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