That the lily should symbolize purity seems appropriate enough, but why should parsley in olden times have been associated with death? It is recorded that a few bundles of parsley once threw a whole Greek army into panic, because in Greece the tombs of the dead were strewn with the herb. With them ‘to be in need of parsley’ was equivalent to being beyond hope.

The name itself offers little explanation of this superstition, for it is derived from the Latin petroselinum, which, again, was taken from the Greek name signifying the ‘plant of the rocks.’ According to the myth, however, it sprang from the blood of Archemorus, or Orpheltes, the son of Lycurgus, King of Nemaea. Archemorus was killed by a serpent while his foster-mother was showing the soldiers of Adrastus where they might find a fountain. On the place where he died there sprang up the parsley, which the Greeks, in grief for his loss, wove into chaplets for the victors at the Nemaean games. At these games it was always customary to deliver a funeral oration in memory of Archemorus, while the participators were dressed in mourning. Hence the association of parsley with death among the Greeks, and the long-prevailing Western belief that the plant is ‘unlucky,’ is only another instance of the marvellous longevity of superstitions.

It is said by Mr. Thiselton-Dyer that in Devonshire to transplant parsley is accounted a serious offence against the tutelary spirit of the herb, and is certain to be punished within the year by some great misfortune. In South Hampshire the country people will never give parsley away, for fear of trouble; and in Suffolk it is believed that if it be sown on any other day than Good Friday it will not grow double. The Folklore Record, some years ago, gave the case of a gentleman near Southampton whose gardener refused to sow some parsley-seed when ordered, because ‘it would be a bad day’s work’ for him to do so; the most he would do was to bring a plant or two, and throw them down for the master to pick up if he chose. To give them, however, the man regarded as fatal.

But even to move parsley is regarded in some places to be unlucky, and we have heard of a parish clerk in Devonshire who was bedridden, and who was popularly supposed to owe his trouble to having moved some parsley-beds. There is a similar superstition in Germany, and many readers have probably often come across an old saying, that ’Parsley fried will bring a man to his saddle and a woman to her grave.’ The allusion to the saddle is obscure; but it is obvious that all the superstitious dread of parsley is a survival of the old Greek fable immortalized in the Nemaean games.

That the rose should be associated with death may appear strange to some, yet so it was. The Greeks certainly used the rose in their funeral rites and for the decoration of their tombs. The Romans used it for similar purposes, and often bequeathed legacies for the express purpose of keeping their tombs adorned with the flower. Whether it was by them that the practice was introduced into England is not capable of direct proof, but it is worthy of note that at Ockley, a place where the Romans were often located in large numbers, it was a custom of comparatively recent experience for girls to plant roses upon the graves of their dead lovers. Hence, no doubt, its origin in Gay’s riddle:

’What flower is that which royal honour craves,
Adjoins the Virgin, and ‘tis strewn on graves?’

The answer is ‘Rosemary,’ which, although sometimes understood to mean the Rose of the Virgin Mary, is neither a rose, nor is it in any special way associated with the Virgin.

On the other hand, the rose is associated by most Catholics with the Mother of the Saviour, and in Italy especially, during the celebrations of May, the rose is abundantly used. By some it has been thought that the early association of the rose with death led to the expression ‘under the rose,’ applied to anything to be done in secret or silence. Others, again, have ascribed the origin of that expression to the perfect beauty of the flower, which, as language is unable to portray it, may be a symbol of silence. Sir Thomas Browne, however, says the origin was either in the old custom of wearing chaplets of roses during the ‘Symposiack meetings,’ or else because the rose was the flower of Venus, ‘which Cupid consecrated unto Harpocrates, the god of silence.’ There is a basis of probability in both theories, and all know that the rose was peculiarly the property of the Goddess of Love. Indeed, according to the old fable, the flower was originally white until dyed by the blood which flowed from the foot of Venus, pierced by a thorn as she ran to the aid of her loved Adonis. Hence Spenser says:

’White as the native rose, before the change
Which Venus’s blood did in her leaves impress.’

According to others, however, it was the blood of Adonis which dyed the flower. Thus Bion, in his Lament: ’A tear the Paphian sheds for each blood-drop of Adonis, and tears and blood on the earth are turned to flowers. The blood brings forth the rose, and the tears the wind-flower. Woe, woe, for Adonis! he hath perished, the lovely Adonis!’ This tradition is preserved in the German name, Adonis-blume, which, however, is usually applied to the anemone.

The rose being the emblem of love, and love having a natural abhorrence of publicity, it is not difficult to conceive the connection with silence. It is said that the Romans used to place a decoration of roses in the centre of their dining-rooms, as a hint to the guests that all that was said at the banqueting-table was in the nature of ’privileged communications,’ and in old Germany a similar custom long prevailed. In the sixteenth century a rose was placed over confessionals, and the inference is that the hint was then well understood.

There was also an obvious meaning in the adoption by the Jacobites of this flower as the emblem of the Pretender, to whose service they were secretly sworn. It was the white rose that was especially affected by the Stuarts, and the Pretender’s birthday, the 10th of June, was for long known as ‘White Rose Day,’ much as ‘Primrose Day’ is now definitely associated with the late Lord Beaconsfield. The story of the Wars of the Roses is, of course, known to everybody, and how, in consequence of these feuds, the rose became the emblem of England, as the thistle is of Scotland, and the shamrock of Ireland.

In the East there is even more of poetic significance attached to the rose than with us. It is related of Sadi, the Persian poet, that, when a slave, he earned his freedom by the adroit use of the flower. One day he presented a rose to his master, with the remark, made with all humility, ’Do good to thy servant whilst thou hast the power, for the season of power is often as transient as the duration of this flower.’ This was in allusion to the Eastern fancy, which makes the white rose the emblem of life transient and uncertain. In Persia they have a festival called ‘The Feast of the Roses,’ which lasts during the blooming of the flowers. One of their great works is called The Garden of Roses, and in all their poems and tales they closely associate the rose with the bulbul or nightingale. The belief is that the bird derives his melody from the beauteous flower, and they say, ’You may place a handful of fragrant herbs and flowers before the nightingale, but he wants nothing more than the odour of his beloved rose.’

Thomas Moore seizes, with happy effect, on this legend in Lalla Rookh, which poem, indeed, is redolent of roses. But poetry generally is as full of the rose as the rose is of poetry, and it would take a volume to deal adequately with all the fancies and superstitious associations of the queen of flowers. Before quitting the subject, however, we should not overlook the Oriental traditions of how the rose received its various colours. It is said that when Mohammed was journeying to heaven, the sweat which fell from his forehead produced white roses, and that which fell from Al Borak produced yellow roses. But an older tradition is given by Sir John Mandeville. It is that of Zillah, the beauteous maiden of Bethlehem, who, being falsely accused, was condemned to be burned alive. At the stake the flames passed over her and shrivelled up her accuser, while, on the spot where she stood, sprang up a garden of roses red where the fire had touched, and white where it had passed. ‘And theise werein the first roseres that ever ony man saughe.’

Reference has been made to the lily as the emblem of purity, but, curiously enough, this innocent-looking flower has its baleful superstitions as well.

In Devonshire it is accounted unlucky to plant a bed of lilies-of-the-valley, and to do so is to ensure misfortune, if not death, within a year. Yet this flower has always been closely associated with the Virgin Mary, and according to one legend, it sprang from some of the milk which fell to the ground as she was nourishing the infant Jesus. The Greeks, however, had a similar legend, ascribing the origin of the flower to a drop of Juno’s milk. The Greeks have always made a favourite of the lily, and even to this day use it largely in making up bridal wreaths, while the sacred significance which Christians have found in the flower may be traceable to our Lord’s use of it in imagery.

In this connection the legend of the budding lily of St. Joseph may be recalled, and also the fact that the mediaeval painters generally depicted the Madonna with a lily in her hand. There is a tradition that the lily was the principal ornament in the crown of Solomon, and that it typified love, charity, purity, and innocence a combination of virtues hardly to be found in the character of the wise King himself.

Nor must we forget that the sacred flower of the East the lotus is a lily, and that even to name it seems to carry ineffable consolation to the Buddhist. Thus, the universal prayer of the Buddhists that prayer which is printed on slips and fastened on cylinders which are incessantly revolving in Thibet ’Om mani padme hum!’ means simply, ’Oh, the jewel in (or of) the lotus! Amen!’ So Sir Edwin Arnold, in The Light of Asia:

’Ah, Lover! Brother! Guide! Lamp of the Law!
I take my refuge in Thy name and Thee!
I take my refuge in Thy Law of Good!
I take my refuge in Thy Order! Om!
The dew is on the lotus. Rise, Great Sun,
And lift my leaf, and mix me with the wave.
“Om mani padme hum,” the sunrise comes.
The dewdrop slips into the shining sea!’

The lily, or lotus, was held sacred also in ancient Egypt, and the capitals of many of the buildings bear the form of an open lotus-flower. And naturally, in a land of Buddhism like China, the lotus occupies there an important place, both in art, in poetry, and in popular fancy. It is recorded that the old Jews regarded the lily, or lotus (Lilium candidum), as a protection against enchantment, and it is said that Judith wore a wreath of lilies when she went to visit Holofernes, by way of counteractant charm.

The lotus which is the sacred lily of the East must not be confounded with the mysterious plant mentioned by Ulysses, and of which Tennyson has sung the plant of oblivion and sensuousness. That there is an element of enchantment about the lily we have seen is still believed in our own country, but the association of misfortune with it is not universal. On the contrary, in some parts the leaf of the lily is supposed to have curative virtues in cases of cuts and wounds, and Gerarde, the old herbalist, even says that ’the flowers of lily-of-the-valley, being close stopped up in a glass, put into an ant-hill, and taken away again a month after, ye shall find a liquor in the glass, which being outwardly applied, helpeth the gout.’ One hears, perhaps, of no modern experiments having been made with this remedy. But if not to cure gout, the flower has, it appears, been used to pay rents, for Grimm says that some lands in Hesse were held upon the condition of presenting a bunch of lily-of-the-valley every year. This, of course, would not be the whole burden, and the custom had, no doubt, a religious origin and significance.

The flower is often associated with the sword of justice, and both the Dominicans and the Cistercians held it in high honour. It is worth noting, too, that some traditions make the lily the favourite flower of St. Cecilia, although the popular legend makes the angel bring her a bouquet of roses every night from Paradise.

But how did the lily become the badge of France? One tradition is that it was adopted by the French kings because it was the emblem of purity, and closely associated with both Christ and Solomon. One old legend has it that after one of the great battles of the Crusaders, the French banners were found covered with lilies. According to others, the Fleur de lys is merely a corruption of Fleur de Luce, or Fleur de Louis, and was not a lily at all, but the purple iris, which Louis the Seventh adopted for his emblem on his departure to the Holy Land. On the other hand, there is a legend that a shield of azure bearing the device of three golden lilies was presented by an angel to Clothilde, the wife of Clovis, and it is claimed that the lily has been the true national emblem of France ever since the time of that Sovereign. Whatever the origin, however, of Fleur de lys, it certainly means lily now, and the Lily of France is a symbol as definite as the Rose of England, as the Shamrock of Ireland, or as the Thistle of Scotland.

It is curious how much superstition and romance have clustered round the humble clover-leaf. Not one of us, perhaps, but has in childhood spent hours in looking for the four-leaved clover that was to bring untold luck. What trouble to find it! What joy when found! And what little profit beyond the joy of the search! As the old couplet has it, somewhat inconsequently:

’With a four-leav’d clover, double-topp’d ash, and green-topp’d seave,
You may go before the queen’s daughter without asking leave.’

The advantage here suggested is not very obvious, but the Devonshire people had a more defined idea of the virtue of the double clover, and they state it thus:

’An even-leaved ash,
And a four-leaved clover;
You’ll see your true lover
Before the day’s over.’

But in Cambridgeshire it seems that the two-leaved clover is the object of desire, for there the saying goes:

’A clover, a clover of two,
Put it on your right shoe;
The first young man you meet,
In field, or lane, or street,
You shall have him,
Or one of his name.’

This, while presenting a considerable amount of uncertainty in the result has, at least, the merit of presaging something.

In other parts, however, and in more ancient days, the carrying of the four-bladed clover was believed to bring luck in play and in business, safety on a journey, and the power of detecting evil spirits. In Germany the clover was held almost sacred whenever it had two or four blades. Now, as to luck, a curious thing is stated by the author of the Plant Lore of Shakespeare. He says that clover is a corruption of clava, a club, and that to this day we preserve the emblem of luck on our playing-cards in painting the suit of clubs. Somehow the etymology does not seem very satisfying; but at any rate we all know what ’living in clover’ means.

Yet, perhaps, everyone does not know that in rural districts the clover is looked upon as a capital barometer, the leaves becoming rough to the feel when a storm is impending. A writer, quoted by Mr. Thiselton-Dyer, says that when tempestuous weather is coming the clover will ’start and rise up as if it were afraid of an assault.’

It is probable that the association of good luck with the four-bladed clover arose from its fancied resemblance to the cross. Support is given to this hypothesis by the traditional origin of the shamrock as the badge of Ireland. In the account given of St. Patrick in The Book of Days, it is stated that once when the Saint wanted to illustrate the doctrine of the Trinity to his pagan hearers, he plucked a piece of the common white clover. Now, it seems that the trefoil is called shamrakh in Arabic, and was held sacred in Persia. And it is remarkable that Pliny says the trefoil is an antidote against the bites of snakes and scorpions. It is not by any means certain that the common clover was the original shamrock of Ireland; and even to this day many claim the title for the wood-sorrel. Still, for fifty years, at any rate, the popular belief has been that the trefoil-clover is the plant which was plucked by St. Patrick, who drove out the snakes from Ireland, who is still her patron-saint, and whose badge is worn to this day.

But how did the name come from Arabia, and what is the connection between Pliny’s theory and the legend, of St. Patrick’s victory over the vermin? These remain among the unsolved mysteries of folk-lore.

With the emblem of Scotland the thistle not so many classical associations and active superstitions are to be found, but yet it is not devoid of folk-lore. Of course opinions differ as to what was or is the true Scotch thistle, but of the several varieties of thistles many beliefs are entertained. One variety the Carline is esteemed in some parts as a barometer, as it closes up when rain is approaching. In Tartary there is a variety which grows to such a size that it is planted for shelter on the windward side of the huts on the Steppes. This thistle is called the ‘Wind Witch,’ because, after the heat of the summer is past, the dried portions take the form of a ball, with which the spirits are supposed to make merry in the autumnal gales.

The origin of the name thistle is probably Scandinavian, and associated with Thor. The plant was, at any rate, sacred to the Scandinavian god, and was believed by the old Vikings to receive the colour of the lightning into its blossom, which thereupon became endowed with high curative and protective virtues. There was a species of thistle on Dartmoor which used to be called Thormantle, and was used in that district as a febrifuge. Some writers have said that in Poland some infantile disorders are supposed to be the work of mischievous spirits using thistle-seed.

The Lady’s Thistle, which some believe to be the true Scotch thistle, is one of the many plants associated with the Virgin. The tradition, according to Brand, is that the white spots on the leaves are due to the falling of some drops of the Holy Mother’s milk, a legend we have seen to be attached also to the lily. Then the great Emperor Charlemagne’s name is blended with that of the Carline Thistle, the story being that during the prevalence of an epidemic among his troops he prayed to God for help. An angel appeared, and indicated, by firing an arrow, a plant which would allay the disease. This was the Carlina acaulis, which, of course, cured all the sick soldiers, and possibly may have some of the febrifuge virtues which the Dartmoor people fancied existed in another kind of thistle. Nettle-soup is still a familiar housewife’s remedy for some childish ailments.

In some parts of Germany there is a superstition that sores upon horses’ backs may be cured by gathering four red thistle-blossoms before daybreak, and placing them in the form of a square upon the ground with a stone in the middle. It is not easy to trace the probable origin of this belief, but many of the old herbalists mention the thistle as efficacious in cases of vertigo, headache, jaundice, and ’infirmities of the gall.’ Says one, ‘It is an herb of Mars, and under the sign Aries.’ Therefore, ’it strengthens the attractive faculty in man and clarifies the blood, because the one is ruled by Mars. The continual drinking the decoction of it helps red faces, tetters, and ringworms, because Mars causeth them. It helps the plague, sores, boils, itches, the bitings of mad dogs and venomous beasts, all which infirmities are under Mars.’ This same writer agrees with Dioscorides that the root of a thistle carried about ’doth expel melancholy and removes all diseases connected therewith.’ In other words, the thistle was held to possess all the virtues now claimed for podophyllum, blue-pill, and dandelion a universal antibilious agent!

But how did the thistle become the emblem of Scotland? Well, there are as many traditions on the subject as there are opinions as to which variety of the plant is the true Scottish thistle. It would be tedious here to refer to all, so let us just note that although the Carduus Marianus, or the Blessed or Lady’s Thistle the origin of whose name we have given is very commonly accepted, so competent an authority on Scottish lore as the author of Nether Lochaber rejects both that and all other varieties in favour of the Cnicus acaulis, or the stemless thistle. In doing this, he founds his belief upon the following tradition: Once, during the invasion of Scotland by the Norsemen, the invaders were stealing a march in the dark upon the Scots, when one of the barefooted scouts placed his foot upon a thistle, which caused him to cry out so loudly that the Scots were aroused, and, flying to their horses, drove back the Danes with great slaughter. Now, this could not happen, says Dr. Stewart, with any of the tall thistles, but only with the stemless thistle, which has sharp, fine spikes, and grows close on the ground.

This, at least, is as reasonable an explanation as any of the great national badge of Scotland. It but remains to add that the first mention of the thistle as a national emblem occurs in an inventory of the jewels and other effects of James the Third, about 1467, and its first mention in poetry is in a poem by Dunbar, written about 1503, to commemorate the marriage of James the Fourth with Margaret Tudor, and called The Thrissell and the Rois. The Order of the Thistle dates from James the Seventh of Scotland and Second of England, about 1687.

And now, as we began with the wreath of parsley, which symbolized death, let us end with the crown of orange-blossoms, which, among us, now symbolizes the twofold life of the married state. Among the Greeks, the brides used to wear garlands of myrtle and roses, because both of these plants were associated with the Goddess of Love. In China the orange has, from time immemorial, been an emblem of good luck, and is freely used to present to friends and guests. But although the orange is said to have been first brought by the Portuguese from China in 1547, nevertheless this fruit is supposed to have been the golden apple of Juno, which grew in the Garden of Hesperides. As the golden apple was presented to the Queen of Heaven upon her marriage with Jupiter, we may find here a definite explanation of the meaning attached to the fruit.

But, besides this, it seems that orange-blossom was used centuries ago by Saracen brides in their personal decorations on the great day of their lives. It was meant to typify fruitfulness, and it is to be noted that the orange-tree bears both fruit and blossom at the same time, and is remarkable for its productiveness. It is possible, then, that the idea of orange-blossom for bridal decoration was brought from the East by the Crusaders; but it is uncertain at what date the custom began to be followed in England. However introduced, and whether retained as a symbol or merely for the exquisite beauty of the flower, it will continue to hold its place in the affections of the maiden-bride, to whom it seems to sing:

’Honour, riches, marriage-blessing,
Long continuance and increasing,
Hourly joys be still upon you,
Juno sings her blessings on you.’