THE READER may remember that the preceding account of the popular fire-festivals of Europe was suggested by the myth of the Norse god Balder, who is said to have been slain by a branch of mistletoe and burnt in a great fire. We have now to enquire how far the customs which have been passed in review help to shed light on the myth. In this enquiry it may be convenient to begin with the mistletoe, the instrument of Balder's death.
From time immemorial the mistletoe has been the object of superstitious veneration in Europe. It was worshipped by the Druids, as we learn from a famous passage of Pliny. After enumerating the different kinds of mistletoe, he proceeds: In treating of this subject, the admiration in which the mistletoe is held throughout Gaul ought not to pass unnoticed. The Druids, for so they call their wizards, esteem nothing more sacred than the mistletoe and the tree on which it grows, provided only that the tree is an oak. But apart from this they choose oak-woods for their sacred groves and perform no sacred rites without oak-leaves; so that the very name of Druids may be regarded as a Greek appellation derived from their worship of the oak. For they believe that whatever grows on these trees is sent from heaven, and is a sign that the tree has been chosen by the god himself. The mistletoe is very rarely to be met with; but when it is found, they gather it with solemn ceremony. This they do above all on the sixth day of the moon, from whence they date the beginnings of their months, of their years, and of their thirty years' cycle, because by the sixth day the moon has plenty of vigour and has not run half its course.
After due preparations have been made for a sacrifice and a feast under the tree, they hail it as the universal healer and bring to the spot two white bulls, whose horns have never been bound before. A priest clad in a white robe climbs the tree and with a golden sickle cuts the mistletoe, which is caught in a white cloth. Then they sacrifice the victims, praying that God may make his own gift to prosper with those upon whom he has bestowed it. They believe that a potion prepared from mistletoe will make barren animals to bring forth, and that the plant is a remedy against all poison.
In another passage Pliny tells us that in medicine the mistletoe which grows on an oak was esteemed the most efficacious, and that its efficacy was by some superstitious people supposed to be increased if the plant was gathered on the first day of the moon without the use of iron, and if when gathered it was not allowed to touch the earth; oak-mistletoe thus obtained was deemed a cure for epilepsy; carried about by women it assisted them to conceive; and it healed ulcers most effectually, if only the sufferer chewed a piece of the plant and laid another piece on the sore. Yet, again, he says that mistletoe was supposed, like vinegar and an egg, to be an excellent means of extinguishing a fire.
If in these latter passages Pliny refers, as he apparently does, to the beliefs current among his contemporaries in Italy, it will follow that the Druids and the Italians were to some extent agreed as to the valuable properties possessed by mistletoe which grows on an oak; both of them deemed it an effectual remedy for a number of ailments, and both of them ascribed to it a quickening virtue, the Druids believing that a potion prepared from mistletoe would fertilise barren cattle, and the Italians holding that a piece of mistletoe carried about by a woman would help her to conceive a child.
Further, both peoples thought that if the plant were to exert its medicinal properties it must be gathered in a certain way and at a certain time. It might not be cut with iron, hence the Druids cut it with gold; and it might not touch the earth, hence the Druids caught it in a white cloth. In choosing the time for gathering the plant, both peoples were determined by observation of the moon; only they differed as to the particular day of the moon, the Italians preferring the first, and the Druids the sixth.
With these beliefs of the ancient Gauls and Italians as to the wonderful medicinal properties of mistletoe we may compare the similar beliefs of the modern Aino of Japan. We read that they, like many nations of the Northern origin, hold the mistletoe in peculiar veneration. They look upon it as a medicine, good in almost every disease, and it is sometimes taken in food and at others separately as a decoction. The leaves are used in preference to the berries, the latter being of too sticky a nature for general purposes . But many, too, suppose this plant to have the power of ****** the gardens bear plentifully. When used for this purpose, the leaves are cut up into fine pieces, and, after having been prayed over, are sown with the millet and other seeds, a little also being eaten with the food. Barren women have also been known to eat the mistletoe, in order to be made to bear children. That mistletoe which grows upon the willow is supposed to have the greatest efficacy. This is because the willow is looked upon by them as being an especially sacred tree.
