The black dog is in many countries associated with sorcery and diabolical influences, and “in European heathendom it was an emblem of the evil principle. The black demon Černobog was represented by the Slavs as a black dog. Among the Wallachians there is a horrible vampire-like creature called Priccolitsh, or Priculics, who appears as a man in fine healthy condition, but by night he becomes a dog, kills people by the mere touch, and devours them.” The black dogs of Faust and of Cornelius Agrippa will occur to most readers.
Gypsies have always been regarded as sorcerers and child-stealers, and it is remarkable that Lilith, the mother of all witchcraft, did the same. At the present day the Slavonian gypsies have spells against such a spirit.
In the Chaldæan magic, as set forth by Lenormant, as I have already stated, the powers of evil are incarnate diseases, they are seven in number, and they are invoked by means of verses which bear an extraordinary resemblance to those which are still current in Italy as well as in other countries. According to some writers this is all mere chance coincidence, or due to concurrent causes and similar conditions in different countries. That diseases, like hunger, or death, or the terrors of the night, may have been incarnated as evil spirits naturally by all mankind may be granted, but when we find them arranged in categories of numbers, in widely different countries, employing the same means of banishing them—that is, by short songs and drum-beating—when we find these incantations in the same general forms, often with the same words, our belief as to the identity of origin is confirmed at every step. We can admit that the Jews were in Babylon and wandered thence all over the world, but that any other religious or superstitious system should have done the same would be obstinately denied. And by an incredible inconsistency, scholars who admit the early migrations of whole races on a vast scale, from the remotest regions of the East to Western Europe, deny that legends and myths come with them or that they could have spread in like manner.
One of the attributes of the witch of the Middle Ages in which she has been confused with the Queen of the Fairies, and fairies in general, is that she steals newly-born children. This is a very ancient attribute of the female demon or sorceress or strega, and it is found among Jews at the present day who believe in the Benemmerinnen, or witches who haunt women in childbirth as well as in Lilith. “The Jews banish this first wife of Adam by writing on the walls, ‘Adam chava chuz Lilith,’ (‘Keep away from here, Lilith!’)” (“Anthropodemus Plutonicus,” by John Prætorius, 1666). That it is very ancient is rendered probable because the famous Bogomile formula of incantation against the twelve fever-fits (Tresevica), or kinds of fever, turns entirely on the legend of six children stolen by the demon who is compelled to restore them. Here we have the very oldest form of witchcraft known, that is incarnate disease in numbers allied to child-stealing. This spell of the Tresevica is attributed, says Dr. Gaster, to Pope Jeremia, the founder of Bogomilism (the great Oriental Slavonian heresy which spread over Europe in the Middle Ages and prepared the way for Protestanism). “There is no doubt, therefore, that the spell is derived from the East, and I have elsewhere proved its existence in that quarter as early as the eighth century. It may have been of Manichæan origin. It has been preserved up to the present day in all the lands of Eastern Europe and, with certain modifications, exists among Germans and Jews.” Though attributed to Sisynios, the immediate follower of Manes, as chief of the Manichæans, it seems to have been derived from an earlier Oriental tale which became the basis of all later formulæ. I give it here in the Roumanian form, which closely resembles the old one. Here, as in all the other variants, the demon is a feminine one. The following is the legend:—
“I, Sisveas, I came down from the Mount of Olives, saw the Archangel Gabriel as he met the Avestitza, wing of Satan, and seized her by the hair and asked her where she was going. And she answered that she was going to cheat the holy Virgin by her tricks, steal the new-born child, and drink its blood. The archangel asked her how she could get into houses so as to steal the children, and she answered that she changed herself into a fly or a cat or such forms. But whosoever knew her twelve and a half (nineteen) names and wrote them out she could not touch. She told him these names, and they were written down.”
There is a Coptic as well as a Greek parallel to this. The fairy who steals the children is called Lilith, and is further identified with Herodias and her twelve daughters as personifications of different kinds of fever. This is extremely interesting, as it casts some light on a question which has greatly puzzled all writers on witchcraft as to how or why Herodias was so generally worshipped in company with Diana by witches as a goddess in Italy. This is mentioned by Pipernus, Grillandus, Mirandola, and Horst. The name is probably much older than that of the Herodias of the New Testament.
[1] Of the seventh son, Pipernus remarks in his book, “De Effectibus Magicis” (1647): “Est ne sanandi superstitiosus modus eorum, qui orti sunt die Parasceves, et quotquot nullo fœmines sexu intercedente, ac ab ortu septimi masculi legitimo thoro sunt nati? memorat Vairus, I. de fascinatione, II. Del Rius, lib. i., part 21. Garzonius nel Serraglio. J. Cæsar Baricellus secundus scriptor in hort. genialé.” [↑]
[2] “Über Marcellus Burdigalensis, von Jacob Grimm. Gelesen in der Academie der Wissenschaften,” 28 Juni, 1847 (Berlin. Dummler). In this work, as well as in the German Mythology, by the same author, and in Rudolf Roth’s “Litteratur und Geschichte des Veda” (Stuttgart, 1846), the reader will find, as also in the works of the elder Cato and Pliny, numbers of these incantations. [↑]
[3] The divination by the running brook has been known in other lands. The Highlanders when they consulted an oracle took their seer, wrapped him in the hide of a newly-killed ox or sheep, and left him in some wild ravine by a roaring torrent to pass the night. From such sights and sounds there resulted impressions which were reflected in his dreams (Vide Scott, “Lady of the Lake,” and notes). The fact that running water often makes sounds like the human voice has been observed by the Algonkin Indians of Maine and Nova Scotia (Vide “The Algonkin Legends of New England,” by Charles G. Leland). [↑]