credited with supernatural virtues.  The former probably derived its notoriety from the fact of its being sacred to Thor, an honour which marked it out, like other lightning plants, as peculiarly adapted for occult uses.  It was, moreover, among the sacred plants of the Druids, and was only gathered by them, “when the dog-star arose, from unsunned spots.”  At the same time, it is noteworthy that many of the plants which were in repute with witches for working their marvels were reckoned as counter-charms, a fact which is not surprising, as materials used by wizards and others for magical purposes have generally been regarded as equally efficacious if employed against their charms and spells.[2] Although vervain, therefore, as the “enchanters’ plant,” was gathered by witches to do mischief in their incantations, yet, as Aubrey says, it “hinders witches from their will,” a circumstance to which Drayton further refers when he speaks of the vervain as “’gainst witchcraft much avayling.”  Rue, likewise, which entered so largely into magic rites, was once much in request as an antidote against such practices; and nowadays, when worn on the person in conjunction with agrimony, maiden-hair, broom-straw, and ground ivy, it is said in the Tyrol to confer fine vision, and to point out the presence of witches.

It is still an undecided question as to why rue should out of all other plants have gained its widespread reputation with witches, but M. Maury supposes that it was on account of its being a narcotic and causing hallucinations.  At any rate, it seems to have acquired at an early period in this country a superstitious reverence, for, as Mr. Conway says,[3] “We find the missionaries sprinkling holy water from brushes made of it, whence it was called ’herb of grace’.”

Respecting the rendezvous of witches, it may be noted that they very frequently resorted to hills and mountains, their meetings taking place “on the mead, on the oak sward, under the lime, under the oak, at the pear tree.”  Thus the fairy rings which are often to be met with on the Sussex downs are known as hag-tracks,[4] from the belief that “they are caused by hags and witches, who dance there at midnight."[5] Their love for sequestered and romantic localities is widely illustrated on the Continent, instances of which have been collected together by Grimm, who remarks how “the fame of particular witch mountains extends over wide kingdoms.”  According to a tradition current in Friesland,[6] no woman is to be found at home on a Friday, because on that day they hold their meetings and have dances on a barren heath.  Occasionally, too, they show a strong predilection for certain trees, to approach which as night-time draws near is considered highly dangerous.  The Judas tree (Cercis siliquastrum) was one of their favourite retreats, perhaps on account of its traditionary association with the apostle.  The Neapolitan witches held their tryst under a walnut tree near Benevento,[7] and at Bologna the peasantry