THE EARLY HISTORY OF THE ROSE, AND FABLES RESPECTING ITS ORIGIN.
Very little is known of the early history of the Rose, or who were its
first cultivators; and on this point all is conjecture. Mention of it
is made in the ancient Coptic manuscripts, while nothing concerning it
can be distinguished, with any degree of certainty, on the Egyptian
monuments which are left us. Bocastre, the French traveler, observes
that he carefully searched all the monuments in Egypt, and could
find neither sculpture nor painting, figure nor hieroglyphic, that
would lead us to suppose that the Rose was cultivated by the ancient
Egyptians. We are, however, induced to believe that this beautiful
flower was known to them, from the fact that several varieties are
now found in Egypt. Dr. Delile, Director of the Botanic Garden at
Montpelier, and with whom we enjoyed some pleasant intercourse during
a visit to that place, was with Napoleon in his expedition to Egypt.
In his valuable published account of that expedition, he mentions
that he found there two Roses--_Rosa alba_, and _Rosa centifolia_; and
there is also reason to believe, that under Domitian the Egyptians
cultivated another--_Rosa bifera_. It is quite probable that the
Rose was planted in the celebrated gardens of Babylon, the formation
of which is attributed to Semiramis, about 1200 years before the
Christian era; and it also appears probable, from the testimony of
modern travelers, that several kinds of roses crossed over into Persia.
It is very certain that the Rose was cultivated by the Jews during the
reign of Solomon, about two centuries after Semiramis; for mention of
this flower is made in the Scripture books attributed to that king.
In the Song of Solomon, he says: "I am the Rose of Sharon, and the
Lily of the valleys;" and in the Apocryphal Wisdom of Solomon--"Let us
crown ourselves with rose-buds before they be withered."
It also appears, by several passages of the Book of Ecclesiasticus,
the author of which lived about 700 years after Solomon, that the
Jews possessed beautiful gardens of roses, particularly at Jericho.
"I was exalted like a palm-tree in Engaddi, and as a rose-plant in
Jericho:" xxiv. 14. "Hearken unto me, ye holy children, and bud forth
as a rose growing by the brook of the field:" xxxix. 13. "And as the
flower of roses in the spring of the year:" l. 8. These passages prove
that this most fertile and beautiful portion of Palestine abounded
in roses, palms, and cedars. They no longer however, abound; for
while "the cedars wave on Lebanon," and the solitary palm stands in
its isolated beauty, the Rose has entirely disappeared; and that
now called the Rose of Jericho is but a little plant of the family
of _Cruciferæ_. The Greeks cultivated the Rose at an early period,
during the time of Homer, who lived about 200 years after the wise
Hebrew monarch. In the Iliad and Odyssey he borrows the brilliant
colors of the Rose to paint the rising of the sun. Aurora, according
to this poet, has fingers of roses, and perfumes the air with roses.
Few poets are more celebrated than Homer for beauty of conception, and
for his frequent similes borrowed from natural objects. His selection,
in this instance, evinces that the Rose was neither an unknown nor
an unadmired flower. Herodotus, who lived about 400 years before
the Christian era, mentions that in Macedonia, in the gardens which
were supposed to have belonged to Midas, there were roses of sixty
petals, which grew spontaneously without culture, and emitted a most
delightful perfume.
Ancient writings are full of allusions to the Rose, and fabulous
accounts of its origin. From its brilliant colors, melting into each
other as the shades of night melt into the glowing richness of the
rising sun, it was frequently consecrated to Aurora. It was also
consecrated to Harpocrates, the patron of Silence, of which it was
considered the symbol. Thus the expression, "_sub rosa_" (under the
Rose), signified that all that was said should remain secret; and
there is scarcely used a more expressive device for a seal than the
simple figure of a Rose. It was the custom, in some of the northern
countries, to suspend a Rose over the table in the dining-room,
reminding the guests that silence should be observed respecting all
that might be said during the meal.
Anacreon, Bion, Theocritus, Apollodorus, and others, relate various
fables respecting its origin, and its obtaining the bright color for
which it is distinguished.
One fable relates that Flora, having found the dead body of one of her
favorite nymphs, whose beauty could only be equaled by her virtue,
implored the assistance of all the Olympian deities to aid her in
changing it into a flower, which all others should acknowledge to be
their queen. Apollo lent the vivifying power of his beams, Bacchus
bathed it in nectar, Vertumnus gave its perfume, Pomona its fruit,
and Flora herself gave its diadem of flowers. A beetle is often
represented on antique gems as expiring, surrounded by roses; and this
is supposed to be an emblem of luxurious enervation; the beetle being
said to have such an antipathy to roses, that the smell of them will
cause its death.
From the earliest period the Greeks gave to the Rose the preference
over all other plants, and distinguished it as the "Queen of Flowers."
In the fragments which still exist of Sappho, who lived about 600
years before the Christian era, there are lines in which the Rose is
placed in the highest rank.
Since Sappho, many poets, both ancient and modern, have celebrated in
their songs the charming qualities of the Rose. They have chosen it
for an emblem of the most beautiful things--for the most pleasing and
delightful comparisons; and they have united in making it the symbol
of innocence, of modesty, of grace, and of beauty. Quite a volume
might be collected of all the verses and pleasant sentences that have
been inspired by the elegant form of the Rose, its charming color, and
delightful fragrance. Some of these we have inserted in another part
of the work. Nothing proves better the preference which has always
existed for this beautiful flower than the thoughts expressed by
Sappho. Anacreon and the other poets of antiquity have since imitated
her in almost every language, and the lines of these have sacrificed
nothing of her elegance and freshness.
The poets and writers of the East have abundantly celebrated in their
works the beauties of the Rose. According to the Boun-Dehesch, of
Zoroaster, the stem of that flower was free from thorns until the
entrance of Ahrimanus (the evil one) into the world; the universal
spirit of evil, according to their doctrine, affecting not only
man, but also the inferior animals, and even the very trees and
plants. The same work states that every flower is appropriated to a
particular angel, and that the hundred-leaved Rose (_Rosa centifolia_)
is consecrated to an archangel of the highest order. Basil, one of
the early fathers, had undoubtedly seen these passages in oriental
works, when he related that at the creation of the world the Rose had
no thorns, and that it was gradually furnished with them as mankind
became more corrupt.
The oriental writers also represent the nightingale as sighing for the
love of the Rose; and many beautiful stanzas have arisen from this
fable. According to the _Language of Flowers_; "In a curious fragment
by the celebrated Persian poet, Attar, entitled _Bulbul Nameh_, the
Book of the Nightingale, all the birds appear before Solomon, and
charge the nightingale with disturbing their rest by the broken and
plaintive strains which he warbles forth all the night in a sort of
frenzy and intoxication. The nightingale is summoned, questioned,
and acquitted by the wise king; because the bird assures him that
his vehement love for the Rose drives him to distraction, and causes
him to break forth into those passionate and touching complaints
which are laid to his charge." The same work also mentions that the
Persians assert that "the nightingale, in spring, flutters around the
rose-bushes, uttering incessant complaints, till, overpowered by the
strong scent, he drops stupefied on the ground." The invention of
these fables, extravagant as they are, evince the Persian fondness
for this beautiful flower. The Ghebers, or Persian fire-worshipers,
believe that Abraham was thrown into the fire by Nimrod, when the
flame turned into a bed of roses. According to the Hindoo mythology,
Pagoda Siri, one of the wives of Vishnu, was found in a rose.
Among the many stories of roses in the East, is that of the
philosopher Zeb, related by Madame de Latour. "There was at Amadan, in
Persia, an academy with the following rules: Its members must think
much, write a little, and be as silent as possible. The learned Zeb,
celebrated through all the East, learning that there was a vacancy
in the academy, endeavored to obtain it, but arrived, unfortunately,
too late. The academy was annoyed because it had given to power what
belonged to merit; and the president, not knowing how to express a
refusal without mortifying the assembly, caused a cup to be brought,
which he filled so full of water, that a single drop more would have
made it run over. The wise philosopher understood by that emblem that
no place remained for him, and was retiring sadly, when he perceived
a rose petal at his feet. At that sight he took courage, seized the
petal, and placed it so delicately on the water, that not a single
drop escaped. At this ingenious allusion to the rules of the academy,
the whole assembly clapped their hands, and the philosopher was
admitted as a member." Madame de Genlis relates very nearly the same
anecdote, but attributes it to Abdul-kadri, a person celebrated among
the Turks, who was desirous of residing at Babylon, where they were
unwilling to receive him.
The Turks themselves, matter-of-fact as they are, have also seen
something marvelous in the beautiful and vivid tints which the hand of
nature has painted on the corolla of the Rose; but their imagination,
less glowing than that of the Greeks, furnished them an idea more
singular than pleasing. They suppose that the Rose owed its origin to
the perspiration which fell from Mahomet; for which reason they never
tread upon a rose-leaf, or suffer one to lie on the ground.
Meshilu, the Turkish poet, speaks of "a pavilion of roses as the seat
of pleasure raised in the garden;" of "roses like the bright cheeks of
beautiful maidens;" of the time when "the plants were sick, and the
rose-bud hung its thoughtful head on its bosom;" and of the "dew, as
it falls, being changed into rose-water." They also sculpture a rose
on the tombstone of a female who dies unmarried.
The early Roman Catholics have made the Rose the subject of various
miraculous events, one of which is attributed to the canonized
Elizabeth, Queen of Hungary. As the French author, Montalembert,
relates it in his history of that Queen, Elizabeth loved to carry
to the poor herself, by stealth, not only money, but even food, and
other things which she had provided for them. She went thus loaded,
and on foot, by the steep and hidden paths which led from the chateau
to the town, and to the cottages in the neighboring valleys. One
day, when, accompanied by her favorite maid, she was descending by a
rough and scarcely visible path, carrying under her cloak some bread,
meat, eggs, and other food, for distribution among the poor, she
was suddenly met by her husband, who was returning from the chase.
Astonished to see her thus bending under the weight of her burden, he
said to her, "Let me see what you are carrying." At the same time he
threw open the cloak, which she held, with terror, to her breast, but
found, as the legend says, nothing there but some white and red roses,
the most beautiful he had ever seen.
D'Orbessan, in his work on the Rose, states, that in the church of
Sainte-Luzanne, at Rome, is a mosaic of the time of Charlemagne, in
which that prince is represented in a square mantle, and on his knees,
while St. Peter is placing in his hands a standard covered with roses.
Michaud, in his _Biographie Universelle_, speaks of Clemence Isaure,
a French lady, who lived in the latter part of the fifteenth century.
She bequeathed to the academy of Toulouse a large income, exclusively
for the celebration of floral games, and for the distribution of
five prizes for as many pieces of poetry. The prizes consisted of
an amaranth and rose of gold, and of a violet, marigold, and lily,
of silver. The will also required that every three years, on the
day of the commencement of the floral games, among other ceremonies
to be observed, the members of the academy should visit and spread
flowers upon her tomb. Ronsard, the French poet, having gained the
first prize in the floral games, received, in place of the accustomed
rose, a silver image of Minerva. Mary, Queen of Scots, was so much
delighted with Ronsard's beautiful poetry on the Rose, that she
sent him a magnificent rose of silver, valued at £500, with this
inscription:--"_A. Ronsard. l'Apollon de la source des Muses._"