The Zincali Part 6

etc.

No, no, good Torreblanca, we know perfectly well that the witch- wives of Multan, who for the last four hundred years have been running about Spain and other countries, telling fortunes by the hand, and deriving good profit from the same, are not countenanced in such a practice by the sacred volume; we yield as little credit to their chiromancy as we do to that which you call the true and catholic, and believe that the lines of the hand have as little connection with the events of life as with the liver and stomach, notwithstanding Aristotle, who you forget was a heathen, and knew as little and cared as little for the Scriptures as the Gitanos, whether male or female, who little reck what sanction any of their practices may receive from authority, whether divine or human, if the pursuit enable them to provide sufficient for the existence, however poor and miserable, of their families and themselves.

A very singular kind of women are the Gitanas, far more remarkable in most points than their husbands, in whose pursuits of low cheating and petty robbery there is little capable of exciting much interest; but if there be one being in the world who, more than another, deserves the t.i.tle of sorceress (and where do you find a word of greater romance and more thrilling interest?), it is the Gypsy female in the prime and vigour of her age and ripeness of her understanding - the Gypsy wife, the mother of two or three children. Mention to me a point of devilry with which that woman is not acquainted. She can at any time, when it suits her, show herself as expert a jockey as her husband, and he appears to advantage in no other character, and is only eloquent when descanting on the merits of some particular animal; but she can do much more: she is a prophetess, though she believes not in prophecy; she is a physician, though she will not taste her own philtres; she is a procuress, though she is not to be procured; she is a singer of obscene songs, though she will suffer no obscene hand to touch her; and though no one is more tenacious of the little she possesses, she is a cutpurse and a shop-lifter whenever opportunity shall offer.

In all times, since we have known anything of these women, they have been addicted to and famous for fortune-telling; indeed, it is their only ostensible means of livelihood, though they have various others which they pursue more secretly. Where and how they first learned the practice we know not; they may have brought it with them from the East, or they may have adopted it, which is less likely, after their arrival in Europe. Chiromancy, from the most remote periods, has been practised in all countries. Neither do we know, whether in this practice they were ever guided by fixed and certain rules; the probability, however, is, that they were not, and that they never followed it but as a means of fraud and robbery; certainly, amongst all the professors of this art that ever existed, no people are more adapted by nature to turn it to account than these females, call them by whatever name you will, Gitanas, Ziganas, Gypsies, or Bohemians; their forms, their features, the expression of their countenances are ever wild and Sibylline, frequently beautiful, but never vulgar. Observe, for example, the Gitana, even her of Seville. She is standing before the portal of a large house in one of the narrow Moorish streets of the capital of Andalusia; through the grated iron door, she looks in upon the court; it is paved with small marble slabs of almost snowy whiteness; in the middle is a fountain distilling limpid water, and all around there is a profusion of macetas, in which flowering plants and aromatic shrubs are growing, and at each corner there is an orange tree, and the perfume of the azahar may be distinguished; you hear the melody of birds from a small aviary beneath the piazza which surrounds the court, which is surmounted by a toldo or linen awning, for it is the commencement of May, and the glorious sun of Andalusia is burning with a splendour too intense for his rays to be borne with impunity. It is a fairy scene such as nowhere meets the eye but at Seville, or perhaps at Fez and s.h.i.+raz, in the palaces of the Sultan and the Shah. The Gypsy looks through the iron-grated door, and beholds, seated near the fountain, a richly dressed dame and two lovely delicate maidens; they are busied at their morning's occupation, intertwining with their sharp needles the gold and silk on the tambour; several female attendants are seated behind. The Gypsy pulls the bell, when is heard the soft cry of 'Quien es'; the door, unlocked by means of a string, recedes upon its hinges, when in walks the Gitana, the witch-wife of Multan, with a look such as the tiger-cat casts when she stealeth from her jungle into the plain.

Yes, well may you exclaim 'Ave Maria purissima,' ye dames and maidens of Seville, as she advances towards you; she is not of yourselves, she is not of your blood, she or her fathers have walked to your climate from a distance of three thousand leagues.

She has come from the far East, like the three enchanted kings, to Cologne; but, unlike them, she and her race have come with hate and not with love. She comes to flatter, and to deceive, and to rob, for she is a lying prophetess, and a she-Thug; she will greet you with blessings which will make your hearts rejoice, but your hearts' blood would freeze, could you hear the curses which to herself she murmurs against you; for she says, that in her children's veins flows the dark blood of the 'husbands,' whilst in those of yours flows the pale tide of the 'savages,' and therefore she would gladly set her foot on all your corses first poisoned by her hands. For all her love - and she can love - is for the Romas; and all her hate - and who can hate like her? - is for the Busnees; for she says that the world would be a fair world if there were no Busnees, and if the Romamiks could heat their kettles undisturbed at the foot of the olive-trees; and therefore she would kill them all if she could and if she dared. She never seeks the houses of the Busnees but for the purpose of prey; for the wild animals of the sierra do not more abhor the sight of man than she abhors the countenances of the Busnees. She now comes to prey upon you and to scoff at you. Will you believe her words? Fools! do you think that the being before ye has any sympathy for the like of you?

She is of the middle stature, neither strongly nor slightly built, and yet her every movement denotes agility and vigour. As she stands erect before you, she appears like a falcon about to soar, and you are almost tempted to believe that the power of volition is hers; and were you to stretch forth your hand to seize her, she would spring above the house-tops like a bird. Her face is oval, and her features are regular but somewhat hard and coa.r.s.e, for she was born amongst rocks in a thicket, and she has been wind-beaten and sun-scorched for many a year, even like her parents before her; there is many a speck upon her cheek, and perhaps a scar, but no dimples of love; and her brow is wrinkled over, though she is yet young. Her complexion is more than dark, for it is almost that of a mulatto; and her hair, which hangs in long locks on either side of her face, is black as coal, and coa.r.s.e as the tail of a horse, from which it seems to have been gathered.

There is no female eye in Seville can support the glance of hers, - so fierce and penetrating, and yet so artful and sly, is the expression of their dark orbs; her mouth is fine and almost delicate, and there is not a queen on the proudest throne between Madrid and Moscow who might not and would not envy the white and even rows of teeth which adorn it, which seem not of pearl but of the purest elephant's bone of Multan. She comes not alone; a swarthy two-year-old bantling clasps her neck with one arm, its naked body half extant from the coa.r.s.e blanket which, drawn round her shoulders, is secured at her bosom by a skewer. Though tender of age, it looks wicked and sly, like a veritable imp of Roma.

Huge rings of false gold dangle from wide slits in the lobes of her ears; her nether garments are rags, and her feet are cased in hempen sandals. Such is the wandering Gitana, such is the witch- wife of Multan, who has come to spae the fortune of the Sevillian countess and her daughters.

'O may the blessing of Egypt light upon your head, you high-born lady! (May an evil end overtake your body, daughter of a Busnee harlot!) and may the same blessing await the two fair roses of the Nile here flowering by your side! (May evil Moors seize them and carry them across the water!) O listen to the words of the poor woman who is come from a distant country; she is of a wise people, though it has pleased the G.o.d of the sky to punish them for their sins by sending them to wander through the world. They denied shelter to the Majari, whom you call the queen of heaven, and to the Son of G.o.d, when they flew to the land of Egypt before the wrath of the wicked king; it is said that they even refused them a draught of the sweet waters of the great river when the blessed two were athirst. O you will say that it was a heavy crime; and truly so it was, and heavily has the Lord punished the Egyptians. He has sent us a-wandering, poor as you see, with scarcely a blanket to cover us. O blessed lady, (Accursed be thy dead, as many as thou mayest have,) we have no money to buy us bread; we have only our wisdom with which to support ourselves and our poor hungry babes; when G.o.d took away their silks from the Egyptians, and their gold from the Egyptians, he left them their wisdom as a resource that they might not starve. O who can read the stars like the Egyptians? and who can read the lines of the palm like the Egyptians? The poor woman read in the stars that there was a rich ventura for all of this goodly house, so she followed the bidding of the stars and came to declare it. O blessed lady, (I defile thy dead corse,) your husband is at Granada, fighting with king Ferdinand against the wild Corahai! (May an evil ball smite him and split his head!) Within three months he shall return with twenty captive Moors, round the neck of each a chain of gold. (G.o.d grant that when he enter the house a beam may fall upon him and crush him!) And within nine months after his return G.o.d shall bless you with a fair chabo, the pledge for which you have sighed so long. (Accursed be the salt placed in its mouth in the church when it is baptized!) Your palm, blessed lady, your palm, and the palms of all I see here, that I may tell you all the rich ventura which is hanging over this good house; (May evil lightning fall upon it and consume it!) but first let me sing you a song of Egypt, that the spirit of the Chowahanee may descend more plenteously upon the poor woman.'

Her demeanour now instantly undergoes a change. Hitherto she has been pouring forth a lying and wild harangue without much flurry or agitation of manner. Her speech, it is true, has been rapid, but her voice has never been raised to a very high key; but she now stamps on the ground, and placing her hands on her hips, she moves quickly to the right and left, advancing and retreating in a sidelong direction. Her glances become more fierce and fiery, and her coa.r.s.e hair stands erect on her head, stiff as the p.r.i.c.kles of the hedgehog; and now she commences clapping her hands, and uttering words of an unknown tongue, to a strange and uncouth tune.

The tawny bantling seems inspired with the same fiend, and, foaming at the mouth, utters wild sounds, in imitation of its dam. Still more rapid become the sidelong movements of the Gitana. Movement!

she springs, she bounds, and at every bound she is a yard above the ground. She no longer bears the child in her bosom; she plucks it from thence, and fiercely brandishes it aloft, till at last, with a yell she tosses it high into the air, like a ball, and then, with neck and head thrown back, receives it, as it falls, on her hands and breast, extracting a cry from the terrified beholders. Is it possible she can be singing? Yes, in the wildest style of her people; and here is a s.n.a.t.c.h of the song, in the language of Roma, which she occasionally screams -

'En los sastos de yesque plai me diquelo, Doscusanas de sonacai terelo, - Corojai diquelo abillar, Y ne asislo chapescar, chapescar.'

'On the top of a mountain I stand, With a crown of red gold in my hand, - Wild Moors came trooping o'er the lea, O how from their fury shall I flee, flee, flee?

O how from their fury shall I flee?'

Such was the Gitana in the days of Ferdinand and Isabella, and much the same is she now in the days of Isabel and Christina.

Of the Gitanas and their practices I shall have much to say on a future occasion, when speaking of those of the present time, with many of whom I have had no little intercourse. All the ancient Spanish authors who mention these women speak of them in unmeasured terms of abhorrence, employing against them every abusive word contained in the language in which they wrote. Amongst other vile names, they have been called harlots, though perhaps no females on earth are, and have ever been, more chaste in their own persons, though at all times willing to encourage licentiousness in others, from a hope of gain. It is one thing to be a procuress, and another to be a harlot, though the former has a.s.suredly no reason to complain if she be confounded with the latter. 'The Gitanas,'

says Doctor Sancho de Moncada, in his discourse concerning the Gypsies, which I shall presently lay before the reader, 'are public harlots, common, as it is said, to all the Gitanos, and with dances, demeanour, and filthy songs, are the cause of infinite harm to the souls of the va.s.sals of your Majesty (Philip III.), as it is notorious what infinite harm they have caused in many honourable houses. The married women whom they have separated from their husbands, and the maidens whom they have perverted; and finally, in the best of these Gitanas, any one may recognise all the signs of a harlot given by the wise king: "they are gadders about, whisperers, always unquiet in the places and corners."' (28)

The author of Alonso, (29) he who of all the old Spanish writers has written most graphically concerning the Gitanos, and I believe with most correctness, puts the following account of the Gitanas, and their fortune-telling practices, into the entertaining mouth of his hero:-

'O how many times did these Gitanas carry me along with them, for being, after all, women, even they have their fears, and were glad of me as a protector: and so they went through the neighbouring villages, and entered the houses a-begging, giving to understand thereby their poverty and necessity, and then they would call aside the girls, in order to tell them the buena ventura, and the young fellows the good luck which they were to enjoy, never failing in the first place to ask for a cuarto or real, in order to make the sign of the cross; and with these flattering words, they got as much as they could, although, it is true, not much in money, as their harvest in that article was generally slight; but enough in bacon to afford subsistence to their husbands and bantlings. I looked on and laughed at the simplicity of those foolish people, who, especially such as wished to be married, were as satisfied and content with what the Gitana told them, as if an apostle had spoken it.'

The above description of Gitanas telling fortunes amongst the villages of Navarre, and which was written by a Spanish author at the commencement of the seventeenth century, is, in every respect, applicable, as the reader will not fail to have observed, to the English Gypsy women of the present day, engaged in the same occupation in the rural districts of England, where the first demand of the sibyls is invariably a sixpence, in order that they may cross their hands with silver, and where the same promises are made, and as easily believed; all which, if it serves to confirm the opinion that in all times the practices and habits of the Egyptian race have been, in almost all respects, the same as at the present day, brings us also to the following mortifying conclusion, - that mental illumination, amongst the generality of mankind, has made no progress at all; as we observe in the nineteenth century the same gross credulity manifested as in the seventeenth, and the inhabitants of one of the countries most celebrated for the arts of civilisation, imposed upon by the same stale tricks which served to deceive two centuries before in Spain, a country whose name has long and justly been considered as synonymous with every species of ignorance and barbarism.

The same author, whilst speaking of these female Thugs, relates an anecdote very characteristic of them; a device at which they are adepts, which they love to employ, and which is generally attended with success. It is the more deserving attention, as an instance of the same description, attended with very similar circ.u.mstances, occurred within the sphere of my own knowledge in my own country.

This species of deceit is styled, in the peculiar language of the Rommany, HOKKANO BARO, or the 'great trick'; it being considered by the women as their most fruitful source of plunder. The story, as related by Alonso, runs as follows:-

'A band of Gitanos being in the neighbourhood of a village, one of the women went to a house where lived a lady alone. This lady was a young widow, rich, without children, and of very handsome person.

After having saluted her, the Gypsy repeated the harangue which she had already studied, to the effect that there was neither bachelor, widower, nor married man, n.o.bleman, nor gallant, endowed with a thousand graces, who was not dying for love of her; and then continued: "Lady, I have contracted a great affection for you, and since I know that you well merit the riches you possess, notwithstanding you live heedless of your good fortune, I wish to reveal to you a secret. You must know, then, that in your cellar you have a vast treasure; nevertheless you will experience great difficulty in arriving at it, as it is enchanted, and to remove it is impossible, save alone on the eve of Saint John. We are now at the eighteenth of June, and it wants five days to the twenty-third; therefore, in the meanwhile, collect some jewels of gold and silver, and likewise some money, whatever you please, provided it be not copper, and provide six tapers, of white or yellow wax, for at the time appointed I will come with a sister of mine, when we will extract from the cellar such abundance of riches, that you will be able to live in a style which will excite the envy of the whole country." The ignorant widow, hearing these words, put implicit confidence in the deceiver, and imagined that she already possessed all the gold of Arabia and the silver of Potosi.

'The appointed day arrived, and not more punctual were the two Gypsies, than anxiously expected by the lady. Being asked whether she had prepared all as she had been desired, she replied in the affirmative, when the Gypsy thus addressed her: "You must know, good lady, that gold calls forth gold, and silver calls forth silver; let us light these tapers, and descend to the cellar before it grows late, in order that we may have time for our conjurations." Thereupon the trio, the widow and the two Gypsies, went down, and having lighted the tapers and placed them in candlesticks in the shape of a circle, they deposited in the midst a silver tankard, with some pieces of eight, and some corals tipped with gold, and other jewels of small value. They then told the lady, that it was necessary for them all to return to the staircase by which they had descended to the cellar, and there they uplifted their hands, and remained for a short time as if engaged in prayer.

'The two Gypsies then bade the widow wait for them, and descended again, when they commenced holding a conversation, speaking and answering alternately, and altering their voices in such a manner that five or six people appeared to be in the cellar. "Blessed little Saint John," said one, "will it be possible to remove the treasure which you keep hidden here?" "O yes, and with a little more trouble it will be yours," replied the Gypsy sister, altering her voice to a thin treble, as if it proceeded from a child four or five years old. In the meantime, the lady remained astonished, expecting the promised riches, and the two Gitanas presently coming to her, said, "Come up, lady, for our desire is upon the point of being gratified. Bring down the best petticoat, gown, and mantle which you have in your chest, that I may dress myself, and appear in other guise to what I do now." The simple woman, not perceiving the trick they were playing upon her, ascended with them to the doorway, and leaving them alone, went to fetch the things which they demanded. Thereupon the two Gypsies, seeing themselves at liberty, and having already pocketed the gold and silver which had been deposited for their conjuration, opened the street door, and escaped with all the speed they could.

'The beguiled widow returned laden with the clothes, and not finding those whom she had left waiting, descended into the cellar, when, perceiving the trick which they had played her, and the robbery which they had committed in stealing her jewels, she began to cry and weep, but all in vain. All the neighbours hastened to her, and to them she related her misfortune, which served more to raise laughter and jeers at her expense than to excite pity; though the subtlety of the two she-thieves was universally praised. These latter, as soon as they had got out of the door, knew well how to conceal themselves, for having once reached the mountain it was not possible to find them. So much for their divination, their foreseeing things to come, their power over the secrets of nature, and their knowledge of the stars.'

The Gitanas in the olden time appear to have not unfrequently been subjected to punishment as sorceresses, and with great justice, as the abominable trade which they drove in philtres and decoctions certainly ent.i.tled them to that appellation, and to the pains and penalties reserved for those who practised what was termed 'witchcraft.'

Amongst the crimes laid to their charge, connected with the exercise of occult powers, there is one, however, of which they were certainly not capable, as it is a purely imaginary one, though if they were punished for it, they had a.s.suredly little right to complain, as the chastis.e.m.e.nt they met was fully merited by practices equally malefic as the crime imputed to them, provided that were possible. IT WAS CASTING THE EVIL EYE.

CHAPTER VIII

IN the Gitano language, casting the evil eye is called QUERELAR NASULA, which simply means making sick, and which, according to the common superst.i.tion, is accomplished by casting an evil look at people, especially children, who, from the tenderness of their const.i.tution, are supposed to be more easily blighted than those of a more mature age. After receiving the evil glance, they fall sick, and die in a few hours.

The Spaniards have very little to say respecting the evil eye, though the belief in it is very prevalent, especially in Andalusia amongst the lower orders. A stag's horn is considered a good safeguard, and on that account a small horn, tipped with silver, is frequently attached to the children's necks by means of a cord braided from the hair of a black mare's tail. Should the evil glance be cast, it is imagined that the horn receives it, and instantly snaps asunder. Such horns may be purchased in some of the silversmiths' shops at Seville.

The Gitanos have nothing more to say on this species of sorcery than the Spaniards, which can cause but little surprise, when we consider that they have no traditions, and can give no rational account of themselves, nor of the country from which they come.

Some of the women, however, pretend to have the power of casting it, though if questioned how they accomplish it, they can return no answer. They will likewise sell remedies for the evil eye, which need not be particularised, as they consist of any drugs which they happen to possess or be acquainted with; the prescribers being perfectly reckless as to the effect produced on the patient, provided they receive their paltry reward.

I have known these beings offer to cure the glanders in a horse (an incurable disorder) with the very same powders which they offer as a specific for the evil eye.

Leaving, therefore, for a time, the Spaniards and Gitanos, whose ideas on this subject are very scanty and indistinct, let us turn to other nations amongst whom this superst.i.tion exists, and endeavour to ascertain on what it is founded, and in what it consists. The fear of the evil eye is common amongst all oriental people, whether Turks, Arabs, or Hindoos. It is dangerous in some parts to survey a person with a fixed glance, as he instantly concludes that you are casting the evil eye upon him. Children, particularly, are afraid of the evil eye from the superst.i.tious fear inculcated in their minds in the nursery. Parents in the East feel no delight when strangers look at their children in admiration of their loveliness; they consider that you merely look at them in order to blight them. The attendants on the children of the great are enjoined never to permit strangers to fix their glance upon them. I was once in the shop of an Armenian at Constantinople, waiting to see a procession which was expected to pa.s.s by; there was a Janisary there, holding by the hand a little boy about six years of age, the son of some Bey; they also had come to see the procession. I was struck with the remarkable loveliness of the child, and fixed my glance upon it: presently it became uneasy, and turning to the Janisary, said: 'There are evil eyes upon me; drive them away.' 'Take your eyes off the child, Frank,' said the Janisary, who had a long white beard, and wore a hanjar. 'What harm can they do to the child, efendijem?' said I. 'Are they not the eyes of a Frank?' replied the Janisary; 'but were they the eyes of Omar, they should not rest on the child.' 'Omar,' said I, 'and why not Ali? Don't you love Ali?' 'What matters it to you whom I love,' said the Turk in a rage; 'look at the child again with your chesm fanar and I will smite you.' 'Bad as my eyes are,' said I, 'they can see that you do not love Ali.' 'Ya Ali, ya Mahoma, Alahhu!' (30) said the Turk, drawing his hanjar. All Franks, by which are meant Christians, are considered as casters of the evil eye. I was lately at Janina in Albania, where a friend of mine, a Greek gentleman, is established as physician. 'I have been visiting the child of a Jew that is sick,' said he to me one day; 'scarcely, however, had I left the house, when the father came running after me. "You have cast the evil eye on my child," said he; "come back and spit in its face." And I a.s.sure you,' continued my friend, 'that notwithstanding all I could say, he compelled me to go back and spit in the face of his child.'

Perhaps there is no nation in the world amongst whom this belief is so firmly rooted and from so ancient a period as the Jews; it being a subject treated of, and in the gravest manner, by the old Rabbinical writers themselves, which induces the conclusion that the superst.i.tion of the evil eye is of an antiquity almost as remote as the origin of the Hebrew race; (and can we go farther back?) as the oral traditions of the Jews, contained and commented upon in what is called the Talmud, are certainly not less ancient than the inspired writings of the Old Testament, and have unhappily been at all times regarded by them with equal if not greater reverence.

The evil eye is mentioned in Scripture, but of course not in the false and superst.i.tious sense; evil in the eye, which occurs in Prov. xxiii. v. 6, merely denoting n.i.g.g.ardness and illiberality.

The Hebrew words are AIN RA, and stand in contradistinction to AIN TOUB, or the benignant in eye, which denotes an inclination to bounty and liberality.

It is imagined that this blight is most easily inflicted when a person is enjoying himself with little or no care for the future, when he is reclining in the sun before the door, or when he is full of health and spirits: it may be cast designedly or not; and the same effect may be produced by an inadvertent word. It is deemed partially unlucky to say to any person, 'How well you look'; as the probabilities are that such an individual will receive a sudden blight and pine away. We have however no occasion to go to Hindoos, Turks, and Jews for this idea; we shall find it nearer home, or something akin to it. Is there one of ourselves, however enlightened and free from prejudice, who would not shrink, even in the midst of his highest glee and enjoyment, from saying, 'How happy I am!' or if the words inadvertently escaped him, would he not consider them as ominous of approaching evil, and would he not endeavour to qualify them by saying, 'G.o.d preserve me!' - Ay, G.o.d preserve you, brother! Who knows what the morrow will bring forth?

The common remedy for the evil eye, in the East, is the spittle of the person who has cast it, provided it can be obtained. 'Spit in the face of my child,' said the Jew of Janina to the Greek physician: recourse is had to the same means in Barbary, where the superst.i.tion is universal. In that country both Jews and Moors carry papers about with them scrawled with hieroglyphics, which are prepared by their respective priests, and sold. These papers, placed in a little bag, and hung about the person, are deemed infallible preservatives from the 'evil eye.'

Let us now see what the TALMUD itself says about the evil eye. The pa.s.sage which we are about to quote is curious, not so much from the subject which it treats of, as in affording an example of the manner in which the Rabbins are wont to interpret the Scripture, and the strange and wonderful deductions which they draw from words and phrases apparently of the greatest simplicity.

'Whosoever when about to enter into a city is afraid of evil eyes, let him grasp the thumb of his right hand with his left hand, and his left-hand thumb with his right hand, and let him cry in this manner: "I am such a one, son of such a one, sprung from the seed of Joseph"; and the evil eyes shall not prevail against him.

JOSEPH IS A FRUITFUL BOUGH, A FRUITFUL BOUGH BY A WELL, (31) etc.

Now you should not say BY A WELL, but OVER AN EYE. (32) Rabbi Joseph Bar Henina makes the following deduction: AND THEY SHALL BECOME (the seed of Joseph) LIKE FISHES IN MULt.i.tUDE IN THE MIDST OF THE EARTH. (33) Now the fishes of the sea are covered by the waters, and the evil eye has no power over them; and so over those of the seed of Joseph the evil eye has no power.'

I have been thus diffuse upon the evil eye, because of late years it has been a common practice of writers to speak of it without apparently possessing any farther knowledge of the subject than what may be gathered from the words themselves.

Like most other superst.i.tions, it is, perhaps, founded on a physical reality.

I have observed, that only in hot countries, where the sun and moon are particularly dazzling, the belief in the evil eye is prevalent.

If we turn to Scripture, the wonderful book which is capable of resolving every mystery, I believe that we shall presently come to the solution of the evil eye. 'The sun shall not smite thee by day, nor the moon by night.' Ps. cxxi. v. 6.

Those who wish to avoid the evil eye, instead of trusting in charms, scrawls, and Rabbinical antidotes, let them never loiter in the suns.h.i.+ne before the king of day has nearly reached his bourn in the west; for the sun has an evil eye, and his glance produces brain fevers; and let them not sleep uncovered beneath the smile of the moon, for her glance is poisonous, and produces insupportable itching in the eye, and not unfrequently blindness.

The northern nations have a superst.i.tion which bears some resemblance to the evil eye, when allowance is made for circ.u.mstances. They have no brilliant sun and moon to addle the brain and poison the eye, but the grey north has its marshes, and fenny ground, and fetid mists, which produce agues, low fevers, and moping madness, and are as fatal to cattle as to man. Such disorders are attributed to elves and fairies. This superst.i.tion still lingers in some parts of England under the name of elf-shot, whilst, throughout the north, it is called elle-skiod, and elle- vild (fairy wild). It is particularly prevalent amongst shepherds and cow-herds, the people who, from their manner of life, are most exposed to the effects of the elf-shot. Those who wish to know more of this superst.i.tion are referred to Thiele's - DANSKE FOLKESAGN, and to the notes of the KOEMPE-VISER, or popular Danish Ballads.