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PREFJICE TO SECODD EDITIOD.

HELof

interest

awakened

in

the

subjedl of plantFirst

lore

by the publication of thethis

Editionthe folk-

volume, and the works onplants

^encouragedbelief that

lore

of

and and

flowers

by

the

Revs.

Hilderic

Friend

Thistleton

Dyer,in.

hasthe

meit

to

issue a

Second Edition of

my

book,

will

be acceptable totraditions,

many who

are interested inlore associated

rural customs

and

and the fascinatingplants.

with

trees, shrubs, flowers,

and

RICHARD FOLKARD.October, iSgz.

PREFJICE.^w_^_^.j|

pnaeipaf

^or^j

S^eferrei- to.

Adams, H. C. ' Flowers ; their Moral, Language, and Poetry.* Albertut Magnus. De Mirabilibus Mundi.Aldrimandus. Ornithalogia. Bacon, Lord. ' Sylva Syl-varum,' and ' Essay on Gardens.' Bauhin, C. De plantis a dmis sanctis've nomeit habentibus (1501). Brand, J. ' Popular Antiquities.' BrigAt, H. A. 'A Year in a Lancashire Garden.' ' Tales of the Western , Campbell, J. F. Highlands.' ^'' Choice Notes from Notes and Queries.'

W. ' Adam in Eden (1657) and The Art of Simpline ' r a The Compleat English Gardener' (1683). ' The Countryman's Recreation (1640).Coles,'

;

(i6>;6).\

0/

'

Croker, T. C. Culpeper, N.Cutts, Re'v. E.

' '

Fairy Legends of the South of Ireland.''

British Herbal.'

Decoration of Churches.' Botanic Garden ': a Poem. Dasent, Sir G. H^. ' Popular Tales from the Norse.' Daubeny, C. 'Trees and Shrubs of the Ancients.' Day, Re-v. Lai Behari. ' Folk-Tales of Bengal.'

Darwin, E,

'

The

/

De'

Gubernatis, A.'

Dixoa, W. G.

La Mythologie des Plantes The Land of the Morning:

;

ou Us Legendes du Regne Vegetal. Japan.'

Gardener' (1703). Dyer, Rev. T. F. ' English Folk-lore.' Ennemosir, J. ' History of Magic' Evelyn, J. ' Sylva : a Discourse of Forest Trees ' (1662) dener ' (l^8) ; and ' Kalendarium Hor tense ' (1664). ' The Expert Gardener (1640).'

The Dutch

;

'

The French Gar-

Fairy Family.' Farrer, J. A. ' The Names of Flowers ' (In ' Cornhill Magazine,' Vol. XLV.). ' Boke of Husbandry ' Fitzherbarde, Sir Anthony. (1523). ' Curiosities Fleet'wood, Bishop. of Nature and Art in Husbandry and Gardening' (1707).''

The

Flower Lore'

(M'Caw &

Co., Belfast).

Gerarde, J. ' The Herbal; or, General Historic of Plantes.' Edited by Johnson (1633)Grimm, J. ' Teutonic Mythology ' (Translated by Stallybrass.) Henderson, W. ' Folk-lore of the Northern Counties.' Hunt, R. ' Popular Romances of the West of England.' Ingram, J. ' Flora SymbolicaJ' Jameson, Mrs. 'Sacred and Legendary Art'; Legends of the Monastic Orders';

and ' Legends of the Madonna.' Tour Round my Garden.' Karr, Alphonse. ' ' Curiosities of Indo-European Tradition and Folk-lore.' Kelly, W, K. 'Flora Domestical and 'Sylvan Sketches.' Kent, Miss.

A

vi.

pfant'

Tsore, "l^eger^f,

dnS. Tsqricy.

King, R. J. Kircherus.

Sketches and Studies.' ei Umbra, Magnetica, &c. ' The Language of Flowers ' (Saunders and Otley). 'The Retired Gardener' (1717). Liger, Louis. Loudon, J. C. ' Encyclopedia of Gardening.' Loudon, Mrj. ' Companion to the Flower Garden.'

De Luce

An

MacerMallet,

Floridus.

De

yiribus

Herbarum (1527).

Northern Antiquities.' Mannkardt, Prof. Baumkultus der Germanen; Germanische Mythen; zxAWald'

M.

undFeld-Kulte. Ligendes des Plantes. Marshall, S. ' Plant Symbolism ' (In ' Natural History Notes,' Vol. II.). Martyn, Thos. ' Miller's Gardener's and Botanist's Dictionary.'

Marmier, X.

Matthiolus. De Plantis (1585). 'Voiageand Travaile' (Edit. 1725). Maunde-vile, Sir John. Mentzelius, C. Index Nominum Plantarum Multilinguis (1682). ' Lalla Rookh.' Moore, T. ' Selected Essays.' Miiller, Max. Murray, E. C. G. ' Songs and Legends of Roumania.' ' Display of Heraldry.' Neiuton, JV. Nork. Mythologie der Folkssagen. Oldenburg, Dr. H. ' Buddha ; his Life, Doctrine, and Order.' ' Paradisi in Sole : Paradisus Terrestris ' (1656). Parkinson, J. Paxlon, Sir Joseph. ' Botanical Dictionary.' ' The Land of the Veda.' Perci'val, Re'v. P. ' Flora Historica.Phillips, J. ' Flowers, Grasses, and Shrubs.' Pirie, M. ' The Garden of Eden ' Plat, Sir Hugh, Knt. (1600). ' Natural History.' Pliny. Porta, J. B. Phytognomica (1588). ' Flowering Plants and Ferns of Great Britain.' Pratt, A. ' Popular Names of British Plants.' Prior, Dr. Ralston,fV. R. ' Forest and Field Myths ' (In ' Contemporary Review,' Vol. XXXI.). Rapin, R. De Hortorum Cultura (Gardiner's trans., 1665). y Ratulinson, Rev. G. ' The Religions of the Ancient World.' Reade, W. W. ' The Veil of Isis ; or, the Mysteries of the Druids.' Rea, J. ' Flora, Ceres, and Pomona ' (ifidg). Rimmel, E. ' The Book of Perfumes.'

Imperial Dream Book.' Sussex Folk-lore and Customs.' Sbtuay Toe. ' The Burman his Life and Notions.' Thorpe, B. ' Yule-tide Stories.' ' The Plants ' Tigbe, W. a Poem. ; Timbs, J. ' Popular Errors ' ' Curiosities of History ;' and'

The Royal andSatuyer, F. E.

'

:

:

Things Not GenerallyNature

Known.'Turner, Robert. Botanologia The Brittish Physician j or, the Vertues of English Plants ' (1687). Turner, W. ' The Herball.' ' Five Hundred Points of Husbandry ' Tusser, Thomas. (1562). ' Natural History fThite, Re'v. Gilbert. of Selborne.' ' The Ancient Egyptians.' W^ilkinson, Sir G. Zahn, J. Specula Physico-Matbematico-Historica (1696).':

and

TJIBtE

OF

CORTEDTS.FIRST.xiii.

PART THEINTRODUCTION

CHAPTER I. THE WORLD-TREES OF THE ANCIENTS.The Scandinavian AshThe HinduWorld-Tree The World-Tree of the BuddhistsThe Iranian World-Tree The Assyrian Sacred Tree The Mother Tree of the Greeks, Romans, and Teutons

i

THE TREES OF PARADISE AND THE TREE OF ADAM.TheParadise

CHAPTER

II.

The Paradise of the Persians, Arabians, Hindus, Scandinavians, and Celts The Mosaic Paradise Eden and the Walls of its GardenThe Tree of LifeThe Tree of Knowledge The Forbidden Fruit Adam's Departure from Paradise Seth's Journey to the Garden of EdenThe Death of AdamThe Seeds of the Tree of Life Moses and his Rods King David and the Rods Solomon and the Cedars of Lebanon The Tree of Adam and the Tree of the Cross

Terrestrial

9

CHAPTER IIL SACRED PLANTS OF THE ANCIENTS.The Parsis

Sacred Plants and Trees of the Brahmans and Buddhists Plants Revered by the Burmans The Cedar, Elm, Ash, Rowan, Baobab, Nipa, Dragon Tree, Zamang, and Moriche Palm The Neiumbo or Sacred Bean Plants Worshipped by EgyjptiansThe Lotus, Henna, and Pomegranate Sacred Plants of the Graeco- Roman Divinities Plants of the Norse

and the CypressThe Gale

Gods

21

CHAPTER IV. FLORAL CEREMONIES, GARLANDS, AND WREATHS.The

Gods Flowers, Fragrant Woods, and Aromatics Incense Perfumes Ceremonies of the Assyrians, Egyptians, Greeks, and Romans The Roman Triumphs Festivals of the Terminalia and Floralia May-day Customs We!l-flowering Harvest Festivals Flowers and Weddings Floral Games of Toulouse and Salency The Rosiere Rose Pelting Battleof Flowers-Japanese

New

Year's Festival

Wreaths, Chaplets, and GarlandsV.

Altars of the

...

26

CHAPTER

PLANTS OF THE CHRISTIAN CHURCH.The

Virgin Mary and her FlowersJoseph's PlantsThe Plants of Bethlehem Flora of the Flight into Egypt-The Herb of the Madonna Plants of the Virgin The Annunciation, Visitation, and Assumption The Rosary ^The Plants of Christmas The Garden of Gethsemane Plants of the Passion The Crown of Thorns The Wood of the Cross Veronica The Plants of Calvary The Trees and the CrucifixionThe Tree of Judas Plants of St. John the Baptist Plant Divination on St. John's Eve Flowers of the Saints ^The Floral Calendar Flowers of the Church's Festivals Decoration of Churches Gospel Oaks Memorial TreesThe Glastonbury Thorn St. Joseph's Walnut Tree St. Martin's Yew

40

CHAPTER VI. PLANTS OF THE FAIRIES AND NAIADES.The

Elves and the

Oak Elves

of

the ForestThe Elf of the Fir-treeThe Rose Elf Moss or Wood FolkThe Black DwarfsThe Still FolkThe Procca English Fairies The Fairy Steed Fairy RevelsElf Grass Fairy Plants The Cowslip, or Fairy Cup The Foxglove, or Lusmore The Four-leaved Clover The Fairy Unguent The Russalkis Naiades and Water Nymphs The Foniinalia Fays of the Well

64

CHAPTERSVLVANS,

VII.

WOOD NYMPHS, AND TREE SPIRITS. Fauns, Satyrs, Dryads, and Hamadryads The Laurel MaidenThe Willow NymphThe Sister of the Flowers the Forest The Indian Tree Ghosts Sacred Groves and their DenizensThe Spirits ofThe Waldgeistcr of the GermansThe The Burmese NatsThe African Wood SpiritsElder- mother German Tree

and Field

Spirits

74

CHAPTER

VIII.

PLANTS OF THE DEVIL. Puck'sthe Globe-flower

Plant Pixie-stools Loki's PlantsThe Trolls and Accursed and Unlucky Plants Plants connected with the Black Art Plant-haunting Demons The Devil and Fruit Trees Tree Demons on St. John's Eve Demons of the Woods and Fields The Herb of the Devil Poisonous md Noxious Plants Ill-omened PlantsThe Devil's Key Plants Inimical to the Devil The Devil-Chaser The Deadly Upas The ManchincelThe Oleander ^The Jatropha Urens The Lotos TTie ElderThe Phallus ImpudicusThe Carrion Flower The Antchar The Loco or Rattle Weed "The Aquapura Deadly Trees of Hispaniola aud New Andalusia^Poisonous Plants

82

viii.

pfaat

Isore,

heger^f,IX.

oriel T^ijric/,

CHAPTER PLANTS OF THE WITCHES.The HerbsPowder

Witches and Elders Sylvan Haunts of Witches Witches' Plant-steedsWitches' Soporifics ^The Nightmare Flower Plants used in Spells Potions, Philtres, and HellbrothsThe Hag TaperWitch Ointment The Witches' Bath Foreign Witches and their Plants Plants used for Charms and Spells Witches' Prescriptions Herbs of WitchcraftPlants Antagonistic to Witches91

of Hecate,

Circe,

and

MedeaWitch

MAGICAL PLANTS. PlantsDruids and Mistletoe

producing Ecstasies and Visions Soma Laurel The Prophetic Oak^ Dream Plants Plants producing Love and Violet Plants used for Love Divination Concordia DisSympathy The Sorcerer's cordia I'he Calumny Destroyer The Grief Charmer The Sallow, Sacred Basil, Eugenia, Onion, Bay, Juniper, Peony, Hypericum, Kowan, Elder, Thorn, Hazel, Holly The Mystic Fern-seed Four-leaved Clover The Mandrake, or Sorcerer's Root The Metal Melter The Misleading Plant Herb of Oblivion Lotos "Tree King Solomon's Magical Herb Baharas The Nyctiiopa and Spring wort Plants influencing I'hunder and LightningThe Selago, or Druid's Golden Herb Gold-producing Plants Plants which disclose Treasures The Luck Flower The Key-Flower Sesame The Herb that Opens The Moonwort, or LunaryThe Sferracavallo Magic Wands and Divining Rods Moses' Rod.

CHAPTER

X.

.

.

105

CHAPTER XL

FABULOUS. WONDROUS, AND MIRACULOUS PLANTS.-Human

Trees

Man-bearing Trees The Wak-Wak, or Tree bearing Human Heads Chinese and Indian Bird-bearing Tree Duck-bearing Tree The Barnacle, or Goose Tree The Serpentbearing Tree The Oyster-bearing Tree The Animal-bearing Tree The Butterfly-bearing Tree The Vegetable Lamb The Lamb-bearing Tree Marvellous Trees and Plants Vegetable Monstrosities Plants bearing Inscriptions and Figures Miraculous Plants The Tree of St. ThomasThe Withered Tree of the Sun The Tree of Tiberias Father . Gamet'b Straw

.

zi6

CHAPTER XII. PLANTS CONNECTED WITH BIRDS AND ANIMALS. Seed-sowing BirdsBirds as Almanacks The Cuckoo and the Cherry Tree Augury by Cock and Barley The Nightingale and the Rose The Robin and the Thorn The Missel-Thrush and Mistletoe The Swaflow and Celandine The Hawk and Hawkweed Life-giving Herb The WoodS:cker and the Peony The Spring-wort and the Birds Choughs and Olives Herb of the lessed Virgin Mary The Eyebright and Birds Plants named after Birds and Animals

.

136

CHAPTER XIIL

THE DOCTRINE OF PLANT

SIGNATURES.-IUustrations and Examples of the Signatures and Characterisms of Plants The Diseasef> Cured by Herbs General Rules of the System of Plant Signatures supposed to Reveal the Occult Powers and Virtues of Vegetables Plants Identified with the Various Portions of the Human BodyThe Old Herbals and Herbalists Extraordinary Properties attributed to Herbs

154

CHAPTER XIV. PLANTS AND THE PLANETS.When to Pluck Herbs-The Plants of Saturn, Jupiter.on Plants

The Moon-Tree Plants

Mars, Venus, Mercury, the Sun, and the Moon Sun Flowers The Influence of the Moon Times and Seasons to Sow and Plant The Moon and Gardening Operations of the Moon- God desses^^The Man in the Moon

....

164.

CHAPTER

XV.

PLANT SYMBOLISM AND LANGUAGE.-Plant

Emblems of the AncientsThe Science of Plant Symbolism Floral Symbols of the Scriptures The Passion Flower, or Flower of the Five Wounds Mediaeval Plant Symbolism Floral Emblems of Shakspeare The Language of Flowers Floral Vocabulary of the Greeks and Romans A Dictionary of Flowers Floral Divination

176

CHAPTER XVI.

FUNERAL PLANTS.The

Ancient Death-GodsThe Elysian Fields Death TreesFunereal Trees- Aloe, Yew, Cypress, Bay, Arbor- Vitas, Walnut, Mountain Ash, "Tamarisk The Decorations of Tombs Flowers at Funerals Old English Burial Customs Funeral Pyres Embalming Mummies Plants as Death Portents

1B9

PART THE SECOND,AN ENCYCLOPEDIA OFFOREIGN, givingtheirSIX

HUNDRED PLANTS, ENGLISH AND205

Myths, Legends, Traditions, Folk-Lore, Symbolism, and History

h\f^t of ^fPLLAi"ralTori/.

Gathering the Selago

(dt-aum by Louis Absolon).

..... ,

Cover.

The Garden of EdenYggdrasill, the

(Parkinson's Paradisus)

Frontispiece.

Mundane Ash

(Finn Alagnusen)

Relics of the Crucifixion (Maundevile's Travels)

....

2

45

The TreeThz

of Judas Iscariot (Maundevile's Travels)

49118

BA.ti.SACi.E

Tree (Aldrovandi

OmiiAologia)

The Goose Tree

(Gerarde's J/erial)

119121

The Barometz, or Vegetable Lamb (Zakn) The Lamb Tree (MaundeviUsDead Sea FruitTravels)

122 125

(Maundevile's Travels)

The Stone Tree

(Gerardis Herbal)(Maundevile's Travels).

126..

Arbor Secco, or the Withered Tree

131.

The Miraculous Tree

of Tiberias (Maundevile's Travels)(Apology of Eudamon Joannes).

.

132135

Father Garnet's Straw

.

.

Pious Birds and Olives (MaunderviU's Travels)

143..

The The

Passion

Flower of the

Jesuits (Parkinson's Paradisus)Travels)

182

The Tree

of

Death (MaimdeviUs

190

Granadilla, or Passion Flower (Zahn)

487

The head and

tail

pieces on pp.

xiii.,

xxiv., 1, 8, 20, 21, 86, 40, 64, 74,

n6,

136, 164,

175, 200, S92,

and 6io, are reproductions from

originals in old herbals, &c.

dfe.

Part

tFie

iJlrxi>t.

W

INTR.ODUCTIOD.HEanalogy existing between the vegetable and animal worlds, and the resemblances between human and tree life, have been observed by man from the most remote periods of which we have any records. Primitive man, watching the marvellous changes in trees and plants, which accurately marked not only the seasons of thefail

year, but even the periods of time in a day, could not

to

be

struck with a feeling of

awe

at

the mysterious invisible power

whichtions.

silently

guided such wondrous and incomprehensible operait

Hencewhich

is

not astonishing that the early inhabitants of

the earth should have invested with supernatural attributes thetree,

in the

gloom and

chill of

Winter stood gaunti bare,with a brilliant canopy ofafforded a refind these

and

sterile,

but in the early Spring hastened to greet the welcomeitself

warmth-giving Sun by investingfreshing shade beneathleafy

verdure, and in the scorching heat ofits

Summer boughs. So we

men

of old,

who had

learnt to reverence the mysteries of vegetation,

forming conceptions of vast cosmogonic world- or cloud-trees over-

shadowing the universe mystically typifying creation and regeneration, and yielding the divine ambrosia or food of immortality, the refreshing and life-inspiring rain, and the mystic fruit which imparted knowledge and wisdom to those who partook of it. So,;

xiv.

pfantwe

Isore, TsegeTj^/j

^^"i^ without ^'t*i cultv or dangerjhejnogt jo.ten,t-E airy or Spirit he may anywhere en counte r. TEefoflowing is the form ol the preparation " R. A pint of Sallet-oyle, and put it into a vial-glasse but the flowers first wash it with Rose-water and Marygolde water Wash it till the oyle come to be gathered towards the east. white then put it into the glasse, ut supra and then put thereto the budds of Holyhocke, the flowers of Marygolde, the flowers or and the toppers of Wild Thyme, the budds of young Hazle Thyme must be gathered neare the side of a hill where Fayries Then all used to be and take the grasse of a Fayrie throne. these put into the oyle into the glasse and sette it to dissolve three dayes in the sunne, and then keep it for thy use ut supra." [Ashmolean MSS.'\

foUr-leay pH ClnvPf spp tVi^ Fairipq it

i'

iq

.

:

;

;

;

:

:

:

:

;

pools,

Certain of the Fairy community frequented the vicinity of and the banks of streams and rivers. Ben Jonson tells of " Span-long Elves that dance about a pool " and Stagnelius asks;

"

Say, know'st the Elfin people gay? They dwell on the river s strand They spin from the moonbeams their festive garb. With their small and lily hand."

Of this family are the Russalkis, river nymphs of Southern Russia, who inhabit the alluvial islands studding the winding river, or dwell in detached coppices fringing the banks, or construct for themselves homes woven of flowering Reeds and greenWillow-boughs.

The Swedes

delight to tell of the Stromkarl, or

stream, a mystic being

who haunts brooks andhmH

rivulets,

boy of the and sits

nd in Part IT- under thp

nf " ri,nvr.R."

:

;;

72

pfant

teore, Taeger^j,

anei

Tsi^t'iof.

on the silvery waves at moonlight, playing his harp to the Elves and Fays who dance on the flowery margin, in obedience to his

summons" Come queenThe Elves and

of the revels come, form into bands the Fairies that follow your train

Tossing your tresses, and wreathing your hands. Let your dainty feet dance to my wave- wafted strain."

Graeco-Latin Naiades, or Water-nymphs, were also of this they generally inhabited the country, and resorted to the woods or meadows near the stream over which they presided. It was in some such locality on the Asiatic coast that the ill-fated Hylas was carried ofi" by Isis and the River-nymphs, whilst obtaining water from a fountain.family:

The

" The

chiefs composed their wearied limbs to rest, But Hylas sought the springs, by thirst opprest At last a fount he found with flow'rets graced On the green bank above his urn he placed. "Twas at a time when old Ascanius made

An

entertainment in his watery bed, all the Nymphs and all the Naiades Inhabitants of neighb'iing plains and seas.*'

For

These inferior deities were held in great veneration, and received from their votaries offerings of fruit and flowers animal sacrifices were also made to them, with libations of wine, honey, oil, and milk and they were crowned with Sedges and flowers. A remnant of these customs was to be seen in the practice which formerly prevailed in this country of sprinkling rivers with flowers on Holy Thursday. Milton, in his Comus,' tells us that, in honour of Sabrina, the Nymph of the Severn "The shepherds at their festivals; ;'

Carol her good deeds loud in rustic

lays,

And throw sweet garland wreaths into her Of Fansies, Pinks, and gaudy Daffodils."

stream,

A belief in the existence of good spirits who watched and guarded wells, springs and streams, was common to the whole Aryan race. On the 3th of October the Romans celebrated at the Porta Fontinalis a festival in honour of the Nymphs who presided over fountains and wells: this was termed the Fontinalia, and during the ceremonies wells and fountains were ornamented with garlands. To this day the old heathen custom of dressing and adorning wells is extant, although saints and martyrs have long since taken the place of the Naiades and Water-nymphs as patrons. In England, well-dressing at Ascension-tide is still practised, and some particulars of the ancient custom will be found in the chapter on Floral Ceremonies.1

"

The fountain marge is fairly spiead With every incense flower that blows. With flowry Sedge, and Moss that grows. For fervid limbs a dewy bed." /ane.

;

pfanfiS ofPilgrimages are

tfte

@\f/afaY Rijmpfiii.

73

made

to

many

holy wells and springs in the

United Kingdom, for the purpose of curing certain diseases by thevirtues contained in their waters, or to dress these health-restoring fountains with garlands and posies of flowers. It is not surprising to find Ben Jonson sajdng that round such " virtuous " wells the Fairies are fond of assembling, and dancing their rounds, lighted by the pale moonshine"

By

wells

and rills, in meadows greene.guise

We nightly dance our hey-dayAndto our Fairye king

and queenePercy Rcliques.

We

chant our moonlight minstrelsies."

In Cornwall pilgrimages are made in May to certain wells situated close to old blasted Oaks, where the frequenters suspend rags to the branches as a preservative against sorcery and a propitiation to the Fairies, who are thought to be fond of repairing at night to the vicinity of the wells. From St. Mungo's Well at Huntly, in Scotland, the people carry away bottles of water, as a talisman against the enmity of the Fairies, who are supposed to hold their revels at the Elfin Croft close by, and are prone to resent the intrusion of mortals.

CHAPTER)LjP^an/,

VII.

^ooiL Rympfty,

al^b Tree

LOSELY

allied to the Fairy family, the Well Fays, and the Naiades, are the Sylvans of the Graeco- Roman mythology, which everywhere depicts groves and forests as the dwelling-places and resorts of merry bands of Dryads, Nymphs, Fauns, Sat5as, and other light-hearted frequenters Mindful of this, Horace, when of the woods. extolling the joys and peacefulness of sylvan

retirement, sings " Me the cool woods above the rest advance. Where the rough Satyrs with the light Nymphs dance.";

The Dryads were young and

beautiful

nymphs who were

regarded as semi-goddesses. Deriving their name from the Greek word drus, a tree, they were conceived to dwell in trees, groves,

and forests, and, according- to tradition, were wont to inflict injuries upon people who dared to injure the trees they inhabited Notwithstanding this, however, they and specially protected. frequently quitted their leafy habitations, to wander at will and mingle with the wood nymphs in their rural sports and dances.are represented veiled and crowned with flowers. sylvan deity Rinaldo saw in the Enchanted Forest, when

They

Such a

" An aged Oak

beside him cleft and rent.

And from(Clad

his fertile

in rare

hollow womb forth went weeds and strange habiliment)

A full-grown Nymph."to the waist, their lower parts merging into the trunks and roots of trees. Their life and power terminated with the existence of the tree over which they presided. These sylvan deities had long flowing hair, and bore in their hands axes wherewith to protect the tree with which they were associated and on the existence of which their own life

The Hamadryads were only females

y/ooi

Rijmpft/.

75

depended. The trees of the Hamadryads usually grew in some secluded spot, remote from human habitations and unknown to

men, where" Much sweet grass grew higher than grew the Reed, And good for slumber, and every holier herb, Narcissus and the low-lying Melilote, And all of goodliest blade and bloom that springs Where, hid by heavier Hyacinth, Violet buds Blossom and bum, and fire of yellower flowers. And light of crescent Lilies and such leaves As fear the Faun's, and know the Dryad's foot." Theocritus.

The rustic deities, called by the Greeks Satyrs, and by the Romans, Fauns, had the legs, feet, and ears of goats, and the rest of the body human. These Fauns, according to the traditions of the Romans, presided over vegetation, and to them the country folk gave anything they had a mind to ask bunches of Grapes, ears of Wheat, and all sorts of fruit. The food of the Satyrs was believed, by the early Romans, to be the root of the Orchis or Satjnrion its aphrodisiacal qualities exciting them to those excesses to which they are stated to have been so strongly addicted. A Roumanian legend * tells of a beauteous sylvan njrmph called the Daughter of the Laurel, who is evidently akin to the Dryads and wood nymphs and Mr. Ralston, in an article on Forest and Field Myths,' + gives the following variation of the story: " There was once a childless wife who used to lament, saying, And heaven If- only I had a child, were it but a Laurel berry sent her a golden Laurel berry but its value was not recognised, and it was thrown away. From it sprang a Laurel-tree, which gleamed with golden twigs. At it a prince, while following the and determining to return to it, he chase, wondered greatly ordered his cook to prepare a dinner for him beneath its shade. He was obeyed. But during the temporary absence of the cook, the tree opened, and forth came a fair maiden who strewed a handful of salt over the viands, and returned into the tree, which immediately closed upon her. The prince returned and scolded

;

;

'

'

1

'

;

;

The cook declared his the cook for over-salting the dinner. innocence but in vain. The next day just the same occurred. So on the third day the prince kept watch. The tree opened, and the maiden came forth. But before she could return into the tree, the prince caught hold of her and carried her off. After a time she escaped from him, ran back to the tree, and called upon it to open. But it remained shut. So she had to return to the prince, and after a while he deserted her. It was not till after long wandering that she found him again, and became his loyal consort." Mr. Ralston says that in Hahn's opinion the above story is founded on the Hellenic belief in Dryads but he himself thinks it belongs to an; ;

The legend

is

given in Part

II.,

under the heading " Laurel."

t Contemporary Review, Vol.

xiai., p. 520.

76

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Isore,

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