07:24 2015-12-23 history - citeste alte articole pe aceeasi tema
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Vechii celti avea obiceiul de a taia "de Craciun" in a sasea zi de la Solstitiul de Iarna, o creanga mare de vasc, pe care Marele Preot Druid o taia in ramurele mici si o impartea oamenilor care si-o atarnau la porti ca sa-i fereasca de spiritele rele
VÂSC s. m. Plantă semiparazită care crește pe ramurile unor copaci, cu frunzele pieloase, INTOTDEAUNA VERZI, cu tulpina ramificată și cu fructul în forma unor bobite albe sau gălbui, folosită ca plantă medicinală (Viscum album). ◊ Compus: vâsc-de-stejar = mărgăritar. – Lat. viscum.
În mitologiile europene, vâscul are un loc cu totul aparte. Este o plantă încărcată de magie, simbol al curățeniei spirituale, al libertății și armoniei. Semn de bun augur al dragostei, apărător și protector al casei și al familiei, vâscul, căruia i se mai spune și ''creanga de aur'', este recunoscut acum drept simbol al Sărbătorilor de iarnă.
Druizii antici credeau Vascul era un semn de mare sacralitate. Solstițiului de iarnă, numit "Alban Arthan" de druizii, era conform Tradiției Bardice, Momentul cand Sef Suprem al Druizilor taia Vascul Sacru dintr-un Stejar.
Vâscul se taia cu ajutorul unui seceri de aur în a șasea noaptea a lunii noi de după solstițiul de iarnă. O haina sau o panza era tinuta de ceilalți membri ai ordinului sub arborele din care se afla pentru a prinde spigs de Vasc care cadeau, caci se se credea ca ele ar fi profanat vascul daca ar fi cazut pe pământ.
Apoi Seful Druizilor taia ramurile de vasc in mai mult ramuri și le distribuia poporului, care le atarna de usi ca si protecție împotriva tunetelor, a fulgerelor și altor spirite rele.
Se crede ca Druizii credea ca boabele de vâsc reprezentau sperma zeilor. Când boabele de vasc sunt apăsate, o substanta asemanatoare cu lichidul seminal, iese din fructele sale de culoare albă. Vascul a fost considerat si un afrodisiac magic.
Planta în folclorul vechi celtic este denumita "Allheal" in romana Odoleanul, si era utilizata în medicina populară pentru a vindeca multe boli, și într-adevăr druizii au considerat vascul ca o o planta sacră și au crezut că are proprietăți miraculoase, care ar putea vindeca boli, si care să servească drept antidot impotriva Otrăvurile, sa asigure fertilitatea și protecția împotriva efectelor negative ale vrăjitoriei. Atunci când era luat ca o formă de ceai diluat, se credea ca e o substanta vindecatoare, un curativ pentru orice fel de boala, de la infertilitate la epilepsie.
(AVERTISMENT, aceasta planta este foarte toxica când e ingerata. a se consulta inainte de a utiliza Vascul sub orice formă trebuie consultat un medic expert.)
În ajunul Crăciunului, oamenii își împodobesc casele cu vâsc pentru a fi paziti de spiritele rele, precum si de spiritele care aduc bolile si necazurile. Vascul protector este simbol al bucuriei și al pacii sufletesti.
Sărutul sub vâsc este asociat pentru prima oară cu festivitățile organizate de greci cu ocazia Saturnaliilor, iar, mai târziu, cu tradițiile primitive legate de căsătorie. Acest obicei își avea originile în mai multe credințe. Una dintre acestea era aceea că vâscul era un leac pentru fertilitate. De Crăciun, fiecare fată care stătea sub coronița de vâsc nu putea refuza sărutul. Acesta putea însemna iubire, prietenie sau noroc. Dacă fata rămânea nesărutată, avea ghinion în dragoste în anul următor și nu se căsătorea.
Obiceiul mai spunea că de fiecare dată când un bărbat săruta o fată, trebuia să rupă și una dintre bobițele albe ale vâscului. După ce toate bobițele au fost rupte, nimeni nu se mai săruta sub coronița de vâsc.
Chiar dacă semnificația strămoșilor a fost uitată, obiceiul sărutului sub vâsc este păstrat în multe țări. Dacă un cuplu îndrăgostit se sărută sub vâsc înseamnă că vor avea o relație lungă și fericită. În Franța, acest obicei se practică în ziua de Anul Nou.
James Frazer - Creanga de aur (The Golden Bough)
LXV. Balder and the MistletoeTHE 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 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 making 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.”
Thus the Aino agree with the Druids in regarding mistletoe as a cure for almost every disease, and they agree with the ancient Italians that applied to women it helps them to bear children.
Again, the Druidical notion that the mistletoe was an “all-healer” or panacea may be compared with a notion entertained by the Walos of Senegambia. These people “have much veneration for a sort of mistletoe, which they call tob; they carry leaves of it on their persons when they go to war as a preservative against wounds, just as if the leaves were real talismans (gris-gris).”
The French writer who records this practice adds: “Is it not very curious that the mistletoe should be in this part of Africa what it was in the superstitions of the Gauls?
This prejudice, common to the two countries, may have the same origin; blacks and whites will doubtless have seen, each of them for themselves, something supernatural in a plant which grows and flourishes without having roots in the earth. May they not have believed, in fact, that it was a plant fallen from the sky, a gift of the divinity?”
This suggestion as to the origin of the superstition is strongly confirmed by the Druidical belief, reported by Pliny, that whatever grew on an oak was sent from heaven and was a sign that the tree had been chosen by the god himself. Such a belief explains why the Druids cut the mistletoe, not with a common knife, but with a golden sickle, and why, when cut, it was not suffered to touch the earth; probably they thought that the celestial plant would have been profaned and its marvellous virtue lost by contact with the ground. With the ritual observed by the Druids in cutting the mistletoe we may compare the ritual which in Cambodia is prescribed in a similar case.
They say that when you see an orchid growing as a parasite on a tamarind tree, you should dress in white, take a new earthenware pot, then climb the tree at noon, break off the plant, put it in the pot and let the pot fall to the ground. After that you make in the pot a decoction which confers the gift of invulnerability.
Thus just as in Africa the leaves of one parasitic plant are supposed to render the wearer invulnerable, so in Cambodia a decoction made from another parasitic plant is considered to render the same service to such as make use of it, whether by drinking or washing.
We may conjecture that in both places the notion of invulnerability is suggested by the position of the plant, which, occupying a place of comparative security above the ground, appears to promise to its fortunate possessor a similar security from some of the ills that beset the life of man on earth.
We have already met with examples of the store which the primitive mind sets on such vantage grounds. Whatever may be the origin of these beliefs and practices concerning the mistletoe, certain it is that some of them have their analogies in the folk-lore of modern European peasants.
For example, it is laid down as a rule in various parts of Europe that mistletoe may not be cut in the ordinary way but must be shot or knocked down with stones from the tree on which it is growing.
Thus, in the Swiss canton of Aargau “all parasitic plants are esteemed in a certain sense holy by the country folk, but most particularly so the mistletoe growing on an oak. They ascribe great powers to it, but shrink from cutting it off in the usual manner.
Instead of that they procure it in the following manner. When the sun is in Sagittarius and the moon is on the wane, on the first, third, or fourth day before the new moon, one ought to shoot down with an arrow the mistletoe of an oak and to catch it with the left hand as it falls. Such mistletoe is a remedy for every ailment of children.”
Here among the Swiss peasants, as among the Druids of old, special virtue is ascribed to mistletoe which grows on an oak: it may not be cut in the usual way: it must be caught as it falls to the ground; and it is esteemed a panacea for all diseases, at least of children. In Sweden, also, it is a popular superstition that if mistletoe is to possess its peculiar virtue, it must either be shot down out of the oak or knocked down with stones. Similarly, “so late as the early part of the nineteenth century, people in Wales believed that for the mistletoe to have any power, it must be shot or struck down with stones off the tree where it grew.”
Again, in respect of the healing virtues of mistletoe the opinion of modern peasants, and even of the learned, has to some extent agreed with that of the ancients. The Druids appear to have called the plant, or perhaps the oak on which it grew, the “all-healer”; and “all-healer” is said to be still a name of the mistletoe in the modern Celtic speech of Brittany, Wales, Ireland, and Scotland.
On St. John’s morning (Midsummer morning) peasants of Piedmont and Lombardy go out to search the oak-leaves for the “oil of St. John,” which is supposed to heal all wounds made with cutting instruments. Originally, perhaps, the “oil of St. John” was simply the mistletoe, or a decoction made from it.
For in Holstein the mistletoe, especially oak-mistletoe, is still regarded as a panacea for green wounds and as a sure charm to secure success in hunting; and at Lacaune, in the south of France, the old Druidical belief in the mistletoe as an antidote to all poisons still survives among the peasantry; they apply the plant to the stomach of the sufferer or give him a decoction of it to drink.
Again, the ancient belief that mistletoe is a cure for epilepsy has survived in modern times not only among the ignorant but among the learned. Thus in Sweden persons afflicted with the falling sickness think they can ward off attacks of the malady by carrying about with them a knife which has a handle of oak mistletoe; and in Germany for a similar purpose pieces of mistletoe used to be hung round the necks of children.
In the French province of Bourbonnais a popular remedy for epilepsy is a decoction of mistletoe which has been gathered on an oak on St. John’s Day and boiled with rye-flour. So at Bottesford in Lincolnshire a decoction of mistletoe is supposed to be a palliative for this terrible disease. Indeed mistletoe was recommended as a remedy for the falling sickness by high medical authorities in England and Holland down to the eighteenth century.
However, the opinion of the medical profession as to the curative virtues of mistletoe has undergone a radical alteration. Whereas the Druids thought that mistletoe cured everything, modern doctors appear to think that it cures nothing.
If they are right, we must conclude that the ancient and widespread faith in the medicinal virtue of mistletoe is a pure superstition based on nothing better than the fanciful inferences which ignorance has drawn from the parasitic nature of the plant, its position high up on the branch of a tree seeming to protect it from the dangers to which plants and animals are subject on the surface of the ground.
From this point of view we can perhaps understand why mistletoe has so long and so persistently been prescribed as a cure for the falling sickness. As mistletoe cannot fall to the ground because it is rooted on the branch of a tree high above the earth, it seems to follow as a necessary consequence that an epileptic patient cannot possibly fall down in a fit so long as he carries a piece of mistletoe in his pocket or a decoction of mistletoe in his stomach. Such a train of reasoning would probably be regarded even now as cogent by a large portion of the human species.
Again the ancient Italian opinion that mistletoe extinguishes fire appears to be shared by Swedish peasants, who hang up bunches of oak-mistletoe on the ceilings of their rooms as a protection against harm in general and conflagration in particular. A hint as to the way in which mistletoe comes to be possessed of this property is furnished by the epithet “thunder-bosom,” which people of the Aargau canton in Switzerland apply to the plant.
For a thunder-besom is a shaggy, bushy excrescence on branches of trees, which is popularly believed to be produced by a flash of lightning; hence in Bohemia a thunder-besom burnt in the fire protects the house against being struck by a thunder-bolt. Being itself a product of lightning it naturally serves, on homoeopathic principles, as a protection against lightning, in fact as a kind of lightning-conductor. Hence the fire which mistletoe in Sweden is designed especially to avert from houses may be fire kindled by lightning; though no doubt the plant is equally effective against conflagration in general.
Again, mistletoe acts as a master-key as well as a lightning-conductor; for it is said to open all locks. But perhaps the most precious of all the virtues of mistletoe is that it affords efficient protection against sorcery and witchcraft. That, no doubt, is the reason why in Austria a twig of mistletoe is laid on the threshold as a preventive of nightmare; and it may be the reason why in the north of England they say that if you wish your dairy to thrive you should give your bunch of mistletoe to the first cow that calves after New Year’s Day, for it is well known that nothing is so fatal to milk and butter as witchcraft.
Similarly in Wales, for the sake of ensuring good luck to the dairy, people used to give a branch of mistletoe to the first cow that gave birth to a calf after the first hour of the New Year; and in rural districts of Wales, where mistletoe abounded, there was always a profusion of it in the farmhouses. When mistletoe was scarce, Welsh farmers used to say, “No mistletoe, no luck”; but if there was a fine crop of mistletoe, they expected a fine crop of corn.
In ce perioada a anului trebuia strans Vascul
With regard to the time when the mistletoe should be gathered opinions have varied.
The Druids gathered it above all on the sixth day of the moon, the ancient Italians apparently on the first day of the moon.
In modern times some have preferred the full moon of March and others the waning moon of winter when the sun is in Sagittarius.
But the favourite time would seem to be Midsummer Eve or Midsummer Day. We have seen that both in France and Sweden special virtues are ascribed to mistletoe gathered at Midsummer.
The rule in Sweden is that “mistletoe must be cut on the night of Midsummer Eve when sun and moon stand in the sign of their might.”
Again, in Wales it was believed that a sprig of mistletoe gathered on St. John’s Eve (Midsummer Eve), or at any time before the berries appeared, would induce dreams of omen, both good and bad, if it were placed under the pillow of the sleeper. Thus mistletoe is one of the many plants whose magical or medicinal virtues are believed to culminate with the culmination of the sun on the longest day of the year.
Hence it seems reasonable to conjecture that in the eyes of the Druids, also, who revered the plant so highly, the sacred mistletoe may have acquired a double portion of its mystic qualities at the solstice in June, and that accordingly they may have regularly cut it with solemn ceremony on Midsummer Eve.
Be that as it may, certain it is that the mistletoe, the instrument of Balder’s death, has been regularly gathered for the sake of its mystic qualities on Midsummer Eve in Scandinavia, Balder’s home. The plant is found commonly growing on pear-trees, oaks, and other trees in thick damp woods throughout the more temperate parts of Sweden. Thus one of the two main incidents of Balder’s myth is reproduced in the great midsummer festival of Scandinavia. But the other main incident of the myth, the burning of Balder’s body on a pyre, has also its counterpart in the bonfires which still blaze, or blazed till lately, in Denmark, Norway, and Sweden on Midsummer Eve.
It does not appear, indeed, that any effigy is burned in these bonfires; but the burning of an effigy is a feature which might easily drop out after its meaning was forgotten. And the name of Balder’s balefires (Balder’s Bălar), by which these midsummer fires were formerly known in Sweden, puts their connexion with Balder beyond the reach of doubt, and makes it probable that in former times either a living representative or an effigy of Balder was annually burned in them. Midsummer was the season sacred to Balder, and the Swedish poet Tegner, in placing the burning of Balder at midsummer, may very well have followed an old tradition that the summer solstice was the time when the good god came to his untimely end.
Thus it has been shown that the leading incidents of the Balder myth have their counterparts in those fire-festivals of our European peasantry which undoubtedly date from a time long prior to the introduction of Christianity. The pretence of throwing the victim chosen by lot into the Beltane fire, and the similar treatment of the man, the future Green Wolf, at the midsummer bonfire in Normandy, may naturally be interpreted as traces of an older custom of actually burning human beings on these occasions; and the green dress of the Green Wolf, coupled with the leafy envelope of the young fellow who trod out the midsummer fire at Moosheim, seems to hint that the persons who perished at these festivals did so in the character of tree-spirits or deities of vegetation.
From all this we may reasonably infer that in the Balder myth on the one hand, and the fire-festivals and custom of gathering mistletoe on the other hand, we have, as it were, the two broken and dissevered halves of an original whole. In other words, we may assume with some degree of probability that the myth of Balder’s death was not merely a myth, that is, a description of physical phenomena in imagery borrowed from human life, but that it was at the same time the story which people told to explain why they annually burned a human representative of the god and cut the mistletoe with solemn ceremony.
If I am right, the story of Balder’s tragic end formed, so to say, the text of the sacred drama which was acted year by year as a magical rite to cause the sun to shine, trees to grow, crops to thrive, and to guard man and beast from the baleful arts of fairies and trolls, of witches and warlocks. The tale belonged, in short, to that class of nature myths which are meant to be supplemented by ritual; here, as so often, myth stood to magic in the relation of theory to practice.
But if the victims—the human Balders—who died by fire, whether in spring or at midsummer, were put to death as living embodiments of tree-spirits or deities of vegetation, it would seem that Balder himself must have been a tree-spirit or deity of vegetation. It becomes desirable, therefore, to determine, if we can, the particular kind of tree or trees, of which a personal representative was burned at the fire-festivals. For we may be quite sure that it was not as a representative of vegetation in general that the victim suffered death.
The idea of vegetation in general is too abstract to be primitive. Most probably the victim at first represented a particular kind of sacred tree. But of all European trees none has such claims as the oak to be considered as pre-eminently the sacred tree of the Aryans.
We have seen that its worship is attested for all the great branches of the Aryan stock in Europe; hence we may certainly conclude that the tree was venerated by the Aryans in common before the dispersion, and that their primitive home must have lain in a land which was clothed with forests of oak.
Now, considering the primitive character and remarkable similarity of the fire-festivals observed by all the branches of the Aryan race in Europe, we may infer that these festivals form part of the common stock of religious observances which the various peoples carried with them in their wanderings from their old home. But, if I am right, an essential feature of those primitive fire-festivals was the burning of a man who represented the tree-spirit. In view, then, of the place occupied by the oak in the religion of the Aryans, the presumption is that the tree so represented at the fire-festivals must originally have been the oak. So far as the Celts and Lithuanians are concerned, this conclusion will perhaps hardly be contested. But both for them and for the Germans it is confirmed by a remarkable piece of religious conservatism. The most primitive method known to man of producing fire is by rubbing two pieces of wood against each other till they ignite; and we have seen that this method is still used in Europe for kindling sacred fires such as the need-fire, and that most probably it was formerly resorted to at all the fire-festivals under discussion.
Now it is sometimes required that the need-fire, or other sacred fire, should be made by the friction of a particular kind of wood; and when the kind of wood is prescribed, whether among Celts, Germans, or Slavs, that wood appears to be generally the oak. But if the sacred fire was regularly kindled by the friction of oak-wood, we may infer that originally the fire was also fed with the same material.
In point of fact, it appears that the perpetual fire of Vesta at Rome was fed with oak-wood, and that oak-wood was the fuel consumed in the perpetual fire which burned under the sacred oak at the great Lithuanian sanctuary of Romove. Further, that oak-wood was formerly the fuel burned in the midsummer fires may perhaps be inferred from the custom, said to be still observed by peasants in many mountain districts of Germany, of making up the cottage fire on Midsummer Day with a heavy block of oak-wood.
The block is so arranged that it smoulders slowly and is not finally reduced to charcoal till the expiry of a year. Then upon next Midsummer Day the charred embers of the old log are removed to make room for the new one, and are mixed with the seed-corn or scattered about the garden.
This is believed to guard the food cooked on the hearth from witchcraft, to preserve the luck of the house, to promote the growth of the crops, and to keep them from blight and vermin. Thus the custom is almost exactly parallel to that of the Yule-log, which in parts of Germany, France, England, Serbia, and other Slavonic lands was commonly of oak-wood. The general conclusion is, that at those periodic or occasional ceremonies the ancient Aryans both kindled and fed the fire with the sacred oak-wood.
But if at these solemn rites the fire was regularly made of oakwood, it follows that any man who was burned in it as a personification of the tree-spirit could have represented no tree but the oak. The sacred oak was thus burned in duplicate; the wood of the tree was consumed in the fire, and along with it was consumed a living man as a personification of the oak-spirit.
The conclusion thus drawn for the European Aryans in general is confirmed in its special application to the Scandinavians by the relation in which amongst them the mistletoe appears to have stood to the burning of the victim in the midsummer fire. We have seen that among Scandinavians it has been customary to gather the mistletoe at midsummer.
But so far as appears on the face of this custom, there is nothing to connect it with the midsummer fires in which human victims or effigies of them were burned. Even if the fire, as seems probable, was originally always made with oak-wood, why should it have been necessary to pull the mistletoe?
The last link between the midsummer customs of gathering the mistletoe and lighting the bonfires is supplied by Balder’s myth, which can hardly be disjoined from the customs in question.
The myth suggests that a vital connexion may once have been believed to subsist between the mistletoe and the human representative of the oak who was burned in the fire. According to the myth, Balder could be killed by nothing in heaven or earth except the mistletoe; and so long as the mistletoe remained on the oak, he was not only immortal but invulnerable. Now, if we suppose that Balder was the oak, the origin of the myth becomes intelligible.
The mistletoe was viewed as the seat of life of the oak, and so long as it was uninjured nothing could kill or even wound the oak. The conception of the mistletoe as the seat of life of the oak would naturally be suggested to primitive people by the observation that while the oak is deciduous, the mistletoe which grows on it is evergreen.
In winter the sight of its fresh foliage among the bare branches must have been hailed by the worshippers of the tree as a sign that the divine life which had ceased to animate the branches yet survived in the mistletoe, as the heart of a sleeper still beats when his body is motionless. Hence when the god had to be killed—when the sacred tree had to be burnt—it was necessary to begin by breaking off the mistletoe. For so long as the mistletoe remained intact, the oak (so people might think) was invulnerable;
all the blows of their knives and axes would glance harmless from its surface. But once tear from the oak its sacred heart—the mistletoe—and the tree nodded to its fall. And when in later times the spirit of the oak came to be represented by a living man, it was logically necessary to suppose that, like the tree he personated, he could neither be killed nor wounded so long as the mistletoe remained uninjured. The pulling of the mistletoe was thus at once the signal and the cause of his death.
On this view the invulnerable Balder is neither more nor less than a personification of a mistletoe-bearing oak. The interpretation is confirmed by what seems to have been an ancient Italian belief, that the mistletoe can be destroyed neither by fire nor water; for if the parasite is thus deemed indestructible, it might easily be supposed to communicate its own indestructibility to the tree on which it grows, so long as the two remain in conjunction.
Or, to put the same idea in mythical form, we might tell how the kindly god of the oak had his life securely deposited in the imperishable mistletoe which grew among the branches; how accordingly so long as the mistletoe kept its place there, the deity himself remained invulnerable; and how at last a cunning foe, let into the secret of the god’s invulnerability, tore the mistletoe from the oak, thereby killing the oak-god and afterwards burning his body in a fire which could have made no impression on him so long as the incombustible parasite retained its seat among the boughs.
But since the idea of a being whose life is thus, in a sense, outside himself, must be strange to many readers, and has, indeed, not yet been recognised in its full bearing on primitive superstition, it will be worth while to illustrate it by examples drawn both from story and custom. The result will be to show that, in assuming this idea as the explanation of Balder’s relation to the mistletoe, I assume a principle which is deeply engraved on the mind of primitive man.
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