3S5 



meet with so many edicts of Emperors, and Canons of Councils in the sixth, 

 seventh, and eighth centuries against them, and even so late as in the eleventh 

 century, in the reign of Canute it was found necessary to make the following law 

 against these heathenish superstitions. " We strictly discharge and forbid all our 

 subjects to worship the Gods of the Gentiles ; that is to say, the Sun, the Moon, 

 fires, rivers, fountains, hills, or trees, or woods of any kind." (Leges Politicae 

 Canuti Regis, c. 5. apud Lendenbrog in glossar, p. 1473-) 



It is not likely that the Mistletoe could possibly escape the effect of so much 

 authoritative denunciation. As the object of the New-year's day festival, it had 

 become a sign of the religion itself ; and the very mention of its name and certainly 

 of the virtues attributed to it with so much pomp and ceremony, would be strongly 

 condemned. The Mistletoe, however, was not thus to be lightly set aside. Laws 

 might denounce it, as an emblem of Paganism, but no power could prevent its 

 private use. It had become a household, or rather, perhaps, a personal mark of 

 the religious faith of the people. The belief in the chief virtue given to it so 

 solemnly, was a part of their religion itself, and the more it was denounced, the 

 more strongly would it maintain a place in their faith. 



When at length the Old Style of computing time had passed away, with the 

 Druidical Priesthood, and their ceremonies, and the New Style had become estab- 

 lished, the sixth day of the moon's age must obviously have lost more and more 

 of its significance. As the people became accustomed to the change in their New- 

 year's day, we can readily imagine that the Mistletoe would become associated 

 with the change, as still the sacred charm for prosperity in the coming year, and 

 the cherished s\Tnbol of their old superstitious festivities. 



Medical wTiters of all times seem to have regarded the belief in the fertilising 

 powers of the Mistletoe, as a mere fanatical superstition and unworthy of scientific 

 notice. Hippocrates, Dioscorides, Galen, Matthiolus, Paracelsus, Kolderer, 

 Cartheuser, Colbatch, Loseke, Van Swieten, &c., &c., whilst they extol its virtues, 

 as a remedy for Epilepsy in chief, and also for Parah'sis, Chorea, Hysteria, and 

 other Nervous, and Convulsive diseases ; — and the glutinous matter of the berries 

 for external uses — say nothing whatever of any more special virtue. Even in 

 Epilepsy, says Pliny, " Quidam id religione efiicacius fieri putant, prima Lun^ 

 coUectum e robore sine ferro. Si terram non attigit, comitialibus mederi." (p. 

 442.)* 



The real properties of the plant itself are those of a slight tonic. (Barton 

 and Castle British Flora Medica. Vol. ii. p. 146.) The leaves and shoots have an 



"* VVhat is the Mistletoe good for? I asked of a man learned in country customs, and great 

 in faith. '' That do depend on what tree it comes from," he answered. ** It be a very fine thing 

 for fits. My father had the Leptic fits for many years afore he died. He tried almost all the 

 Doctors in Hereford, and the Infirmary too, but nothing did him so much good as iMistletoe 

 from the Haw, mixed with Woodlaurel. and he took nothing else. Sometimes he took it in 

 powder, with honey, and sometimes made a tea of it. Then my daughter took Mistletoe for the 

 Sterricks but it didn't cure her ; so may be, it was not the right sort. They do tell me that 

 Mistletoe from the Maiden Ash be a fine thing lor Convulsives, but I never had much to do with 

 giving it to people. I know when you get it from the Mawpell it's good for animals. It's 

 capital for sheep when they don't go on weil at lambing time, and for cows too. That as conies 

 from the Apple tree and Poplins is the best to hang up in the house on New year s day lor good 

 luck through the year, but a many people use any that comes first. " 



