Parsons on the Rose / A Treatise on the Propagation, Culture and History of the Rose

by Samuel Browne Parsons

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.