FROM PAIN TO BLESSINGS CHARM

Chants, Blessings, Prayers and Charms Heal From Illness, Pain Or Negativity. Ask your body to reverse the steps it used to bring about the pain and.
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She guarded him from evil courses, led him on the right path, and saved him from various calamities, sucb, for instance, as a sudden death — Bas obann. They came to a strange house for shelter. The wife gave them quarters, much against the husband's wishes. During the night the wife was seized with the pains of labour. Translated — Mary, behold the woman In the throes of death.

Abimdant apples and sweet sloes were in that church. In St Patrick's Hymn, already referred to, we have a similar idea. The hymn, we are told in the prefatory note, is a " Corslet of faith for the protection of body and soul against demons, and men, and vices.

Every one who shall sing it every day, with pious meditation on Qod, demons shau not stand before his face: Translated— Son, succour her Thyself, For Thou hast the power. Whereupon Jesus told the wonian in travail to make the sign of the cross three times, and A' choinneal a lasadh, An leanabh a bhaisteadh, 'S a' bhean a bhi slan, Translated — To light the candle, To baptise the child, And that she [the wife] might recover. The foregoing is the story as told in Uist; and the birth ceremony as now practised is as follows: Dioma, Chief of Hy Fiachrach, abducted the beauteous and holy maiden, Bruinneach, from a cell near the monastery, and made her his wife.

She was pregnant — a circumstance that greatly displeased Ciaran. Thereupon he made the sign of the holy cross on her body, and her burden vanished I The words in the original are: Some of the phrases are the same as those in my Uist version. And out of which Ghiist was hom. And the woman may recover. It would thus appear that the scapular servcs much the same purpose in Ireland that the Aime Moire does in Uist. An Incantation somewhat similar to the one above given is used iu the West of Ireland.

It is entitled " Ortha Mhuire," or a prayer to the Virgin Mary, " a deirtear do mhnaibh in a luighe seoil. Translated— Two persons I met — Help and Christ: As it was you who brought forth the Son, take the ofTspring from the bone [womb] ; And may the woman be well.

Bad Luck Charm

In oonnection with the matter of appeals in childbirth to the Virgin Mary, it is interesting to refer to the case of Roderick Macleod, the St Kilda impostor, desoribed by Martin, Buchan, and others. This man, we are told, taught the women of St Kilda a devout hymn, which he ealled the Virgin Mary's.

By means of this hymn the impostor debauched many of the women! He was paid a sheep by every wife who leamed it. A copy of this hymn would be interesting. WiU any member fumish it? Appeals to the Virgin Mary by women in child-bed appear to have been universal in Christian countries ; and we have an inter- esting instance of it in "The Lives of the Saints from the Book of Lis- more. The Christian child induced the Jewish child to go to the temple, and there partake of consecrated bread. The Jewish child afterwards informed his parents what had happened. He was left there tiU bumed to ashes.

On the morrow his parents found him as if in sleep. In response to their enquiries, the child replied that he was saved by the Virgin Mary [" mathair an aird-rig " — the mother of the high king], and that he was to be a fosterling of hers thenceforward. The parents of the child became Christian. When in attendance on a woman in childbed she went sim-wise round the patient, carrying the herb, and repeating certain words.

She was most successf ul as a sick-nurse. Pennant mentlons it in his Tour in Scotland in , and I cannot do better than quote his words. After referring to the buming of witches near Langholm, he proceeds: He could not tell me the name of the herb.


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Perhaps some member of the Society can throw further light on the subject. In connection with the Aime Moire as an amulet, I wiU read a few lines with regard to St Bridget, from which we see that the " Mary of the Gael" was also regarded as a great protectress. Gach la is gach oidhche Ni mi cuimhneachadh air sloinneadh Brighde. Each day and each night I will meditate on the genealogy of St Bridget. Some of the phrases in' the foregoing have a singular resemblance to certain Ihaes of St Patrick's Hymn, previously mentioned. In the Irish hymn we have the following: I show yon a specimen of the white nnt.

It is not so common as the brown one. Martin says that if evil was intended the nut tumed blaok. That theee nats did change colour, he sajs, he found tme bj his own obeerva- tion, bnt he could not be positive as to the cauae. He then goes on: One of the neighbours told his wife that this must be witchcraft, and it would be easj to remove it, if she would but take the white nut, called the Yirgin Marj's Nut, and laj it in the pail into which she was to milk the cows.

INTRODUCTION

This advice she presentlj foUowed ; and, havinfi: She uced the nut again, and all the cows gave pure good milk, which thej ascribe to the virtue of the nut. This verj nut Mr Campbell presented me with, and I stiU keep it bj me. Martin sajs that the kemel of this nut, beat to powder and drunk in milk or aqua viUe, was reckoned a good cure for diarrhoBa and djsenterj ; and the Rev. Lane Buchanan states that during his sojoum in the Hebrides tK , after the kemel was removed, the sheU was used as a snuff-mull.

It is so used stiU, and I exhibit a specimen. In former times Hebridean ladies got these nuts mounted with sUver, and used them as vinaigrettes. Translated — A pahnful of water on your age [years], A pahnful of water on your growth, And on your taking of your food ; And may the part of you which grows not during the night Grow during the day. Three palmfuls of water of the Holy Trinity, To protect and guard you From the effects of the evil eye, And from the jealous hist of sinners.

On the High- land mainland the plant is called " Lus-Eoin-Bhaiste. We have numerous descriptions, in folk-lore books, of the ceremonies on St John's Eve, the plucking of St Johu's Wort, and the foretelling of one's destiny, much in the same way as our- Hallowe'en observances. With noiseless tread, To her chamber she sped, Where the spectral moon her white beams shed: And when a year was passed away, All pale on her bier the young maid lay ; And the glow-worm came, With its silvery flame, And sparkled and shone Through the night of St John ; And they closed the cold grave o'er the maid's cold clay,, -- Vide Hone's "Every Day Book," Vol.

Bad Luck Charm

Wherever it is put up - ' It wiU win victory and command homage. Another version of the Incantation was thus: Old persons preserved it in the hope that their cattle and sheep would increase, and that prosperity in general would attend them ; while school children carried it in the hope of protecting themselves from the teacher's tawse. On tbus finding it he said — Achlasan-Chalum-Chille, gun sireadh, gun iarraidh ; 'S a dheoin Dia cha 'n fhaigh mi achmhasan an nochd. Translated — St Colimiba's herb, unsought-for and unasked ; And please God, I will not be reproved to-night!

He suffered me to feel the plant in the neck of his coat, but would by no means let me open the seam, thpugh I offered him a reward to let me do it. Like St John's Wort, the four-leaved Shamrock was believed to be possessed of many virtues, not only in Treland, but also in the Isle of Man and the Scottish Highlands. When found with- out seeking, it was considered fortunate, and conceming it the following lines were said: Translated — Shamrock of leaves aud virtues, I would wish you to be uuder my piUow On my falling asleep. The same belief is common throughout Ireland.

They are aa follows: Marion Pardown ar indyttit and accusit for that zeers syne, James Halcro, in Hilldiswick, having a cow that ye alledged had pushed a cow of yours, ye in revenge thereof, by yr. Andro getting knowledge thereof, oausit the same to be brought to the bull and buUit against your wiU. The next year when she calved, ye by your sd. Andro his hous, he suspecting you, caused you to milk her and look to her, after which doing, immediately the sd. In the Highlands, similar beliefs as to the powers of witches prevailed; and our Trausactions contain an interesting paper by our friend Mr William Mackay, describing the burning of witohes in Strathglass.

The Chiese made of the remaineing Milk of a Cow thus strain'd will swim in Water like a cork. But a little of the Mother's Dung stroakit on the Calves mouth before it suck any, does prevent this theft. There the people, by means of herbs and appeals to the Trinity and the Church, hoped to wardoffthe powers of witchcraft. Steep- grass, Earning-grass, Scotis-austraV' In Uist this plant was believed to be a sure protection against thfe powers of witches. It should be pulled on a Sunday in this manner: The three tufts having thus been pulled, they were caref ully taken home, roUed up in a small piece of cloth, and concealed in some comer of the dairy or milk-kist — " ciste-a'-bhainne.

As usual on such occasions, there was a group of admirhig feniales round the fire attending to the wants of the new arrival. While thus employed, they saw a shaggy little creature — " creutar beag, loireach " — traddliug in at the door. The stranger, who was believed to be a Fairy anxious to " lift " the child before it was baptised, then vanished. It was believed that the substance, or " Toradh," could not be taken out of milk in any house where the " Caoibhreachan " was kept under an uptumed dish.

I do not find this plant mentioned in our Gaelic dictionaries, and I have not been able to get a specimen of it. Tha mi nis 'gad bhuain. Translated — Let me pluck thee, Torannan! With all thy blessedness and all thy virtue, The nine blessings came with the nine parts, By the virtue of the Torannan ; The hand of St Bride with me, I am now to pluck thee.

Let me pluck thee, Torannan! With thine increase as to sea and land ; With the flowing tide that shall know no ebbing, By the assistance of the chaste St Bride, The holj St Columba directing me, Gentle Oran protecting me, And St Michael of high-crested steeds Imparting virtue to my cattle, My darling plant is now plucked. The Kirk-Session of Kenmore, in Perthshire, had several cases of alleged witchcraft in last oentury. From the Kirk-Session Records it appears that Janet Macintaggart was charged, on 19th July, , with "Charms and Inchantments," by milking three drops from her neighbour's sheep as a charm to recover the substance of the milk.

Her sister Margaret was charged with going into every house in the township with an egg shell having a little milk in it concealed in her breast ; and being asked for what end she did it, she answered that " she heard some of the wives of the town say that to go into their neighbours' houses with an egg shell after this manner was an effectual Cliarm to recover the substance of their milk which was taken away. The belief in the Evil Eye is of great antiquity. Virgil says — " Nescio quis teneros ocvlus mihi fascinat agnos" " It nmst be that some evil eye bewitches my tender lambs.

We are often told that the Highlanders are superstitious, and in that respect far behind their Lowland neighbours. It maj not be amiss to point out here that the belief in the Evil Eye has prevailed in all countries, and prevails even in civilised Greece to the present time. So much is this the case, that it is acknowledged by the Greek Church, which has prayers against its potency. The Evil Eye was believed to be the outcome of envy. Admira- tion implied envy and covetousness, and hence when one praised or admired another, whether man or beast, the object praised was believed to be liable to the effects of the Evil Eye.

This idea also prevails in Orkney and Shetland, where praise of the description above indicated receives the name " Forespoken. When one was " Forespoken " the cure in Orkney was "Forespoken Water" — that is water into which something has been dropped, supposed to possess magical powers, and over which an Incantation has been pronounced — probably a reminiscence of Holy Water.

The articles dropped in the water were, as a lule, three pebbles of different colours gathered from the sea shore. The charm was considered most potent when one stone was jet black, another white, and the remaining red, blue, or greenish. The Incantation was as follows: Witchcraft, sorcery, and envy.

Alphabet Beads, Greeting & Blessing Charm Bracelets

The Evil Eye might be described as of a two-fold character. I have recently met on the West Coast a man who believed that he himself had the Evil Eye, and that he could not look even on his own cattle and admire them without the animals suffering from the baneful influence! In Greece the most popular amulet against fascination, and the consequent Evil Eye, is garlic. A mother or nurse walking out with her children, who may be admired, will at once exclaim " Skordon " garlic.

The ancients seem to have held that a power which grew out of envy was best thwarted by any- thing which provoked laughter. Accordingly amulets of an indelicate character were wom as charms, and spittiug was an uni- versal remedy. In West Connaught recourse is had to spitting at the present day. The person suspected of possessing the Evil Eye is got to expectorate on the person " over-looked. He gets every member of each house visited to spit iuto the mug.

The contents are taken home and the " overlooked " person is rubbed therewith. This is believed to be au effectual cure! In the Highlands there were amulets wom, such as coins and beads, about children's necks ; and the possessor of the Evil Eye was given something as an antidote to his envy. If a neighbour 37 entered wheu a woman was churning, the envious eye of the visitor might affect the performance, and prevent the butter from coming!

To avert such a calamity, the visitor got a drink out of the chum. In order to avoid such interruptions, the churning was usually made after bed-time, when the dangers of interruption from with- out were few. A certain preparation of water was one of the prevailing remedies when either man or beast was supposed to be suffering from the Evil Eye. According to the description then given, coins of gold, silver, and copper were put into a basin of water.

The person performing the Eolas repeated the imdemoted words over the dish, at the same time blowing the water with his or her breath. The water was then sprinkled on the person supposed to be suffering from the malady. The words given on that occasion were — 'S i 'n t-suil a chi, 'S e 'n cridhe a smuainicheas, 'S i 'n teanga 'labhras ; 'S mise 'n Triuir gu tilleadh so ortsa, A. An ainm an Athar, a' Mhic, 's an Spioraid Naoimh. Translated — 'Tis the eye that sees, 'Tis the heart that thinks, 'Tis the tongue that speaks ; I am the Three to tum this off you. So much by way of introduction.

I will now proceed with the mode of curing the sufferer from the supposed effects of the Evil Eye, as the same is practised in Uist. The performer then goes with the dish of water to the fireside, and sprinkles three palmfuls on the fire, repeating these words: Fire will tum envy ". The practice, doubtless, has its origin in the belief that such sick- ness was due to the Evil Eye. The ceremony is somewhat similar to that describsd in the first charm ; and it was considered a good sign if the coin adhered to the bottom of the vessel containing the water.

A version I received from Skye a few years ago seems simple Three coins — half a sovereign, half a crown, and half a penny — were put into the water ; the performer knelt on his right knee, and sprinkled the water on the sufferer, at the same time repeating the following Incantation: His will be done. As an antidote against it, the following verse was repeated when washing in the moming: Beannaichidh mise mo nabuidh, 'S beannaichidh mo nabuidh mi. Another Skye remedy was the sign of the cross.

This practice prevailed tiU recent times, and may still be observed by old persons — a very significant survival of Catholic times in a purely Protestant district. Another supposed cure for the Evil Eye was " Eolas a' chronachaidh. The Incantation, as given in the " Beauties," is as foUows: If a man's eye may it flame like resin, If a woman's eye may she want her breast, A cold pluuge and coldness to her blood, And to her stock, to her men, To her'cattle and her sheep.

I have already referred to the spitting cure as practised in Ireland. I am indebted to Mr D. At page 51 he describes the Gypsy ceremony against the influence of the Evil Eye, and as it is somewhat akin to our Highland method, I may briefly repeat it here. A jar is filled with water from a stream, and it must be taken with, not agaimt the current.

In it are placed seven coals, seven handfuls 41 of meal, and seveu cloves of garlic, all of whieh ai'e put on tbe fire. When the water begins to boil, it is stirred with a three- forked twig, while the gypsy repeats a rhyme of which the following is a translation: Evil eyes now look on thee, May they soon extinguished be. Much dust in the eyes, Thence may they become blind. Evil eyes now look on thee, May they soon extinguished be ; May they burn, may they burn In the fire of God!

I have previously pointed out that Pennant, in his Tour, refers to VirgiFs description of the charms used by the shepherd Alphesi- boeus, and the use of triple threads in connection with these: Eolas an t-Snaithnean is simply the Charm or Incantation of the threads, that is, the triple threads ; and it is worthy of note that the triple threads of Virgil were white, rose colour, and black. It is stiU very popular in the Westem Islands, and is used as a Charm against 42 the effects of the Evil Eye, and also against Witchcraft.

The rite observed is as follows: Then the following Incantation: Ceathrar a rinn do chron — Fear agus bean, Gille agus nighean. Four cansed your hurt — Man and wife, Young man and maiden. Who is to frustrate that? If the beast is to recover, the person applying the Snaithnean feels himself or herself becoming iU! If the first recital does not prove efficacious, the rite may be performed two or three times. Macalpine defines Seun as " an amulet to render a warrior invulnerable. In the song of the Kenlochewe Bard, previously referred to, we have the mother-in-law presented to us at the bed of the young couple as " Ga'n danadh 's ga'n teagasg ;" that is, blessing them and teach- ing them.

The Sian, as explained by Macalpine, and also in a more daborate form by the leamed authors of the Highland Society's Dictionary, is simply a protective charm ; and it is of interest to note that the belief in it is by no means confined to 44 the Highlauds. Iii the work by Mr FenDall Rodd, previously referred to, we have an acconnt of a certain OretaJi warrior who, in our own time, pretended to be invulnerable in virtue of a medal of St Constantine, which be wore suspended round his neck. Twice this warrior was hit without being wounded, but a third time he received a serious woiind in the neck.

These were put into the pocket of the warrior when departing for battle, either by a virgin Gt aa unmarried man. At the same time an Incantation of some kind was gone through. With regard to the club moss, the foUowing lines were said: I was not able to find the Incantation of the Sian in Uist, but I give here a set which Mr Macbain obtained from one of his mainland friends.

The " charojer" and his protege go to a retired spot. The recipient of the charm there goes on his knees ; the " charmer" lays his hand on the other's head ; and, with eyes shut, utters the Incantation. Going round him sunwise, or Deiseal, he repeats these words twice: Translated — The charm that Mary placed on her Son be on you, Charm from slaying, charm from wounding, Charm between pap and knee, Charm between knee and breast on you, Charm of the Three in One on you, From top of head to sole of foot, Charm of seven paters ouce on you, Charm of seven paters twice on you, Charm of seveu paters thrice on you, Charm of seven paters four times on you, Charm of seven paters five times on you, Charm of seven paters six times on you, Charm of the seven paters of the seven paters going sunwise in lucky hour on you, a-keeping you from harm and accident.

Groing anti-sunwise, or tuaitheal, he repeats the following one: Sian nan Tri ann an Aon ort, Bho mhullach do chinn gu bonn do shail, Agus sian paidir nan seachd paidir Dol tuaitheal is deiseal, deiseal is tuaitheal, Gu d' ghleidheadh bho d' chul Bho luaidhe 's bho chlaidheamh, Bho lot 's bho mharbhadh, Gu uair a's am do bhais. The Caul — CurracMrath, or, as it is frequently called, Cochull — is a membraneous cap in which the head of a child is sometimes enveloped when bom. Such children are believed to be the special favourites of fortune.

In addition to the caul being regarded as a protective charm in battle, it is also believed to afford protection from drowning, and is looked upon as an article of considerable marketable value among sailors. The belief in its efficacy is by no means confined to the Highlands or even to Scotland. The French in Mauritius attach special virtue to it, and offer it for sale at fancy prices. In , an advertisement in the foUowing terms appeared in the Tirrtes newspaper: Professor O'Growney informs me that advertisements to the same effect appeared frequently in Irish newspapers tiU about ten years ago.

In connection with this matter, it may be mentioned that the cowl of the monk — Gaelic, cochull ; Latin, cucuUus — was also used as an amulet in battle. Aed Slaine went upon a raid. He forgot his cowl. He was slain on that day. St Columba is said to have written the MS. His kindred, the O'Donnells, always brought it with them to battle, and it was their 47 custom to have it carried three times round their army before fighting, in the belief that this would ensure victory. Hence the name Cathach, or Battle-book.

In Ireland an Incantation known as Marthainn Bhadraic serves the purpose of the Highland Sian, According to tradition, St Patrick recited the words over the corpse of one Aine, and stated that any one hearing it would escape many dangers. The language of the Marthainn is very old, and several passages have crept into it which are very obscure. The Irish peasantry attribute great virtues to it, and are very anxious to have it.

Irish soldiers in foreign lands have been known to send for it in the belief that it would preserve them from being shot. For the following version of it I am indebted to Mr D. An te a dearfadh na Marthainn-so i dul i dteach nuadh An-marbhadh ni thiocfaidh as cho 'ad a's bheidheas cleith fo dhion air. Sgriobhta leis na scolaraibh go feart a dtir fior, ar feadh an domhain uile Agus go feart i g-Cille Claoidhte.

My informant, however, could not supply it in fiowing verse, and it is above recorded as narrated by Joyce. The Gaelic reader wiU be able to read and understand the most of it without difficulty.

Book of Protection, being a collection of charms. Translated by Hermann Gollancz

Some of the constructions, e. As the text will show, this Charm is somewhat compre- hensive in its character: In the name of the Father, Son, and Holy Ghost. The Fath Fithe, according to tradition, was a favourite charm with hunters, for it enabled them to make physical objects invis- ible to the ordinary eye. They could come from the forest laden with the spoils of the chase, but their enemies would see them not. Alphabet "N" Bead Price: Alphabet "O" Bead Price: Alphabet "P" Bead Price: Alphabet "Q" Bead Price: Alphabet "R" Bead Price: Alphabet "S" Bead Price: Alphabet "T" Bead Price: Alphabet "U" Bead Price: Alphabet "V" Bead Price: Alphabet "W" Bead Price: Alphabet "X" Bead Price: Alphabet "Y" Bead Price: Alphabet "Z" Bead Price: Furthermore, may there be bound, sealed, and bridled their mouths and their tongues, so that if it be open it may not bend it to, and if it be bent it shall not open; by the prayers of Rabban Hurmizd, and by the request of Mar Elias, and by the supplication of Mar Daniel the prophet, may the mouth of wolves, bears, and all destructive animals be bound.

Pronounce the benediction over the Knife. This may belong to the next section or to the present one, coming, of course, at the beginning: In the name or the Father, the Son, and the Holy Ghost: As thou didst expel the Legion from the man that dwelt in the tombs, 77 so may there be distanced and expelled from the one who bears this charm all 78 evil dreams and startling visions, excitements and anxieties, heaviness and discharge, 79 weeping and worrying, dreams evil and false.

As for the crouching lion and the young dragon, I bind their feet, and may they lit. As for the poison of the accursed serpent, like that of the deaf adder [that will not hear] the voice of the whisperer, the charmer, and the enchanter, 80 May God break their teeth in their mouth, 81 and the Lord uproot the serpents' teeth. Thou didst break the heads of the dragons in the water, thou didst crush the heads of the dragons of Leviathan, 82 and of all [xlviii] serpents: And the serpent went and adorned herself; she prevented and joined the body of the peacock; 83 she prevented by cunning, which has exercised itself thenceforth and unto all eternity.

It is interesting in this connexion to compare the Rabbinic interpretation of Gen. Put together the two scorpions: I bind the mouth of the scorpions by the staff of Moses the Prophet, by the mantle of Elisha, 84 by the ascent of Elijah, and by the ring of Solomon bar Jaki. May God break your teeth, and cut the veins of your head, and the nerves 87 of your teeth, keeping them off from the cattle of the one who carries these writs. As the smoke vanishes from before the wind, may they vanish, in the name of the Father, the Son, and the Holy Ghost; in the name of the Father, the Fatherhood, in the name of the Son, the Lordship, and in the name of the Holy Ghost, the Emanation: As God loved Solomon, and he subjected the rebellious devils by his ring; 88 and as God loved Moses, and divided the Red Sea before him: I bind and bridle their mouths and tongues by the power of Elijah the Prophet, by which he bound the heavens three years and six months, 89 so that no rain came down upon the earth; and by the name.

In the circle occurring on p. May these names be a support and a precaution and a means of redemption and protection against all pains and sicknesses: Confound them, Harshael, Gabriel, and Azrael! In the name of Tumael stop their lips with something bad and horrid when with the one who bears this charm, through the prayer of my Lady, the blessed Mary.


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Write upon a leaf and give her to swallow: In the name of the Father and the Son, Lazarus, come forth'; 92 or this expression , 'Mary bore Christ, and he silenced all natures. By the name of Mar Artemus and Balnus, by these holy names, they who were in the cavern of the earth for forty years, and were praying to God on this account, that He might be the protector of this milk, that cream may be therein as the sand of the seas; by that angel which formeth the foetus in the womb of their mothers: Say the benediction 96 over the salt, and give of it to the cow to eat, and part of it cast into the fire, and part of it into the milk.

Say the benediction over the egg, and give him to eat. I bind the navel of A. I bind his navel by that power with which Elijah the Prophet bound the heavens for three years and six months, so that no rain [lii] came down upon the earth. By that power with which Mar Cyprian bound women who were with child, so that they should not bring forth, and barren women that they should not conceive, do I bind the navel of the one who carries this charm.

The prayer, request, petition, and supplication of Mar Shalita, which he prayed and asked of God at the hour of martyrdom. O my Lord, Jesus Christ, as regards everyone who shall make mention of thy Holy Name, and of my name, thy servant Shalita, may no red spirit nor evil spirit approach him, but may it be expelled from 98 the body and from the soul of A.

If translated according to my foot-note in the text, it would be: I bind the mouth of the eater, and of the mouse, and of the sparrow, and of the winged creature, and of the cattle. I bind them by the living Sign of the Cross of our Lord, and through the prayers of my Lady, the blessed Mary, and by Him who bound heaven, earth, the springs, and the rivulets, the cattle, the winged creature of heaven, and the worm.

I bind the mouth of creeping things, of the eater, of the mouse, of the sparrow, and of the bird from off the crops of him who bears these writs. I bind them by Him who descended from heaven, [liii] presenting the sacred mysteries. By the Divine Power which extinguished the fiery furnace from off those of the house of Hananiah, Azariah, and Mishael, may He extinguish the fire and the flame, that it burn not the heaps of corn and stalks, nor the house of A.

Furthermore, I bind, expel, and extinguish the iron, and again I bind the flint-stone, that fire may not, proceed from them: I bind the fire that it shall not burn. Refers to the practice of rubbing steel against flint-stone, so as to produce sparks. The steel for this purpose is called in modern Syriac [Syr.

To make this [Syr. The winds and the whirlpools are the work of his Word: I bind the iron and the flint-stone, that no fire may proceed from them. By the Word which Elijah spake, [liv] who bound the heavens for three years and six months, so that no rain came down upon the earth: Zechariah had his throat cut, and the fountain of waters was stopped. So may the blood of A. Write with the blood of him whose nose is bleeding on his forehead with a stalk of wheat. Probably, 'write' the preceding formula: As those seven brothers who slept the sleep of years, so may A.

Referring to seven noble youths of Ephesus who in the Decian persecution concealed themselves in a cavern, in which they slept for several centuries, then awoke for a short time only to expire. Gibbon has the story in one form, giving the name of one of the sleepers as Jamblichus. For the name Jamlicha or Jamblichus cf. Jannes and Jambres l07 practised the magical arts; but they were unable to stand against Moses the prophet.

So may there be annulled divination and the bonds of magic from off A. These two names Gk. Menahoth , 85 a. This passage is interesting. With these their names, and of those others that exist, I bind, anathematize, expel, and extirpate all abominable actions, revenge, and evil spirits, and all the wiles of cursed devils devoted to destruction, from the body and from the soul of A. For the fuller list of Father's, see the corresponding passage in Cod. City of Mesopotamia, not far from the river Tigris Payne-Smith. These five are the names of the five sons of Mattathias see 1 Macc. Bacchus and Jonadab are given in Wright's Cat.

According to one reading; or 'I excommunicate', according to the other. O Itch, brazen serpent! Who is it that showed thee upon the [lvii] Mountain of Tarmaka and upon the dry log trunk or root of tree? Even so dry up the itch of A. Therefore may God root thee up, and destroy thee for ever from thy dwelling, and thy root from the land i. By the right hand of thy dominion, O my Lord, Our Father which art in heaven, bless, O Lord, the bearer of these writs: In modern Syriac [Syr.

According to Rabbi Hoshya, of Sichnin, in the name of R. Levi, the serpent was cursed with leprosy, seeing that it is spotted and speckled Midrash Rabba to Genesis iii. Evidently referring to Moses putting the brazen serpent upon the dry pole: In the name of our Lord, I write the details method of reckoning concerning sick persons, from what source the sickness comes upon them. Take the numerical value of his name, and the name of his mother, and subtract the number 9 in each case. It has been suggested to me that this might mean: Divide by 9 so many times till one 9 or less than 9 remains.

Nine days it lasts. This is the only meaning we can assign to this and the following similar passages. If 2 remains, it implies that on the second day of the week Monday , at the new-moon, the malady commences, arising from his stomach, and from his back, and from his heart, and from his entire body. His illness is from God. Three days it lasts. If 3 remains, it implies that on the third day of the week Tuesday the warm and dry sickness took hold of him: Let him bathe in water and butter: Sixteen days it lasts. I will lift up mine eyes unto the mountains.

And if you have 4 remaining it implies that on the fourth day of the week Wednesday was the atmosphere of the devils. He crossed the water, and did not call upon the name of the Living God: Let him give alms to the orphans. Seventeen days it lasts. The atmosphere of demons fell upon him, and he has, further, the spirit of devils. Sixteen days it will last. If you have 6 remaining, the sickness began on Friday from being close to a smell.

The malady originated from his head, from his heart, and from his chest. He requires a charm of two lengths. Twelve days it will last. If 7 remain to you, it implies that on the Sabbath Day Saturday the creeping fear fell upon him; the sickness originating from the lower part of his body, and from his heart, and from his head, the trembling came upon him. Fetch earth from seven ways, and from seven tombs, and from seven springs of water, and water from under the mill, and read over them the portion: Twenty-one days the illness will last.

A Spell to Cast Away Darkness

Or fear called [Syr. Perhaps the Latin cauda. If 8 remains to you, it means that on Wednesday he had an evil vision of having been smitten by the Satan. His entire system is deranged. Twenty days it will last. Under the threshold of the house the atmosphere of Zarduch fell upon him. Nineteen days it will last.

This manuscript is finished in the blessed month Tammuz, on the 30th day thereof, in the year of the blessed Greeks. This manuscript is finished under the roof or 'bishopric' of Mar George. This manuscript has been written in the name by order of the blessed young man, the beautiful branch, Tarveran, son of the deceased Zarunda? Anyone into whose hands this manuscript shall fall, and he does not return it to its owner, shall be under the ban of the Fathers.

This manuscript is finished at the hands of the feeble, sinning, wicked, impure, and infirm one, that is, the priest George, son of the deceased Zaia, of the blessed village Shibani. Foremost above all things, that prayer which our Lord taught his disciples: Forgive us our trespasses and sins as we also forgive those who sin against us.

And lead us not into temptation, but deliver us from evil; for Thine is the Kingdom, the power, and the glory, for ever and ever. We acknowledge Thee, O Lord of All: O our Lord, be gracious unto thy servants who bear these writs amulets. And everything was by his hand, and without him there was not one thing made of that which [lxii] was. And that light shineth in the darkness, and the darkness preventeth it not.

By the power which is concealed in those Ten Holy Words Commandments of the glorified Godhead, and by the name I Am That I Am, Almighty God, Adonai, Lord of Hosts, may there be expelled, extirpated, chased and dashed in pieces all those accursed and rebellious demons, devils, and phantoms, and all evil working: By that Divine power which healed the mother-in-law of Simon Peter of the fever-horror, 3 and cast the devil out of the governor, and by that Will and glorious command that commanded the fish and it spewed out Jonah, and drove Adam out of Paradise: Heal the sick, cleanse the lepers, and cast out the devils: He who will believe and be baptized will live, but he who does not believe shall be condemned.

Signs shall follow those who believe these things. By my name devils shall go forth, and they the believers shall speak with new tongues: There has been given unto me all dominion in heaven and on earth: Go, then, teach all the peoples and baptize them in the name of the Father, Son, and Holy Ghost: And lo, I am with you all the days, even unto the end of the world.

In the name of the Father, Son, and Holy Ghost. In like manner as the Lord, the All-powerful God, planted the Garden in Eden, and placed therein a large fountain, and distributed from it the four rivers, Gihon, Pishon, Daklat Hiddekel , and the great river Euphrates; 6 and they sprang forth and watered the four corners of the world: Vide note on text. Seth is spoken of as 'beautiful'. Jonah regarded as a type of Christ; three days in the belly of the fish to typify the three days of Christ in the tomb. And by the prayers of those of the Eastern and Western [lxvi] peoples: By this ban shall be bound, anathematized, expelled, prevented and despatched all cursed and rebellious demons, Satans and devils.

Or 'Boma'; the first letter in MS. Supply 'John' after 'Mar'. The prayer, request, petition, and supplication of her full of grace, my Lady, the blessed Mary, mother of Christ, our Redeemer and Preserver: Hosanna to the son of David: From the country of Eden I come, in order to ask of thee one request. Our Lord answered and said unto her, I will grant thee thy request, and more than thy request. Thereupon my Lady Mary asked on behalf of the sick, that they may be healed, and regarding the sorely pressed, that they may be enlarged, yea exceedingly.

People call her by many names: And now, O my Lord, listen to the prayer of the one who bore thee, and prevent and expel this demon that she do not injure nor approach thy servants who carry this invocation. She replied and said: You are not empowered to show your might and strength and craft over the men-servants and women-servants of God who carry these formulae. And furthermore, I conjure thee by Him at whom angels and men tremble, that if thou hast any other names, reveal it to me, and show me, and hide it not.


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She said unto him: I have twelve other names. Whosoever will write them and hang them upon himself, or place them in his house, his house will I not enter, nor [approach] his children. She replied unto him: I will reveal it unto thee, though I desire it not. Whosoever will write them and hang them upon himself, his house will I not enter, nor do harm unto his wife, nor unto his children, nor unto anything which he hath or will have. My first name is Geos: I bind you off him who carries these writs in the name of the God of Gods and Lord of Lords, and in the name of the Being who is from everlasting: The prayer, request, petition, and supplication of Mar George, the glorious martyr, which he prayed, requested, and petitioned before God at the time of his martyrdom.

He put his knees in the attitude of prayer, and said: O Lord, God of Hosts, I request and petition thy grace, grant me this demand, that everyone who shall make mention of thy Holy Name, Lord Jesus, and my name, thy servant George, no harm shall happen unto him carrying these writs, nor fear, nor trembling, nor surprise, nor evil visions, nor the evil and envious eye. Remove from him pains and sicknesses, fear and trembling, and those visions which come by night and by day: By his Name may there be bound by me, and I bind you, O Evil and Envious Eye, the eye of strangers, the eye of those dwelling in our midst, the eye of people far off, the eye of those who are near, the green-coloured eye, and the blue- coloured eye, the dark-grey eye, and the tearful eye, and the eye of the seven evil ones, from off the body and members, from off the servants, from off the sheep and oxen, from off the vineyards and fields of him who carries these writs, through the prayers of my blessed Lady Mary, and of Mar John the Baptist.

Why do you creep along on your knees and move upon your hands?