The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12). Frazer James George

The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12)

The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12) - Frazer James George

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which grows on a gravelly or chalky soil about hedges, the borders of fields, and on bushy hills. It flowers in August, and the blossoms consist of dense clustered tufts of crimson or purple petals; sometimes, but rarely, the flowers are white.199 In England the plant is popularly known as Midsummer Men, because people used to plant slips of them in pairs on Midsummer Eve, one slip standing for a young man and the other for a young woman. If the plants, as they grew up, bent towards each other, the couple would marry; if either of them withered, he or she whom it represented would die.200 In Masuren, Westphalia, and Switzerland the method of forecasting the future by means of the orpine is precisely the same.201

      Vervain gathered for magical purposes at Midsummer. Magical virtue of four-leaved clover on Midsummer Eve.

      Another plant which popular superstition has often associated with the summer solstice is vervain.202 In some parts of Spain people gather vervain after sunset on Midsummer Eve, and wash their faces next morning in the water in which the plants have been allowed to steep overnight.203 In Belgium vervain is gathered on St. John's Day and worn as a safeguard against rupture.204 In Normandy the peasants cull vervain on the Day or the Eve of St. John, believing that, besides its medical properties, it possesses at this season the power of protecting the house from thunder and lightning, from sorcerers, demons, and thieves.205 Bohemian poachers wash their guns with a decoction of vervain and southernwood, which they have gathered naked before sunrise on Midsummer Day; guns which have been thus treated never miss the mark.206 In our own country vervain used to be sought for its magical virtues on Midsummer Eve.207 In the Tyrol they think that he who finds a four-leaved clover while the vesper-bell is ringing on Midsummer Eve can work magic from that time forth.208 People in Berry say that the four-leaved clover is endowed with all its marvellous virtues only when it has been plucked by a virgin on the night of Midsummer Eve.209 In Saintonge and Aunis the four-leaved clover, if it be found on the Eve of St. John, brings good luck at play;210 in Belgium it brings a girl a husband.211

      Camomile gathered for magical purposes at Midsummer.

      At Kirchvers, in Hesse, people run out to the fields at noon on Midsummer Day to gather camomile; for the flowers, plucked at the moment when the sun is at the highest point of his course, are supposed to possess the medicinal qualities of the plant in the highest degree. In heathen times the camomile flower, with its healing qualities, its yellow calix and white stamens, is said to have been sacred to the kindly and shining Balder and to have borne his name, being called Balders-brâ, that is, Balder's eyelashes.212 In Westphalia, also, the belief prevails that camomile is most potent as a drug when it has been gathered on Midsummer Day;213 in Masuren the plant must always be one of the nine different kinds of plants that are culled on Midsummer Eve to form wreaths, and tea brewed from the flower is a remedy for many sorts of maladies.214

      Mullein (Verbascum) gathered for magical purposes at Midsummer.

Thuringian peasants hold that if the root of the yellow mullein (Verbascum) has been dug up in silence with a ducat at midnight on Midsummer Eve, and is worn in a piece of linen next to the skin, it will preserve the wearer from epilepsy.215 In Prussia girls go out into the fields on Midsummer Day, gather mullein, and hang it up over their beds. The girl whose flower is the first to wither will be the first to die.216 Perhaps the bright yellow flowers of mullein, clustering round the stem like lighted candles, may partly account for the association of the plant with the summer solstice. In Germany great mullein (Verbascum thapsus) is called the King's Candle; in England it is popularly known as High Taper. The yellow, hoary mullein (Verbascum pulverulentum) “forms a golden pyramid a yard high, of many hundreds of flowers, and is one of the most magnificent of British herbaceous plants.”217 We may trace a relation between mullein and the sun in the Prussian custom of bending the flower, after sunset, towards the point where the sun will rise, and praying at the same time that a sick person or a sick beast may be restored to health.218

      Seeds of fir-cones, wild thyme, elder-flowers, and purple loosestrife gathered for magical purposes at Midsummer.

In Bohemia poachers fancy that they can render themselves invulnerable by swallowing the seed from a fir-cone which they have found growing upwards before sunrise on the morning of St. John's Day.219 Again, wild thyme gathered on Midsummer Day is used in Bohemia to fumigate the trees on Christmas Eve in order that they may grow well;220 in Voigtland a tea brewed from wild thyme which has been pulled at noon on Midsummer Day is given to women in childbed.221 The Germans of Western Bohemia brew a tea or wine from elder-flowers, but they say that the brew has no medicinal virtue unless the flowers have been gathered on Midsummer Eve. They do say, too, that whenever you see an elder-tree, you should take off your hat.222 In the Tyrol dwarf-elder serves to detect witchcraft in cattle, provided of course that the shrub has been pulled up or the branches broken on Midsummer Day.223 Russian peasants regard the plant known as purple loosestrife (Lythrum salicaria) with respect and even fear. Wizards make much use of it. They dig the root up on St. John's morning, at break of day, without the use of iron tools; and they believe that by means of the root, as well as of the blossom, they can subdue evil spirits and make them serviceable, and also drive away witches and the demons that guard treasures.224

      Magical properties attributed to fern seed at Midsummer.

More famous, however, than these are the marvellous properties which popular superstition in many parts of Europe has attributed to the fern at this season. At midnight on Midsummer Eve the plant is supposed to bloom and soon afterwards to seed; and whoever catches the bloom or the seed is thereby endowed with supernatural knowledge and miraculous powers; above all, he knows where treasures lie hidden in the ground, and he can render himself invisible at will by putting the seed in his shoe. But great precautions must be observed in procuring the wondrous bloom or seed, which else quickly vanishes like dew on sand or mist in the air. The seeker must neither touch it with his hand nor let it touch the ground; he spreads a white cloth under the plant, and the blossom or the seed falls into it. Beliefs of this sort concerning fern-seed have prevailed, with trifling variations of detail, in England, France, Germany, Austria, Italy, and Russia.225 In Bohemia the magic bloom is said to be golden, and to glow or sparkle like fire.226 In Russia, they say that at dead of night on Midsummer Eve the plant puts forth buds like glowing coals, which on the stroke of twelve burst open with a clap like thunder and light up everything near and far.227 In the Azores they say that the fern only blooms at midnight on St. John's Eve, and that no one ever sees the flower because the fairies instantly carry it off. But if any one, watching till it opens, throws a cloth over it, and then, when the magic hour has passed, burns the blossoms carefully, the ashes will serve as a mirror in which you can read the fate of absent friends; if your friends are well and happy, the ashes will resume the shape of a lovely flower; but if they are unhappy or dead, the ashes will remain cold and lifeless.228 In Thuringia people think that he who has on his person or in

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<p>199</p>

James Sowerby, English Botany, vol. xix. (London, 1804) p. 1319.

<p>200</p>

John Aubrey, Remains of Gentilisme and Judaisme (London, 1881), pp. 25 sq.; J. Brand, Popular Antiquities of Great Britain (London, 1882-1883), i. 329 sqq.; Rev. Hilderic Friend, Flowers and Flower Lore, Third Edition (London, 1886), p. 136; D. H. Moutray Read, “Hampshire Folk-lore,” Folk-lore, xxii. (1911) p. 325. Compare J. Sowerby, English Botany, vol. xix. (London, 1804), p. 1319: “Like all succulent plants this is very tenacious of life, and will keep growing long after it has been torn from its native spot. The country people in Norfolk sometimes hang it up in their cottages, judging by its vigour of the health of some absent friend.” It seems that in England the course of love has sometimes been divined by means of sprigs of red sage placed in a basin of rose-water on Midsummer Eve (J. Brand, op. cit. i. 333).

<p>201</p>

M. Töppen, Aberglauben aus Masuren2 (Danzig, 1867), pp. 71 sq.; A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen (Leipsic, 1859), ii. 176, § 487; E. Hoffmann-Krayer, Feste und Bräuche des Schweizervolkes (Zurich, 1913), p. 163. In Switzerland the species employed for this purpose on Midsummer day is Sedum reflexum. The custom is reported from the Emmenthal. In Germany a root of orpine, dug up on St. John's morning and hung between the shoulders, is sometimes thought to be a cure for hemorrhoids (Montanus, Die deutschen Volksfeste, p. 145). Perhaps the “oblong, tapering, fleshy, white lumps” of the roots (J. Sowerby, English Botany, vol. xix. London, 1804, p. 1319) are thought to bear some likeness to the hemorrhoids, and to heal them on the principle that the remedy should resemble the disease.

<p>202</p>

See above, vol. i. pp. 162, 163, 165. In England vervain (Verbena officinalis) grows not uncommonly by road sides, in dry sunny pastures, and in waste places about villages. It flowers in July. The flowers are small and sessile, the corolla of a very pale lilac hue, its tube enclosing the four short curved stamens. The root of the plant, worn by a string round the neck, is an old superstitious medicine for scrofulous disorders. See James Sowerby, English Botany, vol. xi. (London, 1800) p. 767.

<p>203</p>

Dr. Otero Acevado, in Le Temps, September 1898. See above, vol. i. p. 208, note 1.

<p>204</p>

Le Baron de Reinsberg-Düringsfeld, Calendrier Belge (Brussels, 1861-1862), i. 422.

<p>205</p>

A. de Nore, Coutumes, Mythes et Traditions des Provinces de France, p. 262; Amélie Bosquet, La Normandie romanesque et merveilleuse, p. 294; J. Lecœur, Esquisses du Bocage Normand, i. 287, ii. 8. In Saintonge and Aunis the plant was gathered on Midsummer Eve for the purpose of evoking or exorcising spirits (J. L. M. Noguès, Les mœurs d'autrefois en Saintonge et en Aunis, p. 72).

<p>206</p>

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 207, § 1437.

<p>207</p>

A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen (Leipsic, 1859), ii. 177, citing Chambers, Edinburgh Journal, 2nd July 1842.

<p>208</p>

I. V. Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes2 (Innsbruck, 1871), p. 107, § 919.

<p>209</p>

Laisnel de la Salle, Croyances et Légendes du Centre de la France (Paris, 1875), i. 288.

<p>210</p>

J. L. M. Noguès, Les mœurs d'autrefois en Saintonge et en Aunis, pp. 71 sq.

<p>211</p>

Le Baron de Reinsberg-Düringsfeld, Calendrier Belge, i. 423.

<p>212</p>

W. Kolbe, Hessische Volks-Sitten und Gebräuche2 (Marburg, 1888), p. 72; Sophus Bugge, Studien über die Entstehung der nordischen Götter- und Heldensagen (Munich, 1889), pp. 35, 295 sq.; Fr. Kauffmann, Balder (Strasburg, 1902), pp. 45, 61. The flowers of common camomile (Anthemis nobilis) are white with a yellow disk, which in time becomes conical. The whole plant is intensely bitter, with a peculiar but agreeable smell. As a medicine it is useful for stomachic troubles. In England it does not generally grow wild. See James Sowerby, English Botany, vol. xiv. (London, 1802) p. 980.

<p>213</p>

A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen (Leipsic, 1859), ii. 177, § 488.

<p>214</p>

M. Töppen, Aberglauben aus Masuren2 (Danzig, 1867), p. 71.

<p>215</p>

A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 289, § 139.

<p>216</p>

W. J. A. von Tettau und J. D. H. Temme, Volkssagen Ostpreussens, Litthauens und Westpreussens (Berlin, 1837), p. 283.

<p>217</p>

James Sowerby, English Botany, vol. vii. (London, 1798), p. 487. As to great mullein or high taper, see id., vol. viii. (London, 1799), p. 549.

<p>218</p>

Tettau und Temme, loc. cit. As to mullein at Midsummer, see also above, vol. i. pp. 190, 191.

<p>219</p>

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 205, § 1426.

<p>220</p>

J. V. Grohmann, op. cit. p. 93, § 648.

<p>221</p>

J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande (Leipsic, 1867), p. 377.

<p>222</p>

Alois John, Sitte, Brauch und Volksglaube im deutschen Westböhmen (Prague, 1905), p. 84.

<p>223</p>

J. N. Ritter von Alpenburg, Mythen und Sagen Tirols (Zurich, 1857), p. 397.

<p>224</p>

C. Russwurm, “Aberglaube aus Russland,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) pp. 153 sq. The purple loosestrife is one of our most showy English wild plants. In July and August it may be seen flowering on the banks of rivers, ponds, and ditches. The separate flowers are in axillary whorls, which together form a loose spike of a reddish variable purple. See James Sowerby, English Botany, vol. xv. (London, 1802) p. 1061.

<p>225</p>

J. Brand, Popular Antiquities, i. 314 sqq.; Hilderic Friend, Flowers and Flower Lore, Third Edition (London, 1886), pp. 60, 78, 150, 279-283; Miss C. S. Burne and Miss G. F. Jackson, Shropshire Folk-lore (London, 1883), p. 242; Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), pp. 89 sq.; J. B. Thiers, Traité des Superstitions (Paris, 1679), p. 314; J. Lecœur, Esquisses du Bocage Normand, i. 290; P. Sébillot, Coutumes populaires de la Haute-Bretagne (Paris, 1886), p. 217; id., Traditions et Superstitions de la Haute-Bretagne (Paris, 1882), ii. 336; A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), pp. 94 sq., § 123; F. J. Vonbun, Beiträge zur deutschen Mythologie (Chur, 1862), pp. 133 sqq.; Montanus, Die deutschen Volksfesten, p. 144; K. Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg, ii. 288, § 1437; M. Töppen, Aberglauben aus Masuren,2 p. 72; A. Schlossar, “Volksmeinung und Volksaberglaube aus der deutschen Steiermark,” Germania, N.R., xxiv. (1891) p. 387; Theodor Vernaleken, Mythen und Bräuche des Volkes in Oesterreich (Vienna, 1859), p. 309; J. N. Ritter von Alpenburg, Mythen und Sagen Tirols (Zurich, 1857), pp. 407 sq.; I. V. Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes2 (Innsbruck, 1871), p. 103, § 882, p. 158, § 1350; Christian Schneller, Märchen und Sagen aus Wälschtirol (Innsbruck, 1867), p. 237; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 97, §§ 673-677; Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen (Prague, n. d.), pp. 311 sq.; W. Müller, Beiträge zur Volkskunde der Deutschen in Mähren (Vienna and Olmutz, 1893), p. 265; R. F. Kaindl, Die Huzulen (Vienna, 1894), p. 106; id., “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) p. 275; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien (Leipsic, 1903-1906), i. 142, § 159; G. Finamore, Credenze, Usi e Costumi Abruzzesi (Palermo, 1890), p. 161; C. Russwurm, “Aberglaube in Russland,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) pp. 152 sq.; A. de Gubernatis, Mythologie des Plantes (Paris, 1878-1882), ii. 144 sqq. The practice of gathering ferns or fern seed on the Eve of St. John was forbidden by the synod of Ferrara in 1612. See J. B. Thiers, Traité des Superstitions5 (Paris, 1741), i. 299 sq. In a South Slavonian story we read how a cowherd understood the language of animals, because fern-seed accidentally fell into his shoe on Midsummer Day (F. S. Krauss, Sagen und Märchen der Südslaven, Leipsic, 1883-1884, ii. 424 sqq., No. 159). On this subject I may refer to my article, “The Language of Animals,” The Archaeological Review, i. (1888) pp. 164 sqq.

<p>226</p>

J. V. Grohmann, op. cit. p. 97, §§ 673, 675.

<p>227</p>

Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) pp. 152 sq.; A. de Gubernatis, Mythologie des Plantes, ii. 146.

<p>228</p>

M. Longworth Dames and E. Seemann, “Folk-lore of the Azores,” Folk-lore, xiv. (1903) pp. 142 sq.