The passion-flower has been termed Holy Rood flower, and it is the ecclesiastical emblem of Holy Cross Day, for, according to the familiar couplet:—­

  “The passion-flower long has blow’d
  To betoken us signs of the Holy Rood.”

Then there is the Michaelmas Day, which:—­

                        “Among dead weeds,
  Bloom for St. Michael’s valorous deeds,”

and the golden star lily, termed St. Jerome’s lily.  On St. Luke’s Day, certain flowers, as we have already noticed, have been in request for love divinations; and on the Continent the chestnut is eaten on the festival of St. Simon, in Piedmont on All Souls’ Day, and in France on St. Martin’s, when old women assemble beneath the windows and sing a long ballad.  Hallowe’en has its use among divinations, at which time various plants are in request, and among the observance of All Souls’ Day was blessing the beans.  It would appear, too, that in days gone by, on the eve of All Saints’ Day, heath was specially burnt by way of a bonfire:—­

  “On All Saints’ Day bare is the place where the heath is burnt;
  The plough is in the furrow, the ox at work.”

From the shape of its flower, the trumpet-flowered wood-sorrel has been called St. Cecilia’s flower, whose festival is kept on November 22.  The Nigella damascena, popularly known as love-in-a-mist, was designated St. Catherine’s flower, “from its persistent styles,” writes Dr. Prior,[5] “resembling the spokes of her wheel.”  There was also the Catherine-pear, to which Gay alludes in his “Pastorals,” where Sparabella, on comparing herself with her rival, says:—­

  “Her wan complexion’s like the withered leek,
  While Catherine-pears adorn my ruddy cheek.”

Herb-Barbara, or St. Barbara’s cress (Barbarea vulgaris), was so called from growing and being eaten about the time of her festival (December 4).

Coming to Christmas, some of the principal evergreens used in this country for decorative purposes are the ivy, laurel, bay, arbor vitae, rosemary, and holly; mistletoe, on account of its connection with Druidic rites, having been excluded from churches.  Speaking of the holly, Mr. Conway remarks that, “it was to the ancient races of the north a sign of the life which preserved nature through the desolation of winter, and was gathered into pagan temples to comfort the sylvan spirits during the general death.”  He further adds that “it is a singular fact that it is used by the wildest Indians of the Pacific coast in their ceremonies of purification.  The ashen-faggot was in request for the Christmas fire, the ceremonies relating to which are well known.”

Footnotes: 

1.  By D. Moore and A.G.  Moore, 1866.

2.  See “Journal of the Arch.  Assoc.,” 1832, vii. 206.

3.  See “British Popular Customs.”

4.  “Plant Lore Legends and Lyrics,” p. 504.