower +Aldinus sets forth “what theologians may really find in it.” He +<a id="page-488" href="#page-488" class="pagenum" title="488"></a> +says: “The nails on the top are represented so exactly, that nothing +more perfect can be imagined.... In the open flower they are +twisted and marked with dark blood-like spots, as if they had been +already removed from the Cross. The small undeveloped seed-vessels +may be compared to the sponge full of vinegar offered to +our Lord. The star-form of the half-opened flower may represent +the star of the Wise Men; but the five petals, fully opened, the five +wounds. The base of the ovary is the column of the flagellation. +The filaments represent the scourges spotted with blood, and the +purple circle on them is the crown of thorns, blood covered. The +white petals symbolise the purity and brightness of Our Lord, and +His white robe. The <i>corniculata folia</i>, the sub-petals, white inside +and green without, figure hope and purity, and are sharply pointed, +as if to indicate the ready eagerness with which each one of the +faithful should embrace and consider the mysteries of the Passion. +The leaves of the whole plant are set on singly, for there is one +God, but are triply divided, for there are Three Persons. The +plant itself would climb toward heaven, but cannot do so without +support. So the Christian, whose nature is to climb, demands +constant assistance. Cut down, it readily springs up again; and +whoever holds the mysteries of the Passion in his heart cannot be +hurt by the evil world. Its fruit is sweet and delicate, and the +Passion of our Lord brings sweet and delectable fruit to us.” In +his ‘<i>Paradisus Terrestris</i>,’ John Parkinson, writing in 1629, speaks of +the “Virgin Climer,” as “a brave and too-much-desired plant,” +with flowers which “make a tripartite shew of colours most delightfull,” +and are “of a comfortable sweet sent, very acceptable.”——The +plant’s native Indian name was <i>Maracot</i>; from the likeness +of the fruit to a small Pomegranate, it was sometimes called +<i>Granadilla</i>; the Mexican Jesuits named it <i>Flor de las cinca llagas</i>; but +in Italy, it was usually known as <i>Fior della Passione</i>, the name which +it has retained throughout Europe.</p> + +<div class="figcenter" id="pg-487-full"> + <a href="images/pg-487-full-large.jpg" class="enlarge"> + <span class="enlarge">[enlarge]</span><br /> + <img src="images/pg-487-full.jpg" width="379" height="600" alt="" /> + </a> + <div class="caption"> + <p class="left">TO FACE <a href="#page-487">PAGE 487</a>.]</p> + <p>The Granadilla, or Passion Flower.<br /> + <i>From Zahn’s ‘Speculæ Physico-Mathematico-Historicæ.’</i></p> + </div> +</div> + +<p><b>PAULOWNIA.</b>—The noble hardy tree, <i>Paulownia imperialis</i>, +was so named in 1840 in honour of the Hereditary Princess of the +Netherlands, a daughter of the Emperor of Russia. The Paulownias +are famous throughout Japan for the hardness and beauty of +their wood: they attain a height of about thirty feet, and produce +dark lilac flowers, which are borne in three spikes upon a tri-lobed +sinuous leaf. These flowers, which resemble the blossom of the +Catalpa, constitute one of the crests of the Mikado of Japan.</p> + +<p><b>PAVETTA INDICA.</b>—A race of Malays, called the Aruans, +when burying their dead, carry the body into the forest, and hoist +it upon the summit of four posts. A tree, usually the <i>Pavetta Indica</i>, +is then planted near it, and at this final ceremony none but nude +females are allowed to be present.</p> + +<p><b>PEA.</b>—The priests of ancient Egypt were not allowed to partake +of Peas.——The Pea, like most trailing and climbing plants, has +<a id="page-489" href="#page-489" class="pagenum" title="489"></a> +always traditionally been connected with celestial fire. According +to a mediæval legend, the ancient Midsummer or St. John’s Day +fires were kindled at the season of the Summer solstice for the +purpose of scaring away pestilential dragons; and these dragons +carried Peas in their flight, which they cast down in such quantities +as to fill up the wells, and their smell was so foul that the cattle +refused to eat them: these Peas represent lightning, and their smell +is the sulphurous fume that clings to everything struck by it. The +ancient German Zwergs, who are dwarfs closely connected with +the thunder-god Thor, and who forged for him his lightning +hammer, are exceedingly fond of Peas, and often plunder the Pea-fields. +Peas were consecrated to Thor himself, and to this day in +Berlin Peas with Saurkraut are a standing dish on Thor’s Day +(Thursday). The Pea was the favourite vegetable of Thor himself, +and St. Nicholas, who in some countries has replaced him, is sometimes +represented as being clad in Peas-straws. In the North of +England, if a lass’s lover has proved unfaithful to her, she is, by +way of consolation, rubbed with Peas-straw by neighbouring lads. +A Scottish ballad says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“If you meet a bonnie lassie</div> + <div class="line i2">Gie her a kiss, and let her gae;</div> + <div class="line">If you meet a dirty hussey,</div> + <div class="line i2">Fie, gae rub her o’er wi’ strae!”</div> +</div> +</div> + +<p class="continued">Similarly when a Cambrian youth has been jilted, and his sweetheart +marries a rival, the same operation is performed upon him, +as a solace, by the village lasses. In the North of England, +Carling Sunday (the fourth in Lent) is universally celebrated by +feasts of Peas and butter. The use of Peas in divination concerning +love affairs probably arises from the fact that they are sacred to +the patron of marriage. In Bohemia, the girls go into a Pea-field, +and there make a garland of five or seven kinds of flowers, all of +different hues. This garland they use as a pillow, lying down with +their right ear upon it, and then they hear a voice from underground, +which tells them what manner of man they will have for a husband. +A curious custom, known as “Peascod wooing,” was formerly +extant in many country places; it was performed, according +to Brand, by selecting one growing on the stem, snatching it away +quickly, and if the good omen of the Peas remaining in the husk +was preserved, then presenting it to the chosen lady. A girl +shelling Peas will, if she should chance to find a pod containing +nine, place it on the lintel of the kitchen door, and the first single +man who enters is considered to be marked out for her future +husband. Gay alludes to this custom in the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“As Peascod once I plucked, I chanced to see</div> + <div class="line">One that was closely filled with three times three;</div> + <div class="line">Which, when I cropped, I safely home conveyed,</div> + <div class="line">And o’er the door the spell in secret laid.</div> + <div class="line">The latch moved up, when who should first come in,</div> + <div class="line">But in his proper person—Lubberkin.”</div> +</div> +</div> + +<p class="continued"><a id="page-490" href="#page-490" class="pagenum" title="490"></a> +The village girls in Hertfordshire lay the pod with nine Peas under +a gate, and believe they will have for husband the man who first +passes through, or, at any rate, one whose Christian name and +surname have the same initials as his.——It is always considered +a good augury to dream of Peas.——In Suffolk, there is a legend +that the <i>Lathyrus Maritimus</i>, or Everlasting Pea of the sea-side, +sprang up on the coast there for the first time in a season when +greatly needed; and Fuller says of this particular Pea that “in a +general dearth all over England, plenty of Peas did grow on the +sea-shore, near Dunmow, in Suffolk, never set or sown by human +industry, which, being gathered in a full ripeness, much abated +the high price in the markets, and preserved many hungry families +from perishing.”</p> + +<p><b>PEACH.</b>—There is an old tradition that the falling of the +leaves of a Peach-tree betoken a murrain.——There is a superstitious +belief in Sicily, that anyone afflicted with goître, who on +the night of St. John, or of the Ascension, eats a Peach, will be +cured, provided only that the Peach-tree dies at the same time; +the idea being that the tree, in dying, takes the goître away with +it, and so delivers the sufferer from the affliction. In Italy, as a +charm to cure warts, Peach-leaves are carefully buried in the earth, +so that as they perish the wart may disappear.——To dream of +Peaches in season denotes content, health, and pleasure.</p> + +<p><b>PEAR.</b>—Among the ancients, the Pear was specially consecrated +to Venus. Columella knew a species called <i>Pyrus Venerea</i>, the +Pear of Love. The Scots claim that “fair Avalon,” the Celtic “Isle +of the Blest,” is an island in Loch Awe, Argyleshire; and the Gaelic +legend changes the mystical Apples into the berries of the +<i>Pyrus cordata</i>, a species of wild Pear, found both in the island of +Loch Awe, and in Aiguilon.——On the Continent, there is a belief +that orchards are infested by malignant spirits, which attack the +fruit-trees, and in the Département de l’Orne, to drive away the +demons which attack Pears and Apples, the peasants burn the +Moss on the trunk and branches, singing the while an appropriate +rhyme or incantation. In Aargau, Switzerland, when a boy is +born, they plant an Apple-tree; when a girl, a Pear.——To dream +of ripe Pears betokens riches and happiness; if unripe, adversity; +if baked, great success in business; to a woman a dream of Pears +denotes that she will marry above her in rank.</p> + +<p id="peepul"><b>PEEPUL.</b>—The <i>Ficus religiosa</i>, the <i>Asvattha</i> or <i>Pippala</i> of the +Hindus, is a tree held in the highest sanctity by the Buddhists, +near whose temples it is always found. It is this tree—the Bodhidruma, +the Tree of Wisdom—under which Buddha sat absorbed +in a species of intellectual ecstacy, and which his followers regard +as the tree of creation, life, wisdom, and preparation for Paradise, +as well as the yielder of ambrosia and rain. From ancient Vedic +tradition the Buddhists have inherited the worship of this sacred +<a id="page-491" href="#page-491" class="pagenum" title="491"></a> +tree: they say that at the hour of Buddha’s nativity, whilst around +Kapilavastu suddenly arose magnificent woods, an enormous Asvattha, +or Bo-tree, sprang from the very centre of the universe.——Hiouen-thsang, +the Chinese pilgrim, professed to have found +the Bodhidruma, or some tree that passed for it, twelve hundred +years after Buddha’s death, at a spot near Gaya Proper, in Bahar, +where still may be seen an old temple and ruins.——De Gubernatis +tells us that there is represented in the <i>Kâthaka Upanishad</i> a +heavenly cosmogonic Asvattha under precisely the same form as +the Indian Bo-tree. “The eternal Asvattha, it is said, has its +roots above, its branches below; it is called the Germ, Brahma, +Ambrosia; beneath it all the worlds repose, above it nothing +exists.” With its wood and that of the <i>Acacia Suma</i> (<i>Sami</i>) the +sacred fire is lighted—the Asvattha representing the male, the +<i>Sami</i> the female. The Asvattha, in rubbing the Sami, engenders +the fire, and thus becomes an emblem of generation. From its +heavenly origin and from its maintaining the fire of purification, the +Bo-tree is credited with marvellous medicinal properties. Into a +vase made of Asvattha-wood the priests pour the divine drink +Soma.——In the <i>Atharvaveda</i>, says De Gubernatis, we are told that +the Asvattha grows in the third heaven, and produces the Ambrosia +under the name of Kushtha, or flower of the Amrita. He who eats +the ambrosial food becomes intelligent. The cosmogonic tree of +the Vedas is also the Tree of Intelligence, hence Buddha, the +apostle of intelligence, sought refuge beneath its shade.——In a +book of travels by two Chinese Buddhist pilgrims, translated by Mr. +Beal, we find it stated that the only spot indicated by the gods as +propitious to the acquirement of supreme wisdom is beneath the +tree Peito, which the translator identifies with the Peepul, Bo-Tree, +or <i>Ficus religiosa</i>. In the same narrative we learn that the gods +constructed from the tree <i>Sal</i> (<i>Shorea robusta</i>) to the tree Bo a +splendid road, three thousand cubits wide. The young Prince +Buddha traverses the road during the night, surrounded by the +Devas, the Nâgas, and other divine beings. Under the tree +Peito Buddha walked from east to west, and was worshipped +by the gods for the space of seven days; after that the gods constructed, +north-west of the tree, a palace of gold, where Buddha +stayed for seven days. Then he repaired to the lake Mukhalinda, +where he sought the shadow of the tree Midella. Then the rain +fell for seven days, and so the Nâga Mukhalinda came forth from +the lake and sheltered Buddha with his hood. As showing the +extreme fondness of Buddha for the Bo-tree, it is related by the +Chinese that at the commencement of his conversion, he withdrew +habitually beneath the tree Peito to meditate and fast. The Queen +became exceedingly uneasy, and, in the hope of bringing back +Buddha to his home, she gave orders for the Peito to be cut down. +But at the sight of his beloved Bo-tree razed to the earth, so +bitter became the grief of the seer, that he fell in a swoon to the +<a id="page-492" href="#page-492" class="pagenum" title="492"></a> +ground. They sprinkled him with water, and when, after considerable +trouble, he was restored to consciousness, he sprinkled on the +roots one hundred jars full of milk; then prostrating himself with +his face to the earth, he pronounced this vow:—“If the tree does +not revive, I shall never arise again.” The tree at the same +moment shot forth branches, and little by little raised itself until +it attained its present height, which is about 120 feet. The number +of Bo-trees which have become objects of veneration among the +Hindus, and especially the Buddhists, is infinite, and the worship +of the sacred Bodhidruma is still extant in India.——The Bo-tree +is also specially consecrated to Vishnu, who is often portrayed as +seated on its heart-shaped and pointed leaves. It is represented +in the Vedas as being frequented by various birds, who eat its +sweet Figs.——In the sacred city of Anurâdhapura, in Ceylon, is a +Bo-tree, which is supposed to be one of the oldest trees in existence, +and its age is not merely legendary, but substantiated by authentic +records. Kings have dedicated their dominions to it, in testimony +of their belief that it sprang from a branch of the identical tree +under which Buddha reclined for seven years whilst undergoing +his apotheosis. The precious branch was taken to Ceylon by the +king Asoka, and the tree of which it was the parent was planted +by the king Tissa, in the year 288 <span class="all-smcap">B.C.</span> When planting it Tissa +prophesied that it should flourish eternally, and that it should be +an evergreen. It is too sacred to be touched by a knife, but the +leaves, as they fall, are eagerly gathered and treasured by Buddhist +pilgrims.——In Java, the Bo-tree is also held sacred, and a species of +Mistletoe which grows on its branches is supposed to afford much +gratification to the shades of the departed which revisit earth. +The Buddhists of Thibet call the sacred Bo-tree the bridge of +safety—the bridge by which mortals pass from the shores of the +world to the shores of the immortal land.</p> + +<p><b>PENNYROYAL.</b>—The Pennyroyal (<i>Mentha Pulegium</i>) used +formerly to be called Puliol Royal, and derived its name from the +Latin word <i>pulices</i>, fleas—insects it was thought to be specially efficacious +in destroying. In most of the Western Counties the plant +is known as Organ-herb, and is much prized by old-women herbalists +as a blood purifier. According to an ancient recipe, Organ +broth was used in witchcraft to make people see double.——In +Sicily, children put Pennyroyal in their cots on Christmas Day, under +the belief that at the exact hour and minute when the infant Jesus +was born this plant puts forth its blossom. The same wonder is +repeated on Midsummer Night. In Sicily, also, Pennyroyal is +given to husbands and wives who quarrel.——According to astrologers, +Pennyroyal is a herb of Venus.</p> + +<p><b>PEONY.</b>—The Peony, or healing plant (<i>Pæonia</i>), commemorates +the Homeric god Pæon, the first physician of the gods, who +healed the divinities Ares and Hades of their wounds. Tradition +<a id="page-493" href="#page-493" class="pagenum" title="493"></a> +asserts that the Peony is the floral descendant of Pæon, who was +a pupil of the great Æsculapius. Pæon first received the flower +on Mount Olympus, from the hands of the mother of Apollo, and +by its means he cured Pluto of a wound he had received from +Hercules; but this cure created so much jealousy in the breast of +Æsculapius, that he secretly caused the death of Pæon. Pluto, +however, retained a grateful sense of his service, and so transformed +his body into the flower which to-day bears his name.——Rapin +has a totally different tale to tell as to the origin of the +blooming Peony, although from what source he derived his information +we are unable to discover. According to the French poet, +Pæonia is a nymph whose crimson hue is not the blush of modesty, +but the tell-tale witness of the sin of a shepherdess of Alcinous, +King of Phæacia, who seems to have been unable to withstand the +amorous advances of the Sun-god.——In the emblematic language +of flowers, the Peony is the representative of bashful shame.——Speaking +of the Peony, Rapin says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Erect in all her crimson pomp you’ll see</div> + <div class="line">With bushy leaves the graceful Piony,</div> + <div class="line">Whose blushes might the praise of virtue claim,</div> + <div class="line">But her vile scent betrays they rise from shame.</div> + <div class="line">Happy her form, and innocent her red,</div> + <div class="line">If, while Alcinous’ bleating flock she fed,</div> + <div class="line">An heavenly lover had not sought her bed;</div> + <div class="line">’Twas Phœbus’ crime, who to his arms allured</div> + <div class="line">A maid from all mankind by pride secured.”</div> +</div> +</div> + +<p class="continued">The ancient Greeks held the Peony in great repute, believing its +origin to have been divine. It was thought to have been an +emanation from the moon, and that the flower shone during the +night, chased away evil spirits, and protected the dwellings of those +who cultivated it. Hence, in later days, it came to be ranked as +a miraculous plant; and it was thought that evil spirits would shun +the spot where it was planted, and that even a small piece of the +root, worn round the neck as an amulet, would protect the wearer +from all kinds of enchantment. To this day, in Sussex, necklaces +of beads turned from the Peony-root are worn by young children, to +prevent convulsions and assist them in teething. Apuleius states +that the Peony is a powerful remedy for insanity. Lord Bacon +tells us, in his ‘Natural History,’ that “it hath beene long received, +and confirmed by divers trialls, that the root of the male Piony +dried, tied to the necke, doth help the falling sicknesse, and likewise +the incubus, which we call the Mare. The cause of both +these diseases, and especially of the epilepsie from the stomach, is +the grossenesse of the vapours, which rise and enter into the cells +of the braine; and therefore the working is by extreme and subtill +alternation, which that simple hath.”——In Germany, the Peony +is the Pentecostal Rose.——Astrologers say that both male and +female Peonies are herbs of the Sun, and under the Lion.</p> + +<p><a id="page-494" href="#page-494" class="pagenum" title="494"></a> +<b>PERIWINKLE.</b>—In France, the Periwinkle is considered +the emblem of the pleasures of memory and sincere friendship, +probably in allusion to Rousseau’s recollection of his friend +Madame de Warens, occasioned, after a lapse of thirty years, by +the sight of the Periwinkle in flower, which they had once admired +together.——In Italy, garlands of Periwinkle are placed upon the +biers of deceased children, for which reason the plant has acquired +the name of the Flower of Death; but in Germany it becomes the +symbol of immortality.——Culpeper, in his ‘Herbal,’ says that the +Periwinkle is owned by Venus, and that the leaves eaten together +by man and wife, cause love between them.</p> + +<p><b>PESTILENCE WEED.</b>—The Butterbur Coltsfoot (<i>Tussilago +Petasites</i>) obtained the name of Pestilence Weed from its having +in olden times been held in great repute as a sovereign remedy for +the plague and pestilent fever.</p> + +<p><b>PHYTOLACCA.</b>—A species of <i>Phytolacca</i> found by M. Lévy +in Nicaragua in 1876, and named by him <i>P. electrica</i>, may well be +called the electrifying plant. The discoverer, when gathering a +branch, experienced a veritable electric shock. Experimenting +with a compass, he found the needle was agitated at a distance of +eight paces, and became more so the nearer he approached; the +action changing to a rapid gyratory motion when he finally placed +the compass in the midst of the shrub. There was nothing in the +soil to account for what may be termed the “shocking” proclivities +of the shrub, which are slight in the night-time, becoming gradually +intensified until about two o’clock p.m. In stormy weather, the +intensity of action is increased, and the plant presents a withered +appearance until the fall of rain. Neither insect nor bird was seen +by M. Lévy to approach this terrible shrub.</p> + +<p><span class="smcap">Pick-purse</span>, or <span class="smcap">Pick-pocket</span>.—<!--TN: added em dash-->(See <a href="#shepherds-purse">Shepherd’s Purse</a>).</p> + +<p><b>PIMPERNEL.</b>—The scarlet Pimpernel (<i>Anagallis arvensis</i>) +is well known as the Poor Man’s Weather-glass, or Shepherd’s +Barometer; both names having been given on account of the plant +invariably closing its petals before and during rain. Darwin +alludes to this peculiarity of the Pimpernel in the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Closed is the pink-eyed Pimpernel;</div> + <div class="line">In fiery red the sun doth rise,</div> + <div class="line">Then wades through clouds to mount the skies;</div> + <div class="line">’Twill surely rain—we see’t with sorrow,</div> + <div class="line">No working in the fields to-morrow.”</div> +</div> +</div> + +<p class="continued">Besides being a barometrical, the Pimpernel is a horological, plant, +opening its petals about 7 a.m., and closing them about 2 p.m. +The plant was also considered a surgical plant, inasmuch as the +old herbalists ascribed to it the power of drawing out arrows which +were embedded in the flesh, as well as thorns and splinters, or +“other such like things.” The bruised leaves were believed to cure +persons bitten by mad dogs, and the juices of the plant were considered +<a id="page-495" href="#page-495" class="pagenum" title="495"></a> +efficacious in complaints of the eyes, and in hypochondriacal +cases. Its manifold virtues have passed into a proverb:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“No ear hath heard, no tongue can tell,</div> + <div class="line">The virtues of the Pimpernell.”</div> +</div> +</div> + +<p class="continued">Pliny records that sheep avoided the blue, and ate the scarlet, Pimpernel, +and that if, by mistake, they ate the blue, they immediately +sought for a plant which is now unknown. In Dyer’s ‘English +Folk Lore,’ it is stated that, according to a MS. on magic, preserved +in the Chetham Library, Manchester, “the herb Pimpernell +is good to prevent witchcraft, as Mother Bumby doth affirme.” +The following lines may be used when it is gathered:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Herbe Pimpernell, I have thee found,</div> + <div class="line">Growing upon Christ Jesus’ ground:</div> + <div class="line">The same guift the Lord Jesus gave unto thee,</div> + <div class="line">When He shed His blood on the tree.</div> + <div class="line">Arise up, Pimpernel, and goe with me,</div> + <div class="line">And God blesse me,</div> + <div class="line">And all that shall were thee. Amen.”</div> +</div> +</div> + +<p class="continued">“Saying this fifteen dayes together, twice a day, morning earlye +fasting, and in the evening full.”——Pimpernel is considered to be +a herb of the Sun.</p> + +<p><b>PINE.</b>—The Pine was called the tree of Cybele (or Rhea), +the mother of the gods. She was passionately fond of Atys, a +Phrygian shepherd, and entrusted him with the care of her temple, +under a vow that he should always live in celibacy. This vow, +however, Atys violated by an amour with the nymph Sangaris, upon +which he became delirious, and mutilated himself with a sharp +stone. Then, as he was about to lay violent hands upon himself, +Cybele transformed him into a Pine-tree. Ovid records that—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“To Rhea grateful still the Pine remains,</div> + <div class="line">For Atys still some favour she retains;</div> + <div class="line">He once in human shape her breast had warmed,</div> + <div class="line">And now is cherished to a tree transformed.”</div> +</div> +</div> + +<p class="continued">Rapin considers the Pine to have been regarded by the ancients as +a sacred tree. He says—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Old Cybele changed her Atys to a Pine,</div> + <div class="line">Which, sacred there to her, was held divine.”</div> +</div> +</div> + +<p class="continued">After the metamorphosis of Atys into the Pine, Cybele sought +refuge beneath the tree’s branches, and sat mourning there the loss +of her faithless lover, until Jupiter promised that the Pine should +remain ever green. It was tied to a Pine-tree, that Marsyas, the +Phrygian flute-player, met his death. He became enamoured of +Cybele, and journeyed with her as far as Nysa. Here</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“He Phœbus’ self, the harmonious god, defied,</div> + <div class="line">And urged to have their skill in music tried.</div> + <div class="line">Phœbus accepts the challenge, but decreed,</div> + <div class="line">The boaster vanquished should alive be flayed;</div> + <div class="line">And Marsyas vanquished (so the poet sung)</div> + <div class="line">Was flayed alive, and on a Pine-tree hung.”—<i>Rapin.</i></div> +</div> +</div> + +<p class="continued"><a id="page-496" href="#page-496" class="pagenum" title="496"></a> +The Pine was dedicated to Bacchus, and at the Dionysian festivals +the votaries sometimes wore garlands of its foliage: its cone is +frequently represented surmounting the god’s thyrsus, possibly as +being symbolic of fecundity and reproduction. The connection of +the Pine with Bacchus is still maintained by the Greeks, who place +the cones in their wine vats, to preserve and flavour the wine by +means of the resin. The Pine-cone was considered a symbol of +the heart of Zagræus, who was destroyed by the Titans, and whose +ashes were given to Semele, the mother of Bacchus.——We find +the Pine also dedicated to Pan, because Pitys, one of the many +nymphs whom he loved, was changed into that tree, to escape +the importunities of Boreas.——The wood of the Pine was +employed in the construction of the first boats: hence the tree was +also sacred to the sea-god Neptune.——Ovid introduces Pan as +“crowned with a pointed leaf of Pine-leaf,” in reference to the +sharpness of its narrow leaves. The length and straightness of +its trunk, and freedom from branches, rendered it a suitable walking +staff for the giant Polyphemus (Æn. iii.); and Turnus (from the +resinous nature of this tree) is represented as raising a flaming +brand of Pine-wood to set on fire the ships of the Trojans.——In +Assyrian monuments, we find the Pine-cone offered to the god +guarding life.——According to a Roman legend, two lovers who +had died of love and were buried in the same cemetery, were +changed, the one into a Pine, the other into a Vine, and were +thus enabled to continue their fond embraces.——Prof. De Gubernatis +remarks that, despite the legend of St. Martin, written by +Sulpicius, who represented the Pine as a diabolic tree, Christianity +itself has consecrated it. The town of Augsburg<!--TN: was 'Augburg'-->, which +has for its badge a Pine-cone, is under the protection of St. +Afra. In Sicily, they believe that the form of a hand is to +be seen in the interior of the fruit—the hand of Jesus blessing +the Pine which had saved Him during the flight into Egypt +by screening Him and His mother from Herod’s soldiers.——At +Ahorn, near Coburg, a frightful wind sent by a sorceress had bent +the church steeple, which thus became an object of derision to the +inhabitants of the surrounding villages. A shepherd, to save his +village from such a standing reproach, attached a short rope to a +Pine, which the inhabitants still pointed out in Nork’s time, and +by dint of invocations and magical imprecations succeeded in +straightening the steeple. Nork adds that in the year 1300, at +Krain, near a convent, a statue of the Madonna, concealed in the +trunk of a Pine, miraculously made itself heard by a priest: on that +account a church has been erected in honour of the Virgin, in the +immediate vicinity.——King Crœsus threatened the inhabitants of +Lampsacus that the destruction of their town should be as complete +as a felled Pine, which, once cut down, never sprouts out again. +The comparison was particularly apt, inasmuch as the town of +Lampsachus<!--TN: as printed--> was reputed to have been formerly called Pityusa—“the +<a id="page-497" href="#page-497" class="pagenum" title="497"></a> +place planted with Pines.”——In a Pompeian design, we find +a rural Cupid with a crown of Pine. Ovid crowns the Fauns with +Pine. Virgil calls the Pine <i>Pronuba</i>, because the torches used at +weddings were made of Pine-wood.——In the hymn of Callimachus +to Diana, virgins are represented as wearing chaplets of Pine.——The +Pine-cone unopened symbolised virginity.——In Podolia, +in Little Russia, the bride-cake is ornamented with sprigs of +Pine.——In Japan, the Pine has become a symbol of constancy +and conjugal fidelity, because it is always verdant, even beneath +the snow.——The Pine is a funereal tree, and, as is the case with +all others of its class, it symbolises immortality and generation. +Like the Cypress and the Fir, on account of the durability of its +wood and its evergreen foliage, it represents the perpetuity of life,—a +symbol that appears singularly in keeping with the funereal +rites of a people who believed in the immortality of the soul.——In +Russia, when the coffin is being carried to the cemetery, it +is covered with branches of Pine or Fir.——The Fijian believes +that, after death, the spirit, with his war-club and a whale’s tooth, +journeys to the world’s end: there grows the sacred Pine, and at +it the spirit hurls his whale’s tooth. If he strikes it, he proceeds +on his way rejoicing, but if he misses his mark, his further progress +is stopped.——Crowns of Pine were worn by victors at the Isthmian +games.——The Pine was one of the trees ordered to be used by +the Jews in erecting their tents at the Feast of the Tabernacles.——According +to tradition, the Pine seen in a dream portends dissolution.</p> + +<p><b>PINK.</b>—The Pink (<i>Dianthus</i>) has been said to derive its name +from the Dutch word <i>Pinkster</i>—Whitsuntide—the season at which +a species called of old the Whitsuntide Gilliflower, is in flower. In +Bologna, however, the flower is held sacred to St. Peter, who is +believed to have been partial to it above all others; the 29th of +June is there considered to be the day of Pinks.——In an old +work quoted by Alphonse Karr, the author recommends the water +distilled from Pinks as an excellent remedy against epilepsy, and +adds: “but if a conserve be composed of it, it is the life and +delight of the human race.” A vinegar made of Pinks was +formerly prized for its efficacy against the plague.</p> + +<p><span class="smcap">Pixie-stool.</span>—See <a href="#toadstool">Toadstool</a>.</p> + +<p><b>PLANE.</b>—The Plane-tree (<i>Platanus orientalis</i>) was specially +venerated in Greece. In the school of Plato, the philosophers used +to walk and converse under the shadow of these delightful trees.——Pausanias +mentions a Plane tree of extraordinary size and beauty +in Arcadia, supposed to have been planted by Menelaus thirteen +hundred years before.——The Plane was held sacred to Helen, the +wife of Menelaus.——Evelyn gives an account of the passion conceived +by Xerxes for a Plane-tree. Whilst marching through Lydia, +he is said to have stopped his vast army of 1,700,000 soldiers, that +<a id="page-498" href="#page-498" class="pagenum" title="498"></a> +he might admire the beauty of one of these trees, and became so +enamoured of it, that, spoiling both himself, his concubines, and +great persons, of all their jewels, he covered it with gold, gems, +necklaces, scarfs, bracelets, and infinite riches. For some days, +neither the concerns of his portentous army, nor the objects of his +expedition, could divert his thoughts from the stately tree, and when +at length he was forced to leave it, he caused the figure of it to be +stamped on a medal of gold, which he continually wore about him.——In +Greece, when lovers are obliged to separate, they exchange, +as a gage of fidelity, the halves of a leaf of the Plane. When they +meet again, each one produces the half-leaf, and they then fit them +together.</p> + +<p id="plantain"><b>PLANTAIN.</b>—According to Grimm, the Plantain or Waybread +(like the Endive or Succory—the German <i>Wegewarte</i>) is said +to have been once a maiden, who, worn out with constantly +watching the roadway for her lover, was changed into a plant, +that still clings to a position by the wayside. In Devonshire, they +say that once in seven years it becomes a bird—either the cuckoo +or its helpmate, known as the “dinnick,” which is said to follow +the cuckoo wherever it goes.——In Aargau, the Plantain is called +<i>Irrwurzel</i>, and the peasantry there ascribe to it the power of disordering +the wits.——The Greeks called the plant “Lamb’s-tongue,” +and no less a personage than Alexander the Great ascribed to +it magical properties, and asserted that its root was marvellously +potent in the cure of headaches. According to Macer Floridus, a +root suspended round the neck prevented scrofula; and Dioscorides +affirmed that the water derived from three roots cured the tertian, +and from four the quartan ague.——In England, the Plantain or +Waybread has always had a high reputation as a vulnerary. Chaucer +notices it as an application to wounds, and Shakspeare makes +Romeo, when referring to a broken shin, say, “Your Plantain-leaf +is excellent for that.” Clare, in his ‘Shepherd’s Calendar,’ +recounts the following rustic divination common among the +Midland country-folk:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Or, trying simple charms and spells,</div> + <div class="line">Which rural superstition tells,</div> + <div class="line">They pull the little blossom threads</div> + <div class="line">From out the Knotweed’s button heads,</div> + <div class="line">And put the husk, with many a smile,</div> + <div class="line">In their white bosoms for awhile.</div> + <div class="line">Then, if they guess aright the swain,</div> + <div class="line">Their love’s sweet fancies try to gain,</div> + <div class="line">’Tis said that ere it lies an hour,</div> + <div class="line">’Twill blossom with a second flower,</div> + <div class="line">And from the bosom’s handkerchief,</div> + <div class="line">Bloom as it ne’er had lost a leaf.”</div> +</div> +</div> + +<p class="continued">In Henderson’s ‘Folk Lore of the Northern Counties’ is an +account of a curious rustic divination practised in Berwickshire by +means of kemps or spikes of the Ribwort Plantain. Two spikes—one +<a id="page-499" href="#page-499" class="pagenum" title="499"></a> +to represent the lad, the other the lass—are plucked when in +full bloom, and after all the blossom has been carefully removed, +the kemps should be wrapped in a Dock-leaf and laid under a stone. +If the spikes shall have again blossomed when visited the next +morning, the popular belief is that there will be “Aye love between +them twae.”——Plantain is held by astrologers to be under the +rule of Venus.</p> + +<p><b>PLUM.</b>—The Japanese, once a year, hold a popular festival +in honour of the Plum-tree.——To dream of Plums is said to augur +but little good to the dreamer: they are the forerunners of ill-health, +and prognosticate losses, infidelity, and sickness, and much +vexation in the married state.</p> + +<p><b>POLYPODIUM.</b>—According to a German tradition, the +<i>Polypodium vulgare</i> sprang from the milk that the goddess Freyja, +and after her the Virgin Mary, let fall on the earth.</p> + +<p><b>POMEGRANATE.</b>—The fruit of the Pomegranate has +always been highly prized in the East. Rapin says of it:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Succeeding fruit attend the blossoms’ fall,</div> + <div class="line">Each represents a crown upon a ball;</div> + <div class="line">A thousand seeds with Tyrian scarlet dyed,</div> + <div class="line">And ranged by nature’s art in cells they hide.”</div> +</div> +</div> + +<p class="continued">The Pomegranate was one of the plants assigned to Bacchus, and +the origin of the tree is said to be due to a nameless nymph, +beloved by Bacchus, to whom a priest had foretold that she should +wear a crown. Bacchus kept the letter, but not the spirit of this +prophecy,<!--TN: was 'pyophecy'--> for, instead of espousing the betrayed maiden, he transformed +her into a Pomegranate-tree, and twisted up the calyx of +the blossom into the crown-like form it has ever since retained. +Rapin relates the story as follows:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The story’s short how first this fruit obtained</div> + <div class="line">A graceful crown, and was with purple stained.</div> + <div class="line">A royal nymph there was of Tyrian race,</div> + <div class="line">A Moor, indeed, but formed with every grace,</div> + <div class="line">Her native colour knew; yet fate denied</div> + <div class="line">Indulgence equal to her beauty’s pride.</div> + <div class="line">Filled with ambitious thoughts she pressed to know</div> + <div class="line">What gifts the gods would on her charms bestow.</div> + <div class="line">Ravished she heard the ambiguous priest declare</div> + <div class="line">She should a crown and purple garments wear;</div> + <div class="line">Fancied that hence a kingdom must arise,</div> + <div class="line">Deceived by words and flattering prophecies.</div> + <div class="line">For when the god of wine in triumph came,</div> + <div class="line">Laden with Indian spoils to court the dame,</div> + <div class="line">He soon beguiled her with a husband’s name.</div> + <div class="line">Baulked of her hopes, her virgin honour stained,</div> + <div class="line">By favour of her god at last she gained</div> + <div class="line">To be transformed to this imperial plant—</div> + <div class="line">The only honour which the prophet meant.”</div> +</div> +</div> + +<p class="continued">Oppian gives another legend as to the origin of the Pomegranate, +according to which, a man having lost his first wife, became enamoured +<a id="page-500" href="#page-500" class="pagenum" title="500"></a> +of his daughter Side (Greek for Pomegranate-tree): to +escape his cruel persecution, the unfortunate young girl killed +herself; but the gods, compassionating her, metamorphosed Side +into the Pomegranate-tree, and her unnatural father into a sparrow-hawk: +so, according to Oppian, the sparrow-hawk will never +alight upon the Pomegranate, but always persistently shuns the +tree.——According to M. Lenormant, the Pomegranate sprang from +the blood of Adgestis. The name Rimmon (Pomegranate) was +that given in certain parts of Syria, near Damascus, to the young +god, who died but to spring into a new life—reminding one of the +story of Adonis.——The great number of seeds which the fruit of +the Pomegranate contains has caused it to become the symbol of +fecundity, generation, and wealth. Probably on this account the +plant was sacred to Juno, the patroness of marriage and riches. +In the Isle of Eubœa, there was formerly a statue of this goddess, +holding in one hand a sceptre, and in the other a Pomegranate. +Prof. De Gubernatis suggests that the uterine form of the opened +Pomegranate is the reason why Pausanias, after having said +that Juno held a Pomegranate in her hand, adds, that she did not +wish to divulge the mystery which appertained to this symbolic +fruit. This is also the reason why (according to Cicero) Proserpine +did not wish to leave the infernal regions without having eaten the +Pomegranate which she plucked from a tree growing in the Elysian +Fields. Ceres, inconsolable for the loss of her daughter, had begged +Jupiter to release her from the power of Pluto. Jupiter decreed +that if Proserpine had not tasted any food in the infernal regions, +she might be restored to her mother; but, as Ovid tells us, by an +unfortunate mischance,</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“As in the garden’s shady walk she strayed,</div> + <div class="line">A fair Pomegranate charmed the simple maid,</div> + <div class="line">Hung in her way, and tempting her to taste,</div> + <div class="line">She plucked the fruit and took a short repast.</div> + <div class="line">Seven times, a seed at once, she eat the food:</div> + <div class="line">The fact Asculaphus had only viewed.</div> + <div class="line">He saw what passed, and, by discovering all,</div> + <div class="line">Detained the ravished nymph in cruel thrall.”</div> +</div> +</div> + +<p class="continued">Ceres, enraged, would not permit the earth to yield any fruits till her +daughter was restored to her, and Jupiter at last decided that Proserpine +should spend six months of the year with her mother, but as she +had partaken of the Stygian Pomegranate, she was to stay the other +six months with Pluto.——A legend states that from having been +planted on the grave of King Eteocles, the fruit of the Pomegranate +has ever since exuded blood. Another account relates that the blood +of the Pomegranate had its origin in the life-blood of the suicide +Menœceus. On account of this blood which seems to flow from its +fruit, the Pomegranate has acquired a somewhat sinister signification. +As a rule, however, the sanguineous juice and innumerable +seeds of the Pomegranate are considered a happy augury of fecundity +and abundance.——There is a tradition that the fruit of the +<a id="page-501" href="#page-501" class="pagenum" title="501"></a> +Tree of Life presented by Eve to Adam was the Pomegranate. It +is also the opinion of some, that Paris adjudged a Pomegranate to +Venus, and not an Apple; and that nearly always where the latter +fruit is alluded to in legends or popular customs relating to marriage, +the Pomegranate is meant.——In Turkey, the bride throws a Pomegranate +on the ground, and from the number of seeds which exude +from the broken fruit judges of the extent of her future family.——In +Dalmatia, it is the custom for a young man, when asking +the hand of his bride from her parents, to speak figuratively, +and so he vows to transplant into his own garden the beautiful +red flowers of the Pomegranate which are then flourishing in +the paternal parterre.——In Sicily, they use a branch of the +Pomegranate-tree as a divining-rod to discover hidden treasures: +it is reported to be unfailing provided that it is manipulated by an +expert or by some one who knows the mystical formulary.——Many +references to the Pomegranate are to be found in the Bible, +where it is usually associated with the idea of fruitfulness. Moses +described the promised land as a land of Wheat and Barley, and +Vines, and Fig-trees, and Pomegranates; a land of oil-Olive and +honey. Solomon speaks of “an orchard of Pomegranates with +pleasant fruits.” It was used to flavour wine and meats, and a +wine was made from its juice: “I would cause thee to drink of +spiced wine of the juice of my Pomegranate” (Canticles viii., 2). +The Jews employed the fruit in their religious ceremonials. The +capitals of the pillars in the Temple of Jerusalem were covered +with carved Pomegranates. On the hem of Aaron’s sacred +robe were embroidered, in blue, in purple, and in scarlet, Pomegranates, +alternating with golden bells. A similar adornment +of the fringes of their robes was affected by the ancient Kings of +Persia, who united in their own person the regal and sacerdotal +offices.——In Christian art, the Pomegranate depicted as bursting +open, and the seeds visible, was an emblem of the future—of hope +in immortality. St. Catherine, as the mystical <i>Sposa</i> of Christ, is +sometimes represented with a Pomegranate in her hand; and the +infant Saviour is often depicted holding this fruit and presenting it +to the Virgin.——Moore speaks of the “charmed leaf of pure +Pomegranate,” in allusion to the Persian idea as to its purifying +attributes. In the ceremonies of the Ghebers (fire-worshippers) +round their sacred fire, the Darvo gives them water to drink and +Pomegranate-leaf to chew in their mouth, to cleanse them from +inward uncleanness.——The Pomegranate was the device of +Henry IV., who took it from the Moorish kings of Grenada, with +the motto, “Sour, yet sweet.” The crown-like shape of its calyx +probably induced Anne of Austria to adopt it, with the motto, +“My worth is not in my crown.” The Pomegranate was the +emblem of Katherine of Arragon, and in one of the masques held +in honour of her marriage with our Henry VIII., a bank of Roses +and Pomegranates typified the union of England and Spain. Her +<a id="page-502" href="#page-502" class="pagenum" title="502"></a> +daughter, Queen Mary, took the Pomegranate and white and red +Roses.——Parkinson tells us that from the rind of the Pomegranate +is made writing-ink “which is durable to the world’s end.”——The +Athenian matrons, during the Thesmophoria (festivals in +honour of Ceres), were expressly forbidden to eat Pomegranates.——To +dream of Pomegranates is a fortunate augury, foretelling +good fortune and success; to the lover such a dream implies a +faithful and accomplished sweetheart, and to the married an +increase of riches and children, and great success in trade.</p> + +<p><span class="smcap">Poor Man’s Parmacetty.</span>—See <a href="#shepherds-purse">Shepherd’s Purse</a>.</p> + +<p id="poplar"><b>POPLAR.</b>—In allusion to the reputed origin of this tree, +René Rapin, in his poem on Gardens, says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Nor must the Heliads’ fate in silence pass,</div> + <div class="line">Whose sorrow first produced the Poplar race;</div> + <div class="line">Their tears, while at a brother’s grave they mourn,</div> + <div class="line">To golden drops of fragrant Amber turn.”</div> +</div> +</div> + +<p class="continued">The Heliades, sisters of the rash Phaëthon (who had yoked the +horses to the chariot of the Sun before his fatal drive), on finding +his tomb upon the banks of the river Po, became distracted with +grief, and for four days and nights kept mournful watch with their +disconsolate mother around the grave. Tired out with their +exhausting vigil, they endeavoured at length to obtain some repose +for their weary limbs, when to their dismay they found them rooted +to the ground. The gods, pitying their intense grief, had changed +the seven sisters into Poplars, and their tears into Amber. Ovid +thus narrates the incident:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Each nymph in wild affliction, as she grieves,</div> + <div class="line">Would rend her hair, but fills her hand with leaves;</div> + <div class="line">One sees her limbs transformed, another views</div> + <div class="line">Her arms shot out and branching into boughs,</div> + <div class="line">And now their legs, and breasts, and bodies stood</div> + <div class="line">Crusted with bark and hardening into wood.</div> + <div class="omit">* * * * * * * *</div> + <div class="line i20">Then the bark increased,</div> + <div class="line">Closed in their faces, and their words suppressed.</div> + <div class="line i4">The new-made trees in tears of Amber run,</div> + <div class="line">Which, hardened into value by the sun,</div> + <div class="line">Distil for ever on the streams below;</div> + <div class="line">The limpid streams their radiant treasure show,</div> + <div class="line">Mixed in the sand; whence the rich drops conveyed</div> + <div class="line">Shine in the dress of the bright Latian maid.”—<i>Addison.</i></div> +</div> +</div> + +<p class="continued">The species of Poplar into which the Heliades were transformed +was the Black Poplar (<i>Populus nigra</i>). This Poplar was consecrated +to the goddess Proserpine. The White Poplar was considered to +be an antidote to the bite of a serpent, and was dedicated to +Hercules, who sometimes wore a crown of Poplar-leaves. When +the demi-god destroyed Cacus in a cavern on Mount Aventine, +which was covered with Poplars, he bound a branch of one round +his brow in token of his victory. On his return from Hades, he +<a id="page-503" href="#page-503" class="pagenum" title="503"></a> +wore a crown of Poplar-leaves, the outer portions of which were +turned black by the smoke of the infernal regions, whilst the inner surface +was blanched by the perspiration from the hero’s brow. At all +ceremonies and sacrifices to Hercules, his worshippers wore garlands +of Poplar-leaves, as did those who had triumphed in battle, +in commemoration of the demi-god’s victory. Groves of Poplar-trees +were frequently planted and dedicated to Hercules.——The +White Poplar was also dedicated to Time, because its leaves were +constantly in motion, and, being dark on one side and light on +the other, they were emblematic of night and day.——Of the +wood of this tree the Romans made bucklers, on account of +its lightness, and covered them with ox-hides: hence, Pliny says, +<i>Populus apta scutis</i>.——The prophet Hosea is thought to have referred +to the White Poplar when he accused the Children of Israel +of sacrificing and burning incense under Poplars “because the +shadow thereof is good” (Hosea iv.)——The similarity of sound, in +Latin and French, between the words for “Poplar” and “People” +seems to be the reason which has led to the tree being regarded as +a republican emblem. In the French Revolution of 1848, Poplars +were transplanted from gardens, and set up in the squares of Paris, +where they were glorified as Trees of Liberty, and hung with wreaths +of Everlasting Flowers. Napoleon III. had them all uprooted and +burnt.——Under the head of <span class="smcap">Aspen</span> will be found several legends +respecting the quivering foliage of the <i>Populus tremula</i>—the “Quiggen-epsy” +of the good folk of Ulster. Mrs. Hemans, in her +‘Wood Walk,’ thus alludes to one of these old traditions, in which +the Cross of Christ is represented as having been made of the +wood of this species of Poplar:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“<span class="smcap">Father.</span>—Hast thou heard, my boy,</div> + <div class="line">The peasant’s legend of that quivering tree?</div> + </div> + <div class="stanza"> + <div class="line quote">“<span class="smcap">Child.</span>—No, father; doth he say the fairies dance</div> + <div class="line">Amidst its branches?</div> + </div> + <div class="stanza"> + <div class="line quote">“<span class="smcap">Father.</span>—Oh! a cause more deep,</div> + <div class="line">More solemn far, the rustic doth assign</div> + <div class="line i2">To the strange restlessness of those wan leaves.</div> + <div class="line">The Cross he deems—the blessed Cross, whereon</div> + <div class="line">The meek Redeemer bow’d His head to death—</div> + <div class="line">Was formed of Aspen wood; and since that hour</div> + <div class="line i2">Through all its race the pale tree hath sent down</div> + <div class="line">A thrilling consciousness, a secret awe</div> + <div class="line i2">Making them tremulous, when not a breeze</div> + <div class="line">Disturbs the airy Thistle-down, or shakes</div> + <div class="line i2">The light lines from the shining gossamer.”</div> + </div> +</div> +</div> + +<p class="continued">Among the Highlanders, there is a tradition that the Cross of +Christ was made of the wood of the White Poplar, and throughout +Christendom there is a belief that the tree trembles and shivers +mystically in sympathy with the ancestral tree which became +accursed.——The Greeks regarded the Poplar as a funereal tree. +In the funeral games at Rhodes, the victor was crowned with +<a id="page-504" href="#page-504" class="pagenum" title="504"></a> +Poplar leaves consecrated to the Manes.——Like several other +funereal trees, the Poplar has become a symbol of generation. +Thus, in Bologna, at the birth of a girl, the parents, if able, will +plant one thousand Poplar-trees, which they religiously tend till +the maiden marries, when they are cut down, and the price given +as a marriage portion to the bride. Alphonse Karr says that a +similar custom exists in certain northern countries among the +better class of farmers.——In Sicily, and especially at Monterosso, +near Modica, on Midsummer Eve, the people fell the highest +Poplar, and with shouts, drag it through the village. Numbers of +the villagers mount the trunk during its progress, beating a drum. +Around this great Poplar, symbolising the greatest solar ascension +and the decline which follows it, the crowd dance and sing an +appropriate refrain.——Astrologers state that the Poplar is under +the dominion of Saturn.</p> + +<p><b>POPPY.</b>—The origin of the Poppy (<i>Papaver</i>) was attributed +by the ancient Greeks to Ceres, who, despairing of regaining her +daughter Proserpine, carried off by Pluto, created the flower, in +order that by partaking of it she might obtain sleep, and thus forget +her great grief. Browne thus speaks of this legend:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Sleep-bringing Poppy, by the plowman late,</div> + <div class="line">Not without cause to Ceres consecrate.</div> + <div class="omit">* * * * * * * *</div> + <div class="line">Fairest Proserpine was rapt away,</div> + <div class="line">And she in plaints the night, in tears the day,</div> + <div class="line">Had long time spent: when no high power could give her</div> + <div class="line">Any redresse, the Poppy did relieve her:</div> + <div class="line">For eating of the seeds, they sleep procured,</div> + <div class="line">And so beguiled those griefs she long endured.”</div> +</div> +</div> + +<p class="continued">The ancients considered the <i>Papaver Rhæa</i>, or Corn-Rose, so necessary +for the prosperity of their Corn, that the seeds of this Poppy +were offered up in the sacred rites of Ceres, whose garland was +formed with Barley or bearded Wheat interwoven with Poppies. +The goddess is sometimes depicted holding Poppies in her hand. +The somniferous and quieting effects of the Poppy, which were +well known to the Greeks, probably led them to represent the +deities Hypnos (Sleep), Thanatos (Death), and Nyx (Night), either +as crowned with Poppies, or holding Poppies in their hands.——Rapin, +speaking of the effects of the Poppy as a narcotic, says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The powerful seeds, when pressed, afford a juice.</div> + <div class="line">In med’cine famous, and of sovereign use,</div> + <div class="line">Whether in tedious nights it charm to rest,</div> + <div class="line">Or bind the stubborn cough and ease the lab’ring breast.”</div> +</div> +</div> + +<p class="continued">It was customary with the Romans, to offer Poppies to the dead, +especially to those whose names they were desirous of appeasing. +Virgil, in his ‘Georgics,’ calls the flower the Lethean Poppy, and +directs it to be offered as a funeral rite to Orpheus. The Grecian +youths and maidens were wont to prove the sincerity of their +lovers by placing in the hollow of the palm of the left hand a +<a id="page-505" href="#page-505" class="pagenum" title="505"></a> +petal or flower-leaf of the Poppy, which, on being struck with the +other hand, was broken with a sharp sound: this denoted true +attachment; but if the leaf failed to snap, unfaithfulness. From +Greece, this usage passed to Rome, and finally to modern Italy, +where, as well as in Switzerland, it is still extant.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“By a prophetic Poppy leaf I found</div> + <div class="line">Your changed affection, for it gave no sound,</div> + <div class="line">Though in my hand struck hollow as it lay,</div> + <div class="line">But quickly withered like your love away.”—<i>Theocritus.</i></div> +</div> +</div> + +<p class="continued">A superstitious belief exists that the red Poppies which followed +the ploughing of the field of Waterloo after Wellington’s victory +sprang from the blood of the troops who fell during the battle.——According +to a Bengali legend, the origin of Opium was as +follows:—There once lived on the banks of the holy river Ganga a +Rishi, or sage, in whose hut, made of Palm-leaves, there was a +mouse, which became a favourite with the seer, and was endowed by +him with the gift of speech. After awhile, the mouse, having been +frightened by a cat, at his earnest solicitation, was changed by the +Rishi into a cat; then, alarmed by dogs, into a dog; then into an +ape; then into a boar; then into an elephant; and finally, being +still discontented with its lot, into a beautiful maiden, to whom the +holy sage gave the name of Postomani, or the Poppy-seed lady. +One day, whilst tending her plants, the king approached the Rishi’s +cottage, and was invited to rest and refresh himself by Postomani, +who offered him some delicious fruit. The King, however, struck +by the girl’s beauty, refused to eat until she had told him her +parentage. Postomani, to deceive the king, told him she was a +princess whom the Rishi had found in the woods and had brought +up. The upshot was that the king made love to the girl, and they +were married by the holy sage. She was treated as the favourite +queen, and was very happy; but one day, whilst standing by a +well, she turned giddy, fell into the water, and died. The Rishi +then appeared before the king, and begged him not to give way to +consuming grief, assuring him that the late queen was not of royal +blood. Said he: “She was born a mouse, and, according to her own +wish, I changed her successively into a cat, a dog, a boar, an elephant, +and a lovely girl. Let her body remain in the well; fill up the well +with earth. Out of her flesh and bones will grow a tree, which +shall be called after her Posto, that is, the Poppy-tree. From this +tree will be obtained a drug called Opium, which will be celebrated +through all ages, and which will be either swallowed or smoked as +a wondrous narcotic till the end of time. The Opium swallower +or smoker will have one quality of each of the animals to which +Postomani was transformed. He will be mischievous like a mouse, +fond of milk like a cat, quarrelsome like a dog, filthy like an ape, +savage like a boar, and high-tempered like a queen.”<!--TN: added ”-->——According +to astrologers, the Poppy is a flower of the Moon.</p> + +<p><a id="page-506" href="#page-506" class="pagenum" title="506"></a> +<b>POTATO.</b>—Although introduced into Europe as late as +1584, the Potato (<i>Solanum tuberosum</i>) has been made the subject of +several popular superstitions. In Birmingham and many other +districts, it is believed that a Potato carried in the trousers pocket is +a sure charm against rheumatism so long as the tuber is kept there; +and the Dutch believed that a Potato begged or stolen is a preservation +against the same malady.——In Germany, they take +precautions against the Potato demon or wolf (<i>Kartoffelwolf</i>): after +the last Potatoes have been dug up, the peasants dress up a puppet +which they call <i>Erdapfelmann</i>, and carry the figure in procession to +the house of their master, where they recite a doggrel verse. A +luminosity, powerful enough to enable a bystander to read by, issues +from the common Potato when in a state of putrefaction; this +was particularly remarked by an officer on guard at Strasburg, who +thought the barracks were on fire in consequence of the light that +was emitted from a cellar full of Potatoes.</p> + +<p><span class="smcap">Prick Madam.</span>—See <a href="#stonecrop">Stonecrop</a>.</p> + +<p><span class="smcap">Priest’s Pintle.</span>—See <a href="#arum">Arum</a>.</p> + +<p><b>PRIMROSE.</b>—Anciently the Primrose was called <i>Paralisos</i>, +after the name of a handsome stripling, the son of Priapus and +Flora, who died of grief for the loss of his betrothed Melicerta, but +was snatched from the jaws of death by his parents, and metamorphosed +into “the rathe Primrose that forsaken dies.”——The +name Primrose anciently appertained to the Daisy, and is +written by Chaucer Primerole, from the old French <i>Primeverole</i>, the +first Spring flower; Primerole became changed to Primrolles, and +then to Primrose, the first Rose of Spring; and it was not until the +sixteenth century that it attached itself to the flower which now +bears its name.——In Worcestershire, it is regarded as exceedingly +unlucky in Spring-time to take less than a handful of Primroses or +Violets into a farmer’s house, as a disregard of this rule is popularly +believed to invite destruction of the good wife’s brood of ducklings +and chickens.——In East Norfolk, it is thought that if a less number +of Primroses than thirteen be brought into a house on the first occasion +of introducing any, so many eggs only will each goose hatch +that season.——Henderson, in his ‘Folk-lore of the Northern +Counties,’ gives the following superstitious custom: “Let a youth +or maiden pull from its stalk the flower, and after cutting off the +tops of the stamens with a pair of scissors, lay it in a secret place +where no human eye can see it. Let him think through the day +and dream through the night of his sweetheart; and then, upon +looking at it the next day, if he find the stamens shot out to their +former height, success will attend him in love; if not, he can only +expect disappointment.”——Browne tells us—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Primrose, when with six leaves gotten grace,</div> + <div class="line">Maids as a true-love in their bosoms place.”</div> +</div> +</div> + +<p class="continued"><a id="page-507" href="#page-507" class="pagenum" title="507"></a> +Shakspeare makes it a funeral flower for youth:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“With fairest flowers</div> + <div class="line">Whilst summer lasts, and I live here, Fidele,</div> + <div class="line">I’ll sweeten thy sad grave: thou shalt not lack</div> + <div class="line">The flower that’s like thy face, pale Primrose.”</div> +</div> +</div> + +<p class="continued">In recent times, the Primrose has become associated with the +memory of Lord Beaconsfield, and a society called the “Primrose +League” has been formed, having for its object the dissemination +of those constitutional principles which were so dear to the late +Earl.——In Germany, the Primrose is called the <i>Schlüsselblume</i>, or +Key-flower, in reference to the numerous legends of a flower opening +the locks of doors to treasure-caves, &c.; resembling in its +magical functions the Russian <i>Rasrivtrava</i>, the <i>Eisenkraut</i> (Vervain), +the Fern, Mistletoe, Hazel, Springwort, and Moonwort.——The +goddess Bertha is supposed to entice children to enter her enchanted +halls by offering them beautiful Primroses.——Astrologers claim +the Primrose as a herb of Venus.</p> + +<p><span class="smcap">Procession Flower.</span>—See <a href="#milkwort">Milkwort</a>.</p> + +<p><b>PTERIS ESCULENTA.</b>—The New Zealand <i>tohunga</i>, or +priest, professes the following rite to be a cure for headache. +The officiant pulls out two stalks of the <i>Pteris esculenta</i>, from which +the fibres of the root must be removed; and beating them together +over the patient’s head, he offers a prayer to Atua.</p> + +<p><span class="smcap">Puck-fist.</span>—See <a href="#toadstool">Toadstool</a>.</p> + +<p id="pulsatilla"><b>PULSATILLA.</b>—In the Ukraine, the <i>Pulsatilla patens</i> is called +Sontrava, the Dream-plant. It is believed by the people of the +country that the flowers of this plant, which blossoms in the month +of April, if placed between the pillow and the bed, will cause the +sleeper to dream of what will undoubtedly be accomplished.</p> + +<p><b>PUMPKIN.</b>—Among the East Indians, there is a legend that +there once existed a mighty man named Iaïa, whose only son died. The +father wished to bury him, but did not know where. So he placed +him in an enormous Pumpkin, which he conveyed to the foot of a +mountain, not far from his habitation. Impelled by his love for the +departed one, he one day had the curiosity to revisit the spot, and, +desirous of once again seeing his son, he opened the Pumpkin. +Immediately whales and other immense fish jumped out. Iaïa, +affrighted, returned home, and told what he had seen to his neighbours, +adding that the Pumpkin appeared to be filled with water +and quantities of fish. Four brothers who had been born at one +time rushed off in haste to the spot indicated, in order to secure +the fish for food. Iaïa followed, to prevent them from injuring the +Pumpkin. The brothers, who had succeeded in lifting the gigantic +vegetable, were frightened at seeing Iaïa approach, and let fall the +Pumpkin, which was, in consequence, cracked in several places. +From the fissures thus made poured forth such a volume of water, +<a id="page-508" href="#page-508" class="pagenum" title="508"></a> +that the whole earth was inundated: and from this circumstance +the oceans were formed.——The Chinese honour the Pumpkin or +Gourd as the emperor of vegetables. The vegetable was considered +by the ancients to be an emblem of abundance, fecundity, +prosperity, and good health. To dream of Pumpkins, however, is +considered a very bad omen.</p> + +<p><span class="smcap">Purification Flower.</span>—See <a href="#snowdrop">Snowdrop</a>.</p> + +<p><b>PURSLANE.</b>—Purslane (<i>Portulaca</i>), strewn about a bed, +used in olden times to be considered a sure protection against evil +spirits.——Astrologers classify it among the herbs of the Moon.</p> + +<p><b>QUINCE.</b>—The fruit of the Quince-tree (<i>Cydonia</i>) was consecrated +to Venus, and was looked upon by Grecian lovers as a +love token. According to Athenæus, the chariot of the goddess +of Love was not only filled with Myrtles and Roses, but also with +Quinces, and in many ancient effigies of the goddess, she is +represented with a Quince in her hand. By a decree of Solon, +which gave to an ancient popular custom the countenance of the +law, a Grecian bride, before seeking the nuptial couch, had to eat +a Quince.——The Greeks called the Quince <i>Chrysomelon</i>, or Golden +Apple; hence it is not surprising to find it asserted that the golden +fruit of the Hesperides were Quinces, and that these tempted +Hercules to attack the guardian dragon. In confirmation of this +opinion, a statue of the demi-god holding a Quince in his hand as +a trophy is referred to. It is also alleged that it was by means of +Quinces given to him by Venus, that Hippomenes beguiled +Atalanta during his race with her, and so won it.——It was by +means of a Quince that Acontius won his bride: this youth, when +at Delos, to attend the sacrifices of Diana, fell in love with the +beautiful Cydippe: fearing to demand her hand, on account of +his obscure origin, the crafty lover threw into the Temple of Diana, +whilst Cydippe was performing her devotions, a Quince, with this +inscription:—“I swear, by the divinity of Diana, to become the +wife of Acontius.” The young girl, having picked up the Quince, +read aloud the inscription, and, being compelled by the oath she +had thus inadvertently taken in the sacred presence of the goddess, +she obtained her parents’ consent to marry the quick-witted +Acontius.——Turner, in his ‘Brittish Physician,’ says that the +juice of raw Quince is accounted an antidote against deadly poison.——To +dream of Quinces is stated to be favourable to the dreamer, +denoting speedy release from troubles, sickness, &c.</p> + +<p><b>QUICKEN-TREE.</b>—The Mountain Ash, Wild Service, or +Rowan-tree (<i>Pyrus aucuparia</i>), is also known by the names of +the Quicken or Quick-beam, Witchen or Wicken, appellations +which, from the Rowan-tree having been long regarded as a +preservative against witchcraft, some writers have erroneously +connected with the Anglo-Saxon word <i>wicce</i>, a witch. Evelyn +calls this tree the Quick-beam, and says that in Wales it is +<a id="page-509" href="#page-509" class="pagenum" title="509"></a> +planted in every churchyard, and that “on a certain day in the +year everybody religiously wears a cross made of the wood, and +it is reputed to be a preservative against fascination and evil +spirits, whence perhaps we call it <i>Witchen</i>; the boughs being stuck +about the house, or the wood used for walking-staves.” (See +<a href="#rowan-tree" class="smcap">Rowan</a>).</p> + +<p><b>RADISH.</b>—The Germans have given to a species of wild +Radish bearing blue flowers the name of <i>Hederich</i>, and they have an +old superstition that whoever wears a crown composed of Hederich +is enabled to detect witches. A wreath of Hederich is sometimes +placed on cows before leaving their stalls to be milked, in order to +protect them from the effect of the Evil Eye.——In England, to +dream of Radishes signifies the discovery of secrets, domestic +quarrels, and misfortune.——In Germany, they call a certain evil +spirit, or Geni of the mountain, <i>Rübezahl</i>, the Counter of Radishes; +and the legend relates that on one occasion this Geni took advantage +of the absence of her lover to pay his odious addresses to a +young princess, whom he kept confined in her castle. As the +princess expressed a desire for companions, the Geni gathered some +Radishes, which she touched with a magic wand, and changed +into young girls, who, however, only remained young so long as +the Radishes retained their juice. Then the Geni gave her some +fresh Radishes, one of which, on being touched with the magic +wand, became a bee. The princess, who was jealously guarded by +the Geni, sent off the bee as a messenger to her lover, to inform +him that she was in the Geni’s power. The bee did not return. +She touched a second, which became a cricket, and despatched it +in search of her lover. The cricket never returned. Then the +princess desired the Geni to count the Radishes, and he, to please +her, did so. Whilst so occupied, the princess touched one of the +Radishes with her wand, and it became a horse. In an instant, +she sprang on its back, and rode away at full speed; and fortunately +meeting her lover, they both escaped together.</p> + +<p id="ragged-robin"><b>RAGGED ROBIN.</b>—The Ragged Robin, Cuckoo Flower, +Meadow Campion, or Meadow Pink (<i>Lychnis Flos cuculi</i>) owes the +first of these names to the finely-cut but ragged appearance of its +petals. It is dedicated to St. Barnabas.</p> + +<p><b>RAG-WEED.</b>—The large Rag-weed (<i>Senecio Jacobæa</i>) has a +traditional reputation of having been employed by witches as +horses when they took their midnight rides.——To the south of the +famed Logan Rock on the Cornish coast is a high peak of granite +known as the Castle Peak, which is locally reputed to have been +for ages the midnight rendezvous for witches; and thither, according +to tradition, witches were constantly seen flying on moonlight nights, +mounted on the stems of the Rag-weed, and carrying with them the +things necessary to make their charms potent and strong. The +Rag-weeds or worts were also called Stagger-worts because they +<a id="page-510" href="#page-510" class="pagenum" title="510"></a> +were found effectual to cure the staggers in horses. Hence these +plants were dedicated to St. James, the patron of horses, and are +still known as St. James’s Worts; they also blossom about this +great warrior and pilgrim saint’s day, July 25th. This connection +of the plant with horses probably explains the tradition of its +having been employed as the witches’ steed.</p> + +<p><span class="smcap">Ramp.</span>—See <a href="#arum">Arum</a>.</p> + +<p><b>RAMPION.</b>—The Rampion (<i>Campanula Rapunculus</i>) was considered +by the ancients as a funereal vegetable or root. In the +temple of Apollo at Delphi, the esculent roots of the Rampion were +highly esteemed as appropriate food, and were carried on golden +plates. Among the Italians, there exists an old superstition that +the possession of a Rampion engenders among children a quarrelsome +disposition, and excites their anger to such a degree, that +unless checked, murder would result. Hence, in ancient dream-books, +a dream in which the Rampion is seen is interpreted as a +sure sign of an impending quarrel.</p> + +<p id="ranunculus"><b>RANUNCULUS.</b>—The name Ranunculus (which is the +diminutive of <i>rana</i>, a frog) was applied by the Latins to this species +of plants because they were observed to grow in places frequented +by frogs.——Rapin tells us that the flower was originally a young +Libyan noted for his sweet voice:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Ranunculus, who with melodious strains</div> + <div class="line">Once charmed the ravished nymphs on Libyan plains,</div> + <div class="line">Now boasts through verdant fields his rich attire,</div> + <div class="line">Whose love-sick look betrays a secret fire;</div> + <div class="line">Himself his song beguiled and seized his mind</div> + <div class="line">With pleasing flames for other hearts designed.”</div> +</div> +</div> + +<p class="continued">The Latin herbalists also called the plant <i>Strumea</i>, because it was +used as a remedy for a complaint similar to the King’s-evil, termed +<i>Strumæ</i>. With one of the species of Ranunculus the ancients were +wont to poison the points of their arrows.——The Buttercup, also +known as King’s Cup, Gold Cup, Gold Knobs, Leopard’s Foot, +and Cuckoo-bud, belongs to the Ranunculus family.——The Crowfoot +or Crowflower (the <i>Coronopus</i> of Dioscorides) is also a Ranunculus: +this plant possesses the power of raising blisters on the +skin, and is employed by mendicants to raise wounds on their +limbs, in order to excite sympathy. Cattle generally refuse the +acrid Crowfoot (<i>R. acris</i>), but if they perchance eat it, it will blister +their mouths. The Illyrian Crowfoot (<i>R. Illyricus</i>), Gerarde tells us, +is thought to be the <i>Gelotophyllis</i> mentioned by Pliny (Book xxiv.), +“which being drunk, saith he, with wine and Myrrhe, causeth a +man to see divers strange sights, and not to cease laughing till he +hath drunk Pine-apple kernels with Pepper in wine of the Date-tree +(I think he would have said until he be dead), because the +nature of laughing Crowfoot is thought to kill laughing, but without +doubt the thing is clean contrary, for it causeth such convulsions, +<a id="page-511" href="#page-511" class="pagenum" title="511"></a> +crampe, and wringings of the mouth and jaws, that it hath +seemed to some that the parties have died laughing, whereas, in +truth, they have died in great torment.”——The Double Crowfoot, +or Bachelor’s Buttons, used formerly to be called St. Anthony’s +Turnip, because of its round bulbous root: this root was reputed +to be very efficacious in curing the plague, if applied to the part +affected. According to Apuleius, it was a sure cure for lunacy, +if hung round the neck of the patient, in a linen cloth, “in the +wane of the Moon, when the sign shall be in the first degree of +Taurus or Scorpio.”——The Persian Ranunculus is the Ranunculus +of the garden. The Turks cultivated it under the name of <i>Tarobolos +Catamarlale</i>, for several ages before it was known in other parts +of Europe. Their account of its introduction is, that a Vizier, +named Cara Mustapha, first noticed among the herbage of the +fields this hitherto neglected flower, and decorated the garden of +the Seraglio with it. The flower attracted the notice of the Sultan, +upon which he caused it to be brought from all parts of the East +where varieties could be found. This collection of Ranunculus +flowers was carefully preserved in the Seraglio gardens alone, +and only through bribery did at last some few roots find their way +into other parts of Europe.——Astrologers hold the Ranunculus +to be under the rule of Mars.</p> + +<p><i>RASRIVTRAVA.</i>—The Rasrivtrava is the Russian name of +a plant which has magical powers, enabling it to fracture chains +and break open locks,—properties which appertain also to the +<i>Primula veris</i> or Key of the Spring, to the <i>Eisenkraut</i> or Vervain, the +Mistletoe, the Lunary or Moonwort, the Springwort, the Fern, +and the Hazel. The word <i>Rasrivtrava</i> means literally the “Plant +that Opens.”</p> + +<p><b>RASPBERRY.</b>—Formerly the Raspberry was very generally +known as the Hindberry; and this name is still retained in +some counties.——It is thought that to dream of Raspberries +betokens success, happiness in marriage, fidelity in a sweetheart, +and good news from abroad.</p> + +<p id="reed"><b>REED.</b>—King Midas is said to have expressed the opinion +that the Reed-pipes of the god Pan produced better music than +the lyre of Apollo. The offended god in consequence changed the +king’s ears to those of an ass. Midas concealed his deformity +as long as he was able; but at length a barber discovered his +secret, and being unable to keep it, and at the same time dreading +the king’s resentment, he dug a hole in the earth, and after whispering +therein, “King Midas has the ears of an ass,” he covered +up the hole, and in it, as he hoped, the words divulging the secret. +But on that spot grew a number of Reeds, and when they were +agitated by the wind, instead of merely rustling, they repeated the +buried words—“King Midas has the ears of an ass.”—Cato tells +us the Roman country folks, when they had broken an arm or a +<a id="page-512" href="#page-512" class="pagenum" title="512"></a> +leg, split a Reed, and applied it, with certain precautions, to the +wounded part, accompanying the operation with a rustic incantation, +such as the following:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“<i>Huat, hanat huat,</i></div> + <div class="line"><i>Ista pista sista,</i></div> + <div class="line"><i>Damiabo damnaustra.</i>”</div> +</div> +</div> + +<p class="continued">A Devonshire charm for the thrush is:—Take three Reeds from +any running stream, and pass them separately through the mouth +of the infant; then plunge the Reeds again into the stream, and as +the current bears them away, so will the thrush depart from the +child.——From the Reed (<i>Calamus</i>) the first pen was invented, and +of Reeds arrows were made. The root of <i>Calamus aromaticus</i> was +highly esteemed in eastern countries: thus we read in Gerarde’s +‘Herbal,’ that “the Turks at Constantinople take it fasting, in the +morning, against the contagion of the corrupt aire; and the Tartars +have it in such esteeme, that they will not drinke water unlesse +they have first steeped some of the root therein.”——In the +Ukraine, is current a version of the tradition alluded to under the +head of <span class="smcap">Oats</span>. In this version, the Reed belongs to the Devil, and +has, in fact, been his habitation since the days of Jesus Christ. +One day, having met the Saviour, he prayed Him to give to him as +his portion the Oats and Buckwheat, because, after having assisted +the Almighty to create the world, he had never received for himself +any consideration. The Saviour consented, and the Devil was so +delighted, that he skipped off without even thanking his benefactor. +The wolf met him, and seeing him so elated, asked him why he +was jumping and skipping about? This question confused the +Devil, who, instead of replying “because God has given me the +Oats and Buckwheat,” said: “I am skipping because God has +given me the Reed and the Sow-thistle.” From that time, it is +said, the Devil never could recollect the present that God had +made him, but always imagined that it was the Reed and the Sow-thistle.——According +to English dream oracles, for the slumberer +to see Reeds betokens mischief between him and his friends.</p> + +<p><b>REED-MACE.</b>—The Bulrush, or Cat’s-Tail (<i>Typha latifolia</i>), +has acquired the name of Reed-Mace from the fact that Rubens +and the early Italian painters, in their <i>Ecce Homo</i> pictures, depict +the Saviour as holding in His hands this Reed as a mace or sceptre. +The Reed-Mace is, on certain days, put by Catholics into the +hands of statues of Christ.</p> + +<p><span class="smcap">Resurrection-Flower.</span>—See <a href="#rose-of-jericho">Rose of Jericho</a>.</p> + +<p><b>RHAMNUS.</b>—The <i>Rhamnus Spina Christi</i>, or Syrian Christ’s +Thorn, has acquired that name because it is supposed by many to +have supplied the crown of Thorns at our Saviour’s crucifixion. +An English species, <i>Rhamnus Paliurus</i>, is also called by Miller <i>Spina +Christi</i>. (See <a href="#thorn" class="smcap">Thorn</a> and <a href="#buckthorn" class="smcap">Buckthorn</a>.)</p> + +<p><a id="page-513" href="#page-513" class="pagenum" title="513"></a> +<b>RICE.</b>—Among Orientals, Rice is esteemed the symbol of +life, generation, and abundance. The Dyaks of Borneo and the +Karens of Burmah look upon it as a divinity, and address prayers to +it to ensure a good harvest. In Siam, Rice and honey are offered +to trees before they are felled.——Rice plays an important part in +the marriage ceremonies of India. At the altar, the bride is three +times approached by her friends, who on each occasion place Rice +in her hands. They also scatter Rice on the head of the bridegroom. +On the last day of the nuptial ceremonies, the bride and +bridegroom together offer the sacrifice of Soma, during which they +throw in the fire Rice moistened with butter. The Brahmans, +when performing the marriage rites, after having recited a variety +of prayers, consecrate the union of the couple by throwing a handful +of Saffron mixed with the flour of Rice on their shoulders. +Offerings of Rice and Saffron are made by married women in India +to obtain healthy children, and to procure from the divinity exemption +from the maladies of their sex. On the birth of a son, the +Brahman father, after having banished the females from the apartment, +takes the infant and places on its head Rice coloured red: +this is done in order to avert the Evil Eye. Another method is to +envelope small portions of Rice in cloths marked with the names +of women suspected of being witches, and to place the whole in a +nest of white ants. Should the ants devour the Rice in any of +these mystic bundles, the charge of sorcery is thereby established +against the woman whose name it bears. Young girls desirous of +husbands offer dressed Rice to the gods. At the consecration of +a Brahmanic disciple, the father of the candidate carries in his +hands a cup filled with Rice, and the assistants, after the bath, +cover the candidate with Rice. Rice is employed in many of the +Hindu sacrifices and religious ceremonies, and is regarded as +sacred: no one would touch it without having first made his ablutions. +At the time of sowing it, certain ceremonies are solemnly +observed.——In China, during the Spring Festival of the Fire, +the priests of Tao march round the brasier, carrying<!--TN: was 'carring'--> a basket filled +with Rice and salt, of which from time to time they cast a handful +into the fire, to conjure the flame and to obtain an abundant +harvest.——A Japanese legend relates that in ancient times the +Bonzes (priests) of Nikko, like the other natives, lived solely +on herbs and roots, not knowing any other kind of nourishment. +One day, however, a Bonze observed a mouse hiding some Rice and +other grains in a corner. He could not understand where the mouse +could have obtained it, so he set a trap, and having caught the +little creature, he tied to one of its hind legs a silken thread; and +then, holding the other end of the thread in his hand, he set the +mouse free, and determined to follow wherever it should run. The +mouse led the priest into a remote and unknown land, where Rice +grew in abundance. The Bonze learnt how to cultivate it, and +speedily introduced it into his own country, where it proved such +<a id="page-514" href="#page-514" class="pagenum" title="514"></a> +a blessing, that the inhabitants worshipped the mouse as a god, +under the name of Daikoku-sama. From that day the mouse has +been held sacred by the Japanese poor, and its effigy is found +suspended in many of their houses as a fetish.——Among the +Arabs, Rice is considered as a sacred food, and tradition runs that +it first sprang from a drop of perspiration which fell from Mahomet +in Paradise. Another tradition current among the Arabs is, that +the national dish, composed of a mixture of Rice with other ingredients, +and called Kuskussu, was revealed to Mahomet by the +angel Gabriel himself.——The Bushmen of Central Africa have +the following legend concerning Rice:—A pretty woman having +eaten a certain Bushman-rice, called “ant’s-egg,” became transformed +into a lioness; but after the spell was broken by reason of +her little sister and her brothers also eating this particular Rice, +she regained her original form, and from that day detested the Bushman-rice. +This beautiful woman is supposed to have been the wife +of the star called Heart of the Dawn.——In England, the Oriental +practice of employing Rice at wedding festivities has of late become +very general; and it is customary for showers of Rice to be thrown +after the bride and bridegroom, as the happy pair quit the bride’s +home; this is thought to promote their success and future happiness.——According +to a work on the subject, to dream of eating +Rice denotes abundance of instruction.</p> + +<p id="rocket"><b>ROCKET.</b>—This is a name given to several different plants +the most noted of which are the London Rocket (<i>Sisymbrium Irio</i>) +and the Dame’s, or Garden Rocket (<i>Hesperis matronalis</i>). The former +plant is said to have first appeared in the metropolis in the Spring +succeeding the Great Fire of London, when young Rockets were +seen everywhere springing up among the ruins, where they increased +so marvellously, that in the Summer the enormous crop crowding +over the surface of London created the greatest astonishment and +wonder.——The Garden Rocket (<i>Hesperis</i>) boasts of many other +old-fashioned names:—Dame’s Violet, Damask Violet, Queen’s +Gilliflower, Rogue’s Gilliflower, Winter Gilliflower, and Close +Sciences (originally Close Sciney). It is the <i>Cassolette</i> (smelling-bottle), +<i>Julienne</i>, and <i>la Juliana</i> of the French; and the <i>Bella Giulia</i> +and <i>Giuliana</i> of the Italians.——According to Pliny, as quoted by +Gerarde, “whosoever taketh the seed of Rocket before he be whipt, +shall be so hardened that he shall easily endure the paines.” +Turner remarks that all sorts of Rockets, but especially the seed, +quicken nature and excite the passions; the seed he recommends +as efficacious “against the bitings of the shrew-mouse and other +venomous beasts.” Moreover, if mixed with vinegar, it is stated +to remove freckles and pimples from the face.——Rocket is held to +be under the dominion of Mars.</p> + +<p><span class="smcap">Rogation-Flower.</span>—See <a href="#gang-flower">Gang-Flower</a> and <a href="#milkwort">Milkwort</a>.</p> + +<p><span class="smcap">Root of the Holy Ghost.</span>—See <a href="#angelica">Angelica</a>.</p> + +<p><a id="page-515" href="#page-515" class="pagenum" title="515"></a> +<b>ROSE.</b>—It is worthy of notice how little the name of the +Rose varies amongst different nations. The Greeks call it <i>Rodon</i>, +the Latins <i>Rosa</i> (a form adhered to by Italians, Russians, Spaniards, +and Portuguese), the English, French, Germans, and Danes, <i>Rose</i>, the +Poles <i>Roza</i>, the Dutch <i>Roos</i>, and the Swedes <i>Ros</i>. Roses embellish the +whole earth, and are natives of Europe, Asia, Africa, and America; +Nature having apparently, in this generous distribution, designed +to offer these flowers to all people, as the type of grace and beauty. +The origin of the queen of flowers is told us by the Jesuit poet +Rapin, according to whose verse—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“She was a Grecian born, gave Corinth laws,</div> + <div class="line">And fame proclaimed her worth with such applause,</div> + <div class="line">That youthful rivals for her favour strove,</div> + <div class="line">And high-born kings were suppliants for her love.”</div> +</div> +</div> + +<p class="continued">Of her numerous suitors, Brias, Orcas, and Halesus, a warrior, +were the principal. Provoked at their importunities, she haughtily +bade them “from arms and not entreaties seek a bride;” and then, +to rid herself of them, she entered the temple of Apollo and Diana +with her father and people. The lovers, not to be denied, combined +in an attack upon the temple gates, and the excitement of +the combat so enhanced the maiden’s beauty, that the people +shouted, “Let Rhodanthe be a goddess, and let the image of +Diana give place to her!” Rhodanthe being therefore placed upon +the shrine, Phœbus, Diana’s brother, became so incensed at the +insult to his sister, that he turned his scorching rays against the +would-be goddess, who bitterly repented that she had ever appeared +a deity; for—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Fast in the shrine her foot takes hold and cleaves,</div> + <div class="line">Her arms stretch’d out are cover’d o’er with leaves;</div> + <div class="line">Tho’ chang’d into a flower, her pomp remains,</div> + <div class="line">And lovely still, and still a queen she reigns.</div> + <div class="line">The crowd for their offence this doom abide.</div> + <div class="line">Shrunk into thorns to guard her beauty’s pride.”</div> +</div> +</div> + +<p class="continued">Her too ardent lovers were transformed respectively into a worm, +a drone, and a butterfly.</p> + +<p>This account bears a general resemblance to the legend recounted +by Sir John Maundevile, who visited Bethlehem in the +fourteenth century, and found there the field Floridus, wherein, he +tells us, a fair maiden who had been unjustly accused of wrong +was doomed to be burned; and, after praying devoutly to God +that, inasmuch as she was not guilty, He would help her, and +make her innocence known to all men, “she entered the fire, +and immediately the fire was extinguished, and the faggots that +were burning became red Rose-bushes full of Roses, and those +that remained unkindled became white Rose-bushes; and these +were the first Rose-trees and Roses, both white and red, that ever +any man saw.” “Thus,” concludes Sir John, “was this mayden +saved be the grace of God. And therfore is that feld clept the +Feld of God florysscht: for it was fulle of Roses.” Southey, in his +<a id="page-516" href="#page-516" class="pagenum" title="516"></a> +poem on the Rose, has commemorated this old story in the following +lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i28">“The stake</div> + <div class="line">Branches and buds, and spreading its green leaves,</div> + <div class="line">Embowers and canopies the fair maid,</div> + <div class="line">Who there stands glorified; and Roses, then</div> + <div class="line">First seen on earth since Paradise was lost,</div> + <div class="line">Profusely blossom round her, white and red.</div> + <div class="line">In all their rich variety of hues.”</div> +</div> +</div> + +<p>According to a Roumanian tradition, the Rose was originally +a young and beauteous princess, who, while bathing in the sea, so +dazzled the Sun with the radiance of her loveliness, that he stood +still to gaze upon her, and covered her with kisses. Then for +three days he forgot his duty, and obstructed the progress of night. +Since that day the Lord of the Universe has changed the princess +into a Rose, and this is why the Rose always hangs her head and +blushes when the Sun gazes on her.</p> + +<p>Anacreon gives the following poetic account of the origin of +the Rose, connecting it with the goddess of love and beauty:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Oh! whence could such a plant have sprung?</div> + <div class="line">Attend, for thus the tale is sung:</div> + <div class="line">When, humid from the silvery stream,</div> + <div class="line">Effusing beauty’s warmest beam,</div> + <div class="line">Venus appeared, in flushing hues,</div> + <div class="line">Mellowed by ocean’s briny dews;</div> + <div class="line">When, in the starry courts above,</div> + <div class="line">The pregnant brain of mighty Jove</div> + <div class="line">Disclosed the nymph of azure glance,</div> + <div class="line">The nymph who shakes the martial lance;</div> + <div class="line">Then, then, in strange eventful hour,</div> + <div class="line">The earth produced an infant flower,</div> + <div class="line">Which sprung with blushing tinctures drest,</div> + <div class="line">And wantoned o’er its parent’s breast.</div> + <div class="line">The gods beheld this brilliant birth,</div> + <div class="line">And hailed the Rose, the boon of earth.”—<i>Moore.</i></div> +</div> +</div> + +<p>Bion describes the Rose as springing from the blood of the slain +Adonis; and the Mahometans have a legend that it was produced +from a drop of perspiration which fell from the brow of Mahomet.</p> + +<p>Relative to the colour of the Rose, we find a number of stories +left us by the ancients. Catullus tells us, that the Rose is red +from blushing for the wound it inflicted on the foot of Venus as +she hastened to the assistance of Adonis; Claudian, when Venus +plucks a Rose, says it is in remembrance of Adonis; an ancient +epigram mentions her wishing to defend Adonis from Mars, when</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Her step she fixes on the cruel thorns;</div> + <div class="line">And with her blood the pallid Rose adorns.”</div> +</div> +</div> + +<p class="continued">Anacreon tells us that the flower was dyed with nectar by the +gods:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With nectar drops, a ruby tide,</div> + <div class="line">The sweetly orient buds they dyed</div> + <div class="line">And bade them bloom—the flowers divine</div> + <div class="line">Of Him who sheds the teeming Vine.”—<i>Moore.</i></div> +</div> +</div> + +<p class="continued"><a id="page-517" href="#page-517" class="pagenum" title="517"></a> +Still another legend is to the effect that Cupid, whilst leading a +dance in heaven, stumbled and overset a bowl of nectar, which, +falling upon the earth, stained the Rose.</p> + +<p>The Rose—the flower of love, poetry, and beauty—was specially +dedicated to Venus, who is sometimes represented crowned +with Roses, and sometimes with a sceptre terminated with that +flower. One of the Three Graces—the attendants of Venus—usually +carried a Rose in her hand. Cupid is often depicted +crowned with Roses, and the chaplet of Hymen consisted generally +of Marjoram or Roses, which latter flowers were used in his +feasts. The Thracians crowned Bacchus (Sabazius) with Roses, +and, in the vicinity of Pangæus, held a feast called <i>Rosalia</i>. In the +procession of the Corybantes, the goddess Cybele was pelted with +white Roses.</p> + +<p>The Rose was a domestic flower sedulously cultivated by the +ancients, but especially by the Romans. It is said to have early +flourished at Rhodes, and possibly gave its name to that island. +The Roses of Campania, Miletus, Præneste, Malta, Cyrene, and +Sybaris were all noted; but especially celebrated were those of +Pæstum: to this day the insignia of Pæstum—a Syren holding a +Rose—remains sculptured on the ruined arch of one of its gates.</p> + +<p>Among the ancients, it was customary to crown brides and +bridegrooms with a chaplet of red and white Roses. The Roman +bride was decorated with a wreath of Roses and Myrtle. The +shrines of the gods and of illustrious men in Rome were surmounted +with wreaths of Roses. The triumphal arches were +adorned with these flowers, and garlands of Roses were thrown +into the chariots. At the public games, wreaths of Roses were +presented to the senators, and sometimes to the performers and +spectators. At the private entertainments of the ancients, the +guests wore wreaths of blooming Roses. The Romans thought +to impart additional relish to their feasts by the aid of the +fragrance of the Rose. Pacutus relates that “even in the time +of the Republic, people were not satisfied unless the cup of +Falernian wine were swimming with Roses.” The Spartan soldiers, +after the battle of Cirrha, were so fastidious as to refuse wine that +was not perfumed with Roses. At the famed regatta of Baiæ, the +whole surface of the Lucrine Lake used to be strewn with these +flowers. At some of his banquets, Nero caused showers of Roses +to be rained down upon his guests from apertures in the ceiling. +Heliogabalus carried this practice to such an absurd extent, as to +cause the suffocation of some of his guests, who could not extricate +themselves from the heap of flowers. Cleopatra, in the entertainment +she gave in honour of Antony, spent an immense sum in +Roses, with which she had the floor of the banqueting chamber +covered to the depth of an ell, and over the flowers a thin net was +drawn. The Romans were at great expense to procure Roses in +the Winter. Suetonius affirms that Nero spent upwards of four +<a id="page-518" href="#page-518" class="pagenum" title="518"></a> +million sesterces (about £30,000) for Roses, at one supper. Horace, +alluding to this custom, says: “Seek not for late-blowing Roses; +I ask no other crown than simple Myrtle.” In those days, Rose-wine +was celebrated, and we learn that Heliogabalus was wont to +indulge largely in this drink, and bathed himself in it. He even +caused a large swimming-bath to be filled with the costly liquid.</p> + +<p>Milto, a fair young maiden, of obscure birth, was wont to +deposit every morning garlands of fresh flowers in the temple of +Venus, as she was too poor to make costlier offerings. Her rare +beauty was once in danger of being destroyed by a tumour which +grew on her chin, but in a dream she one night beheld the goddess, +who told her to apply to it some of the Roses from her altar. Milto +obeyed; the tumour soon disappeared, and she grew more lovely +than ever; eventually attracting the notice of the younger Cyrus, +whose favourite wife she became. From that time the medicinal +properties of the Rose met with general recognition, and the flower +formed the basis of many lotions.</p> + +<p>In classical times, the Rose was regarded as the emblem of +joy, and Comus, the god of feasting, is represented as wearing a +garland of bedewed Roses. As, during the intoxication of mirth, +the mouth is apt to run over when the heart is full, the ancients +feigned that Cupid presented a Rose to Harpocrates, the grave god +of silence, as a bribe not to betray the amours of Venus. The +flower thus became a symbol of secrecy and silence, and as such, a +Rose was formerly suspended over the guest table, that the sight of +it might remind the guests that the conversation should not be +repeated elsewhere. More recently, a Rose was painted on the +ceiling of dining-rooms, and in our own time the plaster ornament +in the centre of the ceiling is still called a Rose. This custom gave +rise to the saying “Under the Rose”—an injunction of secrecy. +Hence it fell out that the Jacobins adopted the white Rose as a +political symbol of the Pretender, since his adherents were compelled +to help him “under the Rose.”</p> + +<p>The Rose held an important place in early ecclesiastical history. +As an emblem of love and beauty, the queen of flowers was especially +dedicated by the Romish Church to the Virgin Mary: she is +the Rose of Sharon, the Mystic Rose (<i>Rosa mystica</i>), as well as the +Lily of the Valley. In old Italian paintings of the Madonna, a +plantation, garden, or hedge of Roses is often introduced, enclosing +the principal figure. In mediæval days, the Rose had a Sunday of +its own at Rome, and the reigning Pope officiated at the ceremony +of the blessing of the Golden Rose upon Mid-Lent Sunday. A +Golden Rose is, even in our own enlightened times, annually +blessed by the Pope and sent as a mark of signal pontifical favour +to some royal personage. Ecclesiastical tradition affirms that +Roses and Lilies were found in the tomb of the Virgin Mary after +her assumption into heaven, and Roses were conveyed by St. +Dorothy, at the instance of Theophilus, from the heavenly garden. +<a id="page-519" href="#page-519" class="pagenum" title="519"></a> +Roses replaced the alms of Elizabeth of Hungary, when her apron +was rudely torn from her grasp by those who shared not her +charitable zeal for the poor. A legend of the twelfth century, +quoted in a German work by Wolf, relates how Iosbert, a +pious monk, having fallen dead, whilst worshipping at a shrine +of the Virgin Mary (in honour of whom he had been accustomed +to recite five psalms every day), there sprang from his mouth, +from his eyes, and from his ears, five Roses. The bishop, +on his arrival, plucked one of the miraculous flowers, and +solemnly placed it upon the altar. No sooner had he done so, +however, than the other four Roses instantly faded away. In +old paintings of the saints, Roses are sometimes introduced in +allusion to the saint’s name. St. Rosalia, of Palermo, St. Rosa +di Viterbo, St. Rosa di Lima, all wear the crown of Roses, or it is +presented by an angel. The last-named saint, who is the patroness +of America, was canonised by Clement X. According to the +Peruvian legend, the pope, when entreated to canonise her, absolutely +refused, exclaiming: “Indian and saint! as likely as that it +should rain Roses!” whereupon a miraculous shower of Roses +began to fall in the Vatican, and ceased not until the incredulous +pontiff acknowledged himself convinced of her sanctity. A legend +of St. Francis of Assisi relates that as the saint was one day +shivering in his cell, in the depth of Winter, a demon whispered in +his ear suggestions of ease and luxury. He repelled the temptations +by going out and rolling himself in the snow on a heap of +Thorns. From the Thorns sprinkled with his blood sprang Roses +of Paradise, which he piously offered up to Christ and the Madonna.</p> + +<p>The Rosary was introduced by St. Dominick, in commemoration +of his having been shown a chaplet of Roses by the blessed +Virgin. It consisted formerly of a string of beads made of Rose-leaves +tightly pressed into round moulds, when real Roses were not +strung together. The use of a chaplet of beads as a minute of the +number of prayers recited is of Eastern origin, and dates from the time +of the Egyptian anchorites. Beads were also used by the Benedictines, +and are to this day in use among Mahometan devotees. +St. Dominick invented a novel arrangement of the chaplet, and dedicated +it to the honour and glory of the Virgin Mary. A complete +Rosary consists of fifteen large and 150 small beads, the former +representing the number of <i>Paternosters</i>, the latter the number of +<i>Ave-Marias</i>. The Indian Buddhists use a Rosary of 99 beads: the +Chinese and Japanese Buddhists one of 108 beads, corresponding +to the daily prayers offered against the 108 possible sins.</p> + +<p>In the sixth century, St. Médard, Bishop of Noyon, France, +instituted a festival at Salency, his birth-place, for adjudging a +prize to the girl who should be acknowledged the most amiable, +modest, and beautiful. The prize consisted of a simple crown of +Roses, and the founder of the festival had the gratification of +<a id="page-520" href="#page-520" class="pagenum" title="520"></a> +crowning his own sister as the first Rose Queen of Salency, in +which obscure village this pleasant institution still exists. At the +present time, however, the <i>Rosière</i> has a douceur of three hundred +francs presented to her. Of late years the institution of the <i>Rosière</i> +has been introduced into this country by a Roman Catholic priest +who labours in the east of London. The Academy of Floral Games +at Toulouse, founded in 1322, and still in existence, was wont to +give a Rose as a prize for the best poem. From 1288 to 1589 the +French dukes and peers of all degrees were obliged in the Spring +which followed their nomination to present a tribute of Roses to +Parliament.</p> + +<p>The association of the flower with our own country dates from +a very early period; and we find Pliny doubting whether the name +Albion referred to the white cliffs of our island or the white Roses +which grew there in abundance. In Edward the Third’s reign a +gold coin was struck called the “Rose noble,” which bore the +figure of a Rose on one of its faces. As the badge of the rival +houses of York and Lancaster, the flower became celebrated in +English history—the White Rose being the hereditary cognisance +of the house of York, and the Red Rose that of Lancaster. Shakspeare +(in Henry VI.) represents the feud between the two houses +as having originated in the Temple Gardens, where after a fierce +altercation, Warwick addresses Plantagenet thus:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i8">“In signal of my love to thee,</div> + <div class="line">Will I upon thy party wear this Rose:</div> + <div class="line">And here I prophesy, this brawl to-day,</div> + <div class="line">Grown to this faction in the Temple Garden,</div> + <div class="line">Shall send, between the Red Rose and the White</div> + <div class="line">A thousands souls to death and deadly night.”</div> +</div> +</div> + +<p class="continued">Like the Gilliflower, the Rose was occasionally taken as a quit-rent; +thus we find in 1576 that the then Bishop of Ely granted to +Sir Christopher Hatton the greater portion of Ely House, Holborn, +for a term of twenty-one years, on consideration of the tenant paying +annually a red Rose for the garden and gate-house, and giving the +Bishop free access to the gardens, with the right of gathering +twenty bushels of Roses every year.</p> + +<p>In the East, the Rose is an object of peculiar esteem. The +Oriental poets have united the beauteous Rose with the melodious +nightingale; and the flower is fabled to have burst forth from its +bud at the song of the warbler of the night. The poet Jami says—“You +may place a handful of fragrant herbs and flowers before the +nightingale; yet he wishes not in his constant heart for more than +the sweet breath of his beloved Rose.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line i8">“Though rich the spot</div> + <div class="line">With every flower this earth has got,</div> + <div class="line">What is it to the nightingale,</div> + <div class="line">If there his darling Rose is not?”—<i>Moore.</i></div> +</div> +</div> + +<p>Persia is the veritable land of Roses: nowhere does the queen +of flowers reign in such glorious majesty. Zoroaster himself, the +<a id="page-521" href="#page-521" class="pagenum" title="521"></a> +apostle of the Persians, and the introducer of the worship of the +sacred fire, is connected in a legend with the Rose. An astrologer +having predicted the birth of a child who would dethrone the King +of Babylon, the monarch at once gave orders for the assassination +of all women who were about to become mothers. Thousands +were slain; but one gave birth secretly to the future prophet. +This having come to the King’s ear, he sent for the child, and tried +to kill him with his own hand, but his arm was withered on the +spot. Alarmed, and furious with rage, he had the babe placed on +a lighted stake, but the burning pile changed into a bed of Roses, +on which the little one lay quietly sleeping. Some persons present +saved a portion of the fire, which has been kept up to the present day +in memory of this great miracle. The king made two other attempts +to destroy Zoroaster, but his temerity was punished miraculously by +a gnat, which entered his ear and caused his death. A festival is +held in Persia, called the Feast of the Roses, which lasts the whole +time they are in bloom.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And all is ecstacy, for now</div> + <div class="line">The valley holds its feast of Roses;</div> + <div class="line">That joyous time, when pleasures pour,</div> + <div class="line">Profusely round, and in their shower</div> + <div class="line">Hearts open, like the season’s Rose,—</div> + <div class="line">The flowret of a hundred leaves,</div> + <div class="line">Expanding while the dew-fall flows,</div> + <div class="line">And every leaf its balm receives!”—<i>Moore’s ‘Lalla Rookh.’</i></div> +</div> +</div> + +<p class="continued">Pelting with Roses is still common in Persia during the time of +the blooming of the flowers. A band of young musicians repair to +the places of public entertainment to amuse the guests, and on their +way through the streets they pelt the passengers whom they meet +with Roses. The Persians regard the <i>Rosa centifolia</i> as the flower +of an archangel. Zoroaster affirmed that the Rose was free from +thorns until the entrance into the world of Ahrimanes (the evil +spirit).</p> + +<p>The “bed of Roses” is not altogether a poetic fiction. In +ancient days, the Sybarites used to sleep upon mattresses that were +stuffed with Rose-leaves. A similar luxury was afterwards indulged +in, both in Greece and Rome. Men would sit at their meals upon +cushions, and sleep by night on beds of Roses. The tyrant +Dionysius had couches stuffed with Roses, on which he lounged at +his revels. Verres used to travel on a litter reclining on a mattress +stuffed with Roses. He wore, moreover, garlands of Roses round +his head and neck, and had Rose-leaves intertwined in a thin net, +which was drawn over the litter. It was a favourite luxury of +Antiochus to sleep in a tent of gold and silver on a mattress stuffed +with Roses.</p> + +<p>The Indians have a tradition respecting the discovery of the +mode of preparing the far-famed Attar of Roses, a perfume perhaps +unrivalled in its refreshing qualities. To gratify the voluptuous +Jehanghir, his favourite sultana is said to have had the royal bath +<a id="page-522" href="#page-522" class="pagenum" title="522"></a> +in the palace garden filled with Rose-water. The action of the +sun speedily concentrated the oleaginous particles floating on the +surface, and the careful attendant, fearing lest the Rose-water should +have become corrupt, hastened to skim it in order to remove the +oily flakes. The globules burst whilst this operation was being +performed, and emitted such an exquisite odour, that the idea of +preparing the delicious attar was at once suggested. Avicenna, an +Arabian doctor of the tenth century, was the first to extract from +Roses their fragrant perfume by distillation. He selected the <i>Rosa +centifolia</i> for his experiments, and succeeded in producing the delicious +liquid known as Rose-water, which is held in such repute in +the East, that when a stranger enters a house, it is considered a +mark of distinction and welcome to sprinkle him over with Rose-water. +When Saladin entered Jerusalem in 1187, he had the floor +and walls of Omar’s mosque entirely washed with this delicate +perfume.</p> + +<p>At all times, in all countries, Roses have been employed for +planting and strewing upon graves. The dying Antony begged +Cleopatra to scatter perfumes on his tomb and cover it with Roses; +and both Greeks and Romans were desirous of having their graves +bedecked every year with the fragrant flowers. So religiously did +they observe the practice of planting Roses round graves, that they +annexed codicils to their wills, as appears by an old inscription at +Ravenna, and another at Milan, by which Roses are ordered to be +yearly strewed upon the graves. In the German portions of Switzerland, +churchyards are called “Rose gardens.” A Rose is +sculptured on the tombs of maidens in Turkey. In Poland, the +coffins of little children are covered with Roses, and Roses are +thrown from the windows as the funeral procession passes along +the streets. In the South of England, a chaplet of white Roses is +borne before the corpse of a maiden, by a young girl of the same +age as the deceased, and afterwards hung up over her accustomed +seat in church. In South Wales, and in many parts of England, +it was formerly customary to strew Roses and plant Rose-trees +on graves, and, indeed, the custom is still extant. Camden +says that at Ockley, in Surrey, the custom of planting Rose-trees +on graves had been observed “time out of mind.”</p> + +<p>The Rose is one of the plants used for love divinations on +Midsummer Eve. In Cornwall, Devon, and other counties, if a +young lady will, on Midsummer Eve, walk backwards into the +garden, and pluck a Rose, she is reputed to have the means of +knowing who is to be her husband. The Rose must be cautiously +sewn up in a paper bag, and put aside in a dark drawer, there to +remain until Christmas morning, when the bag must be carefully +opened in silence, and the Rose placed by the lady in her bosom. +Thus she must wear it to church. Some young man will either ask +her for the Rose or take it from her without asking; and that +young man is destined eventually to become the lady’s husband. +<a id="page-523" href="#page-523" class="pagenum" title="523"></a> +Herrick probably refers to this charm in the ‘Hesperides,’ when, in +allusion to a bride, he says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“She must no more a-maying,</div> + <div class="line">Or by Rosebuds divine</div> + <div class="line">Who’ll be her Valentine.”</div> +</div> +</div> + +<p class="continued">There is a curious old divination rite to be employed on the 27th of +June, according to which maidens are enjoined on that morning to +gather secretly a full-blown Rose, between three and four o’clock. +The flower is then to be held for about five minutes over the +smoke of a chafing-dish containing some brimstone and charcoal; +then, before the Rose gets cool, it is to be placed on a sheet of +paper, on which is inscribed the maiden’s name and that of the +swain she loves, together with the date of the year, and the name +of the morning star. This paper, having been folded and thrice +sealed, is to be buried at the foot of the Rose-tree from which the +flower was plucked, and allowed to remain there until the 6th of +July, when it is to be taken up, and placed beneath the maiden’s +pillow, with the result that, before morning, she will, in a dream, +have her fate revealed. The Rose is utilised as a love-charm in +Thuringia; there a maid who has several lovers will name a Rose-leaf +after each, and then scatter them upon the water; that which +sinks the last representing her future husband.</p> + +<p>It was a common belief formerly, that when Roses or Violets +flourished in Autumn, there would be a plague or some pestiferous +disease during the ensuing year. Lord Bacon points out that a +profusion of Roses in their season predicts a severe Winter, and the +belief is still extant.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Thorns and Briars, vermilion hue,</div> + <div class="line i2">Now full of Hips and Haws are seen;</div> + <div class="line">If village prophecies be true,</div> + <div class="line i2">They prove that Winter will be keen.”</div> +</div> +</div> + +<p>A writer in the <i>Gardener’s Chronicle</i> tells us, that “in some parts +of Germany it is customary to throw Rose-leaves on a coal-fire as +a means of ensuring good luck. In Germany, as well as in France +and Italy, it is believed that if a drop of one’s blood be buried +under a Rose-tree, it will ensure rosy cheeks. The Rose is also +associated in Westphalia with a charm against nose-bleeding and +other hæmorrhages. This charm consists in the repetition of the +words: ‘In Christ’s Garden stand three Roses, one for the good +God, the other for God’s blood, the third for the angel Gabriel: +blood, I pray you, cease to flow.’ In Suabia, it is somewhat +different: ‘On our Lord’s grave spring three Roses; the first is +Hope, the second is Patience, the third is the will of God: blood, +I pray you be still.’”</p> + +<p>Strangely enough, the Rose has the reputation of being a death +portent. In England, it is on that account deemed very unlucky +to scatter the leaves of a red Rose on the ground. In Italy, this +flower is deemed an emblem of an early death; and it is thought +<a id="page-524" href="#page-524" class="pagenum" title="524"></a> +an evil omen if its leaves perchance fall to the ground. In Ireland, +there is a legend of a sick man who saw a Rose pass across +the panes of the window of his room: it was a death warning, and +the man died. Roses not only act as portents of death, but in some +cases they spring up as memorials of the dead. Thus, at Roncevalles, +where Roland and the <i>douze pairs</i> stained the soil with their +blood, Roses are popularly believed to have sprung up:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“When Roland brave and Olivier,</div> + <div class="line">And every paladin and peer,</div> + <div class="line">On Roncevalles died.”<!--TN: added period--></div> +</div> +</div> + +<p class="continued">And again, in our own country, a tradition relates that after the battle +of Towton, there sprang up in the field where the Yorkists and +Lancastrians fell, a peculiar kind of wild Rose, only there to be +found, and which will not bear being transplanted from “the +bloody meadow.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“There still wild Roses growing,</div> + <div class="line i2">Frail tokens of the fray;</div> + <div class="line">And the hedgerow green bears witness</div> + <div class="line i2">Of Towton field that day.”</div> +</div> +</div> + +<p>A white Provins Rose was the emblem of the Stuarts upon +the accession of the Duke of York to the throne of England as +James II. It was said to come into flower on the 10th of June, a +day interesting to Jacobites, as being the birthday of the Chevalier +St. George.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Of all the days that’s in the year,</div> + <div class="line">The tenth of June I love most dear,</div> + <div class="line">When sweet White Roses do appear,</div> + <div class="line">For the sake of James the Rover.”</div> +</div> +</div> + +<p>Under the title of <i>Roisin dubh</i>, the “Little Black Rose,” we +find Ireland symbolised in a song composed in the reign of Queen +Elizabeth.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“There’s no flower that e’er bloomed can my Rose excel,</div> + <div class="line">There’s no tongue that e’er moved half my love can tell.</div> + <div class="line">Had I strength, had I skill the wide world to subdue,</div> + <div class="line">Oh, the queen of that wide world should be Roisin dubh!”</div> +</div> +</div> + +<p>Dream oracles tell us that nothing can be more favourable +than to dream of Roses, as they are certain emblems of happiness, +prosperity, and long life. To a lover, they foretell he will marry +the object of his choice, and that happiness and joy will result +from the union. To the farmer and sailor, the appearance of these +flowers in a dream is said to predict great prosperity and ultimate +independence. To dream of withered Roses, however, is ominous +of decay of fortune and disappointment.</p> + +<p>Astrologers state that red Roses are under the government of +Jupiter, Damask Roses under Venus, and white Roses under the +rule of the Moon.</p> + +<p><b>ROSE-BRIAR.</b>—The Rose-briar, or <i>Rosa canina</i>, according +to tradition, is the plant from which was formed the crown of Thorns +placed on our Saviour’s brow at the Crucifixion. It has attached +<a id="page-525" href="#page-525" class="pagenum" title="525"></a> +to it the legend that when the sacred drops of blood trickling from +the wounded Saviour fell to the ground, they blossomed into Roses.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Men saw the Thorns on Jesus’ brow,</div> + <div class="line">But angels saw the Roses.”</div> +</div> +</div> + +<p class="continued">The Wild, or Dog, Rose, it has also been supposed, composed the +thicket in which Abraham caught the ram, as well as the bush in the +midst of which the angel of the Lord appeared to Moses in a flame +of fire, and from which God addressed him. It is probably the plant +alluded to in the prophecy of Isaiah concerning the desolation of +Jerusalem (v., 6): “I will lay it waste; it shall not be pruned or +digged; but there shall come up Briars and Thorns.” Chandler +tells us that he saw no other tree nor shrub within the walls +of the Holy City when he visited it.——The Rose-briar is connected +with an incident in the life of St. Benedict. This godly +man, in his early life, lived for three years a solitary existence +among the rocks of Subiaco, a wilderness forty miles from Rome. +During this time he underwent many temptations, and on one +occasion was so disturbed by the recollection of a beautiful woman +whom he had seen in Rome, that he was well-nigh quitting his +retreat and returning to the city. He felt, however, that the temptation +proceeded from the devil, and, tormented by his distracting +desires, he rushed from his cave, and flinging himself into a thicket +of Briars, he rolled himself in them until the blood flowed freely +from his lacerated flesh; then the fiends left him, and he was never +again assailed by the same temptation. In the garden of the +monastery at Subiaco they show the Rose-bushes which have been +propagated from those very briars.</p> + +<p><b>ROSEMARY.</b>—<i>Rosmarinus</i>, the botanical name of Rosemary, +signifies the “dew of the sea,” and has been applied to the +plant on account of its fondness for the sea-shore. Formerly it was +called <i>Rosmarinus coronarius</i> because of its use in chaplets and +garlands, with which the principal guests at feasts were crowned. +In place of more costly incense, the ancients often employed Rosemary +in their religious ceremonies, and especially at funeral rites. +The Romans ornamented their Lares, or household gods, with this +plant, and at the Palilia, or festival held in honour of Pales, the +purification of the flocks was made with the smoke of Rosemary. +But the plant is essentially funereal in its character: its aroma +serves to preserve the corpse of the departed, and its leaves, ever +green, symbolise immortality: hence, like the Asphodel and Mallow, +it was frequently planted near tombs:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i2">“Come funeral flower! who lov’st to dwell,</div> + <div class="line">With the pale corse in lonely tomb,</div> + <div class="line">And throw across the desert gloom</div> + <div class="line i2">A sweet decaying smell.”—<i>Kirke White.</i></div> +</div> +</div> + +<p class="continued">In the Northern counties, mourners at funerals often carry a +branch of Rosemary, and it is still customary in some rural districts +<a id="page-526" href="#page-526" class="pagenum" title="526"></a> +to distribute sprigs of the plant at funerals, in order that those +attending may cast them into the grave. Gay refers to this custom +in his ‘Shepherd’s Week’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Sprigg’d Rosemary the lads and lasses bore,</div> + <div class="line">While dismally the parson walked before.</div> + <div class="line">Upon her grave the Rosemary they threw,</div> + <div class="line">The Daisy, Butter-flower, and Endive blue.”</div> +</div> +</div> + +<p class="continued">Sprigs of Rosemary were, however, in olden times, worn at weddings, +as well as at funerals. Herrick says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Grow for two ends, it matters not at all,</div> + <div class="line">Be’t for my bridal or my burial.”</div> +</div> +</div> + +<p class="continued">Shakspeare and others of our old poets make frequent mention of +Rosemary as an emblem of remembrance, and as being worn at +weddings, possibly to signify the fidelity of the lovers. Thus +Ophelia says:—</p> + +<blockquote> +<p>“There’s Rosemary for you, that’s for remembrance; pray you, love, remember.”</p> +</blockquote> + +<p class="continued">Sprigs of Rosemary mingled in the coronal which bound the hair +of the unfortunate Anne of Cleves on the occasion of her nuptials +with King Henry VIII. In olden times, Rosemary garlanded the +wassail bowl, and at Christmas the dish of roast beef, decked with +Rosemary and Bays, was ushered in with the carol beginning—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The boar’s head in hand bring I,</div> + <div class="line">With garlands gay and Rosemary.”</div> +</div> +</div> + +<p class="continued">The silvery foliage of this favourite plant mingled well with the +Holly, Mistletoe, and Bays employed in decking rooms, &c., at +Christmas-tide—a custom which may perhaps be accounted for by +a Spanish tradition that the Rosemary (like the Juniper in other +legends) afforded shelter and protection to the Virgin Mary during +her flight with the infant Saviour into Egypt. The plant is said to +flower on the day of the Passion of our Lord because the Virgin +Mary spread on a shrub of Rosemary the under linen and little +frocks of the infant Jesus; and according to tradition, it brings +happiness on those families who employ it in perfuming the house +on Christmas night.——In Germany, there exists a curious custom +of demanding presents from women on Good Friday, at the +same time striking them with a branch of Rosemary or Fir.——It +is a common saying in Sicily, that Rosemary is the favourite +plant of the fairies, and that the young fairies, under the guise of +snakes, lie concealed under its branches.——In the rural districts +of Portugal, it is<!--TN: was 'it'--> called <i>Alecrim</i>, a word of Scandinavian origin +(<i>Ellegrim</i>), signifying Elfin-plant.——Rosemary occupied a prominent +place in monastic gardens, on account of its curative properties, +and in Queen Elizabeth’s time, its silvery foliage grew all over the +walls of the gardens at Hampton Court. Now-a-days the plant +is rarely seen out of the kitchen garden, and indeed a common +saying has arisen that “Rosemary only grows where the mistress +is master.” The plant was formerly held in high estimation as a +<a id="page-527" href="#page-527" class="pagenum" title="527"></a> +“comforter of the brain,” and a strengthener of the memory. In +England, Rosemary worn about the body is said to strengthen the +memory, and to afford successful assistance to the wearer in anything +he may undertake.——In an ancient Italian recipe, the +flowers of Rosemary, Rue, Sage, Marjoram, Fennel, Quince, &c., +are recommended for the preservation of youth. In Bologna, there +is an old belief that the flowers of Rosemary, if placed in contact +with the skin, and especially, with the heart, give gaiety and +sprightliness. Spirit of wine distilled from Rosemary produces the +true Hungary water. By many persons Rosemary is used as tea +for headaches and nervous disorders.——An Italian legend, given +in the <i>Mythologie des Plantes</i>, tells that a certain queen, who was +childless, one day, whilst walking in the palace gardens, was +troubled with a feeling of envy whilst contemplating a vigorous +Rosemary-bush, because of its numerous branches and offshoots. +Strange to relate, she afterwards gave birth to a Rosemary-bush, +which she planted in a pot and carefully supplied with milk four +times a day. The king of Spain, nephew of the queen, having +stolen this pot of Rosemary, sustained it with goat’s milk. One day, +whilst playing on the flute, he saw to his astonishment a beautiful +princess emerge from the Rosemary-bush. Captivated by her beauty, +he fell desperately in love with this strange visitor; but being obliged +to depart to fight for his country, he commended the Rosemary-bush +to the special care of his head gardener. In his absence, his sisters +one day amused themselves by playing on the king’s flute, and +forthwith the beautiful princess emerged once more from the +Rosemary. The king’s sisters, tormented by jealousy, struck her; +the princess forthwith vanished, the Rosemary began to droop, and +the gardener, afraid of the king’s wrath, fled into the woods. At +the midnight hour, he heard a dragon talking to its mate, and +telling her the story of the mystic Rosemary-bush. The dragon +let fall the fact, that if the Rosemary was to be restored, it could +only be by being fed or sprinkled with dragons’ blood: no sooner +did the gardener hear this, than he fell upon the male and female +dragons, slew them, and carrying off some of their blood, applied +it to the roots of the king’s Rosemary. So the spell was broken: +the king returned, and soon after married the charming Princess +Rosa Marina.——A curious charm, or dream-divination, is still +extant in which Rosemary plays an important part; the mode of +procedure is as follows:—On the eve of St. Magdalen, three maidens, +under the age of twenty-one, are to assemble in an upper room, +and between them prepare a potion, consisting of wine, rum, gin, +vinegar, and water, in a ground-glass vessel. Into this each maid +is then to dip a sprig of Rosemary, and fasten it in her bosom; +and after taking three sips of the potion, the three maids are silently +to go to sleep in the same bed. As a result, the dreams of each +will reveal their destiny. Another elaborate spell for effecting the +same result on the first of July, consists in the gathering of a sprig +<a id="page-528" href="#page-528" class="pagenum" title="528"></a> +of Rosemary, a red Rose, a white Rose, a blue flower, a yellow +flower, nine blades of long Grass, and a sprig of Rue, all of which +are to be bound together with a lock of the maiden’s hair who +wishes to work the spell. This nosegay is to be sprinkled with the +blood of a white pigeon and some salt, and laid beneath the maid’s +head when she retires to rest. Her dreams will then portend her +fate.——Rosemary is deemed a herb of the Sun.</p> + +<p id="rose-of-jericho"><b>ROSE OF JERICHO.</b>—From the Casa Nuova Convent of +Jerusalem pilgrims bring away little dried-up plants, which after a +time appear to be quite dead, but if they are placed in water their +branches will soon be covered with fresh bursting buds. These are +the Roses of Jericho, or Resurrection Flowers, which grow among +the sands of Egypt, Palestine, and Syria, and are also found in Barbary. +The <i>Anastatica Hierochuntina</i> is cruciform; and when its flowers +and leaves have withered and fallen off, the branches as they dry +curl inwards, and form a round mass, thence called a Rose. The +roots die; the winds tear the plant up, and blow it about the sands +till it lodges in a moist spot, or is wetted with the rain; then the +curled-up globe expands, and suffers the seeds to escape from the +seed vessel in which they were enclosed, and becoming embedded +in the sands, they germinate anew; hence its name <i>Anastatica</i>—Resurrection. +The Holy Rose of Jericho is regarded with peculiar +reverence in Palestine and other places in the East, and is supposed +to be the plant alluded to in Ecclesiasticus: “I was ... as a +Rose-plant in Jericho.” The Arabs call this plant <i>Kaf Maryam</i> (<i>i.e.</i>, +Mary’s hand); it is also known as <i>Rosa-Mariæ</i> (Rose of the Virgin). +The pilgrims to the Holy Sepulchre fancied it sprang up wherever +the Holy Family rested in their flight into the Egypt, and called it +the <i>Rosa Hierosolymitana</i>. There is a cherished legend that it first +blossomed at our Saviour’s birth, closed at the crucifixion, and +opened again at Easter, whence its name of Resurrection Flower. +The tradition that it blossomed at the moment when our Lord was +born, and was endowed with qualities propitious to nativity, +caused the plant to be greatly esteemed by the Eastern women, +who, when occasion requires, are anxious to have one of these +dried plants expanding in a vase of water beside them, firmly +believing it has a salutary effect. In like manner, the matrons of +Bologna, who call the plant the Rose of the Madonna, believe in +its efficacy at the birth of children. They place the plant in water +at the bedside with the conviction that at the moment when it has +fully expanded itself the expected infant will first see the light.——In +Germany, a similar belief exists, and the Rose of Jericho is +called (after its Arabic name) Mary’s Hand, in allusion to the office +assigned to the Madonna of patroness of matrons.</p> + +<p><b>ROSE OF SHARON.</b>—The Hebrew word rendered in +Canticles ii., 1, and Isaiah xxxv., 1, as “Rose,” is thought by some +to signify “Tulip.” Interpreters, indeed vary between Rose, Lily, +<a id="page-529" href="#page-529" class="pagenum" title="529"></a> +Narcissus, and Tulip; so that it is impossible to say with any +certainty what flower we are to understand by the Rose of Sharon. +According to travellers, the Narcissus, or Jonquil (<i>Narcissus +Jonquila</i>), grows abundantly on the plain of Sharon, yet so low that +it may be unobserved among more showy plants; and again we +find it stated that, in the season, the plain is literally covered with +Tulips. Though Palestine abounds in flowers, it is doubtful +whether the Rose of our gardens is alluded to in the Bible. In the +Apocrypha (Wisdom xi., 8), it may, perhaps, be intended, but +more probably the Oleander is there referred to.</p> + +<p id="rowan-tree"><b>ROWAN-TREE, or MOUNTAIN-ASH.</b>—The Mountain +Ash (<i>Pyrus Aucuparia</i>), called also by the old names of Rodden, +Rowan-tree, Quicken-tree, and Witchen-tree, is a tree of good +omen. In Scandinavian mythology, it is Thor’s Helper, because +it bent to his grasp when he was crossing the river Vimur, on his +way to the land of the Frost Giants. The wood of the Rowan was +also used to preserve the Norse ships from Ran, who delighted in +drowning mariners. The Rowan is generally considered to have +been one of the sacred trees of the Druids. Stumps of the Mountain +Ash have frequently been found within or near the circle of a Druid +temple, thus proving that the tree must have been an object of +great veneration with the Druids, who doubtless practised their +sacred rites beneath its shade. This connection of the tree with +Druidic customs affords some explanation of the many superstitious +ideas appertaining to the Mountain Ash which are still extant. +Lightfoot tells us that the Rowan-tree is discovered in the Druidic +circles of North Britain more frequently than any other, and that even +now pieces of it are carried about by superstitious people as charms +to protect them from witchcraft. Like the Indian Mimosa (a tree +of the same genus and of a similar character), or the Palasa, which +it resembles in its graceful foliage and berries, the Mountain Ash +has for ages been held in high repute as a preservative against +magic and sorceries. Thus we find in Jamieson’s ‘Scottish Dictionary,’ +that “the most approved charm against cantrips and +spells was a branch of the Rowan-tree planted and placed over +the byre. This sacred tree cannot be removed by unholy fingers.” +The Scotch peasantry considered the Rowan a complete antidote +against the effects of witchcraft and the Evil Eye, and, in consequence, +a twig of it was very commonly carried in the pocket; but +that it might have complete efficacy, it was necessary that it +should be accompanied by the following couplet, written on paper, +wrapped round the wood and secured by a red silk thread:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Rowan Ash and red thread</div> + <div class="line">Keep the devils frae their speed.”</div> +</div> +</div> + +<p class="continued">Another version of this charm renders it thus:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Roan-tree and red thread,</div> + <div class="line">Haud the witches a’ in dread.”</div> +</div> +</div> + +<p class="continued"><a id="page-530" href="#page-530" class="pagenum" title="530"></a> +Pennant remarks that the Scotch farmers carefully preserve their +cattle against witchcraft by placing branches of Honeysuckle and +Mountain Ash in the cowhouses on the 2nd of May; the milkmaids +of Westmoreland often carry in their hands or attached to their +milking-pails a branch of the Rowan-tree, from a similar superstitious +belief; the dairymaids of Lancashire prefer a churn-staff +of Rowan-wood to that of any other tree, as it saves the +butter from evil influences; and in the North of England a branch +of “Wiggin” (Mountain Ash) is frequently hung up in stables, it +being deemed a most efficacious charm against witchcraft. Formerly, +in some parts of the country, it was considered that a branch or +twig held up in the presence of a witch was sufficient to render her +deadliest wishes of no avail.——In an ancient song, called the +“Laidly Worm of Spindlestone Heughs” is an allusion to this +power of the Rowan-tree over witches:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Their spells were vain; the hags return’d</div> + <div class="line i2">To the queen in sorrowful mood,</div> + <div class="line">Crying that witches have no power</div> + <div class="line i2">Where there is Roan-tree wood.”</div> +</div> +</div> + +<p class="continued">In Cornwall, the Mountain Ash is called “Care,” and if there is a +suspicion of a cow being bewitched or subjected to the Evil Eye, +the herdsmen will suspend a branch over her stall, or twine it round +her horns. Evelyn says that the Mountain Ash was reputed to be a +preservative against fascination and evil spirits, “whence, perhaps, +we call it ‘Witchen;’ the boughs being stuck about the door or +used for walking-staves.” In Wales, this tree was considered so +sacred in his time, that there was not, he tells us, a churchyard +without one of them planted in it.——At the present time, in +Montgomeryshire, it is customary to rest the corpse on its way to +the churchyard under a Mountain Ash, as that tree is credited with +having furnished the wood of the Cross.——In olden times, collars +of the wood of the Rowan-tree were put upon the necks of cattle, +in order to protect them from spells or witchcraft. In many parts +of England, it was formerly the custom in cases of the death of +animals supposed to be bewitched, to take out the heart of one of +the victims, stick it over with pins, and burn it to a cinder over a +fire composed of the wood of a Rowan-tree, which, as we have seen, +has always been considered a terror and dread to witches.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Black luggie, lammer bead,</div> + <div class="line">Rowan-tree and red thread,</div> + <div class="line">Put the witches to their speed.”</div> +</div> +</div> + +<p class="continued">A witch touched with a branch of this sacred tree by a christened +man was deemed doomed to be the victim carried off by the +Devil, when he next came to claim his tribute.——Like the +Hazel, Thorn, and Mistletoe, it was deemed, according to Aryan +tradition, to be an embodiment of the lightning, from which it +sprang, and was, moreover, thought to possess the magical power +of discovering hidden treasure.——In the days of the Fenians, +<a id="page-531" href="#page-531" class="pagenum" title="531"></a> +according to the Gaelic legend, of ‘The Pursuit of Diarmuid +and Grainne,’ there grew in Ireland a celebrated Mountain +Ash, called the Quicken-tree of Dubhros, which bore some wonderful +berries. The legend informs us that, “There is in every +berry of them the exhilaration of wine, and the satisfying of old +mead, and whoever shall eat three berries of them, has he completed +a hundred years, he will return to the age of thirty years.” +These famed berries of the Quicken-tree of Dubhros were jealously +guarded by one Searbhan Lochlannach, “a giant, hideous and foul +to behold,” who would allow no one to pluck them: he was, however, +slain by Diarmuid O’Duibhne, and the berries placed at the +disposal of his wife Grainne, who had incited her husband to obtain +them for her.——At Modrufell, on the north coast of Ireland, is or +was a large Rowan, always on Christmas Eve stuck full of torches, +which no wind could possibly extinguish; and one of the Orkneys +possessed a still more mysterious tree with which the fate of the +islands was bound up, since, if a leaf was carried away, they would +pass to some foreign lord.</p> + +<p><b>RUDRÂKSHA.</b>—De Gubernatis tells us, that <i>Rudrâksha</i>, +which means literally the Eye of Rudra (Siva), or the Tear of +Rudra, is a name given, in India, to the fruit of the <i>Eleocarpus</i>, of +which the natives manufacture their Rosaries, which are specially +used in the worship of the god Siva. It is said that during the war +of the gods with the Asuras, or demons, Siva burnt three towns; +but he was grieved, and wept went he was told that he had also +burnt the inhabitants. From the tears he then shed, and which +fell to the earth, sprang the climbing plants whose fruits are to this +day called by the faithful, <i>Rudrâkshas</i>.</p> + +<p id="rue"><b>RUE.</b>—It has been conjectured that the Moly, which, according +to Homer, Mercury gave to Ulysses as an antidote to the +enchantress Circe’s beverage, was the root of the wild Rue. In +olden times, Rue (<i>Ruta graveolens</i>) was called Herb of Grace, from the +fact that the word <i>rue</i> means also “repentance,” which is needful to +obtain the grace of God. It was also known as the Serving-men’s +Joy, but was specially held in high repute by women, who attributed +to it all sorts of miraculous qualities. R. Turner states that “it +preserves chastity, being eaten; it quickeneth the sight, stirs up +the spirits, and sharpeneth the wit.... It is an excellent +antidote against poisons and infections; the very smell thereof is +a preservation against the plague in the time of infection.” Its +virtues as a disinfectant are noted in the quaint rhyme of old +Tusser:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“What savour is better, if physicke be true,</div> + <div class="line">For places infected, than Wormwood and Rue?”</div> +</div> +</div> + +<p class="continued">Dioscorides recommended the seed as a counterpoison against +deadly medicines, the bitings of serpents, scorpions, wasps, &c.: +and Gerarde adds, “It is reported that if a man bee anointed with +<a id="page-532" href="#page-532" class="pagenum" title="532"></a> +the juice of Rue, these will not hurt him, and that the serpent is +driven away at the smell thereof when it is burned: insomuch that +when the weasell is to fight with the serpent, shee armeth her selfe +by eating Rue, against the might of the serpent.”——The famous +counter-poison of Mithridates, King of Pontus, was composed of +twenty leaves of Rue, two Figs, two Walnuts, twenty Juniper-berries, +and a little salt. Rue entered into the composition of the +once noted “vinegar of the four thieves.” It is said that four +thieves, during the Plague of Marseilles, invented this anti-pestilential +vinegar, by means of which they entered infected houses +without danger, and stole all property worth removing. Piperno, +a Neapolitan physician, in 1625, recommended Rue as a specific +against epilepsy and vertigo: it sufficed for the patient to suspend +some round his neck, renouncing at the time, in a stated formula, +the devil and all his works, and invoking the Lord Jesus. This +same doctor advocated the employment of Rue to cure dumbness +caused by enchantment.——In England, Rue was thought to be +efficacious in the cure of madness. Drayton gives the magic +potion:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Then sprinkled she the juice of Rue</div> + <div class="line">With nine drops of the midnight dew</div> + <div class="line">From Lunarie distilling.”</div> +</div> +</div> + +<p class="continued">In combination with Euphrasy, the herb appears to have been +considered potent as an eye lotion.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Then purged with Euphrasy and Rue</div> + <div class="line">The visual nerve, for he had much to see.”<!--TN: added ”-->—<i>Milton.</i></div> +</div> +</div> + +<p class="continued">In olden times, there was a tradition that Rue always throve best +when stolen from a neighbour’s garden; and it was popularly +believed that the gun-flint boiled in Vervain and Rue ensured the +shot taking effect.——In Venice, Rue is kept as a charm in a +house, to maintain its good fortune; but it is reserved for the +single members of the family; with it goes the luck of the house. +When a plant cannot be procured, care is taken that at least a +sprig is worn by some one between the stocking and leg.——In +some parts of Italy, Rue is considered to be a protection against +the Evil Eye and witchcraft.——In the Tyrol, anyone bearing a +bundle of herbs, comprising Rue, Broom, Maiden-hair, Agrimony, +and Ground Ivy, is enabled to see witches.——Astrologers claim +Rue as a herb of the Sun, under Leo.</p> + +<p><b>RUSH.</b>—The sea-nymph Galatea was devotedly attached to +Acis, a young shepherd of Sicily, who warmly returned her affection. +Unfortunately Galatea was passionately loved by the Cyclops +Polyphemus, whom she treated with the greatest disdain. One +day the Cyclops surprised the lovers who fled from his jealous +wrath. The giant, however, hurled a mass of broken rock after +Acis, and a fragment striking him, he was crushed to death. +Galatea, inconsolable for the loss of her lover, determined to change +<a id="page-533" href="#page-533" class="pagenum" title="533"></a> +him into a stream. The blood of the mangled shepherd issuing +from the fragment of rock which had overwhelmed him gradually +changed into flowing water. Simultaneously</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The stone was cleft, and through the yawning chink</div> + <div class="line">New Reeds arose on the new river’s brink;</div> + <div class="line">The rock from out its hollow womb disclosed</div> + <div class="line">A sound like water in its course opposed.</div> + <div class="line">When (wondrous to behold) full in the flood</div> + <div class="line">Up starts a youth, and navel-high he stood.</div> + <div class="line">Horns from his temples rise; and either horn</div> + <div class="line">Thick wreaths of Reeds (his native growth) adorn.”</div> +</div> +</div> + +<p class="continued">The Flowering-rush (<i>Butomus umbellatus</i>) is considered to be the +plant which sprang from the blood of Acis. The ancients knew +it under name of the <i>Juncus floridus</i>, and Gerarde calls it the water +Gladiole.——The flower now known as Acis is a dwarf Amaryllid.——In +olden times, before carpets were known, it was usual to +strew the floor with sweet Rushes, which diffused a fragrance. +When William the Conqueror was born in Normandy, where that +custom prevailed, at the very moment when the infant first saw the +light and touched the ground, he filled both hands with the Rushes +strewn on the floor, firmly grasping what he had taken up. This +was regarded as a propitious omen, and the persons present +declared the boy would become a king. This custom of strewing +sweet Rushes was in vogue during Elizabeth’s reign, for we +find several allusions to it in Shakspeare’s plays. Cardinal +Wolsey, when in the zenith of his power, had the strewings +of his great hall at Hampton Court renewed every day. It was +customary formerly to strew Rushes on the floors of Churches on +the Feast of Dedication, and on all high days. Till recently the +floor of Norwich Cathedral was strewn with <i>Acorus Calamus</i> on +feast days, or, if the <i>Acorus</i> was scarce, then with yellow Iris-leaves. +At the Church of St. Mary Redcliffe, Bristol, Rushes are strewn +every Whitsuntide.——In Yorkshire, Cheshire, and Westmoreland, +the old custom of Rush-bearing is observed, which apparently had +for its origin the ancient practice of carrying Rushes to adorn the +Church on the Feast of Dedication. The following account of a +Rush-bearing at Ambleside is taken from ‘Time’s Telescope,’ +for 1824:—“July 26, 1823.—On this and the following day, the +antient custom of Rush-bearing took place at Ambleside. At seven +o’clock on Saturday evening, a party of about forty young girls +went in procession to the Church, preceded by a band of music. +Each of the girls bore in her hands the usual Rush-bearings, the +origin and signification of which have so long puzzled the researches +of our antiquarians. These elegant little trophies were disposed in +the Church, round the pulpit, reading-desk, pews, &c., and had a +really beautiful and imposing effect. They thus remained during +the Sunday, till the service was finished in the afternoon, when a +similar procession was formed to convey these trophies home again. +We understand that formerly, in some parts of Lancashire, a +<a id="page-534" href="#page-534" class="pagenum" title="534"></a> +similar ceremony prevailed, under the same designation, in which +the Rush-bearings were made in the form of females, with a fanciful +rosette for the head; and on looking at these in Ambleside, some +faint resemblance of the female form may be traced in the outline. +No satisfactory explanation of this ceremony has ever yet been +given: the attempt at one is, that it is a remnant of an antient +custom, which formerly prevailed, of strewing the church-floors +with Rushes to preserve the feet from damp; but we cannot perceive +what resemblance there is between the practice of strewing +the church with Rushes, and the trophies which are now carried +from time immemorial.”——To dream of Rushes portends unpleasantness +between friends.</p> + +<p><b>RYE.</b>—The Rye-fields are thought by the superstitious German +peasantry to be infested by an evil spirit known as the <i>Roggenwolf</i>, +or Rye-wolf, and in some districts the last sheaf of Rye is left +as a shelter for this field demon during the winter.——In Germany, +when a horse is tired, the peasantry will place on his back some +crumbs of Rye bread, with a sure conviction that his fatigue will +vanish.</p> + +<p><b>SAD TREE.</b>—The Indian Sad Tree (<i>Nyctanthes Arbor-tristis</i>) +is a species of Jasmine whose sweet-smelling flowers open at sunset +and fall at sunrise, so that it is unadorned during the day, and has +thus obtained the name of the Sad Tree. Its flowers, which resemble +Orange-blossoms, are much used in temples.——Thunberg +relates that the ladies of Batavia, when in the evening they pay +visits to one another, are decorated in a particular manner about +the head with a wreath of flowers of the Nyctanthes, run upon a +thread. “These flowers are brought every day fresh to town for +sale. The smell of them is inconceivably delightful, like that of +Orange and Lemon-flowers: the whole house is filled with the +fragrant scent, enhancing, if possible, the charms of the ladies’ +company.”——At Goa, this flower is called Parizataco, a name given +to it from the following circumstances:—A governor, named Parizatacos, +had a beautiful daughter, who inspired the Sun with passionate +love; but after a time he transferred his affections to +another, and the poor deserted one was seized with such despair, +that at last she put an end to her existence. Over her grave +sprang up the Parizataco, or Night Jasmine, the flowers of which +have such a horror of the Sun, that they always avoid gazing on it.</p> + +<p><span class="smcap">Saffron.</span>—See <a href="#crocus">Crocus</a>.</p> + +<p><b>SAGE.</b>—Many species of Sage are highly esteemed in European +countries for their medicinal qualities, and most of the continental +names of the plant are like the botanical one of <i>Salvia</i>, from +<i>Salvo</i>, to save or heal. The ancients ascribed to the herb manifold +virtues, and regarded it as a preserver of the human race (“<i>Salvia</i>, +<i>Salvatvix</i>, <i>naturæ conciliatrix</i>.”).——In mediæval times, the plant, on +account of its numerous properties, obtained the name of <i>Officinalis +<a id="page-535" href="#page-535" class="pagenum" title="535"></a> +Christi</i>, and was reported to have been blessed by the Virgin Mary.——So +wholesome was the herb considered, that the school of +Salerno summed up its surpassing merits in the line—</p> + +<blockquote> +<p>“<i>Cur morietur homo cui Salvia crescit in horto?</i>”</p> + +<p>“How can a man die who grows Sage in his garden?”</p> +</blockquote> + +<p class="continued">Probably this saying gave rise to the piece of advice contained in +the old English proverb—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“He that would live for aye</div> + <div class="line">Must eat Sage in May.”</div> +</div> +</div> + +<p class="continued">Parkinson remarks that “Sage is much used in the month of May, +fasting, with butter and Parsley, and is held of most to conduce +much to the health of man,” and Turner says that “it restores +natural heat, and comforts the vital spirits, and helps the memory, +and quickens the senses; it is very healthful to be eaten in May +with butter, and also to be drank in ale.” The Greeks of Crete +(where Sage is grown abundantly) are very careful to gather the +herb either on the first or second day of May, before sunrise.——In +Sussex, to charm away ague fits, the peasantry eat Sage-leaves +fasting for nine mornings consecutively. In Franche-Comté, the +herb is believed to mitigate grief, moral as well as physical.——In +Piedmont, there exists a tradition that if Sage is placed in a glass +phial and buried beneath a dung-heap, a certain animal will grow, +the blood of which, if tasted by dogs, will cause them to lose consciousness. +There exists, also, a belief among Piedmontese girls +that in every Sage-leaf is concealed a little toad; and Robert +Turner, in his work on English plants (1687), states that “Rue is +good to be planted amongst Sage, to prevent the poison which +may be in it by toads frequenting amongst it, to relieve themselves +of their poison, as is supposed; but Rue being amongst it, they +will not come near it.”——There is an old superstition that, +with the aid of Sage, young women may see their future husbands +by practising the following extraordinary spell:—On Midsummer +Eve, just after sunset, three, five, or seven young women are to +go into a garden, where there is no other person, and each is to +gather a sprig of Red Sage, and then, going into a room by themselves, +set a stool in the middle of the room, and on it a clean +bason full of Rose-water, on which the sprigs of Sage are to be +put; and tying a line across the room, on one side of the stool, each +maiden is to hang on it a clean smock, turned the wrong side outwards; +then all are to sit down in a row, on the opposite side of +the stool, as far distant as the room will allow, in perfect silence. +At a few minutes after twelve, each maid’s future husband will +take her sprig of Sage out of the Rose-water and sprinkle her +smock with it.——Sage is held to be a herb of Jupiter.</p> + +<p><b>SAINFOIN.</b>—As at present applied, the name Sainfoin +appertains to <i>Hedysarum Onobrychis</i>, but the name was first given +to the Lucerne <i>Medicago sativa</i>. Sainfoin was, in earlier times, +<a id="page-536" href="#page-536" class="pagenum" title="536"></a> +called Holy Hay; the smell of this plant is supposed to excite the +braying of asses; hence the specific name is taken from two +Greek words, signifying an ass, and to bray. An Indian species +(<i>H. gyrans</i>), which grows on the banks of the Ganges, exhibits a +singular instance of spontaneous motion: its leaves constantly +move up and down, now with sudden jerks, anon with a gentle +waving motion. By day or night, and in whatever weather, this +plant is never at rest.</p> + +<p><b>SAINTS’ PLANTS.</b>—In monastic days, certain plants received +the names of saints either from some peculiarity in their +structure, or from their association with the objects of which the +saint whose name the particular plant bore was patron. Thus St. +Anthony, the patron saint of pigs, gave his name to the <i>Bunium +flexuosum</i> (St. Anthony’s Nut), and the <i>Ranunculus bulbosus</i> (St. +Anthony’s Rape). St. James’s-wort was so called because it was +used for the diseases of horses, of which the saint was patron. St. +Thomas, St. Christopher, and St. Benedict have each given their +names to plants. The <i>Nigella Damascena</i> is St. Katherine’s Flower, +from its resemblance to her wheel. The <i>Saxifraga umbrosa</i> obtained +the name of St. Patrick’s Cabbage because it grew in the West of +Ireland, where St. Patrick lived. The <i>Primula veris</i> is St. Peter’s-wort +from its resemblance to a bunch of keys. Most of these +saintly names were, however, given to the plants because their day +of flowering is connected with the feast day of the saint. Hence +<i>Hypericum quadrangulare</i> is the St. Peter’s-wort of the modern floras, +from its flowering on the twenty-ninth of June; <i>Hypericum perforatum</i> +is St. John’s-wort, being gathered to scare away demons on +St. John’s Eve; <i>Barbarea vulgaris</i>, growing in the winter, is St. +Barbara’s-cress, her day being the fourth of December, old style; +and <i>Centaurea solstitialis</i> derives its specific Latin name, as well as +its popular name, St. Barnaby’s Thistle, from its flourishing on the +longest day, the eleventh of June, old style, which is now the +twenty-second.</p> + +<p id="saint-johns-wort"><b>SAINT JOHN’S WORT.</b>—The common St. John’s Wort +(<i>Hypericum perforatum</i>) has leaves marked with red blood-like spots, +which tradition avers always appear on the 29th August, the day +on which St. John was beheaded; but the plant derived its name +from its being, according to ancient custom, gathered with great +ceremony on the eve of St. John’s Day, the 24th of June, to be +hung up in windows as a preservative against evil spirits, phantoms, +spectres, storms, and thunder; whence it derived its ancient name +of <i>Fuga Dæmonum</i> (Devil’s Flight).</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“St. John’s Wort, scaring from the midnight heath</div> + <div class="line">The witch and goblin with its spicy breath.”</div> +</div> +</div> + +<p class="continued">For the same reason, the plant was also called <i>Sol Terrestris</i>, the +Terrestrial Sun, because it was superstitiously believed that all the +spirits of darkness vanish at the approach of the sun; and St. +<a id="page-537" href="#page-537" class="pagenum" title="537"></a> +John’s Day falls on the summer solstice, the 24th day of June, the +last of the three days which mark the culminating point of the +solar ascension—the day when, in some latitudes, the sun never +sets, and the heavens are illuminated and radiant with its glory +through the night. The bright yellow blossom of the <i>Hypericum +perforatum</i>, with its glittering golden stamens, was not inappropriately +called <i>Sol Terrestris</i>, as symbolising the sun (which, by its +effulgence, disperses all evil spirits), and St. John the Baptist, of +whom the Scriptures say he was “a light to them which sit in darkness.”——At +the present time this plant is almost everywhere known +by the name connecting it with the saint. The peasantry of France +and Germany still gather it on St. John’s Day to hang over their +cottage doors or in the windows, in the belief that its sanctity will +drive away evil spirits of all kinds, and will also propitiate their +patron saint.——In Switzerland, young girls on the Eve of St. John +make nosegays composed of nine different flowers, of which the +principal one is the <i>Hypericum</i>, or St. John’s Wort. These nine +flowers are plucked from nine different places. The posy is placed +beneath the maiden’s pillow before she retires to bed, and she then +endeavours to sleep and dream: should she, in her dream, see a +young man, he will not fail soon to arrive and to make her his wife.——Somewhat +similar customs to this, in connection with the Rose, +the Moss-Rose, and the Sage, exist in England, one of which is, +perhaps, referred to by Harte, who, when alluding to certain +flowers, adds:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And that which on the Baptist’s vigil sends</div> + <div class="line">To nymphs and swains the vision of their friends.”</div> +</div> +</div> + +<p class="continued">In Lower Saxony, the peasant girls on the Eve of St. John hang +sprigs of <i>Hypericum</i> against the head of their bed or the walls of +their chambers; if it remains fresh on the following morning, they +are persuaded they will be married within a year; but if, on the +contrary, it droops and fades, they have no hope of marriage within +that time.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The young maid stole through the cottage-door,</div> + <div class="line">And blush’d as she sought the plant of power;</div> + <div class="line">‘Thou silver glow-worm, O lend me thy light!</div> + <div class="line">I must gather the mystic St. John’s Wort to-night,</div> + <div class="line">The wonderful herb whose leaf will decide</div> + <div class="line">If the coming year will make me a bride.’”<!--TN: added ’--></div> +</div> +</div> + +<p class="continued">In Italy, the <i>Hypericum</i> is called both St. John’s Wort and the +Devil-chaser. On the Night of St. John it is worn about the +person, as a preservative from witchcraft and sorcery, and it is +suspended over doorways and windows with the same object.——In +Scotland, it is carried about as a charm against witchcraft and +enchantment, and the peasantry fancy it cures ropy milk, which +they suppose to be under some malignant influence. According +to Pennant, it is customary in Wales to stick sprigs of St. John’s +Wort over every door on the Eve of St. John’s; and Stowe, in his +‘Survey of London,’ tells us that, “on the Vigil of St. John the +<a id="page-538" href="#page-538" class="pagenum" title="538"></a> +Baptist, every man’s door being shadowed with green Birch, long +Fennel, St. John’s Wort, Orpine, white Lilies, and such like, +garnished upon with garlands of beautiful flowers, had also lamps +of glass with oil burning in them all the night.”——The peasantry +of the Isle of Man have a tradition that if you tread on the St. +John’s Wort after sunset, a fairy horse will rise from the earth, +and, after carrying you about all night, will leave you in the +morning wherever you may chance to be at sunrise.——St. John’s +Wort was by old medical writers deemed of great utility in the +cure of hypochondriacal disorders, and B. Visontius commends the +herb to one troubled with heart-melancholy. For this purpose it +was to be gathered on a Friday, in the hour of Jupiter, when he +comes to his effectual operation (that is, about the full moon in +July); “so gathered, and borne or hung about the neck, it mightily +helps this affection, and drives away all phantastical spirits.” +Another remarkable quality ascribed to the plant was its power of +curing all sorts of wounds: hence originated its old name of Tutsan, +a corruption of its French cognomen <i>la Toute-saine</i>, or All-heal. In +Sicily, they gather <i>Hypericum perforatum</i>, and immerse it in Olive-oil, +which is by this means transformed into an infallible balm for +wounds. A salve made from the flowers, and known as St. John’s +Wort salve, is still much used and valued in English villages: it is +a very old remedy, whose praises have been spoken by Dioscorides +and Pliny, Gerarde, Culpeper, and all the old English herbalists. +As these flowers, when rubbed between the fingers, yield a red +juice, it has, among fanciful medical men, obtained the name of +<i>sanguis hominis</i> (human blood).</p> + +<p><b>SALLOW.</b>—The Sallow (<i>Salix caprea</i>) is the <i>Selja</i> of the +Norsemen, an ill-omened plant possessing many magical properties. +No child can be born in safety where a branch of this sinister tree +is suspended; and no spirit can depart in peace from its earthly +frame, if it be near them. It is the badge of the Scottish Clan +Cumming.</p> + +<p><b>SAL-TREE.</b>—The Sâla or Sâl (<i>Shorea robusta</i>) is one of the +sacred trees of India. According to the Buddhists’ belief, it was +while holding in her hand a branch of the sacred Sâla, that the +mother of Buddha gave birth to the divine infant prince. It was +beneath the shelter of two twin Sâl-trees, that Buddha passed his +last night on earth, near Kuçinagara,<!--TN: was 'Kucinagara'--> “beneath a rain of flowers, +with which the Sâl-tree growing there covered his venerated body.” +Thus we read in Da Cunha’s ‘Life of Buddha’—“He then retired +to Kuçinagara, and entered a grove of Sâl-trees (<i>Shorea robusta</i>); +there, during the night, he received a gift of food from an artizan +named Chanda, and was seized with illness. At early dawn next +day, as he turned on to his right side with his head to the north, +the Sâl-trees bending down to form a canopy over his body, he +ceased to breathe.” It was not the season for Sâl-trees to bloom, +<a id="page-539" href="#page-539" class="pagenum" title="539"></a> +but the twin trees beneath which he lay were covered with blossoms +from crown to foot. Blossoms fell down on him, a shower of flowers +fell from heaven, and heavenly melodies sounded over head as the +Perfect One passed away. At the moment of his death, the earth +quaked, thunders rolled, and the wife of Brahma announced the +entry of Buddha into Paradise.</p> + +<p id="sami"><b>SAMI.</b>—The Indians employ the wood of Sami (<i>Mimosa +Suma</i>) a species of Acacia for the production of fire in their sacrifices. +For this purpose they rub a stick of Asvattha (representing +the male element) against a stick of the Acacia Sami (regarded as +the female symbol), in accordance with the Indian legend which +relates how Pururavas, the Indian Prometheus, created fire by +rubbing two woods together. At Indian weddings, after the sacrifice +has been made, the husband and wife take in their hands some +Rice (symbol of abundance) and some leaves of Sami (symbol of +generation). Before building a house, it is customary to sprinkle +the site by dipping a branch of Sami into some holy water. In the +same way, the Indians sprinkle the spot when a grave is to be +made.</p> + +<p><b>SAMPHIRE.</b>—Samphire (<i>Crithmum maritimum</i>) grows on the +rocky cliffs of our Southern shores, the name being a corruption of +St. Pierre. The plant, from its love of sea-cliffs, was long ago +dedicated to the fisherman saint, whose name in Greek (<i>petros</i>) +signifies a rock. Samphire used formerly to be gathered from the +cliffs at Dover by men suspended from the summit by a rope: +hence Shakspeare’s lines in ‘King Lear’:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i24">“How fearful</div> + <div class="line">And dizzy ’tis to cast one’s eyes so low!</div> + <div class="line">The crows and choughs that wing the midway air</div> + <div class="line">Show scarce so gross as beetles: half-way down</div> + <div class="line">Hangs one that gathers Samphire—dreadful trade!</div> + <div class="line">Methinks he seems no bigger than his head.”</div> +</div> +</div> + +<p class="continued">By astrologers Samphire is placed under the influence of Jupiter.</p> + +<p><b>SAMOLUS.</b>—The Samolus was a plant held in high esteem +by the Druids. It grew in damp places, and was only to be +gathered by a person fasting—without looking behind him—and +with his left hand. It was laid in troughs and cisterns where cattle +drank, and when bruised was a cure for various distempers.</p> + +<p><b>SANDAL.</b>—The Sandal-wood of India (<i>Santalum album</i>) is a +small tree celebrated by the poets on account of its beauty and the +perfume of its wood, which is used as incense in temples and also +for medicinal purposes. In Hindu temples, the Du, or god, is, before +the services, anointed with oil of Sandal-wood or with Sandal dust +and water, and adorned with flowers; he is also presented with Betel-leaves. +The Chinese Buddhists give the Sandal a place in the celebrated +groves of their Paradise, and they say that the chariot of the +Sun is made of gold and Sandal-wood. In an Indian religious fête +<a id="page-540" href="#page-540" class="pagenum" title="540"></a> +called <i>Mariatta Codam</i>, the devotees anoint themselves with Saffron +ointment, and go about collecting alms, in return for which they +distribute scented sticks, partly composed of Sandal-wood, which +are received with great veneration. In the Burman empire, +it is customary on the<!--TN: was 'the the'--> 12th of April (the last day of their +calendar) for ladies to sprinkle with Rose-water and Sandal-wood +all they meet, to wash away the impurities of the past year, and +commence the new one free from sin. The Mussulmans of India +in all their religious ceremonies burn <i>ood</i>, an incense compound of +Sandal-wood, Aloe, Patchouli, Benzoin, &c. <i>Sundul</i>, or Sandal-wood +ointment, is likewise used in innumerable instances for religious +purposes; and it is employed to exorcise evil spirits. Magic +circles, squares, and figures are drawn on a plank with <i>Sundul</i>, and +the individual supposed to be possessed of a demon is made to sit +in the centre: then the exorciser pronounces an incantation in +Arabic, and burns some incense under the nose of the patient, who +solemnly inhales the fumes, and by that means smokes out the +demon. The Parsis, who are followers of Zoroaster, renew the +undying sacred fire of their altars with Sandal and other precious +woods.</p> + +<p id="sanicle"><b>SANICLE.</b>—The healing virtues of the Sanicle (<i>Sanicula</i>) +have, in England, passed into a proverb: “He that hath Sanicle +needeth no surgeon;” whilst the French have a corresponding old +saying, recording its curative powers:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line quote">“<i>Qui a la Bugle et la Sanicle</i></div> + <div class="line"><i>Fait au chirurgions la nicle.</i>”</div> + </div> + <div class="stanza"> + <div class="line quote">“Who Bugle and Sanicle hath</div> + <div class="line">May safely at the surgeons laugh.”</div> + </div> +</div> +</div> + +<p class="continued">In England, it was in former days called Self-heal, for according to +one old herbalist, it would “make whole and sound all wounds and +hurts, both inward and outward.”——Sanicle is held to be under +the rule of Venus.</p> + +<p><b>SARDEA.</b>—It is considered that the <i>Sium latifolium</i> is the +plant known by the ancients as Sardea, which was supposed to +grow in Sardinia, and which possessed the singular power of provoking +sardonic laughter. Sallust speaks of this mystic plant as +resembling Celery.</p> + +<p><b>SATYRION.</b>—The appellation of Satyrion (from the Greek +<i>Saturos</i>, a Satyr) is applied to several species of Orchis, from their +reputed aphrodisiac character. The Romans believed that the +roots of these plants formed the food of the Satyrs, and, on account +of its exciting nature, prompted them to commit those excesses +which were one of their characteristics.——In Gerarde’s ‘Herbal,’ +we read that most of these plants were used for the purpose of exciting +the amatory passions: some of them were called Serapiades, +because “sundry of them do bring forth floures resembling flies +and such like fruitful and lascivious insects, as taking their name +<a id="page-541" href="#page-541" class="pagenum" title="541"></a> +from Serapias [Serapis], the god of the citizens of Alexandria, in +Egypt, who had a most famous temple at Canopus, where he was +worshipped with all kinds of lascivious wantonnesse, songs and +dances.” Turner says of the roots of Satyrion, that all the species +have a double root, which alter every year, “when one waxeth +full, the other perisheth and groweth lank.” The full root, he +says, powerfully excites the passions, but the lank ones have +exactly the opposite effect.——Astronomers place Satyrion under +the rule of Venus.</p> + +<p><b>SAVIN.</b>—The Savin (<i>Juniperus Sabina</i>), in some parts of +Italy, is held in great abhorrence as a plant of evil repute: it is +called the “Devil’s-tree,” and the “Magician’s Cypress,” on account +of the great use of it made in olden times by sorcerers and witches +when working their spells.——Savin is reputed by astrologers to +be a herb of Mars.</p> + +<p><b>SAVORY.</b>—Savory or <i>Satureia</i> was considered by the ancients +as a herb belonging to the Satyrs; hence matrons were specially +warned to have nothing to do with it, as the plant was supposed +to have disastrous effects on those about to become mothers.——Savory +is held to be under the dominion of Mercury.</p> + +<p id="saxifrage"><b>SAXIFRAGE.</b>—Of the genus <i>Saxifraga</i>, twenty species are +indigenous to Great Britain. In olden times, it was noticed that +these plants split rocks by growing in their cracks, so, on the doctrine +of signatures, certain of the species were supposed to be +efficacious in cases of calculus, and were indeed highly esteemed +on that account by the Roman physicians. In England, the name +Breakstone was bestowed on them for the same reason; the plants +most employed by the herbalists being the Meadow Saxifrage, or +Mead Parsley, the White Saxifrage, and the Burnet Saxifrage.<!--TN: was a comma--> +To this family of plants belongs <i>S. umbrosa</i>, the familiar London +Pride, known also by the names of None-so-pretty, Prattling +Parnell, and St. Patrick’s Cabbage (from its growing in the West +of Ireland).——Astrologers state that the Moon governs the +Saxifrages.</p> + +<p><span class="smcap">Scorpion Grass.</span>—See <a href="#forget-me-not">Forget-me-Not</a>.</p> + +<p><span class="smcap">Sea Holly.</span>—See <a href="#eryngo">Eryngo</a>.</p> + +<p><b>SEA POPPY.</b>—The Sea Poppy or Horned Poppy (<i>Glaucium</i>) +is named after Glaucus, a Bœotian fisherman, who, whilst pursuing +his calling, observed that all the fishes which he laid on the grass +received fresh vigour as they touched the ground, and immediately +escaped from him by leaping back into the sea. He attributed the +cause of it to some herb growing among the grass, and upon tasting +the foliage of the Sea Poppy, he found himself suddenly moved with +an intense desire to live in the sea. Upon this he leaped into the +water, and was made a sea god by Oceanus and Tethys. This +<i>Glaucium</i> or Sea Poppy was called in the middle ages <i>Ficus infernalis</i>: +<a id="page-542" href="#page-542" class="pagenum" title="542"></a> +it was supposed to possess magical properties, and was prized by +witches and sorcerers, who used it in their incantations. Ben +Jonson, in the ‘Witches’ Song,’ says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Yes, I have brought to help our vows,</div> + <div class="line">Horned Poppy, Cypress-boughs,</div> + <div class="line">The Fig-tree wild that grows on tombs,</div> + <div class="line">And juice that from the Larch-tree comes.”</div> +</div> +</div> + +<p class="continued">Borlase tells us that, in the Scilly Isles, “this root (the Sea Poppy), +so much valued for removing all pains in the breast, stomach, and +intestines, is good also for disordered lungs, and is so much better +here than in other places, that the apothecaries of Cornwall send +hither for it; and some people plant them in their gardens in +Cornwall, and will not part with them under sixpence a root. A +very simple notion they have with regard to this root, which falls +not much short of the Druids’ superstition in gathering and preparing +their Selago and Samolus. This root, you must know, is +accounted very good both as an emetic and cathartic. If, therefore, +they design that it shall operate as the former, their constant +opinion is that it should be scraped and sliced upwards—that is, +beginning from the root, the knife is to ascend towards the leaf; +but if it is intended to operate as a cathartic, they must scrape the +root downwards.”</p> + +<p id="selago"><b>SELAGO.</b>—Selago was the name of a herb held in great +repute by the Druids, and intimately connected with some of their +mysterious rites. It was known as the Golden Herb or Cloth of +Gold, and was reputed to confer the power of understanding the +language of birds and beasts. It is variously supposed to have been +the Club-Moss (<i>Lycopodium Selago</i>), the <i>Camphorosma Monspeliaca</i>, or +a kind of Hedge Hyssop, which used in olden times to be called +<i>Gratiola</i> and <i>Dei Gratia</i>, and was regarded as a charm as well as a +medicine. Pliny, in his ‘Natural History’ (xxiv., 62), tells us with +respect to the Druidic Selago, that it resembles Savin; and that it +is gathered as if by stealth, without the use of iron. The person +who gathers it must go barefoot, with feet washed, clad in white, +having previously offered a sacrifice of bread and wine, and must +pluck the plant with his right hand through the <i>left</i> sleeve of his +tunic. It is carried in a new cloth. The Druids of the Gauls +asserted that it was to be regarded as useful against all diseases, +and that its smoke was a remedy for all affections of the eyes.——In +Johnson’s edition of Gerarde’s ‘Herbal,’ it is said that the Club +Moss, or Heath Cypress, is thought to be the <i>Selago</i> mentioned by +Pliny. “The catkins of this plant are described as being of a +yellowish colour; and it is stated to be found growing in divers +woody, mountainous places of Germany, where they call it <i>Wald +Seuenbaum</i>, or Wilde Savine.”——In his work on the Druids, +called the ‘Veil of Isis,’ Mr. Reade gives a similar account of the +gathering of the <i>Selago</i>, excepting that he states it was cut with +a brazen hook. He further tells of a mysterious sisterhood of +<a id="page-543" href="#page-543" class="pagenum" title="543"></a> +Druidesses who inhabited the island of Sena (now Sain) at the +mouth of the River Loire, where there was a Druidic oracle. +These Sibyls devoted themselves chiefly to the service of the +Moon, and worshipped her under the name of Kêd or Ceridwen, +the Northern name for the Egyptian Isis. They consecrated a +herb to her called <i>Belinuncia</i>, in the poisonous sap of which they +dipped their arrows to render them deadly. It was one of their +rites to procure a virgin, and to denude her as an emblem of the +moon in an unclouded sky. Then they sought for the mystic +Selago, or Golden Herb. She who pressed it with her foot slept, +and heard the language of animals. If she touched it with iron, +the sky grew dark and a misfortune fell upon the world.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The herb of gold is cut: a cloud</div> + <div class="line">Across the sky hath spread its shroud</div> + <div class="line">To war.”</div> +</div> +</div> + +<p class="continued">When they had found the precious herb, the virgin traced the circle +round it, and covering her hand in a white linen cloth which had +never before been used, rooted it out with the tip of her little +finger—a symbol of the crescent moon. Then they washed it in a +running spring, and having gathered green branches, plunged into +a river and splashed the virgin, who was thus supposed to resemble +the moon clouded with vapours. When they retired, the virgin +walked backwards, “that the moon might not return upon its path +in the plain of the heavens.”</p> + +<p><span class="smcap">Self-heal.</span>—See <a href="#sanicle">Sanicle</a>.</p> + +<p id="sensitive-plant"><b>SENSITIVE-PLANT.</b>—The leaves of most species of the +genus Mimosa are more or less sensitive to the touch, but +<i>M. pudica</i> is the true Sensitive Plant, of which Browne writes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Looke at the Feeling-plant, which learned swaines</div> + <div class="line">Relate to growe on the East Indian plaines,</div> + <div class="line">Shrinkes up his dainty leaves if any sand</div> + <div class="line">You throw thereon, or touch it with your hand.”</div> +</div> +</div> + +<p><b>SERVICE-TREE.</b>—The true Service-tree is thought by +some to have obtained its name from the Latin word <i>cervisia</i>, +because from ancient times its fruit has been used for making a +fermented liquor of the nature of beer. In France, the Service or +Sorb-tree is called <i>Sorbier</i> or <i>Cormier</i>, and an excellent drink, something +like Cider, is made from its berries.——De Gubernatis tells +us that among the Fins the Sorb is specially reverenced above all +trees. In the poem ‘<i>Kalevala</i>’ allusion is made to a nymph +of the Sorb-tree (<i>Sorbus terminalis</i>), who is regarded as the protectress +of cattle. The Finnish shepherd sticks his staff of Sorb-wood +in the middle of a field, and offers up his prayers for the +safety of his flock. A branch of the Sorb-tree is the symbol of the +lightning, which, according to the Vedic legend, first brought fire +to the earth, whilst imparting it to certain privileged trees—on +which it fell, not to destroy them, but to conceal itself.——Among +<a id="page-544" href="#page-544" class="pagenum" title="544"></a> +the superstitious Scandinavian and German peasantry the Sorb +is esteemed a magical tree, typical of fecundity and generation; it +is also regarded as a funereal tree, and Mannhardt relates an Icelandic +legend, according to which the Sorb sprang from the bodies +of two young men, who, although quite innocent, had been condemned +to death.</p> + +<p><b>SESAME.</b>—It is from the delightful story of ‘The Forty +Thieves,’ in the ‘Arabian Nights’ Entertainment,’ that most English +people have become acquainted with the Sesame—the wondrous +plant that at the command of Ali Baba—“Open, Sesame!”—gained +him an entrance to the secret treasure-cave. In this capacity +of opening the doors of caverns, &c., the Sesamum-flower +resembles the Springwort, and, like that mystic plant, would +seem to be an embodiment of lightning, if we may judge from +its Indian name of <i>Vajrapushpa</i>, Thunderbolt-flower.——Gerarde, +in his ‘Herbal,’ speaks of it as “the oily pulse called Sesamum” +(or <i>Sesama</i>), and says “it is one of the summer grains, and is sown +before the rising of the seven stars, as Pliny writeth.”——The plant +is a native of the East Indies, and the Hindus say that it was +created by Yama, the god of death, after a lengthy penance. They +employ it specially in funeral and expiatory ceremonies as a purificator +and as a symbol of immortality. In their funeral rites in +honour of the departed, they pour Sesame grain into the three +sacrificial vases, wherein the sacred Kusa and the holy oil have +already been placed, the while invoking the pulse as “the Sesame +consecrated to the god Soma.” At the annual festival in honour of +the childless god Bhishma, the four Indian castes pray for the departed +god, and by this act of piety procure for themselves absolution +for all sins committed during the past year, provided that, at +the conclusion of the ceremony, an offering is made of water, +Sesame, and Rice. Sesame, with Rice and honey, enters into the +composition of certain funeral cakes offered to the Manes in the +ceremonies, but eaten by the persons present. The Indian funeral +offering, made at six different periods, is called “the offering of six +Sesames,” and if this is faithfully made, the natives hope to be +delivered from misfortune on earth and to be rewarded with a place +in the heaven of Indra. At an Indian funeral, when the corpse has +been burnt, the devotees bathe in a neighbouring river, and leave +on its banks two handfuls of Sesame, as nourishment for the soul +of the departed whilst on its funeral journey, and as a symbol of +the eternal life offered to the deceased.</p> + +<p id="shamrock"><b>SHAMROCK.</b>—The word Shamrock (which means Little +Trefoil) is from the Erse <i>seamrog</i>, a diminutive of <i>seamar</i>, Trefoil. +The Shamrock, or Trefoil, in heraldry, is the badge of the kingdom +of Ireland, and St. Patrick, the patron saint of that isle, +is represented in the habit of a bishop, holding a Trefoil—St. +Patrick’s Cross, as it is called by Irishmen. It is said that St. +<a id="page-545" href="#page-545" class="pagenum" title="545"></a> +Patrick, when on an evangelising mission in Ireland, made the +doctrine of the Trinity, one day, the subject of his discourse. +Finding his hearers unable to understand it, he plucked a leaf of +Shamrock, and used it as an illustration. So easy and simple was +the application, that their difficulties were removed, and they +accepted Christianity. Ever since, the Shamrock has been the +national emblem of Irishmen, and has been worn by them for many +centuries on the 17th of March, which is the anniversary of St. +Patrick. As to what was the herb which furnished the saint with +so excellent an illustration of the Three in One, there is amongst +botanists much dispute, but the plants that for a long time past +have been sold in Dublin and London on St. Patrick’s Day as the +national badge are the Black Nonsuch (<i>Medicago lupulina</i>), and the +Dutch Clover (<i>Trifolium repens</i>). Several writers have advocated +the claims of the Wood Sorrel (<i>Oxalis acetosella</i>), which is called by +the old herbalists <i>Shamrog</i>, and is proved in olden times to have +been eaten by the Irish,—one old writer, who visited their country +in the sixteenth century, stating that it was eaten, and that it was +a <i>sour</i> plant. Wood Sorrel is a sour-tasting plant, is indigenous to +Ireland, and is trifoliated. It grows in woods, where the people +used to assemble, and where the priests taught and performed their +mystic rites; and therefore it may have been the plant plucked by +St. Patrick. It has also been contended that the Watercress +(called “Shamrock” by Holinshed in 1586) was the plant gathered +by the saint, but as its leaf is not trifoliate, this claim has not +found much favour. The plant which is figured upon our coins, +both English and Irish, is an ordinary Trefoil. Queen Victoria +placed the Trefoil in her royal diadem in lieu of the French Fleur-de-lis.</p> + +<p id="shepherds-purse"><b>SHEPHERD’S PURSE.</b>—The <i>Capsella Bursa</i> is commonly +known as Pickpocket or Pickpurse, from its robbing the farmer by +stealing the goodness of his land. It was known to our forefathers +by the names of St. James’s-wort, Poor Man’s Parmacetty, Toywort, +and Caseweed, and was considered to be “marvellous good for +inflammation.” (See <a href="#clappedepouch" class="smcap">Clappedepouch</a>.)</p> + +<p><b>SHOLOA.</b>—The Sholoa is a medicinal plant, employed by +the Bushmen of South Africa. Before going into battle, they rub +their hands with Sholoa, in order to be able to chafe the badly +wounded to preserve their life. When they dig up this plant, they +deem it necessary, to avert danger from themselves, to replant +immediately a portion of the root, so that it may spring up again. +Tradition says that a man who neglected this precaution was found +speechless and motionless enveloped in the toils of serpents. These +serpents were killed by the Bushmen in order to regain possession +of the root, which was replanted. Their women are afraid of these +roots, when freshly dug up; they are, therefore, always put into a +bag before being taken into a hut.</p> + +<p id="snowdrop"><a id="page-546" href="#page-546" class="pagenum" title="546"></a> +<b>SNOWDROP.</b>—The Snowdrop (<i>Galanthus nivalis</i>) was formerly +held sacred to virgins, and this may account for its being +so generally found in the orchards attached to convents and old +monastic buildings.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“A flow’r that first in this sweet garden smiled,</div> + <div class="line">To virgins sacred, and the Snowdrop styled.”—<i>Tickell.</i></div> +</div> +</div> + +<p class="continued">It is also dedicated to the Virgin Mary, and a monkish tradition +asserts that it blooms on the second of February, or Candlemas +Day, the day kept in celebration as that on which the holy Virgin +took the child Jesus to the Jewish Temple and there presented an +offering. Hence the flower is called the Fair Maid of February; +as on the Day of the Purification of the Virgin Mary her image used +to be removed from the altar, and Snowdrops strewed over the +vacant place.——The legendary account of the flower’s creation is +as follows:—“An angel went to console Eve when mourning over +the barren earth, when no flowers in Eden grew, and the driving +snow was falling to form a pall for earth’s untimeous funeral after +the fall of man; the angel, catching as he spoke a flake of falling +snow, breathed on it, and bade it take a form, and bud and blow. +Ere the flake reached the earth Eve smiled upon the beauteous +plant, and prized it more than all the other flowers in Paradise, +for the angel said to her:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“‘This is an earnest, Eve, to thee,</div> + <div class="line">that sun and summer soon shall be.’”</div> +</div> +</div> + +<p class="continued">The angel’s mission being ended, away up to heaven he flew; but +where on earth he stood, a ring of Snowdrops formed a posey.”——An +old name for the plant was the Winter Gilliflower. Dr. Prior +thinks that the name Snowdrop was derived from the German +<i>Schneetropfen</i>, and that the “drop” does not refer to snow, but to +the long pendants, or drops, worn by the ladies in the sixteenth +and seventeenth centuries, both as earrings and hangings to their +brooches, and which we see represented so often by Dutch and +Italian painters of that period.——In some parts of England it is +considered by the peasantry unlucky to take the first Snowdrop +into a house—the flower being regarded as a death-token, inasmuch +as it looks like a corpse in its shroud.</p> + +<p id="solanum"><b>SOLANUM.</b>—To this family belong the Love Apple, the +Mad Apple, and the Bitter-Sweet. Several species of the genus +<i>Solanum</i> are poisonous and highly dangerous plants. It is related +that when Sweno, king of Norway, was besieging Duncan of Scotland +in the town of Betha, Macbeth, his cousin, managed to leave +the town, whereupon Duncan began to treat with the enemy as to the +terms of a surrender, promising them a supply of provender. The +Danes accepted the terms, and Duncan sent them their provisions, +which they duly partook of; but soon after they were overcome +by a profound lethargic sleep, for their wine and ale had +been drugged with <i>Solanum</i>. In this condition they fell an easy +<a id="page-547" href="#page-547" class="pagenum" title="547"></a> +prey to Macbeth, who attacked them and utterly routed their forces. +Ten only of the soldiers, who had entertained suspicions with +regard to Duncan’s gift of supplies, remained in their senses, and +these carried off King Sweno, in a lifeless condition, to the mouth +of the river Tay, and thence conveyed him home in a fishing-boat.</p> + +<p><b>SOLOMON’S SEAL.</b>—The appellation of Solomon’s Seal +has been given to the <i>Convallaria Polygonatum</i>, because, on cutting +the roots transversely, some scars are seen resembling the device +known as Solomon’s Seal—a name given by the Arabs to a six-pointed +star, formed by two equilateral triangles intersecting each +other. To the old herbalists these marks (according to the doctrine +of signatures) were an indication of the plant’s virtues or uses: it +was sent to seal or consolidate wounds. Gerarde says: “That +which might be written of the herbe as touching the knitting of +bones, and that truely, would seeme with some incredible; but +common experience teacheth that in the world there is not to be +found another herbe comparable to it for the purposes aforesaid; +and therefore, in briefe, if it be for bruises inward, the roots must +be stamped, some ale or wine put thereto, strained, and given to +drink. It must be given in the same manner to knit broken bones, +against bruises, black or blew marks gotten by stripes, falls, or +such like; against inflammation, tumours, or swellings, that happen +unto members whose bones are broken, or members out of joynt, +after restauration: the roots are to be stamped small, and applied +pultesse or plaister wise, wherewith many great workes have been +performed beyond credit.”——The plant is also known by the +name of Lady’s Seal, Seal-wort, White-root, Ladder-to-heaven, +and Jacob’s-ladder.——By astrologers it is held to be under the +rule of Saturn.</p> + +<p><b>SOMA.</b>—The Soma, or Moon Plant, is one of the most sacred +plants of India. It is supposed to be the <i>Sarcostemma viminale</i>, or +<i>Cyanchum viminale</i> (<i>Asclepias acida</i>), which grows on the Coromandel +hills and in the Punjâb. According to Dr. Haug, the plant at present +used by the sacrificial priests of the Dekhan is not the sacred Soma +of the Vedas, although it appears to belong to the same order. In the +Hindu religion, by a truly mystic combination, Soma represents +at once the moon or moon-god, the genius presiding over the +Soma, and the plant itself. In the Vedic hymns to Soma, the +notion of the plant predominates, but intermixed are references +which are only applicable to the lunar character of the divinity. +The description of the plant given in Garrett’s ‘Classical Dictionary +of India’ is as follows:—“It grows to the height of about +four or five feet, and forms a kind of bush consisting of a number +of shoots, all coming from the same root; their stem is solid, like +wood, the bark greyish, they are without leaves, the sap appears +whitish, has a very stringent taste, is bitter but not sour; it is a +<a id="page-548" href="#page-548" class="pagenum" title="548"></a> +very nasty drink, but has some intoxicating effect. The sap +referred to is sharp and acid, and, according to Decandolle, would +be poisonous if taken in large quantities; in many cases the nerves +are affected by it, as if by a narcotic; but it is benumbing in its +influence, as it hinders the activity of the nerves, without inducing +sleep.” From this sacred plant, which has the mystic five white +petals, is obtained a milky exudation (symbolising the motherhood +of Nature), out of which is made the Vedic <i>Amrita</i>, a divine beverage +that confers immortality; and, probably on this account, the plant +itself is worshipped as a god. Thus we find it so addressed in a +hymn from the Rigveda, translated by Muir:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“We’ve quaffed the Soma bright,</div> + <div class="line i2">And are immortal grown;</div> + <div class="line">We’ve entered into light,</div> + <div class="line i2">And all the gods have known.</div> + <div class="line">What mortal now can harm,</div> + <div class="line i2">Or foeman vex us more?</div> + <div class="line">Through thee beyond alarm,</div> + <div class="line i2">Immortal god! we soar.”</div> +</div> +</div> + +<p class="continued">The Soma sap is used as the Soma drink for the initiation of the +Djoga; it is said to produce the magical condition in which, raised +above the universe to the great centre, and united with Brahma, +the seer beholds everything.——In the Hindu worship, libations +to the gods were of three kinds—butter, honey, and the fermented +juice of the Soma-plant. The butter and honey were poured upon +the sacrificial fire; the Soma juice was presented in ladles to the +deities invoked, part sprinkled on the fire, part on the Kusa, or +Sacred Grass, strewed upon the floor, and the rest invariably +drunk by those who had conducted the ceremony. The exhilarating +properties of the fermented juice of the Soma filled the worshippers +with delight and astonishment; and the offering of this +sacred liquid was deemed to be especially pleasing to the Hindu +gods.——In the lunar sacrifices, the Soma drink was prepared with +mystical ceremonies, with invocations of blessings and curses, by +which the powers of the world above and below were incorporated +with it. According to their intended use, various herbs +were mixed with the principal ingredient. Windischmann remarks +that the use of the Soma was looked upon in early ages as a holy +action, and as a sacrament, by which the union with Brahma was +produced; thus, in Indian writings, passages similar to the following, +often occur: “Prâjapati himself drinks this milk, the +essence of all nourishment and knowledge—the milk of immortality.”——The +Gandharvas, a race of demigods, are represented +in certain of the Vedic legends as custodians of the Soma or Amrita, +and as keeping such close watch over the divine beverage, that +only by force or cunning can the thirsty gods obtain a supply of +the immortalising drink.——One of the Hindu synonymes of Soma +is <i>madhu</i>, which means a mixed drink; and this word is the <i>methu</i> +of the Greeks, and the mead of our own Saxon, Norse, and Celtic +ancestors.</p> + +<p><a id="page-549" href="#page-549" class="pagenum" title="549"></a> +<b>SORREL.</b>—From May to August the meadows are often +ruddy with the Sorrel (<i>Rumex Acetosa</i>), the red leaves of which +point out the graves of the Irish rebels who fell on Tara Hill, in +the “Ninety-Eight;” the popular and local tradition being that the +plants sprang from the blood of the patriots shed on that occasion.——Sorrel +is under the planetary influence of Venus.</p> + +<p><b>SOW-THISTLE.</b>—Theseus, king of Athens, is said to have +received as a gift from the hands of Hecate, the Sow-thistle (<i>Sonchus +oleraceus</i>) and the Sea Fennel (<i>Crithmum maritimum</i>). Like the +Sesame, the Sow-thistle, according to tradition, sometimes conceals +marvels or treasures; and in Italian stories are found the exclamation, +“Open Sow-thistle,” used with the same magical results as +attend the invocation of the Sesame. A Russian legend states +that the Devil considers the Sow-thistle to be peculiarly his property, +although in so doing he is in error (see <a href="#oats" class="smcap">Oats</a> and <a href="#reed" class="smcap">Reed</a>).——The +Sow-thistle is considered by astrologers to be under the +dominion of Venus.</p> + +<p id="southernwood"><b>SOUTHERNWOOD.</b>—The <i>Abrotanum</i> (Southernwood) is +a species of Wormwood, to which the Greeks and Romans, and in +more recent times the Germans and French, attributed wonderful +magic properties. According to Pliny, it should be classed as an +aphrodisiac plant, for, if it be placed under a mattress, it will evoke +sensual passions. Gerarde says the same thing; and adds that “it +helpeth against the stinging of scorpions,” and that, “being +strewed upon the bed, or a fume made of it upon hot embers, it +driveth away serpents.” Lucan refers to this latter quality in the +following lines (Book 9):—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“There the large branches of the long-lived hart,</div> + <div class="line">With Southernwood their odours strong impart;</div> + <div class="line">The monsters of the land, the serpents fell,</div> + <div class="line">Fly far away, and shun the hostile smell.”</div> +</div> +</div> + +<p class="continued">Macer Floridus states that it will drive away serpents; and Bauhin +narrates that it used to be employed against epilepsy.——From +an ointment made with its ashes, and used by young men to +promote the growth of a beard, the plant obtained the name of +Lad’s Love.——Astrologers place Southernwood under the rule +of Mercury. (See also <a href="#mugwort" class="smcap">Mugwort</a> and <a href="#wormwood" class="smcap">Wormwood</a>.)</p> + +<p id="speedwell"><b>SPEEDWELL.</b>—The <i>Veronica Chamædrys</i> appears in olden +times to have been called “Forget-me-Not,” a name that has since +been universally applied to the Myosotis. Now-a-days it is sometimes +called by country folk Cat’s-eye. The plant derives its name +of Speedwell from the fact of its corolla falling off and flying away +as soon as it is gathered; “Speedwell” being the old-fashioned +equivalent of “Good-bye!” The bright blue blossom of the Germander +Speedwell is in some places better known as Veronica, an +appellation derived from <i>Vera</i> (Latin) and <i>Icon</i> (Greek), and signifying +“true image.”——When our Saviour was on his way to Mount +<a id="page-550" href="#page-550" class="pagenum" title="550"></a> +Calvary, bearing his cross, he passed by the door of Veronica, a compassionate +woman, who beholding with pity the Lord’s distressed +condition, and the drops of agony on His brow, wiped His face with a +kerchief, or napkin, and the features of the Redeemer remained +miraculously impressed upon the linen. The kerchief itself was +styled the <i>Sudarium</i>, and from some resemblance of the blossom of +the Germander Speedwell to this saintly relic, bearing the features +of Christ, the plant received the name of Veronica.——Francus wrote +an entire work on the virtues of the <i>Veronica orientalis</i>, which is said +to have cured a King of France of the leprosy and to have given +children to a barren wife. R. Turner calls the plant Fluellin, or +Lluellin—a name, he remarks, “the Shentleman of Wales have +given it because it saved her nose, which disease had almost gotten +from her.”</p> + +<p><b>SPIGNEL.</b>—Spignel (<i>Meum athamanticum</i>) is also known as +Mew, Bear-wort, or Bald-money. The latter name is of obscure +etymology, but we may safely reject the derivation which some +writers have suggested from the name of the god Baldr, the Scandinavian +Apollo.——Spignel is held to be under the rule of Venus. +(See <a href="#baldmoney" class="smcap">Baldmoney</a>).</p> + +<p><b>SPIKENARD.</b>—We read in Canticles: “While the king +sitteth at his table, my Spikenard sendeth forth the smell thereof.” +And again: “Thy plants are an orchard of Pomegranates, with +pleasant fruits; Camphire, with Spikenard, Spikenard and Saffron.” +The true nature of Spikenard has for ages been the subject of much +controversy; but it is now generally accepted that it was obtained +from the <i>Valeriana Jatamansi</i>. Ptolemy notices these odoriferous +plants, the best of which grew at Rangamati, and on the borders of +the country now called Bootan. Pliny says there are twelve +varieties of it—the best being the Indian, the next in quality the +Syriac, then the Gallic, and in the fourth place, that of Crete. He +thus describes the Indian Spikenard: “It is a shrub with a heavy +thick root, but short, black, brittle, and yet unctuous as well; it +has a musty smell, too, very much like that of the Cyperus, with a +sharp acrid taste, the leaves being small, and growing in tufts. +The heads of the Nard spread out into ears; hence it is that Nard +is so famous for its two-fold production, the spike or ear, and the +leaf.” The price of genuine Spikenard was then one hundred +denarii per pound, and all the other sorts, which were merely +herbs, were infinitely cheaper, some being only worth three denarii +per pound. Galen and Dioscorides give a somewhat similar +account of Spikenard or <i>Nardostachys</i>, but the latter states that +the so-called Syrian Nard came in reality from India, whence it +was brought to Syria for shipment. Mr. E. Rimmel, in his ‘Book +of Perfumes,’ points out that “the ancients appear to have +confounded Spikenard with some of the fragrant Grasses of India, +which would account for the report that Alexander the Great, when +<a id="page-551" href="#page-551" class="pagenum" title="551"></a> +he invaded Gedrosia, could smell from the back of his elephant the +fragrance of the Nard as it was trod upon by the horses feet. This +error was shared by Linnæus, who did not attempt to classify the plant, +but was inclined to think it was the same as the <i>Andropogon Nardus</i>, +commonly called Ginger Grass. Sir William Jones, the learned +orientalist, turned his serious attention to this question, and after +a laborious investigation succeeded in establishing beyond doubt +that the Spikenard of the ancients was a plant of the Valerianic order, +called by the Arabs <i>Sumbul</i>, which means ‘spike,’ and by the Hindus +<i>Jatamansi</i>, which signifies ‘locks of hair,’ both appellations being +derived from its having a stem which somewhat resembles the tail +of an ermine, or of a small weasel. He, consequently, gave it the +name of <i>Valeriana Jatamansi</i>, under which it is now generally classed +by botanists. It is found in the mountainous regions of India, +principally in Bootan and Nepaul. Its name appears to be derived +from the Tamil language, in which the syllable <i>nár</i> denotes any +thing possessing fragrance, such as <i>nártum pillu</i>, ‘Lemon Grass;’ +<i>nárum panei</i>, ‘Indian Jasmine;’ <i>nártum manum</i>, ‘Wild Orange,’ &c. +It is highly probable,<!--TN: was 'propable'--> however, that the word Spikenard was often +applied by the ancients as a generic name for every sort of perfume, +as the Chinese now designate all their scents by the name of +<i>hëang</i>, which properly means <i>incense</i>, it being for them the type of +all perfumes.”——In an Indian poem, the hero, compelled to go +upon his travels immediately after wedding the girl of his heart, +takes leave of her in his garden, and showing her a Spikenard +of his own planting, enjoins her to watch over it with loving +care; for as long as it thrives all will go well with him, but should +it wither some fatal misfortune will certainly befall him. Years +pass away before he can turn his steps homewards. Then he +assumes the garb of a mendicant, goes to his home, gains admission +to the garden, and there sees his faithful wife weeping over +the precious Spikenard, grown into a mighty plant, telling its own +tale. The finish can well be guessed.</p> + +<p><b>SPRINGWORT.</b>—The Springwort, or Blasting-root, is +famed in German legends for its magical power of opening locks, +however strong, hidden doors, rocks, and secret entrances to +caves where are stored inexhaustible treasures. In Kelly’s ‘Indo-European +Tradition,’ we read that as a rule the Springwort has +been regarded as an unknown species of plants, and therefore +most difficult to find; but some few accounts specify known +plants, and Grimm mentions the <i>Euphorbia Lathyris</i>, which he +identifies with the <i>Sferracavallo</i> of the Italians, so named because it +acts so potently on metals, that horses, if they tread on it, have their +shoes drawn off. (The <i>Sferracavallo</i>, however, was stated by Mentzel +in 1682 to be a Vetch now known as the <i>Hippocrepis</i>). The Springwort +is procured by plugging up the hole in a tree in which a green +or black woodpecker has its nest with young ones in it. As soon +as the bird is aware of what has been done, it flies off in quest of +<a id="page-552" href="#page-552" class="pagenum" title="552"></a> +a wondrous plant, which men might look for in vain, and returning +with it in its bill, holds it before the plug, which immediately +shoots out from the tree, as if driven by the most violent force. +But if one conceals himself before the woodpecker returns, and +scares it when it approaches, the bird will let the root fall; or a +white or red cloth (representing water or fire) may be spread below +the nest, and the bird will drop the root upon the cloth after it has +served its own turn. This is Grimm’s version of the matter, and +Pliny’s account coincides, except that he adds that the plug is +driven out with an explosion, caused, as one may conclude, by +the electricity contained in the plant which is applied to it by +the bird. Now it is worthy of remark that the woodpecker is +mythically alleged to be a fire- or lightning-bearer; and so is +called by the Romans <i>Picus Martius</i>, after the god Mars, and +<i>Picus Feronius</i>, from the Sabine goddess Feronia, who had a +certain control over fire. In the Sanscrit, a species of <i>Euphorbia</i> +is called the Thunderbolt Thorn, and some others are termed +Thunderbolt-wood. It is curious to notice, by the way, that the +Indian name of the Sesame-flower, <i>Vajrapushpa</i>, connects with the +thunderbolt the flower that opens treasure-caves. In Swabia, +they say that the hoopoe brings the Springwort, and lets it +fall into water or fire to destroy it: to obtain it, therefore, one +must have in readiness a pan of water, or kindle a fire; the +original notion having been that the bird must return the plant +to the element from which it springs,—that being either the +water of the clouds, or the lightning-fire enclosed therein. The +connection between the Springwort and the lightning is also +manifested in an old Swabian tradition, that when the plant is +buried in the ground at the summit of a mountain, it draws down +the lightning, and divides the storm, causing it to pass off to right +and left.——In the Oberpfalz, the Springwort is called <i>Johanniswurzel</i>, +because it is there believed that it can only be found among the +Fern on St. John’s Night. It is said to be of a yellow colour, and +to shine in the night like a candle, resembling in this respect the +Mandrake. Moreover, it never stands still, but darts about continually +to avoid the grasp of men. Here then, in the luminosity +and the power of rapid movement attributed to the Springwort, we +see the embodiment of electricity in the plant.——In Switzerland, +the <i>Spreng-wurzel</i> is carried in the right pocket, to render the bearer +invulnerable to dagger or bullet; and in the Harz mountains it is said +to reveal treasures.——With regard to this magical property of disclosing +concealed treasures, a story is related by Kuhn in his North +German Legends, from which we learn that a shepherd who was driving +his flock over the Ilsenstein, having stopped to rest, leaning on his +staff, the mountain suddenly opened, for there was a Springwort in +his staff without his knowing it. Inside the mountain he discovered +an enchanted princess, who bade him take as much gold as he +pleased; so he filled his pockets, and then prepared to retire; but he +<a id="page-553" href="#page-553" class="pagenum" title="553"></a> +had forgotten his staff with the Springwort in it, which he had laid +against the wall when he stepped in; so that just as he was on the +point of stepping out of the opening, the rock suddenly slammed +together, and cut him in two. In this version of the German +legend, the Luckflower is identified with the Springwort.</p> + +<p><b>SPURGE LAUREL.</b>—The Spurge Laurel, called in Denmark +<i>Ty-ved</i>, is sacred to Tyr, the god of war. This plant is the +badge of the Scottish Clan Graham.</p> + +<p><b>SQUILL.</b>—The <i>Scilla maritima</i>, or Sea Onion, was of old consecrated +in Egypt to the god Typhon. The mummies of Egyptian +women often hold the Squill in one hand, probably as an emblem +of generation. The Egyptians planted the Squill in groves, and +hung it in their houses to preserve them from evil spirits. In +Arcadia, at the festival of the god Pan, the statue of the deity was +decorated with Squills.</p> + +<p><b>STAR OF BETHLEHEM.</b>—The <i>Ornithogalum umbellatum</i> +is called the Star of Bethlehem on account of its white stellate +flowers resembling the pictures of the star that indicated the birth +of the Saviour of mankind. As the plant is abundant in the neighbourhood +of Samaria, it was thought by Linnæus and also by +several biblical commentators to be the “dove’s dung” mentioned +as the food of the famished inhabitants of that city during the siege +recorded in the Book of Kings. The Star of Bethlehem is horological—it +never unfolds its petals before eleven o’clock, and hence +has acquired the nickname of the Eleven o’Clock Lady.</p> + +<p id="stock"><b>STOCK.</b>—The Stock, or Stock-Gilliflower (<i>Mathiola</i>), was one +of the earliest inmates of English gardens, where it was known as +the Gilliflower, a word corrupted from the French name of the +flower, <i>Giroflée</i>.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The white and purple Gillyflowers, that stay</div> + <div class="line">In blossom—lingering summer half away.”</div> +</div> +</div> + +<p class="continued">The principal kinds grown in gardens are the Queen’s Stock-Gilliflower, +of which the Brompton Stock and the White Stock are +varieties, and the annual, or Ten-weeks’ Stock (<i>M. annua</i>). The +old English name of Gilliflower was familiarly given to several +other plants dear to early English gardeners: thus we find it +applied to the Carnation, the Pink, the Rocket, the Wall-flower, +the Ragged Robin, and some others. Parkinson (who is the first +writer to mention the double Stock) remarks of the flower: “We +call it in English generally Stock-Gilloflower (or as others do, +Stock Gillover), to put a difference between them and the Gilloflowers +and Carnations, which are quite of another kindred.” The +word Gilliflower afterwards became corrupted to July-flower, and +was so written by the poet Drayton.——Baron Cuvier had a great +partiality for the double Stock: it had been the favourite flower of +his mother, and the great naturalist, on that account, always prized +<a id="page-554" href="#page-554" class="pagenum" title="554"></a> +the fragrant plant, and whilst it was in season made it a rule to +have a bunch on his table, that he might inhale its grand perfume.</p> + +<p id="stonecrop"><b>STONECROP.</b>—Like the House-leek, the Stonecrop was +supposed to be a protective against thunder and lightning, and +hence was planted on the roofs of cottages, stables, &c. The old +herbalists valued the small Houseleek, or Stonecrop, as a cure for +ague and expeller of poisons. It was used as an outward application, +and, when boiled in beer, was considered good for pestilential +fevers. Among country folks the plant was known as Wall +Pepper (from its pungent flavour), Jack of the Buttery, Gold Chain, +and Prick Madam, the last name being a corruption of the French +<i>Trique Madame.</i>——Stonecrop is held by astrologers to be under the +dominion of the Moon.</p> + +<p><b>STORAX.</b>—The Styrax, or Storax-tree, has been held in great +estimation from the time of Dioscorides and Pliny, both of whom +described it. Although the tree is indigenous to many of the +southern parts of Europe, yet the precious and deliciously fragrant +gum that exudes from it, known as Storax-tears, can only be +obtained in perfection from Asiatic Turkey. Old Gerarde says +“of this gum, there are made sundry excellent perfumes, pomanders, +sweet waters, sweet bags, sweet washing-balls, and divers other +sweet chains and bracelets.”——Storax-tears are still used as +incense in the churches and mosques of Asia Minor.</p> + +<p><b>STRAW.</b>—In the <i>Hávamál</i>, or the ‘Divine Discourse of +Odin,’ who gave these precepts of wisdom to mankind, it is stated +that “Straws dissolve enchantment.” Hence, probably, was +derived the custom of laying two Straws crosswise in the path +where a witch was expected to pass, under the belief that by +stepping over Straws, arranged so as to form the sign of the Cross, +a witch was rendered powerless. In Ireland, on May-eve (<i>neen na +Beal tina</i>), the ceremony is practised of making the cows leap over +lighted Straw or faggots.——In Cornwall, lasses desirous of knowing +when they are to be married, are accustomed to repair either +to Madron Well, or to a well at St. Austell: there two pieces of +Straw, about an inch long, are crossed and fastened by a pin. +This Straw cross is then dropped into the water, and the rising +bubbles carefully counted, as they mark the number of years which +will pass ere the arrival of the happy day.——In Devonshire, to +charm warts away, they take a Wheat Straw with as many knots +as there are warts on the hand to be dealt with, name over the +Straw the person afflicted, and then bury it: as it decays, the warts +will disappear.——In the county of Donegal, Ireland, a sufferer from +warts procures ten Straws, ties a knot in each, throws the tenth +away, and carefully rubs the warts with the other nine knotted +Straws; this done, he makes a white paper parcel of the Straws, +and throws it upon the high road, sure that the person who picks +up and opens the parcel will become the possessor of the warts.——An +<a id="page-555" href="#page-555" class="pagenum" title="555"></a> +old German cure for sleeplessness was to place beneath +the pillow a “composing wisp,” that is Straw which workwomen +put under the burdens on their backs; but taken from people +unknown to them.——If a hen wants to sit, the German peasants +make her nest of Straw out of the bed of the husband and +wife: if cock chickens are wished, from the man’s side; if hen +chickens, from the wife’s side.——A Swedish popular tale narrates +how a king’s son, passing a cottage one day, saw a pretty +girl sitting on the roof spinning. Curious to know why she +chose so unusual a place, he enquired of the girl’s mother, who +told him that she sat there to let the people see how clever she +was; adding, “She is so clever that she can spin gold from clay +and long Straw.” The truth was, the girl, although good-looking, +was idle in the extreme, and had been set to spin on the roof of +the cot so that all the world might judge of her sloth. The king’s son, +however, knew naught of this, and being captivated by the girl’s +pretty face, he resolved, if she could really spin gold from long +Straw and clay, to take her to the palace, and make her his +consort. The mother having given her consent, the girl accompanied +the prince to the royal residence, where she was given a +bundle of Straw, and a pailful of clay, in order to prove if she +were so skilful at spinning as her mother had said. The poor girl, +knowing her incompetence, soon began to weep when left by +herself in her chamber; whereupon suddenly a little ugly and deformed +old man stood before her, and demanded to know the +cause of her grief. The girl told him; and forthwith the old man +produced a pair of gloves, which he gave to the girl, saying, +“Fair maiden, weep not: here is a pair of gloves; when thou +hast them on, thou wilt be able to spin from long Straw and +clay. To-morrow night I will return, when, if thou hast not found +out my name, thou shalt accompany me home, and be my +bride.” The brave girl shuddered, but agreed to the old man’s +condition, and he went his way. Then she pulled on the gloves, +and, without difficulty, soon spun up all the Straw and clay into +the finest gold. There was great joy in the palace, and the king’s +son was delighted that he had obtained so charming and so skilful +a wife; but the young maiden did nothing but weep at the dread prospect +of being claimed by the ugly, undersized old man. Late in the +day, the king’s son returned from the chase, and seeing his bride +so melancholy, began to tell her of an adventure he had just met +with in the forest. Said he: “I suddenly came upon a very little +ugly old man dancing round a Juniper-bush, singing a curious song, +at the end of which he loudly bawled, ‘I am called <i>Titteli Ture</i>.’” +Then the pretty maid’s face brightened up, for she knew that +she had learnt the name of her mysterious visitor. So she set to +work to spin more gold from Straw and clay alone in her chamber, +and kept repeating the old man’s name, so that she might not forget +it. At midnight the door of her room noiselessly opened, and the +<a id="page-556" href="#page-556" class="pagenum" title="556"></a> +hideous old man entered with beaming eyes. On beholding him the +girl sprang up, and said: “Titteli Ture, Titteli Ture, here are thy +gloves.” When the dwarf heard his name pronounced, he was +overcome with passion, and bursting through the roof of the apartment, +hastened away through the air. The maiden was espoused +by the king’s son the following day, and nothing more was ever +seen of Titteli Ture.</p> + +<p><b>STRAWBERRY.</b>—Strawberries were reputed to be the +favourite fruit of the goddess Frigg, who presided over marriages. +In German legends, Strawberries symbolise little children who +have died when young. According to one of these legends, before +St. John’s Day mothers who have lost their little ones take care +not to eat Strawberries, because they think that young children +ascend to heaven concealed in Strawberries. Mothers who eat +Strawberries are considered to have wronged the Virgin Mary, to +whom the Strawberry is dedicated, and who would assuredly refuse +an entry into heaven to those children whose mothers had +defrauded her of the fruit specially set apart for her.——A representation +of the leaf of the Strawberry is set in the gold coronets +worn by certain of the English nobility: a duke’s coronet has eight +leaves, an earl’s eight, and that of a marquis four. Strawberry-leaves +and the Flower-de-luce are used in the coronets of the +younger members of the royal family. Don John, son of King +John I. of Portugal, adopted the Strawberry as his device, to show +his devotion to St. John the Baptist, who lived on fruits. It is +mentioned by Hollinshed, and the fact has been dramatised by +Shakspeare, that Glo’ster, when he was contemplating the death of +Hastings, asked the Bishop of Ely for Strawberries.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“My lord of Ely, when I was last in Holborn,</div> + <div class="line">I saw good Strawberries in your garden there.”</div> +</div> +</div> + +<p class="continued">Linnæus was cured of frequent attacks of gout by the use of Strawberries, +and the fruit is accounted an excellent remedy in putrid +fevers.——To dream of Strawberries is reputed to be a good omen: +to a youth they are supposed to denote that “his wife will be +sweet tempered, and bear him many children, all boys.”——A +legend of the Fichtelgebirge (a mountain range at the junction of +Saxony, Bavaria, and Bohemia) records that one Midsummer Day +a woman went with her child to look for Strawberries in a wood. +She chanced to light upon some plants, which when plucked in the +night, were not to be exhausted; and after awhile she perceived a +cavern which she entered with her child. Here, to her astonishment, +lay heaps of gold scattered about; and three white maidens +gave her permission to take as much of the treasure as she +could collect with one grasp. Her greed, however, induced her to +make three swoops, and then, fearful of the consequences, and forgetting +her child, she rushed out of the hollow, when the entrance +was immediately closed upon her, and a warning voice informed +<a id="page-557" href="#page-557" class="pagenum" title="557"></a> +her that she could not regain her child until the next St. John’s Day. +When this day arrived, the woman repaired to the cave, and found to +her joy the entrance once more open, and her little one awaiting her +with a rosy Apple in its hand. Disregarding the treasures scattered +in the cave, the mother rushed with outstretched arms towards her +child, and the white maidens finding that the mother’s love was +stronger than her greed handed over the little one to her.——There +is, in this district, another legend anent the gathering of Strawberries, +which will be found under the head of <span class="smcap">Club Moss</span>.</p> + +<p><b>SUGAR-CANE.</b>—In the Sugar plantations of the Indies, +several superstitious ceremonies are preserved. It being customary +to reserve a few plants, it sometimes happens after the fields are +planted, that there remain several superfluous canes. Whenever +this happens, the husbandman repairs to the spot on the 11th of +June, and having sacrificed to the Nagbele, the tutelar deity of the +Sugar-cane, he immediately kindles a fire, and consumes the whole. +If a Sugar-cane should flower again at the end of the season, and +produce seeds, it is looked upon as a funereal flower, and as +portending misfortune to the owner of the estate or his family. If, +therefore, a husbandman sees one of these late-flowering canes, he +plucks it up, and buries it without allowing his master to know +anything of the unfortunate occurrence, willingly taking to himself +any ill-luck which may accrue.——The bow of Kâmadeva, the +Indian Cupid, is sometimes represented as being formed of Sugar-cane, +sometimes of flowers, with a string composed of bees. His +five arrows were each tipped with a blossom, presented to Kâmadeva +by Vasanta (Spring).</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“He bends the luscious cane, and twists the string</div> + <div class="line">With bees; how sweet! but ah! how keen their sting.</div> + <div class="line">He, with five flow’rets tips thy ruthless darts,</div> + <div class="line">Which through five senses pierce enraptured hearts;</div> + <div class="line">Strong <i>Champa</i>, rich in odorous gold;</div> + <div class="line">Warm <i>Amer</i>, nursed in heavenly mould;</div> + <div class="line">Dry <i>Makeser</i>, in silver smiling;</div> + <div class="line">Hot <i>Kitticum</i> our sense beguiling;</div> + <div class="line">And last, to kindle fierce the scorching flame,</div> + <div class="line"><i>Love Shaft</i>, which gods bright <i>Bela</i> name.”—<i>Sir W. Jones.</i></div> +</div> +</div> + +<p><b>SUNFLOWER.</b>—The <i>Helianthus annuus</i> derived its name +of Sunflower from its resemblance to the radiant beams of the +Sun, and not, as is popularly supposed and celebrated by poets, +from its flowers turning to face the Sun—a delusion fostered by +Darwin, Moore, and Thompson, the latter of whom tells us that +unlike most of the flowery race—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The lofty follower of the Sun,</div> + <div class="line">Sad when he sets, shuts up her yellow leaves,</div> + <div class="line">Drooping all night, and, when he warm returns,</div> + <div class="line">Points her enamour’d bosom to his ray.”</div> +</div> +</div> + +<p class="continued">The Helianthus has also been falsely identified with the Sunflower +of classical story—the flower into which poor Clytie was transformed +<a id="page-558" href="#page-558" class="pagenum" title="558"></a> +when, heart-broken at the desertion of her lover Phœbus, +she remained rooted to the ground, and became, according to +Ovid, metamorphosed into a flower resembling a Violet. “Held +firmly by the root, she still turns to the Sun she loves, and, changed +herself, she keeps her love unchanged.” Now the Helianthus, or +modern Sunflower, could not have been the blossom mentioned by +Ovid, inasmuch as it is not a European plant, was not known in +his day, and first came to us from North America. In its native +country of Peru, the Helianthus is said to have been much +reverenced on account of the resemblance borne by its radiant +blossoms to the Sun, which luminary was worshipped by the +Peruvians. In their Temple of the Sun, the officiating priestesses +were crowned with Sunflowers of pure gold, and they wore them +in their bosoms, and carried them in their hands. The early +Spanish invaders of Peru found in these temples of the Sun +numerous representations of the Sunflower in virgin gold, the +workmanship of which was so exquisite, that it far out-valued the +precious metal of which they were formed. Gerarde, writing in +1597, remarks:—“The floure of the Sun is called in Latine <i>Flos +Solis</i>; for that some have reported it to turn with the Sunne, which +I could never observe, although I have endeavoured to finde out +the truth of it: but I rather thinke it was so called because it +resembles the radiant beams of the Sunne, whereupon some have +called <i>Corona Solis</i> and <i>Sol Indianus</i>, the Indian Sunne-floure: others +<i>Chrysanthemum Peruvianum</i>, or the Golden Flower of Peru: in English, +the Floure of the Sun, or the Sun-floure.” (See <a href="#heliotrope" class="smcap">Heliotrope</a>.)</p> + +<p><b>SYCAMORE.</b>—Sycamore is properly the name of an Egyptian +tree, the leaves of which resemble those of the Mulberry and +the fruit that of the wild Fig; whence it was named from both +<i>Sukomoros</i>; <i>sukon</i> signifying a Fig, and <i>moros</i> a Mulberry-tree.——Thevenot +gives an interesting tradition relating to one of these +trees. He writes:—“At Matharee is a large Sycamore, or Pharaoh’s +Fig, very old, but which bears fruit every year. They say, that upon +the Virgin passing that way with her son Jesus, and being pursued +by the people, this Fig-tree opened to receive her, and closed her +in, until the people had passed by, when it re-opened; and that +it remained open ever after to the year 1656, when the part +of the trunk that had separated itself was broken away.” The +tree is still shown to travellers a few miles north-east of Cairo.——Another +version relates that the Holy Family, at the conclusion +of their flight into Egypt, finally rested in the village of +Matarea, beyond the city of Hermopolis, and took up their residence +in a grove of Sycamores, a circumstance which gave the +Sycamore-tree a certain degree of interest in early Christian +times. The Crusaders imported it into Europe, and Mary Stuart, +probably on account of its sacred associations, brought from France +and planted in her garden the first Sycamores which grew in +Scotland.——From the wood of this Egyptian Fig-tree or Sycamore +<a id="page-559" href="#page-559" class="pagenum" title="559"></a> +(<i>Ficus Sycomorus</i>), which is very indestructible, the coffins of the +Egyptian mummies were made.——By a mistake of Ruellius the +name Sycamore became transferred to the Great Maple (<i>Acer +pseudoplatanus</i>), which is the tree commonly known in England as +the Sycamore or Mock-Plane. This mistake, Dr. Prior considers, +may perhaps have arisen from the Great Maple having been, on +account of the density of its foliage, used in the sacred dramas +of the Middle Ages to represent the Fig-tree into which Zaccheus +climbed on the day of our Saviour’s triumphal entry into Jerusalem—the +<i>Ficus Sycomorus</i> mentioned above.</p> + +<div class="container"> +<div class="poetry"> + <div class="line i18">“Here a sure shade</div> + <div class="line">Of barren Sycamores, which the all-seeing sun</div> + <div class="line">Could not pierce through.”<!--TN: added ”-->—<i>Massinger.</i></div> +</div> +</div> + +<p class="continued">In Scotland, the most remarkable Sycamores are those called +Dool-trees or Grief-trees. They were used by the powerful barons +in the west of Scotland for hanging their enemies and refractory +vassals on.——The Great Maple is called in France, as with us, +<i>Sycomore</i> or <i>Faux Platane</i> (Mock-Plane); the Italians call the same +tree <i>Acero Fico</i> (Fig-Maple); but in both these countries there grows +the <i>Melia Azadirachta</i>, or False Sycamore, which is called the Sacred +Tree in France, and the Tree of Our Father in Italy. In Sicily, +it is known as the Tree of Patience, and is regarded as emblematic +of a wife’s infidelity and a husband’s patience.——To dream of the +Sycamore-tree portends jealousy to the married; but to the virgin +it prognosticates a speedy marriage. (See also <a href="#maple" class="smcap">Maple</a>).</p> + +<p><b>SYRINGA.</b>—The Arcadian nymph Syrinx pursued by Pan, +who was enamoured of her, fled to the banks of the river Ladon. +Her flight being there stopped, she implored relief from the water-nymphs, +and was changed into a Reed, just as Pan was on the +point of catching her. Ovid thus describes her transformation:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Now while the lustful god, with speedy pace,</div> + <div class="line">Just thought to strain her in a strict embrace,</div> + <div class="line">He filled his arms with Reeds, new rising on the place;</div> + <div class="line">And while he sighs his ill-success to find,</div> + <div class="line">The tender canes were shaken by the wind,</div> + <div class="line">And breathed a mournful air, unheard before;</div> + <div class="line">That much surprising Pan, yet pleased him more.</div> + <div class="line">Admiring this new music, ‘Thou,’ he said,</div> + <div class="line">‘Who can’st not be the partner of my bed,</div> + <div class="line">At least shall be the consort of my mind;</div> + <div class="line">And often, often to my lips be joined.’</div> + <div class="line">He formed the Reeds, proportioned as they are,</div> + <div class="line">Unequal in their length, and waxed with care,</div> + <div class="line">They still retain the name of his ungrateful fair.”—<i>Dryden.</i></div> +</div> +</div> + +<p class="continued">The <i>Philadelphus coronarius</i> is the shrub into which, according to +Ovid, the nymph Syrinx was metamorphosed. The stems of this +shrub are used in Turkey for making pipe-sticks. Evelyn applied +the name Syringa also to the Lilac, which for the same reason was +called “Pipe-tree.”</p> + +<p><a id="page-560" href="#page-560" class="pagenum" title="560"></a> +<b>TAMARIND.</b>—The <i>Tamarindus Indica</i> is in Ceylon dedicated +to Siva, as the god of destruction. The natives of India have a +prejudice against sleeping under the Tamarind, and the acid damp +from the tree is known to affect the cloth of tents that are pitched +under them for any length of time. So strong is the prejudice of the +natives against the Tamarind-tree, that it is difficult to prevent +them from destroying it, as they believe it hurtful to vegetation. It is +chiefly cultivated for its seed-pods, which are used medicinally, and +for food.——Dreams connected with Tamarinds are of ill omen, +portending trouble, loss, and disappointment.——The Tamarind is +held to be under the dominion of Venus.</p> + +<p><b>TAMARISK.</b>—The <i>Tamarix orientalis</i> is also known as the +Tamarisk of Osiris. The ancient Egyptians<!--TN: was 'Eyptians'--> believed that at the +commencement of the world Osiris was born from the midst of chaos, +from whence also proceeded his wife Isis, the Queen of Light, +and Typhon, the Spirit of Darkness. Osiris was the ruler of all +the earth; but Typhon, being jealous of him, seized him by strategy, +nailed him in a chest, and cast it into the Nile, that it might float +out to sea. Isis in despair wandered all over the country, searching +for the dead body of her husband, and at length heard that the +chest had been cast on shore at Byblos, and had there lodged in +the branches of a Tamarisk-bush, which quickly shot up and became +a large and beautiful tree, growing round the chest so that it +could not be seen. The king of the country, amazed at the vast +size of the Tamarisk-tree, ordered it to be cut down and hewn into +a pillar to support the roof of his palace, the chest being still concealed +in the trunk. Here it was discovered by Isis, who cut +open the pillar, and took the coffin with her to Egypt, where she +hid it in a remote place; but Typhon found it, and divided the +corpse of Osiris into fourteen pieces. After a long and weary +search, in which Isis sailed over the fenny parts of the land in a boat +made of Papyrus, she recovered all the fragments except one, +which had been thrown into the sea.——The <i>Tamarix Gallica</i> is called +the Tamarisk of Apollo: the Apollo of Lesbos is represented with +a branch of Tamarisk in his hand. Nicander called the Tamarisk the +Tree of Prophecy. In Persia, the Magian priests (who claimed supernatural +power) arrived at a knowledge of future events by means +of certain manipulations of the mystic <i>baresma</i>, or bundle of thin +Tamarisk twigs, the employment of which was enjoined in the +Zendavesta books as essential to every sacrificial<!--TN: was 'sacrifical'--> ceremony.——Herodotus +informs us that the Tamarisk was employed for a +similar purpose by other nations of antiquity; and Pliny states +that the Egyptian priests were crowned with its foliage.——According +to tradition, it was from Tamarisk-trees that the showers of +Manna descended on the famishing Israelites in the desert.——At +the present day, the Manna of Mount Sinai is produced by a variety +of <i>Tamarix Gallica</i>: it consists of pure mucilaginous sugar.——Astrologers +state that the Tamarisk is under the rule of Saturn.</p> + +<p><a id="page-561" href="#page-561" class="pagenum" title="561"></a> +<b>TANSY.</b>—The herb Tansy (<i>Tanacetum</i>) has derived its name +from the Greek <i>athanasia</i>, immortality, it being supposed that this +herb was referred to in a passage in Lucian’s Dialogues of the +Gods, where Jupiter, speaking of Ganymede, says to Mercury, +“Take him away, and when he has drunk of immortality +[<i>athanasia</i>], bring him back as cup-bearer to us.” In the Catholic +Church the herb is dedicated to St. Athanasius, and in Lent cakes +are flavoured with it. Gerarde says that the name <i>athanasia</i> was +given to the plant because the flowers do not speedily wither: +he also tells us that “in the Spring time are made with the +leaves hereof newly sprung up, and with egs, cakes or tansies, +which be pleasant on taste, and good for the stomacke.”——In +some country places, it is customary to eat Tansy pudding +at Easter, in allusion to the “bitter herbs” at the Passover. In +Sussex, a charm against ague is to wear Tansy leaves in the shoe.——In +some parts of Italy, people present stalks of the Wild +Tansy to those whom they mean to insult.——The Tansy is held +to be a herb of Venus.</p> + +<p><b>TEA.</b>—A Japanese Buddhist legend attributes the origin of +the Tea-plant (<i>Thea Sinensis</i>) to the eyelids of a devotee, which fell +to the ground and took root. The legend relates that about +<span class="all-smcap">A.D.</span> 519 a Buddhist priest went to China; and, in order to dedicate +his soul entirely to God, he made a vow to pass the day and night +in an uninterrupted and unbroken meditation. After many years +of such continual watching, he was at length so tired, that he fell +asleep. On awaking the following morning, he was so grieved +that he had broken his vow, that he cut off both his eyelids and +threw them on the ground. Returning to the same spot on the +following day, he was astonished to find that each eyelid had +become a shrub. This was the Tea-shrub (until then unknown in +China)—the leaves of which exhibit the form of an eyelid bordered +with lashes, and possess the gift of hindering sleep.—One Ibn +Wahab, who travelled in China some time in the ninth century, +makes the first authentic mention of Tea as a favourite beverage +of the Chinese. He describes it as the leaf of a shrub more bushy +than the Pomegranate; and says that an infusion is made by +pouring boiling water upon it.</p> + +<p><b>TEREBINTH.</b>—The Terebinth (<i>Pistacia Terebinthus</i>) is a +tree much venerated by the Jews. Abraham pitched his tent +beneath the shade of a Terebinth at Mamre, in the valley of +Hebron, and an altar was afterwards erected close by. The spot +whereon the tree of Abraham had flourished was in the time of +Eusebius still held in great reverence and sanctity, and a Christian +church was erected there. Josephus, in his ‘History of the Jews,’ +recounts that the Terebinth of Abraham had flourished ever since +the creation of the world; but a second legend states that it sprang +from the staff of one the angels who visited Abraham. At Sichem +<a id="page-562" href="#page-562" class="pagenum" title="562"></a> +is shown the Terebinth of Jacob, near which Joshua raised an altar. +The angel appeared to Gideon to encourage him to engage in battle +near a Terebinth-tree at Ophra, and on this spot, after the victory, +Gideon raised an altar. The Jews, by preference, bury their dead +beneath the shadow of a Terebinth.</p> + +<p><b>THISTLE.</b>—The Thistle (<i>Carduus</i>), in the first days of man, +was sent by the Almighty as a portion of the curse passed upon +him when he was made a tiller of the soil. God said, “Thorns +and Thistles shall it bring forth to thee (Gen. iv.). One species, +the Milk Thistle (<i>Carduus Marianus</i>), is distinguishable by the milky +veins of its leaves, which were supposed to have derived their +peculiar colour from the milk of the Virgin Mary having fallen +upon them. This is sometimes called the Scotch Thistle, but it is +not so: it grows on the rocky cliffs near Dumbarton Castle, where, +if tradition be true, it was originally planted by the unfortunate +Mary, Queen of Scots. The Thistle of Scotland is believed to be +the <i>Onopordum Acanthium</i>, the Cotton Thistle, which grows by the +highways: this is the national insignia, and its flower-cup and +bristling leaves accord well with the motto, “<i>Nemo me impune lacessit</i>.” +Tradition says that the Thistle, with the motto rendered in homely +Scotch, “<i>Wha daur meddle wi’ me?</i>” was adopted as the symbol of +Scotland from the following circumstance:—A party of invading +Danes attempted to surprise the Scotch army by night. Under +cover of darkness, they approached the slumbering camp, but one +of them trod upon a prickly Thistle, and his involuntary cry of +pain roused some of the Scots, who flew to arms, and chased the +foe from the field. The <i>Onicus acaulis</i>, or stemless Thistle, is by +some considered to be the true Scotch Thistle, as it accords best +with the legend of the defeated Norsemen, and is, besides, the +Thistle seen in the gold bonnet-piece of James V. <i>Carduus acanthoides</i> +and <i>C. nutans</i> are by others supposed to be the</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Proud Thistle, emblem dear to Scotland’s sons,</div> + <div class="line">Begirt with threatening points, strong in defence,</div> + <div class="line">Unwilling to assault.”</div> +</div> +</div> + +<p class="continued">The Thistle has given its title to a Scotch order of knighthood, +which is said to have been instituted by Achaius, king of the +Scots, when he obtained a victory over Athelstan. The insignia +borne by the knights of the Order of the Thistle is a gold collar, +with Thistles and a sprig of Rue interlaced. A gold medal is also +worn, bearing a figure of St. Andrew.——Mannhardt states that +in Mecklenburg there is a legend current which relates that in a +certain wild and barren spot, where once a murder had been committed, +there grows every day at noon a strangely-formed Thistle: +on the weird plant are to be seen human arms, hands, and heads, +and when twelve heads have appeared, the ghastly plant mysteriously +vanishes. A shepherd, one day, passed the spot where the +mystic Thistle was growing. His staff became tinder, and his +<a id="page-563" href="#page-563" class="pagenum" title="563"></a> +arms were struck with paralysis.——According to Apuleius, the wild +Thistle, carried about the person, possessed the magical property +of averting all ills from the bearer.——In Esthonia, they place +Thistles on the Corn that has first ripened, to drive away any evil +spirit that may come to it.——In divining, by an old English rite, a +girl, to find out which of three or four persons loves her best, takes +three or four heads of Thistles, cuts off their points, gives each +Thistle the name of one of these persons, and lays them under her +pillow. That Thistle which bears the name of the person loving +her most will put forth a fresh sprout.——To dream of being surrounded +by Thistles is a lucky omen, portending that the dreamer +will be rejoiced by some pleasing intelligence in a short time.——Astrologers +state that Thistles are under the rule of Mars.</p> + +<p id="thorn"><b>THORN.</b>—According to a German tradition, the Black +Thorn springs from the blood of the corpse of a heathen slain in +battle. In Germany, the Easter fire was anciently called Buckthorn +because it was always kindled with that wood, as it is to this +day at Dassel, in Westphalia. Kuhn thinks the tree itself (<i>Bocksdorn</i>) +was so called from the sacrificial buck-goat which was burned upon +its wood in heathen times.——The Celts have always reverenced +the Thorn-bush, and its wood was used by the Greeks for the +drilling-stick of their <i>pyreia</i>, an instrument employed for kindling +the sacred fire. The Thorn was also held by the Greeks to be a +preservative against witchcraft and sorcery. Nevertheless, in some +parts of England, witches were formerly reputed to be fond of a +Thorn-bush, and both in Brittany and in some parts of Ireland it +is considered unsafe to gather even a leaf from certain old and +solitary Thorns, which grow in sheltered hollows of the moorland, +and are the fairies’ trysting places. To this day, it is thought in +many rural districts to be a death-token, and therefore to take a +branch or blossom into a house is deemed to be unlucky.——Josephus +tells us that the “bush” out of which the Lord appeared +to Moses in a flame of fire was a Thorn. He writes: “A wonderful +prodigy happened to Moses: for a fire fed upon a Thorn-bush; +yet did the green leaves and the flowers continue untouched, and +the fire did not at all consume the fruit branches.”——According +to Aryan tradition, the Hawthorn sprang from the lightning, and +as with other trees of like mythical descent, it was considered a +protective against fire, thunderbolts, and lightning. Sir John +Maundevile bears witness to this old belief, when, speaking of the +Albespyne, or Whitethorn, he says:—“For he that beareth a +braunche on hym thereof, no thondre, ne no maner of tempest may +dere [harm] hym; ne in the hows that yt is ynne may non evil +ghost entre.”<!--TN: was ’-->——The Whitethorn or Hawthorn has long had the +reputation of being a sacred tree, and the plant which had the +mournful distinction of supplying the crown of Thorns worn by our +Saviour at His crucifixion. Many other plants, however, have +been credited with this distinction, including the Buckthorns +<a id="page-564" href="#page-564" class="pagenum" title="564"></a> +(<i>Rhamnus Paliurus</i> and <i>Rhamnus Spina Christi</i>), and the <i>Paliurus aculeatus</i>, +or Christ Thorn.——In the thirteenth century, there existed +among Christians a strong passion for relics, and when the Emperor +Baldwin II. came to beg aid from Louis IX. (St. Louis of France), +he secured his goodwill at once by offering him the holy Crown +of Thorns, which for several centuries had been preserved at Constantinople, +and had been pledged to the Venetians for a large sum +of money. Louis redeemed this precious and venerable relic, aided +Baldwin with men and money, and then triumphantly brought the +crown of Thorns to Paris, carrying it himself from Sens, barefoot +and bareheaded. Having also been so fortunate as to obtain a +small piece of the true Cross, he built in honour of these treasures +the exquisite chapel since called <i>La Sainte Chapelle</i>. In pictures of +St. Louis, he is usually depicted with his special attribute, the +Crown of Thorns, which he reverently holds in one hand.——In +Brittany, there is a superstition current which will explain the +cause why the robin has always been a favourite and protégé of +man. It is said that while our Saviour was bearing His Cross, one +of these little birds took from His Crown one of the Thorns steeped +in His blood, which dyed the robin’s breast; and ever since the +redbreasts have been the friends of man.——St. Catherine of +Siena is frequently represented with the Crown of Thorns, in reference +to the legend that, having been persecuted and vilified by +certain nuns, she laid her wrongs, weeping, at the feet of Christ. +He appeared to her, bearing in one hand a crown of gold and jewels, +in the other His Crown of Thorns, and bade her choose between them. +She took from His hand the Crown of Thorns, and pressed it hastily +on her own head, but with such force that the Thorns penetrated +to her brain, and she cried out with the agony.——In a painting of +Murillo, Santa Rosa de Lima is depicted crowned with Thorns, in +allusion to the legend that when compelled by her mother to wear +a crown of Roses, she so adjusted it on her brow that it became a +veritable crown of Thorns.——In representations of St. Francis of +Assisi, the Crown of Thorns is sometimes introduced, the saint +having been considered by his followers as a type of the Redeemer.——In +many parts of England charms or incantations are employed +to prevent a Thorn from festering in the flesh. The following are +some of the magic verses recited:—</p> + +<div class="container"> +<div class="poetry"> + <div class="stanza"> + <div class="line i6">“Happy man that Christ was born,</div> + <div class="line i6">He was crowned with a Thorn.</div> + <div class="line i6">He was pierced through the skin,</div> + <div class="line i6">For to let the poison in.</div> + <div class="line i6">But his five wounds, so they say,</div> + <div class="line i6">Closed before He passed away.</div> + <div class="line i6">In with healing, out with Thorn,</div> + <div class="line i6">Happy man that Christ was born.”</div> + </div> + <div class="stanza"> + <div class="line quote">“Unto the Virgin Mary our Saviour was born,</div> + <div class="line">And on His head He wore a crown of Thorn:</div> + <div class="line">If you believe this true and mind it well,</div> + <div class="line">This hurt will never fester nor swell.”</div> + </div> +<a id="page-565" href="#page-565" class="pagenum" title="565"></a> + <div class="stanza"> + <div class="line quote">“Our Saviour was of a virgin born,</div> + <div class="line">His head was crowned with a crown of Thorn;</div> + <div class="line">It never canker’d nor fester’d at all,</div> + <div class="line">And I hope in Christ Jesus this never shall.”</div> + </div> + <div class="stanza"> + <div class="line quote">“Christ was of a virgin born,</div> + <div class="line">And He was pricked by a Thorn,</div> + <div class="line">And it did never bell [throb] nor swell,</div> + <div class="line">As I trust in Jesus this never will.”</div> + </div> + <div class="stanza"> + <div class="line quote">“Christ was crown’d with Thorns,</div> + <div class="line">The Thorns did bleed, but did not rot,</div> + <div class="line">No more shall thy finger.</div> + <div class="line i6">In the name of the Father, Son, and Holy Ghost.”</div> + </div> +</div> +</div> + +<p class="continued">In Herefordshire, the burning of a Thorn-bush is supposed to act +as a charm against smut or mildew in Wheat. When the crop is +just springing out of the ground, the farmer’s servants rise before +daybreak, and cut a branch of some particular Thorn; they then +make a large fire in the field, in which they burn a portion of it, +and hang up the remaining portion in the homestead.——Tradition +affirms that, at Hemer, in Westphalia, a man was engaged in +fencing his field on Good Friday, and had just poised a bunch of +Thorns on his fork, when he was at once transported to the Moon. +Some of the Hemer peasants declare that the Moon is not only +inhabited by this man with his Thorn-bush, but also by a woman +who was churning her butter one Sabbath during Divine Service. +Another legend relates how the Man in the Moon is none other +than Cain with a bundle of Briars.——To dream you are surrounded +by Thorns, signifies that you will be rejoiced by some +pleasing intelligence in a very short time.</p> + +<p><b>THORN APPLE.</b>—Gerarde, in his ‘Herbal,’ calls the <i>Datura +Stramonium</i> Thorny Apple of Peru: he speaks of it as a plant of +a drowsy and numbing quality, resembling in its effects the Mandrake, +and he tells us that it is thought to be the <i>Hippomanes</i>, which +Theocritus mentions as causing horses to go mad. The words of +the poet are thus translated by the old herbalist:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Hippomanes ’mongst th’ Arcadian springs, by which ev’n all</div> + <div class="line">The colts and agile mares in mountains mad do fall.”</div> +</div> +</div> + +<p class="continued">The juice of Thorn-Apples Gerarde guarantees, when boiled with +hog’s grease and made into a salve, will cure inflammations, +burnings and scaldings, “as well of fire, water, boiling lead, gunpowder, +as that which comes by lightning.” In India, the <i>Datura</i> is +sometimes employed by robbers as a magical means of depriving +their victims of all power of resistance: their mode of operation +being to induce them to chew and swallow a portion of the plant, +because those who eat it lose their proper senses, become silly +and given to inordinate laughter, feel a strong desire to be generous +and open-handed, and finally will allow anyone to pillage them. +The Indians apply to the <i>Datura</i> the epithets of the Drunkard, the +Madman, the Deceiver, and the Fool-maker. It is also called the tuft +of Siva (god of destruction). The Rajpoot mothers are said to besmear +<a id="page-566" href="#page-566" class="pagenum" title="566"></a> +their breasts with the juice of the leaves, in order to destroy +their new-born infant children. Acosta states that the Indian +dancing girls drug wine with the seeds of the <i>Datura Stramonium</i>. +He adds that whoever is so unfortunate as to partake of it is for +some time perfectly unconscious. He often, however, speaks with +others, and gives answers as if he were in full possession of his +senses, although he has no control over his actions, is perfectly +ignorant of whom he is with, and loses all remembrance of what has +taken places when he awakes.——The Stramonium, or Thorn-Apple, +is one of the plants commonly connected with witchcraft, +death, and horror. Harte, describing the plants growing about the +Palace of Death, says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Nor were the Nightshades wanting, nor the power</div> + <div class="line">Of thorn’d Stramonium, nor the sickly flower</div> + <div class="line">Of cloying Mandrakes, the deceitful root</div> + <div class="line">Of the monk’s fraudful cowl, and Plinian fruit” [<i>Amomum Plinii</i>].</div> +</div> +</div> + +<p><b>THYME.</b>—Among the Greeks, Thyme denoted the graceful +elegance of the Attic style, because it covered Mount Hymettus, +and gave to the honey made there the aromatic flavour of which +the ancients were so fond. “To smell of Thyme” was, therefore, a +commendation bestowed on those writers who had mastered the +Attic style.——With the Greeks, also, Thyme was an emblem of +activity; and as this virtue is eminently associated with true +courage, the ladies of chivalrous times embroidered on the scarfs +which they presented to their knights, the figure of a bee hovering +about a spray of Thyme, in order to inculcate the union of the +amiable with the active.——In olden times, it was believed that +Thyme renewed the spirits of both man and beast; and the old +herbalists recommended it is a powerful aid in melancholic and +splenetic diseases.——Fairies and elves were reputed to be specially +fond of Wild Thyme. Oberon exclaims with delight:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“I know a bank whereon the Wild Thyme blows,</div> + <div class="line">Where Oxlips and the woody Violet grows,</div> + <div class="line">Quite over-canopied with lush Woodbine.</div> + <div class="line">With sweet Musk-Roses, and with Eglantine.”</div> +</div> +</div> + +<p class="continued">The fairy king’s musical hounds would willingly forsake the richest +blossoms of the garden in order to hunt for the golden dew in the +flowery tufts of Thyme. Of witches it<!--TN: was 'is'--> is said, that when they</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“Won’t do penance for their crime,</div> + <div class="line">They bathed themselves in Oregane and Thyme.”</div> +</div> +</div> + +<p class="continued">In the South of France, when a summons to attend a meeting of +the votaries of <i>Marianne</i> is sent, it is accompanied by tufts of +Wild Thyme, or <i>Ferigoule</i>, that being the symbol of advanced +Republicanism.</p> + +<p id="toadstool"><b>TOADSTOOL.</b>—The name of Toadstool was originally +applied to all descriptions of unwholesome Fungi, from the popular +<a id="page-567" href="#page-567" class="pagenum" title="567"></a> +belief that toads sit on them. Thus Spenser, in his ‘Shepherd’s +Calendar,’ says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The griesly Todestool grown there mought I see,</div> + <div class="line">And loathed paddocks lording on the same.”</div> +</div> +</div> + +<p class="continued">Fungi are in some parts of the country called Paddock-stools from +the same notion that toads are fond of sitting on them; and in the +Western counties they bear the name of Pixie-stools. In Sussex, +the Puff-ball (<i>Lycoperdon</i>) is called Puck’s-stool; and in other places +these fungi are known among country folks as Puckfists. These +names tend to identify Puck, the mischievous king of the fairies, +with the toad (<i>pogge</i>), which is popularly believed to be the impersonation +of the Devil himself: hence Toad-stools, Paddock-stools, +Puck’s-stools, Puckfists, and Pixie-stools have been superstitiously +thought to be the droppings of elves or of Satan, and in some districts +are known as Devil’s droppings.</p> + +<p><b>TOBACCO.</b>—With the Aborigines of Southern America, the +Tobacco (<i>Nicotiana</i>) was regarded as a sacred plant, and Darwin +has described how, in the pampas of Patagonia, he saw the sacred +tree of Wallitchon. This tree grew on a hill in the midst of a vast +plain, and when the Indians perceived it afar off, they saluted it +with loud cries. The branches were covered with cords, from +which were suspended votive offerings, consisting of cigars, bread, +meat, pieces of cloth, &c. In a fissure of the tree they found spirits +and vegetable extracts. When smoking, they blew the Tobacco +smoke towards the branches. All around lay the bleached bones +of horses that they had sacrificed to the sacred tree.——The +Indians believe that this worship ensures good luck to themselves +and their horses. In other parts of America, the Indians throw +Tobacco as an offering to the spirit supposed to inhabit the waterfalls +and whirlpools.——M. Cochet, a French traveller, recounts +that the Indians of Upper Peru, entertain a religious reverence +for Tobacco. They consider it an infallible remedy for the sting +of serpents, and each year a festival-day is consecrated to the +plant. On that day they construct, in the most secluded portion +of the forest, a round hut, adorned with flowers and feathers. At +the foot of the central pillar which supports the hut is placed a +basket richly decorated, containing a roll of Tobacco. Into this +hut troop in one by one the Indians of the district, and before the +shrine of the sacred Tobacco perform their customary acts of +worship.——In reference to the use of Tobacco by pagan priests +in the delivery of their oracles, Gerarde tells us that the “priests +and enchanters of hot countries do take the fume thereof until they +be drunke, that after they have lien for dead three or foure houres, +they may tell the people what wonders, visions, or illusions they +have seen, and so give them a prophetical direction or foretelling +(if we may trust to the Divell) of the successe of their businesse.”——In +the Ukraine, Tobacco is looked upon as an ill-omened +<a id="page-568" href="#page-568" class="pagenum" title="568"></a> +plant, and the Raskolniks call it the Herb of the Devil, and make +offerings of it to appease “genis, spirits, and demons of the +forest.”——Until the time of Peter the Great, the use of Tobacco +was forbidden in Russia, and those who transgressed the law had +their noses split.</p> + +<p><b>TREACLE-MUSTARD.</b>—The names of French Mustard, +Treacle-Mustard, and Treacle Worm-seed were given to the <i>Erysimum +cheiranthoides</i>, the two last because, in mediæval times, the seed +of this plant formed one of the seventy-three ingredients of the +far-famed “Venice treacle,” a noted antidote to all poisons, believed +to cure “all those that were bitten or stung of venomous beastes, or +had drunk poisons, or were infected with the pestilence.” The +origin of this counter-poison was the famous <i>Mithridaticum</i>, a preparation +invented by Mithridates, king of Pontus. Andromachus +added to this comparatively simple compound other ingredients, +and especially vipers; changing, on that account, the name to +<i>Theriaca</i> (from the Greek <i>therion</i>, a small animal). Dr. Prior tells +us that this remedy, which was known in England originally as +Triacle, was the source of many popular tales of sorcerers eating +poison, and was retained in the London Pharmacopœia till about +a century ago.</p> + +<p><b>TREFOIL.</b>—Among the Romans, the Grass crown made of +Trefoil-leaves was esteemed a mark of very high honour. (See +<a href="#clover" class="smcap">Clover</a> and <a href="#shamrock" class="smcap">Shamrock</a>).</p> + +<p><b>TROLL-FLOWER.</b>—The Globe-flower (<i>Trollius Europæus</i>) +acquired the sobriquet of Troll-flower in allusion to the Trolls, +who were malignant elves, and because of the plant’s acrid +poisonous qualities. (See <a href="#globe-flower" class="smcap">Globe Flower</a>).</p> + +<p><span class="smcap">True-Love.</span>—See <a href="#herb-paris">Herb Paris</a>.</p> + +<p><b>TUBEROSE.</b>—The name Tuberose is simply a corruption +of the plant’s botanical title <i>Polianthes tuberosa</i>. The Malayans call +this sweet-scented flower “The Mistress of Night:” when worn +in the hair by a Malayan lady, the blossom is an indication to her +lover that his suit is pleasing to her. The Tuberose is a native of +India, whence it was first brought to Europe towards the close of +the sixteenth century. Its blossoms were at first single, but La +Cour, a Dutch florist, obtained the double-flowering variety from +seed. So tenacious was he of the roots, that even after he had propagated +them so freely as to have more than he could plant, he +caused them to be cut to pieces in order that he might have the +pleasure of boasting that he was the only person in Europe who +possessed this flower.</p> + +<p><b>TULASI.</b>—The Indian name of the Holy Basil (<i>Ocimum +sanctum</i>) is Tulasi, under which appellation this sacred plant is worshipped +as a goddess. (See <a href="#basil" class="smcap">Basil</a>).</p> + +<p><a id="page-569" href="#page-569" class="pagenum" title="569"></a> +<b>TULIP.</b>—The origin of the brilliant and dazzling Tulip has +been given us by the poet Rapin, who relates that the flower was +a modest Dalmatian nymph, metamorphosed into a Tulip to +save her from the importunities of Vertumnus. The story is thus +told by the Jesuit poet:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Dalmatia claims the nymph, whom heretofore</div> + <div class="line">A bright Timavian dame to Proteus bore;</div> + <div class="line">To her the changing sire his gift conveys,</div> + <div class="line">In every dress and every form to please:</div> + <div class="line">Disguised Vertumnus, wandering round the world,</div> + <div class="line">On the Dalmatian coast by Fate was hurled,</div> + <div class="line">Where by her mother’s stream the virgin played;</div> + <div class="line">The courting god with all his arts assayed</div> + <div class="line">(But unsuccessful still) the haughty maid.</div> + <div class="line">Yet, as the changing colours pleased her eyes,</div> + <div class="line">He put on every form that might surprise,</div> + <div class="line">Dres’t in all Nature’s sweet varieties:</div> + <div class="line">To suit his mind to her wild humour strove,</div> + <div class="line">No complaisance forgot, no policy of love;</div> + <div class="line">But when he saw his prayers and arts had failed,</div> + <div class="line">Bold with desire his passion he revealed,</div> + <div class="line">Confessed the secret god, and force applied.</div> + <div class="line">To heaven for aid the modest virgin cried:</div> + <div class="line">‘Ye rural powers, preserve a nymph from shame!’</div> + <div class="line">And, worthy of her wish, a flower became.</div> + <div class="line">Her golden caul that shone with sparkling hair,</div> + <div class="line">The lace and ribbons which adorned the fair,</div> + <div class="line">To leaves are changed; her breast a stem is made,</div> + <div class="line">Slender and long, with fragrant greens arrayed;</div> + <div class="line">Six gaudy leaves a painted cup compose,</div> + <div class="line">On which kind nature every dye bestows;</div> + <div class="line">For though the nymph transformed, the love she bore</div> + <div class="line">To colours still delights her as before.”</div> +</div> +</div> + +<p class="continued">The Tulip is a favourite flower of the East, and is believed originally +to have come from Persia. The French formerly called the +flower Tulipan, which, as well as the English name, is derived from +<i>Thoulyban</i>, the word used in Persia for turban.——The Tulip is +considered to be one of the flowers loved by fairies and elves, +who protect those that cultivate them.——In Turkey, the flower +is held in the highest estimation, and a Feast of Tulips used +to be celebrated annually in the Sultan’s seraglio, when the +gardens were brilliantly illuminated and decorated with Oriental +magnificence, and the fête was attended by the Sultan and his +harem.——The garden Tulip is a native of the Levant: Linnæus +says of Cappadocia. It is very common in Syria, and is supposed +by some persons to be the “Lily of the field” alluded to by Jesus +Christ.——In Persia, the Tulip is considered as the emblem of consuming +love. When a young man presents one to his mistress, he +gives her to understand, by the general colour of the flower, that he +is impressed with her beauty, and by the black base of it that his +heart is burnt to a coal.——In India, the Tulip seems to typify +unhappy love. In the ‘Rose of Bakawali,’ a Hindustani story, +the author, while describing the beautiful fairy of the heaven, +<a id="page-570" href="#page-570" class="pagenum" title="570"></a> +Bakawali, says “the Tulip immersed itself in blood because of the +jealousy it entertained of her charming lips!” When bidding adieu +to the fairy, Taj-ul-muluk says: ‘I quit this garden carrying in my +heart, like the Tulip, the wound of unhappy love—I go, my head +covered with dust, my heart bleeding, my breast fevered.’<!--TN: omitted extra ”-->——The +Tulip is supposed to have been brought from Persia to the Levant, +and it was introduced into Western Europe about the middle of +the sixteenth century by Busbeck, ambassador from the Emperor +of Germany to the Sublime Porte, who to his astonishment found +Tulips on the road between Adrianople and Constantinople +blooming in the middle of winter. In Europe, they soon became +universal favourites, and were imported into England in 1577.——In +Holland, about the middle of the seventeenth century, a perfect +mania for possessing rare sorts seized all classes of persons. +From 1634 to 1637 inclusive all classes in all the great cities of +Holland became infected with the Tulipomania. A single root of +a particular species, called the <i>Viceroy</i>, was exchanged, in the true +Dutch taste, for the following articles:—2 lasts of Wheat, 4 of Rye, +4 fat oxen, 3 fat swine, 12 fat sheep, 2 hogsheads of wine, 4 tuns of +beer, 2 tons of butter, 1000 pounds of cheese, a complete bed, a suit +of clothes, and a silver beaker—value of the whole, 2500 florins. +These Tulips afterwards were sold according to the weight of the +roots. Four hundred perits (something less than a grain) of +<i>Admiral Liefken</i>, cost 4400 florins; 446 ditto of <i>Admiral Van der Eyk</i>, +1620 florins; 106 perits <i>Schilder</i> cost 1615 florins; 200 ditto <i>Semper +Augustus</i>, 5500 florins; 410 ditto <i>Viceroy</i>, 3000 florins, &c. The +species <i>Semper Augustus</i> has been often sold for 2000 florins; and it +once happened that there were only two roots of it to be had, the +one at Amsterdam, and the other at Haarlem. For a root of this +species one agreed to give 4600 florins, together with a new carriage, +two grey horses, and a complete harness. Another agreed to give +for a root twelve acres of land; for those who had not ready money +promised their moveable and immoveable goods, houses and lands,<!--TN: was 'houses and lands, houses and lands,'--> +cattle and clothes. The trade was followed not +only by mercantile people, but also by all classes of society. At +first, everyone won and no one lost. Some of the poorest people +gained, in a few months, houses, coaches and horses, and figured +away like the first characters in the land. In every town some +tavern was selected which served as an exchange, where high and +low traded in flowers, and confirmed their bargains with the most +sumptuous entertainments. They formed laws for themselves, and +had their notaries and clerks. During the time of the Tulipomania, a +speculator often offered and paid large sums for a root which he never +received, nor ever wished to receive. Another sold roots which +he never possessed or delivered. Often did a nobleman purchase +of a chimney-sweep Tulips to the amount of 2000 florins, and sell +them at the same time to a farmer, and neither the nobleman, +chimney-sweep, nor farmer had roots in their possession, or wished +<a id="page-571" href="#page-571" class="pagenum" title="571"></a> +to possess them. Before the Tulip season was over, more roots +were sold and purchased, bespoke, and promised to be delivered, +than in all probability were to be found in the gardens of Holland; +and when <i>Semper Augustus</i> was not to be had, which happened twice, +no species perhaps was oftener purchased and sold. In the space +of three years, as Munting tells us, more than ten millions were +expended in this trade, in only one town of Holland. The evil +rose to such a pitch, that the States of Holland were under the +necessity of interfering; the buyers took the alarm; the bubble, like +the South Sea scheme, suddenly burst; and as, in the outset, all +were winners, in the winding up, very few escaped without loss.</p> + +<p><b>TUTSAN.</b>—The <i>Hypericum Androsæmum</i> was in former days +called Tutsan, or Tutsayne, a word derived from the French name, +<i>Toute-saine</i>, which was applied to the plant, according to Lobel, +“because, like the Panacea, it cures all sickness and diseases.” +The St. John’s Wort (<i>H. perforatum</i>) was also called Tutsan.</p> + +<p><b>TURNIP.</b>—The Turnip (<i>Brassica Rapa</i>) was considered by +Columella and Pliny as next to corn in value and utility. Pliny +mentions some of the Turnips of his times as weighing forty +pounds each.——In Westphalia, when a young peasant goes +wooing, if Turnips be set before him, they signify that he is totally +unacceptable to the girl he would court.——To dream of Turnips +denotes fruitless toil.</p> + +<p><b>UNSHOE-THE-HORSE.</b>—The <i>Hippocrepis comosa</i>, from +its horseshoe-shaped legumes, is supposed, upon the doctrine of +signatures, to have the magical power of causing horses to cast +their shoes. This Vetch is the <i>Sferracavallo</i> of the Italians, who +ascribe to it the same magical property. Grimm, however, considers +that the Springwort (<i>Euphorbia Lathyris</i>) is, from its powerful +action on metals, the Italian <i>Sferracavallo</i>. The French give a +similar extraordinary property to the Rest-Harrow (<i>Ononis arvensis</i>); +and it is also allotted to the Moonwort (<i>Botrychium Lunaria</i>):—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“Whose virtue’s such,</div> + <div class="line">It in the pasture, only with a touch,</div> + <div class="line">Unshoes the new-shod steed.”—<i>Withers.</i></div> +</div> +</div> + +<p><b>UPAS.</b>—The deadly Upas of Java has the terrible reputation +of being a tree which poisons by means of its noxious exhalations. +Two totally distinct trees have been called the Upas,—one, the +Antjar (<i>Autiaris toxicaria</i>), is a tree attaining a height of one +hundred feet; the other, the Chetik, is a large creeping shrub +peculiar to Java. Neither of them, however, answers to the description +of the poisonous Upas, which rises in the “Valley of Death,” +and which was seen and reported on by Foersch, a Dutch physician, +who travelled in Java at the end of the last century. Foersch +wrote that this deadly Upas grew in the midst of a frightful desert. +No bird could rest in its branches, no plant could subsist, no +animal live in its neighbourhood: it blighted everything near with +<a id="page-572" href="#page-572" class="pagenum" title="572"></a> +its malaria, and caused the birds of the air that flew over it to +drop lifelessly down. Leagues away, its noxious emanations, borne +by the winds, proved fatal. When a Javanese was condemned to +death, as a last chance, his pardon was offered to him if he would +consent to go into the Valley of Death, and gather, by means of +a long Bamboo-rod, some drops of the poison of the Upas. +Hundreds of unhappy creatures are said to have submitted to this +trial, and to have miserably perished.</p> + +<p><b>VALERIAN.</b>—The ancient name of this plant, according +to Dioscorides, was <i>Phu</i>, and in botanical phraseology Garden +Valerian is still <i>Valeriana Phu</i>. The Latins called the plant +<i>Valeriana</i>, some say from its medicinal value, others from one +Valerius, who is reputed first to have used the herb in medicine; +but the derivation is really uncertain. The old English name of +the plant was Setewale, Setwal, or Set-wall. Chaucer writes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Ther springen herbes grete and smale,</div> + <div class="line">The Licoris and the Setewale.”</div> +</div> +</div> + +<p class="continued">And, speaking of the Clerk of Oxenforde, he says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“And he himself was swete as is the rote</div> + <div class="line">Of Licoris, or any Setewale.”</div> +</div> +</div> + +<p class="continued">Gerarde tells us that the plant was known in his day by the name +of Valerian, Capon’s Tail, and Setwall, but that the last name +really belonged to the <i>Zedoaria</i>, which is not Valerian. The old +herbalist also records that the medicinal virtues of Valerian were, +among the poorer classes in the North, held in such veneration, +“that no broths, pottage, or physical meats are worth anything if +Setwall were not at an end: whereupon some woman poet or other +hath made these verses:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line">‘They that will have their heale</div> + <div class="line">Must put Setwall in their keale.’”</div> +</div> +</div> + +<p class="continued">Cats are so fond of the perfume of Valerian, that they are said to +dig up the roots, rolling on them with ecstatic delight, and gnawing +them to pieces. The action of the Valerian-root (which the herbalists +found out was very like a cat’s eye) on the nervous system +of some cats undoubtedly produces in time a kind of pleasant intoxication. +Rats are also attracted by the odour of this plant.——Astrologers +say that Valerian is under the rule of Mercury.</p> + +<p><span class="smcap">Venus’ Plants.</span>—See <a href="#ladys-plants">Lady’s Plants</a>.</p> + +<p><span class="smcap">Veronica.</span>—See <a href="#speedwell">Speedwell</a>.</p> + +<p><b>VERVAIN.</b>—The Vervain, or Verbena, has from time immemorial +been the symbol of enchantment, and the most ancient +nations employed this plant in their divinations, sacrificial and +other rites, and in incantations. It bore the names of the Tears +of Isis, Tears of Juno, Mercury’s Blood, Persephonion, Demetria, +and Cerealis. The Magi of the ancient Elamites or Persians made +great use of the Vervain in the worship of the Sun, always carrying +<a id="page-573" href="#page-573" class="pagenum" title="573"></a> +branches of it in their hands when they approached the altar. The +magicians also employed the mystic herb in their pretended +divinations, and affirmed that, by smearing the body over with the +juice of this plant, the person would obtain whatever he set his +heart upon, and be able to reconcile the most inveterate enemies, +make friends with whom he pleased, and gain the affections, and +cure the disease of whom he listed. When they cut Vervain, it +was always at a time when both sun and moon were invisible, +and they poured honey and honeycomb on the earth, as an atonement +for robbing it of so precious a herb.——The Greeks called it +the Sacred Herb, and it was with this plant only that they cleansed +the festival-table of Jupiter before any great solemnity took place; +and hence, according to Pliny, the name of Verbena is derived. +It was, also, one of the plants which was dedicated to Venus. +Venus Victrix wore a crown of Myrtle interwoven with Vervain.——With +the Romans, the Vervain was a plant of good omen, +and considered strictly sacred:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Bring your garlands, and with reverence place</div> + <div class="line">The Vervain on the altar.”</div> +</div> +</div> + +<p class="continued">They employed it in their religious rites, swept their temples and +cleansed their altars with it, and sprinkled holy water with its +branches. They also purified their houses with it, to keep off evil +spirits; and in order to make themselves invulnerable, they carried +about their persons a blade of Grass and some Vervain. Their +ambassadors, or heralds-at-arms, wore crowns of Vervain when +they went to offer terms of reconciliation, or to give defiance to +their enemies, a custom thus noticed by Drayton:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“A wreath of Vervain heralds wear,</div> + <div class="line i2">Amongst our garlands named;</div> + <div class="line">Being sent that dreadful news to bear,</div> + <div class="line i2">Offensive war proclaimed.”</div> +</div> +</div> + +<p class="continued">Virgil mentions Vervain as one of the charms used by an enchantress:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Bring running water, bind those altars round</div> + <div class="line">With fillets, and with Vervain strew the ground.”</div> +</div> +</div> + +<p class="continued">The Druids, both in Gaul and in Britain, regarded the Vervain +with the same veneration as the Hindus do the <i>Kusa</i> or <i>Tulasi</i>, and, +like the Magi of the East, they offered sacrifices to the earth before +they cut this plant. This ceremony took place in Spring, at about +the rising of the Great Dog Star, but so that neither sun nor moon +would be at that time above the earth to see the sacred herb cut. +It was to be dug up with an iron instrument, and to be waved +aloft in the air, the left hand only being used. It was also ordained +by the Druidical priests, for those who collected it, “that before they +take up the herb, they bestow upon the ground where it groweth +honey with the combs, in token of satisfaction and amends for the +wrong and violence done in depriving her of so holy a herb. The +leaves, stalks, and flowers were dried separately in the shade, and +<a id="page-574" href="#page-574" class="pagenum" title="574"></a> +were used for the bites of serpents infused in wine.” Another +account states that the Druidesses held Vervain in as great veneration +as the Druids did the Mistletoe. They were never permitted +to touch it. It was to be gathered at midnight, at the full of the +moon, in this manner:—A long string with a loop in it was thrown +over the Vervain-plant, and the other end fastened to the left great +toe of a young virgin, who was then to drag at it till she had uprooted +it. The eldest Druidess then received it in a cloth, and +carried it home, to use it for medicinal purposes and offerings to +their gods. In the Druidic procession, to the gathering of the +Mistletoe, the white-clad herald carried a branch of Vervain in +his hand, encircled by two serpents. The priests, when performing +their daily functions of feeding the never-dying fires in the Druidic +temples, prayed for the space of an hour, holding branches of +Vervain in their hands. Pliny tells us that the Druids made use +of it in casting lots, as well as in drawing omens and in other +pretended magical arts; he also says that if the hall or dining +chamber be sprinkled with the water wherein Vervain lay steeped, +all that sat at the table should be “very pleasant and make merry +more jocundly.”</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Lift up your boughs of Vervain blue,</div> + <div class="line">Dipt in cold September dew;</div> + <div class="line">And dash the moisture, chaste and clear,</div> + <div class="line">O’er the ground and through the air.”—<i>Mason.</i></div> +</div> +</div> + +<p class="continued">In mediæval days, the sacred character of Vervain was still maintained, +and the plant was greatly prized, and used in compounding +charms and love-philtres. Known in our country as Holy Herb +and Simpler’s Joy, it was credited with great medicinal virtues.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Black melancholy rusts, that fed despair</div> + <div class="line">Through wounds’ long rage, with sprinkled Vervain cleared.”—<i>Davenant.</i></div> +</div> +</div> + +<p class="continued">Its juice was given as a cure for the plague, and the plant was +prescribed as a remedy in some thirty different maladies, and was +suspended round the neck as an amulet. Gerarde, however, tells +us that “the devil did reveal it as a secret and divine medicine;” +and R. Turner writes (1687):—“It is said to be used by witches to +do mischief, and so may all other herbs if by wicked astrologers +used to accomplish their wretched ends.” But notwithstanding +that it was used by witches and wizards in their incantations and +spells, and was in fact called the Enchanter’s Plant, Vervain was +considered to possess the power of combating witches: thus +Aubrey says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“Vervain and Dill</div> + <div class="line">Hinder witches from their will.”</div> +</div> +</div> + +<p class="continued">and Michael Drayton writes:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Here holy Vervayne, and here Dill,</div> + <div class="line i2">’Gainst witchcraft much avayling.”</div> +</div> +</div> + +<p class="continued">and again—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The Nightshade strews to work him ill,</div> + <div class="line">Therewith the Vervain and the Dill</div> + <div class="line">That hindreth witches of their will.”</div> +</div> +</div> + +<p class="continued"><a id="page-575" href="#page-575" class="pagenum" title="575"></a> +On the Eve of St. John (June 23rd), Vervain was for a long time +associated with the observances of Midsummer Eve. Thus we +read in ‘Ye Popish Kingdome:’—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i6">“Then doth ye joyfull feast of John ye Baptist take his turne</div> + <div class="line">When bonfires great with loftie flame in every towne doe burne,</div> + <div class="line">And young men round about with maides doe dance in every streete,</div> + <div class="line">With garlands wrought of Mother-wort, or else with Vervain sweete.”</div> +</div> +</div> + +<p class="continued">J. White, Minister of God’s Word, writes in 1624:—“Many also +use to weare Vervein against blasts; and when they gather it for +this purpose firste they crosse the herb with their hand, and then +they blesse it thus:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line">‘Hallowed be thou, Vervein,</div> + <div class="line">As thou growest on the ground,</div> + <div class="line">For on the Mount of Calvary</div> + <div class="line">There thou wast first found</div> + <div class="line">Thou healedst our Saviour Jesus Christ,</div> + <div class="line">And staunchedst his bleeding wound,</div> + <div class="line">In the name of the Father, the Son, and the Holy Ghost,</div> + <div class="line">I take thee from the ground.’”</div> +</div> +</div> + +<p class="continued">In many rural districts, Vervain is still regarded as a plant possessing +magical virtues as a love philtre. It has the reputation +of securing affection from those who take it to those who administer +it. The gun-flint boiled in Vervain and Rue ensures the +shot taking effect. The root of Vervain tied with a white satin +ribbon round the neck acts as a charm against ague. Vervain and +baked toads, worn in silken bags around the neck, are a cure for the +evil.——In the northern provinces of France, the peasants still continue +to gather Vervain under the different phases of the moon, +using certain mysterious ejaculations known only to themselves +whilst in the act of collecting the mystic herb, by whose assistance +they hope to effect cures, and charm both the flocks and the rustic +beauties of the village.——The Germans present a hat of Vervain +to the newly-married bride, as though placing her under the protection +of Venus Victrix, the patroness of the plant.——Gerarde +tells us that in his time it was called “Holie Herbe, Juno’s Teares, +Mercurie’s Moist Bloude, and Pigeon’s Grasse, or Columbine, +because Pigeons are delighted to be amongst it, as also to eate +thereof.”——Astrologers place Vervain under the dominion of +Venus.</p> + +<p><b>VINE.</b>—The Vine was held by the ancients sacred to +Bacchus, and the old historians all connect the jovial god with +the “life-giving tree”: he is crowned with Vine-leaves, and he +holds in his hand a bunch of Grapes, whilst his merry followers +are decked with garlands of the trailing Vine, and love to +quaff with their master the divine juice of its luscious violet and +golden fruit, styled by Anacreon “the liquor of Bacchus.” The +old heathen writers all paid honour to the Vine, and attributed to +the earliest deified sovereigns of each country the gift of this ambrosial +tree. Thus Saturn is said to have bestowed it upon Crete; +<a id="page-576" href="#page-576" class="pagenum" title="576"></a> +Janus bore it with him to Latium; Osiris similarly benefitted +Egypt; and Spain obtained it through Geryon, her most ancient +monarch. Old traditions all point to Greece as the native place +of the Vine, and there it is still to be found growing wild.——There +are many allusions to the Vine in the Scriptures. Noah, we find, +planted a Vineyard (Gen. ix., 20); enormous bunches of Grapes +were brought by the Israelitish spies out of Palestine; Solomon +had a Vineyard at Baalhamon. “He let out the Vineyard unto +keepers; every one for the fruit thereof was to bring one thousand +pieces of silver” (Cant, viii., 11). The Bible contains many illustrations +borrowed from the husbandry of the Vineyard, showing +that Vine culture was sedulously pursued, and formed a fruitful +source of wealth. In Leviticus xxv., 4, 5, we find a command that +every seventh year the Vines were to be left untouched by the +pruning knife, and the Grapes were not to be gathered.——Of the +ancient pagan writers who have alluded to the Vine in their works, +Cato has left abundant information as to the Roman Vine-craft, +and Columella, Varro, Palladius, Pliny, and Tacitus have all given +details of the Vine culture of the ancients. More than sixty +varieties of the Vine appear to have been known to the Greeks and +Romans, one of which, called by Columella and Pliny the Amethystine, +has certainly been lost, for they record that the wine from its +Grapes never occasioned drunkenness.——The Elm was preferred +to any other tree by the ancients as a prop for Vines, and this connexion +has led to numerous fanciful notices by the poets of all +ages. Statius calls it the “Nuptial Elm;” Ovid speaks of “the +lofty Elm, with creeping Vines o’erspread;” Tasso says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“As the high Elm, whom his dear Vine hath twined</div> + <div class="line">Fast in her hundred arms, and holds embraced,</div> + <div class="line">Bears down to earth his spouse and darling kind,</div> + <div class="line">If storm or cruel steel the tree down cast,</div> + <div class="line">And her full grapes to nought doth bruise and grind,</div> + <div class="line">Spoils his own leaves, faints, withers, dies at last,</div> + <div class="line">And seems to mourn and die, not for his own</div> + <div class="line">But for her loss, with him that lies o’erthrown.”—<i>Fairfax.</i></div> +</div> +</div> + +<p class="continued">Beaumont tells us that—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i26">“The amorous Vine,</div> + <div class="line">Did with the fair and straight-limbed Elm entwine.”</div> +</div> +</div> + +<p class="continued">Cowley speaks of the “beauteous marriageable Vine,” and Browne +writes of “the amorous Vine that in the Elm still weaves.” +Horace, however, connects the Vine with the Poplar, instead of the +Elm. Milton, describing the pursuits of our first parents in Eden, +says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i20">“They led the Vine</div> + <div class="line">To wed her Elm; she, spoused about him twines</div> + <div class="line">Her marriageable arms, and with her brings</div> + <div class="line">Her dower, the adopted clusters, to adorn</div> + <div class="line">His barren leaves.”</div> +</div> +</div> + +<p class="continued">In the <i>Mythologie des Plantes</i>, we find it stated that the Persians +trace the use of wine in Persia to the reign of the blessed +<a id="page-577" href="#page-577" class="pagenum" title="577"></a> +Jemshîd. A woman who wished to poison herself drank some +wine, thinking that it was poison; but she only fell into a profound +sleep, and thus the Persians learnt in Jemshîd’s reign the use of +the juice of the Grape. Olearius, in 1637, heard in Persia the +following legend:—To console the poor and unhappy, God sent on +earth the angels Aroth and Maroth, with the injunctions not to kill +anyone, not to do any injustice, and not to drink any wine. A +beautiful woman, who had quarrelled with her husband, appealed +for justice to the two angels, and asked them to partake of some +wine. The angels not only consented, but, after having indulged +rather freely, began to ask other favours of the lovely woman. After +a little hesitation, she agreed to comply, provided that the angels +should first show her the way to ascend to heaven, and to descend +again to the earth. The angels assented; but when the woman, +who was as virtuous as she was beautiful, reached heaven, she +would not descend again to earth, and there she remains, changed +into the most brilliant star in the skies.——With the Mandans, +a tribe of American Indians, the Vine is connected with the tradition +concerning their origin. They believe that the whole nation +resided in one large village, underground, near a subterraneous +lake. A Grape Vine extended its roots down to their habitation, +and gave them a view of the light. Some of the most adventurous +climbed up the Vine, and were delighted with the sight of the earth, +which they found covered with buffaloes, and rich with all kinds of +fruit. Returning with the Grapes they had gathered, their countrymen +were so pleased with the taste of them, that the whole nation +resolved to leave their dull residence for the charms of the upper +region. Men, women, and children, therefore forthwith proceeded +to ascend by means of the Vine, but when about half the nation +had reached the surface of the earth, a very stout woman, who was +laboriously clambering up the Vine, broke it with her weight, and +debarred herself and the rest of the nation from seeing the light of +the sun. Those who had reached the earth’s surface made themselves +a village, and formed the tribe of the Mandans, who, when +they die, expect to return to the original settlement of their forefathers; +the good reaching the ancient village by means of the +subterranean lake, which the burden of the sins of the wicked will +not enable them to cross.——Wild Vines differ in many respects +from the cultivated Vine; several distinct species are found in +Java, India, and America; one first found on the banks of the +Catawba, from which the famous Catawba wine is made, is now +extensively cultivated on the Ohio, or La Belle Rivière; its product +has been lauded by Longfellow, who sings—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“There grows no Vine</div> + <div class="line">By the haunted Rhine,</div> + <div class="line">By Danube or Guadalquiver,</div> + <div class="line i6">Nor an island or cape</div> + <div class="line i6">That bears such a Grape</div> + <div class="line">As grown by the Beautiful River.”</div> +</div> +</div> + +<p class="continued"><a id="page-578" href="#page-578" class="pagenum" title="578"></a> +The wood of the <i>Vitis sylvestris</i> was used by the Greeks in the instrument +they employed for producing fire. The Aryan method of +kindling sacred fire by wood friction was practised both by Greeks +and Romans down to a late period. The Greeks called their +kindling instrument <i>pyreia</i>, and the drilling stick which worked in +it <i>trupanon</i>; and according to Theophrastus and Pliny, the lower +part of the <i>pyreia</i> was formed of the wood of the wild Vine, Ivy, or +Athragene.——To dream of Vines denotes health, prosperity, +abundance, and fertility, “for which,” says a dream oracle, “we +have the example of Astyages, King of the Medes, who dreamed +that his daughter brought forth a Vine, which was a prognostic of +the grandeur, riches, and felicity of the great Cyrus, who was born +of her after this dream.”——Culpeper states that the Vine is “a +gallant tree of the Sun, very sympathetical with the body of man; +and that is the reason spirits of wine is the greatest cordial among +all vegetables.”</p> + +<p><b>VIOLET.</b>—According to Rapin, the Violet was once a fair +nymph, who was changed by Diana into this flower to avoid the +importunities of Apollo. The poet thus describes the metamorphosis:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i2">“Next from the Vi’let choice perfumes exhale;</div> + <div class="line">She now disguised in a blue dusky veil</div> + <div class="line">Springs through the humble grass an humble flow’r,</div> + <div class="line">Her stature little and her raiment poor.</div> + <div class="line">If truth in ancient poems is convey’d,</div> + <div class="line">This modest flower was once a charming maid,</div> + <div class="line">Her name Ianthis, of Diana’s train,</div> + <div class="line">The brightest nymph that ever graced a plain;</div> + <div class="line">Whom (while Pherean herds the virgin fed)</div> + <div class="line">Apollo saw, and courted to his bed;</div> + <div class="line">But, lov’d in vain, the frighted virgin fled</div> + <div class="line">To woods herself and her complaints she bore</div> + <div class="line">And sought protection from Diana’s pow’r,</div> + <div class="line">Who thus advis’d: ‘From mountains, sister, fly;</div> + <div class="line">Phœbus loves mountains and an open sky.’</div> + <div class="line">To vales and shady springs she bashful ran,</div> + <div class="line">In thickets hid her charms, but all in vain:</div> + <div class="line">For he her virtue and her flight admir’d,</div> + <div class="line">The more she blush’d, the more the god was fired.</div> + <div class="line">And now his love and wit new frauds prepare,</div> + <div class="line">The goddess cried, ‘Since beauty’s such a snare,</div> + <div class="line">Ah, rather perish that destructive grace.’</div> + <div class="line">Then stain’d with dusky blue the virgin’s face:</div> + <div class="line">Discolour’d thus an humbler state she prov’d,</div> + <div class="line">Less fair, but by the goddess more belov’d;</div> + <div class="line">Changed to a Violet with this praise she meets,</div> + <div class="line">Chaste she retires to keep her former sweets.</div> + <div class="line">The lowest places with this flower abound,</div> + <div class="line">The valuable gift of untill’d ground;</div> + <div class="line">Nor yet disgraced, though amongst Briars brought forth,</div> + <div class="line">So rich her odour is, so true her worth.”</div> +</div> +</div> + +<p class="continued"><i>Ion</i>, the Greek name for the Violet, is reputed to have been +bestowed on it because, when Jupiter had metamorphosed Io into +<a id="page-579" href="#page-579" class="pagenum" title="579"></a> +a white heifer, he caused sweet Violets to spring from the earth, in +order to present her with herbage worthy of her.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“We are Violets blue,</div> + <div class="line">For our sweetness found,</div> + <div class="line">Careless in the morning shades,</div> + <div class="line">Looking on the ground;</div> + <div class="line">Love’s dropp’d eyelids and a kiss,</div> + <div class="line">Such our breath and blueness is.</div> + <div class="line">Io, the mild shape,</div> + <div class="line">Hidden by Jove’s fears,</div> + <div class="line">Found us first i’ the sward, when she</div> + <div class="line">For hunger stooped in tears;</div> + <div class="line">Wheresoe’er her lips she sets</div> + <div class="line">Said Jove, be breaths called Violets.”</div> +</div> +</div> + +<p class="continued">In one of the poems of his ‘Hesperides,’ however, Herrick gives +a different version of the origin of Violets. According to the +wayward fancy of this old poet, Violets are the descendants of some +unfortunate girls, who, having defeated Venus in a dispute she +had with Cupid on the delicate point as to whether she or they +surpassed in sweetness, were beaten blue by the goddess in her +jealous rage.——Some etymologists trace the Greek names <i>Ion</i> to +<i>Ia</i>, the daughter of Midas, who was betrothed to Atys, and transformed +by Diana into a Violet in order conceal her from Phœbus.——Another +derivation of the name is found in the story that some +nymphs of Ionia, who lived on the banks of the river Cytherus, first +presented these flowers to Ion, who had led an Ionian colony into +Attica.——The Greek grammarian Lycophron, who lived in the +time of Ptolemy Philadelphus (about 280 years <span class="all-smcap">B.C.</span>), was fond of +making anagrams, and from the name of the Queen Arsinoe extracted +“Violet of Juno.” Shakspeare, calls these favourite flowers</p> + +<div class="container"> +<div class="poetry"> + <div class="line i18">“Violets dim,</div> + <div class="line">But sweeter than the lids of Juno’s eyes,</div> + <div class="line">Or Cytherea’s breath.”—<i>Winter’s Tale.</i></div> +</div> +</div> + +<p class="continued">In all eastern countries, the Violet is a favourite flower, and a +sherbet flavoured with its blossoms is a common drink at Persian +and Arabian banquets. So delicious is this beverage, that Tavernier +specially remembers that it is drunk by the Grand Seignior himself. +There is a legend, that Mahomet once remarked: “The excellence +of the extract of Violets above all other extracts is as the excellence +of me above all the rest of the creation: it is cold in Summer, +and it is hot in Winter.” Another Oriental saying is, “The excellence +of the Violet is as the excellence of El Islam above all +other religions.”—At the floral games, instituted at Toulouse by +Clemence Isaure in the early part of the fourteenth century, in the +time of the Troubadours, the prize awarded to the author of the +best poetical composition consisted of a golden Violet. The fair +founder of these games is stated, whilst undergoing a weary imprisonment, +to have sent her chosen flower, the Violet, to her +knight, that he might wear the emblem of her constancy; and the +flower thus became, with the Troubadours, a symbol of this virtue. +<a id="page-580" href="#page-580" class="pagenum" title="580"></a> +These floral games are still celebrated every year.——Along with +other flowers, the Violet was assigned by the ancients to Venus.——It +is said that Proserpine was gathering Violets as well as Narcissus +when she was seized by Pluto.——The Athenians more especially +affected the Violet; everywhere throughout the city of Athens they +set up tablets engraven with the name, and preferred for themselves +above all other names, that of “Athenian crowned with +Violets.” The Romans, also, were extremely partial to the Violet, +and cultivated it largely in their gardens. A favourite beverage +of theirs was a wine made from the flower.——The Violet was, +in olden days, regarded in England as an emblem of constancy, +as we find by an old sonnet:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Violet is for faithfulnesse,</div> + <div class="line i2">Which in me shall abide;</div> + <div class="line">Hoping likewise that from your heart</div> + <div class="line i2">You will not let it slide.”</div> +</div> +</div> + +<p class="continued">The Violet is considered to be a funeral flower, and we find that +in mediæval times it was among the flowers used in the old ceremony +called “Creeping to the Crosse,” when on Good Friday +priests clad in crimson, and “singing dolefully,” carried the image +of the Cross, accompanied by another image representing a person +just dead—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“With tapers all the people come,</div> + <div class="line i2">And at the barriers stay,</div> + <div class="line">Where down upon their knees they fall,</div> + <div class="line i2">And night and day they pray;</div> + <div class="line">And Violets and ev’ry kind</div> + <div class="line i2">Of flowers about the grave</div> + <div class="line">They strawe, and bring in all</div> + <div class="line i2">The presents that they have.”</div> +</div> +</div> + +<p class="continued">It was formerly commonly believed in England that when Violets +and Roses flourished in Autumn, there would be some epidemic in +the ensuing year. In Worcestershire, the safety of the farmer’s +young broods of chickens and ducks is thought to be sadly endangered +by anyone taking less than a handful of Violets or Primroses +into his house.——Pliny had so high an opinion of the medicinal +virtues of the Violet, as to assert that a garland of Violets worn +about the head prevented headache or dizziness. In the time of +Charles II., a conserve, called Violet-sugar or Violet-plate, was +recommended by physicians to consumptive patients.——The +Violet has always been in high favour with the French, and is now +the recognised badge of the Imperial party. The flower became +identified with the Bonapartists during Napoleon the First’s exile +at Elba. When about to depart for that island, he comforted his +adherents by promising to return with the Violets:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Farewell to thee, France! but when liberty rallies</div> + <div class="line i2">Once more in thy regions, remember me then;</div> + <div class="line">The Violet grows in the depths of thy valleys,</div> + <div class="line i2">Though withered, thy tears will unfold it again.”—<i>Byron.</i></div> +</div> +</div> + +<p class="continued"><a id="page-581" href="#page-581" class="pagenum" title="581"></a> +His followers, perhaps remembering that “Violet is for faithfulness,” +henceforth adopted the flower as their badge, and during +his exile were accustomed to toast his health under the name of +Caporal Violette, or “the flower that returns with the Spring.” So +well understood did the political significance of the flower become, +that when Mddle. Mars appeared on the stage wearing Violets on +her dress, she was loudly hissed by the body-guard of King Louis. +It is said that the Empress Eugénie, when wooed by Napoleon III., +signified her willingness to share with him the throne of France by +appearing one evening wearing Violets in her dress and hair, and +carrying Violets in her hands. Afterwards, when living at Chiselhurst, +Violet bouquets were sent in profusion to the Imperial +exiles, and, mingled with immortelles, were piled upon the tomb +of Napoleon III.——The famous actress, Clairon, was so fond of +the Violet, that one of her worshippers took pains to cultivate it +for her sake, and for thirty-seven years never failed to send her a +bouquet of Violets every morning during their season of bloom; an +offering so greatly appreciated by its recipient, that she used to +strip off the petals every evening, make an infusion of them, and +drink it like tea.——To dream of admiring the Violet in a garden +is deemed a prognostic of advancement in life.——By astrologers +the Violet is held to be under the dominion of Venus.</p> + +<p><b>VIPER’S BUGLOSS.</b>—The <i>Echium vulgare</i>, or Viper’s +Bugloss, is one of the handsomest of English wild flowers. Its seed +resembling the head of the viper, it was supposed on the doctrine of +signatures to cure the bite of that reptile: whilst its spotted stem +indicated to the old herbalists and simplers that the plant was +specially created to counteract the poison of speckled vipers and +snakes. Dioscorides affirmed that anyone who had taken the herb +before being bitten would not be hurt by the poison of any serpent. +The French call it <i>la Vipérine</i>, and the Italians <i>Viperina</i>.——In +England it is also known as Snake’s Bugloss and Cat’s Tail.——According +to astrologers, the Viper’s Bugloss is a herb of the Sun.</p> + +<p><b>VIPER’S GRASS.</b>—<i>Scorzonera edulis</i> has obtained its Latin +name from the Italian <i>Scorzone</i>, a venomous serpent whose bite the +grass is supposed to heal, and whose form its twisted roots are thought +to resemble. According to Monardus, a Spanish physician, quoted +by Parkinson, the English name of Viper’s Grass was given to it +because “a Moor, a bond-slave, did help those that were bitten +of that venomous beast, the viper, which they of Catalonia called +<i>Escuerso</i>, with the juice of this herbe, which both took away the +poison, and healed the bitten place very quickly, when Treakle and +other things would do no good.”</p> + +<p><span class="smcap">Virgin Mary’s Plants.</span>—See <a href="#ladys-plants">Lady’s Plants</a>.</p> + +<p><span class="smcap">Virgin’s Bower.</span>—See <a href="#clematis">Clematis</a>.</p> + +<p><span class="smcap">Wake Robin.</span>—See <a href="#arum">Arum</a>.</p> + +<p><a id="page-582" href="#page-582" class="pagenum" title="582"></a> +<b>WALLFLOWER.</b>—The Wallflower <!--TN: added (-->(<i>Cheiranthus Cheiri</i>) +belongs to the family of Stocks, and was, in fact, introduced from +Spain under the name of Wall Stock-Gillofer, which afterwards +became Wall Gilliflower, and finally Wallflower. In Turner’s +‘Herbal,’ it is called Wall-Gelover and Hartis Ease.——Tradition +gives a poetical origin to this flower. It tells that, in bygone days, +a castle stood near the river Tweed, in which a fair maiden was +kept a prisoner, having plighted her troth and given her heart’s +affection to the young heir of a hostile clan; but blood having been +shed between the chiefs on either side, the deadly hatred cherished +in those lawless days forbade all thoughts of the union. The gallant +tried various stratagems to get possession of his betrothed, all of +which failed, until at last he gained admission to the castle disguised +in the garb of a wandering troubadour, and as such he sang +before his lady-love, and finally arranged, with the aid of a serving-woman, +that the maiden should effect her escape, while he should +await her arrival with a noble courser and armed men. Herrick +tells us the conclusion of the story in the following lines:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Up she got upon a wall,</div> + <div class="line">Attempted down to slide withal.</div> + <div class="line">But the silken twist untied,</div> + <div class="line">So she fell and, bruised, she died.</div> + <div class="line">Love in pity of the deed,</div> + <div class="line">And her loving luckless speed,</div> + <div class="line">Turn’d her to this plant we call</div> + <div class="line">Now the Flower of the Wall.”</div> +</div> +</div> + +<p class="continued">From the fact that Wallflowers grew upon old walls, and were +seen on the casements and battlements of ancient castles, and +among the ruins of abbeys, the minstrels and troubadours were +accustomed to wear a bouquet of these flowers as the emblem of +an affection which is proof against time and misfortune.——Dreams +of Wallflowers imply—to a lover that the object of his affection +will be true and constant; to a sickly person that recovery will +shortly follow; to a lady who dreams that she is plucking the +flower for her bouquet, that the worthiest of her admirers has yet +to propose to her.——According to astrologers, the Moon governs +the Wallflower.</p> + +<p><b>WALNUT.</b>—The origin of the Walnut-tree is to be found +in the story of Carya, the youngest of the three daughters of +Dion, king of Laconia. These sisters had received the gift of prophecy +from Apollo as a reward for the hospitality their father had +shown to the god, but on the condition that they were never to misuse +the divine gift, and never to enquire into matters of which it +became their sex to remain ignorant. This promise was broken +when Bacchus convinced Carya of his love for her. The elder +sisters, being jealous, endeavoured to prevent Bacchus from +meeting Carya, and he in revenge turned them into stones, and +transformed his beloved Carya into the tree so called in Greek—the +<a id="page-583" href="#page-583" class="pagenum" title="583"></a> +<i>Nux</i>, or Walnut-tree of the Latins, the fruit of which was considered +by the ancients, in consequence of these intrigues, to promote +the powers of love.——It is necessary, in considering the folk-lore +of the Walnut, to separate the tree from the nut. The tree is +feared as a tree of ill omen, and is regarded as a favourite haunt of +witches. The shade of the Walnut-tree was held by the Romans +to be particularly baneful. The Black Walnut will not let anything +grow under it, and if planted in an orchard will kill all the Apple-trees +in its neighbourhood. The Nut is, on the contrary, considered +propitious, favourable to marriage, and the symbol of +fecundity and abundance. The ceremony of throwing Nuts at a +wedding, for which boys scrambled, is said to have been of +Athenian origin. A similar custom obtained among the Romans, +at whose marriage festivities Walnuts were commonly strewed. +Catullus exclaims:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Let the air with Hymen ring</div> + <div class="line">Hymen, Io Hymen, sing.</div> + <div class="line">Soon the Nuts will now be flung;</div> + <div class="line">Soon the wanton verses sung;</div> + <div class="line">Soon the bridegroom will be told</div> + <div class="line">Of the tricks he played of old.</div> + <div class="line">License then his love had got,</div> + <div class="line">But a husband has it not:</div> + <div class="line">Let the air with Hymen ring,</div> + <div class="line">Hymen, Io Hymen, sing.”—<i>Leigh Hunt.</i></div> +</div> +</div> + +<p class="continued">Virgil alludes to the custom of scrambling for Nuts at weddings, in +his Eighth Pastoral:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i10">“Prepare the lights</div> + <div class="line">O Mopsus! and perform the bridal rites;</div> + <div class="line">Scatter thy Nuts among the scrambling boys.”</div> +</div> +</div> + +<p class="continued">Prof. De Gubernatis says, that the young bridegroom of modern +Rome throws Nuts on the pathway, evidently as a symbol of +fecundity. In Piedmont, there is a saying that “Bread and Nuts +are food for married people.” In Sicily, at Modica, they strew Nuts +and Corn in the path of the newly-married couple. In Greece, the +bride and bridegroom distribute Nuts among those assisting at the +marriage rites. In Roumania, Nuts are distributed at weddings; +and among the Lettish peasantry, Nuts and Gingerbread-Nuts are +presented to wedding-guests.——A Lithuanian legend recounts that +at the deluge, as men were being drowned, Perkun (the chief deity of +the race) was eating Nuts. He dropped the shells in the raging waters, +and in the shells certain virtuous people escaped, and afterward repeopled +the earth. De Gubernatis, referring to this legend, says that +here the Walnut becomes undoubtedly an emblem of regeneration: +“This is the reason why, in Belgium, on Michaelmas Day (a +funereal day), young girls take marriage auguries from Nuts. Having +mingled some full Nuts with others which have been emptied, +and the shells carefully fastened together again, they shut their +eyes, and select one at hazard. If it happens to be a full Nut, it +betokens that they will soon be happily married, for it is St. +<a id="page-584" href="#page-584" class="pagenum" title="584"></a> +Michael who has given them good husbands.” In Italy, a Nut with +three segments is considered most lucky. Carried in the pocket, +it preserves its owner from lightning, witchcraft, the Evil Eye, and +fever; it facilitates conquest, gives happiness, and performs other +benign services. In Bologna, it is thought that if one of these +Nuts be placed under the chair of a witch, she will be unable to +get up; and it thus becomes an infallible means of discovering +witches.——The Walnut has become in Europe, and especially +in Italy, an accursed tree. The ancients thought it was dear to +Proserpine and all the deities of the infernal regions. In Germany, +the Black Walnut is regarded as a sinister tree, just as the +Oak is looked upon as a tree of good omen.——At Rome, there is a +tradition that the church Santa Maria del Popolo was built by order +of Paschal II., on the spot where formerly grew a Walnut-tree, round +which troops of demons danced during the night. Near Prescia, +in Tuscany, we are told by Prof. Giuliani, there is a Walnut-tree +where witches are popularly supposed to sleep: the people of +the district say that witches love Walnut-trees. At Bologna, +the peasantry think that witches hold a nocturnal meeting beneath +the Walnut-trees on the Vigil of St. John. But among all other +Walnut-trees, the most infamous and the most accursed is the +Walnut of Benevento, regarding which there are many tales of its +being haunted by the Devil and witches. It is said that St. Barbatus, +the patron of Benevento, who lived in the time of Duke Romuald, +was a priest who was endowed with the power of exorcising devils +by his prayers. At that time the inhabitants still worshipped a +Walnut-tree on which was to be distinguished the effigy of a viper, +and beneath this tree the people performed many superstitious and +heathenish rites. The Emperor Constantius laid siege to Benevento; +the citizens were in despair, but Barbatus rebuked them, and persuaded +them that God had taken this means to punish them for their +idolatry; so, with Romuald, they agreed to be converted to Christianity, +and made Barbatus bishop of the town. Then Barbatus +uprooted the accursed Walnut-tree, and the Devil was seen in the +form of a serpent crawling away from beneath its roots. Upon +being sprinkled with holy water, however, he disappeared; but +through his satanic power, whenever a meeting of demons is +desired, or a witches’ sabbath is to be held, a Walnut-tree as large +and as verdant as the original appears by magic on the precise spot +where it stood.——A Walnut-tree with very different associations +once grew in the churchyard on the north side of St. Joseph’s Chapel +at Glastonbury. This miraculous tree never budded before the feast +of St. Barnabas (June 11th), and on that very day shot forth leaves +and flourished like others of its species. Queen Anne, King James +and many high personages are said to have given large sums of +money for cuttings from the original tree, which has long since +disappeared, and has been succeeded by a fine Walnut of the +ordinary sort.——According to an old custom (which at one time +<a id="page-585" href="#page-585" class="pagenum" title="585"></a> +prevailed in England), every household in the district of Lechrain, +in Bavaria, brings to the sacred fire which is lighted at Easter a +Walnut-branch, which, after being partially burned, is carried +home to be laid on the hearth-fire during tempests, as a protection +against lightning.——In Flanders, as a charm against ague, the +patient catches a large black spider, and imprisons it between the +two halves of a Walnut-shell, and then wears it round his neck.——In +our own land, it is a common belief among country +people that whipping a Walnut-tree tends to increase the crop and +improve the flavour of the Nuts. This belief is found embodied +in the following curious distich:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“A woman, a spaniel, and a Walnut-tree,</div> + <div class="line">The more you whip them, the better they be.”</div> +</div> +</div> + +<p class="continued">Evelyn, alluding to this custom, says it is thought better to beat +the Nuts off than to gather them from the tree by hand. “In Italy,” +he tells us, “they arm the tops of long poles with nails and iron +for the purpose, and believe the beating improves the tree, which +I no more believe than I do that discipline would reform a shrew.”——The +Brahmans of the Himalaya observe a festival called the +Walnut Festival, <i>Akrot-ka-pooja</i>, at which, after offering a sacrifice, +the priest, with a few companions, takes his place in the balcony +of the temple, and all the young men present pelt them liberally +with Walnuts and green Pine-cones, which the group in the balcony +rapidly collect and return in plentiful volleys.——To dream of +Walnuts portends difficulties and misfortunes in life: in love +affairs, such a vision implies infidelity and disappointment.</p> + +<p><span class="smcap">Water Lily.</span>—See <a href="#nymphaea">Nymphæa</a>.</p> + +<p><span class="smcap">Waybread.</span>—See <a href="#plantain">Plantain</a>.</p> + +<p id="whortleberry"><b>WHORTLEBERRY.</b>—Whort or Whortleberry (the Anglo-Saxon +<i>Heorutberge</i> is another name for the Bilberry or Blaeberry, +(<i>Vaccinium Myrtillus</i>). A species of Whortleberry, called Ohelo +(<i>Vaccinium reticulatum</i>), is found in Hawaii, springing up from the +decomposed lava of the volcanoes of that island. Its flame-coloured +berries are sacred to Pélé, the goddess of the volcano, and +in heathen days no Hawaiian dared taste one till he had offered +some to the goddess, and craved her permission to eat them. Miss +Gordon Cumming relates that when Mr. Ellis visited the island in +1822, he and his trusty friends rejoiced on discovering these large +juicy berries, but the natives implored them not to touch them lest +some dire calamity should follow. Though themselves faint and +parched, they dared not touch one till they reached the edge of the +crater, where, gathering branches loaded with the tempting clusters, +they broke them in two, and throwing half over the precipice, they +called Pélé’s attention to the offering, and to the fact that they +craved her permission to eat of her <i>Ohelos</i>. (See also <a href="#bilberry" class="smcap">Bilberry</a>.)</p> + +<p><b>WIDOW’S FLOWER.</b>—The Indian or Sweet Scabious +(<i>Scabiosa atropurpurea</i>) is called by the Italians <i>Fior della Vedova</i>, and +<a id="page-586" href="#page-586" class="pagenum" title="586"></a> +by the French <i>Fleur de Veuve</i>, or Widow’s Flower. Phillips says of +these flowers that they present us with “corollas of so dark a purple, +that they nearly match the sable hue of the widow’s weeds; these +being contrasted with anthers of pure white gives the idea of its +being an appropriate bouquet for those who mourn for their +deceased husbands, and this we presume gave rise to the Italian +and French name of Widow’s Flower.”</p> + +<p><b>WILLOW.</b>—The Willow seems from the remotest times to +have been considered a funereal tree and an emblem of grief. So +universal is the association of sadness and grief with the Willow, +that “to wear the Willow” has become a familiar proverb. Under +Willows the captive Children of Israel wept and mourned in +Babylon. Fuller, referring to this melancholy episode in their +history, says of the Willow:—“A sad tree, whereof such as have +lost their love make their mourning garlands; and we know that +exiles hung their harps on such doleful supports. The very leaves +of the Willow are of a mournful hue.” Virgil remarks on</p> + +<blockquote> +<p>“The Willow with hoary bluish leaves;”</p> +</blockquote> + +<p class="continued">and Shakspeare, when describing the scene of poor Ophelia’s +death, says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“There is a Willow grows ascant the brook,</div> + <div class="line">That shows his hoar leaves in the grassy stream.”</div> +</div> +</div> + +<p class="continued">Chatterton has a song of which the burden runs:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Mie love ys dedde,</div> + <div class="line">Gone to his death-bedde</div> + <div class="line i2">Al under the Wyllowe-tree.”</div> +</div> +</div> + +<p class="continued">Spenser designates the gruesome tree as “the Willow worn of +forlorn paramours;” and there are several songs in which despairing +lovers invoke the Willow-tree.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Ah, Willow, Willow!</div> + <div class="line i2">The Willow shall be</div> + <div class="line i2">A garland for me,</div> + <div class="line">Ah, Willow! Willow.”</div> +</div> +</div> + +<p class="continued">Herrick tells us how garlands of Willow were worn by neglected or +bereaved lovers, and how love-sick youths and maids came to weep +out the night beneath the Willow’s cold shade. The following wail +of a heart-broken lover is also from the pen of the old poet:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“A Willow garland thou did’st send</div> + <div class="line">Perfumed, last day, to me,</div> + <div class="line">Which did but only this portend—</div> + <div class="line">I was forsook by thee.</div> + <div class="line">Since it is so, I’ll tell thee what:</div> + <div class="line">To-morrow thou shalt see</div> + <div class="line">Me wear the Willow; after that,</div> + <div class="line">To die upon the tree.</div> + <div class="line">As hearts unto the altars go,</div> + <div class="line">With garlands dressed, so I,</div> + <div class="line">With my Willow-wreath, also</div> + <div class="line">Come forth and sweetly die.”</div> +</div> +</div> + +<p class="continued"><a id="page-587" href="#page-587" class="pagenum" title="587"></a> +Jason, in his voyage in search of the golden fleece, passed the +weird grove of Circe, planted with funereal Willows, on the tops +of which the voyagers could perceive corpses hanging. Pausanias +speaks of a grove consecrated to Proserpine, planted with Black +Poplars and Willows; and the same author represents Orpheus, +whilst in the infernal regions, as carrying a Willow-branch in his +hand. Shakspeare, in allusion to Dido’s being forsaken by Æneas, +says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line i16">“In such a night,</div> + <div class="line">Stood Dido, with a Willow in her hand,</div> + <div class="line">Upon the wild sea-banks, and waved her love</div> + <div class="line">To come again to Carthage.”</div> +</div> +</div> + +<p class="continued">The Willow was considered to be the tree of Saturn. The Weeping +Willow (<i>Salix Babylonica</i>), as being a remedy for fluxes, was, +however, consecrated to Juno Fluonia, who was invoked by Roman +matrons to stop excessive hemorrhage.——The Flemish peasantry +have a curious custom to charm away the ague. The sufferer goes +early in the morning to an old Willow, makes three knots in one +of its branches, and says “Good morning Old One; I give thee the +cold, Old One.”——The Willow wand has long been a favourite instrument +of divination. The directions are as follows:—Let a +maiden take a Willow-branch in her left hand, and, without being +observed, slip out of the house and run three times round it, +whispering all the time, “He that’s to be my gude man come and +grip the end of it.” During the third run, the likeness of her future +husband will appear and grasp the other end of the wand.——De +Gubernatis says that at Brie (Ile-de-France), on St. John’s Eve, the +people burn a figure made of Willow-boughs. At Luchon, on +the same anniversary, they throw snakes on a huge effigy of a +Willow-tree made with branches of Willow; this is set on fire, and +while it is burning the people dance around the tree.——In China, +the Willow is employed in their funeral rites, the tree having been +there considered, from the remotest ages, to be a symbol of immortality +and eternity. On this account they cover the coffin with +branches of Willow, and plant Willows near the tombs of the departed. +They also have a custom of decorating the doors of their +houses with Willow-branches on Midsummer Day. With them the +Willow is supposed to be possessed of marvellous properties, +amongst which is the power of averting the ill effects of miasma +and pestilential disorders.——To dream of mourning beneath a +Willow over some calamity is considered a happy omen, implying +the speedy receipt of intelligence that will cause much satisfaction.——By +astrologers the Willow is placed under the dominion of the +moon.</p> + +<p><span class="smcap">Wind Flower.</span>—See <a href="#anemone">Anemone</a>.</p> + +<p><span class="smcap">Witch-Hazel.</span>—See <a href="#hornbeam">Hornbeam</a>. <span class="smcap">Witch-</span> or <span class="smcap">Wych-Elm</span>, +<i>Ulmus montana</i>.</p> + +<p><span class="smcap">Wolf’s Bane.</span>—See <a href="#monkshood">Monk’s Hood</a>.</p> + +<p><span class="smcap">Woodbine.</span>—See <a href="#honeysuckle">Honeysuckle</a>.</p> + +<p id="wormwood"><a id="page-588" href="#page-588" class="pagenum" title="588"></a> +<b>WORMWOOD.</b>—The old Latin name of Wormwood was +<i>Absinthium</i>, and a variety known as <i>A. Ponticum</i> is alluded to by +Ovid as being particularly bitter:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Untilled barren ground the loathsome Wormwood yields,</div> + <div class="line">And well ’tis known how, through its root, bitter become the fields.”</div> +</div> +</div> + +<p class="continued">Johnston, in his <i>Thaumatographia naturalis</i>, notes a curious superstition, +according to which we are assured that an infant will not +during its life be either hot or cold provided that its hands are +rubbed over with the juice of Wormwood before the twelfth week +of its life has expired. The ancients mingled Wormwood in their +luscious wines, or used it before or after drinking them in order to +counteract their effects. Sprays of Wormwood are often seen +suspended in cottages to drive away moths and other insects.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Where chamber is sweeped, and Wormwood is throwne,</div> + <div class="line">No flea for his life dare abide to be knowne.”</div> +</div> +</div> + +<p class="continued">Its powerful odour is so disliked by all kinds of insects that country +people often place Wormwood in their drawers to protect their +clothes, &c., from moths: hence its French name, <i>Garde-robe</i>. +Gerarde says that, mixed with vinegar, it is a good antidote to the +poison of Mushrooms or Toadstools, and taken with wine counteracts +the poisonous effects of Hemlock and the bites of the shrew +mouse and sea dragon.——Branches of Sea Wormwood (<i>Absinthium +marinum</i>) were, according to Pliny, carried in processions by Egyptian +priests dedicated to the service of the goddess Isis. A species +called <i>Sementina</i> was formerly called Holy Wormwood, and its +seed Holy Wormseed (<i>semen sanctum</i>)—for what reason is not +known.——Dreams connected with Wormwood are considered of +good augury, implying happiness and domestic enjoyment. Astrologers +adjudge Wormwood to be a herb of Mars.</p> + +<p id="yarrow"><b>YARROW.</b>—The Yarrow, or Milfoil (<i>Achillea Millefolium</i>), is +a plant which delights to find a home for itself in churchyards. +Probably on account of this peculiarity it has been selected to +play an important part in several rustic incantations and charms. +In the South and West of England, damsels resort to the following +mode of love-divination:—The girl must first pluck some Yarrow +from a young man’s grave, repeating the while these words:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Yarrow, sweet Yarrow, the first that I have found,</div> + <div class="line">In the name of Jesus Christ I pluck it from the ground;</div> + <div class="line">As Jesus loved sweet Mary, and took her for His dear,</div> + <div class="line">So in a dream this night, I hope my true love will appear.”</div> +</div> +</div> + +<p class="continued">She must then sleep with the Yarrow under her pillow, and in her +dreams her future husband will appear.——Another formula states: +The Yarrow must be plucked exactly on the first hour of morn: +place three sprigs in your shoe or glove, saying:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Good morning, good morning, good Yarrow,</div> + <div class="line i2">And thrice good morning to thee;</div> + <div class="line">Tell me, before this time to-morrow,</div> + <div class="line i2">Who my true love is to be.”</div> +</div> +</div> + +<p class="continued"><a id="page-589" href="#page-589" class="pagenum" title="589"></a> +Observe, a young man must pluck the Yarrow off a young maiden’s +grave, and a female must select that off a bachelor’s. Retire home +to bed without speaking another word, or it dissolves the spell; +put the Yarrow under your pillow, and it will procure a sure dream +on which you may depend.——In another spell to procure for a +maiden a dream of the future, she is to make a posey of various +coloured flowers, one of a sort, some Yarrow off a grave, and a +sprig of Rue, and bind all together with a little hair from her +head. She is then to sprinkle the nosegay with a few drops +of the oil of amber, using her left hand, and bind the flowers +round her head when she retires to rest in a bed supplied with +clean linen. This spell it is stated will ensure the maid’s future +fate to appear in a dream.——The Yarrow acquired the name +of Nosebleed from its having been put into the nose to cause +bleeding, and to cure the megrim, as we learn from Gerarde. +Dr. Prior adds, that it was also called Nosebleed from its being +used as a means of testing a lover’s fidelity, and he quotes +from Forby, who, in his ‘East Anglia,’ says that, in that part +of England, a girl will tickle the inside of the nostril with a leaf +of this plant, crying:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Yarroway, Yarroway, bear a white blow;</div> + <div class="line">If my love love me, my nose will bleed now.”</div> +</div> +</div> + +<p class="continued">By a blunder of the mediæval herbalists, the name and remedial +character of the Horse-tail, which was formerly called <i>Herba sanguinaria</i> +and Nosebleed, were transferred without reason to the Yarrow, +which has since retained them.——The Yarrow is also known as +Old Man’s Pepper, and was formerly called the Souldier’s Woundwort. +The Highlanders make an ointment from it; and it was +similarly employed by the ancient Greeks, who said that Achilles +first made use of this plant as a wound herb, having learnt its +virtues of Chiron, the Centaur—hence its scientific name <i>Achillea</i>.——Astrologers +place the herb under the dominion of Venus.——To +dream of gathering Yarrow for medicinal purposes denotes that +the dreamer will shortly hear of something that will give him or +her extreme pleasure.</p> + +<p><b>YEW.</b>—The dark and sombre Yew-tree has from the +remote past been invested with an essentially funereal character, +and hence is appropriately found in the shade of churchyards and +in propinquity to tombs. Blair, addressing himself to the grave, +says:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Well do I know thee by thy trusty Yew,</div> + <div class="line">Cheerless, unsocial plant, that loves to dwell</div> + <div class="line">’Midst skulls and coffins, epitaphs, and worms;</div> + <div class="line">Where light-heeled ghosts, and visionary shades,</div> + <div class="line">Beneath the wan cold moon (so fame reports),</div> + <div class="line">Embody’d, thick, perform their mystic rounds.</div> + <div class="line">No other merriment, dull tree, is thine.”</div> +</div> +</div> + +<p class="continued"><a id="page-590" href="#page-590" class="pagenum" title="590"></a> +The Egyptians regarded it as a symbol of mourning, and the idea +descended to the Greeks and Romans, who employed the wood as +fuel for their funeral pyres. The Britons probably learned from +the Romans to attach a funereal signification to the Yew, and +inasmuch as it had been employed in ancient funeral rites, they +regarded the tree with reverence and probably looked upon it as +sacred. Hence, in course of time, the Yew came to be planted in +churchyards, and, on account of its perpetual verdure, was, like the +Cypress, considered as a symbol of the resurrection and immortality.</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Dark Cypresses the skirting sides adorned,</div> + <div class="line">And gloomy Yew-trees, which for ever mourned.”—<i>Harte.</i></div> +</div> +</div> + +<p class="continued">R. Turner remarks that if the Yew “be set in a place subject to +poysonous vapours, the very branches will draw and imbibe them: +hence it is conceived that the judicious in former times planted it +in churchyards on the west side, because those places being fuller +of putrefaction and gross oleaginous vapours exhaled out of the +graves by the setting sun, and sometimes drawn into those meteors +called <i>ignes fatui</i>, divers have been frightened, supposing some +dead bodies to walk; others have been blasted, &c.” Prof. +Martyn points out that a Yew was evidently planted near the +church for some religious purpose; for in the ancient laws of +Wales the value of a <i>consecrated</i> Yew is set down as £1, whilst that +of an ordinary Yew-tree is stated as only fifteen pence. “Our +forefathers,” says he, “were particularly careful to preserve this +funereal tree, whose branches it was usual to carry in solemn procession +to the grave, and afterwards to deposit therein under the +bodies of their departed friends. Our learned Ray says, that our +ancestors planted the Yew in churchyards because it was an evergreen +tree, as a symbol of that immortality which they hoped and expected +for the persons there deposited. For the same reason this and +other evergreen trees are even yet carried in funerals, and thrown +into the grave with the body; in some parts of England and in +Wales, planted with flowers upon the grave itself.” Shakspeare +speaks of a “shroud of white, stuck all with Yew,” from which one +would infer that sprigs of Yew were placed on corpses before burial. +Branches of Yew were, in olden times, often carried in procession on +Palm Sunday, instead of Palm, and as an evergreen Yew was sometimes +used to decorate churches and houses at Christmas-time.——Parkinson +remarks that in his time it was used “to deck up houses +in Winter; but ancient writers have ever reckoned it to be dangerous +at the least, if not deadly.” Many of the old writers were +of Parkinson’s opinion as to the poisonous character of the Yew. +Cæsar tells how Cativulcus, king of the Eburones, poisoned himself +by drinking a draught of Yew. Dioscorides says that a decoction +of the leaves occasions death; Galen pronounces the tree to +be of a venomous quality and against man’s nature; and White, in +his ‘History of Selborne,’ gives numerous instances in which the +Yew has proved fatal to animals. Gerarde does not consider the +<a id="page-591" href="#page-591" class="pagenum" title="591"></a> +berries poisonous, but thinks non-ruminating animals are injured +by eating the foliage. He tells us that “Nicander, in his booke of +counter-poisons, doth reckon the Yew-tree among the venomous +plants, setting downe also a remedy, and that in these words, as +Gorræus hath translated them:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line">‘Shun the poys’nous Yew, the which on Oeata grows,</div> + <div class="line">Like to the Firre, it causes bitter death,</div> + <div class="line">Unlesse besides they use pure wine that flowes</div> + <div class="line">From empty’d cups, thou drinke, when as thy breath</div> + <div class="line">Begins to fade, and passage of thy life</div> + <div class="line">Grows straight.’”</div> +</div> +</div> + +<p class="continued">Virgil attributed the notoriously unwholesome qualities of the honey +of Corsica to the bees feeding upon the Yew, and he warns bee-keepers +to be careful that no Yew-trees grow near their hives. +Owing to its being so frequently found in churchyards, a ghastly +superstition has arisen respecting this sinister tree: it is said that +it preys and invigorates itself upon the dead who lie beneath its +sombre shade. Thus, in ‘<i>In Memoriam</i>,’ we read:—</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“Old Yew, which graspest at the stones</div> + <div class="line i4">That name the underlying dead,</div> + <div class="line i4">Thy fibres net the dreamless head,</div> + <div class="line">Thy roots are wrapt about the bones.”</div> +</div> +</div> + +<p class="continued">Even in the principal use the Yew was put to, the tree maintained +its connection with death, for from its wood man fashioned an instrument +of warfare and destruction. Its great pliancy and toughness +made it particularly suitable for bows, and for this purpose it was +unrivalled. Virgil tells us that in his time “the Yews were bent +into Ituræan bows”; Chaucer speaks of “the Shooter Yew;” and +Browne writes of</p> + +<div class="container"> +<div class="poetry"> + <div class="line quote">“The warlike Yewgh by which more than the lance</div> + <div class="line">The strong-armed English spirits conquered France.”</div> +</div> +</div> + +<p class="continued">Camden has recorded a grim legend in connection with the name +of Halifax. It seems that a certain amorous clergyman fell in love +with a pretty maid who refused his addresses. Maddened by her +refusal he cut off her head, which being hung upon a Yew-tree +till it was quite decayed, the tree was reputed as sacred, not only +whilst the virgin’s head hung on it, but as long as the tree itself +lasted: to which the people went in pilgrimage, plucking and +bearing away branches of it as a holy relique, whilst there remained +any of the trunk; persuading themselves that those small +veins and filaments resembling hairs were the hairs of the virgin. +But what is yet stranger, the resort to this place, then called Houton, +a despicable village, occasioned the building of the now famous town +of Halifax, in Yorkshire, the name of which imports “holy hair.”——In +the cloister of Vreton, in Brittany, there grew a Yew-tree +which was said to have sprung from the staff of St. Martin. Beneath +it the Breton princes were accustomed to offer up a prayer +before entering the church. This tree was regarded with the +<a id="page-592" href="#page-592" class="pagenum" title="592"></a> +highest reverence; no one ever plucked a leaf from its sombre +boughs, and even the birds refrained from pecking the scarlet +berries. A band of pirates, however, happening to visit the locality, +two of them spied the tree, and forthwith climbed into its venerable +boughs and proceeded to cut bow-staves for themselves: their +audacity speedily brought about its own punishment, for they both +fell and were killed on the spot.——Both in old Celtic and in +Anglo-Saxon the Yew-tree was called <i>Iw</i>. By early English authors +its name was variously spelt Yew, Yeugh, Ewgh, Ugh, and Ewe. +In Switzerland, it is known as William Tell’s Tree.——Dream +oracles state that there is but one signification to dreams concerning +the Yew, viz., that it is the certain forerunner of the demise of +an aged person, through which the dreamer will derive substantial +benefits.</p> + +<p id="yggdrasill"><b>YGGDRASILL.</b>—The mythical Scandinavian World-tree, +or Mundane Ash, is the greatest and best of all trees: beneath it +the gods assemble in counsel; its branches spread over the whole +world and reach above heaven; and its roots penetrate to the +infernal regions. On its summit is perched an all-seeing eagle, +with a hawk between his eyes. A squirrel continually carries news +to him, while serpents coiled round the vast trunk endeavour to +destroy him. Serpents, also, constantly gnaw the roots, from +which come the fountains of wisdom and futurity. The Norns +always keep a watch upon the Yggdrasill: they fix the lifetime of +all men, and dispense destinies. Under the tree is hidden the +horn which shall be sounded and rouse the world at the last great +conflict.</p> + +<div class="tailpiece" id="pg-592-tail"> + <img src="images/pg-592-tail.jpg" width="355" height="250" alt="" /> +</div> +</div><!--/encyclopedia--> + +<div id="footnotes"> +<h2>Footnotes.</h2><!--TN: heading added by transcriber--> + +<div class="footnote" id="footnote-1"> +<p><sup class="label">1</sup> The name of “<i>Tooba</i>” applied to this tree, originated in a misunderstanding of +the words <i>Tooba lahum</i>, “it is well with them,” or “blessedness awaits them,” in +Koran xiii., 28. Some commentators took <i>Tooba</i> for the name of a tree. <a href="#marker-1" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-2"> +<p><sup class="label">2</sup> Besides the localities already mentioned, Paradise has been located on Mount +Ararat; in Persia; in Ethiopia; in the land now covered by the Caspian Sea; in a +plain on the summit of Mount Taurus; in Sumatra; in the Canaries; and in the +Island of Ceylon, where there is a mountain called the Peak of Adam, underneath +which, according to native tradition, lie buried the remains of the first man, and +whereon is shown the gigantic impress of his foot. Goropius Becanus places Paradise +near the river Acesines, on the confines of India. Tertullian, Bonaventura, and +Durandus affirm that it was under the Equinoctial, while another authority contends +that it was situated beneath the North Pole. Virgil places the happy land of the +Hyperboreans under the North Pole, and the Arctic Regions were long associated +with ideas of enchantment and beauty, chiefly because of the mystery that has +always enveloped these remote and unexplored regions. Peter Comestor and Moses +Barcephas set Paradise in a region separated from our habitable zone by a long tract +of land and sea, and elevated so that it reaches to the sphere of the moon. <a href="#marker-2" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-3"> +<p><sup class="label">3</sup> Treatise on the Legend of the Sacred Wood. Vienna, 1870. <a href="#marker-3" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-4"> +<p><sup class="label">4</sup> Sir John Maundevile, who visited Jerusalem about the middle of the fourteenth +century, states that to the north of the Temple stood the Church of St. Anne, “oure +Ladyes modre: and there was our Lady conceyved. And before that chirche is a +gret tree, that began to growe the same nyght.... And in that chirche is a +welle, in manere of a cisterne, that is clept <i>Probatica Piscina</i>, that hath 5 entreez. +Into that welle aungeles were wont to come from Hevene, and bathen hem with inne: +and what man that first bathed him aftre the mevynge of the watre, was made hool of +what maner sykenes that he hadde.” <a href="#marker-4" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-5"> +<p><sup class="label">5</sup> In the rites appertaining to the great sacrifice in honour of the god Vishnu at +the end of March, the following plants were employed, and consequently acquired a +sacred character in the eyes of the Indians:—Sesamum seed, leaves of the Asvattha, +Mango leaves, flowers of the Sami, Kunda flowers, the Lotus flower, Oleander +flowers, Nagakesara flowers, powdered Tulasi leaves, powdered Bel leaves, leaves +of the Kunda, Barley meal, meal of the Nivara grain (a wild paddy), powder of Sati +leaves, Turmeric powder, meal of the Syamaka grain, powdered Ginger, powdered +Priyangu seeds, Rice meal, powder of Bel leaves, powder of the leaves of the Amblic +Myrobalan, and Kangni seed meal.—<i>An Imperial Assemblage at Delhi Three Thousand +Years Ago.</i> <a href="#marker-5" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-6"> +<p><sup class="label">6</sup> ‘<i>Voyage du Jeune Anacharsis en Grèce, vers le milieu du quatrième siècle +avant l’ere vulgaire.</i>’ <a href="#marker-6" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-7"> +<p><sup class="label">7</sup> For further details of the rites of St John’s Eve, see Part II., under the heads +“<a href="#fern" class="smcap">Fern</a>,” “<a href="#hemp" class="smcap">Hemp</a>,” and “<a href="#moss-rose" class="smcap">Moss-Rose</a>.” <a href="#marker-7" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-8"> +<p><sup class="label">8</sup> See legend in Part II., under the head of “<a href="#clover" class="smcap">Clover</a>.” <a href="#marker-8" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-9"> +<p><sup class="label">9</sup> The legend is given in Part II., under the heading “<a href="#laurel" class="smcap">Laurel</a>.” <a href="#marker-9" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-10"> +<p><sup class="label">10</sup> <i>Contemporary Review</i>, Vol. xxxi., p. 520. <a href="#marker-10" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-11"> +<p><sup class="label">11</sup> ‘The Land of the Veda,’ by Rev. P. Percival. <a href="#marker-11" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-12"> +<p><sup class="label">12</sup> Further details will be found in the succeeding chapter. <a href="#marker-12" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-13"> +<p><sup class="label">13</sup> Early Greek writers describe Circe as the daughter of Sol and Perseis, and +Medea as her niece. <a href="#marker-13" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-14"> +<p><sup class="label">14</sup> The names of certain of these demons will be found in the previous chapter. <a href="#marker-14" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-15"> +<p><sup class="label">15</sup> ‘All the Year Round,’ Vol. xiii. <a href="#marker-15" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-16"> +<p><sup class="label">16</sup> ‘Plant Symbolism,’ in ‘Natural History Notes,’ Vol. II. <a href="#marker-16" class="return" title="Return to text">[↑]</a></p> +</div> + +<div class="footnote" id="footnote-17"> +<p><sup class="label">17</sup> The garden of Proserpina. <a href="#marker-17" class="return" title="Return to text">[↑]</a></p> +</div> +</div><!--/footnotes--> + +<div class="index" id="index-1"> +<a id="page-593"></a> + +<div class="headpiece" id="pg-593-head"> + <img src="images/pg-593-head.jpg" width="550" height="84" alt="" /> +</div> + +<h2>Index to Legends and Myths.</h2> + +<ul> + <li>Acis and Galatea, <a href="#page-532">532</a></li> + + <li>Adam, Eve, the Wolf, and the Dog, <a href="#page-362">362</a></li> + + <li>Adam’s Tree, <a href="#page-303">303</a></li> + + <li>Ajax, <a href="#page-404">404</a></li> + + <li>Albertus Magnus, <a href="#page-133">133</a></li> + + <li>Ali Baba and the Sesame, <a href="#page-544">544</a></li> + + <li>Amaracus, <a href="#page-433">433</a></li> + + <li>Amaranthus, <a href="#page-212">212</a></li> + + <li>Andromeda, <a href="#page-214">214</a></li> + + <li>Arabian Priests and Cinnamon, <a href="#page-283">283</a></li> + + <li>Argonauts, <a href="#page-81">81</a>, <a href="#page-249">249</a></li> + + <li>Arjuna, the Betel Thief, <a href="#page-251">251</a></li> + + <li>Aroth, Maroth, and the Beauty, <a href="#page-577">577</a></li> + + <li>Aspen and the Flight into Egypt, <a href="#page-230">230</a></li> + + <li><span class="ditto">Aspen and the</span> Passion, <a href="#page-229">229</a></li> + + <li>Aspic and Balm-tree, <a href="#page-239">239</a></li> + + <li>Asses and Hemlock, <a href="#page-145">145</a></li> + + <li>Atalanta and Hippomenes, <a href="#page-218">218</a></li> + + <li>Atys and Agdistis, <a href="#page-210">210</a></li> + + <li><span class="ditto">Atys and</span> Cybele, <a href="#page-495">495</a></li> +</ul> +<ul> + <li>Baldr and the Mistletoe, <a href="#page-440">440</a></li> + + <li>Balm Trees of Cairo, <a href="#page-124">124</a></li> + + <li>Bachelier and the Anemone, <a href="#page-216">216</a></li> + + <li>Bacchus and the Pomegranate, <a href="#page-499">499</a></li> + + <li>Batou and the Cedar, <a href="#page-275">275</a></li> + + <li>Bertram and the Heartsease, <a href="#page-484">484</a></li> + + <li>Birth of Vishnu, <a href="#page-241">241</a></li> + + <li>Blacksmith changed to a Bear, <a href="#page-250">250</a></li> + + <li>Bonze and the Mouse, <a href="#page-513">513</a></li> + + <li>Bosworth Field, <a href="#page-360">360</a></li> + + <li>Buddha, <a href="#page-4">4</a>, <a href="#page-420">420</a>, <a href="#page-491">491</a></li> + + <li><span class="ditto">Buddha</span> and Mâra, <a href="#page-4">4</a></li> + + <li>Bushman Rice, <a href="#page-514">514</a></li> +</ul> +<ul> + <li>Callimachus and the Acanthus, <a href="#page-206">206</a></li> + + <li>Calchas and Mopsus, <a href="#page-335">335</a></li> + + <li>Ceres and Proserpine, <a href="#page-504">504</a></li> + + <li>Chang Ching and the Fairy, <a href="#page-449">449</a></li> + + <li>Charlemagne and the Thistle, <a href="#page-269">269</a></li> + + <li>Chinese Trees of Love, <a href="#page-274">274</a></li> + + <li>Clairon and the Violets, <a href="#page-581">581</a></li> + + <li>Clovis, <a href="#page-387">387</a></li> + + <li>Clytie and Phœbus, <a href="#page-365">365</a></li> + + <li>Cosmogonic Lotus, <a href="#page-419">419</a></li> + + <li>Cossacks and Tartars, <a href="#page-286">286</a></li> + + <li>Crocus and Smilax, <a href="#page-299">299</a></li> + + <li>Crown Imperial, <a href="#page-347">347</a></li> + + <li>Cyanus and the Cornflower, <a href="#page-277">277</a></li> + + <li>Cyparissus, <a href="#page-302">302</a></li> + + <li>Czekanka, <a href="#page-326">326</a></li> +</ul> +<ul> + <li>Danes and the Thistle, <a href="#page-562">562</a></li> + + <li>Daphne and Phœbus, <a href="#page-404">404</a></li> + + <li>Daughter of the Laurel, <a href="#page-408">408</a></li> + + <li>Death of Buddha, <a href="#page-539">539</a></li> + + <li>Devil and Blackberries, <a href="#page-258">258</a></li> + + <li><span class="ditto">Devil and</span> the Oats, <a href="#page-472">472</a></li> + + <li><span class="ditto">Devil and</span> the Reed, <a href="#page-512">512</a></li> + + <li>Devil’s Brother, <a href="#page-451">451</a></li> + + <li>Dewadat and Buddha, <a href="#page-268">268</a></li> + + <li>Diarmuid and Grainne, <a href="#page-531">531</a></li> + + <li>Duke of Tuscany’s Gardener, <a href="#page-392">392</a></li> + + <li>Dryope, <a href="#page-417">417</a></li> +</ul> +<ul> + <li>Earl of Essex’s Horses, <a href="#page-445">445</a></li> + + <li>Elm of Ethiopia, <a href="#page-131">131</a></li> + + <li>Emperor of China, <a href="#page-447">447</a></li> + + <li>Envious Sisters, <a href="#page-436">436</a></li> + + <li>Erisichthon, <a href="#page-77">77</a></li> + + <li>Esthonian Peasant, <a href="#page-254">254</a></li> + + <li>Eugénie and Napoleon III., <a href="#page-581">581</a></li> + + <li>Eve and the Snowdrop, <a href="#page-546">546</a></li> +</ul> +<ul> + <li>Fairy Wife, <a href="#page-356">356</a></li> + + <li><span class="ditto">Fairy</span> Widower, <a href="#page-333">333</a></li> + + <li>Faithful Wife, <a href="#page-551">551</a></li> + + <li>Falcon and Soma, <a href="#page-439">439</a></li> + + <li>Fatal Elopement, <a href="#page-582">582</a></li> + + <li>Father Garnet’s Straw, <a href="#page-134">134</a></li> + + <li>Fig of Paradise, <a href="#page-127">127</a></li> + + <li>Fir-tree Elf, <a href="#page-65">65</a></li> + + <li>First Roses, <a href="#page-515">515</a></li> + + <li>Flora and Zephyr, <a href="#page-215">215</a></li> + + <li>Forget-me-not, <a href="#page-342">342</a></li> + + <li>Fulke and the Plantagenets, <a href="#page-260">260</a></li> +</ul> +<ul> + <li>Garden of the Lower Regions, <a href="#page-223">223</a></li> + + <li>Gefroi and the Broom, <a href="#page-260">260</a></li> + + <li>Glastonbury Thorn, <a href="#page-352">352</a></li> + + <li>Glaucus, <a href="#page-541">541</a></li> + + <li>Golden Apples, <a href="#page-477">477</a></li> + + <li>Grey Horse, <a href="#page-265">265</a></li> +</ul> +<ul> + <li>Hanpang and Ho, <a href="#page-274">274</a></li> + + <li>Hercules and Cerberus, <a href="#page-442">442</a></li> + + <li>Holy Family and Date Palm, <a href="#page-312">312</a></li> + + <li><span class="ditto">Holy</span> Rose of Jericho, <a href="#page-528">528</a></li> + + <li>Honor Garrigan and the Blackberries, <a href="#page-259">259</a></li> + + <li><a id="page-594" href="#page-594" class="pagenum" title="594"></a>Hoopoe and Springwort, <a href="#page-142">142</a></li> + + <li>Hop-o’-my-Thumb, <a href="#page-263">263</a></li> + + <li>Hulda and the Selige Fräulein, <a href="#page-340">340</a></li> + + <li>Hyacinthus, <a href="#page-383">383</a></li> +</ul> +<ul> + <li>Ianthis, <a href="#page-578">578</a></li> + + <li>Ice Mountain, <a href="#page-223">223</a></li> + + <li>Iduna and the Apples, <a href="#page-217">217</a></li> + + <li>Indra and Namuchi, <a href="#page-207">207</a></li> + + <li>Io, <a href="#page-578">578</a></li> + + <li>Iosbert, <a href="#page-519">519</a></li> + + <li>Isabella and the Basil, <a href="#page-246">246</a></li> + + <li>Iseult and Tristan, <a href="#page-389">389</a></li> + + <li>Isis and Osiris, <a href="#page-560">560</a></li> +</ul> +<ul> + <li>James, Duke of Monmouth, <a href="#page-257">257</a></li> + + <li>Jehanghir and Attar of Roses, <a href="#page-521">521</a></li> + + <li>Jesus Christ and the Broom, <a href="#page-260">260</a></li> + + <li><span class="ditto">Jesus Christ and the</span> Apples, <a href="#page-222">222</a></li> + + <li>Juno and Hercules, <a href="#page-397">397</a>, <a href="#page-412">412</a></li> + + <li>Jussieu and the Cedar, <a href="#page-274">274</a></li> +</ul> +<ul> + <li>Kang Wou and the Cassia, <a href="#page-271">271</a></li> + + <li>Khatties, The, <a href="#page-116">116</a></li> + + <li>King Midas and the Barber, <a href="#page-511">511</a></li> + + <li><span class="ditto">King</span> Oswald and the Moss, <a href="#page-445">445</a></li> + + <li>Kissos, <a href="#page-388">388</a></li> +</ul> +<ul> + <li>La Cour and the Tuberose, <a href="#page-568">568</a></li> + + <li>Ladislas and the Plague, <a href="#page-350">350</a></li> + + <li>Laurel Maiden, <a href="#page-75">75</a></li> + + <li>Leucothea, <a href="#page-346">346</a></li> + + <li>Lieschi, the Geni of the Forest, <a href="#page-253">253</a></li> + + <li>Life-giving Herb, <a href="#page-144">144</a></li> + + <li>Lords of Linden, <a href="#page-416">416</a></li> + + <li>Lotus and Priapus, <a href="#page-417">417</a></li> + + <li>Luckflower, <a href="#page-112">112</a></li> + + <li>Lycurgus and the Cabbage, <a href="#page-264">264</a></li> +</ul> +<ul> + <li>Macbeth and Sweno, <a href="#page-546">546</a></li> + + <li>Magic Fern-seed, <a href="#page-330">330</a></li> + + <li><span class="ditto">Magic</span> Flute, <a href="#page-431">431</a></li> + + <li><span class="ditto">Magic</span> Mustard-seed, <a href="#page-453">453</a></li> + + <li><span class="ditto">Magic</span> Pumpkin, <a href="#page-507">507</a></li> + + <li><span class="ditto">Magic</span> Thistle, <a href="#page-562">562</a></li> + + <li><span class="ditto">Magic</span> Violin-bow, <a href="#page-81">81</a></li> + + <li>Main de Gloire, <a href="#page-428">428</a></li> + + <li>Malvina and Oscar, <a href="#page-308">308</a></li> + + <li>Mandrake, <a href="#page-426">426</a></li> + + <li>Maria Theresa and the Camellia, <a href="#page-266">266</a></li> + + <li>Maschia and Maschiäna, <a href="#page-301">301</a></li> + + <li>McDonough’s Baby, <a href="#page-361">361</a></li> + + <li>Melampus and Hellebore, <a href="#page-368">368</a></li> + + <li>Melius and the Apple, <a href="#page-218">218</a></li> + + <li>Mercury and his Rod, <a href="#page-362">362</a></li> + + <li>Mexican Water Age, <a href="#page-435">435</a></li> + + <li>Mignonette, <a href="#page-437">437</a></li> + + <li>Milkmaid and Enchanted Cow, <a href="#page-288">288</a></li> + + <li>Millet-thief, <a href="#page-438">438</a></li> + + <li>Milto, <a href="#page-518">518</a></li> + + <li>Minerva and the Olive, <a href="#page-473">473</a></li> + + <li>Monastery of St. Christine, <a href="#page-257">257</a></li> + + <li>Murdered Virgin, <a href="#page-591">591</a></li> + + <li>Myrene, <a href="#page-454">454</a></li> + + <li>Myrrha, <a href="#page-453">453</a></li> +</ul> +<ul> + <li>Narcissus, <a href="#page-457">457</a></li> + + <li>Novice and the Styrax, <a href="#page-131">131</a></li> +</ul> +<ul> + <li>Oak of Signa, <a href="#page-469">469</a></li> + + <li>Olive-bearing Birds, <a href="#page-143">143</a></li> + + <li>Ominous Red Rose, <a href="#page-199">199</a></li> + + <li>Orchis and Acolasia, <a href="#page-478">478</a></li> + + <li>Origin of the Tea-shrub, <a href="#page-561">561</a></li> + + <li>Orpheus and the Elms, <a href="#page-323">323</a></li> + + <li>Osmund and the Danes, <a href="#page-479">479</a></li> +</ul> +<ul> + <li>Pæon and Æsculapius, <a href="#page-493">493</a></li> + + <li>Pæonia and Phœbus, <a href="#page-493">493</a></li> + + <li>Parizataco, <a href="#page-534">534</a></li> + + <li>Pales and the Fishermen, <a href="#page-209">209</a></li> + + <li>Pelops and Myrtillus, <a href="#page-252">252</a></li> + + <li>Pélé, Goddess of the Volcano, <a href="#page-585">585</a></li> + + <li>Perkun and the Deluge, <a href="#page-583">583</a></li> + + <li>Phaethon and the Heliades, <a href="#page-502">502</a></li> + + <li>Philemon and Baucis, <a href="#page-414">414</a></li> + + <li>Phyllis and Demophoon, <a href="#page-210">210</a></li> + + <li>Picts and Heather Beer, <a href="#page-365">365</a></li> + + <li>Pilgrim and the Palm, <a href="#page-481">481</a></li> + + <li>Polydorus and Polymnestor, <a href="#page-295">295</a></li> + + <li>Postomani, <a href="#page-505">505</a></li> + + <li>Prophetic Trees of Basle, <a href="#page-198">198</a></li> + + <li>Proserpine and the Pomegranate, <a href="#page-500">500</a></li> + + <li>Pyramus and Thisbe, <a href="#page-447">447</a></li> + + <li>Pythagoras and the Beans, <a href="#page-247">247</a></li> +</ul> +<ul> + <li>Queen Christiania’s Diamonds, <a href="#page-213">213</a></li> + + <li><span class="ditto">Queen</span> of Sheba and Solomon, <a href="#page-18">18</a>, <a href="#page-19">19</a>, <a href="#page-303">303</a></li> + + <li><span class="ditto">Queen</span> of the Serpents, <a href="#page-451">451</a></li> +</ul> +<ul> + <li>Ranunculus, <a href="#page-510">510</a></li> + + <li>Rhodanthe, <a href="#page-515">515</a></li> + + <li>Rhœcus and Jupiter, <a href="#page-463">463</a></li> + + <li>Rosa Marina, <a href="#page-527">527</a></li> + + <li>Rose and the Sun, <a href="#page-516">516</a></li> + + <li><span class="ditto">Rose</span> Elf, <a href="#page-66">66</a></li> + + <li><span class="ditto">Rose</span> of Bakawali, <a href="#page-570">570</a></li> + + <li>Rübezahl, <a href="#page-509">509</a></li> + + <li>Russalka and Basilek, <a href="#page-278">278</a></li> +</ul> +<ul> + <li>Sacaibu and the First Men, <a href="#page-296">296</a></li> + + <li>Santon Akyazli, <a href="#page-381">381</a></li> + + <li>Sappho and Phaon, <a href="#page-327">327</a></li> + + <li>Satan and the Eglantine, <a href="#page-317">317</a></li> + + <li>Sâvitri, <a href="#page-65">65</a></li> + + <li>Seth and the Angel, <a href="#page-18">18</a>, <a href="#page-19">19</a></li> + + <li>Seven Oaks, <a href="#page-471">471</a></li> + + <li><span class="ditto">Seven</span> Sisters, <a href="#page-324">324</a></li> + + <li>Shepherd of Ilsenstein, <a href="#page-552">552</a></li> + + <li>Shepherdess and the Oak, <a href="#page-468">468</a></li> + + <li>Side, <a href="#page-500">500</a></li> + + <li>Sister of the Flowers, <a href="#page-76">76</a></li> + + <li>Sivika and the Magic Wheat, <a href="#page-293">293</a></li> + + <li>Stone Tree, <a href="#page-126">126</a></li> + + <li>St. Benedict and Antidotes to Poison, <a href="#page-374">374</a></li> + + <li>St. Benedict and the Rose-briar, <a href="#page-525">525</a></li> + + <li>St. Brigid, <a href="#page-468">468</a></li> + + <li>St. Cecilia, <a href="#page-133">133</a></li> + + <li>St. Christopher, <a href="#page-482">482</a></li> + + <li><a id="page-595" href="#page-595" class="pagenum" title="595"></a>St. Dorothea, <a href="#page-133">133</a>, <a href="#page-222">222</a></li> + + <li>St. Dunstan and the Devil, <a href="#page-223">223</a></li> + + <li>St. Dunstan and the Apple-trees, <a href="#page-223">223</a></li> + + <li>St. Elizabeth of Hungary, <a href="#page-133">133</a>, <a href="#page-519">519</a></li> + + <li>St. Francis of Assisi, <a href="#page-519">519</a></li> + + <li>St. Leonard and the Dragon, <a href="#page-414">414</a></li> + + <li>St. Margaret of Cortona, <a href="#page-432">432</a></li> + + <li>St. Martin’s Yew, <a href="#page-591">591</a></li> + + <li>St. Patrick and the Shamrock, <a href="#page-545">545</a></li> + + <li>St. Peter’s Mother, <a href="#page-410">410</a></li> + + <li>St. Rosa di Lima, <a href="#page-519">519</a></li> + + <li>St. Serf, <a href="#page-219">219</a></li> + + <li>St. Thomas and the Madonna, <a href="#page-413">413</a></li> + + <li>St. Thomas and his Tree, <a href="#page-130">130</a></li> + + <li>Syrinx and Pan, <a href="#page-559">559</a></li> +</ul> +<ul> + <li>Thlaspis, <a href="#page-268">268</a></li> + + <li>Thorn of Cawdor Castle, <a href="#page-362">362</a></li> + + <li>Titteli Ture, <a href="#page-555">555</a></li> + + <li>Tree of Adam, <a href="#page-17">17</a>, <a href="#page-19">19</a></li> + + <li><span class="ditto">Tree of</span> Tiberias, <a href="#page-132">132</a></li> + + <li>Trees and the Cross, <a href="#page-386">386</a></li> + + <li><span class="ditto">Trees</span> and the Crucifixion, <a href="#page-48">48</a></li> + + <li><span class="ditto">Trees</span> and their Monarch, <a href="#page-474">474</a></li> + + <li><span class="ditto">Trees</span> of the Sun and Moon, <a href="#page-123">123</a></li> +</ul> +<ul> + <li>Ulysses and the Lotos Eaters, <a href="#page-418">418</a></li> + + <li><span class="ditto">Ulysses</span> and the Moly, <a href="#page-442">442</a></li> +</ul> +<ul> + <li>Venus and Adonis, <a href="#page-214">214</a>, <a href="#page-341">341</a>, <a href="#page-411">411</a></li> + + <li><span class="ditto">Venus and</span> the Rose, <a href="#page-516">516</a></li> + + <li><span class="ditto">Venus and</span> the Violet Nymphs, <a href="#page-579">579</a></li> + + <li>Venus’ Mirror, <a href="#page-267">267</a></li> + + <li>Veronica, <a href="#page-550">550</a></li> + + <li>Vertumnus and the Nymph, <a href="#page-307">307</a></li> + + <li>Virgin Mary and St. John, <a href="#page-483">483</a></li> + + <li><span class="ditto">Virgin Mary and</span> the Cherry-tree, <a href="#page-279">279</a></li> + + <li><span class="ditto">Virgin Mary and</span> the Fig-tree, <a href="#page-558">558</a></li> + + <li><span class="ditto">Virgin Mary and</span> the Juniper, <a href="#page-395">395</a></li> + + <li><span class="ditto">Virgin Mary and</span> the Lupine, <a href="#page-423">423</a></li> + + <li><span class="ditto">Virgin Mary and</span> the Orange-tree, <a href="#page-478">478</a></li> + + <li><span class="ditto">Virgin Mary and</span> the Palm, <a href="#page-481">481</a></li> + + <li><span class="ditto">Virgin Mary and</span> the Pine, <a href="#page-496">496</a></li> + + <li><span class="ditto">Virgin Mary and</span> the Rosemary, <a href="#page-526">526</a></li> + + <li><span class="ditto">Virgin Mary and</span> the Strawberry, <a href="#page-556">556</a></li> +</ul> +<ul> + <li>Walnut-tree of Benevento, <a href="#page-584">584</a></li> + + <li>Wandering Jew, <a href="#page-238">238</a></li> + + <li>Wang Chih and the Date-stone, <a href="#page-312">312</a></li> + + <li>Watcher of the Roads, <a href="#page-325">325</a>, <a href="#page-498">498</a></li> + + <li>Water Lily of Paradise, <a href="#page-463">463</a></li> + + <li>White Maidens of the Fichtelgebirge, <a href="#page-556">556</a></li> + + <li>Wild Woman and the Shepherdess, <a href="#page-253">253</a></li> + + <li>William the Conqueror, <a href="#page-533">533</a></li> + + <li>Willow Nymph, <a href="#page-81">81</a></li> + + <li>Witches and Alder Wood, <a href="#page-209">209</a></li> + + <li>Withered Tree of the Sun, <a href="#page-130">130</a>, <a href="#page-131">131</a></li> + + <li>Wonderful Linden-tree, <a href="#page-415">415</a></li> + + <li>Woodpecker and the Spring-wort, <a href="#page-141">141</a>, <a href="#page-551">551</a></li> + + <li>World of the Lower Regions, <a href="#page-577">577</a></li> +</ul> +<ul> + <li>Xerxes and the Plane-tree, <a href="#page-497">497</a></li> +</ul> +<ul> + <li>Zoroaster, <a href="#page-521">521</a></li> +</ul> +</div><!--/index-1--> + +<div class="index" id="index-2"> + +<h2>General Index.</h2> + +<ul> + <li>Aaron, <a href="#page-130">130</a>, <a href="#page-342">342</a>, <a href="#page-501">501</a></li> + + <li>Abraham, <a href="#page-20">20</a>, <a href="#page-61">61</a>, <a href="#page-561">561</a></li> + + <li>Adam, <a href="#page-115">115</a>, <a href="#page-240">240</a>, <a href="#page-311">311</a>, <a href="#page-335">335</a>, <a href="#page-362">362</a>, <a href="#page-456">456</a>, <a href="#page-475">475</a>, <a href="#page-501">501</a></li> + + <li>Adam in Eden, <a href="#page-15">15</a></li> + + <li><span class="ditto">Adam</span> Tree of, <a href="#page-17">17</a>, <i>et seq.</i></li> + + <li>Africans, <a href="#page-80">80</a></li> + + <li>All Saints’, or All Hallows’, Day, <a href="#page-60">60</a></li> + + <li>Almanacks, <a href="#page-137">137</a>, <a href="#page-167">167</a></li> + + <li>Animal-bearing Tree, <a href="#page-210">210</a></li> + + <li>Animals, <a href="#page-145">145</a>, <i>et seq.</i></li> + + <li>Annunciation, <a href="#page-56">56</a>, <a href="#page-269">269</a></li> + + <li>Anthropological Trees, <a href="#page-116">116</a></li> + + <li>Antiochus Epiphanes, <a href="#page-27">27</a></li> + + <li>Antony, <a href="#page-27">27</a>, <a href="#page-517">517</a>, <a href="#page-522">522</a></li> + + <li>Apollo, <a href="#page-24">24</a>, <a href="#page-295">295</a>, <a href="#page-384">384</a>, <a href="#page-481">481</a>, <a href="#page-560">560</a></li> + + <li>Apple Lore, <a href="#page-217">217</a></li> + + <li>Argonauts, <a href="#page-81">81</a>, <a href="#page-249">249</a>, <a href="#page-408">408</a>, <a href="#page-465">465</a></li> + + <li>Arvales, <a href="#page-292">292</a>, <a href="#page-335">335</a></li> + + <li>Ascension Day, <a href="#page-58">58</a>, <a href="#page-213">213</a></li> + + <li>Asgard, <a href="#page-9">9</a></li> + + <li>Asherah, <a href="#page-6">6</a></li> + + <li>Asoka, <a href="#page-5">5</a>, <a href="#page-229">229</a></li> + + <li>Assyrians, <a href="#page-24">24</a>, <a href="#page-346">346</a>, <a href="#page-387">387</a></li> + + <li><span class="ditto">Assyrians,</span> Sacred Tree of the, <a href="#page-6">6</a></li> + + <li>Astrology, <a href="#page-164">164</a></li> + + <li>Asvattha, <a href="#page-5">5</a>, <a href="#page-236">236</a></li> + + <li>Atalanta, <a href="#page-477">477</a></li> + + <li>Augury by Birds, <a href="#page-138">138</a></li> + + <li>Avalon, <a href="#page-9">9</a>, <a href="#page-218">218</a>, <a href="#page-490">490</a></li> +</ul> +<ul> + <li>Bacchus, <a href="#page-25">25</a>, <a href="#page-388">388</a>, <a href="#page-435">435</a>, <a href="#page-496">496</a>, <a href="#page-499">499</a>, <a href="#page-517">517</a></li> + + <li>Baldr, <a href="#page-24">24</a></li> + + <li>Balm, <a href="#page-123">123</a>, <a href="#page-124">124</a>, <a href="#page-239">239</a></li> + + <li>Barnacle Tree, <a href="#page-118">118</a></li> + + <li>Barometz, <a href="#page-121">121</a>, <a href="#page-243">243</a></li> + + <li>Battle Field Flowers, <a href="#page-505">505</a>, <a href="#page-524">524</a>, <a href="#page-549">549</a></li> + + <li>Bertha, <a href="#page-24">24</a>, <a href="#page-40">40</a>, <a href="#page-339">339</a></li> + + <li>Bethlehem, <a href="#page-41">41</a>, <a href="#page-43">43</a></li> + + <li><a id="page-596" href="#page-596" class="pagenum" title="596"></a>Birds, <a href="#page-137">137</a>, <i>et seq.</i></li> + + <li>Black Dwarfs, <a href="#page-67">67</a></li> + + <li>Bongos, <a href="#page-80">80</a></li> + + <li>Brahma, <a href="#page-22">22</a>, <a href="#page-106">106</a>, <a href="#page-180">180</a>, <a href="#page-252">252</a>, <a href="#page-419">419</a></li> + + <li>Bridal Floral Ceremonies, <a href="#page-33">33</a></li> + + <li>Buddha, <a href="#page-4">4</a>, <a href="#page-229">229</a>, <a href="#page-241">241</a>, <a href="#page-419">419</a>, <a href="#page-490">490</a>, <a href="#page-538">538</a></li> + + <li>Buddhists, <a href="#page-4">4</a>, <a href="#page-5">5</a>, <a href="#page-22">22</a>, <a href="#page-293">293</a>, <a href="#page-300">300</a>, <a href="#page-419">419</a>, <a href="#page-490">490</a>, <a href="#page-538">538</a>, <a href="#page-539">539</a></li> + + <li>Buddhists, World Tree of the, <a href="#page-4">4</a></li> + + <li>Bujan, <a href="#page-10">10</a></li> + + <li>Burial Customs, <a href="#page-194">194</a>, <a href="#page-196">196</a>, <a href="#page-497">497</a></li> + + <li>Burmans, <a href="#page-22">22</a>, <a href="#page-79">79</a>, <a href="#page-268">268</a></li> + + <li>Butterfly Tree, <a href="#page-121">121</a></li> +</ul> +<ul> + <li>Calumny-destroyer, <a href="#page-109">109</a></li> + + <li>Calvary, <a href="#page-48">48</a>, <a href="#page-228">228</a>, <a href="#page-375">375</a>, <a href="#page-479">479</a>, <a href="#page-550">550</a></li> + + <li>Candlemas Day, <a href="#page-256">256</a>, <a href="#page-546">546</a></li> + + <li>Centaurs, <a href="#page-25">25</a></li> + + <li>Cerberus, <a href="#page-94">94</a></li> + + <li>Ceremonies, Floral, <a href="#page-26">26</a>, <i>et seq.</i></li> + + <li>Ceres, <a href="#page-25">25</a>, <a href="#page-292">292</a>, <a href="#page-306">306</a>, <a href="#page-455">455</a>, <a href="#page-458">458</a>, <a href="#page-500">500</a>, <a href="#page-504">504</a></li> + + <li>Chaldæans, <a href="#page-107">107</a>, <a href="#page-113">113</a>, <a href="#page-176">176</a>, <a href="#page-294">294</a></li> + + <li>Chaplets, <a href="#page-36">36</a></li> + + <li>Charles II., <a href="#page-471">471</a></li> + + <li>Charms and Spells, <a href="#page-96">96</a>, <a href="#page-234">234</a>, <a href="#page-259">259</a>, <a href="#page-261">261</a>, <a href="#page-287">287</a>, <a href="#page-288">288</a>, <a href="#page-309">309</a>, <a href="#page-313">313</a>, <a href="#page-318">318</a>, <i>et seq.</i>, <a href="#page-327">327</a>, <a href="#page-332">332</a>, <a href="#page-339">339</a>, <a href="#page-349">349</a>, <a href="#page-357">357</a>, <a href="#page-364">364</a>, <a href="#page-368">368</a>, <a href="#page-369">369</a>, <a href="#page-370">370</a>, <a href="#page-372">372</a>, <a href="#page-377">377</a>, <a href="#page-383">383</a>, <a href="#page-396">396</a>, <a href="#page-399">399</a>, <a href="#page-400">400</a>, <a href="#page-407">407</a>, <a href="#page-417">417</a>, <a href="#page-427">427</a>, <a href="#page-431">431</a>, <a href="#page-439">439</a>, <a href="#page-442">442</a>, <a href="#page-450">450</a>, <a href="#page-460">460</a>, <a href="#page-463">463</a>, <a href="#page-489">489</a>, <a href="#page-490">490</a>, <a href="#page-493">493</a>, <a href="#page-498">498</a>, <a href="#page-506">506</a>, <a href="#page-511">511</a>, <a href="#page-512">512</a>, <a href="#page-523">523</a>, <a href="#page-527">527</a>, <a href="#page-528">528</a>, <a href="#page-530">530</a>, <a href="#page-532">532</a>, <a href="#page-537">537</a>, <a href="#page-554">554</a>, <a href="#page-564">564</a>, <a href="#page-567">567</a>, <a href="#page-573">573</a></li> + + <li>Cheese-colouring, <a href="#page-249">249</a></li> + + <li>Chinese, <a href="#page-23">23</a>, <a href="#page-113">113</a>, <a href="#page-117">117</a>, <a href="#page-178">178</a>, <a href="#page-226">226</a>, <a href="#page-240">240</a>, <a href="#page-241">241</a>, <a href="#page-271">271</a>, <a href="#page-289">289</a>, <a href="#page-351">351</a>, <a href="#page-425">425</a>, <a href="#page-437">437</a>, <a href="#page-459">459</a></li> + + <li>Chiron, <a href="#page-25">25</a>, <a href="#page-277">277</a></li> + + <li>Christian Church, Plants of the, <a href="#page-40">40</a>, <a href="#page-55">55</a>, <a href="#page-57">57</a>, <a href="#page-440">440</a>, <a href="#page-533">533</a></li> + + <li>Christmas, <a href="#page-44">44</a>, <a href="#page-60">60</a>, <a href="#page-377">377</a>, <a href="#page-462">462</a></li> + + <li>Christmas-tree, <a href="#page-337">337</a></li> + + <li>Churchyards, <a href="#page-192">192</a>, <a href="#page-590">590</a></li> + + <li>Circe, <a href="#page-91">91</a>, <a href="#page-94">94</a>, <a href="#page-325">325</a>, <a href="#page-358">358</a>, <a href="#page-426">426</a></li> + + <li>Cleopatra, <a href="#page-27">27</a>, <a href="#page-517">517</a>, <a href="#page-522">522</a></li> + + <li>Coffins, <a href="#page-192">192</a></li> + + <li>Corn Spirits, <a href="#page-81">81</a></li> + + <li>Corpus Christi Day, <a href="#page-59">59</a></li> + + <li>Corpus Domini Procession, <a href="#page-32">32</a></li> + + <li>Cosmogonic Trees, <a href="#page-1">1–8</a></li> + + <li>Cross Oaks, <a href="#page-61">61</a>, <a href="#page-469">469</a></li> + + <li>Cross, Wood of the, <a href="#page-46">46</a>, <a href="#page-273">273</a>, <a href="#page-304">304</a>, <a href="#page-386">386</a>, <a href="#page-471">471</a>, <a href="#page-475">475</a>, <a href="#page-483">483</a>, <a href="#page-503">503</a>, <a href="#page-530">530</a></li> + + <li>Crown of Thorns, <a href="#page-44">44</a>, <a href="#page-359">359</a>, <a href="#page-377">377</a>, <a href="#page-512">512</a>, <a href="#page-524">524</a>, <a href="#page-564">564</a></li> + + <li>Crucifixion, <a href="#page-47">47</a>, <a href="#page-374">374</a>, <a href="#page-385">385</a>, <a href="#page-479">479</a></li> + + <li>Cruciform Flowers, <a href="#page-55">55</a>, <a href="#page-180">180</a></li> + + <li>Cuckoo, <a href="#page-137">137</a>, <a href="#page-300">300</a></li> + + <li>Cupid, <a href="#page-267">267</a>, <a href="#page-305">305</a>, <a href="#page-517">517</a>, <a href="#page-579">579</a></li> + + <li>Cybele, <a href="#page-24">24</a>, <a href="#page-28">28</a>, <a href="#page-292">292</a>, <a href="#page-517">517</a></li> +</ul> +<ul> + <li>Danes, <a href="#page-310">310</a>, <a href="#page-479">479</a>, <a href="#page-546">546</a></li> + + <li>David, <a href="#page-17">17</a>, <a href="#page-303">303</a></li> + + <li>Dead Sea Fruit, <a href="#page-124">124</a>, <a href="#page-225">225</a></li> + + <li>Dead, The, <a href="#page-193">193</a>, <a href="#page-230">230</a>, <a href="#page-246">246</a>, <a href="#page-247">247</a>, <a href="#page-248">248</a>, <a href="#page-358">358</a>, <a href="#page-488">488</a></li> + + <li>Death Portents, <a href="#page-198">198</a></li> + + <li>Deborah, <a href="#page-190">190</a>, <a href="#page-464">464</a></li> + + <li>Dedication, Feast of, <a href="#page-57">57</a></li> + + <li>Demons, <a href="#page-4">4</a>, <a href="#page-16">16</a>, <a href="#page-80">80</a>, <a href="#page-83">83</a>, <a href="#page-279">279</a>, <a href="#page-331">331</a>, <a href="#page-336">336</a>, <a href="#page-396">396</a>, <a href="#page-451">451</a>, <a href="#page-490">490</a>, <a href="#page-534">534</a></li> + + <li>Devil, Plants of the, <a href="#page-82">82</a>, <i>et seq.</i>, <a href="#page-332">332</a>, <a href="#page-462">462</a>, <a href="#page-472">472</a>, <a href="#page-549">549</a></li> + + <li>Dew, <a href="#page-30">30</a>, <a href="#page-59">59</a></li> + + <li>Diana, <a href="#page-24">24</a>, <a href="#page-228">228</a>, <a href="#page-440">440</a>, <a href="#page-444">444</a></li> + + <li>Dictionary of Flowers, <a href="#page-185">185</a></li> + + <li>Disease-bearing Trees, <a href="#page-81">81</a>, <a href="#page-97">97</a>, <a href="#page-259">259</a>, <a href="#page-386">386</a>, <a href="#page-470">470</a></li> + + <li>Distillatory Plant, <a href="#page-127">127</a></li> + + <li>Divination by Plants, <a href="#page-52">52</a>, <a href="#page-101">101</a>, <a href="#page-108">108</a>, <a href="#page-138">138</a>, <a href="#page-188">188</a>, <a href="#page-221">221</a>, <a href="#page-231">231</a>, <a href="#page-248">248</a>, <a href="#page-258">258</a>, <a href="#page-264">264</a>, <a href="#page-290">290</a>, <a href="#page-291">291</a>, <a href="#page-294">294</a>, <a href="#page-295">295</a>, <a href="#page-309">309</a>, <a href="#page-370">370</a>, <a href="#page-377">377</a>, <a href="#page-381">381</a>, <a href="#page-383">383</a>, <a href="#page-398">398</a>, <a href="#page-446">446</a>, <a href="#page-450">450</a>, <a href="#page-462">462</a>, <a href="#page-476">476</a>, <a href="#page-479">479</a>, <a href="#page-489">489</a>, <a href="#page-498">498</a>, <a href="#page-504">504</a>, <a href="#page-506">506</a>, <a href="#page-513">513</a>, <a href="#page-522">522</a>, <a href="#page-523">523</a>, <a href="#page-527">527</a>, <a href="#page-535">535</a>, <a href="#page-537">537</a>, <a href="#page-563">563</a></li> + + <li>Divining Rod, <a href="#page-113">113</a>, <a href="#page-354">354</a>, <a href="#page-363">363</a>, <a href="#page-501">501</a></li> + + <li>Doctrine of Plant Signatures, <a href="#page-154">154</a>, <i>et seq.</i></li> + + <li>Dragons, <a href="#page-152">152</a>, <a href="#page-314">314</a></li> + + <li>Dream-procuring Plants, <a href="#page-102">102</a>, <a href="#page-105">105</a>, <a href="#page-107">107</a>, <a href="#page-324">324</a></li> + + <li>Dreams, <a href="#page-211">211</a>, <a href="#page-225">225</a>, <a href="#page-226">226</a>, <a href="#page-249">249</a>, <a href="#page-257">257</a>, <a href="#page-260">260</a>, <a href="#page-265">265</a>, <a href="#page-271">271</a>, <a href="#page-280">280</a>, <a href="#page-288">288</a>, <a href="#page-290">290</a>, <a href="#page-295">295</a>, <a href="#page-300">300</a>, <a href="#page-301">301</a>, <a href="#page-306">306</a>, <a href="#page-308">308</a>, <a href="#page-310">310</a>, <a href="#page-322">322</a>, <a href="#page-336">336</a>, <a href="#page-337">337</a>, <a href="#page-338">338</a>, <a href="#page-349">349</a>, <a href="#page-355">355</a>, <a href="#page-357">357</a>, <a href="#page-364">364</a>, <a href="#page-372">372</a>, <a href="#page-385">385</a>, <a href="#page-392">392</a>, <a href="#page-397">397</a>, <a href="#page-408">408</a>, <a href="#page-413">413</a>, <a href="#page-429">429</a>, <a href="#page-433">433</a>, <a href="#page-436">436</a>, <a href="#page-449">449</a>, <a href="#page-452">452</a>, <a href="#page-457">457</a>, <a href="#page-460">460</a>, <a href="#page-461">461</a>, <a href="#page-463">463</a>, <a href="#page-472">472</a>, <a href="#page-473">473</a>, <a href="#page-476">476</a>, <a href="#page-477">477</a>, <a href="#page-478">478</a>, <a href="#page-483">483</a>, <a href="#page-486">486</a>, <a href="#page-490">490</a>, <a href="#page-497">497</a>, <a href="#page-499">499</a>, <a href="#page-502">502</a>, <a href="#page-508">508</a>, <a href="#page-509">509</a>, <a href="#page-510">510</a>, <a href="#page-511">511</a>, <a href="#page-512">512</a>, <a href="#page-524">524</a>, <a href="#page-527">527</a>, <a href="#page-534">534</a>, <a href="#page-559">559</a>, <a href="#page-560">560</a>, <a href="#page-563">563</a>, <a href="#page-565">565</a>, <a href="#page-571">571</a>, <a href="#page-578">578</a>, <a href="#page-581">581</a>, <a href="#page-582">582</a>, <a href="#page-585">585</a>, <a href="#page-587">587</a>, <a href="#page-588">588</a>, <a href="#page-589">589</a>, <a href="#page-592">592</a></li> + + <li>Druids, <a href="#page-107">107</a>, <a href="#page-113">113</a>, <a href="#page-137">137</a>, <a href="#page-181">181</a>, <a href="#page-218">218</a>, <a href="#page-250">250</a>, <a href="#page-289">289</a>, <a href="#page-441">441</a>, <a href="#page-467">467</a>, <a href="#page-529">529</a>, <a href="#page-539">539</a>, <a href="#page-542">542</a>, <a href="#page-573">573</a></li> + + <li>Dryads, <a href="#page-74">74</a>, <a href="#page-307">307</a></li> +</ul> +<ul> + <li>Easter, <a href="#page-58">58</a>, <a href="#page-486">486</a></li> + + <li>Ecstasies, <a href="#page-105">105</a>, <a href="#page-178">178</a>, <a href="#page-371">371</a>, <a href="#page-406">406</a></li> + + <li>Eden, <a href="#page-11">11</a></li> + + <li>Egyptians, <a href="#page-23">23</a>, <a href="#page-26">26</a>, <a href="#page-105">105</a>, <a href="#page-181">181</a>, <a href="#page-195">195</a>, <a href="#page-215">215</a>, <a href="#page-299">299</a>, <a href="#page-346">346</a>, <a href="#page-349">349</a>, <a href="#page-371">371</a>, <a href="#page-373">373</a>, <a href="#page-387">387</a>, <a href="#page-421">421</a>, <a href="#page-459">459</a>, <a href="#page-476">476</a>, <a href="#page-485">485</a>, <a href="#page-488">488</a>, <a href="#page-553">553</a>, <a href="#page-560">560</a></li> + + <li>Eiresione, <a href="#page-31">31</a>, <a href="#page-32">32</a></li> + + <li>Elder Mother, <a href="#page-80">80</a>, <a href="#page-318">318</a></li> + + <li><span class="ditto">Elder</span> Queen, <a href="#page-80">80</a>, <a href="#page-318">318</a></li> + + <li>Eleusinian Mysteries, <a href="#page-292">292</a></li> + + <li>Elves, <a href="#page-64">64</a>, <i>et seq.</i>, <a href="#page-318">318</a>, <a href="#page-470">470</a></li> + + <li>Elysian Fields, <a href="#page-189">189</a>, <a href="#page-457">457</a></li> + + <li>Embalming, <a href="#page-178">178</a>, <a href="#page-195">195</a></li> + + <li>Eve, <a href="#page-15">15</a>, <a href="#page-16">16</a>, <a href="#page-18">18</a>, <a href="#page-240">240</a>, <a href="#page-362">362</a></li> + + <li>Evil Eye, <a href="#page-91">91</a>, <a href="#page-102">102</a>, <a href="#page-108">108</a>, <a href="#page-110">110</a>, <a href="#page-212">212</a>, <a href="#page-227">227</a>, <a href="#page-253">253</a>, <a href="#page-333">333</a>, <a href="#page-357">357</a>, <a href="#page-450">450</a>, <a href="#page-509">509</a>, <a href="#page-513">513</a>, <a href="#page-529">529</a>, <a href="#page-532">532</a></li> +</ul> +<ul> + <li>Fabulous, Wondrous, and Miraculous Plants, <a href="#page-116">116</a>, <i>et seq.</i></li> + + <li>Fairies, <a href="#page-50">50</a>, <a href="#page-64">64</a>, <i>et seq.</i>, <a href="#page-264">264</a>, <a href="#page-288">288</a>, <a href="#page-333">333</a>, <a href="#page-344">344</a>, <a href="#page-356">356</a>, <a href="#page-361">361</a>, <a href="#page-526">526</a>, <a href="#page-538">538</a>, <a href="#page-566">566</a></li> + + <li>Fairy Revels, <a href="#page-67">67</a></li> + + <li><a id="page-597" href="#page-597" class="pagenum" title="597"></a>Fairy Plants, <a href="#page-69">69</a></li> + + <li><span class="ditto">Fairy</span> Unguent, <a href="#page-71">71</a></li> + + <li>Fates, The, <a href="#page-25">25</a>, <a href="#page-385">385</a>, <a href="#page-426">426</a>, <a href="#page-458">458</a></li> + + <li>Father Garnet’s Straw, <a href="#page-134">134</a>, <i>et seq.</i></li> + + <li>Fauns, <a href="#page-74">74</a>, <a href="#page-497">497</a></li> + + <li>Festaroli, <a href="#page-39">39</a></li> + + <li>Festivals, Floral, <a href="#page-34">34</a></li> + + <li><span class="ditto">Festivals,</span> Church, <a href="#page-57">57</a></li> + + <li>Fijians, <a href="#page-290">290</a></li> + + <li>Fire, <a href="#page-236">236</a>, <a href="#page-347">347</a>, <a href="#page-359">359</a>, <a href="#page-376">376</a>, <a href="#page-394">394</a>, <a href="#page-396">396</a>, <a href="#page-460">460</a>, <a href="#page-467">467</a>, <a href="#page-480">480</a>, <a href="#page-489">489</a>, <a href="#page-501">501</a>, <a href="#page-513">513</a>, <a href="#page-514">514</a>, <a href="#page-540">540</a>, <a href="#page-543">543</a>, <a href="#page-552">552</a></li> + + <li>Fire Generator, <a href="#page-236">236</a>, <a href="#page-491">491</a>, <a href="#page-539">539</a></li> + + <li>Flora, <a href="#page-28">28</a></li> + + <li>Floralia, Festival of, <a href="#page-29">29</a></li> + + <li>Floral Ceremonies, Wreaths, and Garlands, <a href="#page-26">26</a>, <i>et seq.</i></li> + + <li>Floral Symbols, <a href="#page-180">180</a></li> + + <li><span class="ditto">Floral</span> Games and Festivals, <a href="#page-34">34</a>, <a href="#page-212">212</a>, <a href="#page-520">520</a></li> + + <li><span class="ditto">Floral</span> Vocabulary, <a href="#page-185">185</a></li> + + <li>Flowers, Dictionary of, <a href="#page-185">185</a></li> + + <li>Flowers of the Saints, <a href="#page-53">53</a>, <i>et seq.</i></li> + + <li><span class="ditto">Flowers</span> of the Church’s Festivals, <a href="#page-57">57</a>, <i>et seq.</i></li> + + <li>Forbidden Fruit, <a href="#page-16">16</a></li> + + <li>Frau Holda’s Tree, <a href="#page-7">7</a></li> + + <li>Freemasonry, <a href="#page-195">195</a>, <a href="#page-295">295</a></li> + + <li>Freyja, <a href="#page-24">24</a>, <a href="#page-40">40</a>, <a href="#page-42">42</a>, <a href="#page-499">499</a></li> + + <li>Frigg, <a href="#page-24">24</a>, <a href="#page-440">440</a>, <a href="#page-479">479</a>, <a href="#page-556">556</a></li> + + <li>Funeral Pyre, <a href="#page-39">39</a>, <a href="#page-195">195</a>, <a href="#page-359">359</a></li> + + <li><span class="ditto">Funeral</span> Trees and Plants, <a href="#page-189">189</a>, <i>et seq.</i>, <a href="#page-473">473</a>, <a href="#page-485">485</a>, <a href="#page-494">494</a>, <a href="#page-497">497</a>, <a href="#page-503">503</a>, <a href="#page-504">504</a>, <a href="#page-507">507</a>, <a href="#page-522">522</a>, <a href="#page-525">525</a>, <a href="#page-544">544</a></li> + + <li>Furies, The, <a href="#page-25">25</a></li> +</ul> +<ul> + <li>Games, Greek and Roman, <a href="#page-38">38</a></li> + + <li>Gandharvas, <a href="#page-25">25</a>, <a href="#page-236">236</a>, <a href="#page-548">548</a></li> + + <li>Garland of Julia, <a href="#page-184">184</a></li> + + <li>Garlands, Chaplets, and Wreaths, <a href="#page-36">36</a>, <i>et seq.</i></li> + + <li>Garnet’s Straw, <a href="#page-134">134</a></li> + + <li>Garofalo, <a href="#page-270">270</a></li> + + <li>Gipsies, <a href="#page-47">47</a></li> + + <li>Glastonbury, <a href="#page-63">63</a>, <a href="#page-352">352</a>, <a href="#page-362">362</a></li> + + <li>Gold, <a href="#page-111">111</a></li> + + <li>Golden Herb, <a href="#page-289">289</a>, <a href="#page-542">542</a></li> + + <li><span class="ditto">Golden</span> Apple, <a href="#page-123">123</a>, <a href="#page-477">477</a>, <a href="#page-501">501</a>, <a href="#page-508">508</a></li> + + <li><span class="ditto">Golden</span> Rose, <a href="#page-518">518</a></li> + + <li>Good Friday, <a href="#page-44">44</a>, <a href="#page-254">254</a></li> + + <li>Goose Tree, <a href="#page-118">118</a></li> + + <li>Gospel Oaks, <a href="#page-60">60</a>, <a href="#page-468">468</a></li> + + <li>Graces, The, <a href="#page-517">517</a></li> + + <li>Graves, <a href="#page-193">193</a>, <a href="#page-379">379</a>, <a href="#page-485">485</a></li> + + <li>Greeks, Mother Tree of the, <a href="#page-6">6</a></li> + + <li><span class="ditto">Greeks,</span> Floral Ceremonies of the, <a href="#page-27">27</a></li> + + <li><span class="ditto">Greeks,</span> Games of the, <a href="#page-38">38</a></li> + + <li><span class="ditto">Greeks,</span> Passion for Flowers among the, <a href="#page-177">177</a></li> + + <li><span class="ditto">Greeks,</span> Sacred Plants of the, <a href="#page-24">24</a></li> + + <li><span class="ditto">Greeks,</span> Wreaths and Garlands of the, <a href="#page-37">37</a></li> + + <li>Groves, Sacred, <a href="#page-76">76</a></li> +</ul> +<ul> + <li>Hags, <a href="#page-91">91</a>, <a href="#page-94">94</a>, <a href="#page-97">97</a>, <a href="#page-358">358</a>, <a href="#page-449">449</a></li> + + <li>Hallowe’en, <a href="#page-220">220</a>, <a href="#page-264">264</a>, <a href="#page-462">462</a></li> + + <li>Hamadryads, <a href="#page-74">74</a></li> + + <li>Haoma, <a href="#page-5">5</a>, <a href="#page-9">9</a>, <a href="#page-378">378</a></li> + + <li>Hecate, <a href="#page-91">91</a>, <a href="#page-385">385</a>, <a href="#page-549">549</a></li> + + <li>Heliogabalus, <a href="#page-27">27</a>, <a href="#page-517">517</a></li> + + <li>Herbalists, <a href="#page-97">97</a>, <a href="#page-161">161</a></li> + + <li>Herbals, <a href="#page-160">160</a></li> + + <li>Hercules, <a href="#page-25">25</a>, <a href="#page-217">217</a>, <a href="#page-305">305</a>, <a href="#page-397">397</a>, <a href="#page-474">474</a>, <a href="#page-477">477</a>, <a href="#page-481">481</a>, <a href="#page-485">485</a>, <a href="#page-508">508</a></li> + + <li>Hesperides, <a href="#page-9">9</a>, <a href="#page-123">123</a>, <a href="#page-217">217</a>, <a href="#page-477">477</a>, <a href="#page-508">508</a></li> + + <li>Hindus, <a href="#page-3">3</a>, <a href="#page-22">22</a>, <a href="#page-39">39</a>, <a href="#page-79">79</a>, <a href="#page-173">173</a>, <a href="#page-177">177</a>, <a href="#page-180">180</a>, <a href="#page-188">188</a>, <a href="#page-213">213</a>, <a href="#page-214">214</a>, <a href="#page-227">227</a>, <a href="#page-228">228</a>, <a href="#page-229">229</a>, <a href="#page-236">236</a>, <a href="#page-237">237</a>, <a href="#page-239">239</a>, <a href="#page-241">241</a>, <a href="#page-245">245</a>, <a href="#page-251">251</a>, <a href="#page-252">252</a>, <a href="#page-293">293</a>, <a href="#page-296">296</a>, <a href="#page-312">312</a>, <a href="#page-313">313</a>, <a href="#page-315">315</a>, <a href="#page-339">339</a>, <a href="#page-356">356</a>, <a href="#page-373">373</a>, <a href="#page-391">391</a>, <a href="#page-398">398</a>, <a href="#page-400">400</a>, <a href="#page-419">419</a>, <a href="#page-423">423</a>, <a href="#page-428">428</a>, <a href="#page-439">439</a>, <a href="#page-473">473</a>, <a href="#page-480">480</a>, <a href="#page-513">513</a>, <a href="#page-539">539</a>, <a href="#page-544">544</a>, <a href="#page-547">547</a></li> + + <li>Hindu World Tree, <a href="#page-3">3</a></li> + + <li>Holdikens, <a href="#page-92">92</a></li> + + <li>Holy Family, <a href="#page-41">41</a></li> + + <li>Hulda, <a href="#page-24">24</a>, <a href="#page-318">318</a>, <a href="#page-319">319</a>, <a href="#page-339">339</a>, <a href="#page-340">340</a></li> + + <li>Huzza, <a href="#page-206">206</a></li> + + <li>Hyacinthia, <a href="#page-384">384</a></li> +</ul> +<ul> + <li>Iduna, <a href="#page-217">217</a></li> + + <li>Ilpa, <a href="#page-3">3</a></li> + + <li>Incense, <a href="#page-26">26</a>, <a href="#page-178">178</a>, <a href="#page-346">346</a>, <a href="#page-395">395</a>, <a href="#page-454">454</a>, <a href="#page-525">525</a>, <a href="#page-539">539</a>, <a href="#page-551">551</a></li> + + <li>Indians, <a href="#page-79">79</a>, <a href="#page-240">240</a>, <a href="#page-289">289</a>, <a href="#page-315">315</a>, <a href="#page-488">488</a>, <a href="#page-560">560</a></li> + + <li><span class="ditto">Indians,</span> South American, <a href="#page-263">263</a>, <a href="#page-265">265</a>, <a href="#page-271">271</a>, <a href="#page-281">281</a>, <a href="#page-297">297</a>, <a href="#page-311">311</a></li> + + <li>Indra, <a href="#page-22">22</a>, <a href="#page-293">293</a></li> + + <li>Inscriptions in Plants, <a href="#page-127">127</a></li> + + <li>Iranians, World Tree of the, <a href="#page-5">5</a></li> + + <li>Iris, <a href="#page-387">387</a></li> + + <li>Irminsul, <a href="#page-7">7</a>, <a href="#page-23">23</a>, <a href="#page-471">471</a></li> + + <li>Isis, <a href="#page-337">337</a>, <a href="#page-341">341</a>, <a href="#page-346">346</a>, <a href="#page-421">421</a>, <a href="#page-560">560</a></li> +</ul> +<ul> + <li>Janus, <a href="#page-25">25</a></li> + + <li>Japanese, <a href="#page-36">36</a>, <a href="#page-124">124</a>, <a href="#page-178">178</a>, <a href="#page-266">266</a>, <a href="#page-282">282</a>, <a href="#page-446">446</a>, <a href="#page-488">488</a>, <a href="#page-499">499</a></li> + + <li>Japanese New Year’s Festival, <a href="#page-36">36</a></li> + + <li>Jerusalem, <a href="#page-393">393</a></li> + + <li>Jesus Christ, <a href="#page-41">41</a>, <a href="#page-43">43</a>, <a href="#page-386">386</a>, <a href="#page-478">478</a>, <a href="#page-481">481</a>, <a href="#page-496">496</a></li> + + <li>Jews, <a href="#page-8">8</a>, <a href="#page-11">11</a>, <a href="#page-13">13</a>, <a href="#page-21">21</a>, <a href="#page-23">23</a>, <a href="#page-24">24</a>, <a href="#page-50">50</a>, <a href="#page-61">61</a>, <a href="#page-131">131</a>, <a href="#page-180">180</a>, <a href="#page-181">181</a>, <a href="#page-190">190</a>, <a href="#page-205">205</a>, <a href="#page-211">211</a>, <a href="#page-225">225</a>, <a href="#page-238">238</a>, <a href="#page-240">240</a>, <a href="#page-247">247</a>, <a href="#page-256">256</a>, <a href="#page-258">258</a>, <a href="#page-263">263</a>, <a href="#page-270">270</a>, <a href="#page-271">271</a>, <a href="#page-273">273</a>, <a href="#page-282">282</a>, <a href="#page-283">283</a>, <a href="#page-291">291</a>, <a href="#page-300">300</a>, <a href="#page-303">303</a>, <a href="#page-311">311</a>, <a href="#page-321">321</a>, <a href="#page-336">336</a>, <a href="#page-339">339</a>, <a href="#page-346">346</a>, <a href="#page-349">349</a>, <a href="#page-355">355</a>, <a href="#page-359">359</a>, <a href="#page-362">362</a>, <a href="#page-364">364</a>, <a href="#page-365">365</a>, <a href="#page-370">370</a>, <a href="#page-373">373</a>, <a href="#page-380">380</a>, <a href="#page-385">385</a>, <a href="#page-386">386</a>, <a href="#page-393">393</a>, <a href="#page-394">394</a>, <a href="#page-396">396</a>, <a href="#page-405">405</a>, <a href="#page-409">409</a>, <a href="#page-426">426</a>, <a href="#page-452">452</a>, <a href="#page-453">453</a>, <a href="#page-456">456</a>, <a href="#page-459">459</a>, <a href="#page-464">464</a>, <a href="#page-474">474</a>, <a href="#page-476">476</a>, <a href="#page-483">483</a>, <a href="#page-497">497</a>, <a href="#page-501">501</a>, <a href="#page-525">525</a>, <a href="#page-528">528</a>, <a href="#page-558">558</a>, <a href="#page-560">560</a></li> + + <li>Job, <a href="#page-340">340</a>, <a href="#page-393">393</a></li> + + <li>Jonah, <a href="#page-393">393</a></li> + + <li>Joseph, <a href="#page-40">40</a>, <a href="#page-41">41</a>, <a href="#page-342">342</a>, <a href="#page-473">473</a>, <a href="#page-478">478</a>, <a href="#page-481">481</a></li> + + <li>Joseph of Arimathea, <a href="#page-352">352</a>, <a href="#page-362">362</a></li> + + <li>Judas Iscariot, <a href="#page-49">49</a>, <a href="#page-317">317</a>, <a href="#page-321">321</a>, <a href="#page-394">394</a></li> + + <li>Julie de Rambouillet, <a href="#page-348">348</a></li> + + <li>Juno, <a href="#page-24">24</a>, <a href="#page-25">25</a>, <a href="#page-40">40</a>, <a href="#page-217">217</a>, <a href="#page-385">385</a>, <a href="#page-397">397</a>, <a href="#page-424">424</a>, <a href="#page-444">444</a>, <a href="#page-477">477</a>, <a href="#page-500">500</a></li> + + <li><a id="page-598" href="#page-598" class="pagenum" title="598"></a>Jupiter, <a href="#page-24">24</a>, <a href="#page-25">25</a>, <a href="#page-217">217</a>, <a href="#page-305">305</a>, <a href="#page-385">385</a>, <a href="#page-397">397</a>, <a href="#page-474">474</a>, <a href="#page-477">477</a>, <a href="#page-481">481</a></li> +</ul> +<ul> + <li>Kalpadruma, <a href="#page-3">3</a></li> + + <li>Kâmadeva, <a href="#page-39">39</a>, <a href="#page-177">177</a>, <a href="#page-420">420</a>, <a href="#page-429">429</a>, <a href="#page-557">557</a></li> + + <li>Khatties, <a href="#page-117">117</a></li> + + <li>Krishna, <a href="#page-245">245</a></li> +</ul> +<ul> + <li>Language of Flowers, <a href="#page-176">176</a>, <a href="#page-185">185</a></li> + + <li>Lamb-bearing Tree, <a href="#page-122">122</a></li> + + <li>Lamb, Vegetable, <a href="#page-121">121</a>, <a href="#page-243">243</a></li> + + <li>Leap Year, <a href="#page-248">248</a></li> + + <li>Lent, <a href="#page-411">411</a>, <a href="#page-458">458</a></li> + + <li>Lepers, <a href="#page-285">285</a></li> + + <li>Lightning, <a href="#page-111">111</a>, <a href="#page-138">138</a>, <a href="#page-142">142</a>, <a href="#page-235">235</a>, <a href="#page-359">359</a>, <a href="#page-363">363</a>, <a href="#page-376">376</a>, <a href="#page-382">382</a>, <a href="#page-407">407</a>, <a href="#page-440">440</a>, <a href="#page-460">460</a>, <a href="#page-461">461</a>, <a href="#page-480">480</a>, <a href="#page-489">489</a>, <a href="#page-530">530</a>, <a href="#page-543">543</a>, <a href="#page-544">544</a>, <a href="#page-552">552</a>, <a href="#page-554">554</a>, <a href="#page-563">563</a></li> + + <li>Loki, <a href="#page-82">82</a>, <a href="#page-217">217</a>, <a href="#page-461">461</a>, <a href="#page-472">472</a></li> + + <li>Lotos-eaters, <a href="#page-418">418</a></li> + + <li>Love, <a href="#page-101">101</a>, <a href="#page-108">108</a></li> + + <li>Love Charms, <a href="#page-101">101</a>, <a href="#page-107">107</a>, <a href="#page-108">108</a>, <a href="#page-231">231</a>, <a href="#page-301">301</a>, <a href="#page-302">302</a>, <a href="#page-326">326</a>, <a href="#page-370">370</a>, <a href="#page-381">381</a>, <a href="#page-383">383</a>, <a href="#page-446">446</a>, <a href="#page-462">462</a>, <a href="#page-479">479</a>, <a href="#page-506">506</a>, <a href="#page-522">522</a>, <a href="#page-523">523</a>, <a href="#page-575">575</a></li> + + <li>Love Philtres, <a href="#page-94">94</a>, <a href="#page-107">107</a></li> + + <li>Luckflower, <a href="#page-422">422</a>, <a href="#page-553">553</a></li> + + <li>Lunacy, <a href="#page-248">248</a></li> + + <li>Lunar Herb, <a href="#page-125">125</a></li> + + <li><span class="ditto">Lunar</span> Influence on Plants, <a href="#page-167">167</a></li> +</ul> +<ul> + <li>Madness, <a href="#page-88">88</a>, <a href="#page-100">100</a>, <a href="#page-368">368</a></li> + + <li>Madonna, <a href="#page-43">43</a></li> + + <li>Magi, <a href="#page-347">347</a></li> + + <li>Magical Plants, <a href="#page-105">105</a></li> + + <li>Magic Wands and Divining Rods, <a href="#page-113">113</a>, <i>et seq.</i></li> + + <li>Mahâdeva, <a href="#page-39">39</a>, <a href="#page-242">242</a></li> + + <li>Mahomet, <a href="#page-10">10</a>, <a href="#page-24">24</a>, <a href="#page-425">425</a>, <a href="#page-514">514</a>, <a href="#page-516">516</a></li> + + <li>Man in the Moon, <a href="#page-174">174</a>, <a href="#page-265">265</a>, <a href="#page-271">271</a>, <a href="#page-565">565</a></li> + + <li>Manna, <a href="#page-429">429</a>, <a href="#page-448">448</a></li> + + <li>Marcon, <a href="#page-341">341</a></li> + + <li id="marriages">Marriages, <a href="#page-33">33</a>, <a href="#page-251">251</a>, <a href="#page-293">293</a>, <a href="#page-295">295</a>, <a href="#page-315">315</a>, <a href="#page-329">329</a>, <a href="#page-359">359</a>, <a href="#page-433">433</a>, <a href="#page-455">455</a>, <a href="#page-461">461</a>, <a href="#page-466">466</a>, <a href="#page-478">478</a>, <a href="#page-501">501</a>, <a href="#page-513">513</a>, <a href="#page-525">525</a></li> + + <li>Mars, <a href="#page-24">24</a></li> + + <li>Martyrs, <a href="#page-54">54</a></li> + + <li>Mary Magdalene, <a href="#page-43">43</a>, <a href="#page-296">296</a>, <a href="#page-424">424</a>, <a href="#page-444">444</a></li> + + <li>Mary. <i>See</i> <a href="#virgin-mary">Virgin Mary</a>.</li> + + <li>May-day Customs, <a href="#page-29">29</a>, <a href="#page-30">30</a>, <a href="#page-31">31</a>, <a href="#page-58">58</a>, <a href="#page-360">360</a></li> + + <li>May Tree, <a href="#page-31">31</a>, <a href="#page-359">359</a>, <a href="#page-435">435</a></li> + + <li>Medea, <a href="#page-91">91</a>, <a href="#page-329">329</a></li> + + <li>Memorial Trees, <a href="#page-60">60</a></li> + + <li>Mercury, <a href="#page-25">25</a>, <a href="#page-362">362</a></li> + + <li>Michaelmas, <a href="#page-258">258</a></li> + + <li>Midsummer, <a href="#page-50">50</a>, <a href="#page-60">60</a>, <a href="#page-69">69</a>, <a href="#page-83">83</a>, <a href="#page-96">96</a>, <a href="#page-111">111</a>, <a href="#page-295">295</a>, <a href="#page-331">331</a>, <a href="#page-361">361</a>, <a href="#page-370">370</a>, <a href="#page-479">479</a>, <a href="#page-489">489</a>, <a href="#page-522">522</a>, <a href="#page-535">535</a></li> + + <li>Minerva, <a href="#page-25">25</a>, <a href="#page-473">473</a></li> + + <li>Miraculous Trees and Plants, <a href="#page-129">129</a>, <i>et seq.</i></li> + + <li>Mithridates, <a href="#page-161">161</a>, <a href="#page-532">532</a>, <a href="#page-568">568</a></li> + + <li>Moly, <a href="#page-442">442</a>, <a href="#page-531">531</a></li> + + <li>Moon, Man in the, <a href="#page-174">174</a>, <a href="#page-265">265</a>, <a href="#page-271">271</a>, <a href="#page-565">565</a></li> + + <li><span class="ditto">Moon</span> and Gardening, <a href="#page-167">167</a></li> + + <li><span class="ditto">Moon</span> and Seed Sowing, <a href="#page-170">170</a></li> + + <li><span class="ditto">Moon</span> Plants, <a href="#page-125">125</a>, <a href="#page-166">166</a>, <a href="#page-172">172</a>, <a href="#page-271">271</a>, <a href="#page-444">444</a></li> + + <li><span class="ditto">Moon</span> Tree, Hindu, <a href="#page-4">4</a></li> + + <li>Monstrosities, <a href="#page-129">129</a></li> + + <li>Moses, <a href="#page-17">17</a>, <a href="#page-115">115</a>, <a href="#page-262">262</a>, <a href="#page-283">283</a>, <a href="#page-485">485</a></li> + + <li>Moss Folk, <a href="#page-66">66</a>, <a href="#page-289">289</a>, <a href="#page-445">445</a></li> + + <li>Mother Tree of the Greeks, Romans, and Teutons, <a href="#page-6">6</a>, <i>et seq.</i></li> + + <li>Mundane Tree, Norse, <a href="#page-2">2</a></li> +</ul> +<ul> + <li>Naiades, <a href="#page-72">72</a></li> + + <li>Neptune, <a href="#page-24">24</a>, <a href="#page-25">25</a>, <a href="#page-473">473</a></li> + + <li>Nero, <a href="#page-27">27</a>, <a href="#page-517">517</a></li> + + <li>Nightingale, <a href="#page-138">138</a></li> + + <li>Noah, <a href="#page-115">115</a>, <a href="#page-475">475</a>, <a href="#page-576">576</a></li> + + <li>Norse Gods, Plants of, <a href="#page-24">24</a></li> + + <li><span class="ditto">Norse</span> World Tree, <a href="#page-2">2</a></li> + + <li>Noxious, Deadly, and Ill-omened Plants, <a href="#page-86">86</a>, <i>et seq.</i></li> +</ul> +<ul> + <li>Odin, <a href="#page-24">24</a></li> + + <li>Old English Funeral Customs, <a href="#page-196">196</a>, <i>et seq.</i></li> + + <li>Old Herbals, The, and Herbalists, <a href="#page-160">160</a>, <i>et seq.</i></li> + + <li>Oracles, <a href="#page-106">106</a>, <a href="#page-249">249</a>, <a href="#page-406">406</a>, <a href="#page-465">465</a>, <a href="#page-475">475</a></li> + + <li>Ordeal by Fire, <a href="#page-434">434</a></li> + + <li>Ormuzd, <a href="#page-1">1</a>, <a href="#page-9">9</a>, <a href="#page-21">21</a>, <a href="#page-301">301</a></li> + + <li>Osiris, <a href="#page-346">346</a>, <a href="#page-421">421</a>, <a href="#page-560">560</a></li> + + <li>Oyster-bearing Tree, <a href="#page-120">120</a></li> +</ul> +<ul> + <li>Palasa, <a href="#page-5">5</a>, <a href="#page-480">480</a></li> + + <li>Palm Sunday, <a href="#page-58">58</a></li> + + <li>Pan, <a href="#page-25">25</a>, <a href="#page-344">344</a></li> + + <li>Paradise, <a href="#page-12">12</a>, <a href="#page-319">319</a></li> + + <li><span class="ditto">Paradise,</span> Celtic, <a href="#page-9">9</a></li> + + <li><span class="ditto">Paradise,</span> Græco-Roman, <a href="#page-9">9</a></li> + + <li><span class="ditto">Paradise,</span> Hindu, <a href="#page-10">10</a></li> + + <li><span class="ditto">Paradise,</span> Iranian, <a href="#page-9">9</a></li> + + <li><span class="ditto">Paradise,</span> Mosaic, <a href="#page-10">10</a></li> + + <li><span class="ditto">Paradise,</span> of Mahomet, <a href="#page-10">10</a></li> + + <li><span class="ditto">Paradise,</span> Russian, <a href="#page-9">9</a></li> + + <li>Parsis, <a href="#page-9">9</a>, <a href="#page-21">21</a>, <a href="#page-293">293</a>, <a href="#page-306">306</a>, <a href="#page-378">378</a></li> + + <li>Peascod Wooing, <a href="#page-489">489</a></li> + + <li>Persians, <a href="#page-24">24</a>, <a href="#page-79">79</a>, <a href="#page-193">193</a>, <a href="#page-226">226</a>, <a href="#page-306">306</a>, <a href="#page-376">376</a>, <a href="#page-572">572</a></li> + + <li>Phœnix, <a href="#page-284">284</a></li> + + <li>Phooka, <a href="#page-258">258</a></li> + + <li>Pixies, <a href="#page-64">64</a>, <i>et seq.</i>, <a href="#page-567">567</a></li> + + <li>Planetary Government of Plants<!--TN: no page number--></li> + + <li>Planets, <a href="#page-164">164</a>, <i>et seq.</i></li> + + <li>Plants of the Christian Church, <a href="#page-40">40</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> of the Crucifixion, <a href="#page-47">47</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> of the Virgin Mary, <a href="#page-41">41</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> of St. John the Baptist, <a href="#page-50">50</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> of the Devil, <a href="#page-82">82</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> of the Fairies and Naiades, <a href="#page-65">65</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> of the Water Nymphs and Fays, <a href="#page-71">71</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> of the Witches, <a href="#page-90">90</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> used for Charms and Spells, <a href="#page-96">96</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> antagonistic to Witchcraft, <a href="#page-102">102</a>, <i>et seq.</i></li> + + <li><a id="page-599" href="#page-599" class="pagenum" title="599"></a><span class="ditto">Plants</span> bearing Inscriptions and Figures, <a href="#page-127">127</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> connected with Birds and Animals, <a href="#page-137">137</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> of Our Saviour, <a href="#page-43">43</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> and the Planets, <a href="#page-164">164</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> of the Moon, <a href="#page-172">172</a>, <i>et seq.</i></li> + + <li><span class="ditto">Plants</span> as Death Portents, <a href="#page-198">198</a>, <i>et seq.</i></li> + + <li>Plant Signatures, <a href="#page-154">154</a></li> + + <li><span class="ditto">Plant</span> Symbolism and Language, <a href="#page-176">176</a>, <i>et seq.</i></li> + + <li>Pluto, <a href="#page-24">24</a>, <a href="#page-316">316</a>, <a href="#page-424">424</a></li> + + <li>Poisonous Trees, <a href="#page-86">86</a></li> + + <li>Pomona, <a href="#page-76">76</a></li> + + <li>Portents, <a href="#page-198">198</a>, <a href="#page-407">407</a>, <a href="#page-414">414</a>, <a href="#page-435">435</a>, <a href="#page-452">452</a>, <a href="#page-471">471</a>, <a href="#page-486">486</a>, <a href="#page-490">490</a>, <a href="#page-506">506</a>, <a href="#page-523">523</a>, <a href="#page-557">557</a>, <a href="#page-563">563</a></li> + + <li>Priapus, <a href="#page-25">25</a>, <a href="#page-305">305</a></li> + + <li>Procca, <a href="#page-67">67</a></li> + + <li>Prophecy, <a href="#page-370">370</a>, <a href="#page-406">406</a></li> + + <li>Prophets, <a href="#page-106">106</a>, <a href="#page-406">406</a></li> + + <li>Proserpine, <a href="#page-24">24</a>, <a href="#page-25">25</a>, <a href="#page-292">292</a>, <a href="#page-424">424</a>, <a href="#page-458">458</a>, <a href="#page-500">500</a>, <a href="#page-504">504</a></li> + + <li>Puck, <a href="#page-82">82</a>, <a href="#page-484">484</a>, <a href="#page-567">567</a></li> + + <li>Purification, <a href="#page-43">43</a>, <a href="#page-56">56</a></li> +</ul> +<ul> + <li>Quack Doctors, <a href="#page-97">97</a></li> +</ul> +<ul> + <li>Rhabdomancy, <a href="#page-113">113</a></li> + + <li>Robin, <a href="#page-140">140</a>, <a href="#page-564">564</a></li> + + <li>Rogation Week, <a href="#page-58">58</a>, <a href="#page-220">220</a>, <a href="#page-348">348</a>, <a href="#page-437">437</a></li> + + <li>Romans, Anthropological Tree of the, <a href="#page-7">7</a></li> + + <li><span class="ditto">Romans,</span> Floral Ceremonies of the, <a href="#page-27">27</a></li> + + <li><span class="ditto">Romans,</span> Sacred Plants of the, <a href="#page-24">24</a></li> + + <li><span class="ditto">Romans,</span> Wreaths and Garlands of the, <a href="#page-36">36</a></li> + + <li>Rosary, <a href="#page-43">43</a>, <a href="#page-519">519</a>, <a href="#page-531">531</a></li> + + <li>Rose Elf, <a href="#page-66">66</a></li> + + <li>Rose-pelting, <a href="#page-35">35</a></li> + + <li>Rosière, <a href="#page-35">35</a>, <a href="#page-519">519</a></li> + + <li>Royal Oak Day, <a href="#page-59">59</a>, <a href="#page-471">471</a></li> + + <li>Russalkis, <a href="#page-71">71</a></li> + + <li>Russalka, <a href="#page-278">278</a></li> + + <li>Rush-bearing, <a href="#page-58">58</a>, <a href="#page-533">533</a></li> +</ul> +<ul> + <li>Sacred Groves and their Denizens, <a href="#page-76">76</a>, <i>et seq.</i></li> + + <li>Sacred Trees and Plants of the Ancients, <a href="#page-21">21</a>, <i>et seq.</i></li> + + <li>Saffron Walden, <a href="#page-300">300</a></li> + + <li>Saint Andrew, <a href="#page-56">56</a></li> + + <li><span class="ditto">Saint</span> Anne, <a href="#page-54">54</a></li> + + <li><span class="ditto">Saint</span> Athanasius, <a href="#page-561">561</a></li> + + <li><span class="ditto">Saint</span> Barbara, <a href="#page-54">54</a>, <a href="#page-375">375</a>, <a href="#page-475">475</a></li> + + <li><span class="ditto">Saint</span> Barbatus, <a href="#page-584">584</a></li> + + <li><span class="ditto">Saint</span> Barnabas, <a href="#page-54">54</a>, <a href="#page-56">56</a>, <a href="#page-59">59</a>, <a href="#page-584">584</a></li> + + <li><span class="ditto">Saint</span> Bartholomew, <a href="#page-56">56</a></li> + + <li><span class="ditto">Saint</span> Benedict, <a href="#page-53">53</a>, <a href="#page-374">374</a>, <a href="#page-525">525</a></li> + + <li><span class="ditto">Saint</span> Bernard, <a href="#page-413">413</a></li> + + <li><span class="ditto">Saint</span> Cecilia, <a href="#page-133">133</a></li> + + <li><span class="ditto">Saint</span> Christopher, <a href="#page-53">53</a>, <a href="#page-374">374</a></li> + + <li><span class="ditto">Saint</span> Clara, <a href="#page-413">413</a></li> + + <li><span class="ditto">Saint</span> David, <a href="#page-410">410</a></li> + + <li><span class="ditto">Saint</span> Dominic, <a href="#page-43">43</a>, <a href="#page-413">413</a></li> + + <li><span class="ditto">Saint</span> Dorothea, <a href="#page-133">133</a>, <a href="#page-518">518</a></li> + + <li><span class="ditto">Saint</span> Dunstan, <a href="#page-223">223</a></li> + + <li><span class="ditto">Saint</span> Elizabeth of Hungary, <a href="#page-133">133</a>, <a href="#page-519">519</a></li> + + <li><span class="ditto">Saint</span> Francis, <a href="#page-53">53</a>, <a href="#page-413">413</a></li> + + <li><span class="ditto">Saint</span> George, <a href="#page-53">53</a></li> + + <li><span class="ditto">Saint</span> Gerard, <a href="#page-53">53</a>, <a href="#page-374">374</a></li> + + <li><span class="ditto">Saint</span> Hilarion, <a href="#page-411">411</a></li> + + <li><span class="ditto">Saint</span> James, <a href="#page-53">53</a>, <a href="#page-56">56</a>, <a href="#page-59">59</a>, <a href="#page-510">510</a></li> + + <li><span class="ditto">Saint</span> Jerome, <a href="#page-413">413</a></li> + + <li><span class="ditto">Saint</span> John the Baptist, <a href="#page-50">50</a>, <a href="#page-60">60</a>, <a href="#page-270">270</a>, <a href="#page-330">330</a>, <a href="#page-423">423</a>, <a href="#page-536">536</a>, <a href="#page-556">556</a></li> + + <li><span class="ditto">Saint</span> John the Evangelist, <a href="#page-56">56</a>, <a href="#page-483">483</a></li> + + <li><span class="ditto">Saint</span> Joseph, <a href="#page-40">40</a>, <a href="#page-413">413</a></li> + + <li><span class="ditto">Saint</span> Joseph of Arimathea, <a href="#page-62">62</a></li> + + <li><span class="ditto">Saint</span> Jude, <a href="#page-56">56</a></li> + + <li><span class="ditto">Saint</span> Katherine, <a href="#page-54">54</a>, <a href="#page-398">398</a>, <a href="#page-413">413</a></li> + + <li><span class="ditto">Saint</span> Leonard, <a href="#page-414">414</a></li> + + <li><span class="ditto">Saint</span> Louis de Gonzague, <a href="#page-413">413</a></li> + + <li><span class="ditto">Saint</span> Louis de Vincennes, <a href="#page-62">62</a></li> + + <li><span class="ditto">Saint</span> Luke, <a href="#page-56">56</a></li> + + <li><span class="ditto">Saint</span> Margaret, <a href="#page-54">54</a>, <a href="#page-374">374</a>, <a href="#page-424">424</a>, <a href="#page-431">431</a></li> + + <li><span class="ditto">Saint</span> Mark, <a href="#page-56">56</a></li> + + <li><span class="ditto">Saint</span> Martin, <a href="#page-62">62</a>, <a href="#page-130">130</a>, <a href="#page-280">280</a></li> + + <li><span class="ditto">Saint</span> Matthew, <a href="#page-56">56</a></li> + + <li><span class="ditto">Saint</span> Médard, <a href="#page-35">35</a>, <a href="#page-519">519</a></li> + + <li><span class="ditto">Saint</span> Michael, <a href="#page-18">18</a>, <a href="#page-54">54</a>, <a href="#page-56">56</a></li> + + <li><span class="ditto">Saint</span> Mungo, <a href="#page-73">73</a></li> + + <li><span class="ditto">Saint</span> Nicholas, <a href="#page-413">413</a>, <a href="#page-489">489</a></li> + + <li><span class="ditto">Saint</span> Patrick, <a href="#page-54">54</a>, <a href="#page-363">363</a>, <a href="#page-541">541</a>, <a href="#page-544">544</a></li> + + <li><span class="ditto">Saint</span> Paul, <a href="#page-54">54</a>, <a href="#page-56">56</a>, <a href="#page-59">59</a></li> + + <li><span class="ditto">Saint</span> Peter, <a href="#page-54">54</a>, <a href="#page-56">56</a>, <a href="#page-279">279</a>, <a href="#page-539">539</a></li> + + <li><span class="ditto">Saint Peter</span> of Vincennes, <a href="#page-62">62</a></li> + + <li><span class="ditto">Saint</span> Philip, <a href="#page-59">59</a></li> + + <li><span class="ditto">Saint</span> Robert, <a href="#page-54">54</a>, <a href="#page-375">375</a></li> + + <li><span class="ditto">Saint</span> Rosa, <a href="#page-519">519</a></li> + + <li><span class="ditto">Saint</span> Rosalia, <a href="#page-519">519</a></li> + + <li><span class="ditto">Saint</span> Serf, <a href="#page-130">130</a></li> + + <li><span class="ditto">Saint</span> Simon, <a href="#page-56">56</a>, <a href="#page-280">280</a>, <a href="#page-475">475</a></li> + + <li><span class="ditto">Saint</span> Stephen, <a href="#page-56">56</a></li> + + <li><span class="ditto">Saint</span> Thomas, <a href="#page-54">54</a>, <a href="#page-56">56</a>, <a href="#page-130">130</a>, <a href="#page-268">268</a>, <a href="#page-413">413</a></li> + + <li><span class="ditto">Saint</span> Urban, <a href="#page-133">133</a></li> + + <li><span class="ditto">Saint</span> Veronica, <a href="#page-48">48</a></li> + + <li><span class="ditto">Saint</span> Winifred, <a href="#page-55">55</a></li> + + <li><span class="ditto">Saint</span> John’s Eve and Day, <a href="#page-50">50</a>, <a href="#page-60">60</a>, <a href="#page-69">69</a>, <a href="#page-83">83</a>, <a href="#page-96">96</a>, <a href="#page-111">111</a>, <a href="#page-331">331</a>, <a href="#page-361">361</a>, <a href="#page-400">400</a>, <a href="#page-409">409</a>, <a href="#page-489">489</a>, <a href="#page-490">490</a>, <a href="#page-536">536</a></li> + + <li>Saints, Flowers of, <a href="#page-53">53</a>, <a href="#page-536">536</a></li> + + <li>Saints’ Floral Directory, <a href="#page-56">56</a></li> + + <li>Sardanapalus, <a href="#page-27">27</a></li> + + <li>Saturn, <a href="#page-24">24</a></li> + + <li>Satyrs, <a href="#page-74">74</a>, <a href="#page-540">540</a>, <a href="#page-541">541</a></li> + + <li>Saxons and Apples, <a href="#page-218">218</a></li> + + <li>Scriptures, Floral Symbols of the, <a href="#page-181">181</a></li> + + <li>Serpents, <a href="#page-2">2</a>, <a href="#page-18">18</a>, <a href="#page-84">84</a>, <a href="#page-121">121</a>, <a href="#page-152">152</a>, <a href="#page-153">153</a>, <a href="#page-155">155</a>, <a href="#page-160">160</a>, <a href="#page-161">161</a>, <a href="#page-162">162</a>, <a href="#page-163">163</a>, <a href="#page-206">206</a>, <a href="#page-208">208</a>, <a href="#page-226">226</a>, <a href="#page-227">227</a>, <a href="#page-231">231</a>, <a href="#page-232">232</a>, <a href="#page-233">233</a>, <a href="#page-251">251</a>, <a href="#page-258">258</a>, <a href="#page-262">262</a>, <a href="#page-299">299</a>, <a href="#page-313">313</a>, <a href="#page-328">328</a>, <a href="#page-329">329</a>, <a href="#page-359">359</a>, <a href="#page-364">364</a>, <a href="#page-369">369</a>, <a href="#page-376">376</a>, <a href="#page-380">380</a>, <a href="#page-396">396</a>, <a href="#page-397">397</a>, <a href="#page-409">409</a>, <a href="#page-415">415</a>, <a href="#page-450">450</a>, <a href="#page-485">485</a>, <a href="#page-531">531</a>, <a href="#page-549">549</a>, <a href="#page-568">568</a>, <a href="#page-574">574</a>, <a href="#page-581">581</a>, <a href="#page-584">584</a>, <a href="#page-587">587</a>, <a href="#page-592">592</a></li> + + <li><a id="page-600" href="#page-600" class="pagenum" title="600"></a>Seed-sowing and the Moon, <a href="#page-170">170</a></li> + + <li>Selenite, <a href="#page-173">173</a></li> + + <li>Serpent-bearing Tree, <a href="#page-121">121</a></li> + + <li>Seth, <a href="#page-17">17</a>, <a href="#page-18">18</a>, <a href="#page-19">19</a>, <a href="#page-303">303</a></li> + + <li>Shakspeare, Floral Emblems of, <a href="#page-184">184</a></li> + + <li>Sheba, Queen of, <a href="#page-18">18</a>, <a href="#page-19">19</a>, <a href="#page-303">303</a></li> + + <li>Shefro, <a href="#page-344">344</a></li> + + <li>Sif, <a href="#page-24">24</a></li> + + <li>Signatures of Plants, <a href="#page-154">154</a></li> + + <li>Siva, <a href="#page-245">245</a>, <a href="#page-560">560</a></li> + + <li>Skull, Moss on Human, <a href="#page-445">445</a></li> + + <li>Solomon, <a href="#page-17">17</a>, <a href="#page-19">19</a>, <a href="#page-62">62</a>, <a href="#page-111">111</a>, <a href="#page-263">263</a>, <a href="#page-273">273</a>, <a href="#page-283">283</a>, <a href="#page-303">303</a></li> + + <li>Soma, <a href="#page-3">3</a>, <a href="#page-106">106</a></li> + + <li>Somnus, <a href="#page-25">25</a></li> + + <li>Spells, <a href="#page-96">96</a></li> + + <li>Spirits, <a href="#page-78">78</a>, <a href="#page-83">83</a></li> + + <li>Still Folk, <a href="#page-67">67</a></li> + + <li>Stone Tree, <a href="#page-126">126</a></li> + + <li>Strömkarl, <a href="#page-71">71</a></li> + + <li>Sun, <a href="#page-126">126</a>, <a href="#page-166">166</a>, <a href="#page-228">228</a>, <a href="#page-309">309</a>, <a href="#page-326">326</a>, <a href="#page-366">366</a>, <a href="#page-481">481</a>, <a href="#page-558">558</a></li> + + <li>Superstitions connected with Plants, <a href="#page-97">97</a></li> + + <li>Sybarites, <a href="#page-521">521</a></li> + + <li>Sylvans, Wood Nymphs, and Tree</li> + + <li>Spirits, <a href="#page-74">74</a>, <i>et seq.</i></li> + + <li>Symbolism, <a href="#page-176">176</a></li> +</ul> +<ul> + <li>Teutons, Mother Tree of the, <a href="#page-7">7</a></li> + + <li><span class="ditto">Teutons,</span> Sacred Plants of the, <a href="#page-24">24</a></li> + + <li>Tooba, <a href="#page-10">10</a>, <a href="#page-13">13</a></li> + + <li>Tree of Life, <a href="#page-13">13</a></li> + + <li><span class="ditto">Tree of</span> Knowledge, <a href="#page-15">15</a>, <a href="#page-241">241</a>, <a href="#page-355">355</a></li> + + <li><span class="ditto">Tree of</span> Adam, <a href="#page-17">17</a>, <i>et seq.</i></li> + + <li><span class="ditto">Tree of</span> Death, <a href="#page-190">190</a></li> + + <li><span class="ditto">Tree of</span> Judas Iscariot, <a href="#page-49">49</a>, <i>et seq.</i></li> + + <li>Trees of Paradise, and Tree of Adam, <a href="#page-9">9</a>, <i>et seq.</i></li> + + <li>Trees, Celebrated, <a href="#page-61">61</a></li> + + <li><span class="ditto">Trees,</span> Memorial, <a href="#page-60">60</a></li> + + <li><span class="ditto">Trees,</span> Fabulous, <a href="#page-116">116</a></li> + + <li>Toulouse, Floral Games of, <a href="#page-34">34</a>, <a href="#page-212">212</a>, <a href="#page-520">520</a>, <a href="#page-579">579</a></li> + + <li>Triumphs, Roman, <a href="#page-28">28</a></li> + + <li>Toads, <a href="#page-82">82</a>, <a href="#page-153">153</a>, <a href="#page-566">566</a></li> + + <li>Trinity, <a href="#page-287">287</a>, <a href="#page-375">375</a>, <a href="#page-545">545</a></li> + + <li>Trinity Sunday, <a href="#page-59">59</a>, <a href="#page-287">287</a></li> + + <li>Tree Spirits, <a href="#page-58">58</a></li> + + <li><span class="ditto">Tree Spirits,</span> Indian, <a href="#page-59">59</a></li> + + <li><span class="ditto">Tree Spirits,</span> Burman, <a href="#page-59">59</a></li> + + <li><span class="ditto">Tree Spirits,</span> African, <a href="#page-60">60</a></li> + + <li><span class="ditto">Tree Spirits,</span> German, <a href="#page-60">60</a></li> + + <li>Trolls, <a href="#page-64">64</a>, <a href="#page-353">353</a>, <a href="#page-568">568</a></li> + + <li>Tombs, <a href="#page-189">189</a>, <a href="#page-193">193</a>, <a href="#page-379">379</a>, <a href="#page-522">522</a></li> + + <li>Thunder, <a href="#page-111">111</a>, <a href="#page-361">361</a>, <a href="#page-460">460</a>, <a href="#page-544">544</a>, <a href="#page-552">552</a>, <a href="#page-554">554</a></li> + + <li>Treasure-Caves, <a href="#page-112">112</a>, <a href="#page-544">544</a>, <a href="#page-552">552</a>, <a href="#page-556">556</a></li> + + <li>Tyr, <a href="#page-24">24</a></li> + + <li>Thor, <a href="#page-24">24</a>, <a href="#page-293">293</a>, <a href="#page-305">305</a>, <a href="#page-318">318</a>, <a href="#page-362">362</a>, <a href="#page-389">389</a>, <a href="#page-460">460</a>, <a href="#page-461">461</a>, <a href="#page-489">489</a>, <a href="#page-529">529</a></li> + + <li>Tulipomania, <a href="#page-570">570</a></li> + + <li>Tulasî, <a href="#page-245">245</a>, <a href="#page-568">568</a></li> +</ul> +<ul> + <li>Unshoeing Horses, <a href="#page-113">113</a>, <a href="#page-381">381</a>, <a href="#page-444">444</a>, <a href="#page-445">445</a>, <a href="#page-551">551</a>, <a href="#page-571">571</a></li> +</ul> +<ul> + <li>Vegetable Monstrosities, <a href="#page-129">129</a></li> + + <li id="virgin-mary">Virgin Mary, <a href="#page-40">40</a>, <a href="#page-41">41</a>, <a href="#page-142">142</a>, <a href="#page-362">362</a>, <a href="#page-363">363</a>, <a href="#page-395">395</a>, <a href="#page-402">402</a>, <a href="#page-412">412</a>, <a href="#page-433">433</a>, <a href="#page-437">437</a>, <a href="#page-469">469</a>, <a href="#page-518">518</a>, <a href="#page-519">519</a>, <a href="#page-526">526</a>, <a href="#page-535">535</a>, <a href="#page-546">546</a>, <a href="#page-556">556</a></li> + + <li>Venice Treacle, <a href="#page-162">162</a>, <a href="#page-568">568</a></li> + + <li>Venus, <a href="#page-24">24</a>, <a href="#page-40">40</a>, <a href="#page-42">42</a>, <a href="#page-216">216</a>, <a href="#page-218">218</a>, <a href="#page-402">402</a>, <a href="#page-411">411</a>, <a href="#page-454">454</a>, <a href="#page-477">477</a>, <a href="#page-516">516</a></li> + + <li>Vishnu, <a href="#page-22">22</a>, <a href="#page-177">177</a>, <a href="#page-241">241</a>, <a href="#page-245">245</a>, <a href="#page-419">419</a></li> +</ul> +<ul> + <li>Wassail Bowl, <a href="#page-220">220</a>, <a href="#page-526">526</a></li> + + <li>Wassailing, <a href="#page-219">219</a></li> + + <li>Wreaths, <a href="#page-36">36</a></li> + + <li>Weddings. <i>See</i> <a href="#marriages">Marriages</a>.</li> + + <li>Well-flowering, <a href="#page-32">32</a></li> + + <li>Whitsuntide, <a href="#page-59">59</a>, <a href="#page-254">254</a>, <a href="#page-256">256</a>, <a href="#page-261">261</a></li> + + <li>Water Nymphs, <a href="#page-71">71</a></li> + + <li>Wells, Nymphs of, <a href="#page-72">72</a></li> + + <li>Wells, <a href="#page-33">33</a>, <a href="#page-73">73</a>, <a href="#page-554">554</a></li> + + <li>Wands, <a href="#page-113">113</a>, <a href="#page-363">363</a></li> + + <li>Waterloo, <a href="#page-505">505</a></li> + + <li>War of the Roses, <a href="#page-520">520</a></li> + + <li>Witches, Plants of, <a href="#page-91">91</a>, <i>et seq.</i>,<!--TN: added comma--> <a href="#page-209">209</a>, <a href="#page-277">277</a>, <a href="#page-358">358</a>, <a href="#page-369">369</a>, <a href="#page-373">373</a>, <a href="#page-403">403</a>, <a href="#page-444">444</a>, <a href="#page-492">492</a>, <a href="#page-509">509</a>, <a href="#page-541">541</a>, <a href="#page-542">542</a></li> + + <li>Witches, Plants antagonistic to, <a href="#page-102">102</a>, <a href="#page-252">252</a>, <a href="#page-258">258</a>, <a href="#page-287">287</a>, <a href="#page-313">313</a>, <a href="#page-333">333</a>, <a href="#page-374">374</a>, <a href="#page-377">377</a>, <a href="#page-495">495</a>, <a href="#page-532">532</a>, <a href="#page-537">537</a>, <a href="#page-554">554</a></li> + + <li>Witches’ Children, <a href="#page-92">92</a></li> + + <li><span class="ditto">Witches’</span> Chain, <a href="#page-101">101</a></li> + + <li><span class="ditto">Witches’</span> Charms, <a href="#page-101">101</a></li> + + <li><span class="ditto">Witches’</span> Gowan, <a href="#page-353">353</a></li> + + <li><span class="ditto">Witches’</span> Potions, <a href="#page-93">93</a></li> + + <li><span class="ditto">Witches’</span> Spells, <a href="#page-96">96</a></li> + + <li><span class="ditto">Witches’</span> Steeds, <a href="#page-92">92</a></li> + + <li>Widows, Hindu, <a href="#page-250">250</a>, <a href="#page-285">285</a></li> + + <li>Wise Women, <a href="#page-97">97</a></li> + + <li>Woden, <a href="#page-24">24</a></li> + + <li>Wood of the Cross, <a href="#page-46">46</a>, <i>et seq.</i></li> + + <li>Wood Nymphs, <a href="#page-74">74</a></li> + + <li>Wondrous Plants, <a href="#page-123">123</a></li> + + <li>World Trees of the Ancients, <a href="#page-1">1</a>, <i>et seq.</i></li> +</ul> +<ul> + <li>Yama, <a href="#page-188">188</a></li> + + <li>Yule Log, <a href="#page-235">235</a></li> + + <li>Yggdrasill, <a href="#page-2">2</a>, <a href="#page-7">7</a>, <a href="#page-189">189</a>, <a href="#page-232">232</a>, <a href="#page-592">592</a></li> +</ul> +<ul> + <li>Zoroaster, <a href="#page-5">5</a>, <a href="#page-21">21</a>, <a href="#page-26">26</a>, <a href="#page-306">306</a>, <a href="#page-376">376</a>, <a href="#page-378">378</a>, <a href="#page-521">521</a>, <a href="#page-540">540</a></li> +</ul> +</div><!--/index-2--> + +<div class="index" id="index-3"> +<a id="page-601"></a> + +<h2>Index of Plant Names.</h2> + +<p class="center">[<i>For Plants named after Birds and Animals, refer to chapter on that subject, <a href="#page-136">p. 136</a>.</i>]</p> + +<ul> + <li>Aaron, <a href="#page-228">228</a></li> + + <li>Acacia, <a href="#page-23">23</a>, <a href="#page-37">37</a>, <a href="#page-158">158</a>, <a href="#page-195">195</a>, <a href="#page-205">205</a>, <a href="#page-539">539</a></li> + + <li>Acanthus, <a href="#page-46">46</a>, <a href="#page-206">206</a></li> + + <li><i>Achillea matricaria</i>, <a href="#page-174">174</a></li> + + <li><i>Achyranthes</i>, <a href="#page-206">206</a></li> + + <li>Acis, <a href="#page-532">532</a></li> + + <li>Aconite, <a href="#page-443">443</a></li> + + <li>Acorn, <a href="#page-101">101</a>, <a href="#page-102">102</a></li> + + <li><i>Acorus</i>, <a href="#page-155">155</a>, <a href="#page-159">159</a>, <a href="#page-207">207</a></li> + + <li>Adder’s Tongue, <a href="#page-93">93</a>, <a href="#page-95">95</a>, <a href="#page-158">158</a>, <a href="#page-207">207</a></li> + + <li>Adonis, <a href="#page-341">341</a></li> + + <li><i>Ægopodium Podagraria</i>, <a href="#page-53">53</a>, <a href="#page-374">374</a></li> + + <li>Affodilly, <a href="#page-458">458</a></li> + + <li>African Marigold, <a href="#page-198">198</a></li> + + <li>Agaric, <a href="#page-56">56</a></li> + + <li><i>Agnus Castus</i>, <a href="#page-100">100</a>, <a href="#page-106">106</a>, <a href="#page-159">159</a>, <a href="#page-208">208</a></li> + + <li>Agrimony, <a href="#page-104">104</a>, <a href="#page-159">159</a>, <a href="#page-161">161</a>, <a href="#page-208">208</a>, <a href="#page-328">328</a></li> + + <li>Air-bell, <a href="#page-358">358</a></li> + + <li>Aish-weed, <a href="#page-374">374</a></li> + + <li><i>Aj’amoda</i>, <a href="#page-372">372</a></li> + + <li>Albespyne, <a href="#page-45">45</a>, <a href="#page-218">218</a>, <a href="#page-360">360</a></li> + + <li><i>Albranke</i>, <a href="#page-96">96</a></li> + + <li>Alder, <a href="#page-24">24</a>, <a href="#page-92">92</a>, <a href="#page-209">209</a></li> + + <li><i>Alecrim</i>, <a href="#page-526">526</a></li> + + <li>Alehoof, <a href="#page-391">391</a></li> + + <li>Alexandrian Laurel, <a href="#page-263">263</a></li> + + <li><i>Alisma</i>, <a href="#page-236">236</a></li> + + <li>Alisson, <a href="#page-212">212</a></li> + + <li>Alkanet, <a href="#page-255">255</a></li> + + <li>Aller, <a href="#page-209">209</a></li> + + <li>Allgood, <a href="#page-355">355</a></li> + + <li>All-heal, <a href="#page-162">162</a>, <a href="#page-442">442</a>, <a href="#page-538">538</a></li> + + <li>Almond, <a href="#page-43">43</a>, <a href="#page-181">181</a>, <a href="#page-210">210</a></li> + + <li>Aloe, <a href="#page-158">158</a>, <a href="#page-191">191</a>, <a href="#page-211">211</a></li> + + <li><i>Alyssum</i>, <a href="#page-212">212</a></li> + + <li>Amaracus, <a href="#page-27">27</a></li> + + <li>Amaranth, <a href="#page-56">56</a>, <a href="#page-58">58</a>, <a href="#page-194">194</a>, <a href="#page-212">212</a></li> + + <li>Ambrose, <a href="#page-213">213</a></li> + + <li><i>Ambrosia</i>, <a href="#page-213">213</a></li> + + <li>Amellus, <a href="#page-43">43</a>, <a href="#page-213">213</a></li> + + <li>Ameos, <a href="#page-376">376</a></li> + + <li><i>Amorphophallus</i>, <a href="#page-214">214</a></li> + + <li><i>Amrita</i>, <a href="#page-213">213</a></li> + + <li><i>Amyris</i>, <a href="#page-238">238</a></li> + + <li><i>Anagallis</i>, <a href="#page-367">367</a></li> + + <li><i>Andhas</i>, <a href="#page-214">214</a></li> + + <li>Andromeda, <a href="#page-214">214</a></li> + + <li>Anemone, <a href="#page-37">37</a>, <a href="#page-70">70</a>, <a href="#page-108">108</a>, <a href="#page-193">193</a>, <a href="#page-198">198</a>, <a href="#page-214">214</a></li> + + <li>Angelica, <a href="#page-162">162</a>, <a href="#page-216">216</a></li> + + <li><i>Angelica Archangelica</i>, <a href="#page-227">227</a></li> + + <li>Anise, <a href="#page-158">158</a></li> + + <li><i>Antchar</i>, <a href="#page-87">87</a></li> + + <li><i>Anthyllis</i>, <a href="#page-217">217</a></li> + + <li><i>Antirrhinum</i>, <a href="#page-95">95</a>, <a href="#page-158">158</a></li> + + <li><i>Apamarga</i>, <a href="#page-206">206</a></li> + + <li><i>Apium risus</i>, <a href="#page-90">90</a></li> + + <li>Apple, <a href="#page-16">16</a>, <a href="#page-24">24</a>, <a href="#page-44">44</a>, <a href="#page-60">60</a>, <a href="#page-113">113</a>, <a href="#page-116">116</a>, <a href="#page-167">167</a>, <a href="#page-199">199</a>, <a href="#page-217">217</a>, <i>et seq.</i></li> + + <li><span class="ditto">Apple</span> of Sodom, <a href="#page-125">125</a>, <a href="#page-225">225</a></li> + + <li><span class="ditto">Apple</span> of Jerusalem, <a href="#page-237">237</a></li> + + <li>Apricot, <a href="#page-225">225</a></li> + + <li><i>Aquapura</i>, <a href="#page-88">88</a></li> + + <li><i>Aralda</i>, <a href="#page-345">345</a></li> + + <li><i>Arbol de Leche</i>, <a href="#page-298">298</a></li> + + <li><i>Arbor Vitæ</i>, <a href="#page-43">43</a>, <a href="#page-60">60</a>, <a href="#page-191">191</a>, <a href="#page-226">226</a></li> + + <li><i>Arbutus</i>, <a href="#page-226">226</a></li> + + <li>Archangel, <a href="#page-54">54</a>, <a href="#page-227">227</a></li> + + <li>Areca, <a href="#page-227">227</a></li> + + <li><i>Argentina</i>, <a href="#page-109">109</a></li> + + <li><i>Aristolochia</i>, <a href="#page-227">227</a></li> + + <li><i>Arjunî</i>, <a href="#page-214">214</a></li> + + <li><i>Arka</i>, <a href="#page-228">228</a></li> + + <li><i>Aronswurzel</i>, <a href="#page-228">228</a></li> + + <li><i>Artemisia</i>, <a href="#page-113">113</a>, <a href="#page-228">228</a></li> + + <li>Arum, <a href="#page-90">90</a>, <a href="#page-95">95</a>, <a href="#page-228">228</a></li> + + <li><i>Arundhati</i>, <a href="#page-228">228</a></li> + + <li><i>Asclepias acida</i>, <a href="#page-106">106</a></li> + + <li>Ash, <a href="#page-6">6</a>, <a href="#page-24">24</a>, <a href="#page-47">47</a>, <a href="#page-62">62</a>, <a href="#page-96">96</a>, <a href="#page-103">103</a>, <a href="#page-116">116</a>, <a href="#page-126">126</a>, <a href="#page-159">159</a>, <a href="#page-231">231</a></li> + + <li><i>Ashur</i>, <a href="#page-256">256</a></li> + + <li><i>Asoka</i>, <a href="#page-5">5</a>, <a href="#page-22">22</a>, <a href="#page-107">107</a>, <a href="#page-229">229</a></li> + + <li>Asparagus, <a href="#page-158">158</a></li> + + <li>Aspen, <a href="#page-47">47</a>, <a href="#page-49">49</a>, <a href="#page-50">50</a>, <a href="#page-229">229</a>, <a href="#page-503">503</a></li> + + <li>Asphodel, <a href="#page-181">181</a>, <a href="#page-189">189</a>, <a href="#page-230">230</a></li> + + <li>Ass-bane, <a href="#page-87">87</a></li> + + <li>Ass-Parsley, <a href="#page-145">145</a></li> + + <li>Ass’s Foot, <a href="#page-145">145</a></li> + + <li>Aster, <a href="#page-231">231</a></li> + + <li><i>Asvattha</i>, <a href="#page-5">5</a>, <a href="#page-236">236</a></li> + + <li><i>Auguilanneuf</i>, <a href="#page-441">441</a></li> + + <li>Auricula, <a href="#page-236">236</a></li> + + <li><i>Avaka</i>, <a href="#page-236">236</a></li> + + <li>Avens, <a href="#page-53">53</a>, <a href="#page-373">373</a></li> + + <li>Azalea, <a href="#page-91">91</a>, <a href="#page-236">236</a></li> +</ul> +<ul> + <li>Baccharis, <a href="#page-236">236</a></li> + + <li>Bachelor’s Buttons, <a href="#page-56">56</a>, <a href="#page-510">510</a></li> + + <li><i>Bacia-Nicola</i>, <a href="#page-246">246</a></li> + + <li><i>Baharas</i>, <a href="#page-111">111</a></li> + + <li><i>Balbaja</i>, <a href="#page-237">237</a></li> + + <li>Baldmoney, <a href="#page-237">237</a>, <a href="#page-350">350</a>, <a href="#page-550">550</a></li> + + <li><i>Balis</i>, <a href="#page-237">237</a></li> + + <li>Balm, <a href="#page-44">44</a>, <a href="#page-123">123</a>, <a href="#page-124">124</a>, <a href="#page-237">237</a></li> + + <li><span class="ditto">Balm</span> of Gilead, <a href="#page-238">238</a></li> + + <li>Balsam, <a href="#page-207">207</a>, <a href="#page-237">237</a></li> + + <li><span class="ditto">Balsam</span> Apple, <a href="#page-237">237</a></li> + + <li>Bamboo, <a href="#page-36">36</a>, <a href="#page-239">239</a></li> + + <li>Banana, <a href="#page-14">14</a>, <a href="#page-15">15</a>, <a href="#page-179">179</a>, <a href="#page-240">240</a></li> + + <li>Baneberry, <a href="#page-53">53</a></li> + + <li>Bank-cress, <a href="#page-327">327</a></li> + + <li>Banyan, <a href="#page-16">16</a>, <a href="#page-240">240</a></li> + + <li>Baobab, <a href="#page-23">23</a>, <a href="#page-242">242</a></li> + + <li>Barberry, <a href="#page-46">46</a>, <a href="#page-243">243</a></li> + + <li>Barley, <a href="#page-138">138</a>, <a href="#page-168">168</a>, <a href="#page-243">243</a></li> + + <li>Barnacle-tree, <a href="#page-118">118</a></li> + + <li>Barometz, <a href="#page-121">121</a>, <a href="#page-243">243</a></li> + + <li><i>Bärwurzel</i>, <a href="#page-96">96</a></li> + + <li>Basil, <a href="#page-22">22</a>, <a href="#page-195">195</a>, <a href="#page-244">244</a></li> + + <li><i>Basilek</i>, <a href="#page-278">278</a></li> + + <li>Basilica, <a href="#page-51">51</a></li> + + <li><i>Bauhinia</i>, <a href="#page-247">247</a></li> + + <li>Bawm, <a href="#page-238">238</a></li> + + <li>Bay, <a href="#page-24">24</a>, <a href="#page-37">37</a>, <a href="#page-60">60</a>, <a href="#page-110">110</a>, <a href="#page-111">111</a>, <a href="#page-199">199</a></li> + + <li>Beans, <a href="#page-41">41</a>, <a href="#page-158">158</a>, <a href="#page-159">159</a>, <a href="#page-168">168</a>, <a href="#page-195">195</a>, <a href="#page-200">200</a>, <a href="#page-247">247</a> <!--TN: deleted duplicate entry 'Bech, 451'--></li> + + <li>Bear-wort, <a href="#page-550">550</a></li> + + <li>Bear’s Breech, <a href="#page-206">206</a></li> + + <li><span class="ditto">Bear’s</span> Ear, <a href="#page-158">158</a></li> + + <li><span class="ditto">Bear’s</span> Garlic, <a href="#page-349">349</a></li> + + <li><i>Bech</i>, <a href="#page-451">451</a></li> + + <li>Bedstraw, <a href="#page-41">41</a>, <a href="#page-249">249</a></li> + + <li>Beech, <a href="#page-24">24</a>, <a href="#page-38">38</a>, <a href="#page-111">111</a>, <a href="#page-249">249</a></li> + + <li>Beet, <a href="#page-158">158</a></li> + + <li><i>Beh</i>, <a href="#page-369">369</a></li> + + <li><i>Belinuncia</i>, <a href="#page-250">250</a></li> + + <li><i>Bella Giulia</i>, <a href="#page-514">514</a></li> + + <li>Bell-flowers, <a href="#page-266">266</a></li> + + <li>Bel-tree, <a href="#page-250">250</a></li> + + <li>Belt of St. John, <a href="#page-52">52</a></li> + + <li>Betel, <a href="#page-251">251</a></li> + + <li>Betony, <a href="#page-95">95</a>, <a href="#page-161">161</a>, <a href="#page-251">251</a></li> + + <li><i>Bignonia</i>, <a href="#page-252">252</a></li> + + <li>Bilberry, <a href="#page-252">252</a>, <a href="#page-585">585</a></li> + + <li>Bindweed, <a href="#page-158">158</a></li> + + <li>Birch, <a href="#page-31">31</a>, <a href="#page-51">51</a>, <a href="#page-60">60</a>, <a href="#page-191">191</a>, <a href="#page-252">252</a></li> + + <li>Birk, <a href="#page-255">255</a></li> + + <li>Bishop’s Leaves, <a href="#page-252">252</a></li> + + <li><a id="page-602" href="#page-602" class="pagenum" title="602"></a><span class="ditto">Bishop’s</span> Weed, <a href="#page-376">376</a></li> + + <li><span class="ditto">Bishop’s</span> Wort, <a href="#page-398">398</a></li> + + <li>Bittersweet, <a href="#page-159">159</a>, <a href="#page-546">546</a></li> + + <li>Bitter Vetch, <a href="#page-255">255</a></li> + + <li>Blackberry, <a href="#page-83">83</a>, <a href="#page-200">200</a>, <a href="#page-258">258</a></li> + + <li>Black-thorn, <a href="#page-113">113</a></li> + + <li>Bladder-wort, <a href="#page-158">158</a></li> + + <li>Blaeberry, <a href="#page-252">252</a>, <a href="#page-585">585</a></li> + + <li>Blasting-root, <a href="#page-551">551</a></li> + + <li>Blessed Herb, <a href="#page-54">54</a>, <a href="#page-373">373</a></li> + + <li><i>Blitz-mehl</i>, <a href="#page-288">288</a></li> + + <li>Blood-drops of Christ, <a href="#page-48">48</a></li> + + <li>Blood-root, <a href="#page-155">155</a></li> + + <li>Bloody Men’s Fingers, <a href="#page-228">228</a></li> + + <li>Blue-bell, <a href="#page-255">255</a></li> + + <li>Blue-bottle, <a href="#page-277">277</a></li> + + <li>Bluet, <a href="#page-278">278</a></li> + + <li><i>Blutströpfchen</i>, <a href="#page-341">341</a></li> + + <li><i>Bohdda Tharanat</i>, <a href="#page-268">268</a></li> + + <li><i>Bois béni</i>, <a href="#page-194">194</a></li> + + <li><i>Bombax</i>, <a href="#page-159">159</a>, <a href="#page-192">192</a></li> + + <li>Borage, <a href="#page-158">158</a>, <a href="#page-255">255</a></li> + + <li>Borgie-weed, <a href="#page-88">88</a></li> + + <li><i>Boriza</i>, <a href="#page-126">126</a></li> + + <li>Bo-tree, <a href="#page-22">22</a>, <a href="#page-491">491</a>, <a href="#page-492">492</a></li> + + <li>Botrys, <a href="#page-158">158</a></li> + + <li>Box, <a href="#page-46">46</a>, <a href="#page-58">58</a>, <a href="#page-59">59</a>, <a href="#page-60">60</a>, <a href="#page-194">194</a>, <a href="#page-197">197</a>, <a href="#page-256">256</a></li> + + <li>Boxthorn, <a href="#page-46">46</a></li> + + <li>Bracken Fern, <a href="#page-179">179</a>, <a href="#page-257">257</a></li> + + <li>Bramble, <a href="#page-46">46</a>, <a href="#page-258">258</a></li> + + <li>Brank-ursine, <a href="#page-46">46</a>, <a href="#page-206">206</a></li> + + <li><i>Brassica</i>, <a href="#page-158">158</a></li> + + <li>Breakstone, <a href="#page-156">156</a></li> + + <li>Briony, <a href="#page-156">156</a>, <a href="#page-159">159</a>, <a href="#page-261">261</a></li> + + <li><i>Britalzar Ægyptiaca</i>, <a href="#page-157">157</a></li> + + <li>Brompton Stock, <a href="#page-553">553</a></li> + + <li>Broom, <a href="#page-58">58</a>, <a href="#page-95">95</a>, <a href="#page-104">104</a>, <a href="#page-159">159</a>, <a href="#page-200">200</a>, <a href="#page-260">260</a></li> + + <li>Brown John or Jolly, <a href="#page-317">317</a></li> + + <li>Brown-wort, <a href="#page-156">156</a></li> + + <li>Buckrams, <a href="#page-349">349</a></li> + + <li>Buck-thorn, <a href="#page-46">46</a>, <a href="#page-261">261</a>, <a href="#page-564">564</a></li> + + <li>Bugloss, <a href="#page-261">261</a></li> + + <li>Bullock’s Eye, <a href="#page-382">382</a></li> + + <li><span class="ditto">Bullock’s</span> Lung-wort, <a href="#page-155">155</a>, <a href="#page-449">449</a></li> + + <li>Bull’s Blood, <a href="#page-380">380</a></li> + + <li>Bulrush, <a href="#page-92">92</a>, <a href="#page-262">262</a>, <a href="#page-512">512</a></li> + + <li>Burdock, <a href="#page-262">262</a></li> + + <li><i>Buriti</i>, <a href="#page-263">263</a></li> + + <li>Burnet, <a href="#page-263">263</a></li> + + <li>Burst-wort, <a href="#page-156">156</a></li> + + <li>Bussorah Gall-nut, <a href="#page-225">225</a></li> + + <li><i>Butea frondosa</i>, <a href="#page-5">5</a></li> + + <li>Butcher’s Broom, <a href="#page-263">263</a></li> + + <li>Buttercup, <a href="#page-510">510</a></li> +</ul> +<ul> + <li>Cabbage, <a href="#page-60">60</a>, <a href="#page-68">68</a>, <a href="#page-170">170</a>, <a href="#page-174">174</a>, <a href="#page-264">264</a></li> + + <li>Cactus, <a href="#page-265">265</a></li> + + <li>Calf’s Snout, <a href="#page-217">217</a></li> + + <li><i>Calla Æthiopica</i>, <a href="#page-228">228</a></li> + + <li>Call-me-to-you, <a href="#page-484">484</a></li> + + <li>Camellia, <a href="#page-266">266</a></li> + + <li><i>Campanula</i>, <a href="#page-40">40</a>, <a href="#page-54">54</a>, <a href="#page-266">266</a></li> + + <li>Camphor, <a href="#page-173">173</a>, <a href="#page-267">267</a></li> + + <li>Campion, <a href="#page-56">56</a></li> + + <li><i>Candelaria</i>, <a href="#page-449">449</a></li> + + <li><i>Candelabrum ingens</i>, <a href="#page-52">52</a>, <a href="#page-423">423</a></li> + + <li>Candie Mustard, <a href="#page-267">267</a></li> + + <li>Candleweek-flower, <a href="#page-449">449</a></li> + + <li>Candy-tuft, <a href="#page-267">267</a></li> + + <li>Canker-weed, <a href="#page-179">179</a></li> + + <li>Canna, <a href="#page-268">268</a></li> + + <li>Canterbury Bells, <a href="#page-54">54</a>, <a href="#page-156">156</a>, <a href="#page-267">267</a>, <a href="#page-268">268</a></li> + + <li><i>Capillus Veneris</i>, <a href="#page-424">424</a></li> + + <li><i>Caprifolium</i>, <a href="#page-379">379</a></li> + + <li>Cardamine, <a href="#page-268">268</a></li> + + <li>Cardamom, <a href="#page-91">91</a></li> + + <li>Cardinal-flower, <a href="#page-269">269</a></li> + + <li>Cardon, <a href="#page-170">170</a></li> + + <li>Care, <a href="#page-530">530</a></li> + + <li>Care-tree, <a href="#page-102">102</a></li> + + <li>Carline Thistle, <a href="#page-269">269</a></li> + + <li>Carnation, <a href="#page-44">44</a>, <a href="#page-198">198</a>, <a href="#page-269">269</a></li> + + <li>Carob, <a href="#page-49">49</a>, <a href="#page-270">270</a></li> + + <li>Carpenter’s Herb, <a href="#page-156">156</a></li> + + <li>Carrion-flower, <a href="#page-88">88</a></li> + + <li>Carrot, <a href="#page-108">108</a>, <a href="#page-270">270</a></li> + + <li>Case-weed, <a href="#page-545">545</a></li> + + <li>Cashew, <a href="#page-46">46</a>, <a href="#page-271">271</a></li> + + <li>Cassava, <a href="#page-271">271</a></li> + + <li>Cassia, <a href="#page-196">196</a>, <a href="#page-271">271</a></li> + + <li><i>Cassolette</i>, <a href="#page-514">514</a></li> + + <li>Cast-me-down, <a href="#page-409">409</a></li> + + <li><i>Casuarina</i>, <a href="#page-191">191</a></li> + + <li>Catch-fly, <a href="#page-272">272</a></li> + + <li>Cat Mint or Nep, <a href="#page-272">272</a></li> + + <li>Cat’s Eye, <a href="#page-549">549</a></li> + + <li><span class="ditto">Cat’s</span> Foot, <a href="#page-391">391</a></li> + + <li><span class="ditto">Cat’s</span> Tail, <a href="#page-512">512</a>, <a href="#page-581">581</a></li> + + <li>Cedar, <a href="#page-17">17</a>, <a href="#page-23">23</a>, <a href="#page-46">46</a>, <a href="#page-47">47</a>, <a href="#page-60">60</a>, <a href="#page-192">192</a>, <a href="#page-196">196</a>, <a href="#page-272">272</a></li> + + <li>Celandine, <a href="#page-95">95</a>, <a href="#page-100">100</a>, <a href="#page-143">143</a>, <a href="#page-155">155</a>, <a href="#page-276">276</a></li> + + <li>Centaury, <a href="#page-277">277</a></li> + + <li>Centinode, <a href="#page-399">399</a></li> + + <li><i>Centocchio</i>, <a href="#page-108">108</a></li> + + <li>Cerealis, <a href="#page-572">572</a></li> + + <li>Cereus, <a href="#page-278">278</a></li> + + <li><i>Certagon</i>, <a href="#page-86">86</a>, <a href="#page-109">109</a></li> + + <li>Ceterach, <a href="#page-159">159</a></li> + + <li><i>Châbairje</i>, <a href="#page-263">263</a></li> + + <li><i>Cha-Hwa</i>, <a href="#page-266">266</a></li> + + <li>Chamelæa, <a href="#page-278">278</a></li> + + <li>Chamomile, <a href="#page-159">159</a>, <a href="#page-198">198</a>, <a href="#page-278">278</a></li> + + <li>Champak, <a href="#page-107">107</a>, <a href="#page-193">193</a>, <a href="#page-279">279</a></li> + + <li><i>Chenomychon</i>, <a href="#page-111">111</a>, <a href="#page-144">144</a></li> + + <li>Chervil, <a href="#page-95">95</a></li> + + <li>Cherry, <a href="#page-41">41</a>, <a href="#page-44">44</a>, <a href="#page-137">137</a>, <a href="#page-279">279</a></li> + + <li>Chesnut, <a href="#page-280">280</a></li> + + <li><i>Chèvrefeuille</i>, <a href="#page-379">379</a></li> + + <li>Chickweed, <a href="#page-145">145</a>, <a href="#page-159">159</a></li> + + <li>Chicory, <a href="#page-325">325</a></li> + + <li>Chinchona, <a href="#page-282">282</a></li> + + <li>Chives, <a href="#page-159">159</a></li> + + <li>Chohobba, <a href="#page-281">281</a></li> + + <li>Choke Pear, <a href="#page-281">281</a></li> + + <li><i>Chora</i>, <a href="#page-142">142</a></li> + + <li>Christmas, <a href="#page-377">377</a></li> + + <li><span class="ditto">Christmas</span> Rose, <a href="#page-368">368</a></li> + + <li><i>Christ-dorn</i>, <a href="#page-46">46</a>, <a href="#page-377">377</a></li> + + <li><i>Christ-wurzel</i>, <a href="#page-44">44</a></li> + + <li>Christ’s Blood drops, <a href="#page-375">375</a></li> + + <li><span class="ditto">Christ’s</span> Herb, <a href="#page-281">281</a></li> + + <li><span class="ditto">Christ’s</span> Ladder, <a href="#page-281">281</a></li> + + <li><span class="ditto">Christ’s</span> Palm, <a href="#page-281">281</a></li> + + <li><span class="ditto">Christ’s</span> Thorn, <a href="#page-46">46</a>, <a href="#page-281">281</a></li> + + <li>Chrysanthemum, <a href="#page-37">37</a>, <a href="#page-56">56</a>, <a href="#page-91">91</a>, <a href="#page-282">282</a></li> + + <li>Cinnamon, <a href="#page-27">27</a>, <a href="#page-95">95</a>, <a href="#page-283">283</a></li> + + <li>Cinquefoil, <a href="#page-159">159</a>, <a href="#page-284">284</a></li> + + <li><i>Circeium</i>, <a href="#page-110">110</a></li> + + <li>Cistus, <a href="#page-284">284</a></li> + + <li>Citron, <a href="#page-284">284</a></li> + + <li>Clappedepouch, <a href="#page-285">285</a></li> + + <li><i>Clavis Diaboli</i>, <a href="#page-85">85</a></li> + + <li>Clear-eye, <a href="#page-156">156</a></li> + + <li>Clematis, <a href="#page-286">286</a></li> + + <li>Close Sciences, <a href="#page-514">514</a></li> + + <li>Clot-bur, <a href="#page-263">263</a></li> + + <li>Cloth of Gold, <a href="#page-542">542</a></li> + + <li>Clove, <a href="#page-286">286</a></li> + + <li><span class="ditto">Clove</span> Gilliflower, <a href="#page-269">269</a></li> + + <li>Clover, <a href="#page-181">181</a>, <a href="#page-287">287</a>, <a href="#page-288">288</a>, <a href="#page-379">379</a></li> + + <li><span class="ditto">Clover</span> Four-leaved, <a href="#page-71">71</a>, <a href="#page-110">110</a>, <a href="#page-159">159</a>, <a href="#page-287">287</a></li> + + <li>Club Moss, <a href="#page-288">288</a></li> + + <li>Cock’s Comb, <a href="#page-145">145</a>, <a href="#page-213">213</a></li> + + <li><span class="ditto">Cock’s</span> Head, <a href="#page-145">145</a></li> + + <li><span class="ditto">Cock’s</span> Foot, <a href="#page-145">145</a></li> + + <li>Cocoa-nut Palm, <a href="#page-289">289</a></li> + + <li>Cockle, <a href="#page-290">290</a></li> + + <li><i>Cœlifolium</i>, <a href="#page-341">341</a></li> + + <li>Coffee, <a href="#page-290">290</a></li> + + <li><i>Cohobba</i>, <a href="#page-88">88</a></li> + + <li>Colchicum, <a href="#page-290">290</a></li> + + <li>Colewort, <a href="#page-170">170</a>, <a href="#page-264">264</a></li> + + <li>Coltsfoot, <a href="#page-291">291</a></li> + + <li>Columbine, <a href="#page-291">291</a>, <a href="#page-575">575</a></li> + + <li>Comfrey, <a href="#page-297">297</a></li> + + <li><i>Concordia</i>, <a href="#page-109">109</a>, <a href="#page-291">291</a></li> + + <li><i>Conjugalis Herba</i>, <a href="#page-291">291</a></li> + + <li>Convolvulus, <a href="#page-37">37</a></li> + + <li>Coriander, <a href="#page-99">99</a>, <a href="#page-291">291</a></li> + + <li>Corn, <a href="#page-16">16</a>, <a href="#page-292">292</a></li> + + <li><a id="page-603" href="#page-603" class="pagenum" title="603"></a><span class="ditto">Corn</span> Feverfew, <a href="#page-91">91</a></li> + + <li><span class="ditto">Corn</span> Flag, <a href="#page-352">352</a></li> + + <li><span class="ditto">Corn</span> Flower, <a href="#page-158">158</a>, <a href="#page-277">277</a>, <a href="#page-295">295</a></li> + + <li><span class="ditto">Corn</span> Marigold, <a href="#page-282">282</a></li> + + <li><span class="ditto">Corn</span> Rose, <a href="#page-504">504</a></li> + + <li>Cornel, <a href="#page-24">24</a>, <a href="#page-295">295</a></li> + + <li>Coronation, <a href="#page-269">269</a></li> + + <li>Costmary, <a href="#page-174">174</a>, <a href="#page-296">296</a></li> + + <li>Costus, <a href="#page-271">271</a>, <a href="#page-296">296</a></li> + + <li>Cotton, <a href="#page-296">296</a></li> + + <li><i>Couronne Impériale</i>, <a href="#page-348">348</a></li> + + <li>Coventry-bells, <a href="#page-267">267</a></li> + + <li>Cows-and-Calves, <a href="#page-228">228</a></li> + + <li>Cowslip, <a href="#page-30">30</a>, <a href="#page-54">54</a>, <a href="#page-70">70</a>, <a href="#page-297">297</a></li> + + <li><span class="ditto">Cowslip</span> of Jerusalem, <a href="#page-297">297</a></li> + + <li>Cow-tree, <a href="#page-297">297</a></li> + + <li>Cranberry, <a href="#page-298">298</a></li> + + <li>Cranesbill, <a href="#page-145">145</a>, <a href="#page-298">298</a></li> + + <li>Cress, <a href="#page-158">158</a>, <a href="#page-298">298</a></li> + + <li>Crocus, <a href="#page-27">27</a>, <a href="#page-156">156</a>, <a href="#page-158">158</a>, <a href="#page-299">299</a></li> + + <li>Cross-flower, <a href="#page-58">58</a>, <a href="#page-375">375</a>, <a href="#page-437">437</a></li> + + <li><span class="ditto">Cross</span> wort, <a href="#page-375">375</a></li> + + <li><span class="ditto">Cross</span> of Malta, <a href="#page-423">423</a></li> + + <li>Crow Bells, <a href="#page-145">145</a></li> + + <li><span class="ditto">Crow</span> Berry, <a href="#page-145">145</a></li> + + <li><span class="ditto">Crow</span> Flowers, <a href="#page-184">184</a>, <a href="#page-510">510</a></li> + + <li><span class="ditto">Crow</span> Foot, <a href="#page-145">145</a>, <a href="#page-510">510</a></li> + + <li><span class="ditto">Crow</span> Garlic, <a href="#page-145">145</a></li> + + <li><span class="ditto">Crow</span> Leeks, <a href="#page-145">145</a></li> + + <li><span class="ditto">Crow</span> Needles, <a href="#page-145">145</a></li> + + <li><span class="ditto">Crow</span> Toes, <a href="#page-145">145</a></li> + + <li>Crown Imperial, <a href="#page-183">183</a></li> + + <li>Cuckoo-buds, <a href="#page-30">30</a>, <a href="#page-137">137</a>, <a href="#page-268">268</a>, <a href="#page-300">300</a>, <a href="#page-510">510</a></li> + + <li>Cuckoo-flower, <a href="#page-95">95</a>, <a href="#page-137">137</a>, <a href="#page-268">268</a>, <a href="#page-300">300</a></li> + + <li>Cuckoo Gilliflower, <a href="#page-300">300</a></li> + + <li>Cuckoo’s Bread-and-Cheese-tree, <a href="#page-138">138</a></li> + + <li>Cuckoo’s Bread-and-Meat, <a href="#page-137">137</a>, <a href="#page-300">300</a></li> + + <li>Cuckoo’s Grass, <a href="#page-137">137</a>, <a href="#page-300">300</a></li> + + <li><span class="ditto">Cuckoo’s</span> Pint, <a href="#page-228">228</a>, <a href="#page-300">300</a></li> + + <li><span class="ditto">Cuckoo’s</span> Pintle, <a href="#page-228">228</a>, <a href="#page-300">300</a></li> + + <li><span class="ditto">Cuckoo’s</span> Sorrel, <a href="#page-137">137</a></li> + + <li>Cucumber, <a href="#page-300">300</a></li> + + <li>Cuddle-me-to-you, <a href="#page-484">484</a></li> + + <li>Cudweed, Alpine, <a href="#page-316">316</a></li> + + <li>Cumin, <a href="#page-301">301</a></li> + + <li>Currant, <a href="#page-159">159</a>, <a href="#page-301">301</a></li> + + <li>Cycory, <a href="#page-170">170</a></li> + + <li>Cyclamen, <a href="#page-91">91</a>, <a href="#page-99">99</a>, <a href="#page-103">103</a>, <a href="#page-108">108</a>, <a href="#page-159">159</a>, <a href="#page-301">301</a></li> + + <li>Cypress, <a href="#page-17">17</a>, <a href="#page-24">24</a>, <a href="#page-44">44</a>, <a href="#page-46">46</a>, <a href="#page-47">47</a>, <a href="#page-91">91</a>, <a href="#page-93">93</a>, <a href="#page-95">95</a>, <a href="#page-189">189</a>, <a href="#page-191">191</a>, <a href="#page-192">192</a>, <a href="#page-195">195</a>, <a href="#page-302">302</a></li> + + <li><i>Czekanka</i>, <a href="#page-326">326</a></li> +</ul> +<ul> + <li>Daffadowndilly, <a href="#page-458">458</a></li> + + <li>Daffodil, <a href="#page-55">55</a>, <a href="#page-58">58</a>, <a href="#page-199">199</a>, <a href="#page-458">458</a></li> + + <li>Daffodilly, <a href="#page-307">307</a>, <a href="#page-458">458</a></li> + + <li>Dahlia, <a href="#page-307">307</a></li> + + <li>Daisy, <a href="#page-24">24</a>, <a href="#page-158">158</a>, <a href="#page-184">184</a>, <a href="#page-307">307</a></li> + + <li>Damascus Violet, <a href="#page-308">308</a></li> + + <li>Damask Violet, <a href="#page-308">308</a>, <a href="#page-514">514</a></li> + + <li>Dame’s Rocket, <a href="#page-514">514</a></li> + + <li><span class="ditto">Dame’s</span> Violet, <a href="#page-308">308</a>, <a href="#page-350">350</a>, <a href="#page-514">514</a></li> + + <li><i>Damouch</i>, <a href="#page-87">87</a></li> + + <li>Dandelion, <a href="#page-151">151</a>, <a href="#page-158">158</a>, <a href="#page-159">159</a>, <a href="#page-309">309</a></li> + + <li>Dane-weed, <a href="#page-310">310</a></li> + + <li><span class="ditto">Dane</span> wort, <a href="#page-310">310</a></li> + + <li>Dane’s Blood, <a href="#page-310">310</a></li> + + <li><i>Daoun Setan</i>, <a href="#page-459">459</a></li> + + <li>Daphne, <a href="#page-310">310</a></li> + + <li>Darnel, <a href="#page-356">356</a></li> + + <li>Date, <a href="#page-311">311</a>, <a href="#page-482">482</a></li> + + <li><i>Datura</i>, <a href="#page-90">90</a>, <a href="#page-565">565</a></li> + + <li>Day’s-eye, <a href="#page-308">308</a></li> + + <li>Dead Tongue, <a href="#page-312">312</a></li> + + <li>Deadman’s Flower, <a href="#page-345">345</a></li> + + <li>Deadly Nightshade, <a href="#page-91">91</a>, <a href="#page-95">95</a>, <a href="#page-460">460</a></li> + + <li>Death’s Herb, <a href="#page-85">85</a>, <a href="#page-460">460</a></li> + + <li>Demetria, <a href="#page-572">572</a></li> + + <li><i>Dent de Lion</i>, <a href="#page-151">151</a>, <a href="#page-309">309</a></li> + + <li>Deodar, <a href="#page-312">312</a></li> + + <li>Devil’s Apron, <a href="#page-459">459</a></li> + + <li><span class="ditto">Devil’s</span> Berry, <a href="#page-85">85</a></li> + + <li><span class="ditto">Devil’s</span> Bit, <a href="#page-85">85</a>, <a href="#page-359">359</a></li> + + <li><span class="ditto">Devil’s</span> Bit Scabious, <a href="#page-85">85</a></li> + + <li><span class="ditto">Devil’s</span> Butter, <a href="#page-86">86</a></li> + + <li><span class="ditto">Devil’s</span> Candle, <a href="#page-85">85</a></li> + + <li><span class="ditto">Devil’s</span> Cherry, <a href="#page-85">85</a></li> + + <li><span class="ditto">Devil’s</span> Claws, <a href="#page-85">85</a></li> + + <li><span class="ditto">Devil’s</span> Darning-needles, <a href="#page-85">85</a></li> + + <li><span class="ditto">Devil’s</span> Droppings, <a href="#page-82">82</a></li> + + <li><span class="ditto">Devil’s</span> Dung, <a href="#page-84">84</a></li> + + <li><span class="ditto">Devil’s</span> Dye, <a href="#page-85">85</a></li> + + <li><span class="ditto">Devil’s</span> Guts, <a href="#page-85">85</a></li> + + <li><span class="ditto">Devil’s</span> Key, <a href="#page-85">85</a></li> + + <li><span class="ditto">Devil’s</span> Milk, <a href="#page-86">86</a></li> + + <li><span class="ditto">Devil’s</span> Snuff-boxes, <a href="#page-86">86</a></li> + + <li><span class="ditto">Devil’s</span> Tree, <a href="#page-85">85</a>, <a href="#page-541">541</a></li> + + <li>Devil-chaser, <a href="#page-86">86</a>, <a href="#page-109">109</a>, <a href="#page-537">537</a></li> + + <li><span class="ditto">Devil-</span>in-the-Bush, <a href="#page-85">85</a></li> + + <li>Dewberry, <a href="#page-355">355</a></li> + + <li><i>Dhak</i>, <a href="#page-313">313</a></li> + + <li>Dill, <a href="#page-103">103</a>, <a href="#page-313">313</a>, <a href="#page-574">574</a></li> + + <li><i>Discipline des Religieuses</i>, <a href="#page-213">213</a></li> + + <li><i>Discordia</i>, <a href="#page-109">109</a></li> + + <li>Distilling-plant, <a href="#page-127">127</a></li> + + <li>Dittander, <a href="#page-313">313</a></li> + + <li>Dittany, <a href="#page-24">24</a>, <a href="#page-173">173</a>, <a href="#page-313">313</a></li> + + <li>Dock, <a href="#page-313">313</a></li> + + <li>Dodder, <a href="#page-159">159</a></li> + + <li><i>Dodecatheon</i>, <a href="#page-297">297</a></li> + + <li>Dog-grass, <a href="#page-24">24</a></li> + + <li>Dog’s-mouth, <a href="#page-217">217</a></li> + + <li><i>Doigts de la Vierge</i>, <a href="#page-344">344</a></li> + + <li><i>Donderbloem</i>, <a href="#page-382">382</a></li> + + <li><i>Donnerbesen</i>, <a href="#page-440">440</a></li> + + <li><i>Donnerkraut</i>, <a href="#page-111">111</a></li> + + <li>Dracæna, <a href="#page-314">314</a></li> + + <li>Dragon’s Blood, <a href="#page-314">314</a></li> + + <li><span class="ditto">Dragon’s</span> Tears, <a href="#page-314">314</a></li> + + <li>Dragon-tree, <a href="#page-23">23</a>, <a href="#page-314">314</a></li> + + <li>Dream Herb, <a href="#page-107">107</a></li> + + <li><span class="ditto">Dream</span> Tree, <a href="#page-324">324</a></li> + + <li>Dryas, <a href="#page-314">314</a></li> + + <li>Duckweed, <a href="#page-145">145</a></li> + + <li>Durian, <a href="#page-314">314</a></li> + + <li><i>Durva</i>, <a href="#page-315">315</a></li> + + <li>Dwale-berry, <a href="#page-85">85</a></li> + + <li>Dwarf Bay, <a href="#page-310">310</a></li> + + <li><span class="ditto">Dwarf</span> Elder, <a href="#page-310">310</a></li> + + <li>Dyer’s Alkanet, <a href="#page-91">91</a></li> +</ul> +<ul> + <li>Earth-Apple, <a href="#page-279">279</a></li> + + <li><span class="ditto">Earth-</span>Nut, <a href="#page-159">159</a></li> + + <li><i>Eberwurzel</i>, <a href="#page-96">96</a></li> + + <li>Ebony, <a href="#page-315">315</a></li> + + <li>Edelweiss, <a href="#page-58">58</a>, <a href="#page-316">316</a></li> + + <li>Egg-plant, <a href="#page-317">317</a></li> + + <li>Eglantine, <a href="#page-45">45</a>, <a href="#page-317">317</a></li> + + <li>Eglatere, <a href="#page-317">317</a></li> + + <li><i>Eisenkraut</i>, <a href="#page-511">511</a></li> + + <li>Elder, <a href="#page-47">47</a>, <a href="#page-49">49</a>, <a href="#page-80">80</a>, <a href="#page-87">87</a>, <a href="#page-92">92</a>, <a href="#page-103">103</a>, <a href="#page-110">110</a>, <a href="#page-318">318</a></li> + + <li>Elecampane, <a href="#page-159">159</a>, <a href="#page-322">322</a></li> + + <li><i>Elfenkraut</i>, <a href="#page-69">69</a></li> + + <li>Elfgras, <a href="#page-69">69</a></li> + + <li>Elf-grass, <a href="#page-69">69</a></li> + + <li>Elfin-plant, <a href="#page-526">526</a></li> + + <li><i>Elichrysum</i>, <a href="#page-323">323</a></li> + + <li>Elm, <a href="#page-31">31</a>, <a href="#page-192">192</a>, <a href="#page-323">323</a></li> + + <li>Enchanter’s Nightshade, <a href="#page-325">325</a></li> + + <li><span class="ditto">Enchanter’s</span> plant, <a href="#page-574">574</a></li> + + <li>Endive, <a href="#page-158">158</a>, <a href="#page-325">325</a></li> + + <li><i>Epine Noble</i>, <a href="#page-359">359</a></li> + + <li>Eragrostis, <a href="#page-327">327</a></li> + + <li>Eryngo, <a href="#page-327">327</a></li> + + <li>Erysimum, <a href="#page-327">327</a></li> + + <li><i>Erythrina Indica</i>, <a href="#page-213">213</a></li> + + <li>Ethiopian Pepper, <a href="#page-91">91</a></li> + + <li><i>Eugenia</i>, <a href="#page-79">79</a>, <a href="#page-109">109</a>, <a href="#page-328">328</a></li> + + <li>Eupatorium, <a href="#page-328">328</a></li> + + <li>Euphorbia, <a href="#page-328">328</a></li> + + <li>Euphrasy, <a href="#page-158">158</a>, <a href="#page-329">329</a></li> + + <li><i>Euphrosynum</i>, <a href="#page-255">255</a></li> + + <li>Everlasting-flower, <a href="#page-111">111</a>, <a href="#page-194">194</a>, <a href="#page-328">328</a></li> + + <li>Ewe, <a href="#page-592">592</a></li> + + <li>Ewgh, <a href="#page-592">592</a></li> + + <li>Eye of the Star, <a href="#page-380">380</a></li> + + <li>Eyebright, <a href="#page-143">143</a>, <a href="#page-179">179</a>, <a href="#page-329">329</a></li> +</ul> +<ul> + <li>Fair Maids of France, <a href="#page-329">329</a></li> + + <li><span class="ditto">Fair Maids of</span> February, <a href="#page-54">54</a>, <a href="#page-329">329</a>, <a href="#page-546">546</a></li> + + <li><a id="page-604" href="#page-604" class="pagenum" title="604"></a>Fairy Bath, <a href="#page-70">70</a></li> + + <li><span class="ditto">Fairy</span> Butter, <a href="#page-70">70</a></li> + + <li><span class="ditto">Fairy</span> Cap, <a href="#page-70">70</a>, <a href="#page-344">344</a></li> + + <li><span class="ditto">Fairy</span> Cup, <a href="#page-69">69</a></li> + + <li><span class="ditto">Fairy</span> Fire, <a href="#page-70">70</a></li> + + <li><span class="ditto">Fairy</span> Flax, <a href="#page-70">70</a></li> + + <li><span class="ditto">Fairy</span> Herb, <a href="#page-70">70</a></li> + + <li><span class="ditto">Fairy</span> Rings, <a href="#page-68">68</a>, <a href="#page-356">356</a></li> + + <li><span class="ditto">Fairy</span> Steeds, <a href="#page-68">68</a></li> + + <li>Fairies’ Horse, <a href="#page-92">92</a></li> + + <li>Feaberry, <a href="#page-355">355</a></li> + + <li>Feldwode, <a href="#page-94">94</a>, <a href="#page-329">329</a>, <a href="#page-350">350</a></li> + + <li>Fennel, <a href="#page-51">51</a>, <a href="#page-60">60</a>, <a href="#page-158">158</a>, <a href="#page-162">162</a>, <a href="#page-329">329</a></li> + + <li><span class="ditto">Fennel,</span> flower, <a href="#page-398">398</a></li> + + <li>Fenugreek, <a href="#page-27">27</a>, <a href="#page-159">159</a></li> + + <li>Fern, <a href="#page-50">50</a>, <a href="#page-53">53</a>, <a href="#page-68">68</a>, <a href="#page-95">95</a>, <a href="#page-157">157</a>, <a href="#page-159">159</a>, <a href="#page-330">330</a></li> + + <li>Fern of God, <a href="#page-179">179</a></li> + + <li>Fern, Maidenhair, <a href="#page-424">424</a></li> + + <li>Fever-few, <a href="#page-282">282</a></li> + + <li><i>Ficus Indica</i>, <a href="#page-240">240</a></li> + + <li><i><span class="ditto">Ficus</span> Religiosa</i>, <a href="#page-490">490</a></li> + + <li>Fig, <a href="#page-14">14</a>, <a href="#page-15">15</a>, <a href="#page-49">49</a>, <a href="#page-62">62</a>, <a href="#page-93">93</a>, <a href="#page-95">95</a>, <a href="#page-159">159</a>, <a href="#page-334">334</a></li> + + <li>Fig-wort, <a href="#page-156">156</a></li> + + <li>Filbert, <a href="#page-337">337</a></li> + + <li><i>Filius ante Patrem</i>, <a href="#page-300">300</a></li> + + <li><i>Fingerhut</i>, <a href="#page-344">344</a></li> + + <li><i>Fior di morto</i>, <a href="#page-195">195</a></li> + + <li>Fir, <a href="#page-24">24</a>, <a href="#page-60">60</a>, <a href="#page-65">65</a>, <a href="#page-158">158</a>, <a href="#page-195">195</a>, <a href="#page-337">337</a></li> + + <li>Five-finger Grass, <a href="#page-356">356</a></li> + + <li>Flame-tree, <a href="#page-339">339</a></li> + + <li>Flamy, <a href="#page-484">484</a><!--TN: deleted extraneous comma--></li> + + <li>Flax, <a href="#page-51">51</a>, <a href="#page-52">52</a>, <a href="#page-158">158</a>, <a href="#page-339">339</a></li> + + <li>Fleabane, <a href="#page-53">53</a>, <a href="#page-179">179</a>, <a href="#page-340">340</a></li> + + <li>Fleawort, <a href="#page-91">91</a></li> + + <li><i>Fleur-de-Luce</i> or <i>Lys</i>, <a href="#page-341">341</a>, <a href="#page-387">387</a></li> + + <li><i>Flor de las cinco llagas</i>, <a href="#page-48">48</a>, <a href="#page-488">488</a></li> + + <li><i>Flor de Pesadilla</i>, <a href="#page-93">93</a></li> + + <li>Floramor, <a href="#page-213">213</a></li> + + <li>Flos Adonis, <a href="#page-341">341</a></li> + + <li>Flower of Constantinople, <a href="#page-423">423</a></li> + + <li><span class="ditto">Flower</span> of Bristow, <a href="#page-423">423</a></li> + + <li><span class="ditto">Flower</span> of St. John, <a href="#page-52">52</a></li> + + <li><span class="ditto">Flower</span> Gentle, <a href="#page-213">213</a></li> + + <li><span class="ditto">Flower</span> Velure, <a href="#page-213">213</a></li> + + <li><span class="ditto">Flower</span> de Luce, <a href="#page-341">341</a>, <a href="#page-388">388</a>, <a href="#page-556">556</a></li> + + <li>Flowers of Heaven, <a href="#page-341">341</a></li> + + <li>Forget-me-not, <a href="#page-156">156</a>, <a href="#page-342">342</a>, <a href="#page-484">484</a>, <a href="#page-549">549</a></li> + + <li><i>Forglemm mig icke</i>, <a href="#page-342">342</a></li> + + <li>Foxglove, <a href="#page-70">70</a>, <a href="#page-344">344</a></li> + + <li>Frangipanni, <a href="#page-345">345</a></li> + + <li>Frankincense, <a href="#page-27">27</a>, <a href="#page-345">345</a></li> + + <li>Fraxinella, <a href="#page-347">347</a></li> + + <li>Freyja’s Hair, <a href="#page-445">445</a></li> + + <li>Friar’s Cowl, <a href="#page-228">228</a></li> + + <li>Frigg’s Grass, <a href="#page-479">479</a></li> + + <li>Fritillary, <a href="#page-347">347</a></li> + + <li>Frog Bit, <a href="#page-158">158</a></li> + + <li><i>Fuga Dæmonum</i>, <a href="#page-103">103</a>, <a href="#page-110">110</a>, <a href="#page-368">368</a>, <a href="#page-536">536</a></li> + + <li>Fumitory, <a href="#page-348">348</a></li> + + <li>Furrs, <a href="#page-356">356</a></li> + + <li>Furze, <a href="#page-356">356</a></li> + + <li>Furze-bush, <a href="#page-356">356</a></li> +</ul> +<ul> + <li>Gang-flower, <a href="#page-58">58</a>, <a href="#page-348">348</a>, <a href="#page-437">437</a></li> + + <li><i>Gants de Notre Dame</i>, <a href="#page-344">344</a></li> + + <li>Galingale, <a href="#page-159">159</a></li> + + <li>Gall-Apple, <a href="#page-95">95</a>, <a href="#page-225">225</a></li> + + <li>Garlic, <a href="#page-23">23</a>, <a href="#page-110">110</a>, <a href="#page-154">154</a>, <a href="#page-159">159</a>, <a href="#page-349">349</a></li> + + <li><i>Gelotophyllis</i>, <a href="#page-90">90</a></li> + + <li><i>Genêt</i>, <a href="#page-260">260</a></li> + + <li>Gentian, <a href="#page-158">158</a>, <a href="#page-350">350</a></li> + + <li><i>Gentiana amarella</i>, <a href="#page-96">96</a></li> + + <li>Geranium, <a href="#page-24">24</a>, <a href="#page-158">158</a>, <a href="#page-159">159</a></li> + + <li>Gethsemane, <a href="#page-228">228</a>, <a href="#page-375">375</a>, <a href="#page-479">479</a></li> + + <li>Gill-by-the-Ground, <a href="#page-390">390</a></li> + + <li>Gilliflower, <a href="#page-198">198</a>, <a href="#page-269">269</a>, <a href="#page-350">350</a></li> + + <li><span class="ditto">Gilliflower,</span> Clove, <a href="#page-269">269</a>, <a href="#page-350">350</a></li> + + <li><span class="ditto">Gilliflower,</span> Marsh, <a href="#page-350">350</a></li> + + <li><span class="ditto">Gilliflower,</span> Queen’s, <a href="#page-350">350</a>, <a href="#page-514">514</a></li> + + <li><span class="ditto">Gilliflower,</span> Rogue’s, <a href="#page-350">350</a>, <a href="#page-514">514</a></li> + + <li><span class="ditto">Gilliflower,</span> Stock, <a href="#page-350">350</a>, <a href="#page-553">553</a></li> + + <li><span class="ditto">Gilliflower,</span> Wall, <a href="#page-350">350</a></li> + + <li><span class="ditto">Gilliflower,</span> Water, <a href="#page-350">350</a></li> + + <li><span class="ditto">Gilliflower,</span> Winter, <a href="#page-514">514</a>, <a href="#page-546">546</a></li> + + <li>Gilofre, <a href="#page-269">269</a>, <a href="#page-350">350</a></li> + + <li>Ginger, <a href="#page-159">159</a></li> + + <li><span class="ditto">Ginger</span> grass, <a href="#page-551">551</a></li> + + <li>Ginseng, <a href="#page-351">351</a></li> + + <li>Gipsy-plant, <a href="#page-286">286</a></li> + + <li><i>Giroflée</i>, <a href="#page-350">350</a>, <a href="#page-553">553</a></li> + + <li>Gith, <a href="#page-290">290</a></li> + + <li>Gladiolus, <a href="#page-352">352</a></li> + + <li>Glastonbury-thorn, <a href="#page-62">62</a>, <a href="#page-352">352</a></li> + + <li>Globe Amaranth, <a href="#page-213">213</a></li> + + <li><span class="ditto">Globe</span> Flower, <a href="#page-39">39</a>, <a href="#page-353">353</a></li> + + <li>Goat’s Beard, <a href="#page-158">158</a>, <a href="#page-354">354</a></li> + + <li><span class="ditto">Goat’s</span> Joy, <a href="#page-372">372</a></li> + + <li><span class="ditto">Goat’s</span> Rue, <a href="#page-144">144</a></li> + + <li>Goblin Gloves, <a href="#page-70">70</a>, <a href="#page-345">345</a></li> + + <li>God’s Floure, <a href="#page-323">323</a></li> + + <li>Godeseie, <a href="#page-156">156</a></li> + + <li>Gold, <a href="#page-432">432</a></li> + + <li><span class="ditto">Gold</span> Cup, <a href="#page-510">510</a></li> + + <li><span class="ditto">Gold</span> Knob, <a href="#page-510">510</a></li> + + <li><span class="ditto">Gold</span> of Pleasure, <a href="#page-354">354</a></li> + + <li>Golden Flower, <a href="#page-323">323</a></li> + + <li><span class="ditto">Golden</span> Flower Gentle, <a href="#page-354">354</a></li> + + <li><span class="ditto">Golden</span> Herb, <a href="#page-111">111</a>, <a href="#page-542">542</a></li> + + <li><span class="ditto">Golden</span> Maidenhair, <a href="#page-354">354</a></li> + + <li><span class="ditto">Golden</span> Mothwort, <a href="#page-323">323</a></li> + + <li><span class="ditto">Golden</span> Rod, <a href="#page-113">113</a>, <a href="#page-354">354</a></li> + + <li>Goldilocks, <a href="#page-354">354</a></li> + + <li>Golding, <a href="#page-454">454</a><!--TN: number unclear in original--></li> + + <li>Goldy Flower, <a href="#page-373">373</a></li> + + <li><i>Golubetz</i>, <a href="#page-354">354</a></li> + + <li>Good Henry, or Good King Harry, <a href="#page-355">355</a></li> + + <li>Good-night, <a href="#page-387">387</a></li> + + <li>Gool-achin, <a href="#page-355">355</a></li> + + <li>Gooseberry, <a href="#page-355">355</a></li> + + <li>Goose-grass, <a href="#page-144">144</a></li> + + <li><span class="ditto">Goose</span> Tansy, <a href="#page-144">144</a></li> + + <li><i>Gopher</i>, <a href="#page-305">305</a></li> + + <li>Gorse, <a href="#page-356">356</a></li> + + <li>Gory Dew, <a href="#page-356">356</a></li> + + <li>Goss, <a href="#page-356">356</a></li> + + <li>Go-to-bed-at-noon, <a href="#page-354">354</a></li> + + <li>Goules or Goulan, <a href="#page-432">432</a></li> + + <li>Gout-wort, <a href="#page-374">374</a></li> + + <li>Gowan, <a href="#page-353">353</a>, <a href="#page-354">354</a></li> + + <li>Grace of God, <a href="#page-55">55</a></li> + + <li>Grapes, <a href="#page-16">16</a>, <a href="#page-169">169</a>, <a href="#page-355">355</a></li> + + <li><span class="ditto">Grapes</span> of St. John, <a href="#page-52">52</a></li> + + <li>Grass, <a href="#page-68">68</a>, <a href="#page-356">356</a></li> + + <li><span class="ditto">Grass</span> of Parnassus, <a href="#page-158">158</a></li> + + <li>Great Bur, <a href="#page-263">263</a></li> + + <li><span class="ditto">Great</span> Dragon, <a href="#page-155">155</a></li> + + <li><span class="ditto">Great</span> Herb, <a href="#page-70">70</a></li> + + <li><span class="ditto">Great</span> Maple, <a href="#page-559">559</a></li> + + <li>Grim the Collier, <a href="#page-359">359</a></li> + + <li>Grip-grass, <a href="#page-356">356</a></li> + + <li>Ground-heele, <a href="#page-357">357</a></li> + + <li>Ground Ivy, <a href="#page-95">95</a>, <a href="#page-104">104</a>, <a href="#page-159">159</a>, <a href="#page-390">390</a></li> + + <li>Groundsel, <a href="#page-43">43</a>, <a href="#page-357">357</a></li> + + <li><i>Guabana</i> or <i>Guarabana</i>, <a href="#page-358">358</a></li> + + <li>Guelder-Rose, <a href="#page-59">59</a>, <a href="#page-358">358</a></li> + + <li>Guinea Hen, <a href="#page-145">145</a></li> + + <li>Gyllofer, <a href="#page-269">269</a>, <a href="#page-350">350</a></li> +</ul> +<ul> + <li>Hæmanthus, <a href="#page-358">358</a></li> + + <li>Hag Taper, <a href="#page-94">94</a>, <a href="#page-358">358</a></li> + + <li>Hair-bell, <a href="#page-358">358</a></li> + + <li>Half-Moon, <a href="#page-173">173</a></li> + + <li>Hallelujah, <a href="#page-358">358</a></li> + + <li>Hard-head, <a href="#page-381">381</a></li> + + <li>Harebell, <a href="#page-53">53</a>, <a href="#page-55">55</a>, <a href="#page-67">67</a>, <a href="#page-358">358</a>, <a href="#page-385">385</a></li> + + <li>Hart’s Tongue, <a href="#page-158">158</a></li> + + <li>Hartis Ease, <a href="#page-582">582</a></li> + + <li>Hassocks, <a href="#page-356">356</a></li> + + <li>Hawkweed, <a href="#page-144">144</a>, <a href="#page-159">159</a>, <a href="#page-359">359</a></li> + + <li>Hawthorn, <a href="#page-58">58</a>, <a href="#page-93">93</a>, <a href="#page-195">195</a>, <a href="#page-359">359</a>, <a href="#page-563">563</a></li> + + <li>Haymaids, <a href="#page-362">362</a>, <a href="#page-390">390</a></li> + + <li>Hazel, <a href="#page-103">103</a>, <a href="#page-110">110</a>, <a href="#page-114">114</a>, <a href="#page-362">362</a></li> + + <li>Heart’s-ease, <a href="#page-434">434</a></li> + + <li>Heath, <a href="#page-56">56</a></li> + + <li><span class="ditto">Heath</span> Bell, <a href="#page-267">267</a></li> + + <li>Heather, <a href="#page-365">365</a></li> + + <li>Hedge Maids, <a href="#page-362">362</a></li> + + <li><a id="page-605" href="#page-605" class="pagenum" title="605"></a><span class="ditto">Hedge</span> Mustard, <a href="#page-327">327</a></li> + + <li><span class="ditto">Hedge</span> Taper, <a href="#page-358">358</a></li> + + <li><i>Hederich</i>, <a href="#page-509">509</a></li> + + <li><i>Heermännchen</i>, <a href="#page-279">279</a></li> + + <li><i>Heide</i>, <a href="#page-365">365</a></li> + + <li>Helenium, <a href="#page-322">322</a>, <a href="#page-365">365</a></li> + + <li>Heliotrope, <a href="#page-23">23</a>, <a href="#page-24">24</a>, <a href="#page-343">343</a>, <a href="#page-365">365</a></li> + + <li>Hellebore, <a href="#page-56">56</a>, <a href="#page-158">158</a>, <a href="#page-159">159</a>, <a href="#page-368">368</a></li> + + <li>Helmet-flower, <a href="#page-369">369</a></li> + + <li>Hemlock, <a href="#page-53">53</a>, <a href="#page-93">93</a>, <a href="#page-95">95</a>, <a href="#page-312">312</a>, <a href="#page-369">369</a></li> + + <li>Hemp, <a href="#page-22">22</a>, <a href="#page-52">52</a>, <a href="#page-105">105</a>, <a href="#page-370">370</a></li> + + <li>Hen Bit, <a href="#page-145">145</a></li> + + <li><span class="ditto">Hen</span> Foot, <a href="#page-145">145</a></li> + + <li>Henbane, <a href="#page-93">93</a>, <a href="#page-95">95</a>, <a href="#page-372">372</a></li> + + <li>Henna, <a href="#page-24">24</a>, <a href="#page-373">373</a></li> + + <li>Henne-bush, <a href="#page-373">373</a></li> + + <li>Hepatica, <a href="#page-59">59</a>, <a href="#page-158">158</a></li> + + <li>Herb Bennett, <a href="#page-373">373</a></li> + + <li><span class="ditto">Herb</span> Carpenter, <a href="#page-374">374</a></li> + + <li><span class="ditto">Herb</span> Christopher, <a href="#page-56">56</a>, <a href="#page-374">374</a></li> + + <li><span class="ditto">Herb</span> Gerarde, <a href="#page-374">374</a></li> + + <li><span class="ditto">Herb</span> Margaret, <a href="#page-54">54</a>, <a href="#page-374">374</a></li> + + <li><span class="ditto">Herb</span> Paris, <a href="#page-103">103</a>, <a href="#page-375">375</a></li> + + <li><span class="ditto">Herb</span> Peter, <a href="#page-54">54</a>, <a href="#page-375">375</a></li> + + <li><span class="ditto">Herb</span> Robert, <a href="#page-54">54</a>, <a href="#page-375">375</a></li> + + <li><span class="ditto">Herb</span> St. Barbara, <a href="#page-375">375</a></li> + + <li><span class="ditto">Herb</span> Trinity, <a href="#page-55">55</a>, <a href="#page-376">376</a>, <a href="#page-484">484</a></li> + + <li><span class="ditto">Herb</span> Twopence, <a href="#page-376">376</a></li> + + <li><span class="ditto">Herb</span> William, <a href="#page-376">376</a></li> + + <li><span class="ditto">Herb</span> of Forgetfulness, <a href="#page-451">451</a></li> + + <li><span class="ditto">Herb</span> of Mary, <a href="#page-42">42</a></li> + + <li><span class="ditto">Herb</span> of Oblivion, <a href="#page-110">110</a></li> + + <li><span class="ditto">Herb</span> of St. John, <a href="#page-51">51</a>, <a href="#page-52">52</a></li> + + <li><span class="ditto">Herb</span> of the Blessed Mary, <a href="#page-42">42</a></li> + + <li><span class="ditto">Herb of the</span> Cross, <a href="#page-47">47</a>, <a href="#page-374">374</a></li> + + <li><span class="ditto">Herb of the</span> Devil, <a href="#page-84">84</a></li> + + <li><span class="ditto">Herb of the</span> Madonna, <a href="#page-42">42</a></li> + + <li><span class="ditto">Herb of the</span> Witches, <a href="#page-84">84</a></li> + + <li><i>Herba benedicta</i>, <a href="#page-54">54</a>, <a href="#page-369">369</a>, <a href="#page-373">373</a></li> + + <li><span class="ditto">Herba</span> <i>bona</i> and <i>sancta</i>, <a href="#page-439">439</a></li> + + <li><span class="ditto">Herba</span> <i>Britannica</i>, <a href="#page-111">111</a></li> + + <li><span class="ditto">Herba</span> <i>Clavorum</i>, <a href="#page-113">113</a></li> + + <li><span class="ditto">Herba</span> <i>Clytiæ</i>, <a href="#page-366">366</a></li> + + <li><span class="ditto">Herba</span> <i>Impia</i>, <a href="#page-329">329</a></li> + + <li><span class="ditto">Herba</span> <i>Sanctæ Mariæ</i>, <a href="#page-440">440</a></li> + + <li><i>Herbe au Chantre</i>, <a href="#page-327">327</a></li> + + <li><span class="ditto">Herbe</span> <i>au Dragon</i>, <a href="#page-153">153</a></li> + + <li><span class="ditto">Herbe</span> <i>aux Ladres</i>, <a href="#page-357">357</a></li> + + <li><span class="ditto">Herbe</span> <i>d’Amour</i>, <a href="#page-436">436</a></li> + + <li><span class="ditto">Herbe</span> <i>de Marie Magdalene</i>, <a href="#page-43">43</a></li> + + <li>Heron’s Bill, <a href="#page-145">145</a></li> + + <li>Hig or High Taper, <a href="#page-358">358</a></li> + + <li>Hindberry, <a href="#page-511">511</a></li> + + <li><i>Hirschwursel</i>, <a href="#page-96">96</a></li> + + <li>Holly, <a href="#page-44">44</a>, <a href="#page-46">46</a>, <a href="#page-56">56</a>, <a href="#page-60">60</a>, <a href="#page-101">101</a>, <a href="#page-110">110</a>, <a href="#page-376">376</a></li> + + <li>Holm Oak, <a href="#page-385">385</a></li> + + <li>Holme, <a href="#page-376">376</a></li> + + <li>Holy Ghost, <a href="#page-162">162</a>, <a href="#page-378">378</a></li> + + <li><span class="ditto">Holy</span> Grass, <a href="#page-58">58</a>, <a href="#page-356">356</a>, <a href="#page-378">378</a></li> + + <li><span class="ditto">Holy</span> Hay, <a href="#page-378">378</a>, <a href="#page-536">536</a></li> + + <li><span class="ditto">Holy</span> Herb, <a href="#page-574">574</a></li> + + <li><span class="ditto">Holy</span> Hock, or Hoke, <a href="#page-55">55</a>, <a href="#page-378">378</a></li> + + <li><span class="ditto">Holy</span> Rope, <a href="#page-55">55</a>, <a href="#page-378">378</a></li> + + <li><span class="ditto">Holy</span> Seed, <a href="#page-378">378</a></li> + + <li><span class="ditto">Holy</span> Thistle, <a href="#page-378">378</a></li> + + <li><span class="ditto">Holy</span> Tree, <a href="#page-60">60</a>, <a href="#page-378">378</a></li> + + <li>Homa, or Haoma, <a href="#page-378">378</a></li> + + <li>Honesty, <a href="#page-378">378</a></li> + + <li>Honeysuckle, <a href="#page-96">96</a>, <a href="#page-159">159</a>, <a href="#page-287">287</a>, <a href="#page-379">379</a></li> + + <li>Hook-weed, <a href="#page-374">374</a></li> + + <li>Hop, <a href="#page-380">380</a></li> + + <li>Horehound, <a href="#page-380">380</a></li> + + <li>Hornbeam, <a href="#page-31">31</a></li> + + <li><span class="ditto">Hornbeam</span> or Hardbeam, <a href="#page-380">380</a></li> + + <li>Horned Poppy, <a href="#page-93">93</a>, <a href="#page-95">95</a>, <a href="#page-541">541</a></li> + + <li>Horn flower, <a href="#page-228">228</a></li> + + <li>Horse Beech, <a href="#page-380">380</a></li> + + <li><span class="ditto">Horse</span> Chesnut, <a href="#page-380">380</a></li> + + <li><span class="ditto">Horse</span> Killer, <a href="#page-87">87</a></li> + + <li><span class="ditto">Horse</span> Knot, <a href="#page-381">381</a></li> + + <li><span class="ditto">Horse</span> Radish, <a href="#page-381">381</a></li> + + <li><span class="ditto">Horse</span> Shoe Vetch, <a href="#page-381">381</a>, <a href="#page-571">571</a></li> + + <li><span class="ditto">Horse</span> Tail, <a href="#page-24">24</a></li> + + <li><span class="ditto">Horse</span> Tongue, <a href="#page-158">158</a></li> + + <li>Hound’s Tongue, <a href="#page-158">158</a>, <a href="#page-159">159</a>, <a href="#page-382">382</a></li> + + <li>Houseleek, <a href="#page-111">111</a>, <a href="#page-382">382</a></li> + + <li>Hulver, or Hulfeere, <a href="#page-376">376</a></li> + + <li>Hunger-Grass, <a href="#page-179">179</a></li> + + <li>Hur Bur, <a href="#page-263">263</a></li> + + <li>Hurt-sickle, <a href="#page-278">278</a></li> + + <li>Hyacinth, <a href="#page-158">158</a>, <a href="#page-383">383</a></li> + + <li><i>Hypericum</i>, <a href="#page-51">51</a>, <a href="#page-158">158</a></li> + + <li>Hyssop, <a href="#page-46">46</a>, <a href="#page-198">198</a>, <a href="#page-385">385</a></li> +</ul> +<ul> + <li>Ilex, <a href="#page-385">385</a></li> + + <li><i>Immortelles</i>, <a href="#page-194">194</a>, <a href="#page-328">328</a></li> + + <li><i>Impatiens</i>, <a href="#page-237">237</a></li> + + <li><i>Ingudi</i>, <a href="#page-386">386</a></li> + + <li>Ipecacuanha, <a href="#page-386">386</a></li> + + <li>Ipomœa<!--TN: was 'Ipomæa'-->, <a href="#page-386">386</a></li> + + <li>Iris, <a href="#page-24">24</a>, <a href="#page-43">43</a>, <a href="#page-158">158</a>, <a href="#page-159">159</a>, <a href="#page-387">387</a></li> + + <li>Iron-head, <a href="#page-381">381</a></li> + + <li><i>Irrkraut</i>, <a href="#page-333">333</a></li> + + <li><i>Irrwurzel</i>, <a href="#page-498">498</a></li> + + <li>Ivy, <a href="#page-24">24</a>, <a href="#page-30">30</a>, <a href="#page-59">59</a>, <a href="#page-388">388</a></li> +</ul> +<ul> + <li>Jacinth, <a href="#page-358">358</a>, <a href="#page-385">385</a></li> + + <li>Jack-by-the-Hedge, <a href="#page-327">327</a></li> + + <li>Jacob’s Ladder, <a href="#page-391">391</a>, <a href="#page-547">547</a></li> + + <li><i>Jambi</i>, <a href="#page-227">227</a></li> + + <li>Jamboa, <a href="#page-23">23</a></li> + + <li>Jambu, <a href="#page-391">391</a></li> + + <li>Jasmine, <a href="#page-39">39</a>, <a href="#page-107">107</a>, <a href="#page-159">159</a>, <a href="#page-193">193</a>, <a href="#page-391">391</a></li> + + <li><i>Jatropha urens</i>, <a href="#page-87">87</a></li> + + <li>Jerusalem Artichoke, <a href="#page-393">393</a></li> + + <li><span class="ditto">Jerusalem</span> Cowslip, <a href="#page-393">393</a></li> + + <li><span class="ditto">Jerusalem</span> Cross, <a href="#page-393">393</a></li> + + <li><span class="ditto">Jerusalem</span> Oak, <a href="#page-393">393</a></li> + + <li><span class="ditto">Jerusalem</span> Sage, <a href="#page-393">393</a></li> + + <li><span class="ditto">Jerusalem</span> Star, <a href="#page-393">393</a></li> + + <li>Jesuit’s Bark, <a href="#page-282">282</a></li> + + <li>Jew’s Ears, <a href="#page-393">393</a></li> + + <li><span class="ditto">Jew’s</span> Myrtle, <a href="#page-263">263</a></li> + + <li>Joan’s Silver Pin, <a href="#page-393">393</a></li> + + <li>Job’s Tears, <a href="#page-340">340</a>, <a href="#page-393">393</a></li> + + <li><i>Johannis-blut</i>, <a href="#page-51">51</a></li> + + <li><i>Johannis-wurzel</i>, <a href="#page-111">111</a></li> + + <li>Jonah’s Gourd, <a href="#page-393">393</a></li> + + <li>Joseph’s Flower, <a href="#page-354">354</a></li> + + <li>Jove’s Flower, <a href="#page-397">397</a></li> + + <li>Judas-tree, <a href="#page-50">50</a>, <a href="#page-92">92</a>, <a href="#page-394">394</a></li> + + <li>Jujube, <a href="#page-395">395</a></li> + + <li><i>Julienne</i>, <a href="#page-514">514</a></li> + + <li>July-flower, <a href="#page-553">553</a></li> + + <li>Jump-up-and-kiss-me, <a href="#page-484">484</a></li> + + <li>Juniper, <a href="#page-25">25</a>, <a href="#page-41">41</a>, <a href="#page-44">44</a>, <a href="#page-91">91</a>, <a href="#page-101">101</a>, <a href="#page-110">110</a>, <a href="#page-158">158</a>, <a href="#page-181">181</a>, <a href="#page-195">195</a>, <a href="#page-395">395</a></li> + + <li>Juno’s Rose, <a href="#page-397">397</a></li> + + <li><span class="ditto">Juno’s</span> Tears, <a href="#page-397">397</a>, <a href="#page-572">572</a></li> + + <li>Jupiter’s Beard, <a href="#page-217">217</a>, <a href="#page-382">382</a>, <a href="#page-397">397</a></li> + + <li><span class="ditto">Jupiter’s</span> Distaff, <a href="#page-398">398</a></li> + + <li><span class="ditto">Jupiter’s</span> Eye, <a href="#page-382">382</a>, <a href="#page-397">397</a></li> + + <li><span class="ditto">Jupiter’s</span> Staff, <a href="#page-398">398</a></li> +</ul> +<ul> + <li>Kail, <a href="#page-60">60</a>, <a href="#page-398">398</a></li> + + <li><i>Kâmalatâ</i>, <a href="#page-386">386</a></li> + + <li>Kataka, <a href="#page-398">398</a></li> + + <li>Katherine’s Flower, <a href="#page-54">54</a>, <a href="#page-398">398</a></li> + + <li>Kecksies, <a href="#page-370">370</a></li> + + <li>Kernel-wort, <a href="#page-399">399</a></li> + + <li>Kerzereh, <a href="#page-399">399</a></li> + + <li>Ketaki, <a href="#page-399">399</a></li> + + <li>Kex, <a href="#page-370">370</a></li> + + <li>Key-flower, <a href="#page-112">112</a></li> + + <li><i>Kidda</i>, <a href="#page-271">271</a></li> + + <li>Kidney-vetch, <a href="#page-156">156</a>, <a href="#page-217">217</a></li> + + <li><span class="ditto">Kidney-</span>wort, <a href="#page-159">159</a></li> + + <li>King Cup, <a href="#page-59">59</a>, <a href="#page-399">399</a>, <a href="#page-510">510</a></li> + + <li>Kiss-me-at-the-garden-gate, <a href="#page-484">484</a></li> + + <li>Kiss-me-ere-I-rise, <a href="#page-484">484</a></li> + + <li>Kiss-me-twice-before-I-rise, <a href="#page-398">398</a></li> + + <li>Knee-holly, <a href="#page-263">263</a></li> + + <li><span class="ditto">Knee-</span> holme, <a href="#page-263">263</a></li> + + <li><span class="ditto">Knee-</span> hulver, <a href="#page-263">263</a></li> + + <li>Knight’s Spurs, <a href="#page-404">404</a></li> + + <li>Knot-grass, <a href="#page-399">399</a></li> + + <li><i>Kovidara</i>, <a href="#page-400">400</a></li> + + <li><i>Kuddum</i>, <a href="#page-400">400</a></li> + + <li><i>Kunalnitza</i>, <a href="#page-51">51</a></li> + + <li>Kusa-grass, <a href="#page-22">22</a>, <a href="#page-400">400</a></li> + + <li><i>Kushtha</i>, <a href="#page-296">296</a>, <a href="#page-401">401</a></li> +</ul> +<ul> + <li>Ladder to Heaven, <a href="#page-547">547</a></li> + + <li><a id="page-606" href="#page-606" class="pagenum" title="606"></a>Lad’s Love, <a href="#page-549">549</a></li> + + <li>Lady Laurel, <a href="#page-310">310</a></li> + + <li>Lady’s Bedstraw, <a href="#page-41">41</a>, <a href="#page-249">249</a></li> + + <li><span class="ditto">Lady’s</span> Bower, <a href="#page-402">402</a></li> + + <li><span class="ditto">Lady’s</span> Bunch of Keys, <a href="#page-42">42</a></li> + + <li><span class="ditto">Lady’s</span> Comb, <a href="#page-42">42</a></li> + + <li><span class="ditto">Lady’s</span> Cushion, <a href="#page-42">42</a></li> + + <li><span class="ditto">Lady’s</span> Fingers, <a href="#page-42">42</a>, <a href="#page-217">217</a></li> + + <li><span class="ditto">Lady’s</span> Garters, <a href="#page-402">402</a></li> + + <li><span class="ditto">Lady’s</span> Hair, <a href="#page-42">42</a></li> + + <li><span class="ditto">Lady’s</span> Laces, <a href="#page-402">402</a></li> + + <li><span class="ditto">Lady’s</span> Looking-glass, <a href="#page-42">42</a></li> + + <li><span class="ditto">Lady’s</span> Mantle, <a href="#page-42">42</a>, <a href="#page-43">43</a></li> + + <li><span class="ditto">Lady’s</span> Nightcap, <a href="#page-402">402</a></li> + + <li><span class="ditto">Lady’s</span> Seal, <a href="#page-42">42</a>, <a href="#page-402">402</a>, <a href="#page-547">547</a></li> + + <li><span class="ditto">Lady’s</span> Slipper, <a href="#page-42">42</a></li> + + <li><span class="ditto">Lady’s</span> Smock, <a href="#page-42">42</a>, <a href="#page-55">55</a>, <a href="#page-268">268</a></li> + + <li><span class="ditto">Lady’s</span> Tears, <a href="#page-43">43</a></li> + + <li><span class="ditto">Lady’s</span> Thimble, <a href="#page-402">402</a></li> + + <li><span class="ditto">Lady’s</span> Thistle, <a href="#page-41">41</a>, <a href="#page-158">158</a></li> + + <li><span class="ditto">Lady’s</span> Tresses, <a href="#page-42">42</a>, <a href="#page-402">402</a></li> + + <li>Lamb Toe, <a href="#page-217">217</a></li> + + <li><i>Lamium album</i>, <a href="#page-227">227</a></li> + + <li><span class="ditto">Lamium</span> <i>Galeobdolon</i>, <a href="#page-227">227</a></li> + + <li><i>Lâng Fredags Ris</i>, <a href="#page-44">44</a></li> + + <li>Larch, <a href="#page-93">93</a>, <a href="#page-95">95</a>, <a href="#page-403">403</a></li> + + <li>Lark’s Claw, <a href="#page-145">145</a>, <a href="#page-404">404</a></li> + + <li><span class="ditto">Lark’s</span> Heel, <a href="#page-145">145</a>, <a href="#page-404">404</a></li> + + <li><span class="ditto">Lark’s</span> Spur, <a href="#page-145">145</a>, <a href="#page-404">404</a></li> + + <li><span class="ditto">Lark’s</span> Toe, <a href="#page-145">145</a>, <a href="#page-404">404</a></li> + + <li><i>Larmes de Ste. Marie</i>, <a href="#page-43">43</a></li> + + <li>Laurel, <a href="#page-23">23</a>, <a href="#page-24">24</a>, <a href="#page-32">32</a>, <a href="#page-60">60</a>, <a href="#page-75">75</a>, <a href="#page-106">106</a>, <a href="#page-404">404</a></li> + + <li>Laurustine, <a href="#page-56">56</a></li> + + <li>Lavender, <a href="#page-59">59</a>, <a href="#page-91">91</a>, <a href="#page-409">409</a></li> + + <li>Leek, <a href="#page-409">409</a></li> + + <li>Lentil, <a href="#page-23">23</a>, <a href="#page-411">411</a></li> + + <li>Lent Lily, <a href="#page-411">411</a></li> + + <li>Leopard’s Bane, <a href="#page-159">159</a></li> + + <li><span class="ditto">Leopard’s</span> Foot, <a href="#page-510">510</a></li> + + <li>Le’pan-tree, <a href="#page-79">79</a></li> + + <li>Lettuce, <a href="#page-157">157</a>, <a href="#page-158">158</a>, <a href="#page-195">195</a>, <a href="#page-411">411</a></li> + + <li>Libbard’s Bane, <a href="#page-93">93</a></li> + + <li>Life Everlasting, <a href="#page-416">416</a></li> + + <li>Lilac, <a href="#page-59">59</a></li> + + <li>Lily, <a href="#page-24">24</a>, <a href="#page-27">27</a>, <a href="#page-43">43</a>, <a href="#page-51">51</a>, <a href="#page-55">55</a>, <a href="#page-59">59</a>, <a href="#page-412">412</a></li> + + <li>Lily of the May, <a href="#page-59">59</a></li> + + <li><span class="ditto">Lily of the</span> Valley, <a href="#page-43">43</a>, <a href="#page-53">53</a>, <a href="#page-59">59</a>, <a href="#page-101">101</a>, <a href="#page-158">158</a>, <a href="#page-199">199</a>, <a href="#page-414">414</a></li> + + <li>Lime, <a href="#page-158">158</a>, <a href="#page-414">414</a></li> + + <li>Linden, <a href="#page-415">415</a></li> + + <li>Ling, <a href="#page-365">365</a></li> + + <li>Lion-foot Cudweed, <a href="#page-91">91</a></li> + + <li>Lion’s Snap, <a href="#page-217">217</a></li> + + <li>Live-for-ever, <a href="#page-328">328</a></li> + + <li>Live-in-Idleness, <a href="#page-484">484</a></li> + + <li>Live-long, <a href="#page-111">111</a>, <a href="#page-319">319</a>, <a href="#page-328">328</a>, <a href="#page-416">416</a></li> + + <li>Liver-wort, <a href="#page-155">155</a>, <a href="#page-158">158</a>, <a href="#page-208">208</a></li> + + <li><i>Llysan gwaed gwyr</i>, <a href="#page-310">310</a></li> + + <li><i>Loco</i>, <a href="#page-88">88</a></li> + + <li>Locust, <a href="#page-205">205</a></li> + + <li>London Pride, <a href="#page-416">416</a>, <a href="#page-541">541</a></li> + + <li><span class="ditto">London</span> Rocket, <a href="#page-514">514</a></li> + + <li>Long Purples, <a href="#page-184">184</a></li> + + <li>Loosestrife, <a href="#page-376">376</a>, <a href="#page-417">417</a></li> + + <li>Lords-and-Ladies, <a href="#page-228">228</a></li> + + <li>Lotos, <a href="#page-110">110</a>, <a href="#page-417">417</a></li> + + <li>Lotus, <a href="#page-23">23</a>, <a href="#page-26">26</a>, <a href="#page-37">37</a>, <a href="#page-107">107</a>, <a href="#page-158">158</a>, <a href="#page-180">180</a>, <a href="#page-418">418</a></li> + + <li>Love, <a href="#page-422">422</a></li> + + <li>Loveage, <a href="#page-422">422</a></li> + + <li>Love-and-Idle, <a href="#page-422">422</a>, <a href="#page-484">484</a></li> + + <li>Love Apple, <a href="#page-422">422</a>, <a href="#page-546">546</a></li> + + <li>Love Grass, <a href="#page-327">327</a></li> + + <li>Love-in-a-Mist, <a href="#page-422">422</a></li> + + <li>Love-in-Idleness, <a href="#page-422">422</a>, <a href="#page-484">484</a></li> + + <li>Love-lies-bleeding, <a href="#page-213">213</a>, <a href="#page-422">422</a></li> + + <li>Loveman, <a href="#page-422">422</a></li> + + <li>Luckan Gowan, <a href="#page-353">353</a></li> + + <li>Luck-flower, <a href="#page-112">112</a>, <a href="#page-343">343</a>, <a href="#page-422">422</a></li> + + <li>Lucky Hands, <a href="#page-333">333</a></li> + + <li>Lunary, <a href="#page-378">378</a></li> + + <li><span class="ditto">Lunary,</span> Lesser, <a href="#page-444">444</a></li> + + <li>Lungwort, <a href="#page-155">155</a>, <a href="#page-158">158</a>, <a href="#page-297">297</a></li> + + <li>Lupine, <a href="#page-159">159</a>, <a href="#page-422">422</a></li> + + <li>Lusmore, <a href="#page-70">70</a>, <a href="#page-344">344</a></li> + + <li>Lychnis, <a href="#page-55">55</a>, <a href="#page-56">56</a>, <a href="#page-423">423</a></li> + + <li>Lycoris, <a href="#page-193">193</a></li> + + <li><i>Lythrum Silicaria</i>, <a href="#page-96">96</a></li> +</ul> +<ul> + <li>Mad Apple, <a href="#page-317">317</a>, <a href="#page-546">546</a></li> + + <li>Maghet, <a href="#page-174">174</a>, <a href="#page-424">424</a></li> + + <li>Magician’s Cypress, <a href="#page-541">541</a></li> + + <li>Magnolia, <a href="#page-87">87</a>, <a href="#page-423">423</a></li> + + <li>Mahwah, <a href="#page-423">423</a></li> + + <li><i>Mai-blume</i>, <a href="#page-31">31</a></li> + + <li>Maidenhair, <a href="#page-24">24</a>, <a href="#page-91">91</a>, <a href="#page-104">104</a>, <a href="#page-108">108</a>, <a href="#page-424">424</a></li> + + <li>Maids, or Maithes, <a href="#page-424">424</a></li> + + <li><i>Main de Gloire</i>, <a href="#page-428">428</a></li> + + <li><i>Main de Ste. Marie</i>, <a href="#page-43">43</a></li> + + <li>Mallow, <a href="#page-158">158</a>, <a href="#page-425">425</a></li> + + <li><i>Malobathrum</i>, <a href="#page-155">155</a></li> + + <li><i>Malus Henricus</i>, <a href="#page-355">355</a></li> + + <li>Manchineel, <a href="#page-87">87</a>, <a href="#page-425">425</a></li> + + <li>Mandrake, <a href="#page-91">91</a>, <a href="#page-93">93</a>, <a href="#page-95">95</a>, <a href="#page-108">108</a>, <a href="#page-110">110</a>, <a href="#page-113">113</a>, <a href="#page-157">157</a>, <a href="#page-425">425</a></li> + + <li>Mango, <a href="#page-107">107</a>, <a href="#page-428">428</a></li> + + <li>Manna, <a href="#page-429">429</a></li> + + <li>Maple, <a href="#page-429">429</a></li> + + <li>Maracot, <a href="#page-181">181</a></li> + + <li>Marguerite, <a href="#page-174">174</a>, <a href="#page-424">424</a>, <a href="#page-431">431</a></li> + + <li><i>Marien-blumen</i>, <a href="#page-42">42</a></li> + + <li><i>Marien-gras</i>, <a href="#page-42">42</a></li> + + <li><i>Marien Magdalenen Kraut</i> and <i>Apfel</i>, <a href="#page-43">43</a></li> + + <li>Marigold, <a href="#page-39">39</a>, <a href="#page-56">56</a>, <a href="#page-367">367</a>, <a href="#page-432">432</a></li> + + <li><i>Máríu Stakkr</i>, <a href="#page-42">42</a></li> + + <li>Marjoram, <a href="#page-158">158</a>, <a href="#page-433">433</a></li> + + <li>Marsh Mallow, <a href="#page-433">433</a></li> + + <li><span class="ditto">Marsh</span> Marigold, <a href="#page-434">434</a></li> + + <li>Martagon, <a href="#page-113">113</a></li> + + <li>Mary-buds, <a href="#page-42">42</a></li> + + <li>Mary Gowles, <a href="#page-432">432</a></li> + + <li>Mastic, <a href="#page-434">434</a></li> + + <li>Mather, <a href="#page-174">174</a>, <a href="#page-424">424</a></li> + + <li><i>Matza Franca</i>, <a href="#page-225">225</a></li> + + <li>Maudeline-wort, <a href="#page-174">174</a>, <a href="#page-424">424</a></li> + + <li>Mauritia, <a href="#page-435">435</a></li> + + <li>May, <a href="#page-29">29</a>, <a href="#page-31">31</a>, <a href="#page-58">58</a>, <a href="#page-360">360</a>, <a href="#page-435">435</a></li> + + <li>Maydweed, <a href="#page-174">174</a>, <a href="#page-424">424</a>, <a href="#page-435">435</a></li> + + <li>May-flower, <a href="#page-31">31</a>, <a href="#page-435">435</a></li> + + <li>May Lily, <a href="#page-31">31</a></li> + + <li>May-weed, <a href="#page-174">174</a>, <a href="#page-424">424</a>, <a href="#page-435">435</a></li> + + <li>Meadow-cress, <a href="#page-269">269</a></li> + + <li>Meadow Pink, or Campion, <a href="#page-509">509</a></li> + + <li>Mead Parsley, <a href="#page-541">541</a></li> + + <li>Medusa Head, <a href="#page-328">328</a></li> + + <li><i>Meisterwurzel</i>, <a href="#page-96">96</a></li> + + <li>Melon, <a href="#page-156">156</a>, <a href="#page-159">159</a>, <a href="#page-436">436</a></li> + + <li><i>Menthe de Notre Dame</i>, <a href="#page-42">42</a></li> + + <li>Mercury, <a href="#page-162">162</a>, <a href="#page-355">355</a></li> + + <li>Mercury’s Blood, <a href="#page-572">572</a></li> + + <li>Mew, <a href="#page-237">237</a>, <a href="#page-550">550</a></li> + + <li>Mezereon, <a href="#page-310">310</a></li> + + <li>Michaelmas Daisy, <a href="#page-56">56</a></li> + + <li>Midsummer Daisy, <a href="#page-56">56</a></li> + + <li><span class="ditto">Midsummer</span> Men, <a href="#page-479">479</a></li> + + <li>Mignonette, <a href="#page-198">198</a>, <a href="#page-436">436</a></li> + + <li><i>Milium solis</i>, <a href="#page-157">157</a></li> + + <li>Milk Thistle, <a href="#page-437">437</a>, <a href="#page-562">562</a></li> + + <li>Milk-wort, <a href="#page-348">348</a>, <a href="#page-437">437</a></li> + + <li>Millefoil, <a href="#page-95">95</a></li> + + <li>Millet, <a href="#page-437">437</a></li> + + <li>Miltwaste, <a href="#page-145">145</a></li> + + <li><i>Mimosa</i>, <a href="#page-23">23</a>, <a href="#page-438">438</a></li> + + <li>Mimusops, <a href="#page-439">439</a></li> + + <li><i>Mindi</i>, <a href="#page-373">373</a></li> + + <li>Mint, <a href="#page-91">91</a>, <a href="#page-439">439</a></li> + + <li>Mistletoe, <a href="#page-47">47</a>, <a href="#page-95">95</a>, <a href="#page-101">101</a>, <a href="#page-102">102</a>, <a href="#page-103">103</a>, <a href="#page-107">107</a>, <a href="#page-113">113</a>, <a href="#page-141">141</a>, <a href="#page-440">440</a></li> + + <li>Mistress of Night, <a href="#page-568">568</a></li> + + <li>Mock-plane, <a href="#page-559">559</a></li> + + <li>Moly, <a href="#page-442">442</a></li> + + <li><i>Mondveilchen</i>, <a href="#page-172">172</a></li> + + <li>Money-flower, <a href="#page-378">378</a></li> + + <li><span class="ditto">Money-</span>wort, <a href="#page-376">376</a></li> + + <li>Monkey Cactus, <a href="#page-278">278</a></li> + + <li>Monkshood, <a href="#page-24">24</a>, <a href="#page-93">93</a>, <a href="#page-443">443</a></li> + + <li><i>Moo-le-hua</i>, <a href="#page-392">392</a></li> + + <li>Moon-Daisy, <a href="#page-174">174</a></li> + + <li>Moon’s Beloved, <a href="#page-173">173</a></li> + + <li><span class="ditto">Moon’s</span> Flower, <a href="#page-173">173</a></li> + + <li><span class="ditto">Moon’s</span> Laughter, <a href="#page-173">173</a></li> + + <li>Moonwort, <a href="#page-93">93</a>, <a href="#page-95">95</a>, <a href="#page-113">113</a>, <a href="#page-378">378</a>, <a href="#page-444">444</a>, <a href="#page-571">571</a></li> + + <li><a id="page-607" href="#page-607" class="pagenum" title="607"></a>Moriche Palm, <a href="#page-23">23</a>, <a href="#page-435">435</a></li> + + <li>Moss, <a href="#page-44">44</a>, <a href="#page-60">60</a>, <a href="#page-445">445</a></li> + + <li><span class="ditto">Moss</span> Rose, <a href="#page-52">52</a>, <a href="#page-446">446</a></li> + + <li>Mother-wort, <a href="#page-158">158</a>, <a href="#page-446">446</a></li> + + <li>Mountain Ash, <a href="#page-47">47</a>, <a href="#page-192">192</a>, <a href="#page-529">529</a></li> + + <li>Mouse-ear, <a href="#page-113">113</a>, <a href="#page-343">343</a>, <a href="#page-447">447</a></li> + + <li><span class="ditto">Mouse-ear</span> Scorpion-Grass, <a href="#page-343">343</a></li> + + <li>Mugwort, <a href="#page-173">173</a>, <a href="#page-449">449</a></li> + + <li>Mulberry, <a href="#page-22">22</a>, <a href="#page-447">447</a></li> + + <li>Mullein, <a href="#page-94">94</a>, <a href="#page-449">449</a></li> + + <li><span class="ditto">Mullein,</span> Petty, <a href="#page-297">297</a></li> + + <li><i>Musa sapientum</i>, <a href="#page-5">5</a></li> + + <li>Mushroom, <a href="#page-451">451</a></li> + + <li>Musk, <a href="#page-158">158</a></li> + + <li><span class="ditto">Musk</span> Mallow, <a href="#page-91">91</a></li> + + <li>Mustard, <a href="#page-452">452</a></li> + + <li>Myrobalan, <a href="#page-453">453</a></li> + + <li>Myrtle, <a href="#page-24">24</a>, <a href="#page-37">37</a>, <a href="#page-39">39</a>, <a href="#page-60">60</a>, <a href="#page-181">181</a>, <a href="#page-193">193</a>, <a href="#page-194">194</a>, <a href="#page-454">454</a></li> + + <li>Myrrh, <a href="#page-27">27</a>, <a href="#page-196">196</a>, <a href="#page-453">453</a></li> +</ul> +<ul> + <li><i>Nabkha</i>, <a href="#page-46">46</a>, <a href="#page-205">205</a></li> + + <li><i>Napellus</i>, <a href="#page-157">157</a></li> + + <li>Narcissus, <a href="#page-25">25</a>, <a href="#page-158">158</a>, <a href="#page-457">457</a></li> + + <li>Nard, <a href="#page-550">550</a></li> + + <li>Nasturtium, <a href="#page-158">158</a>, <a href="#page-159">159</a>, <a href="#page-459">459</a></li> + + <li>Navel-wort, <a href="#page-108">108</a>, <a href="#page-159">159</a></li> + + <li>Neem, <a href="#page-459">459</a></li> + + <li>Nelumbo, <a href="#page-23">23</a>, <a href="#page-459">459</a></li> + + <li>Nettle, <a href="#page-184">184</a>, <a href="#page-459">459</a></li> + + <li><i>Nigella</i>, <a href="#page-158">158</a></li> + + <li>Nightshade, <a href="#page-91">91</a>, <a href="#page-93">93</a>, <a href="#page-157">157</a>, <a href="#page-460">460</a></li> + + <li><i>Nimbu</i>, <a href="#page-461">461</a></li> + + <li>Nipa Palm, <a href="#page-461">461</a></li> + + <li>Nipple-wort, <a href="#page-156">156</a></li> + + <li>Nit-grass, <a href="#page-179">179</a></li> + + <li><i>Nitraria tridentata</i>, <a href="#page-87">87</a></li> + + <li>Noble Liver-wort, <a href="#page-158">158</a></li> + + <li><i>Noli me tangere</i>, <a href="#page-237">237</a></li> + + <li>None-so-pretty, <a href="#page-541">541</a></li> + + <li>Nonsuch, <a href="#page-423">423</a>, <a href="#page-545">545</a></li> + + <li><i>Nontiscordar di me</i>, <a href="#page-343">343</a></li> + + <li>Noon-day-flower, <a href="#page-354">354</a></li> + + <li>Nopal-plant, <a href="#page-266">266</a></li> + + <li>Nosebleed, <a href="#page-589">589</a></li> + + <li>Nutmeg, <a href="#page-136">136</a>, <a href="#page-461">461</a></li> + + <li>Nuts, <a href="#page-60">60</a>, <a href="#page-157">157</a>, <a href="#page-199">199</a>, <a href="#page-461">461</a></li> + + <li><i>Nyctegredum</i>, <a href="#page-111">111</a></li> + + <li><i>Nyctilopa</i>, <a href="#page-111">111</a></li> + + <li>Nymphæa, <a href="#page-463">463</a></li> +</ul> +<ul> + <li>Oak, <a href="#page-21">21</a>, <a href="#page-25">25</a>, <a href="#page-46">46</a>, <a href="#page-59">59</a>, <a href="#page-61">61</a>, <a href="#page-65">65</a>, <a href="#page-77">77</a>, <a href="#page-107">107</a>, <a href="#page-190">190</a>, <a href="#page-192">192</a>, <a href="#page-463">463</a></li> + + <li>Oaks, Gospel, <a href="#page-61">61</a></li> + + <li><span class="ditto">Oaks,</span> Celebrated, <a href="#page-61">61</a></li> + + <li><span class="ditto">Oaks,</span> Cross, <a href="#page-61">61</a></li> + + <li>Oats, <a href="#page-472">472</a></li> + + <li><i>Oculus Christi</i>, <a href="#page-156">156</a></li> + + <li><i>Œil de Christ</i>, <a href="#page-231">231</a></li> + + <li><i>Officinalis Christi</i>, <a href="#page-534">534</a></li> + + <li>Ohelo, <a href="#page-585">585</a></li> + + <li>Old Man’s Beard, <a href="#page-286">286</a>, <a href="#page-398">398</a></li> + + <li><span class="ditto">Old Man’s</span> Head, <a href="#page-278">278</a></li> + + <li><span class="ditto">Old Man’s</span> Pepper, <a href="#page-589">589</a></li> + + <li>Oleander, <a href="#page-40">40</a>, <a href="#page-87">87</a>, <a href="#page-473">473</a></li> + + <li>Olibanum, <a href="#page-346">346</a></li> + + <li>Olive, <a href="#page-17">17</a>, <a href="#page-25">25</a>, <a href="#page-37">37</a>, <a href="#page-38">38</a>, <a href="#page-39">39</a>, <a href="#page-46">46</a>, <a href="#page-47">47</a>, <a href="#page-142">142</a>, <a href="#page-473">473</a></li> + + <li>One-berry, <a href="#page-375">375</a></li> + + <li>Onion, <a href="#page-23">23</a>, <a href="#page-476">476</a></li> + + <li><i>Ophiusa</i>, <a href="#page-89">89</a></li> + + <li>Ophrys, <a href="#page-159">159</a></li> + + <li>Opium, <a href="#page-105">105</a></li> + + <li>Orach, <a href="#page-156">156</a></li> + + <li>Orange, <a href="#page-39">39</a>, <a href="#page-193">193</a>, <a href="#page-195">195</a>, <a href="#page-477">477</a></li> + + <li>Orchis, <a href="#page-24">24</a>, <a href="#page-99">99</a>, <a href="#page-478">478</a></li> + + <li>Organy, <a href="#page-158">158</a></li> + + <li><i>Origanum</i>, <a href="#page-95">95</a>, <a href="#page-101">101</a>, <a href="#page-158">158</a></li> + + <li>Orpine, <a href="#page-51">51</a>, <a href="#page-52">52</a>, <a href="#page-60">60</a>, <a href="#page-111">111</a>, <a href="#page-479">479</a></li> + + <li>Osier, <a href="#page-113">113</a></li> + + <li>Osmund Fern, <a href="#page-53">53</a>, <a href="#page-56">56</a>, <a href="#page-374">374</a>, <a href="#page-479">479</a></li> + + <li>Our Lady’s Bedstraw, <a href="#page-41">41</a>, <a href="#page-249">249</a></li> + + <li><span class="ditto">Our Lady’s</span> Bunch of Keys, <a href="#page-42">42</a></li> + + <li><span class="ditto">Our Lady’s</span> Comb, <a href="#page-42">42</a></li> + + <li><span class="ditto">Our Lady’s</span> Cushion, <a href="#page-42">42</a></li> + + <li><span class="ditto">Our Lady’s</span> Fingers, <a href="#page-42">42</a></li> + + <li><span class="ditto">Our Lady’s</span> Hair, <a href="#page-42">42</a></li> + + <li><span class="ditto">Our Lady’s</span> Looking-glass, <a href="#page-42">42</a></li> + + <li><span class="ditto">Our Lady’s</span> Mantle, <a href="#page-42">42</a>, <a href="#page-143">143</a></li> + + <li><span class="ditto">Our Lady’s</span> Seal, <a href="#page-42">42</a>, <a href="#page-547">547</a></li> + + <li><span class="ditto">Our Lady’s</span> Slipper, <a href="#page-42">42</a></li> + + <li><span class="ditto">Our Lady’s</span> Smock, <a href="#page-42">42</a>, <a href="#page-55">55</a>, <a href="#page-268">268</a>, <a href="#page-269">269</a></li> + + <li><span class="ditto">Our Lady’s</span> Tears, <a href="#page-43">43</a></li> + + <li><span class="ditto">Our Lady’s</span> Thistle, <a href="#page-41">41</a>, <a href="#page-158">158</a></li> + + <li><span class="ditto">Our Lady’s</span> Tresses, <a href="#page-42">42</a>, <a href="#page-402">402</a></li> + + <li>Ox-eye Daisy, <a href="#page-52">52</a>, <a href="#page-282">282</a></li> +</ul> +<ul> + <li>Paddock-stool, <a href="#page-82">82</a>, <a href="#page-567">567</a></li> + + <li>Pagod-tree, <a href="#page-242">242</a></li> + + <li>Paigle, <a href="#page-297">297</a></li> + + <li><i>Palasa</i>, <a href="#page-5">5</a>, <a href="#page-480">480</a></li> + + <li>Palm, <a href="#page-23">23</a>, <a href="#page-25">25</a>, <a href="#page-38">38</a>, <a href="#page-58">58</a>, <a href="#page-62">62</a>, <a href="#page-124">124</a>, <a href="#page-481">481</a></li> + + <li><span class="ditto">Palm,</span> Palmyra, <a href="#page-5">5</a></li> + + <li><i>Palma Christi</i>, <a href="#page-109">109</a></li> + + <li><i>Palo de Vaca</i>, <a href="#page-297">297</a></li> + + <li><i>Panacæa</i>, <a href="#page-157">157</a></li> + + <li>Pansy, <a href="#page-70">70</a>, <a href="#page-483">483</a></li> + + <li><i>Paporot</i>, <a href="#page-50">50</a>, <a href="#page-112">112</a></li> + + <li>Papyrus, <a href="#page-484">484</a></li> + + <li><i>Paralytica</i>, <a href="#page-236">236</a></li> + + <li>Parsley, <a href="#page-38">38</a>, <a href="#page-157">157</a>, <a href="#page-198">198</a>, <a href="#page-485">485</a></li> + + <li>Parsnip, <a href="#page-159">159</a></li> + + <li>Pasque-flower, <a href="#page-58">58</a>, <a href="#page-486">486</a></li> + + <li>Passion-flower, <a href="#page-48">48</a>, <a href="#page-56">56</a>, <a href="#page-181">181</a>, <a href="#page-486">486</a></li> + + <li>Passion-flower, English, <a href="#page-228">228</a></li> + + <li>Paulownia, <a href="#page-488">488</a></li> + + <li><i>Pavetta Indica</i>, <a href="#page-488">488</a></li> + + <li>Pawnce, <a href="#page-483">483</a></li> + + <li>Pea, <a href="#page-168">168</a>, <a href="#page-488">488</a></li> + + <li>Peach, <a href="#page-23">23</a>, <a href="#page-99">99</a>, <a href="#page-490">490</a></li> + + <li>Pear, <a href="#page-116">116</a>, <a href="#page-490">490</a></li> + + <li>Peascod, <a href="#page-489">489</a></li> + + <li><i>Peci</i>, <a href="#page-110">110</a></li> + + <li>Peepul, <a href="#page-5">5</a>, <a href="#page-14">14</a>, <a href="#page-22">22</a>, <a href="#page-79">79</a>, <a href="#page-490">490</a></li> + + <li>Pellitory, <a href="#page-100">100</a></li> + + <li>Pennyroyal, <a href="#page-95">95</a>, <a href="#page-492">492</a></li> + + <li>Peony, <a href="#page-53">53</a>, <a href="#page-100">100</a>, <a href="#page-110">110</a>, <a href="#page-141">141</a>, <a href="#page-158">158</a>, <a href="#page-198">198</a>, <a href="#page-492">492</a></li> + + <li>Pepper-wort, <a href="#page-313">313</a></li> + + <li>Periwinkle, <a href="#page-390">390</a>, <a href="#page-494">494</a></li> + + <li>Persephonion, <a href="#page-572">572</a></li> + + <li>Persicaria, <a href="#page-158">158</a></li> + + <li>Pestilence-weed, <a href="#page-494">494</a></li> + + <li>Pettigree, <a href="#page-263">263</a></li> + + <li><i>Phallus impudicus</i>, <a href="#page-88">88</a></li> + + <li>Pharaoh’s Fig, <a href="#page-62">62</a>, <a href="#page-123">123</a></li> + + <li>Pharisees’ Rings, <a href="#page-357">357</a></li> + + <li>Pheasant’s Eye, <a href="#page-145">145</a></li> + + <li>Phlox, <a href="#page-95">95</a></li> + + <li><i>Phu</i>, <a href="#page-572">572</a></li> + + <li>Phytolacca, <a href="#page-494">494</a></li> + + <li>Pickpocket, <a href="#page-545">545</a></li> + + <li>Pigeon’s-grass, <a href="#page-575">575</a></li> + + <li>Pile-wort, <a href="#page-179">179</a>, <a href="#page-277">277</a></li> + + <li>Pimpernel, <a href="#page-103">103</a>, <a href="#page-494">494</a></li> + + <li><i>Pimpinella</i>, <a href="#page-263">263</a></li> + + <li>Pine, <a href="#page-24">24</a>, <a href="#page-25">25</a>, <a href="#page-36">36</a>, <a href="#page-38">38</a>, <a href="#page-46">46</a>, <a href="#page-60">60</a>, <a href="#page-495">495</a></li> + + <li>Pink, <a href="#page-25">25</a>, <a href="#page-194">194</a>, <a href="#page-497">497</a></li> + + <li>Pink-of-my-John, <a href="#page-484">484</a></li> + + <li>Pipe-tree, <a href="#page-561">561</a></li> + + <li>Pixie Stool, <a href="#page-82">82</a>, <a href="#page-567">567</a></li> + + <li><i>Pizzu’ngurdu</i>, <a href="#page-107">107</a></li> + + <li><i>Plakun</i>, <a href="#page-50">50</a>, <a href="#page-112">112</a></li> + + <li>Plane, <a href="#page-497">497</a></li> + + <li>Plantain, <a href="#page-79">79</a>, <a href="#page-159">159</a>, <a href="#page-498">498</a></li> + + <li>Ploughman’s Spikenard, <a href="#page-237">237</a></li> + + <li>Plum, <a href="#page-499">499</a></li> + + <li>Poa, <a href="#page-142">142</a></li> + + <li>Pook Needle, <a href="#page-82">82</a></li> + + <li>Poley, <a href="#page-91">91</a></li> + + <li>Polyanthus, <a href="#page-194">194</a></li> + + <li><i>Polygala</i>, <a href="#page-157">157</a></li> + + <li><i>Polypodium dichotomon</i>, <a href="#page-36">36</a></li> + + <li><i><span class="ditto">Polypodium</span> vulgare</i>, <a href="#page-41">41</a>, <a href="#page-499">499</a></li> + + <li>Polypody, <a href="#page-159">159</a></li> + + <li>Pomegranate, <a href="#page-16">16</a>, <a href="#page-24">24</a>, <a href="#page-25">25</a>, <a href="#page-158">158</a>, <a href="#page-499">499</a></li> + + <li><i>Pommier de Marie Magdaleine</i>, <a href="#page-43">43</a></li> + + <li>Pompion, <a href="#page-170">170</a></li> + + <li>Pompon, <a href="#page-282">282</a></li> + + <li><i>Pomum mirabile</i>, <a href="#page-257">257</a></li> + + <li>Poor Man’s Parmacetty, <a href="#page-286">286</a>, <a href="#page-545">545</a></li> + + <li><a id="page-608" href="#page-608" class="pagenum" title="608"></a><span class="ditto">Poor Man’s</span> Pepper, <a href="#page-313">313</a></li> + + <li><span class="ditto">Poor Man’s</span> Treacle, <a href="#page-349">349</a></li> + + <li>Poplar, <a href="#page-25">25</a>, <a href="#page-116">116</a>, <a href="#page-502">502</a></li> + + <li>Poppy, <a href="#page-25">25</a>, <a href="#page-93">93</a>, <a href="#page-108">108</a>, <a href="#page-157">157</a>, <a href="#page-158">158</a>, <a href="#page-159">159</a>, <a href="#page-504">504</a></li> + + <li>Portulaca, <a href="#page-158">158</a></li> + + <li>Potato, <a href="#page-506">506</a></li> + + <li>Prattling Parnell, <a href="#page-541">541</a></li> + + <li>Prickly Pear, <a href="#page-266">266</a></li> + + <li>Priest’s Pintle, <a href="#page-228">228</a></li> + + <li><i>Prikrit</i>, <a href="#page-109">109</a></li> + + <li>Primrose, <a href="#page-506">506</a></li> + + <li>Prince’s Feathers, <a href="#page-213">213</a></li> + + <li>Procession Flower, <a href="#page-58">58</a>, <a href="#page-348">348</a>, <a href="#page-437">437</a></li> + + <li><i>Provinsa</i>, <a href="#page-107">107</a>, <a href="#page-109">109</a></li> + + <li><i>Prunella</i>, <a href="#page-158">158</a></li> + + <li><i>Pteris Esculenta</i>, <a href="#page-507">507</a></li> + + <li>Puckfist, <a href="#page-82">82</a>, <a href="#page-567">567</a></li> + + <li>Puck’s Stool, <a href="#page-82">82</a>, <a href="#page-567">567</a></li> + + <li>Puff-ball, <a href="#page-82">82</a></li> + + <li><i>Pulsatilla</i>, <a href="#page-507">507</a></li> + + <li>Pumpkin, <a href="#page-22">22</a>, <a href="#page-507">507</a></li> + + <li>Purslane, <a href="#page-108">108</a>, <a href="#page-508">508</a></li> +</ul> +<ul> + <li>Queen’s Stock Gilliflower, <a href="#page-553">553</a></li> + + <li>Quick-beam, <a href="#page-508">508</a></li> + + <li>Quicken-tree, <a href="#page-508">508</a>, <a href="#page-529">529</a></li> + + <li>Quince, <a href="#page-99">99</a>, <a href="#page-508">508</a></li> +</ul> +<ul> + <li>Radish, <a href="#page-159">159</a>, <a href="#page-509">509</a></li> + + <li>Ragged Robin, <a href="#page-509">509</a></li> + + <li>Raging Apple, <a href="#page-317">317</a></li> + + <li>Rag-wort, or Rag-weed, <a href="#page-92">92</a>, <a href="#page-509">509</a></li> + + <li>Ram of Libya, <a href="#page-281">281</a></li> + + <li>Ramp, <a href="#page-228">228</a></li> + + <li>Rampion, <a href="#page-510">510</a></li> + + <li>Ramsies, or Ramsins, <a href="#page-349">349</a></li> + + <li><i>Ranunculus</i>, <a href="#page-55">55</a>, <a href="#page-158">158</a>, <a href="#page-159">159</a>, <a href="#page-510">510</a></li> + + <li>Raspberry, <a href="#page-511">511</a></li> + + <li><i>Rasrivtrava</i>, <a href="#page-112">112</a>, <a href="#page-511">511</a></li> + + <li>Rattle Weed, <a href="#page-88">88</a></li> + + <li><i>Rayhan</i>, <a href="#page-246">246</a></li> + + <li>Reed, <a href="#page-511">511</a></li> + + <li>Reed Mace, <a href="#page-46">46</a>, <a href="#page-512">512</a></li> + + <li><i>Reine Marguerite</i>, <a href="#page-231">231</a></li> + + <li>Rest Harrow, <a href="#page-571">571</a></li> + + <li>Rhamnus, <a href="#page-25">25</a>, <a href="#page-512">512</a></li> + + <li>Rhubarb, <a href="#page-158">158</a></li> + + <li>Rice, <a href="#page-513">513</a></li> + + <li>Robin Redbreast’s Cushion, <a href="#page-100">100</a></li> + + <li>Rocket, <a href="#page-25">25</a>, <a href="#page-514">514</a></li> + + <li>Rodden, <a href="#page-529">529</a></li> + + <li>Rogation Flower, <a href="#page-58">58</a>, <a href="#page-348">348</a>, <a href="#page-437">437</a></li> + + <li><i>Roodselken</i>, <a href="#page-48">48</a></li> + + <li>Root of the Holy Ghost, <a href="#page-55">55</a></li> + + <li><i>Rosa Mariæ</i>, <a href="#page-41">41</a></li> + + <li>Rose, <a href="#page-24">24</a>, <a href="#page-25">25</a>, <a href="#page-43">43</a>, <a href="#page-54">54</a>, <a href="#page-59">59</a>, <a href="#page-138">138</a>, <a href="#page-158">158</a>, <a href="#page-181">181</a>, <a href="#page-183">183</a>, <a href="#page-193">193</a>, <a href="#page-195">195</a>, <a href="#page-199">199</a>, <a href="#page-515">515</a></li> + + <li><span class="ditto">Rose</span> Apple, <a href="#page-23">23</a></li> + + <li><span class="ditto">Rose</span> de Noel, <a href="#page-44">44</a></li> + + <li><span class="ditto">Rose</span> of Jericho, <a href="#page-44">44</a>, <a href="#page-528">528</a></li> + + <li><span class="ditto">Rose of</span> Sharon, <a href="#page-528">528</a></li> + + <li>Rose-bay, <a href="#page-87">87</a></li> + + <li>Rose-briar, <a href="#page-46">46</a>, <a href="#page-49">49</a>, <a href="#page-524">524</a></li> + + <li>Rosemary, <a href="#page-60">60</a>, <a href="#page-196">196</a>, <a href="#page-197">197</a>, <a href="#page-198">198</a>, <a href="#page-525">525</a></li> + + <li>Rowan, <a href="#page-23">23</a>, <a href="#page-102">102</a>, <a href="#page-529">529</a></li> + + <li>Ruddes, <a href="#page-432">432</a></li> + + <li><i>Rudrâksha</i>, <a href="#page-531">531</a></li> + + <li>Rue, <a href="#page-104">104</a>, <a href="#page-531">531</a></li> + + <li>Rush, <a href="#page-44">44</a>, <a href="#page-57">57</a>, <a href="#page-532">532</a></li> + + <li>Rye, <a href="#page-534">534</a></li> +</ul> +<ul> + <li><i>Saber</i>, <a href="#page-181">181</a>, <a href="#page-211">211</a></li> + + <li>Sacred Bean, <a href="#page-459">459</a></li> + + <li>Sad Tree, <a href="#page-534">534</a></li> + + <li>Saffron, <a href="#page-27">27</a>, <a href="#page-91">91</a>, <a href="#page-299">299</a></li> + + <li>Sage, <a href="#page-158">158</a>, <a href="#page-161">161</a>, <a href="#page-534">534</a></li> + + <li><span class="ditto">Sage</span> of Jerusalem, <a href="#page-297">297</a></li> + + <li><span class="ditto">Sage</span> of Bethlehem, <a href="#page-297">297</a></li> + + <li>Sainfoin, <a href="#page-43">43</a>, <a href="#page-535">535</a></li> + + <li>St. Andrew’s Cross, <a href="#page-56">56</a></li> + + <li><span class="ditto">St.</span> Anne’s Needlework, <a href="#page-54">54</a></li> + + <li><span class="ditto">St.</span> Anthony’s Nut, <a href="#page-53">53</a>, <a href="#page-536">536</a></li> + + <li><span class="ditto">St. Anthony’s</span> Turnip, <a href="#page-511">511</a>, <a href="#page-536">536</a></li> + + <li><span class="ditto">St.</span> Barbara’s Hedge-mustard, <a href="#page-327">327</a></li> + + <li><span class="ditto">St.</span> Barbara’s Cress, <a href="#page-54">54</a>, <a href="#page-375">375</a>, <a href="#page-536">536</a></li> + + <li><span class="ditto">St.</span> Barnaby’s Thistle, <a href="#page-54">54</a>, <a href="#page-536">536</a></li> + + <li><span class="ditto">St.</span> Francis’ Thorn, <a href="#page-53">53</a></li> + + <li><span class="ditto">St.</span> George’s Tree, <a href="#page-53">53</a></li> + + <li><span class="ditto">St. George’s</span> Violet, <a href="#page-53">53</a></li> + + <li><span class="ditto">St.</span> James’s Wort, <a href="#page-53">53</a>, <a href="#page-286">286</a>, <a href="#page-510">510</a>, <a href="#page-536">536</a>, <a href="#page-545">545</a></li> + + <li><span class="ditto">St.</span> John’s Wort, <a href="#page-51">51</a>, <a href="#page-52">52</a>, <a href="#page-56">56</a>, <a href="#page-60">60</a>, <a href="#page-95">95</a>, <a href="#page-103">103</a>, <a href="#page-536">536</a></li> + + <li><span class="ditto">St.</span> John’s Hands, <a href="#page-333">333</a></li> + + <li><span class="ditto">St.</span> Katharine’s Wheel, <a href="#page-536">536</a></li> + + <li><span class="ditto">St.</span> Patrick’s Cabbage, <a href="#page-54">54</a>, <a href="#page-536">536</a>, <a href="#page-541">541</a></li> + + <li><span class="ditto">St.</span> Paul’s Betony, <a href="#page-54">54</a></li> + + <li><span class="ditto">St.</span> Peter’s Wort, <a href="#page-54">54</a>, <a href="#page-536">536</a></li> + + <li><span class="ditto">St.</span> Thomas’s Onion, <a href="#page-476">476</a></li> + + <li><span class="ditto">St.</span> Winifred’s Hair, <a href="#page-55">55</a></li> + + <li>Sallow, <a href="#page-58">58</a>, <a href="#page-109">109</a>, <a href="#page-538">538</a></li> + + <li>Salsafy, <a href="#page-367">367</a></li> + + <li>Sal-tree, <a href="#page-538">538</a></li> + + <li><i>Salutaris</i>, <a href="#page-173">173</a></li> + + <li><i>Sambac</i>, <a href="#page-392">392</a></li> + + <li><i>Sami</i>, <a href="#page-113">113</a>, <a href="#page-205">205</a>, <a href="#page-236">236</a>, <a href="#page-539">539</a></li> + + <li>Samolus, <a href="#page-539">539</a></li> + + <li>Samphire, <a href="#page-54">54</a>, <a href="#page-539">539</a></li> + + <li><i>Sanct Benedicten-Kraut</i>, <a href="#page-374">374</a></li> + + <li>Sandal, <a href="#page-539">539</a></li> + + <li><i>Sanguis hominis</i>, <a href="#page-52">52</a></li> + + <li>Sanicle, <a href="#page-158">158</a>, <a href="#page-159">159</a>, <a href="#page-540">540</a></li> + + <li><i>Sanicula Alpina</i>, <a href="#page-236">236</a></li> + + <li>Sardea, <a href="#page-540">540</a></li> + + <li>Satyrion, <a href="#page-108">108</a>, <a href="#page-159">159</a>, <a href="#page-540">540</a></li> + + <li>Savell, <a href="#page-170">170</a></li> + + <li>Savin, <a href="#page-95">95</a>, <a href="#page-157">157</a>, <a href="#page-541">541</a></li> + + <li>Savory, <a href="#page-541">541</a></li> + + <li>Saxifrage, <a href="#page-157">157</a>, <a href="#page-541">541</a></li> + + <li>Scabious, <a href="#page-158">158</a>, <a href="#page-159">159</a></li> + + <li><i>Schlüsselblume</i>, <a href="#page-112">112</a></li> + + <li>Scorpion-grass, <a href="#page-156">156</a>, <a href="#page-342">342</a></li> + + <li>Scotch Thistle, <a href="#page-562">562</a></li> + + <li>Screw Moss, <a href="#page-56">56</a></li> + + <li>Scurvy-grass, <a href="#page-160">160</a></li> + + <li>Sea Fennel, <a href="#page-549">549</a></li> + + <li><span class="ditto">Sea</span> Holly, <a href="#page-327">327</a></li> + + <li><span class="ditto">Sea</span> Moss, <a href="#page-158">158</a></li> + + <li><span class="ditto">Sea</span> Poppy, <a href="#page-541">541</a></li> + + <li>Seal-wort, <a href="#page-547">547</a></li> + + <li>Seebright, <a href="#page-156">156</a></li> + + <li>Seed of Horus, <a href="#page-380">380</a></li> + + <li><span class="ditto">Seed of</span> the Sun, <a href="#page-226">226</a></li> + + <li>Selago, <a href="#page-111">111</a>, <a href="#page-137">137</a>, <a href="#page-542">542</a></li> + + <li>Selenite, <a href="#page-173">173</a></li> + + <li>Self-heal, <a href="#page-374">374</a></li> + + <li><i>Selja</i>, <a href="#page-538">538</a></li> + + <li><i>Sempervivum</i>, <a href="#page-158">158</a></li> + + <li>Sengreene, <a href="#page-382">382</a></li> + + <li>Senna, <a href="#page-158">158</a>, <a href="#page-271">271</a></li> + + <li>Sensitive-plant, <a href="#page-543">543</a></li> + + <li><i>Serpentaria</i>, <a href="#page-376">376</a></li> + + <li>Service-tree, <a href="#page-543">543</a></li> + + <li>Sesame, <a href="#page-91">91</a>, <a href="#page-112">112</a>, <a href="#page-544">544</a></li> + + <li>Setwall, or Setewale, <a href="#page-572">572</a></li> + + <li><i>Sferracavallo</i>, <a href="#page-113">113</a>, <a href="#page-382">382</a>, <a href="#page-551">551</a>, <a href="#page-571">571</a></li> + + <li>Shamrock, <a href="#page-180">180</a>, <a href="#page-544">544</a></li> + + <li>She-Devil, <a href="#page-85">85</a></li> + + <li>Shepherd’s Purse, <a href="#page-159">159</a>, <a href="#page-545">545</a></li> + + <li>Shittah Tree, <a href="#page-60">60</a></li> + + <li>Sholoa, <a href="#page-545">545</a></li> + + <li>Sickle-wood, <a href="#page-374">374</a></li> + + <li><i>Sidj</i>, <a href="#page-328">328</a></li> + + <li>Silver Bush, <a href="#page-217">217</a></li> + + <li><span class="ditto">Silver</span> Plate, <a href="#page-378">378</a></li> + + <li><span class="ditto">Silver</span> Weed, <a href="#page-109">109</a></li> + + <li>Simpler’s Joy, <a href="#page-574">574</a></li> + + <li>Singer’s Plant, <a href="#page-327">327</a></li> + + <li>Sistra, <a href="#page-237">237</a></li> + + <li>Skull-cap-flower, <a href="#page-369">369</a></li> + + <li>Slayer of Monsters, <a href="#page-173">173</a>, <a href="#page-349">349</a></li> + + <li>Sleep-Apple, <a href="#page-93">93</a></li> + + <li><span class="ditto">Sleep-</span>Thorn, <a href="#page-93">93</a></li> + + <li>Sloe, <a href="#page-200">200</a></li> + + <li>Smilax, <a href="#page-91">91</a>, <a href="#page-157">157</a></li> + + <li><a id="page-609" href="#page-609" class="pagenum" title="609"></a>Snake’s Bugloss, <a href="#page-581">581</a></li> + + <li>Snap Dragon, <a href="#page-217">217</a></li> + + <li>Sneeze-wort, <a href="#page-153">153</a></li> + + <li>Snowdrop, <a href="#page-43">43</a>, <a href="#page-54">54</a>, <a href="#page-56">56</a>, <a href="#page-546">546</a></li> + + <li>Soap-wort, <a href="#page-159">159</a></li> + + <li><i>Solanum</i>, <a href="#page-546">546</a></li> + + <li><i>Solisequus</i>, <a href="#page-367">367</a></li> + + <li>Solomon’s Seal, <a href="#page-547">547</a></li> + + <li>Solstice, <a href="#page-325">325</a></li> + + <li><i>Sol Terrestris</i>, <a href="#page-537">537</a></li> + + <li>Soma, <a href="#page-2">2</a>, <a href="#page-22">22</a>, <a href="#page-106">106</a>, <a href="#page-173">173</a>, <a href="#page-547">547</a></li> + + <li><i>Sonchus</i>, <a href="#page-157">157</a></li> + + <li><i>Sonnenkraut</i>, <a href="#page-325">325</a></li> + + <li><i>Son-trava</i>, <a href="#page-107">107</a></li> + + <li>Sops-in-Wine, <a href="#page-269">269</a></li> + + <li>Sorb, <a href="#page-111">111</a>, <a href="#page-543">543</a></li> + + <li>Sorcerer’s Violet, <a href="#page-108">108</a></li> + + <li>Sorrel, <a href="#page-549">549</a></li> + + <li>Southernwood, <a href="#page-52">52</a>, <a href="#page-549">549</a>, <a href="#page-588">588</a></li> + + <li>Sow Bread, <a href="#page-301">301</a></li> + + <li>Sow Thistle, <a href="#page-44">44</a>, <a href="#page-549">549</a></li> + + <li>Sparages, <a href="#page-170">170</a></li> + + <li>Sparrow-wort, <a href="#page-56">56</a></li> + + <li><span class="ditto">Sparrow</span> Tongue, <a href="#page-145">145</a></li> + + <li>Speedwell, <a href="#page-48">48</a>, <a href="#page-342">342</a>, <a href="#page-549">549</a></li> + + <li>Sperage, <a href="#page-170">170</a></li> + + <li>Spignel, <a href="#page-24">24</a>, <a href="#page-550">550</a></li> + + <li>Spikenard, <a href="#page-27">27</a>, <a href="#page-550">550</a></li> + + <li><i>Spina Christi</i>, <a href="#page-46">46</a></li> + + <li>Spleen-wort, <a href="#page-156">156</a>, <a href="#page-159">159</a></li> + + <li><i>Sponsa Solis</i>, <a href="#page-326">326</a></li> + + <li><i>Sposa di Sole</i>, <a href="#page-434">434</a></li> + + <li><i>Spreng-wurzel</i>, <a href="#page-552">552</a></li> + + <li>Spring-wort, <a href="#page-113">113</a>, <a href="#page-141">141</a>, <a href="#page-551">551</a>, <a href="#page-571">571</a></li> + + <li>Spurge, <a href="#page-310">310</a>, <a href="#page-367">367</a></li> + + <li><span class="ditto">Spurge</span> Laurel, <a href="#page-553">553</a></li> + + <li><span class="ditto">Spurge</span> Olive, <a href="#page-278">278</a>, <a href="#page-310">310</a></li> + + <li>Squill, <a href="#page-553">553</a></li> + + <li><i>Stachys Sylvatica</i>, <a href="#page-227">227</a></li> + + <li>Stapelia, <a href="#page-88">88</a></li> + + <li>Star Apple, <a href="#page-298">298</a></li> + + <li><span class="ditto">Star</span> of Bethlehem, <a href="#page-43">43</a>, <a href="#page-553">553</a></li> + + <li><span class="ditto">Star</span> of Jerusalem, <a href="#page-354">354</a></li> + + <li><span class="ditto">Star</span> of the Earth, <a href="#page-373">373</a></li> + + <li>Star-wort, <a href="#page-56">56</a>, <a href="#page-367">367</a></li> + + <li>Starch-wort, <a href="#page-228">228</a></li> + + <li>Staunch, <a href="#page-217">217</a></li> + + <li>Stepmother, <a href="#page-484">484</a></li> + + <li>Sticadove, <a href="#page-409">409</a></li> + + <li>Stock, <a href="#page-553">553</a></li> + + <li><span class="ditto">Stock</span> Gilliflower, <a href="#page-169">169</a></li> + + <li>Stonecrop, <a href="#page-111">111</a>, <a href="#page-554">554</a></li> + + <li>Storax, <a href="#page-554">554</a></li> + + <li><i>Stramonium</i>, <a href="#page-106">106</a></li> + + <li>Straw, <a href="#page-554">554</a></li> + + <li>Strawberry, <a href="#page-41">41</a>, <a href="#page-158">158</a>, <a href="#page-556">556</a></li> + + <li><span class="ditto">Strawberry</span> tree, <a href="#page-226">226</a></li> + + <li><i>Strumea</i>, <a href="#page-501">501</a></li> + + <li><i>Strychnos Tienté</i>, <a href="#page-86">86</a></li> + + <li>Succory, <a href="#page-325">325</a></li> + + <li>Sugar-cane, <a href="#page-557">557</a></li> + + <li>Sunflower, <a href="#page-56">56</a>, <a href="#page-158">158</a>, <a href="#page-166">166</a>, <a href="#page-366">366</a>, <a href="#page-557">557</a></li> + + <li><i>Supercilium Veneris</i>, <a href="#page-24">24</a></li> + + <li><i>Supyari</i>, <a href="#page-227">227</a></li> + + <li>Swallow-herb, <a href="#page-276">276</a></li> + + <li><span class="ditto">Swallow-</span>wort, <a href="#page-159">159</a></li> + + <li>Sweet Basil, <a href="#page-55">55</a></li> + + <li><span class="ditto">Sweet</span> Calamus, <a href="#page-217">217</a></li> + + <li><span class="ditto">Sweet</span> Cicely, <a href="#page-55">55</a></li> + + <li><span class="ditto">Sweet</span> Flag, <a href="#page-207">207</a></li> + + <li><span class="ditto">Sweet</span> John, <a href="#page-416">416</a></li> + + <li><span class="ditto">Sweet</span> Margery, <a href="#page-55">55</a></li> + + <li><span class="ditto">Sweet</span> William, <a href="#page-198">198</a></li> + + <li>Swine-Bread, <a href="#page-301">301</a></li> + + <li>Sword-Flag, <a href="#page-352">352</a></li> + + <li>Sycamore, <a href="#page-558">558</a></li> + + <li>Syringa, <a href="#page-559">559</a></li> +</ul> +<ul> + <li>Tamarind, <a href="#page-560">560</a></li> + + <li>Tamarisk, <a href="#page-49">49</a>, <a href="#page-192">192</a>, <a href="#page-560">560</a></li> + + <li>Tansy, <a href="#page-101">101</a>, <a href="#page-561">561</a></li> + + <li>Tea, <a href="#page-561">561</a></li> + + <li>Tears of Isis, <a href="#page-572">572</a></li> + + <li>Teasel, <a href="#page-158">158</a></li> + + <li><i>Té-na-tsa-li</i>, <a href="#page-109">109</a></li> + + <li>Terebinth, <a href="#page-61">61</a>, <a href="#page-346">346</a>, <a href="#page-561">561</a></li> + + <li><i>Teufelsmilch</i>, <a href="#page-85">85</a></li> + + <li><i>Theomat</i>, <a href="#page-109">109</a></li> + + <li><i>Therionarca</i>, <a href="#page-90">90</a></li> + + <li>Thistle, <a href="#page-41">41</a>, <a href="#page-562">562</a></li> + + <li>Thorn, <a href="#page-46">46</a>, <a href="#page-95">95</a>, <a href="#page-114">114</a>, <a href="#page-174">174</a>, <a href="#page-563">563</a></li> + + <li><span class="ditto">Thorn</span> Apple, <a href="#page-565">565</a></li> + + <li>Three-faces-under-a-hood, <a href="#page-484">484</a></li> + + <li>Throat-wort, <a href="#page-156">156</a>, <a href="#page-267">267</a></li> + + <li>Thunder-flower, <a href="#page-382">382</a></li> + + <li>Thunderbolt-flower, <a href="#page-544">544</a></li> + + <li><span class="ditto">Thunderbolt-</span>thorn, <a href="#page-552">552</a></li> + + <li><span class="ditto">Thunderbolt-</span>wood, <a href="#page-552">552</a></li> + + <li><i>Thya</i>, <a href="#page-226">226</a></li> + + <li>Thyme, <a href="#page-43">43</a>, <a href="#page-198">198</a>, <a href="#page-566">566</a></li> + + <li><i>Tirlic</i>, <a href="#page-50">50</a></li> + + <li><i>Tithymallus</i>, <a href="#page-157">157</a>, <a href="#page-158">158</a>, <a href="#page-367">367</a></li> + + <li>Tittle-my-fancy, <a href="#page-484">484</a></li> + + <li>Toad-Flax, <a href="#page-156">156</a></li> + + <li>Toad’s Mouth, <a href="#page-217">217</a></li> + + <li>Toadstool, <a href="#page-82">82</a>, <a href="#page-566">566</a></li> + + <li>Tobacco, <a href="#page-567">567</a></li> + + <li>Tooth-cress, <a href="#page-179">179</a></li> + + <li>Toothed Moss, <a href="#page-158">158</a></li> + + <li><span class="ditto">Toothed</span> Violet, <a href="#page-158">158</a></li> + + <li><i>Tormentilla</i>, <a href="#page-159">159</a></li> + + <li>Toy-wort, <a href="#page-545">545</a></li> + + <li>Treacle Mustard, <a href="#page-159">159</a>, <a href="#page-162">162</a>, <a href="#page-568">568</a></li> + + <li>Trefoil, <a href="#page-180">180</a>, <a href="#page-287">287</a>, <a href="#page-568">568</a></li> + + <li>Triacle, <a href="#page-162">162</a>, <a href="#page-568">568</a></li> + + <li><i>Triphera</i>, <a href="#page-157">157</a></li> + + <li><i>Tripolium</i>, <a href="#page-157">157</a></li> + + <li>Troll-flower, <a href="#page-82">82</a>, <a href="#page-353">353</a>, <a href="#page-568">568</a></li> + + <li>True-love, <a href="#page-375">375</a></li> + + <li>Trumpet-flower, <a href="#page-252">252</a></li> + + <li>Tuberose, <a href="#page-568">568</a></li> + + <li><i>Tulasi</i>, <a href="#page-109">109</a>, <a href="#page-244">244</a>, <a href="#page-568">568</a></li> + + <li>Tulip, <a href="#page-56">56</a>, <a href="#page-569">569</a></li> + + <li>Tunhoof, <a href="#page-391">391</a></li> + + <li>Turmeric, <a href="#page-79">79</a></li> + + <li>Turnesole, <a href="#page-198">198</a>, <a href="#page-366">366</a></li> + + <li>Turnip, <a href="#page-156">156</a>, <a href="#page-159">159</a>, <a href="#page-571">571</a></li> + + <li>Tussack-grass, <a href="#page-356">356</a></li> + + <li>Tutsan, <a href="#page-52">52</a>, <a href="#page-156">156</a>, <a href="#page-538">538</a>, <a href="#page-571">571</a></li> + + <li>Twopenny-grass, <a href="#page-376">376</a></li> + + <li><i>Typha</i>, <a href="#page-262">262</a></li> + + <li><i>Tziganka</i>, <a href="#page-286">286</a></li> +</ul> +<ul> + <li>Ugh, <a href="#page-592">592</a></li> + + <li><i>Unser Frauen Milch</i>, <a href="#page-41">41</a></li> + + <li><span class="ditto">Unser Frauen</span> <i>Müntz</i>, <a href="#page-42">42</a></li> + + <li><span class="ditto">Unser Frauen</span> <i>Rauch</i>, <a href="#page-42">42</a></li> + + <li>Unshoe-the-Horse, <a href="#page-571">571</a></li> + + <li>Upas, <a href="#page-86">86</a>, <a href="#page-571">571</a></li> + + <li><span class="ditto">Upas</span> Antjar, <a href="#page-86">86</a>, <a href="#page-571">571</a></li> +</ul> +<ul> + <li>Vakula-tree, <a href="#page-79">79</a></li> + + <li>Valerian, <a href="#page-53">53</a>, <a href="#page-108">108</a>, <a href="#page-109">109</a>, <a href="#page-158">158</a>, <a href="#page-572">572</a></li> + + <li>Velvet-flower, <a href="#page-213">213</a></li> + + <li>Venus’ Comb, <a href="#page-42">42</a></li> + + <li><span class="ditto">Venus’</span> Looking-glass, <a href="#page-267">267</a></li> + + <li><i>Verfluchte Jungfer</i>, <a href="#page-325">325</a></li> + + <li><i>Vergiss mein nicht</i>, <a href="#page-342">342</a></li> + + <li>Veronica, <a href="#page-550">550</a></li> + + <li>Vervain, <a href="#page-39">39</a>, <a href="#page-47">47</a>, <a href="#page-51">51</a>, <a href="#page-95">95</a>, <a href="#page-103">103</a>, <a href="#page-113">113</a>, <a href="#page-572">572</a></li> + + <li><i>Vibro</i>, <a href="#page-111">111</a></li> + + <li>Vine, <a href="#page-25">25</a>, <a href="#page-112">112</a>, <a href="#page-158">158</a>, <a href="#page-575">575</a></li> + + <li>Violet, <a href="#page-158">158</a>, <a href="#page-578">578</a></li> + + <li><i>Violette de Damas</i>, <a href="#page-308">308</a></li> + + <li><i><span class="ditto">Violette</span> des Sorciers</i>, <a href="#page-108">108</a></li> + + <li>Viper’s Bugloss, <a href="#page-158">158</a>, <a href="#page-581">581</a></li> + + <li><span class="ditto">Viper’s</span> Grass, <a href="#page-581">581</a></li> + + <li>Virgin’s Bower, <a href="#page-43">43</a>, <a href="#page-55">55</a>, <a href="#page-286">286</a></li> + + <li><span class="ditto">Virgin’s</span> Pinch, <a href="#page-55">55</a></li> +</ul> +<ul> + <li>Wake Robin, <a href="#page-228">228</a></li> + + <li><i>Wak Wak</i>, <a href="#page-117">117</a></li> + + <li>Wallflower, <a href="#page-582">582</a></li> + + <li>Wall Gilliflower, <a href="#page-582">582</a></li> + + <li><span class="ditto">Wall</span> Stock Gillofer, <a href="#page-582">582</a></li> + + <li>Walnut, <a href="#page-63">63</a>, <a href="#page-158">158</a>, <a href="#page-192">192</a>, <a href="#page-582">582</a></li> + + <li><i>Walpurgiskraut</i>, <a href="#page-333">333</a></li> + + <li>Wart-wort, <a href="#page-366">366</a></li> + + <li>Water Gladiole, <a href="#page-533">533</a></li> + + <li><span class="ditto">Water</span> Lily, <a href="#page-463">463</a></li> + + <li>Waybread, <a href="#page-498">498</a></li> + + <li><i>Wegeleuchte</i>, <a href="#page-325">325</a></li> + + <li><i>Wegewarte</i>, <a href="#page-325">325</a></li> + + <li>Wheat, <a href="#page-52">52</a>, <a href="#page-168">168</a></li> + + <li>Whin, <a href="#page-356">356</a></li> + + <li><a id="page-610" href="#page-610" class="pagenum" title="610"></a>White-root, <a href="#page-547">547</a></li> + + <li><span class="ditto">White</span> Satin-flower, <a href="#page-378">378</a></li> + + <li><span class="ditto">White</span> Thorn, <a href="#page-32">32</a>, <a href="#page-44">44</a>, <a href="#page-138">138</a>, <a href="#page-563">563</a></li> + + <li>Whortleberry, <a href="#page-585">585</a></li> + + <li>Widow’s Flower, <a href="#page-585">585</a></li> + + <li>Widow-wail, <a href="#page-278">278</a></li> + + <li>Wiggin, <a href="#page-530">530</a></li> + + <li>William Tell’s Tree, <a href="#page-592">592</a></li> + + <li>Willow, <a href="#page-25">25</a>, <a href="#page-157">157</a>, <a href="#page-197">197</a>, <a href="#page-586">586</a></li> + + <li>Wind-flower, <a href="#page-70">70</a>, <a href="#page-215">215</a></li> + + <li>Wine-berry, <a href="#page-355">355</a></li> + + <li>Winter Cherry, <a href="#page-158">158</a></li> + + <li>Wishing Thorn, <a href="#page-114">114</a></li> + + <li>Witchen or Wicken, <a href="#page-508">508</a>, <a href="#page-529">529</a></li> + + <li>Witch-Hazel, <a href="#page-380">380</a></li> + + <li>Witches’ Butter, <a href="#page-86">86</a></li> + + <li><span class="ditto">Witches’</span> Bells, <a href="#page-345">345</a></li> + + <li><span class="ditto">Witches’</span> Gowan, <a href="#page-353">353</a></li> + + <li><span class="ditto">Witches’</span> Herb, <a href="#page-84">84</a></li> + + <li><span class="ditto">Witches’</span> Thimble, <a href="#page-359">359</a></li> + + <li>Wolf’s Bane, <a href="#page-53">53</a>, <a href="#page-91">91</a>, <a href="#page-93">93</a>, <a href="#page-159">159</a>, <a href="#page-443">443</a></li> + + <li>Woodbine, <a href="#page-96">96</a>, <a href="#page-379">379</a></li> + + <li>Woodroof, <a href="#page-43">43</a>, <a href="#page-59">59</a></li> + + <li>Wood Sorrel, <a href="#page-48">48</a>, <a href="#page-545">545</a></li> + + <li>Wormwood, <a href="#page-51">51</a>, <a href="#page-52">52</a>, <a href="#page-378">378</a>, <a href="#page-578">578</a></li> + + <li>Wound-wort, <a href="#page-217">217</a></li> + + <li><span class="ditto">Wound-</span>weed, <a href="#page-354">354</a></li> +</ul> +<ul> + <li>Yarrow, <a href="#page-102">102</a>, <a href="#page-588">588</a></li> + + <li>Yellow Rattle, <a href="#page-56">56</a></li> + + <li>Yeugh, <a href="#page-592">592</a></li> + + <li>Yew, <a href="#page-58">58</a>, <a href="#page-62">62</a>, <a href="#page-95">95</a>, <a href="#page-191">191</a>, <a href="#page-195">195</a>, <a href="#page-197">197</a>, <a href="#page-589">589</a></li> + + <li>Yggdrasill, <a href="#page-592">592</a></li> + + <li>Yoke-Elm, <a href="#page-380">380</a></li> +</ul> +<ul> + <li><i>Zaclon</i>, <a href="#page-112">112</a></li> + + <li><i>Zauberwurzel</i>, <a href="#page-110">110</a></li> + + <li><i>Zedoaria</i>, <a href="#page-572">572</a></li> +</ul> + +<div class="tailpiece" id="pg-610-tail"> + <img src="images/pg-610-tail.jpg" width="373" height="250" alt="" /> +</div> +</div><!--/index-3--> + +<div class="transnote"> +<h2>Transcriber’s Notes.</h2> + +<p>The Encyclopædia cross-references “Concordia” and “Key-flower”: these +plants do not have separate entries, and the references have been left unlinked.</p> + +<p>The index entry “Planetary Government of Plants” was printed without a page number. +A duplicate index entry for “Bech” has been removed.</p> + +<p>In the original book, repeated text in some tables and the index was +indicated by dittos; here, repeated text is copied in full.</p> + +<p>Variant spelling and inconsistent hyphenation have been preserved as printed; +simple typographical errors such as doubled words and letters have been corrected. +Punctuation has been standardised, and unbalanced quotation marks and parentheses +have been repaired.</p> + +<p>The following changes have also been made (the changed text follows +the original):</p> + +<ul> + <li><a href="#page-11">Page 11</a>:<br /> + that is mortal <em>ne</em> dare not enter<br /> + that is mortal <em>he</em> dare not enter</li> + + <li><a href="#page-19">Page 19</a>:<br /> + is not <em>suprising</em><br /> + is not <em>surprising</em></li> + + <li><a href="#page-38">Page 38</a>:<br /> + <em>arlands</em>, wreaths, and festoons of flowers<br /> + <em>garlands</em>, wreaths, and festoons of flowers</li> + + <li><a href="#page-70">Page 70</a>:<br /> + the Fairies of <em>Skakspeare</em><br /> + the Fairies of <em>Shakspeare</em></li> + + <li><a href="#page-82">Page 82</a>:<br /> + <em>surprislng</em> to find<br /> + <em>surprising</em> to find</li> + + <li><a href="#page-82">Page 82</a>:<br /> + the Globe-flower (<em>Trollins</em>)<br /> + the Globe-flower (<em>Trollius</em>)</li> + + <li><a href="#page-83">Page 83</a>:<br /> + <em>hecause</em> by some means<br /> + <em>because</em> by some means</li> + + <li><a href="#page-84">Page 84</a>:<br /> + on <em>accouut</em> of the fœtid odour<br /> + on <em>account</em> of the fœtid odour</li> + + <li><a href="#page-87">Page 87</a>:<br /> + a vivid <em>descripition</em><br /> + a vivid <em>description</em></li> + + <li><a href="#page-104">Page 104</a>:<br /> + <em>repugant</em> to them<br /> + <em>repugnant</em> to them</li> + + <li><a href="#page-106">Page 106</a>:<br /> + supposed to be <em>incorporared</em><br /> + supposed to be <em>incorporated</em></li> + + <li><a href="#page-115">Page 115</a>:<br /> + Too <em>boldy</em> usurping<br /> + Too <em>boldly</em> usurping</li> + + <li><a href="#page-116">Page 116</a>:<br /> + and at <em>muturity</em><br /> + and at <em>maturity</em></li> + + <li><a href="#page-148">Page 148</a>:<br /> + has been <em>misundertood</em><br /> + has been <em>misunderstood</em></li> + + <li><a href="#page-161">Page 161</a>:<br /> + witchcraft <em>an</em> the malignant influence<br /> + witchcraft <em>and</em> the malignant influence</li> + + <li><a href="#page-177">Page 177</a>:<br /> + The Hindu <em>racs</em><br /> + The Hindu <em>races</em></li> + + <li><a href="#page-180">Page 180</a>:<br /> + <em>tha</em> symbolic flowers<br /> + <em>the</em> symbolic flowers</li> + + <li><a href="#page-180">Page 180</a>:<br /> + <em>end</em> fruit symbolism<br /> + <em>and</em> fruit symbolism</li> + + <li><a href="#page-194">Page 194</a>:<br /> + her father <em>Agamenon</em><br /> + her father <em>Agamemnon</em></li> + + <li><a href="#page-205">Page 205</a>:<br /> + <em>ENCYCLOPAEDIA</em> OF PLANTS<br /> + <em>ENCYCLOPÆDIA</em> OF PLANTS</li> + + <li><a href="#page-237">Page 237</a>:<br /> + <em>slighest</em> touch<br /> + <em>slightest</em> touch</li> + + <li><a href="#page-240">Page 240</a>:<br /> + with great <em>ccuracy</em><br /> + with great <em>accuracy</em></li> + + <li><a href="#page-248">Page 248</a>:<br /> + lunacy occur <em>that</em><br /> + lunacy occur <em>than</em></li> + + <li><a href="#page-257">Page 257</a>:<br /> + as long as <em>your’re</em> able<br /> + as long as <em>you’re</em> able</li> + + <li><a href="#page-258">Page 258</a>:<br /> + Devil <em>thows</em> his cloak<br /> + Devil <em>throws</em> his cloak</li> + + <li><a href="#page-270">Page 270</a>:<br /> + feed on these <em>cods</em><br /> + feed on these <em>pods</em></li> + + <li><a href="#page-289">Page 289</a>:<br /> + as a <em>fomeutation</em><br /> + as a <em>fomentation</em></li> + + <li><a href="#page-306">Page 306</a>:<br /> + It is not <em>surpising</em><br /> + It is not <em>surprising</em></li> + + <li><a href="#page-315">Page 315</a>:<br /> + animal <em>subtances</em><br /> + animal <em>substances</em></li> + + <li><a href="#page-333">Page 333</a>:<br /> + evil <em>sprits</em><br /> + evil <em>spirits</em></li> + + <li><a href="#page-342">Page 342</a>:<br /> + Algæ <em>Gloiocladeœ</em><br /> + Algæ <em>Gloiocladeæ</em></li> + + <li><a href="#page-426">Page 426</a>:<br /> + Shakspeare thus <em>decribes</em><br /> + Shakspeare thus <em>describes</em></li> + + <li><a href="#page-459">Page 459</a>:<br /> + <em>Te</em> shield-like form<br /> + <em>The</em> shield-like form</li> + + <li><a href="#page-497">Page 497</a>:<br /> + The town of <em>Augburg</em><br /> + The town of <em>Augsburg</em></li> + + <li><a href="#page-514">Page 514</a>:<br /> + <em>carring</em> a basket<br /> + <em>carrying</em> a basket</li> + + <li><a href="#page-526">Page 526</a>:<br /> + it <em>it</em> called<br /> + it <em>is</em> called</li> + + <li><a href="#page-539">Page 539</a>:<br /> + near <em>Kucinagara</em>,<br /> + near <em>Kuçinagara</em>,</li> + + <li><a href="#page-552">Page 552</a>:<br /> + It is highly <em>propable,</em><br /> + It is highly <em>probable,</em></li> + + <li><a href="#page-560">Page 560</a>:<br /> + The ancient <em>Eyptians</em><br /> + The ancient <em>Egyptians</em></li> + + <li><a href="#page-560">Page 560</a>:<br /> + <em>sacrifical</em> ceremony<br /> + <em>sacrificial</em> ceremony</li> + + <li><a href="#page-566">Page 566</a>:<br /> + Of witches <em>is</em> is said<br /> + Of witches <em>it</em> is said</li> + + <li><a href="#page-605">Page 605</a>:<br /> + <em>Ipomæa</em>, 386<br /> + <em>Ipomœa</em>, 386</li> +</ul> + +<p>All changes are also noted in the source code: search <code><!--TN:</code></p> + +</div> + + + + + + + +<pre> + + + + + +End of Project Gutenberg's Plant Lore, Legends, and Lyrics, by Richard Folkard + +*** END OF THIS PROJECT GUTENBERG EBOOK PLANT LORE, 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