I shall not here dwell further upon this subject, but proceed to trace rapidly the progress of Systematic Botany, as the classificatory science is usually denominated, when it is requisite to distinguish between that and Physiological Botany. My own imperfect acquaintance with this study admonishes me not to venture into its details, further than my purpose absolutely requires. I trust that, by taking my views principally from writers who are generally allowed to possess the best insight into the science, I may be able to draw the larger features of its history with tolerable correctness; and if I succeed in this, I shall attain an object of great importance in my general scheme. [358]
CHAPTER I.
Imaginary Knowledge of Plants.
THE apprehension of such differences and resemblances as those by which we group together and discriminate the various kinds of plants and animals, and the appropriation of words to mark and convey the resulting notions, must be presupposed, as essential to the very beginning of human knowledge. In whatever manner we imagine man to be placed on the earth by his Creator, these processes must be conceived to be, as our Scriptures represent them, contemporaneous with the first exertion of reason, and the first use of speech. If we were to indulge ourselves in framing a hypothetical account of the origin of language, we should probably assume as the first-formed words, those which depend on the visible likeness or unlikeness of objects; and should arrange as of subsequent formation, those terms which imply, in the mind, acts of wider combination and higher abstraction. At any rate, it is certain that the names of the kinds of vegetables and animals are very abundant even in the most uncivilized stages of man’s career. Thus we are informed[1] that the inhabitants of New Zealand have a distinct name of every tree and plant in their island, of which there are six or seven hundred or more different kinds. In the accounts of the rudest tribes, in the earliest legends, poetry, and literature of nations, pines and oaks, roses and violets, the olive and the vine, and the thousand other productions of the earth, have a place, and are spoken of in a manner which assumes, that in such kinds of natural objects, permanent and infallible distinctions had been observed and universally recognized.
[1] Yate’s New Zealand, p. 238.
For a long period, it was not suspected that any ambiguity or confusion could arise from the use of such terms; and when such inconveniences did occur, (as even in early times they did,) men were far from divining that the proper remedy was the construction of a science of classification. The loose and insecure terms of the language of common life retained their place in botany, long after their [359] defects were severely felt: for instance, the vague and unscientific distinction of vegetables into trees, shrubs, and herbs, kept its ground till the time of Linnæus.
While it was thus imagined that the identification of a plant, by means of its name, might properly be trusted to the common uncultured faculties of the mind, and to what we may call the instinct of language, all the attention and study which were bestowed on such objects, were naturally employed in learning and thinking upon such circumstances respecting them as were supplied by any of the common channels through which knowledge and opinion flow into men’s minds.
The reader need hardly be reminded that in the earlier periods of man’s mental culture, he acquires those opinions on which he loves to dwell, not by the exercise of observation subordinate to reason; but, far more, by his fancy and his emotions, his love of the marvellous, his hopes and fears. It cannot surprise us, therefore, that the earliest lore concerning plants which we discover in the records of the past, consists of mythological legends, marvellous relations, and extraordinary medicinal qualities. To the lively fancy of the Greeks, the Narcissus, which bends its head over the stream, was originally a youth who in such an attitude became enamored of his own beauty: the hyacinth,[2] on whose petals the notes of grief were traced (a i, a i), recorded the sorrow of Apollo for the death of his favorite Hyacinthus: the beautiful lotus of India,[3] which floats with its splendid flower on the surface of the water, is the chosen seat of the goddess Lackshmi, the daughter of Ocean.[4] In Egypt, too,[5] Osiris swam on a lotus-leaf and Harpocrates was cradled in one. The lotus-eaters of Homer lost immediately their love of home. Every one knows how easy it would be to accumulate such tales of wonder or religion.
[2] Lilium martagon.
Ipse suos gemitus foliis inscribit et a i, a i,
Flos habet inscriptum funestaque litera ducta est.—Ovid.
[3] Nelumbium speciosum. ~Correction to text in the [3rd edition], bottom of page.~