Ge Cb Model No.3-5980a

ἐπαυλία ἀγωγή and lustral against the evil eye

Since infants need special protection, not surprisingly, the use of amulets (like the rings decorated with phalluses of the image), digital expressions like " higa "or digitum Infamis and use of other remedies such as saliva lustral to protect children against the evil eye.

read in Persius Satires 2, 30-32 : Watch as a grandmother or a maternal aunt full of superstitions up from his crib at a child and the infamous finger lustral saliva begins to purify the forehead and lips moist, it is adept at spells against
aojamiento

The importance of saliva as we see in Pliny protective Naturalis Historia, 28, 35, who tells us that to prevent the spread of seizures, they spit, as is done with Hexxer and lame in his right foot.

35.La saliva of men fasting is a remedy of the most important against snakes, but the experience should give recognition to other effective job of it. Spit epileptics, ie conjure infection. Similarly ward off evil eye and an encounter with a crippled right foot.

also to defeat the snakes and centipedes:

38. Marcion of Smyrna, who has written about the effects of simple substances, said that the marine centipedes bursting with sputum, also bush frogs and others; Ofilio says snakes, if you spit in your mouth numbness Salpa that any member is mitigated, if spitting on the fold of the toga or if it touches the upper eyelid with saliva.

And shortly after Pliny NH 28, 39, referring to the god fascinate, says spit out babies in certain circumstances:

39 Are we to believe that it is correct to draw to the arrival of a stranger or, if you look at a sleeping baby, the nurse spit on it three times? Although the care they fascinate, also protector of the generals, not only children, deity whose worship among the Roman religious rites is served by Vestal (...)

seems therefore, two distinct scenarios.

• when the object to be protected is an active agent, ie an adult.

• and when it is a passive agent, ie a child who, because of their immaturity, can not act proactively before a aojamiento potential danger, so it is necessary the intervention of another person, always a woman.

can find cases in which the passive agent is an adult and not a child, when using the magic arts of a witch without knowing the process of ritual magic. Like a dinner scene of Trimalchio 131, Petronio, which has the following

The old bag from her bosom a web woven with threads of various colors and I will cast her neck. Then knead with saliva a little dust and placing the paste on your middle finger, the front frame me despite my disgust.

is also interesting to note that the authors present a woman as an intermediary but with a certain attitude of disdain. Thus, Persio, presented as, metuens diuum , "fearing the gods." Pliny, meanwhile, wonders if it is correct practice of the nurses because God exists and fascinate in charge of protecting against the evil eye.

The reason for this tone of disparagement can see it in the unimportance of women in the official cult, so the fact that they made a ceremony was poorly considered.

The first reference we have in Latin literature on the use of saliva is apotropaic and n Tibullus, II, 56, when the poet confesses his love has turned to the charms a witch to protect the couple's love and can survive without her husband suspected nothing.

She did for me these incantations, with which you can lie

recitals three times, and sung three times, spit.

sputum Here are the function of emphasizing the power of enchantment. spit saliva also acts as apotropaic.

Shortly afterwards on the same composition ( 1, 2, 95-96) Tib ulo to encourage his lover to take advantage of the time used description ridiculus senex, an old love, which everyone takes for crazy and teased

He kids, he a mob of young people around him with jokes,

and everyone spits her dress billowing

The kids spit on the old "for themselves", to avoid being infected by his madness.

superstitious custom of spitting as an apotropaic gesture to ward off bad luck or sorcery especially when the action is done three times in the direction of the lap or fold of clothing, find in Greek literature. Theophrastus (371-287 a. C.) in his work Characters XVI, 14 superstitious to talk about what we say

The sight of a madman or an epileptic gives him tremors and, therefore, spit into the fold of his robe

Similarly Teocrito Greek poet (324 / 321 BC-259 BC approx.) in the Idyll, 6. v. 39-41 Polyphemus says the beauty of his own face reflected in the water used to acts of superstition own

Not to be fascinated, spit thrice in my breast, because it taught me the old Cotítaris

Back in the Idyll. VII, vv. 126-127, Theocritus, Simíquidas, ends his song with a cry of desire laden humor and criticism of superstition, and calling for a carefree life guaranteed by the magic power of the saliva of a old

Ours is entertainment, we have one old woman, spitting out, than we will not pleased

Survival of the custom in Greece

is customary for Greeks to spit to ward off evil. When a Greek hears bad news about themselves tend to spit three times to guard against the possibility that something bad they happen. This is not spitting truth, but to reproduce the sound.

Another example is that someone who compliment a baby, a child or an adult for its beauty, it has to spit three times . ( of blog_Grecia.com)

In film My Big Fat Greek Wedding, note that this practice continues. Look at this video where we see when the bride enters the church and how it is received by the guests.