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

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СКАЧАТЬ from the sky, a gift of the divinity?”254

      Such a notion would explain the ritual used in cutting mistletoe and other parasites.

      This suggestion as to the origin of the superstition is strongly confirmed by the Druidical belief, reported by Pliny, that whatever grew on an oak was sent from heaven and was a sign that the tree had been chosen by the god himself.255 Such a belief explains why the Druids cut the mistletoe, not with a common knife, but with a golden sickle,256 and why, when cut, it was not suffered to touch the earth; probably they thought that the celestial plant would have been profaned and its marvellous virtue lost by contact with the ground. With the ritual observed by the Druids in cutting the mistletoe we may compare the ritual which in Cambodia is prescribed in a similar case. They say that when you see an orchid growing as a parasite on a tamarind tree, you should dress in white, take a new earthenware pot, then climb the tree at noon, break off the plant, put it in the pot, and let the pot fall to the ground. After that you make in the pot a decoction which confers the gift of invulnerability.257 Thus just as in Africa the leaves of one parasitic plant are supposed to render the wearer invulnerable, so in Cambodia a decoction made from another parasitic plant is considered to render the same service to such as make use of it, whether by drinking or washing. We may conjecture that in both places the notion of invulnerability is suggested by the position of the plant, which, occupying a place of comparative security above the ground, appears to promise to its fortunate possessor a similar security from some of the ills that beset the life of man on earth. We have already met with many examples of the store which the primitive mind sets on such vantage grounds.258

      The ancient beliefs and practices concerning mistletoe have their analogies in modern European folk-lore.

Whatever may be the origin of these beliefs and practices concerning the mistletoe, certain it is that some of them have their analogies in the folk-lore of modern European peasants. For example, it is laid down as a rule in various parts of Europe that mistletoe may not be cut in the ordinary way but must be shot or knocked down with stones from the tree on which it is growing. Thus, in the Swiss canton of Aargau “all parasitic plants are esteemed in a certain sense holy by the country folk, but most particularly so the mistletoe growing on an oak. They ascribe great powers to it, but shrink from cutting it off in the usual manner. Instead of that they procure it in the following manner. When the sun is in Sagittarius and the moon is on the wane, on the first, third, or fourth day before the new moon, one ought to shoot down with an arrow the mistletoe of an oak and to catch it with the left hand as it falls. Such mistletoe is a remedy for every ailment of children.”259 Here among the Swiss peasants, as among the Druids of old, special virtue is ascribed to mistletoe which grows on an oak: it may not be cut in the usual way: it must be caught as it falls to the ground; and it is esteemed a panacea for all diseases, at least of children. In Sweden, also, it is a popular superstition that if mistletoe is to possess its peculiar virtue, it must either be shot down out of the oak or knocked down with stones.260 Similarly, “so late as the early part of the nineteenth century, people in Wales believed that for the mistletoe to have any power, it must be shot or struck down with stones off the tree where it grew.”261

      Medicinal virtues ascribed to mistletoe by ancients and moderns. Mistletoe as a cure for epilepsy.

Again, in respect of the healing virtues of mistletoe the opinion of modern peasants, and even of the learned, has to some extent agreed with that of the ancients. The Druids appear to have called the plant, or perhaps the oak on which it grew, the “all-healer”;262 and “all-healer” is said to be still a name of the mistletoe in the modern Celtic speech of Brittany, Wales, Ireland, and Scotland.263 On St. John's morning (Midsummer morning) peasants of Piedmont and Lombardy go out to search the oak-leaves for the “oil of St. John,” which is supposed to heal all wounds made with cutting instruments.264 Originally, perhaps, the “oil of St. John” was simply the mistletoe, or a decoction made from it. For in Holstein the mistletoe, especially oak-mistletoe, is still regarded as a panacea for green wounds and as a sure charm to secure success in hunting;265 and at Lacaune, in the south of France, the old Druidical belief in the mistletoe as an antidote to all poisons still survives among the peasantry; they apply the plant to the stomach of the sufferer or give him a decoction of it to drink.266 Again, the ancient belief that mistletoe is a cure for epilepsy has survived in modern times not only among the ignorant but among the learned. Thus in Sweden persons afflicted with the falling sickness think they can ward off attacks of the malady by carrying about with them a knife which has a handle of oak mistletoe;267 and in Germany for a similar purpose pieces of mistletoe used to be hung round the necks of children.268 In the French province of Bourbonnais a popular remedy for epilepsy is a decoction of mistletoe which has been gathered on an oak on St. John's Day and boiled with rye-flour.269 So at Bottesford in Lincolnshire a decoction of mistletoe is supposed to be a palliative for this terrible disease.270 Indeed mistletoe was recommended as a remedy for the falling sickness by high medical authorities in England and Holland down to the eighteenth century.271 At Kirton-in-Lindsey, in Lincolnshire, it is thought that St. Vitus's dance may be cured by the water in which mistletoe berries have been boiled.272 In the Scotch shires of Elgin and Moray, down to the second half of the eighteenth century, at the full moon of March people used to cut withes of mistletoe or ivy, make circles of them, keep them all the year, and profess to cure hectics and other troubles by means of them.273 In Sweden, apparently, for other complaints a sprig of mistletoe is hung round the patient's neck or a ring of it is worn on his finger.274

      The medicinal virtues ascribed to mistletoe seem to be mythical, being fanciful inferences from the parasitic nature of the plant.

      However, the opinion of the medical profession as to the curative virtues of mistletoe has undergone a radical alteration. Whereas the Druids thought that mistletoe cured everything, modern doctors appear to think that it cures nothing.275 If they are right, we must conclude that the ancient and widespread faith in the medicinal virtue of mistletoe is a pure superstition based on nothing better than the fanciful inferences which ignorance has drawn from the parasitic nature of the plant, its position high up on the branch of a tree seeming to protect it from the dangers to which plants and animals are subject on the surface of the ground. From this point of view we can perhaps understand why mistletoe has so long and so persistently been prescribed as a cure for the falling sickness. As mistletoe cannot fall to the ground because it is rooted on the branch of a tree high above the earth, it seems to follow as a necessary consequence that an epileptic patient cannot possibly fall down in a fit so long as he carries a piece of mistletoe in his pocket or a decoction of mistletoe in his stomach. Such a train of reasoning would probably be regarded even now as cogent by a large portion of the human species.

      The belief that mistletoe extinguishes fire seems based on a fancy that it falls on the tree in a flash of lightning.

      Again the ancient Italian opinion that mistletoe extinguishes fire appears to be shared by Swedish peasants, who hang up bunches of oak-mistletoe on the ceilings of their rooms as a protection against harm in general and conflagration in particular.276 СКАЧАТЬ