The simplest thing is to spit,—three times for choice, for that number has magical value,—but on oneself, not at the suspected foe. Theocritus was scrupulously correct, according to the modern view, in making his shepherd spit thrice on his own bosom. Another expedient, though no garlic be at hand to give effect to the words, is to ejaculate, [Greek: skordo 'sta mat[i(]a sou], 'garlic in your eyes!' Or use may be made of an imprecation considered effective in many circumstances of danger, [Greek: na phas to kephali sou], 'may you devour your own head!' Lastly there is the [Greek: phaskelon], a gesture of the hand,—first raised with the fist closed and then suddenly advanced either with all the fingers open but bent, or with the thumb and little finger alone extended,—which returns the evil upon the offender's own head with usury.
But, in spite of these manifold means of defence, the evil eye has its victims; some malady seizes upon a man, for which no other cause can be assigned; and the question of a cure arises. Here the Church comes to the rescue, with special forms of prayer, commonly known as [Greek: baskanismoi], provided for the purpose. The person affected goes to the church, or, if the case be serious, the priest comes to his house, the prayers are recited, and the sufferer is fumigated with incense. Also if there happens to be a sacred spring or well, [Greek: hag[i(]asma] as it is called, in the precincts of any church near,—and there are a fair number of churches in Greece which derive both fame and emolument from the possession of healing and miracle-working waters[1],—the victim of the evil eye is well-advised to drink of them. There are some, however, who rate the powers of a witch more highly than those of a priest, and prefer her incantations to the prayers of the Church. She knows, or is ready to improvise, forms of exorcism ([Greek: xorkia], [Greek: xorkismoi]) for all kinds of affliction. A typical example[2] begins, as do many of the incantations of witchcraft, with an invocation of Christ and the Virgin and the Trinity and the twelve Apostles; then comes a complaint against the grievous illness which needs curing; next imprecations upon the man orasma] as well as its miraculous icon. This spring was in high repute before the icon was discovered, cf. [Greek: Mauromara], [Greek: Hist. tês Tênou], p. 102 (a translation of Salonis, Voyage à Tine (Paris 1809)). The icon was discovered only just before the Greek War of Independence.], [Greek: Mnêmeia tês Hist. tôn Athênaiôn], vol. III. p. 5.]
