Native American Plant Myths - The white clover follows the white man

 

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

The Indians are close observers, and some of their plant names are peculiarly apt. 

 Of the white clover, the Cherokee say that "it follows the white man."

Native American Plant Myths - Sacred symbolic plants used in prayers

 

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

The Indians are close observers, and some of their plant names are peculiarly apt. 

Some few plants, in addition to the ordinary term used among the common people, have a sacred or symbolic name, used only by the priests and doctors in the prayer formulas. Thus ginseng, or "sang" is known to the laity as â'tali-gûli', "the mountain climber," but is addressed in the formulas as Yûñwi Usdi', "Little Man," while selu (corn) is invoked under the name of Agawe'la in myths, as, for instance, that of Prosartes lanuginosa, which bears the curious name of walâs'-unûl'sti, "frogs fight with it," from a story that in the long ago--hilahi'yu--two quarrelsome frogs once fought a duel, using its stalks as lances. 

Native American Plant Myths - Fleabane is the "fire maker."

 

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

The Indians are close observers, and some of their plant names are peculiarly apt. 

Some plants are named from their domestic or ceremonial uses, as the fleabane (Erigeron canadense), called atsil'-sûñ`ti, "fire maker," because its dried stalk was anciently employed in producing fire by friction. 

Native American Plant Myths - The bear lies on the shield fern.

 

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

The Indians are close observers, and some of their plant names are peculiarly apt. 

Some plants are named from their real or supposed place in the animal economy, the shield fern (Aspidium), yân-utse'stû, translates to "the bear lies on it." 

Native American Plant Myths - Animal food - The rabbits eat the wild rose seeds

 

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

The Indians are close observers, and some of their plant names are peculiarly apt. 

Some plants are named from their real or supposed place in the animal economy, as the wild rose, tsist-uni'gisti, "the rabbits eat it"--referring to the seed berries. 

Native American Plant Myths - The rock lichen are called "pot scrapings"

 

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

The Indians are close observers, and some of their plant names are peculiarly apt. 

The common rock lichen bears the musical, if rather unpoetic, name of utsale'ta, "pot scrapings." 

Native American Plant Myths - Plants & Trees dominate the Mythology & Ceremonies of the Cherokees

 

Extracted from:  Myths of the Cherokee. Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Oral History recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

and

James Mooney. The Sacred Formulas of the Cherokees.  Seventh Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1885-1886, US  Government Printing Office, Washington, 1891

The Cherokee have always been an agricultural people, & their old country is a region of luxuriant flora, with tall trees & tangled undergrowth on the slopes & ridges, & myriad bright-tinted blossoms & sweet wild fruits along the running streams. The vegetable kingdom consequently holds a far more important place in the mythology & ceremonial of the tribe than it does among the Indians of the treeless plains & arid sage deserts of the West, most of the beliefs & customs in this connection centering around the practice of medicine, as expounded by the priests & doctors in every settlement. In general it is held that the plant world is friendly to the human species, & constantly at the willing service of the doctors to counteract the jealous hostility of the animals. The sacred formulas contain many curious instructions for the gathering & preparation of the medicinal roots & barks, which are selected chiefly in accordance with the theory of correspondences.

Native American Plant Myths - Burning Sassafras might set the house on fire.

 

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

Sassafras is tabued as fuel among the Cherokee, as also among their white neighbors, perhaps for the practical reason that it is apt to pop out of the fire when heated and might thus set the house on fire.

Native American Plant Myths - Never sleep beside a fire containing sourwood.

 

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

Extracted from:  Myths of the Cherokee.  Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

Plant Lore

It is said that if one should sleep beside a fire containing sourwood sticks the sourwood "will barbecue him," which may possibly mean that he will have hot or feverish pains thereafter.

Spring 1600s Spring with European Garden in the Background

 

Sebastian Vrancx (Flemish artist, 1573-1647) Spring

Spring Bunny

 

Spring Bunny

Spring Bunny

 

Whiskers &Wildflowers

Spring Bunny

 

Spring Bunny from Pinot's Palette

Spring Bunny

 
Flora & Fauna, Lilac by Spring Whitaker

Jesus as Gardener - The Risen Christ Reveals Himself to Mary

1368-70, Probably by Jacopo di Cione(c 1325-after 1390) an Italian painter in the Republic of Florence. Resurrection Noli me tangere.   Jesus holds a hoe.

The Gospel of John 20:1-13 (NIV) contains a narrative of an empty garden tomb including the appearance of Jesus: Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb & saw that the stone had been removed from the entrance. So she came running to Simon Peter & the other disciple, the one Jesus loved, & said, "They have taken the Lord out of the tomb, & we don't know where they have put him!" 

So Peter & the other disciple started for the tomb. Both were running, but the other disciple outran Peter & reached the tomb first. He bent over & looked in at the strips of linen lying there but did not go in. Then Simon Peter, who was behind him, arrived & went into the tomb. He saw the strips of linen lying there, as well as the burial cloth that had been around Jesus' head. The cloth was folded up by itself, separate from the linen. Finally the other disciple, who had reached the tomb first, also went inside. He saw & believed. 

Then the disciples went back to their homes, but Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb & saw two angels in white, seated where Jesus' body had been, one at the head & the other at the foot. They asked her, "Woman, why are you crying?" "They have taken my Lord away," she said, "& I don't know where they have put him." At this, she turned around & saw Jesus standing there, but she did not realize that it was Jesus. He asked her, "Woman, why are you crying? Who is it you are looking for?" Thinking he was the gardener, she said, "Sir, if you have carried him away, tell me where you have put him, & I will get him."  Jesus said to her, "Mary." She turned toward him & cried out, "Rabboni!" ("Teacher"). Jesus said, "Touch me not; for I am not yet ascended to my Father: but go to my brethren, & say unto them, I ascend unto my Father, & your Father; & to my God, & your God." 

Mary Magdalene went to the disciples with the news: "I have seen the Lord!" And she told them that he had said these things to her.

13C Fresco - in Lower Basilica in Assisi Noli Me Tangere

Giotto di Bondone (c. 1267 - 1337). Resurrection Noli me tangere - on North wall of Scrovegni (Arena) Chapel, Padua. 1305-1306

1460 The Meister des Göttinger Barfüßeraltars Resurrection Noli me tangere. Jesus holds a shovel. The wattle fenced flowery mead follows Boccaccio's model.

Fra Angelico, Noli Me Tangere 1440-42 Jesus and Mary Magdalene in a walled Garden

1460-90s Master of the Martyrdom of the Ten Thousand (German; 1460 - 1470; fl. c.) Christ appearing as a gardener to St Mary Magdalene within a garden with wattle fencing. Jesus holds a shovel.

1469 Noli me tangere in Prayer Book of Charles the Bold, Lieven van Lathem. J. Paul Getty Museum, Ms. 37, fol. 46v. Jesus holds a shovel in a wattle-fenced mead.

Martin Schongauer German, c. 1450-1491. Noli me tangere. Here Jesus holds a staff but the garden is surrounded by a wattle fence.

1473 Martin Schongauer (1450–1491) Noli Me Tangere. This garden appears to be enclosed with a wattle fence, and roses grow in the background. Birds perch in the trees.

c 1500 Perugino, Pietro di Cristoforo Vannucci 1445-1523) Resurrection Noli me tangere. Here Jesus holds a garden tool. Art Institute of Chicago

1506 Fra Bartolomeo (1472–1517) Noli Me Tangere. Depicted at the tomb with Christ holding a garden tool.

c 1500 by Master of the Chronique scandaleuse, illuminator (French, active about 1493 - 1510), Noli me tangere, French. Here Jesus & Mary Magdalene meet on a garden path.

1512 Titian (1490–1576) Noli Me Tangere. Christ appears holding a garden tool.

1500s Greek Icon Μη μου άπτου Crete Resurrection - Noli me tangere. Here Jesus & Mary Magdalene are in a flowery mead.

1526 Hans Holbein the Younger (1498–1543) Noli Me Tangere. Depicted at the tomb on a flowery mead.

1534 Antonio da Correggio (1489-1534) Noli Me Tangere. Christ appears as a gardener holding a hoe.

1548-53 Lambert Sustris (Dutch artist, c.1515-1520-c.1584) Noli Me Tangere
This image includes formal gardens used as the background for a Biblical scene. These gardens are primarily from the Italian Renaissance.  The trellis walkways & arbors were built to provide both shade & privacy. Planners raised beds to prevent plants becoming waterlogged. Gardens were used for recreation, relaxation, & sport. The garden consists of geometric beds of interlacing patterns designed to be seen from windows & hills above & is filled with herbs & favorite flowers. A fountain sits in the farthest parterre. Statues & symbolic ornaments are spread throughout the grounds.

1560-70 Unknown German artist. Christ appears here as a gardener to Mary Magdalene; part of a town beyond the garden & three crosses on the hill behind at left. Jesus holds a garden shovel in a bedded garden surrounded by a wooden fence.

Agnolo di Cosimo usually known as Bronzino or Agnolo Bronzino, Italian Mannerist painter, 1503-72) Resurrection, Noli Me Tangere Jesus holds a shovel, and a walled garden of flowers blooms just behind them.

1581 Lavinia Fontana Resurrection Noli me tangere. Jesus holds a shovel in a defined garden area.

1620 Abraham Janssens (1567–1632) painted figures & Jan Wildens (15841586–1653) painted the landscape Resurrection Noli me tangere. Jesus holds a shovel & the fruits of the garden are on the earth.

1630-35 Pedro Núñez del Valle (Spanish, 1597-1649)Noli me tangere. A garden of formal beds defined by a wattle wall appears to be growing food.

Ciro Ferri 1670-80s (1634-1689) Resurrection Noli me tangere. Jesus holds a shovel in a garden protected by a wood fence.

1539 Hans Baldung (c.1484 - 1545) Resurrection Noli me tangere. Jesus holds a garden shovel.

The Empty Tomb - Illuminated Manuscripts

British Library - Royal 19 A XXII fol-16 The Empty Tomb Resurrection, detail actually showing a garden

British Library - Harley 4328 fol-410 The Empty Tomb Resurrection
The Gospel of John 20 contains a narrative of an empty garden tomb including the appearance of Jesus:   

The Empty Tomb

Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. 

So she came running to Simon Peter and the other disciple, the one Jesus loved, and said, “They have taken the Lord out of the tomb, and we don’t know where they have put him!”

In Christianity, the tomb of Jesus was found to be empty by the women who had come to anoint his body with spices & by pouring oils over it.  The empty tomb points to Jesus' resurrection, implicitly in the early Gospel of Mark & explicitly in the gospel narratives of Matthew, Luke & John. 

British Library - Add. MS 7170, fol-160 (detail) 1b - Syriac Lectionary Mosul (Iraq), 1216-1220 The Holy Women at the Empty Tomb - The Resurrection

For some people of antiquity, empty tombs were seen as signs of the dead person bodily entering heaven. In Chariton’s ancient Greek novel Callirhoe, the hero Chaereas finds his wife’s tomb empty & immediately assumes the gods took her. In Ancient Greek thinking, there are numerous examples of individuals conspiring, before their deaths, to have their remains hidden in order to promote postmortem veneration. Arrian wrote of Alexander the Great planning his own bodily disappearance, so that he would be revered as a god. Disappearances of individuals to the divine realm also occur in Jewish literature, but do not involve an empty tomb.

British Library - Additional 35254D-F fol-D The Empty Tomb - The Resurrection

A site in Jerusalem now called The Garden Tomb was unearthed in 1867 & is considered by some Christians to be the site of the burial & resurrection of Jesus. The tomb has been dated by prominent Israeli archaeologist Gabriel Barkay to the 8–7C BC. However, the re-use of old tombs was common practice in ancient burial rituals. The Garden Tomb is adjacent to a rocky escarpment which since the mid-19C has been proposed by some scholars to be Golgotha. The traditional site where the death & resurrection of Christ are believed to have occurred has been the Church of the Holy Sepulchre at least since the 4C.

British Library - Lansdowne 383 fol-13 Holy Women at the Empty Tomb

British Library - Royal 20 B IV fol-142 The Maries at the Empty Tomb

The St Albans Psalter, owned by St Godehard's Church, Hildesheim now at University of Aberdeen, Scotland Maries at the empty Tomb of Jesus.

"On Good Friday" - The Holy Women by Hans Memling (1435-1494)

Hans Memling (German-born Flemish painter, 1435-1494) The Holy Women, right hand panel of the Granada Deposition Diptych

Hans Memling (German-born Flemish painter, 1435-1494) The Mourning Virgin

"On Good Friday" - lluminated Manuscripts

Crucifixion of Christ. British Library Royal 15 DI.f.353. Guyart des Moulins.La Bible Historiale, part 4 (Bible Historiale of Edward IV) Netherlands, S. (Bruges)1470 and c.1479. French.

In the Christian Bible, Good Friday marks the day on which Jesus Christ was crucified on the cross for the sins of the the people of the world. Good Friday is a day of mourning and sorrow over the sacrificial death of Jesus Christ. It's also a day of gratitude for the supreme sacrifice that he made.

Missal and Book of Hours, Lombardy ca. 1385-1390 (Paris, BnF, Latin 757, fol. 79r)

Prayer Book (Use of Rome), Entombment, Walters Manuscript W.438, fol. 354vb11

"On Good Friday" - Giotto 1267-1337

Good Friday marks the day that the Bible explains that Jesus Christ was crucified on the cross for the sins of the the people of the world. Good Friday is a day of mourning and sorrow over the sacrificial death of Jesus Christ. It's also a day of gratitude for the supreme sacrifice, that he made.

1305  Giotto di Bondone (Florentine painter, c 1267-1337). The Crucifixion

1303 Giotto di Bondone (Florentine painter, c 1267-1337). The Lamentation