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early spring flower the english call the lent lily

early spring flower the english call the lent lily Heirloom 'Lent Lily'

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Description

early spring flower the english call the lent lily Heirloom 'Lent Lily'The Lent lily (Narcissus pseudonarcissus) Harsh conditions often deter other bulbs from blooming during the cold February months, but one brave daffodil is in a class all its own. The traditional trumpet shaped Lent lily (Narcissus pseudonarcissus) was the first narcissus to be called a "daffodil" and is believed to be the mother of all modern trumpet daffodil varieties. Why the Lent lily name? Because very often it is blooming around Ash Wednesday,

The Lent lily (Narcissus pseudonarcissus)

Harsh conditions often deter other bulbs from blooming during the cold February months, but one brave daffodil is in a class all its own. The traditional trumpet shaped Lent lily (Narcissus pseudonarcissus) was the first narcissus to be called a "daffodil" and is believed to be the mother of all modern trumpet daffodil varieties. Why the Lent lily name? Because very often it is blooming around Ash Wednesday, the beginning of the Lenten Season! These are valued for their reliable large trumpet shaped blooms and their ability to naturalize over large areas.

The Bloom: One way to check and see if your bloom is a true lent lily is to close the petals on the trumpet center. If the trumpet extends beyond the length of the petals, you have one strong clue that you might have a Lent lily.

The lent lily blooms early. Weather in the south is erratic at best during the winter months. One week we had to cover the plants because it was below freezing and two days later it is in the 80s. If the winter weather is warm, some Narcissus might try to bloom and get caught in an unexpected winter cold spell. The lent lily is perfectly suited for the unexpected twists and turns of the weather. This bulb knows exactly when to bloom, and you can pretty much count on it to bloom right around Ash Wednesday whether that is early or late. You can cut the blooms and bring them in for a lovely centerpiece as well.

Size: We want to take a moment and talk about how the size of this heirloom bloom is probably an important reason for its longevity and charm. These blooms will not stand more than about 8-12" tall. This helps protect them from the cold winters. Because the stems aren't very tall but the bloom itself is about 2-3" in length, the balance of the flower seems more whimsical and charming especially as it sways in a cool breeze

They are such an early bloomer in February and March that the cold weather almost seems to keep them growing low to the ground. We prefer to dig, divide, and transplant these daffodils immediately after they bloom, but we also try to harvest more in summer for dry bulb sales in the fall. It seems that the bulbs of the Narcissus psuedonarcissus are small enough that they tend to dry out when left out all summer long. Our trick is to move them with their foliage on them, plant them, and then let the foliage die down naturally as the nutrients are sent back to the bulb. This means we won’t enjoy a bloom until the next season, but once established, they will be in your garden for a lifetime. They want plenty of winter sun! Be sure to read our full write up on daffodil and Narcissus care on our category page here.

Easy to Grow: The Lent lily will spread easily as it naturalizes an area. As long as you plant them where they will receive 6+ hours of sunlight during the winter months, you can honestly simply plant the bulbs and forget about them. Plant the bulbs 2-3x the depth of the bulb. In other words, if the bulb is 1 inch tall, plant it 2-3 inches deep.

Animals: The lent lily bulb is perfectly suited for pollinators as it holds its pollen deep within the trumpet and protects it from winter storms. Animals tend to leave the bulbs and flowers alone.

Mulitply: The Lent lilies multiply very well once established.

When can I buy Narcissus psuedonarcissus online?

We sell Narcissus psuedonarcissus in the spring (immediately following its bloom and in the green), summer and fall (as dormant bulbs with the foliage died down).

What does “in the green” mean?

In the summer and fall, we ship dry bulbs that many consumers are familiar with. However, in the spring we ship some flower bulbs with their foliage still on them, having dug them right after their bloom. When the customer receives them, the foliage is in the process of drying down naturally. Plant the bulbs, with foliage and all in the ground and let the foliage turn brown and die back naturally. Another option is to not plant the flower bulbs and store the bulbs with the foliage in a cool, dark, and well ventilated spot, and most importantly let the foliage die down naturally. In other words, DON'T cut the foliage of bulbs when you receive them in the green. The browning and dying back of the foliage is the natural process of the bulb sending food and energy from the leaves down into the bulbs for their summer dormancy.

I thought daffodil bulbs are normally shipped in the fall? We grow many of our own daffodils here on our farm, and while it is unconventional in the United States, it is common to have bulbs shipped in the green in other parts of the world. We grow many of our own heirloom daffodils that we originally collected from old gardens on former homesites. Shipping these in the green allows us to:

1) Ship them during the bloom season when most gardeners are thinking of and remembering to plant daffodils

2) Ensures correct identification of the flower bulb. These are heirlooms and buying and receiving the right genetic selections is important to having varieties that are perennials and will naturalize in your garden

3) Allows us to offer more bulbs are lower prices to customers

Remember that bulbs shipped in the green are coming to an end of their growth cycle. You can expect:

1) The foliage to yellow and die down naturally

2) The bulb to be dormant in the summer and early fall

3) Roots to start growing in mid fall

4) Foliage appears next January

5) Bulbs to bloom next February and March

Fun Facts about the Lent Lily:

1. The "Lent lily" is not a lily at all nor is it the "Lenten rose" which it is also mistaken for on occasion. When people new to flower bulbs call and ask about traditional-looking daffodils, we always focus on the Lent lily and campernelle bulbs. It seems that every time we start to talk about the Lent lily people stop us to say that they are looking for daffodils, not lilies. We agree the name seems a little careless at first. So why the Lent lily name? Because very often it is blooming around Ash Wednesday, the beginning of the Lenten Season, as it is this year!

2. The traditional trumpet-shaped Lent lily (Narcissus pseudonarcissus) is often simply called a "daffodil" and is believed to be the mother of all modern trumpet daffodil varieties. These are valued for their reliable large trumpet-shaped blooms and their ability to naturalize over large areas. One way to check and see if your bloom is a true lent lily is to close the petals on the trumpet center. If the trumpet extends beyond the length of the petals, you have one strong clue that you might have a Lent lily.

3. The word Lent comes from the Old English word lencten, which means spring. This, in turn, is related to the Old High German word lenzin and the Dutch word lente, both of which also mean spring. The term originally referred to the lengthening of daylight hours in spring and later became associated with the Christian observance of Lent, which occurs during this season.

What is the daffodil scientific name?

The scientific name for the original daffodil is Narcissus pseudonarcissus. The botanical name for the daffodil is important because it is believed that all modern trumpet daffodils come from Narcissus psuedonarcissus.

For a great read on the genetics and the breeding that led to cultivated daffodils (tetraploid trumpet daffodils in modern culture), I highly suggest you read a scientific article written by B.J.M. Zonneveld titled "The involvement of Narcissus hispanicus Gouan in the origin of Narcissus bujei and of cultivated trumpet daffodils (Amaryllidaceae)."

If you recall from botany lessons, diploids produce seed, but tetraploids are often sterile. Tetraploids give us strong characteristics found in both parents – think of a horse bred with a donkey to produce a mule. The Lent lilies or Narcissus psuedonarcissus found wild, but not a native, in the Southeastern United States is a diploid that breeds with our jonquils (Narcissus jonquilla) to give us campernelles (Narcissus x odorus). Thus, all three varieties and naturally occurring hybrids are often found in close proximity to each other. This is a great example of basic daffodil characteristics and how they apply to many antique or heirloom flower bulbs found in old house gardens across the South.

Zonneveld offers a brief description of when daffodils were first wildly collected in commercial numbers from Portugal and Spain in the late 16th century, and how those daffodil characteristics were bred into many modern trumpet shaped daffodil selections. He covers the following species:

  • N. hispanicus Gouan
  • N. 'Hispanicus Maximus'
  • N. bujei Fern. Casas
  • N. pseudonarcissus L.
  • N. abscissus (Haw.) Schult. f.
  • N. moleroi Fern. Casas
  • N. poeticus L.
  • N. cyclamineus DC
  • N. longispathus Pugsley
  • N. nevadensis Pugsley
  • N. pseudonarcissus ssp. bicolor

What are some common names given to daffodils?

Daffodil is the common name given to trumpet shaped yellow flowers that bloom in the spring and come up from a bulb. They are in the genus Narcissus. Usually when asking this question, many gardeners are searching for daffodils that would fall into different colloquial phrases for daffodils such as, what are/is the:

  • lent lily
  • wild daffodil
  • Tenby daffodil
  • wild daffodil bulbs
  • native daffodil
  • trumpet daffodils
  • wild daffodils
  • British daffodils
  • English daffodils

From this list of daffodil names, we see that people are searching for the name of daffodils they see in mass plantings around the countryside. These are the spring images of daffodils that fill us with nostalgia and bring back memories. Almost all of these common searches are trying to identify this bulb in question, the Narcissus pseudonarcissus, often called the Lent lily here in the United States and especially in England.

What about that Tenby daffodil name?

This is a tricky one to answer, because oftentimes the Tenby daffodil is what is sold in the larger flower bulb trade as Narcissus pseudonarcissus. See this excerpt from Wikipedia on Lent lilies: “Among the subspecies is the Tenby daffodil (N. pseudonarcissus ssp. obvallaris, sometimes classed as a separate species), which probably originated in cultivation but now grows wild in southwest Wales." There is also a quick read from the National Botanical Garden of Wales on the bulb, where it notes that there is a disputed claim "The Tenby daffodil is a Welsh species which some people say is unique to Britain."

The Lent Lily in Literature: William Wordsworth

Steeped in literary history, this trumpet shaped daffodil is reportedly the one Wordsworth so eloquently spoke of in his early poetry. Take a moment to read it out loud, then take a breath, and read it again! We hope you enjoy the Lent lily as much as we do:

I Wandered Lonely as a Cloud

BY WILLIAM WORDSWORTH

I wandered lonely as a cloud

That floats on high o'er vales and hills,

When all at once I saw a crowd,

A host, of golden daffodils;

Beside the lake, beneath the trees,

Fluttering and dancing in the breeze.

Continuous as the stars that shine

And twinkle on the milky way,

They stretched in never-ending line

Along the margin of a bay:

Ten thousand saw I at a glance,

Tossing their heads in sprightly dance.

The waves beside them danced; but they

Out-did the sparkling waves in glee:

A poet could not but be gay,

In such a jocund company:

I gazed—and gazed—but little thought

What wealth the show to me had brought:

For oft, when on my couch I lie

In vacant or in pensive mood,

They flash upon that inward eye

Which is the bliss of solitude;

And then my heart with pleasure fills,

And dances with the daffodils.

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Gosshhh these things are so good and take me right back to when I was 12 years old holy crap I can’t even remember the name of those things but we all remember them. These are they just with a different name and better I can’t believe it I’ve been searching for them since I was 15 when they disappeared. I’m writing this then going to buy more before they sell out or disappear I’m gonna stock pile not gonna get me
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James E. Egolf
Massapequa, US
★★★★★ 5
A Clear Concise Precis of a Complex Historical Era
Format: Paperback
R.W. Southern's book titled WESTERN SOCIETY AND THE CHURCH IN THE MIDDLE AGES is a readable account of the Medieval Catholic Church from c 750 to c. 1450. Southern concisely explained the achievements, successes, and failures. According to Southern, the achievements and successes far outweighed the failures and wrong doing. Southern's book began with the special relationship between the new "barbarian" secular rulers and the Catholic clergy especially the monks and bishops. The fact that most secular rulers were not literate especially in the use of Latin, they relied on learned Catholic clergy. The Catholic clergy became crucial and both they and the secular rulers relied on each other. While Charlemagne (768-814)had a revered status as the defender of the Latin West, Southern mentioned his reliance on Catholic clergy. Charlemagne could read,but he never learned to write. He was aware of his own deficiencies and started the Palace School at Aachen where, among others, Alcuin (735-804) and other learned men expanded learning at a time called the Carolingian Renaissance. What readers should appreciate is that without Catholic clergy and monks, learning would have disappeared in Western Europe. Southern was very clear about this. The Medieval Catholic authorities faced other challenges. Long simmering feuds existed between the Byzantine Greek Orthodox Church authorities and the Latin Roman Catholic authorities. During the eighth century and again in 1054,the official reasons for tensions were the use of icons (The Iconoclastic Controversy) and the status of the Pope. As Southern wrote, these tensions were a cover for the disputes between the Italians and Byzantine Greeks over Byzantine control of parts of Italy. What the Greek Orthodox and Byzantine authorities did not want to realize was that the Latin West including the Popes were their only salvation vs. the Islamic Seljuk Turks especially after the Byzantine defeat at Manzikurt in 1071. In 1422, Pope Martin V (1417-1471)reminded the Byzantine religious and secular rulers how much they relied on the Latin West. In other words, Pope Martin V demanded concessions if the Byzantines expected help vs. the Turks. Because of the lang standing traditions the Byzantines had, they refused to face their doom which occurred in 1453. Southern's description of this dilemma was well presented. An achievement that Southern emphasized was the development of Canon Law. Increased trade, urbanization, and political power led to conflicts between secular rulers and Catholic authorities. Some of the Medieval Popes were known as "The Lawyer Popes" such as Pope Alexander III (1159-1181), especially Pope Innocent III (1198-1216), and Pope Pope Gregory IX (1227-1241). While the Popes could and sometimes used excommunication and interdict to intimidate secular rivals, the problem became acute because of too much reliance on these spiritual weapons. Not only did the Popes exert power and influence, the Catholic bishops also had considerable influence. The Cathoic bishoporics existed long befor the monastic orders and the friars. The ideal for bishops was Pope Gregory's (590-604)work titled PASTORAL CARE. Due to the bishops' position of power and status, many became too involved with poltical situations that mitigated Pope Gregory I's ideal. Bishops had to enforce discipline, show wisdom, and administer effectively. Southern mentioned some of the bishops who were effective and some who were inept. For example Bishop Odo Riguad (1247-1276) was "firm but fair." He was lenient for qualifications for those who wanted to enter Holy Orders and was reasonable, in fact kind, re reconcilation. Yet, he expected those under his authority to comply with their priestly duties. On the other hand, John Peckham who was the Archbishop of Canterbury (1279-1292)was obstinate, incompetent, and not capable for the position. After the Papal Election Decree in 1059 and the Investature Controversy, the Popes wanted the local clergy to decide on the appointment of bishops. Southern told readers that even a Pope as powerful as Pope Innocent III (1198-1216)preferred local selection. While Popes could intervene if no decision could be reached, they preferred not to impose what Southern called "The Royal Road." While the bishoporics existed prior to the monastic orders and friars, the latter groups were also crucial to the Catholic Church and the Latin West. The dominant orders included the Benedictines started by St. Benedict (480-544) whose Benedictine Rule was the standard until c. 1050. The work of the monastic orders re learning can never be underestimated especially since they wrote and hand copied books including the Bible long before the invention of the printing press. Their influnce was such that a Beneditine was made Pope-Pope Gregory I (590-604). Other orders such as the Cistertians and Augustinians later developed separate from the Benedictines. The best known of the Cistertians was St. Bernard of Clairvaux (1090-1153)whose rhetoric and conservative views were a check on unbridled enthusiams. The friars were orders of men and women who left the cloister to appeal to the masses. St. Dominic (1170-1221) started the Order of Preachers or Dominicans as a learned society of men and woman to combat heresy. The Friars Minor (the Franciscans) were started by St. Francis of Assissi (1182-1226),and these men and woman started as an order to help the poorest of the poor. Southern could have mentioned that St. Francis helped those even God ignored. The Dominicans and Franciscans became dominant teachers in Catholic universities and revived interest in Ancient Greek thought. These men and women also made signficant contributions re science and mathematics. A major reason for the creation of the friars was the gradual increase of urbanization. As Southern reminded readers, without towns, there would have been no friars. Without universities, the friars would never have been great. By the middle of the 14th. century (the 1300s), the Scholastic achievements faded because of the trivial debates. This led to a revival of Catholic mysticism such as Thomas a Kempis' (1380-1471)who wrote IMITATION OF CHRIST and later St. Ignatius Loyola's (1491-1556) SPIRITUAL EXERCISES. As Southern warned did such mysticism lead to false piety? Southern did an effective job re Medieval Catholic Church History. He could have emphasized the work of some of the giant intellects such as St. Albertus Magnus (1193-1280) and St. Thomas Aquinas (1225-1274). Southern's treatment of Canon Law was later enhanced by Berman's book titled LAW AND REVOLUTION. Students of Church History will benefit from Southern's book. It is clear, and complexities are carefully explained. The list of Popes at the end of the book can help readers to keep track of the "players." James E. Egolf November 5, 2013
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Reviewed in the United States on November 6, 2013
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Thomas J. Burns
Battle Creek, US
★★★★★ 5
From the Bones of Peter
Format: Paperback
A brief forward to this work is in order. R.W. Southern stands among England's finest historical scholars of the twentieth century and was knighted by the Queen in 1975. The publisher, Penguin, has worked to bring the best of the humanities to an inquisitive public for almost a century. Southern's medieval survey is thus an eminently readable text buttressed by a profound grasp of both trends and minutiae. Our work at hand is one of seven independent works in Penguin's history of the Church series. Southern's contribution was first published in 1970 and updated in 1990. Historians are bringing more interdisciplinary tools to the study of medieval history, from climate to demographics to agriculture. Southern is the product of an earlier and more basic methodology, where the nexus of Church and Society stood as the interpretive key to an understanding of the times. I first read "Western Society and the Church" shortly after its original release in 1970. Reading it again in 2014 impressed upon me how compatible Southern's comprehensive overview stands with what we now know in greater detail about mystical movements, cold winters, trade, exploration, and plague, among other factors. Despite the wide sweep of his narrative, Southern's conclusions are drawn from meticulous examination of records, with useful numerical charts interspersed from time to time. Southern treats of the years 800-1500 CE and the provenance of the Roman Catholic Church in that era. The title's phrasing of "Western Society and the Church" is a pregnant one. The organism of the Church and western society as a whole shared a common cosmology or world vision. Medieval man did indeed understand himself to be living in a "Middle Age" between the time of Christ's first and second coming. However, Southern's overview provides many instances where the major organs of the Church and western society were hardly of one mind, either. Not surprisingly Southern devotes considerable attention to the changing Petrine ministry, which in 800 was not enjoying its finest hour. Besieged by Islam and other foreign peoples, belittled by Eastern Christianity from Constantinople, and its own house in disarray, Rome somehow maintained a religious and psychological hold in the popular mind. As reliquary of the bones of Peter, Rome and its successive bishops never entirely lost hold of mystery and supremacy in the early dark medieval era. In popular thought at the time, the pope was a living vicar of Peter. "Though men came to Rome in the first place to visit the (bones of the) Apostle, they prostrated themselves before the pope." (95) What would maintain Church order through dark times, Southern implies, was an inner sense among men of the times that God's order (and wrath) was mediated by the Church. Fractiousness between clergy and laity was common, but fear of damnation trumped all. Only the most cynical of men would knowingly dismiss hell fire And thus the Vicar of Peter became the Vicar of Christ. It did not hurt the cause that shrewd popes buttressed their positions with questionable emphases upon more ancient secular entitlements dating to the times of the Constantinian/Christian empire of the West. The heritage of Charlemagne and the forgery of the "Donation of Constantine" played their parts, but the permanent breech with the East may have been a deciding factor as well. Pontiffs such as Gregory VII came to understand their office as specific, detailed, and immediate. To speak anachronistically, popes became managers of a far flung bureaucracy of order and sanctification in what was now a Western European Roman Catholic venture. By 1100 there was plenty for popes to do. The relationship between pastoral appointments (bishops and abbots, for example) and the attendant financial compensation became quite complex. The papal office became official arbiter over disputes between various parties, to the degree that the majority of high medieval popes were drawn from the legal profession. Southern describes a medieval Church of prelates, scribes and lawyers crisscrossing Western Europe in the name of the Pope with portfolios of litigation and judgment. It does not miss the author’s attention that the papacy was also the greatest broker of spiritual reward and punishment, specifically its powers of excommunication and redemption, the latter becoming a major target of reformers at the end of the era. Southern contends that religious orders extended major spiritual and practical influence throughout the Middle Ages. In 800 the Benedictine Order, whose legacy would include spiritual efficacy, scholarship, good order, and physical enhancement of the environment, was at its apex. Southern proceeds to outline in some detail how the inevitable decline of fervor in a predominant order of the day would inspire the development of a new order to address developing contemporary concerns. As successors of the Benedictines, Southern identifies the Augustinians, the first medieval religious movement to embrace a generic rule derived directly from the Gospels as well as rigorous and moderate variants of daily life style. The next was the Cistercians, who sought to return to the letter and spirit of St. Benedict's rule. Their quest for purity and escape from the world led them to flee to the outer edges of Western Europe and consequently to develop these lands, a major social contribution. Southern sees the Franciscan and Dominican moments of the thirteenth century respectively as the Cistercian and Augustinian reforms for this later era of European society. Southern's penultimate chapters is devoted to what he called he called the fringe orders; today we would think of these in part as the Beguines and the multitude of spontaneous mystical and devotional movements associated with the fourteenth and fifteenth centuries. His final chapter, "A Confusion of Tongues," continues his account of spiritual diversification leading to early Protestant thought and practice. The tenor of this book is what one would expect of the relaxed scholar/gentleman unfolding his description of this age with a profound but understandable style. He shares a lifetime of scholarship in an inviting way to those entering the Middle Ages for the first time.
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Reviewed in the United States on March 9, 2014
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jdee28
Cuba, US
★★★★★ 5
Excellent treatment of a narrow subject: how society shaped the church
Format: Paperback
This book is not a comprehensive overview of the church from 700-1500, nor is it a narrative treatment or an introduction. This book is highly selective, focusing on one central theme. Its strengths are in its organization and in the examples it gives to illustrate its theme. These examples are concrete, vivid and use quotations from original documents to excellent effect. The theme of the book is how society shaped the church. Southern examines the main institutions of the church -- the papacy, bishops, religious orders and fringe orders -- and shows how the needs and interests of society molded each. Perhaps having written on 1000-1200 in other books, for me, the strongest insights Southern makes here are on the periods 750-1000 and 1200-1500. Insights that particularly struck me: the importance of magic from 750-1000; the evolution of bishops, from supporting local rulers to supporting the pope; the importance of the Augustinian canons in the twelfth century, seeing them as one end of a pole, with the Cistercians on the other end and the Benedictines in the middle; the role of Franciscans and Dominicans in supporting scholars in the thirteenth century; and the fringe orders -- the book has one of the best treatments of the Brethren of the Common Life from the fourteenth century that I have come across. The book is highly selective. There is no treatment in this book on intellectual life (the "new learning") or artistic life, nor is there much on the heresies of the period or popular religion (the "new piety"). What the book does select to treat, it does so in a deep, highly readable, substantial way. One will definitely come away with how the demands of society molded the church. Highly recommended!!
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Reviewed in the United States on February 24, 2021

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