The Magic Of The Horse-Shoe, With Other Folk-Lore Notes - free ebook by Robert Means Lawrence

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The Magic Of The Horse-Shoe, With Other Folk-Lore Notes

Robert Means Lawrence

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THE MAGIC OF THE HORSE-SHOE

THE MAGIC OF THE HORSE-SHOE

ARMS OF THE TOWN OF OAKHAM, RUTLANDSHIRE, ENGLAND. [ From an Old Engraving. ] THE MAGIC OF THE HORSE-SHOE With Other Folk-Lore Notes BY ROBERT MEANS LAWRENCE, M. D. BOSTON AND NEW YORK HOUGHTON, MIFFLIN AND COMPANY The Riverside Press, Cambridge 1898 COPYRIGHT, 1898, BY ROBERT MEANS LAWRENCE. ALL RIGHTS RESERVED....

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PREFACE

PREFACE

The study of the origin and history of popular customs and beliefs affords an insight, otherwise unattainable, into the operations of the human mind in early times. Superstitions, however trivial in themselves, relics of paganism though they be, and oftentimes comparable to baneful weeds, are now considered proper subjects for scientific research. While the ignorant savage is a slave to many superstitious fancies which dominate his every action, the educated man strives to be free from such a bo

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I. HISTORY OF THE HORSE-SHOE

I. HISTORY OF THE HORSE-SHOE

The evolution of the modern horse-shoe from the primitive foot-gear for draught animals used in ancient times furnishes an interesting subject for investigation. Xenophon and other historians recommended various processes for hardening and strengthening the hoofs of horses and mules, [1] and from this negative evidence some writers have inferred that the ancients were ignorant of farriery. It seems indeed certain that the practice of protecting the feet of horses was not universal among the Gree

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II. THE HORSE-SHOE AS A SAFEGUARD

II. THE HORSE-SHOE AS A SAFEGUARD

Your wife’s a witch, man; you should nail a horse-shoe on your chamber-door.— Sir Walter Scott , Redgauntlet . As a practical device for the protection of horses’ feet, the utility of the iron horse-shoe has long been generally recognized; and for centuries, in countries widely separated, it has also been popularly used as a talisman for the preservation of buildings or premises from the wiles of witches and fiends. To the student of folk-lore, a superstition like this, which has exerted so wide

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III. HORNS AND OTHER TWO-PRONGED OBJECTS

III. HORNS AND OTHER TWO-PRONGED OBJECTS

The supernatural qualities of the horse-shoe as a preservative against imaginary demons have been supposed to be due to its bifurcated shape, as any object having two prongs or forks was formerly thought to be effective for this purpose. As with the crescent, the source of this belief is doubtless the appearance of the moon in certain of its phases. Hence, according to some authorities, is derived the alleged efficacy as amulets of horse-shoes, the horns and tusks of animals, the talons of birds

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IV. THE SYMBOL OF THE OPEN HAND

IV. THE SYMBOL OF THE OPEN HAND

It is worthy of note that the symbol of an open hand with extended fingers was a favorite talisman in former ages, and was to be seen, for example, at the entrances of dwellings in ancient Carthage. It is also found on Lybian and Phœnician tombs, as well as on Celtic monuments in French Brittany. [38] Dr. H. C. Trumbull quotes evidence from various writers showing that this symbol is in common use at the present time in several Eastern lands. In the region of ancient Babylonia the figure of a re

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V. CRESCENTS AND HALF-MOON-SHAPED AMULETS

V. CRESCENTS AND HALF-MOON-SHAPED AMULETS

The alleged predominant influence of the moon’s wax and wane over the growth and welfare of vegetation was formerly generally recognized. Thus in an almanac of the year 1661 it is stated that:— If any corn, seed, or plant be either set or sown within six hours either before or after the full Moon in Summer, or before the new Moon in Winter, having joined with the cosmical rising of Arcturus and Orion, the Hædi and the Siculi, it is subject to blasting and canker. [43] Timber was always cut durin

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VI. IRON AS A PROTECTIVE CHARM

VI. IRON AS A PROTECTIVE CHARM

Some writers have maintained that the luck associated with the horse-shoe is due chiefly to the metal, irrespective of its shape, as iron and steel are traditional charms against malevolent spirits and goblins. In their view, a horse-shoe is simply a piece of iron of graceful shape and convenient form, commonly pierced with seven nail-holes (a mystic number), and therefore an altogether suitable talisman to be affixed to the door of dwelling or stable in conformity with a venerable custom sancti

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VII. BLACKSMITHS CREDITED WITH SUPERNATURAL ATTRIBUTES

VII. BLACKSMITHS CREDITED WITH SUPERNATURAL ATTRIBUTES

Vulcan, the Roman god of fire, the Hephæstus of Grecian mythology, was also the patron of blacksmiths and workers in metals. He was the great artisan of the universe, and at his workshop in Olympus he fashioned armor for the warriors of the heroic age. On earth volcanoes were his forges, and his favorite residence was the island of Lemnos in the Ægean Sea. Beneath Ætna, with the aid of those famed artisans, the Cyclops, he forged the thunderbolts of Jove; and there also, according to tradition,

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VIII. FIRE AS A SPIRIT-SCARING ELEMENT

VIII. FIRE AS A SPIRIT-SCARING ELEMENT

The horse-shoe is a product of the artisan’s skill by the aid of fire. This element has in all ages been considered the great purifier, and a powerful foe to evil spirits. [111] The Chaldeans venerated fire and esteemed it a deity, and among primitive nations everywhere it has ever been held sacred. The Persians had fire-temples, called Pyræa , devoted solely to the preservation of the holy fire. [112] In the “Rig-Veda,” the principal sacred book of the Hindus, the crackling of burning fagots wa

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IX. THE SERPENTINE SHAPE OF THE HORSE-SHOE

IX. THE SERPENTINE SHAPE OF THE HORSE-SHOE

The theory has been advanced that in ancient idolatrous times the horse-shoe in its primitive form was a symbol in serpent-worship, and that its superstitious use as a charm may have thus originated. This seems plausible enough, inasmuch as there is a resemblance between the horse-shoe and the arched body of the snake, when the latter is so convoluted that its head and tail correspond to the horse-shoe prongs. Both snakes and horse-shoes were anciently engraved on stones and medals, presumably a

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X. THE HORSE-SHOE ARCH IN ANCIENT CALEDONIAN HIEROGLYPHICS

X. THE HORSE-SHOE ARCH IN ANCIENT CALEDONIAN HIEROGLYPHICS

The horse-shoe arch was a common emblem on pagan monuments, and is frequently seen in Caledonian sculptured hieroglyphics, where it is believed to have had a special significance as a protective symbol. Lieutenant-Colonel Forbes Leslie, in “The Early Races of Scotland,” remarks that the horse-shoe arch was probably emblematic of the serpent as a protecting and beneficent power, because this arch closely resembles a peculiar mark or attribute of the so-called Nagendra , the hooded serpent-king, a

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XI. THE HORSE-SHOE AS A SYMBOL OF THE HORSE

XI. THE HORSE-SHOE AS A SYMBOL OF THE HORSE

But the efficacy of the horse-shoe as a protector of people and buildings depends not solely upon its arched shape, nor on its bifurcated form, nor yet upon its fancied resemblance to a snake. Its relation to the horse also gives it a talismanic value; for in legendary lore this animal was often credited with supernatural qualities. An English myth ascribes to the horse the character of a luck-bringer, and horse-worship was in vogue among the early Celts, Teutons, and Slavs. In Hindostan, also,

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XII. HORSES’ HEADS AS TALISMANS

XII. HORSES’ HEADS AS TALISMANS

In early times it was customary to use horses’ heads as talismans, by means of which also the ancient heathen nations practiced various magical arts. Grimm says in his “Teutonic Mythology” that the Scandinavians had a custom of fastening a horse’s head to a pole, with the mouth propped open with a stick. The gaping jaws were then turned in the direction whence an enemy was likely to come, in order to cast over him an evil spell. This contrivance was known as a spite-stake, or nithing-post. In Ma

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XIII. THE HORSE-SHOE AS A FAVORITE ANTI-WITCH CHARM

XIII. THE HORSE-SHOE AS A FAVORITE ANTI-WITCH CHARM

The universality of the use of the horse-shoe as a safeguard against evil spirits is indeed noteworthy. It is the anti-witch charm par excellence , as well as the approved symbol of good luck, and, used for these purposes, it is to be seen throughout a large portion of the world. The horse-shoe is most commonly placed over the entrance-doors of dwellings; but stables likewise are thought to be effectually protected by it, for “witches were dreadful harriers of horse-flesh.” In William Henderson’

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XIV. THE POSITION OF THE HORSE-SHOE AS A PROTECTOR OF BUILDINGS

XIV. THE POSITION OF THE HORSE-SHOE AS A PROTECTOR OF BUILDINGS

It has been supposed that the horse-shoe is placed at the outer entrance to a building because of an ancient Saxon superstition that witches were unable successfully to practice their wiles upon persons in the open air. [185] The horse-shoe effectively bars the ingress of witches and evil spirits, but an entrance once obtained by these creatures, it is powerless to expel them. Therefore the horse-shoe within doors loses much of its efficacy, but is still an emblem of good luck. Placed on the out

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XV. THE LUCKY HORSE-SHOE IN GENERAL

XV. THE LUCKY HORSE-SHOE IN GENERAL

He laughs like a boor who has found a horse-shoe.— Dutch proverb. Throughout Germany the belief obtains that a horse-shoe found on the road, and nailed on the threshold of a house with the points directed outward, is a mighty protection not only against hags and fiends, but also against fire and lightning; but, reversed , it brings misfortune. In eastern Pennsylvania, however, even in recent times, the horse-shoe is often placed with the prongs pointing inward, so that the luck may be spilled in

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XVI. THE HORSE-SHOE AS A PHALLIC SYMBOL

XVI. THE HORSE-SHOE AS A PHALLIC SYMBOL

It will suffice merely to allude to the theory of the phallic origin of the superstitious use of the horse-shoe, a branch of our subject capable of much elaboration. The horse-shoe is still the conventional figure for the yoni (a phallic emblem) in modern Hindu temples. This theory is discussed in “Ancient Faiths embodied in Ancient Names,” by Thomas Inman, M. D., London, 1873; and in “A Discourse on the Worship of Priapus,” by Richard Payne Knight, Esq., London, 1865. Phallic ornaments are of g

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XVII. THE HORSE-SHOE AS A SYMBOL ON TAVERN SIGN-BOARDS

XVII. THE HORSE-SHOE AS A SYMBOL ON TAVERN SIGN-BOARDS

The horse-shoe, associated usually with some other symbol, is not infrequently seen displayed on the signs of British taverns. There is a well-known hostelry bearing this sign and name on Tottenham Court Road in London. To quote from “The History of Signboards,” by Jacob Larwood and John Camden Hotten:— The Three Horse-shoes are not uncommon, and the single shoe may be met with in many combinations, arising from the old belief in its lucky influences. Thus the Horse and Horse-Shoe was the sign o

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XVIII. HORSE-SHOES ON CHURCH-DOORS

XVIII. HORSE-SHOES ON CHURCH-DOORS

The origin of the horse-shoe as a charm has been ascribed to its resemblance to the metallic aureole or meniscus formerly placed over the heads of images of patron saints in churches, and which is also represented in ancient pictures of the Virgin. This aureole, or more properly nimbus , was probably of pagan origin, for in early times circles of stars frequently ornamented the heads of statues of the gods, as emblematic of divinity. In speaking of certain ancient relics found in Ireland, Mr. W.

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XIX. HORSE-SHOE LEGENDARY LORE

XIX. HORSE-SHOE LEGENDARY LORE

1. Within recent years two horse-shoes were to be seen on the door of the parish church of Haccombe in Derbyshire. A romantic legend associated with these horse-shoes is the theme of a ballad supposed to have been written by a master of Exeter Grammar School in the early part of the nineteenth century. The ballad graphically describes a race for a wager between a certain Earl of Totnes, mounted on a Derbyshire roan, and one Sir Arthur Champernowne, on a fleet Barbary courser. The race was won by

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XX. RECAPITULATION OF THEORIES OF THE ORIGIN OF THE HORSE-SHOE SUPERSTITION

XX. RECAPITULATION OF THEORIES OF THE ORIGIN OF THE HORSE-SHOE SUPERSTITION

In the preceding pages an attempt has been made to furnish plausible reasons for the horse-shoe’s universal popularity both as an amulet and as a token of good luck. It is evident, however, that this superstition cannot be referred to any one particular starting-point. Just as the sources of a river may be manifold, consisting of numerous springs and tributaries, so, too, the belief in the horse-shoe’s magical virtues is of complex origin, and can be traced to diverse beginnings. It may be profi

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XXI. CONCLUSION

XXI. CONCLUSION

Whatever may be the origin of the superstitious employment of the horse-shoe, its adoption as a token of good luck appears to be comparatively modern, its earliest use having been for the exclusion of witches, evil spirits, and all such uncanny beings. Before leaving the subject an extract may be given from an article in the “London World,” August 23, 1753, against the repeal of the so-called Witch Act, wherein the writer offers the following satirical advice to whomever it might concern:— To se

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I. TYCHE, THE GRECIAN GODDESS OF GOOD LUCK

I. TYCHE, THE GRECIAN GODDESS OF GOOD LUCK

Among the more popular divinities of the early Grecians was Tyche, the goddess of good luck, whose worship, according to Plutarch, complemented that of Destiny. She ruled over accidental events, and was the dispenser alike of blessings and misfortunes; but when too lavish in the distribution of her favors she was liable to incur the jealousy of Nemesis, the goddess of retribution. Tyche, the Goddess of Fortune, is not mentioned in the works of the earliest Grecian poets, but Homer and Hesiod bot

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II. THE ROMAN GODDESS FORTUNA

II. THE ROMAN GODDESS FORTUNA

The worship of the Goddess of Chance, Fortuna , was introduced among the Romans from Greece during the reign of Servius Tullius, and soon became very popular. Indeed, at one period Fortuna was the chief Italian divinity, and the plebeians and slaves held an annual festival on the twenty-fourth day of June in honor of her who could bestow riches and liberty. Pliny wrote that the Chance or Fortune by means of which we acquire so much is a divine power; and Plutarch, in his work on the Fortune of t

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III. THE CHARACTER OF FORTUNE

III. THE CHARACTER OF FORTUNE

Of all the pagan deities, Fortune was the most absolute and the most universally worshiped; for she kept all men at her feet, the prosperous through fear and the unfortunate through hope. [236] She was also an eccentric goddess, not only favoring the brave, according to the familiar maxim of Terence, but likewise being decidedly partial to fools, if we may believe another classical saying, Fortuna favet fatuis . And again, as an ancient poet wrote, Legem veretur nocens, Fortunam innocens . The s

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IV. TEMPLES OF FORTUNE

IV. TEMPLES OF FORTUNE

Temples in honor of the Goddess Tyche were built at Elis, Corinth, and in other Grecian cities; and in the second century A. D. the eminent philanthropist, Herodes Atticus, erected for her a temple in Athens, the ruins of which are believed still to exist. [249] The western suburb of Syracuse, in Sicily, was called Τύχη, after a temple of Tyche which adorned it. Among the Italians the worship of Fortune became so popular that her temples outnumbered all others. “We have built a thousand temples

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V. LUCK, ANCIENT AND MODERN

V. LUCK, ANCIENT AND MODERN

Our English word luck , according to some authorities, is of Scandinavian origin, while others consider it to be the past tense of an Anglo-Saxon verb meaning “to catch.” Luck signifies, therefore, a good catch , and is analogous to the German Glück . It has been aptly remarked that very many so-called strong-minded persons, who would not for a moment admit that they are superstitious, are yet not insensible to the fascination of this little monosyllable. As Christian people, we profess to belie

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I. ORIGIN AND HISTORY

I. ORIGIN AND HISTORY

The origin of the use of common salt as a condiment is hidden in the mazes of antiquity. Although we have no evidence that this important article of diet was known to the antediluvians, there is still abundant proof that it was highly esteemed as a seasoner of food long before the Christian era. In a Greek translation of a curious fragment of the writings of the semi-fabulous Phœnician author, Sanchoniathon, who is said to have lived before the Trojan war, the discovery of the uses of salt is at

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II. SALT UNCONGENIAL TO WITCHES AND DEVILS

II. SALT UNCONGENIAL TO WITCHES AND DEVILS

Grimm remarks that salt is not found in witches’ kitchens, nor at devils’ feasts, because the Roman Catholic Church has taken upon herself the hallowing and dedication of this substance. Moreover, inasmuch as Christians recognize salt as a wholesome and essential article of diet, it seems plausible enough that they should regard it as unsuitable for the use of devils and witches, two classes of beings with whom they have no particular sympathy. Hence perhaps the familiar saying that “the Devil l

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III. THE LATIN WORD “SAL”

III. THE LATIN WORD “SAL”

Owing to the importance of salt as a relish, its Latin name sal came to be used metaphorically as signifying a savory mental morsel, and, in a general sense, wit or sarcasm. [264] It was formerly maintained by some etymologists that this word had a threefold meaning according to its gender. Thus, when masculine, it has the above signification, but when feminine it means the sea , and only when neuter does it stand for common salt. The characterization of Greece as “the salt of nations” is attrib

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IV. SALT EMPLOYED TO CONFIRM AN OATH

IV. SALT EMPLOYED TO CONFIRM AN OATH

In the records of the Presbytery of Edinburgh, under date of September 20, 1586, is to be found the following description of an oath which Scotch merchants were required to take when on their way to the Baltic:— Certan merchantis passing to Danskerne (Denmark) and cuming neir Elsinnure, chusing out and quhen they accompted for the payment of the toill of the goods, and that depositioun of ane othe in forme following, viz: Thei present and offer breid and salt to the deponer of the othe, whereon

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V. SALT-SPILLING AS AN OMEN

V. SALT-SPILLING AS AN OMEN

The widespread notion that the spilling of salt produces evil consequences is supposed to have originated in the tradition that Judas overturned a salt-cellar at the Paschal Supper, as portrayed in Leonardo da Vinci’s painting. But it appears more probable that the belief is due to the sacred character of salt in early times. Any one having the misfortune to spill salt was formerly supposed to incur the anger of all good spirits, and to be rendered susceptible to the malevolent influences of dem

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VI. HELPING TO SALT AT TABLE

VI. HELPING TO SALT AT TABLE

In the northern counties of England, and indeed quite generally in Anglican communities, it is reckoned unlucky to be helped to salt at table, and this idea has found expression in the popular couplet, “Help me to salt, help me to sorrow.” In a small volume entitled “The Rules of Civility” (London, 1695), translated from the French, and quoted in “Brand’s Popular Antiquities,” is the following passage:— Some are so exact they think it uncivil to help anybody that sits by them either with salt or

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VII. SALT AS A PROTECTION TO YOUNG INFANTS

VII. SALT AS A PROTECTION TO YOUNG INFANTS

The mediæval Roman Catholic custom of using salt to protect infants from evil prior to their baptism is frequently alluded to in early romantic literature. In an ancient ballad entitled “The King’s Daughter,” the birth of a child occurs under circumstances which prevent the administration of the rite of baptism. The mother, therefore, exposes the baby in a casket, and is careful to place by its side salt and candles. The words of the ballad are:— Mr. William G. Black, in his work on Folk-Medicin

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VIII. SALT AS A MAGICAL SUBSTANCE

VIII. SALT AS A MAGICAL SUBSTANCE

The natives of Morocco regard salt as a talisman against evil, and a common amulet among the Neapolitan poor is a bit of rock-salt suspended from the neck. [298] The peasants of the Hartz Mountain region in Germany believe that three grains of salt in a milk-pot will keep witches away from the milk; [299] and to preserve butter from their uncanny influences, it was a custom in the county of Aberdeen, Scotland, some years ago, to put salt on the lid of a churn. [300] In Normandy, also, the peasan

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IX. MISCELLANEOUS REMARKS ON SALT

IX. MISCELLANEOUS REMARKS ON SALT

Among the peasants of the Spanish province of Andalusia the word “salt” is synonymous with gracefulness and charm of manner, and no more endearing or flattering language can be used in addressing a woman, whether wife or sweetheart, than to call her “the salt-box of my love.” The phrase “May you be well salted” is also current as an expression of affectionate regard. [321] Scotch fishermen have a traditional custom of salting their nets “for luck,” and they also sometimes throw a little salt int

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X. THE SALT-CELLAR

X. THE SALT-CELLAR

The rhetorician Arnobius, in his work “Disputationes contra Gentes,” wrote that the pagans were wont to sanctify or hallow their tables by setting salt-cellars thereon. For owing to the fact that salt was employed at every sacrifice as an offering to the gods, and owing moreover to its reputed divine attributes, receptacles containing salt were also held sacred. Indeed, the salt-cellar partook of the nature of a holy vessel, associated with the temple in general, and more particularly with the a

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I. IN ANCIENT TIMES

I. IN ANCIENT TIMES

The ancient Egyptians regarded the head as a citadel or fortress in which the reasoning faculty abode. [346] Hence they especially revered any function seemingly appertaining to so noble a portion of the body, and dignified even the insignificant act of sneezing by attributing to it auguries for good or evil, according to the position of the moon with reference to the signs of the zodiac. [347] The Greeks and Romans also, by whom the most trivial occurrences of every-day life were thought to be

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II. MEDIÆVAL BELIEFS ABOUT SNEEZING

II. MEDIÆVAL BELIEFS ABOUT SNEEZING

From certain ancient Welsh poems, it appears that sneezing was considered unlucky in Wales in the twelfth century; [355] but in Europe generally, in mediæval times, the sneeze of a cat on the eve of a wedding was reckoned auspicious. [356] In the writings of the French poet, Pierre de Ronsard (1524-85), the opinion is expressed that not to sneeze while regarding the sun is a sign of ill-luck; and from Doctor Hartlieb’s “Book of all Forbidden Arts, Unbelief, and Sorcery,” 1455, we learn that in G

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III. MODERN SUPERSTITIONS ABOUT SNEEZING

III. MODERN SUPERSTITIONS ABOUT SNEEZING

Sneezing at the commencement of an undertaking, whether it be an important enterprise or the most commonplace act, has usually been accounted unlucky. Thus, according to a modern Teutonic belief, if a man sneeze on getting up in the morning, he should lie down again for another three hours, else his wife will be his master for a week. [359] So likewise the pious Hindu, who may perchance sneeze while beginning his morning ablutions in the river Ganges, immediately recommences his prayers and toil

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IV. THE DOCTRINE OF DEMONIACAL POSSESSION

IV. THE DOCTRINE OF DEMONIACAL POSSESSION

The natural instinct of the untutored savage is to regard the act of sneezing as the manifestation of an attack by a demon. Certain African tribes, for instance, are said to believe that whoever sneezes is possessed of an evil spirit, to whose malicious agency is due the violence of the paroxysm and its utter disregard of times and seasons. Dr. Edward B. Tylor, in his “Primitive Culture” (vol. i. p. 97), asserts that the Zulus have faith in the agency of kindly spirits as well, and says that, wh

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V. SALUTATION AFTER SNEEZING

V. SALUTATION AFTER SNEEZING

The origin of the benediction after sneezing, a custom well-nigh universal, is involved in obscurity. A popular legend says that, before the time of Jacob, men sneezed but once, as the shock proved fatal. The patriarch, however, obtained by intercession a relaxation of this law, on condition that every sneeze should be consecrated by an ejaculatory prayer. [387] According to a well-known myth of classical antiquity, Prometheus formed of clay the model of a man, and desiring to animate the lifele

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VI. LEGENDS RELATING TO SNEEZING

VI. LEGENDS RELATING TO SNEEZING

In the traditional lore of ancient Picardy is the following legend:— In the vicinity of Englebelmer nocturnal wayfarers were often surprised at hearing repeated sneezes by the roadside, and the young people of the neighboring villages made frequent attempts to ascertain the origin of the mysterious sounds, but without avail. The mischievous spirit or lutin took pleasure in seeing them run about in a vain search while he himself remained invisible. Finally people became accustomed to hearing thes

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I. EGYPTIAN DAYS

I. EGYPTIAN DAYS

The belief in lucky and unlucky days appears to have been first taught by the magicians of ancient Chaldea, and we learn from history that similar notions affected every detail of primitive Babylonian life, thousands of years before Christ. Reference to an “unlucky month” is to be found in a list of deprecatory incantations contained in a document from the library of the royal palace at Nineveh. This document is written in the Accadian dialect of the Turanian language, which was akin to that spo

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II. ROMAN SUPERSTITION CONCERNING DAYS

II. ROMAN SUPERSTITION CONCERNING DAYS

The Romans had their dies fasti , corresponding to the modern court days in England. On such days, of which there were thirty-eight in the year, it was lawful for the prætor to administer justice and to pronounce the three words, Do, dico, addico , “I give laws, declare right, and adjudge losses.” The days on which the courts were not held were called nefasti (from ne and fari ), because the three words could not then be legally spoken by the prætor. But these days came to be regarded as unlucky

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III. MEDIÆVAL BELIEF IN DAY-FATALITY

III. MEDIÆVAL BELIEF IN DAY-FATALITY

The early Saxons in England were extremely credulous in regard to the luck or misfortune of particular days of the month, and derived a legion of prognostics, both good and evil, from the age of the moon. Thus, they considered the twelfth day of the lunar month a profitable one for sowing, getting married, traveling, and blood-letting, but the thirteenth day was in bad repute among the Saxons, an evil day for undertaking any work. The fourteenth was good for all purposes, for buying serfs, marry

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IV. PREVALENCE OF SIMILAR BELIEFS IN MODERN TIMES

IV. PREVALENCE OF SIMILAR BELIEFS IN MODERN TIMES

Among the Chinese of to-day, as with the inhabitants of ancient Babylon, the days which are deemed favorable or otherwise for business transactions, farming operations, or for traveling are still determined by astrologers, and are indicated in an official almanac published annually at Pekin by the Imperial Board of Astronomers. The various tribes of the island of Madagascar also are exceedingly superstitious in regard to the luck or ill-luck attending certain days, and the lives of children born

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V. THE SIXTH DAY OF THE WEEK

V. THE SIXTH DAY OF THE WEEK

Let us now consider the subject of Friday as an alleged dies mala . The seven week-days were originally named after Saturn, Jupiter, Mars, the Sun, Mercury, Venus, and the Moon, in the order given, and these names are found in the early Christian calendars. The Teutonic nations, however, adopted corresponding names in the Northern mythology,—the Sun and Moon, Tyr, the Norse God of War, Wodan, Thor, Freyja, and Saturn; and our early Saxon ancestors worshiped images representing all these deities

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VI. FRIDAY IN MODERN TIMES

VI. FRIDAY IN MODERN TIMES

Friday is the Sabbath of the Moslems, corresponding to the Sunday of the Christians and the Saturday of the Jews. In Egypt Friday is therefore blessed above all other days, while Saturday is the most unfortunate. However, although Friday was the day selected by Mahomet for the holding of the Moslem Assembly, it was not wholly devoted to religious worship, and at the conclusion of public prayers business was transacted as on any other week-day. [428] Among Mohammedans Friday is considered the mos

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I. RATS AND MICE AS AVENGERS

I. RATS AND MICE AS AVENGERS

When in ancient times fields were overrun and crops destroyed by swarms of pestiferous animals or insects, these creatures were regarded either as agents of the Devil, or as being themselves veritable demons. We learn, moreover, that rats and mice were formerly especial objects of superstition, and that their actions were carefully noted as auguries of good or evil. [456] A rabbinical myth says that the rat and the hog were created by Noah as scavengers of the Ark; but the rat becoming a nuisanc

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II. SPIRITS ASSUME THE FORMS OF BLACK ANIMALS

II. SPIRITS ASSUME THE FORMS OF BLACK ANIMALS

The belief in the demoniacal possession of animals was prevalent in Europe for several centuries, and in order to drive away the evil spirits it was customary to employ various exorcisms and incantations, which were supposed to be infallible after approval by ecclesiastical authority. Reginald Scot, in his “Discovery of Witchcraft,” says that, according to the testimony of reliable authors, spirits were wont to take the forms of animals, and especially of horses, dogs, swine, goats, and hares. T

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III. EXORCISM AND CONJURATION OF VERMIN

III. EXORCISM AND CONJURATION OF VERMIN

The Grecian husbandmen were accustomed to drive away mice by writing them a message on a piece of paper and sticking it on a stone in the infested field. A specimen of such a message, beginning with an adjuration and concluding with a threat, is to be found in the “Geoponica,” a Grecian agricultural treatise. In the endeavor to justify the employment of radical measures against vermin, some curious questions of casuistry were involved. Rats and mice being God’s creatures, one ought not to take t

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IV. CHARMS AGAINST ANIMALS

IV. CHARMS AGAINST ANIMALS

As illustrative of the superstitious use of charms and exorcisms against animals and reptiles in different epochs and countries, we have examples from many and varied sources. The Egyptians used, as charms against venomous serpents, various magic formulæ inscribed upon strips of papyrus, which were rolled up and worn as talismans. A specimen of such an one is to be seen among the Egyptian manuscripts in the Louvre collection. The following is a translation of a portion of one of these incantatio

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V. IMAGES OF ANIMALS AND BIRDS USED AS CHARMS

V. IMAGES OF ANIMALS AND BIRDS USED AS CHARMS

The belief that cities or towns may be protected from the incursions of noxious animals, birds, or insects, by an image or figure representing one of these creatures, is of great antiquity. This seems to be on the principle of the homœopathic doctrine, “Like cures like.” A homely illustration of the same idea is afforded by the shrewd farmer who hangs up a dead crow in his cornfield to protect the crops. On the other hand, the eccentric French writer, Antoine Mizauld, recommended the following a

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VI. WORDS USED AS CHARMS

VI. WORDS USED AS CHARMS

The English word “charm” is derived from the Latin carmen , a verse; and the magical potency of a sentence used as a charm was believed to rest in the words themselves, and not in the person who uttered them. In the opinion of the cabalistic magicians of the Middle Ages, the power of a charm of words depended upon its being unintelligible. The Latin poet, Varius, wrote in the first century B. C. that old women, by the sole use of words as charms, were able not only to restrain and subjugate wild

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VII. SUPERSTITIOUS DEALINGS WITH WILD ANIMALS

VII. SUPERSTITIOUS DEALINGS WITH WILD ANIMALS

In encountering a wild animal, the ancients deemed it a matter of great importance that a man should see the beast before the latter was aware of a human presence. If a wolf, for example, first perceived the man, the brute was master of the situation, and the man was bereft alike of speech and strength; whereas the wolf, if first seen by the man, became an easy prey. The side from which a wild beast approached was also of moment. Thus the “Geoponica” warned its readers not to allow a hyena to ap

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VIII. LEGAL PROSECUTION OF ANIMALS

VIII. LEGAL PROSECUTION OF ANIMALS

Legal proceedings were formerly instituted against vermin, who were thus treated as if they were human beings endowed with consciences and responsible for their actions. Prosecutions of animals were common in France and Switzerland, with a view to protect communities from their depredations. Thus rats and mice, and also bulls, oxen, cows, and mares; sheep, goats, pigs, and dogs; moles, leeches, caterpillars, and various reptiles, were liable to punishment by legal process. [507] The Roman Cathol

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I. EARLY SIGNIFICANCE OF NUMBERS

I. EARLY SIGNIFICANCE OF NUMBERS

In the “Cabala,” or ancient mystic philosophy of the Jews, much importance is attributed to the combination of certain numbers, letters, and words. According to one tradition, the earliest Cabala was given by the angel Raziel to Adam, and orally transmitted through generations until the time of Solomon, by whom it was first embodied in written form. Another report alleges that the cabalistic secrets of nature were received from God by Moses in the Mount, and afterwards taught to Joshua, who comm

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II. THE NUMBER THREE

II. THE NUMBER THREE

Three, as emblematic of the Trinity, has always been considered a sacred number, and long before the Christian era God was worshiped as a triple Deity. This is true not only of the Assyrians, Phœnicians, Greeks, and Romans, but also of the ancient Scandinavians, the Druids, the inhabitants of Mexico and Peru, as well as the Chinese and Japanese. So from earliest times the Hindus have worshiped their triad of Brahma, Vishnu, and Siva. In Holy Writ we find three sister virtues, Faith, Hope, and Ch

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III. THE NUMBER SEVEN

III. THE NUMBER SEVEN

The number seven has ever been regarded as having a peculiar mystic significance, and its manifold virtues have been the theme of elaborate monographs. Alike in Holy Writ and among the earliest historic peoples, in classic antiquity and in the mythologies of many nations, this number has been most prominent, and to this fact may reasonably be attributed a portion of the luck associated with odd numbers in general. A complete enumeration of familiar examples of the use of this favorite number, al

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IV. ODD NUMBERS IN WITCHCRAFT

IV. ODD NUMBERS IN WITCHCRAFT

Odd numbers are intimately associated with the black art, for witches’ incantations are commonly repeated three or nine times. Who ever heard of a witch performing any of her mystic rites exactly four or six times? Apropos of this may be quoted the following story, taken from the advance sheets of a work entitled “Golspie,” edited by Edward W. B. Nicholson, M. A., Bodley’s Librarian in the University of Oxford, England, and loaned by him to the writer. The book contains much interesting folk-lor

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V. ODD NUMBERS IN FOLK-MEDICINE

V. ODD NUMBERS IN FOLK-MEDICINE

In a volume containing a great variety of ancient charms and magical cures, collected by Marcellus Empiricus, a Latin writer of the fourth century A. D. , in which volume various remedial measures are described with great minuteness, the even numbers seldom appear. Thus, for the removal of a foreign substance from the eye, one should rub the affected organ with the five fingers of the hand of the same side, and repeat thrice a charm of words. Again, for the cure of a sty on the eyelid, take nine

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VI. THE NUMBER THIRTEEN

VI. THE NUMBER THIRTEEN

In regard to the luck of odd numbers, the exception, which is commonly supposed to prove the rule, is the much maligned thirteen. In the Scandinavian mythology Loki, the Principle of Evil and the chief author of human misfortunes, accompanied the twelve Æsir, or Demigods, and was reckoned the thirteenth among them. Moreover, the Valkyrs, or Virgins, who waited upon the heroes in Valhalla, were thirteen in number, and from these sources is believed to have sprung the very common superstition conc

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