On St. John’s Eve, the Witches of Russia are busily engaged searching on the mountains for the Gentiana amarella, and on the morning of St. John’s Day, for the Lythrum silicaria, without having found which no one can hope to light upon the former herb. These herbs being hostile to Witches, are sought by them only to be destroyed.
In Franche-Comté they tell of a certain satanic herb, of which the juice gives to Witches the power of riding in the air on a broomstick when they wish to proceed to their nocturnal meeting.
Plants used for Charms and Spells.
In mediæval times the sick poor were accustomed to seek and find the relief and cure of their ailments at the hands of studious, kind-hearted monks, and gentle, sympathetic nuns; but after the Reformation, the practice of the healing art was relegated either to charitable gentlewomen, who deemed it part of their duty to master the mysteries of simpling, or to the Wise Woman of the village, who frequently combined the professions of midwife and simpler, and collected and dispensed medical herbs. Too often, however, the trade in simples and herbs was carried on by needy and ignorant persons—so-called herbalists, quack doctors, and charlatans, or aged crones, desirous of turning to account the superficial knowledge they possessed of the properties of the plants which grew on the neighbouring hill-sides, or were to be found nearer at hand in the fields and hedgerows. As these simplers and herbalists often made serious mistakes in their treatment, and were willing, as a rule, to supply noisome and poisonous herbs to anyone who cared to pay their price, it is not to be wondered at that they were often regarded with dread by their ignorant neighbours, and that eventually they came to be stigmatised as Wizards and Witches.
In the preface to “The Brittish Physician,” a work issued by one Robert Turner, “botanical student,” two hundred years ago, the author, after expatiating on the value of herbs and plants, adds: “but let us not offer sacrifices unto them, and say charms over them, as the Druids of old and other heathens; and as do some cacochymists, Medean hags, and sorcerers nowadays, who, not contented with the lawful use of the creatures, out of some diabolical intention, search after the more magical and occult vertues of herbs and plants to accomplish some wicked ends; and for that very cause, King Hezekiah, fearing lest the herbals of Solomon should come into profane hands, caused them to be burned.” The old herbalist was doubtless acquainted with many of the superstitious practices of the “Medean hags”—the Wise Women, old wives, and Witches of the country—to whom he so scathingly refers. These ill-favoured beldames had a panacea for every disease, a charm or a potion for every disorder, a talisman or amulet against every ill. In addition to herbs, Rowan-tree, salt, enchanted flints, south-running water, and doggrel verses were the means employed for effecting a cure; whilst diseases were supposed to be laid on by forming pictures and images of clay or wax, by placing a dead hand or mutilated member in the house of the intended victim, or by throwing enchanted articles at his door. In reality, however, the mischief was done by means of poisonous herbs or deadly potions, cunningly prepared by the Witch and her confederates.
One of the most remarkable of the many superstitions inculcated by these ignorant and designing Witches and quacks, was the notion that diseases could be transferred from human beings to trees. Gilbert White has recorded that at Selborne there stood, in his time, a row of Pollard-Ashes which, when young and flexible, had been severed and held open by wedges, while ruptured children, stripped naked, were pushed through the apertures, under a belief that their infirmity would be thereby cured. Children were also passed through cleft trees, to cast out all witchcraft, or to neutralise its baleful effects, and to protect them from the influence of Witches; and sometimes they were passed through the branches of a Maple, in order that they might be long-lived. Sick sheep were made to go through the cleft of a young Oak, with a view of transferring their diseases to the spirit of the tree. People afflicted with ague were directed to repair to the Cross Oaks which grew at the junctions of cross-roads, for the purpose of transferring to them their malady. Aguish patients were ordered to proceed without speaking or crossing water, to a lofty Willow, to make a gash in it, breathe three times into the crevice, close it quickly, and hasten away without looking back: if they did this correctly, the ague was warranted to leave them. A twisted neck or cuts in the body were thought to be cured by twisting a Willow round the affected part. In the West of England, peasants suffering from blackhead were bidden to crawl under an arched Bramble, and if they had the toothache, the prescribed remedy was for them to bite the first Fern that appeared in Spring. In other parts of the country toothache was cured by sticking into the bark of a young tree the decayed tooth after it had been drawn. If a child did not willingly learn to walk, the Wise Woman of the village would direct its troubled mother to make it creep through the long withes of the Blackberry-bush, which were grown down to the earth, and had taken fresh root therein. Sufferers from gout were relieved by the Witch transferring the disorder to some old Pine-tree, or rather to the genius inhabiting it. Many magical arts attended the transference of the disease to the spirit of the vicarious tree, and the operation was generally accompanied by the recital of some formula. Amongst the forms of adjuration was the following commencement: “Twig, I bind thee; fever, now leave me!” A sufferer from cramp was ordered to stretch himself on a Plum-tree, and say, “Climbing-plant, stand! Plum-tree, waver.”
If we seek for the origin of this superstitious notion of transferring diseases to trees, we shall find a clue in the works of Prof. Mannhardt, who recounts the names of demons which in Germany are identified with nearly all the maladies of plants, and particularly with those of Wheat and vegetables.[14] The superstitious country people, struck with the affinity which exists between the vegetable world and the animal world, came, in course of time, to think that the same demon caused the disease of plants and that of man; and therefore they conceived that, in order to safeguard mankind, it was only necessary to confine the demon in the plant. Examples of this belief are still to be found in our own country, and similar superstitious observances are common on the Continent. The German peasant creeps through an Oak cleft to cure hernia and certain other disorders; and the Russian moujik splits an Ilex in order to perform a similar curative operation. De Gubernatis tells us that the Venetian peasant, when fever-stricken, repairs to a tree, binds up the trunk, and says to it thrice, without taking breath, “I place thee here, I leave thee here, and I shall now depart.” Thereupon the fever leaves the patient; but if the tree be a fruit tree, it will from that time cease to yield fruit. In the Netherlands, a countryman who is suffering from the ague will go early in the morning to an old Willow-tree, tie three knots in a branch, and say: “Good morning, old one! I give thee the cold; good morning, old one.” This done, he will turn round quickly, and run off as fast as he can, without looking behind him.
But to revert to the superstitious practices of English Witches, Wise Women, and midwives. One of their prescriptions for the ague was as follows:—A piece of the nail of each of the patient’s fingers and toes, and a bit of hair from the nape of the neck, being cut whilst the patient was asleep, the whole were wrapped up in paper, and the ague which they represented was put into a hole in an Aspen tree, and left there, when by degrees the ague would quit the patient’s body. A very old superstition existed that diseases could be got rid of by burying them: and, indeed, Ratherius relates that, so early as the tenth century, a case of epilepsy was cured by means of a buried Peach-blossom; it is not surprising, therefore, that English Witches should have professed themselves able to cure certain disorders in this fashion; and accordingly we find that diseases and the means of their cure were ordered by them to be buried in the earth and in ants’ nests.
One of the Witches’ most reliable sources of obtaining money from their dupes was the concoction of love-philtres for despondent swains and love-sick maidens. In the composition of these potions, the juices of various plants and herbs were utilised; but these will be found adverted to in the chapter on Magical Plants. Fresh Orchis was employed by these cunning and unscrupulous simplers, to beget pure love; and dried Orchis to check illicit love. Cyclamen was one of the herbs prescribed by aged crones for a love potion, and by midwives it was esteemed a most precious and invaluable herb; but an expectant mother was cautioned to avoid and dread its presence. If, acting on the advice of the Wise Woman, she ate Quince- and Coriander-seed, her child, it was promised, would assuredly be ingenious and witty; but, on the contrary, should she chance to partake too bountifully of Onions, Beans, or similar vaporous vegetable food, she was warned that her offspring would be a fool, and possibly even a lunatic. Mothers were also sagely cautioned that to preserve an infant from evil, it was necessary to feed it with Ash-sap directly it was born; and they were admonished that it should never be weaned while the trees were in blossom, or it would have grey hair.
As relics of the charms and prescriptions of the old Witches, countless superstitions connected with plants are to be found at the present day rife in all parts of the country. Of these the following are perhaps the principal:—For the cure of diseases: Blue Cornflowers gathered on Corpus Christi Sunday stop nose-bleeding if they are held in the hand till they are warm. Club Moss is considered good for all diseases of the eyes, and Euphrasy and Rue for dimness of sight. Cork has the power of keeping off the cramp, and so have Horse-chesnuts if carried in the pocket. Elder-sticks in the pocket of a horseman when riding prevent galling; and the same, with three, five, or seven knots, if carried in the pocket will ward off rheumatism. A Potato (stolen, if possible) or a piece of Rowan-wood in the trousers pocket will also cure rheumatism. The roots of Pellitory of Spain and Tarragon, held between the teeth, cure the toothache, and so will splinters of an Oak struck by lightning. Hellebore, Betony, Honesty, and Rue are antidotes against madness. The root of a male Peony, dried and tied to the neck, cures epilepsy and relieves nightmare. Castoreum, Musk, Rue-seed, and Agnus Castus-seed are likewise all remedies for nightmare. Chelidonium placed under the bare feet will cure jaundice. A twig of Myrtle carried about the person is efficacious in cases of tumour in the groin. Green Wormwood placed in the shoes will relieve pains in the stomach of the wearer. Spurge and Laurel-leaves, if broken off upwards, will cause vomiting; if downwards, purging. Plantain laid under the feet removes weariness; and with Mugwort worn beneath the soles of his feet a man may walk forty miles without tiring. Agnus Castus, if carried in the hand, will prevent weariness; and when placed in a bed preserves chastity. Henbane, laid between the sheets, also preserves chastity, and will besides kill fleas. Necklaces of Peony-root, worn by children, prevent convulsions. The excrescence found in Rose-bushes, known as “Robin Redbreast’s Cushion,” when hung round children’s necks, will cure whooping-cough. Pansy-leaves, placed in the shoe, or Sage-leaves eaten, will cure ague. The roots of white Briony, bruised and applied to any place, when the bones are broken, help to draw them forth, as also splinters, arrow-heads, and thorns in the flesh. The root of an Iris, if it grow upwards, will attract all thorns from the flesh; if, on the contrary, it inclines downwards, it will cure wounds. A piece of Oak, rubbed in silence on the body, on St. John’s Day, before the sun rises, heals all open wounds. An Apple is deemed potent against warts, and so is a green Elder-stick, rubbed over them, and then buried in muck, to rot. Sometimes the Elder-stick has a notch cut in it for each wart; it is then rubbed over the warts, and finally burned. Warts are also cured by pricking them with a Gooseberry-thorn passed through a wedding-ring; and by rubbing them with a Bean-shell, which is afterwards secretly taken under an Ash-tree by the operator, who then repeats the words—