Rhubarb, too, we are told, by the doctrine of signatures, was the "life, soul, heart, and treacle of the liver." Mr. Folkard [24] mentions a curious superst.i.tion which exists in the neighbourhood of Orleans, where a seventh son without a daughter intervening is called a Marcon. It is believed that, "the Marcon's body is marked somewhere with a Fleur-de-Lis, and that if a patient suffering under king's-evil touch this Fleur-de-Lis, or if the Marcon breathe upon him, the malady will be sure to disappear."

As shaking is one of the chief characteristics of that tedious and obstinate complaint ague, so there was a prevalent notion that the quaking-gra.s.s (_Briza media_), when dried and kept in the house, acted as a most powerful deterrent. For the same reason, the aspen, from its constant trembling, has been held a specific for this disease. The lesser celandine (_Ranunculus ficaria_) is known in many country places as the pilewort, because its peculiar tuberous root was long thought to be efficacious as a remedial agent. And Coles, in his "Art of Simpling,"

speaks of the purple marsh-wort (_Comarum pal.u.s.tre_) as "an excellent remedy against the purples." The common tormentil (_Tormentilla officinalis_), from the red colour of its root, was nicknamed the "blood-root," and was said to be efficacious in dysentery; while the bullock's-lungwort derives its name from the resemblance of its leaf to a dewlap, and was on this account held as a remedy for the pneumonia of bullocks.[25] Such is the curious old folk-lore doctrine of signatures, which in olden times was regarded with so much favour, and for a very long time was recognised, without any questioning, as worthy of men's acceptation. It is one of those popular delusions which scientific research has scattered to the winds, having in its place discovered the true medicinal properties of plants, by the aid of chemical a.n.a.lysis.

Footnotes:

1. Pettigrew's "Medical Superst.i.tions," 1844, p. 18.

2. Tylor's "Researches into the Early History of Mankind," 1865, p. 123; Chapiel's "La Doctrine des Signatures," Paris, 1866.

3. "Flowering Plants of Great Britain," iv. 109; see Dr. Prior's "Popular Names of British Plants," 1870-72.

4. Tylor's "Researches into the Early History of Mankind," p. 123.

5. See Porter Smith's "Chinese Materia Medica," p. 103; Lockhart, "Medical Missionary in China," 2nd edition, p. 107; "Reports on Trade at the Treaty Ports of China," 1868, p. 63.

6. Fiske, "Myths and Mythmakers," 1873, p. 43.

7. Dr. Prior's "Popular Names of British Plants," p. 134.

8. See Kelly's "Indo-European Tradition Folk-lore," 1863, pp. 193-198; Ralston's "Russian Folk-Songs," 1872, p. 98.

9. "Mystic Trees and Flowers," Mr. D. Conway, _Frasers Magazine_, Nov.

1870, p. 608.

10. The "receipt," so called, was the formula of magic words to be employed during the process. See Grindon's "Shakspere Flora," 1883, p. 242.

11. "Popular Antiquities," 1849, i. 315.

12. "Indo-European Tradition and Folk-lore," p. 197.

13. See Dr. Prior's "Popular Names of British Plants," p. 130; Phillips'

"Flora Historica," i. 163.

14. See Sowerby's "English Botany," 1864, i., p. 144.

15. See "Folk-lore of British Plants," _Dublin University Magazine_, September 1873, p. 318.

15. See Thorpe's "Northern Mythology," 1852, iii. 168.

17. "Sketches of Imposture, Deception, and Credulity," 1837, p. 300.

18. See Phillips' "Pomarium Britannic.u.m," 1821, p. 351.

19. "Plant-lore of Shakespeare," 1878, p. 101.

20. See Dr. Prior's "Popular Names of British Plants," p. 154.

21. Hogg's "Vegetable Kingdom," p. 34.

22. See Friend's "Flowers and Flower-lore," ii. 355.

23. "Mystic Trees and Flowers," _Fraser's Magazine_, November 1870, p. 591.

24. "Plant Lore Legends and Lyrics," p. 341.

25. _Ibid_., pp, 150-160.

CHAPTER XVII.

PLANTS AND THE CALENDAR.

A goodly array of plants have cast their attractions round the festivals of the year, giving an outward beauty to the ceremonies and observances celebrated in their honour. These vary in different countries, although we frequently find the same flower almost universally adopted to commemorate a particular festival. Many plants, again, have had a superst.i.tious connection, having in this respect exercised a powerful influence among the credulous of all ages, numerous survivals of which exist at the present day. Thus, in Westphalia, it is said that if the sun makes its appearance on New Year's Day, the flax will be straight; and there is a belief current in Hessia, that an apple must not be eaten on New Year's Day, as it will produce an abscess.

According to an old adage, the laurestinus, dedicated to St. Faine (January 1), an Irish abbess in the sixth century, may be seen in bloom:--

"Whether the weather be snow or rain, We are sure to see the flower of St. Faine; Rain comes but seldom and often snow, And yet the viburnum is sure to blow."

And James Montgomery notices this cheerful plant, speaking of it as the,

"Fair tree of winter, fresh and flowering, When all around is dead and dry, Whose ruby buds, though storms are lowering, Spread their white blossoms to the sky."

Then there is the dead nettle, which in Italy is a.s.signed to St.

Vincent; and the Christmas rose (_h.e.l.leboris niger_), dedicated to St.

Agnes (21st January), is known in Germany as the flower of St. Agnes, and yet this flower has generally been regarded a plant of evil omen, being coupled by Campbell with the hemlock, as growing "by the witches'

tower," where it seems to weave,

"Round its dark vaults a melancholy bower, For spirits of the dead at night's enchanted hour."

At Candlemas it was customary, writes Herrick, to replace the Christmas evergreens with sprigs of box, which were kept up till Easter Eve:--

"Down with the rosemary and bays, Down with the mistletoe, Instead of holly now upraise The greener box for show."

The snowdrop has been nicknamed the "Fair Maid of February," from its blossoming about this period, when it was customary for young women dressed in white to walk in procession at the Feast of the Purification, and, according to the old adage:--

"The snowdrop in purest white array, First rears her head on Candlemas Day."

The dainty crocus is said to blow "before the shrine at vernal dawn of St. Valentine." And we may note here how county traditions affirm that in some mysterious way the vegetable world is affected by leap-year influences. A piece of agricultural folk-lore current throughout the country tells us how all the peas and beans grow the wrong way in their pods, the seeds being set in quite the contrary to what they are in other years. The reason a.s.signed for this strange freak of nature is that, "it is the ladies' year, and they (the peas and beans) always lay the wrong way in leap year."

The leek is a.s.sociated with St. David's Day, the adoption of this plant as the national device of Wales having been explained in various ways.

According to Shakespeare it dates from the battle of Cressy, while some have maintained it originated in a victory obtained by Cadwallo over the Saxons, 640, when the Welsh, to distinguish themselves, wore leeks in their hats. It has also beeen suggested that Welshmen "beautify their hats with verdant leek," from the custom of every farmer, in years gone by, contributing his leek to the common repast when they met at the Cymortha or a.s.sociation, and mutually helped one another in ploughing their land.

In Ireland the shamrock is worn on St. Patrick's Day. Old women, with plenteous supplies of trefoil, may be heard in every direction crying, "Buy my shamrock, green shamrocks," while little children have "Patrick's crosses" pinned to their sleeves, a custom which is said to have originated in the circ.u.mstance that when St. Patrick was preaching the doctrine of the Trinity he made use of the trefoil as a symbol of the great mystery. Several plants have been identified as the shamrock; and in "Contributions towards a Cybele Hibernica," [1] is the following extensive note:--"_Trifolium repens_, Dutch clover, shamrock.--This is the plant still worn as shamrock on St. Patrick's Day, though _Medicago lupulina_ is also sold in Dublin as the shamrock. Edward Lhwyd, the celebrated antiquary, writing in 1699 to Tancred Robinson, says, after a recent visit to Ireland: 'Their shamrug is our common clover' (_Phil.