In the opinion of the folk of Great Britain and Ireland, possibly of the Continent as well, the mushroom was intimately connected with the dwellers in the realm of sprites and fairies, as can be shown in a moment, and by simple reference.

The lore of the peasantry of those countries is replete with the uncanniness of the “Fairy Circles,” which modern investigation has shown to be due to a species of fungus.

“Various theories were current among the peasantry to account for their existence. Some of them ascribed them to lightning; others to moles or other animals; and others again to the growth of a species of fungus. This is the more educated class. But the lower orders implicitly believed that they were the work of the fairies, and used by them for their nocturnal dancing. Woe to the poor mortal who ventured near at such moments. He was seized, forced to dance, soon lost all consciousness, and was truly in luck if he ever again succeeded in rejoining his mortal relatives.” A very exhaustive account of these Circles, and the superstitions in reference to them, is to be found in the third volume of Brand’s Popular Antiquities, London, 1854, article “Fairy Mythology,” p. 476 et seq.

“The most clear and satisfactory remarks on the origin of fairy rings are probably those of Dr. Wollaston, Sec. R. S., printed in the second part of the “Philosophical Transactions” for 1807.... The cause of their appearance he ascribes to the growth of certain species of agaric, which so entirely absorbs all nutriment from the soil beneath that the herbage is for a while destroyed.”—(Idem, p. 483.)

“In Northumberland, the common people call a certain fungous excrescence, sometimes found about the roots of old trees, Fairy Butter. After great rains, and in a certain degree of putrefaction, it is reduced to a consistency which, together with its color, makes it not unlike butter, and hence the name.”—(Idem, p. 493.)

Lady Wilde’s work, already quoted, makes no reference to the employment of either mushrooms or mistletoe by the Irish peasantry.

The mixing, in the popular imagination, of Fairies and Druids, of Fairy Circles and the Druid Circles, is noticed on p. 505, Brand, art. “Fairy Mythology.”

Perhaps in all this there may be a vague reminiscence of a former use of the agaric in potions not very dissimilar to those still to be found among the Koraks and Tchuktchi. We read that this Witches’ Butter was associated with sorcery. It was believed in Sweden to have been “spewed up” by the cat which went with the witch.—(See Brand, “Popular Antiquities,” London, 1872, vol. iii. p. 7, article “Sorcery.”)

“No subject could be more interesting than an inquiry into the origin of the superstitions of uncivilized tribes.” (“Philosophy of Magic,” Salverte, vol. i. p. 138.) Salverte remarks that the Fairies “were supposed to be diminutive, aerial beings, beautiful, lively, and beneficent in their intercourse with mortals, inhabiting a region called Fairy Land,—Alf-Heiner,—commonly appearing on earth at intervals, when they left traces of their visits in beautiful green rings, where the dewy sward had been trodden in their moon-light dances.... The investigations of science have traced these rings to a species of fungus,—Agaricus oreades,—but imagination still leads us willingly back to the traditional appearance of these diminutive beings in the train of their queen; ... and we also behold her tiny followers dancing away the midnight hours to the sound of the most enchanting music.”—(Idem, vol. i. p. 138, footnote.)

There is the following memorandum in Hazlitt’s “Fairy Tales” (London, 1875, p. 35): “Mem., that pigeon’s-dung and nitre steeped in water will make the fayry circles; it draws to it the nitre of the air, and it will never weare out.”

“The mushroom has always been associated with fairy-lore. It is mentioned as the fairy dining-table (p. 502); while in the list of foods partaken of by Oberon, we read:—

While Robin Goodfellow is represented as singing,—

—(Brand, Pop. Ant., London, 1872, pp. 476 et seq., articles “Fairy Mythology,” and “Robin Goodfellow.”)

Herrick describes the food of fairies:—

—(Herrick, “Hesperides;” also quoted in Hazlitt’s “Fairy Tales,” London, 1875, p. 300.)

The “wine” just described would seem to belong, in all fairness, to the classification of Ur-Orgies.

A careful search of Shakspeare shows that while perhaps he knew little directly to our purpose, he still had a knowledge that we may utilize; for example, he speaks of the “midnight mushroom,” showing that it was an element of midnight revels of the fairies; he alludes to customs which certainly suggest that slaves and criminals were in early days buried beneath dung-heaps as a punishment; and he can be adduced to prove that the epithet “dunghill” applied to a man, was a most deadly insult; but let the bard speak for himself,—

The concordance consulted was that of the Clarkes.

The association of “toadstools” with witchcraft may have been due to the belief that toads were the constant companions and servants of the witches and fairies.

Gesner says that witches made use of toads as a charm, “ut vim coeundi, ni fallor, in viris tollerunt.”—(Brand, Pop. Ant. London, 1872, vol. ii. page 170, art. “Divination at Weddings.”)

“Un crapaud noir de venin” was to be employed by those seeking favor of the witches of “Les Bourbonnais,” “La Fascination.”—(J. Tuchmann, in “Mélusine,” Paris, July, August, 1890.)

May dew was considered a most beneficial application for the skin, but young maidens while gathering it were careful not “to put foot within the rings, lest they should be liable to the fairies’ power.”—(“Illustrations of Shakspeare,” Francis Douce, London, 1807, vol. i. p. 180.)

It would seem that the Saxons in England, at the time of the Norman Conquest, were fully aware of the deadly effects producible by the mushroom: “The old woman came back to her, ere she went to bed. ‘I have found it all out and more. I know where to get scarlet toadstools and I put the juice in his men’s ale. They are laughing and roaring now, merry-mad every one of them.’”

The effects of the potion are thus described: “His men were grouped outside of the gate, chattering like monkeys; the porter and the monks from the inside entreating them, vainly, to come in and go to bed quietly.

“But they would not. They vowed and swore that a great gulf had opened all down the road, and that one step more would tumble them in headlong.... In vain Hereward stormed; assured them that the supposed abyss was nothing but the gutter; proved the fact by kicking Martin over it. The men determined to believe their own eyes, and after a while fell asleep in heaps in the roadside, and lay there till morning, when they woke, declaring, as did the monks, that they had been bewitched. They knew not—and happily, the lower orders, both in England and on the Continent, do not yet know—the potent virtues of that strange fungus with which Lapps and Samoieds have, it is said, practised wonders for centuries past.”—(“Hereward, the last of the English,” Charles Kingsley, New York, 1866, p. 111.)

See also under “Ordeals and Punishments,” and “Insults.”