Part 18 (1/2)
5. Friend's ”Flower-lore,” ii. 425.
6. _Garden_, June 29, 1872.
7. Johnston's ”Botany of Eastern Borders,” 1853, p. 177.
8. Lady Wilkinson's ”Weeds and Wild Flowers,” p. 269.
CHAPTER XIV.
PLANT LANGUAGE.
Plant language, as expressive of the various traits of human character, can boast of a world-wide and antique history. It is not surprising that flowers, the varied and lovely productions of nature's dainty handiwork, should have been employed as symbolic emblems, and most aptly indicative oftentimes of what words when even most wisely chosen can ill convey; for as Tennyson remarks:--
”Any man that walks the mead In bud, or blade, or bloom, may find A meaning suited to his mind.”
Hence, whether we turn to the pages of the Sacred Volume, or to the early Greek writings, we find the symbolism of flowers most eloquently ill.u.s.trated, while Persian poetry is rich in allusions of the same kind.
Indeed, as Mr. Ingram has remarked in his ”Flora Symbolica,”[1]--Every age and every clime has promulgated its own peculiar system of floral signs, and it has been said that the language of flowers is as old as the days of Adam; having, also, thousands of years ago, existed in the Indian, Egyptian, and Chaldean civilisations which have long since pa.s.sed away. He further adds how the Chinese, whose, ”chronicles antedate the historic records of all other nations, seem to have had a simple but complete mode of communicating ideas by means of florigraphic signs;” whereas, ”the monuments of the old a.s.syrian and Egyptian races bear upon their venerable surfaces a code of floral telegraphy whose hieroglyphical meaning is veiled or but dimly guessed at in our day.”
The subject is an extensive one, and also enters largely into the ceremonial use of flowers, many of which were purposely selected for certain rites from their long-established symbolical character. At the same time, it must be remembered that many plants have had a meaning attached to them by poets and others, who have by a license of their own made them to represent certain sentiments and ideas for which there is no authority save their own fancy.
Hence in numerous instances a meaning, wholly misguiding, has been a.s.signed to various plants, and has given rise to much confusion. This, too, it may be added, is the case in other countries as well as our own.
Furthermore, as M. de Gubernatis observes, ”there exist a great number of books which pretend to explain the language of flowers, wherein one may occasionally find a popular or traditional symbol; but, as a rule, these expressions are generally the wild fancies of the author himself.”
Hence, in dealing with plant language, one is confronted with a host of handbooks, many of which are not only inaccurate, but misleading. But in enumerating the recognised and well-known plants that have acquired a figurative meaning, it will be found that in a variety of cases this may be traced to their connection with some particular event in years past, and not to some chance or caprice, as some would make us believe. The amaranth, for instance, which is the emblem of immortality, received its name, ”never-fading,” from the Greeks on account of the lasting nature of its blossoms. Accordingly, Milton crowns with amaranth the angelic mult.i.tude a.s.sembled before the Deity:--
”To the ground, With solemn adoration, down they cast Their crowns, inwove with amaranth and gold.
Immortal amaranth, a flower which once In Paradise, fast by the tree of life, Began to bloom; but soon, for man's offence, To heaven removed, where first it grew, there grows And flowers aloft, shading the font of life,” &c.
And in some parts of the Continent churches are adorned at Christmas-tide with the amaranth, as a symbol ”of that immortality to which their faith bids them look.”
Gra.s.s, from its many beneficial qualities, has been made the emblem of usefulness; and the ivy, from its persistent habit of clinging to the heaviest support, has been universally adopted as the symbol of confiding love and fidelity. Growing rapidly, it iron clasps:--
”The fissured stone with its entwining arms, And embowers with leaves for ever green, And berries dark.”
According to a Cornish tradition, the beautiful Iseult, unable to endure the loss of her betrothed--the brave Tristran--died of a broken heart, and was buried in the same church, but, by order of the king, the two graves were placed at a distance from each other. Soon, however, there burst forth from the tomb of Tristran a branch of ivy, and another from the grave of Iseult; these shoots gradually growing upwards, until at last the lovers, represented by the clinging ivy, were again united beneath the vaulted roof of heaven.[2]
Then, again, the cypress, in floral language, denotes mourning; and, as an emblem of woe, may be traced to the familiar cla.s.sical myth of Cyparissus, who, sorrow-stricken at having skin his favourite stag, was transformed into a cypress tree. Its ominous and sad character is the subject of constant allusion, Virgil having introduced it into the funeral rites of his heroes. Sh.e.l.ley speaks of the unwept youth whom no mourning maidens decked,
”With weeping flowers, or votive cypress wreath, The love-couch of his everlasting sleep.”
And Byron describes the cypress as,
”Dark tree! still sad when other's grief is fled, The only constant mourner o'er the dead.”
The laurel, used for cla.s.sic wreaths, has long been regarded emblematical of renown, and Ta.s.so thus addresses a laurel leaf in the hair of his mistress:--
”O glad triumphant bough, That now adornest conquering chiefs, and now Clippest the bows of over-ruling kings From victory to victory.
Thus climbing on through all the heights of story, From worth to worth, and glory unto glory, To finish all, O gentle and royal tree, Thou reignest now upon that flouris.h.i.+ng head, At whose triumphant eyes love and our souls are led.”
Like the rose, the myrtle is the emblem of love, having been dedicated by the Greeks and Romans to Venus, in the vicinity of whose temples myrtle-groves were planted; hence, from time immemorial,