Traditions, Superstitions and Folk-lore Part 25

The raven was the standard of the Scandinavian vikingrs, as the eagle was of the Ancient Romans, and is of the French of the present day.

a.s.ser, in his "Life of Alfred the Great," when describing a victory gained by that king near Kynwith Castle says: "they gained a very large booty, and among other things the standard called Raven; for they say that the three sisters of Hindwai and Hubba, daughters of Lodobroch, wove that flag and got it ready in one day. They say, moreover, that in every battle, wherever that flag went before them, if they were to gain the victory, a live crow would appear flying in the middle of the flag; but if they were doomed to be defeated it would hang down motionless, and this was often proved to be so." Doubtless much of the still lingering aversion for crows, ravens, and magpies, is but the remains of the dislike of our Anglo-Saxon ancestors to the emblem of their once dreaded mortal enemies, or it is, perhaps, more probable that each people had preserved a similar traditionary faith in the supernatural character of the bird from their common remote ancestors. Indeed, reference is made to the raven as a war emblem in the fragment of heroic Anglo-Saxon poetry, containing part of a description of the battle at Finnesburg, which was found on the cover of a MS. of homilies, in the library at Lambeth Palace, by Dr. Hicks, in the sixteenth century. On the defeat of the warriors, the MS. says,--"The raven wandered, swart and sallow brown." There is, as I have previously observed, in Chapter IX., a tradition in Cornwall that King Arthur is yet alive in the form of a raven, and superst.i.tious persons yet refuse to kill the bird from a belief in its truth.

Many other birds possess somewhat similar attributes to the raven, such as crows, magpies, jackdaws, &c. Ramesey (Elminthologia, 1668) says:--"If a crow fly but over the house and croak thrice, how do they fear, they, or some one else in the family, shall die." The croaking of crows and ravens foreboded rain. In this particular they resembled the woodp.e.c.k.e.r. It was, nay, it is yet held that to see a crow on the left hand is a sinister omen. In the "Defensative against the Poyson of supposed Prophesies," by the Earl of Northampton, published in 1583, we find the following:--"The flight of many crowes upon the left side of the campe made the Romans very much afrayde of some badde lucke; as if the greate G.o.d Jupiter had nothing else to do (said Carneades) but to drive jack-dawes in a flock together."

The evil boding of the "seven whistlers," or flock of plovers, in Lancas.h.i.+re, has been previously referred to. In Lancas.h.i.+re and the north of England magpies are termed pyanots. The old formula, which attributes certain results as the consequence of their appearance, is still firmly believed in, viz.:--"One for sorrow, two for mirth, three for a wedding and four for death." Intelligent persons, yet, from mere habit, on the sight of a magpie, involuntary turn round three times, or mark a cross with the toe on the ground, in order to avert the calamity supposed to be attendant upon its untoward presence. The original name, when fully expressed, appears to have been maggott pie. Shakspere mentions it under this designation, when, in Macbeth, he refers to its use in divination. He says:--

Augurs and understood relations have By maggot pies, and choughs, and rooks, brought forth The secret'st man of blood.

The woodp.e.c.k.e.r, perhaps, of all the fire-bringing birds, has most permeated the ancient mythologies. The Latins named it Picus, whose brother (or double), Pilumnus, was the G.o.d of bakers and millers. In early times the millers pounded their corn with a pestle, and _pilum_ signified both pestle and javelin, which are equally types of the thunderbolt. The tapping of the beak of the woodp.e.c.k.e.r was regarded as partaking of a similar character. On the birth of a child it was customary at Rome to prepare a couch for Pilumnus and Pic.u.mnus, who were believed to bring the fire of life, and were supposed to remain until the vitality of the infant was indisputable. The Romans likewise styled the woodp.e.c.k.e.r Martus and Feronius, from the G.o.d Mars and the Sabine G.o.ddess Feronia. The name Feronia is indicative of fire or soul bringing, and is intimately connected with that of Phoroneus, the Prometheus of a Peloponnesian legend, relating to the original procuration of the heavenly fire. Dr. Kuhn says both names are identical with the epithet commonly applied to the Aryan fire-G.o.d Agni, _Churanyu_, which signifies "one who pounces down, or bears down rapidly."

Picus was the son of Saturn, and the first King of Latium, as well as a fire-bringing bird. This, Kelly observes, "is only another way of saying that he, too, like Manu, Minyas, Minos, Phoroneus, and other fire-bringers, is the first man; and therefore it is that, under the name of Pic.u.mnus, he continued in latter times to be the guardian genius of children, along with his brother Pilumnus."

A remarkable coincidence between the Anglo-Saxon pedigree of Odin, which makes Beav, or Beovolf, one of his ancestors, and the story of the first King of Latium, is noticed by Grimm. Beewolf--that is, bee-eater--is the German name for the woodp.e.c.k.e.r.

Many other birds were believed to forecast the weather, such as the barn door fowl, the stormy petrel, the heron, and the crane, all of which appear but to be modifications of the Aryan lightning birds so often referred to. In the Greek version of the myth, the raven represents the dark cloud. Originally, however, the cloud referred to was white; but Apollo, having sent his favourite bird to the fountain for water, was imposed upon by the feathered idler and glutton; he, therefore, turned his plumage black, and condemned him as a punishment to a continuous croaking for water to quench his thirst.

Amongst insects, the lady-bird appears to have been a fire-bringer, and is yet much in vogue in matters of augury. Gay says:--

This lady-fly I take from off the gra.s.s, Whose spotted back might scarlet red surpa.s.s.

Fly lady-bird, north, south, or east or west, Fly where the man is found that I love best.

I know not whether the dandelion can be cla.s.sed among the lightning plants, but I remember well the blowing away of its ripened winged seeds with the view to ascertain the time of the day, as well as to solve much more profound mysteries.

In the "Athenian Oracle" the following curious rejoinder appears to the query:--"Why rats, toads, ravens, screech owls, are ominous; and how they came to foreknow fatal events?" The writer replies: "Had the querist said unlucky instead of ominous he might easily have met with satisfaction; a rat is so because it destroys many a Ches.h.i.+re cheese, &c. A toad is unlucky because it poisons." [This is now known to be erroneous.] "As for ravens and screech owls, they are just as unlucky as cats, when about their courts.h.i.+p, because they make an ugly noise, which disturbes their neighbourhood. The instinct of rats leaving an old s.h.i.+p is because they cannot be dry in it, and an old house because, perhaps, they want victuals. A raven is much such a prophet as our conjurors or almanac makers, foretelling events after they are come to pa.s.s: they follow great armies, as vultures, not as foreboding battle, but for the dead men, dogs, horses, &c., which, especially in a march, must be daily left behind them. But the foolish observations made on their croaking before death, etc., are for the most part pure humour, and have no grounds besides foolish tradition or a sickly imagination." Old Reginald Scot, as early as the sixteenth century, stoutly contended "that to prognosticate that guests approach to your house on the chattering of pies or haggisters, [a Kentish term for magpie,] is altogether vanity and superst.i.tion."

The _s.h.i.+pping Gazette_, in April, 1869, contained a communication ent.i.tled "A Sailor's Notion about Rats," in which the following pa.s.sage occurs:--"It is a well authenticated fact that rats have often been known to leave s.h.i.+ps in the harbour previous to their being lost at sea.

Some of those wiseacres who want to convince us _against the evidence of our senses_ will call this superst.i.tion. As neither I have time, nor you s.p.a.ce, to cavil with such at present, I shall leave them alone in their glory." It is difficult to decide whether the superst.i.tion, the bad logic, or the self-sufficiency of the writer of this sentence most predominates. It is a pity he did not edify the "wiseacres" as to how "the evidence of our senses" could by any possibility bring us in contact with the motive of rats, with whom we have had no intercourse either of a mental or moral kind. But perhaps the said "s.h.i.+pmaster" has, after taking rats into his council, rejected their advice, and lost his bark in consequence. Truly it is a difficult matter to determine where abject superst.i.tion ends and ordinary credulity begins. The fact that rats do sometimes migrate from one s.h.i.+p to another, or from one barn or corn stack to another, from various causes, ought to be quite sufficient to explain such "evidence of our senses" as informs us that "rats have often been known to leave s.h.i.+ps in harbour _previous_ to their being lost at sea." If they left the s.h.i.+p at all _in harbour_, it, of necessity must have been _before_ the vessel was lost at sea. The error lies in the a.s.sertion, without the slightest "evidence of our senses" to support it, that sailor rats are genuine Zadkiels, and can peep into futurity by the aid of some supernatural power denied to mariners of the genus _h.o.m.o_.

This superst.i.tion, nevertheless, is evidently one of considerable antiquity. Shakspere refers to it in the Tempest. Prospero, describing the vessel in which himself and daughter had been placed with the view to their certain destruction at sea says:--

They hurried us aboard a bark; Bore us some leagues to sea; where they prepared A rotten carcase of a boat, not rigged, Nor tackle, sail, nor mast; the very rats Instinctively had quit it.

CHAPTER XIII.

THE DIVINING OR "WISH"-ROD, AND SUPERSt.i.tIONS RESPECTING TREES AND PLANTS.

Some sorcerers do boast they have a rod Gather'd with vowes and sacrifice, And (borne about) will strangely nod To hidden treasure, where it lies; _Mankind_ is (sure) that rod divine, For to the _wealthiest ever they incline_!

_S. Sheppard, 1651._

Faith in the power of the "wish" or "divining rod" is by no means extinct in the North of England. In modern times it is chiefly believed to be potent in the detection of metallic veins, hidden treasure, or subterranean springs of water. Our ancestors, however, held that this mystic instrument was endowed with the faculty of bringing "luck" or good fortune to its possessor, and of causing his slightest wish or desire to receive fulfilment. I have a faint recollection of a story relative to the use of the divining rod, with the view to ascertain the locality of the "buried treasure," since discovered, in the valley of the Ribble, near Preston, and now known as the celebrated "Cuerdale h.o.a.rd." This treasure, in all human probability, was consigned to the earth immediately after the famous battle of Brunanburh, in the earlier portion of the tenth century. Although it remained undisturbed about nine hundred years, a tradition survived, which a.s.serted that the place of the deposit could be seen from the promontory overlooking the valley on which Walton, or "Law," Church is situated. The late Mr. B. F. Allen, of Preston, remembered a farmer ploughing deeply the whole of an extensive field in the neighbourhood, in the hope of discovering the long-lost treasure, some professor of the art of divination by the "wish-rod" having p.r.o.nounced in favour of the probability of a successful result. Singularly enough, even after the accidental discovery of the treasure chest of the days of Athelstan, the country people of the neighbourhood still nursed the memory of the tradition with great fondness, firmly believing that the "find" referred to was but a foretaste of what was to come. I was forcibly struck with the tenacity of this species of tradition, when engaged digging on the site of the Roman station at the junction of the Darwen and the Ribble, in 1855. The turning up of a few scattered bra.s.s coins of the higher empire, led to a rumour that we had come upon "th' buried goud" at last, and caused us some inconvenience. The Cuerdale h.o.a.rd, it must be remembered, consisted entirely of coins, marks, and bracelets and other ornaments _in silver_.

Mr. Martland, who farmed the land at the time, told me some curious stories respecting this mound at Walton-le-Dale, which would indicate that treasure-seekers had been more than once practising their vocation in the neighbourhood. Some thirteen or fourteen years previously, a hole nine or ten feet long was dug in one night by some unknown persons. A silver coin (most probably Roman) was found on the filling up of the trench. Mr. Martland likewise remembered hearing of a somewhat similar hole having been excavated between forty or fifty years previously, under equally mysterious circ.u.mstances, and not far from the same spot.

The locality was watched every evening for a fortnight, before the hole was filled up, with the view to ascertain whether the midnight excavators would resume their labours. Nothing was discovered which either identified the parties or explained their object. The general impression, however, was that they were treasure hunters, and that they had acted under some magical or supernatural direction.

In a ma.n.u.script of the early part of the seventeenth century, by John Bell, the necessary formulae for the procuration and preparation of the divining rod are thus described:--

"When you find in the wood or elsewhere, on old walls or on high hills or rocks, a rowan which has grown out of a berry let fall from a bird's bill, you must go at twilight in the evening of the third day after our Lady's day, and either uproot or break off the said rod or tree; but you must take care that neither iron or steel come nigh it, and that it do not fall to the ground on the way home. Then place the rod under the roof, at a spot under which you have laid sundry metals, and in a short time you will see with astonishment how the rod gradually bends under the roof towards the metals. When the rod has remained fourteen days or more in the same place, you take a knife or an awl which has been stroked with a magnet, and previously stuck through a great Frogroda (?), slit the bark on all sides, and pour or drop in c.o.c.k's blood, especially such as is drawn from the comb of a c.o.c.k of one colour; and when this blood has dried the rod is ready, and gives manifest proof of the efficacy of its wondrous nature."

The same writer referring to the subject of rabdomanteia or rod divination, relates the following, on the authority of Theophylact:--"They set up two staffs, and having whispered some verses and incantations, the staffs fell by the operations of daemons. Then they considered which way each of them fell, forward or backward, to the right or left hand, and agreeably gave responses, having made use of the fall of their staffs for their signs."

This superst.i.tion appears to have been very prevalent in the earliest times. The divination of the Chaldeans has pa.s.sed into a proverb.

Ezekiel refers to it, and Hosea denounces the Jews for their faith in such heathen ceremonies. He exclaims--"My people ask counsel at their stocks, and _their staff_ declareth unto them." It was practised by the Alani, according to Herodotus, and we have the authority of Tacitus for the estimation in which it was held by the ancient Germanic tribes.

Sir Henry Ellis refers to an effort by miners to discover a metallic lode, by means of the divining rod, as recently as 1842. He thus describes the experiment:--"The method of procedure was to cut the twig of a hazel or an apple tree, of twelvemonths' growth, into a forked shape, and to hold this by both hands in a peculiar way, walking across the land until the twig bent, which was taken as an indication of the locality of a lode. The person who generally practices this divination boasts himself to be the seventh son of a seventh son. The twig of hazel bends in his hands to the conviction of the miners that ore is present; but then the peculiar manner in which the twig is held, bringing muscular action to bear upon it, accounts for its gradual deflection, and the circ.u.mstance of the strata walked over always containing ore, gives a further credit to the process of divination."

The following curious anecdote, referring to this subject, appears in the _Gentleman's Magazine_ for 1752:--"M. Linnaeus, when he was upon his voyage to Scania, hearing his secretary highly extol the virtues of his divining wand, was willing to convince him of its insufficiency, and for that purpose concealed a purse of one hundred ducats under a ranunculus which grew by itself in a meadow, and bid the secretary find it if he could. The wand discovered nothing, and M. Linnaeus's mark was soon trampled down by the company who were present; so that when M. Linnaeus went to finish the experiment by fetching the gold himself, he was utterly at a loss where to seek it. The man with the wand a.s.sisted him, and p.r.o.nounced it could not lie the way they were going, but quite the contrary, so pursued the direction of his wand, and actually dug out the gold. M. Linnaeus adds that such another experiment would be sufficient to make a proselyte of him." Lilly relates an effort of his to discover hidden treasure by the divining rod. He, however, frankly confesses that he failed in his object.

The divining rod in form resembled the letter Y, and, independently of its other magical qualities, owed some of its supposed power to its form and the number of its limbs. The peculiar and regular equiangular form of the branches of the mistletoe, doubtless, had much influence in its selection as a mystical plant endowed with supernatural properties. The number three, and its multiple nine, together with the mystic Abracadabra, the double triangle of the Gnostics, have been regarded from the most remote ages as of mystical import. The a.s.sociation of the "seventh son of a seventh son" (another mystic number) with the procedure, is likewise indicative of a mathematical element at the root of this superst.i.tion.

Mr. Gladstone, in his "Juventus Mundi," says,--"With respect to the Trident" (of Poseidon or Neptune), "an instrument so unsuited to water, it appears evidently to point to some tradition of a Trinity, such as may still be found in various forms of Eastern religion, other than the Hebrew. It may have proceeded, among the Phnicians, from the common source of an older tradition; and this seems more probable than its direct derivation from the Hebrews, with whom, however, we know that the Phnicians had intercourse."

The horseshoe, which is so frequently seen nailed to stable and s.h.i.+ppon doors, as a charm against the machinations of witches, is said to owe its virtue chiefly to its shape. Any other object presenting two points or forks, even the spreading out of the two fore-fingers, is said to possess similar occult power, though not in so high a degree as the rowan wish-rod. In Spain and Italy forked pieces of coral are in high repute as witch scarers. A crescent formed of two boar's tusks is frequently appended to the necks of mules, to protect the animals from witchcraft. The boar's tusk I have previously shown to be an Aryan lightning emblem.

Kelly is of opinion that the mandrake, on account of its form and supposed lightning origin, possessed, in common with the wish-rod, the power of conferring good fortune on its possessor. The root of the mandrake is believed to bear some resemblance to a human being, and appears to have been used in England by sorcerers as an image of the victim operated upon, as well as figures made of clay or wax. In his "Art of Simpling," Coles says that witches "take likewise the roots of the mandrake, according to some, or, as I rather suppose, _the roots of briony_, which simple folke take for the true mandrake, and make thereof an ugly image, by which they represent the person on whom they intend to exercise their witchcraft." He adds--"Some plants have roots with a number of threads, like beards, as mandrakes, whereof witches and imposters make an ugly image, giving it the form of a face at the top of the root, and leave those strings to make a broad beard down to the feet." Dr. Kuhn and others are of opinion that the form of the wish-rod originated in a somewhat similar idea; or rather that the two superst.i.tions had, in this respect, a common origin. It appears that these rods are yet dressed like dolls in some parts of Germany, and that they are occasionally attached to the body of a child about to be christened. Schonwerth informs us that in the Oberpfalz the newly-cut wish-rod is formally baptised, and the sign of the cross made over it three times by the operator. Kelly adds--"This is not all. In every instance the divining or wish-rod has a forked end. This is an essential point, as all authorities agree in declaring. Now a forked rod (or a 'forked raddish') is the simplest possible image of the human figure."

The English mandrake, used by witches and treasure hunters, is, as Coles observes, the _briony_, the veritable _atropa mandragora_ not being found in the northern portion of the continent of Europe. It flourishes luxuriantly in the Grecian islands. Mr. John Ingram, in his "Flora Symbolica," says the mandragora is "the emblem of _rarity_." He adds,--"Amongst the Oriental races the mandrake, probably on account of its ftid odour and venomous properties, is regarded with intense abhorrence; the Arabs, Richardson says, call it 'the devil's candle,'

because of its s.h.i.+ny appearance in the night; a circ.u.mstance thus alluded to by Moore in his 'Lalla Rookh':--

Such rank and deadly l.u.s.tre dwells, As in those h.e.l.lish fires that light The mandrake's charmed leaves at night.

"There is an old, deeply-rooted superst.i.tion connected with this ominous plant, which we have reason to believe is not yet altogether eradicated from the minds of the uneducated, that the mandrake grows up under the gallows, being nourished by the exhalations from executed criminals; and that when it is pulled out of the ground it utters lamentable cries, as if possessed of sensibility:

The phantom shapes--oh, touch them not-- That appal the murderer's sight, Lurk in the fleshy mandrake's stem, That shrieks when pluck'd at night.

So says Moore in verse, only repeating what many have said gravely in prose.

"Another terrible quality imputed to this wretched plant was that the person pulling it out of the ground would be seriously injured by its pestilential effects, some even averring that death speedily resulted from them; in order therefore to guard against this danger, the surrounding soil was removed, and the plant fastened securely to a dog, so that when the animal was driven away he drew up the root, and paid the penalty of the deed."

Dr. Kuhn contends that this human form was given to the mandrake and the wish-rod because both were believed to be of divine or supernatural origin, and represented a species of demi-G.o.d, of the lightning tribe.

Kelly contends that "a comparison with ancient Hindoo usages fully confirms the truth of this conclusion. The human form is expressly attributed in the Rig Veda and other Sanscrit books to the pieces of asvattha wood used for kindling sacred fire--so many inches for the head and neck, so many for the upper and lower parts of the trunk, the thighs and legs respectively--and the operator is warned to be very careful where he churns, for perdition will issue from most parts of the arani, whereas he who churns in the right spot will obtain fruition of all his wishes; he will gain wealth, cattle, sons, heaven, long life, love, and good fortune. Evidently the tabular part or block of the chark is equivalent to the wish-rod, and the reason of this is that they are both embodiments of the lightning."

Doubtless, as has been contended by Dr. Kuhn and many others, the caduceus or rod of Hermes may be referred to a similar origin; that it is, in fact, but the Greek development of the original Aryan myth. The wands of conjurers, the batons of military commanders, and even the sceptres of monarchs, together with Neptune's trident and Jove's thundering implement, may without extravagance be a.s.signed to a similar origin.

The divining rod was made either of hazel, the rowan or mountain ash, or some other of the European representatives of either the palasa tree, or the "imperial _mimosa_ of the East." The story of the origin of these trees, as related in the Veda, is somewhat curious. It exhibits the root of the superst.i.tious reverence, so common amongst all the Aryan tribes, in which certain trees and plants are held, and of the belief in their medical and magical properties. It appears that the demons had stolen the heavenly soma, or drink of the G.o.ds, and cellared it in some mythical rock or cloud. The falcon (a lightning bird) undertook to restore to the thirsty deities their much prized liquor. The feathered hero triumphed, but he gained his honours at the expense of a claw and a plume, of which an arrow from one of "the enemy" deprived him during his retreat. Both fell to the earth and took root. From the feather sprung the parna or palasa tree, which possessed red sap and bore scarlet blossoms. From the claw a species of thorn was developed. This Dr. Kuhn contends is the _Mimosa catechu_, or the "imperial _mimosa_" referred to. The falcon being regarded as a lightning-G.o.d, the plants and trees sprung from him were supposed to possess largely the divine attributes of their progenitor. The Aryan tribes, on migrating into distant lands, found, of course, that the botanical characteristics of their new homes differed from those pertaining to that they had left. They, therefore, selected what, to them, appeared the nearest representatives of the _parna_ and the _mimosa_, and endowed them with their supernatural properties. Amongst the most reverenced in Europe were the fern, which appears to be but a modern form of the word _parna_; the mountain ash, or rowan; the hazel, and the black and white thorn, and the springwort or St. John's-wort. Kelly says:--"Among the many English names of the mountain ash are witchen tree, witch elm, witch hazel, witch wood; quicken tree, quick beam (_quick_--alive, _beam_, German _baum_--tree); roan tree, roun tree, rowan. These last three synonyms are from the Norse tongues, and denote, as Grimm conjectures, the runic or mysterious and magic character of the tree."

Several peculiarities of the mountain ash correspond with others which characterise the Hindoo palasa. Both bear red berries, and their leaves are profusely luxuriant. These characteristics are supposed to correspond to the blood shed by the falcon and the form of his lost feather. The spikes of the thorn, by a similar process of reasoning, are identified with the claw detached by the arrow of the pursuing demon.

The late Bishop Heber, referring to the mimosa of India, relates facts which clearly identify some of the superst.i.tions of the East with others in Britain. He appears likewise to have antic.i.p.ated that time would disclose their common origin. He says:--"Near Boitpoor, in Upper India, I pa.s.sed a fine tree of the mimosa genus, with leaves, at a little distance, so much resembling those of the mountain ash, that I was for a moment deceived, and asked if it did not bring fruit. They answered no; but that it was a very n.o.ble tree, being called the imperial tree, for its excellent properties; that it slept all night, and awakened and was alive all day, withdrawing its leaves if anyone attempted to touch them. Above all, however, it was useful as a preservative against magic.

A sprig worn in the turban, or suspended over the bed, was a perfect security against all spells, evil eye, etc.; inasmuch as the most formidable wizard would not, if he could help it, approach its shade.

One indeed, they said, who was very renowned for his power, (like Lorinite, in the Kehama,) of killing plants and drying up their sap with a look, had come to this very tree and gazed on it intently; but, said the old man, who told me this with an air of triumph, look as he might, he could do the tree no harm. I was amazed and surprised to find the superst.i.tion which in England and Scotland attaches to the rowan tree here applied to a tree of nearly similar form. What nation has in this been the imitator? _Or from what common centre are these common notions derived?_"

M. Du Chaillu, in his second journey to Western Equatorial Africa, found a similar superst.i.tious reverence for certain trees amongst the negro inhabitants. He says:--"At an Ishogo village named Diamba, which we pa.s.sed about two o'clock, I saw two heads of the gorilla (male and female) stuck on two poles placed under the village tree in the middle of the street. In explanation of this I may mention here that in almost every Ishogo and Ashango village which I visited there was a large tree standing about the middle of the main street, and near the mbuiti or idol-house of the village. The tree is a kind of Ficus, with large, thick, and glossy leaves. It is planted a sapling when the village is first built, and is considered to bring good luck to the inhabitants as a talisman. If the sapling lives, the villagers consider the omen a good one; but if it dies, they all abandon the place and found a new village elsewhere. This tree grows rapidly, and soon forms a conspicuous object, with its broad crown yielding a pleasant shade in the middle of the street. Fetiches, similar to those I have described in the account of Rabolo's village, on the Fernand Vaz, are buried at the foot of the tree; and the gorillas' heads on poles at Diamba were no doubt placed there as some sort of fetich. The tree, of course, is held sacred. An additional charm is lent to these village trees by the great number of little social birds (_Sycobius_, three species) which resort to them to build their nests amongst the foliage. These charming little birds love the society of man as well as that of their own species. They a.s.sociate in these trees, sometimes in incredible quant.i.ties, and the noise they make with their chirping, chatting, and fuss in building their nests and feeding their young is often greater even than that made by the negroes of the village."

The _Caledonian Mercury_, a very few years ago, published the following paragraph, which clearly demonstrates that the superst.i.tious reverence for the mountain ash still exists in a most unmistakable manner in North Britain:--