# Suggestive programs for special day exercises/Christmas/Myths of the Mistletoe

MYTHS OF THE MISTLETOE.
ELLA M. POWERS.
(If possible, procure a bit of mistletoe for illustration)
During this season of the year many of our English steamers have among their freight great quantities of mistletoe. This bit of Christmas beauty from Merrie England will pass the custom-house without charge, and add its beauty to our Christmas evergreens. No evergreen is more famed in story or more celebrated in song. Its opposite fleshy leaves and beautiful pearl-like berries have long been held in high reverence. Among the earliest myths of the mistletoe is that from the Scandinavians:—
Balder, a great God, was warned in dreams that his life was in danger. His mother was Frigga. When she learned that his life was in danger she obtained an oath from all the created things of the earth that they would not harm Balder. She did not obtain an oath from the mistletoe for she thought such a weak plant could do no harm to her son. When the great God of Winter found that the mistletoe had given no oath; he secured a bunch of it and hurled it at Balder. It pierced him through the breast and he fell to the ground. His life was restored on the condition that the mistletoe should never again be used for evil purposes and that it should never live upon the ground. On this account, it is said, the mistletoe has since been growing upon the poplars, maples, hawthorns, and oaks. It climbs on the branches of these trees, draws its nourishment not from the ground but from the juices of the tree upon which it clings. Its popular name was missel or mistle, to which "tod," afterwards corrupted into "toe," has been added, meaning a bough, a fork, or a tine.
One of the earliest poems says:
Forth to the woods do the merry men go
To gather in the mistletoe.
Another queer tradition of the mistletoe has descended to us from the old monks. They claim that before the time of Christ the mistletoe was a tall tree, but after the wood was taken and placed in the cross of Christ, the tree could no longer rear its head in the forest.
The mistletoe was a sacred bit of wood to the Druids. Druidism was once the religion of the country of Wales, and among their customs none were of greater importance than the mid-winter festival. The principal object of veneration at that time was the mistletoe; this was cut with most imposing ceremonies. A Druid priest, with long white robe and long beard, ascended the oak upon which the mistletoe was found growing. He cut the plant with a knife of gold. Another priest stood beneath the tree to catch the boughs in the folds of his long white robe. Two milk-white bulls were sacrificed amid feastings and songs from the old Welsh bards. After the ceremonies each one kept a sprig of mistletoe as a guard against all evil and malicious influences. This mistletoe, with the serpent's egg in a golden case, woven around their necks, was charm against all evil.
After the religious significance of the mistletoe was lost, after it was denounced by Puritan and Churchman, the people still clung to their belief in its mystic charms. They continued to gather it and hang it in cottage and hall. The later Christians said it was symbolical of the conquests gained over the spirits of evil by the blessed event of the Nativity.
In England it was hung in farmhouse and palace. Any maiden might expect to be kissed if she stepped beneath the hanging spray, for,
"Under the mistletoe pearly and green
Meet the kind lips of the young and the old.
Under the mistletoe, hearts may be seen
Glowing as though they had never been cold."
and,
"Under the mistletoe peace and good will mingle."
From the old Scandinavian myth comes the custom of the mistletoe kiss at Yule-tide. The plant must be hung from the ceiling that it may not touch the earth, The kiss is to prove that it is not used for evil purposes, but for peace and love. This mistletoe, once so venerated, so sacred, has earned a conspicuous place among our Christmas evergreens.
—Journal of Education.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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