“’Twas the maiden’s matchless beautyThat drew my heart anigh;Not the Fern-root potion,But the glance of her blue eye.”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 calledJohanniswurtzel; 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, 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.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 (Filix fœmina), boiled in oil, produced “very profitable ointments to heal wounds.” TheOphioglossumhad, in olden times, the reputation of being a cure for the bite of serpents. (See alsoBracken).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 satdown 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:—“For a year and a day,I promise to stay.”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.FIG.—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 theFicus ruminalis, the Romans jealously guarded the sacred wild Fig-tree, upon the roots of which stranded the cradle containingthe 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 fromruma, a teat; and hence the tree under which Romulus and Remus had been suckled by the she-wolf was theRumina Ficus, 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 theFicus ruminalis, 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 (tragos) 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 calledtragos. 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—atragoshad 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 heendeavoured 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.xxv., 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 “Tolle, lege,” (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,Ficus glomerata, is held sacred by the Hindus; and theFicus Indica, or Banyan-tree, is one of the most highly venerated trees on the earth (seeBanyan).——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, calledFauni Ficarii, 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 ofFigs implies an accession of wealth, prosperity, and happiness, the realisation of wishes, and a happy old age.FILBERT.—John Gower, in hisConfessio Amantis, 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.FIR.—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, whippingthem 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 Romanfasces. 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 (Abies Balsamea), 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.Flag.—SeeAcorusandIris.FLAME TREE.—TheNuytsia floribunda, 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 althoughNuytsia floribundais 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.FLAX.—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 (Linum usitatissimum) has been thought to be one of these. Flax is mentioned both in Genesis and Exodus: at least Joseph was clothed inlinen, and the Flax was blighted in the fields. But modern research has shown that the Flax of the ancients wasLinum angustifolium, 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 doesnot 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.FLEA-BANE.—The star-shaped yellow Flea-bane, or wild Marigold (Inula dysenterica), 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 ofAgnus Castus, 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 theInula, 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.”FLOS ADONIS.—In most European countries the Flos Adonis (the dark-crimsonedAdonis autumnalis) still retains in its nomenclature a legendary connection with the blood of the unfortunate Adonis, and is called by the GermansBlutströpfchento 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—“Th’ unhappy fair Adonis likewise flowers,Whom (once a youth) the Cyprian Queen deplores;He, though transformed, has beauty still to moveHer admiration, and secure her love;Since the same crimson blush the flower adornsWhich graced the youth, whose loss the goddess mourns.”And Shakspeare, in his poem on Venus and Adonis, says—“By this the boy that by her side lay killedWas melted like a vapour from her sight;And in his blood that on the ground lay spilledA purple flower sprang up, chequered with white,Resembling well his pale cheeks and the bloodWhich in round drops upon their whiteness stood.”FLOWER DE LUCE.—The Iris has obtained this name, which is derived from the FrenchFleur de Louis, from its having been assumed as his device by Louis VII., of France. This title ofFleur de Louishas been changed to Fleur de Luce,Fleur de Lys, andFleur de Lis. (SeeIris).——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 aFleur de Lis, and that if a patient suffering under King’s Evil touch thisFleur de Lis, or if the Marcon breathe upon him, the malady will be sure to disappear.Flower Gentle, orFloramor.—SeeAmaranth.FLOWERS OF HEAVEN.—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 itTremella Nostoc, but it is now classed with theAlgæ Gloiocladeæunder the name ofNostoc commune, 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. InEngland, 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.FLOWERING ROD.—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 (seeAlmond).FORGET-ME-NOT.—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,Ajuga Chamæpitys. 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 nameVergiss mein nichtto theChamædrys vera fœmina, orTeucrium Botrys.Forglemm mig icke, the corresponding Danish name, was given to theVeronica chamædrys. 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 “Souveigne vous de moy,” 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 theMyosotis palustris; 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, “Vergiss mich nicht!”“And the lady fair of the knight so true,Aye remembered his hapless lot;And she cherished the flower of brilliant hue,And braided her hair with the blossoms blue,And she called it Forget-me-not.”According to Grimm, the original Forget-me-not was a certain Luck-flower, concerning which there is a favourite legend in Germany (seeKey-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 theMyosotisits emblematical and poetical meaning, by writing it, at the period of his exile, on his collar of S.S., with the initial letter of hismotor watchword,Souveigne vous de moy, 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 theMyosotis, Nontiscordar di me, 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 theMyosotisgrowing by the river’s banks.——The ancient English name of theMyosotis palustriswas 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 itHeliotropium, and Gerarde figured it as such. (SeeHeliotrope).——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 rushingwaters. “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.”FOXGLOVE.—The name ofDigitalis(fromdigitale, 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 itFingerhut, and the FrenchGantelée—names all bestowed on account of the form of the flower, regarding which Cowley fancifully wrote—“The Foxglove on fair Flora’s hand is worn,Lest while she gather flowers, she meet a thorn.”The French also term the FoxgloveGants de Notre DameandDoigts de la Vierge. Various explanations have been given as to the apparently inappropriate English name of Foxglove, which is, however, derived from the Anglo-SaxonFoxes-glof; 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,Rev-bielde, Fox-bell, andReveleika, Fox-Music, are the only foreign ones that allude to that animal; and they explain our own, as having been, in the first place,foxes-glew, or music (Anglo-Saxongliew), 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:—“To keep her slender fingers from the sunne,Pan through the pastures oftentimes hath runne,To pluck the speckled Foxgloves from their stem,And on those fingers neatly placed them.”In Wales, the bells of the Foxglove are termedMenyg Ellyllon, 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, theDigitalisis 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 plantAralda, and have this proverb concerning it: “Aralda tutte piaghe salda”—“Aralda salveth all sores.” Although containing a poison, the Foxglove yields a medicine valuable in cases of heart-disease, inflammatory fevers, dropsy, &c.“The Foxglove leaves, with caution given,Another proof of favouring HeavenWill happily display.”FRANGIPANNI.—ThePlumieria acuminata, 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,Bunga orang sudah mati, 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,ros-solis, sun-dew. The Frangipanni tart was the invention of the same noble.FRANKINCENSE.—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 lifelessbody, changed it into the beautiful tree that bears the Frankincense. Ovid thus describes the nymph’s transformation:—“What Phœbus could do was by Phœbus done.Full on her grave with pointed beams he shone.To pointed beams the gaping earth gave way;Had the nymph eyes, her eyes had seen the day;But lifeless now, yet lovely, still she lay.Not more the god wept when the world was fired,And in the wreck his blooming boy expired;The vital flame he strives to light again,And warm the frozen blood in every vein.But since resistless fates denied that power,On the cold nymph he rained a nectar shower.Ah! undeserving thus, he said, to die,Yet still in odours thou shalt reach the sky.The body soon dissolved, and all aroundPerfumed with heavenly fragrances the ground.A sacrifice for gods uprose from thence—A sweet, delightful tree of Frankincense.”—Eusden.The tree which thus sprang from poor Leucothea’s remains was a description of Terebinth, now calledBoswellia thurifera, 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.”“In sacred services alone consumed,And every Temple’s with the smoke perfumed.”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 centuryB.C.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 manydescribing 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.FRAXINELLA.—The Fraxinella (Dictamnus) 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.Friar’s Cap.—SeeMonkshood.FRITILLARY.—The origin of theFritillaria, or Crown Imperial, is given by Rapin in the following lines:—“Then her gay gilded front th’ Imperial CrownErects aloft, and with a scornful frownO’erlooks the subject plants, while humbly theyWait round, and homage to her highness pay;High on the summit of her stem ariseLeaves in a verdant tuft of largest size;Below this tuft the gilded blossoms bent,Like golden cups reversed, are downwards sent;But in one view collected they composeA crown-like form, from whence her name arose.No flower aspires in pomp and state more high,Nor, could her odour with her beauty vie,Would lay a juster claim to majesty.AQueenshe was whom ill report belied,And a rash husband’s jealousy destroyed;Driv’n from his bed and court the fields she ranged,Till spent with grief was to a blossom changed,Yet only changed as to her human frame:She kept th’ Imperial beauty and the name;But the report destroyed her former sweets:Scandal, though false, the fair thus rudely treats,And always the most fair with most injustice meets.”This flower is a native of Persia, and was for some time known asLilium Persicum. According to Madame de Genlis, it derived itsmajestic name of Crown Imperial from the celebratedGuirlande de Julie. 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 ofLa Couronne Impériale. In later days the flower received the name ofFritillaria(fromFritillus, a dice box, the usual companion of the chequer-board), because its blossoms are chequered with purple and white or yellow.FUMITORY.—This plant, which Shakspeare alludes to as Fumiter, derived its name from the FrenchFume-terre, and LatinFumus terræ, 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 itFumaria) 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:—
“’Twas the maiden’s matchless beautyThat drew my heart anigh;Not the Fern-root potion,But the glance of her blue eye.”
“’Twas the maiden’s matchless beautyThat drew my heart anigh;Not the Fern-root potion,But the glance of her blue eye.”
“’Twas the maiden’s matchless beauty
That drew my heart anigh;
Not the Fern-root potion,
But the glance of her blue eye.”
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 calledJohanniswurtzel; 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, 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.
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 (Filix fœmina), boiled in oil, produced “very profitable ointments to heal wounds.” TheOphioglossumhad, in olden times, the reputation of being a cure for the bite of serpents. (See alsoBracken).
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 satdown 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:—
“For a year and a day,I promise to stay.”
“For a year and a day,I promise to stay.”
“For a year and a day,
I promise to stay.”
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.
FIG.—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 theFicus ruminalis, the Romans jealously guarded the sacred wild Fig-tree, upon the roots of which stranded the cradle containingthe 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 fromruma, a teat; and hence the tree under which Romulus and Remus had been suckled by the she-wolf was theRumina Ficus, 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 theFicus ruminalis, 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 (tragos) 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 calledtragos. 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—atragoshad 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 heendeavoured 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.xxv., 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 “Tolle, lege,” (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,Ficus glomerata, is held sacred by the Hindus; and theFicus Indica, or Banyan-tree, is one of the most highly venerated trees on the earth (seeBanyan).——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, calledFauni Ficarii, 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 ofFigs implies an accession of wealth, prosperity, and happiness, the realisation of wishes, and a happy old age.
FILBERT.—John Gower, in hisConfessio Amantis, 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.
FIR.—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, whippingthem 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 Romanfasces. 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 (Abies Balsamea), 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.
Flag.—SeeAcorusandIris.
FLAME TREE.—TheNuytsia floribunda, 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 althoughNuytsia floribundais 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.
FLAX.—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 (Linum usitatissimum) has been thought to be one of these. Flax is mentioned both in Genesis and Exodus: at least Joseph was clothed inlinen, and the Flax was blighted in the fields. But modern research has shown that the Flax of the ancients wasLinum angustifolium, 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 doesnot 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.
FLEA-BANE.—The star-shaped yellow Flea-bane, or wild Marigold (Inula dysenterica), 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 ofAgnus Castus, 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 theInula, 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.”
FLOS ADONIS.—In most European countries the Flos Adonis (the dark-crimsonedAdonis autumnalis) still retains in its nomenclature a legendary connection with the blood of the unfortunate Adonis, and is called by the GermansBlutströpfchento 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—
“Th’ unhappy fair Adonis likewise flowers,Whom (once a youth) the Cyprian Queen deplores;He, though transformed, has beauty still to moveHer admiration, and secure her love;Since the same crimson blush the flower adornsWhich graced the youth, whose loss the goddess mourns.”
“Th’ unhappy fair Adonis likewise flowers,Whom (once a youth) the Cyprian Queen deplores;He, though transformed, has beauty still to moveHer admiration, and secure her love;Since the same crimson blush the flower adornsWhich graced the youth, whose loss the goddess mourns.”
“Th’ unhappy fair Adonis likewise flowers,
Whom (once a youth) the Cyprian Queen deplores;
He, though transformed, has beauty still to move
Her admiration, and secure her love;
Since the same crimson blush the flower adorns
Which graced the youth, whose loss the goddess mourns.”
And Shakspeare, in his poem on Venus and Adonis, says—
“By this the boy that by her side lay killedWas melted like a vapour from her sight;And in his blood that on the ground lay spilledA purple flower sprang up, chequered with white,Resembling well his pale cheeks and the bloodWhich in round drops upon their whiteness stood.”
“By this the boy that by her side lay killedWas melted like a vapour from her sight;And in his blood that on the ground lay spilledA purple flower sprang up, chequered with white,Resembling well his pale cheeks and the bloodWhich in round drops upon their whiteness stood.”
“By this the boy that by her side lay killed
Was melted like a vapour from her sight;
And in his blood that on the ground lay spilled
A purple flower sprang up, chequered with white,
Resembling well his pale cheeks and the blood
Which in round drops upon their whiteness stood.”
FLOWER DE LUCE.—The Iris has obtained this name, which is derived from the FrenchFleur de Louis, from its having been assumed as his device by Louis VII., of France. This title ofFleur de Louishas been changed to Fleur de Luce,Fleur de Lys, andFleur de Lis. (SeeIris).——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 aFleur de Lis, and that if a patient suffering under King’s Evil touch thisFleur de Lis, or if the Marcon breathe upon him, the malady will be sure to disappear.
Flower Gentle, orFloramor.—SeeAmaranth.
FLOWERS OF HEAVEN.—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 itTremella Nostoc, but it is now classed with theAlgæ Gloiocladeæunder the name ofNostoc commune, 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. InEngland, 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.
FLOWERING ROD.—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 (seeAlmond).
FORGET-ME-NOT.—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,Ajuga Chamæpitys. 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 nameVergiss mein nichtto theChamædrys vera fœmina, orTeucrium Botrys.Forglemm mig icke, the corresponding Danish name, was given to theVeronica chamædrys. 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 “Souveigne vous de moy,” 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 theMyosotis palustris; 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, “Vergiss mich nicht!”
“And the lady fair of the knight so true,Aye remembered his hapless lot;And she cherished the flower of brilliant hue,And braided her hair with the blossoms blue,And she called it Forget-me-not.”
“And the lady fair of the knight so true,Aye remembered his hapless lot;And she cherished the flower of brilliant hue,And braided her hair with the blossoms blue,And she called it Forget-me-not.”
“And the lady fair of the knight so true,
Aye remembered his hapless lot;
And she cherished the flower of brilliant hue,
And braided her hair with the blossoms blue,
And she called it Forget-me-not.”
According to Grimm, the original Forget-me-not was a certain Luck-flower, concerning which there is a favourite legend in Germany (seeKey-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 theMyosotisits emblematical and poetical meaning, by writing it, at the period of his exile, on his collar of S.S., with the initial letter of hismotor watchword,Souveigne vous de moy, 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 theMyosotis, Nontiscordar di me, 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 theMyosotisgrowing by the river’s banks.——The ancient English name of theMyosotis palustriswas 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 itHeliotropium, and Gerarde figured it as such. (SeeHeliotrope).——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 rushingwaters. “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.”
FOXGLOVE.—The name ofDigitalis(fromdigitale, 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 itFingerhut, and the FrenchGantelée—names all bestowed on account of the form of the flower, regarding which Cowley fancifully wrote—
“The Foxglove on fair Flora’s hand is worn,Lest while she gather flowers, she meet a thorn.”
“The Foxglove on fair Flora’s hand is worn,Lest while she gather flowers, she meet a thorn.”
“The Foxglove on fair Flora’s hand is worn,
Lest while she gather flowers, she meet a thorn.”
The French also term the FoxgloveGants de Notre DameandDoigts de la Vierge. Various explanations have been given as to the apparently inappropriate English name of Foxglove, which is, however, derived from the Anglo-SaxonFoxes-glof; 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,Rev-bielde, Fox-bell, andReveleika, Fox-Music, are the only foreign ones that allude to that animal; and they explain our own, as having been, in the first place,foxes-glew, or music (Anglo-Saxongliew), 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:—
“To keep her slender fingers from the sunne,Pan through the pastures oftentimes hath runne,To pluck the speckled Foxgloves from their stem,And on those fingers neatly placed them.”
“To keep her slender fingers from the sunne,Pan through the pastures oftentimes hath runne,To pluck the speckled Foxgloves from their stem,And on those fingers neatly placed them.”
“To keep her slender fingers from the sunne,
Pan through the pastures oftentimes hath runne,
To pluck the speckled Foxgloves from their stem,
And on those fingers neatly placed them.”
In Wales, the bells of the Foxglove are termedMenyg Ellyllon, 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, theDigitalisis 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 plantAralda, and have this proverb concerning it: “Aralda tutte piaghe salda”—“Aralda salveth all sores.” Although containing a poison, the Foxglove yields a medicine valuable in cases of heart-disease, inflammatory fevers, dropsy, &c.
“The Foxglove leaves, with caution given,Another proof of favouring HeavenWill happily display.”
“The Foxglove leaves, with caution given,Another proof of favouring HeavenWill happily display.”
“The Foxglove leaves, with caution given,
Another proof of favouring Heaven
Will happily display.”
FRANGIPANNI.—ThePlumieria acuminata, 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,Bunga orang sudah mati, 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,ros-solis, sun-dew. The Frangipanni tart was the invention of the same noble.
FRANKINCENSE.—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 lifelessbody, changed it into the beautiful tree that bears the Frankincense. Ovid thus describes the nymph’s transformation:—
“What Phœbus could do was by Phœbus done.Full on her grave with pointed beams he shone.To pointed beams the gaping earth gave way;Had the nymph eyes, her eyes had seen the day;But lifeless now, yet lovely, still she lay.Not more the god wept when the world was fired,And in the wreck his blooming boy expired;The vital flame he strives to light again,And warm the frozen blood in every vein.But since resistless fates denied that power,On the cold nymph he rained a nectar shower.Ah! undeserving thus, he said, to die,Yet still in odours thou shalt reach the sky.The body soon dissolved, and all aroundPerfumed with heavenly fragrances the ground.A sacrifice for gods uprose from thence—A sweet, delightful tree of Frankincense.”—Eusden.
“What Phœbus could do was by Phœbus done.Full on her grave with pointed beams he shone.To pointed beams the gaping earth gave way;Had the nymph eyes, her eyes had seen the day;But lifeless now, yet lovely, still she lay.Not more the god wept when the world was fired,And in the wreck his blooming boy expired;The vital flame he strives to light again,And warm the frozen blood in every vein.But since resistless fates denied that power,On the cold nymph he rained a nectar shower.Ah! undeserving thus, he said, to die,Yet still in odours thou shalt reach the sky.The body soon dissolved, and all aroundPerfumed with heavenly fragrances the ground.A sacrifice for gods uprose from thence—A sweet, delightful tree of Frankincense.”—Eusden.
“What Phœbus could do was by Phœbus done.
Full on her grave with pointed beams he shone.
To pointed beams the gaping earth gave way;
Had the nymph eyes, her eyes had seen the day;
But lifeless now, yet lovely, still she lay.
Not more the god wept when the world was fired,
And in the wreck his blooming boy expired;
The vital flame he strives to light again,
And warm the frozen blood in every vein.
But since resistless fates denied that power,
On the cold nymph he rained a nectar shower.
Ah! undeserving thus, he said, to die,
Yet still in odours thou shalt reach the sky.
The body soon dissolved, and all around
Perfumed with heavenly fragrances the ground.
A sacrifice for gods uprose from thence—
A sweet, delightful tree of Frankincense.”—Eusden.
The tree which thus sprang from poor Leucothea’s remains was a description of Terebinth, now calledBoswellia thurifera, 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.”
“In sacred services alone consumed,And every Temple’s with the smoke perfumed.”
“In sacred services alone consumed,And every Temple’s with the smoke perfumed.”
“In sacred services alone consumed,
And every Temple’s with the smoke perfumed.”
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 centuryB.C.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 manydescribing 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.
FRAXINELLA.—The Fraxinella (Dictamnus) 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.
Friar’s Cap.—SeeMonkshood.
FRITILLARY.—The origin of theFritillaria, or Crown Imperial, is given by Rapin in the following lines:—
“Then her gay gilded front th’ Imperial CrownErects aloft, and with a scornful frownO’erlooks the subject plants, while humbly theyWait round, and homage to her highness pay;High on the summit of her stem ariseLeaves in a verdant tuft of largest size;Below this tuft the gilded blossoms bent,Like golden cups reversed, are downwards sent;But in one view collected they composeA crown-like form, from whence her name arose.No flower aspires in pomp and state more high,Nor, could her odour with her beauty vie,Would lay a juster claim to majesty.AQueenshe was whom ill report belied,And a rash husband’s jealousy destroyed;Driv’n from his bed and court the fields she ranged,Till spent with grief was to a blossom changed,Yet only changed as to her human frame:She kept th’ Imperial beauty and the name;But the report destroyed her former sweets:Scandal, though false, the fair thus rudely treats,And always the most fair with most injustice meets.”
“Then her gay gilded front th’ Imperial CrownErects aloft, and with a scornful frownO’erlooks the subject plants, while humbly theyWait round, and homage to her highness pay;High on the summit of her stem ariseLeaves in a verdant tuft of largest size;Below this tuft the gilded blossoms bent,Like golden cups reversed, are downwards sent;But in one view collected they composeA crown-like form, from whence her name arose.No flower aspires in pomp and state more high,Nor, could her odour with her beauty vie,Would lay a juster claim to majesty.AQueenshe was whom ill report belied,And a rash husband’s jealousy destroyed;Driv’n from his bed and court the fields she ranged,Till spent with grief was to a blossom changed,Yet only changed as to her human frame:She kept th’ Imperial beauty and the name;But the report destroyed her former sweets:Scandal, though false, the fair thus rudely treats,And always the most fair with most injustice meets.”
“Then her gay gilded front th’ Imperial Crown
Erects aloft, and with a scornful frown
O’erlooks the subject plants, while humbly they
Wait round, and homage to her highness pay;
High on the summit of her stem arise
Leaves in a verdant tuft of largest size;
Below this tuft the gilded blossoms bent,
Like golden cups reversed, are downwards sent;
But in one view collected they compose
A crown-like form, from whence her name arose.
No flower aspires in pomp and state more high,
Nor, could her odour with her beauty vie,
Would lay a juster claim to majesty.
AQueenshe was whom ill report belied,
And a rash husband’s jealousy destroyed;
Driv’n from his bed and court the fields she ranged,
Till spent with grief was to a blossom changed,
Yet only changed as to her human frame:
She kept th’ Imperial beauty and the name;
But the report destroyed her former sweets:
Scandal, though false, the fair thus rudely treats,
And always the most fair with most injustice meets.”
This flower is a native of Persia, and was for some time known asLilium Persicum. According to Madame de Genlis, it derived itsmajestic name of Crown Imperial from the celebratedGuirlande de Julie. 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 ofLa Couronne Impériale. In later days the flower received the name ofFritillaria(fromFritillus, a dice box, the usual companion of the chequer-board), because its blossoms are chequered with purple and white or yellow.
FUMITORY.—This plant, which Shakspeare alludes to as Fumiter, derived its name from the FrenchFume-terre, and LatinFumus terræ, 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 itFumaria) 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:—