Mythologie Des Plantes, Tome II

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Mythologie Des Plantes, Tome II LA VOCATION DE L’ARBRE D’OR est de partager ses admirations avec les lecteurs, son admiration pour les grands textes nourrissants du passé et celle aussi pour l’œuvre de contem- porains majeurs qui seront probablement davantage appréciés demain qu’aujourd’hui. Trop d’ouvrages essentiels à la culture de l’âme ou de l’identité de cha- cun sont aujourd’hui indisponibles dans un marché du livre transformé en industrie lourde. Et quand par chance ils sont disponibles, c’est finan- cièrement que trop souvent ils deviennent inaccessibles. La belle littérature, les outils de développement personnel, d’identité et de progrès, on les trouvera donc au catalogue de l’Arbre d’Or à des prix résolument bas pour la qualité offerte. LES DROITS DES AUTEURS Cet e-book est sous la protection de la loi fédérale suisse sur le droit d’auteur et les droits voisins (art. 2, al. 2 tit. a, LDA). Il est également pro- tégé par les traités internationaux sur la propriété industrielle. Comme un livre papier, le présent fichier et son image de couverture sont sous copyright, vous ne devez en aucune façon les modifier, les utili- ser ou les diffuser sans l’accord des ayant-droits. Obtenir ce fichier autre- ment que suite à un téléchargement après paiement sur le site est un délit. Transmettre ce fichier encodé sur un autre ordinateur que celui avec lequel il a été payé et téléchargé peut occasionner des dommages informatiques susceptibles d’engager votre responsabilité civile. Ne diffusez pas votre copie mais, au contraire, quand un titre vous a plu, encouragez-en l’achat. Vous contribuerez à ce que les auteurs vous réservent à l’avenir le meilleur de leur production, parce qu’ils auront confiance en vous. Angelo de Gubernatis Mythologie des Plantes ou Les légendes du règne végétal Tome II © Arbre d’Or, Genève, mai 2004 http://www.arbredor.com Tous droits réservés pour tous pays SECONDE PARTIE BOTANIQUE SPECIALE ABRICOTIER. — On semble avoir attribué à l’abricot une sorte de vertu prophétique. Dans les Apomasaris Apotelesmata (Francfort, 1577, 265), je trouve le récit qui suit : « Quidam, convento Sereimo pluribus praesentibus, eum, verbis hisce consuluit. Visus sum in somnio, arbore conscensa, quam bericociam vocant, de fructu illius comedisse. Respondit Sereimus, inventurum a quodam prosperita- tem ac beneficentiam viri boni et opulenti experturum. Pluribus diebus interiectis accessit alius quidam ; et iisdem praesentibus Se- reimum de eadem re consuluit : Quum diceret se per quietem arbo- re conscensa, quae bericocia vocetur, visum fructum illius vesci. Ad illa Sereimus : Adflictionem, ait, et tormenta invenies. Qui adside- bant ancipites haerere, cur eiusdem visi diversam interpretationem protulisset. Itaque Sereimus : Consuluit me prior, inquit, eo tempo- re quo fructus ille maturus in arboribus erat ; hic autem, autumni tempore, quam ob caussam, interpretatio quoque diversa facta est. Quum rem in utroque diligenter explorassent, id accidere depra- chenderunt, quod fururum somniator praedixerat. » ABROTANUM, espèce d’armoise, (cf. Artemisia abrotanum L.), à la- quelle on attribuait chez les Grecs et les Romains, et on attribue en- core en Allemagne et en France des propriétés magiques exception- nelles. D’après Pline, l’abrotanum devait être surtout une herbe éro- tique ; si on la plaçait sous un matelas, non seulement elle éveillait la sensualité, mais elle détruisait tous les obstacles qui auraient pu em- 4 MYTHOLOGIE DES PLANTES pêcher l’union des sexes ; ce qui est résumé dans les deux vers de Macer Floridus : Haec etiam venerem pulvino subdita tantum Incitat et veneri concuis potata resistit. D’après Macer Floridus, elle éloigne aussi les serpents. Chez Bauhin, De plantis a divis sanctisve nonem habentibus (Bâle, 1595), nous lisons qu’on l’emploie contre l’épilepsie : « Abrotanum mas vulgus Picardorum et Francorum, herbam et lignum Sancti Joannis voci- tant, eoque in coronamentis et lumborum superstitioso cinctu ad Epilepsiam, morbum Divi Ioannis putatum averruncandum expe- tunt. » ABSINTHE. — L’absinthe (absinthium) est l’une des herbes que Pline appréciait le plus. (Cf. Armoise.) Macer Floridus le constate : Plinius attollit magnis hanc laudibus herbam, Romanesque refert sacris ex more diebus, Dum quadrigarum cursu certare solerent ; Absinthii succum solitos donare bibendum In capitolina victori sede locato, Credentes pretium prae cunctis reddere dignum Illi, quo firmam posset servare salutem, Quae constat mundi pretio pretiosior omni. Johnston, dans sa Thaumatographia naturalis, note la croyance po- pulaire d’après laquelle on assure qu’un enfant n’aura ni froid ni chaud pendant toute sa vie, pourvu qu’on lui frotte les mains avec le jus d’absinthe avant que la douzième semaine de sa vie s’écoule. ACACIA (Cf. Çamî). ACHEL. — Dans le Livre de Sidrach, édité par M. Bartoli, p. 267, en note, on recommande aux femmes qui désirent devenir en- ceintes, la racine de cette plante que nous ne saurions identifier avec 5 MYTHOLOGIE DES PLANTES aucune plante connues « A femina che non fosse sterile, e tardasse troppo ad avere figliuoli, sed ella portasse co’ lei, cosi come porta al loro modo, la radice d’una erba che si chiama achel, ben pesta senza premere, con lana di pecora sucida, otto giorni e otto notti, e cias- cuno giorno mutarsi due volte, e guardarsi di vivande grasse, e dal freddo, e al nono giorno farsi isciemare una pugnata d’una vena della madre, dal lato diritto, presse del pettignone, là dove l’angumaia monta, e la mattina giacere coll’omo, se ella e l’omo non fossono sterili, ella e l’omo ingenerebono di fermo. » ACONITE. — Les Grecs avaient imaginé que ce poison non seu- lement poussait dans le jardin d’Hécate, mais qu’il avait été fécondé par l’écume de la bouche du chien infernal Kerberos, vomissant à son premier contact avec la lumière, dès que le demi-dieu Hercule l’eut fait sortir de l’enfer. « Fabulae narravere, écrit Pline, e spumis Cerberi canis, extrahente ab inferis Hercule ; ideoque apud Hera- cleam Ponticam, ubi monstratur eius ad inferos aditus, gigni. » Le plus puissant aconite poussait, disait-on, au Pontus, c’est-à-dire, dans le royaume de Colchis, où Médée, la fille d’Hécate, jouissait d’une si redoutable réputation comme magicienne. Les Indiens aus- si ont appelé l’aconite alivishâ, c’est-à-dire le poison suprême. Contre les poisons et surtout contre l’aconite, les anciens recommandaient l’atriplex que les Romains appelaient pied de canard (pes anserinus). ADIANTE (adiantum, polytrichon, en italien, capelvenere). — D’après la symbolique égyptienne, l’adiante annonce la guérison. « Uvae esu laesum et sese curantem notantes, upupam pingunt et adiantum her- bam. Haec enim si, uva comaesta, laesa fuerit, adiantum ori inse- rens, certo decurso spatio, pristinam recipit valetudinem. » En Tos- cane, les femmes du peuple font usage du capillus veneris pour hâter leurs mois. Porta (Phytognonomica) nous apprend qu’il s’appelle polytri- chon « quod multitudinem capillorum faciat » ; callitrichon « quod ni- gros et pulchros capillos reddat » ; copillus veneris « quod decoros et venereos reddat ». Chez Du Cange, nous lisons qu’il s’appelle adiante « quod folium ejus aqua perfusum non madescat, sed sicco semper 6 MYTHOLOGIE DES PLANTES simile sit, ab á, et äéáßíù (humecto) », une propriété qu’on attribuait réellement aux cheveux d’Aphrodite, sortant de la mer. L’adiante, cependant, était spécialement consacré à Pluton. AG’ADAN·D·I ou BRAHMADAN·D·IVRIKSHA, c’est-à-dire « ayant le bâton d’Aga ou arbre ayant le bâton de Brahman, » noms sanscrits d’une plante indienne. AG’ARA, proprement celle qui ne vieillit pas, appelée aussi grhaka- nyâ, c’est-à-dire la fille de la maison, est l’un des noms sanscrits don- nés à l’aloe perfoliata. AG’AÇR’INGI (proprement, ayant des cornes de chèvre), est le nom védique de l’odina pinnata ; on l’appelle aussi arâtakî ; d’après l’Atharvaveda (IV. 37), c’est avec cette herbe que la Kaçyapa, Kan·va, Agastya auraient frappé les monstres, et on l’employait comme un moyen d’éloigner les Gandharvâs devenus des espèces de dragons et de sorciers. AGNUS-CASTUS (Vitex agnus-castus L.). Espèce de saule consacré à Esculape, et, d’après Pausanias, dans l’île de Samos, à Junon. Dans les fêtes athéniennes des Thesmophores, les jeunes filles s’ornaient des fleurs de l’agnus-castus et couchaient sur les feuilles de cette plan- te, pour garder leur pureté et leur état de vierges. Dans les noces helléniques, les jeunes mariés portaient des couronnes d’agnus-castus employées aussi comme un moyen d’éloigner tout empoisonne- ment. Dans l’île de Crète, ainsi que nous l’apprend Elpis Melaina dans ses Kreta-Bienen (München, 1874), l’agnus-castus accompagne une malédiction des jaloux ; c’est l’agnus-castus qui, dans un chant populaire, souhaite qu’un amoureux puisse perdre son amie. Dans le livre infâme, mais, sous plusieurs rapports, instructif du docteur Venette, intitulé La Génération de l’homme (Londres, 1779, I, 231-32), nous trouvons ces détails sur l’agnus-castus : « Les femmes athénien- nes, qui servoient aux cérémonies que l’on faisoit à l’honneur de Cérès, préparoient des lits avec des branches d’agnus-castus dans le 7 MYTHOLOGIE DES PLANTES temple consacré à cette déesse. Elles avoient appris par l’usage que l’odeur des branches de cet arbre combattoit les pensées impudi- ques et les songes amoureux. A leur exemple, quelques moines chrétiens se font encore aujourd’hui des ceintures avec des bran- ches de cet arbre, qui se plie comme de l’osier, et ils prétendent par là s’arracher du cœur tous les désirs que l’amour y pourroit faire naître. En vérité, la semence de cet arbre, que les Italiens appellent piperella, et que Sérapion nomme le poivre des moines, fait des merveil- leux effets pour se conserver dans l’innocence ; car si l’on en prend le poids d’un écu d’or, elle empêche la génération de la semence ; et, s’il en reste encore après en avoir usé, elle la dissipe par sa sécheres- se, et puis sa qualité astringente resserre tellement les parties secrè- tes, qu’après cela elles ne reçoivent presque plus de sang pour en fabriquer de nouvelle.
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