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Gypsy Sorcery and Fortune Telling, by Charles Godfrey Leland, [1891], at

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IN her very interesting account of Roumanian superstitions, Mrs. E. GERARD ("The Land Beyond the Forest"), finds three distinct sources for them firstly, the indigenous, which seems to have been formed by or adapted to the wild and picturesque scenery and character of the country; secondly, those derived from the old German customs and beliefs brought by the so-called Saxon, in reality Lower Rhenish colonists; and thirdly, the influence of the gypsies, "themselves a race of fortune-tellers and witches." All these kinds of superstition have twined and intermingled, acted and reacted upon one another so that in many cases it becomes a difficult matter to determine the exact parentage of some particular belief or custom.

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It may be often difficult to ascertain in what particular country or among what people a superstition was last found, but there is very little trouble when we compare the great body of all such beliefs of all races and ages and thereby find the parent sources. It is not many years since philologists, having taken up some favourite language—for instance, Irish—discovering many words in many tongues almost identical with others in "Earse," boldly claimed that this tongue was the original of all the others. Now we find the roots of them all in the Aryan. So when we examine Folk-lore, it is doubtless of great importance that we should learn where a tradition last lived; but we must not stop there-we must keep on inquiring till we reach the beginning. As a rule, with little exception, when we find anywhere the grosser forms of fetish and black witchcraft, we may conclude that we have remains of the world's oldest faith, or first beginning of supernaturalism in suffering and terror, a fear of mysterious evil influences. For with all due respect to the fact that such superstitions might have sprung up sporadically wherever similar causes existed to create them, it is, in the first place, a very rare chance that they should assume exactly like forms. Secondly, we must consider that as there are even now millions of people who receive with ready faith and carefully nurse these primæval beliefs, so there has been from the beginning of time abundant opportunity for their transmission and growth. Thirdly, nothing is so quickly transmitted as Folk-lore, which in one sense includes myths and religion. If jade was in the prehistoric stone age carried from Iona or Tartary all over Europe, it is even more probable that myths went with it quite as far and fast.

It is not by loose, fanciful, and careless guess-work as to how the resemblance of Greek or Norse legends to those of the Red Indians is due to similar conditions of climate and life, that we shall arrive at facts; neither will the truth be ascertained by assuming that there was a certain beginning of them all in a certain country, or that they were all developed out of one mythology, be it solar or Shemitic, Hindoo or

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[paragraph continues] Hebrew. What we want is impartial examination—comparison and analysis. On this basis we find that all the Folk-lore or magic of Europe, and especially of its Eastern portion, has a great deal which is derived from black witchcraft, or from the succeeding Shamanism. When we find that a superstition is based on fertility, the "mystery of generation," or "Phallic worship"—as, for instance, wearing boars' teeth or a little pig for a charm—we may conclude that it is very ancient, but still not older than the time when wise men had begun to reflect on the mysteries of birth and death and weave them into myths. The exorcism of diseases as devils, and the belief that they, in common with other evils, may be drummed, or smoked, or incanted away into animals, trees, and streams, belongs in most cases to Shamanism. In all probability the oldest sorcery of all was entirely concerned with driving out devils and injuring enemies—just as most of the play of small boys runs to fighting or the semblance of it, or as the mutual relations of most animals in the lower stages consist of devouring one another. This was the very beginning of the beginnings, and it would be really marvellous that so much of it has survived were it not that to the one who is not quite dazzled or blinded by modern enlightenment there is still existent a great outer circle of human darkness, and that this darkness may be found in thousands of intermittent varying shadows or marvellous chiaroscuro, even in the brightest sun-pictures of modern life. As I write I have before me a copy of the Philadelphia Press, of April 14, 1889, in which a J. C. BATFORD, M.D., advertises that if any one will send him two two-cent postage stamps—i.e., twopence—"with a lock of your hair, name, age, and sex," he will send a clairvoyant diagnosis of your disease. This divining by the lock of hair is extremely ancient, and had its origin in the belief that he who could obtain one from an enemy could reach his soul and kill him. From communicating a disease by means of such a lock, and ascertaining what was the matter with a man, in the same manner, was a very obvious step forward.

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Of all people living in Europe the peasantry of Italy and Sicily and the gypsies seem to have retained most of this Shamanism and witchcraft, and as the latter have been for centuries its chief priests, travelling here and there disseminating it, we may conclude that even where they did not originate it they have been active in keeping the old faith alive. In Roumania, where the gypsy is called in to conjure on all occasions, "people believe themselves to be surrounded by whole legions of devils, witches, and goblins." There is scarcely a day or hour in which these bad spirits have not power, "and a whole complicated system, about as laborious as the mastering an unknown language, is required in order to teach an unfortunate peasant to steer clear of the dangers by which he supposes himself to be beset."

On Wednesday and Friday no one should use needle or scissors, bake bread, or sow flax. No bargain should ever be concluded on a Friday, and Venus, here called Paraschiva, to whom this day is sacred, punishes all infractions of the law. There was among the Wends a flax-goddess, Pscipolnitza, and the shears as emblematic of death are naturally antipathetic to Venus, the source of life. Whether Mars has anything in common with Mors I know not, but in Roumania he is decidedly an evil spirit of death, whence Marti, or Tuesday, is one, when spinning is positively prohibited (here we have Venus again), and washing the hands and combing the hair are not unattended with danger. Whence it appears that the devil agrees with not a few saints in detesting neatness of the person. And as it is unlucky to wash anything on Saturday, or to spin on Thursday, or to work in the fields on Thursday between Easter and Pentecost, it will be seen that Laziness and Dirt have between them a fine field in Roumania. Add to this that, as in Russia, more than half the days in the year are Saints' days, or fast days or festivals on which it is "unlucky" to work at all, and (illegible) find that industry cannot be said to be much encouraged by Faith in (illegible) of its forms. This belief in holy days which bring ill-luck to those

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who work on them, which is still flourishing in every country in the world, goes back to time whereof the memory of man hath naught to the contrary. A distinct difference is here to be observed however between naturally resting from work—on certain days, which is of course an inherent instinct in all mankind, and the declaring such rest to be obligatory, and its infraction punishable by death, disaster, and bad luck, and still more the increasing such Sabbaths to such an extent as to interfere with industry, or the turning them into fast days or Saints' days with "observances." Here the old Shamanism comes in, if not the evil witchcraft itself which exacted penance and fasting, and ceremonies to exorcise the devils. The first belief was that evil spirits inflicted pain on man, and that man, by efforts which cost him suffering, could repel or retaliate on them. This was simple action and reaction, and the repulsion was effected with starving, enduring smoke, or using repulsive and filthy objects. Out of this in due time came penance of all kinds.

The Oriental or Greek Church is found at every turn, even more than the Catholic, interchanged, twined, and confused with ancient sorcery. THEODORE, like SAINT SIMEON and ANTHONY in Tuscany, is very much more of a goblin than a holy man. His weakness is young women, and sometimes in the shape of a beautiful youth, at others of a frightful monster, he carries off those who are found working on his day—that is the 23rd of January. THEODORE, according to the Solar mythologists personifies the sun. (DE GUBERNATIS, "Zoological Mythology," vol. ii. p. 296). In any case the saint who seizes girls is the Hindoo Krishna or his prototype, and therefore may have come through the gypsies. The overworked solar myth derives some support from the fact that among the Serbs on THEODORE'S day the Sintotere—or centaur, as the name declares-who is half horse and half man, rides over the people who fall in his power. The Centaurs were connected with the "rape of maidens," as shown in the legend of the Lapithæ, and it is very probable that Theodore himself is, in the language of the Western

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[paragraph continues] Americans, "half a horse," which they regard as the greatest compliment which can be paid to a man. 1

"Wonderful potions and salves," says Mrs. GERARD, "composed of the fat of bears, dogs, snakes, and snails, with the oil of rain-worms, spiders, and midges, rubbed into a paste, are concocted by these Bohemians (i.e., gypsies). Saxon and Roumanian mothers are often in the habit of giving a child to be nursed for nine days to some Tzigane women supposed to have power to undo the spell."

These revolting ingredients are not the result of modern invention, but relics of the primitive witchcraft or Ur-religion, which was founded on pain, terror, and the repulsive. Among other Roumanian-Romany traditions are the following:—

Swallows here as elsewhere are luck-bringing birds, and termed Galiniele lui Dieu—fowls of the Lord. So in England we hear that:—

"The robin and the wren
Are God Almighty's cock and hen."

There is always a treasure to be found where the first swallow is seen. Among the Romans when it was observed one ran to the nearest fountain and washed his eyes, and then during the whole year to come, dolorem omnem oculorum tuorum hirundines auferant—the swallows will carry away all your complaints of the eyes.

The skull of a horse over the gate of a courtyard, or the bones of fallen animals buried under the doorstep are preservatives against ghosts. In Roman architecture the skulls of oxen, rams, and horses continually occur as a decoration, and they are used as charms to-day in

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[paragraph continues] Tuscany. Black fowls are believed to be in the service of witches The skull of a ram placed at the boundary of a parish in Roumania keeps off disease from cattle; it was evidently a fetish in all ages. In Slavonian, Esthonian, and Italian tales black poultry occur as diabolical—to appease the devil a black cock must be sacrificed. But in Roumania the (black) Brahmaputra fowl is believed, curiously enough, to be the offspring of the devil and a Jewish girl—truly an insignificant result of such clever parentage.

A cow that has wandered away will be safe from witches if the owner sticks a pair of scissors or shears in the centre crossbeam of the dwelling-room. The Folk-lore of shears is extensive; FRIEDRICH derives it from the cutting of the threads of life by the Fates. Thus Juno appears on a Roman coin (ECKHEL, "Numis. Vet." viii. p. 358) as holding the shears of death. The swallow is said in a Swedish fairy tale to have been the handmaid of the Virgin Mary, and to have stolen her scissors, for which reason she was turned into a bird—the swallow's tail being supposed to resemble that article. Gypsies in England use the shears in incantations.

A whirlwind denotes that the devil is dancing with a witch, and he who approaches too near it may be carried off bodily to hell (as has indeed happened to many a wicked Pike in a cyclone or blizzard in Western America), though he may escape by losing his cap.

It is very dangerous to point at a rainbow or an approaching thunderstorm. Probably the devil who here guides the whirlwind or directs the storm regards the act as impolite. He punishes those who thus indicate the rainbow by a gnawing disease. Lightning is averted by sticking a knife in a loaf of bread and spinning the two on the floor of the loft of the house while the storm lasts. The knife appears not only in many gypsy spells, but in the Etruscan-Florentine magic.

The legends of Donidaniel and the College of Sorcery in Salamanca appear in the gypsy Roumanian Scholomance, or school which exists somewhere far away deep in the heart of the mountains, "where the secrets

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of nature, the language of animals, and all magic spells are taught by the devil in person." Only ten scholars are admitted at a time, and when the course of learning has expired nine are dismissed to their homes, but the tenth is detained by the professor in payment. Henceforth, mounted on an ismeju, or dragon, he becomes the devil's aide-de-camp, and assists, him in preparing thunderbolts and managing storms and tempests. "A small lake, immeasurably deep, high up in the mountains, south of Hermanstadt, is supposed to be the caldron in which the dragon lies sleeping and where the thunder is brewed."

"Whoever turns three somersaults the first time he hears thunder will be free from pains in the back during the twelvemonth." Of this prescription—which reads as if it had originated with Timothy, in "Japhet in Search of a Father," when he practised as a mountebank—it may be said that it is most unlikely that any person who is capable of putting it in practice should suffer with such pains.

To be free from headache rub the forehead with a piece of iron or stone. This may be a presage of the electric cure or of that by "metallic tractors."

It is unfortunate in all Catholic countries to meet with a priest or nun, especially when he or she is the first person encountered in the morning. In Roumania this is limited to the Greek popa. But to be first met by a gypsy on going forth is a very fortunate omen indeed. According to a widely-spread and ancient belief it is also very lucky to meet with any woman of easy virtue—the easier the better. This is doubtless derived from the ancient worship of Venus, and the belief that any thing or person connected with celibacy and chastity, such as a nun, is unlucky. It would appear from this that the Roumanians, or their gypsy oracles, have formed an opinion that their own popas are strictly abstinent as regards love, while Protestant priests marry and are accordingly productive. Why the Catholic clergy are included with the latter is not at all clear. It is lucky also to meet a gypsy at any time, and doubtless this belief has been well encouraged by the Romany.

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"It's kushti bak to wellán a Rom,
When tute's a pirryin pré the drom."

"When you are going along the street
It's lucky a gypsy man to meet."

Likewise, it is lucky to meet with a woman carrying a jug full of water, &c., but unlucky if it be empty. So in the New Testament the virgins whose lamps were full of oil received great honour. The lamp was an ancient symbol of life; hence it is very often found covered with aphrodisiac symbols or made in Phallic forms. It is barely possible that common old popular simile of "Not by a jug-full"—meaning "not by a great deal"—is derived from this association of a full vessel with abundance.

It is a Roumanian gypsy custom to do homage to the Wodna zena, or "Water-woman" (Hungarian gypsy, Nivashi), by spilling a few drops of water on the ground after filling a jug, and it is regarded as an insult to offer drink without observing this ceremony. A Roumanian will never draw water against the current (also as in the Hungarian gypsy charms), as it would provoke the water-spirit. If water is drawn in the nighttime, whoever does so must blow three times over the brimming jug, and pour a few drops on the coals.

The mythology of the Roumanians agrees with that of the gypsies. It is sylvan, and Indian. In deep pools of water lurks the dreadful balaur or Wodna muzi.e., the Waterman (Muz is both gypsy and Slavonian)who lies in wait for victims. In every forest lives the mama padura, or weshni dye—"the forest mother"—who is believed to be benevolent to human beings, especially towards children who have lost their way in the wood. But the Panusch is an amorous spirit who, like the wanton satyrs of old, haunts the silent woodland shades, and lies in wait for helpless maids. "Surely," observes Mrs. GERARD, "this is a corruption of 'great Pan,' who is not dead after all, but merely banished to the land beyond the forest." What a find this would have been for HEINE when writing "The Gods in Exile!"

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"In deep forests and lonely mountain gorges there wanders about a wild huntsman of superhuman size." He appears to be of a mysterious nature, and is very seldom seen. Once he met a peasant who had shot ninety-nine bears, and warned him never to attempt to kill another. But the peasant disregarded his advice, and, missing his aim, was torn in pieces by the bear.

Very singular is the story that this Lord of the Forest once taught a hunter—that if he loaded his gun on New Year's Night with a live adder he would never miss a shot during the ensuing year. It is not probable that he was told to put a live and "wiggling" snake into his gun. The story of itself suggests the firing out the ramrod for luck. It has been observed by C. LLOYD MORGAN that if a drop of the oil of a foul tobacco pipe be placed in the mouth of a snake the muscles instantly become set in knotted lumps and the creature becomes rigid. If much is given the snake dies, but if only a small amount is employed it may be restored. This, as Mr. OAKLEY has suggested, may explain the stories of Indian snake-charmers being able to turn a snake into a stick. It is performed by spitting into the snake's mouth and then placing the hand on its head till it becomes stiffened. "The effect maybe produced by opium or some other narcotic." And it may also occur to the reader that the jugglers who performed before PHARAOH were not unacquainted with this mystery. It is probable that the hunter in the gypsy Roumanian story first gave his adder tobacco before firing it off.

The Om ren, or wild man, is a malevolent forest spectre, the terror of hunters and shepherds. He is usually seen in winter, and when he finds an intruder on his haunts, he tears up pine trees by the roots with which he slays the victim, or throws him over a precipice, or overwhelms him with rocks. In every detail he corresponds to a being greatly feared by the Algonkin Indians of America.

The oameni micuti, or "small men," are grey-bearded dwarfs, dressed like miners. They are the kobolds or Bergmännchen of Germany. They seldom harm a miner, and when one has perished in the mine they make

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it known to his family by three knocks on his door. They may be heard quarrelling among themselves and hitting at one another with their axes, or blowing their horns as a signal of battle. These "horns of Elf-land blowing" connect them with the Korriagan of Brittany, who are fairies who always carry and play on the same instrument. PRÆTORIUS devotes a long chapter to all the learning extant on the subject of these Bergmännrigen, or Subterraneans.

The mountain monk is the very counterpart of Friar Rush in English fairy-lore, and is also of Indian origin. He delights in kicking over water-pails, putting out lamps, and committing mischief, merry, mad, or sad. Sometimes he has been known to strangle workmen whom he dislikes, though, on the other hand, he often helps distressed miners by filling their empty lamps or guiding those who have lost their way. But he always bids them keep it a secret, and if they tell they suffer for it.

Gana is queen of the witches, and corresponds to the Diana of the Italians. Gana is probably only a variation of the word Diana. Among the Wallachians this goddess is in fact known as Dina and Sina. She, like the wilde Jüger, rushes in headlong hunt over the heavens or through the skies followed by a throng of witches and fairies. "People show the places where she has passed, and where the grass and leaves are dry" (FRIEDRICH). She is a powerful enchantress, and is strongest in her sorcery about Easter-tide. To guard against her the Wallachians at this time carry a piece of lime-tree or linden wood. She is a beautiful but terrible enchantress, who presides over the evil spirits who meet on May eve. She was the ruler of all Transylvania (a hunting country) before Christianity prevailed there. Her beauty bewitched many, but whoever let himself he lured into drinking mead from her urus (or wild ox) drinking-horn perished. She is like the Norse Freya, a cat goddess, and seems to be allied to the Chesme, or cat, or fountain-spirit of the Turks. According to ancient Indian mythology the moon is a cat who chases the mice (stars) of night, and in the fifth book of OVID'S "Metamorphoses," when the gods fled from the giants Diana took the form of a cat:—

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"Fele soror Phœbi, nivea Saturni a vacca
Pisce Venus latuit."
                                 (V. 325, 332.)

"According to the Hellenic cosmogony the sun and moon created the animals-the sun creating the lion and the moon the cat" (DE GUBERNATIS, "Zoological Mythology," ii. 58). Gertrude, the chief sorceress or queen of the witches in old German lore, appears when dead as surrounded by mice; she is, in fact, a cat. The Turkish Chesme, or fountain-cat, inveigles youths to death like the Gana, Diana, or Lorelei, who does the same, and is also a water-sprite.

The Dschuma is a fierce virgin, or sometimes an old witch, who is incarnate disease, such as the cholera. She is supposed to suffer from cold and nakedness, and may be heard at night when disease is raging, wailing for want. Then the maidens make garments and hang them out; but it is a most effective charm when seven old women spin, weave, and sew for her a scarlet shirt all in one night without once speaking.

A curious book might be written on the efficacy of nakedness in witch-spells. In some places in Roumania there is a spirit always naked (at least appearing such), who requires a new suit of clothes every year. These are given by the inhabitants of the district haunted by such an elf, who on New Year's Night lay them out in some place supposed to be frequented by him or her.

In 1866, in a Wallachian village in the district of Bihar, to avert the cholera, six youths and maidens, all quite naked, traced with a ploughshare a furrow round their village to form a charmed circle over which the disease could not pass.

When the land is suffering from long droughts the Roumanians ascribe it to the gypsies, who by occult means make dry weather in order to favour their own trade of brickmaking. When the necessary rain cannot be obtained by beating the guilty Tziganes, the peasants resort to the Papaluga, or Rain-maiden. For this they strip a young gypsy girl stark-naked, and then cover her up in flowers and leaves, leaving only

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the head visible. Thus adorned the Papaluga, or Miss jack-in-the-Green, is conducted with music round the village, every person pouring water on her as she passes. When a gypsy girl cannot be had, or the Tziganes are supposed to be innocent, a Roumanian maiden may be taken. This custom is very widely spread.

Forty years ago there was a strange mania in the northern cities of the United States for "fast" girls of the most reckless kind to go out naked very late by night into the street to endeavour to run around a public square or block of houses and regain their homes without being caught by the police. I suspect that superstition suggested this strange risk. It is an old witch-charm that if a girl can, when the moon is full, go forth and run around a certain enclosure, group of trees, or dwelling, without being seen, she will marry the man whom she loves. There are also many magical ceremonies which, to ensure success, must be performed in full moonlight and when quite naked. "Among the Saxons in Transylvania when there is a very severe drought it is customary in some places for several girls, led by an old woman, and all of them absolutely naked, to go at midnight to the courtyard of some peasant and steal his harrow. With this they walk across fields to the nearest stream, where the harrow is put afloat with a burning light on each corner" (Mrs. GERARD, "Land Beyond," &c.). This is evidently the old Hindoo floating of lamps by maidens on the Ganges, and in all probability of gypsy importation.

She who will pronounce a certain spell, strip herself quite naked, and can steal into the room where a man is lying sound asleep and can clip from his head a lock of hair and escape without awakening him or meeting any one will obtain absolute mastery over him, or at least over his affections. The hair must be worn in a bag or ring on the person. But woe unto her who is caught, since in that case the enchantment "all goes the other way." Once a beautiful but very poor Hungarian maid gave all she had to a young gypsy girl for a charm to win the love of a certain lord, and was taught this, which proved to be a perfect success. Having clipped the lock of hair she wove it in a ring and wedded him.

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[paragraph continues] After a time she died, and the gypsy being called in to dress the corpse found and kept the ring. Then the lord fell in love with the gypsy and married her. But ere long she too died, and was buried, and the ring with her. And from that day the lord seemed as if possessed to sit by her grave, and finally built a house there, and never seemed happy save when in it.

"If a Roumanian maid," says Mrs. GERARD, "desires to see her future husband's face in the water she has only to step naked at midnight into the nearest lake or river, or, if she shrink from this, let her take a stand on the more congenial dung-hill with a piece of Christmas cake in her mouth, and as the clock strikes twelve listen attentively for the first sound of a dog's bark. From whichever side it proceeds will also come the expected suitor."

A naked maid standing on a "congenial dung-hill" with a piece of Christmas cake in 'her mouth would be a subject for an artist which should be eagerly seized in these days when "excuses for the nude in art" are becoming so rare. It is worth observing that this conjuration is very much like one observed in Tuscany, in which Saint Anthony is invoked to manifest by a dog's barking at night, as by other sounds, whether the applicant, or invoker, shall obtain her desire.

At the birth of a child in Wallachia every one present takes a stone and throws it behind him, saying, "This into the jaws of the Streghoi" 1—"a custom," says Mrs. GERARD, "which would seem to suggest Saturn and the swaddled up stones." It is much more suggestive of the stones thrown by Deucalion and Pyrrha. Strigoi is translated as "evil spirits" it is evidently, originally at least, the streghe, or witches of Italy, from the Latin strix, the dreaded witch-bird of Ovid. "FESTUS derives the word à stringendo from the opinion that they strangle children." Middle Latin strega (Paulus Grillandus). For much learning on this subject of the Strix the reader may consult DE GUBERNATIS, "Myth of Animals," vol. ii. p. 202.

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"As long as the child is unbaptized it must be carefully watched for fear lest it be changed or stolen away." This is common to Christians, heathen, and gypsies to watch it for several days. "A piece of iron, or a broom laid beneath the pillow will keep spirits away." So in Roumania and Tuscany. QUINTUS SERENUS, however, recommends that when the striga atra presses the infant, garlic be used, the strong odour of which (to their credit be it said) is greatly detested by witches.

"The Romans used to cook their cæna demonum for the house-spirits, and the Hindoos prepared food for them." From them it has passed through the gypsies to Eastern Europe, and now the Roumanian, who has by a simple ceremony made a contract with the devil, receives from him an attendant spirit called a spiridsui or spiridush which will

"Serve his master faithfully
For seven long year,"

but in return expecting the first mouthful of every dish eaten by his master.

"So many differing fancies have mankind,
That they the master-sprites may spell and bind."

Nearly connected with the Roumanian we have the beliefs in magic of the Transylvanian Saxons, all of them shared with the gypsies and probably partially derived from them. Many people must have wondered what could have been the origin of the saying in reference to a very small place that "there was not room to swing a cat in it." "But I don't want to swing a cat in it," was the very natural rejoinder of a well-known American litterateur to this remark applied to his house. It is possible that we may find the origin of this odd saying in a superstition current in Transylvania, whither it in all probability was carried by the gypsies, whose specialty it is to bear the seeds of superstitions about here and there as the winds do those of plants. In this country it is said that if a cat runs away, when recovered she must be swung three times round to attach her to the dwelling.

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[paragraph continues] The same is done by a stolen cat by the thief if he would retain it. Truly this seems a strange way to induce an attachment—or pour encourager les autres. It is evident, however, that to the professional cat-stealer the size of his room must be a matter of some importance. it is a pity that this saying and faith were unknown to MONCRIEF-MARADAN, "the Historiogriffie of Cats," ("Œuvres," Paris, 1794), who would assuredly have made the most of it.

As regards entering new houses in Transylvania the rule is not "Devil take the hindmost," but the foremost. The first person or being who enters the maiden mansion must die, therefore it is safe to throw in a preliminary dog or cat. The scape-cat is, however, to be preferred. I can remember once, when about six years of age, looking down into a well in Massachusetts and being told that the reflection which I saw was the face of a little boy who lived there. This made a deep impression on me, and I reflected that it was very remarkable that the dweller in the well could assume the appearance of every one who looked at him. In Transylvania it is, says Mrs. E. GERARD, "dangerous to stare down long into a well, for the well-dame who dwells at the bottom is easily offended. But children are often curious, and so, bending over the edge, they call out mockingly, 'Dame of the Well, pull me down into it!' and then run away rapidly."

Whoever has been robbed and wishes to find the thief should take a black hen, and for nine Fridays must with the hen fast strictly; the thief will then either bring back the plunder or die. This is called "taking up the black fast" against any one. It is said that a peasant of Petersdorf returned one day from Bistritz with 200 florins, which he had received for oxen. Being very tipsy he laid down to sleep, having first hidden his money in a hole in the kitchen wall. When he awoke he missed his coin, and having quite forgotten what he had done with it believed it had been stolen. So he went to an Old Wallachian, probably a gypsy, and induced him to take up the black fast against the thief. But as he himself had the money the spell worked

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against him and he grew weaker and pined away as it went on. By some chance at the last moment he found his money, but it was too late, and he died. Pages of black hen-lore may be gathered from the works of FRIEDRICH, DE GUBERNATIS and others; suffice it to say that Bubastis, the Egyptian moon-goddess, appears to have been the original mistress of the mysterious animal, if not the black hen as well as cat herself, and mother of all the witches.

Magic qualities are attached in Hungary as in Germany to the lime or linden tree; in some villages it is usual to plant one before a house to prevent witches from entering. From very early times the lime tree was sacred to Venus among the Greeks, as it was to Lada among the Slavonians. This, it is said, was due to its leaves being of the shape of a heart. In a Slavonian love-song the wooer exclaims:—

"As the bee is drawn by the lime-perfume (or linden-bloom)
My heart is drawn by thee."

This was transmitted to Christian symbolism, whence the penance laid by CHRIST On MARY MAGDALEN was that "she should have no other food save lime-tree leaves, drink naught except the dew which hung on them, and sleep on no other bed save one made of its leaves" (MENZEL, "Christliche Symbolik," vol. ii. p. 57) "For Magdalena had loved much, therefore her penance was by means of that which is a symbol of love."

Mrs. GERARD tells us that "a particular growth of vine leaf, whose exact definition I have not succeeded in rightly ascertaining, is eagerly sought by Saxon girls in some villages. Whoever finds it, puts it in her hair, and if she then kisses the first man she meets on her way home she will soon be married. A story is related of a girl, who having found this growth, meeting a nobleman in a carriage stopped the horses and begged leave to kiss him." To which he consented. This particular growth, unknown to Mrs. GERARD, is when the leaves or tendrils or shoots form a natural knot. Among the gypsies in Hungary,

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as may be elsewhere read, such knots in the willow are esteemed as of great magic efficacy in love. A knot is a symbol of true love in all countries.

"This knot I tic, this knot I knit,
For that true love whom I know not yet."

On Easter Monday in Transylvania the lads run about the towns and villages sprinkling with water all the girls or women whom they meet. This is supposed to cause the flax to grow well. On the following day the girls return the attention by watering the boys. "This custom, which appears to be a very old one," says Mrs. GERARD, "is also prevalent among various Slav races, such as Poles and Serbs. In Poland it used to be de rigeur that water be poured over a girl who was still asleep, so in every house a victim was selected who had to feign—sleep and patiently receive the cold shower-bath, which was to ensure the luck of the family during the year. The custom has now become modified to suit a more delicate age, and instead of formidable horse-buckets of water, dainty little perfume squirts have come to be used in many places." As the custom not only of sprinkling water, but also of squirting or spraying perfumes is from ancient India (as it is indeed prevalent all over the East), it is probable that the gypsies who are always foremost in all festivals may have brought this "holi" custom to Eastern Europe. Of late it has extended to London, as appears by the following extract from The St. James's Gazette, April, 1889.

"The newest weapon of terror in the West End is the 'scent revolver.' Its use is simple. You dine—not wisely but the other thing—and then you stroll into the Park, with your nickel-plated scent revolver in your pocket. Feeling disposed for a frolic, you walk up to a woman, present your weapon, pull the trigger, and in a moment she is drenched, not with gore but with scent, which is nearly as unpleasant if not quite so deadly. Mr. Andrew King, who amused himself in that way, has been fined 10s. at Marlborough Street. Let us hope that the 'revolver' was confiscated into the bargain."

One way of interrogating fate in love affairs is to slice an apple in

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two with a sharp knife; if this can be done without cutting a seed the wish of the heart will be fulfilled. Of yore, in many lands the apple was ever sacred to love, wisdom, and divination. Once in Germany a well-formed child became, through bewitchment, sorely crooked and cramped; by the advice of a monk the mother cut an apple in three pieces and made the child eat them, whereupon it became as before. In Illzach, in Alsace, there is a custom called "Andresle." On Saint Andrew's Eve a girl must take from a widow, and without returning thanks for it, an apple. As in Hungary she cuts it in two and must eat one half of it before midnight, and the other half after it; then in sleep she will see her future husband. And there is yet another love-spell of the split apple given by SCHEIBLE ("Die gute alte Zeit," Stuttgart, 1847, p, 297) which runs as follows:—

"On Friday early as may be,
Take the fairest apple from a tree,
Then in thy blood on paper white
Thy own name and thy true love's write,
That apple thou in two shalt cut,
And for its cure that paper put,
With two sharp pins of myrtle wood
Join the halves till it seem good,
In the oven let it dry,
And wrapped in leaves of myrtle lie,
Under the pillow of thy dear,
Yet let it be unknown to her
And if it a secret be
She soon will show her love for thee."

Similar apple sorceries were known to the Norsemen. Because the apple was so nearly connected with love and luxury—"Geschlectsliebe und Zeugungslust"—those who were initiated in the mysteries and vowed to chastity were forbidden to eat it. And for the same reason apples, hares, and Cupids, or "Amorets," were often depicted together. In Genesis, as in the Canticles of Solomon, apples, or at least the fruit from which the

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modern apple inherited its traditions are a symbol of sexual love. In Florence women wishing for children go to a priest and get from him a blessed apple, over which they pronounce an incantation to Santa Anna—la San' Na—who was the Lucina of the Latins.




127:1 Though not connected with this work, I cannot help observing that this extraordinary simile probably originated in a very common ornament used as a figurehead, or in decorations, on Mississippi steamboats, as well as ships. This is the seahorse (hippocampus), which may be often seen of large size, carved and gilt. Its fish tail might be easily confused with that of an alligator. PRÆTORIUS (1666) enumerates, among other monsters, the horse-crocodile.

135:1 SCHOTT, "Wallachische Mährchen," p. 297. Stuttgart, 1845.

Next: Chapter IX: The Meetings of Witches