We now turn to Pliny's account of the mistletoe rite. The Druids held nothing more sacred than this plant and the tree on which it grew, probably an oak. Of it groves were formed, while branches of the oak were used in all religious rites. Everything growing on the oak had been sent from heaven, and the presence of the mistletoe showed that God had selected the tree for especial favour. Rare as it was, when found the mistletoe was the object of a careful ritual. On the sixth day of the moon it was culled. Preparations for a sacrifice and feast were made beneath the tree, and two white bulls whose horns had never been bound were brought there. A Druid, clad in white, ascended the tree and cut the mistletoe with a golden sickle. As it fell it was caught in a white cloth; the bulls were then sacrificed, and prayer was made that God would make His gift prosperous to those on whom He had bestowed it. The mistletoe was called "the universal healer," and a potion made from it caused barren animals to be fruitful. It was also a remedy against all poisons.[687] We can hardly believe that such an elaborate ritual merely led up to the medico-magical use of the mistletoe. Possibly, of course, the rite was an attenuated survival of something which had once been more important, but it is more likely that Pliny gives only a few picturesque details and passes by the _rationale_ of the ritual. He does not tell us who the "God" of whom he speaks was, perhaps the sun-god or the god of vegetation. As to the "gift," it was probably in his mind the mistletoe, but it may quite well have meant the gift of growth in field and fold. The tree was perhaps cut down and burned; the oxen may have been incarnations of a god of vegetation, as the tree also may have been. We need not here repeat the meaning which has been given to the ritual,[688] but it may be added that if this meaning is correct, the rite probably took place at the time of the Midsummer festival, a festival of growth and fertility. Mistletoe is still gathered on Midsummer eve and used as an antidote to poisons or for the cure of wounds. Its Druidic name is still preserved in Celtic speech in words signifying "all-healer," while it is also called _sùgh an daraich_, "sap of the oak," and _Druidh lus_, "Druid's weed."[689]