Mary s Flowers By Vincenzina Kry : simplebooklet.com

Mary's FlowersVincenzina KrymowScripture quotations are from the New Revised Standard Version of the Bible, copyright ©1989, by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission. All rights reserved.The excerpt from the “Litany of Mary of Nazareth” is reprinted by permission of Pax Christi USA.The excerpt from The Rural Life Prayerbook, copyright ©1956, is reprinted with permission of the National Catholic Rural Life Conference. Cover design & art direction by Mary Alfieri Book design by Sanger and Eby Design Copyright ©1999, Vincenzina Krymow All rights reserved.No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without written permission of the publisher.For information regarding permission: Attention: Permissions A.M.D.G. Productions1221 E. Osborn Rd. Suite 105Phoenix, AZ 85014ISBN: 978-0-9677368-7-7 Forth Edition, 202310 9 8 7 6 5 4 3Published by Faith & Flowers • Phoenix, AZ, an imprint of A.M.D.G. Productions, LLC. For reorders and other inspirational materials visit our website: List of IllustrationsFront Cover, Page ii: Meister des Paradiesgärtleins. Madonna in den Erdbeeren. (Um 1425) Kunstmuseum Solothurn, Switzerland. (Used by permission of the museum.)Back Cover, Page 19: Master of Oberrheinischer. Garden of Paradise. c.1410. Stadelsches Kunstinstitut, Frankfurt-am-Main, Germany/ Bridgeman Art Library.Page vii: Photo taken at St. Gregory Church, Newberry, Michigan by Gene Plaisted, O.S.C.Page x: Schongauer, Martin. Virgin of the Rose Bush. St. Martin, Colmar, France. (Giraudon/Art Resource, NY)Page 2: Braccesco, Carlo di Giovanni. Annunciation. Louvre, Paris, France. (Erich Lessing/Art Resource, NY)Page 5: Ms McClean 99 f.11v Annunciation. Flemish, c.1526. Fitzwilliam Museum, University of Cambridge, United Kingdom/Bridgeman Art Library.Page 6: Photo taken at St. Gertrude Church, Chicago, Illinois by Gene Plaisted, O.S.C.Page 8: Rossetti, Dante Gabriel. The Girlhood of Mary Virgin. 1848-49. Tate Gallery, London, Great Britain. (Tate Gallery, London/Art Resource, NY)Page 9: Rossetti, Dante Gabriel. The Annunciation. Tate Gallery, London, Great Britain. (Tate Gallery, London/Art Resource, NY)Page 13: Robbia, Luca della, the Elder. Madonna of the Rosebush. Glazed terracotta. Museo Nazionale del Bargello, Florence, Italy. (Erich Lessing/Art Resource, NY)Page 14: Michelino da Besozzo. Visitation. Prayer Book. Italy (Milan), c.1420. M.944, f.52v-53 (detail). The Pierpont Morgan Library, New York, N.Y., U.S.A. (The Pierpont Morgan Library/Art Resource, NY)Page 16: Daneels, Andries. The Virgin and Child in a garland surround of flowers. (17th century) (circle of )/Christie’s Images, London, United Kingdom/Bridgeman Art Library.Page 20: Stefano da Verona. Madonna of the Rose Garden. Museo di Castelvecchio, Verona, Italy. (Scala/Art Resource, NY)Page 23: Botticini, Francesco (1446-97). Madonna With Child, Saint John the Baptist and Angels. Galleria Palatina, Palazzo Pitti, Florence, Italy. (Scala/Art Resource, NY)Pages 26-145: Illustrations by A. Joseph Barrish, S.M.Pages 151-152: Photos by John S. Stokes, Jr.Pages 153-156: Photos by Vincenzina Krymow.Page 158: Master of Catherine of Cleves. Virgin and Child in a Grape Arbor: from Book of Hours of Catherine of Cleves. Ms. 917, folio 161. Netherlands (Utrecht), c.1435. The Pierpont Morgan Library, New York, N.Y., U.S.A. (The Pierpont Morgan Library/Art Resource, NY)FaithandFlowers.com

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ContentsAcknowledgments ..................................viiForeword ..................................................viiiIntroduction ............................................ 1Part One: Mary’s GoldA History of Flower Legends and Names ......... 11 Legends Honor Mary .............................. 14 Plants Named After Mary ...................... 16 Mary in Medieval Life ............................ 18 Mary, Roses and the Rosary ..................... 21Part Two: Mary’s Flowers and Their Legends .......................... 25Flowers of the Annunciation • Madonna Lily ........................................ 26 • Violet ..................................................... 30Flowers of the Visitation • Columbine ............................................. 34Flowers of the Nativity • Our Lady’s Bedstraw ............................. 38 • Carnation ............................................... 42 • Christmas Rose ...................................... 46 • Oxeye Daisy ........................................... 50 • Star of Bethlehem .................................. 54 • Thistle .................................................... 58Flowers of the Presentation • Snowdrop ............................................... 62 • Jerusalem Cowslip .................................. 66Flowers of the Flight Into Egypt • Clematis ................................................. 70 • Rosemary ............................................... 74 • Juniper .................................................... 78 • Germander Speedwell ............................ 82 • Rose of Jericho ....................................... 86 • Sea-Pink ................................................ 90Flowers of the Maternity of Mary • Forget-me-not ....................................... 94 • Yellow Lady Slipper ............................... 98 • Fuchsia ..................................................102 • Strawberry .............................................106 • Cuckoo Flower .....................................110

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Flowers of Mary the Homemaker • Harebell ................................................114 • Lavender ...............................................118 • Marigold ...............................................122Flowers of Mary at the Cross • Lily of the Valley ...................................126 • Roses and Lilies ....................................130Flowers of Devotion Rewarded • Our Lady’s Rose ...................................134 • Fleur-de-Lis ..........................................138 • Scotch Rose ..........................................142Part Three: Mary Gardens ..................................146Your Personal Mary Garden ........................149Plants for the First-time Mary Gardener ........................................150Plants for a Herbal Mary Garden ...............151Indoor Mary Gardens .................................151Five Mary Gardens .....................................152 • Woods Hole, Massachusetts .................153 • Annapolis, Maryland ............................154 • Dayton, Ohio ........................................154 • Portage, Michigan .................................155 • Cincinnati, Ohio ...................................155Blessing the Mary Garden ..........................156AppendixOur Lady’s Birthday Flower and Other Plants Named After Mary ...................159 • Mary’s Attributes ..................................160 • Mary’s Life ............................................162 • Mary’s Features .....................................165 • Mary’s Garments ..................................166 • In Mary’s Household ............................168 • In Mary’s Garden .................................171 • Mary’s Roses .........................................173Bibliography .........................................174Index ........................................................178

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In memory of my parents,AntoniA And FrAncesco LAFALce,whose devotion to “la Madonna”and love of roses, gardens and all growing things lives on in me.AcknowledgmentsLike the monks of the Middle Ages, I repeat over and over, Ave Maria, Ave Maria. Hail and endless thanks to Mary, who has guided me from the beginning of this work. She brought me to all of the persons who have helped me in the writing and producing of this book: Margaret Gallico, who gave me seeds of ideas when she first showed me the Mary’s Gardens Nursery catalog; Brother Bill Fackovec, S.M., librarian at the Marian Library, University of Dayton, who first gave me a glimpse of the wealth of Marian materials in the library and continues to find what I need; Sue McCoy, research librarian at the Woodbourne Library in Centerville, Ohio, who negotiated numerous interlibrary loans for me; Father Bert Buby, S.M., who encouraged me early on and whose books have informed my understanding of Mary; my fellow writers in By-liners, who inspired and lis-tened and suggested; John S. Stokes, Jr., who encouraged me in writing the book and shared freely his extensive research materials and references; Father Tom Stanley, S.M., Jane McLaughlin, Nan Sears, Eileen Guimond, Miriam Evans and Episcopal Sister of the Transfiguration Mary Veronica, who generously shared information about the Mary Gardens they helped establish, restore or maintain; Sister M. Jean Frisk, whose offer to write meditations for the legends helped form the book; Brother Joe Barrish, S.M., for his willingness to create medieval wood-cut-type illustrations of the flowers; Father Johann Roten, S.M., director of the Marian Library, for his help and support and for the translation of Latin verses; my agent, Jim Hornfischer, who saw the potential in this book; my editor, Katie Carroll, who guided the book to fruition; and, finally, my husband Jo, for his encouragement, help and patience.vii

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viiiForewordThis book is a treasury of Marian flower legends throughout the centuries—retrieved from their diverse sources and collected here that the Blessed Virgin Mary may be better known and honored through her flowers and the legends which so beautifully celebrate her life and mysteries.In medieval times, each flower had many popular names, changing from local-ity to locality, many recalling religious legends. However, with the introduction of printing, just one name for each flower, with perhaps an alternate, was adopted for the first “gardening” books; this became the conventional name which has been handed down to us. These arbitrarily selected names were mostly secular and in time came to be accompanied in books by their botanical names derived from the Latin, as plants were scientifically classified. Passed over were some one thousand Marian names for plants, but these continued to live on in oral tradition.Eventually, these Marian names were linked to the botanical names by bota-nists engaged in field research. This way, future field researchers would have local names to use when they needed the assistance of residents in finding colonies of plants. It is thus from the “floras” and plant dictionaries of the botanists, and not from popular gardening or religious books, that the principal lists of Marian flow-ers have been culled.Folklorists also recorded a number of religious plant names, often with the local legends from which the names were derived. Noting that these religious names correspond to those recorded by botanists, we can assume that many, if not most, of the religious names they used were also at one time accompanied by legends. Still other Marian names were recorded by writers of devotional books.Of those Marian-named plants for which legends have not yet been found, Johanne Nathusius, in The World of Flowers: According to their Names, Sense and Meaning (Leipzig, 1869 translated), writes: Legendary stories often provide the explanation for [the Marian names]. These legends, and also their outlook, generated by a childlike sense for which we no longer find much room, are like flower petals blown away from their stems. And if the sweet fruit of evangelical truth begins again to ripen on these flower stems, then the blown away petals will still have as much right as each bloom...to bring us joy. Many of the names are explained by legends and associations to which, alas, the keys are missing. Is it indeed possible to find them again?

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ixWe can assume that in medieval times Marian religious flower names and their legends were circulated through the countryside by itinerant preachers, men-dicant monks, wandering minstrels, roving players, pilgrims and other travelers, and then handed down in oral tradition through successive generations. This book extends that historical continuity by assembling them from their scattered sources and perpetuating them in modern format.Other sources have often presented flower legends only as interesting lore; but their vitality and inspiration are, as in medieval times, to be experienced in nature, and especially in the Mary Garden, where the plants are actually cared for and lived with devotionally. A simple example from my own early experience: When I first read the lovely, childlike legend of the buttercups—that the stars of heaven wishing to glorify the divine Christ Child came down to earth and planted themselves around the Virgin and Child as radiant buttercups—I first regarded it as interesting lore. But the following spring when I next actually beheld buttercups in bloom, the star legend evoked a special devotional joy I had not experienced previously. This experience has been repeated each spring since, with reawakened joy.As a means of evoking such joy, together with devotional insights, Mary’s Flowers provides an inspirational description of each legend and its place in tradi-tion, together with an accompanying meditation, with scriptural references. Also illustrating each legend is a medieval woodcut-type color rendition of the flower, as a basis for meditation until you see the blooming flower in the Mary Garden.For help in planting your own Mary Garden, look at Part Three, “Mary Gardens” on page 146, which includes delightful descriptions of visits to five notable Mary Gardens. There is also an appendix listing Marian names which can help you select the plants that will compose your garden.John S. Stokes, Jr.June 25, 1998

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1Introduction Mary, wellspring of peace....be our guide. Model of strength... Model of gentleness... Model of trust... Model of courage... Model of patience... Model of risk... Model of openness... Model of perseverance.... Woman of mercy...empower us. Woman of faith... Woman of contemplation... Woman of vision... Woman of wisdom and understanding... Woman of grace and truth... Woman, pregnant with hope... Woman, centered in God.... —FROM THE "LITANY OF MARY OF NAZARETH' (PAX CHRISTI USA)Mary embodies all the qualities of a holy woman. Whether she is the Mary we knew in our childhood, remembered in the stories told us by the nuns who taught us, the saint in heaven we imagined from holy cards or statues of her, or the Mary we read about in the New Testament, she is a model and source of inspiration for us.Because she is the mother of God, a mother and a woman, we feel close to her. We find it is easier to have a more personal relationship with her than with the formal, almighty God. So we approach God through Mary. As our understanding of her deepens, she becomes an example to us in our daily lives.

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As our mother she shows us how to be children of God. Her life journey, like ours, was full of joyful, sorrowful and glorious moments. In those moments she modeled attitudes of happiness, sadness and celebration—all parts of the fabric of life.The New Testament tells us about Mary’s life from the time the angel Gabriel appeared to her. She was a woman of faith. Her willingness to say yes to God serves as an example when God asks what seems impossible of us. Her life was molded by her dedication to the Lord. Even in difficult times, her faith sustained her. Though there was much she did not understand she accepted God’s will. She continued to believe in the midst of doubt. She continued to love and hope in the face of dif-ficulties. Even though she was pregnant, Mary undertook a long jour-ney to visit her cousin Elizabeth, showing her love and concern for her neighbor and kins-woman. Mary’s Magnificat is a prayer of joy: “My soul magnifies the Lord, and my spirit rejoices in God my sav-ior,” and understand-ing: “His mercy is for those who fear him from generation to generation” (Luke 1:47, 50). It is also a prayer about justice for all people, as she asks God to upset the whole social order and set things right: “He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things and sent the rich away empty” (Luke 1:52-53). Mary is a source of hope for all poor and oppressed people.Mary was the first disciple and the first Christian. Her experiences as she nur-2

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3tured Jesus during his early years and walked with him in his final days show us what it means to know pain and suffering as well as joy and tenderness. When she found Jesus teaching in the temple Mary did not understand what he said to her and Joseph, but brought him home with her and “treasured all these things in her heart” (Luke 2:51). At the wedding in Cana she showed her sensitiv-ity to those in need and her willingness to risk, by asking Jesus to perform a miracle.Because of her love and continued commitment to her son, she is present at the crucifixion. Full of sorrow and grief, she stands by Jesus until the end. At Jesus’ bidding, she accepts his beloved disciple as her son.Mary is very much with us today. Through her appearances at Fatima, Lourdes, Medjugorje and other places she speaks to us of understanding, mercy, healing and compassion. She shows us the way to God.We honor Mary in many ways, through the Rosary, special devotions and prayers that help us contemplate Mary’s qualities and virtues. In this book we offer yet another way to honor Mary, through reflecting on flowers named after her and immortalized in legends that tell us about her attributes and significant moments in her life and that of her child, Jesus. Through the meditations for each flower we experience these events with Mary and find in them meaning for our own lives. Thus continues the tradition of using symbols to enhance spiritual life. From its earliest days, Christianity has made use of symbols. Christians recognized each other through signs which helped them conceal their faith and avoid persecution. A lamb or fish represented Christ; grapes and wheat symbolized the Eucharist. Christians also chose symbols to represent God because they could not depict him in human form. A dove represented the Holy Spirit and the peacock symbolized eternal life with its “hundred-eyed” tail suggesting an all-seeing God.Early Christians, and especially those of the Middle Ages, kept the memories of Mary alive through legends. They saw her attributes in flowers and herbs that grew around them and named them after her. Likening Mary to the “garden enclosed” of the Song of Solomon, they envisioned her in a garden, sometimes called a Paradise Garden, and dedicated gardens to her. These special gardens were filled with the flowers and herbs that reminded them of her. The tradition of associating Mary with flowers survived over the centuries, kept alive through the Mary names and legends about the flowers, through litera-ture and art.

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a Development of Mary Gardens a in the United StatesJust as in the Middle Ages, when missionaries and wandering minstrels brought stories about Mary’s flowers to other lands in Europe, certain people in this country became the bearers of information about Mary’s flowers and Mary Gardens. Others who heard about them made it their mission to establish one or more Mary Gardens.Frances Crane Lillie of Chicago established the earliest known Mary Garden in the United States, on the grounds of St. Joseph Church in Woods Hole on Cape Cod in 1932. During her travels, she had learned about flowers associated with Mary in English monastery gardens and wanted to create a garden in the “tradition of Mary Gardens throughout the world.” A chance visit by a priest to Woods Hole in the early 1940’s led to a flurry of articles about the Mary Garden there. In one such article in Perpetual Help magazine, Father James J. Galvin, C.SS.R., described his joy at finding “Names culled from the merry days when England was Mary’s England...when all the flowers of the field were named after her.” He continued:Scanning the list (posted nearby), you suddenly realized that even the flowers you could name, were actually parading under false colors. Forget-me-not and campion and fuchsia were not their names after all. It came as a revelation that foxglove and honeysuckle were our Lady’s Fingers. And what a world of difference between a name like white campion and our Lady’s Candles; between forget-me-nots and Eyes of Mary!In Philadelphia in 1951, Ed McTague and John Stokes, Jr., established Mary’s Gardens, a nonprofit organization to “revive the medieval practice of cultivating gardens of herbs and flowers which have Marian names.” The two men had vis-ited the garden at Woods Hole and thought that the use of flower symbols might be a way of restoring the medieval religious sense to life in our secular age. They researched pre-Elizabethan flower names for Mary and soon had a list of almost five hundred, about one hundred and fifty of them “commonly at hand.” They offered seeds, bulbs and plants for Marian flowers through a popular mail-order catalog and published the results of their research in numerous articles. With the advent of the internet, this extensive research was made available to the public on the Mary’s Gardens home page (www.mgardens.org).Today, in addition to the restored garden at Woods Hole, there are public Mary Gardens adjacent to historic Carroll House in Annapolis, Maryland, and 4

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a Renewed Devotion to Mary aDevotion to Mary, who had always had a special place in the practices and hearts of the laity, soared after the proclamation of the assumption of the Blessed Virgin Mary in 1950. Pilgrimages, novenas and other prayers, literature and reli-gious art flourished in the years following. Mary Gardens grew in such diverse places as a Montana farm and machine-shop window ledges in Detroit. By one report, there were fewer than two hundred Mary Gardens in the spring of 1951, but several times that number the following year. Then, in the early 1960’s, in the interests of ecumenism, Vatican II cautioned against excesses in devotion to Mary. The understanding of Mary expressed in Lumen Gentium was often misinterpreted and devotion to Mary seemed to decrease for a while as theologians struggled to nuance their interpretations. Then, in November, 1973, the United States Conference of Catholic Bishops issued a pastoral letter entitled “Behold Your Mother,” presenting Mary as a woman of faith, understood through the study of Scripture. Two important papal documents defined Mary as a “true sister” and a “force for renewing Christian living” (Marialis Cultis, “Devotion to the Blessed Virgin Mary,” Pope Paul VI, 1974) and a “mater-nal and active presence” in the life of the Church (Redemptoris Mater, “Mother of the Redeemer,” John Paul II, 1987), and contributed to the ecumenical dialogue about Mary. Pope John Paul II affirmed that “The Marian dimension of the Church is antecedent to that of the Petrine.... Mary Immaculate precedes all oth-ers....” Biblical, patristic, ecclesial, missionary, liturgical and ecumenical movements stirred interest in the person of Mary and influenced theologians and scholars. Whereas tradition had determined the view of Mary, now Scripture and the Magisterium—the teaching authority of the Church—added important insights.“The Virgin Mary in Intellectual and Spiritual Formation,” a letter from William Cardinal Baum, Prefect of the Congregation for Catholic Education in Rome, stressed the importance of Mary and her mission in salvation history. Quoting from Redemptoris Mater, it said, “‘Among all believers she is like a “mir-ror” in which are reflected in the most profound and limpid way “the mighty works of God” (Acts 2:11)’ which theology has the task of illustrating.”The 1980’s saw a resurgence in devotion to Mary and people who had put aside their devotional practices again sought her at Lourdes, Fatima, Medjugorje and other shrines. Liberation theology, feminist theology, ecumenism and many reported Marian apparitions all served to foster new interest and devotion. Books about Mary have never been more popular, and even mainstream newsmagazines have recently made her a cover story.7

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a About This Book aMary’s Flowers: Gardens, Legends & Meditations is a book about Mary’s flowers and the ancient legends that inspired their names. It is a book about devotion to Mary, God’s mother and our mother. It shows how we continue to honor her through flowers. It is a book for reflecting on the qualities of Mary and how they can enrich our lives. The stories about Mary told in the legends can lead to prayer while the attributes of Mary, immortalized in hundreds of flowers, are perfect starting points for meditation. It is about Mary Gardens, those medieval-type gardens—small, enclosed and full of symbolism—containing flowers and herbs named after Mary, created and cared for in her honor. Mary’s Flowers will help you create a Mary Garden, should you so desire. It can inspire you to select plants for your own garden, which can be as small as a container on your windowsill or as large as your entire backyard. Part One relates how flowers and plants came to be named after Mary, and how legends about the flowers developed. It describes the place of Mary in the lives of the faithful in medieval times, tells how poets likened her to a “fragrant rose” and 8

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9“lily chaste,” and shows how the Catholic Church developed a concept of idealized womanhood based on the life and attributes of Mary. Thirty legends about flowers and herbs which tell of significant moments in Mary’s life make up Part Two, the heart of the book. The legends tell of flowers that bloomed when the angel Gabriel came to Mary to tell her she would bear a child, flowers and herbs that bloomed on the night Mary gave birth, plants that performed a special duty when the holy family fled to Egypt, when Mary was raising Jesus and when she stood by the cross at his death. Historical references and botanical data related to the legends and plants are included. A medieval-style color rendition of each flower by Marianist Brother and artist A. Joseph Barrish and a meditation by M. Jean Frisk, member of the Secular Institute of Schoenstatt Sisters of Mary, accompanies each legend. Part Three includes suggestions for a personal Mary Garden, a herbal garden and an indoor Mary Garden, and prayers for blessing the gardens. Five large Mary Gardens, which can serve as inspiration, are described briefly. The appendix is a treasury of more than two hundred Marian names of flowers and herbs. It includes botanical names as well as popular names of the plants and information about their naming when available. Flowers and herbs are grouped by how they relate to Mary—her attributes, features, garments; flowers in her household and in her garden; and, finally, a section on Mary’s roses.

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ow did the Christmas Rose get its name? What about the Star of Bethlehem, Lady’s Slipper and Rose of Sharon?HSince medieval times, owers have taken their names from the virtues of Mary, or events in her life. Learn the legends that fostered such names, and their biblical origins. Spend time with the meditations they inspire.Mary’s Flowers: Gardens, leGends and Meditations is a treasury of bo-tanical history and lore. irty beautiful illustrations based on medieval woodcuts bring each bloom to colorful life.Even if you don’t plant a Mary garden of your own, you will nd a virtual Eden within. Visit awhile with these pages and keep company with Mary.VINCENZINA KRYMOW, author of Mary’s Flowers: Gardens, Legends and Meditations, published by St. Anthony Messenger Press and Novalis in 1999. e book received awards from the Catholic Press Association of the U.S. and Canada in May 2000 for best spirituality in hard cover (third place) and overall design and production (rst place). Second edition was published 2002 in soft cover.Also author of Healing Plants of the Bible: History, Lore and Meditations, published simultaneously in 2002 by the St. Anthony Messenger Press, Cincinnati; Novalis, Canada, and Wild Goose Editions, Scotland. Tied for rst place for best spirituality book in hard cover - Catholic Press Association of the U.S. and Canada, award given 2003. Ms. Krymow is a volunteer research associate at the Marian Library, University of Dayton. She is a member of the Mariological Society of America and received the Clinton Award for research from the MSA in August, 2000.Her work has been published in the Catholic Digest, St. Anthony Messenger and Queen of All Hearts magazines, Catholic Telegraph, Dayton Daily News and other publications. She is a contributor to the Marian Library. She lives in Dayton, Ohio, with her husband, Jo.A. JOSEPH BARRISH, S.M., is an artist, designer and liturgical design consultant in Dayton, Ohio. He hand-colored each print in this book in the style of woodcuts of medieval and Renaissance Europe.SISTER M. JEAN FRISK, Schoenstatt Sisters of Mary, has a Master’s in theology with a Marian concentration and a Licentiate in sacred theology. She is the Assistant Director of Art and Special Projects at the Marian Library/International Marian Research Institute at the University of Dayton.----s----Prints and gifts at FaithandFlowers.com9 780967 7368779 0 0 0 0 >ISBN 978-0-9677368-7-7

Mary s Flowers By Vincenzina Kry

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