Pliny describes other Celtic herbs of grace. Selago was culled without use of iron after a sacrifice of bread and wine—probably to the spirit of the plant. The person gathering it wore a white robe, and went with unshod feet after washing them. According to the Druids, Selago preserved one from accident, and its smoke when burned healed maladies of the eye. Samolus was placed in drinking troughs as a remedy against disease in cattle. It was culled by a person fasting, with the left hand; it must be wholly uprooted, and the gatherer must not look behind him. Vervain was gathered at sunrise after a sacrifice to the earth as an expiation—perhaps because its surface was about to be disturbed. When it was rubbed on the body all wishes were gratified; it dispelled fevers and other maladies; it was an antidote against serpents; and it conciliated hearts. A branch of the dried herb used to asperge a banquet-hall made the guests more convivial
The ritual used in gathering these plants—silence, various tabus, ritual purity, sacrifice—is found wherever plants are culled whose virtue lies in this that they are possessed by a spirit. Other plants are still used as charms by modern Celtic peasants, and, in some cases, the ritual of gathering them resembles that described by Pliny. In Irish sagas plants have magical powers. “Fairy herbs” placed in a bath restored beauty to women bathing therein. During the Tain Cuchulainn’s wounds were healed with “balsams and healing herbs of fairy potency,” and Diancecht used similar herbs to restore the dead at the battle of Mag-tured.
 Sacaze, Inscr. des Pyren. 255; Hirschfeld, Sitzungsberichte (Berlin, 1896), 448.
 CIL vi. 46; CIR 1654, 1683.