Its flight was watched with great anxiety, and when it took the direction which the young girl wished, it was not only a sort of pleasure, but a proof of the augury.

If a person on going to his work, or while going an errand, were to see a hare cross the road in front of him, it was a token that ill luck would shortly befall him. Many under such circ.u.mstances would return home and not pursue their quest until the next meal had been eaten, for beyond that the evil influence did not extend. This superst.i.tion is very old, but it is not in every country or age connected with the hare. We have already seen in a quotation from Ovid that this superst.i.tion existed in his day, (page 2.) Probably the hare has been adopted in this country from the belief that witches a.s.sumed the form of that animal when on their nightly rambles, for how was the wayfarer to know that the hare which he saw was not a transformed witch, intent on working him mischief?

The cat was always a favourite in a family, and nothing was more unlucky than for one to die inside the house. I have known cases where, when such a misfortune occurred, the family were thrown into great consternation, surmising what possible form of evil this omen portended to them. Generally when a cat was known to be ailing, the animal was removed from the house and placed in the coal cellar, or other outhouse, with plenty of food, and kept there until it either recovered or died. With the ancient Egyptians the cat was one of their favourite animals. The death of a cat belonging to a family was considered a great misfortune. Upon the occurrence of such an event the household went into mourning, shaving off their eyebrows, and otherwise indicating their sorrow. In Scotland it was believed that witches often a.s.sumed the cat form while exercising their evil influence over a family.

It was pretty generally believed a few years ago that in large fires kept continually burning there was generated an animal called a salamander. It required seven years to grow and attain maturity, and if the fires were kept burning longer than that there was great danger that the animal might make its escape from its fiery matrix, and, if this should happen, it would range round the world, destroying all it came in contact with, itself almost indestructible. Hence large fires, such as those of blast furnaces in ironworks, were extinguished before the expiry of the seven years, and the embryo monster taken out. Such an idea may have had its origin in a misinterpretation of some of St.

John's apocalyptic visions, or may have been a survival of the legend of the fiery dragon whose very breath was fire, a legend common during the middle ages and also in ancient Rome. Bacon, in his _Natural History_, says--"There is an ancient tradition of the salamander that it liveth in the fire, and hath force also to extinguish the fire"; and, according to Pliny, Book X. chap. 67,--"The salamander, made in fashion of a lizard, with spots like to stars, never comes abroad, and sheweth itself only during great showers. In fair weather, he is not seen; he is of so cold a complexion that if he do but touch the fire he would quench it."--_Holland_. This is quite opposite to the modern notion of it that it was generated in the fire, but such legends take transformations suitable to the age and locality.

The goat has been a.s.sociated both in ancient and modern times with the devil, or evil spirit, who is depicted with horns, hoofs, and a tail. In modern times, he was supposed to haunt streams and woods in this disguise, and to be present at many social gatherings. He was popularly credited with a.s.sisting, in this disguise, in the instruction of a novice into the mysteries of Freemasonry, and was supposed to allow the novice to ride on his back, and go withershins three times round the room. I have known men who were anxious to be admitted into the order deterred by the thought of thus meeting with the devil at their initiation.

While staying at Luss lately, I was informed that a mill near to Loch Lomond had formerly been haunted by the goat demon, and that the miller had suffered much from its mischievous disposition. It frequently let on the water when there was no grain to grind. But one night the miller watched his mill, and had a meeting with the goblin, who demanded the miller's name, and was informed that it was _myself_. After a trial of strength, the miller got the best of it, and the spirit departed. After hearing this, I remembered that the same story, under a slightly different form, had been told me when a boy in my native village. This was the story as then told:--A certain miller in the west missed a quant.i.ty of his meal every day, although his mill was carefully and securely locked. One night he sat up and watched, hiding himself behind the hopper. After a time, he was surprised to see the hopper beginning to go, and, looking up, he saw a little manakin holding a little cappie in his hand and filling it at the hopper. The miller was so frightened that this time he let him go; but, in a few minutes, the manakin returned again with his cappie. Then the miller stepped out from his hiding-place, and said, "Aye, my manakin, and wha may you be, and what's your name?" To which the manakin, without being apparently disturbed, replied, "My name is Self, and what's your name?" "My name is Self, too," replied the miller. The manakin's cappie being by this time again full, he began to walk off, but the miller gave him a whack with his stick, and then ran again to his hiding-place. The manakin gave a terrible yell, which brought from a hidden corner an old woman, crying, "Wha did it? Wha did it?" The manakin answered, "It was Self did it."

Whereat, slapping the manakin on the cheek, the old woman said, "If Self did it, Self must mend it again." After this, they both left the mill, which immediately stopped working. The miller was never afterwards troubled in this way, and, at the same time, a goat which for generations had been observed at gloaming and on moonlight nights in the dell, and on the banks of the stream which drove the mill, disappeared, and was never seen again.

To meet a sow the first thing in the morning boded bad luck for the day.

If a male cat came into the house and shewed itself friendly to any one, it was a lucky omen for that person.

To meet a piebald horse was lucky. If two such horses were met apart, the one after the other, and if then the person who met them were to spit three times, and express any reasonable wish, it would be granted within three days.

If a stray dog followed any person on the street, without having been enticed, it was lucky, and success was certain to attend the errand on which the person was engaged.

CHAPTER IX.

_SUPERSt.i.tIONS CONCERNING PLANTS._

Superst.i.tions connected with plants were more numerous than those connected with animals. We have already noticed widespread prevalence of tree worship in early times. The Bible is full of evidence bearing upon this point, from the earliest period of Jewish history until the time of the captivity. Even concerning those Kings of Judah and Israel who are recorded to have walked in the ways of their father David, it is frequently remarked of them that they did not remove or hew down the _groves_, but permitted them to remain a snare to the people. In several instances the word translated grove cannot properly be applicable to a grove of trees, but must signify something much smaller, for it is in these instances described as being located in the temple. It can therefore refer only to a tree or stump of a tree, or it may be only the symbol of a tree. The story of the tree of good and evil, and the tree of life, has been the origin of many superst.i.tious notions regarding trees. The notion that the tree of the knowledge of good and evil was an apple tree, caused the apple to have a great many mystic meanings, and gave it a prominent place in many legends, and also brought it into prominence as a divining medium. In many parts of Scotland the apple was believed to have great influence in love affairs. If an apple seed were shot between the fingers it was understood that it would, by the direction of its flight, indicate the direction from which that person's future partner in life would come. If a couple took an apple on St.

John's eve and cut it in two, and if the seeds on each half were found to be equal in number, this was a token that these two would be soon united in marriage; or if the halves contained an unequal number of seeds, the one who possessed the half with the greater number would be married first. If a seed were cut in two, it denoted trouble to the party holding the larger portion of the seed. If two seeds were cut, it denoted early death or widowhood to one of the parties. If the apple were sour or sweet, the flavour indicated the temper of the parties.

There was a practice common among young people of peeling an apple in an unbroken peel, and throwing the peeled skin over the right shoulder in order to ascertain from the manner in which it fell, first, whether the person who threw it would be married soon, and second, the trade or profession of the person to whom they would be married. If the skin after being thrown remained unbroken, they would be married soon, and the person to whom they would be married was ascertained from the form which the fallen skin presented; this form might a.s.sume the shape of a letter, in that case it was the initial letter of the unknown parties name, or it might a.s.sume the form of some trade tool, &c. Imagination had free scope here. The apple tree itself was considered a lucky tree to have near a house, but its princ.i.p.al virtue lay in the fruit.

_Holly_. This name is probably a corruption of the word holy, as this plant has been used from time immemorial as a protection against evil influence. It was hung round, or planted near houses, as a protection against lightning. Its common use at Christmas is apparently the survival of an ancient Roman custom, occurring during the festival to Saturn, to which G.o.d the holly was dedicated. While the Romans were holding this feast, which occurred about the time of the winter solstice, they decked the outsides of their houses with holly; at the same time the Christians were quietly celebrating the birth of Christ, and to avoid detection they outwardly followed the custom of their heathen neighbours, and decked their houses with holly also. In this way the holly came to be connected with our Christmas customs. (See chapter on Festivals.) This plant was also regarded as a symbol of the resurrection. The use of mistletoe along with holly is probably due to the notion that in winter the fairies took shelter under its leaves, and that they protected all who sheltered the plant. The origin of kissing under the mistletoe is considered to have come from our Saxon ancestors, who regarded this plant as dedicated to _Friga_, the G.o.ddess of love.

The _Aspen_ was said to have been the tree on which Judas hanged himself after the betrayal of his Master, and ever since its leaves have trembled with shame.

The _Ash_ had wonderful influence. The old Christmas log was of ash wood, and the use of it at this time was helpful to the future prosperity of the family. Venomous animals, it was said, would not take shelter under its branches. A carriage with its axles made of ash wood was believed to go faster than a carriage with its axles made of any other wood; and tools with handles made of this wood were supposed to enable a man to do more work than he could do with tools whose handles were not of ash. Hence the reason that ash wood is generally used for tool handles. It was upon ash branches that witches were enabled to ride through the air; and those who ate on St. John's eve the red buds of the tree, were rendered invulnerable to witch influence.

The _Hazel_ was dedicated to the G.o.d _Thor_, and, in the Roman Catholic Church, was esteemed a plant of great virtue for the cure of fevers.

When used as a divining rod, the rod, if it were cut on St. John's Day or Good Friday, would be certain to be a successful instrument of divination. A hazel rod was a badge of authority, and it was probably this notion which caused it to be made use of by school masters. Among the Romans, a hazel rod was also a symbol of authority.

The _Willow_, as might be expected, had many superst.i.tious notions connected with it, since, according to the authorized version of the English Bible, the Israelites are said to have hung their harps on willow trees. The weeping willow is said to have, ever since the time of the Jews' captivity in Babylon, drooped its branches, in sympathy with this circ.u.mstance. The common willow was held to be under the protection of the devil, and it was said that, if any were to cast a knot upon a young willow, and sit under it, and thereupon renounce his or her baptism, the devil would confer upon them supernatural power.

The _Elder_, or _Bourtree_ had wonderful influence as a protection against evil. Wherever it grew, witches were powerless. In this country, gardens were protected by having elder trees planted at the entrance, and sometimes hedges of this plant were trained round the garden. There are very few old gardens in country places in which are not still seen remains of the protecting elder tree. In my boyhood, I remember that my brothers, sisters, and myself were warned against breaking a twig or branch from the elder hedge which surrounded my grandfather's garden. We were told at the time, as a reason for this prohibition, that it was poisonous; but we discovered afterwards that there was another reason, viz., that it was unlucky to break off even a small twig from a bourtree bush. In some parts of the Continent this superst.i.tious feeling is so strong that, before pruning it, the gardener says--"Elder, elder, may I cut thy branches?" If no response be heard, it is considered that a.s.sent has been given, and then, after spitting three times, the pruner begins his cutting. According to Monta.n.u.s, elder wood formed a portion of the fuel used in the burning of human bodies as a protection against evil influences; and, within my own recollection, the driver of a hea.r.s.e had his whip handle made of elder wood for a similar reason. In some parts of Scotland, people would not put a piece of elder wood into the fire, and I have seen, not many years ago, pieces of this wood lying about unused, when the neighbourhood was in great straits for firewood; but none would use it, and when asked why? the answer was--"We don't know, but folks say it is not lucky to burn the bourtree." It was believed that children laid in a cradle made in whole or in part of elderwood, would not sleep well, and were in danger of falling out of the cradle.

Elder berries, gathered on St. John's Eve, would prevent the possessor suffering from witchcraft, and often bestowed upon their owners magical powers. If the elder were planted in the form of a cross upon a new-made grave, and if it bloomed, it was a sure sign that the soul of the dead person was happy.

The _Onion_ was regarded as a symbol of the universe among the ancient Egyptians, and many curious beliefs were a.s.sociated with it. It was believed by them that it attracted and absorbed infectious matters, and was usually hung up in rooms to prevent maladies. This belief in the absorptive virtue of the onion is prevalent even at the present day.

When a youth, I remember the following story being told, and implicitly believed by all. There was once a certain king or n.o.bleman who was in want of a physician, and two celebrated doctors applied. As both could not obtain the situation, they agreed among themselves that the one was to try to poison the other, and he who succeeded in overcoming the poison would thus be left free to fill the situation. They drew lots as to who should first take the poison. The first dose given was a stewed toad, but the party who took it immediately applied a poultice of peeled onions over his stomach, and thus abstracted all the poison of the toad.

Two days after, the other doctor was given the onions to eat. He ate them, and died. It was generally believed that a poultice of peeled onions laid on the stomach, or underneath the armpits, would cure any one who had taken poison. My mother would never use onions which had lain for any length of time with their skins off.

So lately as 1849, Mr. J.B. Wolff, in the _Scientific American_, states that he had charge of one hundred men on shipboard, cholera raging among them; they had onions on board, which a number of the men freely ate, and these were soon attacked by the cholera and nearly all died. As soon as this discovery was made, the eating of the onions was forbidden. Mr.

Wolff came to the conclusion that onions should never be eaten during an epidemic; he remarks, "After many years experience, I have found that onions placed in a room where there is small-pox, will blister and decompose with great rapidity,--not only so, but will prevent the spread of disease;" and he thinks that, as a disinfectant, they have no equal, only keep them out of the stomach.

It was believed that, when peeling onions, if an onion were stuck on the point of the knife which was being used, it would prevent the eyes being affected.

The common _Fern_, it was believed, was in flower at midnight on St.

John's Eve, and whoever got possession of the flower would be protected from all evil influences, and would obtain a revelation of hidden treasure.

_St.-John's-Wort_. In heathen mythology the summer solstice was a day dedicated to the sun, and was believed to be a day on which witches held their festivities. St.-John's-Wort was their symbolical plant, and people were wont to judge from it whether their future would be lucky or unlucky; as it grew they read in its progressive character their future lot. The Christians dedicated this festive period to St. John the Baptist, and the sacred plant was named St.-John's-Wort or root, and became a talisman against evil. In one of the old romantic ballads a young lady falls in love with a demon, who tells her

"Gin you wish to be Leman mine, Lay aside the St.-John's-wort and the vervain."

When hung up on St. John's day together with a cross over the doors of houses it kept out the devil and other evil spirits. To gather the root on St. John's day morning at sunrise, and retain it in the house, gave luck to the family in their undertakings, especially in those begun on that day. Plants with _lady_ attached to their names were in ancient times dedicated to some G.o.ddess; and in Christian times the term was transferred to the Virgin Mary. Such plants have good qualities, conferring protection and favour on their possessors.

From the earliest times the _Rose_ has been an emblem of silence.

_Eros_, in the Greek mythology, presents a rose to the G.o.d of silence, and to this day _sub rosa_, or "under the rose," means the keeping of a secret. Roses were used in very early times as a potent ingredient in love philters. In Greece it was customary to leave bequests for the maintenance of rose gardens, a custom which has come down to recent times. Rose gardens were common during the middle ages. According to Indian mythology, one of the wives of Vishna was found in a rose. In Rome it was the custom to bless the rose on a certain Sunday, called _Rose Sunday_. The custom of blessing the golden rose came into vogue about the eleventh century. The golden rose thus consecrated was given to princes as a mark of the Roman Pontifs' favour. In the east it is still believed that the first rose was generated by a tear of the prophet Mahomet, and it is further believed that on a certain day in the year the rose has a heart of gold. In the West of Scotland if a white rose bloomed in autumn it was a token of early death to some one, but if a red rose did the same, it was a token of an early marriage. The red rose, it was said, would not bloom over a grave. If a young girl had several lovers, and wished to know which of them would be her husband, she would take a rose leaf for each of her sweethearts, and naming each leaf after the name of one of her lovers, she would watch them till one after another they sank, and the last to sink would be her future husband. Rose leaves thrown upon a fire gave good luck. If a rose bush were pruned on St. John's eve, it would bloom again in the autumn.

Superst.i.tions respecting the rose are more numerous in England than in Scotland.

The _Lily_ had a sacredness a.s.sociated with it, probably on account of Christ's reference to it. It was employed as a charm against evil influence, and as an antidote to love philters; but I am not aware of any of these uses being put in practice during this century.

The four-leaved _Clover_ had extraordinary influence in preserving its possessor from magical and witch influence, and enabled their possessors also to see through any deceit or device which might be tried against them. I have seen a group of young women within these few years searching eagerly for this charmed plant.

The _Oak_, from time immemorial, has held a high place as a sacred tree.

The Druids worshipped the oak, and performed many of their rites under the shadow of its branches. When Augustine preached Christianity to the ancient Britons, he stood under an oak tree. The ancient Hebrews evidently held the oak as a sacred tree. There is a tradition that Abraham received his heavenly visitors under an oak. Rebekah's nurse was buried under an oak, called afterwards the oak of weeping. Jacob buried the idols of Shechem under an oak. It was under the oak of Ophra, Gideon saw the angel sitting, who gave him instructions as to what he was to do to free Israel. When Joshua and Israel made a covenant to serve G.o.d, a great stone was set up in evidence under an oak that was by the sanctuary of the Lord. The prophet sent to prophesy against Jeroboam was found at Bethel sitting under an oak. Saul and his sons were buried under an oak, and, according to Isaiah, idols were made of oak wood.

Abimelech was made king by the oak that was in Shechem. From these proofs we need not be surprised that the oak continued to be held in veneration, and was believed to possess virtues overcoming evil. During last century its influence in curing diseases was believed in. The toothache could be cured by boring with a nail the tooth or gum till blood came, and then driving the nail into an oak tree. A child with rupture could be cured by splitting an oak branch, and pa.s.sing the child through the opening backwards three times; if the splits grew together afterwards, the child would be cured. The same was believed in as to the ash tree. In the Presbytery Records of Lanark, 1664:--"Compeirs Margaret Reid in the same parish, (Carnwath), suspect of witchcraft, and confessed she put a woman newlie delivered, thrice through a green halshe, for helping a grinding of the bellie; and that she carried a sick child thrice about ane aikine post for curing of it." Such means of curing diseases were practised within this century, and many things connected with the oak were held potent as curatives.

CHAPTER X.

_MISCELLANEOUS SUPERSt.i.tIONS._

Glamour was a kind of witch power which certain people were supposed to be gifted with; by the exercise of such influence they took command over their subjects' sense of sight, and caused them to see whatever they desired that they should see. Sir Walter Scott describes the recognised capability of glamour power in the following lines:--

"It had much of glamour might, Could make a lady seem a knight.

The cobwebs on a dungeon wall, Seem tapestry in lordly hall.

A nutsh.e.l.l seem a gilded barge, A sheeling seem a palace large, And youth seem age, and age seem youth, All was delusion, nought was truth."

Gipsies were believed to possess this power, and for their own ends to exercise it over people. In the ballad of "Johnny Faa," Johnny is represented as exercising this power over the Countess of Ca.s.sillis--

"And she came tripping down the stairs, With a' her maids before her, And soon as he saw her weel faured face, He coost the glamour o'er her."

To possess a four-leaved clover completely protected any one from this power. I remember a story which I heard when a boy, and the narrator of it I recollect spoke as if he were quite familiar with the fact. A certain man came to the village to exhibit the strength of a wonderful c.o.c.k, which could draw, when attached to its leg by a rope, a large log of wood. Many people went and paid to see this wonderful performance, which was exhibited in the back yard of a public house. One of the spectators present on one occasion had in his possession a four-leaved clover, and while others saw, as they supposed, a log of wood drawn through the yard, this person saw only a straw attached to the c.o.c.k's leg by a small thread. I may mention here that the four-leaved clover was reputed to be a preventative against madness, and against being drafted for military service.

One very ancient and persistent superst.i.tion had regard to the direction of movement either of persons or things. This direction should always be with the course of the sun. To move against the sun was improper and productive of evil consequences, and the name given to this direction of movement was _withershins_. Witches in their dances and other pranks, always, it was said, went _withershins_. Mr. Simpson in his work, _Meeting the Sun_, says, "The Llama monk whirls his praying cylinder in the way of the sun, and fears lest a stranger should get at it and turn it contrary, which would take from it all the virtue it had acquired.

They also build piles of stone, and always pa.s.s them on one side, and return on the other, so as to make a circuit with the sun. Mahommedans make the circuit of the Caaba in the same way. The ancient dagobas of India and Ceylon were also traversed round in the same way, and the old Irish and Scotch custom is to make all movements _Deisual_, or sunwise, round houses and graves, and to turn their bodies in this way at the beginning and end of a journey for luck, as well as at weddings and other ceremonies."