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foreseeing things to come； their power over the secrets of nature；
and their knowledge of the stars。'
The Gitanas in the olden time appear to have not unfrequently been
subjected to punishment as sorceresses； and with great justice； as
the abominable trade which they drove in philtres and decoctions
certainly entitled them to that appellation； and to the pains and
penalties reserved for those who practised what was termed
'witchcraft。'
Amongst the crimes laid to their charge； connected with the
exercise of occult powers； there is one； however； of which they
were certainly not capable； as it is a purely imaginary one； though
if they were punished for it； they had assuredly little right to
complain； as the chastisement they met was fully merited by
practices equally malefic as the crime imputed to them； provided
that were possible。 IT WAS CASTING THE EVIL EYE。
CHAPTER VIII
IN the Gitano language； casting the evil eye is called QUERELAR
NASULA； which simply means making sick； and which； according to the
common superstition； is accomplished by casting an evil look at
people； especially children； who； from the tenderness of their
constitution； are supposed to be more easily blighted than those of
a more mature age。 After receiving the evil glance； they fall
sick； and die in a few hours。
The Spaniards have very little to say respecting the evil eye；
though the belief in it is very prevalent； especially in Andalusia
amongst the lower orders。 A stag's horn is considered a good
safeguard； and on that account a small horn； tipped with silver； is
frequently attached to the children's necks by means of a cord
braided from the hair of a black mare's tail。 Should the evil
glance be cast； it is imagined that the horn receives it； and
instantly snaps asunder。 Such horns may be purchased in some of
the silversmiths' shops at Seville。
The Gitanos have nothing more to say on this species of sorcery
than the Spaniards； which can cause but little surprise； when we
consider that they have no traditions； and can give no rational
account of themselves； nor of the country from which they come。
Some of the women； however； pretend to have the power of casting
it； though if questioned how they accomplish it； they can return no
answer。 They will likewise sell remedies for the evil eye； which
need not be particularised； as they consist of any drugs which they
happen to possess or be acquainted with； the prescribers being
perfectly reckless as to the effect produced on the patient；
provided they receive their paltry reward。
I have known these beings offer to cure the glanders in a horse （an
incurable disorder） with the very same powders which they offer as
a specific for the evil eye。
Leaving； therefore； for a time； the Spaniards and Gitanos； whose
ideas on this subject are very scanty and indistinct； let us turn
to other nations amongst whom this superstition exists； and
endeavour to ascertain on what it is founded； and in what it
consists。 The fear of the evil eye is common amongst all oriental
people； whether Turks； Arabs； or Hindoos。 It is dangerous in some
parts to survey a person with a fixed glance； as he instantly
concludes that you are casting the evil eye upon him。 Children；
particularly； are afraid of the evil eye from the superstitious
fear inculcated in their minds in the nursery。 Parents in the East
feel no delight when strangers look at their children in admiration
of their loveliness； they consider that you merely look at them in
order to blight them。 The attendants on the children of the great
are enjoined never to permit strangers to fix their glance upon
them。 I was once in the shop of an Armenian at Constantinople；
waiting to see a procession which was expected to pass by； there
was a Janisary there； holding by the hand a little boy about six
years of age； the son of some Bey； they also had come to see the
procession。 I was struck with the remarkable loveliness of the
child； and fixed my glance upon it： presently it became uneasy；
and turning to the Janisary； said： 'There are evil eyes upon me；
drive them away。' 'Take your eyes off the child； Frank；' said the
Janisary； who had a long white beard； and wore a hanjar。 'What
harm can they do to the child； efendijem？' said I。 'Are they not
the eyes of a Frank？' replied the Janisary； 'but were they the eyes
of Omar； they should not rest on the child。' 'Omar；' said I； 'and
why not Ali？ Don't you love Ali？' 'What matters it to you whom I
love；' said the Turk in a rage； 'look at the child again with your
chesm fanar and I will smite you。' 'Bad as my eyes are；' said I；
'they can see that you do not love Ali。' 'Ya Ali； ya Mahoma；
Alahhu！' （30） said the Turk； drawing his hanjar。 All Franks； by
which are meant Christians； are considered as casters of the evil
eye。 I was lately at Janina in Albania； where a friend of mine； a
Greek gentleman； is established as physician。 'I have been
visiting the child of a Jew that is sick；' said he to me one day；
'scarcely； however； had I left the house； when the father came
running after me。 〃You have cast the evil eye on my child；〃 said
he； 〃come back and spit in its face。〃 And I assure you；' continued
my friend； 'that notwithstanding all I could say； he compelled me
to go back and spit in the face of his child。'
Perhaps there is no nation in the world amongst whom this belief is
so firmly rooted and from so ancient a period as the Jews； it being
a subject treated of； and in the gravest manner； by the old
Rabbinical writers themselves； which induces the conclusion that
the superstition of the evil eye is of an antiquity almost as
remote as the origin of the Hebrew race； （and can we go farther
back？） as the oral traditions of the Jews； contained and commented
upon in what is called the Talmud； are certainly not less ancient
than the inspired writings of the Old Testament； and have unhappily
been at all times regarded by them with equal if not greater
reverence。
The evil eye is mentioned in Scripture； but of course not in the
false and superstitious sense； evil in the eye； which occurs in
Prov。 xxiii。 v。 6； merely denoting niggardness and illiberality。
The Hebrew words are AIN RA； and stand in contradistinction to AIN
TOUB； or the benignant in eye； which denotes an inclination to
bounty and liberality。
It is imagined that this blight is most easily inflicted when a
person is enjoying himself with little or no care for the future；
when he is reclining in the sun before the door； or when he is full
of health and spirits： it may be cas