Very little is known of the early history of the Rose, or who were its first cultivators; and on this point all is conjecture3. Mention of it is made in the ancient Coptic manuscripts, while nothing concerning it can be distinguished4, 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 hieroglyphic5, 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 intercourse6 during a visit to that place, was with Napoleon in his expedition to Egypt. In his[Pg 154] 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 celebrated7 gardens of Babylon, the formation of which is attributed to Semiramis, about 1200 years before the Christian8 era; and it also appears probable, from the testimony9 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 reign10 of Solomon, about two centuries after Semiramis; for mention of this flower is made in the Scripture11 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 Apocryphal12 Wisdom of Solomon—“Let us crown ourselves with rose-buds before they be withered13.”
It also appears, by several passages of the Book of Ecclesiasticus, the author of which lived about 700 years after Solomon, that the Jews possessed14 beautiful gardens of roses, particularly at Jericho. “I was exalted15 like a palm-tree in Engaddi, and as a rose-plant in Jericho:” xxiv. 14. “Hearken unto me, ye holy children, and bud forth16 as a rose growing by the brook17 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 abounded19 in roses, palms, and cedars20. They no longer however, abound18; for while “the cedars wave on Lebanon,” and the solitary21 palm stands in its isolated22 beauty, the Rose has entirely23 disappeared; and that now called the Rose of Jericho is but a little plant of the family of Crucifer?. The Greeks cultivated the Rose at an early period, during the time of Homer, who lived about 200 years after the wise Hebrew monarch24. In the Iliad and Odyssey25 he borrows the[Pg 155] brilliant colors of the Rose to paint the rising of the sun. Aurora26, 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 similes27 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 petals28, which grew spontaneously without culture, and emitted a most delightful30 perfume.
Ancient writings are full of allusions31 to the Rose, and fabulous33 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 consecrated34 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 expressive35 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 fable2 relates that Flora36, having found the dead body of one of her favorite nymphs, whose beauty could only be equaled by her virtue37, implored38 the assistance of all the Olympian deities39 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,[Pg 156] Pomona its fruit, and Flora herself gave its diadem40 of flowers. A beetle41 is often represented on antique gems42 as expiring, surrounded by roses; and this is supposed to be an emblem43 of luxurious44 enervation45; the beetle being said to have such an antipathy46 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 innocence47, of modesty48, 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 fragrance49. 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 antiquity50 have since imitated her in almost every language, and the lines of these have sacrificed nothing of her elegance51 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 doctrine52, affecting not only man, but also the inferior animals, and even the very trees and plants. The same work states that every flower[Pg 157] 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 undoubtedly53 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 corrupt54.
The oriental writers also represent the nightingale as sighing for the love of the Rose; and many beautiful stanzas55 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 plaintive56 strains which he warbles forth all the night in a sort of frenzy57 and intoxication58. The nightingale is summoned, questioned, and acquitted59 by the wise king; because the bird assures him that his vehement60 love for the Rose drives him to distraction61, and causes him to break forth into those passionate62 and touching63 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 incessant64 complaints, till, overpowered by the strong scent65, he drops stupefied on the ground.” The invention of these fables, extravagant66 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 mythology67, Pagoda68 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[Pg 158] little, and be as silent as possible. The learned Zeb, celebrated through all the East, learning that there was a vacancy69 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 mortifying70 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 petal29 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 allusion32 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 anecdote71, but attributes it to Abdul-kadri, a person celebrated among the Turks, who was desirous of residing at Babylon, where they were unwilling72 to receive him.
The Turks themselves, matter-of-fact as they are, have also seen something marvelous in the beautiful and vivid tints73 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 perspiration74 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[Pg 159] sculpture a rose on the tombstone of a female who dies unmarried.
The early Roman Catholics have made the Rose the subject of various miraculous75 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 chateau76 to the town, and to the cottages in the neighboring valleys. One day, when, accompanied by her favorite maid, she was descending77 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 mosaic78 of the time of Charlemagne, in which that prince is represented in a square mantle79, 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[Pg 160] 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 Muses80.”
点击
收听单词发音
收听单词发音 |
1
fables
|
|
| n.寓言( fable的名词复数 )；神话，传说 | |
参考例句： |
|
|
|
|
2
fable
|
|
| n.寓言；童话；神话 | |
参考例句： |
|
|
|
|
3
conjecture
|
|
| n./v.推测，猜测 | |
参考例句： |
|
|
|
|
4
distinguished
|
|
| adj.卓越的，杰出的，著名的 | |
参考例句： |
|
|
|
|
5
hieroglyphic
|
|
| n.象形文字 | |
参考例句： |
|
|
|
|
6
intercourse
|
|
| n.性交；交流，交往，交际 | |
参考例句： |
|
|
|
|
7
celebrated
|
|
| adj.有名的，声誉卓著的 | |
参考例句： |
|
|
|
|
8
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
9
testimony
|
|
| n.证词；见证，证明 | |
参考例句： |
|
|
|
|
10
reign
|
|
| n.统治时期，统治，支配，盛行；v.占优势 | |
参考例句： |
|
|
|
|
11
scripture
|
|
| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
参考例句： |
|
|
|
|
12
apocryphal
|
|
| adj.假冒的，虚假的 | |
参考例句： |
|
|
|
|
13
withered
|
|
| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
参考例句： |
|
|
|
|
14
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
15
exalted
|
|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
参考例句： |
|
|
|
|
16
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
17
brook
|
|
| n.小河，溪；v.忍受，容让 | |
参考例句： |
|
|
|
|
18
abound
|
|
| vi.大量存在；(in，with)充满，富于 | |
参考例句： |
|
|
|
|
19
abounded
|
|
| v.大量存在，充满，富于( abound的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
20
cedars
|
|
| 雪松，西洋杉( cedar的名词复数 ) | |
参考例句： |
|
|
|
|
21
solitary
|
|
| adj.孤独的，独立的，荒凉的；n.隐士 | |
参考例句： |
|
|
|
|
22
isolated
|
|
| adj.与世隔绝的 | |
参考例句： |
|
|
|
|
23
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
24
monarch
|
|
| n.帝王，君主，最高统治者 | |
参考例句： |
|
|
|
|
25
odyssey
|
|
| n.长途冒险旅行；一连串的冒险 | |
参考例句： |
|
|
|
|
26
aurora
|
|
| n.极光 | |
参考例句： |
|
|
|
|
27
similes
|
|
| （使用like或as等词语的）明喻( simile的名词复数 ) | |
参考例句： |
|
|
|
|
28
petals
|
|
| n.花瓣( petal的名词复数 ) | |
参考例句： |
|
|
|
|
29
petal
|
|
| n.花瓣 | |
参考例句： |
|
|
|
|
30
delightful
|
|
| adj.令人高兴的，使人快乐的 | |
参考例句： |
|
|
|
|
31
allusions
|
|
| 暗指，间接提到( allusion的名词复数 ) | |
参考例句： |
|
|
|
|
32
allusion
|
|
| n.暗示，间接提示 | |
参考例句： |
|
|
|
|
33
fabulous
|
|
| adj.极好的；极为巨大的；寓言中的，传说中的 | |
参考例句： |
|
|
|
|
34
consecrated
|
|
| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
参考例句： |
|
|
|
|
35
expressive
|
|
| adj.表现的，表达…的，富于表情的 | |
参考例句： |
|
|
|
|
36
flora
|
|
| n.(某一地区的)植物群 | |
参考例句： |
|
|
|
|
37
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
38
implored
|
|
| 恳求或乞求（某人）( implore的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
39
deities
|
|
| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
参考例句： |
|
|
|
|
40
diadem
|
|
| n.王冠，冕 | |
参考例句： |
|
|
|
|
41
beetle
|
|
| n.甲虫，近视眼的人 | |
参考例句： |
|
|
|
|
42
gems
|
|
| growth； economy； management； and customer satisfaction 增长 | |
参考例句： |
|
|
|
|
43
emblem
|
|
| n.象征，标志；徽章 | |
参考例句： |
|
|
|
|
44
luxurious
|
|
| adj.精美而昂贵的；豪华的 | |
参考例句： |
|
|
|
|
45
enervation
|
|
| n.无活力，衰弱 | |
参考例句： |
|
|
|
|
46
antipathy
|
|
| n.憎恶；反感，引起反感的人或事物 | |
参考例句： |
|
|
|
|
47
innocence
|
|
| n.无罪；天真；无害 | |
参考例句： |
|
|
|
|
48
modesty
|
|
| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
参考例句： |
|
|
|
|
49
fragrance
|
|
| n.芬芳，香味，香气 | |
参考例句： |
|
|
|
|
50
antiquity
|
|
| n.古老；高龄；古物，古迹 | |
参考例句： |
|
|
|
|
51
elegance
|
|
| n.优雅；优美，雅致；精致，巧妙 | |
参考例句： |
|
|
|
|
52
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
53
undoubtedly
|
|
| adv.确实地，无疑地 | |
参考例句： |
|
|
|
|
54
corrupt
|
|
| v.贿赂，收买；adj.腐败的，贪污的 | |
参考例句： |
|
|
|
|
55
stanzas
|
|
| 节，段( stanza的名词复数 ) | |
参考例句： |
|
|
|
|
56
plaintive
|
|
| adj.可怜的，伤心的 | |
参考例句： |
|
|
|
|
57
frenzy
|
|
| n.疯狂，狂热，极度的激动 | |
参考例句： |
|
|
|
|
58
intoxication
|
|
| n.wild excitement;drunkenness；poisoning | |
参考例句： |
|
|
|
|
59
acquitted
|
|
| 宣判…无罪( acquit的过去式和过去分词 )； 使（自己）作出某种表现 | |
参考例句： |
|
|
|
|
60
vehement
|
|
| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
参考例句： |
|
|
|
|
61
distraction
|
|
| n.精神涣散，精神不集中，消遣，娱乐 | |
参考例句： |
|
|
|
|
62
passionate
|
|
| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
参考例句： |
|
|
|
|
63
touching
|
|
| adj.动人的，使人感伤的 | |
参考例句： |
|
|
|
|
64
incessant
|
|
| adj.不停的，连续的 | |
参考例句： |
|
|
|
|
65
scent
|
|
| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
参考例句： |
|
|
|
|
66
extravagant
|
|
| adj.奢侈的；过分的；(言行等)放肆的 | |
参考例句： |
|
|
|
|
67
mythology
|
|
| n.神话，神话学，神话集 | |
参考例句： |
|
|
|
|
68
pagoda
|
|
| n.宝塔（尤指印度和远东的多层宝塔），（印度教或佛教的）塔式庙宇 | |
参考例句： |
|
|
|
|
69
vacancy
|
|
| n.（旅馆的）空位，空房，（职务的）空缺 | |
参考例句： |
|
|
|
|
70
mortifying
|
|
| adj.抑制的，苦修的v.使受辱( mortify的现在分词 )；伤害（人的感情）；克制；抑制（肉体、情感等） | |
参考例句： |
|
|
|
|
71
anecdote
|
|
| n.轶事，趣闻，短故事 | |
参考例句： |
|
|
|
|
72
unwilling
|
|
| adj.不情愿的 | |
参考例句： |
|
|
|
|
73
tints
|
|
| 色彩( tint的名词复数 )； 带白的颜色； （淡色）染发剂； 痕迹 | |
参考例句： |
|
|
|
|
74
perspiration
|
|
| n.汗水；出汗 | |
参考例句： |
|
|
|
|
75
miraculous
|
|
| adj.像奇迹一样的，不可思议的 | |
参考例句： |
|
|
|
|
76
chateau
|
|
| n.城堡，别墅 | |
参考例句： |
|
|
|
|
77
descending
|
|
| n. 下行 adj. 下降的 | |
参考例句： |
|
|
|
|
78
mosaic
|
|
| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
参考例句： |
|
|
|
|
79
mantle
|
|
| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
参考例句： |
|
|
|
|
80
muses
|
|
| v.沉思，冥想( muse的第三人称单数 )；沉思自语说（某事） | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |