But if the most beautiful flowers and plants were taken under the protection of the Church, and dedicated to the memory of her holiest and most venerated members, so, also, certain trees, plants, and flowers-which, either on account of their noxious properties, or because of some legendary associations, were under a banbecame relegated to the service of the Devil and his minions. Hence we find a large group of plants associated with enchanters, sorcerers, wizards, and witches, many of which betray in their nomenclature their Satanic association, and are, even at the present day, regarded suspiciously as ill-omened and unlucky. These are the plants which, in the dark days of witchcraft and superstition, were invested with mysterious and magical properties,-the herbs which were employed by hags and witches in their heathenish incantations, and from which they brewed their potions and hellbroths. Thus Ben Jonson, in his fragment, 'The Sad Shepherd,' makes one of his characters say, when speaking of a witch: "He knows her shifts and haunts, And all her wiles and turns. The venom'd plants Wherewith she kills! where the sad Mandrake grows, Whose groans are dreadful! the dead-numming Nightshade! And Martagan!" The association of plants with magic, sorcery, and the black art dates from remote times. The blind Norse god Hödr slew Baldr with a twig of Mistletoe. In the battles recorded in the Vedas as being fought by the gods and the demons, the latter employ poisonous and magical herbs which the gods counteract with counter-poisons and health-giving plants. Hermes presented to Ulysses the magical Moly wherewith to nullify the effects of the potions and spells of the enchantress Circe, who was well acquainted with all sorts of magical herbs. The Druids professed to know the secrets of many magical plants which they gathered with mysterious and occult rites. The Vervain, Selago, Mistletoe, Oak, and Rowan were all said by these ancient priests and lawgivers to be possessed of supernatural properties; and remnants of the old belief in their magical powers are still extant. In works on the subject of plant lore hitherto published in England, scarcely any reference has been made to the labours in the field of comparative mythology of Max Müller, Grimm, Kuhn, Mannhardt, De Gubernatis, and other eminent scholars, whose erudite and patient investigations have resulted in the accumulation of a vast amount of valuable information respecting the traditions and superstitions connected with the plant kingdom. Mr. Kelly's interesting work on Indo-European Tradition, published some years ago, dealt, among other subjects, with that of plant lore, and drew attention to the analogy existing between the myths and folk-lore of India and Europe relating more especially to plants which were reputed to possess magical properties. Among such plants, peculiar interest attaches to a group which, according to Aryan tradition, sprang from lightning-the embodiment of fire, the great quickening agent: this group embraces the Hazel, the Thorn, the Hindu Sami, the Hindu Palasa, with its European congener the Rowan, and the Mistletoe: the two last-named plants were, as we have seen, employed in Druidic rites. These trees are considered of good omen and as protectives against sorcery and witchcraft: from all of them wishing-rods (called in German Wünschelruthen) and divining-rods have been wont to be fashioned-magical wands with which, in some countries, cattle are still struck to render them prolific, hidden springs are indicated, and mineral wealth is discovered. Such a rod was thought to be the caduceus of the god Hermes, or Mercury, described by Homer as being a rod of prosperity and wealth. All these rods are cut with a forked end, a shape held to be symbolic of lightning and a rude effigy of the human form. It is interesting to note that in the Rigveda the human form is expressly attributed to the pieces of Asvattha wood used for kindling the sacred fire-a purpose fulfilled by the Thorn in the chark or instrument employed for producing fire by the Greeks. Another group of plants also connected with fire and lightning comprises the Mandrake (the root of which is forked like the human form), the Fern Polypodium Filix mas (which has large pinnate leaves), the Sesame (called in India Thunderbolt-flower), the Spring-wort, and the Luck-flower. The Mandrake and Fern, like King Solomon's Baharas, are said to shine at night, and to leap about like a Will-o'the-wisp: indeed, in Thuringia, the Fern is known as Irrkraut, or Misleading Herb, and in Franche Comté this herb is spoken of as causing belated travellers to become light-headed or thunder-struck. The Mandrake-root and the Fern-seed have the magical property of granting the desires of their possessors, and in this respect resemble the Sesame and Luck-flower, which at their owners' request will disclose treasure-caves, open the sides of mountains, clefts of rocks, or strong doors, and in fact render useless all locks, bolts, and bars, at will. The Spring-wort, through the agency of a bird, removes obstacles by means of an explosion caused by the electricity or lightning of which this plant is an embodiment. Akin to these are plants known in our country as Lunary or Moonwort and Unshoethe-Horse, and called by the Italians Sferracavallo-plants which possess the property of unshoeing horses and opening locks. A Russian herb, the Rasrivtrava, belongs to the same group: this plant fractures chains and breaks open locks-virtues also claimed for the Vervain (Eisenkraut), the Primrose (Schlüsselblume), the Fern, and the Hazel. It should be noted of the Mistletoe (which is endowed by nature with branches regularly forked, and has been classified with the lightning-plants), that the Swedes call it "Thunder-besom," and attribute to it the same powers as to the Spring-wort. Like the Fly-Rowan (Flög-rönn) and the Asvattha, it is a parasite, and is thought to spring from seeds dropped by birds upon trees. Just as the Druids ascribed peculiar virtues. to a Mistletoe produced by this means on an Oak, so do the Hindus especially esteem an Asvattha which has grown in like manner upon a Sami (Acacia Suma). It is satisfactory to find that, although the Devil has had certain plants allotted to him wherewith to work mischief and destruction through the agency of demons, sorcerers, and witches, there are yet a great number of plants whose special mission it is to thwart Satanic machinations, to protect their owners from the dire effects of witchcraft or the Evil Eye, and to guard them from the perils of thunder and lightning. In our own country, Houseleek and Stonecrop are thought to fulfil this latter function; in Westphalia, the Donnerkraut (Orpine) is a thunder protective; in the Tyrol, the Alpine Rose guards the house-roof from lightning; and in the Netherlands, the St. John's Wort, gathered before sunrise, is deemed a protection against thunderstorms. This last plant is especially hateful to evil spirits, and in days gone by was called Fuga dæmonum, dispeller of demons. In Russia, a plant, called the Certagon, or Devil-chaser, is used to exorcise Satan or his fiends if they torment an afflicted mourner; and in the same country the Prikrit is a herb whose peculiar province it is to destroy calumnies with which mischief-makers may seek to interfere with the consummation of lovers' bliss. Other plants induce concord, love, and sympathy, and others again enable the owner to forget sorrow. Plants connected with dreams and visions have not hitherto received much notice; but, nevertheless, popular belief has attributed to some few-and notably the Elm, the Four-leaved Clover, and the Russian Son-trava-the subtle power of procuring dreams of a prophetic nature. Numerous plants have been thought by the superstitious to portend certain results to the sleeper when forming the subject of his or her dreams. Many examples of this belief will be found scattered through these pages. The legends attached to flowers may be divided into four classes the mythological, the ecclesiastical, the historical, and the poetical. For the first-named we are chiefly indebted to Ovid, and to the Jesuit René Rapin, whose Latin poem De Hortorum Cultura contains much curious plant lore current in his time. His legends, like those of Ovid, nearly all relate to the transformation by the gods of luckless nymphs and youths into flowers and trees, which have since borne their names. Most of them refer to the blossoms of bulbous plants, which appear in the early Spring; and, as a rule, white flowers are represented as having originated from tears, and pink or red flowers from blushes or blood. The ecclesiastical legends are principally due to the old Catholic monks, who, while tending their flowers in the quietude and seclusion of monastery gardens, doubtless came to associate them with the memory of some favourite saint or martyr, and so allowed their gentle fancy to weave a pious fiction wherewith to perpetuate the memory of the saint in the name of the flower. For many of the historical legends we are also indebted to monastic writers, and they mostly pertain to favourite sons and daughters of the Church. Amongst what we have designated poetical legends must be included the numerous fairy tales in which flowers and plants play a not unimportant part, as well as the stories which connect plants with the doings of Trolls, Elves, Witches, and Demons. Many such legends, both English and foreign, will be found introduced in the following pages. It has recently become the fashion to explain the origin of myths and legends by a theory which makes of them mere symbols of the phenomena appertaining to the solar system, or metaphors of the four seasons and the different periods in a day's span. Thus we are told that, in the well-known story of the transformation of Daphne into a Laurel-bush, to enable her to escape the importunities of Apollo (see p. 404), we ought not to conceive the idea of the handsome passionate god pursuing a coy nymph until in despair she calls on the water-gods to change her form, but that, on the contrary, we should regard the whole story as simply an allegory implying that "the dawn rushes and trembles through the sky, and fades away at the sudden appearance of the bright sun.” So, again, in the myth of Pan and Syrinx (p. 559), in which the Satyr pursues the maiden who is transformed into the Reed from which Pan fashioned his pipes, the meaning intended to be conveyed is, we are told, that the blustering wind bends and breaks the swaying Rushes, through which it rustles and whistles. Prof. De Gubernatis, in his valuable work La Mythologie des Plantes, gives a number of clever explanations of old legends and myths, in accordance with the "Solar" theory, which are certainly ingenious, if somewhat monotonous. Let us take, as an example, the German story of the Watcher of the Road, which appears at page 326. In this tale a lovely princess, abandoned for a rival by her attractive husband, pines away, and at last desiring to die if only she can be sure of going somewhere where she may always watch for him, is transformed into the wayside Endive or Succory. Here is the Professor's explanation :-" Does not the fatal rival of the young princess, who cries herself to death on account of her dazzling husband's desertion, and who even in death desires still to gaze on him, symbolise the humid night, which every evening allures the sun to her arms, and thus keeps him from the love of his bride, who |