The Evil Eye: Chapter XI. Cabalistic Writing--Magical Formulæ
A curious formula against the plague is-- †. Z. †. D. I. A. †. These are the initials of a number of prayers and recitations. † = Crux Christi salva me." Z = "Zelus domus libera me." † = Crux Christi vincit et regnat," etc. D = "Deus! expelle pestem de loco isto," etc. † = "In manus tuas Domine commendo animam meam," etc. A = "Ante cœlum et terram Deus erat," etc. † = "Crux Christi potens est ad expellendam pestem a loco isto." Another charm against wounds by sword, cut and thrust (für Hieb und Stich), is the following, written also on virgin parchment; to be worn on the person: † A 3 6 ma 9 † † † etc. Diese Figur sey in Gott gesegnet, etc. The following is to be used as an amulet engraved upon a sword: "Hoc qui dextre velit uti amuleto." Ich beschwere dich Degen gut,
Other amulets to be worn against fascination 633 are the following, engraved upon silver plates. Besides seventeenth-century metal objects of this kind to be worn as charms, there are a great many written formulæ in Latin and German, or rather in gibberish, intended both to be worn as amulets in suitable cases like the three on Fig. 112, and to be uttered in mumbo-jumbo incantation. Combinations of figures, too, have long had high reputation as efficient protectors, particularly those called magic squares-in which certain numbers are arranged in rows, so that their sum, in whatsoever direction it may be taken, always produces the same result. The following common example is perhaps the simplest:-- 4 3 8 9 5 1 2 7 6
Dass du nicht von mir sollst bringen Blut.
Diss zehl ich dir Schwerd schneid zür Buss
In den Namen der 3, Gestern, Gafalon, Samalecti, etc. etc.
It will be seen that addition of any three figures in line will produce 15. Another square taken in the same way makes 72 in each line. This latter is
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28 |
35 |
2 |
7 |
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6 |
3 |
32 |
31 |
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34 |
29 |
8 |
1 |
|
4 |
5 |
30 |
33 |
said to be a veritable amulet, and if your enemy's name be written underneath it, and you wear this as a charm, his envy will be baffled and his eye will be powerless against you. 634
Not only do we find great store set upon the many combinations such as these, but very wonderful things are done with figures outside the sphere of magic, so that the ignorant may well have become impressed by the power of numbers whether expressed in writing or not. The curious results certain people delight in producing from numbers found in the Revelation and other sacred books are but proofs of the still surviving idea that mystery lies in the very numbers themselves. What wonderful prophecies have been obtained by manipulation of the figures recited in the Book of Daniel, whereby the end of the world has been so often foretold, and the "number of the beast" deciphered!
In an article called "In Calabria-Passeggiate," by Caterina Pignorini-Beri, 635 is a description of what was seen in a peasant's house:--
In an angle just over the doorway was affixed a horseshoe; above this were two horns painted, and beneath were placed the two magic numbers (numeri fatali) 8 and 9 to avert the jettatura. "Why is this?" I asked. The old woman replied: "Against
the evil eye, Miss" ("Pel fora fascino, signorina"). "And what is the evil eye?" "Ah!" said the old woman, pointing the fore and little fingers towards the ground:--
"Ah! eight nine, eight nine!" 636
But why eight nine?"
"Eccellenza, the witches (streghe) say six and seven."
No other explanation was obtainable--perhaps it is the only one that can be given, owing to the terror of witchcraft which inspires all southerners, gentle and simple alike. It was indeed a new thing to break the seven, the famous cabalistic seven, which has pursued humanity for six thousand years, by (the use of) the next number. In fact the poor woman had given me something more than others--she had given me a valid reason for the fora fascino, and I could not grumble.
The authoress does not further explain the numbers, but she calls at another ground-floor tenement (botteguccia), and remarks that the usual bed was not in the room, nor were the numbers 8 and 9, nor the horseshoe, nor the painted horns to be seen. The owner was a corporal of bersaglieri, and therefore arrived at a state of new civilisation which took no note of such things. She concludes her remarks with the regretful "Ahime! Non tutti sono più calabresi in Calabria!"
In Calabria the words which we should translate by "amulet against the evil eye" are fora fascino. The authoress in another place (p. 66) speaks of the utterance of the numbers 8 and 9 as a charm per allontanare la malia. So far as the present writer knows, of all Italians the lottery-loving Calabresi alone furnish an example of the belief that the mere utterance of particular numbers is a protective charm.
We all know of the common belief in "the luck in odd numbers." We shall see it later in the many
repetitions of "three times" as to spitting. The old saying "Third time lucky" is familiar to everybody.
Three has always been looked upon by both Jews and Gentiles as a specially complete and mystic number. In Scripture, three is given as an exact measure, while other numbers were used indefinitely, merely to convey the notion of several, or of a great many, precisely as we now speak of dozens, scores, or thousands, when we do not even imply any definite number. There were three great feasts; there were three cities of refuge, and the number three is several times repeated in connection with them; three alternatives were offered to David, and two of these had each the special element of three in it. So we have the three Christian virtues; three great witnesses; and endless other examples of the use of three as something more than a mere numeral. The three-sided triangle is said to be symbolic of deity, pagan as much as Christian. The Egyptians had triads of divinities, specially worshipped in particular cities, while the Romans had their Diana Triformis. In the Hebrides the accounts given in Chap. II. on sun-worship show that each act was performed three times. We are told 637 that in Ireland a cure for whooping-cough, called there chin-cough, is to pass the child three times over and under a donkey, certain prayers being said during the operation. So spitting as a preventive act had to be done three times, and in the many recited acts to be performed it will be noted how often "three times" occurs.
It is not merely as an odd number that three
of all others was held so specially sacred; yet the preference generally for odd numbers is not only old but still abiding. As a matter of course an odd number of eggs are put under a hen. Indeed this is so thoroughly recognised, that one sees constant advertisements of choice eggs for sale at so much "per sitting." A sitting of eggs is a number just as well known as a baker's dozen--thirteen. The notion is that a brood is certain to be odd in number, and that therefore to set an even number of eggs is certain waste. The fact, however, remains that as often as not an even number of chicks are hatched; still the custom is to set thirteen, and no luck is expected from an even number. Again, military salutes are always odd in number. A Royal salute is twenty-one guns. The valiant "Thirteen Club" is in itself an evidence of the belief that if odd numbers generally are lucky, thirteen sitting down together at a meal is held to be unlucky--indeed fatal to one of the party. This notion is said by some to be based upon the experience of past mortality: that out of thirteen adults, the chances are strong that one will die during the next year. Moreover, under the well-worn paradox that exceptions prove the rule, thirteen is a specially unlucky number, except for the setting of eggs.
Perhaps in these latter days, however, the magic number seven is the one most used. It is that of the strega in Calabria, and of the white-witch in England. A seventh son of a seventh son is a born doctor--he has miraculous powers of healing by touch. 638 "The doctor" is the recognised name here in
in accordance with the recognised stages of human life.
The numbers of certain days and months are considered fortunate or otherwise according to certain modes of reckoning, wherein the rationale or the logic is by no means obvious.
A curious little black-letter book called A Concordancie of Yeares, by Arthur Hopton, 1612, gives a chapter headed "Of the infortunate and fatall dayes of the yeare," etc., which throws some light upon the methods of "wise men." It sets out the infortunate days, beginning--
January the 1, 2, 4, 5, 10, 641 15, 17, 19.
February the 8, 10, and the 17.
March the 15, 16, and the 19.
Aprill the 16 and 21. Not so euill the 7, 8, 10, 20;
and so on through the year. He says that "astrologers will have in every moone 2 infortunate daies, wherein they recount it most unhappy to begin or undertake any kind of worldly affaires." These he specifies, and says "it is therefore very ill to have a child borne in them, for feare of an euill death." The most unfortunate days of all the year are "January the 3 day, July the 1, October the 7, Aprill the 30, August the 1 and the 3l."
Those in the former table were only "infortunate," while these latter appear to be fatal.
There were also two days in every month called Ægri, mali and Ægyptiaci. On Ægri "if any fell sick they should hardly or never escape." On mali "evill affections of the Constellations" would frustrate any kind of work, and Ægyptiaci were unlucky
because they were so thought by the Egyptians, and because "they do also note unto us the 10 plagues of Egypt in these verses":--
Sanguis, rana, culex, muscæ parvæ, pecus, ulcus,
Grando, locustæ, nox, mors, prius orta necant.
We are told how to discover lucky or unlucky days, and that "these infortunate days were noted alwaies in the Romane Kalender, notwithstanding ye inhibition of Augustine, saying: 'Calendas mensium, et dies Ægyptiacos, non observetis.' But yet to satisfie all, take them in the ensuing verses":--
Armis Gunfe, Dei Kalatos, Adamare dabatur.
Lixa memor, Constans gelidos, Infancia quosdam.
Omne limen, Aaron bagis, Concordia laudat.
Chije linkat, Ei Coequata, Gearcha Lisardus.
In similar fashion, but "ascending," he shows how to reckon the second fatal day; but we are not told how or by whom the magic verses were composed, whereby such discoveries can be made.
Footnotes
389:609 The tephillah of the arm and of the forehead have been already explained (p. 124), and the Scripture texts recited.
390:610 In Mr. Theodore Bent's Sacred City of the Ethiopians, pp. 165, 166, are facsimiles of charms of just this character, and also drawings of several leather cases like the one here produced (Fig. 186). There is also a learned chapter on "Inscriptions," by Dr. David Heinrich Müller of Vienna, but none of the charms are described or translated. In fact it is confidently believed that at present there is no European now in Europe who can read them, or the one here lithographed.
391:611 Mr. Weakley's Notes. Secret names of God.
391:612 Za_r. The following paragraph is copied from Isenberg's Amharic Dictionary, C.M.S. London, 1841--a very scarce book--under the word "Za_r," p. 156: "Name of a sort of demons or genii, to whose influence the people of Shoa and the Gallas ascribe many changes in man's bodily constitution and general welfare; such as health and disease, pregnancy, birth, death, change of weather, success or disappointment in several undertakings, etc. They believe that these invisible beings are eighty-eight in number, and divided into two equal parties; forty-four of them being united under one chief, called Warrar, and the other forty-four under another chief whose name is Ma_ma. In Shoa these Za_rs are worshipped, we were told, by those who are in the habit of smoking tobacco, except foreigners; and we persuaded ourselves that that very custom is, by those Shoa people who followed it, observed in honour of those imaginary beings. After having witnessed an extraordinary instance of Za_rolatry in our own house, where we saw an otherwise intelligent and respectable woman alternately smoking and praying to the Za_rs with great vehemence until she was mad, and then killing a hen whose brain she ate and became quiet again; after this, I say, we inquired into several instances where we met with smokers, and found that they all were worshippers of the Za_rs. In the state of phrensy, into which they work themselves by vehemently smoking, praying, and shaking of the head, their language alters so as to call everything by names which are known only to the Za_r worshippers."
392:613 Tecla Halmanoot, "one of the most celebrated Abyssinian saints, a native of Shoa, who flourished in the thirteenth century" (Isenberg's Amharic Dictionary).
392:614 Secret names of God.
392:615 i.e. the demon who hunts to death, and the demon who touches gently to death.
392:616 Cf. "Taviv wa Booda." The latter word in Isenberg's Dictionary is explained "as an adjective: 'Mad,' Esp. 'sorcerer,' generally sorceress.' The Abyssinian's belief in witchcraft goes so far as to ascribe to its influence not only every kind and degree of mania, epilepsy, Chorus Sti. Viti, but also several other nervous and febrile complaints, such as hysteria and delirium, as well as every obstinate disease for which they know no remedy. Their idea in those cases is, that either some demon or a Booda must have taken possession of the patient. The Falashas of Semên and the neighbourhood of Gondar, skilful artisans in general, and a number of other people possessed with more than common skill or genius, are looked upon as Boodas. The hyæna is generally believed to be a transformation of a Booda."
These people have been so called ever since the days of Herodotus, see ante, Chap. 1. p. 28.
393:618 Secret names.
393:619 Koomaña, "standing sickness." A disease which works imperceptibly and fatally while the person affected is "on his feet," i.e. going about as if in health.
393:621 Names of God.
395:621a These recipes are inserted here by way of comparison of language with the Abyssinian; naturally their place would be in the next chapter.
395:622 The part preserved is apparently imperfect; but an account of it with a translation alongside the text is given by Mr. Charles Wycliffe Goodwin for the Cambridge Antiquarian Society, 1852, in a paper called Fragment of a Græco-Egyptian Work upon Magic.
396:623 See also R. Stuart Poole in Smith's Dict. Bible, s, v. "Magic," p. 197.
397:624 Miss L. Macdonald, Proc. Soc. Bib. Archæol. Feb. 1891, p. 162 sq. In the article quoted from, much information is given about tablets and injurious inscriptions. The author refers to the papyrus we have mentioned known as the "Goodwin Cambridge Fragment." There is also a similar "binding" Latin inscription quoted by Jahn, Aberglauben, p. 55
398:625 The case is described in Bullettino dell' Istit. di Corr. Archeol. 1836, p. 149.
398:626 On this see Lobeck, Aglaophamus, p. 643. A facsimile of the original inscription with a translation into literary Greek by Mr. Cecil Smith will be found in an article by G. Comparetti, in Journal of Hellenic Studies, vol. iii. p. 112.
398:627 Here is a new etymology of hocus pocus for Dr. Murray! For this he quotes Voetius, lib. iii. Dispp. p. 542. Ady (Candle in the Dark) says that in King James's time a juggler went about who called himself "the King's Majesty's most excellent Hocus Pocus" (Hone, Year-Book, 1832, p. 1477). This seems to match Frommannd.
399:628 Frommannd, pp. 45, 307.
399:629 King, Gnostics, p. 105, gives a translation of the Abracadabra prescription.
399:630 He gives the Hebrew formula, and several others written in the same cone shape.
399:630a Daily Telegraph, Nov. 20, 1894; also Spectator, Nov. 24, 1894, p. 733.
400:631 Thiers, Traité des Superstitions, i. 414. Freemasons again will recognise something here.
401:632 Frommannd, p. 46. We are told (J. Lewes André, in Reliquary, October 1893, p. 195) that this is a Roman charm found at Cirencester on a piece of plaster; it evidently was well known elsewhere; also that it was written upon the binding cloth of a woman in the Middle Ages. The Cirencester charm had the same words differently arranged.
402:633 Tract. de Fasc. p. 306. Many other cabalistic formulæ will be found.
403:634 Chambers's Cyclopædia, s.v. "Magic."
403:635 Nuova Antologia, Roma, Luglio, 1883, p. 71.
404:636 It is to be noted as a curious coincidence that the magic square sums up in each line the same product as these two potent factors--8 x 9 = 72.
405:637 Le Fanu, Seventy Years of Irish Life, 1894, p. 113
406:638 Lupton, Notable Things, 1660, bk. ii. p. 25. See also Thiers, Traité des Superstitions, 1679, p. 436.
407:639 In the Nineteenth Century for October 1894 is an article on "The Seven Lord Roseberys," discussed, however, in twelve divisions!
407:640 For an account of the Seven Sleepers see Baring-Gould, Curious Myths of the Middle Ages, p. 93. At Ephesus the story is devoutly believed. The writer has been shown into the cave in which they slept.
407:640a "For no sooner did Abraham pay the eighteenpence than he slept as sound as a sebem-sleeper, and began to get the good of his victuals."--W. Raymond, "Love and Quiet Life," Somerset Idylls, 1894, p. 206. See West Somerset Word-Book.
408:641 The present writer has no practical reason to complain of this day, during the many "happy returns of it" for which he has given thanks.