woman responsible for causing it; and finally an adjuration of the evil eye to depart from the sufferer's 'head and heart and finger-nails and toe-nails and the cockles of the heart, and to begone to the hills and mountains[1]' and so forth; after all which the Lord's prayer or any religious formula may be repeated ad libitum. During the recitation of some such charm, the witch fumigates her patient either with incense, or,—what is more effectual where a guess can be made as to the identity of the envious enemy,—by burning something belonging to the latter, a piece of his clothing or even a handful of earth from his doorway[2]. Or again, if the patient is at a loss to conjecture who it is that has harmed him, recourse may be had to divination. A familiar method is to burn leaves or petals of certain plants,—basil and gillyflower being of special repute[3],—mentioning at the same time a number of names in succession. A loud pop or crackling denotes that the name of the offender has been reached, and the treatment can then proceed as described above.
No less widespread in Greece than the belief in the evil eye, and equally primitive in character, is the practice of magic. Few villages, I believe, even at the present day do not possess a wise woman ([Greek: magissa]). Often indeed, owing to the spread of education and the desire to be thought 'European' and 'civilised,' the inhabitants will indignantly deny her existence, and affect to speak of witches as things of the past. But in times of illness or trouble they are apt to forget their pretensions of superiority, and do not hesitate to avail themselves of the lore inherited from their superstitious forefathers. For the most part women are the depositaries of these ancient secrets, and the knowledge of charms, incantations, and all the rites and formularies of witchcraft is handed down from mother to daughter. But men are not excluded from the profession. The functions of the priest, for example, are not clearly distinguished from those of the unconsecrated magician. At a baptism, which often takes place in the house where the child is born and not at the church, the.], [Greek: hê Sinasos], p. 87.]
