The Folk-lore of Plants

Nonfiction, Religion & Spirituality, New Age, History, Fiction & Literature
Cover of the book The Folk-lore of Plants by Thomas Firminger Thiselton Dyer, Library of Alexandria
View on Amazon View on AbeBooks View on Kobo View on B.Depository View on eBay View on Walmart
Author: Thomas Firminger Thiselton Dyer ISBN: 9781613106914
Publisher: Library of Alexandria Publication: March 8, 2015
Imprint: Language: English
Author: Thomas Firminger Thiselton Dyer
ISBN: 9781613106914
Publisher: Library of Alexandria
Publication: March 8, 2015
Imprint:
Language: English

The fact that plants, in common with man and the lower animals, possess the phenomena of life and death, naturally suggested in primitive times the notion of their having a similar kind of existence. In both cases there is a gradual development which is only reached by certain progressive stages of growth, a circumstance which was not without its practical lessons to the early naturalist. This similarity, too, was held all the more striking when it was observed how the life of plants, like that of the higher organisms, was subject to disease, accident, and other hostile influences, and so liable at any moment to be cut off by an untimely end. On this account a personality was ascribed to the products of the vegetable kingdom, survivals of which are still of frequent occurrence at the present day. It was partly this conception which invested trees with that mystic or sacred character whereby they were regarded with a superstitious fear which found expression in sundry acts of sacrifice and worship. According to Mr. Tylor, there is reason to believe that, "the doctrine of the spirits of plants lay deep in the intellectual history of South-east Asia, but was in great measure superseded under Buddhist influence. The Buddhist books show that in the early days of their religion it was matter of controversy whether trees had souls, and therefore whether they might lawfully be injured. Orthodox Buddhism decided against the tree souls, and consequently against the scruple to harm them, declaring trees to have no mind nor sentient principle, though admitting that certain dewas or spirits do reside in the body of trees, and speak from within them." Anyhow, the notion of its being wrong to injure or mutilate a tree for fear of putting it to unnecessary pain was a widespread belief. Thus, the Ojibways imagined that trees had souls, and seldom cut them down, thinking that if they did so they would hear "the wailing of the trees when they suffered in this way." In Sumatra certain trees have special honours paid to them as being the embodiment of the spirits of the woods, and the Fijians believe that "if an animal or a plant die, its soul immediately goes to Bolotoo." The Dayaks of Borneo assert that rice has a living principle or spirit, and hold feasts to retain its soul lest the crops should decay. And the Karens affirm, too, that plants as well as men and animals have their "la" or spirit. The Iroquois acknowledge the existence of spirits in trees and plants, and say that the spirit of corn, the spirit of beans, and the spirit of squashes are supposed to have the forms of three beautiful maidens. According to a tradition current among the Miamis, one year when there was an unusual abundance of corn, the spirit of the corn was very angry because the children had thrown corn-cobs at each other in play, pretending to have suffered serious bodily injury in consequence of their sport. Similarly, when the wind blows the long grass or waving corn, the German peasant will say, "the Grass-wolf," or "the Corn-wolf" is abroad. According to Mr. Ralston, in some places, "the last sheaf of rye is left as a shelter to the Roggenwolf or Rye-wolf during the winter's cold, and in many a summer or autumn festive rite that being is represented by a rustic, who assumes a wolf-like appearance. The corn spirit was, however, often symbolised under a human form."

View on Amazon View on AbeBooks View on Kobo View on B.Depository View on eBay View on Walmart

The fact that plants, in common with man and the lower animals, possess the phenomena of life and death, naturally suggested in primitive times the notion of their having a similar kind of existence. In both cases there is a gradual development which is only reached by certain progressive stages of growth, a circumstance which was not without its practical lessons to the early naturalist. This similarity, too, was held all the more striking when it was observed how the life of plants, like that of the higher organisms, was subject to disease, accident, and other hostile influences, and so liable at any moment to be cut off by an untimely end. On this account a personality was ascribed to the products of the vegetable kingdom, survivals of which are still of frequent occurrence at the present day. It was partly this conception which invested trees with that mystic or sacred character whereby they were regarded with a superstitious fear which found expression in sundry acts of sacrifice and worship. According to Mr. Tylor, there is reason to believe that, "the doctrine of the spirits of plants lay deep in the intellectual history of South-east Asia, but was in great measure superseded under Buddhist influence. The Buddhist books show that in the early days of their religion it was matter of controversy whether trees had souls, and therefore whether they might lawfully be injured. Orthodox Buddhism decided against the tree souls, and consequently against the scruple to harm them, declaring trees to have no mind nor sentient principle, though admitting that certain dewas or spirits do reside in the body of trees, and speak from within them." Anyhow, the notion of its being wrong to injure or mutilate a tree for fear of putting it to unnecessary pain was a widespread belief. Thus, the Ojibways imagined that trees had souls, and seldom cut them down, thinking that if they did so they would hear "the wailing of the trees when they suffered in this way." In Sumatra certain trees have special honours paid to them as being the embodiment of the spirits of the woods, and the Fijians believe that "if an animal or a plant die, its soul immediately goes to Bolotoo." The Dayaks of Borneo assert that rice has a living principle or spirit, and hold feasts to retain its soul lest the crops should decay. And the Karens affirm, too, that plants as well as men and animals have their "la" or spirit. The Iroquois acknowledge the existence of spirits in trees and plants, and say that the spirit of corn, the spirit of beans, and the spirit of squashes are supposed to have the forms of three beautiful maidens. According to a tradition current among the Miamis, one year when there was an unusual abundance of corn, the spirit of the corn was very angry because the children had thrown corn-cobs at each other in play, pretending to have suffered serious bodily injury in consequence of their sport. Similarly, when the wind blows the long grass or waving corn, the German peasant will say, "the Grass-wolf," or "the Corn-wolf" is abroad. According to Mr. Ralston, in some places, "the last sheaf of rye is left as a shelter to the Roggenwolf or Rye-wolf during the winter's cold, and in many a summer or autumn festive rite that being is represented by a rustic, who assumes a wolf-like appearance. The corn spirit was, however, often symbolised under a human form."

More books from Library of Alexandria

Cover of the book Complete Poems of S. Weir Mitchell by Thomas Firminger Thiselton Dyer
Cover of the book Ancilla to the Pre-Socratic Philosophers by Thomas Firminger Thiselton Dyer
Cover of the book Schools, School-Books and Schoolmasters by Thomas Firminger Thiselton Dyer
Cover of the book Deficient Saints: A Tale of Maine by Thomas Firminger Thiselton Dyer
Cover of the book Chapters in the History of the Insane in the British Isles by Thomas Firminger Thiselton Dyer
Cover of the book Mary Jane's City Home by Thomas Firminger Thiselton Dyer
Cover of the book Satan Absolved by Thomas Firminger Thiselton Dyer
Cover of the book Annals of a Quiet Neighbourhood by Thomas Firminger Thiselton Dyer
Cover of the book The Two Great Republics: Rome and the United States by Thomas Firminger Thiselton Dyer
Cover of the book Mankind United by Thomas Firminger Thiselton Dyer
Cover of the book Aino Folk-Tales by Thomas Firminger Thiselton Dyer
Cover of the book Outdoor Life and Indian Stories by Thomas Firminger Thiselton Dyer
Cover of the book In the Quarter by Thomas Firminger Thiselton Dyer
Cover of the book Prehistoric Man: Researches into the Origin of Civilization in the Old and the New World by Thomas Firminger Thiselton Dyer
Cover of the book Four Great Americans: Washington, Franklin, Webster, Lincoln by Thomas Firminger Thiselton Dyer
We use our own "cookies" and third party cookies to improve services and to see statistical information. By using this website, you agree to our Privacy Policy