[transcriber's note: for this online edition i have added a table of contents and have indicated section breaks with three asterisks. also i have made the following spelling changes: chapter ii: "shapened like a shephard's" to "sharpened like a shepherd's"; "course in leaves" to "coarse in leaves". also the sentence beginning "this is a retrospective day for your soul" is incomplete. chapter iv: "agrandizement" to "aggrandizement"; "repoductions" to "reproductions". chapter vi: "sitting ud" to "sitting up". chapter vii: "chapter v" to "chapter vii". a few toasts: "murmer" to "murmur". three great commanders: "owen meridith" to "owen meredith". entertainment suggestion: "calender" to "calendar". characters in finger nails: "strickly" to "strictly". strange wills: "there have been many" to "there have not been many", and "maccaig" to maccraig". something to remember: "spender percival" to "spencer perceval".] cupology. how to be entertaining. interesting facts for both young and old. toasts -- gems. how to tell age. published by the author, clara. cincinnati, ohio: printed by frank h. vehr. . entered according to act of congress in the year , by clara, in the office of the librarian of congress, at washington. table of contents inspired cup-reading. chapter i. helpful hints for friendly social gatherings. chapter ii. one year later. chapter iii. the woman's era of national import. chapter iv. mystical cup. chapter v. the acquisitive adept. chapter vi. three coquettes. chapter vii. superstition. cupology popular toasts three great commanders a hint on entertaining look at your cup entertainment suggestion have a peanut what the eyes tell revealed by the thumb characters in finger nails beauty's seven nurses to discover a woman's age how he may be won dew drops birth stones for luck kruger's unlucky diamond strange wills laughagraphs the man who can make us laugh queer blunders a mysterious telegram fortune dead easy a bad spell of weather for an evening game something to remember the four leaved shamrock inspired cup-reading. not mere fortune telling. [_from sun-flower_.] prophecy. "prophecy is the science of being able to sense the casual influences or vibrations governing the person or subject on which the consciousness is centered, and knowing the purport or meaning of these influences. to the non-sensitive this has no existence, and he must judge the future by surface effects entirely--his knowledge of human character or of the subject to which he is devoted. a feeling of peace or quietude; that which disturbs or irritates; animates or enervates; engenders joy or gloom; that which attracts or repels without visible effects, are some of the sensations experienced and have their specific meanings, which must be grouped, counter-effects considered, and conclusions drawn from this to make the forecast or outline of the subject's future. to avert mistakes, however, the reader of destinies must have sufficient self-knowledge to distinguish his own influences or vibrations from those sensed in others and not combine them as coming from one source. every individual is governed by this 'cause upon him,' and if he studies himself he can become his own prophet." [illustration: horseshoe] the four-leaf clover. ella higginson. i know a place where the sun is like gold, and the cherry blooms burst with snow, and down underneath is the loveliest nook, where the four-leaf clovers grow. one leaf is for hope, and one is faith, and one is for love, you know; and god put another one in for luck-- if you search you will find where they grow. but you must have hope and you must have faith. you must love and be strong, and so, if you work, if you wait, you will find the place where the four-leaf clovers grow. omens in the tea cups. when, after making the tea, you forget to replace the lid of the teapot, expect a caller to drop in and share with you the cup that cheers. sensing of atmospheres. how to be entertaining. reading from tea or coffee cups. as delineated by a cincinnati lady on different occasions, for the pleasure of guests, both young and old, who became desirous of acquiring this fine art, this character reading gift. [illustration: calligraphy flourish ] the grace we say to god. [jean ingelow.] so take joy home, and make a place in thy great heart for her, and give her time to grow and cherish her; then will she come and oft will sing to thee when thou art working in the furrows; ay, or weeding in the sacred hour of dawn. it is a comely fashion to be glad-- joy is the grace we say to god. love's secrets read. these revelations are honestly dedicated to bright folks, who study human needs, and to such as possess and inspire a bit of high-soul, creative imagination, as well as to humanitarians, who become capable of knowing, advising and showing the better sides of life by lofty mental concentration, which ever lifts the thinker into the special soul atmosphere of each separate mentality, by the power of attraction and repulsion, verily, by the cosmic law of life, gaining thereby deeper insight into what seemeth best to think and to do for self and for others. believing that these, my life-long experiences, will prove both instructive and highly entertaining, i am happy to send forth these _talismanic_ best thoughts, which may indeed become noble and satisfying possessions to many active and wisely applying minds, for the healthful enjoyment of their friends and associates. [illustration: fan] chapter i. helpful hints for friendly social gatherings. first cup turned was by a tall, handsome girl, who, herself, possesses keen imagination with true power for character-reading, and with love for the study of the occult sciences. in her very first turn, the sky with misty scenes and an _airship_ were traced well up in the lines surrounding the lady. high, sailing hopes, said the reader. you are gifted beyond the ordinary. you love books, study and art; do not yet care for any domestic duties. you are in cloud-lands. in her second toss, the reading was as follows: you are a little more practical. here is formed a dusting-brush, also a _kitchen_ and yard with a happy family of _chickens_, meaning cares and pets; also a _horse_ and _sleigh_. you love luxuries. you have traveled over land and seas. the _ferry-boat_ is here. i read now in your third, the certainty, though not fully, noting some of the minor events. everything has changed from your present thinking. you have climbed the ladder to some public recognition by the influence of friends. you have yet much to achieve--will become a real benefactress. so i read by the people before you. the two _stars_ yet beyond, and the _sword_ which belongs to your family, represent some hero in wars yet to be. the national bird, either an _eagle_ or _turkey_, promises good results. the trials of others will fall upon you, all through life. your views here are full of the different objects. a tall visitor will give you a surprise, attended by coming pleasure, and a new friend; also a _foe_--a _spider_. you have been disappointed in three different forms, one is yet to entail a financial loss_--fish_, you see, have their heads and tails cut off; and the _rings_ are broken for some past and present enterprise. you are learning mental philosophy, also, from a male relative to whom you are very dear. how truly and wonderfully you have read! i have also gained an idea how to trace and to hold the mind in other special desires. thanks to you for this lesson. * * * the next was a dainty, little, self-conscious lady, who is desirous of some special, social accomplishment, aside from her sisters. she is very cunning. see the little head of the _fox_ near her, though vexations are with her now, yet the three similar little straight forms, or lines, are realizations, as in this cup, of some pleasant event. the _road_ here in view, a short and agreeable journey, upon which you meet a lady friend who is to visit you soon. these upper _dots_ are letters and small packages near at hand, with two little _hearts_--love secrets. you will, said the reader, receive many. one, that is in present expectation, containing an invitation affording pleasure. the _flowers_ bespeak it, being near the edge of the cup, with the formation of letters. h will be the initial of one of the writers. now, you have a _little man_ who is to be cut off from some desire--a broken _road_ is near him--with a period of indecision and anxiety. two male forms are holding his desires by their neglect, not by malice. the wish is in their power, you see, yet they are looking away from it. your third is with tears for a friend, though no death symbol is near. ah, here it is! you are to wed with a fair gentleman, not your slight form--first love. you will be fairly happy. confusion is shown by the various objects in crooked and wavy lines, with those tiny _crosses_, many little cares, and yet the _tree_ shades the _house_. your _castle_ on the highway with the little child's _crib_ and the _parrot_, an imitative, impudent inmate of the home. now, let your own fancy roam over these formations. set them in your mind. i have reserved this gift of love for the last sitting. do you see the _jeweled ring_ with the light flashing for you? that will come when years have flown. you will be a widow. that event will benefit your entire family, as the _wavy lines_ and _tears_ indicate, so do not lose heart. this late blessing is enough to inspire courage and patience. yes, it is for your household. do you see the broad sky-scenes? that is good. * * * next: _a hay-mound_ and a _field_. you love rural life, young man. i do, said he, as a retreat and recreation. this _square_ promises you a business house in a commercial city. see the stacks of letters and the figures , , ,--and the many heads of men in calculation. now you stand by an open grave. your dearest friend has died. the dark cloak enfolds your form and your wish--_the circle_-- is in doubt. _spears_ and _weeds_ are near it, also a crude _cross_. a time of dissatisfaction will come to you before three years have passed, yet there are promises beyond. cast, now, for the better times for certainty. * * * third: _friends, horses, dogs, birds, trees_. in touch with life's blessings you possess a kind, social nature-- a _stream_ of clear water. health and friends in plenty, great activity. you are to rise above many ills. a broken _bridge_ is at the far end of this _road_, but your face is turned away, in this you are spared an evil, be wise. the south will offer you last and final protection. see, the light is shading in that direction. an _old lady_ will be your faithful friend. there will be also a trusty _colored man_--see how he stands in _line?_ your last years will be in rural life, with a family and an income with fair surroundings. the space is clear. you see light is over your last scenes. see the young girl--no doubt your daughter--under the beautiful fruit trees? orange groves in the sunny south, said he, smiling. most important for yon appears a distant battle-scene with deep sorrows. some great personal honors in life for a son. yes, an american battle scene with the _eagle_ distant, yet sure to gain the day. some national crisis. next reading. _key_ to the situation. see, it is within a short time, only a little way from the edge of the cup. good, said the recipient, i know what that is now, am glad of it. well, you are, however, to weep over the matter soon, as speaking to some friend of this affair. there is much to it. see the _cross_ and _tears_, as holding up the cup. yet you would not now dream that there are complications in this affair. three factions, yet all in positive expectations, though fight is coming. see the little _dog_, how angry, and the _cat_, with her back up, and the other animal with a spring? why here. can't you see it! of course it's not quite as distinct as a real dog and cat fight. one of the animals is retreating from the scene in fear. your faces are all turned in the same direction, you know each other. well, the _crescent_ is in the lower part of the cup. some later news--also the fine _horse_, a _friend_ with some testimonial of appreciation. a _wreath_ and victory. here are several _letters, _one containing news of death. the _coffin_ is here for the little child. many tears are shed by two women--each looks into the grave. ah, the spite lines! see them, there are little jealousies, too. we all have these to content with, said the reader, especially if we ever rise above the common level of life and as independent thinkers. an illness of importance is now developing an event long ago foretold to your family. a fine steed comes from another city through a church-yard, much resembling trinity e of new york city. some _letters_ follow--see the succession of _dots_ and _squares. houses_ of _smoke, news_ and _trailing objects_, representing deep-laid intrigues. now you are aboard a steamer on the broad ocean. a tall, military looking man is with you, also a young man and woman. something of importance has taken place in your national life and in your financial position, as well as in political and church affairs. see the crowing _cock_ and the _stork_, a change that is to play its part for the tall man. _flags_ are waving. you will all return to a new life in america. the surprising change is for a public man. next reading. an enemy is for you, sir, in your present conditions of duty. some spoil is here. a _ditch_, a _wasp_, and _serpents_ at the top with tongues out. if you are now in politics or litigation defeats await you, for the _briars_ are thick and a blind man at a desk holds some document. you appear to be very expectant, though fearing something. a woman is also against you. see, her head is up. she is fair in appearance and influential, yet false. some men are back of her acts. dark complexioned people are, at present, your better allies and friends. some doctor stands by your side, see his medicine chest, he is of fine mind. a straight path lies between you, though some road is cut in two; you are to be disappointed in an enterprise. _wheels _are broken. this is connected with cars, engines and automobiles--have care. your mind is often too ready to speed forward. things are so confusing. now concentrate on the future. you are enmeshed by others. your social affairs, too, are meddled with by your family and pseudo friends. see the quacking _duck_ and the distant _goose_, with dots, letters, etc. see the heads put together, with mixture of objects before them. no symbol of peace is in this realm, no light nor clean spots are as yet seen as results to you. ah! here. it is a _long road_ into new conditions. anger and loss cause you to turn away from the dark and vexing things. one true friend will follow. see the _straight form_ and the _dog_ and _wheat_--that signifies great good as in clean sheaves. that will be your best destiny in a new life-deal--far westward--some treasure in minerals, too. see the rocks shining forth. * * * next: the _monkey_ and the _skunk_! for a moment the hostess and the reader exchanged words. "i wonder if there is such an object now in our midst! i am full of laugh, though not in the belief of such a fact. oh, it is too amusing how these objects will form. i wish some one else to see this strange cup." this gentleman has need to be most cautious in some of his undertakings. do not deal with uncertain characters--see the _monkey_ and the _cat-tiger_ or _skunk_ looking object--lest some vile scandal becomes your lot. _cross-roads, hollows_, and _eels_--slippery things--are near your _present wishes_. the _keys, circles, anchor, squares, links_--these represent realizations. yours are in other lines, yet a _bell_ is traced near you. a belated wish lies under cover. it is in a field not yet in your thoughts, though an _anchor_, a human form and a crooked, broken path lie yet beyond that. third toss. now is revealed some disaster to friends, confusion and a large family _whirlwind_, also, some obstinate man--see the _rickety team_ with the _mule_ in the lead, as running away--a woman in black as the outcome. see how she climbs the steep, jagged hill. your face is turning towards her in mutual friendship. the _moon_ shines on the top of the mountain--your destination. you will no doubt wed with the widow--this woman in black. some of the first lines hit very close to facts, said he. i know it, said the lady, and there is very much to read. i do not know all that may transpire before this occurs, yet you will have a numerous progeny--many relatives. see the people and the letters from the different localities, again true. you will live to advanced age--see the grand _old tree_. you will ever have care over others. the man-mule is to meet his natural death. his respected widow and household are to become your high possessions. the mules and the whole team? said he. thank you, there is happiness in store. no doubt as elevated step-father to this numerous family. you are a genius in this art reading, so fanciful. * * * next expectant:--a civil engineer with fondness for travel and _inventions_. perhaps you will also write books on some new methods in heating houses--an _oven_ and _tubes_ are in formation; so also a tall man at his desk with pencils. i do like to get something worth reading, but here is a break-down, something really thrilling--the mountain topples over on the road. you are soon to be, or have been, in great peril. i also see a _fireman_. do you see his hat? the man smiled, yet confessed, as i read on. you carry an atmosphere that aids the reading. you have had an escape by not being at the "windsor" that special afternoon. he was surprised. "she is a fine guesser," said the young man, highly pleased. again, you cherish a happy hope in an elderly couple. they are your true friends. you are now all in the same lines of thought. oh, there is a modest, young lady coming to the elderly folks. she is now away in some large building--a school, i think. you will _love her_. she has a lover who writes to her--you do not-- yet the signs are to be favorable to both of you. now for the last toss. i am disappointed in your efforts. oh, how it storms! see the snow-flakes and the great stream of water! i really feel its cold currents now. something is to be destroyed by it ere you meet the lady. she is in the bottom of the cup. why have you left her so long. i can hardly find her. you will need to strive for your good fate. she is to pass out of your life i think some years before you do, yet you will live an active life. many artistic _new roads_ and the _plough. _you will create something truly beautiful--see the _pedestal_ amid the landscape--the _swing _and _gardening_. how _restful_ it makes me feel! you will be so, sometime, young man. object lessons. now, young ladies, concentrate your minds and let us note the symbols, if your wish really to have views and comprehensive enjoyment, so that what is shown in each cup may be at the close interestingly connected. like in a primer, let us go straight through. you have heard other readings, develop your descriptive faculties. do not stop till done to discuss in detail, thereby losing the best effects, and you will thus find some interesting results. you see how most persons like to lift the veil to revelations. much progress lies before us all. surprised. just look here, florence, said the amateur, _rings_ and a _sunrise_, not out of the clouds either. look, too, at the oval forms like _eggs. _at home we can't get such cups. here we are in the higher waves. we are determined to read something to inspire others, as you read to us, said the girls with eagerness. but, which one of you ladies turned the cup? i ought to have directed my occult forces on one at a time. now, you need to divide honors and loss. the one who is herein represented is in a most happy frame of mind. i wish it were the test cup--the third and certainty--for the sake of the fortunate lady and her family, then your destiny were assured and your mentality would advance into lofty channels by the influence of an elderly couple and their progressive _sons_, for here is a _tower_ of moral strength. _hearts, circles, bible_ and _clovers_ are in the life-path. the skies, too, are clear and every thing is high up you see in optimism. let us now to business. ah! here it is--gains. a large _goose egg_ is in shape, also a _nest_. that is the home, though a great care has fallen into it. see the rain and these many little crosses here together so near the _nest_, which, in this turn, is the home, as there is no other symbol for it; now you can trace the square as the home-hearts also. you are kind and come from sympathetic people who love truth, books and progress, as does this bible family. an old man who is in another city will write. see the _m._, the _letters _and the _road_. there being no form of a man you take the initial. he may be _sixty-one _years of age; see, the numbers are touching the _m_.--man--in the midst of the dots. _sticks _and _crossties_ with _wavy lines--_common vexations. do not worry. though you are now apprised of a large theft which may come into your home. see the sly _rat_--a thief or burglar hovers nigh, have care. you have a few events in jupiter still left. how is it to be read? each reader must speak as the momentary inspirations come to suit occasions: we must promise the best, to stimulate _all_ good efforts, not only for self. well, you are really good and correct. i feel elevated by this interesting reading. we are delighted and shall share together this life-reading. our families are very dear to each other and may be still further united. then she blushed slightly, as whispering confidentially. oh, it's lovely, said the two girls, as others said the fates had favored them most of all. * * * several of the readings were too ordinary, just as many people are in truth, who contribute nothing for the benefit of higher thought and action, while others were not in good mental states nor in their lucky days, as they said, and as is partly true. one young man, a news-gatherer, could get nothing as all things lay distant and for others. "my life is to be forever blocked," said he though feigning total scepticism, yet a tone of disappointment was quite apparent when told that six months hence he should have a comprehensive word with new hopes. you are in the wrong world, and somehow i felt that he would be fairly driven into his real vocation by a lucky circumstance, for mother nature is ever kind to her children, though needing all honest co-operation. those keen eyes with fine perceptives and vivacious mentality would direct his impulses eventually, for the power of reason and resource lay within his then, somewhat undecided, brain, so have faith in your higher destiny, friends. [illustration: calligraphy flourish ] chapter ii. one year later. being patient and obliging, said a young lady, has cheated me out of my rights so many times. i was to have a reading that night at the home of mrs. m. c. for i served with hopes and glad expectations into each dainty cup of aromatic coffee that i poured, yet, as usual, did not get my reading. never have. i had either palm reading, cup or solar biology forecast, though promised each. oh, i was so disappointed, for it was my desire to learn your special, catchy methods, and to note the sensations cast upon me as under the magic spell. i cannot formulate the things you do, though my friends praise me unstintingly. you shall not be longer denied, said the adept. get a cup of coffee or tea, if not too coarse in leaves, after we lunch. i will read them, as we can be alone with our atmospheric thought advisers and our higher selves. i know that your life and labors will abound in good. many excellent things await your efforts, yet do not now think that my auto thoughts will be my full guides. oh, thank you. how nice the conditions are to be alone with one's future expectations. no one can then pervert what is promised. i am now most expectant, am glad i have waited for this propitious time. i love this little room with its dainty furnishings. first reading. you possess fine spiritual gifts; are morally high-toned; you build many castles--just see the _mountains_ and _balloons_, the _tower_ in the distance. you could study palmistry and occult laws to fine advantage. it has become so respectable, too, you know. yet few do excel, though many attempts are made. try it, you are very susceptible to every personality; you have a very retentive memory with large formative powers. just the requisites with your mentality for doing good to poor humanity. as a wise teacher you could excel. second cup. flurries of wind and storms--confusion in your home and heart-- _crooked lines_ with a _crude cross_ and a _sodden log_, out of which will rise a _broken anchor_--lost hopes or wishes. now, an ugly thing is discerned. see the _spitting_ of _cats_ and the _angry dog_. that is some disagreeable quarrel between friends of yours. a gentleman will pass through cruel loss and change. nothing good is yet promised to present wishes. _serpents_ are lying low in the grass--see their heads, you will suffer thereby--your head now lays low in some severe illness. fate is silent and sad for a time, as in mourning for the sorrows of the good and true. see you the _shaft_, draped like a funeral pall across the cup? you are also to bury a friend, a worthy minister. the people mourn. now let us invoke the kindly powers to a solution of the many evils cast by contending conditions of jealousies and spite. let your soul be possessed and purified, for now i know that you are truly one of the chosen few who are tried by the fierce fires and floods of life. this is a retrospective day for your soul--growth beyond your realization of [sentence is unfinished]. final inflow. a seriousness had fallen over both of them as touching on the live issues of frail, human hopes and fears, so that each felt the need of that great unseen, yet ever-living power divine. what a strange cup-reading it was in the end! wonderful to both of them, yet they somehow tarried, as though fearing to reveal the certainty chapters, as you now know the third is designated, yet the soul was sated. wealth, in some physical form, i find is the great desire, more even than love or friendship, so that i repeat the golden words of the poet, though knowing the need of money for worthy purposes. there will be for us just enough of the pure coin, not this "god of greed." the golden god. [thomas hood.] gold! gold! gold! gold! bright and yellow, hard and cold; molten, graven, hammered and rolled; heavy to get and light to hold; hoarded, bartered, bought and sold, stolen, borrowed, squandered, doled; spurned by the young, but hugged by the old to the very verge of church-yard mould, price of many a crime untold; gold! gold! gold! gold! then said the psychometrist: now, look with me into this cup. let us, together, trace the final symbols, now that we are united as true friends. the form of a woman--see her head and her garments blown forward, the wind is at her back. she goes now with some strong, public tide. that is well. in this clear field there is recognition for you. an _electric street light_--that, too, is some public good in process for your sharing;--and here is like a flowing stream. the mountains are, also, again in view. each effort holds in a life-reading like this. some rubbish before reaching the heights. but look! oh, behold the _moon_ behind the hills. see, it is surely beginning to rise. let your mind now concentrate on its sublime glory. it is the best kind of promise. honors await yourself and another member of your family. a full moon signifies that other events have poured their treasures into conditions which have required time. your moon is not yet over the full scenes of your life. the sunrise, too, appears! how sublime! here is the stout man--your future husband with a child at his side. a man of affairs, with the _triangle_ and a _ship_ of _state_, and here are the roses growing. you will be greatly beloved. the _key_ and the _ring_ are in the bottom of the cup. you will become equal to your high social duties as mistress of the _castle_, and mother of two well endowed children, who will bless and survive you. the latter years of your life will be the most richly frought. see, the bottom of the third cup, also, has the clear streams. i shall expect you to wed with this stout, dark complexioned man, whose wife lies in the little grave that was in the second toss of the cup. we can now join the parts fittingly together, by noting first, second and this final. we may now attach other straying symbols as holding them in mind. thank you, ah, so much. i have gained real knowledge from this very interesting object-lesson reading, which stimulates my higher mental action with courage and purpose. some things delineated i now believe as true. the first _cups_ were a veritable marvel, yet too sadly comprehensive. i am greatly indebted to you for this most infatuating pleasure, proving the old adage, that the last do sometimes come first, by their patience. we all need just such talks sometimes. these are beyond the mere realms of pastime, said the reader, who was then inspired of god. halloween revelations. the energetic man of high purpose politically. here is an important cup. a long bridge. you are now in comprehensive touch with a subject-matter that ought to lead you with your family into ease and prominence. have patient care after you have reached the seeming goal, for, see here still the danger signal from the broken cart of past obstruction with the cross-ties. do not retreat in dismay. a bridge is of good significance unless you fall between, or it is broken while you are facing it or are thereon. you must be strong. in your trials, being magnetic, your forces will bring help to aid you by mental suggestions. but see this elephant, tossing about at the end of the bridge-- some imposition upon your family. see, the house being in touch, you will lose by the elephant, as letters with many lines mean vexation--strayed or stolen letters--and dead birds are on the ground. the rabbit is some coward. do not mind this, you will yet gain significant prestige by the aid of an old man on the new path. see him nearing the _trees_ in luxurious foliage--a true friend. now we sum up gains. you have striven. see the three rings or wreaths, the sunburst, and the distant tower clearly defined in the light. victory over loss and cowardice of friends. you are happy and secure. the summing up represents the home several years hence. many scattered objects have cleared away the defeats belonging to your life, in order to round it out symmetrically. there is good cheer. think of the toiling masses as becomes a true disciple of the christ. you will be in position to manifest to the world some vital principle. be not then enslaved by time-serving, selfish man. stand by the flag of your nation in honest and worth. your star shines high. woman out of the shadows. facts foretold. many streams--mental changes. though here is a great symbol, that of the ancients--the serpent--being wisdom. this one is of different significance. see how its long body has taken up space. the tail is three-forked and downward, the head being turned around, sharpened like a shepherd's crook, lower than the body. deception--intrigue--house of sickness--see the crosses and losses? the one tossing such a cup has been assailed in various ways. look now well to the above outlines which still hold a splendid promise. arches overhead--cannot be vanquished. symbols for a judgeship. fateful spite-lines with woman. appearances do oft deceive, good reader, though the cup figures hit my case correctly, beyond words of mine, as to past and some present events. may the future be as well verified, and i somehow believe it will be. you say the flame is now on after twenty-two long years of defeat; i also cross the water often, as you read, am soon to locate in a large eastern city. may this flame you describe possess my mind and heart as now. and your conscience, sir, the holy spirit within the higher self. your symbols urge you to noble deeds, yet you will never be blessed by woman's love, nor aid. do you see the standing well-poised form of a woman? rising power--creative force. see she has her feet firm on the back of the monster snake. you will soon become master of your higher destiny. i feel inspired by a mighty impulse. you will stand before many people--see the tall, straight ladder of fame--i should say that you are holding some still-cherished, mighty plans, despite many of life's defeats. now, as this is all free play, will you please tell me if this leading figure defines any of your conditions truthfully, as to politics? you deeply impress me with the ideas of large affairs. will see you later, madam. thank you cordially. chapter iii. the woman's era of national import. an unusual kaleidoscope----husband and wife. as the symbols are in uniting conjunction, you may both remain to formulate ideas and to delineate. you are no doubt desirous of the full enfranchisement of the human race. you seem just and liberal, as read by these various lights, amid contentions, yet with one central apex--the lighted lamp. next toss. no taxation, without due representation. now, look into this remarkable cup, with our uncle sam large as american life, one foot raised in forward move, as firmly holding the grand flag of the nation. see, upon it sails in earnestness a tall woman of high modern import. see you these faces? they are no milk and water characters. they come close together, uncle sam and the woman, as though to embrace in true love and lasting equality. now, behold the bird ascending the mountain, and the large hen and cockrell. behold the dove still higher up. justice, wisdom and peace must go hand in hand by all the people and for all the people. there is a fine sky scene besides. how remarkable are the strong outlines as interestingly touched up by creative imagery! oh, yes, we believe in true freedom as well as in all human rights. i tell you, you are destined to wield political influence. fear not, though there is to be very great commotion and strife, as to some bodies of beliefs joining forces, there is in evidence a serious national gulf, for a period, see the _seething mass_ below? yet the large, waving flag is in the midst of it all. see how its ample folds cover the little people! woman comes into full evidence with man and victory squares these and banners. now, see you the large moon-faced man from over the deep water? behold the many little people. these represent, without doubt, the toiling masses. see them look to our great flag, uncle sam and america. see the guns they leave behind, though they appear well armed by some firm revolves. some power crowned is near death's gates. there is some peril on the other shores and on this, yet the links for chains of co-operation come later on. first, there are spears, guns, rasping files; secret orders, too, which shall in due time become fully known to uncle sam, for, see you the boxes and the broken lines, like a serpent yet, living cables with its intricate workings. i am stirred by its forces, now international. oh, yes, you could learn to read by concentration of mind. this is the first time this great combination has been presented to me. your special auras and the cosmic direction in present era of human action have aided in portraying these objects. life is full of signs of the times. you are thinkers. no doubt the reader is, at times, largely dominated by the enquirer, though you now prefer to learn of finances. the large fish is in evidence, however, not yet at hand. clouds obscure desires. you will be thrust into this exciting national and more equal-rights work, with several men of distinction. see the breast-plates and medallions. this is a suggestive and interesting chapter to me and requires study to apply. do you grasp some of the leading ideas? hold them fast, to appropriate as you advance into the vortex of deeper action. see how the steepled church is in evidence. not so wonderful. many things photograph themselves for further reading by observation. we are yet in the very infancy of comprehending cause and effect. _kismet!_ i detest war, yet mankind is destined to thus make the annals of future history more complete in equity and in fraternal justice to humanity. let us prove that the world is really advancing. this is the fierce and fermenting time, the entire world's chemicalizing process. we may all learn from the great book of life. though many noble souls seem vanquished, each actor shall be his own, yet united historian. thank you. readings of this character are instructive, even to skeptics. wish we could all read and retain each helpful part. as one thinks on these lines the fuller atmospheric waves become laden with blessings. the good book says, "ask and ye shall receive," so, ask in wisdom and in faith. you are now charged with the desires. perhaps i do inspire inquiry. look at these lines of chairs in this fine toss, also men. birds again--rows of singing birds, and flowers, too--joyous expectations. man with baton--musical matters, attended by audiences. you either are in full touch with singers, or certainly will be. the swing up high is a fine sign. follow it up with courage, the double triangle, the long road and the unobscured star are before you. these promise you honors and fame. you will know the art of growing old sweetly. see the gallery of pictures you have collected. the park and the people, too! heaven has blessed you with mental gifts and spiritual graces in the glorious, ever present, because of your doing things with no dreaded to-morrow. this is a superb final, for the light lines are within your daily duties. you will travel together in close relationship--husband and wife, and begin anew very nearly at the same time. it is really an inspiring text. thus do we learn to know each other in one little hour of life as fulfilling worthy purposes by every act divine. chapter iv. mystical cup. touching, no doubt, on the death of pope leo, as also on some one of the present party somehow connected with nobility. see you the ocean? here is a kingly form, robed and crowned, yet standing with arms and hands filled, symbolizing someone with great plenty in foreign lands. at the feet, a severed circle, some disordered boxes, a pair of large, closed shears pointing toward another commanding form, though obstacles lie between them. also a crouching form, in part human, with large eyes, and now, on his back a weighty something, facing the less pretentious forms, one of whom is bowed by some new disappointment, being near a fallen wall. some one in mental suffering, as thorns crown one of the lesser heads, facing a distant city. some hidden wrongs are to become manifest. see the army of men in disorder! soldiers are in line, too, with horsemen from all sides of the land and waters. dread dismay, yet with keen-edged expectancy in evidence. behind the kingly form there is a tower--strength--though there is the unlighted torch at the top. some large bird in the back scene will venture into peril. near the shaft at its base are caverns. on closer inspection you can see the vapors arising. you see the entire world appears interested--so many heads of men. one of the party had expected some special news from distant lands, saying: "verily, the atmosphere is filled with these things,"--auto thought or otherwise. secrets after all are not so hidden, though i believe this reading to pertain largely to the city of rome, the vatican palace and famed historical tiber. you see, we have all been reading the news. we are in this floating ether of thoughts, no matter what little wishes we have of our own. our untutored minds cannot yet apply some of these lessons. everything is in form atmospheric, to be photographed for tangibleness to our crude senses. how then can we be held in blame for the committal of even some desperate acts? are we not at the perpetual mercy of evil men and powers, which blind fair reason? listen, friends, are there not better objects everywhere? yet modest things are apt to be overlooked. are we not dazzled by pomp and show? did we not all cry out, "oh, what a wonderful cup--a king, a king with a crown?" we must not allow our morals to thus easily hang like conventional cowards. this cup of the king's is full of strife. numerous virtues are not observed. see the little tables and the tender vines so choked by grasses, even modest flowers by the fallen walls! let us note these, yet glory and pomp are man's highest aim in life. i say we should all become a freer people, but we are flattered by show and even despotism. i behold wonderful promises. this strong trail is for a long time. see the cutting instruments again. the rasp and the little scissors shadowed beneath the larger symbols. behold the bed-rock, with crevices to catch the feet, and here, a small road comes near a tunnel, looking ambitiously towards the large avenue where splendor, prestige and power are seen. see modern fashion so careless of the rights of others--these poor little people. yes, i will describe some of these figures, to teach, if so we may, a bit of entertaining, benevolent sense. again, look at this upper row of soldiers, machine-made men. see the trumpets, i can almost hear their blast, and see the dust and life-blood of degrading, cruel wars, which impoverish and grind into filth the entire afflicted human race, though there are very excellent people of wealth, were there to wisely co-operate. there is some promise in this reading. if rich men could become active benefactors--see the little banners--wars would at once end, and the christ would live with mankind. minister's speech. i cannot believe that a loving, merciful god bids man to further wars, strife and blood-shed for mere aggrandizement. it is really a libel on all progress, grace and moral justice. the god and dear saviors whom i love and honor are not monsters of cruel vengeance. there exist so many excellent signs of the good time to dawn on the human race, when the tidal wave once really sets into combined, perpetual motion. let us all desire to thus aid the race along these lines, or in whatsoever ways we can. i am forever indebted to a dear, high-souled lady, who loved young folks, for my first deep moral thought-lessons in cupology, and in character readings. life-long impressions and aids have these brought to many others, in this high-art sensing of human needs, therefore let us supply an atmosphere in which good thoughts can germinate, believing that nature has a bank which is a sure one that can never break. a bank of full justice; life's worthy inheritance; your acts. now friends, this collection may end my readings briefly. in order to learn one must teach. no, i have not added some of those special past verifications. i try to study the lesser forms as well as the prominent ones to cultivate patient sensing. observe your feelings towards your friends or pupils. be honest, sincere, and sympathetic in heart to heart talks. hold confidence reposed as a sacred gift. that is one of the secrets of friendship and success in every walk through life. let us believe it so. fire in vatican. burns part of library with bare and ancient books. that portion of the vatican containing the hall of the inscriptions, where the pope gives his audiences, and which is adjacent to the famous and precious pinacoteca, or gallery of pictures, was burned sunday. the smoke and flames were seen from a mile distant. the first intimation of fire was had when smoke was seen issuing from the apartment of m. mario, which is located above that of father earl, the librarian, who lives over the library. m. mario is a celebrated french restorer of ancient manuscripts and illuminated books. he has been engaged in copying work, and his first reproductions have been selected for part of the vatican's exhibit at the st. louis exposition. it is supposed that m. mario forgot to take proper precautions with his kitchen fire, which probably blazed up and ignited some nearby hangings. the entire museum of inscriptions, the rooms of father earl, part of the library and the printing houses were entirely flooded with water. it is impossible to reach even an approximate idea of the extent of damage. many articles were saved, including some ancient and very valuable arms which were recently moved to the library from the borgia apartment in order to make room for the new residence of the papal secretary of state. many things that escaped the flames were injured by water, especially the precious private library of pope leo. the above clipping verifies the reading of the king's cup. chapter v. the acquisitive adept. by a bright girl of seventeen. dear lady, this is not as i should like to promise. you have suffered deeply. here are dark caverns, crosses, confusion and wavy, broken and crooked lines. no good luck to be foretold. so it appears on the surface. you are overcast by sorrow and losses, with death to many present hopes. as holding up the cup, gravestones, tears--heart-tears--seems an ill-omened cup, yet no one need to be discouraged. i can now reveal to you, even in this conclusive reading, one fair remaining sky-scene, with a little sun-burst, and a distant square. examine, also, below the tangled rubbish. see you the head of the little anchor, like some friend in need. trust still in the good, and such will come to you. let no one say they are doomed. this lady is well along in years, therefore, this one fair spot of sky-scene is large enough to fill in the remaining periods with joy and hope. i am not content to skim over the mere surface. helpful revelations need the deeper, mental searchlight. by turning this cup from left to right, the symbols shadow forth a peaceful old age, up near the sky-light and the evening star. the dots, with little rings--some kindly aid until the close, with loving, retrospective hope in the final all good. i feel your deep enthusiasms, my friend. god's blessings on you, dear child. you thrill my soul with expectant gladness. it proved that a benevolent boston family opened their hospitable doors to this lovely old lady amid her deepest dilemmas. also, a small inheritance came to this star-lit dome of her declining life's protection. a woman's winning card. a woman's winning card is cheerfulness. she may be capable of countless self-sacrifices, infinite tenderness and endless resources of wisdom, but if she cloaks these very excellent possessions under a garb of melancholy she may almost as well not have them, so far as the ordinary world is concerned. chapter vi. three coquettes. the fickle trio--social whirlwinds. you say, "tell us all you see." young ladies, there is a mixed-up state of affairs, yet one must use good judgment, so steady your minds for correct appreciation of the kindness of your near associates and friends. these fourths of july mental pyrotechnics are not safe playthings, my dear young friends. here are outlined so many love gifts, with pleasures too short-lived. you are pain-giving iconoclasts. heart-breakers, said the three, laughing. you have spoken correctly, for here are broken, also incomplete circles and squares. these imperfect lines so near the life symbols _key and wish_ with shattered urns and crushed flowers. ah! and here are some blighted trees! this is both the spring time of your lives as of the seasons, so have care for the sad heart tears you cause and will reap. lives are oft thus crushed. you are acting your funny parts as now you think. "know thyself," young man. trifle not with the happy, little blonde lady, whose widowed mother passes sleepless nights thinking of her two pretty daughters. neither be too attentive to the young matron, whose master carries the dagger by his side. l. and h. seem not good letters of names nor localities for you. yet, you possess some fine mental gifts. good books are near. you girls will soon drift apart by a stolen letter and some dark cloud of distrust, though you will need each other. see you the separate roads, with the harsh wind blowing the leafless branches of the trees? and yet near by shines the beautiful meadow, just beyond your present thoughts. strive to cultivate more of the duties of needed practical life and hopes. these high thought signs will not serve you, when life's autumn comes. now listen, little brunette. accept the old love in about two years. he will return to you from a distance. you smile, yet you will not wed with any one now associated. do not, then, deceive him. he is keen of mind and heart. see, his sky is clear, and the ring of promise is in the light. yes, we can now see these outlines. you are a psychologist. you make us see them, as you desire, young man. note you their forthcoming. i cannot impel these realities. emma is the good name of your best friend, young man. she loves you thoughtfully. cultivate her rare graces. the mirror is clear that is near her home. the birds sing and the children are joyful. fine symbols. the home-garden, too, is beautiful. let us trace the lines. the old, sick lady, inmate of the home will die in the autumn. that will be a decisive change for that family. do not allow them to pass out of your kindly care, if real friends you would possess. lives can be strangely made or unmade oft times. one must be wise in order to be happy. these pitchers, with stout handles, as here seen, signify some lucky circumstances. the supposed wealth of this globe-trotting, dark clothed lady friend is to have a big fall. see the objects! the trunks are all upset and she is in ill temper and very self-willed. see the head? a mule is near her. how curiously you read some of these things. i shall note them more fully, though you do not compliment us three at all. are we, then, so soulless in our innocent pleasures? pray, tell. i but delineate some truths as your benefactor, and as i am given them for each. you all love popularity and excitement. oh, yes, things appear true in part, as to a few simple things, yet it is very pleasant to hear you read these fanciful figures. i know the lady emma, also the worrysome, aged, sick woman. i expect an upset at her death, yet we hope for good results, though you promise me irritating labors by this looked-for change. how amusing this big frog, the magician or joker, as you term him. i did not know the tad-pole was so gifted. some months later proves the death, and several of the stated events more than verified. with the young folks asking eager questions, the clouds had gathered. the lame man came into view. the good time not yet. confusion and discord revealing some added cares as threaded together by the symbols as previously shown, and from the note-book of the young man. the hated lame man of letters having rudely flustrated the game of their lives, yet he was just, though believed to be the cruel enemy, from the broken, wavy lines and cutting things about him, then facing towards them. mental reason, or impressment plying its parts as touching these mingled, and confusion atmospheres, proving that all things affect us, consciously or otherwise, relating to life. these intricate and wonderful relationships--these cosmic laws-- bind all mankind together for better or, more often, for needless sorrow and trials. yet here was some good side to these life-lines, for their own choosing, had each been more unselfish and just. are we, then, arbiters of our own fate? it is still an open question to many, though there is a time for all things. let us not be fatalists. we must seize the handle of the subject, when the door is waiting to open. each association makes some conditions, brief or life-long. we are not bound to be enslaved forever, though nothing pays but justice, kindness, patience and useful duty, if peace we would enjoy here or hereafter. in the christ spirit. there is at least one good, guardian angel ever ready to aid in each life, my dear young friends. one of these ladies did marry that mentioned first love after many sad disappointments, with little intrigues, as afterward she said: "be neither too fickle, too self-opinionated, nor too _submissive_. be something useful. learn to reason with head, heart and soul." the young man is still plodding on in pessimism. this best friend emma is still alone, yet working out some of the noble purposes of her helpful, progressive life, knowing that "her own will surely come to her" some good time, and that this brief school-life is not the end of anything nobly sought for. simulating big things allowed the young man to belittle many noble facts in nature, thus stunting his manly growth, and overgrowing this chilling pessimism with smart retorts. one really desiring to aid humanity can become inspired into consistent kindness, well centered in the lines of forecast, as also in the cup reading pleasure. so observe the figures, point them out, summing up as these gems of thought come to life. one too lazy or disobliging cannot grow these many latent powers. these are as yet but dimly apprehended. all persons possess some special gift. god meant it so, and that we give hope and joy in all honest ways. so try your gift in this mingling of your aspirations for lofty expressions, which transmit pleasing convictions, strange as at first these may appear. each soul, as reading or listening, creates an atmosphere of either flippancy, depression, courage, trust, or some vital power. some persons there are, who make us feel happy and well by simply looking at us, or thinking of us, with that subtle power that cures one of melancholia, discouragement, or irritability. writing a letter with a soul is good. you know there is the soul of things, a fact in nature. i know of many cases, on turning backward in memory's pages. one special one of a dear musical friend, who became very ill from over-work, with nervous headache and sick stomach, so that all hope of an expected musical evening had to be abandoned, as she took her bed in disgust, with sore disappointment. about an hour later, not entirely unexpected, there called at her home a beloved brother, whose melodious voice in song proved to the lady better than any medicine, as he quietly sat down to the piano to sing that sweetly pathetic song: "only waiting till the shadows have a little longer grown." hark? said the sick lady quickly sitting up at hearing the first notes. oh, that is my dear brother, peter--his name signifieth lord. please aid me to dress. i am really better, i am, indeed, do not fear. i must go down to hear him sing. his charming voice has lifted me into strength. i will take the tea. though very pale, she entertained that evening, and even sang, until midnight. not one of the party at that time was a christian science believer either. we are only in the kindergarten of life. some time we shall all possess the high art of selecting our friends and our life companions, my dear, eager, anxious inquirers. we have power in ourselves to grow. this was simply an unadulterated fact, proving the power of mind, soul and spirit on itself from the stimulus of the brother; there being also very much efficacy in the harmony of tones as well as of personality. i wish more persons could be conscious of the power of the voice on the actions of all we come in contact with. we are now touching but slightly on the esoteric, as carnal desires are yet in full evidence. i have now in mind a sensitive lad of fourteen, who, after four trying years ran away from a really good home and a step-mother, because of her harsh tones. though a good woman, his soul-life seemed to suffer. "the way she says things," said he, "is awful to something in me, so that i want to fight. i can't help but shiver. oh, i don't know what it is. i want to be good. i know she does some nice things." though the young philosopher chose for himself a severe taskmaster, with plenty of added work, yet, with some special kindliness in trustful tones that proved part-pay, some needed, minor chord was touched in the soul-life of the lad, that gave him hope in himself and in his future, which proved very true. he has long been a kind and useful citizen, in precepts for the young, and an object lesson to many. a practical, reasoning benefactor of the race, as was the kindly charles dickens in the interest of child-life. so let us work. these times are infinitely larger, broader, and more full of promise to the world. our musical friend has left the shadows that were then gathering about her life. gone into the more perfect light and life of her true inheritance, with god the loving parent of all human and divine joys. chapter vii. superstition. do not hold to cowardice nor fear of death. the mad bull with the spade stands near by. look into this strange cup of figures and graves. some recent death and gloom has somehow filled your mind with renewed horror. you have also felt that you are about to die. not a comfortable thought, madam, to be snuffed out of all earthly hopes! abandon your cringing fears. dread nothing. you must gain mastery over these crude forebodings, or you will be seriously handicapped. most discouraging is fear. the spirit of conscious life cannot be annihilated. man is immortal. we should not doubt the word of god nor his prophecies. towers, trees, and large scenes are in evidence to aid you into a larger life career. see you now the rubbish by the grave! enough to hopelessly entangle you. see the many wild animals in your path near the dung heap. again the tears and the fears. you do not stand erect. your ideas of the after-life seem to belie your professed creeds. one of your sincere friends and true helpers requests my candid service in your behalf as noting your vibrations. thank you. i will now proceed further with your sanction. listen well: you belong to a class who would send dinamic heart-beats to disturb your entire bodily system on the subject of death. were it a necessity to perform even some slight operation, your death in this state might easily ensue from very fear. madam, how is one to overcome nature? i do not brag on my heroism as others do. i do fear death, the devil and his imps. i have often dreamed of him as pursuing me. there must be something to it, as my father believed likewise. i want the good time of life here. we don't know of the hereafter as promised. young man, your birth-right, your reason and education are at fault, if nineteen years of life's action has brought you no solace. you are not in life's true logic, nor is the profession of law well chosen for you by your relatives, neither is the ministry. you now think you are in love with a good young girl. how will you comfort her when sorrows come to you? she, too, fears death and pain beyond the ordinary. a pair of simple young folks, indeed, both of you. see, in this last cup the flame of destruction has come. you have both lost your heads. death and loss have invaded the home. everything is scattered about. no reason nor care remains. indecision, crosses, and breaks are in promise. the good symbols are yet distant, though inviting you to their ample folds. you need first to be whipped into life's truer graces, as oft we are. your parents were weak, sympathetic and selfish. there were five of you in family. the figure in first cup was correct, though not an old man there, that is three years past! and the one-armed man! that was long ago, too. yes, but his letters yet lie near your family thoughts. do not lose them, there is value attached. yet there are imprisoned minds who do not know their real possessions. now, these bars and unformed circles bespeak it. behold the light on the obscure desk in the old square. oh yes, he was cheated out of his rights, years ago, yet father keeps the letters. there is nothing in them now. yes there is, several years hence, by the death of a child and a lost woman from near an ocean city. news sudden will come to you. let your fancy concentrate a little on these letters. how peculiar! there was one who died by water, that was a family connection. you have now had three readings. hold your true texts in mind. fear nothing but injustice. you will be tested. you will yet love the ocean, even the lightning's fierce flashes, though after sudden peril and loss you will make acquaintance with your higher self--not be so selfish nor material. eight years of strange wanderings with indecision and betrayal by a false black hand, as shown you. several gravestones and some sickness. after these experiences you will awaken from some of life's medley of dreams and fears. you will then meet a strong, true woman, who will dominate much of your nobler, latent life, and aid you into position, if you do not mar your life's course in about three years. your hand reads likewise. in this last cup of yours are spears and weeds, with knives and hidden crosses. your dangers, as here read, are very many. there are so many small lives filled with idleness, though some useful objects could oft be reached. yours is largely among these. yet i am pleased to state you could yet become a fine mind and life trainer by the age of forty, if wise enough to select your true helpers--good books. no one can work effectively alone. my mind has traveled with you up to these years, viewed the field of resource and its possibilities. you should win two helpful friends. only one comprehensive life-course reading has shown this entire evening. we do not gain the high art of holding the good which we gain, so profligate are we. then we like to blame our friends or the fates for our poor judgment and our obtuseness. until we begin to work as though we belong to and believe in an immortal life, as an inheritance, the great human family cannot enjoy that useful cohesion that belongs to mankind as god designed life's distributives--our higher attributes. again, shun the man with the fire-arms and bottles. behold the weapons. the dark pit lies near him with many cross-bars, cages and clouds. an evil combination--_imprisonment_, though your sunlight has only been dimmed. if so, your will, patient labor and strong desire can yet win for you. the flag of victory is now so limp. this fear of kindly death or hell is the enemy of mankind. do not again thus cringe to this fair angel of life to all men eventually. you can live to old age and follow streams, fishing as pastime. this old man symbolizes your dear self now calmed in mind--not so dead as in youth. so, hold your true texts for ready action, and become a brave man to enjoy the true life here promised to you. if we have stimulated in any heart some lofty resolves, which will unfold their fragrance for other lives, we are then well repaid, as trusting in the infinite all good. a pilgrim on the path. clara. [illustration: calligraphy flourish ] cupology. _significance similar to psychic readings, clairvoyant symbols, or dreams_. if high up in the cup--early consummation. if chained to the bottom--delayed desires. uncle sam--american matters. statesmanship--waving flags; hopeful signs. arm--proffered aid accordion--primitive talent apples--health, knowledge atlas--sight, seeing bats--moral blindness bees--thrift bed--illness or need of rest birds--news, singing, joys bridge--some event in life broom--industry bread--to be sated cooks--learning cake--luxury cats--jealousies children--good omen cavern--near danger circles--fine realizations cow--good nutriment crescent--love token cattle--thrift children at play--universal good crosses--some trials chair--to preside chicks--cares chickens--gains crowing cock--ambitious, victory crows--intrigues ditch--dangers ahead dogs--friends door--some opening dots--letters, papers, news ears--listen well elephant--some imposition eggs--gains eyes--to observe feet--traveler feet, bare--poverty fish--money, gains fish, headless--losses flowers--joy, pleasure floods--sickness, sorrow fountain--public benefit fruit--health forests--nature loving fox--cunning hearts--artistic love of unity, friends, home hand--friendship horse--much news, friend horse, vicious--angry friend houses--home building jewel-box--wealth jumping--vitativeness lock and keys--to be put in trust lion--moral courage ledger--in accounts lighted lamp--great success lock--a secret moon--honors monkeys--evolution--darwin medals--diplomas news-boys--public excitement nuts--problems oxen--patient toil palms--restful victory palm-trees--tropical scenes park--benevolence platform--oration pitcher--to receive public seats--people's joy quills--old parchments rats--thieving ring--contract near heart, wedding with child or flowers, bliss road--an outlook rabbit--timidity, cowardice rainbow--sublime promise saw or scissors--vexations scales--love of justice star--hope, promise squares--realizations sunlight--vital life, health ships--commerce sinking ships--perils and loss spring--wisdom, peace snake--enmity, lies staff--aid sofa--social or courtship spiders, or-- scorpions--illness, venom sky-scenes--sublimity and peace tiger--onslaught tall shaft--illustrious dead table set--feasting trees--lofty thoughts tower--strength urns--veneration, retrospection wells--wisdom and drawing forth good wheat--plenty whirlwind--distraction wavy lines--vexations weeds--petty trials window--in a new light monks, nuns, priests or ministers--betoken sectarian controversies scattered objects--lack of harmony and no propitious time for action keep the mind well centered in reading. thus only will the transmitting powers of soul expand the descriptive faculties. [illustration: calligraphy flourish ] girlhood. [amelia e. barr.] an exquisite incompleteness, the theme of a song unset; a waft in the shuttle of life; a bud with the dew still wet; the dawn of a day uncertain; the delicate bloom of fruit; the plant with some leaves unfolded, the rest asleep at the root. popular toasts. [illustration: american flag] _our flag:_ the beautiful banner that represents the precious _mettle_ of america. our country's emblem. the lily of france may fade, the thistle and shamrock wither, the oak of england may decay, but the stars shine on forever. * * * the standard of freedom floats proudly on high, it's the bright waving banner of light, fair symbol of liberty born of the sky, true emblem of union and might. webster's motto. liberty and union, now and forever, one and inseparable. ship of state. nail to the mast her holy flag; set every threadbare sail; and give her to the god of storms, the lightning and the gale. a toast to our native land. huge and alert, irascible yet strong, we make our fitful way 'mid right and wrong. one time we pour out millions to be free, then rashly sweep an empire from the sea! one time we pull the shackles from the slaves, and then, quiescent, we are ruled by knaves, often we rudely break restraining bars, and confidentially reach out toward the stars. yet under all there flows a hidden stream, sprung from the rock of freedom, the great dream of washington and franklin, men of old, who knew that freedom is not bought with gold; this land we love, our heritage, strange mixture of the gross and fine, yet sage and full of promise,--destined to be great, drink to our native land--god bless the state! --_robert bridges in the atlantic_. * * * here's to the man who loves his wife, and loves his wife alone, for many a man loves another man's wife, when he ought to be loving his own. toast to the horse. dr. kane, president of the new york drivers' association, at a public dinner recently delivered the following toast to the horse: "that bundle of sentient nerves, with the heart of a woman, the eye of a gazelle, the courage of a gladiator, the docility of a slave, the proud courage of a king, and the blind obedience of a good soldier. the companion of the desert and the plain; that turns the moist furrow in the spring in order that all the world may have abundant harvests; that furnishes the sport of kings; that with blazing eye and distended nostril, fearlessly leads our greatest generals through carnage and the smoke of battle to glory and renown; whose blood forms one of the ingredients that go to make the ink in which all history is written, and that finally, mutely and sadly, in black trappings, pulls the humblest of us all to the newly sodded threshold of eternity." our absent friends. although out of sight we recognize them with our glasses. false friends. here's champagne for our real friends, and real pain for our sham friends. our incomes. may we have heads to earn and hearts to spend. here's wishing us all more friends and less heed of them. may we ever be able to serve a friend, and noble enough to conceal it. the sphere of woman. they talk about a woman's sphere as though it had a limit; there's not a place in earth or heaven, there's not a task to mankind given, there's not a blessing or a woe, there's not a whispered yes or no, there's not a life, or death, or birth, that has a feather's weight of worth-- without a woman in it. * * * here's to the friends we class as old, and here's to those we class as new, may the new soon grow; to us old, and the old ne'er grow to us new. a few toasts. woman. she needs no eulogy--she speaks for herself. may we have the unspeakable good fortune to win a true heart, and the merit to keep it. may we never murmur without cause and never have cause to murmur. woman. the fairest work of the great author; the edition is large and no man should be without a copy. happy are we met, happy have we been, happy may we part, and happy meet again. may satan cut the toes of all our foes, that we may know them by their limping. the man we love--he who thinks the most good and speaks the least ill of his neighbors. * * * our national birds-- the american eagle, the thanksgiving turkey. may the one give us peace in all our states-- and the other a piece for all our plates. * * * here's to the girls of the american shore, i love but one, i love no more, since she's not here to drink her part, i'll drink her share with all my heart. a little health, a little wealth, a little house and freedom, with some few friends for certain ends, but little cause to need 'em. * * * col. lovell h. jerome, who resigned as second lieutenant second united states cavalry, in , and now repels the invading smuggler in new york city, brought a new toast to the hoffman house bar recently: to the ladies, our arms your defense, your arms our recompense, fall in! --_new york sun_. three great commanders. may we always be under the orders of general peace, general plenty and general prosperity. we now toast the superb electric flag of the people with every honorable elk who has beautified and made memorable these pleasures of the queen city.--_cincinnati, july, _. * * * though there's many a slip twixt the cup and the lip, yet, while o'er the brim of life's breaker i dip, while there's life in the lip, while there's warmth in the wine, one deep health i'll pledge, and that health shall be thine. --_owen meredith_. a hint on entertaining. "the most successful social functions are those managed by a host and hostess," says a society scribe, "not by either alone. leave a man to make up a party and he is sure to forget that mrs. b. was engaged to c. before she married d., and that mrs. c. is aware of the fact, and that the d.s and e.s have long been at daggers drawn, and he will have no eyes to detect the designs of mrs. h. on the other hand, a woman gets nervous and fatigued with the constant effort to keep the ball rolling, and fails just where a man would succeed. what is wanted is a division of labor, and if this were done oftener there would be less disappointment on the part of entertainers and entertained." look at your cup. a cup of coffee, farmers assert, makes a pretty accurate barometer: "to make a barometer out of a cup of coffee," a farmer said, "you must use loaf sugar. you drop a lump of this sugar exactly into the middle of your cup, and then watch the bubbles rise. it is by these bubbles that your prognostications are made. "if the bubbles rise straight up in the middle, remaining there in a cluster till they disappear, the weather is to be fair; if they rise at the sides of the cup, adhering to the china, the weather will be rainy. if they rise all over the coffee's surface, and move here and there erratically, changeable conditions are to be looked for." entertainment suggestion. here are some ideas for an entertainment, which is said to be both amusing and instructive, as it makes one think, and the time put into anything that makes men or women think is never lost. have an art gallery and invite your friends to it. each person is supplied with a catalogue and must pay a forfeit for every piece of art he fails to find. here is a sample of the catalogue: . the bell of the season. (a dinner bell.) . saved. (a bank containing a few pennies.) . an absorbing subject. (a sponge.) . a drawing subject. (a crayon.) . the skipper's home. (cheese.) . a young man's horror. (the mitten.) . the light of other days. (a candle.) . tears, idle tears. (an onion.) . can't be beat. (a turnip.) . the four seasons. (salt, pepper, vinegar and mustard.) . a regular bore. (a gimlet.) . family jars. (mason's fruit jars in three sizes.) . true to the core. (an apple.) . a prison scene. (a mouse in a trap.) . a switchtender. (a hairpin.) . a bunch of dates. (a calendar.) of course, no one speaks in the art room. every guest fills in what names he can, hoping that his friends will miss many more than he does. have ten or more "pieces of art" than are on the catalogue. this is to mystify a little. have a peanut? an original young woman of lamar has invented a new kind of social diversion. it is the "progressive peanut party." four guests are seated about each table, and on the table is placed a crock full of peanuts. each guest is provided with a hatpin, and when the word is given all begin jabbing for peanuts. the quartet that empties its crock first wins the game, and then the sets of players change. it is needless to say that the peanut party is strictly a "hen" function. a man couldn't jab a crockful of peanuts with a hatpin in a week, but the young women of lamar played thirty games in a single afternoon.--_kansas city journal_. what the eyes tell. the color of the eyes has hitherto chiefly concerned the novelist and the poet, but lately the cold-blooded statistician has been looking into them. it is announced that, taking the average of europe and america, . per cent of men have light eyes, including blue and gray. the proportion of women having blue or gray eyes is . per cent. in other words, blue eyes are decidedly rarer among women than among men, says the _london express_. men have light eyes oftener than women, but in the intermediate shades between light and dark the percentage of the two sexes is very nearly the same. in this intermediate category are brown and hazel eyes. the percentage of these among men is . , and among women . . the percentage of black eyes is larger among women than among men, being . per cent for the women, while among men it is . . blue eyes are considered to possess great attractions. this was the case among the greeks and romans of classic times. upon the goddess of minerva was bestowed a surname to signify the blueness of her eyes. gray eyes have ever been the ideal of all great novelists; among the number charlotte brontë, george eliot, wilkie collins and charles reade. most of the heroines in up-to-date fiction are gray-eyed maidens. of the living great, as well as the famous dead, most have eyes of gray blue. shakespeare had eyes of gray; so had nearly all the english poets. coleridge's eyes were large, light gray, prominent and of liquid brilliancy. byron's eyes were gray, fringed with long black lashes. charles lamb's glittering eyes were strangely dissimilar in color, one being hazel, the other having specks of gray in the iris. chatterton's brilliant gray eyes were his most remarkable features. under strong excitement one appeared brighter and larger than the other. as to green eyes they are for glory. the empress catherine of russia had eyes of this hue. in don quixote green eyes are thus referred to: "but, now i think on it, sancho, thy description of her beauty was a little absurd in that particular of comparing her eyes to pearls. sure, such eyes are more like those of a whiting or a seabeam than those of a fair lady, and in my opinion, dulcinea's eyes are rather like two celestial emeralds, railed in with two celestial arches, which signify her eyebrows. therefore, sancho, you had better take your pearls from her eyes and apply them to her teeth." green eyes are not popular, however. cervantes spoke of them as "verdant emeralds," that more usually they are likened to the optics of the cat. very few heroines have green eyes. jane eyre and rose, in robert elsmere, are the only two we can think of at the moment. revealed by the thumb. the thumb is a great tell-tale where character is concerned. if nose, eyes and mouth decline to reveal the secrets or temperament, you need not be at a loss. notice the hands, and especially the thumb of the person whom you are seeking to read. a broad and short thumb indicates lack of refinement. taken in conjunction with stubby finger tips and a thick wrist, it indicates coarseness, even positive brutality. a tapering thumb gives notice of extreme delicacy of perception and refinement of character. a thumb of medium breadth indicates balance between the extremes mentioned, and denotes strength of character essential to success in life. if when in repose the thumb curls outward, its owner possesses a sound constitution, much vitality and cheerfulness. on the contrary, if the thumb naturally falls inward towards the palm, a melancholy, despondent disposition is denoted, also constitutional delicacy and lack of vitality. characters in finger nails. broad nails denote a gentle natured person, inclined to be modest and unassuming. narrow nails denote a studious but not very gentle nature, with a desire for scientific knowledge. white nails denote a fondness for society of opposite sex, not overstrong in health and subject to fevers. round nails denote a desire for knowledge in general, apt to take great pride in own accomplishments, rather hasty, yet fairly good natured and forgiving. long nails denote caution, lacking confidence in human nature, decided in opinion and strictly virtuous. eyes are cold, enticing, sympathetic or affectionate. the mouth is kissable (as men say), cynical, cruel, sensuous or indifferent, and so with all the features. beauty's seven nurses. beauty, it is said, has seven nurses, which, if given full charge, will make of the homeliest woman a picture of charm and loveliness. these magic seven are fresh air, sunshine, warmth, rest, sleep, food and whatever stirs the blood, be it exercise or enthusiasm. be sure to get plenty of sleep. you can sleep yourself into good looks. a long nap and a hot bath will make any woman more attractive, and lift years from her shoulder. don't be afraid of sunshine and fresh air. they offer you bloom and color. and deep breathing is surely the hand-maid of the fresh-air nurse. deep breathing gives a fine figure as well as clear complexion. don't sit down to table as soon as you come in from work, or a round of social duties. lie down, or sit down, for ten minutes, waiting until you can partake of your dinner with the physical machinery rested and refreshed. don't bathe in hard water. soften it with a little powdered borax, or a handful of oatmeal. don't bathe the face while it is very warm, or very cold. don't wash the face when traveling, unless it is with a little alcohol and water, or a little cold cream. don't attempt to remove dust with cold water. give the face a hot bath with soap, and then rinse thoroughly with clear tepid or cold water. don't rub the face with too coarse a towel. treat it as you would the finest porcelain, tenderly and delicately.--_philadelphia telegraph_. to discover a woman's age. every man seems to be born with a desire to know the age of the ladies with whom he comes in contact, and women also appear to have an innate curiosity concerning the number of "summers" which have passed over the heads of their female friends. but there is nothing more difficult to discover than the exact age of a lady who wishes to keep the fact a secret. now, here is a little scheme by which you can find out the age of any person. having engaged that person in pleasant conversation, you proceed something after the following manner--speaking very innocently, of course:-- "there is a very simple problem in arithmetic which very few people are able to see through, yet it is as easy as possible. i wonder if you can do it?" this sets the person on his dignity, and he or she wants to do it at once. then you go on: "think of a number corresponding to the numerical order of the month in which you were born. oh, no, you need not tell me." (to make the explanation clear, we will assume that the figure is two--standing for february--and that the age is .) "now, multiply that figure by ," you continue, "and add . done that? well, multiply that by and add your own age.-- from the total subtract , and to the total add . now, what figure have you got?" " ," replies the person addressed, "isn't that correct?" "exactly," you exclaim, "you are one of the very few persons who have managed it." and you turn away to hide your smile of satisfaction at having discovered that your victim was born in february and that he is thirty years of age. you have arrived at this result by separating the figures into (february) and . and you can do this with everybody's age. try it on your sweetheart.--_tit-bit_. how he may be won. some men have been found courageous enough to express themselves on the subject, "how to win a man." here are the requirements from a masculine point of view for winning a man worth having. the summer girl should cut this out and paste it on her mirror: be natural, be extremely fastidious in choosing friends, in conversation, in manners, and in dress. be neat, for the well-groomed woman, though plain, is more attractive than the slovenly beauty. be cheerful and fun-loving, be kind, unselfish, sympathetic and affectionate. be interested in everything that will improve your mind and broaden your views. be orderly, systematic, and industrious, but do not waste time on non-essentials. good reading is far better than useless fancy work. be domestic and home-loving, secure as much knowledge as possible concerning house-hold affairs, and do not be ashamed to use it. be athletic enough to keep in fine physical condition and just manly enough to be self-reliant and courageous, but not so independent as to forget for one moment that you are a woman. cultivate a liking for children and old people, for you must remember that you have been the one and will be the other if you live long enough. do not appear to be superior, even if you know that you are, one can easily be mistaken on this point. do not be conceited or vain, do not be silly or gushing, or too eager. do not be late and yet do not waste time in being too early; study repose of manner, it is so restful to tired nerves. do not nag either before or after he is won; the "i told you so" has lost many a friend and lover. be frank, and truthful and forgiving, and remember that forgetting must often go with forgiving. this, of course, is the ideal woman, but the standard is not too high for any girl to strive for.--_philadelphia telegraph_. dew drops. wisdom is the flower of experience. hope is good, but hustle is better. energy, however, usually follows encouragement. a soft answer sootheth, but a wise one shameth. the genius never regarded as a crank is yet to be born. do as i say, not as i do: preaching love with a jealous heart. to move through the world without the dissent of others: be temperate and pay your debts. happiness is not so difficult to obtain as to retain. who will not work without pay should also be consistent enough to refuse pay without work. heart and head are two masters who may be served by one hand. human deification, permitted or self implied, is an offense against deity. birth stones for luck. do you want that mysterious thing that is called "good luck?" of course you do. then in some form or another you must always wear your birth stone. this is declared to be, by the superstitious, a true talisman against all the ills that flesh is heir to. upon her finger in a handsome ring the very modern girl wears the stone that means good omen to her, and feels that she is secure from harm. if it is not in a little golden circlet upon her hand, then perchance she wears it at her throat, in one of the little dingle dangles that are so fashionable. but about her neck, in her fob, or bangle, the lass who wishes to cast a spell of good fortune about herself, somewhere wears the stone that is assigned to the month in which she first saw the light of day. in what month were you born? do you know what is your birth stone? if you do not you better at once discover the stone and begin to wear it. that is, if you wish good luck, and what maiden ever lived who does not sigh for it. here is a list of the gems, and the months to which they are assigned by those soothtellers who know all the signs for luck, good or ill: for january, garnet; february, amethyst; march, jasper; april, sapphire; may, chalcedony; june, emerald; july, onyx; august, carnelian; september, chrysolite; october, aquamarine; november, topaz; december, ruby. kruger's unlucky diamond. when kruger went to europe he took with him a famous diamond, which was said to have brought misfortune and death to all its possessors. it had a strange history. the diamond originally belonged to meshhesh, a basuto chief, from whom it was extorted by t'chaka, the zulu king. t'chaka's brother killed him and stole the stone. the brother came to grief and the gem passed into the possession of a zulu chief, who soon afterward was assassinated. the natives say that no less than sixteen of the successive possessors of the diamond were either killed or driven out of the country for the sake of the gem. the diamond was then seen by white men who sought to possess it. a party of whites attacked the natives who had the stone in their possession, and a fierce fight ensued, in which lives, mostly natives, were lost. memela, a native chief, took the gem and concealed it in a wound which he had received in the battle. afterward memela was caught by the boers and set to work as a slave. kruger, hearing his story, released him, and in gratitude memela gave the stone to his liberator. some years passed, and then kruger met his misfortune. where the fatal diamond is now is not certain, though it is certain that the ex-president of the transvaal parted with it. some say that it is in the coffers of the vatican, and some that it was sold to the emperor of austria, and is now among the crown jewels of vienna. the stone is said to be carats in weight, but is not perfect.-- _baltimore sun_. strange wills. there have not been many will makers more eccentric than mr. maccraig, the scotch banker, whose last testament will shortly come under the consideration of the edinburgh court of session. mr. maccraig it may be remembered left instructions in his will that gigantic statues of himself, his brothers and sisters, a round dozen in all, should be placed on the summit of a great tower he had commenced to build on battery hill, near oban--each statue to cost not less than $ , . * * * a much more whimsical testator was a mr. sanborn, of boston, who left $ , to prof. agassi, to have his skin converted into drum-heads and two of his bones into drumsticks, and the balance of his fortune to his friend, mr. simpson, on condition that on every th of june he should repair to the foot of bunker hill, and, as the sun rose, "beat on the drum the spirit stirring strain of yankee doodle." * * * a mr. stow left a sum of money to an eminent king's counsel, "wherewith to purchase a picture of a viper stinging his benefactor," as a perpetual warning against the sin of ingratitude. * * * it was a rich english brewer who bequeathed $ , to his daughter on condition that on the birth of her first child she should forfeit $ , to a specified hospital, $ , on the birth of the second child, and so on by arithmetical progression until the $ , was exhausted. * * * sydney dickenson left $ , to his widow, who appears to have given him a bad time during his life, on condition that she should spend two hours a day at his graveside, "in company with her sister, whom i know she hates worse than she does myself." laughagraphs. it is related of george clark, the celebrated negro minstrel, that, being examined as a witness, he was severely interrogated by the attorney, who wished to break down his evidence. "you are in the negro minstrel business, i believe?" inquired the lawyer. "yes, sir," was the prompt reply. "isn't that rather a low calling?" demanded the lawyer. "i don't know but what it is, sir," replied the minstrel, "but it is so much better than my father's that i am rather proud of it." "what was your father's calling?" "he was a lawyer," replied clark, in a tone of regret that put the audience in a roar. the lawyer let him alone. the man who can make us laugh. god bless the man who can make us laugh. who can make us forget for a time, in the sparkling mirth of a paragraph, or a bit of ridiculous rime, the burden of care that is carried each day, the thoughts that awaken a sigh, the sorrows that threaten to darken our way, god bless the dear man say i. queer blunders. illegible copy has caused innumerable amusing and not a few serious blunders in print. a speaker quoted these lines: o, come, thou goddess fair and free, in heaven yclept euphrosyne. they were printed as written: o, come, thou goddess fair and free, in heaven she crept and froze her knee. the reporter was following sound. here is another illustration: those lovely eyes bedimmed, those lovely eyes be dammed. a congressman advocated grants of public land to "actual settlers." it got in the paper as "cattle stealers." a reporter tried to write that "the jury disagreed and were discharged," but the compositor set it up "the jury disappeared and were disgraced." the last words in a poorly written sentence, "alone and isolated, man would become impotent and perish," were set up as "impatient and peevish." a mysterious telegram. a certain church society in vermont resolved on a christmas festival, and determined to have a scripture motto, handsomely illuminated, in a space back of the pulpit. one of the deacons, who had business in boston, took with him the proposed motto and the measure of the space to be occupied by it, but unfortunately lost the memorandum. he therefore sent this telegram to his wife in vermont. "send motto and space." she promptly complied, but the boston telegraph girl fell off her chair in a faint when she read off the message, "unto us a child is born four feet wide and eight feet long." the deacon, however, thought it nothing uncommon. * * * mistress: did the fisherman who stopped here this morning have frog legs? nora: sure, mum, i dinnaw. he wore pants.--_cornell widow_. * * * "goodness," exclaimed the nervous visitor "what vulgar little hoodlums those noisy boy are out there in the street!" "i can't see them," said the hostess, "i'm rather near-sighted, you know." "but surely you can hear how they're shouting and carrying on." "yes, but i can't tell whether they're my children or the neighbors."--_philadelphia press_. fortune. a divinity of fools, a helper to the wise. dead easy. funnicus--it's a queer thing, but all the men employed at the cemetery are historical characters. dullwum--how do you make that out? fennicus--they're mound builders, aren't they? a bad spell of weather. dear paw--i am having a luvly time, so do not expeck me home ontill next week. all are well and send luv. the wethur is brite and fare. yure sun, will. for an evening game. at a club social the hostess proposed a game of "sobriquets," offering a prize for the one who would identify the largest number of the assumed names. she gave to each one a slip of paper on which were typewritten the assumed names of numerous persons, mostly writers, and at a signal allowed them twenty minutes in which to write the correct names opposite. a few illustrations are here given, but others may be added: currer bell -- charlotte bronte mark twain -- samuel clemens uncle remus -- joel chandler harris boz -- charles dickens bard of avon -- shakespeare peasant bard -- robert burns poet of nature -- wordsworth immortal dreamer -- bunyon the traitor -- benedict arnold little corporal -- napoleon bonaparte mr. dooley -- peter dunne oliver optic -- william t. adams gail hamilton -- mary a. dodge grand old man -- gladstone poor richard -- benjamin franklin swedish nightingale -- jennie lind brother jonathan -- jonathan trumbull father endeavor -- francis clark tippecanoe -- general harrison george sand -- mme. dudevant ian maclaren -- john watson timothy titcomb -- j. g. holland ik marvel -- donald g. mitchell mrs. partington -- b. p. shillaber the learned blacksmith -- elihu burritt peter parley -- samuel g. goodrich autocrat of the breakfast table -- dr. oliver wendell holmes uncle sam -- united states something to remember. rulers, presidents and ministers who have been slain or attacked within the century. napoleon i, attempted, december , . paul, czar of russia, march , . spencer perceval, premier of england, may , . george iv, attempted, january , . andrew jackson, president united states, attempted january , . louis philippe, of france, many attempts, from to . frederick william, of prussia, attempt, may , . francis joseph, of austria, february , . ferdinand, charles iii, duke of parma, march , . isabella ii, of spain, three attempts, from to . napoleon iii, three attempts, from to . daniel, prince of montenegro, august , . abraham lincoln, president united states, april , . michael, prince of servia, june , . prim, marshal of spain, december , . richard, earl of mayo, governor-general of india, february , . abdul aziz, sultan of turkey, june , . william i, of prussia, three attempts, from to . alexander ii, czar of russia, six attempts and finally killed by explosion of bomb, march , . mohammed ali, pasha, september , . humbert i, king of italy, attempt, november , . lord lytton, viceroy of india, attempt, december , . alfonso xii, of spain, two attempts, - . brattiano, premier of roumania, attempt, december , . james a. garfield, president united states, july , . carter h. harrison, mayor of chicago, october , . marie francois carnot, president of france, june , . nasr-ed-din, shah of persia, may , . stanislaus stambouloff, premier of bulgaria, july , . canovas del castillo, prime minister of spain, august , . juan idarte borda, president of uruguay, august , . jose maria reyna barrios, president of guatemala, february , . empress elizabeth, of austria, september , . edward vii, of england, attempt, april , . humbert, king of italy, july , . william mckinley, president united states, september , . alexander, king of servia, june , . draga, queen of servia, june , . governor general bobrikoff, of finland, june , . von plehve, minister of the interior, russia, july , . the four leaved shamrock. "i'll seek the four leaved shamrock in all its fairy dells, and if i find its charmed leaves, oh how i'll weave my spells. i would not waste my magic might on diamonds, pearls or gold, such treasures tire the weary heart, their triumphs are but cold. but i would play the enchanter's part in casting bliss around, and not a tear or aching heart should in the world be found." * * * * * "to wealth i would give honor, i'd dry the mourner's tears, and to the pallid cheeks restore the bloom of happier years; and friends that had been long estranged, and hearts that had grown cold, should meet again like parted streams and mingle as of old. and thus i'd play the enchanter's part in casting bliss around, and not a tear or aching heart should in the world be found." charles franks, and the online distributed proofreading team. telling fortunes by tea leaves how to read your fate in a teacup by cicely kent _with twenty illustrations_ contents chapter i. introduction to the divination by tea-leaves ii. practice and method of reading the cup iii. general theories in reading the cup iv. divination by tea-leaves as an amusement and as a more serious study v. some hints for diviners. remarkable instances of prophecy by the tea-leaves vi. writing in the tea-leaves. some frequent symbols vii. the "nelros" cup. two example readings of its signs a dictionary of symbols some combinations of symbols and their meaning some example cups with their interpretations telling fortunes by tea-leaves chapter i introduction to the divination by tea-leaves at no time in the history of the world has there been such earnest searching for light and knowledge in all matters relating to psychic phenomena as in the present day. the desire to investigate some new disclosure has resulted in yet other discoveries. such will be handed on in their various forms to be studied and used by those who seek to learn. few subjects need more patience than those dealing with psychology. even those who put their knowledge to a practical use in such studies as divination by tea-leaves, must still plod patiently along a path thickly strewn with new knowledge. the powers of clairvoyance, for instance, cannot be forced or hurried; such arbitrary laws as time have no meaning for the subconscious self, therefore the need for hurry does not exist. i was once told by a very mediumistic woman that she had sat in the same room at the same time for an hour every day for seven years, because she "wished to develop clairvoyance." here was patience indeed! in some manifestations of the clairvoyant powers within us, it is spontaneous, the closing of the eyes to shut out all material surroundings being all that is necessary to bring a vision of what is happening, or shortly to happen, possibly hundreds of miles away. in all dreams the clairvoyant powers are spontaneous; but for the development of clairvoyance at will, great perseverance is necessary. its interests and powers are unlimited, so that it is well worth the patience and time spent upon it. in the use of tea-leaves as a means of divination, the more developed the "clear sight," the more interesting and accurate will be the interpretation. practice is most necessary, especially for those who have less natural clairvoyance than others. the desire for knowledge on all psychic matters has led to an increased demand for various methods of bringing into symbols and pictures that hidden knowledge of the present and the future. that this knowledge can be translated to us symbolically is apparent to everyone--who could doubt it, and still believe in anything at all? tea-leaves are habitually used by many people as a means of divination. to some it is an easier method than the cards, there is less to memorise, or the crystal. there is in paris a famous clairvoyant who always uses tea-leaves as the medium for her powers of divination. some are inclined to jeer at the fortune in the teacup, but if the language of symbolism is rightly understood, the medium through which it is seen matters little. tea-leaves have the advantage of being simple, inexpensive, and within the reach of everyone. it cannot be claimed that the cult is of the greatest antiquity; for although it seems to have been used in china from very early times, tea was not brought into europe until about the middle of the sixteenth century. for many years after its introduction into this country, tea was far too costly to be used except by a comparatively small proportion of the population. it has, however, proved its extreme usefulness as a means of divination, as well as its merits as a beverage, for close upon three centuries. it is a very favourite method with the highlanders, where it is customary for the "guid wife" to read in her cup of tea at breakfast the events she may look for during the day. simple though they may probably be, there are to be seen in the tea-leaves, a letter, a parcel, a visitor, a wedding, and so on. it is said that no highland seer would take money for making prognostications as to the future. this, no doubt, is one good reason for their powers as clairvoyants. it is a misfortune that clairvoyance should ever have to come into the material necessities of money transactions, as it tends to mar the clear vision. it is said by some that tea-leaves can foretell the events for twenty-four hours only. as clairvoyance has no restrictions as to time or space, i cannot see how it can be thus laid down as a fact that it is limited to man-made laws of time! certainly there is much evidence of the "tea leaves" being capable of foreseeing events of an important nature at a considerable distance ahead. one of the most difficult points in interpreting visions of clairvoyance is the time element; simply because time, as we know it, does not exist. the intuitive faculty is needed for any accurate definition of time, so important to us in our present conditions, so absolutely unimportant to the subconscious self. let us decide at once, then, that divination by tea-leaves may, and often does, extend to a further vision than that of the twenty-four hours. much depends upon the methods used. our individual past, quite apart from the arbitrary laws of heredity, makes the road of our future. possibly this may account for the curious fact that in dreams the setting is often in childhood's surroundings, while the dream itself is obviously of the present or the future. this shows how the first beginnings of the event which is to come were brought about. it is somewhat like unwinding a cotton reel! there are, no doubt, some who look upon the tea-leaves merely as a form of amusement, and who entertain their friends in that way. well, it is a harmless amusement, and is often useful at a very dull tea party! but for those who take it seriously, and regard it as one of the many means of divination, it will be treated with the respect due to such matters. as in other forms of divination, so with the reading of the tea-cup, a great deal depends on the seer. those who are naturally clairvoyant will read many events and scenes in the cup which would be passed over by others not so gifted. even without this "clear sight," however, the tea-leaves may be read by anyone who has learned the principles and the symbolic meanings given in this book. with a certain amount of intuition and imagination, the tea-cups may be most successfully used to reveal the future. chapter ii practice and method a wide, shallow cup is the best kind to use for tea-leaf divination--white if possible. a narrow cup adds to the seer's difficulties, as the tea-leaves cannot be plainly seen. small cups, too, are objectionable for the same reason, and a fluted cup is even worse. a plain, even surface is required, with no pattern of any kind, as this has a tendency to confuse the symbols. indian tea and the cheaper mixtures, which contain so much dust and twigs are of no use for reading a fortune, as they cannot form into pictures and symbols that can easily be distinguished. those who desire to have their tea-leaves interpreted should leave about a teaspoonful of tea at the bottom of the cup. it should then be taken in the left hand, and turned three times from left with a quick swing. then very gently, slowly, and with care, turn it upside down over the saucer, leaving it there for a minute, so that all the moisture may drain away. some divinators of the tea-leaves insist on a concentration of the mind during this turning of the cup, as do many cartomantes whilst the cards are being shuffled; others prefer the mind to be as far as possible free from any definite thought or desire, simply allowing it to dwell on such abstract subjects as flowers or the weather. personally, i advocate this for both systems of divination; it enables the subconscious mind to assert itself unhindered, whilst the normal mind is in abeyance. the turning of the cup before inverting it over the saucer is equivalent to the shuffling of the cards. it is as a direct result of those few seconds turning that the pictures and signs are created, the subconscious mind directing the hand holding the cup. the following simple ritual is all that is necessary to those consulting the tea-leaves. the cup to be read is held by the seer and turned about as necessary, so that the symbols may be read without disturbing them. this is important, but no disturbance will take place if the moisture has been properly drained away. the handle of the cup represents the consultant, also the home, or, if the consultant be away from home the present abode. it is necessary to have a starting point in the cup for the purpose of indicating events approaching near to, or far distant from, the person consulting. the leaves near the rim denote such things as may be expected to occur quickly; those directly beneath the handle indicate present and immediate happenings; those on the sides of the cup suggest more distant events; whilst those at the bottom deal with the far distant future. this method of fixing the time, coupled with intuition, renders it possible to give a consultant some idea as to when an event may be expected; but if there be no intuitive sense of time, it will be found wiser not to be too positive. the turning of the cup and the draining of the moisture having been carried out as directed, the tea-leaves will be found distributed at the sides and bottom of the cup. for those who wish to use the saucer as a further means of divination, the following suggestions will be useful. there must be a definite point to represent the consultant, and for this reason the saucer is usually rejected. there is also the objection that it is more difficult to manipulate in the turning. nevertheless, it is found to give excellent results, and, if the cup is bare of events, it is useful to be able to find information in the saucer. first of all, then, to determine the position of the consultant. take the centre of the saucer for this purpose. the circle round it represents the home, or if the consultant is away from home, the present abode, and also events near at hand. the more distant circle indicates those things which are not to be expected for some time. the outer circle and rim suggest events as yet in the misty future. when the saucer is used as an additional means of seeking knowledge of coming events, after the symbols in the cup have been exhausted, it will often be found that this secondary divination confirms or enlarges upon that which has already been foretold in the cup. the moisture and leaves drained from the cup, having remained in the saucer, should be turned by the consultant three times with the same swirling motion as for the cup, and the moisture carefully poured away. the saucer should be held inverted for a few seconds, otherwise when it is placed upright, the remaining moisture will disturb the tea-leaves. the symbols are read in exactly the same way as in the cup, the only difference being the positions representing the consultant, the home, and the indications of time. these have already been explained. chapter iii general theories in reading the cup at first sight the interior of the cup will show the leaves scattered about apparently haphazard and with no arrangement; just a jumble of tea-leaves and nothing more. in reality they have come to their positions and have taken on the shapes of the symbols for which they stand, by the guidance of the subconscious mind directing the hand in the turning of the cup. the various shapes and the meanings to be attached to them will at first be puzzling to beginners. a good deal of practice is necessary before the tea-leaf symbols can be accurately interpreted at a glance. that, however, will come later, and in time it will be as easy as reading a book. if you wish to be a proficient reader of the tea-leaves, practise constantly this interpretation of the shapes and positions of the leaves. take a cup and follow out the simple instructions for the turning and draining of it, and then carefully study the result. it is an excellent plan to make a rough copy of the leaves as they present themselves to you in each cup, making notes of the various meanings. do not feel dismayed if, when you begin looking at the tea-leaves, you are unable to discover in them anything definitely symbolic. it is certain that nothing will be found if the seer is feeling nervous! keep a calm, open mind, and do not be in a hurry, for it is under such conditions only that a clear reading of the leaves will be possible. in some cases the symbols are more easily read than in others. much depends upon the consultant. the gift of imagination (by no means to be confused with invention) is of the greatest possible importance in discerning the symbols which are of such endless shapes and variety. the seer has to find in the forms of the tea-leaves a resemblance, sometimes it may be but a faint one, to natural objects, _e.g._, trees, houses, flowers, bridges, and so forth. figures of human beings and animals will frequently be seen, as will squares, triangles, circles, and also the line of fate. these signs may be large or small, and the importance of them must be judged by their relative size and position. suppose, for instance, that a small cross should be at the bottom of the cup, the only one to be seen, the seer would predict that a trifling vexation or a tiresome little delay must be expected; but not for the present, as it is at the bottom of the cup. an alphabetical list of symbols is given later on, so it is not necessary to define them here. the various points of a more general character, however, must be studied before it is possible to give an accurate reading. it will constantly be found that the stems, isolated leaves, or small groups of leaves, form a letter of the alphabet, sometimes a number. these letters and numbers have meanings which must be looked for in connection with other noticeable signs. if an initial "m" appears, and near to it a small square or oblong leaf, both being near the rim of the cup, it would indicate a letter coming speedily from someone whose name begins with an "m." if the initial appears near the bottom of the cup it shows that the letter will not be coming for some time. if there be a clear space at the bottom of the cup devoid of tea-leaves, it shows water, and that, in all probability, the letter is coming from abroad. if the symbol of the letter comes very near to a bird flying, it shows a telegram. if the bird is flying towards the consultant (the handle), the telegram has been received. the news in it is to be judged by other signs in the cup. if flying away from the handle, the telegram is sent by the consultant. a single bird flying always indicates speedy news. in a cup with various ominous signs, such as a serpent, an owl, or many crosses, the news coming is not likely to be pleasant. in a cup without bad signs, it can safely be said that the news is good. as a general rule large letters indicate places, whilst smaller ones give the names of persons. thus a large letter "e" would stand for edinburgh and a smaller "e" for edwards, for instance. to all rules there comes the occasional exception, and this principle holds good with regard to the letters in the tea-cup. it is said that these smaller letters always point to the first letter of the surname. usually it is so; but i have constantly found from experience that it is the first letter of the christian name, or even a pet name, to which the letter refers. it is well to keep this possibility in mind, otherwise the seer may give misleading information to consultants. sometimes numbers mean the date for an event to be expected, a " " for instance, very near the brim of the cup, or the handle (the consultant), means in five days; or five weeks if it come on the side, possibly as far off as five months if the figure be at the bottom of the cup. as dots around a symbol always indicate money in some form or another, according to the character of the symbol, a figure beside the dots would signify the amount of money to be expected. if the symbol were that of a legacy with the figure " " near, it would show that a little legacy of ninety pounds might be anticipated. clearly defined symbols that stand out separately are of more importance than such as are difficult to discern. clusters of shapeless leaves represent clouds marring the effect of an otherwise fortunate cup. journeys are shown by lines or dots formed by the dust and smaller leaves of the tea. the length and direction of the journey may be known by the extent of the line and, roughly speaking, the point of the compass to which it leads, the handle in this case representing south. if the line of dots ascends sharply to the brim of the cup, a journey to a hilly country will be taken. supposing the consultant to be at home, and the dots form a line from the handle all round the cup and back to the handle, it signifies a journey for a visit and the return. if the line were to stop before reaching the handle again, with an appearance of a house where the line ends, a change of residence might safely be predicted. a wavy line shows indecision as to arrangements. crosses upon the line indicate that there will be vexation or delay in connection with the journey. large flat leaves some distance apart along the line stand for important stations to be passed through. for some consultants there seems very little of interest to be read in their cup. there are no events, merely trivialities. it is therefore difficult to find anything that could be considered as "future," when it seems to be just a dead level "present," the daily life, nothing more. it is sad for those who have such a dull life, but there is usually some sign, a small happening such as a parcel, or a visit from a friend. these must be made the most of. the pleasure of anticipation will add to the realisation. a confused looking tea-cup, without any definite symbols, just a muddle of tea-leaves, is useless for the purpose of divination, beyond giving an indication of the state of the consultant's mind, so vague and undecided in its character that it obscures everything. tell such a one the reason for the failure of divining, and recommend a more reliable state of mind. then let them try their "fortune" again in a few months, when it may be found quite different. it is of course a great mistake to be always "looking in the tea-leaves," as some foolish people do twice a day. it is sure to lead to contradictions though there is no harm in the habit of "looking in the cup" each morning as others do, for finding the events likely to happen in the course of the day. this is as permissible as the reading of the cards each morning for the day's events by those who consider it a safeguard, remembering that to be forewarned is to be forearmed. some people use the tea-cup simply for the purpose of asking a definite question, such as, "is the sum of money i am expecting coming soon?" when this is the case, the consultant should be told before turning the cup in the hand to concentrate the thoughts on this one point, as in the case of wishing while shuffling the cards for a definite wish. then the seer must look only for the signs that will give the answer to the question, ignoring all other points. this is necessary for the giving of a satisfactory answer to the question asked. chapter iv divination by tea-leaves as an amusement and as a more serious study the need for patience cannot be too strongly impressed upon those who are beginning to learn the language of tea-leaves. some of the most interesting symbols are very minute, and will certainly be missed by the seer who is in a hurry. when tea-leaf reading is indulged in merely as an amusement to while away a few moments after a meal, a hasty glance at the cup, or cup and saucer, will suffice. the seer will just note the chief features, such as a journey, a letter, a parcel, or news of a wedding, and pass on to the next cup. but this is far from being a really interesting method of divination by tea-leaves, wherein so much knowledge is to be found, and so much useful information gained. those who closely study this fascinating subject will certainly be well rewarded by a deep personal interest, in addition to the pleasure they give to others. it is wonderful how rapidly converts are made to this form of divination. some who in the past have been heard scornfully to assert that they "have no belief in tea-leaves," become the most regular inquirers. moreover, these sceptics have proved to be very efficient students. there is always a satisfaction in persuading another to one's own point of view. the more obstinate the opposition, the more glorious the final conquest! it is a rare occurrence nowadays to meet with three people in the course of a day, and not to find that one at least is deeply interested in fortune-telling in some of its various forms. quite recently i had a letter from a girl who has gone on a visit to british columbia, asking me if i would "do the cards" for her, as she could not find anyone in her vicinity who was particularly good at divination. she went on to say that "there is a perfect rage for fortune-telling out here, and everyone is keen on it." another instance of this universal popularity was given to me by a friend who had recently been to america. she was amazed at the numbers of women whom she saw absorbed in the reading of their tea-cups each day of the voyage. the male sex holds aloof and leaves us to "perform these follies." some ascribe it to man's superiority. or as briefly summed up by a delightful member of their sex, who when declaiming against the possibility of the future being made visible, said, "with all apologies to you, i must say i am not so profoundly stupid as to believe in these things; it cannot be anything more than rot." it is remarkable how such protests die away when clairvoyant evidence, either by cards, tea-leaves, or other means, has accurately predicted some event of the distant future that at the time appeared absurd and impossible of happening. woman may lawfully claim superiority with regard to her intuitive faculty, and thus she is well equipped for exercising her divinatory powers. who need be dull or bored when the language of symbolism remains to be learned? perhaps i should say, studied; for completely learned it can never be, seeing that fresh events are constantly occurring in the world, and new symbols appear representing each. there are few things more fascinating than personal discovery, and those who become students of divination by tea-leaves, or cards, may safely be promised a taste of this pleasing sensation of achievement. it is limited to the few to discover the marvels of radium, or the discomforts of the south pole, but a fragment of their glory is shared by those who find new evidence of the far-reaching knowledge of symbolism. chapter v some hints for diviners remarkable instances of prophecy by the tea-leaves "for a man's mind is sometimes wont to tell him more than seven watchmen that sit above in a high tower." to those of an inquiring or doubting turn of mind, there may arise the very natural question as to _why_ one shaped tea-leaf should mean "a hat" and another "a table." it is useless to point out that these objects are perfectly represented by the leaves. that is of no practical satisfaction. the simple fact that each language has its alphabet, its spelling, and its words, which must be learned before there can be any reasonable understanding of it, seems the best and obvious reply. symbolism is a wide subject with many branches. who can expect to master even its alphabet in a moment? to those who cannot accept the symbols in the tea-leaves on the authority of past experience, reaching over several centuries, i would recommend a careful study of their cups for, say, three months. let them make notes of such signs as appear and beside them place their meanings and predictions. at the end of this time, compare all that has taken place with these notes, and i think there will be no further lack of faith in the tea-leaf symbols. before very many years have passed the language of symbolism by cards, tea-leaves, crystal gazing, etc., will probably be almost universally understood. the day will undoubtedly come when it will be accepted as naturally as the english language, and we shall cease to worry ourselves as to the why and wherefore of it all. it is important that those who are learning the art of divination by tea-leaves should realise the necessity for consistently attributing the same meanings to the symbols. do not be tempted to change their interpretation for what may seem a more probable, or pleasant, prediction for your client. it is a fatal mistake. remember that you are dealing with conditions and events of the future which are outside the limited knowledge of the normal mind, whose power of vision is limited to physical sight. a simple instance of what may occur, should you thus change the meanings of the symbols, will suffice to show the folly of such a practice. a consultant comes to have her "fortune read." she is known to you personally, and you are aware that she is anxious to hear a hopeful report of someone dear to her who is ill. the tea-leaf symbols are obstinately unfavourable, and display ominous signs of forthcoming sorrow. if you gloss over this fact completely, and predict a rapid recovery from the illness, what becomes of your client's faith in the power of foretelling the future? certain it is that the symbols would be right in their verdict, and you would be wrong. it is usually easier to prophesy smooth things rather than unpleasant facts, but to do this in the face of obvious contradictions will lead to disaster in foretelling the future. divination by tea-leaves or cards has the candour to be frankly disagreeable when necessary. this is one great argument in favour of its unerring truthfulness. there is no means by which symbols may be coaxed into proclaiming false statements. the most practised clairvoyant may occasionally make mistakes in her reading of the symbols, but no genuine seer should ever deliberately give a wrong interpretation of them to please her consultant. the business of the diviner is to give what she believes to be a correct and unprejudiced translation of the symbols before her. it is sometimes a vexed question as to what extent information of a gloomy nature, which may appear in a divination, should be given to a client. some are in favour of withholding such matter altogether, whilst others announce it frankly without modification. it seems impossible to lay down any hard and fast rule. there are so many things to be taken into account, and each case should be treated on its merits and according to its peculiar circumstances. there are some who would fret themselves ill at the least mention of coming misfortune, others would be the better prepared to meet it by having been warned of its approach. one rule can be safely made for guidance on this point. do not minimise danger when a timely warning may avert an accident, or other misfortune, nor should symbols of ill omen be exaggerated. as students become proficient, they will find many meanings in the tea-leaves in addition to those which they learn from this book. much will depend upon circumstances and individual temperaments. these personally discovered meanings should be carefully noted and verified with events as they occur. it is necessary to remember that divination by the tea-cup is by no means limited to personal information. forthcoming public events are frequently revealed. this adds largely to the interest and usefulness of the divination. it is important to point out this to consultants, so that they may not be too ready to fix the whole reading of their cups to purely personal matters. it will be found that public news is usually foretold in the cups of those who seek information of the future as a regular practice. for those who rarely do so, private affairs alone will appear, probably without even a forecast of the weather to be expected within the next few days. it is a curious fact that the wider knowledge should seem to be reserved for those who practise divination constantly, but so it is. some remarkable instances of the accurate foretelling of public events, which have quite recently been brought to my notice, may be interesting. for some weeks before the coal strike of was declared, a pickaxe was seen on several occasions in the cups of two persons, both of whom read their tea-leaves regularly. this symbol, as will be seen in the dictionary which follows, stands for "labour trouble and strikes." a spade was also in evidence at intervals, a further sign of "trouble and unrest." so that it was through no fault of the tea-leaves if some of us were not in the superior position of knowing all about the strike before it came to pass. the symbols already mentioned would of course apply equally to railway disturbance, and some time before the threat of a strike was announced, these symbols appeared again, together with an engine, and a signal at the angle of "danger." this seemed ominous. but within a few days the signal was evident once more; but on this occasion set at "all clear." so it was easy to decide that the threatened strike would not take place. the accuracy of this prediction by means of the tea-leaves was shortly afterwards made evident. again, a week before there seemed to be even a hope of a settlement of the coal strike, a mining shaft presented itself in one of the tea-cups which had previously been indicating the strike. this symbol appeared at the top of the cup standing out clearly by itself, evidently predicting the miners' return to work within a short time. there was no need to depend upon information from the newspapers as to the end of the strike, for here in the tea-leaves was all necessary evidence of the fact. another very remarkable instance of symbolism was given to me by a friend a short time ago. on monday morning, october th, , the three following symbols appeared in her cup:-- a vulture resting on a rock. an eagle. a monkey. in the evening of that day the death of king alexander of greece was announced. it will be seen, on referring to the dictionary, that an eagle and a vulture signify "the death of a monarch." the monkey who lay at the bottom of the cup, apparently dead, was of course the third symbol as having caused the king's death. it was particularly gratifying that these signs should have appeared in my friend's cup for she is a mathematical genius, and rejects every symbol which she cannot recognise at once. she was so struck by these signs that she called them to the attention of her mother, who also immediately perceived and identified them. the only regrettable omission was that the cup was not photographed. it would have been valuable evidence for the wonders of the tea-leaves. this same friend had another interesting experience. the head of an indian appeared in her cup, with other signs pointing to news of a personal nature. she was puzzled, for, as far as she knew, there was no one in india from whom she would be in the least likely to hear. very shortly afterwards, however, her mother went on a visit to london. there she quite unexpectedly met someone who had recently come from india, and who had brought back messages of remembrance and affection from a girl who my friend had no idea was in india at that time. hence the indian in her tea-cup! whilst on this subject, i am reminded of another occasion when india was represented in the tea-leaves. i was looking into my tea-cup one day, when i saw most clearly depicted two natives creeping stealthily, their attitude making this evident. in their hands were what appeared to be knives, and they were making towards a figure that was unmistakably that of an officer. he was standing upon what looked like a raised platform with a barricade round him. he held a revolver in his hand. i am quite aware that some may think this a tall tale for the tea-leaves to relate! but fortunately my reading of the cup was witnessed by two others, one of them being a man, who, although interested in psychic subjects, despises the tea-leaves! without remarking upon what i saw, i suggested that he should look at my cup and see what he made of it. without a moment's hesitation he said, "there is an officer defending himself against some natives who are about to attack him." my readers will appreciate the satisfaction this testimony gave me, coming as it did from one who had never before looked into a cup. moreover, that this witness should have been one of the male sex added to its value! this prediction of danger for someone in india was borne out by facts that were disclosed shortly afterwards. these instances which i have given illustrate the variety and interest which are to be found in divination by tea-leaves. chapter vi writing in the tea-leaves some frequent symbols another source through which messages are received by the tea-leaves will be found in the writing which will be seen from time to time. moreover, it has the great advantage of being clear and easy to decipher, so that there may be no doubt of what is intended to be understood by it. the tea-leaves can never be accused of being illegible. occasionally it is very minute writing, and would probably be passed over by those who read their cups in a superficial manner. to those who study them carefully the future is revealed. no one would reasonably expect to find a speech from the prime minister or an invitation to a tea-party written for them in the tea-leaves. but words they certainly will find. a short time ago i saw in my cup, in perfect copperplate writing, the word "wait." i was annoyed by it, for what is more annoying than having to wait? sometimes it may happen that the tea-leaves--as with their relatives, the tumbler and automatic writing--become a little shaky in their spelling. but this is not a serious defect, and the trifling errors do not prevent the word from being translatable. it is a recognised fact that writing seen through a medium, whether it be tea-leaves, or a dream, is of importance, and should always be regarded with attention and with an endeavour to understand its message. i should like to point out that certain figures and symbols are of so frequent occurrence that it may be well to emphasise their general significance by referring to them here, in addition to their meaning being given in the dictionary. among those which threaten misfortune, or sorrow, are the following: crosses, snakes, spades, pistols, guns, toads, cats. joy and success are indicated by such symbols as a crescent moon, clover leaves, flowers, trees, anchors, fruit, circles, stars. having learned the symbols and the combined symbols by heart, it will require only a little practice to interpret their meanings without hesitation. for those who find difficulty in committing the dictionary to memory, an essential for proficient reading of the cup, i would suggest that they write down any meaning which may seem specially hard to remember, roughly drawing its symbol beside it. in this way the difficulty will soon be overcome. chapter vii the "nelros" cup two example readings of its signs "if thou wouldst learn thy future with thy tea, this magic cup will show it thee." some readers may find an additional interest in divination by tea-leaves, if they use a cup marked with the planetary symbols, patented as the "nelros cup of fortune." a short explanation of the symbols, and the method of using this cup, will be helpful for those who are not familiar with its signs. i am not suggesting the use of the "nelros" saucer, for the reason that its signs are somewhat obscure, and students who have no experience in the science of astrology would find it confusing, if used in addition to the cup, in which all needful signs are illustrated. as in the case of the ordinary tea-cup, the handle remains as the representative of the consultant. the turning of it and draining of the moisture should be carried out in the usual way. immediately under the handle, and above the space given to the sun, are seen a diamond and a horseshoe. next on the left are a snake twisted round a stick, and a spade, these being placed over the space given to saturn. following them are a bell and a club, seen over the sign of venus. next, an eye and envelope, above the space given to jupiter. then comes a cross, with the sign of pisces, the fishes, these being over the sign of mercury. next are a winecup and a spider above the space of mars. followed by a cat's head and a heart, above the moon. each one of these signs round the brim has a symbolic meaning, though their meaning must also be judged by the position they occupy in the cup. now, taking the signs round the brim of the cup, and connecting them with the planetary symbols beneath. beginning at the handle is a diamond, this being a token of wealth, which, with the sign of the sun below, indicates much prosperity, favours, and general well-being, the horseshoe over the sun also betokening good luck and successful projects. in the next space, reading to the left, is the snake twisted round a stick, over the sign of saturn. this is emblematical of a risk of poverty coming through deceit, and with a spade over saturn, whose characteristic is privation, there is a further indication of toil, loss, undoing. the next sign is a happier one; the bell over the sign of venus, with the club beyond, indicates joyful news, events meaning much happiness, love and peace, the characteristic of venus being peace or placidity. next is the sign of jupiter, whose characteristic is expansion; above it are placed an eye and an envelope, the eye showing the power of penetration, seeing things in a right perspective, and light thrown on difficult questions, the letter showing that news from all parts of the world is made possible by its expansion. next come the latin cross and the watery sign pisces, the fishes. these being in connection with mercury, whose characteristic is activity, show much alertness and desire for knowledge; the cross meaning obstacles and hindrances in the chosen path, whilst the sign of pisces denotes interesting news from distant lands, with much desire for travel and exploration. in the next space the winecup and spider, in connection with the sign of mars, the characteristic of mars being energy, show the strength, courage, and perseverance needed to carry out a successful career; the spider being a symbol of concentration, patience, and achievement, whilst the wine-cup tells of joy and realised ambition. following these signs are the cat's head and the heart, with the crescent moon below. the characteristic of the moon is change, mobility; it is also a symbol of good fortune in the tea-leaves. in combination with the heart it indicates a romantic love affair. the cat's head shows interference by those who are mean and spiteful. having learned from this brief explanation the symbols of the "nelros cup," the reading of the tea-leaves in relation to those symbols will be easy. for instance, suppose the wife of a sailor to be the consultant. her husband is on his ship in the north sea, and she is eagerly awaiting news of him. in the cup she has "turned," the symbol of a letter comes in the watery sign [symbol: )-(] with a large ivy leaf beneath it. further patience will be necessary, the ivy leaf tells us, as the wished-for letter is still far away. the distance from the handle (the consultant) shows this, also the letter symbol being in the watery sign indicates the fact that it will come from across the sea. the waiting for the news causes a feeling of disappointment and sadness; these will vanish later on, and the waiting be compensated by the happy news that will come in the longed-for letter. this is seen by the tea-leaves which appear on other symbols of the cup. the form of a man is seen between the signs of the bell and club; near this form is the letter "a," the first letter of the consultant's name. round this initial letter is a well-formed circle; a trident lies at a little distance from it. here is evidence of the joyful news coming from her husband, the tea-leaves in the spaces of the bell and club making a prediction of the satisfactory news a safe one. the circle round the letter "a" and the symbol of the trident near, enable the seer to prophesy a good promotion, much success and happiness. this example reading of the "nelros" cup is a fortunate one. we will now consider one of a less satisfactory character. the consultant is a widow; opposite the handle of the cup she has "turned" is the envelope over jupiter, upon the envelope tea-leaves forming an owl are seen, beneath is a small arrow pointing towards the handle. these signs foretell bad news probably coming from a far country; the sign of jupiter and distance from the handle (the consultant) would show this. the symbol of the owl indicates the anxiety caused by the arrival of the letter and its news. the arrow pointing towards the handle would show that the matter is personal, and will much affect the consultant. upon the sign of saturn, with an arm stretched towards the spade above it, is the figure of a man. the characteristic of saturn being privation, and the spade being a symbol of toil, it is evident that the figure of the man represents someone related to the consultant for whom the present prospects are very bad. it may well be this man from whom is coming the news in the letter which will cause her so much anxiety. fortunately, on the anchor at the bottom of the cup is a well-formed key. being in this position, it shows that someone at a distance, having the welfare of the consultant much in their mind, will be the means in the future of helping her out of the difficulties. the key being on the anchor indicates the security she may feel in the friends, who will be instrumental in giving her happiness and peace of mind. these two example divinations will illustrate the manner in which the tea-leaves are read in relation to the signs upon the cup. to some it may appear an easier means than that of the ordinary tea-cup. in any case it is very useful to have an alternative method of foretelling the future. variety is always acceptable, and for this reason i commend the "nelros cup of fortune" to my readers. a dictionary of symbols a abbey.--a sign of increasing wealth and comfort; you will gain much success in your life. ace of clubs.--this signifies good news through the post. ace of diamonds.--you will be gratified by a good present or sum of money. ace of hearts.--shows affection and happiness in the home. ace of spades.--a large town or building. acorn.--this is a symbol of health, strength and gain through industry, a sowing of which you will see the reaping, a short journey from which there may be great results; good fortune and ease are predicted by several acorns. aircraft.--if flying towards consultant, hasty news or an unexpected journey; if stationary it gives warning that you will have but little success in your life unless you come out of the rut into which you have fallen. albatross.--if seen with the sign of a ship or water it portends distress for those at sea; to sailors or to those associated with them it is an omen of sadness, meaning sorrow and sometimes death. alderman.--to workers this is a sign that if they proceed with caution they will become prosperous. alligator.--this is a bad sign of personal danger and distress possibly caused by those nearest to you; it also shows much mental disturbance and worry; if very near consultant a catastrophe is imminent. almonds.--these denote festivities and social enjoyment, good and generous friends. altar.--if with a figure near, sorrow and distress are foreshown. anchor.--a pleasing symbol of good and loyal friends, constancy in love, and the realisation of your wishes; an emblem of safety to a sailor. anemone.--these flowers often indicate an event to be expected in the early autumn; the nature of it must be judged by other signs in the cup. angel.--this is a symbol of good fortune in love, radiance, happiness, and peace. angel (flying).--a token of love and joy which are swiftly approaching you. antlers.--an accident is predicted by this symbol. anvil.--your strength and energy will bring you much success in new plans or enterprises. ape.--this animal points to the fact that you have a secret enemy; it denotes malicious and dangerous persons whose tongues are to be feared; it is also a sign of despondency, care, anxiety, and fraud. apples.--a pleasant sign of happiness, cheerful conditions, good health, and fortune. apple trees.--these predict a happy event in the apple season. apron.--near consultant brings a new friend; at a distance new work or acquaintances. arab.--this symbol points to a need for caution in choosing your friends, or you may find yourself in the power of someone who will prove to be an undesirable companion. arch.--things which you desire are developing in the wished-for direction; the arch is a sign of hope; your ambition may be gratified in a most unexpected manner. see also triumphal arch. ark.--this symbol assures you of security and of finding refuge in times of distress and turmoil. arm.--if curved, it signifies love, protection, care and strength; stretched out, that a new influence will come into your life which will prove to be an endless source of joy and love. armour.--a suit of armour foretells that you will be called upon to face difficulties and dangers and that you will come through them with courage. see knight in armour. arrow.--unpleasant news or a disagreeable letter from the direction in which it comes. artichoke.--this signifies sadness, disappointment and delay; sometimes a secret trouble is indicated by this symbol. artist.--to see an artist at work, indicates association with those who study art; also a happy nature finding much joy and beauty in life. artist's mahl stick.--this implies an artistic temperament, a dislike of daily duties or irksome tasks, and a fretting under any routine; a lack of attention to detail is also a usual characteristic of this symbol. arum lily.--this flower stands for dignity, expectancy, and calm; its fuller meanings must be judged by other symbols around it. ass.--if its head is towards consultant, a piece of good news or an event which has long been waited for is near; if its tail, then further patience is necessary, for there will be delay; if it gallops, it gives warning that if people allow themselves to become too boring their friends may reasonably, be expected to avoid them. asters.--these flowers indicate a smooth though possibly a somewhat monotonous life; they also show a settled state of mind and sound judgment; if seen in the form of a wreath a death is predicted. automatic machine.--this signifies a lack of initiative and consequent failure in arriving at any great achievement. axe.--this shows mastery and power to overcome difficulties; sometimes separation. b baby.--a naked baby near consultant is a sign of sadness and disappointment caused by those who are nearest and dearest; to some it is a sign of money worries; a baby in arms means reconciliation. bacon.--pieces of bacon signify good luck and profitable business. badger.--for a maid, or a bachelor, this symbol predicts a single life, but one of freedom, health and success; for the married, it implies regret that they did not remain unmarried. bagpipes.--this symbol gives warning of coming sorrow or much agitation and disturbance. ball.--see football. ballet dance.--this is a forecast of unsuccessful plans. balloon.--a symbol which indicates that much is attempted but little achieved; there is a passing enthusiasm for various experiments and new ideas, but the interest soon flags, and finally vanishes as the balloon in the clouds. bananas.--these promise gratification and the occurrence of those things which are most pleasing to you; also a prediction of much happiness and success in love affairs. banner.--this is a symbol of a prosperous life for a man and of a wealthy marriage for a woman. barber.--this signifies the approach of a new interest coming into your life, which will lead you to be most particular as to your personal appearance. barrel.--festivity, possibly a picnic; several barrels, prosperity. barrel organ.--melancholy and a distaste for present circumstances. basin.--this symbol stands for small ailments and minor worries; a broken basin, domestic annoyance. basket.--domestic duties and family cares; if full, a present given or received. basket of flowers.--happiness and contentment, fulfilled desires. bassoon.--this musical instrument implies that your energy is apt to exceed your wit. bat.--see cricket bat. bath.--this indicates grief or dismay. bats.--an ill omen showing sickness and trouble in the home; with other signs, a prediction of death. bayonet.--a sign to be feared; it shows danger of operation, wounds, and pain. beans.--these show quarrels and disputes with relations. bear.--a journey north, sometimes prolonged travel. see also polar bear. bed.--a visit, illness; or death, according to other symbols. beef.--a round of beef foretells coming financial worries. beehive.--this is a symbol of eloquence, mental capacity, and much energy in forming new schemes and carrying them through; also of attainment to power and honour. bees.--these foretell success through your own ability, many friends and enjoyment of life to the full. see also bumble bee. beetle.--this signifies unrest, domestic tribulation, or disagreements; several beetles, that there is a risk of slander and abuse by those whom you regard as friends. beetroot.--this symbol indicates that someone will try to do you a bad turn, but it will fail in its object and rather turn out as a benefit. bell.--amazing news according to other signs in the cup; several bells indicate a wedding. see also canterbury bells, diving bell, handbell. belladonna lily.--this flower is a sign of hope, love, happiness, and the leading of an upright and honourable life. bellows.--these show an endeavour to make the best of a bad business. besom.--this gives a caution to avoid meddling in other people's affairs or you may find yourself regarded as an unpleasant busybody. bier.--a symbol of death; if near consultant, a personal sorrow, otherwise of a less personal nature. billiard table.--pleasure followed by regret. bird feeding young.--after a time of patient waiting, your desires will be fulfilled. bird of paradise.--difficulties and trials are vanishing and a future of comfort and pleasure awaits you. bird on a perch.--if near consultant, news resulting in pleasant plans; if at some distance, there is a doubt of the news being sent. birds.--these are significant of happiness and joyful tidings; a single bird flying means speedy news, telegrams; birds in a row on a branch or line show that there will be vexatious delay in receiving some wished-for news; birds in a circle denote cogitation followed by swift decision. see also clapper for scaring birds and stuffed birds. birds in cage.--this implies that a variety of causes prevents you from obtaining your dearest wish; should the cage door be open, obstacles will shortly be removed and great happiness will be yours. bird's nest.--this signifies a happy discovery, leading to a fortunate enterprise brought about to a great extent by your own patience and ability; it is also a good omen of love, friends, and increase of fortune. biscuits.--these seen in various shapes and sizes foretell the occurrence of pleasant events. bishop.--a sign of benevolence, authority, and progress; in cope and mitre, preferment and honour. bluebells.--these indicate that an event bringing you much satisfaction and pleasure may be expected to take place in the spring. bluebottle fly.--unpleasantness and jealousy will be aroused by your success. boar.--this animal shows much energy and push though not always in the right direction to bring you unqualified success; it is also a sign of obstacles in your path. boat.--success in a new enterprise; seen with clouds, troubles and disappointment. see also ferryboat. bomb.--this foretells a personal disaster or news of an explosion and loss of life. bones.--these are an indication of misfortune surmounted with courage. bonnet.--this implies that youth will be past before you have the best happiness of your life. see also widow's bonnet. book.--an open book shows a desire for information and a mind ever on the alert to understand new theories and facts; a closed book is a sign of expectancy. bookcase.--this is a pleasing symbol of coming success through study and perseverance. boomerang.--this sign means news from australia, or that some unexpected development will lead to your having a great interest in that country; with signs of travel, that you will make your home there. bootblack.--a bootblack is a sign of failure in your work. boots.--these show fortunate business, a good income, and the gratification of your tastes and pleasures; boots of a curious shape foretell an unfortunate enterprise ending in failure. boot-tree.--a lucky surprise. border.--see flower border. bottle.--a sign of happy days; several bottles indicate extravagant tastes; small bottles, illness. bouquet.--this is a most fortunate symbol of coming happiness, love, fulfilled hope, and marriage. bow.--a sign of reunion after absence or estrangement. bow and arrow.--this denotes that there is unpleasant talk of your personal affairs which may do you harm. bower.--happiness in love is proclaimed by this symbol. box.--an open box foreshows a troubled love affair; a closed box, that you will find something which you had lost. boy.--this symbol must be read in accordance with other signs in the cup. bracelet.--a discovery made too late. branch.--a large branch is a sign of much independence and of success in carrying out an undertaking; the larger it is the greater your success; a broken branch signifies an attempt to organise a project or new scheme which will end in failure. bread.--a loaf of bread is a sign of the commonplace and of monotony; several loaves give warning against waste and extravagance, for a shortage of corn is threatened; loaves of bread with crossed swords above them predict mutiny and disaffection among those whom the world trusted. bricklayer's trowel.--a task which you have in hand will be successfully carried out. bricks.--these signify new plans and enterprises which will lead to prosperity. bride.--this sign indicates a wedding, coming joy, or a rival in your affections, according to other symbols around it. bridge.--an advantageous opportunity; a fortunate journey. see also suspension bridge. bridle.--this points to the fact that you greatly object to interference or authority, and that you will always be "top dog" with your friends. brooch.--this indicates that you are likely to make a discovery greatly to your advantage, and may in time turn it to good account in the development of a patent; a brooch with dots around it predicts a present. broom.--this signifies that there is need for you to be careful in the choice of your friends, and to avoid rushing into an intimacy which you might later have cause to regret. bubbles.--see child blowing soap bubbles. buckles.--these foretell that some important arrangement of much personal advantage will fall through in an unforeseen manner, causing disappointment and dismay. buffalo.--a most unexpected and unusual happening, possibly causing agitation and uncertainty as to the best way to proceed. bugle.--this shows a desire for admiration and notice from all whom you meet; it also implies that it is high time to arouse yourself and become more energetic and industrious. building.--a sign of removal. bull.--an ill omen of misfortune, attacks of pain, or of slander by some enemy; if it gallops with tail up, personal danger or illness of someone dear to you. bumble bee.--this shows a cheerful disposition, making the best of everyone and everything, easily gratified tastes and pleasures; many friends and social success; with other signs, travel is indicated. buns.--these signify social amusements and duties, also that you usually take a cheery view of things even in troublesome circumstances. buoy.--this is a symbol of hope; you have a good friend in all weathers. bush.--invitations and social enjoyments. butter.--this signifies good fortune and success, the comforts of life, and a desire for the best of everything. butterfly.--passing pleasure, power of attraction, many admirers, and flirtations; to the lover it speaks of inconstancy. buttonhook.--an exchange between friends, successfully organised plans, and a propitious meeting. buttons.--if of various size and shape they mean that there will be many suggestions as to arrangements and new plans without anything definite being settled. c cab.--a sign of gloom, sadness and parting. cabbage.--this symbol points out that in spite of thrift and diligence, you will never be very rich. cabinet.--an unexpected and fortunate discovery, giving you much pleasure and satisfaction, possibly wealth and unthought-of prosperity. cage.--an empty cage shows that you expect to find all manner of amiable qualities in others which are entirely lacking in yourself. see also birds in cage. cakes.--new friends, social success, invitations, and hospitality. see also wedding cake. calf.--this signifies a need for gentleness and kindness to those with whom you associate. camel.--a responsibility satisfactorily carried out; sometimes frustrated plans and endless delays; a camel laden means wealth from an unexpected source abroad. camera.--this proclaims the fact that you are too fond of gathering new or clever ideas from others, with a view to passing them off as your own original thoughts whenever the opportunity arises. campanulas.--these flowers indicate that your hope is centred on one desire, and assure you of the certainty of obtaining your wish. candle.--this is significant of trials, worries, or illness. candle extinguisher.--an uncomfortable incident or episode which will put you out considerably. candlestick.--you have need to look at things from a wider point of view; to make the best of yourself you must cultivate perception. cannon.--this denotes military and naval display and good fortune; with pleasant symbols around or near, such as a crown or star, promotion for someone dear to you in the service. canoe.--this implies that a new friendship will eventually lead to a happy love affair. canopy.--this brings success through the help and interest of those who are socially or mentally your superiors. canterbury bells.--these graceful flowers indicate that your happiness is to a great extent dependent upon others; if the figure of a woman appeared beside the flowers it will be through a woman that your best happiness comes, if a man were seen it will be one of the male sex to whom you must look for your chief joy in life. cap.--this warns you to be cautious in your dealings with those of the opposite sex; it also points to the fact that those things which you desire to hide will become known. see also peaked cap. capstan.--to those associated with the sea, this symbol gives warning of storms; to others, it predicts association with sailors or yachtsmen. carafe.--a pleasure which will depend entirely upon yourself is the meaning of this symbol. caravan.--this signifies an independent nature, desiring to live a roaming life free of restrictions; should a horse be harnessed to the caravan your ambitions will be fulfilled. cards.--see ace of clubs, ace of diamonds, ace of hearts, ace of spades. carnations.--these sweet-scented flowers bring happiness, faithfulness, love, and good friends. carpenter at work.--necessary arrangement of your affairs is the meaning of this symbol. carriage and horses.-this foretells that your affairs will prosper and that you may reasonably expect the comforts of life; a carriage without horses means that your riches will be transitory, leaving you in poverty; with other signs it denotes that you may be the victim of scandal. carrying chair.--an omen of illness or accident. cart.--a symbol of fluctuation in fortune and of a tedious waiting for any settled improvement in financial affairs. carving.--handsome carving is a sign of satisfaction and development. castle.--you may expect fortune to smile upon you; a crumbling castle denotes disappointment and ill success in love and marriage. cat.--this is an uncomfortable sign of trickery, meanness, and quarrels among relations, money matters probably being the disturbing cause; a cat jumping shows worries and difficulty. caterpillar.--you are likely to be criticized unkindly by those who are envious of you, although you have no suspicion that these people are anything but friendly in their feeling towards you; there is slyness and deception, and it would be well to be on your guard or you may find unpleasant gossip has been spread about you. cathedral.--prosperity, contentment, and happiness with those whom you love is the meaning of this symbol. cattle.--profitable transactions. cauldron.--new opportunities which need careful consideration. cauliflower.--this signifies that even your best friends cannot describe you as constant or reliable. cave.--unless you rouse yourself and use a little more push, you are likely to remain in obscurity all your life. celery.--a vigorous body and active mind which will preserve the energies of youth to a good old age. chain.--an engagement or wedding; an entangled chain means a dilemma which will tax your ingenuity to the utmost; a long, thick chain indicates ties that you wish to undo; a broken one, trouble in store. chair.--a small chair shows an arrival; a large one, deliberation over a new plan. see also carrying chair, rocking chair. chatelaine.--this signifies that a variety of people will be instrumental in your career; it is also an indication that you are somewhat inclined to depend too much on sentimental and demonstrative affection. champagne glass.--this is a symbol of good fortune and delight; to the sick, a good omen of recovery. cheese.--a large cheese denotes that you will benefit by the generosity of prosperous friends. cherries.--a love affair, happiness, and health, are the meanings of this symbol. chessmen.--these announce the fact that you will be troubled by matters which are difficult to adjust to your satisfaction, and you must expect a certain amount of anxiety and worry. chestnut tree.--an event of interest and importance may be expected in the spring. chestnuts.--these show determination in carrying out a scheme which you think will benefit you. chicken.--this shows new interests and pleasures; if roosting, domestic tribulation; if flying, troublesome matters. child.--this is a sign that you will soon be making fresh plans or forming new projects; a child running means bad news or threatened danger; at play, tranquillity and pleasure. child blowing soap bubbles.--occasions of sadness and joy in quick succession. child with dancing-doll.--the gratification of a wish through an entirely unexpected means. child with tambourine.--pleasure, lightheartedness, coming good news. chimney.--unless you are cautious you will take a false step; a chimney with smoke to be seen means that you are content, and find pleasure in daily routine and a somewhat commonplace life. chinaman.--there is someone who appears eager to serve you but in reality is far from being trustworthy. chinese lantern.--false security, the evidence of which will soon be brought to your notice. chisel.--a symbol of losses, dismay, and trouble. christmas tree.--this sign indicates that you may expect some special happiness at the christmas season. chrysanthemums.--these beautiful flowers assure you of a long desired hope in connection with someone dear to you which will be realised in the autumn. church.--courage, honour, and tranquillity; a legacy. churning.--this is a happy omen for good and successful results in all you undertake; you will be fortunate and will always take a turn in the right direction for your own happiness. cigar.--a wealthy friend or lover who will absorb all your thoughts; a broken cigar signifies a disagreeable incident or a quarrel. circle.--money, presents, an engagement, faithful friends. clapper for scaring birds.--this sign proclaims that you are offended at small faults or failings in others, and are always eager to bring them into notice, but are blind to your own more obvious deficiencies. clarionet.--a pleasure which will be gratified in an unlooked-for manner. claw.--this symbol foretells scandal or evil influence. clenched hand.--indignation; disputes. clergyman.--reconciliation in a long-standing feud. clock.--a sign that you desire to hurry over the present and arrive at a time to which you are looking forward. clouds.--these denote disappointment, failure of plans, and dismay. clover.--a very lucky sign of coming good fortune. cloves.--this symbol proclaims the desire for appreciation and the wish to appear at your best on all occasions. clown.--your folly is apparent to everyone. clubs.--see golf clubs, ace of clubs. coach.--if with horses, you may look forward to a time of ease and luxury; if without horses, it warns you against an act of folly or a harmful indiscretion. coal.--prosperity and good fellowship coal-scoop.--this signifies domestic difficulties or vexation at the turn things have taken. coal scuttle.--you will adapt yourself to unaccustomed circumstances requiring much energy. coat.--sadness caused through a parting; if the coat is ragged, distressing news; without sleeves, failure in a new undertaking. cobbler.--this predicts a life of arduous and ill-paid work, poor health, and a struggle to make both ends meet. cobra.--a warning of grave danger to you or yours. cock.--a sign of forthcoming good news, of conquest and triumph. cockatoo.--this bird indicates disturbance in the home and some vexation with friends. cockchafer.--this predicts a bad harvest season; flying, the arrival of sudden news of a somewhat disagreeable nature. cocoanut.--travel or interesting discoveries. coffee pot.--dependence on creature comforts; slight indisposition. coffin.--a bad omen of coming bereavement; a coffin with a sword beside it shows death of a soldier; with a flag, that of a sailor; with snowdrops, death of a child or infant. collar.--perseverance in the face of obstacles will bring you a great reward. collar-stud.--a reminder of some tiresome or disagreeable little duty which you would fain forget. columbine.--these flowers foretell the renewal of a former friendship which is brought about by means of an unthought-of meeting. comb.--you will find out that your confidence in someone was misplaced and this discovery will cause you much distress. comet.--favourable weather; unusual and interesting events; to lovers it is an unfavourable omen of separation and blighted hope. compasses.--this sign implies that you may expect to travel and to spend your life in interesting activities. concertina.--this symbol proclaims dilatory habits and feeble wit. conductor.--see music conductor. convolvuli.--this flower shows feelings of sadness; love and hope which have lasted but a short time now leave only memories to which you cling. corks.--this sign shows the power of adapting yourself to your company, and of proving yourself useful in awkward situations. corkscrew.--this denotes that you will be vexed by inquisitive people who trouble you with questions. cormorant.--this bird is a symbol of agility, swift decisions, and the attainment of your ambition through the power of rapid thought and work. corn.--this is a pleasant omen of wealth and success. cornucopia.--this symbol predicts great happiness and unqualified success. cover.--see meat cover. cow.--a calm, contented state of mind, peaceful and prosperous days. cowslips.--a sign of joy; to the married it foretells a birth. crab.--strife, family disagreements, an enemy. cradle.--a birth; a broken cradle, sorrow or anxiety about a child. crane.--heavy burdens and anxiety are indicated by this symbol. crests.--these are often to be seen and must to some extent be read in connection with other signs in the cup; large crests indicate news of, or communications with, those in positions of authority; small crests, interesting family developments. cricket bat.--a love of sport and a keen desire for fair play in all matters. crinoline.--this predicts that unless you retrench in your expenditure, you will have but a pittance to spend upon your dress. crocuses.--these flowers are an emblem of joy, and of radiant happiness in love. croquet-mallet.--a cheerful and patient disposition, always making the best of things, is the meaning of this symbol. cross.--you must expect to meet with hindrances and obstacles in the way of your desires; sorrow and misfortune are also indicated by this symbol. see also maltese cross. crossed keys.--a sign of authority, power and honour, and an assurance of comfort and help in times of difficulty or doubt. crown.--advancement and honour; the attainment of your highest ambition. crutches.--this is an unpleasant sign of forthcoming illness or accident which causes lameness for the time being. cucumber.--a new plan successfully carried out. cup.--a large cup tells of a splendid opportunity coming your way which will insure your future success; a small cup means that a little anxiety is before you. cupboard.--disappointment in money affairs. curtain.--this symbol proclaims that someone is hiding a matter from you which it would be to your advantage to learn; with other signs in the cup which are good you may conclude that the matter will be revealed to you shortly. custard-glasses.--a signal of illness, possibly chicken pox or measles. cypress.--this tree indicates that you bravely face a difficulty, and finally overcome it by your own endeavours. d daffodils.--a long-desired hope is about to come to pass, or a delightful holiday spent in the company of those most congenial to you. dagger.--if near and pointing towards consultant, it would be a bad sign of danger from wounds or an operation; if more distant, it shows a much less personal danger. dahlias.--a sign of some important event which you may expect to take place in the autumn; it also denotes thrift and increase of fortune. daisies.--these imply that you have an attractive, child-like nature, finding happiness in simple pleasures; a circle of daisies means that you attract someone to you of the same nature as yourself who will become all the world to you. damsons.--these denote complication of your affairs. dance.--see ballet dance. dancer.--a pleasant omen of coming pleasure and gratification, good news, happiness in love and friendship; it also means that you will receive an unexpected invitation; several figures dancing in happy abandonment foretell that your hopes and desires will be fulfilled, and that many changes will occur, all tending to your success and future happiness. dancing-doll.--see child with dancing doll. dandelion.--unexpected news of the marriage of an old friend whom you had always supposed would never marry. dates.--a pleasure which is unlikely to come up to your expectations is the meaning of this symbol. deer.--an unfortunate indication that your ventures in new directions of work or business will end in failure; if running, a fruitless endeavour to undo your past mistakes; a dead deer, that you will be the innocent cause of distress to someone you love. desk.--you will receive a letter which will upset you, or you will lose the friendship of someone with whom you have corresponded regularly for many years. devil.--this symbol gives warning that reformation is needed, or you may find yourself so tightly in the grip of bad influence that it will be well-nigh impossible to extricate yourself. diadem.--this ensign of royalty shows that your ambition is realised beyond your expectations; wonderful good fortune and influential friends assure you of an unusually successful career. diamonds.--see ace of diamonds. dish.--anxiety in household matters; a broken dish is a foretaste of a greater loss. diver.--a great and unexpected piece of news which will lead to a fortunate discovery; to the lover, it reveals deception. diving-bell.--this sign predicts that you may one day find yourself in danger on the sea or river. dog.--this symbol has many meanings which must be read in accordance with the other symbols; in a general way this sign indicates adverse conditions, the thwarting of life's chances, unfortunate love affairs, family misfortune and money troubles; a large dog sometimes signifies protection and good friends; a small dog, vexation and impatience. doll.--a festivity at which you will endeavour to conceal your feelings of boredom under somewhat foolish hilarity. see also child with dancing doll, rag doll. dolphin.--a cheerful and optimistic character, pleasure on the sea or river. dovecot.--peace in the home. doves.--these birds give a personal message of happiness and an assurance of faithfulness in love, peaceful circumstances, high ideals, and progress; to those who are at enmity this symbol proclaims reconciliation; to the sick or anxious, comfort and hope; to a business man, a fortunate omen of success. dragon.--great and sudden changes about which there is an element of danger. dragon-fly.--tidings of unexpected occurrences, unlooked-for events, new and advantageous opportunities, sometimes new clothes or furniture. drum.--a hazardous enterprise or expedition is the meaning of this symbol. drummer.--to a man, this foreshows popularity and a successful public career; to a woman, social success, a large following of friends and admirers, and power of gaining her own ends. duck.--a sign of a taste for speculation; if more than one duck, success in work and enterprise, profitable undertakings. dumb bell.--a chance meeting which will lead to the making of a new friend. dustpan and brush.--you will be certain to hear of domestic tribulation amongst your friends or relatives; if this symbol appears in your cup with other signs of vexation, it would indicate personal domestic annoyance. dwarf.--this portends calamity, accident, or disgrace. e eagle.--this predicts that you may expect most beneficial changes, the realisation of a long-cherished hope, and possibly an inheritance of wealth from an unexpected source; a flying eagle shows the coming of wealth and honour after a change of residence; with a vulture, death of a monarch; a dead eagle, public loss and mourning. eagle's nest.--an eagle on its nest foretells association with those in places of authority and honour; it also denotes a life of wealth and ease. ear.--a large ear shows that you will be shocked by hearing of some scandal or abuse; a normal ear means that you will receive some interesting and pleasant piece of news or valuable information. ear-rings.--to a man this symbol proclaims the displeasure of one of the opposite sex; to a woman, the humiliation of unrequited affection. earwig.--a sign of uncomfortable discoveries in the home, troubles with domestics, deceit and prying. easel.--a sign of marriage to widows and maids; to the married, increase of worldly goods; this symbol must be read in connection with other indications in the cup. eels.--this is an unpleasant symbol meaning malicious tongues and treacherous friends, also gossip over money matters. egg-cup.--a sign of an escape from a threatened disaster. eggs.--new plans and ideas, or a birth. elephant.--a sign of power, travel, promotion, happiness and stability in love and friendship. elf.--this symbol should put you on your guard or you may be the victim of an unpleasant practical joke. elm tree.--a good omen of prosperity and coming happiness. emu.--lack of caution will not be one of your failings. engine.--journeys, trouble on the railway, strikes, accident, and hasty news are the meanings of this symbol. ensign.--see flag. escape.--see fire escape. extinguisher.--see candle extinguisher. eye.--this signifies penetration and the solving of difficulties; it also shows depth of character and love. eyeglasses.--you will make a beneficial discovery through surprising means. f faces.--several of these denote an invitation to a party or wedding; ugly faces mean disturbances or bad news; pretty faces, pleasure and love; two faces upon one head, looking diverse ways, indicate that you may hear yourself accused of deception and falseness, or that these things may be practised upon you; a bearded face, health and strength, but an indolent nature, which is a source of vexation to those around you. falcon.--this bird warns you to be on your guard, for you have an enemy. fan.--love of admiration, frivolity, pleasure with the opposite sex. fate.--this is indicated by a straight thin line of tea leaves which ascends towards the consultant; what may be expected of fate must be judged by the line itself and other signs in the cup. feathers.--large feathers signify achievement and prosperity; to authors, literary success; small feathers denote something of which you are afraid, but which you will meet with courage. feet.--you will be called upon to take a decisive step in some matter which may lead up to an eventful change in your life. fence.--this means that there is but a step between you and success. fender.--you will constantly come in contact with someone to whom you feel a strong antipathy. ferns.--dignity, peace, and steadfast love are the meanings of this symbol. ferret.--jealousy and enmity are likely to cause you distress. ferry-boat.--this symbol implies that difficulties will be smoothed away for you by the aid of good and useful friends. field marshal's hat.--to a soldier, or those who are associated with them, this is a sign of coming promotion, triumph, and of the attainment to honour. figs.--these indicate joy and abundance of the good things of this world; to those in business it is an omen of success and prosperity. figurehead of a ship.--a good omen for your future welfare; this symbol predicts that you will be enabled to steer your course through smooth waters. figures.--see numbers, human figures, running figures. finger.--this usually indicates a special need for attention to be paid to adjoining symbols. fire-engine.--an evidence of a serious fire of which you will hear or from which you will suffer; this must be judged by other indications in the cup. fire-escape.--an urgent warning to take all precautions against fire. fireplace.--your chief interests in life will probably lie in your home; small duties, simple pleasures, and a circle of friends. fish.--news from abroad; with other signs of movement, emigration; a starfish is a sign of good luck. flag.--danger, rebellion, and war are the meanings of this symbol. flower-border.--that for which you have long hoped and waited is about to come to pass. flowers.--many pleasant meanings may be given to this symbol, good fortune, happiness, love, marriage, and a large circle of admiring friends, being among them. see also basket of flowers, foxgloves, lily, forget-me-not. fly.--this signifies small vexations and annoyances which will ruffle you considerably. see also bluebottle fly, dragon fly. font.--news of a birth or an invitation to a christening party. foot.--this indicates a journey; a swollen foot, injury, or news of an accident to the foot. football.--love of outdoor games, or a keen interest in the welfare of those who take part in them, is shown by this symbol. forge.--this implies a need for refinement and of reconstructing your ideas on many subjects. forget-me-not.--this flower speaks of the attainment of a cherished hope, also that you will probably find your truest happiness in love and marriage. fork.--this warns you against those who constantly flatter you; it would be well for you to be on your guard or you may one day awake to the fact that all this flattery was used as a tool to harm you. fountain.--a most favourable omen foretelling happiness, success in love and marriage, prosperity in business, and good fortune in all you undertake; this symbol also points to an unexpected legacy. fox.--this denotes that you may have an unsuspected enemy, possibly disloyal dependents; sometimes it means theft and trickery. foxgloves.--these show ambition and attainment; if broken or bending, defeated plans and hopes. frog.--a change of residence; with other signs, new work or profession; with bad symbols around, unpleasant sights and stories. fruit.--a happy sign of forthcoming prosperity and general advancement. g gaiters.--your chief interests will be in outdoor work and amusements; intellectual pursuits will not attract you; to clergy, or to those associated with them, gaiters indicate promotion. gallows.--an omen of great distress and tragedy. garden roller.--an indication that things around you are liable to become somewhat unmanageable, and that you will need tact and strength to avoid being crushed by circumstances. garland.--a sign of happiness, love and honour. garters.--a contempt for feminine weakness is the meaning of this sign. gate.--an excellent opportunity awaits you, perhaps the chance of a lifetime; massive high gates denote restriction, misery, or imprisonment. geese.--these indicate the arrival of unexpected and rather troublesome visitors. gentian.--a memory which is interwoven with sorrow and joy. geranium.--this flower shows a strong will and determined character, contentment, and happiness; it also denotes two opposite natures who have a great bond of affection between them. giant.--there is, or will be, a serious obstacle in your path. gimlet.--you will be unpleasantly reminded of a disagreeable fact. giraffe.--you are apt to cause mischief through blundering and the making of incorrect statements. gladioli.--these flowers indicate courage in the face of difficulty; hope and tenderness. glasses.--these show that you will entertain your friends on a lavish scale, and delight in hospitality, but will occasionally be confronted by difficulties in your arrangements. see also champagne glass, custard-glasses, eyeglasses, hand glass. gleaner.--you will always endeavour to make the best of the circumstances in which you find yourself but will seldom possess the most desirable things in life. goat.--a new enterprise which has an element of risk about it; a goat is an unfortunate sign to sailors or to those connected with them. golf clubs.--these indicate a life so full of work that there is but little leisure for recreation. gondola.--a visit to italy, or a romance are the meanings of this sign. gong-and-stick.--this symbol warns you to expect little else than the "trivial round and common task" for the present. goose.--a venture needing much discussion and arrangement; plans are made only to be upset again, and unless you proceed with caution, you are likely to make a bad mistake. gramophone.--this usually portends vexation at being drawn into a somewhat disorderly and noisy pleasure. grapes.--these signify pleasure, abundance, fulfilment, and a life free from care. grasshoppers.--these insects give warning of a poor harvest season; for an old person the risk of chill leading to severe illness. grave.--this symbol must be read in accordance with its position, also with reference to other signs in the cup; as a general rule, with gloomy signs it would bring a message of coming sorrow, or with cheerful symbols that a death would benefit the consultant. greyhound.--this sign stands for energy and untiring activity which will bring you unqualified success; it also denotes that you may expect favourable tidings of the result of a new enterprise. grindstone.--the aftermath of an indiscretion. guitar.--this symbol displays strong power of attraction for the opposite sex, also pleasant adventures ending in a happy love affair. gun.--a very disquieting symbol, grave danger of a sudden calamity; with other bad signs, a violent death. h hammer.--troublesome little tasks which you are reluctant to undertake. hammock.--a mournful ending of something to which you had looked forward with delight. ham with frill.--this denotes a nice invitation, hospitality, pleasure with your friends; also enjoyment followed by dismay; a ham without a frill means increasing fortune and success. hand.--a sign of good fellowship, loyalty, and affection; it may also indicate a parting, a meeting or a bargain concluded; other signs around it must be noticed in order to read its special meaning. see also clenched hand. handbell.--you would much like to startle the world by a wonderful discovery or amazing theory by which your name would be known for all time but you will need every possible good symbol to appear in the cup to give you any assurance of your ambition being gratified. handcuffs.--disgrace, imprisonment, misfortune, and dishonesty; this sign must be read in connection with others around it. handglass.--an illusion quickly dispelled is the meaning of this symbol. handscreen.--even small demands sometimes necessitate great effort on the part of those to whom the demand is made. hare.--the return of an absent friend after a long absence; if it is running, a journey is indicated; a dead hare foreshows money acquired through industry. harebell.--peace, a placid existence, and faithfulness in love are the meanings of this lovely little flower; with other signs you may expect news of a birth. harp.--this is a sign of melancholy and predicts the possibility of a nervous breakdown. harrissi lily.--these graceful flowers predict peace, joy, hope, and a wedding. harrow.--this shows that much of your time will be given endeavouring to make the lives of those around you smooth and happy, whilst you cheerfully spend your days in a somewhat monotonous manner. harvest.--a shock of corn is a somewhat sad emblem showing that you have sown that of which the reaping will be tears; it is also a warning of illness, especially to the aged. hastener for roasting meat.--you are reminded that you should endeavour to move with the times, and not cling so tenaciously to ideas and habits which are now obsolete. hat.--a symbol of luck, presents, success in new work or enterprise; sometimes it foreshows the arrival of a visitor. hawk.--this is an unfortunate symbol, as it denotes circumstances in which people and things seem to be working against you, placing you in awkward and embarrassing predicaments. hayrick.--this indicates a desire for mastery and preeminence; it also shows that a doubt will arise as to how best to proceed, but you will find the right way out and will come to a wise decision. head.--a large head gives warning of family trouble or of serious illness; a very small head, waning ability or power; several heads, mental distress or derangement. hearse.--a sign of bereavement or of sad news of those who are bereaved. heart.--a sign of coming happiness through the affections bringing joy into your life, or satisfaction through money, according to other signs near. hearts.--see ace of hearts. heather.--a most fortunate sign of gratified wishes and of coming good luck; to lovers it is an assurance of much happiness. hedge.--this shows that through energy and perseverance you will surmount obstacles and carry all before you. hedgehog.--you will be immensely surprised by hearing that someone whom you had always thought of as a confirmed bachelor is about to be married. hemlock.--the shadows of your past life have an inconvenient habit of appearing at the most awkward moments. hens.--comfort and domestic felicity; a hen roosting shows domestic annoyance and money worries. highlander.--this is a sign of sound business capacity and a plodding contriver in transactions. hive.--see beehive. hockey-stick.--a keenness for games and success in the playing of them. hoe.--this means that you will often have more to do than you can well accomplish; each day things will occur needing your attention and increasing your work, but in spite of it you will have good health and cheerfulness. holly.--this indicates that something of importance may be expected to occur in the winter; unless gloomy signs appear in the cup, it may be assumed that the event will be a happy one. hollyhock.--you will have a friend, or lover, who will never disappoint you. honeycomb.--prosperous undertakings, honour and renown, and much which is delightful are foreshown by this symbol. hoop.--you will find immense satisfaction in doing things that require energy even if they are of little importance. horns.--you have a powerful enemy, or at least someone who has feelings of animosity towards you, which may prove to be unpleasant in their result. horse.--comforts, loyal friends, and pleasure; galloping horses mean that events are hurrying towards you over which you have no control, bringing many changes into your life. see also carriage and horses. horse-collar.--to those who own horses, or do business with them, this sign is a pleasant indication of success in some transaction; to others it would imply toil and a strenuous effort to keep things going. horseman.--see mounted horseman. horseshoe.--an unexpected piece of good fortune, the achievement of your wish, and good luck in all you undertake; a double horseshoe hastens the arrival of your desires; a horseshoe reversed means an upset of plans causing much disappointment and vexation; a broken one denotes a dilemma, trials, or discomforts. hot-water bottle.--you will always find compensation in all trials and discomforts. hot-water can.--indisposition, irritability, annoyances. hourglass.--a warning against delay in arrangements or thought-of plans; with other signs, the hourglass is a grave warning of peril through illness or accident. house.--a successful transaction, a visit, a new home. human figures.--these must be judged with regard to what they appear to be doing. hyacinth.--this flower predicts love, joy, and gratified ambition. i ibex on rock.--after a time of strenuous effort and struggle, you will achieve triumph and a position of security and peace. indian.--this symbol predicts news from india; the nature of the information, whether personal, public, pleasant, or the reverse, must be judged by other indications in the cup. initials.--these frequently occur, and usually point to names of people from whom you may expect to hear shortly; or they may indicate places. inkpot.--expectancy. iris.--these flowers bring a message of hope and pleasure. iron.--small vexations or troubles which will quickly pass, is the meaning of this symbol. ivory.--this foretells increased wealth and a well-merited reward for past industry. ivy.--patience, understanding, steadfastness, and loyal friends are indicated by this sign. j jackdaw.--sagacity, dependable friends, and knowledge acquired by persevering study. jam.--pots of jam caution you against extravagance and waste. jelly.--this foreshows a time of pleasure and a time of pain. jemmy.--a bad attack of toothache is indicated by this weapon. jewellery.--you may expect an increase of wealth, possibly good presents also. jockey.--successful dealing and good money enterprise; luck in racing and speculation. john bull.--this figure implies that you are likely to witness, or partake in, an event of national importance. judge in robes.--legal affairs, personal or otherwise according to other indications in the cup; this sign is often seen during a famous trial or when such is about to take place. jug.--this shows good health and money making. jumping figure.--change which will be greatly to your advantage. k kangaroo.--you will receive an unlooked-for and interesting piece of news; sometimes it indicates that you have a rival. kettle.--this is a sign of illness; unless a human figure appears beside it, the illness is probably for the consultant; it is an omen of coming trouble. key.--circumstances will improve, things will become easy, and your path will be made smooth; you may hope for success in whatever you have on hand; a key at some distance from the consultant denotes the need for the assistance of good and influential friends in times of difficulty. see also crossed keys. keyhole.--this gives warning of a need for caution, for someone of whom you feel no suspicion is untrustworthy. kingfisher.--this beautiful bird signifies the return of someone for whom you have been longing; if flying, news of a surprising nature will speedily arrive. king on his throne.--security and peace; it may also mean that you gain a high position through influential friends. kite.--vanishing pleasures and benefits, or scandal, are the meanings of this sign. kneeling figure.--a new enterprise or project; care should be taken to think it over well; do nothing rashly and seek reliable advice. knife.--this is an unpleasant sign of quarrels, broken friendship, and tears. knight in armour.--this sign predicts good fortune, success in love, and loyalty to your friends. knives.--these signify danger of wounds, attacks of pain, and dismay. l laburnum tree.--a sign of delight and the fulfilment of a cherished hope, probably occurring in the spring. ladder.--this signifies advancement, influential friends, and the attainment of good fortune. lamb.--an indication that you will be amazed by the success of a doubtful undertaking. see also prancing lamb. lamp.--this sign provides an assurance of good success in business. see also street lamp. lantern.--this shows that fear and doubt will mar your happiness and progress. see also chinese lantern. laurel.--this tree points to power, ability and health. leaves.--prosperous results of your diligence, new friends, and satisfaction. leek.--this implies that you are anxious to come to the root of some matter of which at present you have only an inkling; with good signs around, you may expect to come to a satisfactory understanding. leg.--this foretells a successful race with fortune. leg of mutton.--depression and pecuniary worries is the meaning of this sign. leopard.--this animal foreshows triumph over adverse circumstances or an evil report; two leopards, fortune and misfortune following each other in quick succession. letters.--these are shown by oblong or square tea-leaves, initials near give the name of the writer; with dots around they will contain money. lettuce.--this shows sleeplessness, possibly from the receiving of some perturbing news. lighthouse.--a good sign of security and of light on your path whenever it is most needed; if crooked or broken, disaster at sea. lightning.--forked lightning seen in a zig-zag up the side of the cup shows bad weather conditions; if near the figure of a man or woman, it may possibly indicate death from lightning or electrical mechanism; if seen at the bottom of the cup and with a clear space indicating water, it would mean bad storms abroad causing damage and loss. lilac.--this is an emblem of radiant happiness; joys shared with another, with whom there is perfect oneness of purpose and love. lily-of-the-valley.--a fortunate omen of realisation, love, and marriage. see also arum lily, belladonna lily, madonna lily, harrissi lily, water lily. limpets.--these denote that you endeavour to wrest from others some valuable secret which they possess, but without success; limpets are a sign of good luck to fishermen and promise a big haul of fish. lines of dots.--these indicate journeys and their probable length and direction; to be read in connection with other signs of movement; wavy lines mean tiresome journeys or difficulties likely to be encountered; if the lines ascend sharply to the brim of the cup, a journey to a hilly country will be taken. lion.--one of the most fortunate symbols indicating high hopes and excellent prospects, association with distinguished persons, honour, and fame. lizard.--this suggests treachery and the probability of a plot being laid against you by false and deceitful friends. lobster.--a pleasant event, or a good present, is shown by this symbol. lock and key.--you are warned against the loss of something which you value. looking-glass.--this implies a desire to know the truth, even if it be unpleasant to you. lord mayor's coach.--you will receive a good offer from an unexpected quarter. lute.--this is a sign of a secret sadness of which those around you know nothing; to musicians, a good omen of success. lynx.--to the married a bad omen of estrangement, possibly divorce; to others it denotes treachery or episodes of a painful nature. m macaroni.--this proclaims the sad fact that you must endeavour to make sixpence do the work of a shilling. mace.--promotion, a position of authority and achievement. machine.--see automatic machine. madonna lily.--this flower means perfection and peace, and the assurance of love and truth. magnet.--you will be drawn by an irresistible attraction towards someone for whom you will eventually feel more dislike than affection. magnifying glass.--you are given to such exaggeration that it amounts to untruthfulness. magnolia.--this tree brings calm and peaceful conditions after a time of unrest. magpie.--"one for sorrow, two for mirth, three for a wedding, four for a birth"; this ancient saying well explains the meaning of seeing magpies in the tea-leaves. mahl stick.--see artist's mahl stick. mallet.--you will arrive at a wise conclusion in a difficult matter. see also croquet mallet. maltese cross.--you will emerge from one source of vexation or trouble only to fall into another. man.--you may expect a visitor. man carrying a burden.--an unhappy marriage or an unfortunate love affair. man carrying mace.--this points to personal promotion or the advancement of someone dear to you. man speaking from a platform.--public news or developments which will specially interest or concern you. marrow.--see vegetable marrow. mars.--this sign will often be seen, and indicates a courageous, energetic nature, fond of exploits and freedom, and shows a capacity for strenuous work; a fortunate symbol for a soldier. mask.--for a lover, this predicts that unpleasant facts will come to light, of which at present there is no suspicion, leading to an abrupt ending of the love affair. mass of leaves.--arrivals and departures about which there are little difficulties. mast.--this symbol must be read in connection with the surrounding signs. mastiff.--this dog warns you of an unexpected emergency in which there is danger of your being overpowered by the arguments of those who are masterful. maypole.--this shows that you find but little satisfaction in your amusements and gaiety; for whilst you appear to enter into them in a light-hearted manner, you are craving for further excitement. may tree.--this signifies the receiving of a joyous message. meat.--a sign of financial worry. meat cover.--an unpleasant emergency or discovery. medal.--you will be rewarded for past industry by future prosperity. medicine bottle.--an unpleasant sign of illness. medlar.--this tree predicts a condition of transient happiness. meerschaum pipe.--you will be disturbed by some news from a man who has much influence in your life. melon.--this means gratification and good news, and the deriving of much pleasure from the appreciation of those whose good opinion is of value to you. mercury.--this planet is constantly seen in the tea-leaves and is a symbol of ceaseless activity of striving to attain great things; it also indicates good business capacity. mermaid.--to those associated with the sea, this is a warning of shipwreck or other peril. merrythought.--the attainment of a wish or small pleasure. mice.--these indicate danger of poverty through fraud or theft. milk-cans.--these show an agricultural enterprise that will be to your advantage. milk-churn.--a good emblem of future comfort and increased happiness. milking-stool.--a new venture about which you will feel somewhat dubious but which with care will be carried out successfully. mine-shaft.--this is a hopeful sign of coming peace after a time of discontent amongst miners, or a coal strike. mirror.--prophetic dreams; a love of truth. mistletoe.--this signifies that a cherished hope is unlikely to be fulfilled, or at any rate it will only be after many months have passed, and when you have become weary of waiting. mitre.--a prediction of honour and promotion for a clergyman. monk.--religious controversy and disturbances. monkey.--this is an unpleasant indication that ugly rumours and scandal will be spread about you or yours; sometimes public notoriety; with other signs, it foreshows grief and pain. monkey-on-organ.--difficult circumstances and a hard struggle are the meanings of this sign. monkey puzzle tree.--a task lies before you which you will find hard, but for which you will afterwards be rewarded by meeting with great success. monograms.--these will often be found in the tea-leaves and will indicate someone of much importance in your life, whose initials are shown by the monogram. monument.--someone in whose career you are much interested will rise to fame. moon.--a crescent moon denotes good news, fortune, and romance; for a man it predicts public recognition and honour. mortar.--a sign of gloom, illness, emergencies. motor car.--short journeys by road or rail, visits from friends; with other signs, some increase of fortune may be expected. mountain.--this gives promise of the realisation of a great ambition and of the influence of powerful friends; many mountains indicate obstructions and sometimes powerful enemies in your career. mounted horseman.--a sign of good friends, luck, and advantageous offers. mouse.--this invariably indicates that there is need for a trap to be set; it also gives warning that domestic worries are to be expected. muff.--this implies caprice and ostentation. mug.--this symbol predicts a merry meeting. mushroom.--this predicts that you will take a small risk and achieve a great success; to lovers, it foreshows a quarrel and possibly a broken engagement. music conductor.--a good sign to a musician; to others it suggests that enthusiasm and good spirits will carry them through life very happily. mutton chop.--fruitless discussion or indisposition are the meanings of this sign. see also leg of mutton. myrtle tree.--this speaks of affection and peace; a declaration of love, and a happy marriage. n nail.--toothache and painful dentistry are foreshown by this sign. names.--to see the name of a person or place, signifies events occurring in connection with such person or place; if good symbols appear, pleasant happenings may be expected; if gloomy signs, then trouble will arise associated with the name seen. narcissus.--this flower shows sentiment and coming joy; also that some new idea will unfold itself to you in the spring and will prove to be of much advantage to you. native with "tom-tom".--this foreshows news of disturbance in india or news of a personal nature which will cause anxiety. necklace.--a good present or money; a broken necklace shows that you will break a bond which you have grown to feel is unendurable. needles.--these denote mischief and deceit; sometimes disappointment in love. neptune.--this planetary symbol indicates a condition of chaos. nest.--see bird's nest, eagle's nest. net.--toil or anxiety followed by amazing achievement and good fortune. ninepins.--these show a mind determined to gain success whatever the cost in drudgery. nose.--a large nose denotes dissipation; a crooked one shows a wayward and untrustworthy character; a long, thin nose implies that you change your ideas on various subjects and alter your mode of life in accordance with your new ideas. nosegay.--see bouquet. notice-board.--your attention will be called to some fact which it will be to your advantage to learn. numbers.--these are frequently found in the tea-leaves, and must be read in conjunction with surrounding symbols. if the consultant has a lucky number, and this appears with good signs, it promises much success. an unlucky number with gloomy signs predicts misfortune. a journey with a five near obviously points out that it will be taken in five days, or weeks, and so on. ten dots, close together, means ten pounds or shillings, according to the size and number of the dots. numbers with the symbol of a legacy show the amount to be expected. nun.--this is a sign that you will probably remain unmarried through your own choice; to the married it implies unjust suspicion. nurse.--a nurse in uniform usually foretells illness for yourself or for someone dear to you. nut-crackers.--this portends that you will strive to solve a difficult problem, the result of which is of much importance to you. nuts.--gratified ambition and wealth are indicated by nuts. o oak tree.--this is a good omen of wealth, strength, and attainment of cherished hopes; for a lover, it predicts happiness and prosperity in marriage. oar.--sport; amusements; a broken oar denotes recklessness for which you will pay dearly; for a lover or husband, this means affliction. obelisk.--this foreshows honour and wealth. oil-can.--work and worry are foretold by this sign. onions.--you may expect that something which you supposed was a secret will be discovered, possibly through treacherous friends. opera-glasses.--you are in danger of losing the confidence of your friends because of your inquisitive questions. orchids.--these give a pleasing assurance of coming good fortune and a life of ease and wealth. organ.--this must be read in connection with other signs around it; sometimes it means a wedding, death, or realised ambition; to a musician, it is a good omen of achievement. see also barrel organ. ostrich.--this symbol points to achievement in creative work; if running, you may look for startling news and rumours of public upheavals. otter.--you must expect to receive a disagreeable shock through some unpleasant spite on the part of those of whom you have always thought well, and regarded as loyal and affectionate friends. overcoat.--you may expect to have changes in your life and become of much importance. owl.--a bad omen of illness, misfortune, and poverty; if flying, you will receive tidings of grief; to lovers this bird is a symbol of bad news or unpleasant rumours; to those who are contemplating new work or enterprise the owl should be regarded as a warning to proceed with caution. ox.--an ox in his stall implies hospitality, domestic peace and abundance. oysters.--these are a sign of enjoyment and expensive tastes, also that you will appreciate the pleasures of life more in your later years than in your youthful days. p padlock.--an open padlock means a surprise; a closed one, a need for precaution. pagoda.--foreign travels. pail.--you will be called upon to undertake a variety of things which you dislike. pails on yoke.--in the future you may hope for compensation for past trials and weariness. palace.--this portends good fortune and favours. palette.--a hopeful sign of success to an artist or to those associated with one; to others, it suggests a need for deliberation and advice before embarking upon a new work or enterprise. palm tree.--this is a symbol of honour, fame, and victory; increase of wealth, love, and marriage. pampas grass.--this is a sign that you will make a pathetic endeavour to find happiness in a life which is cast in a somewhat dreary lot. pan and his pipes.--a most cheering symbol which gives an assurance of happiness, future prosperity, and delight. pansy.--this flower is a symbol of understanding, modesty, and contentment; it is also a pleasant indication of faithful friends and happy days. panther.--you may expect to be shocked at the treacherous behaviour of a friend whom you had always regarded as honourable. paradise.--see bird of paradise. parallel lines.--these predict well-thought-out and smoothly running plans. parcels.--these are shown by thick, square or round leaves. parrot.--this is a sign of foreign travel, the making of many friends, and much mental energy; sometimes it gives a hint that there is an inclination to gossip and spread scandal. parsley.--small events will bring you satisfaction. peacock.--a sign of the acquisition of property; a prosperous and happy marriage; with other signs, an unfortunate friendship. peaked cap.--the arrival of a male visitor. pears.--improved social condition and other advantages; this fruit brings success to a business man and to a woman a rich husband; one pear signifies a birth or new plans. pedestrian.--an important appointment or urgent business. pelican.--this bird is a symbol of loneliness, separation, and yearning for the unattainable; if it is flying you will receive news from those who are far away in isolated parts of the world. pen.--see quill pen. penguin.--this strange bird indicates interesting news of expeditions and discoveries in the northern regions. penknife.--this is an unfortunate symbol of enmity, disloyalty, and jealousy. peonies.--you will probably be called upon to make a decision of much importance before another summer is past; broken peonies predict that you may possibly throw away your chance of happiness by coming to a wrong conclusion. pepper-pot.--this means vexation and unreasonable irritation which you will endeavour to conceal. perambulator.--news of a birth. pestle.--a sign of decisive measures; a remedy for a grievance or an ill. pheasant.--good fortune; new friends; if flying, speedy and propitious news. piano.--this is a sign that you will make the most of your opportunities and will gain that for which you have aimed; to musicians, a sign of advancement. pickaxe.--this sign proclaims labour troubles and strikes. pig.--this assures you of gain and success in agricultural interests; it also denotes that you may expect a present of money or a legacy. pigeons.--these show reconciliation with someone dear to you from whom you have been estranged; if flying, important and pleasant news is on its way; if stationary, delay in the arrival of important news. pillar.--a symbol of strength, protection from danger, and of good and powerful friends; a broken pillar predicts sorrow and despair. pillar box.--important or specially interesting correspondence is the meaning of this sign. pincers.--a painful experience; an injury; toothache. pincushion.--thrift, order, and a well-regulated household. pineapple.--a pleasing indication of wealth, rich friends, and good presents. pine trees.--happiness followed by an aftermath of regret. pipe.--a visit from a dear friend; several pipes foreshow news from a man who is much in your thoughts. see also meerschaum pipe, pan and his pipes. pistol.--an ominous warning of disaster; with other bad signs, of a violent death. pitcher.--this shows an endeavour to relieve a rather dull and monotonous life, by throwing your energy into somewhat unnecessary work. pitchfork.--a sign that you are apt to stir up feud, and make peace and quiet impossible. plate.--for the present, you will merely jog along in an ordinary way. playing cards.--see ace of clubs, ace of diamonds, ace of hearts, and ace of spades. plough.--you must expect to go through toil and frustration before you finally conquer your difficulties and achieve triumph. plum pudding.--this denotes festivity and cheerfulness. plums.--these foretell a new development of plans. polar bear.--this sign means a journey to a cold climate. policeman.--this tells you to beware of theft and underhand practices; with other signs, it would indicate trouble probably caused by those with whom you are most closely associated. pope.--unexpected gain and future happiness are foretold by this sign. poppy.--this flower is significant of a pleasant occurrence in the early summer. porter and truck.--this indicates a pending journey or the arrival of a traveller. post.--this signifies a formidable obstacle; if broken, that you will encounter a storm of opposition to your plan. postman.--important and profitable news. pot.--see coffee pot. potato.--you will have need of patience in your daily life, and will sometimes be troubled by pecuniary difficulties. prancing lamb.--this is a symbol of trouble which will have beneficial results and will lead to contentment and happiness. prawns.--these bring pleasures, presents and satisfactory arrangements. prince of wales' plumes.--this is a symbol of pleasant events, stirring topics and sometimes of personal honour and distinction. pudding.--see plum pudding. puffin.--this bird denotes timidity and a desire for solitude; if flying, news from abroad. pulpit.--a love of talking and a dislike to listening is the meaning of this symbol. pump.--your own efforts will bring about a fortunate result. punch-and-judy.--you will read, or hear, of a sensational case in married life. purse.--this cautions you against theft, or carelessness that may lead to losing money. pyramids.--these foreshow attainment to honour, fame and wealth. q queen.--a queen upon her throne indicates security, peace, and honour; sometimes the attainment to a high position through powerful friends. query.--this shows doubt, indecision; if this sign were seen with a letter the doubt would be with regard to some correspondence; if with a journey, uncertainty about it; and so on. quill pen.--this shows that you may expect, before long, to sign your maiden name for the last time in a marriage register; with other signs, a legal document. quoits.--this sign indicates a journey to the country on pleasure. r rabbit.--an indication of illness for a child; a dead rabbit means domestic duties which will bore you, sometimes financial worry; several rabbits suggest that you must depend upon your own efforts for your amusements and must be content with simple ones; a rabbit on its hind legs predicts that a new plan or idea will bring you great success. rag doll.--this implies a simplicity that sometimes verges on folly. railway signal.--this symbol may be seen at "danger" or "all clear." its meaning must be read in accordance with other signs. ram.--an unpleasant person whom you would do well to avoid is indicated by this sign. rake.--this implement denotes a persevering nature which should bring you a liberal measure of success in whatever you undertake; it also indicates luck in speculation. rat.--treachery and other impending troubles, are foreshown by this unpleasant symbol. raven.--this bird is an omen of gloom and despondency, disappointment in love, separation, failure in work; it is also a symbol of death for the aged. razor.--quarrels, also a warning against interference in other people's affairs; to lovers this sign foretells disagreement and separation. red-hot poker.--this flower suggests that you are likely to bring yourself within the range of unpleasant criticism by your flaunting manner. reptile.--this is a bad omen of coming misfortune, treachery, or illness. rhinoceros.--this animal denotes a risky proceeding into which you plunge without hesitation, although your friends and relations will try to persuade you to give up your scheme, but your indifference to the opinion of others prevents any chance of their being successful. rider.--this brings good news from overseas of business and financial affairs. rifle.--strife and calamity are shown by this sign. ring.--with dots around, a contract or a business transaction; with the figures of a man and woman, an engagement or wedding is foretold. river.--a sign of trouble and perplexity, sometimes illness and bereavement. robin.--a symbol of much good fortune, loyal friends, and happiness in love. rocket.--this foretells joy and gladness at some event about to happen. rocking chair.--this indicates contemplation of a new idea or scheme about which you are somewhat doubtful. rocking horse.--happy associations will be renewed; pleasure with children. rocks.--these prepare you for alarms and agitation, but if good signs appear, you will eventually find a smooth path through your fife. roller.--see garden roller. rolling pin.--this is an indication that you will be capable of smoothing out your difficulties and will usually find an easy path in which to tread. rose.--a token of good fortune, joy, and love. rosemary.--memories of the past will mar your future. running figures.--you may expect an emergency in which you will need to have all your wits about you; sometimes this signifies urgent messages. s sack.--this predicts an unlooked for event which will turn out to be most fortunate. saddle.--the successful solving of a troublesome matter is the meaning of this sign. sailor.--you may expect news from overseas of an interesting nature. salmon jumping in a pool.--this is a fortunate sign of propitious news which will mean a great deal to you. sandwich man.--after a time of irksome tasks and pecuniary worry, you will be rewarded by a time of ease and wealth. saucepan.--this is an indication that many troubles will befall you, and your courage will be tested in meeting them. sausages.--these show complaints or affliction. saw.--interference which will bring a good deal of trouble upon you, is signified by a saw. scaffold.--this signifies that you will enter into a rash speculation. scales.--this symbol stands for legal proceedings. scarecrow.--this warns you to avoid interfering in the private affairs of others, or you may find that you will receive the cold shoulder from them. sceptre.--this is a fortunate sign of distinction and honour. scimitar.--you will hear of murders, horrible treachery, and riots. scissors.--an unlucky sign of friction between friends; disputing and disagreeableness with married couples; quarrels between lovers; trouble in business. scoop.--see coal scoop. screw.--with a little ingenuity and perseverance, you will arrive at that for which you aim. screw-spanner.--troublesome affairs and vexations are before you. scuttle.--see coal scuttle. scythe.--this sign foreshows grief and pain. seagull.--a sign of storms; if flying, news from abroad. seakale.--a satisfactory conclusion to a vexed question is the meaning of this symbol. seal.--an indication that a considerable amount of patience will be necessary before your hopes are realised, but eventually you will gain success and wealth. sealing-wax.--theoretically you are wise, but you seldom bring your wisdom to bear on practical matters. see-saw.--unless you endeavour to become more decisive and reliable, you will lose any good opportunities which may come your way. seaweed.--this denotes a joy in the past of which only the memory remains. shamrock.--a sign of good luck. shark.--an ominous sign of death. shaving-brush.--this sign suggests that you are apt to turn molehills into mountains. sheep.--to landowners or those engaged in any agricultural pursuits sheep are an omen of success and prosperous dealing; to others this sign implies that they will receive assistance from unexpected quarters. shell.--good luck from an unexpected source; with other signs, a visit to the seaside. shepherd.--the appearance of this symbol warns you against taking unnecessary risks in all matters. ship.--news from distant lands; a successful journey; a voyage. shirt.--this sign is considered an omen of good fortune. shoes.--these indicate speedy new arrangements which are likely to turn out extremely well. shrimping net.--pleasures and amusements, unconventionality, and good spirits. shutters.--this sign proclaims the fact that there is need for secrecy, and that there may be things in your life of which you trust nothing will be known. sickle.--a sign that you will experience sorrow and pain through the callous behaviour of someone you love. signpost.--this symbol must be read in conjunction with surrounding symbols; it usually emphasises the importance of other signs; a broken signpost indicates, that you take a wrong turning in your life and afterwards have much cause to regret it. skeleton.--this implies a feeling of disgust at some information which is told to you and which you are asked not to reveal. skipping rope.--pleasure with children and popularity with them. sleigh.--a spell of cold weather; an interesting event or piece of news to be expected in the winter. slug.--petty annoyances; bad weather. snail.--this is a sign of infidelity; several snails, that mischief is going on around you of which you are unaware. snake.--this is an unpleasant sign of treachery, disloyalty, and hidden danger, sometimes caused by those whom you least suspect; if its head is raised, injury by the malice of a man is predicted; it is also an indication of misfortune and illness. snipe.--this bird signifies the discovery of a useful fact; if flying, hasty news of a great friend. snowdrops.--these are a symbol of youth and innocence; this sign may point to some event affecting you and yours which will probably take place about february; if seen in a cross it would foreshow the death of an infant or young child. soap.--cakes or blocks of soap predict temporary trouble in business. soap bubbles.--see child blowing soap bubbles. sofa.--this foreshows indisposition or a small illness, sometimes disturbed nights or emergencies. soldier.--this signifies that you may count upon the loyalty and affection of your friends; sometimes it indicates that you may expect speedy news of a soldier. solomon's seal.--this plant is a symbol of understanding, devotion, and coming joy. soup ladle.--it will be through the assistance of others that you will arrive at success. soup tureen.--to the mature, this symbol points to a return of good fortune; to the young, a small illness and loss of appetite. spade.--this means toil, care, unrest, disappointment, and failure. see ace of spades. spanner.--see screw spanner. sphinx.--this denotes that your hopes will be set on things far beyond your reach, and that as nothing but the very best in life has any attraction for you, it is improbable that you will ever attain to complete happiness. spider.--you may expect to receive an inheritance; with other signs, that you will be triumphant in disputed will or money settlement; several spiders foretell profitable transactions, sometimes a heritage of much wealth. spur.--this symbol foretells that as the result of endurance and honest labour you will attain to honour. square.--this formed of dotted lines indicates perplexity and dismay, and endeavour to extricate yourself from an embarrassing situation. squirrel.--this is a sign of contentment and cheerfulness; although you may never be rich you will be loved by those around you and, on the whole, will lead a happy life. star.--a lucky sign; if surrounded by dots, wealth and honour are foretold. steamer.--a voyage, news from overseas, interesting events, according to other signs. steeple.--this denotes misfortune, bad luck; if it is crooked or bending it foreshows a coming disaster or crushing blow to your hope. steps.--unaccustomed work which will fall to your lot as a result of the illness of someone with whom you work or associate. stile.--with a small amount of perception you will arrive at a right conclusion. stilts.--these show a desire to appear different in the eyes of your friends from that which you really are, and you will often fail in an effort to keep up this subterfuge. stocks.--these sweet scented flowers foreshow an unexpected happiness with someone whom you have not seen for a long while. stockings.--a present received or given is the meaning of this symbol. stones.--little worries and vexations. stool.--a large stool is a symbol of honour; a small one signifies that your success in life will be meagre. stork.--in summer, this bird tells you to beware of robbery or fraud; in winter, prepare for bad weather and a great misfortune; a stork flying predicts that whilst you hesitate in coming to a decision, a profitable chance is lost, the news of which will speedily reach you. stove.--this symbol calls attention to the fact that trials and tribulations await you. straw.--a bundle of straw foretells gain through industry. strawberries.--pleasure and the gratification of your wishes are shown by this fruit. straw hat.--modesty and simple pleasures. street lamp.--this is a sign of a foolish desire to draw attention to yourself. stud.--see collar stud. stuffed birds.--a discovery that something upon which you had set your heart proves unsatisfying. submarine.--swiftly arriving news or events; sometimes the disclosure of a secret which will be of much personal value to you. sun.--this promises happiness, health, success in love, prosperity, and the beneficial discovery of secrets. sun bonnet.--a sign of originality, personal charm and attraction, sometimes coquetry. sundial.--you are warned to take heed as to the way in which you spend your time. sunflower.--this flower proclaims learning and a satisfactory conclusion in matters which are most interesting to you; it also implies that you may reasonably expect a scheme to work out greatly to your advantage. suspenders.--these show precaution. suspension bridge.--a venture in which much is at stake but after a time of anxiety you arrive at final triumph. swallow.--a journey with a happy result; if flying, joyful tidings from someone you love; if several swallows are flying, they indicate a journey to a warm climate under very pleasant conditions. swan.--this bird is significant of tribulation, troublesome conditions in the home, and sometimes of separation from those whom you love. sweep.--the performing of an urgent disagreeable business will shortly fall to your lot. sweet william.--this flower signifies that happiness in the past has tinged your future with sadness. swimming.--a brave endeavour to overcome your fear of an undertaking which must be faced. swing-boat.--by an act of folly, you forfeit the good opinion of someone with whom you most desire to be on terms of friendship. sword.--this is a sign of danger, sudden illness, or even death; it also betokens slander and dangerous gossip; to lovers it is a bad omen of quarrels; a sword in its sheath shows honour and glory for someone dear to you; a broken sword predicts the triumph of an enemy. t table.--this means suggestions and consultation; note the subject from the surrounding signs. tambourine.--a symbol of lighthearted gaiety which will follow a time of gloom or worry. see also child with tambourine. tea cosy.--to the unmarried, this is a sign that they will probably remain single; to the married, affection and comfort in the small things of life. tea-cup and saucer.--you may expect to hear something of much interest and pleasure in your "fortune." teeth.--these call attention to the fact that probably a visit to the dentist is required. telegraph post.--hasty news by telephone or telegram. telegraph wires.--you will transact important business by telephone or telegram. telephone.--you will be put to considerable inconvenience through forgetfulness. telescope.--this predicts the probability of trouble with your eyesight. tennis net.--this shows pleasures and social entertainments. tent.--a symbol of travel. thimble.--for a girl, this symbol implies that she will probably never marry; to the married, it predicts changes in the household. thistle.--this is a pleasant sign of strength, endurance, and affection; it also shows a desire to remove obstacles from the path of those who are in difficulties. throne.--an empty throne denotes public misfortune. see also king on throne. thumb.--a large and powerful thumb foretells an opportunity in which you prove yourself superior to those who hitherto somewhat despised you. tiger.--you will be placed in a perilous position possibly through the bad behaviour or folly of those who should protect you. timber.--logs of timber are a sign of well-being and prosperity in your affairs. tin tacks.--an agreement about to be satisfactorily concluded. toad.--you may expect deceit and the discovery of disagreeable facts; this sign should caution you to be on your guard, for malicious talking causes much discomfort and may separate the best of friends. toadstool.--you are warned against making rash and unguarded statements, a bad habit of gossiping and encouraging scandal. tom-tom.--see native with tom-tom. tomatoes growing.--an increase of worldly goods is foreshown by this sign. tombstone.--this sign must be judged in accordance with other symbols around it. tongs.--a pair of firetongs indicates anxiety and disturbance in the home. tongue.--this signifies that unless you amend you will make mischief by your indiscreet and unkind words. tooth.--one large tooth is a symbol of bereavement. topiary work.--trees and hedges cut into the forms of birds, animals, etc., are often to be seen in the tea-leaves; this sign assures you of the fact that those things for which you must wait longest are those which will give most joy. torch (flaming).--this is a hopeful symbol that some unexpected piece of good fortune will come to you; it also indicates the discovery of an undeveloped talent. torpedo.--acts of violence, disaster, or distressing news are the meanings of this symbol. tortoise.--this means that you attempt that of which you have no knowledge. tower.--this predicts an advantageous opportunity through which you may rise to a good position in life. toys.--pleasure with children. train.--arrivals, removals, a journey. tram.--a roadway journey on business or pleasure. tram line.--this is indicated by two thin, straight lines which run near together up the side of the cup. trees.--good health and a pleasing assurance of coming prosperity and happiness; if surrounded by dots an inheritance of property in the country is foreshown! see also chestnut tree, christmas tree, elm tree, oak tree, yew tree. triangle.--a fortunate meeting, good luck; sometimes an unexpected legacy. trident.--a hopeful sign of honour and promotion to those in the navy. triumphal arch.--this is a fortunate omen of your future honour and high position; a decorated arch foretells a wedding. trowel.--this gardening implement foretells good weather conditions; seen in the winter, it indicates unusual mildness. see also bricklayer's trowel. trousers.--a pair of trousers foretells news of misfortune or sorrow for a man. true lover's knot.--this is a happy omen of faithfulness in love, and of enduring friendship. trumpet.--this denotes good fortune to a musician; to others, entertainment, large assemblies of people, public speaking, sometimes the setting on foot of new schemes. trunk.--arrivals and departures. tub.--you have evil to fear, is the meaning of this sign. tulips.--a symbol of radiance, health, and constancy in love and friendship. tunnel.--this suggests that you are likely to make a wrong decision in an important matter. turkey.--that you are in danger of committing injurious follies is the meaning of this sign. turnip.--the discovery of secrets and domestic quarrels are indicated by this sign. turnpike.--this implies that the reminiscences which you relate of the past are of more interest than your topics of the present. turnstile.--this is a sign that you cleverly evade a disagreeable incident or unpleasant discussion without offending anyone. turtle.--this is significant of wealth and luxury. twins.--this is a symbol of sympathy and the perfection of happiness; with other signs, news of the birth of twins. u ugly faces.--these show domestic quarrels or unpleasant news. umbrella.--if it is open, bad weather and grumbling are foretold; closed, a bit of bad luck which may be avoided. unicorn.--this is an indication of scandal. urn.--a sign of illness. v vampire.--this brings a message of gloom and sorrow, or also means that you await the expected news of a death. van.--this sign denotes an interesting experiment in which you succeed. vanity bag.--a large circle of admiring friends, and much pleasure with them. vase.--this sign brings you a promise of good health. vegetable marrow.--this means sad news or monetary losses through bad crops, either at home or abroad. vegetables.--these indicate toil, followed by a time of leisure and affluent circumstances. venus.--this planet which is sometimes seen in the tea-leaves, brings a message of peace or placidity. vise.--a carpenter's vise signifies that you will need powerful assistance to extricate you from the mess in which you will find yourself through your folly. violets.--this is a symbol of high ideals and of the finding of happiness in its fullest sense; several violets assure you of coming joy; if in the form of a cross, death is predicted. violin.--a symbol of coming success to a musician, and of pleasure and entertainment to others. vulture.--this bird is a forewarning of evil and unrest in various quarters of the globe; it also means a powerful enemy, sometimes death; if it flies, tragedy, sorrow, and tears are predicted. w wading boot.--this is a warning to be cautious in swimming or boating, or you may meet with an accident; with other signs it denotes a home by the sea. waggon.--this implies a fortunate outlook and changes for the better. walking stick.--the arrival of a male visitor. wall.--a thick, high wall denotes many difficulties in your life, and that much courage will be needed to overcome them. wallflower.--this sign indicates the serious consideration of a new plan. warming pan.--this is a sign of comfort in small things and domestic peace. wasps.--these insects are significant of distress caused by the sharp tongues of those around you. water.--this is usually recognised by a clear space entirely free from tea-leaves at the bottom of the cup. water lily.--this flower proclaims a declaration of love. weasel.--this animal shows cunning, and points to the sly behaviour of someone with whom you associate, and of whom you feel no suspicion. weathercock.--this is a sign that you feel incapable of making up your mind definitely on any matter without first consulting each one with whom you come in contact, and in the end you settle upon an entirely different course of action. wedding cake.--this proclaims a speedy and prosperous marriage. whale.--a prediction of personal danger which may be averted if you are cautious. wheel.--this is symbolic of the wheel of fortune and foreshows a prosperous career or an inheritance of wealth; a broken wheel predicts a bad disappointment as to an expected increase of income or a legacy. wheelbarrow.--this sign foretells a visit to the country or a pleasant renewal of friendship with those who live in it. whip.--to a woman this sign foretells vexation and trials in her marriage; for a man, it has much the same meaning, and severe disappointment will befall him. wicket gate.--a small incident leads up to an important future event. widow's bonnet.--this sign must be read in connection with other symbols; sometimes it foreshows grief and mourning, or if dots are round it, that a sum of money or a legacy may be expected from a widow. windmill.--a sign that you may hope to succeed in a doubtful enterprise. window.--an open window shows that you are regarded with favour by many; a closed one means embarrassment. wine cup.--joy and realised ambition. witch on broom.--you will be reproved by some of your friends who consider that your interest in psychic matters is dangerous, but later on you will be able to prove to their satisfaction that no harm has come to it. witness box.--with bad signs around it, this would point to a personal matter ending in a law court; otherwise, it denotes the taking place of a trial in which you will feel special interest. wolf.--beware of an avaricious and hard-hearted neighbour or friend. woman carrying a burden.--an unhappy marriage or unfortunate love affair. woman carrying a child.--this shows distress, sometimes illness of someone dear to you, or sadness through separation. woman holding a mirror.--clairvoyance and prediction of the future are signified by this symbol. women.--with bad signs, several women mean scandal; otherwise, society. wood.--much happiness with someone dear to you, a forthcoming wedding, or a fortunate and favourable event. woodpecker.--this bird brings pleasant news from those who live in the country. worms.--these warn you of coming misfortune, or of treachery, and evil by secret foes. wreath.--this is a symbol of marriage, and of much happiness being in store for you. y yacht.--this is a favourable sign of increased wealth or happiness. yew tree.--you may expect to attain to a prominent position in life, and to receive a legacy from an aged relative or friend. z zebra.--something for which you have long waited is now within sight, but you are likely to be disappointed, for you will find that it was not worth waiting for after all. some combinations of symbols and their meaning ace of diamonds, a circle.--an engagement. ace of diamonds, a bush.--a pleasant invitation. ace of clubs, an obelisk.--the offer of a good promotion. ace of hearts, a train, a query.--indecision about a removal. ace of hearts, an urn, a bed.--illness in the home. ace of spades, bricks.--an advantageous offer from a large town. arm, a myrtle tree, bird on a perch.--new plans which bring about a meeting with someone who will become all the world to you. arum lily, bells, a church.--a wedding. arum lily, a bat, a bed, a widow's bonnet.--death of a widow. bacon, pagoda.--you will make your fortune abroad. banana, a peacock, ace of hearts, trees.--a happy marriage to someone of wealth and property in the country. bed, an engine, laburnum tree.--a happy visit to the country in the spring. besom, ugly faces.--you will make many enemies by mischief-making. bonnet, a bouquet.--marriage late in life. bride, a crescent moon, a swallow.--a journey which leads to a romantic love affair. bride, penknife, an owl.--jealousy terminates an unhappy engagement. cab, a square, a cap.--a gloomy outlook brought about by one of the opposite sex. camel (laden), a small "t," a coffin.--an unexpected fortune through the death of someone abroad whose name begins with "t." chain (entangled), onion.--you will be placed in an embarrassing position by the discovery of a secret. chinese lantern, a pair of stilts.--pride brings about a fall. clover, plums, a bridge.--a new and excellent opportunity will come your way necessitating a journey. daffodils, the sun.--a joyful occurrence in the spring. doves, a book, a beehive.--you will advance rapidly and become a well-known writer. duck, a vegetable marrow.--rash investments. eagle (flying), a steamer, a tent, a large "e."--a position of honour in egypt. ear, a beehive, a trumpet.--fame as a public speaker. fate line, a sword in its sheath, the sign of mars, a chain.--a happy fate awaits you, and marriage to a soldier who will rise to the top of the tree in his profession. frog, a fish, a ship, a large "c."--emigration to canada. goat, a running figure, a lamb.--there need be no doubt as to the successful outcome of your venture. grasshoppers, a sleigh, a wreath of asters.--death of an elderly friend or relative in the winter. key, a flaming torch.--some discovery or the development of a patent leads to your becoming famous. king on his throne, an eagle in a cage, a mace.--an important public ceremony in which you take a part. ladder, ring, a man and a woman.--marriage will be the means of advancement and good fortune. ladder, a palette.--attainment to a position of honour as an artist. ladder, the symbol of mars.--a most fortunate career as a soldier. lion, a lute.--rising to the top of the tree, as a musician, is assured by these symbols. lion, a man speaking from a platform.--great success in a public career and the attaining to an influential position. lion, a man beside a pestle and mortar.--excellent prospects and fame as a doctor. lizard, a peaked cap.--an expected visitor is not to be trusted. mace, a mallet.--through wisdom and clear judgment you will rise to a position of authority. man carrying a burden, a pair of scissors, a mushroom.--quarrels in an unhappy love affair ending in a broken engagement. magnet, a meat cover.--an unpleasant discovery leads to the abrupt ending of an infatuation. nail, a pair of pincers.--a visit to the dentist and the removal of a tooth. notice-board, a leek, an open padlock.--in a surprising manner you will get the information for which you are seeking. onions, an otter.--those in whom you trusted have betrayed your confidence and divulged a secret. owl, a pail.--loss of income will necessitate your undertaking distasteful work. pagoda, a palm tree, water.--a voyage to a warm climate under very happy conditions. pestle and mortar, a walking stick.--illness and the arrival of the doctor. pulpit, opera glasses.--those who weary others by undue curiosity will always remain in ignorance. query, a letter, initial "b," a grave stone.--you will be consulted as to the erecting of a headstone on the grave of a relative or friend. quill pen, lilies of the valley, an organ.--great happiness through marriage. rabbit, an arrow, a large letter "l," a dagger.--news of severe illness and a probable operation for a child who lives in london. rhinoceros, an overcoat, a steamer, a large letter "i."--the undertaking of a somewhat hazardous enterprise necessitates a voyage to india; through this much will happen which will eventually lead to your becoming famous. rocket, a pear, a snowdrop.--news of a birth of which you may expect to hear in february. rocking chair, a pedestrian, a mushroom.--deliberation over important matters brings you to the conclusion that a great venture, which may mean enormous gain, is worth a small risk, and success will await you. sailor, a flying swallow, a trident, a ring.--happy news of good promotion for a sailor and a proposal of marriage. scaffold, leg of mutton.--gambling or speculation will bring you to poverty unless you pay heed to this warning. shark, a pistol, a flying seagull.--news from abroad of a tragic death. snake, a ram, a woman, a widow's bonnet.--overwhelming evidence against some widow who is a dangerous enemy. sofa, a sleigh.--a cold in the head or a chill. sword, a ring, a man, a woman, a toad.--separation of lovers brought about by slander and malicious talk. table, a quill pen, a cat, a ring with dots around.--legal business over money matters which leads to family quarrels. throne, an ostrich running, a flying seagull, a flag.--serious news from abroad of disturbances and rebellion. tram lines, a building with dots around it, a purse.--you will take a roadway journey to a bank and are warned to beware of pickpockets. urn, hospital nurse, a man, a large heart.--serious illness affecting the heart is predicted for a man. vegetable marrow, a steamer, native with "tom-tom," a broken pillar.--distressing news of misfortune for someone dear to you in india. violet, a water lily, a robin, a crescent moon, a ring.--a romantic love affair which ends in a happy marriage taking place in the early spring. wading boot, the sign of neptune, several penguins, a mast.--news of a disaster in the north sea. widow's bonnet, a pig, a dotted circle, the figures " ."--a small legacy of a hundred pounds may be expected from a widow. woodpecker, trees, a rose, a man.--a prospective visit to the country in the summer, when you will meet with someone who will become very dear to you. yew tree, an open padlock, a wallflower, a pineapple.--a new plan of life is made necessary as the result of an unexpected inheritance of much wealth. some example cups with their interpretations the following twenty illustrations are photographs of cups which on various occasions have been turned by consultants and interpreted by a seer. the student will find these of much practical value in learning what symbols to look for, and how to discern them clearly as the cup is turned about in the hand. the divination of each cup should be carefully studied with its illustration; by this means the student will be enabled to grasp the principles upon which to form a judgment of the cup as a whole. having mastered this, the knowledge gained can be supplemented by reference to the alphabetical dictionary of symbols and their meanings in the previous chapter. to study the illustrations and their descriptions correctly, the former must be turned about and about until each symbol has been identified. twenty illustrations with their interpretations interpretation figure i the most noticeable feature of this cup is the clear evidence given that the chief interests of the consultant are bound up in some man in india. that there is delay in receiving important news from him is shown by the symbol of the pigeon on the stone immediately beneath the handle. but that most favourable news may be expected later is certain, for the figure of a man upon an elephant with a pineapple beyond gives proof of this. the natives with the large "p" in conjunction show that the punjaub is indicated, and this is further emphasised by the sign-post which points towards these symbols. the child's toys show the consultant's association and happiness with children. the figure of the woman seated on the edge of a rock with its curious peak behind her, and the seagull below, suggest that storms at sea will cause distress to some woman known to the consultant. the small figure " ," close to this symbol, points out that it is likely to be eleven days before there is hope of the anxiety being relieved. [illustration: figure i] principal symbols _on sides_.--natives on post. large letter "p." child's toys. woman with uplifted hands on curious shaped rock. small numeral " " above. seagull perched on small rock beneath. _in centre_.--pigeon standing on large stone, man in sun helmet on elephant. sign-post pointing to letter "p." _near rim and handle_.--a pineapple on dish. interpretation figure ii this cup shows that a variety of events may be expected, with a fair proportion of pleasure and success to be anticipated from them. the finger beyond the handle pointing to the ark indicates that in all trials the consultant will find a refuge. the hanging lamp is also a guarantee of coming success, and prosperous undertakings, in some new plan which is under consideration. the clouds, the symbol of the goat beyond which is facing into the open gateway, signify that an advantageous opportunity, to which a certain amount of risk is attached, awaits the consultant; the prominent figurehead upon the stone pillar gives assurance that all will turn out well, and that there is no need for hesitation in embarking upon this new opportunity; that it will necessitate a removal is shown by the buildings beyond. the quill pen and dots point to the fact that some legal business will be transacted over money affairs. the dove-cot in the centre, with the form of a widow with dots around, signifies that a benefit to the home may be expected in the future, through a widow. the clergyman in conjunction, holding a paper, shows that the benefit will probably come about through a reconciliation. the bank of clouds behind the ferry boat shows that some trouble, to be expected in the future, will be lightened by the help of good friends. whilst the bird stationary upon the piece of wood, at some distance from the consultant, and in conjunction with the letter "l," means uncertainty as to some desired information, which should come from someone whose name begins with "l." [illustration: figure ii] principal symbols _on sides_.--finger. small ark. hanging lamp and shade. large arm-chair. bank of clouds. goat. large open gateway. curious shaped figurehead upon a stone pillar. low curved wall and buildings. small quill pen and dots. _in centre_.--dove-cot. widow in flowing veil seated in chair. dots around. man in clerical hat holding an open paper in his hand. _near rim_.--shapeless leaves. small ferry boat on water. bird standing on log of wood. letter "l." interpretation figure iii the cat with dots around being near the handle indicates financial worry in the home. the bone beyond shows that the misfortunes will be met with courage, and eventually overcome. the cockatoo, with the cauliflower appearing on the opposite side, signifies that an unreliable friend will cause the consultant a little uneasiness, and as a small symbol of a mushroom is beside it, a quarrel with this undesirable friend may be expected. the pear may be linked to the symbol of the font in the centre of the cup, showing that the consultant may expect news of a birth; the carving indicates that the news will give much satisfaction; the wine-cup, with the leg in conjunction, points out that the ambitions of the consultant will certainly be realised in the future. that a certain amount of waiting will be necessary is shown by the distance from the handle. the motor boat, and monument in the centre, foretell the successful outcome of a new venture, which at present is unthought-of. the rocks show that a certain amount of mental agitation is aroused by the setting out on this undertaking, but, with the reassuring symbols in this cup, no alarm is necessary. [illustration: figure iii] principal symbols _on side under handle_.--cat. scattered dots. _on side_.--bone. cockatoo upon a stump of wood. small symbol of a leg. wine-cup held in hand. small symbol of a mushroom. pear. cauliflower. _on circle under handle_.--curious shaped rocks. _on circle beyond_.--monument. _in centre_.--motor boat. font. carved figures. interpretation figure iv the symbol of the seal being directly under the handle, with the large arch and carving beyond, show that the consultant will soon enjoy the fulfilment of a long desired hope; everything is going smoothly, and will turn out as desired. the only obstacle is seen in the symbol of the weasel, which appears beyond the seal, pointing to the fact that the consultant has someone who is not to be trusted in the home, but this will not result in anything serious. the figures of the two women opposite the handle show the arrival of friends to the "house," bringing presents with them. the inkpot, pen, and numeral " ," with the bird's nest in connection, show that happy news, as the result of personal effort on the part of the consultant, may be looked for within seven days. the rock, motor, and wavy lines being in conjunction, warn the consultant of some forthcoming vexation, and possibly alarm, in connection with a motor expedition, but the episode is in the distance, and will not be more than a passing cloud. the slug, at the bottom of the cup, predicts a future disturbance with someone, but the matter will be trifling. the large symbol of the king and queen upon the throne, opposite the handle, foretells a future of honour and wealth, and the assurance of every happiness for this fortunate consultant. [illustration: figure iv] principal symbols _opposite handle on circle_.--two women, inside figure carrying basket, outside figure with parcel under arm. _on sides_.--line of wavy dots. large rock. motor. bird's nest. pen. numeral " ." inkpot. _on circle_.--large arch with carving. _in centre_.--slug. figures of king and queen on throne. _under handle_.--seal. weasel. interpretation figure v the large rock on the side, with the letter "j" beside it, speaks of a forthcoming vexation or trouble caused by someone whose name begins with "j." the necklace and jewellery beyond, with scattered dots around, give a cheerful assurance to the consultant of coming prosperity. this is further emphasised by the circle of dots above the letter "c" in the centre. as the initial is large, it probably indicates the name of the place from which the source of wealth may be anticipated; and that much happiness will come to the consultant in the future, is shown by the dancing figure and carved figures being in conjunction. the small basket, the sausage, and roll of bread, with the query and " " beyond, all point to the fact that the consultant will have little complaints and grumbles to put up with, and there will be some doubt as to which of two people is most to blame. but it will be only a small ripple upon the otherwise smooth surface of the consultant's outlook. [illustration: figure v] principal symbols _on sides_.--large rocks. letter "j" in conjunction. necklace. jewellery. _in centre_.--large ornamental "c." circle of dots above. figure of girl dancing with arm upraised beneath. carved figures. _in centre near circle_.--basket. large sausage with roll of bread in conjunction. small query. numeral " ." interpretation figure vi the numeral " ," beside the shapeless leaves, and the line leading from this to the flat rock beyond, indicate that in about four days the consultant may expect to meet with obstacles in the way of some prospective outing or pleasure, which will probably fall through. the corkscrew, with the letter "c" in conjunction, signifies vexatious curiosity as to the consultant's private concerns, on the part of persons whose names begin with these initials. but that it is merely a passing annoyance is shown by the symbol of the arch, and dancing figures above it, and, with the fig tree beyond, foretells the development of things most wished for, and much future happiness and prosperity. the anvil in the centre, with the branches of a tree in conjunction, suggests that it will be largely owing to the consultant's energy that this hopeful outlook in the future may safely be predicted. [illustration: figure vi] principal symbols _on sides_.--corkscrew. letter "c." arch. dancing figures above. fig tree. _near rim_.--shapeless leaves. numeral " ." line leading to flat rock. _in centre_.--anvil. branches of a tree. _under handle_.--scattered dots. interpretation figure vii although the small symbol of the dagger points towards the consultant, it would not in this case predict a personal danger, as there are no further signs of illness or misfortune. so that it may safely be taken to mean that the consultant will shortly be going to see a friend who has had an operation; this fact is borne out by the short dotted line beyond, leading to the door knocker, under which is written the word "in." the numeral " " coming at the end of the dotted line would show that it will probably be seven weeks before this friend recovers from the illness. this friend's name is shown to begin with "l," as that letter is also near the end of the lines. the more distant signs of a brooch and a cabinet beyond both foretell the unexpected development of good fortune. if the consultant is married, the thimble in the centre would show future changes in the household; that they will be advantageous is shown by the large feather which gives assurance of a prosperous future. that this may come about through a friend, or lover, is shown by the cigar, and is further emphasised by the large dots beside it. a warning against extravagance, however, is given to the consultant by the crinoline, which appears amidst these signs of future wealth. [illustration: figure vii] principal symbols _near rim_.--small dagger. short dotted line leading to door knocker, with "in" written beneath. numeral " ." letter "l." dots. _on sides near circle_.--group of dots and small symbols showing presents. brooch. cabinet. _in centre_.--crinoline. large feather. small cigar. thimble. _under handle_.--symbols of letters and parcels. interpretation figure viii the only definite indication of future prospects is shown by the symbol of the organ, and acorn, upon the circle at the bottom of the cup, the position of these signs showing that hope will not be realised for some time. but these symbols make the prediction of ultimate success a safe one. should the consultant be a musician, triumph in the profession would be assured. the coal scoop and beetle are significant of domestic worries and household cares. but the tea cosy in the centre promises compensation in the way of small comforts and affection. [illustration: figure viii] principal symbols small symbol of a coal scoop. _on circle_.--organ. acorn beside it. beetle. _in centre_.--tea cosy. interpretation figure ix this cup would be singularly disappointing from the consultant's point of view, as it is devoid of incident. the large spray of thistle on the rim indicates an unselfish life of endurance. for the present, there is no sign of a more eventful existence. the dust-pan, brush, and duster, in the centre, point to future domestic vexations, but the large spray of iris beside it promises a pleasure which will far outbalance the trifling disturbance. [illustration: figure ix] principal symbols _near rim_.--thistle. _centre_.--dust-pan and brush. duster. large spray of iris. _under handle_.--shapeless leaves. interpretation figure x the most striking features of this cup are the various indications of pleasure and social enjoyment. these being shown by the cake and butterfly, while the orchid in conjunction predicts that the consultant's personal charm and power of attraction will result in a future of wealth and social distinction. the pillar, near the rim and handle, gives a pleasing assurance of security and loyal friends. the bird flying from the cage brings joyful news, that something which has been an obstacle in the way of the consultant's desires is about to be removed, and much future happiness may be looked for. the figure of the man fishing from a rock foreshows the arrival of a visitor, who will have some pleasant news to tell. the toque opposite the handle, but at the bottom of the cup, gives further evidence of the good luck coming to this fortunate consultant. [illustration: figure x] principal symbols _near rim_.--small stone pillar. cake on dish. man on rock fishing. _on sides_.--bird cage, small bird flying from it. _on circle_.--butterfly. lady's hat. _in centre_.--orchid with long stalk. _under handle_.--shapeless leaves. interpretation figure xi this cup indicates that the consultant is apt to be ruffled by trifles and to become upset by anything unexpected. as, for instance, in the case of the arrival of visitors, shown by the mass of leaves and chair. the query beside it shows the indecision of the consultant's mind as to necessary arrangements. the boots on the opposite side denote that lack of income will not trouble the consultant. but that there is some misfortune or hindrance in the future is shown by the symbol of the broken cross in the bottom of the cup; the head and shoulders of the woman beside it suggest that this trouble will be caused by a woman. compensation will be found in the happy love affair, which is clearly predicted by the cherries, the figures of the man and woman embracing, and the man's hat and pipe. large dots signify that wealth will be added to happiness. this event must not be expected for some months, as the symbols are in the bottom of the cup. the letter "n" with the dots and small tree beyond show an immediate pleasant happening, in connection with a person whose name begins with that letter. [illustration: figure xi] principal symbols _near rim_.--mass of leaves. stones. _on sides_.--chair. query. two boots. _on circle_.--figure of man and woman embracing. small bunch of cherries beneath. several dots. man's hat and pipe in conjunction. _in centre_.--broken cross. head and shoulders of woman. _under handle_.--letter "n." small tree beyond. interpretation figure xii the present conditions of this consultant are not cheering. the large cloud, associated with dots, the small dog on the opposite side, and the policeman beyond, all point to grievous money worries, possibly caused by dishonesty. the somewhat indistinct axe implies a brave effort to overcome, and final mastery of, some of the difficulties. however, the future has more pleasant prospects, and may be looked forward to with hope. the symbols of the clover and cherries, give assurance of this. the spray of ivy speaks of the patience with which the present trials are borne, also that true friends are a source of comfort to the consultant. [illustration: figure xii] principal symbols _on side_.--small dog lying down. _near rim_.--policeman. indistinct symbol of an axe. large cloud. dots. _centre_.--two small butterflies. small symbol of a stocking. small bunch of cherries. spray of ivy. clover. interpretation figure xiii the consultant who has "turned" this cup must be prepared for delays, and must not expect real happiness until rather late in life, this being shown by the bonnet and strings on the side of the cup. the small symbol of birds on a perch gives further evidence that having to wait is a feature of the consultant's lot. the rock and pipe beyond show some dismay with regard to a dear friend. the large spray of mistletoe and holly at the bottom of the cup, with the letters "f" and "l" in conjunction, implies that some event of importance to the consultant, in connection with persons whose names begin with these initial letters, will occur in the winter. if the cup has been "turned" during the autumn or winter, probably a year will pass before the event takes place, as the mistletoe indicates delay. but this consultant is prepared to hear the truth, and faces it calmly, even if it is a little unpleasant; the symbol of the woman looking into the glass brings this fact to light. the child playing with its toys foreshows future pleasant plans which will result in tranquillity and satisfaction. [illustration: figure xiii] principal symbols _on sides_.--bonnet and strings. birds on perch. pieces of rock. a pipe. _on circle_.--child with toys. _centre_.--large sprays of mistletoe and holly. letters "f" and "l." figure of woman looking in glass. interpretation figure xiv this cup was "turned" by a well-known authoress. its sinister appearance is accounted for by the fact that at the time of "turning" the cup, she was arranging mentally a murder plot for the book she was then writing. the symbols speak for themselves and need no explanation. it is a most interesting specimen, as being absolutely unique. [illustration: figure xiv] principal symbols _on side overlapping circle_.--tail and hindquarters of rat, with head in a hole. monster with a man's head and bear's paws. _on side_.--dead fish beyond. interpretation figure xv the consultant who "turned" this cup was sorrowful and had either just passed through a bereavement, or such will take place in the immediate future. the rough cross and the grave near the handle point to this. the bed, with the figure of the woman in nurse's cloak near it tells of serious illness in the home. but this is a future trouble, as the symbols appear at some distance from the handle. the saucepan also bears witness to the general gloom. the ivy leaves beyond the rough cross show the patience with which the consultant bears the trials; also that good and loyal friends will be a source of comfort. the small bit of wood and the closed book are symbols of hope, and assure this sad consultant that the expected improvement in affairs will certainly take place and will relieve some of the present anxieties. this is the most that can be foretold of the future, for there are no signs of pleasant events or definite changes. indeed, the symbol of the loaf of bread in the centre of the cup shows that monotony and ordinary routine are all that can be predicted from the divination. [illustration: figure xv] principal symbols _near rim_.--rough cross. ivy leaves beyond. large closed book. _on sides_.--log of wood. bed. figure of a woman in nurse's cloak beside it. grave, with small cross. _in centre_.--loaf of bread. small symbol of a saucepan. interpretation figure xvi this cup gives an impression of a somewhat undeveloped character which is further brought into notice by the stump of a tree on the circle; the hen on a nest, near the handle, points to a home life of comfort and affection. the egg in the cup, and the duck, show that a risk of threatened disaster, as a result of rash speculation will be averted, and with the symbol of the three boots, fortunate prospects, and the guarantee of hope fulfilled, may safely be predicted for the future. [illustration: figure xvi] principal symbols _on sides_.--hen on nest. shapeless leaves. egg in cup. _near circle opposite handle_.--a duck. _on circle_.--stump of tree. three boots. interpretation figure xvii the figure of the child, with its toys beyond, implies that new plans, to be made very soon, will be most beneficial, and will bring much pleasure to the consultant. but as the sausages and snail are not far distant, there is likely to be a marring of the pleasant conditions, caused by an act of unfaithfulness on the part of someone with whom the consultant is closely connected. the bellows beyond suggest that the matter is treated with as much philosophy as possible, and with a resolve to make the best of a bad business; the ham also, being in conjunction, it is evident that the episode will not interfere with the consultant's success in life. the sign post, with the running figure beside it and the large letter "m" beyond, prepare the consultant for startling news, the result of which will be of great importance. the news will come from a place beginning with the letter "m." there is no doubt that the matter will turn out admirably and bring about many advantages, as shown by the spreading branches of the tree; while the grapes beneath promise abundant success and joy. the large boot-tree and latch-key on the circle beneath the handle predict a fortunate and unexpected gain in the near future. this consultant may look forward with confidence to the pleasures which fate has in store. [illustration: figure xvii] principal symbols _on sides_.--child seated. toys beyond. sausages. snail. ham. bellows. _in centre_.--sign post. running figure beside it. large letter "m" in conjunction. _on circle_.--tree with spreading branches. bunch of grapes beneath. large boot-tree. latch-key. interpretation figure xviii the shadow beneath the haycock shows that the consultant will soon be placed in a somewhat trying position and will have considerable difficulty in finding a way out of it. the future is full of promise and there can be little doubt that the consultant will enjoy the pleasures of prosperity. a journey to a cold climate to be taken later will result in very propitious news as shown by the symbol of the pheasant. [illustration: figure xviii] principal symbols _on sides_.--shapeless leaves. haycock. shadow beneath. _in centre_.--pair of boots. spreading branches of a tree. pheasant flying. _near circle_.--head of a polar bear. interpretation figure xix the doll on the side, with the small symbol of a toadstool beside it, gives a warning to the consultant against folly and a bad habit of gossiping when feeling bored in society. the stuffed head of the deer, in this case, shows that much distress is caused by the unguarded talk, and the consultant certainly cannot be described as an "innocent cause." the various scattered shapeless leaves point to confusion, and a somewhat "happy-go-lucky" nature. the spray of poppies on the circle beneath the handle foreshows that a pleasant experience may be expected in the summer. the broken gate, with the cross above it, denotes that a new opportunity which awaits the consultant at a future date, will coincide with a time of perplexity and trouble, which fact is further borne out by the running figure below. this being in conjunction with a large letter "y," implies that the disturbance will arise in connection with a place, the name of which begins with "y." [illustration: figure xix] principal symbols _on sides_.--small symbol of a toadstool. doll. head of a stuffed deer. _near rim_.--many shapeless leaves. _on circle_.--spray of poppies. _in centre_.--broken gate with cross above it. large "y." running figure. interpretation figure xx this cup shows confusion and that the consultant was in a state of mental turmoil at the time of "turning" it. but in spite of this drawback there are some interesting facts to be found. the dotted circles and large ornamental arch point to a most hopeful outlook and to the successful development of some desire at present unattainable. the various initials and small numerals scattered about show correspondence as to plans and fixing of dates. the bush apple tree speaks of some pleasure which may be looked forward to in the summer. the dancing figures predict much future happiness; the numerous changes which are likely to come about will all tend to success and the gratifying of the consultant's wishes. and what more cheerful outlook than this can be desired? [illustration: figure xx] principal symbols _on sides_.--scattered shapeless leaves. several initials. small numerals. dotted circles. a large ornamental arch. _near circle_.--bush apple tree. _in centre_.--dancing and grotesque figures. concluding note it may be safely promised to those who follow the simple instructions given in this book that within a short time they will find themselves encircled by a halo of popularity. for few things provide a more certain guarantee of this pleasant condition than that of being able to "tell fortunes." divination by tea-leaves will bring to those who study it deeply a fund of knowledge beyond the radius of normal understanding. for those who use it as a means of amusement only, it will give pleasure which is dependent upon nothing more difficult to obtain than a cup of tea! with this recommendation i will leave these pages, in the sincere hope that this little book may be of real value to those who desire to be initiated into the fascinating art of reading the future in a tea-cup. telling fortunes by cards a symposium of the several ancient and modern methods as practiced by arab seers and sibyls and the romany gypsies, with plain examples and simple instructions to enable anyone to acquire the art with ease gathered from authentic sources by mohammed ali (_edited by carleton b. case_) [illustration] new york shrewesbury publishing co. publishers copyright, , by charles shrewesbury contents page the story of josephine researching gypsy lore how to acquire the art cards to be used the consultant card the ancient oracle method a modern use of fifty-two cards method b method c method d method e method f, the star method g, a shorter star method h method i method j method k method l method m the preferred oracle, with thirty-two cards dictionary of primary definitions dictionary of secondary definitions groups of cards combinations of two cards a word of advice special note dealing the cards by threes dealing the cards by fives dealing the cards by sevens dealing by fifteens the twenty-one card method the way to tell a fortune the italian method the florence mode past, present and future the matrimonial oracle the star method shorter star method wishes wish no. i. wish no. ii. wish no. iii. wish no. iv. wish no. v. wish no. vi. curious games with cards lovers' hearts love's lottery matrimony cupid's pastime wedding bells marriage questions telling fortunes by cards the art of telling fortunes by cards, known professionally as cartomancy, has been practiced for centuries. in our day and generation divination by cards is chiefly employed for amusement and pastime, for the entertainment of one's self or one's company, or at church fairs, charity bazars, and the like; but in the days of the ancients it was practiced by prophets and sibyls as a serious business, and so accepted by all, from king to peasant. certainly there were some remarkable coincidences, to call them by no other name, in the fulfillment of many cartomantic divinations, of which history maintains a record. to cite but one: the story of josephine, empress of the french. josephine tascher de la pagerie, while in her native land of martinique, had been approached by an aged negress, who astonished her through declaring to her: "you will ascend upon the loftiest throne in the world." always treasuring the memory of this prediction, josephine, when the widow of gen. beauharnais, during the bitter days of the reign of terror, was induced to consult a distinguished seeress of the faubourg st. germain, who relied upon cartomancy as a means for elucidating the mysteries of the past, present, and future. although her visitor was disguised as a waiting woman, the seeress, through a simple resort to her pack of cards, read most correctly the entire past existence of her consultant. then, by the same means, she laid bare the gloomy picture of josephine's present situation; how the prison doors of the luxembourg stood ready to receive her; how the guillotine thirsted for her life's blood; how, nevertheless, she would be saved from all these impending dangers through intercession of a young soldier, to her at the time personally a stranger. subsequently, by a fresh appeal to her cards, the seeress threw aside the veil obscuring josephine's future destiny, predicting her marriage, the onward march of her husband towards fame and power, until finally, after a studious observation of the cards, the cartomancian announced to her skeptical consultant that on a given day, within the cathedral church of notre dame, the unknown man she was destined to marry would place upon her head an imperial diadem, and furthermore that she would be hailed, in the presence of the highest ecclesiastical potentate on earth, as "empress of the french," and as such would be respected until her death. the remarkably rapid and literal fulfillment of the predictions made by a professional seeress to an unknown lady, to whom she promised the most exalted of mortal positions, not only astonished the crowd of courtiers, wonder-stricken at realization of this indisputable and well-authenticated augury of miraculous events; but elicited the attention of men of intellect and of science, hundreds of whom visited the remarkable prophetess, and in every instance testified to the accuracy of her predictions, although at a loss to comprehend the source from whence she attained apparently super-human knowledge. it appeared wonderful to these men of science that the mere combination of a series of cards, which they had been accustomed to look upon as a mere species of diversion, could be employed as well to read the past as to penetrate the mysteries of the future; still they were compelled, in an elaborate report made to the emperor, whose comprehensive mind yearned after explanation of all secrets, mental as well as physical, to state that, while unable to account for the cause for this prophetic knowledge, there could be no rational doubt of its existence. researching gypsy lore. this present treatise on the subject of divination by cards is a gathering together in handy form of the best authenticated methods of its ancient practice as handed down from the romany gypsies and the seeresses that antedate them. as different nations and different times had their varying interpretations of the values of the cards and separate and distinct methods of laying the cards for readings, as well as fundamental differences in their interpretations of the many possible combinations of the various cards, we have decided to lay before you in this work a complete symposium of each, that the reader and student of the art may see before him all the approved methods of the past and choose intelligently that which best pleases or suits his convenience. all the old and many of the recent authors that have been consulted in the preparation of this book have been found to insist that divination through playing-cards is to be relied upon as a truthful exposition of the past and future and a veritable portent of the future. they desire to be taken seriously. the present editor has no desire to detract from this position if it be a fact, nor does he know that it is not a fact. his part in this work is that of editor, and there ends. here he presents you with the results of centuries of effort on the part of those who profess to believe sincerely in what they practice and teach, and leaves the reader to place as much or as little credence in the truthfulness of their divinations as he chooses. certainly there is a wonderful fascination in the mastering of cartomancy, in the being able to tell fortunes by the chance falling of the cards into this or that position, and in knowing what each card and grouping is believed to signify in their relations to the person consulting. how to acquire the art. the would-be adept is advised to study in detail every word in this book, as he would any other lesson he desired to master. learn the various methods of dealing and of reading the layout; consult the several interpretations of the meanings and learn to apply them, first in reading your own fortune and later that of friends,--this only after you have memorized many of the meanings and acquired a degree of fluency in elaborating the "talk" or "patter" that goes with a successful "reading." no prophet or seer ever professed that divination by cards is a natural gift. it is universally recognized as being solely the result of study and practice, and can be mastered by anyone who has this book and gives the subject a little thought and sufficient experimental, practical test to acquire proficiency. cards to be used in telling fortunes. while any ordinary pack of playing cards sold in the usual stores can be used, it is best to secure, if possible, a pack whose face cards have only a single head, inasmuch as when, in dealing, cards come out reversed they bear a different signification in some cases, than when upright. when, however, the usual double-headed cards are used it is only necessary to make a distinctive mark on the top end of the faces of certain ones to secure the same result as though the special fortune-telling pack were employed. this mark may be a simple dot or cross with pencil or pen, and should be made at one end of the card only, which will then become the top of the card in all cases, and cards coming out in the deal with this mark at their tops will be considered as upright, and with the marked end down, as reversed. the only cards that need to be thus distinguished are: the face cards of each suit; the ace, eight, nine and ten of diamonds. (the spot cards below the seven in any suit are, in most cases, not used. where they are employed, their reversal has no significance.) the top of the seven of diamonds, and the other suits, is considered to be the end that has the extra central pip. spot cards of the three suits other than diamonds usually require no mark to determine their top or bottom. the "handles" of all spades and clubs, and the sharp points of all hearts, point downward when those cards are upright; hence when they point upward the cards are considered as reversed. if, however, any other cards than those here mentioned are so printed as to make it difficult to distinguish the top from the base, you should mark them at the top. the one special card--the consultant. in some of the methods of fortune-telling by cards it is essential to have a special card as the representative of the party seeking the response of the oracle. this is commonly called the "consultant." if there is a joker in your pack, or an extra blank card, as is the case in many packs, use one of them as the consultant, marking this card to show which is its top, as its reversal has its own signification. if there is neither joker nor blank card, use the discarded deuce of either suit in the pack, with a mark at its top end. the ancient oracle various meanings have been ascribed to the individual cards in different countries and times, several lists of which, and they the known standards of the art, are given throughout this book. the first list of interpretations that we present is from a very ancient work, first published in or a little later. this, it will be noticed, defines the entire fifty-two cards of the pack and has no separate signification for any card being upright or reversed; in either position the cards' meanings are the same. suit values are as follows: clubs lead and mostly portend happiness and good business arrangements, and no matter how numerous or how accompanied by cards of other suits are seldom considered as bearers of other than the very best augury. next comes hearts, which are usually taken to signify love-making, invitations, and good friends; diamonds, money; and spades, annoyances, sickness or worry, sometimes loss of money. _clubs._ ace--great wealth, much prosperity, and tranquillity of mind. king--a man who is humane, upright and affectionate; faithful in all his undertakings. he will be happy himself, and make every one around him so. queen--a tender, mild and rather susceptible woman, who will be very attractive to the opposite sex. jack--an open, sincere and good friend, who will exert himself warmly in your welfare. ten--speedy wealth. nine--obstinacy and disagreeables connected therewith. eight--a covetous person, extremely fond of money; that he will obtain it but not make a proper use of it. seven--the most brilliant fortune and the most exquisite bliss this world can afford, but beware of the opposite sex, from these alone can misfortune be experienced. six--a lucrative partnership. five--marriage to a person who will improve your circumstances. four--inconstancy and change. trey--three wealthy marriages. deuce--opposition or disappointment. _diamonds._ ace--a letter. king--a man of fiery temper, continued anger, seeking revenge, and obstinate in his resolutions. queen--a coquette, and fond of company. jack--however nearly related, will look more to his own interest than yours, will be tenacious in his own opinions, and fly off if contradicted. ten--a country husband (or wife), with wealth, and many children; also a purse of gold. nine--a surprise about money. eight--unhappy marriage late in life. seven--waste of goods, and losses. six--an early marriage and widowhood, but a second marriage would probably be worse. five--success in enterprises; if married, good children. four--vexation and annoyance. trey--quarrels, lawsuits, and domestic disagreements, your partner for life will be a vixen, bad tempered, and make you unhappy. deuce--your heart will be engaged in love at an early period, but you will meet with great opposition. _hearts._ ace--feasting and pleasure, and is also the house. if attended with spades it is quarreling; if by hearts, friendship and affection; if by diamonds, you will hear of an absent friend; if by clubs, merry-making and rejoicing. king--a man of good natured disposition, hot and hasty, rash in his undertakings, and very amorous. queen--a woman of fair complexion, faithful and affectionate. jack--a person of no particular sex, but always the dearest friend or nearest relation of the consulting party. it is said that you must pay great attention to the cards that stand next to the jack, as from them alone you are supposed to judge whether the person it represents will be favorable to your inclinations or not. ten--a good heart, it is supposed to correct the bad tidings of the cards that stand next it; if its neighboring cards are of good report, it is supposed to confirm their value. nine--wealth, grandeur, and high esteem; if cards that are unfavorable stand near it, disappointments and the reverse. if favorable cards follow these last at a small distance, you will retrieve your losses, whether of peace or goods. eight--drinking and feasting. seven--a fickle and unfaithful person. six--a generous, open and credulous disposition, easily imposed on, but the friend of the distressed. five--a wavering and unsettled disposition. four--the person will not be married till quite late in life, which will proceed from too great a delicacy in making a choice. trey--your own imprudence will greatly contribute to your experiencing much ill will from others. deuce--extraordinary good future and success; though if unfavorable cards attend this will be a long time delayed. _spades._ ace--has to do with love affairs generally. death when the card is upside down. king--a man ambitious and successful at court, or with a great man who will befriend him, but let him beware of a reverse. queen--a woman who will be corrupted by the rich of both sexes. also a widow. jack--a person, who, although he has your interest at heart, will be too indolent to pursue it. ten--is supposed to be a card of bad import, and in a great measure to counteract the good effects of the cards near it. nine--is professed to be the worst card of the pack; dangerous sickness, total loss of fortune and calamities; also endless discussion in your family. eight--opposition from your friends. if this card comes out close to you, leave your plan and follow another. seven--loss of a valuable friend, whose death will plunge you in very great distress. six--very little interpretation of your success. five--good luck in the choice of your companion for life, who will be fond of you. bad temper and interference. four--sickness. trey--good fortune in marriage, an inconstant partner, and that you will be made unhappy thereby. deuce--a death or disagreeable removal. method a. using cards and the foregoing interpretations. take a pack of fifty-two cards and shuffle them three times well over, and making the significator whichever queen you please (if a lady performs the operation for herself; or king, if a gentleman), then proceed to lay them on the table, nine in a row, and wherever the operator finds himself placed, count nine cards every way, not forgetting the said significator, then it will be seen what card the significator comes in company with, and read from that. when several diamonds come together, the interpretation is that some money will soon be received; several hearts, love; several clubs, drink and noisy troublesome company; several spades, trouble and vexation. if two red tens come next to the significator marriage or prosperity, the ace of hearts is the house, the ace of clubs a letter, the ace of spades death, spite, or quarreling (for this is supposed to be the worst card in the pack), the ten of diamonds a journey, the three of hearts a salute, the three of spades tears, the ten of spades sickness, the nine of spades sad disappointment or trouble, to the nine of clubs is ascribed a jovial entertainment or reveling, the nine of hearts feasting, the ten of clubs traveling by water, the ten of hearts some place of amusement, the five of hearts a present, the five of clubs a bundle, the six of spades a child, the seven of spades a removal, the three of clubs fighting, the eight of clubs confusion, the eight of spades a roadway, the four of clubs a strange bed, the nine of diamonds business, the five of spades a surprise, the two red eights new clothes, the three of diamonds speaking with a friend, the four of spades a sick bed, the seven of clubs a prison, the two of spades a false friend, the four of hearts the marriage bed. if a married lady doth lay the cards, she must then make her husband the king of the same suit she is queen of; but if a single lady, she must make her lover what king she may think proper. the jacks of the same suits are supposed to be men's thoughts, so that they may know what they are thinking of, counting nine cards from where they are placed, and it is said if any lady should wish to know whether she shall obtain her desires in any particular subject, matter, or thing whatsoever, let her shuffle the cards well, most seriously and earnestly wishing all the time for one thing; she must then cut them once, particularly observing at the same time what card that is which she cuts, then shuffle them and deal them out in three parcels, and if that said particular card which she has cut doth come next herself, or next the ace of hearts, it is taken that she will have her wish, but if the nine of spades is next to her she judges the contrary, as that is supposed to be a disappointment; however, she may try it three times, taking the major number of testimonies as a ground whereon to place her judgment. this method of using the cards is both innocent and will afford amusement. modern use of cards here we present the more modern adaptation of the entire pack of cards to the fortune-teller's use. as the meanings differ materially from the ancient list just given, another complete list and several combinations are presented. in the modern usage, diamonds take precedence and are considered to mean money, riches and success. hearts next, love affairs, friendship, amusement and pleasure. clubs, business matters, whether investments, appointments or settlements. spades, losses or grief, trouble and anxiety, sometimes sickness and death. the various combinations are supposed to either accelerate or mitigate the several meanings. for instance--the ace of diamonds coming with the ace of spades, a railway journey--the nine of spades, usually taken to be a bad card, but coming with diamonds, speedy good luck, etc. _diamonds._ ace--an offer or a ring. king--a fair man, a military man, or a diplomatist. queen--a fair woman, fond of pleasure and amusement. jack--the thoughts of either king or queen. ten--a legacy or property. nine--a good surprise about money. eight--meetings about money matters. seven--a check or paper money; sometimes scandal. six--an offer of some kind, generally to do with money matters. five (supposed to be the best card in the pack)--health, wealth and happiness. four--a short journey. three--time, within three to four weeks. two--a secret or something unexpected. _hearts._ ace--the house. king--a rather fair man in society; sometimes a sailor. queen--a fair woman in society, but kind and good natured. jack--thoughts of either king or queen. ten--an entertainment or festivity. nine--great happiness and the wish card. eight--love making or friendship. seven--a puzzle or indecision, doubt. six--love affairs, sometimes an offer. five--marriage, sometimes a new admirer. four--a small invitation, such as a dinner or evening party. three--time, within a week. two--kisses or trifling present. _clubs._ ace--a letter. king--a clever dark man, often a professional man, or in business. queen--a clever, amusing woman, sometimes a little satirical. jack--thoughts of king or queen. ten--a new appointment, investment or settlement. nine--relates to documents, papers, often a will. eight--a journey by road or vehicle. seven--a warning or unprofitable business. six--a very poor business offer or else money borrowed. five--news, either from the country or some one coming therefrom. four--a journey by land on business. three--time, three to four months. two--a good friend, in some cases a slight disappointment. _spades._ ace--spite, death, or worry; sometimes a large town. king--a lawyer, widower or old man; a very dark man. queen--a very dark woman, a widow; a spiteful, malicious woman. jack--thoughts of king or queen. ten--at night-time, imprisonment. nine (supposed to be a very bad card)--grief, suffering, malice, and, with other black cards, death. eight--across water, sometimes treachery. seven--poverty, anxiety and annoyance. six--delay, or a bad character. five--temper, anger and quarrels. four--sickness, sometimes a journey caused through sickness. three--by the water, or a very short journey across water. two--tears and vexation, sometimes a removal. the following is a _résumé_ of most of the cards and some curious combinations: four aces--honors, dignities, rise in society, or money, friendship with the great; but if all four are reversed, the contrary--debt, bankruptcy, ruin and even disgrace, therefore it is to be noticed particularly how they lie before reading the cards. four kings--great good luck, unexpected advancement, good and unlooked-for fortune. four queens--society, pleasure, amusements. four jacks--thoughts of either king or queen of each suit, friendly gathering. four tens--great gain, legacies, happiness. four nines--unexpected and sudden news; if two blacks together, not pleasant; if two reds, excellent. four eights--new appointments, sometimes new associations; two black eights together, mourning; two reds, wedding garments. four sevens--intrigues, scandal, opposition and variance. four sixes--a great surprise or change; two black ones together, vexations; two red ones, good. four fives--a long and beneficial voyage, money, happiness and health; if two blacks are near, vexation first. four fours--a birth; two blacks together, a male; two reds, a female. four threes--period of time from six to twelve months; sometimes gain or money returned. four twos--visitors; two blacks together, disagreeable; two reds, pleasant, and sometimes love-making. three aces--great good luck. three kings--a new friend or acquaintance who will advance you in life. three queens--quarrels, disputes, backbiting. three jacks--a lawsuit or treachery. three tens--a rise in social life, but not necessarily happiness with it. three nines--a good removal, unless accompanied by very bad cards. three eights--love dreams, and longing for the unattainable, but often wishes or desires postponed; in some cases fresh engagements, but a little worry in obtaining them. three sevens--losses of friendship or property; reversed, you will never recover your goods. three sixes--a very large and brilliant entertainment; if the two black ones come together, disgrace or scandal. three fives--a delightful and happy meeting with absent friends. three fours--strangers or visitors coming to the house from a journey. three threes--slight annoyances or vexation caused by malicious tongues. three twos--a good and staunch friend, but one who will grieve you by a queer temper. two aces--strange news quick and speedy, often good luck; two blacks, a telegram; two reds, a pleasant invitation. two kings--a partnership or friendship. two queens--a good female friend. two jacks--unpleasantness, sometimes only thoughts of people. two tens--change of residence or profession. two nines--a good removal, sometimes business projects or documents, in many cases relating to a will. two eights--an extraordinary occurrence. two sevens--sometimes sudden and unexpected; two blacks, great treachery, especially if reversed. two sixes--a good friend; two blacks, a nasty, deceitful person, or a great danger, possibly an accident. two black fives--danger from falls, or possibly by water. two red fives--joyful and unexpected news. two black fours--separation or unfriendly meetings. two red fours--good appointments, or good luck. two red threes--pleasant and profitable visitors and friends. two black threes--disappointment and tears. two black twos--a departure. two red twos--an arrival. the ace, nine, ten and seven of spades--divorce. seven and nine of spades--separation. eight of spades and seven of clubs--prison, or confinement. six and four of spades--sickness and danger. eight and five of spades--malignity, caused by jealousy. six and seven of spades--treachery, scandal, vexation. seven and two of spades--tears caused by unfounded reports--often a false friend. nine and six of spades--a bitter and implacable enemy; if good cards follow, you will overcome, but if bad ones, he or she will triumph. three and two of spades--a short and not agreeable journey. seven of hearts and three of spades--a journey and a strange adventure thereon. seven, six and five of spades--thieves, or danger of robbery. queen and jack of spades--widowhood. nine and ten of spades--danger by fire. six and seven of spades reversed--a fall or injury. eight and ten of spades--news at night, but not very pleasant. ten, eight and five of spades--broken engagement, or unfulfilled promise. six and eight of spades--delay, postponement. nine, seven, six and five of spades--bankruptcy. ace of diamonds and ten of hearts--a marriage engagement. ace of diamonds and nine of hearts--hopes fulfilled. ten of hearts and four of hearts--marriage. three tens and five of hearts--happy love returned. eight of hearts and seven of hearts--doubt and indecision about an offer. seven of hearts reversed--a nice and good present. three of diamonds and three of hearts--in nine days. nine of hearts and nine of diamonds--a delightful surprise about money. nine of hearts and nine of clubs--something to do about a will, in which the consultor is generally successful. eight of hearts and nine of hearts--great good luck through love. ace, nine, seven and four of spades--death. method b. a pack of fifty-two cards is taken, shuffled, and cut in three; the first ten are taken out, then three are missed; another nine are taken out, then two are missed; another seven out, five missed; seven out, three missed; three out, one missed; and the last of the pack is taken. they are now laid out in rows of eight each, eight having been counted every way, beginning from the significator. when all are finished, the two extremities are taken, paired and read; they are then gathered together, shuffled, and cut in four parcels; the first one of each parcel is taken off and put on one side. the packet that comes first is the one that should be read. method c. what is supposed to happen within a month to two months. a pack of fifty-two cards is taken, shuffled and cut in three, each meaning being read as it turns up. the cards are then turned up one by one till a spade is found, which is not withdrawn, but the following card, which lay face uppermost on the table. if three spades are found in succession the first is missed, but the two next are taken out, as well as the following card, whether diamonds, clubs or hearts; this is continued to the end of the pack, then re-commenced without shuffling or cutting. should the final card have been a spade, on beginning the pack afresh the first card should be taken out. the same operation is gone through twice more, in all three times. this having been done, they are laid in the form of a horseshoe in front of the dealer in the order in which they came, being careful to note that the significator is amongst them. should it not appear naturally, it must be taken out and placed at the end. seven are now counted from the one that represents the person consulting the oracle. when they have been read, and the relative meanings ascribed to them explained, one is taken from each end and paired, their various significations being interpreted as they turn up. these prognostications are supposed to come to pass within two months. a shorter way can be done by taking out thirty-two selected cards, viz:--ace, king, queen, jack, ten, nine, eight and seven of each suit; they are read in precisely the same way. this is taken to allow a shorter period to elapse, from ten days to a fortnight, but the former is supposed to be the better method. method d. a pack of fifty-two cards is taken, and after being well shuffled they are turned up one by one, counting one, two, three, four, five, six, seven, eight, nine, ten, jack, queen, king (here the ace counts as one). if any card should fall on the number counted--thus, supposing a five comes when five is counted, or a king when that card turns up, it must be taken out and placed on the table, face uppermost, before the dealer. after counting to a king the counting is re-commenced at one. should two cards follow, such as three and four, eight and nine, etc., these must be abstracted, also three of a kind, such as three tens, three kings, etc., they must also be taken out; but if three of the same suit they may be passed by. when the pack has been carefully gone through, shuffled and cut, the process is gone through twice more, in all three times. they are now all laid out in rows of four and read. when this is done they are gathered together and laid two by two, thus:-- north. west. east. south. one, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen, fifteen, sixteen, and so on till the pack is exhausted. those at the top are the north, those at the bottom are the south, those at the right hand the east, those at the left hand the west. the north is to be read first, as that is supposed to happen first; the south next, the east next, and the west last. method e. the pack of fifty-two cards is taken, shuffled, and cut in three, the meanings of the cut being read first. then the significator is taken out. the cards are spread on the table, face downwards before the dealer, and seven are drawn out at random. the topmost card of the seven is taken off and put on one side. the cards are again shuffled and cut in three, the cut again read as before; they are laid on the table, seven cards being taken off, the topmost being withdrawn. this is to be repeated the third time, still taking off the topmost card. the cards are again shuffled and cut, this time nine each time being drawn out and the topmost two removed. this maneuver has to be repeated three times, each time taking two of the topmost cards. in the first deal, where the first seven cards were removed, there will be eighteen cards; the second time there will be twenty-one remaining after having removed the two of each cut, thus:--the thirty-nine cards are spread out in five rows of seven, and four remaining underneath. the significator is now put in the center, and counting every way from it, these cards are taken to signify the past and present. the nine cards that have been taken from each sevens and nines are to be shuffled and looked at. these are supposed to refer entirely to the future. the three cards that are left out are useless. method f--the star. the pack of fifty-two cards is taken, shuffled, and cut in three, the cut being explained as it is shown. the card representing the significator should be taken out and put in the middle. three cards are now placed above the head, three at the feet, three to the left, and three to the right, three at the four corners, and three across the significator. they are interpreted as follows:--first, above the head, then at the feet, then to the right hand, and next to the left; each corner to be taken top and bottom opposite. when these are all explained (those across the significator last), they are then paired, beginning with the topmost cards and the bottom cards, from end to end. method g--a shorter star. this is a much shorter way, and instead of placing the cards as they come, they must be first well shuffled by the person consulting, then laid face downwards on the table and nine cards withdrawn (the significator must be in the center). in this method the cards are placed round the card representing the consultor in the order in which they come, the first card drawn being put at the head of the significator, and the others in rotation. the nine cards are first explained as they lie, eight round and one over the significator. then the consultor is desired to again draw nine, and these are put over the first nine; this is to be repeated a third time, combining all the cards as they lay one over the other, three deep, every way. method h. the whole pack is taken, shuffled well, but not cut, every fifth card is picked out and laid by, the pack is gone through and every seventh card picked out, every third card must be taken, each fifth, seventh and third cards to be laid aside in separate packets; then each packet is carefully examined, whether the significator is amongst those withdrawn. if not, he or she must be abstracted and placed at the extreme end. now the third pack is laid out in a row, the second next, and the first last, and all that is hidden is said to be shown you, counting three, seven and five from each row, beginning with the significator. now two are taken from end to end and read till twelve are obtained; they are put on one side; then the rest are gone on with from end to end until all are exhausted. then they are all taken up, including the twelve that were put aside, shuffled, the two first and last are taken off. these three form "the surprise"; then parcels of four are dealt, beginning with the first; they are all read in rotation and the small "surprise" last. method i. the pack of fifty-two cards is taken, shuffled, cut in three, and the meanings ascribed to the cut are explained. then they are laid in rows of five till the whole pack is exhausted, except the two last, which are useless. the first row is to represent "the person for whom you are acting"; the second, "the house"; the third, "your wish"; the fourth, "the surprise," and the fifth, "what is supposed to come true." the first ten are now read _lengthwise_, the others in the same manner till the fifth row has been explained; then they are taken from end to end, each pair being interpreted as arrived at. in this case there is no significator, as the first row is supposed to stand for what will happen immediately to the consultant. they are all gathered together, shuffled and cut, and laid in packets of three. the consultor is desired to choose one of the three parcels, and that is laid out first and explained; then follow each of the other two, which must be also read in the same manner. method j. the pack of fifty-two cards is taken, shuffled and cut by the person consulting. they are cut in three and the meanings interpreted. then they are laid out in rows of sevens, leaving the three last, which are not to be used. then nine are counted every way, from the significator backwards and forwards, from left to right, and from right to left, up and down, always returning to the significator, then crossways from end to end. then they are paired from corner to corner, each card being explained as it is arrived at, noticing if there should be any pairs, triplets, etc., amongst them. then they are gathered up and shuffled well, then they are dealt in two packets, the consultant being desired to choose one. the one taken is supposed to represent the past and present, the other the future. they are laid out and read pretty much as before. method k. a pack of fifty-two cards is taken, shuffled and cut, and divided thus:--every seven, nine and five are to be removed and put on one side. the six of clubs, the eight and ten of diamonds are to be withdrawn and put in a place by themselves. then the rest are shuffled and five cards laid out face upwards till the pack is exhausted. it will now be found there are seven rows of five cards each, and two remaining; these two are placed with the nines, sevens and fives, to be used later. these cards are read, counting seven every way from the significator, then gathered together, shuffled and cut, the first group (seven in number) being first of all withdrawn, which must be added to the nines, sevens and fives already withdrawn. there will now be four groups of seven cards each. the first must be read, the second put aside, the third explained, and the fourth laid by. the second and fourth are left out entirely and not used. the nines, sevens and fives and the first group you have withdrawn are shuffled, cut in two packets, and laid out on the table before the dealer. if two red nines appear close together, it is taken to show honor, dignity and joy; if two red sevens and two red fives side by side, great and unexpected good luck, a legacy or money that you don't anticipate; if two red fives and the nine of hearts are near each other, a marriage of affection; if with the seven of diamonds, a moneyed marriage, but of love; if two red fives and two black sevens, a marriage for money which will turn out unhappily; if two red sevens and two red fives, and the nine of hearts appear, it is supposed to be the greatest and happiest prognostic you can have, whether married or single--luck, pleasure, money; if two black sevens and two black fives appear, it is considered very evil, and if accompanied by the nine of spades, unhappiness in marriage, divorce, scandal and sometimes violence caused through drink; if the eight of spades should be amongst those withdrawn and turn up with the aforesaid cards, violent death by murder or accident. it is taken to be the worst combination in the pack. these cards (viz: the nines, sevens and fives, and those which have been withdrawn from the group of fives) are laid in rows of sevens, counting seven every way from the significator; then the extreme ends are taken and paired, being read as they turn up. next the whole is shuffled, including the six of clubs and the eight and ten of diamonds. these three cards are the index. wherever they appear they are supposed to show good luck, happiness and prosperity; if they should happen between exceptionally bad cards, the luck is over, or marred through malignity; but as a rule they are taken to import great joy. the evil combination is thus: if the six of clubs is surrounded with spades, or the eight or ten of diamonds are _between_ two black fives and the two black sevens are near, then the best laid scheme will come to nought; but if they are surrounded by the nine of hearts and nine of diamonds, then it is a very good omen. the eight and ten of diamonds are supposed to be extremely good if there are three or four nines to follow them, for then the nine of spades loses its evil significance, and should the seven of diamonds and seven of hearts follow, a good marriage and happiness; or, if the person is married, new prosperity or riches for the husband or sometimes the birth of an heir. method l. the pack of fifty-two cards is taken, shuffled and cut, and divided into two equal heaps. one of these is chosen by the consultant. having decided this, the other heap is left alone; it is not to be used. the person consulting is now desired to shuffle the twenty-six cards remaining, cutting in three, the meanings being read as they turn up. they are now dealt in three packs, which are laid out in rows of eight, the last card to be left out, as that forms "the surprise." four cards are now counted from the significator, which, should it not be in the pack chosen, must be abstracted and put at the end. when these have been fully explained, the same maneuver is repeated twice, in all three times, one card being always taken out for "the surprise." "the surprise" is turned up when those cards before the dealer have been examined and explained. then they are all gathered together, and, after being shuffled and cut, they are turned up by fours. if a sequence should come up, such as six and seven, or six, seven and eight of any suit, they are taken out. if four of a suit, the lowest is taken out. this is only to be done once. these are now laid out in a row before the dealer and read from left to right, always taking note that the significator is amongst them, and counting four as above described. then the two cards are taken from each extremity and each couple explained till all are exhausted. method m. a pack of fifty-two cards is taken, shuffled well and cut. then it is divided into three equal parcels of seventeen cards each, and one over for "the surprise," which is to be laid aside. the first three cards of each packet is taken, and each three is put apart. that will leave fourteen in each group. the first and third packets of fourteen are taken up, the middle one being put aside. these are now laid out in four rows of seven, being sure that the significator is amongst them; or else the card which is supposed to represent the thoughts of the person consulting you, viz: the jack, may be counted from. six are now counted, beginning from the next card to the significator; and after every sixth card, that card is not counted as one, but the following one. when these have been explained, which must be done till the significator is returned to, they are paired from end to end, and read as arrived at; then they are gathered together, shuffled and cut, and divided again into two groups of fourteen. these are not laid out again, but two being merely extracted from each of these, not forgetting the middle one, and adding them to the three packets of three placed on one side. the middle one is now taken up, shuffled well, and four cards taken from it, two from the top and two from the bottom, and added to the one put aside to form "the surprise." there are now four packs of five cards each:--one for the "consultant" and one for the "house," one for "what is sure to come true," and one for "the surprise." these are laid out in front of the dealer and read from left to right in rotation. the preferred oracle--with cards we now come to the most important and approved method of telling fortunes by cards, the method preferred and practiced in nearly all countries. this widely accepted method requires but cards of the found in the pack, consisting of eight cards of each suit, as follows: ace, king, queen, jack, ten, nine, eight and seven only. to these may be added, in some cases, the consultant card, concerning which we have spoken earlier in this work. to enable this oracle to be read with an intelligent and proper understanding it is important that one be fully informed as to all the possible values or interpretations of the cards, singly and in combination. hence we shall devote a number of pages to these definitions in very complete form before proceeding to elucidate for you the various methods of dealing, laying and reading the cards. we give first the simple and primary meanings, followed in detail by their secondary or synonymical meanings, the whole constituting a valuable work of reference for all who practice the art, enabling them to give a full, fair and wise reading of every possible "fall" of the cards. the primary meanings, while sufficient for the amateur, will soon be seen by the student to be lacking in that completeness and flexibility demanded by the adept. their natural amplification into their secondary and more extended definitions gives the interpreter the fullest scope to exercise his powers of reading any possible layout of the cards intelligently, and with satisfaction both to himself and to the person consulting the oracle. dictionary of primary definitions _used in interpreting the -card method of telling fortunes._ _diamonds._ king _upright_--marriage. a military man. a man of fidelity. a dignitary of the state. a very fair person. a man of tact and cunning. _reversed_--a country gentleman. a difficulty concerning marriage or business. threatened danger, caused through the machination of a man in position or office. queen _upright_--a blonde female. a lady resident in the country. a woman given to gossiping and scandal. _reversed_--a country gentlewoman. a malignant female, who seeks to foment disadvantage to the consultant, and who is to be greatly feared. jack _upright_--a country man. a young man of light complexion, of a lower grade in society. a messenger. postman. a tale-bearing servant, or unfaithful friend. _reversed_--a servant. an intermeddler, who will be the cause of mischief. a messenger bearing ill-news. ace _upright_--the ace of diamonds, whether upright or reversed, signifies a letter, a petition, a note, a paper, a document. _reversed_--the ace of diamonds, reversed or upright, designates a letter to be shortly received, a petition, a note, a paper, or a document. ten _upright_--the ten of diamonds, either upright or reversed, represents coin, gold, water, the sea, a foreign city, and change of locality. _reversed_--the ten of diamonds, whether reversed or upright, designates bullion, coin, gold, water, the ocean, a foreign city, a journey and change in locality. nine _upright_--enterprise. separation. advantage. _reversed_--delay. annoyance. poverty. a family feud, or a quarrel among intimate friends. eight _upright_--the country. riches. love-making overtures. _reversed_--sorrow. motion. wealth. satire. mockery, and foolish scandal. seven _upright_--present intentions. good news. _reversed_--birth. contrariness. vexation. in a great measure. _hearts._ king _upright_--a blonde man. a lawyer. a man of repute, and remarkable for superior qualities. a person of generosity. _reversed_--a very fair man. a tutor. a man in anger. great disappointment. queen _upright_--a blonde female. a faithful friend. a mild, amiable lady. _reversed_--a very fair female. impediment to marriage. obstacle to success in business and general affairs. a woman crossed in love. jack _upright_--a blonde young man. a young soldier or sailor. a traveler. a gay young bachelor, dreaming chiefly of his pleasures. _reversed_--a very fair young man. a dissipated bachelor. a discontented military man. a politician out of office. ace _upright_--the house. a repast. festivity. a love letter. agreeable intelligence. _reversed_--a friend's visit. forced or constrained enjoyment. ten _upright_--the city. envious people. _reversed_--an inheritance. a surprise. nine _upright_--victory. happiness. triumph. union. harmony. work. trade. a present. _reversed_--weariness. ennui. a passing trouble. curiosity. encumbrance. eight _upright_--the affection of a fair young lady. success in your hopes. nourishment. food. board. _reversed_--a very fair maiden. excessive joy. a young woman's indifference to love advances. seven _upright_--the thoughts. a weapon. a jewel. _reversed_--desire. a parcel. _spades._ king _upright_--a dark complexioned man. a gentleman of some learned profession. a judge. advocate. surgeon. physician. a literary man. _reversed_--a widower. a man in wrath or with a malignant disposition. an envious man. dishonest lawyer. a quack. an enemy. a general failure in all your anticipations. queen _upright_--a dark complexioned woman. a widow. a lady of some learned profession. _reversed_--a widow seeking to marry again. a dangerous and malicious woman. a fast female. difficulty. derangement as to marriage. jack _upright_--a dark complexioned bachelor. an envoy. an ill-bred fellow. a messenger. _reversed_--an inquisitive, impertinent interloper. a man plotting mischief. a spy. pursuit. treason in love affairs. ace _upright_--abandonment. a document. _reversed_--pregnancy. abandonment. grief. distressing intelligence. ten _upright_--tears. jealousy. _reversed_--loss. an evening party. brief affliction. in the evening. nine _upright_--a great loss. tidings of death. mourning. failure. _reversed_--disappointment. delay. desertion. tidings of the death of a near relative. eight _upright_--sickness. want of prudence. bad news. _reversed_--ambition. a religious woman. a marriage broken off, or an offer refused. seven _upright_--expectation. hope. _reversed_--wise advice. friendship. indecision. a foolish intrigue. _clubs._ king _upright_--a man whose complexion is between light and dark. a frank, liberal man. a friend. _reversed_--a nut-brown complexioned man. a person to meet with a disappointment. queen _upright_--a brunette female. one fond of conversation. an affectionate, quick tempered woman. _reversed_--a nut-brown complexioned lady. a jealous and malicious female. jack _upright_--a slightly dark complexioned bachelor. a lover. a clever and enterprising young man. _reversed_--a flirt and flatterer. a young man in anger or in sickness. ace _upright_--a purse of money. wealth. _reversed_--nobility. love. a present. ten _upright_--the house. the future. fortune. success. gain. money. _reversed_--money. a lover. sometimes want of success in a trivial matter. nine _upright_--chattels. goods. movable article. an indiscretion. _reversed_--a trifling present. gambling. eight _upright_--the affections of a brunette maiden. the art of pleasing. _reversed_--a nut-brown maiden. removal. separation. a frivolous courtship. seven _upright_--a small sum of money. a debt unexpectedly paid. a child. _reversed_--a child. embarrassment. the consultant. when coming out in an upright position, in the body of the deal designates merely the person consulting the oracle, in a natural state of mind. when the card comes out in the deal reversed, it denotes the consultant to be in a disturbed state of mind, or annoyed from some cause beyond his or her control. coming with the _eight of spades reversed_, for example, by its side, it shows that the consultant's mind has been disordered through prospects of ambition or religious excitement. if accompanied by the _eight of hearts_, it demonstrates that he or she is annoyed through being a victim to the tender passion. dictionary of secondary definitions _and synonyms, supplementing the preceding list. consult both._ king of diamonds--_upright._ this card, when used as a representative, denotes a very fair man, one with auburn hair, light blue eyes, and florid complexion, who, notwithstanding his hasty temper, will treasure his anger, long awaiting opportunities for revenge, or he is obstinate in his resolutions. it moreover designates a military officer, and frequently one of fidelity to his country and its honor. still, it is most generally employed as the marriage card, for if it does not come out in an oracle wherein matrimony is the wish, the nuptials will be delayed or broken off. its synonymical signification would then be: alliance; reunion; attachment; vow; oath; intimacy; assemblage; junction; union; chain; peace; accord; harmony; good understanding; reconciliation. king of diamonds--_reversed._ this card signifies a country gentleman, in which capacity its synonyms are: country man; rustic; villager; peasant; farm laborer; cultivator; rural; agriculture. again, this card reversed, bears a further signification of a good and severe man, when its synonyms would be: indulgent severity; indulgence; compliance; condescension; complacency; tolerance; low descension. when used as the marriage card, and coming out reversed, the king of diamonds signifies primarily difficulties and obstacles imposed in the way of entering upon or consummating the nuptial contract, and through inference vitiation of the married state, when its synonyms are: slavery; captivity; servitude; matrimonial ruptures; conjugal infidelity. queen of diamonds--_upright._ when this card comes out in the oracle upright it bears three primary significations: _a country lady_; _a talkative_ or _communicative female_; and a _good, kind-hearted woman_. as a representative card it designates a very fair female with auburn or blonde hair, brilliantly clear complexion and very blue eyes. a woman of this character will be given to society, and is naturally a coquette. when the card is taken as a _country lady_ its synonyms will be through induction or inference: economical housewife; chaste and honest woman; honesty; civility; politeness; sweetness of temper; virtue; honor; chastity; a model wife; excellent mother. when used to designate a _talkative female_, they will be: conversation; discourse; deliberation; dissertation; discussion; conference; intellectual entertainment; prattler; blab; idle talk; flippant conversation; table talk; gossip. queen of diamonds--_reversed._ when the card comes out reversed in the oracle its ordinary signification is that of a meddlesome woman, who has interfered in the affairs of the consultant for the purpose of doing him or her injury, and the extent of the injury, contemplated or done, can be estimated from the proximity of this card to that of the consultant, or from the import of those cards intervening between the two. this card has two secondary significations as follows: _want of foresight_, whose synonyms are: unawares; unexpectedly; on a sudden; napping; astonished; suddenly; fortuitously; unhoped for; surprisingly. _a knavish trick_, whose synonyms would be: roguishness; knavery; cheat; imposture; deceit; sharpness in rascality; trickery; false pretense; artifice; wile; craftiness. jack of diamonds--_upright._ the primary signification of this card is a _soldier_, a _postillion_, or a light haired _young man, in or from the country_. in addition to these characteristics this card, whether upright or reversed, assumes another, which is technically called _the good stranger_. as a _soldier_, its secondary value is expressed in the following synonyms: man at arms; swordsman; fencing master; combatant; enemy; duel; war; battle; attack; defense; opposition; resistance; ruin; overthrow; hostility; hatred; wrath; resentment; courage; valor; bravery; satellite; stipendiary. in the quality of _the good stranger_, its synonyms are: strange; unaccustomed; unknown; unheard of; unusual; unwonted; surprising; admirable; marvelous; prodigious; miracle; episode; digression; anonymous. when employed as a representative of a person, it denotes a light haired, unmarried man, who, although one of your nearest relations, will sacrifice your interests to his own; a person of stubbornness; hot headed and hasty, tenacious of his own opinions and unable to brook contradiction. jack of diamonds--_reversed._ this card's signification is a public or private servant; and in the latter case, without reference to gender, either a male or female domestic. its synonyms therefore are in accordance with its acceptation: servant; waiter; valet; chambermaid; lady's maid; a subordinate; an inferior; a hireling; condition of one employed; servitude; postman; errand boy; messenger; agent; expressman; newsman; message; announcement; commission; directions; a household; relative to post office and the transmission of messages. ace of diamonds--it is a matter of perfect indifference whether this card assumes its place in the oracle in an upright or reversed position, as its primary signification is in no wise varied, although of a most comprehensive nature, being, expressing generally, a _letter_, a _note_, a _paper_, a _petition_, etc. it requires, however, a great deal of attention to discriminate between the manifold significations of this all-important card, which is governed in a great measure by the cards coming next to it, otherwise the interpreter may be entirely baffled in comprehending the intent of the oracle. the general synonyms of the _ace of diamonds_ are: epistle; writings; the art of writing; grammar; holy writ; text; literature; doctrine; erudition; literary labor; book; correspondence; composition; alphabet; elements of all learning; principles; bonds; bills of exchange; notes of hand; evidence of indebtedness. with the _seven of spades, reversed_, coming next to it, this card denotes the existence of a law suit, in which case we have synonyms, founded on the following basis: deed; covenant; agreement; law paper; writs; warrants; litigation; differences; contestations; disputes; discussions; bickering; contest; strife; discord; contradiction; stratagem; trick; broil; pettifogging; wrangling. ten of diamonds--like its companion, the _ace_, which with this card form the only two in the pack possessing this peculiar quality, the _ten of diamonds_ preserves its value and signification, whether it emerges either upright or reversed. the primary significations of this card are _gold_, _water_, the _sea_, a _foreign city_, _change of locality_. as the representative of _gold_ its synonyms are: riches; opulence; magnificence; splendor; éclat; sumptuousness; luxury; abundance; means. when its signification is assumed relative to _water_ and the _sea_, the synonyms assume both a specific and general nature: fluid; humid; ablution; dew; rain; deluge; inundation; the ocean; river; torrent; stream; fountain; source; lake; pond; cascade; falls. when the surrounding cards designate this one to be accepted as representing a foreign city, its synonyms are: traveler; traveling; foreign parts; beyond the sea; homeless; wanderer; wandering abroad; trading; commerce; a sailor; ships; refuge; exile. when accepted to signify a _change in locality_, the synonyms, in addition to preservation of its original meaning of a mere change in domicile, or habitation, are inferentially extended to embrace a wider scope, such as: departure; displacement; journey; pilgrimage; peregrination; steps; motion; visits; excursions; incursions; emigration; immigration; transmigration; flight; tour; rotation; circulation; deportation; rout; defeat; overthrow; bewilderment; disconcert; to break one's allegiance; desertion; disinheritance; alienation; alien; a foreigner; houseless. it will be seen that with the varied significations which can be given to this card, it is one of the most important in the pack. nine of diamonds--_upright._ when coming forth in its natural position, this card is one of particular good omen, as it foretells great success in business operations and consequent gain. its primary meaning comprehends the grand mainspring to human exertion, _enterprise_, while at the same time it assures you of the desired result, _advantage_ or _gain_. viewed as such its synonyms are, as to _enterprise_ in the first instance: to undertake; to commence; to usurp; to take possession of; audacity; boldness; hardihood; impudence; rashness; speculative; speculation; fearless in trade; in love. when taken to represent _advantage_, the synonyms are: gain; profit; lucre; success; thanks; favor; benefit; ascendency; power; empire; authority; government; rule; glory; reputation; happy results; profitable end; victory; cure; fulfillment; termination; satisfaction. nine of diamonds--_reversed._ we have the other side of the picture, for this card, coming up reversed portends the occurrence of dire mishaps and abject despoliation with its concomitant poverty. in view of this immense difference in the value and signification of this one and the same card in its two positions, too much care cannot be taken to mark the way in which it emerges. in its modified signification of _delay_, its synonyms are: disarranged; sent back; suspension; variation; wavering; slowness; relenting; obstacle; impediment; misfortune; adversity; accidental injuries; miscarriage. but viewed in its more bitter light as _spoliation_ and _poverty_, its synonyms are: destitution; violence; ruin; victim of robbery; a fall; ruined honor; bankruptcy; privation; violated chastity; defrauded; swindled; victimized; separation; sold out by the sheriff; cast upon the town; hopeless. eight of diamonds--_upright._ in its natural position this card is accepted to represent either _the country_ or _riches_, as its signification is relatively determined from its surroundings. in its signification as the _country_, thereby meaning not only a rural district but the characteristics of a country existence, the interpretation of this card boasts a large number of synonyms: agriculture; cultivation; field labor; farming; garden; prairie; woods; shades; pleasure; enjoyment; diversion; pastime; amusement; rejuvenation; rural sports; rustic dances; peace; calmness; natural tranquillity; rural life; forests; vales; mountains; flocks and herds; shepherd; shepherdess; moral quietude. as the synonyms of _riches_, as they are signified by this card in contradistinction to others, we have: augmentation of wealth; increase of estate; advancement; prosperity; general success; happiness; goodness; felicity; beauty; embellishment. eight of diamonds--_reversed._ in this condition the primary signification of the card is _sorrow_ and _movement_. the synonyms for _sorrow_ are: sadness; affliction; displeasure; grief; desolation; mortification; bad humor; melancholy; the blues; hypochondria; vexation; trouble. but with the word _movement_, we have more trouble to apply its actual signification, as shown in the cards, and therefore the interpreter is left in a great degree to her own judgment, to decipher the connection which should bind the oracle to a specific and intelligent reading. the most applicable synonyms would therefore be: to walk; step forward; move about; to contemplate; to propose; to make advances; to undertake; to offer proposals; to promenade; to tender offers; to inaugurate a scheme; to further any claims. seven of diamonds--_upright._ this is what is most commonly styled the _conversation_ card, as its initial and primary signification is _discourse for the present_, while it likewise designates the approaching receipt of _good news_; as the oracle demands, to be secure, proper interpretation. when used as the _conversation_ card, its synonyms are: talk; words; matter; tattle; desultory remarks; seasonable language; pleasant gossip; table talk; anecdote. secondary to this signification, and in intimate connection, it has oftentimes been employed to denote _designs for the moment_, whether mental or expressed by word of mouth, embracing intent and resolution. when signifying _news_, the synonyms will be: announcement; intelligence; newspaper; advice; advertisement; admonition; warning; teaching; tale telling; history; fables; anecdotal remarks. seven of diamonds--_reversed._ this card is capable, when emerging reversed, of receiving several interpretations, the general and primary one of which is _birth_, or the origin of a human being, or of matter which has, as its synonyms: nativity; origin; creation; source; commencement; principle; primitive; extraction; first coming in of fruits and flowers; prime; early; race; family; house; lineage; posterity; the reason for; cause; premises for argument. this card frequently designates a _great deal_, or a large quantity, qualifying the value of those cards next to it. for example, should it come before the _ten of spades reversed_, or the _ten of clubs_, it will read a great deal of jealousy, or of money. commingled with cards, relating to a public or military official, this one is taken to signify _declaration_, whose synonyms would consequently be: publication; orders; authenticity; approbation; placard; designation; discovery; disclosure; revelation; confession. king of hearts--_upright._ the primary significations of this card are _a blonde man_, _an advocate_ and a _man of note_, but its secondary significations are those attached to the state and _legislation_. as the representative of an individual, this card shows a good, kind-hearted man, of an amorous disposition, rash in his enterprises, and generally hasty and passionate in all his actions. coming out as a _blonde man_, it has these synonyms: honest man; honesty; probity; equity; arts and sciences. considered as a _man of note_ or statesman, the synonyms are: legislation; legislator; laws; decrees; code; statutes; precepts; commandments; combination; institution; constitution; temperament; complexion; natural and moral law; religious law; civil law; politics; politician; natural right; right of nations; public rights. king of hearts--_reversed._ this card coming out reversed, designates a man of natural light complexion, neither fair nor brown, with dark brown hair and hazel eyes, of an excellent temper, easily imposed upon, credulous, moderately given to love matters, yet addicted to vice and incontinence. its other primary significations are a _tutor_, or a _man in anger_, possessing vices, the reverse of those good qualities attributed to the card when upright. in this case the synonyms are: indignation; agitation; irritation; wrath; rage; fury; frenzy; violence; hatred; aversion; animosity; peril; animadversion; antipathy; resentment; vengeance; affront; outrage; blasphemy; storm; tempest; cruelty; inhumanity; atrocity. the chief secondary signification of this is a _man in office_, or professional politician, to which are given the following synonyms: man of rank; dishonest man; exaction; pillage; injustice; simony; a dishonorable person; a burglar. queen of hearts--_upright._ this card represents a blonde female, faithful and affectionate, always the dearest friend or nearest relative to the consultant. as such, the synonyms, attached to the primary signification, are of an excellent nature: honest woman; virtue; wisdom; honesty. this card is likewise taken as symbolical of _friendship_ in its various phases, the synonyms of the term being: attachment; affection; tenderness; benevolence; kindly relations; fraternity; intimacy; identity in inclinations; agreement; affinity; harmonious correspondence; conformity; sympathy; attraction; cohesion. another signification is attached to this card in a secondary capacity as _justice_, with the following synonyms: equity; probity; right; rectitude; reason; the law. a further secondary signification has been bestowed upon this card, under certain influences, when it is gifted with the attributes of _temperance_ with these synonyms: moderation; discretion; continence; abstinence; patience; calmness; sobriety; frugality; chastity; alleviation; reconciliation; respect; conciliation; mitigation; molification; consolation. queen of hearts--_reversed._ this card reversed, designates a fair, but not light, woman, with nut-brown hair and grayish eyes, who intervenes to prevent marriage, and intermeddles in all the consultant's affairs generally. it likewise represents either the wife of a man in office, a woman of doubtful character, or a courtesan, a betrayer of honor and of affection. under this aspect it receives a secondary signification of _dissension_, to which are given synonyms as follows: agitations; sedition; conspiracy; rebellion; pride; vanity; seduction; outrage; presumption; disputes; moral wrong; dishonorable proposals. jack of hearts--_upright._ this card, as a representative one, designates a blonde, unmarried man, learned, good tempered and well favored by fortune. consequently, when it is drawn by a young woman, and the marriage card comes near it, it portends that she will be united to a person of such a description, and that the union will prove both happy and of long duration. it likewise designates, primarily, a soldier or a traveler, so that should it come up in your oracle it is interpreted, in a secondary connection, in this sense, and assures that you are on the point of undertaking a journey. if bright cards surround it, the journey will be a prosperous one, but should the _eight of spades_ be near it, it will result in illness, and if the _ten of spades_ be adjacent, it will be accompanied with tears. in this secondary capacity it has synonyms as follows: road; highway; lane; pathway; a walk; a course; career; promenade; messenger; ways and means; expedient; enterprise; method. jack of hearts--_reversed._ should this card come out in the oracle of an unmarried lady, reversed, it instructs her that her lover or intended husband is a person wooing her for selfish purposes, who, although handsome and accomplished, will make a bad match. to a married woman, or widow, it is a warning that some unscrupulous individual, under garb of friendship, contemplates her injury, which will be followed by almost immediate desertion, if near the _ace of spades_. consequently, in a secondary capacity, it is taken to mean _evil desires_ or _longing_, when it has synonyms of this character: attraction; passion; flattery; cajolery; adulation; lechery; or declivity; precipice; fall. ace of hearts--_upright._ the first and primary signification of this card is _the house_, and as such obtains a secondary capacity of a most extensive nature, expressed in the following synonyms: household; home; house-keeping; economy; saving; dwelling; domicile; habitation; manor; lodge; lodging; hotel; palace; shop; store; barracks; building; vessel; vase; archives; castle; cabin; cottage; tent; pavilion; inn; hostelry; tavern; religious house; monastery; convent; burial; long home; grave; stable; extraction; family; race; lineage; posterity; ancestry; retreat; asylum. this card likewise designates a _repast_ or _feasting_, when, secondarily, it assumes synonyms of the following nature: table; festivity; merry making; nutrition; guests; invitation; host; hilarity; good cheer; abundance; joy; gayety; natural pleasure; domestics; sports and pastimes. ace of hearts--_reversed._ it primarily designates _forced_ or _constrained enjoyment_, but more generally it should be taken for _new acquaintances_, whence is derived a secondary significance of _fresh news_, with these synonyms: indication; presentiment; new instructions; fresh knowledge; enlightenment; index; augury; forewarning; fore-knowledge; conjecture; oracle; prognostication; prediction; prophecy; divination; second sight; novelty. again this card, reversed, means a _disordered household_, and from this comes the secondary idea of _intestine quarrels_, with the following more prominent synonyms: misunderstanding; regret; remorse; repentance; internal agitation; irresolution; uncertainty; family feuds; marriage trouble; domestic strife; dissensions. at times this card represents _family vices_, or extravagance in household expenditures, or any description of crime or folly which renders home unhappy and unendurable. ten of hearts--_upright._ this card ordinarily signifies the _city_, when its secondary capacities are expressed in some one from among the following synonyms: metropolis; native land; burgh; village; town; locality; site; town-house; dwelling; habitation; residence; municipality; city government; citizens. it moreover is accepted to signify _envious people_, as by that term the ancient inhabitants of the rural districts were wont to designate, ironically, dwellers in cities. ten of hearts--_reversed._ this card most generally signifies _an inheritance_, when its synonyms are: succession; legacy; donation; testamentary gifts; dowry; dower; dowager; legitimacy; will; patrimony; heir; transmission; to bequeath; to endow. it is likewise used to signify _relatives_ when its secondary capacity is extended to the widest scope, embracing: consanguinity; blood; family; ancestors; father; mother; brother; sister; aunt; uncle; cousin, male or female; adam and eve; race; lineage; alliance; relationship; affinity; blood connection; love intrigues. another primary signification of this card is _surprise_, generally of a bad origin, with these appropriate synonyms: cheat; imposture; knavery; deceit; trickery; mistake; oversight; misunderstanding; trouble; vexation; annoyance; emotion; fright; fear; terror; consternation; astonishment; admiration; alarm; rapture; exhaustion; swooning; fainting; a marvel; phenomenon; miracle; anything wonderful or strange. among the ancient cartomancists, this card, with the _nine of hearts_, was regarded as the most difficult of interpretation of any in the pack, but through careful study of the synonyms above given, a true meaning is readily attained. nine of hearts--_upright._ this card is generally regarded as an augury of good fortune, wealth, happiness and worldly advantage. its principal signification is _victory_, whence we derive: success; good results; advantage; gain; pomp; triumph; trophies; majesty; show; apparel; baggage; luggage; equipage; attire; furniture; rich goods and wares. its next principal one is _union_ and _concord_, with the several secondary significations, cognate to them: moderation; discretion; continence; temperance; patience; calmness; sobriety; frugality; chastity; harmony; music; musical tastes; perfect happiness. it moreover designates _labor_ and _commerce_, in which capacity its signification is expressed in the synonyms: studious; application; work; toil; reflection; observation; meditation; occupation; trade; employment; merchant; clerk; trader; laborer; mercantile pursuits. still another signification is _a present_, whence we have: gift; generosity; benefit; gratification; service. nine of hearts--_reversed._ this card means _ennui_, or weariness, with secondary attributes expressed in these synonyms: displeasure; discontent; disgust; aversion; inquietude; lack of spirit; listlessness; trivial sorrow; affliction; uneasiness; complaining; want of energy. it moreover is employed to signify _curiosity_, whence we have the secondary signification of inquisitiveness; a busybody; a marplot and intruder. then again an ordinary signification of this card is _obstacle_ or _hindrance_ with the following synonyms: bar; embarrassment; opposition; barrier; contrariety; inconvenience; trouble; difficulty; work; abjection; indisposition; ailment; infirmity; distress; hesitation; vacillation; perplexity; impediment; stumbling-block. eight of hearts--_upright._ the primary signification of this card is first, a blonde young lady of great natural abilities, gentle manners, lively disposition and personal beauty, for whom we have synonyms: honest girl; virtuous girl; modesty; maidenly grace; bashfulness; timidity; retiring disposition; fear of scandal; apprehension; mildness; suavity of temper. it moreover signifies _success in expectations_, in those enterprises whereupon the consultant has set his heart, with the secondary significations of: success; happy issue; fortunate termination; victory; cure; recovery; accomplishment; end of trouble; discontinuance, termination of pains, torment or labor. eight of hearts--_reversed._ when this card comes into the oracle in a reversed position, and is used as the representative of an individual, it designates an unmarried lady, of a light complexion, with chestnut-brown hair, of a natural good disposition, but spoiled by an assumption of superiority over her companions. from this signification, we have that of _arrogance_, and thence: noise; quarreling; dispute; disturbance; difference; contestations; litigation; bickerings; arguments. but the most general signification of this card reversed is _great joy_, otherwise expressed in these synonyms: perfect content; felicity; happiness; rapture; enchantment; ecstasy; entire satisfaction; complete joy; inexpressible pleasure; heavenly inspiration; exhilaration; enthusiasm; the music of the spheres; celestial harmony. under other influences this card becomes modified to the signification of the _means of satisfaction_, such as: gayety; dancing; the opera; the theater; festival; public rejoicings; family reunions; poetry; romance; joyous visits; pleasant parties; excursions. seven of hearts--_upright._ when this card emerges in its natural position, its primary signification is that of _thought_, an _arm_, or a _jewel_. as thought, it has many secondary significations prominent among them those expressed by the synonyms: the soul; spirit; intelligence; an idea; memory; imagination; conception; comprehension; extension of ideas; designs; intentions; desires; will; resolution; determination; premeditation; meditation; reflection; opinion; sentiment; philosopher; philosophy; wisdom. this card is sometimes employed to signify _solitude_, when it obtains a secondary signification: a desert; seclusion; retreat from society; hermitage; exile; banishment; isolation; abandonment. seven of hearts--_reversed._ when this card comes out reversed, one of its primary significations is a _package_, or bundle, present, new clothes, etc., in accordance with the signification of the cards immediately preceding or following it, which can be easily learned by study. nevertheless, its most ordinary signification is _desire_, or a strong longing for, or hankering after, some person or thing; but then again the interpretation is qualified by the cards coming near this one, either before or after; reading from the consultant to the right, by a simple change in position of the cards, _desire_ may be changed into _aversion_, and an _attraction_ into _repulsion_. when its signification is _desire_, its synonyms will be: wish; now; will; coveting; cupidity; lusting after; concupiscence; unlawful desire; extreme hankering after; jealous; passion for good or bad; illusion; craving; appetite; a fancy for a thing; decided inclination. it will be seen that the term _desire_ is employed as antagonistic to love, or a holy and righteous phase of passion. king of spades--_upright._ employed as a representative card, this one designates a man of very dark complexion, with black eyes and hair, passionate and proud, ambitious, and successful in most of his aspirations, but a person whom the reverse of fortune would utterly crush into obscurity. divested of this personal and destructive character, this card, when coming upright in an oracle, designates a professional man of eminence, a lawyer, judge, advocate, counselor, senator, practitioner, attorney, confidential agent, jurist, orator, statesman, pleader, diplomat, doctor of laws or in medicine, or a learned physician. when the consultant be an unmarried lady, this card assures her that her admirer is a man of excessive probity and of honorable intentions, that is, if the _king of diamonds_ likewise comes out upright. to a married woman it denotes that her property or honor will be in the keeping of a lawyer or agent of rectitude, who will rescue her from the machinations of enemies or spoliators. to a widow it shows that her second marriage will be to a man of eminence, who will render her after life most happy. king of spades--_reversed._ this card signifies a widower, a man in anger or difficulty, also one given to inebriety. but taken in a general acceptation, this card represents a _wicked man_, and, through induction, _wickedness_. in that case, its secondary significance can be gleaned from the synonyms, used to give expression to it, as follows: bad intentioned; innate wickedness; perversity; perfidy; crime; cruelty; inhumanity, and atrocity. this card is likewise regarded as an unfortunate one, as it forewarns you of the utter wreck of your expectations, wrought by some one of the following causes: reverses; prejudice; theft; violence; corruption; elopement; libertinage; debauchery; slander; malice; exposure of secrets; disorder in morals, or calumny. queen of spades--_upright._ as the representative of an individual this card designates a dark lady, with dark eyes and black hair, naturally of an open and generous disposition, but who will change her nature through flattery and her position in society. should she be possessed of beauty, her innocence will be in perpetual danger, and only saved through the exercise of a strong will, or through motives of self-respect. this card likewise, when emerging upright, designates a _widow_, without respect to color or social position, and is also taken to signify the condition of widowhood, to be interpreted, as the oracle demands, by these synonyms: privation; abstinence; absence; scarcity; sterility; poverty; indigence; famine; deprivation. frequently this card is employed to denote a _well-founded distrust_, when its secondary significations will be: just suspicion; legitimate fear; merited doubts; conjectures; surmises based on fact; conscientious scruples; timidity; bashfulness; reluctance; retirement. queen of spades--_reversed._ as a representative of an individual, this card, coming out in the oracle reversed in position, denotes a widow, desirous of contracting another marriage. it moreover designates a dark woman of amorous propensities, who does not hesitate to disregard the conventionalities of society. but as a general thing, this card is assumed to signify a _crafty evil-minded woman_, and can be interpreted as: malignity; malice; finesse; artifice; cunning; craft; dissimulation; frolic; pranks; wildness; hypocrisy; bigotry; prudishness; wantonness; shamelessness. when coming reversed in a consultation upon marriage, this card denotes that difficulties and impediments, generally originating with a female, will be interposed to prevent the desired nuptials. jack of spades--_upright._ as the representative of an individual, this card, coming out upright, designates a dark complexioned unmarried man, an obliging fellow, who does not hesitate to accommodate his friends at serious disadvantage to himself, if occasion require. the primary signification of the card is, however, _messenger_, an envoy, or person, charged with bearing of intelligence, most generally employed as a go-between in intrigues, or in a capacity of trust. sometimes this card is used to designate a _critic_, or a critical position; a moment of impending danger; an awkward predicament; a decisive instant; an unfortunate situation; a delicate circumstance; a threatened calamity; a crisis; or a perplexing misstep. jack of spades--_reversed._ this card is one of evil omen to lovers, as it forewarns a betrayal of their secrets, or the exposure of their plans by a corrupt messenger, or through the intervention of some intermeddler. its primary signification, when the card is reversed, is that of a _paul pry_, or spy, whence we have the secondary ones of inquirer, spectator, watcher, overseer, as well as the result of such a man's investigations. hence applied more generally, the card signifies scrutiny; examination; reports; remarks; notations, and commentaries. another secondary signification of this card is _traitor_, from which we readily obtain the following synonyms: deception; duplicity; stratagem; disguise; prevarication; disloyalty; breach of trust; conspiracy; tale bearing; imposture; black heartedness; perfidy; falsehood; dissimulation and breach of confidence. the card is, moreover, used to forewarn lovers that there is danger of their being pursued in event of elopement. ace of spades--_upright._ this card, coming out in natural position, and intervening between the representative cards of a male and female, relates wholly to love affairs. when accompanied by the _ten of spades_ it shows that an intrigue will be accompanied with a deal of sorrow and affliction, and will ultimately end in abandonment under most disastrous circumstances. one of the primary significations of this card is a _paper_ or document, chiefly appertaining to law matters, such as warrants for arrest, writs, subpoenas and legal pleadings. another is that of a _ship_, or other means of conveyance by water, particularly when accompanied by the _eight of clubs_, reversed, which betokens the consultant to be on the eve of a sea voyage, or other journey over water of some description. ace of spades--_reversed._ when in the oracle of a married consultant, this card appears reversed, and near to her representative, its primary signification is _pregnancy_, which in her case can be expressed by the following synonyms: conception; maternity; accouchement; childbirth. from this we derive a secondary signification, applicable to other things, for which we employ correspondent synonyms: enlargement; engenderment; fecundity; fertilization; production; composition; increase; augmentation; multiplication; deliverance; parturition; growth; addition. when reversed and accompanied by the _knave of clubs_, likewise reversed, this card is a premonitor of _death_. the general secondary signification of this card, when reversed and in the body of the oracle, is a _fall_, whence we have: decadence; decline; discouragement; dissipation; ravage; ruin; demolition; destruction; bankruptcy; error; fault; overwhelming sorrows; perdition; an abyss; precipice; gulf; waterfall; disgrace; shame. ten of spades--_upright._ the general signification of this card is _jealousy_, particularly when accompanied by the _knave of clubs_, which denotes that the consultant, either male or female, is jealous of his or her sweetheart to such a degree that their friendly relations are in danger of being broken off, which will assuredly be the case, if the _nine of spades_ should likewise appear in the oracle. the other primary signification of this card is _tears_, whence we derive a series of secondary significations, as: sighs; groans; weeping; complaints; lamentations; griefs; sadness; heart-sickness; affliction; mental agony. ten of spades--_reversed._ this card, emerging reversed, has, for a general signification, a _loss_, either moral or physical, as the surrounding cards designate. thus, with the _nine of hearts_ intervening between the consultant and this card, it announces that he or she will lose a situation or employment. when it comes preceded by the _ten of clubs_, it betokens the loss of money or valuables. should the consultant be an unmarried female, and this card comes out reversed near to a knave, likewise reversed, it foretells the ruin of her reputation through calumny. but if in place of one of the knaves the _seven of clubs_ should appear, the loss of her character will be brought about through some indiscretion. another primary signification of this is _the evening_, as a designation of points of time; still this general term of night has given rise to the application of important secondary significations, of which the sense can be taken from the synonyms: shades; obscurely; nocturnal; mysterious; secret; masked; concealed; undiscovered; clandestine; occult; veiled; allegorical; hidden meaning; in secrecy; obscure hints; double meaning; on the sly; to conceal from sight; nocturnal meetings. nine of spades--_upright._ this is justly regarded to be the most unfortunate card in the pack, as it portends maladies, malignant diseases, family dissensions, defeat in enterprises, constant disappointment, and even death. the primary significations of this card, when in its natural position, are a _priest_, _mourning_ and _disappointment_. the secondary significations, derived from these sources, are: from the _priest_: pastor; church; church services; ritual; sanctity; piety; devotion; religious ceremonies; celibacy. from _mourning_: regret; desolation; affliction; sadness; sorrow; calamity; grief; heart-pain; funeral; burial; tomb; grave; church-yard; loss of relatives; wailing. from _disappointment_: obstacles; hindrance; delay; disadvantage; contrarieties; misfortunes; suffering. nine of spades--_reversed._ when this card appears in the oracle reversed its evil influence is augmented two-fold, although its primary significations are modestly expressed as _failure_, _abandonment_ and _delay_. the secondary significations are of the most disastrous character. the synonyms employed for these terms, in this instance, are: misery; indigence; famine; necessity; need; poverty; adversity; misfortune; deep affliction; disagreements; correction; chastisement; punishment; reverses; disgrace; imprisonment; detention; arrest; captivity. but when this card, reversed, comes before the consultant and the _eight of spades_, in the same oracle, it signifies _mortality_, with the following synonyms: death; decease; last sigh; end; finish; extinction; annihilation; destruction; utter ruin; abjection; humiliation; prostration; depression; alteration; poisoning; corruption; putrefaction; paralysis; lethargy. still in all these sinister aspects the influence of this card can be materially modified, but never counteracted, through intervention of bright cards. eight of spades--_upright._ this card is ordinarily of bad import, as its primary signification is _sickness_, although it is more generally interpreted as _bad news_. this is its acceptation when preceded by the _knave of spades_ or the _knave of diamonds_, or when accompanied by the _ace of diamonds_, and sometimes by the _eight of hearts_, reversed. when this card signifies _sickness_, its synonyms are: illness of the body, soul or mind; bad condition of health or of business; derangement; infirmity; epidemic; gangrene; agony; displeasure; damage; mishap; accidental injury; disaster; indisposition; head-ache; heart-ache; inquietude; melancholy; medicine; remedy; charlatan; empiric; physician; quack; languor. sometimes, however, this card is employed to designate _prudence_, whence we have as secondary significations: wisdom; reserve; circumspection; reticence; discernment; foresight; presentiment; prediction; divination; prophecy; horoscope; second sight; clairvoyance. eight of spades--_reversed._ unlike other cards, the reversal of this one brings with it a modification of its primary significations. hence, when coming out reversed, it most generally signifies _ambition_, a passion for which we have synonyms as follows: desire; wish for; search after; cupidity; jealousy; aspiration; onward; higher; illusion; pride. another primary signification bestowed upon this card when emerging reversed, is that of a _nun_ or pious woman, whence we derive the secondary signification usually applied to this card and expressed in the synonyms: inaction; peace; tranquillity; repose; apathy; inertia; stagnation; rest from labor; pastime, recreation; nonchalance; free from care; idleness; supineness; lethargy; torpidity. seven of spades--_upright._ as a general exponent of current events, this card is taken to forewarn the consultant of the loss of a valuable friend, whose death will be a source of a great deal of misery. on this account many interpret this card to signify a _coffin_, which may be the case when coming out in close proximity to the _ace of spades_ or the _nine of spades_. its most accepted primary signification, however, among practical cartomancists, is that of _hope_, whence are derived the secondary ones, expressed in the terms: trust; confidence; expectation; desire; inclination; longing after; wish; taste for; whim; humor; fancy. seven of spades--_reversed._ this card takes a wider and an apparently contradictory scope in its primary significations, when emerging in this manner, being _good advice_, _friendship_, and _indecision_. from _good advice_ we derive, as secondary attributes: wise counsels; salutary warnings; news; announcements; advertisements; placards; consultations; admonitions; instruction; advice. for _friendship_ we have the following synonyms: attachment; affection; tenderness; benevolence; well wishing; relation; harmony; correspondence; connection; identity; intimacy; agreement with; concordance; concurrence; interest; conformity; sympathy; affinity; attraction; admiration. for _indecision_, the general synonyms are employed: want of resolution; uncertainty; perplexity; inconstancy; frivolity; lightness; variation; diversity; vacillation; hesitation; versatile; unsteady; changeable; whimsical; flexibility in character; unreliable; undetermined. king of clubs--_upright._ as the representative of an individual, this card designates a man of a complexion neither very dark nor exceedingly light, but a person with medium colored brown hair, grayish eyes, and of an easy, plodding disposition. he will be a man humane, honest and affectionate, given to business, and faithful in all his engagements; he will be personally happy in all his relations in life, as father, husband and citizen, and make everyone happy about him. the primary significations of this card are, in the first instance, a _friend_, and secondly, a _business man_. as a _business man_ this card has these synonyms: merchant; trader; dealer; banker; broker; exchange agent; speculator; calculator; physician; schoolmaster; collegian; geometry; freemason; mathematics; engineer; science; professor. king of clubs--_reversed._ this card, as the representative of an individual, designates a person of middling dark complexion, with chestnut brown hair, who, without being positively wicked, is viciously inclined, and for that reason should not be trusted. being of a morbid temperament, he will destroy the happiness of others, and render his family miserable through his own viciousness. a secondary signification is consequently a _vicious man_ or _vice_ itself, expressed in synonyms as follows: vice; defect; default; moral blemish; weakness; moral imperfection; unformed nature; irregularity; flightiness of mind; depravation in manners; libertinism; lewdness; licentious speech; ugliness; deformity; corruption; stench; rottenness. queen of clubs--_upright._ as a representative of a particular individual, this card designates a brunette lady, of a warm, tender, and sympathetic nature, intellectual, witty and high spirited, of a strongly loving disposition, given to society and social reunions, where she distinguishes herself through her conversational ability. the most prominent primary signification of this card is _opulence_, which is represented in the following synonyms: riches; display; pomp; ostentation; vain show; pageantry; luxury; sumptuousness; assurance; steadiness; confidence; certitude; affirmation; security; hardihood; self-reliance; liberty; frankness; candor; openness; plain-dealing; freedom. another signification of this card is a _parley_ or _conference_, and is expressed by some of the subjoined synonyms: discourse; conversation; talk; communication; colloquy; dissertation; deliberation; discussion; speech; pronunciation; grammar; dictionary; tongue; idiom; jargon; slang; exchange; commerce; trade; traffic; to speak; to confer; to converse; to tattle. queen of clubs--_reversed._ as a representative of an individual, this card, reversed, denotes a lady whose complexion is brunette, with dark hair and black eyes, but not dark enough to be represented by a _spade_. she will be a woman of warm passions, of fine personal appearance, given to coquetry and dependent more upon her natural charms than education or intellectual training for conquests in her flirtations. the general signification of this card, reversed, however, is _ignorance_ in contradistinction to its attributes when in natural position, and therefore can be interpreted as: boorishness; unskillfulness; want of experience; untutored; impertinent. jack of clubs--_upright._ as a representative of an individual, this card denotes a young man of middling dark complexion, kind, gentle and docile by nature, sedate and domestic in his habits, and studious through inclination. he is a warm friend and faithful admirer. coming out in the oracle of a young lady, this card is the representative of her lover, without respect to his color or other qualifications, denoting simply the person indicated. the primary signification of this card, divested of its representative character, is a _scholar_ or lover of knowledge, while its secondary attributes are expressed in the synonyms: study; instruction; application; meditation; reflection; labor; toil; work; occupation; apprentice; student; disciple; pupil; master. another signification of this card, governed according to its surroundings in the oracle, is _prodigality_, whence are derived synonyms as follows: profusion; superfluity; luxury; largess; bounty; sumptuousness; magnificence; liberality; benefits; generosity; charity; benevolence; a crowd; a multitude; depredation; dilapidation; pillage; dissipation. jack of clubs--_reversed._ as a representative of an individual, this card designates a bachelor, a shade darker, and of a more determined character than the young man above described. it may likewise represent that same young man in a state of anger or on a sick bed. its especial signification, however, is _delirium_, whence we have as secondary attributes or synonyms: frenzy; aberration of mind; wandering of the brain; unseated reason; fury; rage; fever; enthusiasm; imbecility; imprudence; distraction; apathy; delirium tremens; intoxication; brain fever. ace of clubs--_upright._ this card is universally regarded as a most fortunate one, inasmuch as it betokens vast wealth, personal prosperity, physical health, mental tranquillity, marital happiness and longevity. the principal significations of this card are _a purse of money_ and _riches_, whence we have as synonyms: for _a purse of money_: sum of money; a present; capital; principal; treasure; bullion; gold and silver wares; opulence; rare; dear; precious; inestimable; of excessive value. for _riches_: wealth; health; prosperity; worldly goods; happiness; felicity; amelioration; improvement; benefit; advantage; profit; blessing; favor; grace; plenty; destiny; chance; speculation; good luck. ace of clubs--_reversed._ when this card emerges to form part of an oracle, in a reversed position, its more popular and current significations are _nobility_, _love_ and _a present_, but in a consultation made for a young unmarried lady it signifies that she will unexpectedly unite herself with a man, probably a widower, who will better her fortunes; hence to a female operative this card is a very good omen. for _nobility_ we employ as appropriate synonyms: a nobleman; a man of consequence; important; great; the eldest son; extended; vast; sublime; renowned; illustrious; powerful; elevated; of good quality; illustration; reputation; consideration; grandeur of soul. for _love_, a correct interpretation of the oracle may require selection from among the following synonyms: passion; inclination; sympathy; affection; allurement; attraction; charm; enticement; disposition; taste for; propensity; admiration; gallantry; complacence for the sex; intrigue; affinity; an affair of gallantry; attachment; devotion. ten of clubs--_upright._ when this card enters in your oracle it is to apprise you that you will unexpectedly receive a handsome sum of money, a gift or a legacy from some dear friend or near relative. however, at the same time it warns you that your smiles will be intermingled with tears; inasmuch as you will almost simultaneously learn of the death of some person whose love you have cherished. the chief primary signification of this card is _the future_, whence are derived the following secondary ones: hereafter; to come; posthumous; after death; heaven. another primary signification is _gain_, which can be interpreted as required, by any of these synonyms: advantage; profit; success; grace; favor; benefit; ascendency; power; empire; authority; usurpation; profitable; useful; important; interest; official position. a more general signification in this card is _money_, from which we have secondary ones of this description: wealth; coin; bullion; ingots; gold; silver ware; whiteness; purity; candor; innocence; ingenuity; the moon; purification; twilight; moonlight. ten of clubs--_reversed._ as a general thing this card, emerging reversed, designates a _lover_, of either gender, unless the _knave of clubs_ appears in the oracle of a lady, or the _eight of hearts_, reversed, in that of a gentleman. employed in such a signification, we have as synonyms: in love; gallantry; a gallant; husband; wife; married man; married woman; friend; protector; courtesan; to love; to cherish; to adore; to match; to mate; harmony; concord; suitable; corresponding; in relations with; decency; decorum; regard; seemliness; convenience; vicinity; fitness. this card is sometimes used to designate _the house_. nine of clubs--_upright._ the general primary signification of this card, when employed as a measure of time, is _the present_, whence we have as synonyms: at the instant; actually; now; presently; suddenly; unexpectedly; upon the spot; momentarily; at hand. the second primary signification of this card is an _effect_, whence are derived the secondary ones of this nature: for sure; with certainty; in consequence; result; evidence; conviction; conclusion; will happen; event; to finish; to execute; household goods; furniture; bonds; personal estate; jewelry; movable goods. this card has another primary signification, _indiscretion_, from which are derived the secondary meanings, as follows: want of foresight; imprudent; rash; headlong; with precipitation; thoughtlessly; impulsively; suddenly; disorder; confusion; misconduct; want of reflection; chaos; disgrace; without restraint; dissipation; libertinage; discordance; inharmonious; moral ruin. nine of clubs--_reversed._ this card, reversed, is most usually employed to denote that the consultant, in whose oracle it appears, will be the recipient of a _present_, but as to its value and its nature the surrounding cards must determine. the card consequently may represent: gift; presentation; memorial; offering; testimonial; a gratification; service; offer of money; thanksgiving. another signification of this card when coming out reversed, is _gambling_, but as this is a serious moral offense, great care should be exercised to study its application. from _gambling_ are derived these secondary meanings: games of chance; lottery; luck; card playing; any fortuitous circumstance; by accident; destiny; human life; cards; dice; money games; disreputable company. eight of clubs--_upright._ as a representative of an individual, this card designates a brunette, unmarried lady, remarkable for her personal attractions, of a mild and tractable nature, who, should she not possess beauty, will win admiration from her accomplishments and demeanor, as well as from her sincerity and virtue. as a general thing this card signifies _the art of pleasing_, or, as it is more appropriately styled, _a virtuous girl_, in which connection, its meaning is expressed in the synonyms: a virgin; chaste; modest; virtuous; genteel; becoming; decent; decorous; suitable; befitting; civil; kind; courteous; polished; polite; well bred; accomplished; condescending; meek; hospitable; good manners. eight of clubs--_reversed._ as an individual's representative, this card, when reversed, denotes a middling dark complexioned unmarried woman, with dark chestnut hair, and eyes nearly approaching black in color. she will be vain of her personal charms, and make little account of the world's opinion should her own desires be gratified. the primary signification of this card is _removal_ or _departure_, and can be appropriately expressed in the following synonyms: moving; to move; change of residence; at a distance; remote; absence; separation; dispersion; going aside; out of the way; ramble; excursion; digression; flight; to discard; disdain; repugnance; aversion; incompatibility; opposition; division; rupture, and antipathy. this card, reversed, has moreover the signification of _indecorum_, which can be used in these different senses: inhospitable; ill bred; discourteous; bad manners; immodest; unchaste; insincere; boorish; brazen faced; slovenly; a virago; a tartar; a wanton. seven of clubs--_upright._ the principal primary signification of this card is a _trifle in money_, but which, however, has been amplified to designate _economy_, or the art of spending very little money to the best advantage. consequently from this source we have the following synonyms: good behavior; wise administration of affairs; foresight; discretion; order; regularity; household virtues; good management; wisdom; happiness; prosperity. this card likewise signifies _company_ or _sociability_, in which connection it can be taken to denote: association; an assembly; a gathering; family party; friendly intercourse; pleasant relations; harmless pastimes; domestic recreations; balls; concerts; theater. still, its most important signification is a _child_. from this physical object the secondary meanings of this card are extended to designate the characteristics of childhood applied to after life. hence the synonyms of this signification are: infancy; childhood; puerility; frivolity; weakness; dependency; abasement; humiliation; depression; humble; abject; minute; small; diminutive; helpless. seven of clubs--_reversed._ as a general thing this card reversed has the signification of _embarrassment_ or _impediment_, and, taken in this light, its meanings, as applied to the exigencies of a correct interpretation of the consultation, will be found in some one of these synonyms: hindrance; entanglement; clog; fuss; intricacy; confusion; exigency; disorder; distress; to make work; to come to a stand; to perplex; to puzzle; to obstruct; to delay; to block up; to choke up; to stop up; to stifle; hurry; bustle; in a fix; in perplexity; at a loss. it must be borne in mind that this card, when signifying a child, may come out either upright or reversed. groups of cards _all four, any three and any two of a kind, that come out in the deal, either upright or reversed, to the right of the consultant--their meanings._ four kings--removal. four queens--great assemblage of ladies. four jacks--an illness. four aces--a great surprise. four tens--an affair of justice. four nines--an agreeable surprise. four eights--a reverse. four sevens--intrigue. three kings--consultation. three queens--female deceit. three jacks--a trifling dispute. three aces--paltry success. three tens--change in social position. three nines--petty results. three eights--unfortunate marriage. three sevens--pain in the limbs. contrariness. two kings--petty counsel. two queens--friends. two jacks--inquietude. two aces--deception. two tens--change. two nines--a little money. two eights--a new acquaintance. two sevens--trifling news. _all four, any three and any two of a kind, that come out in the deal, either upright or reversed, to the left of the consultant--their meanings._ four kings--celerity in business matters. four queens--bad company. four jacks--privation. four aces--disagreeable surprise. four tens--an occurrence, an event. four nines--disagreeable surprise. four eights--error. four sevens--an unjust man. three kings--commerce. three queens--friendly repast. three jacks--idleness. three aces--misconduct. three tens--want. three nines--imprudence. three eights--a play. three sevens--great joy. two kings--you have projects. two queens--occupation. two jacks--company. two aces--enemies. two tens--to be in expectation. two nines--profit. two eights--you will be crossed. two sevens--a new acquaintance will criticize you. combinations of two cards _coming together in the deal--their meanings--"upright" unless otherwise stated--first card named is the lefthand one of the two._ seven of diamonds and seven of spades, both reversed--a quarrel. seven and queen of diamonds, both reversed--a quarrel. nine of diamonds and eight of hearts--a journey. ace of spades reversed and nine of hearts--despair. nine of diamonds and seven of spades reversed--delay. eight of clubs and ace of clubs reversed--declaration of love. eight of diamonds and eight of spades--a difficulty between two persons. ten of clubs reversed and eight of diamonds--you will go out of your way to reach your house. seven of spades and seven of hearts, both reversed--security, independence; deliverance from some trouble. ace of hearts and ace of spades reversed--distrust. king and ace of hearts, both reversed--loan office or pawnbroker's. king of spades reversed and ace of hearts--palace. ten of diamonds and ten of spades reversed--anger. nine of spades reversed and nine of diamonds--great delay. king of hearts reversed and ace of hearts--banquet hall; festivity. seven of hearts and seven of spades reversed--you are undecided regarding a certain person. ten and ace of diamonds--you will send a letter to a foreign city. eight of clubs reversed and ten of diamonds--departure for a distant foreign city. jack and ace of spades--second marriage. ace of spades and seven of spades reversed--lawsuit. jack of hearts and jack of spades reversed--uneasiness about politics. ace of clubs and seven of diamonds reversed--a deal of money. queen of spades and eight of hearts--a blonde widow. ace of hearts reversed and jack of diamonds--someone is waiting for you. ace of hearts and ten of diamonds--a blow. queen of diamonds reversed and king of diamonds--a handsome stranger. jack of diamonds reversed and ace of spades--you await somebody. king of hearts reversed and ace of hearts--ballroom. ace and ten of clubs--a sum of money. ace of spades reversed and queen of clubs--injustice. ace of hearts reversed and ten of hearts--surprise at the house. ten of clubs and ten of spades, both reversed--loss of money. ten of spades and ten of clubs, both reversed--money at night. seven of clubs and seven of hearts--you think of silver. seven of hearts and ten of diamonds--you will have gold. ten of diamonds and ace of clubs reversed--present of gold. ten of clubs and ten of hearts--surprise of money. ace of hearts and seven of diamonds reversed--words at the house. seven of spades and ace of clubs, both reversed--declaration of love. eight of diamonds and seven of hearts reversed--you desire to take a walk. ace of clubs reversed and ten of hearts--a love surprise. ten of spades and seven of hearts reversed--you will receive a shock. seven of hearts and ten of spades reversed--you will lose a small object. king and ace of hearts, both reversed--gaming house. stock exchange. king and queen of clubs--married couple. ten of diamonds and eight of hearts reversed--unexpected voyage. jack of diamonds reversed and queen of diamonds--a domestic and home-loving woman. eight of diamonds and eight of spades--sickness. eight of diamonds and eight of clubs--moving to the country. ace of clubs and ten of spades, both reversed--jealousy in love. eight of diamonds and seven of spades reversed--hesitation about going to the country. queen of clubs and seven of diamonds reversed--discussion. seven of spades reversed and seven of hearts--you think of being someone's friend. ace of spades reversed and nine of diamonds--you will experience a delay with some paper. ace of hearts and jack of clubs--flattery. eight of clubs reversed and eight of hearts--great affection. seven of diamonds and seven of clubs, both reversed--a great deal of embarrassment. seven of spades reversed and nine of diamonds--certain delay or separation. king of hearts reversed and ace of hearts--convent. king and nine of spades, both reversed--want. king and queen of hearts--a married couple in good society. king of hearts reversed and ace of hearts--court of justice. king of diamonds and eight of clubs--robber. eight of clubs and king of diamonds--theft. king and nine of spades, both reversed--unjust accusation. king of diamonds reversed and ace of clubs--a rich countryman. jack of diamonds reversed and jack of spades--strange young man. ace of spades and jack of diamonds, both reversed--someone expects you. king of hearts reversed and ace of hearts--large house, hotel. queen and ace of spades, both reversed--infidelity. ace of spades reversed and king of hearts--hospital. ace of clubs and ace of spades, both reversed--imprisonment. king and queen of clubs--man and wife. king of hearts reversed and ace of hearts--government house; campground. ace of hearts and eight of hearts reversed--money due. ace of clubs reversed and ace of diamonds--love-letter. queen of hearts and nine of spades reversed--a lady in mourning. king and queen of diamonds, both reversed--a country lady and gentleman. ace of hearts and queen of clubs reversed--injustice. a word of advice. it will be found of material assistance to the complete understanding of each of the following methods of telling fortunes to have in your hands a -card pack as you read, and to carefully follow out the details with the exact cards mentioned in the text. we strongly recommend this plan to the student who desires to become an adept in the art. special note. in all the following methods the -card pack is used, which consists of the ace, king, queen, jack, ten, nine, eight and seven only of each suit, and usually the extra consultant card to represent the person consulting the cards. when about to consult the oracle, the cards should be arranged in the following manner before shuffling: king, queen, jack, ace, ten, nine, eight and seven of each suit. this precaution should be taken for every consultation, whether for yourself or for another person, as without this the permutation may chance not to be perfect. dealing the cards by threes the pack of thirty-two selected cards is taken, and a card is selected to represent the dealer, supposing he is making the essay on his own behalf; if not, it must represent the person for whom he is acting. in doing this, if the consultant card be not used, it is necessary to remember that the card chosen should be according to the complexion of the chooser. king or queen of diamonds for a very fair person; king or queen of hearts for one rather dark; clubs for one darker still; and spades only for one very dark indeed. the card chosen also loses its signification, and simply becomes the representative of a dark or fair man or woman as the case may be. this point having been settled, the cards are shuffled, and either cut by the dealer or for him (according to whether he is acting for himself or another person), the left hand being used. that done, they are turned up by threes, and every time two of the same suit are found in these triplets, such as two hearts, two clubs, etc., the highest card is withdrawn and placed on the table in front. if the triplet chance to be all the same suit, the highest card is still to be the only one withdrawn, but should it consist of three of the same value, such as three kings, etc., they are all to be appropriated. if after having turned up the cards, three by three, six have been able to be withdrawn, there will remain twenty-six, which are shuffled and cut, and again turned up by threes, acting precisely as before, until thirteen, fifteen or seventeen cards have been obtained. the number must always be uneven, and the card representing the person consulting must be amongst the number; if not, it must be drawn out and put at the end. say that the person whose fortune is being read is a lady, represented by the queen of hearts, and that fifteen cards are obtained and laid out in the form of a semi-circle in the order they were drawn: the seven of clubs, the ten of diamonds, the seven of hearts, the jack of clubs, the king of diamonds, the nine of diamonds, the ten of hearts, the queen of spades, the eight of hearts, the jack of diamonds, the queen of hearts, the nine of clubs, the seven of spades, the ace of clubs, the eight of spades. the cards having been considered, there are found among them two queens, two jacks, two tens, three sevens, two eights and two nines. it is therefore possible to announce:--"the two queens are supposed to signify the re-union of friends; the two jacks, that there is mischief being made between them. these two tens, a change, which, from one of them being between two sevens, will not be effected without some difficulty; the cause of which, according to these three sevens, will be illness. however, these two nines can promise some small gain; resulting, so say these two eights, from a love affair." seven cards are now counted from right to left, beginning with the queen of hearts, who represents the lady consulting the cards. the seventh being the king of diamonds, the following may be said: "you often think of a fair man in uniform." the next seventh card (counting the king of diamonds as one) proves to be the ace of clubs: "you will receive from him some very joyful tidings; he, besides, intends making you a present." count the ace of clubs as one, and proceeding to the next seventh card, the queen of spades: "a widow is endeavoring to injure you on this very account; and (the seventh card counting the queen as one being the ten of diamonds) the annoyance she gives you will oblige you to either take a journey or change your residence; but (this ten of diamonds being imprisoned between two sevens) your journey or removal will meet with some obstacle." on proceeding to count as before, calling the ten of diamonds one, the seventh card will be found to be the queen of hearts herself, the person consulting; therefore, the conclusion may be stated as: "but this you will overcome of yourself, without needing anyone's aid or assistance." the two cards at either extremity of the half circle are now taken, which are respectively the eight of spades and seven of clubs, and may be read: "a sickness which will result in your receiving a small sum of money." repeat the same maneuver, which brings together the ace of clubs and the ten of diamonds: "good news, which will make you decide on taking a journey, destined to prove a very happy one, and which will occasion you to receive a sum of money." the next cards united, being the seven of spades and the seven of hearts, you say: "tranquillity and peace of mind, followed by slight anxiety, quickly followed by love and happiness." then come the nine of clubs and the jack of clubs: "you will certainly receive money through the exertions of a clever dark young man." queen of hearts and king of diamonds: "which comes from a fair man in uniform. this recontre announces great happiness in store for you, and the complete fulfillment of your wishes." jack of diamonds and nine of diamonds: "although this happy result will be delayed some time through a fair young man, not famed for his delicacy." eight of hearts and ten of hearts: "love, joy and triumph." "the queen of spades, who remains alone, is the widow endeavoring to injure you, and finds herself deserted by all her friends." the cards that have been in use are now gathered up and shuffled and cut with the left hand. they are then made into three packs by dealing one to the left, one to the middle, and one to the right; a fourth is laid aside to form "a surprise." then the cards are continued to be dealt to each of the three packs in turn until their number is exhausted, when it will be found that the left hand and middle packs contain each five cards, while the one on the right hand consists of only four. the person consulting is now asked to select one of the three packs. supposing this to be the middle one, and that the cards comprising it are the jack of diamonds, the king of diamonds, the seven of spades, the queen of spades, the seven of clubs; recollecting the previous instructions regarding the individual and the supposed relative signification of the cards, they may be easily interpreted as follows: "the jack of diamonds--a fair young man possessed of no delicacy of feeling, seeks to injure--the king of diamonds--a fair man in uniform--seven of spades--and will succeed in causing him some annoyance--the queen of spades--at the instigation of a spiteful woman--seven of clubs--but by means of a small sum of money matters will be easily arranged." the left hand pack is next taken up, which is "for the house" the former one having been for the lady herself. supposing it to consist of the queen of hearts, the jack of clubs, the eight of hearts, the nine of diamonds and the ace of clubs, they would be read thus: "queen of hearts--the lady whose fortune is being told is or soon will be in a house--jack of clubs--where she will meet with a dark young man, who--eight of hearts--will entreat her assistance to forward his interests with a fair girl--nine of diamonds--he having met with delay and disappointment--ace of clubs--but a letter will arrive announcing the possession of money, which will remove all difficulties." the third pack is "for those who do not expect it," and will be composed of four cards: the ten of hearts, the nine of clubs, eight of spades, and ten of diamonds: "the ten of hearts--an unexpected piece of good fortune and great happiness--nine of clubs--caused by an unlooked for legacy--eight of spades--which joy may be followed by a short sickness--ten of diamonds--the result of a fatiguing journey." there now remains on the table only the card intended for "the surprise." this, however, must be left untouched, the other cards gathered up, shuffled, cut, and again laid out in three packs, not forgetting at the first deal to add a card to "the surprise." after the different packs have been duly examined and explained as before described, they must again be gathered up, shuffled, etc., indeed the whole operation repeated, after which, the three cards forming "the surprise" are examined, and supposing them to be the seven of hearts, the jack of clubs and the queen of spades, they are to be thus interpreted: "seven of hearts--pleasant thoughts and friendly intentions--jack of clubs--of a dark young man--queen of spades--relative to a malicious dark woman, who will cause him much unhappiness." dealing the cards by fives shuffle the -card pack thoroughly and cut it twice with the left hand, placing the first cut face downward at the right hand and the second on the left. now take off the top card of the middle package and place it aside, and repeat the shuffling and cutting of the balance in a precisely similar manner, and again remove the top card of the middle package. repeat shuffling, cutting and discarding until you have in this way taken out five cards. this done, examine if the consultant be among the number of cards taken from the pack. if it be, shuffle the five cards well, and then deal them in a row, turning their faces up from right to left in this manner: , , , , and proceed to read them from the same direction. if the consultant be not found among the five cards drawn as above, take it from the pack and substitute it for one taken by chance from the five cards after shuffling them thoroughly, faces down, so that the card to be discarded shall not be recognized. after placing the consultant among the other four cards, shuffle well and deal as directed, and you have your oracle of five cards for consultation and explanation, and among which the consultant will appear in its proper position. as an example, let us say that the five cards obtained are, from right to left, as follows: ten of hearts, ten of clubs, consultant, eight of clubs reversed and ten of diamonds. the consultant having behind him the eight of clubs near to the ten of diamonds, these two cards announce to him his residence at a distance in a foreign city, and the two tens which are found placed behind him notifies that he is about to quit his house (ten of clubs) and the city (ten of hearts) where he now lives. dealing the cards by sevens after having shuffled the pack of thirty-two selected cards either cut them yourself or, if acting for another person, let that person cut them, taking care to use the left hand. then count seven cards, beginning with the one lying on the top of the pack. the first six are useless, so put them aside, and retain only the seventh, which is to be placed face uppermost on the table before you. repeat this three times more, then shuffle and cut the cards you have thrown on one side, together with those remaining in your hand, and tell them out in sevens as before, until you have thus obtained twelve cards. it is however indispensable that the consultant card or one representing the person whose fortune is being told should be among the number; therefore the whole operation must be recommenced in case of it not having made its appearance. your twelve cards being now spread out before you in the order in which they have come to hand, you may begin to explain them as described in the manner of dealing the cards in threes--always bearing in mind both their individual and relative signification. thus, you first count the cards by sevens, beginning with the one representing the person for whom you are acting, going from right to left. then take the two cards at either extremity of the line or half-circle, and unite them, and afterwards form the three heaps or packs and "the surprise" precisely as we have before described. indeed, the only difference between this and the three card method is the manner in which the cards are obtained. dealing by fifteens after the cards have been well shuffled and cut, they are dealt out in two packs containing sixteen cards in each. the person consulting is desired to choose one of them; the first card is laid aside to form "the surprise," the other fifteen are turned up and ranged in a half circle before the dealer, going from left to right, being placed in the order in which they come to hand. if the card representing the person consulting be not among them the cards must be all gathered up, shuffled, cut, and dealt as before, and this must be repeated till the missing card makes its appearance in the pack chosen by the person it represents. they are explained, first, by interpreting the meaning of any pairs, triplets, or quartettes among them; then by counting them in sevens, going from right to left, and beginning with the card representing the person consulting, and lastly, by taking the cards at either extremity of the line, and pairing them. this being done, the fifteen cards are gathered up, shuffled, cut, and dealt so as to form three packs of five cards each. from each of these the topmost card is withdrawn and placed on the one laid aside for "the surprise," thus forming four packs of four cards each. the person consulting is desired to choose one of these packs for herself or for himself as the case may be. this is turned up, and the four cards it contains are spread out from left to right, the individual and relative signification ascribed to them being duly explained. in like manner the pack on the left, which will be "for the house," is used; then the third one, "for those who do not expect it;" and lastly, "the surprise." in order to make the meaning perfectly clear another example is given. it is supposed that the pack for the person consulting consists of the jack of hearts, the ace of diamonds, the queen of clubs and the eight of spades reversed. it will be easy to interpret them as follows: "the jack of hearts--a gay young bachelor--the ace of diamonds--who has written, or who will very soon write a letter--the queen of clubs--to a dark woman--eight of spades reversed--to make proposals to her, which will not be accepted." on looking back to the list of significations, it will be found to run thus: jack of hearts--a gay young bachelor who thinks only of pleasure. ace of diamonds--a letter, soon to be received. queen of clubs--an affectionate woman, but quick tempered and touchy. eight of spades--if reversed, a marriage broken off, or offer refused. it will thus be seen that each card forms, as it were, a phrase, from an assemblage of which nothing but a little practice is required to form complete sentences. of this a further example will be given by interpreting the signification of the three other packs. "for the house" is supposed to consist of the queen of hearts, the jack of spades reversed, the ace of clubs and the nine of diamonds, which are supposed to read thus: "the queen of hearts--a fair woman, mild and amiable in disposition--jack of spades reversed--will be deceived by a dark, ill bred young man--the ace of clubs--but she will receive some good news, which will console her--nine of diamonds--although it is probable that this news may be delayed." the pack "for those who do not expect it," consists of the queen of diamonds, the king of spades, the ace of hearts reversed, and the seven of spades: "the queen of diamonds--a mischief-making woman--the king of spades--in league with a dishonest lawyer---ace of hearts reversed--they will hold a consultation--seven of spades--but the harm they will do will soon be repaired." last comes "the surprise," formed by, it is supposed, the jack of clubs, the ten of diamonds, the queen of spades and the nine of spades, of which the supposed interpretation is: "the jack of clubs--a clever, enterprising young man--ten of diamonds--about to undertake a journey--queen of spades--for the purpose of visiting a widow--nine of spades--but one or both their lives will be endangered." the twenty-one card method after the thirty-two cards have been shuffled and cut with the left hand, the first eleven are withdrawn from the pack and laid on one side. the remainder--twenty-one in all--are to be again shuffled and cut, that being done, the topmost card is laid on one side to form "the surprise," and the remaining twenty are ranged before the dealer in the order in which they come to hand. if the card representing the person consulting be not among them, one must be withdrawn from the eleven useless ones placed at the right extremity of the row, where it represents the missing card, no matter what it may really be. let us suppose that the person wishing to make the essay is an officer in the army, and consequently represented by the king of diamonds, and that the twenty cards ranged in front of you are: queen of diamonds, king of clubs, ten of hearts, ace of spades, queen of hearts reversed, seven of spades, jack of diamonds, ten of clubs, king of spades, eight of diamonds, king of hearts, nine of clubs, jack of spades reversed, seven of hearts, ten of spades, king of diamonds, ace of diamonds, seven of clubs, nine of hearts, ace of clubs. you now proceed to examine the cards as they lay, and perceiving that all the four kings are there, you can predict that great rewards await the person consulting you, and that he will gain great dignity and honor. the two queens, one of them reversed, announce the reunion of two sorrowful friends; the three aces, foretell good news; the two jacks, one of them reversed, danger; the three tens, improper conduct. you now begin to explain the cards, commencing with the first on the left hand: "the queen of diamonds is a mischief-making, under-bred woman--the king of clubs--endeavoring to win the affections of a worthy and estimable man--ten of hearts--over whose scruples she will triumph--ace of spades--the affair will make some noise--queen of hearts reversed--and greatly distress a charming fair woman who loves him--seven of spades--but her grief will not be of long duration. jack of diamonds--an unfaithful servant--ten of clubs--will make away with a considerable sum of money--king of spades--and will be brought to trial--eight of diamonds--but saved from punishment through a woman's agency. king of hearts--a fair man of liberal disposition--nine of clubs--will receive a large sum of money--jack of spades reversed--which will expose him to the malice of a dark youth of coarse manners. seven of hearts--pleasant thoughts, followed by--ten of spades--great chagrin--king of diamonds--await a man in uniform, who is the person consulting me--ace of diamonds--but a letter he will speedily receive--seven of clubs--containing a small sum of money--nine of hearts--will restore his good spirits--ace of clubs--which will be further augmented by some good news." now turn up "the surprise" which it is supposed will prove the ace of hearts, "a card that is taken to predict great happiness, caused by a love letter, but which, making up the four aces, is said to show that this sudden joy will be followed by great misfortunes." the cards are now gathered up, shuffled, cut, and formed into three packs, at the first deal one being laid aside to form "the surprise." by the time they are all dealt out it will be found that the two first packets are each composed of seven cards, whilst the third contains only six. the person consulting is desired to select one of these, which is taken up and spread out from left to right, being explained as before described. the cards are again gathered up, shuffled, cut, formed into three packs, one card being dealt to "the surprise," and then proceeding as before. the whole operation is once more repeated, then the three cards forming "the surprise" are taken up and their interpretation given. no matter how the cards are dealt, whether by threes, fives, sevens, fifteens or twenty-one, when those lower than the jack predominate it is considered to foretell success. if clubs are the most numerous, they are supposed to predict gain, considerable fortune, etc. if picture cards, dignity and honor; hearts, gladness, good news; spades, death or sickness. [illustration] the way to tell a fortune illustrating the -card deal and the expert fortune-teller's method of constructing a complete and connected reading of the same, which you are advised to carefully consider, as a guide for your own use in delivering an intelligent, interesting and coherent oracle in all cases where you are rendering an interpretation for others. a man asks the question: _shall i marry the woman i love?_ the fortune-teller turns the cards by the -card method, with the resultant layout as shown in the picture, and proceeds to read the gentleman's answer in the following language: you desire to learn, sir, whether you will marry the young lady to whom you are now paying your addresses? you inform me that the lady is a blonde; still it is necessary for me to inform you that in order to be able to foresee whether or not the marriage be accomplished according to your wishes, i am compelled to select as a representative card of your future wife, a lady of your own color, for such a one is necessary for the oracle, otherwise our labors go for nothing. you, sir, are a middling dark man, and therefore would come up as a _club_; as a representative card of your beloved we will take the _queen of clubs_, as of your own complexion. now, sir, having performed our deal and arranged the oracle, permit me, in the first place, to call your attention to the fact that you stand represented by the _knave of clubs_, and in the next to observe your position in the oracle. the _eight of hearts_ coming as it does in company with the _eight of clubs_, gives me satisfactory information that you entertain for the young lady a most profound and honorable sentiment of affection, which it appears to me she reciprocates with a no less degree of intensity. i have chosen to designate your beloved by the _queen of clubs_, and she is doubtlessly a personage well worthy of your love, as the _eight of diamonds_, coming before her in conjunction with the _ace of hearts_, demonstrates her to be a lady of wisdom, intelligence and prudence. observe, moreover, that the _nine of hearts_ intervenes between you both, but is placed nearest the lady. this card predicts a union, which is much desired by her, while on your part you regard your intended with a spirit of admiration bordering almost upon adoration. such a union will assuredly be followed by domestic happiness, by peace and concord in your domestic circle, by a reign of harmony within your household. i assure you, sir, that, scrutinizing this oracle from every aspect, i fail to perceive any obstacle which can interpose to prevent your contemplated marriage. on the other hand, the prognostications are decidedly in its favor, for you will be pleased to notice that the _eight of hearts_ and the _eight of clubs_, coming up side by side, and between you and your intended, predict a success. remark more, that there are _three tens_ at your back, which denotes a change in your estate or an alteration in your manner of life and social position. the presence of the _queen of hearts_ in immediate vicinity to the _seven of diamonds_, indicates not only the receipt of pleasant intelligence from a relative able to give you assistance, but permanent prosperity should you continue in her good graces. i perceive, likewise, from the _seven of hearts_, that you are at this moment thinking of visiting your intended father-in-law, formally to demand the hand of his daughter. do not hesitate, my dear sir, to do so, for you will risk nothing by such an act of courtesy, as it will be crowned with the most happy results. there can be no doubt on that head, as the presence of the _king_, _queen_ and _knave of hearts_, coming almost together, and blended with your new estate, assure you of the respect and esteem of the family. true, the young lady entertains such affection (_seven of spades_) for her parent that when she comes to be separated (_nine of diamonds_) from him upon marriage (_king of diamonds_) the native impulse of her heart will cause her to shed tears (_ten of spades_) at the thought (_seven of hearts_) of leaving her paternal roof (_ace of hearts_). and now, sir, your surprise. it is a letter (_ace of diamonds_), which, placed upon the last card to the left, which is the _king of clubs_, announces to you that you will be surprised through receipt of a most gratifying epistle from your intended father-in-law in relation to your approaching marriage. the italian method take the pack of thirty-two selected cards, shuffle them well, and either cut or have them cut for you, according to whether you are acting for yourself or another person. turn up the cards by threes, and when the triplet is composed of cards of the same suit, lay it aside; when of three different suits, pass it by without withdrawing any of the three; but when composed of two of one suit and one of another, withdraw the higher card of the two. when you have come to the end of the pack, gather up all the cards except those you have withdrawn; shuffle, cut, and again turn up by threes. repeat this operation until you have obtained fifteen cards, which must then be spread out before you, from left to right, in the order in which they come to hand. care must, however, be taken that the card representing the person making the essay is among them; if not, the whole operation must be recommenced until the desired result is obtained. we will suppose it to be some dark lady--represented by the queen of clubs--who is anxious to make the attempt for herself, and that the cards are laid out in the following order, from left to right: ten of diamonds, queen of clubs, eight of hearts, ace of diamonds, ten of hearts, seven of clubs, king of spades, nine of hearts, jack of spades, ace of clubs, seven of spades, ten of spades, seven of diamonds, ace of spades, jack of hearts. on examining them, you will find that there are three aces among them, announcing good news; but, as they are at some distance from each other, that the tidings may be some time before they arrive. the three tens denote that the conduct of the person consulting the cards has not been always strictly correct. the two jacks are enemies, and the three sevens predict an illness, caused by them. you now begin to count five cards, beginning with the queen of clubs, who represents the person consulting you. the fifth card, being the seven of clubs, announces that the lady will soon receive a small sum of money. the next fifth card proving to be the ace of clubs, signifies that this money will be accompanied by some very joyful tidings. next comes the ace of spades, promising complete success to any projects undertaken by the person consulting the cards; then the eight of hearts, followed at the proper interval by the king of spades, showing that the good news will excite the malice of a dishonest lawyer; but the seven of spades coming next, announces that the annoyance he can cause will be of short duration, and that a gay, fair young man--the jack of hearts--will soon console her for what she has suffered. the ace of diamonds tells that she will soon receive a letter from this fair young man--the nine of hearts--announcing a great success--ten of spades--but this will be followed by some slight chagrin--ten of diamonds--caused by a journey--ten of hearts--but it will soon pass, although--jack of spades--a bad, dark young man will endeavor--seven of diamonds--to turn her into ridicule. the queen of clubs, being representative of herself, shows that it is towards her that the dark young man's malice will be directed. now take the cards at either extremity of the line, and pair them together. the two first being the jack of hearts and the ten of diamonds, you may say: "a gay young bachelor is preparing to take a journey--ace of spades and queen of clubs--which will bring him to the presence of the lady consulting the cards, and cause her great joy. seven of diamonds and eight of hearts--scandal talked about a fair young girl. ten of spades and ace of diamonds--tears shed upon receipt of a letter. seven of spades and ten of hearts--great joy, mingled with slight sorrow. seven of clubs and ace of clubs--a letter promising money. jack of spades and king of spades--the winning of a lawsuit. the nine of hearts, being the one card left, promises complete success." now gather up the cards, shuffle, cut, and deal them out in five packs--one for the lady herself, one for the house, one for "those who do not expect it," one for "those who do expect it," and one for "the surprise," in the first deal, laying one card aside for "consolation." the rest are then equally distributed among the other five packs, which will four of them contain three cards, whilst the last only consists of two. we will suppose the first packet for the lady herself to be composed of the ace of diamonds, the seven of clubs, and the ten of hearts. the interpretation would run thus: "ace of diamonds--a letter will be shortly received--seven of clubs--announcing the arrival of a small sum of money--ten of hearts--and containing some very joyful tidings." the second pack, "for the house," containing the king of spades, the nine of hearts, and the jack of spades: "the person consulting the cards will receive a visit--king of spades--from a lawyer--nine of hearts--which will greatly delight--jack of spades--a dark, ill-disposed young man." the third pack, "for those who do not expect it," composed of the ace of spades, the jack of hearts, and the ace of clubs, would read: "ace of spades--pleasure in store for--jack of hearts--a gay young bachelor--ace of clubs--by means of money; but as the jack of hearts is placed between two aces, it is evident that he runs a great risk of being imprisoned; and from the two cards signifying respectively 'pleasure' and 'money,' that it will be for having run into debt." the fourth pack, "for those who do expect it," containing the eight of hearts, the queen of clubs, and the ten of diamonds: "the eight of hearts--the love-affairs of a fair young girl will oblige--the queen of clubs--the person consulting the cards--ten of diamonds--to take a journey." the fifth pack, "for the surprise," consists of the seven of spades and the ten of spades, meaning: "seven of spades--slight trouble--ten of spades--caused by some person's imprisonment--the card of consolation--seven of diamonds--which will turn out to have been a mere report." the florence mode a pack is taken of thirty-two selected cards, shuffled well and cut in three, then laid out in four rows of eight cards each. significator is made any king or queen that may be preferred; then seven are counted from that significator from left to right, and from right to left, also crossways, always starting from the king or queen that represents the person consulting. the thoughts, which are supposed to be indicated by the jacks, may then be counted from, or the house, or a letter; in fact, anything about which information is desired; when this is explained, the cards are paired from each extremity, each pair being explained as arrived at till the pack is finished. they are now gathered up, shuffled and cut in three; then turned up by threes, the highest of each suit being taken out. when three of equal value come together, such as three aces, three kings, etc., they must all be taken out; the same is to be done should three of a suit come together; this is to be repeated three times, shuffling and cutting between each, and when the pack has been gone through, any that are remaining over must be put on one side and not used. seven cards are counted again from significator, and paired as before. the meanings ascribed to some of the cards being different from those already given, are here stated: ten of clubs--a journey or big building. eight of clubs--drink or vexation. ten of spades--at night-time. nine of spades--disappointment or sickness. ten of diamonds--money. seven of diamonds--check or paper money; sometimes an article of jewelry. three sevens--a loss. four tens--a great social rise through powerful friends. two jacks--treachery. ten of hearts--an entertainment. seven of hearts--delay or slight anxiety. seven of spades--speedily. seven of diamonds and ace of spades--news read in the newspaper. ace of spades and any court card--photograph. two red tens with ace of diamonds--a wedding. two black tens with ace of spades--a funeral. eight and nine of clubs--dinner or supper party. seven of clubs--a present. three eights--good business transactions. three nines--a removal. three tens--a rise, either of money or social. past, present and future the person wishing to try her fortune in this manner (we will suppose her to be a young, fair person, represented by the eight of hearts), must well shuffle, and cut with the left hand, the pack of thirty-two cards; after which she must lay aside the topmost and undermost cards, to form the surprise. there will now remain thirty cards, which must be dealt out in three parcels--one to the left, one in the middle, and one to the right. the left-hand pack represents the past; the middle, the present; and the one on the right hand, the future. she must commence with the past, which we will suppose to contain these ten cards: the king of clubs, ace of spades, jack of diamonds, nine of diamonds, ace of hearts, jack of hearts, queen of hearts, king of spades, jack of clubs, and the king of hearts. she would remark that picture-cards predominating was a favorable sign, also that the presence of three kings proves that powerful persons were interesting themselves in her affairs; the three jacks, however, are supposed to warn her to beware of false friends; the nine of diamonds, some great annoyance overcome by some good and amiable person, represented by the queen of hearts; the two aces, notice of a plot. taking the cards in the order they lay: "the king of clubs--a frank, open hearted man--ace of spades--fond of gayety and pleasure, is disliked by--jack of diamonds--an unfaithful friend--nine of diamonds--who seeks to injure him. the ace of hearts--a love letter--jack of hearts--from a gay young bachelor to a fair amiable woman--queen of hearts--causes--king of spades--a lawyer to endeavor to injure the clever--jack of clubs--enterprising young man, who is saved from him by--the king of hearts--a good and powerful man. nevertheless, as the jack of clubs is placed between two similar cards, he has run great risk of being imprisoned through the machinations of his enemy." the second parcel, the present, containing the ten of diamonds, nine of spades, eight of spades, queen of diamonds, queen of clubs, eight of hearts, seven of spades, ten of spades, queen of spades, eight of diamonds, signifies: "the ten of diamonds--a voyage or journey, at that moment taking place--nine of spades--caused by the death or dangerous illness of someone--eight of spades--whose state will occasion great grief--queen of diamonds--to a fair woman. the queen of clubs--an affectionate woman seeks to console--eight of hearts--a fair young girl, who is the person making the essay--seven of spades--who has secret griefs--ten of spades--causing her many tears--queen of spades--these are occasioned by the conduct of either a dark woman or a widow, who--eight of diamonds--is her rival." the third packet of cards, the future, we will suppose to contain the eight of clubs, ten of clubs, seven of diamonds, ten of hearts, seven of clubs, nine of hearts, ace of diamonds, jack of spades, seven of hearts, and the nine of clubs, which would read thus: "in the first place, the large number of small cards foretells success in enterprises, although the presence of three sevens predicts an illness. the eight of clubs--a dark young girl--ten of clubs--is about to inherit a large fortune--seven of diamonds--but her satirical disposition will destroy--ten of hearts--all her happiness. seven of clubs--a little money and--nine of hearts--much joy--ace of hearts--will be announced to the person making the essay by a letter, and--jack of spades--a wild young man--seven of hearts--will be over joyed at receiving--nine of clubs--some unexpected tidings. the cards of surprise--viz., the king of diamonds and the ace of clubs--predict that a letter will be received from some military man and that it will contain money." the matrimonial oracle in the case of consultation upon the subject of marriages in general, the consultant should be withdrawn from the pack, inasmuch as it is necessary that the couple should be of the same color, in order that a marriage be formed. should the young lady be a blonde who consults the oracle upon questions of marriage, she should pick out the jack of hearts and the queen of hearts, and taking these two cards from out of the pack, place them aside; then, let her shuffle the cards well and again pick out eleven, which are in like manner set aside. then take up the jack and queen of hearts and replace them among the remaining cards in the pack, shuffle them again, place them in succession in a line from right to left. it is necessary so that the marriage be an accomplished fact, that a quint, or five cards in hearts, appear in the lay-out, and, if it be found at the end of the deal at your left, the marriage will be a certainty; but, should the nine of diamonds or the seven of spades be placed in front, the marriage will be most certainly delayed; should the nine of diamonds alone appear, the delay will be not over serious; but should, in place of these cards, there be found the king of spades inverted, or three tens, the marriage will never come off. if the lady be a brunette she will take the jack of clubs, and, if very dark, the jack of spades as her representative husband, and represent herself by a queen of corresponding color, always taking care that the card ordinarily used as the consultant be retired from the pack. should a widow desire to contract a second marriage, she represents herself as the queen of clubs and her future husband as the king of clubs, which cards should be retired and placed aside. then the pack is shuffled well and dealt upon the table, face downward, in five rows; take these up again in a reversed manner, shuffle them well and cause the consultant to cut, and to select eleven from the pack, which are to be put aside. then retake the king and queen of clubs, and place them among the remainder of the pack, whence the eleven have been withdrawn; shuffle well and again let them be cut, and then deal, placing the first one dealt upon the table directly in front of you in an isolated position--this is the surprise. deal the others and place them in a single line below the surprise card on the table, ranging from right to left, one by one. turn over all the cards except the surprise, which is only to be consulted after the rest. read the cards thus placed likewise from right to left, and study their significations well. it is necessary, in order that the widow's desire for a second marriage be successful, that the queen of spades come out inverted, that the king of the same color likewise appear, and that the jack of spades be at the side of the ace of spades or of hearts, and under this combination her second marriage is an assured fact. should the ace of spades emerge near the jack, it will also be necessary that the ace of hearts come out to effect an alliance; but, if the consultant have three tens before her, the marriage will not occur; and, should the nine of spades come out, it denotes absolute failure. again, if instead of these cards the eight of clubs and the eight of hearts appear, the marriage will be a great success. great care should be observed in noticing whether three eights appear behind the consultant, for in that instance the marriage will not be a happy one. [illustration: _the star method._] the star method we will suppose the person making the essay to be a widow, and consequently represented by the queen of spades. this card is, therefore, to be withdrawn from the pack, and laid face uppermost upon the table. the remaining thirty-one cards are then to be well shuffled, cut, the topmost card withdrawn and placed lengthwise, and face uppermost, above the head of the queen of spades. the cards are to be shuffled, cut, and the topmost card withdrawn, twelve more times, the manner of their arrangement being this: the queen of spades in the center, the first card lengthwise above her head, the second ditto at her feet, the third on her right side, the fourth on her left, the fifth placed upright above the first, the sixth ditto below the second, the seventh at the right of the third, the eighth at the left of the fourth, the ninth, tenth, eleventh, and twelfth, at the four corners, and the thirteenth across the center card--the queen of spades--thus forming a star. (see engraving.) we will suppose the fourteenth card to be the queen of spades, which represents the person making the essay; then-- . ace of hearts; . king of clubs; . ten of clubs; . nine of diamonds; . queen of clubs; . eight of hearts; . ten of spades; . jack of clubs; . seven of clubs; . ten of hearts; . jack of diamonds; . eight of diamonds; . nine of clubs. these being placed at right angles, the person consulting them takes them up two by two, beginning with those last laid down. the first card, , the eight of diamonds, and the one in the opposite corner, viz., , the jack of diamonds, read--"overtures will be made--jack of diamonds--by a fair young man--next two cards, and , ten of hearts--which will prove unsuccessful--seven of clubs--on account of something connected with money. next two cards, and , the jack of clubs--a clever dark young man--ten of spades--will be greatly grieved by, --eight of hearts, a fair girl to whom he is attached. next two cards, and , the queen of clubs--a dark woman--nine of diamonds--will be annoyed at not receiving, --ten of clubs--a sum of money--next two cards, and , the king of clubs--which was to have been sent her by a generous dark man, who is fond of obliging his friends--ace of hearts--it will at last arrive, accompanied by a love-letter-- th card, placed across the queen of spades, nine of clubs--and be the cause of unexpected gain to the person consulting the cards." shorter star method the shorter and simpler star method surrounds the card representing the person trying his or her fortune with a less number of cards. the cards are shuffled and cut as before described, and the topmost one withdrawn. we will suppose the center card to be the jack of clubs, representing a dark young man. the first topmost one proves to be the ace of clubs and is placed above the head of the jack. the second, the eight of hearts, is placed at his feet; the third, the jack of diamonds, at his right; the fourth, the queen of spades, at his left. these are now read: ace of clubs--"you will soon receive a letter which will give you great pleasure"--eight of hearts--"from a fair girl"--jack of diamonds--"a man in uniform"--queen of spades--"and a malicious widow will seek to injure you on that very account." wishes having finished all the different methods of laying the cards, various indications will now be given which are supposed to show whether the one who is consulting will obtain his or her wish. these are done in various methods, and each is given in order. wish no. i. the pack of thirty-two selected cards having been well shuffled and cut, proceed by turning them up by threes; if an ace appears amongst the three, those three cards must be taken out; and if the nine of hearts and the significator appear, they must also be taken out with the cards that accompany them. this operation has to be repeated three times, and if in the three times the four aces, the significator and the nine of hearts come out in eleven or nine cards, then the wish is taken to be certain; if they do not appear under twelve or fifteen, it is said the wish will not come to pass. to make the meaning perfectly clear, we will suppose that a dark man, represented by the king of clubs, is making the essay. having well shuffled and cut the cards, they must be turned up in threes. in the first come the king of diamonds, ace of spades, and king of clubs--the person who is making the essay; the next three are king and queen of spades and ten of diamonds--these are useless; the next three, the ten of hearts, six of diamonds and king of hearts--these are laid on one side; then the seven and eight of spades and ace of diamonds--these are withdrawn and are put over the other three, with the ace and significator; the next three--nine of diamonds, eight of clubs and ace of clubs, these come out; likewise the jack of clubs, ten of spades, and ace of hearts, and the two left are the jack of spades and nine of hearts--the other cards are useless. fourteen cards are now left, they are shuffled and cut, and again dealt in threes. the ace of spades, nine of hearts, king of spades remain; the next three, ten of spades, ace of hearts and nine of diamonds also remain. the following triplet: king of diamonds, king of clubs and jack of clubs all come out. the seven of spades, ace of diamonds and eight of clubs remain, as also the two last--eight of spades and ace of clubs. this makes eleven cards, so that the wish is considered to be gained; but if it is tried the third time, and more cards come out, then it is supposed that it will be very speedily accomplished. wish no. ii. shuffle and cut the pack of thirty-two selected cards. put them together, and turn up in threes. supposing there should be two of one suit, and one of another, the highest is taken out. should there be three of one suit, all are to be withdrawn and laid on the table in front of the dealer, in the shape of a semi-circle or horse shoe. if three of equal value, such as three kings, or three tens, they are likewise to come out. the pack is gone through, then shuffled and cut again. when the end of the pack is arrived at, this is repeated a third time, acting in the same manner. now count from the significator, or if that should not appear naturally, use the jack (which is taken to represent the thoughts of the person consulting); seven are counted each way till it is come back to, then the cards are paired from end to end, being read as arrived at; then all the cards are shuffled together, cut in three, and dealt out in packets of four, face downward. each packet is taken up and looked through, the cards being turned up one by one till an ace is come to. should there be no ace in the parcel it is put on one side--it is useless. the cards are shuffled and cut again, being turned up as before, and dealt in three packets, stopping each time at the ace, as before. the third time they are shuffled but _not_ cut, and dealt in packets of two, and proceeded with as before. should the four aces (in the last deal) turn up without another card, the wish is supposed to be sure, and to come at once. if they come out with hearts, or diamonds, there will be some delay, but if the nine or seven of spades makes its appearance with the aces, then it is said to be a sign of disappointment. wish no. iii. a pack is taken of thirty-two selected cards, and cut with the left hand; thirteen cards are then dealt out. if amongst these is to be found one or more aces, lay them aside. the remaining ones are shuffled and cut and thirteen again dealt; the aces are withdrawn as before, and again shuffled, cut and dealt. if in these three deals all four aces make their appearance, it is supposed that the wish will be granted. if all the aces come at the first deal, the answer is taken to be in the highest degree favorable. if in the three times only one or two appear, it is considered that the wish will not be granted. wish no. iv. a pack of thirty-two selected cards is shuffled and cut, the consultant wishing all the time. they are laid out in two rows of four each, face downwards. when two pairs come up, they must be covered by the cards held in the dealer's hand. should it be possible to cover each pair--such as two kings, two queens, etc., it is supposed that the wish will be granted. if the cards do not pair easily, it is said the wish will not come to pass, or, at any rate, not for a long period. the following is taken to show whether the wish will be granted: the cards are well shuffled, the consultant keeping his thoughts all the time fixed upon whatever wish he may have formed; the cards are cut once, and the card cut is noted; they are shuffled again and dealt out into three parcels--each of these being examined in turn, and if it is found that the card turned up next, either the one representing the dealer or the person who is consulting him--the ace of hearts or the nine of hearts, it is said that the wish will be granted. if it be in the same parcel with any of these, without being next to them, it is supposed there is a chance of the wish coming to pass at some more distant period; but if the nine of spades makes its appearance, it is taken that a disappointment is possible. wish no. v. the pack of thirty-two selected cards, as in the foregoing method, is taken, shuffled and cut; then the four aces are taken out, the significator, or the person for whom the dealer is acting, and anything he wants to know about--such as money, then the ten of diamonds would be selected; if about a man, any king; if about a woman, any queen; if about business, the ten of clubs. these are shuffled after having been withdrawn, without cutting, and the nine of spades, which is the disappointment card, is also added to the aces, etc., in all seven cards, laying them face downwards on the table. then the remainder are taken, shuffled well, and turned up in threes twice, the one following being the seventh. the pack is gone through like this, and when the nine of hearts appears whatever number that falls on in the twenty-five cards remaining. when one, two, three, four, five, six or seven, it must fall on the card drawn out by the seven cards abstracted thus; if it should fall on no. and that happens on an ace, it is favorable, and if he should chance on an ace, or his wish, or anything but the disappointment card (nine of spades), the wish will be realized. first of all, the four aces are taken out, and the nine of spades, (the disappointment card); then, supposing the dealer is acting for a fair man, or a soldier, who is anxious to know whether he will get his wish. we will imagine he has invested a sum of money, and he wishes to know whether it is a good one; or that he hopes for a legacy and is anxious to know if he will get it. the king of diamonds (representing the fair man), and the ten of diamonds, the money card, should therefore be taken out. these are added to the four aces and the nine of spades. these are well shuffled, but not cut, and laid face downwards on the table, like the following:-- +------------+ +------------+ +------------+ | _ace_ | | _ace_ | | _fair man_ | | _clubs_ | | _hearts_ | | _inquirer_ | +------------+ +------------+ +------------+ +------------+ +------------+ +------------+ | _ace_ | | _nine_ | | _ace_ | | _diam._ | | _spades_ | | _spades_ | +------------+ +------------+ +------------+ +------------+ | _ten_ | | _diam._ | +------------+ these represent the four aces, the disappointment card and the inquirer and his wish. the remaining cards are now taken and turned up three at a time. we will suppose the first three are the nine, seven and eight of clubs; the next three the ten and jack of hearts, and eight of diamonds; and the seventh card, the queen of clubs--these are passed by. begin again, counting one. we will suppose the next three are the eight of spades, the seven of clubs and the nine of hearts. three are then counted from those laid face downwards on the table, and that card is turned up--we will suppose that to be the king of diamonds; the cards turned up by threes are gathered together and shuffled, and turned up by sevens as before. should the nine of hearts fall on the fourth card the second time, that is to be turned up--we will suppose that to be the ace of diamonds. proceed again as before, and this time we will imagine the nine of hearts to fall on the seventh--this may be the ten of diamonds--so that it could be said to the persons consulting that it is said he will get his wish; but supposing the nine of hearts to fall on the fifth card, and that turns out to be the nine of spades, he will be disappointed; and should it happen that _in the first reading_ the nine of hearts should come on, we will say, the first card, which might prove the nine of spades, then it is no use continuing the three times, as it is supposed there is no chance whatever of the wish being realized. wish no. vi. the whole pack of fifty-two cards is taken, shuffled and cut in two packets. they are now laid out face uppermost, in three rows of four cards each, in all twelve cards. if in the first twelve cards any court cards appear, they are taken out, filling up the spaces with fresh cards; should these again be court cards, they are abstracted as before, filling in the spaces as described; if not, they are thus counted: eleven must be made up of any _two_ cards, such as an ace and ten (ace counting as one), and covered, or two and nine, each card being covered as counted, three and eight, four and seven, five and six, etc. if a court card appears, it is a stop and counts as nothing. if, as the cards are covered, eleven can be made out of any of the two cards, and continued to the end, exhausting all the cards, it is taken that the wish will be gained; in that case all the court cards ought to be on the top, as those cast aside at first are used at the last, to cover each two cards as they count eleven. if the court cards cannot be got to come out at the end, the wish is supposed to be delayed, and if eleven cannot be made from nearly the beginning, it is said, the wish will not be realized at all. to explain the meaning more clearly, the following diagram is given. we will suppose they are as follows:-- +------------+ +------------+ +------------+ +------------+ | _jack_ | | _four_ | | _seven_ | | _four_ | | _clubs_ | | _spades_ | | _spades_ | | _clubs_ | +------------+ +------------+ +------------+ +------------+ +------------+ +------------+ +------------+ +------------+ | _three_ | | _six_ | | _four_ | | _jack_ | | _diam._ | | _spades_ | | _hearts_ | | _diam._ | +------------+ +------------+ +------------+ +------------+ +------------+ +------------+ +------------+ +------------+ | _five_ | | _ace_ | | _eight_ | | _king_ | | _diam._ | | _clubs_ | | _hearts_ | | _diam._ | +------------+ +------------+ +------------+ +------------+ there are now removed the three court cards, viz.:--the jack of clubs in the first row, the jack of diamonds in the second, and the king of diamonds in the third. these are replaced by the nine of clubs in the first row, five of spades in the second, and six of hearts in the third. the cards are now to be covered. in the first row, four and seven of spades, making respectively eleven covered by ten of clubs and ten of spades. eleven is now made, where possible, from all three rows. in the second row will be found the six and five of spades; these are covered by two and one of clubs. in the third row, one of clubs and ten of hearts, covered by seven of diamonds and three of spades. in the same row, five of diamonds and six of hearts, covered by the two of diamonds and king of hearts. in the first and second rows, nine of clubs and two of spades, covered by the four and eight of diamonds. in the second row, three and eight of diamonds, covered by the jack of hearts and queen of clubs. in the first and second row, the one and ten of spades, covered by the three of hearts and three of spades. in the first and third rows, four of clubs and seven of diamonds, covered by the ten of diamonds and nine of hearts. in the third row, nine of hearts and two of diamonds, covered by the five of clubs and ace of diamonds. in the first and third rows, ten of clubs and ace of diamonds, covered by the seven of hearts and queen of diamonds. in the first row, four of diamonds and seven of hearts, covered by the eight and five of hearts. in the first and third rows, eight of hearts and three of clubs, covered by the seven of clubs and jack of spades. in the first and second rows, seven of clubs and four of hearts, covered by the two of clubs and eight of spades. in the first and second rows, the three of hearts and eight of spades, covered by the king and nine of spades. in the first row, two of clubs and nine of spades, covered by the ace of hearts and six of diamonds. in the first row, again, the ace of hearts and ten of diamonds, covered by the two of hearts and six of clubs. in the first and third rows, five and six of clubs, covered by the nine of diamonds and queen of hearts. in the first row, five of hearts and six of diamonds, covered by the king and eight of clubs. then in the first and second rows, the eight of clubs and three of spades, as there is only one card remaining, viz.:--the queen of spades, the three other cards to be covered, those put aside at first are taken up, the last two to be covered being the nine of diamonds and two of hearts, covered by the jack of diamonds and jack of clubs. in this case the wish is supposed to be realized; but in some cases it will be found that it has not made up the number eleven in the two cards, and then it is taken that the wish may be either delayed or not fulfilled. curious games with cards _by which fortunes are told in a most singular and diverting manner._ lovers' hearts. four young persons, but not more, may play at this game, or three by making a dummy hand. this game is played exactly the same in every game, making the queen, which is called venus, above the ace; the ace in this game only stands for one, and hearts must be led off by the person next the dealer. he or she who gets most tricks this way (each taking up their own and no partnership) is supposed to have most lovers, and the king and queen of hearts in one hand is said to denote matrimony at hand; but woe to the unlucky one who gets no tricks at the deal, or does not hold a heart in his or her hand; to them are ascribed misfortune in love and long tarry before they marry. love's lottery. let each one present deposit any sum agreed on, or a certain number of counters; put a complete pack of cards well shuffled in a bag, let the parties stand in a circle and the bag being handed round, each draw three; pairs of any kind are supposed to be favorable omens of some good fortune about to occur to the party and get back from the pool the sum that each agreed to pay. the king of hearts is here made the god of love, and claims double, and professes to give a faithful swain to the fair one who has the good fortune to draw him; if venus, the queen of hearts, is with him, it is the conquering prize, and clears the pool; fives and nines are reckoned crosses and misfortunes, and pay a forfeit of the sum agreed on to the pool, besides the usual stipend at each new game; three nines at one draw is supposed to portend the lady will be an old maid, three fives, a bad husband. matrimony. let three, five, or seven young women stand in a circle, and draw a card out of a bag. it is taken that she who gets the highest card will be the first married of the company, whether she be at the present time maid, wife, or widow, and she who has the lowest has the longest time to stay ere the sun shines on her wedding day; she who draws the ace of spades will never bear the name of wife; and she who has the nine of hearts in this trial will have one lover too many to her sorrow. cupid's pastime. amusement may be caused by this game to all those playing, and at the same time it is supposed that some curious particulars may be learned concerning the future fates of the consultants. several may play at the game, it requiring no special number, only leaving out nine cards on the table not exposed to view; each person puts a trifling sum in the pool, and the dealer double. the ace of diamonds is made principal, and takes all the other aces, etc.; twos and threes in hand are said to show luck; fours, a continuance in the present state; fives, trouble; sixes, profit; sevens, worries; eights, disappointment; nines, surprises; tens, settlements; jacks, sweethearts; kings and queens, friends and acquaintances; ace of spades, death; ace of clubs, a letter; and the ace of diamonds with ten of hearts, marriage. the ace of diamonds being played first, or should it be amongst the nine, the dealer calls for the queen of hearts, which takes next. if the ace be not out and the queen conquers, it is supposed that the person who played her will be married that year without a doubt, though it may perhaps seem unlikely at that time; but if she loses her queen, she must wait longer. the ace and queen being called, the rest go in rotation as at whist; kings taking queens, queens jacks, and so on, and the more tricks taken, the more money the winner gets off the board on the division; those who hold the nine of spades are to pay a penny to the board, and it is said they will have some trouble; but the fortunate fair one who holds the queen and jack of hearts in the same hand is supposed soon to be married, or if she is already within the pale of matrimony, a great rise in life by means of her husband; those who hold the ace of diamonds and queen of hearts clear the money off the board and end that game; it also professes to betoken great prosperity. wedding bells. you select the four kings from a pack, and lay them side by side in a row upon the table. the lady who wishes to know her fortune gives to each of these cards the name of some gentleman of her acquaintance who might be likely to woo her in marriage. it is usual to pronounce these names aloud before the company. the name given to the king of hearts is, however, an exception. this secret the lady keeps to herself. to these four kings, you can also add a queen, which then denotes the old maid. now, take the rest of the pack, shuffle it thoroughly, let the person in question cut three times and commence. under each of the above-named picture-cards you lay a card in turn, and as often as a spade is placed under a spade, a heart under a heart, _et cetera_, that is, as often as a card of the same suit is placed under one of these picture-cards, the picture-card is turned from its position. the first time it takes a direction from left to right, the second time it lies upside down, the third time it is raised again to a position from right to left, and the fourth and last time it regains its former upright position. that one of the four kings who, after these different changes, first resumes his upright position, is to be the happy husband. if it should happen to be the old maid, you can imagine what is in store for you. marriage questions. after having learned from the cards who is to be the husband, the questions next asked are, usually: how much will he love his wife, why he marries her, and what is his profession. these questions are answered in the following manner: gather up the cards, shuffle them thoroughly, and let the person cut them three times. then tell off the cards upon the table, as you recite the following sentence: heartily, painfully, beyond all measure. by fits and starts. not a bit in the world. you repeat this sentence until the king of hearts makes his appearance. if it happens that, as you lay this upon the table, you pronounce the word "heartily" he will love his future wife heartily, and so on. now as to why he marries her. count off the cards upon the table, while you repeat the following sentence: for love, for her beauty, for his parents' command, for the bright, golden dollars, for counsel of friends. the sentence by which you discover what is his profession is the following: gentleman, alderman, clergyman, doctor, merchant, broker, professor, major, mechanic, lawyer, shipmaster, tailor. this method of telling fortunes is very entertaining in society, when you have not the book to find more particular answers. * * * * * the shrewesbury popular entertainment books gypsy witch dream book by the queen of the romanies pages paper covers price cents. (edited by carleton b. case.) the completeness of this work is attested by its numerous exclusive interpretations of dreams based upon modern subjects, as the aëroplane, automobile, baseball, cabaret, chauffeur, football, golf, manicure, moving pictures, phonograph, tango, turkey-trot, telephone, typewriter, wireless, and many others, found in no other similar work. the best of the old and all the new interpretations are given. whether you take your dreams seriously or find in their decipherment merely a pleasant pastime, you will appreciate the perfection of this newest and most complete dream dictionary. some irish smiles by carleton b. case pages paper covers price cents. a volume of genuine irish humor with several hearty laughs to every page; a book to be read and passed along to one's chums, that all may enjoy its fun. the wit of our friends from the emerald isle is proverbial, and none is so ready to see and appreciate the point of it as the american. its humor is so spontaneous that it creates laughter in spite of one's self, and that is the kind of wit all of us prefer. this little page book is for laughing purposes only, and will be carefully read from cover to cover by every purchaser. shrewesbury publishing co. publishers w. st. new york transcriber's note italic text is denoted by _underscores_. the oe ligature (one occurrence) has been replaced by 'oe'. obvious typographical errors and punctuation errors have been corrected after careful comparison with other occurrences within the text and consultation of external sources. more detail can be found at the end of the book. the following pages, originally intended for their amusement, are dedicated to my children. oracles from the poets. i am sir oracle, and when i ope my lips let no dog bark. _merchant of venice._ oracles from the poets: a fanciful diversion for the drawing-room. by caroline gilman. the enthusiast sybil there divinely taught, writes on loose foliage inspiration's thought. she sings the fates, and in her frantic fits the notes and names inscribed to leaves commits. _dryden's and symmon's virgil._ _macbeth._ i conjure you, by that which you profess, (howe'er you come to know it,) answer me. _first witch._ speak. _second witch._ demand. _third witch._ we'll answer. new york: john wiley (old stand of "wiley and putnam"), broadway: and paternoster row, london. . entered according to act of congress, in the year , by wiley & putnam. in the clerk's office of the district court of the united states for the southern district of new york. stereotyped by richard c. valentine, gold-street, new york. preface. i was led to arrange "the oracles from the poets," by observing the vivid interest taken by persons of all ages in a very common-place fortune-teller in the hands of a young girl. it occurred to me that i might avail myself of this love of the mysterious, for the intellectual enjoyment of my family circle. instead, however, of the pastime of a few days, it has been the work of every leisure moment for six months. the first movement was the pebble thrown into the stream; circle after circle formed, until i found, with old thomas heywood, "my pen was dipt as well in opening each hid manuscript, as tracts more vulgar, whether read or sung in our domestic or more foreign tongue." how rich these six months have been in the purest and highest enjoyment, i will not stop to say; but to be allowed to float in such an atmosphere, buoyed up with the sweetest sympathies of friends, may be conceived to be no common happiness. and now, with the hope of communicating a portion of this pleasure more extensively, i yield this volume up as a public offering, for the advancement of those rational social enjoyments which seem to belong to the moral movement of the age. i do not know how far early associations may have influenced me, but i distinctly recollect the first oracle of my childhood. at the age of eight years i attended a female seminary in a village. the classes were allowed a half hour for recreation, and they usually played on the green within view of the academy building. one day i observed a group of girls of the senior class pass beyond the bounds and enter the church, which was opened for some approaching occasional service. i followed quietly. they walked through the aisle with agitated whispers, and ascended to the pulpit. then each, in turn, opening the large bible, laid a finger, with closed eyes, on a verse, and read it aloud, as indicating her fate or character. i well remember the eagerness with which i listened on the stairs, for i was afraid to crowd into the pulpit with the _big_ girls. as they retired, i entered. i can recall the timid feeling with which i glanced round the shadowy building, the awe with which i closed my eyes and placed my small finger on the broad page, and the faith with which i read my _oracle_. i must make an early apology for venturing to alter the tenses of authors so as to conform to answers. i tried the method of literal extracts, but they were deficient in spirit and directness. i can now only warn my readers not to quote the oracles habitually, as exact transcripts, but resort to the originals. i have trembled as if it were sacrilege to turn thus the streams of helicon into this little channel, but i hope the evil may be balanced by the increased acquaintance of many with slighted authors. i have not allowed myself to select from periodicals, though american journals contain perhaps more favorable specimens of our literature than the published volumes to which i have felt bound to confine myself. my selections have extended so far beyond the limits of my plan, that i propose furnishing another volume, in the course of the year, with additional questions, including translations from popular authors. one question in the present volume, _to what have you a distaste or aversion?_ is, i think, nearly exhausted, while its opposite, _what gratifies your taste or affections?_ presents still an ample field for gleaning. will this furnish any argument against those ascetics, who think misery preponderates over happiness? one fanciful question in the succeeding volume will be, _what is the name of your lady-love?_ and another, _of him who loves you_? i shall consider with respectful attention friendly suggestions made to me directly, or through my publishers, preparatory to the arrangement of another volume, particularly in bringing to view any poet, who, by accident, may have escaped attention. i have been urged to communicate, in a preface, the literary results which have necessarily flowed from the examination and comparison of such a mass of poets, but the task is beyond the limits of this humble effort. it would, indeed, be a rich field for a schlegel or de stäel. a few curious speculations, however, may present themselves to the most superficial critic. in shakspeare, for instance, so affluent in various delineations of character and personal appearance, i looked in vain for places of residence. there seemed not to be even a fair proportion of passages descriptive of musical sounds, hours, seasons, and (except in the winter's tale) of flowers. in wordsworth, scarcely a flower or musical sound is described. they are alluded to, but not painted out. the poetry of crabbe, though abounding in numerous characters, could surrender almost none for my purpose, on account of their being woven into the general strain of his narratives. shelley, landon, and howitt, are eminently the poets of flowers, while darwin, with a whole _botanic garden_ before him, and mason, in his _english garden_, gave me, i think, none that i conceived fairly entitled to selection. few passages of any sort, except those hackneyed into adages, could be gained from milton, on account of the abstract, lofty, and continuous flow of his diction. coleridge has corresponding peculiarities. keats and shelley are the poets of the heavens. byron, with faint exceptions, does not describe a flower, or musical sound, or place of residence. the american poets, in contradistinction to their elder and superior brethren of the fatherland, display a more marked devotion to nature, with which a continual glow of religious sentiment aptly harmonizes. but i am recalled by these lengthening paragraphs to my disclaimer, and only wish that an abler and more philosophical pen than mine could take my recent experience. after a close examination of the earlier dramatic poets, though i have rescued from them some exquisite gems, it seems to me far from desirable that they should be brought forward as prominently as many of their wordy commentators desire. a kind of pure instinct in the british taste has placed shakspeare without a brother on the throne. the fathers of dramatic poetry acted according to their light, but it was not the "true light." a few relics, selected with caution, may honor their memory, but we should be careful while warning our youth against the impurities of some modern poets, how we extol these vulgarities of a darker moral age. before parting i must ask clemency for classing all my authors among _poets_, that great word so deservedly sacred, and to which i bow with deep reverence; but the parnassus of my oracles has many steps, and i cannot but feel kindly towards those, who sit gracefully even on the lower platform, nor apprehend that they will do more than look up deferentially to the laurel-crowned worthies at its summit. besides, it has been the character of my taste, or perhaps philosophy, whenever literally or figuratively i gather a wreath of flowers, to twine the wild blossom as heartily as the exotic, and even insert a weed, if its color or contrast lends beauty to the combination;--and thus with my oracles. catalogue of authors quoted in the oracles. english. akenside addison bloomfield bowring bayley barbauld burns beattie byron bowles baillie barton browne butler beaumont and fletcher croly cowper carew cowley collins congreve campbell chatterton cibber cunningham cook coleridge crabbe cornwall cumberland chaucer coleman clark churchill carrington crashaw dryden darwin elliott ferguson falconer gray goldsmith gay gisborne grahame howitt hemans home habington hunt hogg hayley hammond hastings herbert hood king james johnson jones jonson keats kemble landon lee lamb lyttleton miller motherwell massinger moore milton mitford more mason murphy massinger milman montgomery mackenzie macaulay macneil maturin norton ossian pollok pope prior pomfret percy's reliques ramsay rowe rogers roscoe shelley shakspeare southey sheridan spenser sotheby sterling shenstone swift scott smith somerville taylor, john tennent thomson tighe talfourd tennyson tobin taylor thom vaux wordsworth wilson williams white wotton warton watts wolcott webster young american. aldrich bryant brooks bulfinch benjamin burleigh bancroft brainard charlton clark carey coxe cranch child crafts dana, mrs. davidson, m. dana, r. h. drake dawes davidson, l. dinnies dickson doane embury emerson ellet follen fairfield fay gallagher gould gilman, s. goodrich gilman, c. greene holmes hill harvey halleck hillhouse hale hosmer harrington james lee longfellow lowell lewis lunt mclellan morris mellen moise miller neal noble nack osgood percival peters pierpont prentice peabody pierson pike payne smith street simms sargent sands sigourney sprague scott tuckerman willis whittier ware, h. wells welby mrs. ware wilde whitman wilcox woodworth the game of the oracles is composed of the following fourteen questions, with sixty answers each, numbered. what is your character?--gentleman. page what is your character?--lady. " what is the personal appearance of your lady-love? " what is the personal appearance of him who loves you? " what is the character of your lady-love? " what is the character of him who loves you? " what season of the year do you love? " what hour do you love? " what musical sounds do you love? " what is your favorite flower? " what gratifies your taste or affections? " for what have you a distaste or aversion? " where or what will be your residence? " what is your destiny? " directions for the game of the oracles from the poets. for a fortune-teller with two persons. the person who holds the book asks, for instance, what is your character? the individual questioned selects any one of the sixty answers under that head, say no. , and the questioner reads aloud the answer no. , which will be the oracle. for a round game. where there are more than six persons present, it will be well to select the following questions, as the game, connected with the discussions to which it will probably give rise, will be too protracted by introducing the whole, and the remaining questions are of a sentimental rather than personal class. what is your character?--gentleman. page what is your character?--lady. " what is the personal appearance of your lady-love? " what is the personal appearance of him who loves you? " what is the character of your lady-love? " what is the character of him who loves you? " where or what will be your place of residence? " what is your destiny? " a questioner having been selected, he calls on each individual to choose a number under the question proposed, and reads each answer aloud as the number is mentioned. if the party agree to the arrangement, the author of the oracle can be demanded by the questioner, and a forfeit paid in case of ignorance, or a premium given for a correct answer. if the person whose oracle is read cannot tell the author, any one of the party may be allowed a trial in turn, and receive the premium. what is your character? gentleman. all our knowledge is ourselves to know. pope. oh, wad some power the giftie gie us, to see oursels as others see us; it wad frae monie a blunder free us and foolish notion! burns. what is your character? gentleman. . you kiss not where you wish to kill, you feign not love where most you hate, you break no sleep to win your will, you wait not at the mighty's gate. lord vaux. . e'en your failings lean to virtue's side. goldsmith. . polite, yet virtuous, you have brought away the manners, not the morals of the day. cowper. . _thou_ art slow to science; the chart and letter'd page have in them no deep spell whereby thy spirit to engage; but rather thou wouldst sail thy boat, or sound thy bugle-horn, or track the sportsman's triumph through the fields of waving corn, than o'er the ponderous histories of other ages bend, or dwell upon the sweetest page that ever poet penn'd. mrs. norton. . a spider you may best be liken'd to, which creature is an adept, not alone in workmanship of nice geometry, but is beside a wary politician. taylor. . i know thee brave,-- a counsellor subtle, and a leader proved,-- with wisdom fitting for a king's right hand; firm in resolve, nor from thy purpose moved: then what lack'st thou to render thee beloved? thou'st wooed and won a gentle heart, and more,-- hast trampled it to dust. allan cunningham. . i would rather wed a man of dough, such as some school-girl, when the pie is made, to amuse her childish fancy, kneads at hazard out of the remnant paste. john tobin. . thou, with a lofty soul, whose course the thoughtless oft condemn, art touch'd by many airs from heaven which never breathe on them. moved too by many impulses, which they do never know, who round their earth-bound circles plod the dusty paths below. albert g. greene. . you look the whole world in the face, for you owe not any man. longfellow. . you loiter, lounge, are lank and lazy, though nothing ails you, yet uneasy; your days insipid, dull, and tasteless, your nights unquiet, long, and restless; and e'en your sports at balls and races, your galloping through public places, have sic parade, and pomp, and art, the joy can scarcely reach the heart. burns--_twa dogs_. . thou'st never bent at glory's shrine, to wealth thou'st never bow'd the knee, beauty has heard no vows of thine, thou lovest _ease_. r. h. wilde. . a gentleman of all temperance. _measure for measure._ . you are positive and fretful, heedless, ignorant, forgetful. swift. . there is one rare, strange virtue in thy speeches, the secret of their mastery--they're short. halleck. . for contemplation framed, shy and unpractised in the strife of phrase, yours is the language of the heavens, the power, the thought, the image, and the _silent_ joy. words are but under-agents in your soul. wordsworth. . you take delight in others' excellence, a gift which nature rarely doth dispense; of all that breathe, 'tis you, perhaps, alone, would be well pleased to see yourself outdone. young--_epistles_. . you are the punch to stir up trouble, you wriggle, fidge, and make a riot, put all your brother puppets out. swift. . you'd shake hands with a king upon his throne, and think it kindness to his majesty. halleck. . the meanest thing, earth's feeblest worm, you fear to scorn or hate; but honor in a peasant's form the equal of the great. ebenezer elliott. . you may be thrown among the gay and reckless sons of life, but will not love the revel scene or head the brawling strife. eliza cook. . you are one, who can play off your smiles and courtesies to every lady, of her lap-dog tired, who wants a plaything. southey. . come, rouse thee now;--i know thy mind, and would its strength awaken; proud, gifted, noble, ardent, kind. anna p. dinnies. . in choice of morsels for the body, nice are you, and scrupulous;-- and every composition know of cookery. pollok--_course of time_. . a man thou seem'st of cheerful yesterdays, and confident to-morrows. wordsworth. . sir, i confess you to be one well read in men and manners, and that usually the most ungovern'd persons, you being present, rather subject themselves unto your censure, than give you least occasion of distaste, by making you the subject of their mirth. ben jonson. . when nae real ills perplex you, you make enow yoursel' to vex you. burns. . you speak an infinite deal of nothing. _merchant of venice._ . calm, serene, your thoughts are clear and honest, and your words, still chosen most gently, are not yet disguised to please the ear of tingling vanity. w. g. simms. . large is your bounty, and your soul sincere; heaven does a recompense as largely send: you give to misery all you have--a tear; you gain from heaven, 'tis all you ask--a friend. gray. . you worship god with inward zeal, and serve him in each deed; yet will not blame another's faith, nor have one martyr bleed. eliza cook. . silent when glad, affectionate though shy; and now your look is most demurely sad; and now you laugh aloud, yet none know why,-- some deem you wondrous wise, and some believe you mad. beattie--_minstrel_. . you act upon the prudent plan, "say little, and hear all you can:" safe policy, but hateful. cowper. . you are a gentleman of excellent breeding, admirable discourse, generally allowed for your many warlike, courtlike, and learned preparations. _merry wives of windsor._ . so gentle, yet so brisk, so wondrous sweet, just fit to prattle at a lady's feet. churchill. . lord of yourself, though not of lands, you, having nothing, yet have all. sir henry wotton. . no change comes o'er thy noble brow, though ruin is around thee; thine eye-beam burns as proudly now as when the laurel crown'd thee. mrs. child. . some have too much, yet still they crave; you little have, yet seek no more; they are but poor, though much they have, and you are rich with little store. they poor, you rich; they beg, you give; they lack, you lend; they pine, you live. lord vaux. . with every shifting gale your course you ply, forever sunk too low or borne too high. pope. . you will not bow unto the common things men make their idols. you will stand apart from common men; your sensual appetite shall be subservient to your loftier soul. mary howitt. . sloth, the nurse of vices, and rust of action, is a stranger to you. massinger. . the worth of the three kingdoms i defy to lower you to the standard of a lie. cowper. . i have some comfort in this fellow; he hath no drowning mark upon him; his complexion is perfect gallows. _tempest._ . you lacke no witte, you speke whatte bee the trouthe, and whatte all see is ryghte. rowley--(_chatterton._) . a man resolved and steady to his trust, inflexible to ill, and obstinately just. dr. watts. . i know thy generous temper well; fling but the appearance of dishonor on it, it straight takes fire, and mounts into a blaze. addison--_cato._ . just like a snail through life's dull path you creep, your whole existence but a waking sleep. r. m. charlton. . your nature is, that you incline to hope rather than fear, and gladly banish squint suspicion. milton--_comus._ . a right tender heart, melting and easy, yielding to impression, and catching the soft flame from each new beauty. rowe--_jane shore._ . the ruby lip, the sparkling eye, all unavailing prove; wandering from fair to fair you fly, but will not learn to love. dr. s. h. dickson. . never credit me, if i don't think thee more stupid, yea, more obtusely, intensely, and impenetrably thick-skulled, than ever man or woman was before thee. fanny kemble--_star of seville._ . some deem you are a surly man, but _they_ know not your griefs and fears, how you have been beloved by one, whose image lies "too deep for tears." thomas miller. . one charm, we in your graceful character observe; that though your passions burn with high impatience, and sometimes, from a noble heat of nature, are ready to fly off, yet the least check of ruling reason brings them back to temper, and gentle softness. thomson--_tancred and sigismunda._ . you are the fellow at the chimney corner, who keeps the fire alive that warms us all. fanny kemble. . you love, and would be loved again; do but confess it;--you possess a soul, that what it wishes, wishes ardently. you would believe you hated, had you power to love with moderation hill--_zara_. . a soul too great, too just, too noble to be happy. cibber--_zimena_. . though straiter bounds your fortune does confine, in your large heart is found a wealthy mine waller. . your heart has settled in a sea of pride, till every part is cold and petrified. miss h. f. gould. . your mirth is the pure spirits of various wit, yet never doth your god or friends forget; and when deep talk and wisdom come in view, retires, and gives to them their due cowley. . you are young, and of that mould which throws out heroes; fair in favor, and doubtlessly, with such a form and heart, would look into the fiery eyes of war. byron--_werner_. . calm as evening skies is your pure mind, and lighted up with hopes that open heaven. thomson--_tancred and sigismunda_. what is your character? lady. nevill.--know'st thou how slight a thing a woman is? scudmore.--yes; and how serious too. nathaniel field-- _woman's a weathercock. a comedy_. from lamb's specimens of old dramatic poets. what is your character? lady. . none know thee but to love thee, none name thee but to praise. halleck. . oh, thou wilt ever be what now thou art, nor unbeseem the promise of thy spring; as fair in form, as warm, yet pure in heart, love's image upon earth without its sting. byron. . ever o'er thy soul a shadow lies, still darkest, when life wears the sunniest skies; and even when with bliss thy heart beats high, the swell subsides into a plaintive sigh. mrs. pierson. . sometimes will you laugh, and sometimes cry, then sudden you wax wroth, and all you know not why. thomson. . thou doest little kindnesses, which most leave undone or despise; for naught that sets one heart at ease, and giveth happiness or peace, is low esteemed in thy eyes. james r. lowell. . thou art merry and free, thou carest for naebody, if naebody care for thee. burns. . women love you, that you are a woman more worth than any man; men, that you are the rarest of all women. _winter's tale._ . not only good and kind, but strong and elevated is thy mind; a spirit that with noble pride can look superior down on fortune's smile or frown; that can, without regret or pain, to virtue's lowest duty sacrifice. lord lyttleton. . at table you are scrupulous withal; no morsel from your lips do you let fall, nor in your sauce will dip your fingers deep. well can you carry a morsel, and well keep, that not a drop e'er falls upon your breast. in courtesy your pleasure much doth rest. your dainty upper lip you wipe so clean, that in your cup there is no farthing seen of grease, when you have drunk; and for your meat, full seemly bend you forward on your seat. chaucer. . you have a natural, wise sincerity, a simple truthfulness; and though yourself not unacquaint with care, have in your heart wide room. james r. lowell. . what you do still betters what is done; when you speak, sweet, we'd have you do it ever. _winter's tale._ . an inward light to guide thee, unto thy soul is given, pure and serene as its divine original in heaven. james aldrich. . you have no gift at all in shrewishness, you are a right woman for your cowardice. _midsummer night's dream._ . the world has won thee, lady, and thy joys are placed in trifles, fashions, follies, toys. crabbe. . mishap goes o'er thee like a summer cloud; cares thou hast none, and they who stand to hear thee, catch the infection and forget their own. rogers--_italy_. . nature for her favorite child, in thee hath temper'd so her clay, that every hour thy heart runs wild, yet never once doth go astray. wordsworth. . your only labor is to kill the time, and labor dire it is, and weary wo; you sit, you loll, turn o'er some idle rhyme, then rising, sudden to the glass you go. thomson. . you will die if ---- love you not; and you will die ere you make your love known; and you will die if he woo you, rather than abate one breath of your crossness. _much ado about nothing._ . it cannot bend thy lofty brow, though friends and foes depart, the car of fate may o'er thee roll, nor crush thy roman heart. mrs. child. . you wash, wring, brew, bake, scour, dress meat and drink, make the beds, and do all yourself. _merry wives of windsor._ . to tend from good to better--thence to best, grateful you drink life's cup, then bend unmurmuring to your bed of rest; you pluck the flowers that around you blow, scattering their fragrance as you go. bowring. . rich in love and sweet humanity, you will be yourself, to the degree that you desire, beloved. wordsworth. . you little care what others do, and where they go, and what they say; your bliss all inward, and your own, would only tarnish'd be by being shown. the talking, restless world shall see, spite of the world, you'll happy be; but none shall know, how much you are so, save only _love_. mrs. barbauld. . scared at thy frown, abash'd will fly self-pleasing folly's idle brood, wild laughter, noise, and thoughtless joy, and leave thee leisure to be good gray. . a happy lot be thine, and larger light await thee there;--for thou hast bow'd thy will in cheerful homage to the rule of right, and lovest all, and doest good for ill. bryant. . in you are youth, beauty, and humble port, bounty, richesse, and womanly feature; god better knows than my pen can report, wisdom, largesse, estate and cunning sure. in every point so guided is your measure, in word, in deed, in shape, in countenance, that nature could no more her child advance. _king james i._ . you do incline to sadness, and oft-times not knowing why. _cymbaline._ . you are a riddle, which he who solved the sphinx's would die guessing! john tobin. . you have train'd your spirit to forgive, as you hope to be forgiven; and you live on earth as they should live whose hopes and home are heaven. bowring. . a reasonable woman; fair without vanity, rich without pride, discreet though witty, learned yet very humble. john tobin. . there's little of the melancholy in you; you are never sad but when you sleep, and not even sad then; for i have heard that you often dream of mischief, and wake yourself with laughing. _much ado about nothing._ . like a summer storm awhile you're cloudy, burst out in thunder and impetuous showers, but straight the sun of beauty dawns abroad, and all the fair horizon is serene. nicholas rowe. . think not the good, the gentle deeds of mercy thou hast done shall die forgotten all; the poor, the prisoner, the fatherless, the friendless, and the widow, who daily own the bounty of thy hand, shall cry to heaven and pull a blessing on thee. george lillo. . a friend to the hen-coop you often are found; when the rat or the weasel are prowling around, or chick become motherless strays from the wing, a mother are you to the motherless thing. maria james. . a' the day you spier what news kind neibor bodies bring. motherwell. . innocence and virgin modesty, a virtue and a consciousness of worth that would be woo'd, and not unsought be won. milton--_paradise lost_. . it is your pleasure sweetly to complain, and to be taken with a sudden pain; then up you start, all ecstasy and bliss, and are, sweet soul, just as sincere in this. oh, how you roll your charming eyes in spite, and look delightfully with all your might. dr. young--_love of fame_. . gracious to all; but where your love is due so fast, so faithful, loyal, just, and true, that a bold hand as soon might hope to force the rolling light of heaven, as stay your course. waller. . thou medley of contraries! we trust thee, yet we doubt thee, our darkness and our light; night would be day without thee, and day, without thee, night. judge charlton. . you are a soul so white and so chaste, as nothing called foul dares approach with a blot, or any least spot; but still you control or make your own lot, preserving love pure as it first was begot. ben jonson. . the power you wield has its best spells in love, and gentleness, and thought; never in scorn, or any wayward impulse or caprice. w. g. simms. . you love to listen better than to talk, and, rather than be gadding, would sit quiet;-- hate cards, and cordials. tobin. . you do not love as _men_ love, who love often. yours has been a single sentiment for one alone, an all-engrossing passion, which doth live on hope and faith. elizabeth bogart. . thou talkest well, but talking is thy privilege; 'tis all the boasted courage of thy sex. nicholas rowe--_tamerlane_. . thoughts go sporting through your mind like children among flowers, and deeds of gentle goodness are the measure of your hours. in soul or face you bear no trace of one from eden driven, but, like the rainbow, seem, though born of earth, a part of heaven! george hill. . all things thou art by turns, from wrath to love, from the queen eagle, to the vestal dove. barry cornwall. . you've turn'd up your nose at the short, and cast down your eyes at the tall; but then you just did it in sport, and now you've no lover at all. g. p. morris. . alive to feel and curious to explore each distant object of refined distress. whitehead--_roman father_. . you have a soul of god-like mould, intrepid and commanding: but you have passions which outstrip the wind, and tear your virtues up. congreve--_mourning bride_. . there's not a lovely transient thing but brings thee to our mind! the rainbow, or the fragile flower, sweet summer's fading joys, the waning moon, the dying day, the passing glories of the clouds, the leaf that brightens as it falls, the wild tones of the Æolian harp, all tell some touching tale of thee; there's not a tender lovely thing but brings thee to our mind. mrs. follen. . 'tis not your part, out of your fond misgivings, to perplex the fortunes of the man to whom you cleave; 'tis yours to weave all that you have of fair and bright, in the dark meshes of their web. talfourd--_ion_. . in our hours of ease, uncertain, coy, and hard to please; when pain and sickness rend the brow, a ministering angel thou. scott. . ever art thou fair, ev'n in the city's gaudy tumult, fair; yet he who marks thee only as the charm and worship of gay crowds, in festive halls, knows but thy living image, not thy soul, joyless in that cold pomp. dr. brown--_bower of spring_. . thine is the heart that is gentle and kind, and light as the feather that sports in the wind. hogg--_queen's wake_. . your person is a paradise, and your soul the cherub to guard it. dryden. . your two red lips _affected_ zephyrs blow, to cool the hyson, and inflame the beau; while one white finger and a thumb conspire to lift the cup, and make the world admire. young. . more than a sermon love you the touch'd string, you love to tinkling tunes your feet to fling. allan cunningham. . coquet and coy at once your air, both studied, though both seem neglected; careless you are with artful care, affecting to seem unaffected. congreve. . your sweet humor is easy as a calm, and peaceful too. all your affections like the dew on roses,-- fair as the flowers themselves, as sweet and gentle. beaumont and fletcher--_the pilgrim_. . grateful we find you, patient of control; a most bewitching gentleness of soul makes pleasure of what work you have to do. bloomfield--_the miller's maid_. what is the personal appearance of your lady-love? must you have my picture? you will enjoin me to a strange punishment. with what a compell'd face a woman sits while she is drawing! i have noted divers either to fain smiles, or suck in the lips, to have a little mouth; ruffle the cheeks, to have the dimple seen; and so disorder the face with affectation, at next sitting it has not been the same. --but indeed if ever i would have mine drawn to the life, i would have a painter steal it at such a time i were devoutly kneeling at my prayers; there is then a heavenly beauty in't, the _soul_ moves in the superficies. john webster-- _the devil's law case. a tragi-comedy._ from lamb's specimens of dramatic poets. what is the personal appearance of your lady-love? . her eyes are shadowy, full of thought and prayer, and with long lashes o'er a white rose cheek drooping. mrs. hemans. . a thing all lightness, life, and glee, one of the shapes we seem to meet in visions of the night, and should they greet our waking sight, imagine that we dream. george hill. . a lovelier nymph the pencil never drew; for the fond graces form'd her easy mien, and heaven's soft azure in her eye is seen. she seems a rose-bud when it first receives the genial sun in its expanding leaves. hayley--_triumphs of temper_. . eyes as tender as the blue of weeping skies, yet sunny in their radiance as that blue, when sunset glitters on its falling dew. john neal. . she bends beneath the weight of dress, the stiffen'd robes, which spoil her easy mien, and art mistaken makes her beauty less, while still it hides some beauties better seen. hammond--_love elegies_. . there is a sweetness in her upturn'd eyes, a tearful lustre, such as fancy lends to the madonna, and a soft surprise, as if they found strange beauty in the air. park benjamin. . her soft, clear eyes, deep in their tenderness, reflect all beautiful and kindly things. she would seem infantile, but that her brow in lilied majesty uptowers, and tells that lofty thoughts and chasten'd pride are there. mrs. gilman. . oh, the words laugh on her lips; the motion of her smiles showers beauty, as the air-caressed spray the dews of morning; and her stately steps are light, as though a winged angel trod over earth's flowers, and fear'd to brush away their delicate hues. milman--_fazio_. . she has ane e'e, she has but ane, the cat has twa the very color; five rusty teeth forbye a stump, a clapper tongue would deave a miller. burns. . she lacks the beauty of a "damask skin," but there are roses lying near at hand, to spring unto her cheek; oft from within they come, called up at feeling's high command, and on the glowing surface long remain. mrs. m. s. b. dana. . if on her we see display'd pendent gems, and rich brocade, if her chintz with less expense flows in easy negligence, if she strikes the vocal strings, if she's silent, speaks, or sings, if she sit, or if she move, still we love and we approve. dr. johnson. . her laugh is like a fairy's laugh, so musical and sweet; her foot is like a fairy's foot, so dainty and so fleet. her smile is fitful sunshine, her hand is dimpled snow, her lip a very rose-bud in sweetness and in glow. mrs. osgood. . a thoughtful and a quiet grace, though happy still;--yet chance distress hath left a pensive loveliness; fancy hath tamed her fairy gleams, and her heart broods o'er home-born dreams. wilson. . her swollen eyes are much disfigured, and her faire face with tears is foully blubbered. spenser. . a downcast eye, repentant of the pain that its mild light creates. keats. . not fairer grows the lily of the vale, whose bosom opens to the vernal gale; while health that rises with the new-born day, breathes o'er her cheek the softest blush of may. falconer--_shipwreck_. . fairest where all is beautiful and bright! with what a grace she glides among the flowers that smile around her, bowing at her touch. gallagher. . on her cheek an autumn flush deeply ripens;--such a blush in the midst of brown was born, like red poppies grown with corn. around her eyes her tresses lay, which are blackest, none can say; but long lashes veil a light, that had else been all too bright. hood. . ne in her speach, ne in her haviour is lightnesse seene, or looser vanitie; but gratious womanhood and gravitie, above the reason of her youthly yeares. her golden locks she roundly doth uptye, in braided trammels, that ne looser heares do out of order stray about her daintie eares. spenser. . a silver line, that from the brow to the crown, and in the middle, parts the braided hair, just serves to show how delicate a soil the golden harvest grows in; while those eyes, soft and capacious as a cloudless sky, whose azure depth their colour emulates, must needs be conversant with upward looks, prayer's voiceless service. wordsworth. . half the charms that deck her face, arise from powder, shreds, and lace. goldsmith. . time from her form has ta'en away but little of its grace, his touch of thought hath dignified the beauty of her face. bayley. . 'tis strange, that though you study long, you cannot tell the color of her eye, that seems to change, beneath the ivory lid, from brilliant black to liquid hazel, then to full soft gray, fast melting into violet. miss m. e. lee. . her face is heaven's bow in showers. her dark hair flows round it like streaming clouds. ossian. . she has an innocently downcast look, and when she raises up her eyes of blue, it seems as if her features were a book, where sweet affection letters love for you. rufus dawes. . indeed she has a marvellous white hand, i must needs confess. _troilus and cressida._ . i never saw a crowned queen, with such a noble air, so angel-like, so womanly, as is your lady fair. mary howitt. . around her playful lips do glitter heat lightnings of a girlish scorn, harmless they are, for nothing bitter in that dear heart was ever born. that merry heart, that cannot lie within its warm nest quietly, but ever from the full dark eye is looking kindly, night and morn. j. r. lowell. . oh, her glance is the brightest that ever has shone, and the lustre of love's on her cheek; but all the bewildering enchantment is gone the moment you hear her speak. mrs. ellet. . the rose, with faint and feeble streak, so slightly marks the maiden's cheek, that you would say her hue is pale; but if she face the southern gale, or speaks, or sings, or quicker moves, or hears the praise of those she loves, or when of interest is express'd aught that wakes feeling in her breast, the mantling blood in ready play rivals the blush of opening day. scott--_rokeby_. . she dresses aye sae clean and neat, both decent and genteel; and then there's something in her gait gars ony dress look weel. burns. . she walks in beauty, like the night of cloudless climes and starry skies; and all that's best of dark and bright, meet in her aspect and her eyes. byron. . eyes of the gray, the soft gray of the brooding dove, full of the sweet and tender ray of holy love. mrs. norton. . i saw her hand--she has a leathern hand, a freestone color'd hand. i verily did think that her old gloves were on, but 'twas her hand; she has a housewife's hand! _as you like it._ . the fashion of her gracefulness is not a follow'd rule, and her effervescent sprightliness was never taught at school; her words are all peculiar, like the fairy's that spoke pearls, and her tone is ever sweetest 'mid the cadences of girls. willis. . there's language in her eye, her cheek, her lip; nay, her foot speaks. _troilus and cressida._ . she has that changing color on the cheek, which speaks the heart so well; those deep blue eyes, like summer's darkest sky, yet not so glad; they are too passionate for happiness. miss landon. . there is a light around her brow, a holiness in those dark eyes, which show, though wandering earthward now, her spirit's home is in the skies. moore. . a still, sweet, placid, moonlight face, and slightly nonchalant, which seems to hold a middle place between one's love and aunt. where childhood's star has left a ray in woman's summer sky, as morning's dew and blushing day on fruit and blossom lie. o. w. holmes. . a bright, frank brow, that has not learn'd to blush at gaze of man. macaulay--_lays of ancient rome_. . if to her share some female errors fall, look in her face, and you'll forget them all. hayley--_triumphs of temper_. . quips, and cranks, and playful wiles, nods, and becks, and wreathed smiles, such as hang on hebe's cheek, and love to live in dimple sleek. milton--_comus_. . excellently done, if god did all. _twelfth night._ . a ruby lip first dawns; then glows the young cheek's deeper hue, yet delicate as roses when they dip their odorous blossoms in the morning dew. then beam the eyes, twin stars of living blue, half shaded by the curls of glossy hair, that turn to gold in the west's golden glare. croly--_angel of the world_. . love glower'd[a] when he saw her bonnie dark e'e, 'an swore by heaven's grace, he ne'er had seen, nor thought to see, since e'er he left the paphian lea, mair lovely a dwallin' place. william thom. [a] stared with surprise. . an angel-face! its sunny "wealth of hair," in radiant ripples, bathes the graceful throat, and dimpled shoulders; round the rosy curve of the sweet mouth, a smile seems wandering ever, while in the depths of azure fire that gleams beneath the drooping lashes, sleeps a world of eloquent meaning--passionate, but pure; dreamy, subdued, but o, how beautiful! mrs. osgood. . do but look in her eyes, they do light all that love's world compriseth: do but look on her hair, it is bright as love's star when it riseth! do but mark, her forehead's smoother than words that sooth her, and from her arched brows such a grace sheds itself through the face, as alone there triumphs to the life, all the gain, all the good, of the elements at strife. ben jonson. . when first you look upon her face, you little note, beside the timidness, that still betrays the beauties it would hide; but, one by one, they look out from her blushes and her eyes, and still the last the loveliest, like stars from twilight skies. george hill. . endearing! endearing! why so endearing are those dark lustrous eyes, through their silk fringe peering? they love thee! they love thee! deeply, sincerely; and more than aught else on earth, thou lov'st them dearly. motherwell. . in face an angel, but in soul a cat! dr. wolcott--_peter pindar_. . her feet beat witchcraft as she heads the dance, lads, like a garland, hem her round about, while love rains on them from her dark eye-glance. the maidens near her, tittering, take their stance, and on her swan-white neck, and snowy arms, her small and nimble feet, they look askance; the hoary fiddler, as he listens, warms, and draws a lustier bow, and gazes on her charms. allan cunningham. . a cheek, fair and delicate as rose-leaf newly blown-- a brow like marble--lofty, and profuse with the rich brown of her o'ergathering hair. w. g. simms. . such her beauty, as no arts have enrich'd with borrow'd grace; her high birth no pride imparts, for she blushes in her place. folly boasts a glorious blood, she is noblest, being good. habington. . o'er her features steal, serenely mild, the trembling sanctity of woman's truth, her modesty, and simpleness, and grace; yet those who deeper scan the human face, amid the trial-hour of fear or ruth, may clearly read, upon its heaven-writ scroll, that high and firm resolve, which nerved the roman soul. mrs. sigourney. . on her forehead sitteth pride, crown'd with scorn, and falcon-eyed; but she beneath, methinks, doth twine silken smiles, that seem divine. can such smiles be false and cold? can she, will she wed for gold? barry cornwall. . oh! her beauty is fair to see, but still and steadfast is her e'e, and the soft desire of maiden's e'en, in that mild face can never be seen. her seymat is the lily flower, and her cheek the moss-rose in a shower, and her voice, like the distant melody that floats along the twilight sea. but she lo'es to raike the lonely glen, and keep afar frae the haunts o' men. hogg--_queen's wake_. . 'tis not her eye or lip we beauty call, but the joint force and full result of all. pope. . her face is very beautiful, and mirth is native on her lip; but ever, now, as a sweet tone delighteth her, the smile goes melting into sadness, and the lash droops gently to her eye, as if it knew affection was too chaste a thing for mirth. willis. . have you seen but a bright lily grow, before rude hands have touch'd it? have you mark'd but the fall o' the snow, before the soil hath smutch'd it? have you felt the wool of the beaver? or swan's-down ever? or have smelt o' the bud of the brier? or the nard in the fire? or have tasted the bag of the bee? o so white! o so soft! o so sweet is she! ben jonson. . her nose is crook'd, and turn'd outwarde, her chin stands all awry; a worse formed lady than she is, was never seen with eye. her haires like serpents cling aboute her cheekes of deadlye hewe; a worse form'd ladye than she is no man mote ever view. percy's reliques--_the marriage of sir gawaine_. what is the personal appearance of him who loves you? 'twas pretty, though a plague, to see him every hour, to sit and draw his arched brows, his hawking eye, his curls, in our heart's table; heart, too capable of every line and trick of his sweet favor. _all's well that ends well._ i will drop in his way some obscure epistle of love; wherein, by the color of his beard, the shape of his leg, the manner of his gait, the expressure of his eye, forehead, and complexion, he shall find himself most feelingly personated. _twelfth night._ what is the personal appearance of him who loves you? . on his bold visage middle age has slightly press'd its signet sage, yet has not quench'd the open truth and fiery vehemence of youth. scott--_lady of the lake_. . he is young and eminently beautiful, and life mantles in eloquent fulness on his lip, and sparkles in his glance, and in his mien there is a gracious pride that every eye follows with benisons. willis. . he hath but a little wee face, with a little yellow beard. _merry wives of windsor._ . the high-born eye, that checks low mirth, but lacks not courtesy. byron--_corsair_. . locks jet black, and clustering round a face open as day, and full of manly daring. rogers--_italy_. . his face is keen as is the wind that cuts along the hawthorn fence, a motley air of courage and of impudence. wordsworth. . oh what a deal of scorn looks beautiful in the contempt and anger of his lip! _twelfth night._ . a goodly person, and can manage faire his stubborn steed, who under him doth trample in the air, and chafe, that any on his back should sit. spenser. . his waggish face, that speaks a soul jocose, seems t'have been cast i' the mould of fun and glee; and on the bridge of his well-arched nose, sits laughter plumed, and white-wing'd jollity. tennent--_anster fair_. . the glow of temperance o'er his cheek is spread, where the soft down half veils the chasten'd red. crabbe. . readable as open book; and much of easy dignity there lies in the frank lifting of his cordial eyes. leigh hunt--_rimini_. . underneath that face, like summer ocean's, its lip as moveless, and its cheek as clear, slumbers a whirlwind of the heart's emotions, love, hatred, pride, hope, sorrow--all save fear. halleck. . singing he is, or fluting all the day; he is as fresh as is the month of may. he can songs make, and well indite, jouste, and eke dance, and well portray and write; courteous he is, lowly and serviceable, and carveth for his father at the table. chaucer. . does he not hold up his head, as it were, and strut in his gait? _merry wives of windsor._ . sober he seems, and very sagely sad, and to the ground his eyes are lowly bent. simple in show. spenser--_fairy queen_. . he is the deuce among the girls, a thing of foppery and ton, of whiskers and of curls. albert pike. . a dainty gentleman, his sleepy eyes half closed, and countenance to no expression stronger than may suit a simper, capable of being turn'd. southey. . contempt contracts his face, a smile is on his dark-brown cheek, his red eye rolls half concealed beneath his shaggy brows. ossian. . downcast, or shooting glances far, how beautiful his eyes, that blend the nature of the star with that of summer skies! wordsworth. . eyebrows bent like cupid's bow, front an ample field of snow, even nose, and cheek withal smooth as is the billiard-ball; chin as woolly as the peach, and his lip doth kissing teach, till he cherish too much beard and make love and you afear'd. ben jonson. . a fair and meaning face, an eye of fire, that checks the bold and makes the free retire. crabbe. . he has all the graces that render a man's society dear to ladies. massinger. . a beard that would make a razor shake, unless its nerves were strong! albert pike. . he hath but a little beard, but time will send more if the man will be thankful. _as you like it._ . a fresh young squire, a lover, and a lusty bachelor; with locks curl'd as they were laid in press: of twenty years of age he is, i guess. chaucer. . his form is middle size, shaped in proportion fair; and hazel is his eagle eye, and auburn of the deepest dye his short curl'd beard and hair. scott. . the tartness of his face sours ripe grapes. _coriolanus._ . a kind true heart, a spirit high, that cannot fear, and will not bow, are written in his manly eye, and on his manly brow. halleck. . he has more goodness in his little finger, than you have in your whole body; indeed he is a personable man, and not a spindle-shanked hoddy-doddy. swift. . a sweeter and a lovelier gentleman, framed in the prodigality of nature, young, valiant, wise, the spacious earth cannot afford again. _richard iii._ . a handsome gallant, and a beau of spirit, who can go down the dance so well as he? tennent--_anster fair_. . a phantom, fashionably thin, with limb of lath, and bearded chin. scott--_bridal of triermain_. . there is a fair behavior in him, and though that nature with a beauteous wall doth oft close in pollution, yet of him i well believe, he has a mind that suits with this his fair and outward character. _two gentlemen of verona._ . like a crane, his neck is long and fine, with which he swalloweth up excessive feast. spenser. . oh thy love has an eye like a star in the sky, and breath like the sweets from the hawthorn tree; and his heart is a treasure, whose worth is past measure, and yet he hath given all--all to thee. barry cornwall. . his form, his face, his noble mien, the sweetness of his touching tone, his feeling heart so simply shown, such gifts of mind, such gentle grace, proclaim him of no common race. sotheby. . a brow of beautiful yet earnest thought, a form of manly grace. mrs. sigourney. . he's handsome, valiant, young, and looks as he were laid for nature's best, to catch weak women's eyes. dryden--_all for love_. . in that fair stand, his forehead, love still bends his double bow, and round his arrows sends; in that tall grove, his hair, those globy rings he flying curls, and crispeth with his wings. ben jonson. . he's fat, and scant o' breath. _hamlet._ . lordly look'd and lordly limb'd is he,-- a frame of iron, a right arm long and stark, a rough, loud voice, a visage somedale dark, a heart which soars as dangers soar, and ne'er sinks save in peace. allan cunningham. . tall is his frame, his forehead high, still and mysterious is his eye; his look is like a wintry day when storms and winds have sunk away. hogg--_queen's wake_. . he chats like popinjay, and struts with phiz tremendously erect. tennent--_anster fair_. . his large fair front, and eye sublime, declare absolute rule, and hyacinthine locks, round from his parted forelock, manly hang clustering. milton--_paradise lost_. . a sweet-faced man; a proper man as one shall see in a summer's day; a most lovely, gentleman-like man. _midsummer night's dream._ . dark deep eyes, and lips whose motions gift the air they breathe with love. shelley. . full long are both his spindle-shanks, and lean just like a walking-stick--no calf is seen. chaucer. . faster than his tongue doth make offence, his eye doth heal it up. _as you like it._ . his eyes are like the eagle's, yet sometimes liker the dove's; and at his will he wins all hearts with softness, or with spirit awes. home--_douglass_. . there's a cold bearing, and grave, severe aspect about the man, that makes our spirits pay him such respect, as though he dwelt 'neath age's silvery pent-house, despite his unripe years. fanny kemble. . young and fair, yet a man;--with crisped hair, cast in thousand snares and rings for love's fingers, and his wings: chesnut color, or more slack gold, upon a ground of black. ben jonson. . a brow half martial, and half diplomatic, an eye upsoaring like an eagle's wings. halleck. . he capers, he dances, he has eyes of youth; he writes verses, he speaks holiday, he smells april and may. _merry wives of windsor._ . 'tis not his talent to conceal his thoughts, and carry smiles and sunshine in his face, when discontent sits heavy at his heart. addison--_cato_. . a fop complete, he stalks the jest and glory of the street. crabbe. . oh what a grace is seated on his brow! a combination and a form indeed, where every god doth seem to set his seal to give the world assurance of a man. _hamlet._ . such beauty as great strength thinks no disgrace, smiles in the manly features of his face; his large black eyes, fill'd with a spriteful light, shoot forth such lively and illustrious night, as the sunbeams on jet reflecting show; his hair is black, in short curl'd waves doth flow; his tall, straight body amid thousands stands, like some fair pine o'erlooking all the lands. cowley--_davideis_. . he witches the world with noble horsemanship, and vaults into his saddle with such ease, as if an angel dropt down from the clouds to turn and wind a fiery pegasus. _henry iv._ . a stalwart, active, soldier-looking stripling, handsome as hercules ere his first labor, and with a brow of thought beyond his years when in repose, till his eye kindles up, in answering yours. byron--_werner_. . his face is dark, but very quiet; it seems like looking down the dusky mouth of a great cannon. john sterling--_strafford_. what is the character of your lady-love? look at her, whoe'er thou be that kindlest with a poet's soul intensely----from imagination take the treasure; what mine eyes behold see thou, even though the atlantic ocean roll between. wordsworth. the idea of her life shall sweetly creep into his study of imagination; and every lovely organ of her life, shall come apparell'd in more precious habit, more moving, delicate, and full of life, into the eye and prospect of his soul. _much ado about nothing._ what is the character of your lady-love? . her body's matchless form is better'd by the pureness of her mind. massinger. . she's made of those rare elements that now and then appear, as if removed by accident into a lesser sphere, forever reaching up and on to life's sublimer things, as if they had been used to track the universe with wings. willis. . this reasoning maid, above her sex's dread, has dared to read, and dares to say she read. crabbe. . her smile so soft, her heart so kind, her voice for pity's tones so fit, all speak her woman;--but her mind lifts her where bards and sages sit. dr. brown. . a perfect woman, nobly plann'd, to warn, to comfort, and command, and yet a spirit still, and bright with something of an angel light. wordsworth. . one whose life is like a star, without toil or rest to mar its divinest harmony, its god-given serenity. james aldrich. . she is wise, if i can judge of her, and fair she is, if that mine eyes be true, and true she is, as she hath proved herself. _merchant of venice._ . right from the hand of god her spirit came unstain'd, and she hath ne'er forgotten whence it came, nor wander'd far from thence, but laboreth to keep her still the same, near to her place of birth, that she may not soil her white raiment with an earthly spot. j. r. lowell. . with her mien she enamors the brave, with her wit she engages the free, with her modesty pleases the grave; she is every way pleasing to thee. shenstone. . i would my horse had the speed of her tongue. _much ado about nothing._ . as through the hedge-row shade the violet steals, and the sweet air its modest leaf reveals, her softer charms, but by their influence known, surprise all hearts, and mould them to her own. rogers. . full many a lady you have eyed with best regard, and many a time, the harmony of their tongues hath into bondage brought your too diligent ear; for several virtues you have liked several women; never any with so full soul, but some defect in her did quarrel with the noblest grace she owed, and put it to the foil: but she, o she, so perfect and so peerless, is created of every creature's best! _tempest._ . she is all simplicity, a creature soft and mild; though on the eve of womanhood, in heart a very child. mrs. welby. . who does not understand and love her, with feeling thus o'erfraught? though silent as the sky above her, like that, she kindles thought. dr. gilman. . sacred and sweet is all i see in her. _taming of the shrew._ . she is happy in all endowments, which a poet could fancy in his mistress; being herself a school of goodness, where chaste maids may learn, by the example of her life and pureness, to be, as she is, excellent. massinger. . she steps like some glad creature of the air, as if she read her fate and knew it fair; in truth, for fate at all she hath no care. yet hath she tears as well as gladness; a butterfly in pain will make her weep for very sadness, but straight she'll smile again. a. m. wells. . a maiden never bold of spirit, so still and quiet, that her motion blush'd at itself. _othello._ . she saith not once _nay_ when thou sayest _yea_; "do this," saith he. "all ready, sir," saith she. chaucer. . every thought and feeling throw their shadows o'er her face, and so are every thought and feeling join'd, 'twere hard to answer whether heart or mind of either were the native place. washington allston. . she speaks, yet she says nothing! _romeo and juliet._ . she will weep for nothing, like diana in the fountain, when thou art disposed to be merry; and will laugh like a hyena, when thou art disposed to sleep. _as you like it._ . though on pleasure she is bent, she has a frugal mind. goldsmith. . happy in this, she is not yet so old but she may learn; happier than this, she is not bred so dull but she can learn: happiest of all is, that her gentle spirit commits itself to yours to be directed. _merchant of venice._ . mind is her best gift, and poetry her world; and she will see strange beauty in a flower, as by a subtle vision. willis. . a being of sudden smiles and tears, passionate visions, quick light and shade. hemans. . little she speaks, but dear attentions from her will ceaseless rise; she checks our wants with kind preventions, and lulls the children's cries. dr. gilman. . oh when she's angry, she is keen and shrewd! she was a vixen when she went to school, and though she be but little, she is fierce. _midsummer night's dream._ . graceful and useful all she does, blessing and blest where'er she goes. cowper. . she has an earnest intellect, a perfect thirst of mind, a heart by elevated thoughts and poetry refined. willis. . a timid grace sits trembling in her eye, speaking most plain the thoughts which do possess her gentle sprite,--peace, and meek quietness, and innocent love, and maiden purity. charles lamb. . she hath more hair than wit, more faults than hairs, and more wealth than faults. _two gentlemen of verona._ . her soul is more than half divine, where, through some shades of earthly feeling, religion's soften'd glories shine, like light through summer foliage stealing. moore. . she will turn from a love-breathing seraph away, if he come not apparell'd in purple and gold. mrs. osgood. . she sways her house, commands her followers, takes and gives back affairs and their despatch, with a most smooth, discreet, and stable bearing. _twelfth night._ . spring hath no blossom fairer than her form, winter no snow-wreath purer than her mind. the dew-drop trembling to the summer sun is like her smile; bright, transient, heaven-refined. mrs. pierson. . she is a lady of confirmed honor, of an unmatchable spirit, and determinate in all virtuous resolutions; not hasty to anticipate an affront, nor slow to feel where just provocation is given. charles lamb. . her outward charms are less than her winning gentleness; with maiden purity of heart, which, without the aid of art, does in coldest hearts inspire love. james aldrich. . she dwells among us like a star, that from its bower of bliss looks down, yet gathers not a stain from aught it sees in this. mrs. welby. . she in pleasant purpose doth abound, and greatly joyeth merry tales to feign. spenser. . early and late, at her soul's gate, sits chastity in warder wise; no thought unchallenged, small or great, goes thence into her eyes; nor may a low, unworthy thought beyond that virgin warder win, nor one, whose password is not "ought," may go without, or enter in. j. r. lowell. . a light, busy foot astir in her small housewifery, the blithest bee that ever wrought in hive. mitford. . practised to lisp and hang the head aside, faint into airs, and languish into pride. pope. . she is ever fair, and never proud, hath tongue at will, and yet is never loud. _othello._ . i call her richly blest, in the calm meekness of her woman's breast, where that sweet depth of still contentment lies; and for her household love, which clings unto all ancient and familiar things, weaving from each some link for home's dear charities. hemans. . she's peevish, sullen, froward, proud, disobedient, stubborn, lacking duty. _two gentlemen of verona._ . no simplest duty is forgot; life hath no dim and lowly spot that doth not in her sunshine share. j. r. lowell. . disdain and scorn ride sparkling in her eyes, misprizing what they look on;--and her wit values itself so highly, that to her all matter else seems weak. _much ado about nothing._ . with despatchful looks she turns, on hospitable thoughts intent, what choice to choose for delicacy best, what order so contrived as not to mix tastes not well join'd, inelegant, but bring taste after taste upheld with kindliest change. milton. . none so gay as she; up hill and down, morning, and noon, and night, singing or talking; singing to herself when none give ear. rogers--_italy._ . the green and growing leaves of seventeen are round her;--and half hid, half seen, a violet flower; nursed by the virtues she hath been from childhood's hour. halleck. . blest with temper whose unclouded ray can make to-morrow cheerful as to-day: spleen, vapors, or small-pox, above them all, and mistress of herself though china fall. pope--_characters of women._ . seldom she speaks, but she will listen with all the signs of soul; her cheek will change, her eye will glisten, as waves of feeling roll. dr. gilman. . she bears a purse; she is a region in guiana, all gold and bounty. _merry wives of windsor._ . you are as rich in having such a jewel, as twenty seas, if all their sands were pearl, the water nectar, and the rocks pure gold. _two gentlemen of verona._ . oh, she is a golden girl, but a man--a _man_ should woo her! they who seek her shrink aback, when they should like storms pursue her. barry cornwall. . she is soft as the dew-drops that fall from the lip of the sweet-scented pea; perhaps when she smiled upon all, thou hast thought that she smiled upon thee. mackenzie--_man of feeling._ . she is the cause of six matches being broken off, and three sons disinherited. sheridan. . all her strain is of domestic gladness, fire-side bliss, and household rule; nor thought loose, light, or vain, stains her pure vision of meek happiness. allan cunningham. . she loves, but 'tis not you she loves, not you on whom she ponders, when in some dream of tenderness her truant fancy wanders. the forms that flit her vision through, are like the shapes of old, where tales of prince and paladin on tapestry are told. man may not hope her heart to win, be his of common mould. c. f. hoffman. what is the character of him who loves you? something that may serve to set in view the doings, observations which his mind had dealt with--i will here record in verse. wordsworth. what is the character of him who loves you? . of manners gentle, of affections mild, in wit a man, simplicity a child. pope. . he has a shrewd wit, i can tell you; and he's a man good enough; he's one of the soundest judgments, and a proper man of person. _troilus and cressida._ . love, fame, and glory, with alternate sway thrill his warm heart, and with electric ray illume his eye; yet still a shade of care, like a light cloud that floats in summer air, will shed at times a transitory gloom, but shadow not one grace of manly bloom. mrs. k. ware. . he wounds no breast with jeer and jest, yet bears no honey'd tongue, he's social with the gray-hair'd one, and merry with the young. eliza cook. . a shallow brain behind a serious mask, an oracle within an empty cask; he says but little, and that little said owes all its weight, like loaded dice, to lead. cowper--_conversation._ . fearless he is, and scorning all disguise; what he dares do, or think, though men may start, he speaks with mild, yet unaverted eyes. shelley. . a lofty spirit his, and somewhat proud; little gallant, and has a sort of cloud hanging forever on his cold address. leigh hunt--_rimini._ . he writes brave verses, speaks brave words, swears brave oaths, and breaks them as bravely _as you like it._ . in truth he is a strange and wayward wight, fond of each gentle and each dreadful scene; in darkness and in storm he finds delight, nor less than when on ocean's wave serene the southern sun displays his dazzling sheen. beattie--_minstrel._ . there is in him so much man, so much goodness, so much of honor, and of all things else which make our being excellent, that from his store he can enough lend others. massinger. . he draweth out the staple of his verbosity finer than the staple of his argument. _love's labour lost._ . his words are strong, but not with anger fraught, a lore benignant he hath lived and taught; to draw mankind to heaven by gentleness and good example is his business. chaucer. . the monarch-mind, the mystery of commanding, the god-like power, the art napoleon of winning, fettering, moulding, wielding, banding the hearts of millions, till they move as one. halleck. . devout, yet cheerful; pious, not austere; to others lenient, to himself severe. dr. harvey. . with scrupulous care exact, he walks the rounds of fashionable duty; laughs when sad, when merry weeps, deceiving is deceived, and flattering, flatter'd. pollok. . a fellow of infinite jest, of most excellent fancy. _hamlet._ . erect, morose, determined, solemn, slow; who knows the man can never cease to know. crabbe. . rare compound of oddity, frolic, and fun, to relish a joke, and rejoice in a pun! goldsmith. . he is a man among a thousand. unassuming, he may yet assume unquestion'd. gentleness, and a strange strength, a calm o'erruling strength, are mix'd within him so, that neither take possession from the other,--neither rise in mastery or passion, but both grow harmoniously together. w. g. simms. . for beauty and fortin' the laddie's been courtin', weel featured, weel tochered, weel mounted and braw! burns. . he will pick a quarrel for a straw, and fight it out to the extremity. charles lamb. . he cannot flatter and speak fair, smile in men's faces, smooth, deceive, and coy, duck with french nods, and apish courtesy. _richard iii._ . a primrose by the river's brim a yellow primrose is to him, and it is nothing more. wordsworth. . his young bosom feels the enchantment strong of light, and joy, and minstrelsy and song. pierpont--_airs of palestine._ . if he has any faults he leaves us in doubt, at least in six weeks we can't find them out. goldsmith. . the friend of man, the friend of truth, the friend of age, the guide of youth; few hearts like his with virtue warm'd, few heads with knowledge so inform'd. burns. . if his body were opened, and you find so much blood in his liver as will clog the foot of a flea, i'll eat the rest of his anatomy. _two gentlemen of verona._ . he hums and he hankers, he frets and he cankers, you never can please him, do a' that you can; he's peevish and jealous of a' the young fellows. burns. . an ample soul, rockbound and fortified against assaults of transitory passion, but below built on a surging, subterraneous fire, that stirs and lifts him up to high attempts. taylor. . his very manners teach to amend, they are so even, grave and holy; no stubbornness so stiff, nor folly to license ever was so light, as twice to trespass in his sight; his look would so correct it when it chid the vice, yet not the men. ben jonson. . he thinks, that he who fights and runs away may live to fight another day. butler--_hudibras._ . he keeps his honesty and truth, his independent tongue and pen, and moves in manhood, as in youth, pride of his fellow-men. halleck. . his life doth flow from its mysterious urn a sacred stream, in whose calm depth the beautiful and pure alone are mirror'd; which, though shapes of ill may hover round its surface, glides in light, and takes no shadow from them. talfourd--_ion._ . he is too costly for every day, you would want another for working days. _much ado about nothing._ . strange, that his nobly fashion'd mould, in which a very god might dwell, should only live to dig for gold, and perish in its narrow cell! bowring. . he has no party rage, no sectary's whim; christian and countryman is all with him. crabbe. . valiant he as fire, showing danger more than ire. bounteous as the clouds to earth, and as honest as his birth; all his actions they are such as to do no thing too much; nor o'erpraise, nor yet condemn, nor outvalue, nor contemn, nor do wrongs nor wrongs receive, nor tie knots, nor knots unweave. from all baseness to be free, as he durst love truth and thee. ben jonson. . he snuffs far off the anticipated joy, turtle and venison all his thoughts employ. cowper. . in his strength the mighty oak has likeness; gentleness in him is like the rosy parasite, the flush spring gives it wrapping it around with sweetest color and adorning grace. his soul, refined beyond the rustic world, has yet no city vices. he has kept its whiteness unprofaned. w. g. simms. . he'll never learn his bark to steer 'mid passion's sudden, wild career, nor try at times to tack and veer to interest's gale, but hoist the sheet, unawed by fear though storms prevail. hector macneil. . a fair example of his own pure creed, patient of error, pitiful to need, persuasive wisdom in his thoughtful mien. mrs. sigourney. . one of that stubborn sort he is, who if they once grow fond of an opinion, they call it honor, honesty, and faith, and sooner part with life than let it go. rowe--_jane shore._ . virtue's his path, but sometimes 'tis too narrow for his vast soul, and then he starts wide out, and bounds into a vice that bears him far from his first course, and plunges him in ills. dryden--_all for love._ . a man whom storms can never make meanly complain, nor can a flattering gale make him talk proudly. dr. watts. . he'll prattle shrewdly with such witty folly, as almost betters reason. john howard payne. . heed not, though at times he seem dark and still, and cold as clay; he is shadow'd by his dream, but 'twill pass away. barry cornwall. . he quick is anger'd, and as quick his short-lived passion's over-past, like summer lightnings, flashing thick, but flying ere a bolt is cast. e. d. griffin. . oh, he's as tedious as a tired horse, a railing wife, worse than a smoky house. _henry iv._ . love, the germ of his mild nature, hath spread graces forth, expanding with its progress; as the store of rainbow color, which the seed conceals, sheds out its tints from its dim treasury to flush and circle in the flower. talfourd--_ion._ . he is----but what need i say that or this, i'd spend a month to tell ye what he is! ramsay--_gentle shepherd._ . with maids he's softer than the clouds in may; but had you seen him, lady, in his ire, when, like one born of thunder, he did march and strike down men as stubble sinks in fire-- but then he hath a tongue could wile the laverock from the cloud. allan cunningham. . within his soul springs up a deep sense of the beautiful, the holy, the exalted, and a love embracing in its circle all creation. lady flora hastings. . he so light is at legerdemain, that what he touches comes not to light again. spenser. . though learn'd, well-bred; and though well-bred, sincere; modestly bold, and humanely severe. pope. . to express his mind to sense, would ask a heaven's intelligence, since nothing can report that flame but what's of kin to whence it came. ben jonson. . a little, upright, pert, tart, tripping wight, that holds his precious self his dear delight, and loves his own smart shadow in the street. burns. . no caprice of mind, no passing influence of idle time, no popular show, no clamor from the crowd can move him, erring, from the path of right. w. g. simms. . wasting his life for his country's care, laying it down with a patriot's prayer. barry cornwall. . a man whose sober soul can tell how to wear her garments well, her garments that upon her sit as garments should do, close and fit; a well-clothed soul, that's not oppress'd nor choked with what she should be dress'd; a soul sheath'd in a crystal shrine, through which all her bright features shine. crashaw. . and still we gaze, and still the wonder grows, that one small head can carry all he knows. goldsmith--_deserted village_. what season of the year do you love? january gray is here, like a sexton by a grave; february bears the bier, march with grief doth howl and rave, and april weeps; but oh, ye hours, follow with may's fairest flowers. shelley. the seasons of the year, ----some arm'd in silver ice that glisten, and some in gaudy green, come in like masquers. beaumont and fletcher. what season of the year do you love? . the bold _march_ wind! the merry, boisterous, bold march wind! who in the violet's tender eyes casts a kiss,--and forward flies. barry cornwall. . the beautiful spirit of _spring_, when the demons of winter before her fly, while the gentle fan of her delicate wing repels the ardor of summer's eye. james nack. . thou lovest the merry _summer_ months of beauty, song, and flowers, thou lovest the gladsome months that bring thick leafiness to bowers! up, up, thy heart, and walk abroad, fling cark and care aside, seek silent hills, or rest thyself where peaceful waters glide, or, underneath the shadow vast of patriarchal tree, scan through its leaves the cloudless sky in rapt tranquillity. motherwell. . the _eventide of summer_, when the trees yield their fresh honors to the passing breeze, and woodland paths with autumn tints are dyed; when the mild sun his paling lustre shrouds in gorgeous draperies of golden clouds. mrs. e. c. embury. . when on the breath of _autumn_ breeze, from pastures dry and brown, goes floating, like an idle thought, the fair white thistle-down. mary howitt. . a day of _winter_ beauty. through the night the hoar-frost gather'd o'er each leaf and spray, weaving its filmy net-work, thin and bright, and shimmering like silver in the ray of the soft sunny morning;--turf and tree prank'd in delicate embroidery, and every wither'd stump and mossy stone with gems encrusted and with seed-pearls sown! mrs. whitman. . when _may_, with her cap crown'd with roses, stands in her holiday dress in the fields, and the wind and the brooklet murmur gladness and peace, god's peace! with lips rosy tinted, whisper the race of the flowers, and merry, on balancing branches, birds are singing their carol, a jubilant hymn to the highest. longfellow. . _autumn eventide_; when sinking on the blue hill's breast, the sun spreads the large bounty of his level blaze, lengthening the shade of mountains and tall trees. george lunt. . when on a keen _december_ night, jack frost drives through mid air his chariot icy-wheel'd, and from the sky's crisp ceiling, star-emboss'd, whiffs off the clouds that the pure blue concealed. tennent--_anster fair_. . when _spring_, advancing, calls her feather'd quire, and tunes to softer notes her laughing lyre; musk'd in the rose's lap fresh dews are shed, and breathe celestial lustres round her head. darwin. . _june_ with its roses,----june! the gladdest month of the capricious year, with its thick foliage, and its sunlight clear, and with a drowsy tune of the bright leaping waters, as they pass laughingly on, amid the springing grass! w. h. burleigh. . when _autumn_, like a faint old man, sits down by the wayside, a-weary. longfellow. . _winter_, shod with fleecy snow, who cometh _white_, and _cold_, and _mute_, lest he should wake the spring below. barry cornwall. . when the south wind in _may_ days, with a net of shining haze, silvers the horizon wall; and with softness touching all, tints the human countenance with a color of romance, and infusing gentle heats, turns the sod to violets. r. w. emerson. . when _spring's_ unfolded blooms exhale in sweetness, that the skilful bee may taste, at will, from their selected spoils, to work her dulcet sweet. akenside--_pleasures of the imagination_. . the joyous _winter_ days, when sits the soul intense, collected, cool, bright as the skies, and as the season keen. thomson. . the _spring_, as she passes along with her eye of light, and her lip of song. w. g. clark. . _october!_ heaven's delicious breath, when woods begin to wear the crimson leaf, and suns grow meek, and the meek sun grows brief, and the year smiles, as drawing near its death. w. c. bryant. . the _april_ rain! the _april_ rain! to list the pleasant sound, now soft and still like gentle dew, now drenching all the ground. pray tell me why an april shower is pleasanter to see, than falling drops of other rain? i'm sure it is to thee. mrs. seba smith. . _spring_, when from yon blue-topp'd mountain she leaves her green print 'neath each spreading tree, her tuneful voice beside the swelling fountain giving sweet notes to its wild melody. julia h. scott. . a season _atween june and may_, half prankt with spring, with summer half embrown'd. thomson--_castle of indolence_. . when comes the calm, mild day, as still such days will come, to call the squirrel and the bee from out their winter home; when the sound of dropping nuts is heard, though all the trees are still, and twinkle in the smoky light the waters of the rill; the south wind searches for the flowers whose fragrance late he bore, and sighs to find them in the wood, and by the stream no more. w. c. bryant. . brave _winter_ and thou shalt ever agree, though a stern and frowning gaffer is he; you like to hear him, with hail and rain, come tapping against the window pane; you joy to see him come marching forth, begirt with the icicle gems of the north; but you like him best when he comes bedight in his velvet robes of stainless white. eliza cook. . when "adieu!" father winter has sadly said to the world, when about withdrawing, with his old white wig half off his head, and his icicle fingers _thawing_! miss h. f. gould. . gentle _may_, she with her robe of flowers; she with her sun and sky, her clouds and showers! who bringeth forth unto the eye of day, from their imprisoning and mysterious night, the buds of many hues, the children of her light. j. lawrence, jr. . the last days of _autumn_, when the corn lies sweet and mellow in the harvest-field, and the gay company of reapers bind the bearded wheat in sheaves. i. mclellan. . drear _winter!_ with no unholy awe we hear thy voice, as by our dying embers, safely housed, we in deep silence muse. h. k. white. . you love to go in the capricious days of _april_, and hunt violets, when the rain is in their blue cups, trembling as they nod so gracefully, to kisses of the wind. n. p. willis. . merry, ever merry may! made of sun-gleams, shades, and showers, bursting buds, and breathing flowers; dripping-lock'd, and rosy-vested, violet-slipper'd, rainbow-crested, girdled with the eglantine, festoon'd with the flowering vine! gallagher. . when the warm sun is failing, the bleak wind is wailing, the bare boughs are sighing, the pale flowers are dying, and the year, on the earth her death-bed, in a shroud of leaves dead, is lying. shelley. . when the angel of dread _winter_ cometh, but not in anger. as he speeds along, borne on the chilling wind, he bids appear a thousand varied hues the trees among! what magic beauty doth his presence fling round every leaf that quivers in the dell, or shrub that to the mountain side doth cling! and the bright scene the calm lake mirrors well, as if within its depths were wove some golden spell. h. f. harrington. . delicious spring! nursed in the lap of thin and subtle showers, which fall from clouds that lift their snowy wing from odorous buds of light-enfolded flowers, and from enmassed bowers, that over grassy walks their greenness fling. albert pike. . the summer, the radiant summer's the fairest, for green woods and mountains, for meadows and bowers, for waters and fruits, and for flowers the rarest, and for bright shining butterflies, lovely as flowers. mary howitt. . when _september's_ golden day, serenely still, intensely bright, fades on the umber'd hills away and melts into the coming night. mrs. whitman. . when autumn chills the foliage, and sheds o'er the piled leaves, among the evergreens, all colors and all tints to grace the scene. rufus dawes. . ho! jewel-keeper of the hoary north! whence hast thou all thy treasures? why, the mines of rich golconda, since the world was young, would fail to furnish such a glorious show! yes, the _wintry_ king, so long decried, hath revenue more rich than sparkling diamonds! mrs. sigourney. . when _spring_ from sunny slopes comes wandering, calling violets from the sleep, that bound them under the snow-drift deep, to open their childlike, asking eyes on the new summer paradise. j. r. lowell. . autumn! how lovely is thy pensive air! but chief the sounds from thy reft woods delight; their deep, low murmurs to the soul impart a solemn stillness. mrs. tighe--_psyche._ . when _winter_ nights grow long, and winds without blow cold, and we sit in a ring round the warm hearth-fire, and listen to stories old. barry cornwall. . _spring_; when blushing like a bride from hope's trim bower, she leaps, awakened by the pattering shower. coleridge. . _autumn_ dark on the mountains; when gray mists rest on the hills. the whirlwind is heard on the heath. dark rolls the river through the narrow plain. the leaves whirl with the wind, and strew the graves of the dead. ossian. . when the rosy-bosom'd hours, fair venus' train, appear; disclose the long-expected flowers, and wake the purple year. the attic warbler pours her throat, responsive to the cuckoo's note, the untaught harmony of _spring_; while, whispering pleasure as they fly, cool zephyrs, through the clear blue sky, their gather'd fragrance fling. gray. . when golden _autumn_ from her open lap the fragrant bounty showers. somerville--_the chace_. . dark _winter_ is a happy time: god gives the earth repose, and earth bids man wipe his hot brow; the poet pours his rhyme, and mirth awakes. allan cunningham. . when _spring-tide_ approaches; leaf by leaf is developed, and warm'd by the radiant sunshine, blushes with purple and gold, till at last the perfected blossom opens its odorous chalice, and rocks with its crown to the breeze. longfellow. . the first day of _may_, when the sun is rejoicing alone in heaven, the clouds have all hurried away. down in the meadow the blossoms are waking, light on their twigs the young leaves are shaking, round the warm knolls the lambs are a-leaping, the colt from his fold o'er the pasture is sweeping, and on the bright lake, the little waves break, for there the cool west is at play. j. g. percival. . the desolate and dying year, yet lovely in its lifelessness, as beauty stretch'd upon the bier, in death's clay-cold and dark caress; there's loveliness in its decay, which breathes, which lingers on it still. j. g. brooks. . pale, rugged _winter_, bending o'er his tread, his grizzled hair bedropt with icy dew; his eyes a dusky light, congeal'd and dead, his robe a tinge of bright ethereal blue. chatterton. . the uncertain glory of an _april_ day, which now shows all the beauty of the skies, and by and by a cloud takes all away. _two gentlemen of verona._ . when the sun more darkly tinges spring's fair brow, and laughing fields have just begun the _summer's_ golden hues to show; earth still with flowers is richly dight, and the _last_ rose in gardens bides to glow. george bancroft. . the pryde, the _manhode_ of the yeare, when eke the ground is dight in its most deft[b] aumere.[c] rowley--(_chatterton_.) [b] ornamental. [c] mantle. . an _autumn_ night with a piercing sight, and a step both strong and free; and a voice for wonder, like the wrath of the thunder, when he shouts to the stormy sea! barry cornwall. . when _spring's_ first gale comes forth to whisper where the violets lie. mrs. hemans. . when the breath of _winter_ comes from far away, and the rich west continually bereaves of some gold tinge, and plays a roundelay of death among the bushes and the leaves. keats. . when _spring_ pours out his showers, as is his wont, and bathes the breathing tresses of meek eve. collins. . _autumn_ skies, when all the woods are hung with many tints, the fading livery of life, in which it mourns the coming storms of winter; when the quiet winds awake faint dirges in the wither'd leaves, and breathe their sorrow through the grove. percival. . sweet _spring_, full of sweet days and roses, a box where sweets compacted lie. old herbert. . when a soft haze is hanging o'er the hill, tinged with a purple light. how beautiful, and yet how cold! 'tis the first robe put on by sad _october_. w. g. simms. . _spring_ doeth all she can, i trow; she brings the bright hours, she weaves the sweet flowers, she dresseth her bowers for all below. barry cornwall. . _spring time_, which crumbles winter's gyves with tender might, when in the genial breeze, (the breath of god,) come spouting up the unseal'd springs to light, flowers start from their dark prisons at our feet, and woods, long dumb, awake to hymnings sweet. bryant. what hour do you love? mysterious round! what skill, what force divine, deep felt, in these appear! a simple train yet so delightful, mix'd with such kind art, such beauty and beneficence combined, shade unperceived so softening into shade, and all so forming an harmonious whole, that as they still succeed, they ravish still. thomson. the winged hours! commission'd in alternate watch they stand, the sun's bright portals, and the skies, command; close or unfold the eternal gates of day, bar heaven with clouds, or roll those clouds away. dryden's virgil. what hour do you love? . when, from ebon streak, the _moon_ puts forth a little diamond peak, no bigger than an unobserved star, or tiny point of fairy cimeter; bright signal, that she only stoops to tie her silver sandals, ere deliciously she bows into the heavens her timid head. keats. . when _morning_ cometh, with a still and gliding mystery, on the breaking gray of the fresh east. w. g. simms. . when the _stars_ are out-- cold, but still beautiful,--a crowded choir, harmonious in their heavenly minstrelsy. rufus dawes. . when blue-eyed day has yielded up her regency, and _night_, exceeding beautiful, resumes her right as solemn watchman. miss m. e. lee. . when sunk the sun, and up the eastern heaven, like maiden on a lonely pilgrimage, moves the meek star of eve. milman. . when _phoebus_, fresh as bridegroom to his mate, comes dauncing forth, shaking his dewie hayre, and hurls his glistering beams through gloomy ayre. spenser. . when on the sunlit limits of the night, her white shell trembling amid crimson air, glides the _young moon_. shelley. . when clouds lay cradled near the _setting sun_, and gleams of crimson tinge their braided snow. wilson. . when the glorious sun has gone, and the gathering darkness of _night comes on_; like a curtain from god's kind hand it flows, to shade the couch where his children repose. h. ware, jr. . you love the deep, deep pause, that reigns at _highest noon_, o'er hills and plains. carrington. . when the stars do disappear, with only one remaining, the morning star alone; just like a maid complaining, when all her hopes are gone. william crafts. . when climbs above the eastern bar the _horned moon_, with one bright star within the nether lip. coleridge. . when comes forth the _glorious day_, like a bridegroom richly dight, and before his flashing ray flies the sullen, vanquish'd night. s. g. bulfinch. . when apollo doth devise new apparelling for western skies. keats. . ere the evening lamps are lighted, and like phantoms, grim and tall, shadows from the fitful fire-light, dance upon the parlor wall. longfellow. . when like a dying lady, lean and pale, who totters forth, wrapp'd in a gauzy veil, out of her chamber, led by the insane and feeble wanderings of her fading brain, the _moon arises_ on the murky earth. shelley. . _morning_ in your garden, when each leaf of crisped green hangs tremulous in diamonds, with em'rald rays between. it is the birth of nature, baptized in early dew, the plants look meekly up and smile as if their god they knew. mrs. gilman. . ah, let the gay the roseate morning hail, when, in the various blooms of light array'd, she bids fresh beauty live along the vale, and rapture tremble in the vocal shade. sweet is the lucid morning's opening flower, her choral melodies benignly rise; yet dearer to your soul the _shadowy hour_ at which her blossoms close, her music dies. miss h. m. williams. . the _middle watch_ of a summer's _night_, when earth is dark, but the heavens are bright; naught is seen in the vault on high, but the moon, and the stars, and the cloudless sky, and the flood, which rolls its milky hue, a river of white on the welkin blue. drake. . when little birds begin discourse, in quick, low voices, _ere the streaming light_ pours on their nests from out the day's fresh source. r. h. dana. . _morning_, when the sun pours his first light amid a forest, and with ray aslant, entering its depth, illumes the branchless pines, brightening their bark, tinging with redder hue its rusty stains, and casting on the earth long lines of shadow, where they rise erect like pillars of a temple. southey--_madoc_. . _sunrise_, slanting on a city, when the early risen poor are coming in, duly and cheerfully to toil, and up rises the hammer's clink, with the far hum of moving wheels, and multitudes astir, and all that in a city murmur swells. n. p. willis. . when the _west_ opens her golden bowers of _rest_, and a moist radiance from the skies shoots trembling down, as from the eyes of some meek penitent, whose last bright hours atone for dark ones past, and whose sweet tears o'er wrong forgiven, shine, as they fall, with light from heaven. moore--_lalla rookh_. . the _midnight_ hour, when slow through the studious gloom, thy pausing eye, led by the glimmering taper, moves around the sacred volumes of the dead. akenside--_pleasures of the imagination_. . when _evening's virgin queen_ sits on her fringed throne serene, and mingling whispers, rising near, steal on the still reposing ear. h. k. white. . when the moon riseth as if dreaming, treading with still white feet the lulled sea. _from the etonian._ . when day hath put on his jacket, and around his burning bosom button'd it with stars. o. w. holmes. . _morning_, with all her attributes; the slow impearling of the heavens, the sparkling white on the webb'd grass, the fragrant mistiness, the fresh airs, with the twinkling leaves at sport, and all the gradual and emerging light, the crystalline distinctness settling clear, and all the wakening of strengthening sound. milman--_lord of the bright city_. . her _twilight_ robe when nature wears, and evening sheds her sweetest tears, which every thirsty plant receives, while silence trembles on the leaves. from every tree, and flower, and bush, there seems to breathe a soothing hush, while every transient sound but shows how deep and still is the repose. mrs. follen. . when as the _evening shades prevail_, the moon takes up her wondrous tale, and, nightly, to the listening earth proclaims the story of her birth. while all the stars that round her burn, and all the planets in their turn, confirm the tidings as they roll, and spread the truth from pole to pole. addison. . when thronging constellations rush in crowds, paving with fire the sky. shelley. . a _beautiful sunset_, when warm o'er the lake its splendor, at parting, a summer eve throws, like a bride full of blushes, when lingering to take a last look of her mirror at night ere she goes. moore--_lalla rookh_. . the _midnight_ hour, the starlight wedding of the earth and heaven, when music breathes in perfume from the flower, and high revealings to the heart are given. s. l. fairfield. . weel may'st thou welcome the night's deathly reign, wi' souls of the dearest ye're mingling then; the gowd light o' mornin' is lightless to thee, but, oh! for the _night_ wi' its ghost revelrie. william thom. . come, stir the fire, and close the shutters fast; let fall the curtains, wheel the sofa round; and while the bubbling and loud hissing urn throws up a steamy column, and the cups that cheer but not inebriate, wait on each, so will you welcome cheerful _evening_ in. cowper--_task_. . when the _moon_ bends her _new_ silver bow, as if to fling her arrowy lustre through some vapor's wing. park benjamin. . be it the _summer noon_; a sandy space the ebbing tide has left upon its place, while the broad basin of the ocean keeps an equal motion, swelling as it sleeps, then, slowly sinking, curling to the strand, faint, lazy waves o'er-creep the ridgy sand. ships in the calm seem anchor'd, for they glide on the still sea, urged solely by the tide. crabbe. . night; when the stars are gemming heaven, and seem like angels' eyes, resuming still their silent watch within the far-off skies. when tenderly they gaze on us, those children of the air, while every ray they send to us some message seems to bear. miss lewis. . the _sabbath morn_ so sweet;--all sounds save nature's voice are still; mute shepherd's song-pipe, mute the harvest horn, a holier tongue is given to brook and rill; old men climb silently their cottage-hill, there ruminate, and look sublime abroad, shake from their feet, as thought on thought comes still, the dust of life's long, dark, and dreary road, and rise from this gross earth, and give the day to god. thomas miller. . when the fair young moon in a silver bow looks back from the bending west, like a weary soul that is glad to go to the long-sought place of rest. when her crescent lies in a beaming crown, on the distant hill's dark head, serene as the righteous looking down on the world from his dying-bed. miss h. f. gould. . when gleaming through the gorgeous fold of clouds, around his glory roll'd, the _orb of gold_, half hid, half seen, swells his rays of tremulous sheen, that, widely as the billows roll, glance quivering on their distant goal. sotheby--_constance de castile_. . when, like lobster boiled, the _morn_ from black to red begins to turn. butler--_hudibras_. . when in mid air, on seraph wing, the paly _moon_ is journeying in stillest paths of stainless blue. keen, curious stars are peering through heaven's arch this hour; they dote on her with perfect love, nor can she stir within her vaulted halls apace, ere, rushing out with joyous face, these godkins of the sky smile as she glides in loveliness, while every heart beats high with passion, and breaks forth to bless her loftier divinity. motherwell. . when comes still evening on, and twilight gray hath in her sober livery all things clad, silence accompanying. milton--_paradise lost_. . when calm the grateful air, and loth to lose day's grateful warmth, though moist with falling dews; look for the stars, you'll say that there are none; look up a second time, and one by one you mark them twinkle out, with silvery light, and wonder how they could elude your sight. wordsworth. . when your fire, with dim unequal light, just glimmering, bids each shadowy image fall sombrous and strange upon the darkening wall, ere the clear taper chase the deepening night. w. l. bowles. . when the sun's broad orb seems resting on the burnish'd wave, and lines of purple gold hang motionless, above the _sinking sphere_. shelley. . _morn_ breaking in the east. when purple clouds are putting on their gold and violet, to look the meeter for the sun's bright coming. n. p. willis. . when the day in golden slumber sinks, with accent sweet _mild evening_ comes, to lure the willing feet with her to stray, where'er the bashful flowers the observant eye may greet. h. pickering. . the light of _midnight_ skies when the red meteor rides the cloud. miss landon. . when at _noon_, high on his throne, the visible lord of light rides in his fullest blaze, and dashes wide thick flashes from his wheels _j. g. percival._ . _night_ on the waves, when the moon is on high, hung like a gem on the brow of the sky, treading its depths in the power of her might, and turning the clouds as they pass her to light. j. k. hervey. . when yonder _western throng of clouds_ _retiring_ from the sky, so calmly move, so softly glow, they seem, to fancy's eye, bright creatures of a better sphere, come down at noon to worship here, and from their sacrifice of love returning to their courts above. g. d. prentice. . when the _moon_, her lids unclosing, deigns to smile serenely on the charmed sea, that shines, as if inlaid with lightning chains, from which it hardly struggled to be free. epes sargent. . the _high festival of night_, when earth is radiant with delight, and fast as weary day retires the heaven unfolds its secret fires, bright, as when first the firmament around the new-made world was bent, and infant seraphs pierced the blue, till rays of heaven came shining through. w. b. o. peabody. . when the _sun_ _rises_, visiting earth with light, and heat, and joy; and seems as full of youth, and strong to mount the steep of heaven, as when the stars of morning sang to his first dawn. pollok--_course of time_. . let others hail the oriflamme of morn, o'er kindling hills unfurl'd, with gorgeous dyes, oh, mild blue _evening_, still to thee we turn, with holier thoughts and with undazzled eyes. r. c. sands. . _night_; when a cloud, which through the sky, sailing alone, doth cross in her career the rolling moon;--to watch it as it comes, and deem the deep opaque will blot her beams; but melting like a wreath of snow, it hangs in folds of wavy silver round, and clothes the orb with richer beauties than her own; then, passing, leaves her in her light serene. southey--_madoc_. . thine own loved _moon's_, that every soft and solemn spirit worships; that lovers love so well; strange joy is _hers_, whose influence o'er all tides of soul hath power. she lends her light to rapture and despair; the glow of hope, and wan hue of sick fancy, alike reflect her rays; alike they light the path of meeting or of parting love; alike on mingling or on breaking hearts _she_ smiles in throned beauty. maturin--_bertram_. . _sunrise;_ rolling back the clouds into vapors more lovely than the unclouded sky, with golden pinnacles and snowy mountains, and billows purpler than the ocean's, making in heaven a glorious mockery of the earth, so like, we almost deem it permanent; so fleeting, we can scarcely call it aught beyond a vision, 'tis so transiently scatter'd along the eternal vault; and yet it dwells upon the soul, and sooths the soul, and blends itself into the soul, until sunrise and sunset form the haunted epoch of sorrow and of love. byron--_sardanapalus_. what musical sounds do you love? oh for some soul-affecting scheme of _moral_ music. wordsworth. music, round her creep---- seek her out, and when you find her, gentle, gentlest music, wind her round and round, round and round, with your bands of softest sound. barry cornwall. what musical sounds do you love? . the sweet and solemn sound of sabbath worshippers. w. c. bryant. . the _bugle_, silver-tipp'd, that with a breath, long-drawn, and slow-expiring, sends forth that strain, which, echoing through the wilds, tells of a loved one's glad return. southey. . the voice of _waters_, and the sheen of silver _fountains_ leaping to the sea. n. p. willis. . the _humbee_ singing drowsily among the flowers, sleepily, sleepily, in noontide swayeth he, half balanced on a slender stalk. j. r. lowell. . _one voice_, in its low, musical depth, more dear and thrilling than the crowds' applause; even as the far-off murmur of the surge, heard at hush'd eve, is sweeter than the homage of waves tumultuous, dashing at your feet. mrs. ellet. . _small voices_, and an old _guitar_, winning their way to an unguarded heart. rogers--_italy_. . when soft music comes to thine ear, as thou liest at night, thine eyes half closed in sleep, and thy soul as a stream flowing at pleasant sounds. it is like the rising breeze that whirls at first the thistle's beard, then flies dark-shadowy over the grass. ossian. . kissing cymbals making merry din. keats. . _merry cricket_, twittering thing! how you love to hear it sing! chirping tenant, child of mirth, minstrel of the poor man's hearth. eliza cook. . the wild enchanting _horn_! whose music up the deep and dewy air, swells to the clouds, and calls on echo there, till a new melody is born. grenville mellen. . _soft lydian airs married to immortal verse_; such as meeting soul may pierce, in notes, with many a winding bout of linked with sweetness long drawn out, with wanton heed, and giddy cunning, the melting voice through mazes running, untwisting all the cords that tie the hidden soul of harmony. milton--l'allegro. . words to the witches in macbeth unknown; _hydraulics_, _hydrostatics_, and _pneumatics_, _chlorine_, and _iodine_, and _ærostatics_. halleck. . the light _guitar_; its holiest time the evening star, when liquid voices echo far. j. g. percival. . _cataracts_ that blow their trumpets from the steep! wordsworth. . through your very heart it thrilleth, when from crimson-threaded lips silver-treble _laughter_ trilleth. tennyson. . the _cricket's_ chirp, and the answer shrill of the gauze-winged _katydid_. j. r. drake. . naught as the music of _praise_ and _prayer_ is half so sweet. bowring. . _notes heard far off_; so far, as but to seem like the faint exquisite music of a dream. moore. . a solemn _dirge_; now swelling high in lofty strains, and now in cadence soft, seeming to die away upon the ear; then swelling loud again, reaching the skies, as if to mingle with the music there. mrs. dana. . _distance-mellow'd song_, from bowers of merriment. southey. . the melancholy strain of that sad _bird_ who sounds at night the warning note, that shuts the delicate young flowers. w. g. simms. . the glad voice, the laughing voice of _streams_, and the low cadence of the silvery _sea_. mrs. hemans. . _old songs_ of love and sorrow. mary howitt. . the lively air when love enlists the _serenader's_ skill. mrs. dana. . the musical confusion of _hounds_ and _echo_ in conjunction. _midsummer night's dream._ . when o'er the clear still water swells the music of the _sabbath bells_. w. c. bryant. . a deep and thrilling _song_, which seems with piercing melody to reach the soul, and in mysterious union blend with all thoughts of gentleness and love. southey. . ever wakeful _echo_; the nymph of sportive mockery, that still hides behind every rock and every dell, and softly glides, unseen, from hill to hill; no sound doth rise but mimic it she will. theodore fay. . the sounding _viol_; when eyes with speaking glances, kindle high with pleasure, as rings the well-known strain; with easy gliding motion, involved in graceful fancies, of light uncertain measure, responds the fairy train. j. g. percival. . low _whisperings in boats_, as they shoot through the moonlight, with drippings of oars. moore. . the _hunter's shout_, when clanging _horns_ swell their sweet winding notes, the _pack wide-opening_ on the trembling air with various melody. somerville--_the chace._ . the sounds awaken'd there in the _pine leaves_ fine and small, soft and sweetly musical, by the fingers of the air. j. g. whittier. . the song of _spirits_ that will sometimes sail close to the ear, a deep, delicious stream, then sweep away, and die with a low wail. croly--_angel of the world._ . the roar of _ocean's_ everlasting surges, tumbling upon the beach's hard-beat floor, or sliding backward to the shore, to meet the landward wave, and slowly plunge once more. j. r. lowell. . the _rivulet_, which sending glad sounds, and tripping o'er its bed of pebbly sands, or leaping down the rocks, seems, with continuous laughter, to rejoice in its own being. w. c. bryant. . _a damsel singing to herself_ _a song of love by snatches_; breaking off if but a flower, an insect on the wing please for an instant, then as carelessly the strain resuming. rogers--_italy._ . the sound of the _church-going bell_, when it bursts on the ear with its full, rich swell. miss m. davidson. . the brisk, awakening _viol_, whose sweet, entrancing voice you love the best. collins. . the _blackbird's merry chant_. bold plunderer! how sweet to hear his mellow burst of song float from his watch-place on the mossy tree, close at the cornfield's edge! j. mclellan. . the sound of music at even-fall, filling the heart with a flow of thought and feeling sweet, when _lips that we love_ breathe forth the song. louisa p. smith. . the harp eolian; faintly at first it begins, scarce heard, and gentle its rising, low as the softest breath that passes at summer evening; then, as it swells and mounts up, the thrilling melody deepens, till a mightier, holier virtue comes with its powerful tone. southey. . the chirp of _birds_, blithe _voices_, lowing _kine_, the dash of _waters_, _reed_, or rustic _pipe_, blent with the dulcet, distance-mellow'd _bell_. hillhouse. . a _song of love and jollitye_, to drive away dull melancholy. spenser. . _preluding low_, soft notes that faint and tremble, swelling, awakening, dying, plaining deep; while such sensations in the soul assemble, as make it pleasant to the eyes to weep. mrs. maria brooks. . _song of maids_ beneath the moon, with fairy _laughter_ blent. w. c. bryant. . to hear the glorious swell of chanted psalm and prayer, and the deep _organ's_ bursting heart throb through the shivering air. j. r. lowell. . a noise like of a _hidden brook_, in the leafy month of june, that to the sleeping woods all night singeth a quiet tune. coleridge. . approaching _trumpets_, that with quavering start, on the smooth wind come dancing to the heart. leigh hunt--_rimini_. . a _laugh_ full of life, without any control but the sweet one of gracefulness, rung from the soul. moore--_lalla rookh_. . _fifes_, _cornets_, _drums_, that rouse the sleepy soul to arms, and bold heroic deeds. somerville--_the chace_. . a _little song_, neither sad nor very long. barry cornwall. . a voice of music in the rustling leaves, when the green boughs are hung with living lutes, whose strings will only vibrate to his hand who made them. miss h. f. gould. . the drums beat in the mornin', afore the scriech o' day, and the wee, wee fifes piped loud and shrill, while yet the morn is gray. motherwell. . the unseen _hawk_ _whistling_ to clouds, and sky-born streams. wordsworth. . the low, sweet _shell_, by whose far music shall thy soul be haunted. miss landon. . the _trumpet's_ war-note proud, the _trampling_ and the _hum_! macaulay. . a pattering sound of ripen'd _acorns_, rustling to the ground through the crisp, wither'd leaves. mrs. whitman. . _birds_ and _brooks_ from leafy dells, chiming forth unwearied canticles. wordsworth. . when the _organ peal_, loud rolling, meets the halleluiahs of the _choir_; sublime, a thousand notes symphoniously ascend, as if the whole were one; suspended high in air, soaring heavenward, afar they float, wafting glad tidings to the sick man's couch. grahame--_the sabbath_. . tinklings of a vigilant guitar, of sleepless lover to a wakeful mistress. byron. what is your favorite flower? i would i had some flowers of the spring that might become your time of day; and yours;--and yours. _winter's tale._ i send thee flowers, oh dearest, and i deem that from their petals thou wilt hear sweet words, whose music, sweeter than the voice of birds, when breathed to thee alone, perchance may seem all eloquent of feelings unexpress'd. park benjamin. a garland lay him by, made by himself of many several flowers, stuck in that mystic order that the rareness delighted me. beaumont and fletcher. what is your favorite flower? . the _sensitive plant_, the earliest up-gathered unto the bosom of rest, a sweet child, weary of its delight, the feeblest, and yet the favorite, cradled within the embrace of night. shelley. . the _jasmine_; pride of carolina's early spring! fairy land is not more beautiful, than when, full blown, the jasmine, gilt by the creator's hand, hangs all around us. mrs. dana. . _hyacinths_, ringing their soft bells to call the bees from the anemonies, jealous of their bright rivals' glowing wealth. miss landon. . _primroses_, which, when the lengthen'd shadows fall like soft dreams o'er the earth, and all around a sabbath reigns as at creation's birth, burst the magic bands of clay, and greet with smiles the sun's last ray. miss m. e. lee. . the chaste _camelia's_ pure and spotless bloom, that boasts no fragrance, and conceals no thorn. w. roscoe. . the light _snowdrops_, which, starting from their cells, hang each pagoda with their silver bells. o. w. holmes. . a _tulip_, which titania may have chosen for rest or revelry, to feast or doze in. miss moise. . _roses_, beautiful each, but different all; one with that pure but crimson flush, that marks a maiden's first love blush; _one_, pale as the snow of the funeral stone; _another_, rich as the damask die of a monarch's purple drapery; and _one_ hath leaves like the leaves of gold worked on that drapery's royal fold. miss landon. . the _hare-bell_ on the heath, the forest tree beneath, which springs like elfin dweller of the wild; light as a breeze astir stemm'd with the gossamer, soft as the blue eyes of a poet's child. mary howitt. . thou sweet _daisy_, common-place of nature, with that homely face, and yet, with something of a grace, which love makes for thee! wordsworth. . the good old _passion-flower_! it bringeth to thy mind the young days of the christian church, dim ages left behind. mary howitt. . _sweet peas_ on tiptoe for a flight, with wings of gentle flush o'er delicate white, and taper fingers, catching at all things, to bind them round about with tiny rings. keats. . _heart's ease._ one could look for half a day upon this flower, and shape in fancy out full twenty different tales of love and sorrow, that gave this gentle name. mary howitt. . the humble _rosemary_, whose sweets so thanklessly are shed to scent the dead. moore. . the _primrose_, all bepearl'd with dew, so yellow, green, and richly too. ask you why the stalk is weak, and bending, yet it doth not break? i must tell you these discover what doubts and fears are in a lover. carew. . those greater far than all our blessed lord did see, the _lilies_ beautiful, which grew in the fields of galilee! mary howitt. . a little flower, which before the bolt of cupid fell milk-white, now purple with love's wound, and maidens call it _love-in-idleness_. _midsummer night's dream._ . the _lilac_, various in array--now white, now sanguine, and her beauteous head now set with purple spikes pyramidal, as if, studious of ornament, yet unresolved which hue she most approved, she chose them all. cowper. . _king-cup_, with its canary hue; 'twas from this goblet psyche drew the nectar for her butterflies. miss moise. . _jasmine_, with her pale stars shining through the myrtle darkness of her leaf's green hue. mrs. norton. . the _water-lilies_, that glide so pale, as if with constant care of the treasures which they bear; for those ivory vases hold each a sunny gift of gold. miss landon. . _daffodils_, that come before the swallow dares, and take the winds of march with beauty. _winter's tale._ . sweet _wild-flowers_, that hold their quiet talk upon the uncultured green. mrs. gilman. . the virgin _lilies_ in their white, clad but with the lawn of almost naked white. cowley. . the _hyacinth_, for constancy, wi' its unchanging blue. burns. . blue _pelloret_, from purple leaves up-slanting a modest gaze, like eyes of a young maiden, shining beneath dropp'd lids, the evening of her wedding. drake. . a _tulip_ just open'd, offering to hold a butterfly gaudy and gay, or rocking its cradle of crimson and gold, where the careless young slumberer lay. miss gould. . she comes--the first, the fairest thing that heaven upon the earth doth fling, ere winter's star has set; she dwells behind her leafy screen, and gives as angels give--unseen,-- the _violet_! barry cornwall. . the rich _magnolia_, high priestess of the flowers, whose censer fills the air. mrs. sigourney. . cereus, who wastes on night's dull eye a blaze of charms. darwin. . the _scarlet creeper's_ bloom, when 'midst her leaves the humbird's varying dyes sparkle like half-seen fairy eyes. dr. s. h. dickson. . you love the sweet geranium's smell, its scollop'd leaves, and crimson flower; of days long passed it seems to tell, and memory owns its magic power. miss maria james. . the _wayside weed_ of homeliest hue, looking erect up to the golden blue. for thus it speaketh to the thinking mind-- "o'erlook me not: i for a purpose grew; on us one sunshine falls!" thomas miller. . the last _violet_ that sheds its fragrance on the chill, damp air of a november morn, like love in death. lady flora hastings. . the _peony_, with drooping head, which blows a transient hour, and gently shaken in the breeze, descends a crimson shower. miss maria james. . the _blue fleur-de-lis_, in the warm sunlight shining, as if grains of gold in its petals were set. mary howitt. . the pale and delicate _narcissus_' flowers, bending so languidly, as still they found in the pure wave a love and destiny. miss landon. . the _violet's_ azure eye, which gazes on the sky, until its hue grows like what it beholds. shelley. . the _evening primrose_, o'er which the wind might gladly take a pleasant sleep, but that 'tis ever startled by the leap of buds into fresh flowers. keats. . the _clematis_, all graceful and fair; you may set it like pearls in the folds of your hair. mrs. a. m. wells. . the _tulip_, whose passionate leaves with their ruby glow hide the heart that is burning and black below. miss landon. . the _almond_, though its branch is sere, with myriad blossoms beautiful; as pink, as is the shell's inside. mary howitt. . lilies for a bridal bed, roses for a matron's head, violets for a maiden dead-- _pansies_ let thy flower be. shelley. . the _barberry-bush_, whose yellow blossoms hang, as when a child by grassy lane along you lightly sprang. mrs. gilman. . the shower wets not a rose that buds in beauty's bower one half so lovely as the _sweet brier_; ----for it grows along the poor man's pathway, by the poor man's door. brainerd. . the low dwarf _acacia_, that droops as it grows, and the leaves, as you gather them, tremble and close. mrs. a. m. wells. . the _cowslip_, that, bending with its golden bells, of each glad hour's ending, with a sweet chime tells. miss landon. . the beautiful _clover_, so round and red; there is not a thing in twenty, that lifts in the morning so sweet a head, above its leaves on its earthly bed, with so many horns of plenty. miss h. f. gould. . a _lily flower_, the old egyptian's emblematic mark of joy immortal, and of pure affection. wordsworth. . _mignionette_ the little nun, in meekness shedding soft perfume. miss p. moise. . the _heliotrope_, whose gray and heavy wreath mimics the orchard blossom's fruity breath. mrs. norton. . the timid _jasmine-buds_, that keep their odors to themselves all day, but when the sunlight dies away, let the delicious secret out. moore. . _violets_ dim, but sweeter than the lids of juno's eyes, or cytherea's breath. _winter's tale._ . _fox-glove_, whose purple vest conceals its hollow heart. miss moise. . the _housatonia cerulea_, its snowy circle ray'd with crosslets, bending its pearly whiteness round, while the spreading lips are bound with such a mellow shade, as in the vaulted blue deepens at midnight, or grows pale when mantled in the full moon's slender veil. percival. . the _lily_, imperial beauty, fair unrivall'd one! what flower of earth has honor high as thine, to find thy name on _his_ unsullied lips whose eye was light from heaven! miss h. f. gould. . the little _windflower_, whose just open'd eye is blue as the spring heaven it gazes at; startling the loiterer in naked paths with unexpected beauty. w. c. bryant. . the trailing _arbutus_, shrouding its grace, till fragrance bewrayeth its hiding-place. mrs. sigourney. . the _woodbine wild_, that loves to hang on barren boughs remote her wreaths of flowery perfume. w. mason--_the english garden_. . the naiad-like _lily of the vale_, whom youth makes so fair and passion so pale, that the light of its tremulous bells is seen through their pavilions of tender green. shelley. what gratifies your taste or your affections? "we like not most what most is twin to self, "but that which best supplies the void within." what gratifies your taste, or your affections? . to walk in _choice gardens_, and from variety of curious flowers contemplate nature's workmanship and wonders. massinger. . you love to wander by old _ocean's_ side, and hold communion with its sullen tide, to climb the _mountain's_ everlasting wall, and linger where the _thunder-waters_ fall. sprague. . _happy children at their play_, whose hearts run over into song. j. r. lowell. . _dogs_ of grave demeanor, all meekness, gentleness, though large of limb. rogers--_italy_. . _old legends_ of the monkish page, traditions of the saint and sage, tales that have the rime of age and character of eld. longfellow. . gentleman.-- a _lock_, a _leaf_, that some dear girl has given; frail record of an hour, as brief as sunset clouds in heaven, but spreading purple twilight still high over memory's shadow'd hill. o. w. holmes. . lady.--there's little that you care for now, except a simple _wedding ring_. thomas miller. . _fruits that have just begun to flush_ on the side that is next the sun. h. f. gould. . gentleman.--you do wish that you could be a _sailor_, on the rolling sea; in the shadow of the sails you would ride and rock all day, going whither blow the gales, as you've heard the seamen say. l. s. noble. . lady.--by the _low cradle_ thou delight'st to sit of sleeping infants, watching their soft breath. charlotte smith. . you like a _ring_, an ancient ring, of massive form, and virgin gold; as firm, as free from base alloy as were the sterling hearts of old. g. w. doane. . there's a room you love dearly, the sanctum of bliss, that holds all the comforts you least like to miss; where, like ants in a hillock, you run in and out, where sticks grace the corner, and hats lie about, with book-shelves, where tomes of all sizes are spread, not placed to be look'd at, but meant to be read. eliza cook. . gentleman.--ah, how glorious to be free, your good _dog_ by your side, with _rifle_ hanging on your arm, to range the forest wide. e. peabody. . lady.-- to look into the smooth clear glass, where as you bend to look, just opposite, a shape within the polish'd frame appears bending to look on you. milton, _modified_. . your sociable piazza,--you prize its quiet talk, when arm in arm with one you love you tread the accustom'd walk, or loll within your rocking-chair, not over nice or wise, and yield the careless confidence where heart to heart replies. mrs. gilman. . an eye that will mark your coming, and look brighter when you come. byron. . give you a slight _flirtation_, by the light of a chandelier, with music to fill up the pauses and nobody very near. n. p. willis. . give all things else their honor due, but _gooseberry-pie_ is best. southey. . an ever _drizzling_ raine upon the lofte, mixt with a murmuring winde, much like the sownde of murmuring bees. spenser--_fairy queen_. . oh, sweeter than the marriage feast, 'tis sweeter far to thee, to walk together to the kirk with a goodly company. coleridge--_ancient mariner_. . the world below hath not for thee such a fair and glorious sight, as a noble _ship_ on a rippling sea in the clear and full moonlight. eliza cook. . gentleman.-- a _noble horse_, with flowing back, firm chest, and fetlocks clean, the branching veins ridging the glossy lean, the mane hung sleekly, the projecting eye that to the stander near looks awfully, the finish'd head in its compactness free, small, and o'er-arching to the bended knee, the start and snatch, as if he felt the comb, with mouth that flings about the creamy foam, the snorting turbulence, the nod, the champing, the shift, the tossing, and the fiery tramping. leigh hunt--_rimini_. . lady.-- your witless puss; while many a stroke of fondness glides along her back and tabby sides, dilated swells her glossy fur, and softly sings her busy pur; as timing well the equal sound, her clutching feet bepat the ground, and all their harmless claws disclose like prickles of an early rose, while softly from her whisker'd cheek the half-closed eyes peer mild and meek. joanna baillie. . the tall larch sighing in the _burial place_, or willow trailing low its boughs, to hide the gleaming marble. w. c. bryant. . the dance, pleasant with graceful flatteries. miss landon. . you rather look on _smiling faces_, and linger round a _cheerful hearth_, than mark the stars' bright hiding-places, as they peep out upon the earth. mrs. welby. . wreathy _shells_, with lips of red, on a beach of whiten'd sand. hosmer. . when to the startled eye the sudden glance appears far south, _eruptive, through the cloud_, and following slower, in explosion vast, the _thunder_ raises his tremendous voice. thomson--_seasons_. . gentleman.--"'tis heaven to lounge upon a couch," said gray, "and read new novels through a rainy day." add but the spanish weed, the bard was right. sprague. . lady.--your moralizing knitting-work, whose threads most aptly show how evenly around life's span our busy threads should go; and if a stitch perchance should drop, as life's frail stitches will, how, if we patient take it up, the work will prosper still. mrs. gilman. . 'tis pleasant, by the cheerful hearth, to hear of tempests, and the dangers of the deep, and pause at times, and feel that we are safe, then listen to the perilous tale again, and with an eager and suspended soul woo terror to delight us. southey--_madoc_. . the _moon_, which kisseth every where, with silver lip, dead things to life. keats. . the _insect_, that when evening comes, small though he be, and scarce distinguishable, unsheaths his wings, and through the woods and glades scatters a marvellous splendor. rogers--_italy_. . when down the green lane come heart-peals of laughter, for school has sent its eldest inmates forth, and when a smaller band comes dancing after, filling the air with shouts of infant mirth. mrs. scott. . _a couch near to a curtaining_, whose airy texture, from a golden string floating, into the room permits appear unveil'd, the summer heaven, blue and clear. keats. . dear to your heart are the scenes of your childhood, when fond recollection presents them to view, the orchard, the meadow, the deep-tangled wild-wood, and every loved spot which your infancy knew. woodworth. . to seek the patient _fisher's_ silent stand, intent, your angle trembling in your hand; with looks unmoved to lure the scaly breed, and eye the dancing cork and bending reed. pope. . _converse_, which qualifies for solitude, as exercise for salutary rest. young--_night thoughts_. . gentleman.--to follow, fleetest of the fleet, the _red deer_, driven along its native plains, with cry of _hound_ and _horn_. wordsworth. . lady.--one wild-flower from the path of love, all lowly though it lie, is dearer than the wreath that waves to stern ambition's eye. h. t. tuckerman. . the laugh-provoking _pun_; absurd though it be, far-fetched, hard to be discern'd, it serves the purpose if it shake our sides. grahame. . you have a wish, and it is this--that in some uncouth glen, it were your lot to find a spot, unknown by selfish men, where you might be securely free, like eremite of old, from worldly guile, from woman's wile, and friendships brief and cold. motherwell. . you love the fields, the woods, the streams, the wild-flowers fresh and sweet, and yet you love no less than these the crowded city street; for _haunts of men_, where'er they be, awake your deepest sympathy. mary howitt. . sleep,--soft closer of our eyes, low murmurer of tender lullabies. keats. . you love the sweet _sabbath_, that bids in repose the plough in its mid-furrow stand. dr. gilman. . pleasant it is when woods are green, and winds are soft and low, to lie amid some sylvan scene, where, the long drooping boughs between, shadows dark and sunlight sheen alternate come and go. longfellow. . gentleman.--to beat the surges under you, and ride upon their backs; to tread the water whose enmity you flung aside, and breast the surge most swollen, that meets you; your bold head 'bove the contentious waves keeping, and oar yourself with your good arms, in lusty stroke to the shore. _tempest._ . lady.--beside the dimness of the _glimmering sea_, with a dear friend to linger, beneath the gleams of the silver stars. shelley. . to pluck some way-side flower, and _press it_ in the choicest nook of a much-loved and oft-read _book_. j. r. lowell. . a wheel-footed _studying-chair_, contrived both for toil and repose, wide-elbow'd, and wadded with care, in which you both scribble and doze. cowper. . gentleman.--hurrah for you! the wind is up, it bloweth fresh and free, and every chord, instinct with life, pipes out its fearless glee; big swell the bosom'd sails with joy, and they madly kiss the spray, as proudly through the foaming surge the sea-king bears away. motherwell. . lady.--to place your lips to a spiral shell, and breathe through every fold; or look for the depth of its pearly cell, as a miser would look for gold. miss h. f. gould. . gentleman.-- the soil to tread where man hath nobly striven, and life like incense hath been shed an offering unto heaven. mrs. hemans. . lady.--the old _study-corner_ by a nook, crowded with volumes of the old romance. n. p. willis. . ay, 'tis to you a glorious sight to gaze on _ocean's_ ample face; an awful joy, a deep delight, to see his laughing waves embrace each other, in their frolic race. george lunt. . you love the _pictures_ that you see at times in some _old gallery_; you love them, although art may deem such pictures of but light esteem. mary howitt. . gentleman.-- a brown cigar, a special, smooth-skinn'd, real havanna. motherwell. . lady.--your quiet, pleasant _chamber_, with the rose-vine woven round the casement. miss mitford. . _old books_ to read! ay, bring those nodes of wit, the brazen-clasp'd, the vellum writ, time-honor'd tomes. henry carey. . a _youthful mother_ to her infant smiling, who with spread arms, and dancing feet, and cooing voice, returns an answer sweet. joanna baillie. . gentleman.--to be toss'd on the waves alone, or mid the crew of joyous comrades, now the reedy marge clearing, with strenuous arm dipping the oar. wordsworth. . lady.--when the sail is slack, the course is slow, that at your leisure, as you coast along, you may contemplate, and from every scene receive its influence. rogers. . an antique _chair_, cushion'd with cunning luxury. n. p. willis. . you love a hand that meets your own with grasp that causes some sensation; you love a voice whose varying tone from truth has learn'd its modulation. mrs. osgood. . when each and all come crowding round to share a cordial greeting, the beloved sight; when welcomings of hand and lip are there, and when these overflowings of delight subside into a sense of quiet bliss, life hath no purer, deeper happiness. southey. . oh yes, the poor man's garden! it is great joy to thee, this little, precious piece of ground, beside his door to see. for in the poor man's garden grow far more than herbs and flowers, kind thoughts, contentment, peace of mind, and joy for weary hours. mary howitt. . to be sad, and say nothing. _as you like it._ . sweet _poetry_, the alchymy which turneth all it toucheth into gold. mrs. dana. . gentleman.-- with a _swimmer's_ stroke to fling the billows back from your drench'd hair, and laughing from your lip the audacious brine; ----rising o'er the waves as they arise, and prouder still the loftier they uplift thee; then, exulting, with a far-dashing stroke, and drawing deep the long suspended breath, again to spurn the foam which breaks around thee, and pursue thy track like a sea-bird. byron--_the two foscari_. . lady.--a _needle_, which though it be small and tender, yet it is both a maker and a mender, a grave reformer of old rents decay'd, stops holes, and seams, and desperate cuts display'd; and for your country's quiet, you would like that womankind should use no other pike. it will increase their peace, enlarge their store, to use their tongues less, and their needles more. the needle's sharpness profit yields and pleasure, but sharpness of the tongue bites out of measure. john taylor--_needle's excellency_. . _infant charms_, unconscious fascination, undesign'd; the orison repeated in your arms, the book, the bosom on your knee reclined, the low sweet fairy lore to con. campbell--_gertrude of wyoming_. . with _shakspeare's self_ to speak and smile alone, and no intruding visitation fear to shame the unconscious laugh, or stop your sweetest tear. campbell--_gertrude of wyoming_. for what have you a distaste or aversion? "i do not like you, dr. fell-- "the reason why i cannot tell; "but this i know full well, "i do not like you, dr. fell." for what have you a distaste or aversion? . gentleman.--three loud talking women, that are discoursing of the newest fashion. john tobin. . lady.--ye say, "there is naething i hate like the men, but the deuce gae wi'm to believe me." burns. . the banquet-hall, the play, the ball, have lost their charms for thee. g. p. morris. . it's hardly in a body's power to keep at times frae being sour, to see how things are shared; how best o' chiels are whiles in want, while coofs on countless thousands rant, and ken na how to wair't. burns. . oh, it is sad to look upon the play-place of our youthful hours, and mark what _wasting change_ hath run as fire amid its bowers, and sear'd its greenwood tree, and left a trunk all blacken'd and bereft! j. w. miller. . conversation, when reduced to say the hundredth time what you have said before. mrs. sigourney. . you never speak the word _farewell_ but with an utterance faint and broken, a heart-sick yearning for the time when it shall never more be spoken. bowles. . gentleman.--now, my lord, as for tripe, it's your utter aversion. goldsmith--_haunch of venison_. . lady.--an _exquisite_ of the highest stamp. albert pike. . to see things of no better mould than thou thyself art, greedily in fame's bright page enroll'd. motherwell. . weaving spiders.-- hence, you long-legged spinners, hence! _midsummer night's dream._ . you have no taste for _pomp_ and _strife_, which others love to find; your only wish, that bliss of life, a poor and quiet mind. clare. . you like not this _phrenology_, this system of unfolding the secret of a man's desires to every one's beholding. r. m. charlton. . the sullen passion, and the hasty pet, the swelling lip, the tear-distended eye, the peevish question, the perverse reply. hayley--_triumphs of temper_. . nor do you love that common phrase of guests, as, _we make bold_, or, _we are troublesome_; _we take you unprovided_, and the like; ----nor that common phrase of hosts, _oh, had i known your coming, we'd have had_ _such things and such_; nor blame of cook, to say, _this dish or that hath not been served with care_. thomas heywood and richard broome--_the late lancashire witches_. . tales of love were wont to weary you; i know you joy not in a _love-discourse_. _two gentlemen of verona._ . 'tis a dreary thing to be _tossing on the wide, wide sea_, when the sun has set in clouds, and the wind sighs through the shrouds, with a voice and with a tone like a living creature's moan! epes sargent. . _to hear the french talk french_ around you, and wonder how they understand each other; to hearken, and find all attempts confound you at guessing what they mean by all their pother. byron--_giuseppino_. . _books!_ out upon them; faithless chroniclers mere wordy counsellors--cold comforters in the hour of sorrow. lady flora hastings. . your curse upon the venom'd slang that shoots your tortured _gums_ alang, an' through your lugs gies mony a twang, wi' gnawing vengeance; tearing your nerves wi' bitter pang, like racking engines. burns. . as for stupid _reason_, that stalking, ten-foot rule, she's always out of season, a tedious, testy fool. mrs. follen. . gentleman.--that most active member of mortal things, a _woman's tongue_; something like a smoke-jack, for it goes ever, without winding up. john tobin--_honey moon_. . lady.--you would rather hear your dog bark at a crow, than a man swear he loves you. _much ado about nothing._ . age is dark and unlovely; it is like the glimmering light of the moon when it shines through broken clouds, and the mist is on the hills: the blast of the north is on the plain; the traveller shrinks in the midst of his journey. ossian. . to have _odd quirks_ and remnants of _wit_ broken on you. _much ado about nothing._ . whenever a change is wrought, and you know not the reason why, in your own or an old friend's thought. barry cornwall. . you are weary of the endless theme of cupid's smiles and sighs, you are sick of reading rigmaroles about "my lady's eyes;" you cannot move, you cannot look around, below, above, but men and women, birds and bees, are prating about love. r. m. charlton. . you hate _ingratitude_ more in man, than lying, vainness, babbling, drunkenness, or any taint of vice whose strong corruption inhabits our frail blood. _twelfth night._ . there are haughty steps that would walk the globe o'er necks of humbler ones; _you_ would scorn to bow to their jewell'd robes, or the beam of their _coin-lit_ suns. miss l. p. smith. . you'd rather hear a brazen candlestick turn'd, or a dry wheel grate on an axle-tree, and that would set your teeth nothing on edge, nothing so much as _mincing poetry_. _henry iv._ . in your soul you loathe all _affectation_. 'tis your perfect scorn, object of your implacable disgust. cowper--_task_. . gentleman.--to pick up fans and knitting-needles, and list to songs, and tunes, and watch for smiles, and smile at pretty prattle. byron--_werner_. . lady.--an a lover be _tardy_, you had as lief be wooed of a snail; for though the snail comes slowly, he carries his house on his head. _as you like it._ . that the _king_ should reign on a throne of gold, fenced round by his power divine; that the _baron_ should sit in his castle old, drinking his ripe red wine; while below, below, in his ragged coat, the _beggar_ he tuneth a hungry note, and the _spinner_ is bound to his weary thread, and the _debtor_ lies down with an aching head. barry cornwall. . lighted halls, cramm'd full of fools and fiddles. r. c. sands. . to hear the roaring of the raging elements, to know all human skill, all human strength avail not; to look round, and only see the mountain wave, incumbent with its weight of bursting waters o'er the reeling bark;-- oh, god, this is indeed a dreadful thing! and he who hath endured the horror once of such an hour, doth never hear the storm howl round his home, but he remembers it, and thinks upon the suffering mariner. southey--_madoc_. . i perceive you delight not in _music_. _merry wives of windsor._ . you hate the gold and silver which persuade weak men to follow _far-fatiguing trade_; who madly think the flowery mountain's side, the fountain's murmur, and the valley's pride, the river's flow, less pleasing to behold than dreary deserts, if they lead to _gold_. collins--_eclogues_. . to climb life's worn and heavy wheel, which draws up _nothing new_. young--_night thoughts_. . to tax a _bad voice_ to slander music. an he had been a dog that should have howled thus, they would have hanged him. _much ado about nothing._ . it moves you more perhaps than folly ought, when some _green heads_, as void of wit as thought, suppose themselves monopolists of sense, and wiser mens' ability pretence. cowper. . gentleman.--a _woman moved_, which like a fountain troubled (is) muddy, ill-seeming, thick, bereft of beauty, and in no wise is meet or reasonable. _taming of the shrew._ . lady.-- the heavens preserve me from that dull blessing, an _obedient husband_. tobin--_honey moon_. . you're tired of _visits_, _modes_, and _forms_, and _flatteries_ paid to fellow-worms; their conversation cloys. dr. watts. . the _spider_, that weaver of cunning so deep, who rolls himself up in a ball to sleep. mrs. sigourney. . a _fly_ that tickles the nasal tip. miss h. f. gould. . _man_ delights not thee; no, nor _woman_ neither. _henry iv._ . church-yards _unadorn'd with shades_ and _blossoms_----naked rows of graves and melancholy ranks of monuments; ----where the course grass between shoots up its dull green spikes, and in the wind hisses; ----where the neglected bramble grows near the dead. bryant. . you all _punctilios_ hate, though long familiar with the great. swift. . that he who's right, and he who swerveth, meet at the goal the same, where no one hath what he deserveth, not even an empty name. barry cornwall. . wooing, wedding, and repenting. _much ado about nothing._ . soft-buzzing _slander_--silky moth that eats an honest name. thomson. . the blood-extracting bill and filmy wing, the light pump, and freckled feet-- of the _musquito_. bryant. . you do not like _but yet_; _but yet_ is as a jailer to bring forth some monstrous malefactor. _antony and cleopatra._ . gentleman.-- you'd rather ride a day's hunting on an outworn jade, than _follow in the train of a great man_ in his dull pageantries. byron--_werner_. . lady.--never yet did housewife notable greet with a smile a _rainy washing-day_. mrs. barbauld. . thou dread'st to see the glowing summer sun, and balmy blossoms on the tree unfolding one by one; they speak of things which once have been, but never more can be: and earth all deck'd in smiles again is still a waste to thee. sarah h. whitman. . softest winds are dreary, and summer sunlight weary, and sweetest things uncheery, you know not why. j. r. lowell. . the _guinea-hen_, which keeps a piercing and perpetual scream. mrs. sigourney. . sleep, infested with the burning sting of _bug_ infernal, who the live-long night with direst suction sips thy liquid gore. robert ferguson. . when you behold a spider prey on a fly, a magpie on a worm, or view a butcher, with horn-handled knife, slaughter a tender lamb as dead as mutton, indeed, indeed you're very, very sick! horace and james smith--_rejected addresses_. . where'er that place the priests ca' hell, whence a' the tones of misery yell, and ranked plagues their numbers tell, in dreadfu' row, thou, _toothache_, surely bear'st the bell amang them a'! burns. . you scorn this hated scene of masking and disguise, where men on men still gleam with falseness in their eyes, where all is counterfeit, and truth hath never say, where hearts themselves do cheat, concealing hope's decay, and, writhing at the stake, themselves do liars make. motherwell. . you call the time misspent that is bestow'd on loud-tongued orators, whose art it is to launch their hearers upon passion's tide, and drive them on by gusts of windy words. cumberland--_calvary_. . you do despise a _liar_ as you do despise one that is false, or as you despise one that is not true. _merry wives of windsor._ . _songs and unbaked poetry_, such as the dabblers of our time contrive, that has no weight, nor wheel to move the mind, nor indeed nothing but an empty sound. beaumont and fletcher--_the elder brother_. where or what will be your residence? the world was all before her, where to choose her place of rest, and providence her guide. milton. the _mind_ is its own place, and of itself can make a heaven of hell, a hell of heaven. milton. where or what will be your residence? . near some fair town you'll have a _private seat_, built uniform, not little, nor too great; it shall within no other things contain, but what are useful, necessary, plain; a little garden grateful to the eye, while a cool rivulet runs murmuring by. _pomfret's choice._ . amongst the vines, see'st thou not where thy _villa_ stands? the moonbeam strikes on the granite column, and mountains rise sheltering round it. lady flora hastings. . child of the _town_ and _bustling street_, what woes and snares await thy feet! thy paths are paved for many miles, thy groves and hills are peaks and tiles. allan cunningham. . _a warm but simple home_, where thou'lt enjoy with one, who shares thy pleasures and thy heart, sweet converse, sipping calm the fragrant lymph which neatly is prepared. cowper. . _low in the glen_, down which a little stream hath furrow'd deep 'tween meeting birchen boughs, a shelvy channel, and brawling mingles with the western tide. far up the stream, almost beyond the roar of storm-bulged breakers, foaming o'er the rocks with furious dash, your lowly dwelling lurks, surrounded by a circlet of the stream. before the wattled door, a greensward plat with daises gay, pastures a playful lamb. a pebbly path, deep-worn, leads up the hill, winding among the trees, by wheel untouch'd. on every side it is a shelter'd spot, so high and suddenly the woody steeps arise. one only way, downward the stream, just o'er the hollow, 'tween the meeting boughs, the distant wave is seen, with now and then the glimpse of passing sail; though when the breeze cresteth the distant wave, this little nook is all so calm, that on the limberest spray the sweet bird chanteth motionless, the leaves at times scarce fluttering. grahame--_birds of scotland_. . neat is your house; each table, chair, and stool stands in its place, or moving, moves by rule; no lively print or picture grace the room, a plain brown paper lends its decent gloom. crabbe. . _a summer lodge amid the wild_,-- 'tis shadow'd by the tulip-tree, 'tis mantled by the vine; the wild plum sheds its yellow fruit from fragrant thickets nigh, and flowery prairies from the door stretch till they meet the sky. bryant. . _beside a public way_, thick strewn with summer dust, and a great stream of people hurrying to and fro. shelley. . crowning a gradual hill, your mansion swells in ancient english grandeur; turrets, spires, and windows, climbing high from base to roof, in wide and radiant rows, bespeak its birth coeval with those rich cathedral fanes, (gothic ill-famed,) where harmony results from disunited parts; and shapes minute, at once distinct and blended, boldly form one vast majestic whole. w. mason--_the english garden_. . in a _proud city_ and a rich, a city fair and old, fill'd with the world's most costly things, of precious stones and gold; of silks, fine wool, and spiceries, and all that's bought and sold. mary howitt. . i see, i see the _rustic porch_, and close beside the door the old elm, waving still as green as in the days of yore. i see the wreathing smoke ascend in azure columns up the sky, i see the twittering swallow around in giddy circles fly. t. mclellan. . a house, whence, as by stealth, you catch among the hills a glimpse of busy life, that sooths, not stirs. rogers. . in stately dwelling built of squared _bricke_. spenser. . a _city_, that great sea whose ebb and flow at once is deaf and loud. in its depth what treasure--you will see. shelley. . in a fair and _stately mansion_, with old woods girdled around. howitt. . a _low, sweet home_, a pastoral dwelling with its ivied porch, and lattice, gleaming through the leaves. hemans. . you shall dwell in some bright little isle of your own, in a blue summer ocean far off and alone, where a leaf never dies in the still blooming bowers, and the bee banquets on through a whole year of flowers. moore. . you scarce upon the borders enter, before you're at the very centre. though small your farm, it has a house full large to entertain a mouse; but if it's enter'd by a rat, there is no room to bring a cat. round your garden is a walk no longer than a tailor's chalk; one salad makes a shift to squeeze up through a tuft you call your trees, and, once a year, a single rose peeps from the bud, but never blows. in vain then you'll expect its bloom, it cannot blow for want of room. in short, in all your boasted seat there's nothing but _yourself_ that's great. swift. . your _island_ lies nine leagues away; along its solitary shore of craggy rock, and sandy bay, no sound but ocean's roar, save where the bold, wild sea-bird makes her home, her shrill cry coming through the sparkling foam. r. h. dana. . sweet sights, sweet sounds, all sights all sounds excelling; oh, 'tis a ravishing spot, form'd for a poet's dwelling! drake. . _a city_ where trade and joy in every _busy street_ mingling are heard, and in whose _crowded ports_ the rising masts an endless prospect yield. thomson. . a _valley_, from the river shore withdrawn, shall be your home--two quiet woods between, whose lofty verdure overlooks the lawn; and waters, to their resting-place serene, come freshening and reflecting all the scene. campbell. . please step in and visit roun' an' roun'; there's naught superfluous to gie pain or costly to be foun', yet a' is clean. allan ramsay--_gentle shepherd_. . a whitewash'd wall, a nicely sanded floor, a varnish'd clock that clicks behind the door, a chest contrived a double debt to pay, a bed by night, a chest of drawers by day; while broken tea-cups, wisely kept for show, ranged on the chimney, glisten in a row. goldsmith--_deserted village_. . how beautiful it stands, behind its elm-trees' screen, with simple attic cornice crown'd, all graceful and serene! mrs. sigourney. . o'er the glad waters of the dark blue sea, your thoughts as boundless and your soul as free, far as the breeze can bear, the billows foam, survey your empire, and behold your _home_! byron. . a _pastoral scene_ of your own land, groves darkly green, neat farms, and pastures gay with golden flowers; brooks stealing over sand, or smooth-worn pebbles, murmuring light away;-- blue rye-fields, yielding to the gentle hand of the cool west wind; scented fields of hay, falling in purple bloom! percival. . a pleasant aspect shall your _parlor_ wear,-- pictures, and busts, and books, and flowers, and a light hearth where one may sit for hours, and feel the minutes in their rapid flight, yet never think to count them as they go; the mind, in converse sweet, beguiled so. mrs. a. m. wells. . a light commodious _chamber_ looking out to the hills, and where the shine of the great sun may enter. mary howitt. . it is a _chosen plot of fertile land_, emongst wide waves sett, like little nest, as if it had by nature's cunning hand bene choycely picked out from all the rest, and laid forth for ensample of the best. spenser. . a _mansion_, where _domestic love_ and truth breathe simple kindness to the heart; where white arm'd childhood twines the neck of age; where hospitable cares light up the hearth, cheering the lonely traveller on his way. mrs. gilman. . thine be a _cot beside the hill_: a beehive's hum shall sooth thine ear; a willowy brook that turns the mill with many a fall, shall linger near. rogers. . the dense city's roofs throng around thee, and the vertic' sun pours from those glowing tiles a fervid heat upon your shrinking nerves. mrs. sigourney. . a _lodge_ of ample size, but strange of structure and device; of such materials, as around the workman's hand has readiest found. scott. . among the jumbled heap of murky buildings. keats. . you will be blest as now you are with friends, and home, and all that in the exulting joy of love your own you fondly call; beloved and loving faces, that you've known so long and well, the dear familiar places where your childish footsteps fell, where you join'd with careless heart and free your playmates' blooming band, as happy still as now in this,--you'll _tread your native land_. mrs. osgood. . on the well-sloped banks arise trim clumps, some round and some oblong, of shrubs exotic; while, at respectful distance, rises up the red brick wall, with flues and chimney-tops and many a leafy crucifix adorn'd. the smooth expanse, well cropp'd, and daily, as the owner's chin, not one irregularity presents, not even one grassy tuft in which a bird may find a home and cheer the dull domain. grahame--_birds of scotland_. . the city's gloom, that falls where the same window fronts the same dull walls; to see new, weary idlers tread once more the mud or dust, which crowds have trod before, or the gay chariot loiter to await some fool you scorn, or envious flirt you hate. dr. brown--_bower of spring_. . a _lone dwelling_, built by whom, or how, none of the rustic island people know. the isle and house are thine.-- nature, with all her children, haunts the hill; the spotted deer bask in the fresh moonlight, before thy gate.--be this thy home in life. shelley. . in a city vast and populous, whose thronging multitude sends forth a sound afar off heard, strong as the ocean flood; a strong, deep sound of many sounds, toil, pleasure, pain, delight, and traffic, myriad-wheel'd, whose din ceases not day and night. mary howitt. . a _simple home_, a plain well-order'd household, without show of wealth or fashion. percival. . all day within your dreary house the doors upon their hinge will creak, the blue-fly sing in the pane, the mouse behind the mouldering wainscot creep, or from the crevice peer about. tennyson. . _upon a green bank side_, skirting the smooth edge of a gentle river, whose waters seem unwillingly to glide, like parting friends, who linger ere they sever. drake. . where _streets_ are _stifling_, _bustling_, _noisy_, _dry_; hot are the pavements as an oven floor; dingy-red brick grows tiresome to the eye. mary howitt. . _refinement's chosen seat_, art's trophied dwelling, learning's green retreat. sprague. . i know the spot; the curtain'd windows half exclude the light, yet eager still to make their way, a thousand elfin sunbeams bright, glittering about the carpet play. but what attracts you chiefly there is _one_ who in a cushion'd rocking-chair doth sit and read. mrs. a. m. wells. . the wild wind sweeps across your low damp floors, and makes a weary noise and wailing moan; all night you hear the clap of broken doors, that on their rusty hinges grate and groan; and then old voices, calling from behind the worn and wormy wainscot, flapping in the wind. thomas miller. . in simple _western_ style, with all your chambers on the lower floor; in fact, of stories you will boast no more than simply one. 'tis at the river's side, and near it grows a noble sycamore; a velvet lawn of green, outspreading wide, slopes smoothly down, to meet the ever-rippling tide. mrs. dana. . it is a _home to die for_, as it stands through its vine foliage, sending forth a sound of mirthful childhood o'er the green repose and laughing sunshine of the pastures round. hemans. . gay apartments, where mimic life beneath the storied roof glows to the eye, and at the painter's touch a new creation glows along the walls. arthur murphy--_orphan of china_. . down by the hamlet's hawthorn-scented way, where round the cot's romantic glade are seen the blossom'd bean-field, and the sloping green. campbell. . a _lonesome lodge_, that stands so lowe in lonely glen. the little windowe dim and darke is hung with ivy, brier, and yewe; no shimmering sun here ever shone, no halesome breeze here ever blewe. no chair, no table may you spye, no cheareful hearth, no welcome bed, naught save a _rope_ with running noose, that dangling hangs up o'er your heade. percy's reliques--_heir of linne_. . the mountains, the mountains! amidst them is your home; to their pure and sparkling fountains impatiently you come; their bleak and towering summits invade the dark blue sky, but o'er their rudest ridges your fancy loves to fly. dr. s. h. dickson. . a lowly roof; thou know'st it well, and yet 'twill seem more low than it was wont to seem, for thou wilt be a visitant of loftier domes and halls, meet for the feet of princes. mrs. sigourney. . your house a _cottage more_ than _palace_, and will fitting be for all your use, not luxury. your garden painted o'er with nature's hand, not art's, will pleasures yield horace might envy in his sabine field. cowley. . you'll think yourself superbly off, though rather cramp'd in bed, if your garret keep the winter rain from dropping on your head. albert pike. . a snug thack house; before the door a green, hens on the midding, ducks in pools are seen. on this side stands a barn, on that a byre, a peat-stack joins, an' forms a rural square. the house is yours,--there shall we see you lean and to your turfy seat invite a frien'. allan ramsay--_gentle shepherd_. . it is a quiet picture of delight, your humble cottage, hiding from the sun in the thick woods. we see it not till then, when at its porch. rudely but neatly wrought, four columns make its entrance; slender shafts, the rough bark yet upon them, as they came from the old forest---- ----prolific vines have wreath'd them well, and half obscured the rinds unpromising that wrap them. crowding leaves of glistening green, and clustering bright flowers of purple, in whose cups throughout the day the humming-bird wantons boldly, wave around and woo the gentle eye and delicate touch. this is the dwelling, and 'twill be to thee quiet's especial temple. w. g. simms. . that dear old home! something of old ancestral pride it keeps, though fallen from its early power and vastness! the sunlight seems to thy eyes brighter there than wheresoever else. fanny kemble. . in a vale with dwellings strown, one is standing all alone; white it rises mid the leaves, woodbines clamber o'er its eaves, and the honeysuckle falls pendant on its silent walls. 'tis a cottage small and fair as a cloud in summer air. park benjamin. what is your destiny? you unconcern'd and calm, can meet your coming destiny, in all its charming, or its frightful shapes. dr. watts. i have an ear that craves for every thing, that hath the smallest sign or omen in it. joanna baillie. let me deem that some unknown influence, some sweet oracle, communicates between us though unseen, in absence, and attracts us to each other. byron. what is your destiny? . ye'll draw a bonny silken purse; ye'll ca' your coach, ye'll ca' your horse. burns. . of the present much is bright, and in the coming years i see a brilliant and a cheering light, which burns before thee constantly. w. d. gallagher. . a better cellar nowhere can be found; the pantry never is without baked meat, and fish and flesh, so plenteous and complete: it snows within your house of meat and drink, of all the dainties that a man can think. chaucer. . gentleman.--thine never was a woman's dower of tenderness and love! thou who canst chain the eagle's power, canst never tame the dove. e. c. embury. . lady.--let me gaze for a moment, that ere i die i may read thee, lady, a prophecy. that brow may beam in glory awhile, that cheek may bloom, and that lip may smile, but clouds shall darken that brow of snow, and sorrow blight thy bosom's glow. miss l. davidson. . the best establishment in the city, coaches and horses, hounds and liveried servants. mary howitt. . thou seest only what is fair, thou sippest only what is sweet; thou wilt mock at fate and care, leave the chaff, and take the wheat. r. w. emerson. . ye build, ye build, but ye enter not in! mrs. sigourney. . i'll warrant thee from drowning, though thy ship were no stronger than a nut-shell. _tempest._ . the sea of ambition is tempest-toss'd, and thy hopes may vanish like foam; but when sails are shiver'd and rudder lost, then look to the light of _home_! mrs. hale. . your life's a summer even, whose sun of light, though set amidst the clouds of heaven, leaves streams of brightness yet. bowring. . in a narrow sphere, the little circle of domestic love, you will be known and loved; the world beyond is not for you. southey. . thou dwell'st on sorrow's high and barren place, but round about the mount an angel-guard-- chariots of fire, horses of fire--encamp, to keep thee safe for heaven! mrs. ellet. . to cheer with sweet repast the fainting guest, to lull the weary on the couch of rest, to warm the traveller, numb'd with winter cold, the young to cherish, to support the old, the sad to shelter, and the lost direct-- these are your cares, and this your glorious task; can heaven a nobler give, or mortals ask? sir william jones. . the sordid cares in which you dwell shrink and consume your heart. bryant. . a wide future is before you; your heart will beat for fame, and you will learn to breathe with love the music of a name, writ on the tablets of that heart in characters of flame. j. o. sargent. . to grow in the world's approving eyes, in friendship's smile, and home's caress, collecting all the heart's sweet ties into one knot of happiness. moore. . sorely harass'd, and tired at last with fortune's vain delusions, o, you'll drop your schemes like idle dreams, and come to this conclusion, o,-- the past was bad, the future hid, the good and ill untried, o, but the present hour is in your power, and so you will enjoy it, o. burns. . you will be blest exceedingly; your store grow daily, weekly, more and more, and peace so multiply around, your very hearth seem holy ground. mary howitt. . with steady aim your fortune chase, keen hope let every sinew brace, through fair, through foul, urge on your race, and seize the prey; then cannie, in some cozie place, thou'lt close life's day. burns. . in your dreams a form you'll view, that thinks on you and loves you too; you start, and when the vision's flown you'll weep that you are all alone. h. k. white. . quiet by day, sound sleep by night, study and ease together mix'd, sweet recreation, and innocence which most doth please, with meditation. pope. . gentleman.--a gentle lover shalt thou be, sitting at thy loved one's side; she giving her whole soul to thee, without a thought or wish of pride, and she shall be thy cherish'd bride. j. r. lowell. . lady.--be thou as chaste as ice, as pure as snow, thou shalt not escape calumny. shakspeare. . every day a little life, a blank to be inscribed with gentle deeds, such as in after time console, rejoice, whene'er you turn the leaf to read them. rogers. . through many a clime 'tis yours to go, with many a retrospection cursed; and all your solace is to know, whate'er betide, you've known the worst. byron. . rouse to some high and holy work of love, and thou an angel's happiness shalt know, shalt bless the earth while in the world above; the good begun by thee shall onward flow, in many a branching stream, and wider flow. carlos wilcox. . you shall go down as men have ever done, and tread the pathway worn by common tramp. a. c. coxe. . friendship shall still thy evening feasts adorn, and blooming peace shall ever bless thy morn succeeding years their happy race still run, and age unheeded by delight come on. prior. . gentleman.--she's fair and fause that caused your smart, you will lo'e her mickle and lang; she will break her vow, she will break your heart, and ye may e'en go hang. burns. . lady.--gay hope is yours by fancy led, less pleasing when possess'd, the tear forgot as soon as shed, the sunshine of the breast. gray. . single as a stray glove. fanny kemble. . gentleman.--you will not waste your spring of youth in idle dalliance. you will plant rich seeds to blossom in your manhood, and bear fruit when you are old. hillhouse. . lady.--to shrine within your heart's core one dear image, to think of it all day, to dream all night. mary howitt. . the duties of a wedded life hath heaven ordain'd for thee. southey. . to love, love fondly, truly, fervently, and pine when you have told your love, and sue in vain. wordsworth. . hope, and health, and "learned leisure," friends, books, thy thoughts. barry cornwall. . toiling, rejoicing, sorrowing; each morn will see some task begun, each evening see it close; something attempted, something done, will earn a night's repose. longfellow. . you will go east, you will go west, to seek for what you will not find,-- a heart at peace with its own thoughts, a quiet and contented mind. you will seek high, you will seek low, but your search will be in vain. landon. . a course of days composing happy months, and they as happy years; the present still so like the past, and both so firm a pledge or a congenial future, that the wheels of pleasure move without the aid of hope. wordsworth. . you will tread the path of fame, and barter peace to win a name. s. g. goodrich. . each hour, each minute of your life shall be a golden holiday; and if a cloud o'ercast thee, 'twill be light as gossamer. g. coleman. . a little, and content; the faithful friend, and cheerful night, the social scene of dear delight, the conscience pure, the temper gay, the musing eve and busy day. thomas warton. . live where your father lived, die where he dies; live happy, die happy. pollok. . you'll use up life in anxious cares, to lay up hoards for future years. gay. . you think of all the bubbles men are chasing; they dream them worlds, because they're bright and fair; you sit down with your book, your fireside facing, and laugh to think of the wealth to which you are heir. cranch. . impell'd with steps unceasing to pursue some fleeting good that mocks thee with the view. goldsmith. . you'll have a clear and competent estate, that you may live genteelly, but not great; as much as you can moderately spend, a little more, sometimes, to oblige a friend. _pomfret's choice._ . rich, hated; wise, suspected; scorn'd if poor; great, feared; fair, tempted; high, still envied more. sir h. wotton. . gentleman.-- you love a blooming lady, a conspicuous flower, admired for beauty, for her sweetness praised, whom you have sensibility to love, ambition to attempt, and skill to win. wordsworth. . lady.--i fain would give to thee the loveliest things, for lovely things belong to thee of right. j. r. lowell. . oh, you will still enjoy the cheerful day, till many years unheeded by have roll'd; pleased in your age to trifle life away, and tell how much you loved ere you grew old. hammond--_love elegies_. . endless labor all along, endless labor to do wrong. dr. johnson. . a fearful sign stands in thy house of life, an enemy;----a fiend lurks close behind the radiance of thy planet:--oh, be warn'd! coleridge. . thy god, in the darkest of days, will be greenness, and beauty, and strength to thee. barton. . you were not meant to struggle from your birth, to skulk and creep, and in mean pathways range; act with stern truth, large faith, and loving will, up and be doing. j. r. lowell. . gentleman.--to die 'midst flame and smoke, and shout, and groan, and sabre stroke, and death-shots falling thick and fast as lightning from the mountain cloud. halleck. . lady.-- death shall come gently, to one of delicate mould like thee, as light winds wandering through groves of bloom detach the delicate blossom from the tree. bryant. . i know that pleasure's hand will throw her silken nets about thee, i know how lonesome friends will find the long, long days without thee; but in thy _letters_ there'll be joy, the reading, the replying; they'll kiss each word that's traced by thee, upon thy truth relying. bayley. . your life shall be as it has been, a sweet variety of joys. r. h. wilde. . neither poverty nor riches, but godliness so gainful with content. no painted pomp nor glory that bewitches; a blameless life is your best monument, and such a life that soars a-- bove the sky, well pleased to live, but better pleased to die. hugh peters. . a life you'll lead which hath no present time, but is made up entirely of to-morrows. joanna baillie. . gentleman.--i see lord mayor written on your forehead. massinger. . lady.--a marriage in may weather. leigh hunt--_rimini_. . you'll have never a penny left in your purse, never a penny but three; and one is brass, and another is lead, and another is white money. percy's reliques--_heir of linne_. . you will double your life's fading space, for he that runs it well, runs twice his race; and in this true delight, these unbought sports, this happy state, you will not fear, nor wish your fate; but boldly say each night, "to-morrow let my sun his beams display, "or in clouds hide them; _i have lived to-day_." cowley. . yet haply there will come a weary day, when, over-task'd at length, both love and hope beneath the weight give way. then with a statue's smile, a statue's strength, stands the mute sister patience, nothing loth, and both supporting, does the work of both. coleridge. transcriber's note italic text is denoted by _underscores_. the oe ligature (one occurrence) has been replaced by 'oe'. obvious typographical errors and punctuation errors have been corrected after careful comparison with other occurrences within the text and consultation of external sources. many missing periods were added. the number . has been inserted at the start of each section (covered by an illustrated drop cap in the original book.) except for those changes noted below, misspellings by the author, misquotations, and inconsistent or archaic usage, have been retained. pg . 'macauly' replaced by 'macaulay'. pg . note: author george lillo is not listed in 'catalogue of authors' at the front of the book.) pg . 'macauley' replaced by 'macaulay'. _everybody's_ book of luck [illustration] whitman publishing company racine, wis. poughkeepsie, n. y. printed in u.s.a. contents chap. page. i. things that bring you good luck and bad luck ii. have you a talisman? iii. hints on fortunetelling iv. palmistry--what may be learned from hands v. your handwriting reveals your character vi. your face is your fortune vii. what do your bumps mean? viii. how astrology decides your destiny ix. your child's occupation decided by the stars x. what are your hobbies? xi. what is your lucky number? xii. your lucky color xiii. which is your lucky stone? xiv. dreams--what they mean xv. teacup fortunetelling xvi. lucky and unlucky days xvii. the luck of flowers xviii. superstitions regarding animals xix. crystal gazing xx. the moon and the luck it brings xxi. fortunetelling by means of playing cards xxii. fortunetelling games xxiii. the luck of weddings and marriages xxiv. folklore and superstitions of the months xxv. a calendar for lovers xxvi. making useful mascots things that bring you good luck and bad luck ask a dozen people whether they have any superstitions, and the majority will tell you, without hesitation, that they have not the slightest belief in such things. if the truth is told there are very few of us who do not cherish some little weaknesses in this direction. one person may believe in a number of superstitions; another has, perhaps, only a few that are observed; but he or she that has none at all is a remarkably rare individual. as a matter of fact, most superstitions are based on reason and sound common sense, and the man or woman who pays heed to them is acting intelligently, whether he or she knows it or not. take, for instance, the belief that it is unlucky to walk under a ladder. true, the old assertion is that it is unlucky to do so because jesus christ was taken down from the cross by means of a ladder. but the more practical reason is that painters and other men on ladders are very likely to drop things and, if you happen to be passing at the time, the paintpot or the tools will fall on you. of course, the reasons for all superstitions are not so evident as this one about walking under a ladder: nevertheless, there is a germ of reason in them all, whether or not we know the reason. thus, the man or woman who observes the common superstitions of everyday life is acting wisely. not only will he or she avoid a good deal of trouble, but his actions will provide him with a sense of well-being, and the effect it will have on his mind, the psychological effect as it is called, is all to the good. it is not proposed to explain why this or that superstition is worthy of being observed; in many cases, the reason is obscure; but here we will give some of the beliefs which are current at the present time. first of all, you should never pass anybody on the stairs of a private house, and, while talking of stairs, it may be said that many people believe that, for someone to fall up a step, is a sign of an approaching wedding. never light three cigarettes with the same match unless you are prepared for a spell of ill-fortune. this superstition gained currency during the war, probably because a match held long enough to light three cigarettes would give the enemy a clue to your position, especially at night-time. if the cord of a picture frame snaps and the picture falls to the ground, it is an omen that somebody is going to die. if the picture is a portrait of a living person, then that person's life is the one likely to be terminated. this omen may be considered a remarkably silly one, with not a shred of sense to recommend it. yet how many people can point to instances when the prophecy has come true! of salt, there are several omens. the chief one tells you not to help anybody to salt; in other words, it is unwise to put some on a person's plate. helping them to salt is helping them to sorrow. another superstition says that if you spill salt you will be unlucky unless you throw a pinch of it over your left shoulder. to break a mirror is known by all as a serious matter. the reason why it is unlucky, we are told, doubtless finds its origin in a mere association of ideas. the mirror being broken, the image of the person looking into it is destroyed: therefore, bad luck in some form must be the fate of the careless one. what exactly is the penalty one must pay for breaking a mirror is not definite. some people speak of seven years of misfortune, while others claim that it means seven years of celibacy. to take certain things into the house is the height of folly, if you believe in superstitions. may or hawthorn blossom is one, though the berries of this flower seem to have no ill-potency. peacock's feathers are another. somewhat similar is the contention that it is very unlucky to open an umbrella indoors. while sitting at the meal-table, there are several things that must not be done. helping a friend to salt has been already mentioned, but you must not allow the knives or forks to become crossed. quarrels with your friends will result if you do. of course, you must not sit down, thirteen of you, around the table. as is well known, this belief has its origin in the last supper, when our lord sat at meat with his twelve apostles. on the other hand, should you taste a fruit for the first time in that season, you have only to frame a wish and it will be granted. much the same applies to mince-pies. you will be awarded with a whole happy month for each pie that you eat at christmas-time which is made in a different house. of course, it is highly unwise for two people to pour tea out of the same pot at the same meal. to give a friend an edged tool is sure to cut the friendship, whether it be a knife, a pair of scissors, a razor or a chisel. when such a gift is to be made, the usual plan is to sell it to your friend for a penny. you should never put a shoe on a table, and, to see a pin lying on the floor and leave it there, is an omen that you will want before you die. as the jingle runs: see a pin and let it lie, you're sure to want before you die. see a pin and pick it up, then you're sure to have good luck. elsewhere, a good deal is said about dreams. here it will be sufficient to mention one or two items of interest. it is decidedly unlucky to dream of a baby, yet to dream of a funeral is lucky. the following is worth bearing in mind: friday dream and saturday told; sure to come true, if ever so old. and here it will be appropriate to recall the fact that it is an unwise thing to get out of bed on the wrong side. the devil will be with you all the day, if you do. you should avoid looking at the new moon through glass; but if you have a wish that you want fulfilled, you have only to count seven stars on seven nights in succession. let it be said, however, that to count seven stars for this space of time is not as simple as it appears. it is unlucky to treasure locks of people's hair, and, should you drop a glove, it is to your advantage if someone else picks it up for you. if the fire refuses to light properly in the morning, anticipate a whole day with the devil. everybody knows that one of the luckiest things that can be done is to pick up a horse-shoe. but it is not generally known that the more nails left in it, the better. nor is it sufficiently well recognized that a shoe, hung up, should have the tips pointing upwards. if they are turned down, the luck will run out of them. naturally, you will never start anything fresh on a friday, and you will not cut your fingernails on a sunday. regarding fingernails, a poet, of sorts, has said: cut them on monday, you cut them for news. cut them on tuesday, a new pair of shoes. cut them on wednesday, you cut them for health. cut them on thursday, you cut them for wealth. cut them on friday, a sweetheart you'll know. cut them on saturday, a journey you'll go. cut them on sunday, you cut them for evil: for all the next week, you'll be ruled by the devil. of course, bad luck has not a monopoly on your superstitions, for good luck has something to say also. to see a piebald horse is fortunate; to find white heather, four-leaved clover or four-leaved shamrock is even more fortunate. to open a pea-pod and find ten peas in it is particularly lucky. for a black cat to come into your house is worth much. to come across a nickel with a hole in it is not without its merits, but the best thing of all is to put on some article of clothing inside out, and to wear it all day long, without being aware of it until bed-time. have you a talisman? "a person who finds a four-leaved clover, and believes it is a harbinger of something good, has adopted the right attitude, for he keeps a keen look-out for that particular good and holds out both hands for it. seldom is he disappointed, for he has unconsciously set going the mental machinery which brings his wishes within reach. had he not found the clover and had gone along life's highway unexpectant of anything good, he would never have discovered this pleasant happening. and therein lies the true psychology of luck, which seems too simple to be true, but then its simplicity is really the sign-manual of its verity." this quotation from the writings of a well-known author goes direct to the point about talismans. if you adopt a talisman and put your faith in it, you immediately prepare your mind for receiving an abundance of good fortune. reject all talismans and argue that there is no such thing as luck, and you straightway set going the mental machinery which looks on the dark side of things and which misses every slice of luck that comes along. therefore, we say, with emphasis, take to yourself a talisman, a mascot, a charm--call it what you will--and you will never regret it. [illustration] of talismans, there are countless varieties; some are known the world over, others are the particular choice of individuals. they range from the amulets and scarabs of the ancients to the golliwogs and crudities of the ultra-moderns. your choice may roam between these two extremes, but whatever your choice, it must be set with the seal of your faith. in order to assist you in picking out a talisman for yourself, we append the following accounts of those examples which are favored most:-- _the horse-shoe._--no symbol is a greater favorite than the horse-shoe. there are many legends regarding its origin, but the most commonly accepted concerns the well-known visit of his satanic majesty to the shoe-smith. as a consequence, the devil evinced a wholesome dread of horseshoes, and would not go near a house or person possessing one. it is more likely, however, that the horse-shoe was accepted as a symbol of luck because it was a commonplace object very nearly the same shape as the metal crescents worn by the romans when they wanted to be fortunate. these crescents were always carried with the horns turned up, and, if a horse-shoe is to bring good luck, it, too, must be placed with the prongs uppermost. the reason for the prongs being so turned depends on a belief that misfortune always travels in circles, but when it reaches the tips of a horse-shoe, it is baffled, unless all the luck has already run out of the tips through them being turned downwards. of course, an old, worn shoe is more lucky than a new one, and it is a recognized fact that the more nails found in it the luckier will be the finder. _the scarab._--this device is accounted very lucky or very unlucky, according to the disposition of the wearer. the symbol represents the scarab beetle with its wings outspread or with them closed. such charms are made to-day in large numbers for sale in egypt, but those who trade in them usually claim that each particular specimen has been in the family since biblical times. as a rule, the device is made in a rough kind of bluish porcelain and is carved, in intaglio, with divine figures. the egyptians used to make up the scarab as a neck pendant or as a little ornament for placing in the coffins of the dead. its mission was to scare away the evil one. [illustration: no. .--an egyptian scarab, such as were used as talismen. two forms are shown, one with the pectoral wings outspread; the other, with wings closed.] _the tet._--this symbol was shaped somewhat like a mallet, and was always worn with the head uppermost and the handle hanging down. it was made in porcelain or stone, and was often colored gaudily. the egyptians were the first to find efficacy in this charm, and they wore it suspended around the neck to ward off attacks from visible and invisible enemies. thus, it was a protection against evil in any form; it was also supposed to provide the wearer with strength and endurance. the tet has been much forgotten of late years, but there are adherents who value it above the horseshoe and almost any other charm. [illustration: no. .--the talisman on the left is the tet; on the right, the arrow-head.] _the arrow-head._--the early britons spent a great deal of their time in taking suitable flints and shaping them into the form of triangles. these were called arrow-heads, and when the two side edges had been sharpened they were fixed into sticks and used as weapons or tools. out of this use grew the idea that arrow-heads were potent charms in providing bodily protection against enemy force or the usual illnesses. accordingly, people began to wear them as neck ornaments and, for this purpose, decorative arrow-heads were made. ever since then, they have been cherished for their powers in warding off attacks, and a superstition still exists which claims that if one of these arrow-heads is dipped in water, the water will be more potent than any doctor's medicine. _the caduceus._--this device, which figures as part of the design of some postage stamps, has been considered a bringer of good fortune ever since the time of the ancient greeks. it consists of two snakes entwining a rod, surmounted by a pine cone. by the side of the cone is a pair of wings. it was the symbol of mercury. the rod had the supernatural powers of quelling disputes and letting people dwell in harmony. the snakes possessed the property of healing; the pine cone preserved good health; and the wings stood for speed and progress. thus people wear the caduceus today in order to ensure a life free from quarrels and illness, and to enable them to be healthy and "go ahead." [illustration: no. .--the caduceus or staff of mercury.] _the eye agate._--as is generally appreciated, the "evil eye" is the source of all trouble and misfortunes, and the early eastern races thought that, if the "evil eye" could be avoided or frightened away, all would be well. searching for a charm to effect their purpose, they alighted upon the eye agate, and this they believed would give no quarter to the "evil eye." accordingly, agates were cut to resemble an eye which would be powerful enough to neutralize the effects of the evil one, and these were worn as brooches, rings and necklaces. the agate chosen for the purpose consisted of thin layers of stone of various colors. thus, by cutting the stones oval and removing parts of the top layers, it was possible to produce a charm closely resembling a human eye, both in shape and color. such eyes are still sold today, and many people treasure them in the hope that they will ward off evil in any form. _the jade axe-head._--many jewelers still sell little axe-heads carved out of jade, for wearing around the neck. the axe-head has been considered a symbol of strength and vigor ever since primitive times, and jade has a world-wide reputation as a charm against disease and accidents. _the seal of solomon._--this device is now regarded as a symbol of the jewish religion, but it can be traced to several other religions, and, no doubt, it dates even farther back than the commencement of the jewish era. the triangle with the upward point stood for goodness; the triangle with the downward point for wickedness; while the two intertwined symbolized the triumph of good over bad. those who wear the device contend that it preserves them from all that is ill, and, at the same time, it gives them a share of the world's blessings. [illustration: no. .--the seal of solomon, one of the oldest lucky charms in existence.] _the abracadabra._--this charm dates from the second century, and was a symbol of the gnostic worship. it often took the form of a little piece of parchment, folded into the shape of a cross, but it can, also, be seen as a tablet, made of stone or metal, shaped like an inverted triangle. on the charm, of whatever shape, was inscribed the following: a b r a c a d a b r a b r a c a d a b r r a c a d a b a c a d a c a d a it will be seen that the word "abracadabra" can be read along the upper line and also down and up the two sides. this word is said to conceal the name of god and the charm has the powers of warding off dangers and sickness. _the four-leaf clover or shamrock._--everyone knows that a four-leaf clover or shamrock is supposed to be a bringer of luck and good fortune. as these are not readily found and, moreover, they soon perish, the opportunity has been seized by jewelers to produce artificial ones in various precious and semi-precious metals. to wear either is supposed to avoid misfortune. it may be mentioned that the four-leaf shamrock as a charm has proved immensely popular by those who are interested in the irish sweepstakes. _black cats._--of course, it is lucky for a black cat to walk into your house, but failing an actual cat, a counterfeit one serves the same purpose. thus, people who pin their faith to black cats often make stuffed ones, or draw pictures of them, and look to the creature of their own handiwork to serve the role of mascot. _your own talisman._--so far, the talismans that have received universal acceptance have alone been mentioned, but the tendency today is for enthusiasts to originate a mascot of their very own. it may take any or every form, according to the whim or fancy of the individual. maybe you will prefer to find your own mascot or talisman in this direction. if you have no preferences, why not constitute a device which embraces your lucky number, your lucky flower, your lucky color, and so on? it is a suggestion bristling with opportunities. just to show that people are tending towards the idea of choosing a talisman of their very own, we will conclude with a story that was recently published. "there is a precious stone to which the board of directors of a firm of diamond dealers annually pass a vote of thanks. the stone is a sapphire and it has been named shani, meaning 'bringer of luck.' "shani was bought by the firm about seventy years ago, and it only leaves the safe on new year's day. a special meeting, attended by every member of the firm, is then held in the board room. shani is placed in the middle of the table and, with hands clasped in prayer, the members offer thanks for the good luck the sapphire has brought the firm during the preceding year. "one of the directors said, 'my grandfather once received a tempting offer for shani and yielded, but a few hours after the sapphire had been sent away he was taken violently ill with fever. the sapphire was brought back from a distant part of india, and my grandfather became well at once.'" should not we all have a shani? hints on fortunetelling hundreds of dollars are paid each week to professional fortunetellers by people in all walks of life, in order that they may gain a peep into the future. these people belong to every class of society; they are of all ages and they consult the mediums on almost every matter connected with human existence. there is the industrial magnate, the society girl, and the hard-working shop assistant, all anxious to peer into the coming months. accordingly, the teller of fortunes and the writer of horoscopes is doing an excellent business. the dollars and the cents are pouring in at a remarkable rate, and those who read the future, as a profession, are having the time of their lives. this state of things is one calculated to make you stop and think for a moment. why should not you learn the rudiments of fortunetelling yourself? why should not you find out how to read the signs of your own future and the future of your friends? the subject is interesting; it is not a difficult one and all you need to know is set out in this book. your course of study may well begin with the chapter on palmistry. having mastered that, turn to the one on handwriting, and follow with "_what do your bumps mean?_" these three sections will give you a very useful start and then you might continue with "_how astrology decides your destiny_" and "_your face is your fortune_." the five chapters named will enable you to read people with a great deal of success, and it should not be long before your friends compliment you on your accuracy. probably this will spur you to further efforts, and you will study the passages on lucky numbers, dreams, tea-cup readings, lucky colors, etc. these will add a polish to your preliminary knowledge. very soon you will gain a reputation as a seer and it will add not a little to your vanity when people come to you and ask you to read their futures. in doing so, you will be advised to follow a few rules. never jump to hasty conclusions. weigh all the facts and strike a balance. if the hand says "yes" and the face says "no," the conclusion is that "it may be." when disappointing things are noted, be charitable and let the applicant off lightly. in cases where dire illnesses are portended, suppress the facts or state them in such a way that the applicant has a chance of avoiding the trouble, if he or she takes suitable measures. but, whatever happens, never make a statement for which you have not "chapter and verse." and this brings me to my last point. hands, faces, heads and other characteristics give their readings, but none of these readings should be taken as absolutely final. the power is within us to fight against our failings and to better our good qualities. we may even allow our best ones to deteriorate. that is why two people born at the same time and in the same town need not grow up exactly alike. and it is also why a small percentage of horoscopes and fortunes are bound to miss the mark. palmistry--what may be learned from hands "there are more things in heaven and earth...." people who can see as far as the ends of their noses and then only through a fog, declare (with a superior sniff) that palmistry is nothing but a trap to catch fools; they call it quackery, or declare perhaps that it is merely a fake or blind guesswork. now, while we would be the first to deny that palmistry is an exact and infallible science, yet we just as strongly affirm that it is undoubtedly a most fascinating and interesting recreation; as to its truth, each one must decide that question for himself. for the few who have a wish to take up this study seriously, there are many now who will naturally wish to know just sufficient to be able to "tell fortunes." fortunetellers are always popular at some jolly party or quiet friendly gathering of an evening. in this book they will find all the simple information required; on the other hand the student will find a sincere delight in reading and sifting thoroughly the numerous books that probe the depths of the subject. quite apart from any markings which may be upon the hand, a general indication of the habits and temperament of the individual in question can readily be gained by a careful examination of the texture or quality of the skin. it were as well to note here that the impressions gained must never be taken by themselves, but only in conjunction with other confirming signs. especially is this so when judging the character of a friend or acquaintance. _texture of skin._--the skin may, of course, be smooth or rough. to judge this you should turn the hand in question back upwards; now get the feel of the skin by actual touch; a smooth, fine-textured skin denotes a refined nature, and _vice versa_. this is a very strong indication indeed, insomuch that should there be other tendencies pointing to coarseness of nature, this texture of the hand would have a refining effect upon the whole. _elasticity of the hand._--this is best tested by actual grip (as in shaking hands). all hands naturally present some feeling of elasticity; this is a matter of comparison, but it is very easy to tell the quick, virile grip of an elastic hand to the dead fish feeling which a flabby hand gives us when we grasp it. _a flexible hand_ denotes an active and energetic person, one who will be readily adaptable to new conditions. he will always rise to the occasion, and manfully withstands the buffets of ill-fortune. this type is always trustworthy and a good friend. [illustration: no. .--beware of these hands.--a shows a weak, flattened thumb; b a curved little finger and c a coarse, short thumb. each has other defects as well.] _a flabby hand_--one that does not respond to your grip or responds but sluggishly--is the hand of an idle man, untrustworthy and inconsistent, a man of weak and negative character; but be sure to search well for other confirming signs of this weakness. the shape of the hand a fairly accurate guide to character is certainly contained in the shape of the hand. hands may be roughly divided into two classes--broad and long. a person having a _long hand_ you may judge to have great capacity for mental effort and matters of detail. the broad-handed person you may expect to be a strong man physically; his culture will be bodily rather than mental. he could with advantage improve his culture by reading, and by enjoying the best music. the shape of the fingers when an individual is found with _square_ finger-tips, he should make a good marriage partner; he will be practical--a man of method and reason. he is punctual, but should cultivate imagination. _pointed finger_ tips will be found on the hand of the musician, the painter, and, in fact, anyone who is of artistic temperament. persons with these fingers should curb their imagination with reason, and cultivate the power of doing things, not only dreaming them, though dreaming is well enough in its way. _tapering_ fingers indicate people of extremes. "ice and fire" are these people--impulsive and generous to a fault. they should guard against undue and morbid sensitiveness, and should cultivate a sane philosophical outlook upon life. they are capable of the highest, but are frequently their own worst enemies. _spatulate fingers._--these are the sportsmen of the world. they are not worried much by the opinions of others, while they love a busy, healthy life; a sound mind in a sound body. general shape and formation of the hand if the hands are knotted with the joints swollen, powers of analysis, calculation and reflection are shown; philosophers have this type of hand. _smooth_ fingers and hands indicate the artistic temperament. these people are frequently inspired, and have curious intuitions concerning coming events. musicians, spiritualists, and martyrs are of this type, together with many folk who are square pegs in round holes; maybe doing work which is uncongenial to them. _the thumb_ has also in it certain very marked indications of character. the three bones (or phalanges) in the thumb each have their interpretation. beginning at the top these should be judged by length as follows:-- . will. (the pushing type of man.) . reasoning power. (the thinker or philosopher.) . love. thus a long first or top phalange indicates great will power; or if it is not a certain indication, it points to a definite likelihood of the will being strong. the mounts take your subject's hand and examine it closely; a strong magnifying glass should form part of the equipment of every wise palmist. it will be seen that there are certain portions of the hands which are raised above the surface. these are known as "mounts." as will be noticed in the accompanying picture, we call these mounts by astrological names, a method adopted from the very earliest times. they are eight in number, named: jupiter, mercury, venus, saturn, apollo, luna and mars (of which there are two). let us look at our picture on page . at the base of the first finger you will see mount jupiter, then taking the base of each finger in turn, will be found mounts saturn, apollo, and mercury. mount luna will be found at the base of the hand, below the little finger, near the wrist, mount mars just above it, mount venus stands below jupiter and at the root of the thumb, with the second mars above it. all individuals have not these mounts developed to the same extent, and in these variations strong indications of character are to be found. we will now have a little discussion upon the subject of mounts, taking each individually, and in turn. usually one of these mounts in your subject's hands will be found to stand out clearly from the remainder. this will give you a good idea of the general type of person whose hand you are judging. these are the general indications to be found. _the saturnian._--if the mount of saturn be over-developed, you have the cold, sceptical type of man. he lacks the milk of human kindness, and is probably a pessimist. a moderate development, on the other hand, is good; this man should be prudent, not miserly; optimistic yet not fatuously so, a well-balanced man. we well know that the excess or over-development of one particular quality (however excellent this quality may be) is evil. thus a super-artistic temperament gives the neurotic; while the over-prudent man becomes the grasping miser. _the jupiterian._--jupiterians, or folk with an excessively strong mount of this name, are the strong men of the world. in excess they are ambitious to a fault, masterful, overbearing and bullying. with a moderate development we have exceedingly good qualities indicated. power of leadership, rightful ambition, initiative, and great abilities for hard work. _the apollonian._--taking the men and women of apollo we have the essential optimists, the micawbers and mark tapleys of life. allied to their cheery natures is a love of the artistic and the really beautiful. the sculptors, painters, and musicians who make life so pleasant, are very frequently apollonians. the best advice to give an apollonian is "moderation in all things." he or she must be very careful in the choice of a marriage partner; this last is very important indeed. _the mercurian._--in excess we have craft, guile, and fondness for falsehoods. in moderation we find the good business man, shrewd, cautious, possessor of a capacity for doing the lion's share of the work, and a fine eye for the main chance. let him cultivate his opposites. unselfishness, kindness and generosity will make a mercurian a most charming person. their lack will leave a clever, scheming scoundrel. _the martian._--when we find mars in the ascendant (i. e., the mounts excessively developed) we find aggression and even bullying. in moderation we have a fighter in the best sense of the word; a man who will withstand the blows of fate and fight his way through life, resisting evil. he is never mean, and you will find him a sincere and trustworthy friend. _the venusian._--when this mount is predominant in excess we find a person of unbalanced mind; he will be careless and will make a dangerous marriage partner. developed to a moderate degree we find generosity, a power to feel for others, with a pleasing personality. the folk of venus love beauty, and love their life; they are strongly attracted to those of the opposite sex, and are likely to fall in love without counting the cost. these people should cultivate a habit of thinking before they act, and should not allow generosity to degenerate into extravagance. _the lunarian._--lastly let us take the mount of the moon. in excess we again find the neurotic or unduly nervous person. in moderation the lunarian will be a person of imagination, sympathy, and one who loves to look on all that is most beautiful in life. he should be successful as a musician, playwright, or novelist, and has a ready capacity for learning foreign languages. let me give one piece of final advice to those who truly judge character by the mounts, or indeed by any signs on the hand. never judge by one sign or you will be led into stupid mistakes. always take the hand as a whole, for frequently some point in the formation striking you as bad may be strongly counterbalanced by other good signs. this is exceedingly important, and rightly applied will save you many foolish pitfalls in your early fortunetelling days! the fingers each of the mounts at the base of the fingers gives its name to the finger above it, i. e., the first finger is called jupiter, the little finger is mercury, and so on. when judging character by the mounts, the fingers which share their name must also always be noted as to their development. let us first take jupiter. if that finger is well developed (i. e., long in comparison to the remainder) this will accentuate the jupiterian qualities seen in the well-developed mounts. this may be applied throughout the mounts. the important thing to remember is that mount and corresponding finger should be read together. this is essential. to conclude this section let us take the phalanges (or joints of the finger) with their interpretations. counting from the top joint nearest to the nail, the meaning given by palmists to the three phalanges of each finger are as follows:-- (_length of phalanx_, or distance between the respective joints, is the _deciding factor_.) for simplicity, we have made a small table. ----------+------------------------+----------------+------------------ name | | | of finger | st joint. | nd joint. | rd joint. ----------+------------------------+----------------+------------------ _jupiter_ | religion. | ambition. | despotic or | | | fondness for | | | governing others. ----------+------------------------+----------------+------------------ _saturn_ | fondness for spiritual | out-door life. | earthly ambition. | mysticism. | | ----------+------------------------+----------------+------------------ _apollo_ | excess or foolish | caution. | love of show. | optimism | | | (micawber). | | ----------+------------------------+----------------+------------------ _mercury_ | the orator's finger. | great tenacity.| cunning and | | | greed. ----------+------------------------+----------------+------------------ the lines of your destiny we now come to the most fascinating side of palmistry--the actual study of the network of lines upon the hand, and their relation to the mounts and to each other. this is where your magnifying glass will be of enormous value. there are very many small signs, seemingly of little matter, but in reality of very great importance, such as stars, crosses, squares, and triangles, little marks with frequently great meanings. one word of warning must be given before we go farther. if you see evil in a palm never on any account tell of it. but if you see some misfortune approaching which a little foresight might avoid, by all means warn your subject. should you by any chance see, or think you see, anything calculated to alarm another, keep it to yourself. always remember that human intelligence is frail and finite but life is infinite. palmistry shares in this frailty; it is interesting and intensely fascinating, but far from infallible. it is not an exact science in the sense of mathematics, where two plus two equals four, no more and no less. let us take these lines in turn and discuss the meaning of each. the life line when the life line rises high in the hand, great ambition is shown. if you see a life line circling well into the palm (thus forming a large mount of venus) emotional characteristics such as love and generosity are shown. if, on the contrary, the line forms a small mount of venus, coldness will be predominant. if the life line commences very feebly and gradually strengthens, this is a good sign. it indicates a weak childhood but a robust maturity. the head line the head line works in conjunction with the line of health (see illustration), thus:--if the head line is broken some ill health may be indicated which has made or will make its effect felt upon the brain and thinking powers. but only if all other lines should support this. an independent nature is shown when the head line branches off from the life line early in its course, and vice versa. if the head line should curve towards saturn, there is shown a material outlook upon life; this is the financier's head line. curving towards apollo an artistic nature is shown, while should this line originate near mount jupiter it is a sure sign of capacity for leadership, and many go-ahead qualities that make for success. if the head line is firm, a definite, purposeful nature is probable, while a weak, wavy head line indicates a weak, wavering outlook upon life. with the head line joining the heart line, emotional qualities are to the fore; this individual is impulsive and should put the curb of reason upon himself. should the head line have branches which run towards mount mercury, luna and mars, it is an excellent sign, showing good balance, ready wit, and quick adaptability. the heart line when this originates on or near the mount called saturn, there is a leaning towards a sensual, pleasure-loving nature. rising from between saturn and its neighbor jupiter, we have a very deliberate, practical man. his love, while very sincere, is governed by reason; he is intensely practical, and rather lacking in imagination, which it were well worth his while to cultivate. his head will always rule his heart, especially is this indicated should the heart line bend towards that of the head. should the heart line cross the palm entirely, the owner is the exact opposite of the individual just mentioned. this person's heart will rule his head; he is sentimental even to a fault, and should practice business-like qualities, and not dream overmuch. love in a cottage is all very well--but how when the roof leaks? a short heart line is a warning for care in marriage; without this care a couple may well come to shipwreck on the rocks of married life. forewarned is forearmed! the line of fortune this is a line running (as its name suggests) towards the mount of apollo. it is a valuable and somewhat rarely-found line. this is the line of genius; effort will scarcely be needed by its owner; he will seem to fly towards success on the wings of destiny. this is the ideal, but it must be borne in mind that there are other lines which must be studied in conjunction with it. on the other hand its absence does by no means prohibit or even endanger success; it merely indicates that individual effort will be required, and what is life without something to strive for? the health line a good strong health line is very desirable; should this line be broken, however, there is no need for alarm, it is merely indicated that a certain amount of care is necessary in one's personal habits of life. the line of fate this line runs across the middle of the palm, from the mount of saturn to the bracelets, but its full course need not be traced on any particular hand. when of full length and a middle position is revealed, the fate of the individual may be reckoned as particularly lucky. such a person has strong determination, can make quick decisions and can be powerful without being a tyrant. he has the power of drawing people to him, in a friendly way, and is, thus, always liked. [illustration: no. .--the map of the hand. _a._ life line; _b._ fate line; _c._ health line; _d._ head line; _e._ heart line; _f._ marriage line; _g._ bracelets; _h._ mount of jupiter; _j._ mount of saturn; _k._ mount of apollo; _l._ mount of mercury; _m._ and _o._ mounts of mars; _n._ mount of venus; _p._ mount of luna; _s._ line of fortune. ] should the line run from the bracelets and stop at the head line, this is a sign that the possessor will have many troubles and obstacles to overcome. whether he will surmount them depends on the strength of the head line. in cases where the fate line continues up one of the fingers, the owner must take care that success does not turn his head and ruin the future. a fate line that wriggles its way across the palm indicates a life of ups and downs, and, should the line be broken in places, it is a sign that happiness will vary from time to time. generally speaking, if small lines run upwards out of the fate line, the signs are good, but the reverse is the case if they run downwards. the line of marriage this line is a short, comparatively inconspicuous one, found at the edge of the palm, below the little finger. it runs inwards but not very far towards the center of the palm. how to recognize its significance is explained under the heading, "an abc of hands." now let us put our house in order, refresh our minds, and summarize the broad principles upon which any study of palmistry must rest. first we have the mounts. it is in the varying relation of the lines to these mounts and to their adjacent fingers that our deductions are founded. one mount lies at the base of each finger, jupiter, saturn, apollo and mercury respectively. secondly, we have the four fingers with their astrological names, each finger bearing the name of the mount at its base. _table showing the general qualities of the mounts._ ------------+----------------------------------------------------------- name of | mount | quality ------------+----------------------------------------------------------- _jupiter_ | ambition, leadership, a magnetic personality. (in excess) | brutal and bullying. ------------+----------------------------------------------------------- _saturn_ | cautious, prudent. (in excess) miserliness, coldness. ------------+----------------------------------------------------------- _apollo_ | artistic temperament, optimist, healthy living. (in | excess) shallow character, frivolous, and extravagant. ------------+----------------------------------------------------------- _mercury_ | energy, good judgment. (in excess) lying, fraud, | deception. ------------+----------------------------------------------------------- here is a good, sound rule to remember when reading the hands of your friends. first find your type--i.e., jupiterian, apollonian, etc. this is accomplished by noting the main characteristics of the hand which you are examining. suppose that the mount of apollo is fully developed and well raised, and that the finger of apollo is inclined to be long, there you have practically a pure apollonian type, i.e., apollo in excess. if the mount of apollo is developed but also the finger of saturn is long, this forms an admirable mixture. this subject will feel the benefit of the steadying influence of saturn at work on his light-hearted apollonian nature. pure types are rare--and fortunately so--for in a pure type, no matter which, you are frequently liable to find a rather poorly-balanced outlook on life. the cold need heat, and the brilliant require solid perseverance and a capacity for hard work to win lasting success. [illustration: no. .--the marriage line in varying shapes.] which hand should be read? the answer to this question is a very decided both! as a general rule the left hand will show the inherent characteristics of the individual; the right hand shows the same characteristics modified by our surroundings or by the individual's personal efforts. the former is possibility--the latter actuality; in short, it is what we actually make our life. the safest rule about reading right and left hands is this:--read both hands separately and carefully, then read them in their relation one to the other. there is no blind fatalism in the sayings and doings of a true student of palmistry. what he does or should do is to point out the likelihoods and warn against inherent weakness. in so much he is like a guide helping us to pick our way through the tortuous maze of life. it may strike some of our readers that we have spoken more of the indications of character to be found in the hand rather than of the indications of "fortune." a few moments' thought will show a very sound reason for this. it is certainly our characters which shape our destinies; should you find a hand with all the indications of strong character, while also possessing a strong will and well-cut life line, you would be sure in prophesying a happy life for its owner; or as sure as we poor humans ever can hope to be! if you find a hand with the indications of weak will and character, yet with the health and life lines strong and well defined, you may well advise the owner of the hand that effort, effort and effort again, is required if he or she would win through! remember that tact is more precious than fine gold! a tactful and timely warning may prove of the greatest value, while without tact you will surround yourself with an army of acquaintances whose feelings you have hurt by your thoughtless and unintentionally cruel remarks! there is no infallibility about this matter, but with the facts given in this book there are vast possibilities for really pleasurable and interesting recreation. if the study be taken up seriously, and used with discretion, there are almost unbelievable opportunities for good. this is what a man once said to me--and he was a man who thought deeply, and probed matters to their depths: "a wise palmist is as precious as a careful signalman upon life's crowded railroad, and a wise palmist is a tactful palmist." an a b c of hands in order to be able to follow the explanations given for each type of hand, the list set out below will prove useful. ( ) the st phalange is the section of the finger carrying the nail. ( ) the nd phalange is the section of the finger between the st and nd joints. ( ) the rd phalange is the section of the finger between the nd and rd joints. ( ) the positions of the mounts of mercury, apollo, saturn, jupiter, luna and venus are shown in fig. . of the mounts of mars, there are two positions. one is situated between the mount of jupiter and the thumb, while the other comes between the mounts of mercury and luna. ( ) the girdle of venus, which is rarely found, is a curved line running between mercury and either jupiter or saturn. ( ) the bracelets are the lines running across the wrist, close to where it joins the palm. _ability._--a small cross is shown where the life line finishes. _ability, lack of._--a short head line, terminating in the center of the palm, with the mounts of saturn and apollo almost non-existing. _active person._--a rough, firm palm and an indistinct heart line. _affectionate person._--a clear heart line and a very plump mount of apollo. _ambitious person._--a short line traced from the life line to the mount of jupiter, existing on both hands. _amiable person._--the mounts of jupiter and mercury are very plump on both palms. _amorous person._--a hand deeply furrowed, somewhat silky in texture and the heart line well developed. _anger._--the thumb has short phalanges, especially the first phalange; finger-nails square and reddish at the base. _artistic temperament._--a line running directly from the head line to the third finger, and fingers long and tapering. _audacious person._--the mount of mercury and the two mounts of mars very clearly in evidence. _avaricious._--the head line extends across the palm, from end to end, and is straight. at its end, it forms a small triangle. _bilious temperament._--the health line wriggles its way along the palm, while the hand is damp and clammy. _brave person._--straight fingers and both the mounts of mars are well defined. few hair lines cut across these mounts. _cautious person._--the first phalange of the thumb twists inwards, whilst all the fingers are remarkably straight. _charitable person._--a good heart line with well-developed mounts of venus and mars (particularly the mars mount below jupiter.) _cheerful person._--a long first phalange to the fourth finger and the mounts of jupiter, apollo and mercury nice and plump. _clever person._--the life line shows a cross at one of its ends and the mounts of apollo and mercury are well defined. _conceited person._--very plump mounts of saturn, apollo and mercury. _conscientious person._--a broad, thin hand, a very distinct mount of jupiter, and the first phalange of the thumb nicely curved. _convincing speaker._--the fourth finger is almost as long as the third, usually because the first phalange is long. this finger is pointed. _cordiality._--the heart line extends almost across the palm; it is straight, except at one end, which branches into a fork. _cowardly._--when the hand is opened out flat, the fourth phalanges of all the fingers dip or curve downwards. none of the mounts are distinct. _cruel person._--the heart line is almost or quite non-existing. the hand is long, but square-cornered, and the finger-nails are pointed at the base. _daring person._--the heart line curves round to the back of the hand, while both the mounts of mars are fully developed. _deceitful person._--the head line wavers, is not very distinct, and it has a double prong at one end. one of the prongs cuts across the mount of luna. _defiant person._--the third phalange of the first finger is longer than the third phalanges of other fingers. the thumb is large. _disappointments to be experienced._--the life line has a number of small hair lines running from it, like herringbone pattern. some of these hair lines reach the bracelets. _dissipated person._--a star beside the thumb-nail and the head line is deep and wide. _energetic person._--the head line runs from side to side of the palm. it is clear throughout, while the four mounts below the four fingers are very distinct. _envious person._--on the first finger there are several clear lines; they are found mostly on the third phalange, but some exist on the second. none on the first. _extravagant person._--the tips of all the fingers bend back and the head line is weak. _faithless person._--the two mounts of mars and that of mercury stand out more clearly than the others. _fame, person destined for._--the fate line is more distinct than any other and no other line crosses it. _far-seeing person._--the palm is depressed in the middle, the thumb is well developed, strong in outline, and all the phalanges of the fingers are about as long as they are wide. _fault-finding person._--a long, narrow hand, with an ill-defined heart line. _flirt._--the head line consists of a line joining up several links, forming a species of chain. _forceful person._--a cross on the mount of apollo and small lines crossing. _fortunate person._--the heart and head lines almost touch below the mount of jupiter. a cross is often found between them just at this point. the third finger shows a long line running the length of two phalanges. _good character._--the mounts of jupiter, saturn and mercury are much in evidence, while the tips of the fingers are nicely rounded. _greedy person._--when the hand is spread out the fingers bend inwards, because of the excessive width of the palm. the head line runs across the palm almost in a straight line. _happy person._--on the third finger there is a deep line running the length of the third phalange. also, the bracelets appear as a single deep furrow. _hard worker._--the fourth finger has the second phalange a trifle long, while the two mounts or mars are well developed. _idler._--the head line is very short; the mounts of luna and mercury are well developed, while the mount of mercury almost touches that of mars. _impatient person._--the mounts of mars and mercury stand well above the level of the palm and are crossed by several small lines. _intelligent person._--the mounts of apollo and mercury are much in evidence, while the life line terminates in a cross. _jealous person._--the head line continues round to the back of the hand, while the mount of mercury is more defined than the others. _just person._--square-tipped fingers and square nails, while the space formed between the heart and head lines is unusually wide. _kind person._--a star figures on the thumb, while the mounts of apollo and mercury are much in evidence. the heart line is not short. _liking for opposite sex._--a star is seen on the mount of mercury or a star may appear between the heart and head lines. _long life._--the heart line curves entirely round the thumb, being plainly evident all the way, while the bracelets consist of three clear lines. _lucky person._--see diagram of a very lucky hand. _marriage._--the marriage line is a comparatively short line, found above the heart line and starting from the edge of the palm, under the little finger. if straight and well defined, it is a sign of a happy married life. (see fig. a, p. .) if curved down, there are troubles to overcome. if the line runs down to the heart line, money difficulties will arise in married life. (see fig. b.) if the line ends in a fork, there are fears of quarrels and, perhaps, separations. (see fig. c.) if the line runs up and touches the fate line, marriage will bring many successes. if there is practically no length to the actual marriage line, but a fork appears almost at the commencement, it is a clear proof that troubles will arise and prevent the owner from marrying when he or she desires it. there will be delays, postponements and other difficulties, but they will be overcome in the end. (see fig. d.) if there is an island where the line should commence, this may be taken as a sign that the possessor is not a suitable person for marriage. but, if the line is a good one, after the island is past, there are hopes that he or she will mend. (see fig. e.) if the marriage line hardly exists or does not appear at all, it is a sign of single blessedness through life. if the marriage line on the right hand is minutely examined, short hair lines may be seen rising upwards from it. the number of these denotes the number of children of the marriage. it is usually said that the perpendicular lines represent the boys and the slanting lines the girls. as these lines are often very indistinct, it may be necessary to dust the hand with a dab of face-powder, in order to see them. _narrow-minded person._--the head line is short and it wavers or wriggles its way across the palm. _neat, orderly person._--where each finger is hinged to the palm, there is a deep crease making a badge on either side of it. the hand itself is square and vigorous in appearance. _nervous person._--the hand is very much lined, and there is difficulty in picking out the chief lines. the mount of luna is large and much furrowed. [illustration: a very lucky hand no. .--_the life line begins on the mount of jupiter and is doubled._ the heart line commences on the same mount and is forked at both ends. the head line is doubled and forked at one end. the fate line is long, straight and rises from the bracelets. the finger of apollo is lined. the marriage line is straight and clear.] _overbearing person._--the fingers are square-tipped and the first phalange of the thumb is long and thick. the hand itself is rough and coarse. a short heart line. _passionate person._--the heart line is long and the mount of mercury over-pronounced. _philosophic person._--the finger-tips are square; the phalanges are all more or less fleshy and full; the thumb is large and long; the palm is comparatively small. _profligate person._--the head line takes a wavering course, and there is a star on the thumb, close up to the nail. _reckless person._--the finger of saturn is more pointed at the tip than the other fingers. the fate line does not come anywhere near to the bracelets. _refined person._--the mounts of mercury and luna are far more pronounced than the others; the fingers are slightly pointed, and the texture of the hand is silky. _religious person._--the first finger has a square tip; the mount of jupiter is large; the first phalanges of all the fingers are decidedly long, and there is a cross in the center of the palm, close to the head and heart lines. _second-sight, person with._--an unusual line runs from the mount of luna to the mount of mercury. it takes a circular course and much resembles the life line, reversed. this line commences with an island. _sleepy person._--a deeply-grooved short head line. _successful person._--the life line starts from the mount of jupiter and is double throughout its course. the heart line commences at almost the same spot and is forked at both ends. _superstitious person._--the mount of jupiter is particularly well developed. there are several lines running across it; while the head line is shorter than usual. _tactful person._--the hands are long and narrow; the texture of the skin is smooth and silky, and all the first phalanges are plump and, perhaps, longitudinally lined. _talkative person._--the heart and head lines are not easily discovered, and the mount of mercury stands up more than the other mounts. _thoughtful person._--the first finger almost as long as the second; it is pointed at the tip more than the others. a wide space is formed between the heart, head, fate and fortune (or health) lines. _timid person._--none of the mounts appear plainly, while the head and heart lines run very close together. _untruthful person._--the little finger is long, reaching at least to the base of the nail of the third finger. the mount of luna is crossed with many lines. _vain person._--the mount of jupiter is fuller than the others and it is crossed with many lines. the fingers are long and rather pointed. _vindictive person._--the head line wriggles along its course. it has a fork close to the mount of luna. _wealthy person._--when earned, the mount of luna, on both hands, shows a number of lines which all run in one direction. they do not cross at all. when inherited, the same, but there is, in addition, a cross on the bracelets. _witty person._--the mount of mercury shows up clearly. in addition, there is a curved line which runs from the junction of the first and second fingers to the junction of the third and fourth fingers. the heart line is usually good. your handwriting reveals your character your handwriting is you; disguise it as you will, it still reveals your character. as a matter of fact, it is a sheer impossibility for an ordinary person to alter his or her writing completely. the natural hand and the purposely-changed hand will bear several resemblances, however hard the individual may try to make them dissimilar. this is due to the fact that the same character lies behind both efforts. not only is your handwriting you, but the handwriting of your friend is "him or her." this being so, you will find it a simple matter to arrive at his or her qualities by analyzing a few lines of the person's handwriting. to become sufficiently expert for this, you will not need more than half-an-hour's study. _first_ of all we must attend to the direction of the lines of writing, as, should these be level, a normal and calm state of mind is shown, generally reliable, and not subject to change. when the lines slope toward the right, much energy is indicated; when the lines slope downward, a lack of energy is shown, usually from depression which may result from ill health. if the writing slopes upward with excess, it shows recklessness; if downwards, with a very sloping inclination, it shows mental depression verging almost on loss of reason. if the signature slopes upwards, then we may expect to find personal ambition, but if downwards, some physical weakness. if instead of the whole line ascending only words here and there will ascend, this indicates "hope," but if scattered words ascend and descend in the same line, we may read a lack of tenacity in emotions. _secondly._--the lines forming the letters may appear:-- (a) practically upright; or (b) sloping slightly to the right. (c) sloping very much to the right as if each letter were falling over the rest. (d) sloping to the left, and lastly, (e) "back-hand writing." between a and b might be called normal. a shows pluck and self-possession, and, if pointed, mathematics. b tenderness, but should the writing be pointed, a quick, acute mind, with no sympathy with sentiment. c shows indolence; if with pointed letters, mental power, but should the letters be rounded, mental and physical indolence. d shows a love of ease, while e looks peculiar and indicates self-consciousness, and, as a rule, hidden sentimentality. _thirdly._--the writing small and pointed, we get curiosity; if medium in size, and gradually increasing towards the end of the line, it shows an outspoken nature; should the writing diminish towards the end of the line we read tact. if it is fine and threadlike in appearance, it shows a sensitive mind, diplomacy. large writing shows promptness, but if the strokes are very fine, we see appreciation of other people's work--a connoisseur. small, clear writing shows love of the abstruse, and if the lines are very delicate, a feeling for the mystic. if the writing is extremely small, it shows pettiness of nature, fussiness over unimportant details. letters of different sizes show unreliability of nature, exaggerating trifles and ignoring more important things. light and fine writing means delicacy of feeling, but if carried to excess it shows fastidiousness. _fourthly._--the connections of the letters with each other must be judged. if the connecting stroke is long, it shows some facility in talking and expression, the power of using words well, _not_ talkativeness. letters ingeniously connected show constructiveness, but should they be separate, we get perception and intuition. any eccentricity indicates that the person's career has not been ordinary. marked originality, especially of capitals, shows unusual taste. tremulous tendency resulting neither from illness nor old age--irritability. highly restrained, small--refractory disposition, difficult to live with. regular and well-placed lines, followed by those careless and irregular--a mind quick to embark on an enterprise, but lacking perseverance. back-handed less susceptible than inclined--the head ruling the heart. generally the body of the letter or specimen gives the present character, the signature the past. _crotchets._--egotism, self-satisfaction (a return upon self.) _harpoons (hooks)._--tenacity, united perhaps with weak will. _dashes._--perfectly straight--persistence. undulating.--art, levity. undulating, beginning or finishing with a crotchet or ungraceful flourish.--lack of taste, slight vulgarity. light.--writer attaches little idea to things expressed. ending thickly.--resolution, desires ideas to carry weight. curved ascendingly.--versatility; slight inconsistency; speaks without thought. tremulous.--timidity, hesitation. placed at end of line or paragraph.--lack of self-assertion. ending abruptly, thick and hard.--distrust, reserve. sharply elongated.--impulsive nature; prudence taught by experience. used instead of "full stops."--cultivated caution. _capital letters._--large and well-formed.--pride. print-like in shape.--dignity. thin strokes.--boasting. exaggerated in height.--love of ceremonial. the angle very pointed.--acuteness, penetrative, leadership. large and badly-formed.--egomania. large upper hall.--self-assertion. large bases.--self-confidence. the capital letter of christian names larger than that of surname.--love of home. the capital letter of surname larger.--love of position. small capitals.--lack of self-assertion. capital letters made like small ones.--said to show poetic feeling, love of nature. print-like in form.--originality. eccentric in any way.--pose or whim. widely spaced.--love of open air. curving far below the line, and almost encircling the word.--protective love of animals. letters incorrectly used.--small detail made over-important. tendency to replace by print.--sense of form, artistic and poetic. _special letters._--_a.m.n.h._, _g.o._, _r.u.w._--normal width.--well-poised mind. too wide.--self-contentment, satisfaction. nearly touching.--timidity, want of knowledge of the world. first leg slightly raised.--aristocratic tastes. second leg exaggerated.--pose, affectation. unconnected, ending with crotchet rentrant.--egotistical, selfish. the letters begun and ended with a small crotchet rentrant.--avarice, meanness. letters and words connected.--power of assimilating ideas, but lack of originality; logic. letters disconnected even with their parts.--creative power, want of logic. equally connected or disconnected.--balanced intuition and deduction. last letter increasing in size.--lack of power of concealment. decreasing.--finesse. handwriting does not invariably show sex, as the qualities indicated are common to both men and women. the writing develops as the soul develops, and imitation comes before originality. qualities shown in handwriting alphabetically arranged _ability._--small writing, angular, clear, decided capitals. _accuracy._--neat, well-placed lines and words, punctuation correct. _affection._--softly sloping writing, rounded, fairly thick. _amiability._--rounded letters, often unfinished, medium capitals. _ambition._--large first stroke of capital "m's" ascending lines of writing. imposing signature. _analytical._--small-pointed, clear writing, letters divided, decided capitals. _argument._--words connected, giving logic, and occasional extra long connecting strokes, small writing. (see a. .) _authority._--large capitals, especially the letter "i" and first letter of surname, level crossing to t's. _boastful._--large writing, exaggerated capital, flying cross bar to t's. (see a. .) _bold._--large well-formed capitals, clear rounded, but not pointed writing. _broad-minded._--well-spaced words, clear capitals, o's and a's wide and rounded. _candour._--o's and a's open at the top. _caprice._--eccentric letters, irregular writing, no punctuation. _care._--see accuracy. _carelessness._--ill-formed letters, open o's, no punctuation. _caution._--dashes used instead of full stops. _ceremonious._--capitals important, all large above the line, some added flourishes. _changeable._--letters differently formed, eccentric capitals, variability of line. _cheerfulness._--short, fat loops, rounded letters. _dejection._--lines tending downwards, curved letters unfinished, last of capital "m" very small. _delicacy._--thin thread-like letters, fine pointed writing. (see a. .) _disorder._--ill-formed, unfinished letters, no punctuation, separate letters. _dissimilation._--words terminating in thread-like strokes, interchangeable letters. _distrust._--last downstroke ending very abruptly. [illustration: no. .--a] _drink._--thick strokes, when seen through a glass very ragged, ill-formed letters; self-indulgence. _eating, gourmandizing._--small, rounded writing, black, small capitals. _economy._--close, compressed writing, no margins. (see a. .) _energy._--lines sloping upwards to the right, short downstrokes, high-barred crosses to t's. _exaggeration._--very large and eccentric capitals, flourish under signature. _extravagance._--wide margins, large letters, full loops above and below the lines. _faint-hearted._--small capitals, ill-formed thread-like letters, downward tendency. _foppery._--exaggerated capitals, especially letter "i," wide spacing. _forgetfulness._--letter "n" shaped like small "u." (see b. .) _formality._--neat lettering, punctuation careful, capitals rather large. _frivolous._--light writing, eccentric, or half-made capitals, irregular lines. _geometry._--small, neat writing, print-like small capitals, upright slope to writing, or slightly backward. _generosity._--final letters naturally rounded, with upward tendency. _gesture or movement._--an elaborate finish resembling a flourish but joined to last letter. _grandeur, love of._--imposing and well-formed capitals, large and carefully made "m's." _grossness._--very black, thick stroke both up and down, letters badly formed; short loops wide. (see b. .) _hasty action._--long-shaped commas. _home, love of._--capital letter of christian name larger than that of surname. _honesty._--well-formed, clear and even letters, level at the bottoms. _hope._--the lines ascending with regularity. _hypocrisy._--small a's and o's, open at bottom. _hysteria._--very irregular writing, badly made letters, and wild crossing strokes to t's, thin and long downstrokes, initial small letters out of proportion to remainder of words. _indolence._--rounded writing, sloping "backwards"--i.e., to the left (see a. .) _indecision._--thin strokes crossing the t's, or else the stroke "tucked in." _ingenuity._--curious and original shaped capitals. _insincerity._--letters raised high above the level, words thread-like, terminations indistinct. _intemperance._--curious rough, black strokes, or else vague formation of letters. _intrigue._--twisted forms to letters, unnecessary and thread-like strokes. _intuition._--letters separated. (see b. .) _irritable._--curious short downward crossing to t's, cramped and pointed letters. _language._--occasional long connecting strokes in middle of words or from word to word. (see b. .) [illustration: no. .--b.] _logical._--even, small, well-formed letters, capitals well balanced. _luxury._--black writing, slanting strokes, large capitals. _madness._--irregular, badly-formed, unfinished words, lines very irregular, and variable directions. _mean._--cramped and compressed letters and lines. _methodical._--well-formed letters, even lines, good punctuation. _narrow._--well-formed but close letters, careful capitals. _nature, love of._--simple capital letters. (see b. .) _neurotic._--irregular dwindling letters, various sizes, words unevenly placed. _obstinacy._--small writing, heavy crossing to "t's" and angular letters. _order._--letters even, well formed and placed. _originality._--eccentric forms of letters. _penetrative._--acute letters, well-finished long upstrokes to "t's." _perseverance._--the bars crossing the "t's" increasing in size. _poetry, feeling for._--capital letters made like small ones in shape and neat well-formed words. _pretentiousness._--many curves and involved capitals. _reticence._--closed "o's," "a's," and "e's." _sight._--in affections of the eyes the terminals are unfinished. _sly._--dwindling ill-formed letters. _stingy._--cramped writing, close lines. _subtlety._--small letters and dwindling lines. (see .b.) _selfish._--the final coming round to the left, and making a complete loop on itself. _temper, hasty._--angular stops. _irritable._--the cross-bars of the "t's" slightly hooked. _obstinate._--the cross-bar ending in a decided harpoon or hook; a low thick bar. high and thick and tending sharply downward. _obstinacy against own interests._--a short straight down stroke. _control of._--dashes used instead of stops. _true._--clear, well-formed rounded letters. _vanity._--large flourished capitals, wide margins. (see b. .) _wit._--small, rounded letters, generally undulating handwriting. your face is your fortune everybody sums up the faces of his friends and of the people he meets. it is a habit we all have. but most of us are apt to classify these faces into groups according to whether the possessors are good-looking, ordinary or supremely ugly. we say to ourselves, "isn't so-and-so charming," or alternatively, "how positively plain is so-and-so." as a matter of fact, the degree of beauty expressed in an individual's face ought to count for very little. what ought to count is the character which his or her features reveal. let it be said quite definitely that faces indicate character more accurately than any other physical property of an individual. a person can change his voice and he can check his actions, but he cannot alter his features for more than a second at a time, and then only superficially. thus it comes about that faces are definite indications of character, and these indications are fairly easy to read, once the rules are learned. of course, all such things as accidental blemishes, such as scars and broken noses, must be ignored at the outset. first, let us take the general shape of the face. [illustration: no. .] _the shape of the face._--there can be thousands of different shapes, but the normal is shown by fig. , where the width across the forehead is more than across the chin. the forehead, the nose and the rest of the face should be about equal in length. add to the width across the forehead and you have a brainy person, a clear thinker, a person whose opinions are worth considering. of course, an excess of width in this place suggests some mental instability. fig. shows an entirely different type. it may belong to a jolly person who is excellent company; but do not go to him for sound advice. there is not enough length of forehead, nor width of forehead, to house a superabundance of brains. fig. introduces us to a ponderous type, slow-thinking, fond of food, and with animal instincts lurking in the background of his make-up. fig. reveals a long face, narrow for its width. this belongs to a person who is limited in vision, and who can be very awkward at times. such an individual will find it very hard to agree with others, especially in business matters. he may be deep and more often than not, he is a rather sad companion. [illustration: no. .] _the nose._--fig. shows the normal nose, betokening an average character. fig. is too rounded at the tip. force of character is lacking. fig. reveals a drooping line between the tip of the nose and the upper lip. this stands for a character that loves amusements and is apt to neglect the real things of life. fig. gives a pronounced, fleshy curl where the nose joins the face. this is a sign that the possessor is a clear thinker, a leader of others, an intelligent person. fig. shows a thin, pointed nose. the possessor is, probably, of a refined nature, but he or she is apt to be lacking in sympathy, even cruel. fig. depicts a curved ridge. this is the nose of a person who lacks a refined nature. he may be jolly and humorous, but certainly not actuated by the highest ideals. many noses of this shape are the result of an accident, which, of course, does not count. a long nose indicates cautiousness, watchfulness, and often timidity. a prominent nose that stands well out from the face shows a desire to observe and examine things, without the interference of others. a fleshy tip to the nose displays a kindly nature, and a love of ease. a short, small nose tells of conceit and a lack of sympathy for others. a turned-up nose means that the possessor is a busybody, one who cannot keep a secret, but may be kind and generous. _the eyes._--large eyes denote love of talking and the ability to learn languages. small eyes denote secrecy and close-mindedness. full, dark eyes denote love of the opposite sex. truthful eyes are set straight in the head. untruthful eyes slope towards the nose. eyes that slope downwards from the nose are cruel and deceitful. eyes set widely apart denote breadth of mind. eyes set close together denote narrow-mindedness. _the cheeks._--full, rounded cheeks denote sociability and a love of friends. thin cheeks denote those who prefer their own company. fullness in lower part of cheek denotes love of eating and drinking. a moderate fullness denotes hospitality. high cheekbones show that the possessor is very methodical. he or she is likely to interfere in other people's business. _the forehead._--prominent brows denote a practical disposition. fullness in center of forehead denotes a good memory for dates and events. a broad forehead denotes a humorous disposition. a rounded forehead denotes musical ability; this is usually accompanied by curved eyebrows and wavy hair. _the mouth and lips._--when upper lip is deeply grooved down the center, it denotes modesty and refinement. a plain upper lip, boldness and forwardness. a long upper lip denotes self-esteem and self-control. redness and fullness in center of lip, love and passion for opposite sex. fullness at either side shows love of children and animals. a mouth that displays the teeth when smiling denotes love of approbation and attention. a full, red, well-developed lower lip denotes a kindly, sympathetic disposition. thin lips denote a hard, selfish, and unsympathetic nature. the same with straight lips. [illustration: no. .] _the chin._--a receding chin, as shown in fig. , p. , denotes a lack of firmness. it belongs to a person who has insufficient will of his own. a chin shaped as fig. or , or midway between these, provides a very acceptable character. there is determination and grit, without an excess of these qualities. fig. may be taken as the normal type. broad, bony structures of the chin denotes conscientiousness and straightforwardness. length and projection of chin denotes firmness, stability, and perseverance. an extremely long and projecting chin denotes stubbornness and obstinacy. (fig. .) a full ridge of fat under the chin denotes economy. _wrinkles._--a wrinkle commencing in the lower cheek and extending right under the chin, from side to side, is caused from constant talking. a wrinkle running from the side of the nose, downwards upon the lower cheek, to the outer corners of the mouth, is a sign of love of approbation. whenever in laughter three parallel circular lines are formed in the cheeks there is a fund of folly in the character. wrinkles lying horizontally across the root of the nose denote ability to command. several perpendicular wrinkles between the eyebrows denote a plodding, persevering disposition. _dimples._--a round dimple in the chin denotes love of the beautiful in the opposite sex. dimples at the outer corners of the mouth are another sign of mirthfulness. dimples in the center of cheeks are another sign of approbation. when a little cleft is seen at the tip of the nose it denotes the natural critic. close attention should always be given to texture and quality of the hair, eyes, and skin; this is most important, as the coarseness or refinement of character is shown very plainly to those who take the trouble to notice these things. color of hair, eyes, and skin is also very important; the depth of the feelings and passions is shown here; poorly colored people are much less passionate than their deeper colored fellow-creatures. thus from dark individuals of coarse quality we expect coarse passions, and from dark fine-quality individuals deep, refined emotions. [illustration: no. .] _the eyebrows._--fig. is intended for the eyebrows of a normal individual. such a person goes about his duties in an ordinary, intelligent manner and does his best to make the world a little better place for having him in it. in fig. , the eyebrows have insufficient shape. they belong to an individual of extremes; he or she is either too determined or devoid of kindness. in fig. , the eyebrows are too curved, forming a full semi-circle. this is a sign of shallowness; they belong to a person who is not going to put himself out for somebody else. in fig. , the eyebrows are higher at the outer than at the inner ends. such are difficult to diagnose. they may belong to a very jolly, funny person; but they may also belong to someone absolutely untrustworthy, a foxy individual, in fact. they should be read in company with other facial signs. in fig. , the eyebrows meet on the nose. hesitate before trusting a person so provided. he may be perfectly reliable, but make sure first. nos. to show eyebrows of fine or medium thickness, but figs. and are coarser and heavier. those that are neither too fine or too thick are best, since they are more likely to belong to a well-balanced person. fine pencil streaks show a finniky, perhaps unkind nature. heavy, bushy eyebrows point to an austere, querulous nature. in fig. , the upstanding hairs suggest a nature that may derive pleasure from posing. _a final hint._--in checking the "points" of a face, it is often found that one feature may contradict another. this does not prove that the explanations given above are incorrect. it goes to show that the character of the individual is not definitely set in one direction. he may vary at times or he may have the aptitude for fighting against one characteristic in favor of another. the only sound plan is to assess the character by striking a balance of all the "points" at issue. have you a mole? many people do not like these little marks, but let them be comforted, for in olden times, according to the wise men of the day, great reliance was placed on them. just what a mole means depends on where it is to be found. the following may describe a mole of your own:-- right eye (above).--wealth and a happy marriage. left eye (above).--you have a great liking for the opposite sex and you will, thereby, gain much happiness. temple.--as above. nose.--you will succeed in business. cheek.--you will be happy, but not be blessed with fame and fortune. chin.--fortunate in your choice of friends. ear (either).--a contented nature. arms.--a happy nature, but with something of the "don't care" spirit. shoulders.--will face difficulties with fortitude. hands.--a practical nature. able to take care of yourself. legs.--strong willed. neck.--you have a great deal of patience. what do your bumps mean? just feel the shape of your own head, and then ask a friend to let you do the same thing to him or her. most likely you will be very surprised at the difference between the two. you may have bumps in certain places while your friend has them in totally different parts. the science of phrenology, which is the reading of bumps, has discovered that bumps in certain places point to certain characteristics; if you have them, you must have the characteristics, and, if you have not them, you cannot have those qualities. in fact, the reading of character through the medium of bumps is a very definite science, and it is a science that can be easily learned and applied by almost anyone. of course, there is much to learn, but there is no need to know a great deal if you merely want to assess a person's character in general terms. a chart is supplied on p. , and on it is marked out just enough to enable you to read a head with ease. only certain areas are mapped out; the rest of the head may be the location of bumps, but it does not present the bumps which are likely to interest us just now. the areas are as follows:-- .--_lying at the top of the head, in the center and coming a little way towards the forehead._ if this area is well developed, it shows that the individual has a benevolent nature. he is generous and kind; he will work for the good of others and not think only of himself. if the area is over-developed, the individual will be inclined to favor others at the expense of his own safety; if it is under-developed, he will be cruel and selfish. .--_situated above but a little behind the eye; usually the place is just covered by hair._ when this area is well developed, it shows that the individual possesses plenty of happiness and a store of wit and mirth. he is a pleasant person, smiles on adversity and is excellent company. if the area is over-developed, the individual is one who can never be taken seriously, who pokes fun at everything; if it is under-developed, he is the type of person who is never known to smile. .--_in the middle of the head, where it curves down towards the back of the neck._ in cases where this area is well developed, the person is one who has strength of mind; he is firm in his actions; he cannot be persuaded against his own judgment; and he likes his own way. if this area is over-developed, the person is obstinate and stubborn; if it is under-developed, he is easily led, apt to waver and has not a mind of his own. [illustration: no. .--chart of phrenology. --benevolence, generosity, kindness. --happiness, wit, mirth. --firmness, strength of mind. --self-esteem, dignity, pride. --conscientiousness, sense of duty. --love. --courage. --desire for marriage. --love of children. ] .--_in the middle of the head, lower down at the back than no. ._ when this area is found in a well-developed condition, the possessor is a person who has dignity, self-esteem and proper pride. he is one who lives an upright life because he puts a high price on these qualities. if this area is over-developed, the individual is over-confident, he thinks too much of himself and is haughty; if it lacks development, he is too humble and suffers from an inferiority complex. .--_lying beside nos. and ._ to find this area well developed is a sure sign that the possessor is a conscientious individual; it shows that he has a high sense of duty, and his life will center around actions that are based on what he thinks is right. if this area is over-developed, the possessor will never progress far because he will be always stopping and wondering whether what he proposes to do is right; if under-developed, the possessor is one who does not care whether what he does is wrong or right, so long as it brings him pleasure and gain. .--_at the base of the skull, at the back, where it joins the backbone._ if this area is well developed, it shows that the individual has the power of loving somebody of the opposite sex in a proper manner. he or she will fall in love when a suitable occasion arises and will make an excellent partner. if this area is over-developed, the individual will be too passionate, will fall in love with little or slight provocation, and will give himself or herself a great deal of unhappiness; if under-developed, he or she will be too cold to be moved by the thoughts of love. .--_a slight distance away from the back of the ear._ when this area is well developed, the individual may be counted on to be courageously inclined. he will not know the meaning of fear, and will not hold back because troubles may be brewing. if this area is over-developed, we have a quarrelsome person and if under-developed, one who is afraid of his skin. .--_beside no. , but more in the center of the back of the head._ whenever this area is properly developed, it shows that the possessor would make an admirable husband or wife. he or she would be devoted, loyal and attentive. if the area is over-developed, the possessor has a jealous disposition; if under-developed, he or she is fickle and apt to flirt with others. .--_beside no. , in the center of the back of the head, low down._ should this area be well developed, it shows that the possessor has a proper love and regard for children and that he thinks no person has experienced the fullest joys of life who has not become a parent. if this area is over-developed, the possessor thinks so much of children that he spoils them; if it is under-developed, he is of the type that "cannot stand them at any price." how astrology decides your destiny astrology is one of the oldest sciences in the world. it is said to have originated with the egyptians, almost at the very beginning of time. indeed, it is almost impossible to trace a period when this science was not practiced. there is nothing new under the sun, and its close followers will scarcely allow any errors in its deductions. they go so far as to declare it to be an exact science, a term which means that everything can be reasoned out and proved; nothing is left to guesswork. such sciences are mathematics, algebra, and geometry. we need not believe that astrology is all this, but certainly some very startling and accurate predictions have been made by astrologers. however, as in all other methods of fortunetelling attempted by us mortals, it is far from infallible. so long as we do not take it to be exact and sure, we shall get plenty of amusement and interest from its study, with the exciting feeling all the time at the back of our minds that "it might come true." here is a list giving you the names and meanings given to planets by astrologers. ---------+------------------------------------------ name. | approximate meaning given by astrologers. ---------+------------------------------------------ mars. | strength. venus. | beauty. mercury. | capacity for adapting oneself. uranus. | improvement. sun. | life. jupiter. | freedom and growth. saturn. | diminished--shrinking--lack of growth. neptune. | able to receive--receptive. earth. | physical--not spiritual. the moon.| feeling. ---------+------------------------------------------ the main idea at the back of astrology is that the planets (or starry bodies which revolve round the sun) each have a strong and varying influence upon the minds of human beings. _the zodiac._--of course when the planets revolve round the sun they travel through a course or path. the zodiac is the name given by astronomers to the boundary which encloses this course or path in the sky. the signs of the zodiac are the spaces into which the zodiac is divided. here are the signs of the zodiac arranged in order to show which signs are opposite to each other. aries. facing libra. taurus. scorpio. gemini. sagittarius. cancer. capricorn. leo. aquarius. virgo. pisces. now each sign has a planet which is said to rule it; this is called the ruling planet. it is from the nature of this planet that the probable character and fate of the individual are told. it is not necessary to know the whys and wherefores of this, if you have not studied astronomy it will only serve to muddle you, and if, on the other hand, you do understand astronomy you will not need any explanation. we will just say what does happen, and that will tell you all you need in these first steps. well, we all know that the earth revolves upon its axis once in every hours. now, according to astronomers, this causes one of the zodiac signs to appear in the eastern sky, where it remains for two hours. we have said that each sign has a planet ruling it, so the sign that appears on the sky at the time of birth decides what planet that person is born under or is influenced by. let us suppose for a moment that you were born when the sign libra was rising, as the saying is. the planet which rules libra is venus, so the person born at that time would be a venus type, i.e., a person having the influence of venus upon him. in addition to the main ruling planet, astrologers will tell you that there are other "neighboring" planets--we will call them neighboring because it is a simple term--which also have their effect upon us. astrologers call this one planet being "in aspect" with another. for instance, you might have the planet mars in aspect with (or influenced by) the planet saturn; you would then be dealing with a very strong character. the qualities of mars which give the fighter and the pushing type, or in excess the bully, will be well steadied by the qualities of saturn, which by themselves give coldness and, in excess, lack of feeling. the two together result in a character remarkable for its steadiness combined with its never-wearying energy and good balance. so you see, we seldom find pure types (i.e., qualities of mars, or other planets by themselves), and it is very fortunate that this is so; we should get a very one-sided world if we did. now we come to that part of astrology which really interests most people; here will be shown the birth-dates for each month in the year and the probable characters of persons born at that special time. you may ask why the characters are given and why not the fate or future of the person concerned. the reason is this: you can be pretty sure that what you read of an individual's character will give you a sound idea of what in all probability his future will be. after all, the carving out of our lives is in our own hands. we are the masters of our fate, or as the song has it, "captain of our soul." however, if we believe astrologers, there is a way to tell the times of our lives when matters should go smoothly or the reverse. the most favorable times for speculating with money, starting in business, in fact, the most and least favorable periods of our lives can, according to astrology, be worked out by what is known as the horoscope. now this horoscope is in reality a chart of your life. the rocky waters are shown, and the barrier reefs which each of us must avoid through our life, so you will see a use in the study of astrology. it would seem to be nature's warning to us all of the necessity for effort, effort and again effort. here are the birth dates and characteristics of persons born between the dates mentioned. since astrology is not infallible, do not take all these characteristics too seriously. you will notice that each date is taken from about the th of one month to the th of the next month. when were you born? dec. nd to jan. th. people born during this period have considerable mental ability and a keen business instinct. they are fond of the imaginative arts. they are proud; they like their own way and they see that they get it. generally speaking, they are better fitted to lead than to follow others. however, they do not take kindly to changes of any kind, and are annoyed by newfangled ideas. they do not want the advice of other people and often resent it. they do not strike out in new directions and they avoid taking risks. they lack "push." to these people, we say: don't wait for opportunities--make them. don't let your pride persuade you to keep on the wrong road rather than turn back. don't be afraid of admitting and correcting a mistake. don't run away from trouble; meet it with a bold front. jan. st to feb. th. people born during this period have a strong sense of duty. they have a kindly disposition and are inclined to be affectionate. they refuse to think ill of anyone until the bad qualities are proved. being straightforward themselves, they imagine everyone else is the same and, on this account, they are likely to suffer some bitter experiences. however, they lack a proper regard for their own welfare. they are a little too confiding and they are not adaptable. once they make up their minds on a matter, it is almost impossible to persuade them to change it. to these people we say: don't brood over troubles. face the facts, fight them out, and then, forget all about them. don't be guided by impulses. don't neglect the financial side of things, if you want to succeed. feb. th to march th. people born during this period are just in their dealings, and would not injure another willingly. their code of honor is a strict one. they are industrious and persistent. they endeavor to perform their share in making the world a better and a happier place. however, they are too cautious and do not take sufficient risks to make life a complete success. too often, they ask themselves whether they should go ahead with a project and, while they are hesitating, the opportune moment flies away. to these people, we say: don't listen to the voice of despair. don't be downhearted, if you don't see, at first, the way to do a thing. don't think in small things. think large. march st to april th. people born during this period are thoughtful. they are artistic, are fond of the fine arts, and like all that is beautiful. they are self-willed and rebel when others try to drive them. they do not take much notice of convention, and the way of the world means nothing to them. however, they are apt to shrink from disagreeable work, and everything sordid disgusts them. they are too sensitive and take offense too readily. to these people, we say: don't set yourself against the world: you will lose if you do. don't tire of your task before it is done. don't be too thin-skinned. don't forget that it takes all sorts of people to make up the world. april th to may th. people born during this period possess a warm and generous heart. they are good workers and display a genuine interest in everything they undertake. they possess the kind of mind that seems to act instinctively and which does not depend so much on real reason. they are lavish in gifts and kindness. however, they are liable to rush to extremes, and they lack balance. consequently, they are easily misled. to these people, we say: don't get excited unnecessarily. don't be too easily persuaded. don't allow your emotions to master you. may st to june st. people born during this period are ambitious and they aspire to very high things. they are sensitive and sympathetic. they have lively imaginations and they are given to building castles in the air. they are naturally eloquent and are never at a loss for something to say. however, they are rarely content with things as they find them. consequently, they grumble a great deal. they do not weigh up the "pros and cons" before deciding on a matter; and they jump to conclusions. to these people, we say: don't be discouraged too quickly. dream if you like, but don't neglect to translate your dreams into realities. don't be too enthusiastic. don't forget that work rather than plans win a home. june nd to july nd. people born during this period are highly generous and they make sacrifices in order to help others. they do nothing in a half-hearted way, whether it is work or play. they are persevering and the home is put before anything else. however, they dislike changes which mean an alteration in domestic life and they are a trifle old-fashioned in some of their beliefs. a little flattery or persuasion is apt to lead them astray, and their better judgment is rapidly overborne by a strong personality. to these people, we say: don't dash headlong into anything. don't be irritable under contradiction. don't let your emotions run away with you. don't spoil your chances for a little show of love. july rd to august st. people born during this period easily adapt themselves to circumstances, and they are considered "jolly good company." they have "push" and enterprise in a marked degree. they are affectionate, generous and highly capable. however, they lack a certain amount of self-control and they are not always dependable. they frequently forget promises, and they are often late in keeping appointments. in money affairs, they are likely to overlook their obligations. to these people, we say: don't let your emotions sweep you off your feet. don't become downcast too easily. don't be obstinate. don't make up your mind in a hurry. august nd to sept. nd people born during this month are well equipped for the battle of life, and they have several qualities which should bring them success. they are not easily flurried, and they know how to stand firm in an emergency. they are quick in perceiving the correct thing to do, no matter what it is. they are capable, dependable and thorough. however, they are prone to be too independent, and they are apt to disregard good advice, preferring their own judgment. they are not quick in making friends because they are too wrapped up in themselves. to these people, we say: don't take a plunge before reckoning up everything first. don't forget that there are two sides to every question. there is yours and the other man's. don't fall into the habit of doing tomorrow what should be done today. sept. rd to oct. rd. people born during this month are far-seeing and have excellent judgment. they have a passion for "finding out" things, and they want to know about everything that happens. consequently, they are intelligent. they make delightful companions. however, they are bad losers, and they often let themselves get out of hand. this seriously hurts their vanity, as they are exceedingly desirous of creating a good impression. to these people, we say: don't speak until you have thought twice. don't be obstinate. admit you are wrong when you know you are. don't abuse your opponent. oct. th to nov. nd. people born during this month possess great ambition, and are persevering. they are full of energy and passionate spirit. one rebuff does not stop them; they return to the fray again and again, until they have conquered. they are precise in their actions, neat, methodical and tidy. however, they are domineering, and endeavor to impose their will on others. they lack discrimination and, once they conceive a hatred, there is nothing which can dispel it. to these people, we say: don't domineer. don't do things when you feel resentful. don't forget that prim and proper things sometimes defeat their own ends. nov. rd to dec. st. people born during this month are, usually, virile and full of go and enterprise. they have more will power than the average and know how to surmount obstacles. nothing comes amiss to them, and they are self-reliant. however, they are inclined to quarrel with those who offer advice. they carry independence too far, and they often speak without realizing the significance of their words. they seldom confide in others. to these people, we say: don't act or speak and then think. think first. don't be obstinate and think you are being determined. don't be headstrong and disregard advice that is disinterested. don't be carried away by fickle fancies. your child's occupation decided by the stars it is a well-known fact that every human being is considerably influenced, as far as character and capabilities are concerned, by the time of the year in which he or she was born. that being so, it follows that the occupation best suited to any particular individual is, in a measure, related to his or her birth-date. parents who are anxious to do the best for their children should take note of these conditions; they may be helpful in keeping round pegs out of square holes. below, we offer suggestions which have proved of use in thousands of cases, where doubt had previously existed. the information may be used in this way: suppose a child is about to leave school and is ready to make his or her entry into the world of work. in a number of cases, the child has a very definite idea of what he or she wants to do. if the work is reasonably suited to the child's temperament, station in life, and so on, it is much the best plan to allow him or her to follow the particular bent. it is just as well to note whether the chosen occupation fits in with the work which we list below for his or her individual birth-date. if it approximates to some occupation which we mention, well and good. let the child go ahead, there is every chance of success. but, if it is quite alien to anything which is given in the list, caution is needed. we do not say that the child's ambition should be checked and that he or she should be put to a job of our selection, but we do say that caution ought to be exercised. we are perfectly ready to admit that the stars and the birth-date are not the only factors which count. environment, upbringing, the father's occupation, and other things must influence the child. all these influences should be weighed and carefully considered. but where astrology and the stars can give most help is in the case of a boy or girl who has no formulated idea as to what he or she wants to become. thousands of children reach the school-leaving age without showing the slightest inkling for any particular job. to the parents of such children, we say, consult the lists set out below, seeing that they are based on astrological teachings. go over the selected occupations carefully, discuss them with the child, explain what they offer in terms of money, work, hours, etc., and watch the effect they have on the child. in this way, it will soon be possible to gain an idea as to what occupation should be eventually decided on. here are the occupations suitable for each person: _capricorn born_ (dec. nd to jan. th).--since people born in this period have considerable mental ability, it follows that they do well in most of the professions, since they can pass the necessary examinations and become well qualified. thus, they ought to do satisfactorily in medicine, the law, dentistry, the scholastic profession and similar occupations. the fact that they do not care to take risks unfits them for many business openings, but where aspirations are not high, they do well as clerks and in filling posts which consist of routine work. girls, especially, should seek work which is connected with the imaginative arts. _aquarian born_ (jan. st to feb. th).--boys display a good deal of interest in occupations which require the use of their hands. this makes them capable in many engineering posts, in wireless, in cabinet-making and similar jobs. they are not good at creating or inventing in connection with these industries, however. there is the roving disposition implanted in these boys and many of them think that the pilot's job on an air liner could not be equalled. girls are, also, interested in working with their hands: thus they are fitted for dressmaking, the millinery trade, for dealing with arts and crafts supplies, etc. a certain number are eminently suited to secretarial work. _piscean born_ (feb. th to march th).--children born in this period have a love for the sea and, therefore, the boys find congenial work as ship's mates, stewards, marine engineers, etc., while girls are suitable for stewardesses and other jobs filled by women on ocean-going vessels. in addition boys and girls are both fitted to all kinds of work in shops, chain stores, etc., but they are not at their best when managing their own businesses. they require authority behind them. a few pisceans have artistic ability which should lead them to do splendidly as authors, painters, musicians, etc. _aries born_ (march st to april th).--the aries child is often a problem, for certain of them have a rooted objection to anything in the nature of routine work. they chafe at going and coming at the same hour each day, and of doing the same work year after year. it is not that they are lazy, but that their nature refuses to be driven by set rules. with such children, it is wisest to interest them in whatever they fancy, until the time comes when they launch out on some brilliant scheme of their own. aries men are the ones that fill unusual, out-of-the-way posts. where this rooted objection does not exist, the children are good in almost any position which permits of movement, as travellers, for instance. _taurian born_ (april th to may th).--as a rule, children who are taurians are very successful. they do not mind hard work and they have a "flair" for doing the right thing, without knowing why. they have a head for figures and money, and thus do well in banks and stockbroker's offices. they take kindly to long training, which enables them to succeed in law and medicine. both boys and girls are good with their hands. this makes them successful in a large number of occupations, as widely diverse as engineering and tailoring, or hairdressing and piano playing. _gemini born_ (may st to june st).--gemini children show a good deal of ambition, and their chief fault is that they object to beginning at the bottom of the ladder. perhaps this is useful, in a way, as it goads them on to climbing upwards. they have a good deal of vision. thus they make excellent newspaper men and women. they do well in new trades, notably in radio and the motor world. also, they ought to make a success in certain branches of aviation. their eloquence fits them admirably for travellers, and they would make their mark in any business which, eventually, gave them work of an imaginative nature. in a general way, they find interest in theatrical work, in literary activities and in architecture. all gemini people have a streak in their natures which causes them to seek unnecessary changes. _cancer born_ (june nd to july nd).--children born during this period are usually "workers." they will plod, they do not mind long hours, and they will set themselves to difficult jobs, if told to get on with them. as a rule, they should be set to something which enables them to work "on their own." they much prefer this to being a small peg in a large machine. they are suited to small businesses and agencies. a mail-order business might fit in with their requirements. girls would do well as private teachers, running small schools of their own. they are, also, suited to the drapery trade. _leo born_ (july rd to august st).--those who are born during this period succeed best in what might be called "clean" occupations. the boys do not want to put on overalls and become grimy, and the girls prefer work that enables them to be always neat and tidy. both of them show aptitude in marketing such things as jewelry, drugs, books and clothes, but they do not want to be concerned with making them. they are not so much interested in vending the necessaries of life as the luxuries. thus, motor cars, victrolas, cameras, sports requisites, etc., attract them. they are not much suited to clerical work, but a good number find an outlet for their ambitions in the theatrical and literary world, while a few make good dentists, radiologists and medical practitioners. _virgo born_ (aug. nd to sept. nd).--these children are capable, but their great failing is that, once they find a fairly suitable post, they will not look for anything better. they prefer to hold on to a moderate certainty than to risk a little for a great success. consequently, virgo-born are found living on salaries just sufficient to keep them from want. they are eminently suited to clerical work of the higher types, such as in banks, insurance companies, stockbrokers' offices, etc. they make good company secretaries, excellent journalists, fairly good actors and actresses, and the girls do well as teachers. _libra born_ (sept. rd to october rd).--children of this period do not mind hard work, but they hate monotony, especially if it is at all sordid. they have good judgment, a quality which fits them for such diverse occupations as medicine and the drama, the law and dressmaking. no special trades or professions can be singled out for them; but, as long as they are set to work in a direction which provides them with an outlet for a nicely balanced judgment and a capacity for what might be termed the detective instinct, they should succeed admirably. _scorpio born_ (oct. th to nov. nd).--there is an abundance of ambition in these children, and they seek position rather than money. thus, the boys do well in the navy and the army, and, in a less degree, in the air force. the church holds out good openings for many of them, and the mercantile marine interest not a few. medicine attracts both boys and girls, and so does the stage. anything to do with chemicals seems to influence many of the boys. scorpio-born children are often heard to say that they want to make a name for themselves. _sagittarian born_ (nov. rd to dec. st).--children of this period are fond of animals; thus they are suited to become veterinary surgeons, horse-dealers, farmers and even jockeys. one section of them, having excessive will power and plenty of self-reliance, makes a type of individual who seeks publicity in the political world. all are capable in business, especially in the executive branches. not a few men become company promoters, chairmen and directors. the girls make excellent teachers and welfare workers. what are your hobbies? according to your zodiac sign you have a disposition for certain hobbies. you may not necessarily have these hobbies but your inclinations lie towards them. _capricorn born._--gardening. nature study. rambles in the countryside. making things of almost any kind. chemistry. physics. _aquarian born._--aviation, ranging from actual flying to making aeroplane models. gliding. constructing all kinds of articles. painting pictures. drawing. needlework. _pisces born._--traveling, especially by sea. photography. constructing and using wireless apparatus. making electrical apparatus. theater-going and amateur theatricals. arts and crafts (girls). _aries born._--traveling, touring. anything connected with motor cars. sight-seeing. making things. reading. arts and crafts (girls). _taurus born._--constructive hobbies, from wireless to the building of houses. walking. golf. swimming. collecting antiques. _gemini born._--likely to be interested in inventions. good at solving puzzles. football. tennis. nature rambling. girls have a bent for household duties, such as cooking, needlework, etc. _cancer born._--interested in the wonders of the world. anxious to see things and people. music. reading. collecting antiques. almost any outdoor game. girls are fond of needlework of the finer kinds. _leo born._--hobbies allied to the daily work. intellectual reading, especially anything bearing on historical matters. going about. golf. swimming. making things of an artistic nature. _virgo born._--indoor games. making and repairing household articles. good at manual activities, from playing the piano to constructing toys. prefers to be amused indoors than out in the open. _libra born._--doing things to keep the home ship-shape. football. cricket. photography. reading. wireless. needlework and knitting (girls). _scorpio born._--scientific recreations of all kinds. keeping pets. nature rambling. girls take a keen interest in household duties. card playing. seeing people. dabbling in mysterious matters, such as thought-reading, table-rapping, seances, etc. _sagittarian born._--hobbies of an intellectual character. walking. outdoor sports. boxing. nature study. keeping pets. reading. what is your lucky number? once more from the rising sun of the east further marvelous theories have reached us through the paths of the ages. to many of our prosaic western minds, maybe not unnaturally, these ideas will at first sight appear almost ridiculous. however, do not condemn numerical mysteries unheard, for no manual of fortunetelling would be complete should it not include a talk on this most arresting subject. students of numbers, as do astrologers and students of palmistry, declare that there is no such thing as luck or chance in the world. they also state that we are strongly but not inevitably influenced by certain powerful laws of nature. number science is certainly unknown to the great majority of us, but there are some superstitions which are based on evil numbers; these superstitions we treat with great respect. very few of us really care to sit down thirteen at table, while i have known a man go sad and smokeless rather than be the third to light his cigarette off one match! fortunetelling by numbers is allied to astrology very closely indeed. let us now take each day of the week individually and see what information we can get from it. you will find that very useful as a check upon your other forms of fortunetelling. on what day were you born? if, as i suggested, we take the days of the week we shall find that they in turn are influenced by the order in which they are found, or by the number which is theirs. for instance, sunday being the first day, is influenced by no. , and friday, being the sixth day takes no. as its ruling number. according to the ancients each number has its corresponding planet; here is a little table showing the planet representing and ruling over each number. no. . represented by space. no. . represented by the sun. no. . represented by the moon no. . represented by mars. no. . represented by mercury. no. . represented by jupiter. no. . represented by venus. no. . represented by saturn. no. . represented by uranus. no. . represented by neptune. taking each day of the week in order, we find the following characteristics. table of days in week no. (_sunday_).--you will see by your table that this day takes the sun for its ruler--sun-day. it is a fortunate day; persons born on a sunday have a brave and honest influence on them. they will be optimistic, but not foolishly so, while at the same time they have great pride in the reputation of themselves and their families. if they have any fault it is, maybe, that this pride is felt, a little too strongly; they may be inclined to take themselves rather too seriously. however, i repeat, this is an excellent day. no. (_monday_).--this day is the moon-day. the lesson for monday men to learn is steadiness. they are too easily influenced and are blown hither and thither upon life's winds. they adapt themselves well to change of place, circumstances, scene, and frequently follow the sea. they have plenty of imagination in their natures, and should cultivate common sense. no. (_tuesday_).--the day of mars (french--mardi). frequently the engineers of the world. an ambitious go-ahead day is tuesday. these tuesday folk are the explorers, the men who emigrate, and the earnest patriots of life. soldiers, workers at the furnace among other workers, are found among those born on tuesday. their womenfolk are inclined to be rather shrewish and domineering. they are not naturally good managers, and should cultivate this quality because they are always rare workers. no. (_wednesday_).--the table tells us that these are the mercurians. the men are quick at calculating figures, and always capable and thoughtful workers. mercury, as its name implies, gives quickness, with business trading capacity. the women appear not to be so favorably influenced, they must guard against grumbling and gossip; then they may do well enough. no. (_thursday_).--under the planet of jupiter, these thursday people have many good qualities. they are liberal and good natured, but have one vice--the outcome of their virtue. they are inclined to be too liberal with themselves, which is extravagance. given an idea they can turn it to good account, but do not, as a rule, originate ideas. statesmen are here found; let these jupiterians beware of a love of display and what is commonly known as side. then they are very excellent people indeed. no. (_friday_).--look at the table--see venus is the planet of friday. this accounts for many things. here we see the typical venus type. gay, light-hearted, with no thought of the morrow, they flit happily through life like a gilded butterfly upon the wing. if they lack taste they over-dress. their good qualities are their charming personalities, pleasing manners, and a quick command of music and art. they should beware of being only butterflies, and should cultivate strength of character. they should also obtain by hook or by crook a liking for hard work; it will serve them in good stead. no. (_saturday_).--saturday, as its name tells us, has sad saturn for its planet. here we have the exact opposite to the persons mentioned who were born on a friday. saturday people miss half the joy of living by their cold and calculating natures. careful with money, they are patient workers, they must beware of being miserly, and should certainly cultivate their missing sense of humor. the good qualities in these people are their sincerely earnest outlook and their capacity for an almost endless grind of hard work. their womenfolk frequently make old maids and should practice sweet temper and a kindly feeling towards the rest of the household. your own number but there is much more in the science of numbers than that which can be gleaned from the days of the week. there is your own personal number, the number which influences you and your actions more than any other. if you know your number, think how you can use it for good and avoid others for ill! the finding of your number is a simple matter when you have mastered the elements of numerology, which is the science of numbers. let us explain how your own number is found. first, write down your birth-date, the day of the month, the month itself and the year. thus, three items are required. take first the day of the month. if it consists of one figure, leave it. if it consists of two, add them together, and, if the answer comes to two figures, add them together. all this may appear a little involved, but it is not, as one or two examples will show. suppose you were born on the th of the month, then is the number you want. but, suppose it was the th, then six and one make seven. therefore is the required number. again, if you were born on the th, then nine and two make eleven, but as eleven consists of two figures, you must add them together, and they make . so much for the day of the month, now for the month itself. january stands for one, february for , and so on, to december for . the numbers of the months from january to september can stand as they are, but october november and december, being , and , must be added up, as already described. thus october is one, november is two and december three. thirdly, the number of the year must be considered. say you were born in . these figures add up to eleven, and eleven, being double figures, adds up to . therefore is equivalent to . work out your figures here. you have now obtained three separate figures, add them together and if they come to a one-figure number, that is the number which you require. on the other hand, if it is a double-figured amount, add the two figures as before, until you arrive at a single-figured amount. then that is the number you require. so as to make the whole thing perfectly clear, we will take a complete example and work it out, exactly as you must work out your own birth-date. _example._-- th september, . = + = september is the th month = = + + + = = + = + + = = + = therefore, the personal number of anyone born on th september, , is . eight should guide and influence all his or her actions. we are not going to pretend that benefits will accrue on every occasion that the personal number is observed, but we are going to say that we have noted some marvelous pieces of good fortune when it has. when you have found your personal number, there are several ways in which you can use it. suppose your number is the one just found, eight; then you can conclude that the eighth day of any month will be a propitious one for you. but that is not the only one. the th is equally good, because one plus seven gives eight. moreover, the th is in a similar position. two and six make eight. yet another way to use your personal number arises when you want to know whether some important step should be taken on a definite day. what is the particular day? add up its numerological values, exactly as you did with your birthday, and if it resolves itself into the same number as your personal number, you may go ahead with cheerfulness. put forth your best effort, and, on the day, you will have ample chances of success. the number of your name numerology permits of still another step. take your own name and see what number it is equal to. you will be able to do this in the following way: a stands for one, b for two, c for three, and so on. when you reach i, which is , commence again and give j the value of one, then continue. to make all this clear, we will set out the values of the complete alphabet: = a j s = b k t = c l u = d m v = e n w = f o x = g p y = h q z = i r -- thus, suppose your name is joan shirley, the letters resolve themselves into the following numbers:-- j o a n s h i r l e y + + + + + + + + + + = = + = = + = from all that we have said, it will be clear that the birthdate may be used for finding the personal number, or the letters of the name may be used. on rare occasions, the two ways will provide the same number. when this is the case, great faith should be placed in that number. but, when the two ways give different numbers, what? does one disprove the other? no. you simply have two numbers favorable to you. the birthdate number is the more definite and reliable because your very existence is based on it. a word at the end. married ladies must use their maiden name for finding the name number. do you know that _odd numbers_ have always been credited with mystic powers capable of influencing the destinies of people; and a curious survival of the idea is to be found in the fact that countrywomen, without knowing why, put an odd number of eggs under their hens in the belief that otherwise no chickens will be hatched? in addition, we have noticed that books of sweepstake tickets generally have the odd-numbered tickets withdrawn from them before the even-numbered ones. _number three._--this number comes in for a considerable share of popularity, even from mythological times, when there were the three fates and the three graces. shakespeare introduced three witches in "macbeth." in nursery rhymes, we have the three blind mice. in public-house signs, we frequently come across the numeral "three," and, of course, pawnbrokers have three brass balls. _number seven._--seven is deemed extremely lucky, it being the perfect or mystic number which runs the entire scheme of the universe in matters physical and spiritual. man's life is popularly divided into seven ages: the product of seven and nine--sixty-three--was regarded as the grand climacteric, and the age was considered as a most important stage of life. the seventh son of a seventh son, according to highland belief, possesses the gift of second sight, and the power of healing the sick. many people believe that a cycle of seven years of misfortune is likely to be succeeded by another of prosperity. _number nine_ is credited with mystic properties, good and bad. a piece of wool with nine knots tied in it is a well-known charm for a sprained ankle. the cat o'nine tails is a form of punishment not to be taken lightly. _number thirteen._--of this number, everybody can supply instances when it has brought bad luck. but it may be cheering to mention that, in certain parts of the world, thirteen is regarded in quite a favorable light. whether it is good or bad is a matter for each individual to decide. your lucky color the old saying, "green for grief," is a well-known one, and the writer would rather wear any color on earth than green, not even a green scarf or belt. moreover, she sees to it that the other members of the family do not indulge in the unlucky color. but mind you, green only brings her ill-fortune when used for wearing apparel. there is no objection, of course, to a green front-door nor to wallpaper of the same color. for such uses, green plays its part harmlessly enough. though green dresses are more distressing to the writer than a red rag to a bull, she is quite prepared to admit that many people find it a very lucky color. this brings us to the point. there is no color that is universally unlucky; it is only so in the hands of certain individuals. with others, it may be an absolute harbinger of all that is lucky. even green may do this. now the question is, "which is your lucky color?" if you know it, well and good. make use of it in every possible way. when wearing dresses made of it, you will feel more confident of yourself than when arrayed in something else. you will get more work done, and it will be better work. the only thing is that you must be sure that it is your lucky color. if you are not quite sure, the tonic effect is absolutely lost. not only should you wear your fortunate color, but it is a good plan to surround yourself with it. we know a woman who pins her faith to purple. her dresses are mostly purple; the wallpaper in her bedroom is purple; purple casement curtains adorn the windows; there are purple rugs in various parts of the house; even the back of the hair-brush on her dressing table is purple. and, since she decided that purple was her lucky color and used it in every reasonable way, she has had several strokes of marvelous good fortune. but, of course, you may say in reply to all this that you do not know your lucky color. what then? this is where we can give you a little help. most people's lucky color depends on the time of their birth and the following list sets out the birth colors. we know full well that everybody does not derive good fortune from his birth color, but that they find it in some other hue. therefore, the proper course is to make trials with the appropriate color listed below and, if that does not answer satisfactorily, to choose another of your own liking and try that. only by personal experiment can you finally decide the point. these are the birth-colors. the first given for any period is the one almost universally accepted. those following after the first are, however, favored by a certain number of people. birth date colors dec. nd to jan. th emerald green sapphire blue black jan. st to feb. th various blues dark green feb. th to march th purple white silver march st to april th rose red april th to may th turquoise blue other shades of blue may st to june st light shades of yellow orange gold june nd to july nd mauve white silver july rd to august st gold brown yellow aug. nd to sept. nd yellow orange light blue sept. rd to oct. rd rose pink yellow oct. th to nov. nd dark green red brown nov. rd to dec. st purple blue _colors_, of course, have certain values attached to them: white is a symbol of purity. red is typical of fire, blood and anger. orange stands for marriage. green recalls spring and suggests youth and hope. purple means royalty and everything regal. yellow is associated with great success. black is a symbol of sadness and mourning. which is your lucky stone? ever since time began, it has been a common belief that people derived luck and good fortune by wearing precious stones. a stone, however, that brought luck to one person might be ineffective when worn by someone else. thus everybody is required to find out which stone he or she must wear in order to enjoy the utmost good fortune. as a rule, the stone which any particular person must choose is decided by the month in which that individual was born. but this it not invariably the case. many people have noticed that luck has come to them when they have been wearing some other stone than that decreed by their birth-month. and, of course, the opposite has often happened. history records a well-known case in point. the hope diamond, for instance, wrecked the lives of several royal personages, even including some that were born in april; while an opal, possessed by members of the spanish royal family, brought disaster to many people, one after the other, although certain of them were born in october. clearly, then, the proper thing is for all of us to choose our lucky stone according to our own preferences; but failing any definite preference to select it according to the month of our birth. stones of the months twelve verses of poetry have been written which set down in rhyme the stones for all the months of the year. here they are:-- january by her, who in this month was born, no gem save _garnets_ should be worn. they will ensure her constancy, true friendship and fidelity. february the february born shall find sincerity and peace of mind, freedom from passion and from care, if they the _amethyst_ will wear. march who in this world of ours, their eyes in march first open, shall be wise, in days of peril, strong and brave, and wear a _bloodstone_ to their grave. april those who from april date their years, should _diamonds_ wear lest bitter tears for vain repentance flow: this stone, emblem of innocence is known. may who first beholds the light of day, in spring's sweet, flowery month of may, and wears an _emerald_ all her life, shall be a loved and loving wife. june who comes in summer to this earth and owes to june her time of birth, with ring of _agate_ on her hand can health, wealth and lengthy life command. july the glowing _ruby_ shall adorn those who in warm july are born. then will they be exempt and free from all life's doubts and anxiety. august wear a _sardonyx_ or for thee no conjugal felicity. the august born without this stone, 'tis said, must live unloved alone. september children born when autumn leaves are rustling in the september breeze, a _sapphire_ on their brow should bind. 'twill cure diseases of the mind. october october's child is born for woe, and life's vicissitudes must know. but lay an _opal_ on her breast and hope will lull those woes to rest. november who comes to this world here below, with drear november's fog and snow, should prize the _topaz's_ amber hue, emblem of friends and lovers true. december if cold december gave you birth, the month of snow and ice and mirth, place on your hand a _turquoise_ blue, success will crown whate'er you do. an abc of precious stones _agate._--a stone, showing irregular bands of browns and yellows, which is often known as onyx, cornelian, etc. it is supposed to have special powers in making and binding friendships, also, it insures long life, health and prosperity for those born in june. _amber._--a brownish material, resembling stone, which is derived from fossilized pine trees. it provides health and happiness when worn round the neck by people born in august. _amethyst._--a form of quartz, showing a range of color-shades from purple to lilac. originally it was worn by the greeks as a preventive of drunkenness, and, then, as a cure for all excesses of passion. later, it became the stone associated with st. valentine. this immediately constituted it the particular charm for lovers. it is the february birthstone. _aquamarine._--a bluish-green form of the beryl or topaz. as the name implies, sea-water, it has long been a mascot for sailors and for those setting out on a long sea journey. it stands for faithfulness: thus it is an appropriate stone for a bridegroom to give to his wife, as a wedding gift. _beryl._--a pale green stone which is sometimes found with a yellowish tinge. the latter is known as the gold beryl. it is avoided by many people as it stands for doubt, uncertainty and qualities of a wavering nature. _bloodstone._--a stone found with many different colorings and markings. a frequent variety has a greenish surface, sprinkled with patches of vivid red: whilst a totally different variety shows a mottling of red and brown, with streaks of green. the red markings suggested the name of "bloodstone," and the blood became a symbol of bravery, strength and the powers of fighting. thus, it is a stone to be worn by a man, rather than a lady. in olden days, the women gave bloodstones to their menfolk before going into battle. _carbuncle._--garnets, when given a round or oval shape, with the surface domed and not cut into facets, are so called. _chrysolite._--a form of beryl, generally found in colors ranging from olive-green to amber-orange. it is a stone for the september-born and is supposed to banish evil passions and sadness of mind. _coral._--a reddish stone, formed by a microscopic animal living in sea water. it is used chiefly for beads. children wearing such beads are said to be preserved from dangers, whilst married women are ensured a life of happiness. its powers are chiefly applied to those born in november. _diamond._--a pure form of carbon, water-white in color. the largest known diamond was given to edward vii, by the transvaal government in . it weighs one and three-quarter pounds, and is known as the cullinan diamond. this precious stone is considered to be a symbol of strength and virtue. in olden days, the leaders wore it when going into battle to safeguard their courage. it should be worn on the left side and is the month stone of april. _emerald._--this is a delightful variety of green beryl. it has, normally, a brilliant appearance, which is supposed to dwindle should either the giver or the receiver become unfaithful to the other. it stands as a symbol for kindness and true love. it is the month-stone of may. _garnet._--a ruby-colored stone in the usual form, but there are brown, yellow, green and black varieties. it stands for constancy and fidelity and is the month-stone of january. _jade._--a very hard stone, usually a rich green, but there are white and other varieties. the chinese considered that those who wore it would be assured a long and contented life. _jasper._--an ornamental form of quartz, varying from a reddish-brown to a brownish-black, usually streaked with other colors. it is particularly hard, and this makes it a symbol of firmness and endurance. _lapis lazuli._--this heavenly blue stone is worn as a sign of truth and honesty. the ancients considered that it would charm away certain diseases. _moonstone._--sometimes called the water opal, this whitish stone reflects a bluish tinge. it is supposed to safeguard those who travel to distant parts, especially if the journey is mostly by sea. _olivine._--a green form of chrysolite, which see. _onyx._--a form of agate in which the bandings of color are milk-white, alternating with another hue. white and red bands produce the stone known as the cornelian onyx: white and flesh colored bands, chalcedonyx: and white and green bands, sardonyx. the latter is the month-stone of august and stands for conjugal felicity. _opal._--a semi-transparent stone, the most usual varieties being whitish in color, but flashing various hues as the angle is changed. the opal has been connected with more legends than, probably, any other stone. to some it is a harbinger of bad luck, but most people agree that it is a stone that brings good fortune to the wearer. it is the month-stone of october. then it denotes hope, it sharpens the sight and the faith of the possessor. it is supposed to lose its flashing qualities when worn by the unfaithful. _pearl._--a pearl is a symbol of purity and perfection, and, when given to a lady, is said to inspire her love. _peridot._--a form of olivine or chrysolite. see "chrysolite." _porphyry._--a stone which usually shows light red or white spots on a background of deep red. there are green varieties, however. this stone, when given to a lady, is a tribute to her beauty. _ruby._--a stone of deep, clear carmine color, when at its best. it is the month-stone of july, and is supposed to correct evils resulting from mistaken friendships. _sapphire._--a beautiful blue stone which is reserved for those born in september. it is usually supposed to bring good fortune to those in love, but some people hold that it is a symbol of repentance. _sardonyx._--see "onyx." _topaz._--a glassy stone, red, blue, yellow or green in color; but amber is the most usual. it is the stone for those born in november, and denotes fidelity and friendship. _turquoise._--a waxy bluish-green stone. it belongs to those born in december and stands for prosperity in love. _zircon._--it is a stone of lustrous grey-black color. it is a symbol of sympathy. dreams--what they mean a _abroad._--(dreamer going or gone) an early journey. _accident._--(being the victim of one) business deal impending requires great caution. _accident._--(to a friend or relative) a letter from him or her conveying good news. _anchor._--a voyage across the sea: (in water) a disappointment: (if a girl dreams) a sailor will fall in love with her. _anger._--to dream of being angry with anyone means that that person is a true friend. _animals._--as a rule, luck; (domestic animals) speedy return of absent friends, family reconciliation: (wild animals) secret enemies. _apples._--long life: (to a woman) many years and many children. _arrow._--a letter has been written which will cause regret. _axe._--a way will present itself soon to attain a much desired end. b _ball._--(game) money coming soon. (rolling ball) an unexpected gift of money which will be soon spent. _ballroom._--(dancing with a dear friend) marriage to him or her. _bananas._--a piece of good luck coming. _band._--(musical) a lucky speculation or business deal. _barefoot._--a successful speculation or bargain. _barrel._--(full) money coming quickly. _bath._--health and long life: (if dreamer is a young girl) early marriage to present lover. _battle._--(by girl) will shortly fall in love; (by a soldier) promotion. _bear._--(chasing the dreamer) victory of an enemy: (bear running from dreamer) victory over an enemy. _bees._--steady pursuit of object in view will bring success. _beggars._--to dream of beggars is a fortunate sign to lovers and business people. _blind._--to dream of being blind is a very lucky sign; to see a blind person is a warning of danger. _blood._--to see blood means great riches, an inheritance. _boat._--the arrival of a dear friend. _bouquet._--to receive one means much pleasure; to give one, constancy of a lover or friend. _bracelet._--good luck and fortune coming. _brother._--seeing dead brothers or sisters in a dream is a sign of long life. _bulldog._--a good omen in love or business. _burial._--to dream of being buried means that wealth is coming--"as much wealth as earth laid over you." _burning._--(houses, etc.) riches and prosperity. _buying._--happiness and contentment, a legacy. c _cage._--(birds in) early fortunate marriage; (empty) friends or lovers will go away. _cakes._--to dream of any kind of cakes is a good omen. _canary._--(singing) marriage and a charming house. _cards._--(playing at) speedy marriage. _cathedral._--prosperity and fortune. _cemetery._--an omen of prosperity. _chair._--an increase in the family. _cherries._--good news, pleasure and enjoyment. _children._--lucky omen: increase in wealth. _chimney._--good luck, the higher the better. _christening._--good fortune approaching. _cock crowing._--great prosperity. _coins._--(copper) good fortune; (silver) worry; (gold) commercial troubles. _cold._--friends will be kind to you. _cornfield._--health, wealth and pleasant times. _cows._--prosperity, the more the better. d _daffodils._--pleasure and amusement in abundance. _dagger._--a friend will confer a favor. _dead._--to dream of oneself as dead is a good and auspicious sign of long life and success. _death of a friend._--arrival of good news. _digging._--good luck with perseverance. _docks._--good news from abroad. _dog._--as a rule, a favorable sign; (dog barking) somebody is trying to do you an ill turn; (dogs fighting) serious quarrel between two friends of the dreamer. _donkey._--lucky omen, usually a legacy. _doves._--success, especially to lovers. to the married, they denote a pleasure in store. _drowning._--(either the dreamer or another person.) success, joy, prosperity. _ducks._--increased prosperity and happiness. e _eagle._--success in a new place. _ears._--a pleasant letter from a friend. _eating._--(dreamer eating) ill luck; (seeing others eat) good luck. _echo._--sickness either of dreamer or relations. _eggs._--good luck, money, success; (eggs broken) failure and loss. _elm tree._--a good turn offered by a male relative. _elopement._--sign of a speedy marriage. _emerald._--a sign of good luck and happiness. _emptiness._--always a bad sign in a dream. _engagement._--(to dream of being engaged to a handsome person) great pleasure in store; (to a plain person) worry and trouble. _eyes._--in general a sign of good luck, and the prettier the eyes the better. to dream of someone with a defect of the eyes signifies minor misfortunes. f _faces._--(smiling) happy times with friends; (pale and gloomy) trouble and poverty; (changing faces) a removal; (washing own face) repentance for sin; (own face in glass) long-cherished secret plan will fail. _fairy._--all dreams of fairies are good omens--success and riches. _falling._--indicates some misfortune. _fan._--quarrels, a rival in love. _farmyard._--good fortune coming; comfort and happiness. _feathers._--(white) success and riches; (black) loss and failure. _fence._--(climbing) a sudden rise in life. _fields._--(green) prosperity, a happy marriage, handsome children; (clover, barley, wheat, etc.) great prosperity and happiness. _figs._--a good dream, joy and pleasure; (if a woman dreams) happy marriage and many children. _fleet._--(at sea) realization of cherished hopes. _floating._--to dream of floating on water is a good and lucky sign. _floods._--success after triumphing over difficulties. _flour._--death of a relative bringing a legacy. _flowers._--prosperity. _fly._--(swarm of flies) rivals and jealous persons are spreading scandal. _flying._--(without wings) success in love and business; (if ended by a fall) failure in attaining object; (with wings) bad omen--frustrated ambition. _fog._--bad dream--business losses. _foreign._--(country) success and prosperity at home. _forest._--trouble and losses through rivals. _fork._--a warning of imminent danger. _fountain._--(playing) good luck, happy times and laughter. _fox._--trouble through secret enemy; (killing one) good luck. _friends._--(absence of) speedy return; (death of) good news; (illness) bad news; (in good health) their prosperity. _frogs._--beware of flatterers and pessimists. _frost._--success through aid of friends. _fruit._--usually a good dream, according to kind of fruit; (dreamer eating or throwing away fruit) bad sign. _funeral._--a legacy or a rich marriage. g _gas._--minor discomforts and annoyances. _gate._--an obstacle to success will suddenly disappear. _geese._--happiness, success; (to hear geese cackling) a profitable business deal will be quickly concluded. _gems._--usually an unfortunate omen. _ghosts._--to dream of ghosts is invariably the presage of misfortune. _giant._--good fortune, success in business or love. _gifts._--(receiving) good fortune coming. _gypsies._--a profitless voyage to many strange countries. _glass._--to dream of anything made of glass refers to women; (receiving glass of water) birth in the family. _gloves._--usually bad luck; (gloves on hands) honor and safety; (losing gloves) loss in business. _goat._--bad luck, some misfortune, especially unlucky to sailors; (white goat) a profitable venture; (many goats) an inheritance. _god._--a good dream--health and happiness. _gold._--omen of loss and bad luck: (dreamer finding gold) a sign that he will be robbed; (dreamer paying out gold) a sign that he will increase the number of his friends. _gooseberries._--time and trouble spent only for the benefit of others. h _hair._--riches and fine clothes; (hair falling over face) a coming event will cause displeasure; (having hair cut) losses in business; (becoming bald) great danger. _hammer._--triumph over difficulties. _hammock._--loss of something that is prized. _happiness._--a presage of doubt and difficulty. _hare._--(alive) friendship: (dead) good luck: (hare running) a lengthy journey. _harvest._--hopes will not come to fruition. _hat._--(new) a small success: (blown off or damaged) losses. _hatchet._--a solution near to existing difficulties. _hawk._--a happy omen--success in life. _hay._--good luck: (dreamer cutting hay) troubles and sorrow. _hazel nut._--(eating) troubles and discord. _head._--good omen--health and money. _horseshoe._--(seeing one) a journey: (finding one) great good lock. _hospital._--misery, poverty, wounds. _house._--good luck: (dreamer building house) unlucky dream, signifying loss and sickness. _hunchback._--a troubled life, with many ups and downs. _hunger._--to dream of being hungry is a fortunate omen, foretelling that the dreamer, by industry and enterprise, will grow rich. _hunting._--(dreamer returning from a hunt) a fortunate dream: (dreamer going hunting) frustrated hopes and disappointment. _husband._--for a woman to dream of her husband is not a very favorable dream, usually foretelling discord and deceit: for an unmarried girl to dream that she has a husband is a very bad omen. _hymns._--singing hymns in a dream foretells sickness to the dreamer: (hearing hymns sung) consolation in troubles. i _iron._--a profitable bargain: (red-hot) sorrows: (burnt with same) dreamer will receive some personal injury. _island._--for a woman to dream of an island forebodes desertion by husband or lover. _itch._--a sign of good luck. _ivory._--to dream of anything made of ivory is a sign that the dreamer will suffer from fraud and deception. _ivy._--true friends will present themselves. j _jewels._--to dream of jewelry of any kind is always a bad sign; love troubles or business dangers. _jockey._--(on horseback) a successful speculation or bet. _jollity._--to dream of jollity and fun by night is good for those about to marry: to the poor a sign of good: to the rich a sign of trouble and loss. see "merry." _journey._--(making one) peace and contentment at home. _judge._--a bad dream: beware of slander and malice. _jug._--(drinking from one) robust health and wholesome pleasures. _jump._--to dream of jumping is unpropitious, foretelling obstacles that prevent fulfillment of a desire. k _kangaroo._--a secret and powerful enemy or rival. _kennel._--an invitation to visit a male friend. _kettle._--(black) an ill omen, death: (copper) lucky dream. _key._--receipt of money: (for young people) a good and handsome partner in life: (holding a key) settlement of business perplexities: (lost key) anger, worry, want. _kill._--(dreamer killing a man) assured happiness: (dreamer being killed) loss to the dream-adversary. _king._--(seeing oneself as a king) warning to beware of flatterers and of self-conceit. _kiss._--beware of treachery and deceit: (kissing hand of somebody) friendship and good fortune: (kissing a stranger's hand) a journey. _kitchen._--success, advancement in life. l _lamp._--(lit) trouble, not serious. _lantern._--success: (to see light extinguished or darkened) sadness, sickness, poverty. _lark._--good luck: improvement in finances. _laughter._--presages difficult circumstances. _lavender._--(to smell or to see it growing) good luck. _lawn._--(looking at) good health and prosperity: (running on) worry and annoyance. _lawyer._--trouble, quarrels, expenses, losses. _lead._--an inheritance or legacy from beloved friend. _leaf._--(to dream of being covered with leaves) difficulties will prove to be only temporary: (faded leaves) disappointed hopes. m _magpie._--a bad sign; back-biting and scandal by a false friend. _man._--for a young girl to dream about a man is a warning against gossip and gossipers. _manure._--financial gain: good crops. _map._--news or visit from a friend abroad. _marble._--an inheritance. _marriage._--to dream that one marries is a bad, unhappy sign. _mass._--(attending mass) happiness and health. _mast._--to dream of tall, towering masts is a sign of prosperity. _matches._--an increase in wealth. _mayor._--an elevation to place of dignity and respect. _meadow._--a lucky bargain, comfort, and prosperity. _melancholy._--a presage of mirth and happiness. _menagerie._--enemies will fail to injure: friends will be true. _mending._--(clothes, etc.) unhappiness, submission to others. _mermaid._--bad luck and misfortune, especially to sailors and those who live by the sea. _merry._--(being) a presage of sadness and gloom. _message._--(receiving one) an advance in life. _midwife._--an increase in the family. _milk._--a sign of peaceful circumstances; often means an increase in family: (spilling) loss in business. _mince pies._--(making) good luck, a valuable present; (eating) good news. _mint._--an improvement in health. _mirror._--(married folk dreaming) children: (young people) sweethearts: (seeing own face) failure of cherished project. n _needle._--love or family quarrels: (unable to thread needle) baseless suspicions causing trouble. _negro._--unlucky: a warning of trouble. _nest._--a good omen: fortunate love: happy family life. _nettles._--(stung by them) sign that the dreamer will make a bold effort to reach a desired end or gain a desired object; for young people to dream thus is a sign that they are in love and wishful to enter the unknown and, possibly, unhappy state of matrimony. _newspapers._--(reading them) a presage of news from a foreign country. _night._--to dream of night presages sadness and gloom. _nightingale._--(hearing nightingales sing) joyfulness, success in business, good crops, a happy marriage to a good and faithful mate: (for a married woman to dream) she will have children who will become great singers. _nightmare._--to dream of having a nightmare is a sign that the dreamer will be immediately married, and (if a man) his wife will turn out a shrew. _nine._--to see objects or persons to the number of nine intensifies or multiplies the effect, nine being the superlative of superlatives. _noise._--hearing loud, discordant noises, particularly if their source is not apparent, is a bad omen. p _pearls._--weeping and tears, hard times, worry, and treason. _pears._--(gathering them) pleasant companionship and enjoyment: (eating them) sickness and possibly death. _peas._--(seeing them growing) fortunate enterprises: (cooked) good and speedy success and enjoyment of well-gained riches. _pebbles._--sorrows and troubles: (young woman dreams) she will be made unhappy by attractive rivals. _peddler._--beware of false friends. _pen._--avoid a friend whose example and advice are bad. _perfume._--an augury of success and happiness. _perspiration._--to dream of being bathed in perspiration foretells the inception of some arduous task which will be successfully achieved. _petticoat._--a bad dream portending troubles caused by frivolity, to a man: and to a woman vexations through vanity and pride. _piano._--(playing or seeing another play) the death of relations, funeral obsequies. _pig._--good luck, reasonable success in affairs. _picture._--to dream of painting pictures denotes that you will engage in some unremunerative, albeit not unpleasant, enterprise. _pigeon._--domestic peace and comfort, success in exterior affairs. wild pigeons signify dissolute women: tame pigeons, honest women and wives. _pine-tree._--continual happiness and vigorous old age. _pins._--differences and quarrels in families. _pit._--(falling in) disappointment in love, misfortunes, danger: (being in, but climbing out) a difficulty overcome. _plough._--a good omen in love, courtship and marriage, though the good may be rather slow in coming. r _rabbit._--(white) success: (black) worry. _race._--to see oneself winning a race is a good omen, except to sick persons. _races._--bad luck: losses by trickery and swindling of low persons. _rags._--(being dressed in) success and prosperity after much striving. _railway._--a journey: (accident) a break in friendship. _rain._--a lucky omen: an inheritance, prosperity, good crops: (heavy storm) troubles and difficulties. _rainbow._--change of residence or manner of life: (if seen on the right hand) a change for the better: (if on the left) an "irishman's rise." _rat._--treachery from inferiors: (white rat) good fortune. _raven._--bad luck to the business man, disappointment to the lover, separation to the married. _razor._--an unhappy portent: love quarrels. s _snake, serpent._--bad luck, sickness, short life. _snow._--success, money, plentiful harvest: (eating snow) the dreamer will soon undertake a difficult journey: (lost in snow) hostilities of enemies. _soap._--a way out of pressing difficulties will present itself. _sowing._--an indication of doubtful enterprises. _spade._--to dream of using a spade is a sign that the dreamer will commit indiscretions which he will endeavor to hide. _sparrow._--troubles: (many) an early journey: (sparrow struggling to escape) a foreboding of mischief. _spectacles._--be on guard against persons trying to deceive. _spectre._--an omen of misfortune and disaster. _spider._--good luck, successful schemes: (killing one) a very bad omen. _spinning._--worry and trouble in which strangers are mixed. _stable._--prepare for the visit of a true friend. _stain._--(to dream of rubbing out stains which reappear) retribution and punishment for sin. t _table._--(sitting at) a sign of comfort and prosperity, a happy marriage. _tea._--trouble that will cause sleeplessness and bad health. _tear._--to dream of tearing paper while reading is a sign that business perplexities will be smoothed away. _tears._--a presage of great joy and merriment. _teeth._--in a dream teeth denote relatives, the two front teeth representing children, brothers or sisters, and others are distant relations. losing a tooth is a sign of death of a relative: the loss of all in any way means that the dreamer will outlive all his family. _thieves._--a warning against gossipers and tattlers. _thimble._--the loss of employment. _thread._--beware of intrigues: (breaking) poverty: (entangling the thread of a spool or skein) difficulties, perplexities, business troubles. w _walk._--(alone and slowly) a sign of poverty and sadness: (fast) success in a desired object: (through fire) danger: (on water or on the sea) bad luck: (with somebody else) enjoyment of comfort and companionship: (girl to walk with her lover) a comfortable and happy marriage. _wall._--many obstacles in realizing a future plan: (climbing over or destroying) obstacles successfully surmounted: (jumping over) joy and happiness. _wash._--(body) release from anxieties: (clothes) a presage of hard and unrequited toil for others. _wasps._--vexation and troubles caused by envious persons. _watch._--gains, money, prosperity. _water._--(clear) comfort and happiness: (dirty) sorrow and trouble: (stagnant) severe illness, probably ending with death: (very cold) beware of enemies: (hot) illness: (seeing in improbable places or circumstances) trouble and danger: (dried up or disturbed) an improvement in affairs: (gushing up from below) a sign of unsuspected enemies: (carrying it in a sieve or other unlikely receptacle without spilling) much domestic trouble, disappointment, great losses: (another person doing so) good luck to the dreamer or to that person, or good luck to the dreamer in connection with that person: (drinking clear water) a lucky sign, comfort and satisfaction. teacup fortunetelling (in the following pages, you may learn something of the meanings attached to the tea leaves which remain among the dregs in the bottom of your teacup.) how to test your fortunes leave a slight amount of tea in the cup, not so much as a spoonful. place the saucer on the cup, swill the cup round, males do this so that the liquid moves round in a clockwise direction, females in an anti-clockwise direction. the tea is then run out of the cup, the saucer lifted off and the shapes or formations are ready to be examined. [illustration: no. .--birds seen in tea leaves generally denote an end of your troubles.] what the formations mean _anchor._--denotes a voyage full of hope. it is considered a splendid omen for a sailor's bride. _arch._--you are to undertake a journey in the near future. it is sometimes a happy omen for a woman, signifying that she will marry a tall, handsome man and be blessed with healthy children. _axe._--denotes that your difficulties have now been overcome by your own splendid endeavors. you have severed the old bad habits and made a clean cut at your past blunders. _balloon._--although it denotes a certain rise in the consultant's fortunes, it carries the warning to beware of a sudden fall. _banana._--signifies to the sick, quick restoration to health. _basket._--implies that a person, by changing his or her mind within the last twenty-four hours, has reason for congratulation. _bells._--if they are connected to a rope, you can look forward to splendid news. _birds._--generally, they denote an end of your troubles. _boat._--if you cannot discover an occupant of the boat, the symbol means a voyage. _book._--you should ask advice from some friend for whom you care. good advice is precious. _bugle._--you will be the recipient of good news shortly. _butterfly._--a warning to a young lady that her lover, whom she trusts implicitly, is rather fond of flitting from one "peach" to another. _cap._--if you see a man's cap, you may have minor worries: if a widow's cap, married joy will be yours. _cards._--if you gamble, you will certainly lose. _chain._--this bids you put forth every ounce of energy in one big endeavor: then, success will be yours. _cigar._--some of your schemes may "end in smoke." _clock._--this signifies that you are to have an important appointment with someone very soon. _comet._--a symbol to warn you against playing with fire. beware. _cross._--you may have anxiety: but it will soon pass away. _crown._--denotes great honors coming to you. _dart._--you will shortly have a proposal of marriage. cupid is about. _dice._--you will lose money if you gamble. _doves._--your trials will end when you see this welcome "messenger of peace." _envelope._--good tidings are heralded. _eye._--look to some other power than your own. _fingerprint._--a reminder to you to ask and you will find out a secret. _fish._--this signifies good news from abroad. if the fish is surrounded by dots you will emigrate. _flag._--a splendid omen--the best of news is coming from abroad, and you are about to experience good fortune at home. [illustration: no. ._--cross. you may have anxiety, but it will soon pass away.] _foot._--this leaf-picture denotes good news which, however, is still far off. _fork._--your life would be all the happier were you not so easily flattered. _gallows._--contrary to expectation, to see this picture denotes nothing of evil significance, but is merely a warning to you to be cautious--in fact, a kindly symbol. _garden._--prosperous, joyful days. _gate._--a reminder that patience is a virtue, and that the gate to fortune will open for you in due course. _giant._--this denotes you are attempting something which is far too big for you. better be a successful dwarf than a gigantic failure. _gypsy._--an invitation to you to wish for something you dearly desire, and your wish will be granted. _globe._--denotes you are to take a roundabout journey leading finally to your home. _glove._--a sign of good luck. _goose._--you will be the recipient of foolish remarks from stupid persons, but these need cause you no concern. _grapes._--from time immemorial the symbol of perfect love between couples. _hair._--a lock of hair signifies great devotion on the part of your lover. _halter._--a warning that you are too easily led, and that you must cultivate the art of self-reliance. _ham._--this is a sign you will undergo a brief illness, but will make a quick recovery. _hammer._--triumph over adversity. after enduring many knocks you will hit the nail of success. _hammock._--points to the knowledge that your sailor-lover is true and dreams of you every night. _hamper._--suggests useful and serviceable, but inexpensive, presents are coming. _handcuffs._--this is a cogent warning to you to get rid of an evil habit before it is too late. little sins lead to great crimes, and no one desires to receive the attentions of the law. _harp._--count yourself very fortunate. _hat._--this picture, if it is a lady's hat, signifies luck, but if a man's, it means that you may experience a slight misfortune. _hatchet._--this leaf-picture is a warning to take great care or you may experience danger. _initial._--in this important leaf-picture the initials should be carefully studied. if the initial is formed near the rim, the significance is one of good fortune. initials most commonly found are those without curves. such straight initials are--a, i, l, n, t, v, w. _interrogation mark._--signifies doubt. be careful. _key._--an important picture suggesting that you look deeper and more carefully in the cup for an initial, which, when you have found it, will unlock something that has been up till now a mystery. a closed book will be opened for you and past enigmas unravelled. _label._--this ticket-like picture, which must not be mistaken for an envelope, is the sign that you possess a dear friend who will one day be "tied" to you for life. _lace._--denotes you will err on a very minor and fragile matter and make a false move on very flimsy grounds. _ladder._--if on the side of the cup a rise in your fortunes is indicated. _lady._--points to the fact that you will shortly make a friend of one who will prove of great service. [illustration: no. .--a mark of interrogation signifies doubt: be careful.] _lines._--these indicate journeys. _lock._--this denotes that you can safely confide in your nearest friend. he or she will lock your secrets in his or her bosom. _locket._--a picture denoting steadfast loyalty on the part of a friend whom you have not seen for long months. _looking glass._--you are warned by this picture that the world sees you for what you really are. your character is mirrored for your friends to gaze upon. _man._--denotes a visitor who will bring a gift if his arm is outstretched. if the symbol is clear he is a dark man; if vague he is very fair. _map._--a symbol bidding you travel, for you will be sure of success wherever you go. _maze._--a regular "maze of difficulty" confronts you, but with care you will find a way out of the labyrinth. _milestones._--you are about to win success after traveling a long and difficult road. _moon._--if shown as a crescent prosperity and fortune are indicated. _motorcar._--denotes that you will achieve a rapid success. _mountains._--this majestic picture signifies an arduous, lengthy, and uphill fight against bad fortune. set your heart to it, and toil on to the goal. _mouse._--a reminder that the little irritation you are nursing is really a very trivial affair. _navvy._--a token that you are very bookish, and fond of digging into abstruse treatises. you are reminded that "all work and no play makes jack a dull boy." _necklace._--grace and beauty of body and mind are here indicated. _needle._--a single needle signifies you are able to withstand all the sharp pricks of circumstances. several needles together mean quarrels. _pendulum._--great indecision and lack of character are here indicated. _pennon._--to decipher this small-pointed flag is a sign that someone on board a ship is thinking much of you. _pennies._--they denote great carefulness in small details, which leads to ultimate prosperity. _ring._--a very important symbol. generally speaking, it always denotes marriage, especially if seen at the bottom of the cup, in which case search for an initial which will reveal to a man or woman his or her future life-partner. _rivers._--these denote much peace of mind. _roads._--if the roads appear in the clear they predict a speedy change of circumstances, usually for the better. _robin._--this bird always denotes hope. if you see it you can cheer up, as the trouble you now experience is about to pass away. _rock._--a massive rock denotes great burdens. if there are a number of small rocks easy fortune and much happiness are indicated. _rocket._--another warning against high ambition. _rod._--if it is long and slender you will be very fortunate. _roof._--if what appears to be the roof only of a house is seen the signification is domestic bliss. _rook._--great happiness is indicated. _sailor._--foretells that very shortly you will receive a letter from over the sea. _scales._--this picture is the token that the friend you have weighed in the balance and found wanting is really true and just. _sceptre._--a sign of honor from royalty. _serpent._--if on the side of the cup and appearing to be rising to near the brim you may take comfort in the fact that you will shortly receive some information which will be of use. _sheaves._--a good omen of a bounteous harvest of prosperity. _shield._--a reminder that you have just escaped from a great calamity. _ship._--a large ship with funnels and masts is a token of a long journey, usually on business. _thimble._--this homely picture denotes that industry and devotion to duty bring their own reward. _thin person._--the figure of a very slender person is usually the sign of very prosperous days ahead. _thistle._--this striking leaf-picture is a sign that you will only achieve success by plain living and high thinking. _thorn._--this is always an excellent omen. good luck and many friends are indicated. _tongs._--suggests you are of a fiery nature, and will quarrel with your best friend. _tongue._--someone you are fond of who is far away is speaking about you. _tool._--any instrument of manual operation denotes that hard knocks may be coming. _triangle._--this is a token of all-round prosperity in love. _trident._--this is a token of success and honors in the navy. _wagon._--a reminder that you are soon to undertake a long journey. _waiter._--this picture denotes that riches and married happiness will come to you. _walking stick._--a warning not to lean too much on your own efforts. _waterfall._--indicates the removal of many obstructions in your path to happiness. _weathercock._--this picture points to a friend who is unreliable. _web._--signifies you will one day be caught in the toils as the result of ignoring friendly warnings. _well._--this denotes you are not dipping deep enough into knowledge. when will you marry? it has long been held that an unmarried person can tell how many years it will be before he or she is married, in the following manner. balance a small spoon on the edge of a teacup. the spoon should be perfectly dry. then, with the assistance of a second spoon, tilt drops of tea into the balancing spoon and count them, one by one. the number of drops it takes to upset the spoon reveals the number of years that will elapse before the wedding takes place. [illustration] lucky and unlucky days most of us have discovered that certain days of the week, or even the year, are more favorable to us than others. but there are some people who have not made this discovery. to them, the indications given in this chapter will be of considerable interest. _friday--an unlucky day._--fortunately, six of the seven days of the week are charitably disposed towards the majority of us. here and there, a person may be found who affirms that monday, thursday or some other day never did him or her a kindness; but such a remark is not general. friday, however, can be put on the black list, as it is a notoriously unlucky day. most men and women cherish a superstitious fear of it, and this opinion has existed since the first good friday. many will never embark upon any enterprise of importance; there are fewer marriages on this day than any other, and sailors are averse to sailing on friday. many are the tales they tell of vessels which put to sea on a friday, and were never heard of again. if all the bank or financial crashes of the last century were counted up, it would be found that friday supplied the greatest number. a lengthy list could be added to prove that friday is a day of bad luck. one good thing can be said for it, however--it favors its own: for people born on a friday are not affected by its evil disposition. _unlucky dates._--in an old calendar, astrologers indicated the following dates as unlucky. if any of them fell on a friday, they were doubly unlucky: january , , , , , , --very unlucky. february , , --unlucky; , , --very unlucky. march , , --very unlucky. april , , , --unlucky; and --very unlucky. june and --unlucky; and --very unlucky. july and --very unlucky. august , and --unlucky; and --very unlucky. september , , , --unlucky; and --very unlucky. october , , --unlucky; , very unlucky. november , , , --unlucky; and --very unlucky. december , --unlucky; , , and --very unlucky. these were regarded as perilous days to fall ill upon, to have an accident, to be married, to start on a journey, or commence any work. what is most striking about this list is that the "thirteenth" does not appear on it at all, although most people will tell you that the thirteenth is the date they avoid more than all others. _lucky and unlucky dates depending on birth-dates._--much the most accurate way of determining which dates are lucky and unlucky is by using the portents displayed by the signs of the zodiac. to do this, it is necessary to know when the individual affected was born. the following is a list worked out on these lines: born--dec. nd to jan. th. -------------------------------------+------------------------------ lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+------------------------------ born--jan. st to feb. th -------------------------------------+------------------------------ lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+------------------------------ born--feb. th to march th -------------------------------------+----------------------------- lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+----------------------------- born--march st to april th -------------------------------------+----------------------------- lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+---------------------------- born--feb. th to march th -------------------------------------+------------------------------ lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+------------------------------ born--march st to april th -------------------------------------+------------------------------ lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+------------------------------ born--june nd to july nd -------------------------------------+----------------------------- lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+----------------------------- born--july rd to august st -------------------------------------+----------------------------- lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+----------------------------- born--august nd to september nd -------------------------------------+------------------------------ lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+------------------------------ born--september rd to october rd -------------------------------------+------------------------------ lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+------------------------------ born--october th to november nd -------------------------------------+------------------------------ lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+------------------------------ born--november rd to december st -------------------------------------+------------------------------ lucky dates: | unlucky dates: | jan. , , , , and | jan. , , and | feb. , , , , and | feb. , , and | mar. , , , , and | mar. , , and | april , , , , and | april , , and | may , , , , and | may , , and | june , , , , and | june , , and | july , , , , and | july , , and | aug. , , , , and | aug. , , and | sept. , , , , and | sept. , , and | oct. , , , , and | oct. , , and | nov. , , , , and | nov. , , and | dec. , , , , and | dec. , , and -------------------------------------+------------------------------ it should be noted in connection with the above figures that no birth-date is unlucky. thus, should any particular reader find that his birthday is given as unlucky, he may transfer it immediately to the list of lucky dates. as an example, take the last line of unlucky figures, given above. they are dec. , , and , and they operate for people born between nov. rd and dec. st. should a person born on dec. th be consulting this list, the only unlucky dates in december for him or her are dec. , and . the luck of flowers it has been a favorite pastime with maidens in all ages to try to foretell their future by the aid of flowers and plants. one of the most popular fancies is provided by the four-leaved clover, the story of which is told in various legends. one runs to the effect that three beautiful sisters, faith, hope and charity, came from over the seas, and wherever they walked three-leaved clovers, crimson, white and yellow, bloomed profusely. in their footsteps came another more beautiful being, whose name was love, and in his honor the clover added a fourth petal to the trefoil. in time, it became the talisman of love-sick maidens, who wore it in their shoe to ensure a speedy meeting with their sweetheart, wore it over their heart to frighten away evil spirits and to prevent being jilted. in the case of a quarrel, it served to effect a reconciliation. apart from its sentimental associations, a four-leaved clover has long been regarded as an emblem of good luck, and has been worn by those who believe in such things when they wished to increase their chances of good fortune. _spring flowers._--naturally, many beliefs flourish around the flowers of the garden and the hedgerow. if you chance to find the first flower of the season on a monday, it means good luck. if on a tuesday, big undertakings are likely to be successful. if on a wednesday, it denotes your approaching wedding. if on a thursday, hard work with little profit will fall to your lot. if on a friday, unexpected wealth reaches you. if on a saturday, you may look out for misfortune. if on a sunday, phenomenal good luck will come to you. _the first wild flower._--from the first wild flowers which you gather in spring, it is possible to discover the initials of your future husband or wife. if, for instance, they should chance to be daisies, violets and buttercups, then expect to find some suitable person with the initials d. v. b., but they may not be necessarily in this order. if someone presents you with a yellow flower, then you may expect a gift of money directly. if you can turn a bluebell inside out without breaking it, then your lover will be true as long as both of you live. [illustration: no. .] _the pansy._--if you wish to know your future destiny, pluck a pansy, which takes its name from _pensee_, a thought. count the streaks or lines upon the petals. four streaks tell that your dearest wish will be fulfilled. five streaks stand for hope with fear. six streaks suggest a surprise. seven streaks tell of constancy in your lover. eight streaks, fickleness. nine streaks, a change and then riches. markings leaning towards the left denote trouble. markings leaning to the right denote prosperity. should the central streak be the longest, then sunday should be chosen as your wedding day. _the daisy._--one of the oldest of flower charms is to pluck at the petals of a daisy or marguerite. at first pluck, these words are said, "he loves me"; at the second, "he loves me not." these sentences are repeated alternately until the flower is deprived of all its petals. whichever sentence was uttered last describes "his" affections. _the ivy._-- ivy, ivy, i thee pluck, and in my bosom, i thee put. the first young man who speaks to me my own true lover he shall be. [illustration: no. .] _the hawthorn or may._--once upon a time, every porch was decorated with a branch of may to avert the evil eye and prevent witchcraft, but the idea has been departed from, and now it is regarded as a harbinger of ill-luck, and is rarely brought inside a house. _the mistletoe._--from very ancient times, this plant has been regarded with curious veneration. probably it gained special fame, in the first instance, owing to the peculiar manner in which it grew. the druids looked upon it as a plant possessing marvelous properties, and they esteemed nothing in the world more sacred than it. they gathered it when the moon was just six days old because the moon was then thought to be at its greatest power. this done, they sacrificed two young bullocks which were milk-white. after that, the mistletoe was cut into small pieces with the aid of a golden hook or bill and distributed among the people present. these took it home and suspended it in a prominent place to ward off evil spirits. from these associations, the mistletoe has become an emblem under which young people may kiss, without any evil coming to them through their act. _holly_ is used as a christmas decoration because the romans chose it to hang in their houses on the fast in honor of saturn. friends gave bunches of it to those whom they wished to endow with luck and happiness, probably because the prickly leaves symbolized the crown of thorns worn by christ and the red berries the blood of the cross. birthday flowers just as there are birth stones, so there are flowers which stand for each month of the year. by wearing the blossom named for your month, you may count on good fortune as the result. _january._--the snowdrop which is the emblem of purity, hope and gentleness. _february._--the violet, the emblem of modesty, kindness and faith. _march._--the daffodil, the emblem of daintiness, sincerity and graciousness. _april._--the primrose, the emblem of lovers. _may._--the white lily, the emblem of purity and sweetness. _june._--the wild rose, the emblem of love and loyalty. _july._--the carnation, the emblem of kindly thoughts. _august._--the white heather, the emblem of luck and the best of good fortune. _september._--the michaelmas daisy, the emblem of riches and happiness. _october._--the rosemary, the emblem of remembrance and kind thoughts. _november._--the chrysanthemum, the emblem of faith and truth. _december._--the ivy, the emblem of loyalty, fidelity and faithfulness. the language of flowers for many generations, certain flowers have been accepted as having definite meanings. thus, a gift of any of the examples listed below, may be taken to infer whatever description is appended. _camellia._--beauty, loveliness. _candytuft._--indifference, lack of affection. _carnation_ (red).--alas for my poor heart! _carnation_ (white).--disregard, disdain. _clover_ (four-leaved).--be mine. _columbine._--foolishness. _daisy._--innocence, purity. _deadly nightshade._--falsehood, untrue. _fern._--you fascinate me. _forget-me-not._--the same as the name. _foxglove._--i bow down to you. _geranium._--to console you. _golden rod._--be on your guard. _heliotrope._--i am devoted to you. _hyacinth_ (white).--your beauty is recognized. _ivy._--faithfulness. i cling to you. _lily_ (white).--sweetness. _lily_ (yellow).--gay, happy, joyful. _lily of the valley._--happiness will return. _mignonette._--your qualities are even greater than your charms. _myrtle._--love. _orange blossom._--chastity. _pansy._--thoughts. _passion flower._--willing to suffer hardships for you. _peach blossom._--i am captivated by you. _primrose._--a token of love. _rose._--a token of love, also. _rose_ (red).--bashful, shy. _rose_ (white).--i will be worthy of you. _rose_ (yellow).--jealousy. _rosebuds._--a confession of great love. _sweet pea._--leave me and depart, or i leave you. _verbena._--pray for me. combinations of flowers in order to convey definite phrases, lovers have long been used to resorting to certain combinations of flowers. a bunch made up of them has the meaning which we print below. _daisy and mignonette._--your qualities surpass even your great beauty. _ferns and lily of the valley._--you are sweet and charming, and you fascinate me. _ivy leaves and yellow rose._--your jealousy has put an end to our friendship. _columbine, daisy and lily._--you have played false and broken our friendship. _pink and laurel leaves._--your high qualities have been noticed by me. _golden rod, sweet pea and forget-me-not._--danger is at hand, be careful. i go away but do not forget me. superstitions regarding animals _serpents._--these creatures have been regarded from very different angles, according to the time and the country. the story of the serpent in the garden of eden has caused many people to detest them: but numerous are the references in histories which go to show that serpents and snakes have been reverenced. in ancient rome, the serpent was a household god: at other times, it was regarded as a symbol of life and vitality, and it was frequently used as a medium for healing the sick. in india, this creature is looked upon as a mascot for time and wisdom. thus, it is worn by fanatics as a part of their headgear, and people make metal replicas and wear them as rings, bracelets, etc. clearly, then, serpents have found more favor than disapproval, and they may be counted as mascots, standing for wisdom, long life and good health. _cats._--cats, the most domestic of animals, are regarded with mixed feelings. generally speaking, they are supposed to be unlucky, though oddly enough a black cat is credited with good qualities when it takes up its abode in a house. this is due to the fact that, during the middle ages, black cats were supposed to be associated with witches and in league with the evil one. as a result, people treated them kindly and showered favors on them, not because they liked them, but because they thought that this treatment would avert bad luck. the person who drowns or kills a cat may look for ill-fortune for nine years. bad luck attends the vessel or ship on which a cat is found, but on no account may the creature be thrown overboard after the vessel has sailed. this would only make matters worse. if a cat leaves a house, it is supposed to take the luck with it, and leave nothing but bad fortune behind. if a white cat enters a home, it announces trouble and sickness. a cat licking itself all over signifies fair weather, but if it merely washes its face, it means the approach of rain or storms. _dogs._--a dog howling under a window indicates death. dogs begin in jest and end in earnest. a dog, a woman, a walnut tree, the more you beat 'em, the better they be. if a dog bark, go in: if a bitch, go out. a dog will bark ere he bite. _hares._--if a hare crosses your path, you may look out for a disappointment. if it runs past houses, there will soon be a fire in one of them. in the isle of man, hares are believed to be the spirits of old women, and on that account are shunned as articles of food. in other parts, those who wish to look beautiful for a week make a point of eating hare. _birds._--robins are variously regarded in different parts of the country. some people think them unlucky, possibly because of their association with the tragedy of the babes in the wood. but generally they are welcomed to a garden or house, which is supposed to be all the luckier for their coming. robins that show signs of being friendly are considered to foretell a hard winter. woodpeckers and kingfishers are also lucky, and any suggestion of ill-luck is only possible when birds are deliberately killed after having built their nest and claimed the hospitality of a home. the screech of a peacock is best unheard when luck is particularly wanted. the feathers of this bird, known to everyone by reason of their beautiful coloring, should never be taken indoors, as they are reckoned specially unlucky. there is an old superstition regarding the cuckoo. should a maiden, hearing its notes for the first time that season, kiss her hand to it and say:-- cuckoo, cuckoo, tell me true, when shall i be married? she may tell the number of years which will elapse until her wedding by counting the number of times the bird cries "cuckoo." she must reckon each cry as a year. another superstition relating to the cuckoo is that what you are doing when you hear its cries for the first time in any season is what you will spend most time at during the remainder of the year. folk in the channel islands claim that they are sure to be fortunate if they jingle their purses and run a short distance when hearing the cuckoo for the first time in the year. owls, crows and magpies do not presage any good: in fact, many people would rather not meet them when anxiety is at hand. an old jingle says of magpies:-- one for anger, two for mirth; three for a wedding four for a birth. ravens are supposed to bring luck to the house where they build their nests, so it is unlucky to kill one. it is unlucky to touch a yellowhammer in may, since there is the devil's blood in it then. for a white pigeon to single out a house and hover round it is a sure sign of an early marriage or engagement in that house. a cock crowing during the night-time means a bad illness for someone close at hand: if it crows during the afternoon, a visitor will arrive. sailors are not over-fond of seagulls, believing them to be the spirits of their dead mates, yet they are most indignant if anyone tries to shoot or kill one of them. _other animals._--a cricket singing within a house ensures good luck for all the household. kill a spider and it will surely rain. see a moth on your clothes and you will get new ones. a death's head moth indicates bereavement. pigs are unlucky creatures when seen singly. to see a white horse and then, shortly after, a red-haired person, tells of approaching good fortune. moles are unlucky to find alive. of bees, the following rhyme is prophetic:-- a swarm of bees in may is worth a load of hay. a swarm of bees in june is worth a silver spoon. a swarm of bees in july is not worth a fly. country people are still given to treating bees as if they belonged to the family. for instance, not a few folk tell the bees of the betrothal, marriage and other outstanding events happening in the home. prophecies regarding animals (a) when black snails cross your path black clouds much moisture hath. (b) when the peacock loudly bawls, soon we'll have both rain and squalls. (c) when rooks fly sporting high in air, it shows that windy storms are near. (d) bees will not swarm before a near storm. (e) when the cuckoo comes to the bare thorn, sell your cow and buy your corn. but when she comes to the full bit, sell your corn and buy some sheep. (f) little bantams are great at crowing. (g) good luck for a grey horse. (h) let a horse drink what he will, not when he will. (i) trust not a horse's heel, nor a dog's tooth. (j) plenty of ladybirds, plenty of hops. (k) never offer your hen for sale on a rainy day. (l) when the glow-worm lights her lamp, the air is always damp. (m) unlucky to hear the cuckoo sing sitting. or to sit and see the first swallow flitting. crystal gazing before we start this chapter, will you just take a look at the following short list of terms used in crystal gazing and spiritualism? you will find that they will make what follows quite clear, and that they will be useful to refer to. _spiritualistic._--belonging to the spirit world. _second sight._--the power which all have (but few develop). the power to see the future and other things with the spirit eye. _aura._--the circle of thought which each one of us is unconsciously sending out by our characters and personalities. _the crystal._--any object which helps to fix our attention; i.e., a crystal, a bowl of water, shining metal. there is nothing about the crystal that is magical by itself. _psychic persons._--persons possessing second sight. looking into the future it is believed that this portion of the book will be found particularly interesting because it is here that we touch upon spiritualism, perhaps one of the most talked-of subjects of today. in crystal gazing we actually see many things happen which maybe have not happened as yet. in palmistry and astrology we see the signs but not the actual events. another distinct difference is that in crystal gazing it is impossible to give definite instructions as to how to receive these messages or visions because there is no "how." what we hope to do in this chapter is to show you that perhaps you possess powers of which you know nothing. without making the foolish mistake of taking this subject too seriously, you will be able to interest and amuse your friends. you may say, "but i haven't got this power--i could never see anything in a crystal." don't say that, and don't think it! we all have a little of this power sleeping within us. if we wish to improve it, we must use and practise it, but don't overdo the thing. to understand crystal gazing even a little, it is quite important to know just a few simple facts about spiritualism (the study of the spirit world.) this second sight, or clairvoyance (call it what you will) is merely in its childhood as yet. a very short while ago we should have thought it a miracle for anyone to speak from new york to london along a wire. now we think no more of it than we should of crossing a road! so with the crystal. at present a few of us only are able to see, more or less clearly, those visions of the future. who knows but that in some future time we shall consider this quite an ordinary and natural thing to do, just like telephoning, for instance. the first thing to get hold of is this: we have not one body but two. an earthly body and its exact copy in a spirit body. by this i do not mean the soul, but rather our earthly body with all its features just as before, is copied in a spirit of ether body. this may sound difficult, but just try to grasp the idea. in spiritualism there are two of each one of us; one an earthly you, the other (dwelling usually in your earthly body) a spiritual you. but sometimes this spirit body escapes from its earthly prison, maybe, during sleep, sometimes when we look into the crystal, and sometimes in what is called a trance or artificial sleep. it is then (when the spirit body is free) that visions of future things are seen, and maybe premonitions (or feelings) of the future are felt. our spirit body, with its ten thousand times more clear-sighted eyes, sees things which are invisible to the earthly eyes. this body is able to travel swiftly from place to place, although it always keeps a link or connection with its earthly double. when a person goes off into a trance, this is what has happened. the earthly body sleeps while the spiritual body roams about the future, past and present, or perhaps visits distant places. it is, of course, able to speak with other spirit bodies, and thus get information about other folk who have "passed over," as the spiritualists call death. now perhaps you can better appreciate the wonderful stories which you hear about mediums (people who pass into these trances), who have spoken--or are alleged to have spoken, for the verdict of science is "not proven"--with the voices of folk long dead, and whom they have never seen. while everyone does not actively possess this power of releasing his spirit body, we all have it. that this is true can be seen in several ways. have you never had a presentiment or feeling of evil to come, a strong feeling which it took all your determination and common sense to drive away? anyway, you will have frequently heard other people saying, "i had a feeling that so-and-so would happen." that feeling is explained by this wandering of the spirit body; for a short time we have had our spirit eyes freely opened, and have gained a glimpse of the unknown. as our spirit eyes are as yet undeveloped it is but a glimpse, then down falls the thick curtain, and the mystery is once more hidden from us! just as some children learn to walk more easily than others, so do some people learn to walk with their spirit body and to speak the spirit language more quickly than others. which seems very natural, doesn't it? let us briefly refresh our minds with the absolutely necessary facts which you must know to understand the first steps in fortunetelling by the crystal. what we are going to say next will then be more readily understood:-- _firstly._--we have not one body but two, an earthly and a spiritual body. _secondly._--though normally contained in the earthly body, it is possible for the spirit to escape from its prison, and pass from place to place at a speed greater than light. this occurs during sleep, the artificial or forced sleep of the trance, and also when one gazes into the crystal. _thirdly._--we have four eyes. two earthly eyes, and two very much keener spirit eyes. it is with these spirit eyes that we see the future and the past in the crystal. _fourthly._--each one of us is sending out thought-waves at this moment. these are known by spiritualists as our aura. it is found in different colors, which depend on our characters or the thoughts leaving us. certain reds show rage, for instance. what the crystal is for the first thing to get hold of is that there is nothing magic or in any way wonderful about the crystal itself. it is merely a means of fixing the attention of our earthly eyes, so that we may see the more clearly with our spirit eyes. now for a few hints upon actually looking into the crystal. when you gaze into whatever object you have chosen, your earthly body and earthly eyes pass into a more or less sleepy state, thus enabling your spirit body to escape. that gives us our first point to remember. here it is: when you look into the crystal, whatever you do don't worry about whether or not you will see anything! try to think steadily of what you wish to see; this will at first seem hard, but practice will help you, and practice makes perfect. then remember to keep any glare of light from the eyes; it is wise to sit with one's back towards the light. let your surroundings be quiet and peaceful; there must be absolutely nothing which may catch your attention and so take it off the crystal. if, for instance, a noisy bus or other vehicle were to pass during the time in which you were making your attempt, it would probably disturb things very much. one should never be discouraged if nothing whatever is seen at the first few attempts. a puppy cannot at first see out of its eyes, and it is the same with a beginner in crystal gazing; his spirit eyes may take some little time to open, while others, more fortunate, may find theirs open almost at once. never strain the eyes in an unwinking stare. let them wink and blink quite naturally. to do anything else would be sure to take your attention from the picture which you wish to see. how to begin the best thing to do is to try these various methods, and then see for yourself which is the most successful in your own individual case. here are a few means you might try, in order to test this for yourself. use either a ( ) crystal, ( ) a polished object, ( ) a bright coin, ( ) a sparkling gem, or ( ) ordinary glass in the shape of a sphere or ball. there are others, but they are not important. in conclusion, it will be of interest to know just what you may expect to see when, and if, your spirit eyes open. probably a misty, fogged appearance will first be seen in the crystal. this will remain for some little time, until finally the scene or person (whatever it may be) will appear. the latter may be faint and dim, or it may be clear-cut like a good photograph. the clearness or otherwise will depend among other things upon the keenness of sight of the spirit eye. it will also be influenced by the degree of quiet, and upon the absence of anything likely to disturb the searcher in the realms of the future. the moon and the luck it brings people of all ages have looked upon the moon as a provider of good and bad luck, and most of us have probably noticed that it has influenced our actions, at times. here are some of the beliefs that are centuries old. if you see a new moon over your right shoulder, it means that you will experience good luck all the month. if you have money in your pocket and you meet the new moon face to face, turn the money over and you will not run short of money that month. it is unlucky to see the new moon through glass. if you do, go out of doors, curtsey three times to the moon and turn some silver in your hand. this will break the spell which will be cast over you if you do not do as directed. there is one little point, connected with this superstition, which has set us thinking. what of all those individuals who wear glasses? we do not know the answer. there is a strongly prevalent idea that everything falling to the lot of man when the moon is waxing will increase or prosper; but things decrease and do not prosper when the moon is on the wane. irish colleens were wont to drop on their knees when they first caught sight of the new moon, and say, "oh, moon, leave us as well as you have found us." and, long ago, yorkshire maidens "did worship the new moon on their bent knees, kneeling upon the earth-cast stone." if the full moon known as the harvest moon appears watery, it is an ill sign for the harvest. (the harvest moon is due about the middle of september.) if the moon shows a silver shield, be not afraid to reap your field: but if she rises haloed round, soon we'll tread on deluged ground. if the moon changes on a sunday there will be a flood before the month is out. a saturday moon, if it comes once in seven years, comes too soon. a fog and a small moon bring an easterly wind soon. in the waning of the moon, cloudy morning: fair afternoon. pale moon doth rain; red moon doth blow, white moon doth neither rain nor snow. when the moon's halo is far, the storm is n'ar (near). when the moon's halo is n'ar, the storm is far. it has long been a custom for girls to go to the nearest stile, to turn their back on the first new moon after midsummer and to chant these verses: all hail, new moon, all hail to thee. i prithee, good moon, reveal to me, this night, who shall my true love be. who he is and what he wears, and what he does all months and years. if she were to be married in the course of the next twelve months, the moon answered her questions during her sleep of the same evening. in many parts of the country it is supposed that, on christmas eve, the moon will help maidens to find out when they are to be married. the plan is for a maiden to borrow a silk handkerchief from a male relation and to take it and a mirror to some sheet of water, while the night is dark. she must go quite alone; but the sheet of water may be an unromantic pail, full to the brim, stationed at the bottom of the garden. as soon as the moon shows itself, the maiden places the flimsy piece of silk in front of her eyes, and, by holding the mirror half towards the moon and half towards the water, it is possible for her to see more than a pair of reflections. the number of reflections are the months which will ensue before her wedding bells ring out. we recently came across the following information in a document quite three hundred years old: "the first, second and third days of the moon's age are lucky for buying and selling; the seventh, ninth and eleventh are lucky for engagements and marriage; the sixteenth and twenty-first are not lucky for anything." the same document affirmed that: "a baby born before the new moon is twenty-four hours old is sure to be lucky. anything lost during the second twenty-four hours of the moon's age is sure to be found. all things begun on the fifth twenty-four hours will turn out successfully. a dream experienced on the eighth twenty-four hours must come true." fortunetelling by means of playing cards telling fortunes, by means of playing cards, is one of the oldest amusements indulged in by civilized people. the ancients of the far east used their tarot packs for this purpose long before the birth of christ, and, ever since, it has been recognized that cards can be made to give a surprisingly accurate reading of future events. it is interesting to note that, until modern times, it was a common practice of men who had to make great and far-reaching decisions for them to consult a pack of cards and to be guided by what was revealed. napoleon, it may be recalled, never made an important move unless the cards advised him to take the step. julius caesar was another great leader who placed his trust in card readings, and even shakespeare, the shrewdest of all english writers, shows by a number of passages in his plays that he recognized the use of cards for purposes of divination. as for the noted men and women of today, it is rumored that several derive guidance from their packs when they are in doubt. whether the science of cartomancy, the name given to telling fortunes by the aid of cards, is taken seriously or not, there is no doubt that it will afford a good deal of merriment when indulged in by a number of pleasure-seeking friends and relations. there are few rules governing this science, but those there are must be strictly observed. first, it is absolutely imperative that the person who is consulting the cards should set his or her mind on the matter. thus, when a definite question is requiring an answer, the question itself must fill the mind. to let the mind wander to outside things or things that are not involved must lessen the psychic effect. next, every consultant must cut the pack with the left hand, in order to set his or her seal on the order of the cards. finally, to obtain the most accurate results, it is necessary that the consultant or person seeking the information should shuffle the pack. the four-card divination this method of fortunetelling is some hundreds of years old and references to it can be found in the works of people who wrote in stuart times. after the consultant has shuffled the pack of fifty-two cards, he or she withdraws one of them at random and notes the suit. the card is, then, put back in the pack, which is again shuffled. next, it is cut with the left hand, as already suggested. now comes the "lay-out." the cards are set face upwards on the table in four rows, each of thirteen. in doing this, it is imperative that all the rows should be commenced at the right-hand end. that done, the key card is sought. in the case of a lady, the key card is the queen of the suit shown by the card which she picked from the pack at the outset. when it is a man who is seeking his fortune, the key card is the king of the suit indicated by the card he picked originally. having found the key card in the lay-out, count nine, eighteen, twenty-seven, thirty-six and forty-five spaces from it, and pick up the cards so placed. remember that in counting, a line must be always begun from the right; also that it may be necessary to revert to the first or subsequent rows in order to obtain the full set of four cards. in picking up the four cards, be careful to preserve their order; the first must be set out first, the second must come second, and the same with the third and the fourth. each card stands for some definite portent, and the four portents supply the reading which affects the consultant. the portents supplied by each card are as follows:-- hearts _ace._--interests will center more in the home than outside it. _king._--a person who has the good of others at heart. _queen._--energy and ability are denoted. there is, however, a strong tendency towards admiration for many members of the opposite sex. _jack._--inclined to be selfish and somewhat averse to following the desires of others. _ten._--a happy marriage is indicated. _nine._--a somewhat restless nature which soon tires and requires a change of scene. _eight._--this is not a good card for those desiring marriage. if such a ceremony does occur, it will be late in coming. _seven._--there is evidence that an open-air life is what is required. _six._--a happy marriage in the near future is heralded. _five._--happiness will be provided, but it will not be the result of riches. _four._--marriage is likely, but the measure of affection resulting from it appears to be small. _three._--life will entail many reverses, but a broad mind will conquer them. _two._--marriage will result, but not before many trials have beset the path to happiness. diamonds _ace._--friendships will spring up where enemies have existed. _king._--there is a clear indication of social happiness, but the home may be neglected. _queen._--this suggests a strong character, but no great amount of affection is displayed. _jack._--amiability is the chief character indicated by this card. _ten._--there are signs of a large and happy family. _nine._--there is no need to worry over financial matters; money will flow in when most required. _eight._--the consultant should keep a firm check on bad habits. _seven._--a very upright and high-minded individual. _six._--a person who wavers when a decision has to be made. _five._--a somewhat shallow character is indicated, one who takes insufficient thought of the morrow. _four._--the consultant displays too little trust in him or herself. an inferiority complex is possessed. _three._--a person of considerable merit, but is shy and retiring. _two._--do not tire of waiting for the good things of life; they will come without any doubt. clubs _ace._--a successful life is ensured in the commercial world for men, and in the home for women. _king._--the consultant will succeed in whatever he or she most desires, but it may entail a tedious wait. _queen._--there are signs that too high a value is placed on the opinions of others. _jack._--one who loves recreations and who gives too little attention to the necessary things in life. _ten._--expect many trials unless the other cards point to favorable issues. _nine._--money affairs will cause a good deal of anxiety. _eight._--there are definite signs that many so-called friends will only flock to you when you can be of use to them. _seven._--you will have your share of sorrows. _six._--divide your life into three equal portions. one will be pleasant, one will be very happy and the other, more or less ordinary. the fates say nothing of the order in which they will come. _five._--you will have few causes for regrets, if you continue as you are acting at present. _four._--there are people who are prepared to damage your reputation. therefore, be on your guard. _three._--if a request is made of you in the near future, be cautious how you reply. much will depend on the answer. _two._--beware of coming storms. spades _ace._--much good fortune attends the one who finds this card among the four that are chosen. _king._--a card which indicates that the consultant revels in doing kind actions. _queen._--this indicates that the consultant is, frankly, a flirt. _jack._--one who tries to make happiness a feature of his or her surroundings. _ten._--fix your thoughts on something devoutly wished for and the fates will grant it to you. _nine._--you are given to worrying over things that do not really matter. _eight._--do not set such store on money. it is not the only thing worth having. _seven._--be very careful that you do not marry for anything but love. _six._--there is every prospect of a comfortable home, surrounded by children who bring you happiness. _five._--happiness will come to you either early in life or very soon. _four._--you do not know how to handle money and you must be careful that you do not trust it to an unworthy person. _three._--you expect too many luxuries. you would be far happier if you valued the simple things of life. _two._--do not be depressed by troubles. they will pass away. now that the meaning of all the fifty-two cards is known, one thing more requires to be explained. let us suppose that the four cards have been drawn from the lay-out, as already directed. it may happen that one of them directly contradicts another card. what happens then? in such a case, the second card to be drawn from the lay-out has the effect of cancelling the first, but the force of the second card is weakened thereby and its portent is lessened. it is because of this that it is highly necessary to remember the order in which the four cards are taken from the lay-out. the three-card divination in this case, the first thing is to run through an ordinary pack and separate the court from the non-picture cards. the latter are then shuffled by the person seeking information, who finally cuts them with the left hand. that done, the matching card is sought. the matching card, it must be explained, is a card which matches the consultant. thus: (a) a lady with brown hair is matched by the queen of clubs. a gentleman, by the king of clubs. (b) a lady who is blonde, is matched by the queen of hearts. a gentleman by the king of hearts. (c) a lady with auburn hair is matched by the queen of diamonds. a gentleman, by the king of diamonds. (d) a lady with black hair is matched by the queen of spades. a gentleman, by the king of spades. (e) grey or white hair is matched according to its original color. as soon as the matching card is decided on, the consultant shuts his or her eyes, and, with the left hand, picks up a portion of the non-picture card pack. with the right hand, he or she places the matching card on the rest of the pack and the whole is reformed. thus, the pack now consists of forty-one cards, forty of them being numeral cards and the remaining one, a picture card. on no account may there be any shuffling at this point. all is ready. the cards are turned over one at a time, no notice being taken of them until the matching card is reached. then, the next three cards of the same suit as the matching card are withdrawn from the pack and set out on the table, in the order in which they were found. these three cards provide the reading sought by the consultant. the interpretations are as follows: _ace._--you will be lucky in love affairs, if you have not already been so. you will make your partner very happy and your home will be your greatest pride. _two._--you are inclined to take life too easily and you are not very keen on hard work. _three._--you are a rover and are liable to be very unsettled at times. remember the old saying that a rolling stone gathers no moss. _four._--you will experience four sorrows in your life that you will never forget. _five._--there is not the slightest doubt that you will accumulate wealth. probably, some of it will come as a legacy. _six._--you will gather many friends around you. all of them will not be of equal worth. _seven._--your health will be one of your strongest points, unless you neglect it, when it will be sure to rebel. _eight._--you are a fortunate person, and there will be more than one occasion in your life when you will experience a very lucky escape. _nine._--do not expect to gain riches by means of games of chance, lotteries, etc. your fortunes will not be increased by them. _ten._--you have the habit of looking on the bright side of things. this is a quality worth more than all the gold in the world. cherish it. the magic square this is a very old way of divining what the fates have planned for yourself, your friends and your enemies. the first thing is to take out of the pack all the court cards, as well as the twos, threes, fours, fives and sixes. thus, all that is left are the cards ranging between the sevens and the tens--sixteen in all. the second thing is to take your matching card, as described under the previous heading, and to place it with the sixteen cards. these are, then, well shuffled and cut with your left hand. the next step is to turn over the cards from the pack, one by one, preserving the order carefully, until the matching card is reached. when this is found, the cards that have been turned over are placed at the bottom of the stack that is left in hand and the "lay-out" is commenced. [illustration: no. .--the magic square, showing the order in which the cards are to be set out.] the first card in hand is placed on the table and the eight that follow are arranged around it to form a square. this square will thus consist of three rows, each made up of three cards, with the matching card in the center. it is very important that the eight cards are placed in definite positions, as follows: the first is set down to the right of the matching card; the second to the left of it; the third immediately above it; the fourth just below it; the four remaining cards are placed in the upper left-hand corner of the square, the upper right-hand corner, the lower right-hand corner and the lower left-hand corner, respectively. (see the diagram.) all these cards are read in the following manner: the three above the matching card refer to the past; the card on either side of it to the present; and the three below it to the future. next, the three cards on the left-hand side of the matching card refer to your friends; the card above and below the matching card refers to yourself; and those on the right of it to your enemies. following this, you must note that a heart stands for very fortunate things, a club for good things, a diamond for things that are passable, and spades for things that are no good at all. thus, should a heart come in the middle of the bottom row it shows that you are to be very fortunate in the future; if a diamond fills the same position in the upper row, it is clear that your past was only passably happy; and if a spade comes immediately on the right of the matching card, it is a clear proof that the particular enemy you have in mind is being harassed by a period of ill-luck. and so on, according to which suit fills each of the remaining positions. the fortunetelling pyramid a simple way of discovering what kind of luck is awaiting you in the future consists in taking a complete pack of fifty-two cards, shuffling them well, and cutting them with the left hand. following this, you place one card on the table, face up. below it you set out two cards, also face up, and continue with a row of three cards below the two. other rows follow with four, five, six, seven, eight and nine cards in each, so that the whole forms a pyramid. this accounts for forty-five cards. the surplus of seven are placed on one side when the figure is completed or they may be thrown aside, one at a time, while the figure is being made at any point desired, but it is important that they must be rejected before being seen. to estimate the amount of luck or good fortune that awaits your future, pick up the last card that was laid down in each row. naturally, there will now be no card left in the first row, one in the second, two in the third row, and so on until the ninth row will consist of eight cards only. take the nine cards picked up and sort them into suits. if there are most hearts, you are to be a very lucky person; if there are most clubs, you are to be just lucky; if there are most diamonds you will be passably lucky; but luck will not come your way at all if spades are in the majority. should two suits tie for first place the fates require you to make the pyramid over again. sevens and threes the following method of consulting one's luck must have been attempted many millions of times, but it is not known so well now as it was a century ago. the first thing is to shuffle a full pack thoroughly. this, of course, must be done by the person whose luck is being tested. and then, it is necessary that he or she cuts with the left hand. after these preliminaries, someone takes the pack and deals the cards one at a time, face downwards, on to the table, placing them in a heap. the consultant who is seeking to find out what the fates are determining should really be blindfolded, but this is unnecessary if the cards are new and cannot be recognized by any markings on the backs. the consultant has to choose any three cards as they are being slowly dealt. they can be three cards coming together, or widely separated, or just as he or she fancies. as each card is selected, it is set aside and, when the three are chosen, not before, they are turned face up and arranged in the order of selection. each card from one to nine stands for its own value, but tens and all court cards stand for nought. thus, if the three cards are a seven, a ten and a five, the mystic number derived from them is . the final step is to find out if the mystic number is divisible either by seven or by three. if the total is divisible by either of these numbers, then there is good luck awaiting the consultant; if the total is divisible by both seven and three, the luck is doubled. on the other hand, should there be a remainder when dividing, bad luck is not claimed. your luck in the coming week a hundred years ago, this method of reading what the fates were likely to provide for us in the coming week was resorted to in almost every house where a pack of cards existed. the first step is to pick out your matching card from the pack, as explained under the heading "the three-card divination." this card is set out on the table, face up. then you shuffle the remainder of the pack and cut it with your left hand. that done, you form a ring round the matching card, using the first seven cards from the pack for the purpose. all the cards in the ring should be face down and none should overlap. the next thing is to discard the three top cards from what remains of the pack and then to take the third, sixth, ninth, twelfth, fifteenth, eighteenth and twenty-first cards, placing them one each on the seven cards already set out in a circle. these cards must not be looked at while this is being done, and they may be set on the original seven in any order thought fit. but this should be noted, whichever card is paired first must be taken to represent the coming sunday and the other days follow in a clockwise arrangement. thus, the arrangement now consists of a circle, formed of seven heaps each consisting of two cards. read them thus: (a) two hearts in the same heap represent a day of exceedingly good fortune. (b) one heart and one club, a day of very good fortune. (c) one heart and one diamond, a day of good fortune. (d) one heart and one spade, a day of moderate fortunes. (e) two clubs, a day as (c). (f) one club and one diamond, a day as (d). (g) one club and one spade, a day of fair luck. (h) two diamonds, a day neither lucky nor unlucky. (i) one diamond and one spade, a day much as (h). (j) two spades, a day of no luck. are you to be lucky? ever since the pack of cards has been constituted as it is now, it has been considered that the four suits have a definite value as far as luck and fortune are concerned. this is a fact that most people probably know, but for the benefit of those who are unaware of it, we will point out that hearts stand for more luck than all the others, that clubs are the next in point of favor, that diamonds come third, and that spades bring no luck at all. these values are used in the following method of finding out whether you may consider yourself as lucky or not. the full pack is taken and, from it, all the twos, threes, fours, fives and sixes are extracted. these cards are put on one side, as they are not used, and the remainder is shuffled. the next thing is for you to cut the short pack with the left hand and then to deal it into four equal stacks. each stack is given one card at a time; that is to say, the eight cards of one stack are not allotted all at once. this done, you take the third heap, without looking at the other three, and turn up the cards. most likely all the suits will be represented and the thing is to note how many cards there are of each. if there are most of hearts, your good luck is assured; if clubs predominate, then you are still fortunate; if diamonds head the list, you will have average luck; but when spades are in the majority, your best plan is to tell yourself that there is no such thing as good and bad luck. one thing more about the reckoning. if, say, hearts occur only four times in the heap, and no other suit is present as often, then, as we say, good luck is yours. but, should hearts occur five, six, seven or eight times, then your good luck is correspondingly increased in amount. the same rule should be applied to the other suits. peering into the future you probably have some question that you would like answered. it may concern--well, it can concern anything you like and you need confide to nobody what it is about. this is a method of obtaining the answer to such a question: if you are of the female sex, take the four queens from a pack and, if you are a male, take the four kings. place them face down on the table in front of you and, with your eyes shut, shuffle them round and round, using only your left hand. work the cards round in the opposite direction to the movement of the hands of a clock. when you have lost all idea of the identity of the cards, still with your left hand and with your eyes tightly shut, place the cards in a line in front of you. now, open your eyes and turn the cards face up. the card to the left of the line stands for "this year"; the card filling the second position stands for "next year"; the card coming third, for "sometime"; and the card at the right of the line, for "never." the card that is a heart answers the question and the others are ignored. thus, if the heart fills the second position, the answer is "next year"; if it comes fourth, the answer is "never." it is claimed by astrologers that a true answer to the question is only obtained on the first occasion that this method is employed after a new moon has appeared. what reversed cards reveal in most cases, the cards of an ordinary pack look the same whether viewed one way or the other; in other words, if they were cut in halves across the shortest dimension, each half would be exactly alike. but this is not so in every case. take, for instance, the aces of hearts, clubs and spades; with these the tops and bottoms would be different, though with the ace of diamonds, they would be the same. all the sevens offer further cases where the two halves are not identical and the same may be said of some of the eights. in addition, it must be pointed out that all packs do not follow the same arrangement, so that a list of these unbalanced cards cannot be given. astrologists have long considered that these cards, which are not alike top and bottom, possess certain powers in deciding one's luck. this is how they act: take a full pack and shuffle it thoroughly, then cut with the left hand. after that, turn each card over, one by one, and it is advisable to work slowly, as mistakes are easily made. look at every card in turn, count the pips on it that are the right way up and those that are upside down. when the latter are more in number than the former, you have a reversed card. set it aside and continue with the cards that follow. note that it is not any card that permits of being reversed, but only those that are actually reversed, that should be set aside. note, also, that a reversed card to you is not reversed to someone sitting opposite you. when the pack has been run through and all the reversed cards taken out, note what you have found. count up the number belonging to each suit. if hearts are in the majority, you are indeed lucky; if spades figure most, you are the reverse. clubs are not quite so lucky as hearts and diamonds rank a little below clubs. should any suit figure much more than the others, then the above readings are strengthened. card combinations this method of discovering certain facts about your future is as old as the hills, if not older. it depends on laying out the cards and noting how certain of them are arranged. the first thing you do is to take an ordinary pack and remove from it all the twos, threes, fours, fives and sixes. this will leave you with thirty-two cards in hand. next, you shuffle very thoroughly and cut with the left hand. that done, you set out the thirty-two cards in four rows, each of eight cards. be careful to commence each row at the right and then work to the left. of course, you must put them out in exactly the same order as they come off the pack. the "lay-out" being completed, you carefully look at the cards. you look, first, to see if by any chance there are four aces touching anywhere. if so, the scrutiny ceases and you find out, from the list given below, what the meaning is of four aces touching. but if there are not four such aces, then you search for four kings and, failing them, four queens, and so on, down to four sevens. if all these fail, you look for three cards of a kind starting as before with aces and working down to sevens. should there be no groups of threes, then you look for groups of two. of course, after that there is no point in continuing the scrutiny if there are no twos. be careful to understand that the cards forming a group need not all occur in the same horizontal line. as long as one card touches another of the same value, whether at the top, bottom, sides or even at the corners, it will count. note also that the only reading that may be taken from a "lay-out" is the highest reading. thus, if there are four aces and three queens, you are not permitted to take the reading of the queens, if you prefer it, to that of the aces. the reading of the aces alone counts. these are the readings:-- fours _four aces._--dangers may attack you while you are least expecting them. _four kings._--you are likely to rise in the world and be endowed with fame. _four queens._--you will be led into quarrels, not of your own seeking. _four jacks._--treachery is afoot and you will be the victim, unless you play your cards remarkably well. _four tens._--you will succeed at what you have most set your heart. _four nines._--people will endeavor to cheat you. keep your eyes open and thwart the wrong-doers. _four eights._--you are likely to form some great desire, and that desire will be attained, if you are true to yourself. _four sevens._--there is a very happy home marked out for you, if you wish it. threes _three aces._--good news is coming. _three kings._--some great desire that you have is about to be realized. it is nothing to do with work or business, but pleasure. _three queens._--you will be happy in one particular friendship that you are about to make. _three jacks._--certain disputes are trying to find their way into your existence. be guarded. _three tens._--wait patiently and a very happy time will not be long in coming. _three nines._--your wishes may not come true as soon as you would like. but wait. _three eights._--marriage is imminent for those of single blessedness who have set their hearts on it. _three sevens._--first, there is a cloud and behind it is bright sunshine. this applies to you. twos _two aces._--you are about to start on some new enterprise and make a success of it. _two kings._--you are shortly meeting a stranger who will mean a good deal to you. _two queens._--doubt is to cloud your mind. you will seek advice from a certain quarter. take the advice and do not lose sight of the giver. _two jacks._--your faith is to be sorely tried. see that you do not injure your reputation. _two tens._--there is every sign of good fortune in the future. _two nines._--there is a great surprise in store for you. _two eights._--be judicious in your dealings with the opposite sex. _two sevens._--the unengaged are soon to be engaged. other combination of cards should the cards offer none of the above arrangements, the following may be found, but they are meaningless unless all the foregoing have failed. _king of clubs and ten of hearts._--love is coming. _king of diamonds and ten of spades._--beware of lovers' quarrels. _king and queen of same suit._--a proposal or its equivalent. _queen of spades and any jack._--take care of the wiles of a woman well known to you. _ten of hearts and nine of clubs._--a journey is awaiting you. _ten of hearts and ace of spades._--a birth. _nine of hearts and ace of clubs._--your wishes will be fulfilled. _seven of hearts and seven of clubs._--your troubles are about to end. zodiac card reading perhaps you do not know which is your lucky month. if you would like to find out, the following simple method is helpful. take one or two packs of cards, according to the instructions below. bridge cards are preferable as they are small. then, cut twelve pieces of paper, each the size of one of the cards. on each piece, draw a sign of the zodiac and arrange the pieces on the table, as shown in the diagram. it will be seen that the signs are placed in their monthly order from april to march and not from january to december. this order must be followed. [illustration: no. .--the arrangement of the signs for zodiacal card reading.] next, find out your lucky number, as directed in the chapter "what is your lucky number?" for such numbers from one to four, one complete pack is needed; for numbers from five to eight, two packs are necessary. when nine is the lucky number, either use three packs or take two packs and shuffle in with the cards four pieces of paper, each the same size as a card, and on each write a heart, a club, a diamond or a spade. shuffle the cards thoroughly and then deal them out, giving each sign of the zodiac a card in turn. lay on each sign as many cards as indicated by your lucky number, then stop. look at the cards lying on each sign. wherever you find more hearts than any other suit on a sign, take it as a portent that the month indicated by the sign is a lucky one for you. of course, it is quite possible and even desirable that you may have more than one fortunate month. a birthday message from the cards we have seen this fortunetelling game played at many parties and other gatherings, and it has always caused a good deal of innocent amusement. first of all, an ordinary pack is taken and the court cards are withdrawn from it. they alone are used, while the numeral cards are put on one side. these court cards are shuffled and the players sit around the table. one of the players is appointed as the seer. he or she takes the twelve cards, spreads them out in a fan, face down, and the first player selects one. when this card is withdrawn from the fan, it is turned up. while everybody looks at the chosen card, the seer asks the player the date of his or her birth. on hearing the date, the seer notes whether it comes under the heading, spring, summer, autumn or winter. then he reckons: (a) any date in march, april or may as spring. (b) any in june, july or august as summer. (c) any in september, october or november as autumn. (d) any in december, january or february as winter. next, he looks down the appropriate section, given below, and reads out the message, according to the card which the player has withdrawn from the fan. that completes the business for the first player and the performance is gone through afresh, in exactly the same way, for the second and all subsequent people taking part in the game. here are the messages provided by each card: spring _king of hearts._--kindness to an elderly person will result in financial gain to you. _queen of hearts._--a friendship will grow into love, quite unexpectedly. _jack of hearts._--you are advised not to marry the one that is good looking. _king of clubs._--you will have a love letter that will cause you some surprise. _queen of clubs._--show more affection. coldness is unlikely to bring you happiness. _jack of clubs._--money will mean much in your matrimonial affairs. _king of diamonds._--the one you look upon as your best friend is a "dark horse." _queen of diamonds._--you are marked out for fortune's smile. _jack of diamonds._--a light-haired woman is anxious to do you a good turn. _king of spades._--be very charming to the person with blue eyes. _queen of spades._--you are shortly to come into money. _jack of spades._--a sudden change in domestic affairs is imminent. summer _king of hearts._--an old acquaintance of whom you have lost sight will return into your life. _queen of hearts._--that for which you have been longing is not far off. _jack of hearts._--a telephone call will revive some old memories which will please you. _king of clubs._--show your love and your love will be returned. _queen of clubs._--a stranger will assist you to good fortune. _jack of clubs._--you will attend a wedding and something will happen there which will surprise you. _king of diamonds._--you are wanted overseas, but do not be in a hurry to accept the invitation. _queen of diamonds._--you will find happiness most where money abounds. _jack of diamonds._--you have remarkable powers which you are not fully using. _king of spades._--your happiness lies in marriage. treat the one who is to be your partner with consideration. _queen of spades._--live more in the open air and many kinds of happiness will come of it. _jack of spades._--be careful to hide your feelings. autumn _king of hearts._--a close relation will share some good luck with you. _queen of hearts._--friendship will change into love. _jack of hearts._--get a move on and your luck will change. _king of clubs._--don't let money stand in the way of your marriage. _queen of clubs._--do not be surprised if an enemy relents and becomes a friend. _jack of clubs._--try to forget your disappointment. happiness is due from quite another quarter. _king of diamonds._--relatives are rising against you. act fearlessly and they will recognize your sterling qualities. _queen of diamonds._--you are marked out by the fates to be the recipient of some very good fortune. _jack of diamonds._--within seventeen days or weeks, a startling offer is to be made to you. _king of spades._--make a wish within the next hour and it shall be fulfilled within the next year. _queen of spades._--avoid the one with the dark complexion. _jack of spades._--a late marriage will be more prosperous than an early one. winter _king of hearts._--good friends are ready to help you on the road to success. _queen of hearts._--do not decide until you are quite certain. _jack of hearts._--be cautious of the friends you make while dancing. _king of clubs._--get out of the groove you are in and sail away to success. _queen of clubs._--a delightful adventure will pave the way to happiness. _jack of clubs._--flirting never gave anybody any lasting happiness. be more sober. _king of diamonds._--some good news is coming and the postman will bring it. _queen of diamonds._--keep your head and you will keep your lover. _jack of diamonds._--you have too many strings to your bow and too many irons in the fire. _king of spades._--you are beloved by someone you least suspect. _queen of spades._--your affairs will straighten out shortly and then you will understand. _jack of spades._--your rival seems to be gaining successes, but wait. in a short space, they will collapse like a pack of cards. the wish card the nine of hearts has long been regarded as the wish card; that is to say, if a player wins this card, in any agreed manner, he or she will have a wish fulfilled. the most usual way to decide who is to be the lucky individual is for the players to sit around the table and for each to write down a wish on a slip of paper, and then to initial it. that done, the papers are collected and set aside to await the decision of the cards. the cards are dealt to the players in turn in the ordinary manner from a full pack. just how many each person is to receive depends on the number of players, but all must have the same number, and each should be given as many as the pack allows. thus, there will often be a few cards left over. these are set in the middle of the table and not used. when play starts, somebody begins by turning over the first card on his or her pack. if this is a numeral card, the next person follows by turning over the first card on his or her pack, and so the play continues round the table. but, if someone turns over a jack, the next person must pay that person one card, i.e., the card coming first on his pack. if a queen is turned over, the payment is the next two cards; if it is a king, the next three cards, while an ace requires the payment of the four next cards. the person playing the jack, queen, king or ace takes not only the cards paid but any that may be lying face upwards in front of the person paying. all paid cards are placed at the bottom of the receiver's pack. there is one point more to note; if, while in the act of paying, the payer turns over a jack, queen, king or ace his debt is cancelled, the previous player gets nothing and the next player has to enter upon the business of paying. as soon as one player has lost all his or her cards, the game stops and everybody glances through his or her pack to see who possesses the wish card, the nine of hearts. the lucky individual is then given the slip of paper on which his wish is written and must read it out loud. not until it has been announced to all the company will the fates take any consideration of it. old maid the game known as "old maid" is a favorite that will continue to be played as long as cards exist. how it is played is within the knowledge of everybody, but the following variation is not so well-known, and it is certainly more exciting. instead of taking out of the pack any of the queens, in this variation the queen of clubs is removed. then, the passing on of cards from one player to another and the pairing, whenever possible, proceeds in the usual way. but a red queen can only be paired with the other red queen, which makes the queen of spades a troublesome card. whoever is left with it at the end of the game is a very unfortunate old maid, since spades are the most unlucky cards of the whole pack. the last card have you some question that you want answered? it may be a question to do with love, marriage, health, finances, or almost anything. here is a way to find the answer. [illustration: no. .--the last card.] from a pack of playing cards, take out the four aces, the four twos, the four threes and the four queens--sixteen cards in all. note that men use the four kings instead of the queens. shuffle the sixteen cards and then spread them out on the table, face down. they should lie on the table in a mixed-up heap and not in an orderly pack. to start, pick any card from the heap, turn it over, and then, according to its value, place it in its proper position, as indicated by the formation shown in the diagram. suppose, for instance, that it is a two of hearts; then it fills the space of the bottom left-hand corner; or if it is the queen of diamonds, it goes in the second space of the third row. when the first card is placed, pick at random a second card and put it in the position indicated for it in the diagram. follow in the same way with all the other cards, from three to fifteen, but not with the sixteenth. this is the card which supplies your answer. if it is the queen (or king) of hearts, your answer will be "certainly yes"; if it is the two of spades, it is "certainly not." the other cards come between these two and supply answers varying from "yes" to "no." their actual meanings are as follows:-- .--_queen of hearts._--certainly yes. .--_ace of hearts._--yes. .--_three of hearts._--probably yes. .--_two of hearts._--a likelihood of yes. .--_queen of clubs._--it may be yes. .--_ace of clubs._--it is hopeful. .--_three of clubs._--if you are lucky, it will be yes. .--_two of clubs._--it is fifty-fifty. .--_queen of diamonds._--the chances are equal. .--_ace of diamonds._--if you are unlucky, it will be no. .--_three of diamonds._--it is not hopeful. .--_two of diamonds._--it may be no. .--_queen of spades._--there is a likelihood of no. .--_ace of spades._--probably no. .--_three of spades._--no. .--_two of spades._--certainly no. be very careful to decide the question before the cards are touched. madame lenormand's method madame lenormand, one of the most celebrated fortunetellers who has ever lived, had a method of divining people's futures by means of cards which we describe here. [illustration: no. .--madame lenormand's "lay-out."] first, she decided on her client's matching card, in the way explained elsewhere in this chapter, and placed it on the table in the position marked , in the diagram. next, she took the four aces, twos, threes, fours, fives and sixes from a pack, giving twenty-four cards, and allowed her client to shuffle them, which was followed by the same person cutting them with the left hand. then madame took the cards and arranged them around the matching card in the order shown in the diagram. the layout completed, she looked at the various cards and gathered information from their positions. it would be impossible for any ordinary person to derive as much information from them as she did, but we can follow the chief lines of her thoughts. this is how she reasoned: my client assumes the central position, and around her are positions , , , , , , , and . now what cards fill these stations? if there is an abundance of hearts, then friends surround her; if there is an abundance of spades, then enemies encompass her. if there are clubs or diamonds, then just ordinary people are flocking to her side. it will be seen that madame gave little consideration to the clubs or diamonds, though she naturally preferred the former, and made her calculations largely on the positions of the hearts and spades. broadly speaking, the nearer the hearts pressed around the matching card, the better were the fortunes of her client, the farther away were the hearts, the worse were the client's fortunes. then, she considered an ace to have a stronger force than a two, and a two a stronger force than a three, and the six weakest of all. thus an ace of hearts could more than neutralize the evil influences of a six of spades; but an ace of spades would be more than a match for the six of hearts. we advise you to follow madame lenormand's method and see how the cards dispose themselves in your favor. patience luck many people who play games of patience a good deal are convinced that, if they are able to bring three different forms of patience to a successful conclusion on the same day, they only have to wish for something and the wish will be granted to them. the particular games they play are known as "tens," "demon" and "the idiot's delight." it must be understood that there is no necessity to be successful on the first trial of each of the games. such a thing is almost impossible. what these devotees do is to go on playing until they bring out, say, the "tens," and then they turn to either of the other two and work at it. should they be so lucky as to get out all the three, then they formulate their wish and wait for it to come true. in case some readers do not know how to play these fascinating games, we will proceed to explain them. _tens._--for this, two full packs are required. the cards are well shuffled and then a row of ten cards is dealt out on the table, face down. this done, another row of ten cards is laid out, also face down. next, a third row is set out, but this time the cards are placed face up. the player looks at the ten face cards and throws out any aces. then he builds up suits, as far as he can, by resting a card of opposite color, and of one degree lower in value, on some other card. thus, a red goes on a black, a black on a red, a queen on a king, a two on a three, and so on. when the shifting of cards causes a file to have no face card in it, then the uppermost non-face card may be turned over, ready for being used. as soon as all the possible movements have been effected, a fresh set of ten cards is dealt out, one being placed on each file. the movements are recommenced. note that not only can one suitable card be placed on another, but partial runs of cards may be so moved, as long as there is no broken sequence in them. thus, a black two, a red three, a black four and a red five may be lifted in one operation on to a black six; but a red three, a black four, a black five may not be put on a red six. it is possible, however, to lift the red three and black four on to a red five, if such a card is available. should a file become quite empty, with not even face-down cards in it, then it is possible to fill it with a king and any proper following sequence, should such a one be within reach in any other file. the use of this movement becomes apparent after a few games have been played. when the second lot of ten face cards has been dealt with, a third ten is set out, and other lots of ten are dealt in the same way, until the double pack, in hand, is exhausted. the aim of the game is to have no cards left in the lay-out, and this is obtained by building up sequences from "king" to "two" and, as soon as one of these complete sequences is formed, it is removed from the game. if, when all the two packs have been dealt out and all the possible movements of cards made, there are broken sequences left, then the game has failed and it is finished. in order to make the explanation absolutely clear, a diagram is given on this and the opposite page. it shows how the cards should be set on the table before any play is commenced. naturally, the choice of the face cards is arbitrary. this is how the movements will be made: first, the ace of hearts is thrown aside and the card behind it is turned up. then, the six of clubs (black) is placed on the seven of diamonds (red) and the five of hearts (red) is put on the six of clubs. the card immediately behind the six and, also, the one behind the five are turned face up. next, the three of diamonds (red) is put on the four of clubs (black), and the card behind the three is turned up. but the four and the three can go on the five of hearts. so the card below the four is turned. in addition, the cards turned up by the movements of those mentioned may help to continue the sequences. [illustration: no. .--the "lay-out" for tens.] [illustration: no. .--see opposite.] _demon._--for this game, one pack of cards is required. after it has been thoroughly shuffled, four cards are placed in line, face up, and then thirteen cards are dealt, face down, in a stack. some people call this stack the rubbish heap. next, one card is turned up: it is known as the formation card. before any more is done, the four cards placed in line are examined. should one of them be of the opposite color to another, and of one degree lower in value, it is put on the higher card. thus, a red ten goes on a black jack and a black queen on a red king, and so on. if at this point, or at any subsequent time in the game, one of the four files, originally formed by the four cards first set down, becomes vacant, then it is filled by taking a card from the rubbish heap. now, let us think of the formation card. naturally, there are three more of the same value in the pack. whenever any of these three are discovered, they are placed beside the original formation card. the game is to get out the four formation cards and to build up on them in their proper sequence and in the same suit. any card uncovered in the play, in building up the alternate sequences on the original files, or turned up from the rubbish heap, may be used for the purpose. when the lay-out has been arranged, the cards in hand are turned over in threes and used for file sequences or formation building. on reaching the end of the pack in hand, it is picked up and turned over in threes again. and this is continued as often as any cards may be used from the pack. when no more cards can be used, there is no point in turning over the threes any more and the game ceases. if the four formation cards have been found and built up with the twelve subsequent cards following them, the game has been successful; but when this is impossible the game has failed. note that in a case where the formation card is, say, a six, it is built upon in the following order: seven, eight, nine, ten, jack, queen, king, ace, two, three, four and five. _the idiot's delight._--here, again, one pack is needed. first, a line of nine cards is laid out, face up; followed by a line of eight cards; then one of seven, and others of six, five, four, three, two and one card. this gives the formation shown in the diagram. the aim of the player is to get out the four aces and to build upon them, in proper order and the same suits, until the kings are reached. if this is managed, the game is a success: if not, a failure. at the outset, the only cards that can be moved or used in any way are those shown black in the diagram. they are moved according to the following plan: a black six goes on a red seven, a red queen on a black king, and so on. any number of cards can be placed one on top of the other, if moved one at a time, but it is not allowable to move a stack of two or more cards, except to place it in one of the top nine spaces, and then only when one of these spaces becomes vacant. [illustration: no. .--the "lay-out" for the idiot's delight.] two points remain for explanation: ( ) when one of the cards, shown black in the diagram, is moved, the card above it comes into play and can be moved. ( ) the "lay-out" does not take all the fifty-two cards. there are seven over. these can be used for making up sequences as and when desired. now, if you can get these three games to work out successfully and do them the same day, not necessarily the first time you try, frame your wish, a reasonable one, of course, and await the issue with confidence. fortunetelling games the zodiac wheel the wheel, illustrated on this page, is divided into a dozen sections, and each contains a symbol that stands for a sign of the zodiac. these signs greatly influence our lives. we were born under the rule of one of them, and it is the one that rules our own particular birth-date that we must specially note. [illustration: no. .--the zodiac wheel.] to test _your_ luck on almost any question, cut out the wheel and fix it to a wall or door, by forcing a pin through the center. do this loosely so that the wheel will revolve freely when spun in the direction of the arrow. if it is desired to keep the book intact, copy the wheel on a sheet of stiff paper. the twelve sections are easily provided with the assistance of a pair of compasses and then the signs must be drawn, as they are done in the illustration. before the wheel commences to rotate, blindfold yourself or if you can be sure of playing fairly, merely close your eyes. then ask the wheel the question about which you desire information, and follow by touching the revolving symbols with some pointed instrument, such as a pencil. the pencil point will arrest the motion of the wheel and, also, it will touch one of the twelve sections. be careful to keep the pencil from moving until your eyes are opened. then, note the section which the pencil indicates. [illustration: no. .--the oracle] take a long pencil, with a point. place your hand high up above the oracle. shut your eyes. rotate the pencil three times and then bring the point down to the paper. steady the pencil and keep it still: then open your eyes. if the pencil point rests within a circle, the number gives your age when you will be passing through a very lucky period of your life. if you are more than years of age, add the additional years to the number found in the circle. this is how the wheel answers your question: the reply is "yes," if the pencil touches your zodiacal month sign. the reply is "probably yes" if the pencil touches one of the sections on either side of your zodiacal month sign. the reply is: there is a fair chance of the answer being "yes" if the pencil touches one of the sections two away from your zodiacal month sign. the reply is "no" if the pencil touches the section directly opposite to your zodiacal month sign. thus vii is opposite to i, viii is opposite to ii, and so on. the other sections give no reading at all. your zodiacal month sign can be found from the following table: i _aries_ born between march and april . ii _taurus_ " " april and may . iii _gemini_ " " may and june . iv _cancer_ " " june and july . v _leo_ " " july and aug. . vi _virgo_ " " aug. and sept. . vii _libra_ " " sept. and oct. . viii _scorpio_ " " oct. and nov. . ix _sagittarius_ " " nov. and dec. . x _capricorn_ " " dec. and jan. . xi _aquarius_ " " jan. and feb. . xii _pisces_ " " feb. and mar. . note.--when the wheel is to be spun, the section that corresponds to the date must be placed in the "twelve o'clock" position. your marriage month here is a very popular game which tells you in which month you should be married. there are two diagrams. the first is a frame, embellished with the signs of the zodiac. cut out the blank part in the center. the second diagram consists of two court cards. cut them out separately, leaving the signs given on the edges. it will be seen that the two court cards fit into the zodiacal frame. the game is based on the fact that the signs of the zodiac are very powerful in watching over people's destinies. to play this game, place the zodiacal frame on the table, close your eyes, and twist the frame round three or four times, or until you have no idea of the position of the signs. then, take the two court cards and, while your eyes are still shut, shuffle them about on the table until you do not know which is which. pick up either of them, whichever you prefer, but without seeing them, and then proceed to fit the card of your choice in the frame. you will be able to do this by the sense of touch. when you have set the card in the frame, open your eyes, and examine what you have done. if any sign on the card is immediately opposite the same sign on the frame, it indicates the month in which you are most likely to be married. when two signs on the card pair off with two signs on the frame, your choice lies between the two months suggested by the signs. on occasions there will be no signs on the card pairing off with the signs on the frame. these are the instances when the fates are undecided. the belief is, however, that your marriage month is indicated by a sign on the card being duplicated by the same sign, one position to the right, on the frame. in saying "to the right," the intention is that the move be made in the same direction as the motion of the hands of a clock. [illustration: no. .--your marriage month.--the frame.] [illustration: no. .--your marriage month.--the court cards.] the discs of fate this is an excellent device for those who enjoy fortunetelling schemes. there are four discs and they all have to be cut out. while doing this care must be taken to preserve all the projections intact. note that the white center of each disc must be removed. this is fairly easy to do if a pointed pencil is pushed carefully through the paper. when the four shapes are ready for use, slip them on to a long pencil, so near together that they are almost touching. see to it that the disc bearing the lucky devices is fitted on last. it will then hide the three others. the game consists in revolving the discs and, while they are turning, there is a likelihood that they will spread out on the pencil-axis. this can be avoided by slipping a rubber band on to the pencil in front of the discs, and another behind them. leave just enough space for them to revolve comfortably. how to consult the discs place the arrow projections, one at o'clock, another at o'clock, the third at o'clock, and the remaining one at o'clock. when all is ready, twirl your finger three or four times round the disc in the same direction as the hands travel round a clock face. then, when the discs have come to rest, look at the cut-out space in the disc bearing the lucky symbols. count up the numbers shown in this space and consult the lists below. whatever message is attached to your number, so is your fate. it is well to remember that if any part of a projection comes within the disc-space, its particular number counts, whether it can be seen or not. the fact that the projection is visible is what matters. you can consult the discs on love, marriage or fortune, but you must decide which you are engaging before the discs are rotated. [illustration: no. .--the discs of fate.] love answers .--do not be cold. more affection will help on your cause. .--take no thought of interfering relatives. make up your own mind. .--a proposal is not far distant. give it very careful consideration. .--a quarrel, followed by a speedy reconciliation, is predicted. .--a misunderstanding will cause a good deal of dissatisfaction; but all's well that ends well. .--a pleasant adventure will be experienced by you within the next twelve months. .--you are more successful than, apparently, you imagine. .--make up your mind which one you want. there is danger ahead if you keep more than one hanging to your apron strings. .--whatever is to happen will happen soon. do not be taken unawares. .--what you think of him or her, he or she thinks of you. marriage answers .--the right person is the one you think. .--marriage will not come suddenly upon you and it will come late. .--do not let money matters enter into the considerations of your marriage. .--there will be certain ups and downs to navigate before the ceremony is arranged. .--your marriage will be influenced by a person with dark eyes and dark hair. .--you ought not to hesitate. .--there are as good fish in the sea as ever came out of it, so do not worry. .--do not be in any hurry. time is not precious and nothing is as important as knowing your own mind. .--more than likely, your own wedding will be influenced by some other wedding. .--don't worry. everything is progressing satisfactorily. answers regarding your fortunes .--money will come to you, but not until you have worked hard to gain it. .--expect some important change of position very soon. .--somebody is about to lend you a helping hand. .--a large slice of luck will come your way before two moons have run their course. .--do not be afraid to strike out of the old rut. .--you are placing too much faith in friends. be more self-reliant. .--when you are least expecting it, you will get all you deserve, and more. .--do not be too keen on experiments. be thankful for what you already have. .--avoid anything in the nature of "chance" where money is concerned. .--you will go on a journey and much benefit will come of it. the lucky square this is a rattling good game for several players. first, give each person a sheet of paper and a pencil. on the paper, a large square has to be drawn, such as is used for crossword puzzles. each side of the square is divided into six equal portions, and lines are drawn from side to side and from top to bottom. the figure is now a large square, divided into thirty-six small squares--six along any horizontal or vertical row. [illustration: no. .--the square required for this game.] the next thing is to exhibit a card on which is printed the following signs of the zodiac: _aries_ _cancer_ _taurus_ _virgo_ _pisces_ _gemini_ _libra_ the card is so placed that the players can see the names and refer to them during the game. when play starts, the first person chooses any letter he likes, but will probably select one which helps to spell one of the words set out above. he calls out the letter and all the players put it in one of the squares on their paper. that done, the next person selects any letter he chooses, and, on calling it out, all the players put it in another of the squares. the third person does similarly, and so do all the other players, until the game is stopped by someone or until all the thirty-six squares are filled. the aim of each player is to be the first to spell in consecutive squares, either horizontally or vertically, one of the names of the signs, as given on the card. and, naturally, the aim of the other players is to frustrate their opponents. obviously, it is forbidden for one person to look at the attempt of another. the first player to complete a word cries "stop," and if he is adjudged correct, he has a wish granted to him. there is a good deal of skill needed in this game. suppose the first competitor selects p as his letter. all the others know he is aiming for "pisces" and player no. then calls v. clearly, he is trying for "virgo." so player no. quietly calls a which leaves him free to work on "aries," "cancer," "taurus" or "libra." now, suppose no. is working for "aries," in calling, say i, he helps no. to the i of "pisces," and so on. when is your wedding? several ways are mentioned in this book of finding out which month is to bring you some particular portion of luck, and here it is proposed to describe a game of dominoes that tells you the month in which you are to be married. nothing is told you about the year of your nuptials--merely the month, and it is an amusing game for unmarried people only. get out the dominoes and ask an unmarried friend to take a hand with you. when you have played to the finish, the result will provide one of you with the name of your marriage month, whichever was previously decided on. then, it is usual to play a second game, so that the second of you may receive enlightenment on the same point. the game is played in practically the ordinary way that one takes a hand at dominoes. all the cards from double-six to double-blank are shot on the table, pips down, and shuffled. then, each player selects five cards at random and examines them. the player who is seeking information lays down any card he or she chooses and then the game consists in matching the two ends with other cards bearing a number that will match. this is done by the two players in turn. if at any point in the game one of the players while still holding a card cannot match at either end, he or she must draw cards, one by one, from the heap on the table, until it is possible to match, but one card must always be left in the heap. the game ceases when one player has disposed of all his or her cards, or when the game is shut (i.e., there are no more cards available that will match seeing that they have all been used) or when neither player can "go" and there is only one card left in the heap. as soon as the game is finished, the pips at the two ends of the formation are added together, and, whatever the addition happens to be, stands for the number of the month. thus, if there is a five at one end and a two at the other, this gives an addition of seven, and the seventh month is july. it should be remembered that when a "double" card figures at one end, only the single number is reckoned; thus the total can never exceed twelve, as two sixes, one at either end, is the highest possible score. it will be very quickly appreciated that the thing to avoid is to stop the game with a blank at both ends. what this means will be perceived by all players. the game of luck l stands for luck, and that is why the track of the game we are now discussing is arranged in the form of this letter. the game, shown on the next page, is played by two or more persons and the scores are decided by throwing a dice, each person taking a turn. should any player arrive at one of the sections marked with a cross, he must go back to the nearest previous station which is a multiple of five; also, if he alights on a section marked with shaded lines, i.e. , and , he goes forward to the next station which is a multiple of five. the balloons are so arranged that every player must eventually reach one of them. this is how his luck or fortune is determined: whichever balloon is reached, the figures forming it are added up and the key is given below. = + + = .--you are a favored individual, who should find the world a very pleasant place. you are proud of yourself and your near relations, and you have a reputation amongst your friends that you value. your worst fault is that you are prone to take yourself a little too seriously. = + + = .--you have a great deal of imagination and are not slow in recognizing how things will map out in the future. you can turn your hand to a good number of things and are, thus, a useful member of society. your worst fault is that you are prone to believe too much of what irresponsible people tell you. = + + = .--you are a hard worker and you are likely to pull your weight in the world. you have an exploring nature and love to go about and see things. your worst fault is that you are a trifle domineering and like to be obeyed. = + + = .--you have a facility for calculating and you have a head for business especially if figures play an important part. you are quick in most of the things you do. your worst faults lie in the direction of grumbling and gossiping. = + + = .--you have a generous nature and are kindly and affectionate. in most ways, you are a clear thinker, but you have one fault. you are extravagant and must have whatever you desire at the moment, whether you can afford it or not. = + + = .--you have a charming personality, pleasing manners and are entertaining. you are excellent company and make an admirable friend. you will get on in the world, but, even so, you are not fond of hard work. = + + = .--you are a careful and patient worker: you are sincere and conscientious; you have an honest desire to get on in the world. your greatest fault is that you lack a sense of humor and are totally unaware that life has a bright side. [illustration: no. .--the game of luck.] a game for "grown-up" parties a good deal of fun can be obtained at "grown-up" parties by giving marks to the various players, according to their merits, as set out in some of the chapters of this book: then finding out who obtains the highest score and adjudging him or her the champion of the evening. the following details are suggested, but they may be, of course, altered in any way as thought desirable: _palmistry._--first, every player's hand is examined, and the person with the longest marriage line is awarded five points. those with shorter lines are given four, three, two, one or no points, according to the length of their marriage lines. the same process is then followed in the case of the heart, head and fate lines. this accounts for a possible total of twenty marks. _bumps._--second, the players take it in turn to have certain of their bumps read. for this, the chart of phrenology should be consulted and a maximum of five points awarded for the best development of the bumps numbered, on the chart, , , , and . this, also, accounts for a possible total of twenty marks. _handwriting._--third, everybody is given a pen and paper, and asked to write three or four lines of any passage, taken from a newspaper, in the usual handwriting. anyone who obviously disguises or distorts his or her writing can be dealt a low mark. when all have finished the papers are examined and assessed according to the hints printed under the heading "qualities shown in handwriting, alphabetically arranged." the writing is tested for the following: accuracy, generosity, ingenuity, logic and wit. as the papers take a little time to check, it is advisable for a helper to attend to them while the next item is progressing. if five marks are the highest awarded for each test, this will account for a further twenty marks. _the oracle._--fourth, turn to the oracle on p. , and allow each person to rotate the pencil and strike a number, the eyes being shut during the performance. give ten points to the player with the lowest score and deduct one point from ten for each successive score. this will account for a possible total of ten points. _the zodiac wheel._--fifth, the zodiac wheel is set up and each person, before being blindfolded, states the month in which he or she was born, and then asks a question. if the wheel answers "yes," the player receives ten points; if the reply is "probably yes," then the player is awarded six points; while four points are given for the answer "there is a fair chance." here the game may end or it may be continued, at will, by introducing further items. if the program we outline is adhered to, the total of possible marks is eighty. [illustration: no. .--the wish-bone of a chicken will provide some good fun. two rivals hold a tip with two fingers; but their fingers must not grasp higher up the shank than indicated by the arrows. then they tussle to see who can snap off the larger part of the bone. the winner frames a wish which, of course, is sure to be granted.] the luck of weddings and marriages it seems only natural that many superstitions should cluster around a bride and her wedding day, since from the dawn of civilization, if not the birth of humanity, all the world has loved a lover. every act of hers, according to lore, is fraught with significance and attended by good or evil fortune, and she is hedged round on every hand by customs and conventions as old as the hills. lucky and unlucky times the season of the year is an important consideration. she must avoid lent if she hopes for good luck, but the forty days following easter are supposed to be extremely fortunate for the celebration of nuptials; and so is june, which takes its name from juno, the goddess who is generally regarded as the patroness of womankind. if she values her prospects of happiness, a bride will avoid may. the belief dates from the time of the romans, who observed the festival of the dead at that time. all other religious ceremonies and observances were neglected for the time being, even the temples were closed, and those who contracted matrimony then were considered to be acting in defiance of the fates, who revenged themselves on the foolhardy mortals. in scotland the feeling against may marriages dates back to the time of that most fascinating and tragic figure in history, mary stuart, who married her third husband, the earl of bothwell, then aroused criticism by wearing blue and white, and lived so unhappily all the rest of her life. superstitious people shook their heads at the temerity of king alfonso and princess ena of battenberg, who elected to be married on may , and were the objects of a dastardly attempt on their lives whilst on their way back to the palace. when to marry marry when the year is new, always loving, kind, and true. when _february_ birds do mate you may wed or dread your fate. if you wed when _march_ winds blow joy and sorrow both you'll know. marry in _april_ when you can-- joy for maiden and for man. marry in the month of _may_ you will surely rue the day. marry when _june_ roses blow over land and sea you'll go. they who in _july_ do wed, must labor always for their bread. whoever wed in _august_ be many a change are sure to see. marry in _september's_ shine your living will be rich and fine. if in _october_ you do marry love will come, but riches tarry. if you wed in bleak _november_, only joy will come, remember. when _december_ snows fall fast marry and true love will last. another poet has given us a different version of the same theme: married in january's frost and rime, widowed you'll be before your time; married in february's sleety weather, life you'll tread in tune together; married when march winds shrill and roar, your home will lie on a foreign shore; married 'neath april's changeful skies, a checkered path before you lies; married when bees or may-blooms flit, strangers around your board will sit; married in queen-rose month of june, life will be one long honeymoon; married in july's flower-banks' blaze bitter-sweet memories in after days; married in august's heat and drowse, lover and friend in your chosen spouse; married in gold september's glow, smooth and serene your life will flow; married when leaves in october thin, toil and hardship for you begin; married in veils of november mist, fortune your wedding ring has kissed; when december's snows fall fast marry and true love will last. the lucky wedding day monday for health, tuesday for wealth, wednesday the best day of all; thursday for losses, friday for crosses, saturday no luck at all. marriage day superstitions superstitions and customs vary greatly in different countries and periods, but they all bear somehow a strong family resemblance. for instance, one old english proverb runs: "blest be the bride that the sun shines on," yet in germany a bride prays for rain, believing that a new joy comes with each raindrop, and that then all her tears will be shed before, and not after, her wedding. there, too, it used to be the custom to take a lot of old dishes to the door of the bride's house and break them to pieces in the street, and if by any chance one escaped, it was accepted as a bad omen. in china, however, when a marriage was being arranged, and any article of value, such as a vase or a bowl, was broken the ceremony was postponed. at the wedding feast in scandinavia someone makes a speech or sings a song, which ends up in a tremendous noise, and this is the signal for a general peal of laughter and for the guests to present their congratulations to the newly-wedded couple. the slavs pour a tankard of beer over the bridegroom's horse for luck, and in the north of england, the maid pours a kettle of hot water over the doorstep to ensure that another wedding will take place ere long from the same house. a curious idea among the burmese is that people born on the same day of the week must not marry, and that if they defy the fates their union will be marked by much ill-luck. to prevent these disastrous marriages, every girl carries a record of her birthday in her name, each day of the week having a letter belonging to it, and all children are called by a name that begins with that letter. in new guinea it is always leap year, for in that island the men consider it to be beneath their dignity to notice women, much less to make overtures of marriage to them. the proposing is left to the women to do. when a new guinea woman falls in love with a man she sends a piece of string to his sister, or, if he has no sister, to his mother or some other lady relative. then the lady who receives the string tells the man that the particular woman is in love with him. no courting, however, follows. if he thinks he would like to wed the woman he meets her alone and they arrange matters. omens of good or ill there are so many things for good or ill which the bride herself must or must not do that she would have a very anxious time keeping them all in mind if she is very superstitious. these customs begin on the eve of her wedding, when, for luck, she steps on a chair, and then mounts the table to ensure good fortune and a rise in the world. on the morning of the day--the happy day--if she should be awakened by the singing or chirping of a bird, even of a sparrow, or by swallows sweeping past her lattice at dawn, she may accept these as signs of great good luck. she must be careful, however, not to break anything, particularly the heel of her slipper, as such things spell disagreement and trouble with her new relations. a cat mewing betokens the same undesirable state of affairs, so she would be wise to see that it has its breakfast in time. if it sneezes, that means the best of luck. the bride must not gaze on her reflections, however pleasing, in the mirror, after she has fully dressed. if she happens to do so, then she must put another pin in her veil, button her glove, or make some addition to her toilette, to avert evil consequences. the girl who keeps a pin removed from the bridal veil is not supposed to get married, and yet in brittany the girl who secures one, makes sure of a speedy marriage. if a small spider is found in the folds of the bridal gown or trousseau, it is accepted as an excellent sign that money will never be wanting in the family, but the spider should not be killed: it must be taken out of doors. under no circumstances may the bride read or listen to the reading of the wedding service immediately before the ceremony, not even on the day previous. she must not try on her wedding ring, and if it falls during the ceremony woe betide her. it is considered unlucky to pass a funeral on the way to church, or to meet a monk, a pig, a hare, a lizard or a serpent. on the other hand, it is a happy omen to encounter a lamb or a dove, as both of these are emblems of christ, and the only forms into which the evil one cannot enter, according to mediaeval superstition. a storm of thunder and lightning during the service is regarded as fateful, and so is an open grave in the churchyard. in entering the church and returning to her home or the place where the reception is held, the bride should step with her right foot first. if she sees her groom before he sees her, she will rule him absolutely, but if he forestalls her glance, then he will be the master. the bride and bridegroom are not supposed to meet each other until they do so at the altar, and in former times a bride did not appear at breakfast, or even emerge from her room, until she was fully attired and ready to go to church. the forward individual who steals the first kiss before the bridegroom has had a chance to do so is supposed to ensure good luck throughout the year. it was wont to be the prerogative of the clergyman, but it seems a trifle hard on the newly-made husband. the origin of marriage customs since marriage is usually regarded as the chief event of life, for a woman at least, and as most women are highly superstitious, it is not surprising to find that every detail surrounding the auspicious occasion is enveloped in a web of legendary lore. _the bridal wreath._--in ancient times in england bride and bridegroom alike wore wreaths conserved specially for their use in church, and in the thirteenth century the bridal chaplet frequently consisted of ears of corn--signifying plenty. rosemary was considered lucky in shakespeare's day. "there's rosemary, that's for remembrance." _orange blossom._--these spotless blossoms, which betoken purity and innocence, and are symbolical of a prosperous life, are supposed to have been first brought by pilgrims from the holy land, and thereby possess a religious significance. _the bride's veil._--this was originally a fine piece of cloth held over the couple during the ceremony. later on it was only held over the bride, as it was supposed she was more in need of it than her bridegroom, and so it became part of her attire. in ireland the old custom still prevails of a sprig of mistletoe, or a twig of hawthorn, being used to keep her veil in place. _the wedding ring._--since earliest times the giving or exchanging of rings cemented any and every contract. amongst the early christians, the thumb and first two fingers typified the trinity, and the husband placed the ring on his wife's finger in the threefold holy name. some authorities believed that the third finger of the left hand was connected by a nerve or artery with the heart, hence its choice for this purpose. _the bride's cake._--this important part of the wedding feast has come down to us from the romans, who baked one compounded of flour, salt, and water, which was partaken of by the bridal pair and their friends as they witnessed the wedding contract. _the bride's dowry._--the phrase "with all my worldly wealth i thee endow" dates back to primitive times when a man bartered so many head of cattle for his bride. this money, known as "dow," or "dower," was originally handed over during the ceremony, and in the course of centuries the bride's father provided its equivalent either in money or kind. later still the bride herself spun the linen for her portion, and was not regarded as eligible for wifehood until she had stocked a chest with her handiwork. the term spinster arose in this way, and if a girl's marriage was delayed until she was of mature age she occasionally sold the contents of her linen chest and set aside the proceeds as her dowry. the box, with a lid which is to be found in old-fashioned chests and trunks, was destined as a receptacle for money thus earned and earmarked. _the going away._--the rice and confetti thrown after the newly-wedded couple signifies fruitfulness and plenty, and the flowers, usually roses from which the thorns have been extracted, bestrewing their path denoted happiness, just as the orange blossom and the myrtle of the bridal bouquet were emblems of constancy and never-dying love. _throwing old shoes._--in anglo-saxon marriages the bride's father presented his daughter's shoe to her bridegroom, who touched her on the head with it to remind her that he was now her master. then the throwing of shoes came to be considered a sign of good luck. "nowe, for goode lucke caste an olde shoe after mee." the custom, too, is symbolical of the parting of the new life from the old, or of shaking the dust of a place from one's feet and severing all connection with it. _a tear handkerchief._--in some parts of the tyrol a beautiful old custom is still observed. when the bride is starting for the church, her mother gives her a fine handkerchief, woven for the purpose of the best linen possible. this is called the "tear-kerchief," and with it the girl is supposed to dry the tears she will naturally shed on leaving home. after the marriage-day the "tear-kerchief" is folded up carefully and laid in the linen closet, where it remains till its owner's death; then it is taken out and spread over her face. the bridal dress something old, something new, something borrowed, something blue. so runs the ancient rhyme regarding the bride's wedding dress. white is the popular wear, and has been for several centuries, but previously yellow, pink, and a brilliant scarlet were frequently chosen, unless by a girl named mary, who was expected to wear blue, the virgin's sacred color. some years ago, the daughter of a duke, who was united in marriage to a commoner, shocked society by insisting on a "green" wedding. in less than a year, she and her baby were buried in the family tomb. which color married in white, you have chosen aright. married in green, ashamed to be seen. married in grey, you will go far away. married in red, you will wish yourself dead. married in blue, love ever true. married in yellow, ashamed of your fellow. married in black, you will wish yourself back. married in pink, your spirits will sink. married in brown, you'll live out of town. married in pearl, you'll live in a whirl. the bridegroom the groom, as the secondary figure in the day's ceremonies, escapes very easily as far as superstition goes, and may do pretty well what he pleases, save letting his hat or the ring drop, both of which are very unlucky. he should carry a tiny horseshoe in his pocket, and fee the clergyman with an odd sum of money. no one ought to hand him or his bride a telegram on the way to church, and if he wishes to be master in his own house, then he must take care to see her before she has time to catch a glimpse of him ere arriving at the altar. marriage proverbs happy is the wooing that's not long in doing. marrying for love is risky, but god smiles on it. the married man must turn his staff into a stake. mary in may, rue for aye. marry in lent, live to repent. advent marriage doth deny, but hilary gives thee liberty: septuagesima says thee nay, eight days from easter says you may: rogation bids thee to contain, but trinity sets thee free again. happy is the bride that the sun shines on. my son's my son till he gets him a wife. to change the name and not the letter is to change for the worse and not the better. wedlock's a padlock. he who marrieth does well; but he who refrains from marriage doth better. needles and pins; needles and pins, when a man marries, his trouble begins. honest men marry soon, wise men not at all. marry in haste: repent at leisure. he who repents him not of his marriage, sleeping and waking, in a year and a day, may lawfully go to dunmow and fetch a gammon of bacon. it will not always be a honeymoon. keep your eyes wide open before marriage and half shut afterwards. lips, however rosy, need feeding. marriage with peace is the world's paradise: with strife, this life's purgatory. marry above your match, and you get a good master. marry for love and work for silver. marriages are made in heaven. don't marry for money, but seek where money is. a man may not wive, and also thrive all in the same year. better be half hanged than ill wed. he that marries for wealth sells his liberty. he that marries late, marries ill. he that is needy when he is married shall be rich when he is buried. better have an old man to humor than a young rake to break your heart. marry your sons when they will; your daughters when you can. marry your daughters betimes, lest they marry themselves. two heads are better than one, or why do folks marry? folklore and superstitions of the months january this month is so called in honor of the god janus, who is always depicted with two faces or heads, one to look forwards, the other backwards. his work was to preside over the beginning of any new thing and, ever since his time, people have invoked his aid and sympathy when they have been setting out on some new enterprise. on new year's day, the romans gave presents to one another, much as we do at christmas, but accompanying the gifts was usually a small copper token showing the double head of janus. to possess one of these tokens ensured prosperity when commencing some new work, and it was supposed to carry enterprises already started, but not yet finished, to a successful conclusion. the accompanying illustration gives a reproduction of one of the tokens used. [illustration: no. .--janus, the two-headed god. on new year's day the romans gave copper medallions bearing this device to their friends. to possess such a medallion was a sure way to be lucky in commencing any new piece of work or any new enterprise.] _new year superstitions._--endless are the superstitions which have gathered around the dawn of the new year, which, although neither a christian nor a church festival, afford sober reflection to many. in several districts, the custom known as "first-footing" is still common. people wait until the old year has been rung out and then they call on their friends to wish them a happy new year. they must not go empty-handed, however, or this will provide a lean year for the friends. a cake will ensure abundance, a red herring stands for luck, and the gift of even the smallest coin is a certain portent that a lucky financial year is opening. while anyone is free to pay these visits, it is much the happiest omen if the caller be a man, a dark-haired man, and if he takes with him a lump of coal and a fish. any fish serves the purpose--even a tin of sardines. let a man, answering these requisites, be the first to cross the threshold of your door, after the old year has gone, and there is no better way of entering on the new year. another custom, which has many supporters, is to tidy up the house, to build up the fires and to open wide the front door, just when the old year is departing. the open door allows the exhausted year to make its exit completely. it is then supposed to take with it anything savoring of ill-fortune. the tidy house welcomes the new year in a spirit of brightness and gladness. for a clock to stop just as the new year is coming in, or to be found to have stopped then, is an ill omen. therefore, householders have long been careful to give an eye to their timepieces some little while before. weather-lore regarding the new year is plentiful. here is a well-known rhyme: if on new year's night wind blow south, it betokeneth warmth and growth: if west, much milk and fish in the sea: if north, much cold and snow there will be: if east, the trees will bear much fruit: if north-east, flee it, man and brute. january has been described as follows: the blackest month in all the year is the month of janiveer. in janiveer, if the sun appear, march and april will pay full dear. if january calends be summerly gay, it will be winterly weather till the calends of may. (the calends, it may be explained, were the first days of the months.) _st. paul's day_ (january th) if st. paul's day be faire and cleare, it doth betide a happy year: but if by chance it then should rain, it will make deare all kinds of graine: and if ye clouds make dark ye sky, then meate and fowles this year shall die: if blustering winds do blow aloft, then wars shall trouble ye realm full oft. february february derives its name from februare--to expiate, to purify. in this connection, it is interesting to note that on the nd of the month falls candlemas day, which is the purification of the blessed virgin mary. _candlemas day_ (february nd) (a) if candlemas day be fair and bright, winter will have another flight: but if candlemas day brings clouds and rain, winter is gone and won't come again. (b) if candlemas day be fine and clear, corn and fruits will then be dear. (there'll be twa winters in the year.) _st. valentine's day_ (february th).--like so many of our old observances, the festival of st. valentine dates from the time of the romans, but the church rechristened the custom and called it after one or two saints of the name, both of whom were martyred, one in the third and the other in the fourth century. latterly, the day has been dedicated to cupid by fond lovers who believe it to be the date on which each bird chooses its mate. the poet drayton sings:-- each little bird this tide doth choose her loved peer, which constantly abide in wedlock all the year. charms and omens are in favor on st. valentine's eve. maidens decorate their pillows with five bay leaves and firmly believe that, if they dream of their lover then, they will be married to him in the course of the year. another fancy is that the first person of the opposite sex whom one encounters, that morning is destined to be one's husband or wife. naturally, there must be some sort of friendship in view previously. a weather prophecy regarding february runs:-- all the months in the year curse a fair februeer. february fill the dyke, weather, either black or white. if february gives much snow, a fine summer it doth foreshow. in cornwall, there is a proverb, "a february spring is not worth a pin," and the same thought is expressed in wales by the saying that "the welshman had rather see his dam on the bier than to see a fair februeer." march march was given its name by the romans in honor of mars, the god of war, as at this time of the year the weather was such that it enabled them to begin their campaigns after the worst of the winter was over. the saxons called this month _lenet monat_, meaning "length month," in reference to the lengthening of the days. several weather prophecies refer to march:-- (a) a peck of march dust and a shower in may make the corn green and the fields gay. (b) as many mists in march you see, so many frosts in may will be. (c) a peck of march dust is worth a king's ransom. (d) march damp and warm will do farmers much harm. (e) eat leeks in march and garlic in may, and all the year after physicians may play. (f) march search, april try, may will prove whether you live or die. (g) if on st. mary's day (march th) it's bright and clear fertile 'tis said will be the year. (h) a dry and cold march never begs its bread. (i) a frosty winter, a dusty march, a rain about averil, another about the lammas time (aug. st), when the corn begins to fill, is worth a plough of gold. (j) march flowers make no summer bowers. (k) march winds and april showers bring forth may flowers. (l) whatever march does not want, april brings along. (m) on shrove tuesday night, though thy supper be fat, before easter day thou mayst fast for all that. april the word april is probably derived from the latin, _aperio_, i open, since spring generally begins and nature unfolds her buds in this month. april is regarded as the most sacred month in the calendar of the church, since it usually includes good friday, on which day blacksmiths once refused to work owing to the fact that one son of vulcan made the nails for the crucifixion. _first of april._--the great majority of the old-time customs which clustered round this day and contributed a dash of gaiety and humor to the more prosaic, everyday life of the community, have fallen into the limbo of forgotten things, and the day is chiefly remembered by schoolchildren, who exercise their juvenile ingenuity in playing pranks on their fellows. the most careful research has failed to ascertain the exact origin of these observances, and someone has hazarded the theory that they began with the advent of the second man on earth, who sought to try the effects of a practical joke on the first. anyhow, a form of fooling may be traced to the time of the roman empire, but little mention of such a thing is to be found in english literature until the eighteenth century, although "hunting the gowk," the sending of some half-witted youth, the village idiot, on some utterly absurd errand from house to house, was long before then a favorite pastime in scotland, and in france, too. a weather prophecy for this day runs: if it thunders on all fools day, it brings good crops of corn and hay. _simnel or mothering sunday._--it is a very old custom to make rich cakes during lent and easter, which are known as simnel cakes. in south lancashire the fourth sunday of lent is known as simnel or mothering sunday, and young people provide themselves with delicious cakes "'gainst they go a-mothering." the sons and daughters present these to their mothers, who in turn regale their families with "furmenty" or "frumenty," derived from froment (wheat), as the dish was made of wheat and milk, with the addition of a few raisins. for children to fail in paying this compliment to their mothers is sometimes taken as a sign that they will have no further opportunity of doing so. _good friday._--it is a misnomer to name the world's blackest friday thus, but the words are a corruption of _god's friday_. many quaint and curious customs are connected with its celebration, the origins of which are not merely secular but pagan, as well. for instance, the worship of terminus, the romans' pagan god, has still left its mark on christian england, where, in certain parishes, the custom known as "beating the bounds" is still kept up. terminus decreed that everyone possessing land should mark the boundaries with stones and pay honor to jupiter once a year. failure to do this would invoke the wrath of jupiter and the crops growing on the land would be blighted. good friday or the days previous were marked out for the ceremony. a wet good friday has always been considered favorable for crops, although people on pleasure bent will think otherwise: "a wet good friday and a wet easter day foreshows a fruitful year." it may be useful to add here a saying about the day previous to good friday; it runs, "fine on holy thursday, wet on whit-monday. fine on whit-monday, wet on holy thursday." _hot-cross buns._--hot-cross buns may be either a survival of the sacred cakes offered in the temples to the gods, or of the unleavened bread eaten by the jews at the passover. bread marked with crosses was common in ancient egypt before the days of christianity. it is an old belief that the eating of buns on this day protects the house from fire, and other virtues are ascribed to them. for instance, to eat such a bun grants a wish that you may be anxious to realize. _easter._--this name is derived from _eoster_, the goddess of light and of spring, in whose honor a festival was held in the month of april. few, if any of the old customs observed at this time still survive. eggs, as being the emblem of the resurrection, are peculiar to the feast of easter, and it is lucky to eat them on the morning of easter sunday. at one time, paschal candles were lit to signify the resurrection of our lord. these were of colossal size, and each church seemed to vie with its neighbor as to which should have the largest. easter sunday was known as joy sunday, and was celebrated by gifts to the poor and the liberation of prisoners. it was a time when all differences of opinion should be swept aside and enemies should be forgiven. to harbor enmity against others was to ensure a time of blackness for oneself. many curious customs used to be observed. most of them have fallen into decay, but in some parts of the country bouquets in the form of balls are still presented, and graves are decorated with sweet spring flowers. weather observances are numerous:-- (a) april weather. rain and sunshine both together. (b) if the first three days in april be foggy, rain in june will make the lanes boggy. (c) if christmas is snow, easter is mud. (d) if easter is late, there will be a long, cold spring. (e) a dry april, not the farmer's will. april wet is what he would get. (f) when april blows his horn (i.e., thunders), it's good for hay and corn. may some authorities maintain that the month takes its name from maia, the mother of the god hermes or mercury; others claim that it comes from majores or maiores, the senate of the first constitution of rome. _whitsuntide._--whitsuntide, which shares pride of place in the church calendar with christmas and easter, is closely connected with the jewish feast of pentecost, which became identified with one of the great summer festivals of the pagan inhabitants of western europe, and this idea is borne out by the fact that whitsuntide has always been the most popular festival period of the year. it was commonly celebrated in all parts of the country by what was termed whitsun ale, which was usually consumed under the auspices of the churchwardens in some barn near the church, when all assembled agreed to be good friends for once in the year and spend the day in "sober" joy. the day was a prolonged picnic, for each parishioner brought what victuals he could spare. the squire and his lady came with their pipe and taborer, the young folk danced or played at bowls, and the old looked on while they sipped their ale, which was brewed fairly strong for the occasion and sold by the churchwardens for the repairs of the church. during the middle ages, whitsun services were marked by some curious customs, one of which was the letting down of a dove from the roof, another the dropping of balls of fire, of rose leaves, and the like. _the morris dances._--whitsuntide was pre-eminently the time for the performance of the morris dances, which some suppose derive their name from the spanish moriseo, a moor, and the dance was originally identified with the fandango. others believed them to be connected with one of the season's pagan observances prevalent amongst primitive communities and associated in some mysterious manner with the fertilization and slaughter of all living things. usually the morris dances were only performed at special seasons once or twice a year, and in some districts they were only indulged in at christmas. it is highly significant, and bears out the belief in the religious origin of the movement, that the first of the whitsuntide dances in some villages was performed on the top of the tower of the church. lucky indeed were those who took part in these church-top revels, for they were certain to be free of the devil's attentions for some while to come. weather lore affirms the following:-- (a) dry may brings nothing gay. (b) mist in may, heat in june, makes the harvest come right soon. (c) shear your sheep in may, and shear them all away. (d) change not a clout till may be out. (e) a dry may and a leaking june make the farmer whistle a merry tune. (f) a may wet was never kind yet. (g) for an east wind in may, 'tis your duty to pray. (h) fogs in february mean frosts in may. (i) who shears his sheep before st. gervatius' day (may th), loves more his wool than his sheep. june june owes its name to juno, the goddess of heaven, who takes a special interest in women and protects their interests. she is supposed to accompany every woman through life, from the moment of her birth to her death. little wonder, then, that the women of ancient times considered that, by propitiating juno, their fortunes were assured. this they usually did on their birthdays. midsummer day (june th) is sacred to the memory of john the baptist, and the ceremonies practised at this season in the middle ages were partly relics of the saints and partly relics of old sun worship. great fires of wood or bones blazed on every mountain top, and were supposed to be typical of the saint, who was called a burning and a shining light. these beltane fires burned often on bare, flat rocks, not only in england, scotland, and ireland, but on the alps, the hartz mountains, and elsewhere. it was a great thing to be present at or in view of one of these fires, for the evil spirit was dispelled by the potency of the light and flames. rhymes regarding june:-- (a) a dripping june brings all things in tune. (b) if st. vitus' day (june th) be rainy weather, it will rain for thirty days together. (c) he who bathes in may will soon be laid in clay; he who bathes in june will sing a merry tune; but he who bathes in july will dance like a fly. (d) look at your corn in may, and you will come weeping away: look at the same in june, and you'll sing a merry tune. (e) june, damp and warm, does the farmer no harm. (f) if it rains on midsummer eve, the filberts will be spoilt. july this month was so named in honor of julius caesar, whose birth-month it was. the saxons called it hey monat on account of the hay harvest. the following old sayings regarding july may be noted with interest:-- (a) a shower of rain in july, when the corn begins to fill is worth a plough of oxen and all belonging theretill. (b) ne'er trust a july sky. (c) whatever july and august do not boil, september cannot fry. (d) if the first of july it be rainy weather, it will rain more or less for four weeks together. (e) dog days bright and clear indicate a happy year. but when accompanied by rain, for better times our hopes are vain. (the dog days are from july rd to aug. th.) (f) st. swithin's day, if ye do rain, for forty days it will remain. st. swithin's day an ye be fair, for forty days 'twill rain nae mair. (st. swithin's day is july th.) (h) whoever eats oysters on st. james's day will never want money. (july th.) august augustus caesar, not to be behind julius, named this month in honor of himself. he was born in september, and it may seem strange that he did not bestow his name on that month; but he preferred august as a number of lucky incidents befell him then, and he gained several important victories. rhyming prophecies regarding this month are as follows:-- (a) if bartlemy's day (aug. th) be fair and clear, hope for a prosperous autumn that year. (b) dry august and warm, doth harvest no harm. (c) yet there is a saying that "a wet august never brings dearth." (d) on st. mary's day (aug. th) sunshine brings much good wine. (e) so many august fogs, so many winter mists. (f) mud in may means bread in august. (g) after lammas (aug. st) the corn ripens as much by night as by day. (h) as the dog days commence, so they end. (the dog days are from july rd to aug. th.) (i) all the tears that st. swithin can cry, st. bartlemy's dusty mantle wipes dry. (st. swithin's day is july th, and st. bartlemy's day aug. th.) september september takes its name from the latin word, _septem_, meaning seven. it was the seventh month of the year as long as march was constituted the first month. the saxons named it gerst monat, or barley month, because they reaped the barley then. sayings regarding the month:-- (a) if it be fair on the first, it will be fair all the month. (b) a wet june makes a dry september. (c) september blow soft, until the fruit is in the loft. (d) if matthew's day (sept. st) is bright and clear there will be good wine in the coming year. (e) if the hart and the hind meet dry and part dry on rood day fair (sept. th), for six weeks there will be no more rain. (f) if on september th there is a storm from the south, a mild winter is certain. (g) if it does not rain on st. michael's (sept. th) and gallus (oct. th), a dry spring is certain for the coming year. (h) if st. michael's (sept. th) brings many acorns, christmas will cover the fields with snow. (i) so many days old the moon on michaelmas day (sept. th), so many floods after. (j) michaelmas chickens and parsons' daughters never come to good. october october is so called from being the eighth month in the old latin calendar. _all hallow e'en._--hallow e'en, the vigil of all saints' day, was wont to be a season of merry gathering and quaint observances, especially where lovers were concerned. it is still kept up with great success in scotland. propitious omens were sought. nuts, for instance, were burnt in pairs. if they lay still and burned together, it meant a happy marriage, but if they flew apart, the lovers would not live in harmony. all sorts of charms were practised. girls pared apples and sought to discern an initial in the shape the peel assumed. the apple had to be peeled in one strip without any break, and the whole strip was then thrown over the left shoulder. also, they stuck an apple pip on each cheek, and that which fell off first indicated that the love of him whose name it bore was unsound. the customs varied with the locality, but many of them were not unlike the rites of st. valentine's day. burns's poem enshrined most of the scottish practices, such as throwing a ball of blue yarn into a kiln, winding it in a new one off the old, and, as the end was approached, the maiden enquired, "who holds?" and a voice from the kiln-pot gave her the name of her future spouse. some girls took a candle into a dark room and peered into a looking glass while they ate an apple or combed their hair, and saw the face of their true love looking over their shoulder. others went out into the garden in couples, hand in hand, with eyes shut, and pulled the first kail-runt or plant they came to. according to its being big or little, straight or crooked, it was regarded as prophetic of the kind of man they would marry. if the heart of the stem was soft or hard, so would be the man's nature, and, if any earth adhered to the root, it signified "tocher" or fortune. october prophecies:-- (a) if october brings much frost and wind, then are january and february mild. (b) dry your barley in october and you will always be sober. (c) in october manure your field, and your land its wealth shall yield. (d) october never has more than fifteen fine days. november november was the ninth month according to the old latin calendar. it was known as wint monat, or wind month, by the saxons, as the stormy weather then experienced prevented the vikings putting to sea and attacking their shores. it was sometimes called blot monat, or blood month, as it was then customary to kill large numbers of cattle and salt them for winter use. november prophecies: (a) if ducks do slide at hollantide (nov. th), at christmas they will swim. if ducks do swim at hollantide, at christmas they will slide. (b) at st. martin's day (nov. th), winter is on the way. (c) set trees at allhallo'n-tide (nov. st), and command them to grow. set them at candlemas (feb. nd) and beg them to prosper. (d) where the wind is on martinmas eve, (nov. th), there it will be for the rest of the winter. (e) if there be ice that will bear a duck before martinmas (nov. th), there will be none that will bear a goose all the winter. (f) wind north-west at martinmas (nov. th), severe winter to come. (g) as at catherine (nov. th), foul or fair, so will be the next february. december _decem_ means ten and december was the tenth month of the early roman calendar. probably it has had more names conferred upon it than any other of the twelve months. among the saxons, it was originally winter monat, but after their conversion to christianity, it was heligh monat, or holy month, in honor of the birth of christ. december proverbs: (a) december frost and january flood, never boded the husbandman good. (b) frost on the shortest day (dec. nd) indicates a severe winter. (c) the day of st. thomas, the blessed divine is good for brewing, baking and killing fat swine. (st. thomas's day is dec. st.) (d) never rued the man that laid in his fuel before st. john (dec. ). _christmas eve._--the latin church called christmas the feast of lights, because christ, the true light, had come into the world, hence the christmas candle and the yule log, which sometimes were of immense size. "now blocks to cleave this time requires, 'gainst christmas for to make good fires." in the western parts of devonshire, a superstitious notion prevails that on christmas eve at o'clock the oxen in the stalls are found on their knees, as in an attitude of devotion. mince pies were intended to represent the offerings of the wise men. as many of the ingredients come from the east, the connection of ideas is plain, but what can be the origin of the notion that it is desirable to eat mince pies made by as many different cooks as possible to ensure as many happy months is not so easily explained. some authorities are of the opinion that mince pies were formerly baked in coffin-shaped crusts intended to represent the manger, but in all old cookery-books the crust of a pie was styled the coffin. it is said, by those who should be able to speak with authority, that ghosts never appear on the night of december th- th. this is a fact that charles dickens must have overlooked. christmas proverbs, etc.:-- (a) a warm christmas, a cold easter. (b) a green christmas, a white easter. (c) christmas in snow, easter in wind. (d) christmas wet, empty granary and barrel. (e) if there is wind on christmas day, there will be much fruit the following year. (f) snow at christmas brings a good hay crop next year. (g) if christmas falls on a sunday, there is good luck in store for all of us. (h) a child that's born on christmas day, is fair, and wise, and good, and gay. (i) carols out of season, sorrow without reason. (j) if christmas day on thursday be, a windy winter ye shall see: windy weather in each week, and hard tempest, strong and thick. the summer shall be good and dry, corn and beasts will multiply. (k) light christmas, light wheatsheaf. ("light" here refers to the full moon.) (l) there is a firm belief that to leave christmas decorations hanging beyond twelfth-night is to bring ill-luck to everybody in the house. _holy innocents' day._--december th was formerly reckoned as the most unlucky day of the whole year, and few had the temerity to begin any work or start any new undertaking then. _hogmanay._--in scotland, the night of december st is known as hogmanay. then the fire is "rested," and on no account is it allowed to go out on the hearth, nor is the house swept, nor ashes nor water "thrown out," in case all the luck should be swept out. "dirt bodes luck." it is lucky to give away food or money, to break a drinking glass accidentally, for a girl to see a man from her window on new year's morning, and the birth of a child brings good luck to the entire family. other weather prophecies a blustering night, a fair day. one fair day in winter is often the mother of a storm. a snow winter, a rich summer and autumn. a summer fog is for fair weather. a foot deep of rain will kill hay and grain. but a foot deep of snow will make all things grow. a sunshiny shower never lasts an hour. a late spring is a great blessing. a wet spring, a dry harvest. after a wet year, a cold one. as the days lengthen, so the cold strengthens. between twelve and two, you'll see what the day will do. cloudy mornings, clear evenings. evenings red and mornings grey help the traveller on his way. evenings grey and mornings red bring down rain upon his head. a bee was never caught in a shower. if fowls roll in the sand, rain is at hand. if hoar frost comes on mornings twain, the third day surely will have rain. if friday be clear, have for sunday no fear. if the cock goes crowing to bed, he'll certainly rise with a watery head. if the moon changes on a sunday, there will be a flood before the month is out. if the oak is out before the ash, twill be a summer of wet and splash. if the wind is north-east three days without rain, eight days will pass before south wind again. neither give credit to a clear winter nor a cloudy spring. on thursday at three, look out and you'll see what friday will be. rain at seven, fine at eleven. rain at eight, not fine till eight. it is not spring until one can put down a foot on a dozen daisies. mackerel sky, mackerel sky; never long wet and never long dry. thunder in spring, cold will bring. sharp horns do threaten windy weather (referring to the points of the moon). when the squirrel eats nuts on a tree, there'll be weather as warm as warm can be. when the wind veers against the sun, trust it not, for back 'twill run. when a cow tries to scratch its ear, it means that a storm is very near. a calendar for lovers the information set out below is derived from star-readings and other heavenly data. it applies only to the average individual. the days of the months refer to the birthdays of those whom the information concerns. january .--will make a good partner, though desirous of being the ruler. .--likely to marry late. .--women born on this day often marry men younger than themselves. .--will make an excellent partner if allowed to lead a peaceful life. .--likely to marry late, but the union will bring considerable happiness. .--married life will be a success if both partners are prepared to run the home on business lines. .--will be cautious in entering the matrimonial state. .--married life will become more and more a boon, as the years pass by. .--will marry late and have much difficulty in making up his or her mind. .--money matters will cause the greatest concern during married life. .--such an individual will make a difficult partner unless he or she marries someone with a stronger will. .--somewhat slow in deciding on marriage. .--likely to miss rare opportunities by wavering. .--will be critical regarding his or her partner. .--a faithful lover, but should avoid too close a relationship with his or her partner's relatives. .--will need a good deal of persuasion or assistance in agreeing to marriage; but will not regret having taken the step, afterwards. .--unduly shy in facing the routine of his or her wedding. .--will want to keep dark the facts of his or her wedding, but not because he or she is ashamed of the partner. .--a late marriage. .--not likely to show the extent of his or her affections. .--will think overmuch of gaining security in the world before plunging into marriage. .--will probably have an exalted opinion of his or her partner, due to great affection. .--a faithful lover. .--likely to marry late and will want to rule the roost. .--slow at expressing feelings of love, but once the mind is made up there will be no wavering. .--such an individual should see that he or she is not marrying on insufficient money. considerable difficulties are likely to result, if this warning is overlooked. .--there will be more love expressed after marriage than before. .--such an individual must seriously question himself or herself whether he or she is really marrying for love. .--not a person to fall in love at first sight. .--love is likely to be a matter of business. .--a very faithful lover and one that will take his or her obligations very seriously. february .--unlikely to marry before a number of romances have been experienced. .--will think worlds of the one he or she marries. .--is not likely to enter matrimony without considering all the "pros and cons." .--likely to put too much faith in his or her partner and to think too highly of him or her. .--a rather late marriage, but it will be a real love match when it is eventually planned. .--very likely to consider him or herself unequal to the partner; perhaps unworthy is the more correct description. this erroneous idea should be banished. .--rather slow in showing affection. .--it is highly important that this individual marries the right person; otherwise he or she will never be thoroughly happy. .--it is "fifty-fifty" whether he or she marries at all. .--probably a breaker of hearts. .--likely to expect the partner to be a paragon of virtue and to be disappointed if he or she is not. .--if relations can be kept from interfering, marriage will bring great blessings. .--not likely to marry the person everybody supposes will be the one. .--will make a very kind and attentive partner, if the partner plays a similar role. .--too fond of comforts and one's own company to embark on marriage lightly. .--will expect a great deal from married life. may easily be disappointed. .--will find it difficult to choose the right partner from a large circle of acquaintances. .--marriage will be late. .--will fall in love many times before making the all-important choice. .--will not fall into love unconsciously. it will need an effort. .--nobody will know what this individual thinks in regard to love matters. most likely he will announce, one day, to the astonishment of all that he is to be married shortly. .--a long courtship awaits this person. .--should marry someone with totally different qualities and an entirely different outlook on life. .--will grow to think so highly of his or her partner that life without this person, even for a day, becomes unbearable. .--likely to be fickle. .--men born on this date are liable to find that the girl has formed an attachment elsewhere, while they were weighing up her good qualities. girls may hesitate to say "yes" and find that the opportunity has passed. .--marriage might easily prove somewhat disappointing. .--such individuals should make absolutely sure of their minds before sealing the bargain. .--people born on the twenty-ninth are always considered to be very lucky in matters of love and marriage. march .--there are signs that point to dangerous flirtations. .--greatest happiness will come after the first few years of married life have passed away. .--marriage will mean considerable happiness. .--such individuals have a most compelling way with the opposite sex and they make excellent partners. .--is not likely to remain satisfied with the love of one person. .--marriage for such as you is necessary. it will be the making of you. .--a very faithful lover. .--will be extremely happy, if he or she does not rush into marriage and choose the wrong partner. .--it is probable that you will have numerous tempting chances to marry. the proper selection will be a matter fraught with great difficulties. .--will treat matrimony too much as a business. .--likely to make a very suitable match. .--an early marriage, most likely, not with the person most friends think probable. .--a happy married life is almost certain. .--this individual will be at his or her wits' ends to make the final and proper decision. .--after marriage, this person will thank his or her lucky stars that events have shaped as they have, especially in view of doubt experienced at the moment of deciding. .--"a dark horse." nobody understands him or her, not even the partner for life. this only adds to the individual's attractions. .--if this individual works hard, as the horoscope says he or she should, married life will prove a great blessing. .--married life will not be supremely romantic, but it will be congenial. .--there are dark patches in this individual's married life. they may be quarrels and estrangements, but they will not be continuous. .--he or she will be very faithful and have an extremely high opinion of the partner. .--this individual will have unnecessary disappointments, largely through a temperament which blinds him or her to the partner's point of view. .--likely to put up with difficulties rather than cause unpleasantness. is worthy of better treatment. .--the opposite of march nd. is likely to cause trouble for things that hardly matter. .--rather fickle in love affairs. .--a very passionate individual. will only be satisfied with marriage if the partner gives way to him or her on almost all matters. .--very fond of the opposite sex. may find the situation becomes awkward. .--a thoughtful individual who will make the partner of the marriage very happy. .--will make a good husband or wife, but money matters may cause difficulties. .--this individual may easily take offence at things done by the partner. otherwise, he or she will be affectionate. .--this person will probably show more affection before marriage than after. .--a person who will make a charming partner if the one he or she marries sets out to pander to his or her foibles. april .--an early marriage is probable and it should be a very happy one. .--will make a marriage in which the man plays a subordinate part. .--the general course of marriage will be very happy, but there are likely to be times of estrangement. .--a somewhat rebellious nature is likely to cause occasional difficulties. .--likely to marry without giving the matter all the consideration it deserves. .--this individual will probably hesitate before accepting a partner for so long that the opportunity will be missed. .--this individual will only be happy in the married state if the partner is particularly amenable. .--a rather passionate lover, but the ardor will considerably lessen as time rolls on. .--married life may fall short of expectations because the individual refuses to face difficulties. .--marriage should be undertaken early. .--has great attractions for the opposite sex and is likely to be fickle. .--very affectionate but is likely to overlook the desires of his or her partner. .--this individual may neglect his or her partner through being unthoughtful. .--an individual who will be quite content to sail through married life in a placid manner. .--likely to fall in love at first sight. .--will find married life very congenial if he or she takes the upper hand. .--an individual who will be difficult to understand, but with better qualities than are usually attributed to him or her. --will only be happy in married life if the home is artistically planned. .--a happy married life if the partner can understand this individual's temperament. .--will marry early. .--love and marriage will be the means of providing considerable happiness. .--an individual who will love deeply, but may be inclined to jealousy. .--marriage will be planned and carried out in a very short space of time. .--should avoid marriage with a person of strong likes and dislikes. .--the course of true love never runs smoothly, and it will not with this individual. .--warm-hearted, this person will make an admirable partner. .--an individual who should not rush into marriage lightly. he or she is liable to be guided more by the heart than the head. .--will make an admirable lover and partner in marriage. .--very emotional, this individual should guard against marrying someone who is too matter of fact. .--an individual who will put the home before everything else. may .--a very affectionate person where the right partner is concerned. .--will be most concerned in providing joys for his or her partner. .--is likely to be an admirable husband or wife as long as he or she may indulge in harmless flirtations. .--early married life may have its ups and downs owing to misunderstandings. later on, things will materially improve, due to a better knowledge of each other. .--very affectionate if allowed to idolize his or her partner. .--a very charming lover. .--this individual is apt to be swayed by extremes, but on the whole he or she will prove an excellent partner in marriage. .--he or she is much too practical to allow petty worries to mar the married life. .--an individual who will take marriage very seriously. .--marriage will mean some sacrifices but many joys. it will be tremendously worth while. .--an individual who will have numerous "affairs" before settling down to the right partner. .--there are disappointments for this partner, and the greatest joys of marriage will only come in middle life. .--a person who will expect his or her partner to be perfect. given this, he or she will be adorable. .--love will be life to this person. .--a person who will work hard to give the partner a glorious time. .--an individual who will be sought after by numerous members of the opposite sex. .--one who will love very deeply. .--an individual who will play with love for a long time before giving it serious consideration. .--having a warm heart and a generous nature, this person is sure to bring his partner much happiness. .--this individual will have so many attachments that he or she will find difficulty in making the right choice. .--an excellent and faithful husband or wife. .--this individual will aspire to marrying beyond his or her station. .--this person is likely to seek elsewhere, if refused on the first occasion, be he a man. thus, the prospective bride should be wary of saying "no" out of caprice. .--of a sensitive nature, this person will be very shy in showing his or her feelings. .--rather apt to grumble about the trifles of married life. quick to notice faults. .--this person is likely to work out the affairs of love much as he or she would attend to a tradesman's account. .--a person who would prove a more practical than ardent lover. .--very much admired by the opposite sex, but one who is likely to cool down a great deal after marriage. .--one who finds it difficult to be more than three-quarters in love. .--a number of minor love affairs will suddenly give place to finding the right partner, followed by a speedy marriage. .--likely to be jealous without sufficient cause. june .--an individual who will treat matrimony with a great deal of caution. .--slow in showing affection, but is in earnest when he or she does. .--this person will have to be careful if he or she is not to lose the partner, wanted most. .--you have a very high opinion of the opposite sex, and your affections are not centered on one person. this will make your married life somewhat difficult. .--this person will have difficulty in knowing his or her mind. .--marriage will be the beginning of much happiness. .--do not be discouraged if things appear black at first. the end is what matters most, and things will work out happily. .--his or her love affairs must be carefully handled if success is to come of them. .--a happy married life is in store. .--it will require much tact if the good ship "matrimony" is to sail the seas of adventure without coming to harm. .--this individual may never realize all his or her dreams of matrimony. .--will most likely drift into the married state hardly knowing it. .--you are too practical to make anything but a very sensible union. .--this individual will have numerous flirtations, then a time of quiet, followed by a happy marriage. .--it will require two sensible heads to make a successful marriage. .--this individual will look for an accomplished partner who will understand all his or her peculiarities. .--rather given to flirting. .--will not fall into love easily. .--this individual will be much esteemed by the opposite sex, more for his or her inner qualities than for those appearing on the surface. .--will make a very charming partner. .--this person will make love a matter of fact affair and rob it of its romance. .--a person who is apt to delay marriage too long, being afraid of making a mistake. .--this person will expect the one he or she marries to be extremely victorian. there must never be as much as a suspicion of flirting. .--he or she will put the home before everything else. .--much liked and even spoiled by the opposite sex, it will be difficult for him or her to settle down comfortably to a married life. .--an individual who will never forget the first love. .--it is advisable to marry early to avoid entanglements. .--a person who will deny him or herself much in order to make his or her partner happy. .--many mistakes before marriage, but a life of great comfort after. .--a great decision will have to be made. it will depend on which of two is the better to take. july .--this person is likely to choose a partner without taking into consideration all that he or she should. .--the course of early love may result in a certain amount of unhappiness. .--likely to marry early, after having experienced several attachments. .--there will be more happiness after marriage than before. .--this individual will thank his or her lucky stars that someone else was not chosen for a partner. the "someone else" was thought by everybody to be the favorite. .--a very attractive lover, but a breaker of hearts. .--a married life with several ups and down, but none of them really serious. .--this individual belongs to the type of person who marries the girl or man he or she knows best. .--marriage will open a new and more beautiful life for this person. .--it is doubtful if this person really wants to marry. .--an individual who prefers the excitement of flirtations to the settled life of marriage; that is until it is too late. .--likely to seek a good marriage financially. .--a very happy marriage, if interfering relations can be kept at a distance. .--marriage may not be all that is expected of it. .--a long courtship followed by a happy union. .--given a partner of worthy character, this individual will bless the day of marriage. .--will think more and more of his or her partner as time wears on. .--an individual whose matrimonial affairs will surprise his or her friends. .--many passionate romances will be experienced before the fateful decision is made. .--an individual who will wish to be as romantic after the wedding as before. .--a very sympathetic lover. .--an individual who will show very little affection, but who will have, however, more than his or her share. a peculiarity of temperament will cause him or her to hide it. .--will make an excellent partner. .--this individual has only to idolize his or her partner to make a perfect success of married life. .--as long as the partner does not wish to rule this person, marriage will be extremely successful. .--great happiness will come of the union as long as both the partners retain their affections for the other. .--many minor love affairs before the right one is experienced. .--an individual who is likely to marry someone of a very different age--either considerably older or younger. .--a very bright and attractive husband or wife. that is what this individual will be. .--a person who will be happy in marriage, as long as finances cause no troubles. .--there is little indication that this person troubles much about love matters. august .--marriage likely to be rather late. .--will be very generous towards his or her partner. .--the first love will never be forgotten by this individual. .--the course of true love will not run smoothly at first: later, it will mend. .--this person possesses a strong will and, as long as the partner bends to this will, all will be well. .--it will be advisable to go slowly. any undue haste may result in a fiasco. .--this individual must put aside all the old loves, once the marriage ceremony has been performed. it will be dangerous to meet them again. .--this person will prove a great favorite with the opposite sex. he or she will be so successful that a good deal of caution is needed. .--the latter half of the married life will bring the most happiness. .--marriage must be considered from all its angles before the important step is taken: otherwise, disappointments will be caused. .--your generous nature will assure a happy married life. .--several love affairs are indicated before the real one will be experienced. there should be no undue haste in the choosing. .--your happiness in love affairs will not depend so much on you as on those with whom you associate. .--do not become apprehensive if the right partner is slow in coming to you. a rather late marriage is indicated. .--there is every reason to think that this individual will choose the right partner and enjoy a happy married life. .--it is likely that this person will marry someone well-off. .--there is an indication that there may be a break in the engagement, but that the affair will be patched up to the satisfaction of both parties. .--money matters are the only ones that are likely to cause any disagreements in the marriage life. steer clear of these and all will be well. .--marry before you have settled habits or it will be difficult to make the mutual concessions that marriage entails. .--there may be some unhappiness in the early part of your married career. .--this person is likely to be very passionate. .--likely to marry late, owing to a desire for personal comforts. .--this person will be easily pleased with married life, and the union will be a very happy one if the partner is not of an exacting nature. .--is very fond of the opposite sex. he or she will find some difficulty in deciding whom to marry. .--somewhat fickle. he or she may cause the marriage partner some anxiety on this account. .--an individual who will see the utmost good in his or her partner. .--this person's marriage will be a proper sequel to the years of courtship. .--married life should bring many joys and blessings. .--this person will find it difficult to be satisfied with the love of one person. .--this individual will have the power of making his or her partner think worlds of him or her. .--a person lacking passion; one who looks upon marriage as a business proposition. the man will marry for a housekeeper; the woman for a roof over her head. september .--will make an excellent husband or wife. .--likely to expect too much of marriage. .--this individual may tire of marriage if the partner is not decidedly emotional and passionate. .--greatest happiness is likely to come in the middle period of married life. in the early portion, you and your partner will not have learned to understand each other: in the late portion, there will be a tendency for you to go your own ways. .--there is a likelihood that secret romances will be continued after the knot has been tied. .--you are a little too independent and will not consider the feelings of your partner as much as you should. .--there are signs that you may neglect to make love to your partner after the wedding. then the happiness of both will be jeopardized. .--you lack sufficient emotion to make marriage the success it ought to be. .--your marriage may be too much of a business and not enough of a love affair. .--you are likely to be drawn to those who are not sufficiently attracted to you. it means that the chances are you will marry late. .--capable of being very affectionate. .--will make an admirable husband or wife. you will be blind to the faults of your partner. .--you will fall in love several times and have some difficulty in deciding whom you ought to marry. .--a person who is too sensitive in love affairs. likely to experience some disappointments before marriage. .--you are an ardent lover, perhaps too ardent to make the happiest of marriages. .--a person likely to enter upon marriage without giving the matter all the consideration it deserves. .--your knowledge of people enables you to judge accurately who will make the best partner to fit in with your ideals. .--an individual who has a strong will and who, therefore, can do much towards persuading the person of his or her choice to share life with him or her. .--your love-making will be governed less by your affections than by your reason. .--likely to marry late, as you do not feel your position good enough to share with a partner. .--you are likely to be attracted to two very different people at the same time. your choice ought to be made in favor of the one who more approximates your own station of life. .--you can be a delightful companion and ought to make an excellent husband or wife. .--your marriage will make a great difference to you, for the better. .--all your love affairs will not bring happiness, but your marriage will be a success. .--probably you will marry a person with whom you fell in love at sight. .--married life will bring considerable happiness, but there will be occasions when your vanity will be hurt and you will then be somewhat morose. .--you will usually treat your partner with considerable affection, but there are times when you will speak in a very hasty manner. .--you must be careful whom you marry, as you are not likely to be too sure of your own mind. .--likely to have many strings to your bow. .--be very certain that the attachments you form are worthy of you. october .--you have a strong desire to create a good impression with the opposite sex. this desire may lead you into danger. .--an individual who will make an excellent partner except when he or she is in the wrong. on such occasions he or she will present a very unsympathetic nature. .--marriage will mean everything to such individuals. they must be careful that the wedded state brings no disillusions. .--what unhappiness comes in married life will be due to friends who interfere. .--home life will give you the existence you require: therefore you must avoid marriage with a gad-about. .--your marriage will be eminently successful. .--you are an individual of somewhat fickle temperament; but you will settle down once you meet the right person. .--you are an excellent companion and will make numerous friends of the opposite sex. choosing the right partner, in your case, will be difficult. .--an individual who will love intensely and who has the capacity for making an excellent partner in marriage. .--marriage should be thoroughly successful if financial worries do not upset your calculations. .--an individual who will experience much pain as a result of unsuitable friendships. .--likely to find it difficult to remain in love with one person for any length of time. .--married life will bring considerable happiness, but lovemaking should be indulged in after the wedding as much as before. .--your partner will appreciate little surprises, such as tokens of your affection, even after you are married. do not forget this. .--you are liable to be too cold towards your partner. recall the early days of your friendship. .--an individual who will treat married life in a too matter-of-fact way. .--love is not life to you: but once you meet the right person, happiness will reign supreme. .--you will approach your love affairs in a very common-sense manner. thus, you are not likely to make any mistake. .--a very worthy partner. .--the earlier years of married life will not be the most successful, though they will be the most exciting. .--do not expect every comfort and joy after the wedding ceremony. money may be a cause of difficulties. .--an individual who will experience some trouble in knowing his or her mind. .--slow in acquiring affection; but once a friendship is formed, he or she will be in great earnest. .--a happy married life is almost certain. .--an individual who is likely to be a more practical than affectionate lover. .--unduly shy in facing the business of a wedding. .--this person will have much deeper affections than are suggested by appearances. .--family relations are not likely to make the path of matrimony any rosier. .--more love and affection will be expressed after marriage than before. .--rather apt to rule his or her partner when things have settled down after the wedding. .--a lover who would satisfy any reasonable being. november .--there will be many surprises for this person. .--great happiness will come of the union, as long as both the partners avoid trouble-making friendships. .--harmless flirtations are hardly harmless, when indulged in by this person. .--there will be ups and downs in this person's married life, but the "ups" will exceed the "downs." .--this person will not be rebuffed. if a man, he will not take "no" for an answer. .--an attractive person with the opposite sex, but likely to cool down a great deal after marriage. .--there will be many love affairs, but it is doubtful if marriage will result with any of them. .--a person likely to make an admirable partner in marriage, if allowed to follow his or her own harmless way. .--marriage will come early. .--a very affectionate lover and marriage partner. .--of a practical nature, this person will know exactly how to steer clear of matrimonial troubles. .--will make an admirable husband or wife. .--this person will love very deeply, perhaps too deeply, as it may lead to unfounded jealousy. .--it is doubtful if this individual wishes in his heart to marry. .--somewhat fickle in love affairs. .--married life will be less romantic than anticipated, but it will be more congenial and placid. .--too fond of comforts and one's own company to embark on marriage lightly. .--this person will be conscious of the fact that he or she invariably falls in love with the wrong person. this will last until the age of or is reached. .--marriage should turn out very well. .--a late and happy marriage is indicated. .--likely to be very passionate. .--a person who is sure to have several love affairs. a feature of these is that some of them will be revivals of old ones. .--marriage means everything to you and you are decidedly unsuited to living a lonely life. .--you are sentimental and emotional and will think highly of your partner. .--do not rush into marriage without considering the matter very seriously. .--you have an ideal for whom you are searching. however, the ideal does not exist. there are plenty of good fish in the sea, nevertheless. .--a rather sudden wedding. .--you will be happy only as long as your partner gives you the upper hand. .--marriage will be mixed. much happiness, some sorrows. .--this person will have many love affairs, in fact he or she is the type that prefers a succession of such affairs to settling down to marriage. december .--somewhat headstrong, this person will want to rule the home. .--a very easygoing partner. happy as long as his or her mate guides the ship through the troubled seas. .--men born on this day often marry women older than themselves. .--somewhat slow in deciding on marriage. .--likely to find marriage more of a boon than anticipated. .--this person will, probably, marry someone whom nobody anticipated would be the individual. .--this individual should marry someone with totally different qualities and an entirely different outlook on life. .--such people have a most compelling way with the opposite sex and they make good partners. .--very fond of the opposite sex; a character that may easily experience difficulties. .--will make a marriage in which the man plays the minor part. .--marriage will be planned and carried out in a short space of time. the haste may be deplored later on. .--a person who will take marriage very seriously. .--this individual will play at lovemaking for a long time before treating it seriously. .--a person who will have numerous flirtations, then a period in which the other sex is more or less ignored, followed by a sudden and happy marriage. .--liable to delay marriage too long, or until it cannot provide the blessings anticipated of it. .--married life will bring many joys and blessings. .--do not be cold and uncommunicative to your partner. act as you did before the wedding. .--you will be slow in acquiring affection. once a friendship is formed, however, it will be a very deep one. .--as long as your partner is not one given to "laying down the law," you will have a very happy existence. .--be very careful that you do not fall in love with someone after marriage. .--marriage will be supremely happy. .--you are somewhat fickle and will, probably, suffer in consequence. .--your marriage is likely to have the effect of complicating your financial position. .--a person who will find married life of average happiness. .--do not keep from your partner information that should rightly be shared. you are not confiding enough and this may very well cause unhappiness. .--avoid extravagance in married life and all will be well. .--a kind and generous partner. .--take little notice of what your friends tell you of your intended one. be guided by your feelings alone. .--you will marry late and your only regret will be that you did not find your partner earlier. .--you and your partner will, largely, keep yourselves to yourselves. you will be all in all to each other, and it will prove a very happy existence. .--you will make an admirable husband or wife, especially if your partner is one of the "easy-going" type. making useful mascots anyone of a handy disposition can make mascots that will bring luck to him or herself, as well as to countless friends. in addition, they may be made for selling at bazaars or even for profit in shops. _horseshoes._--as a rule, it is best in this case to obtain a supply of old and worn horseshoes--any local farrier will be glad to sell them for a penny or two apiece--and to make them presentable. first, knock off the rust, and then wash them if necessary. it is not a bad plan to beg some old nails from the farrier, to slip one or two in the holes, here and there of each shoe, and to twist them round with pliers so that they cannot fall out. then give the shoes a coat of paint--either aluminum or stove-black. when dry, thread a strip of ribbon of your lucky color through a hole on either side of the shoe, so that the shoe can be easily hung up. but, please do be careful to arrange the ribbon so that the shoe can only be hung tips upwards. failing a supply of worn shoes, the best idea is to cut horseshoes from a sheet of thick cardboard. there is an illustration on p. which will give you an idea of the correct shape to aim at. when the shoes are cut, paint them with black or silver ink, and tie with ribbon, as already suggested. _swastikas._--large swastikas are best cut out of thick cardboard, as suggested in the previous paragraph for horseshoes, but small ones, suitable for wearing, are not difficult to cut out of sheet metal, if a triangular file is at hand for cleaning up the corners and edges. when worn, swastikas are usually hung diamond-wise. therefore, it is necessary to drill a small hole in one of the corners of the shape. a coat of gold paint or transparent lacquer will add to the appearance of the finish. _scarabs._--when scarabs are to be made, the shape with the closed wings will be found much the simpler to construct. they can be made out of large oval buttons. if the buttons are flat, it is advisable to give them a domed surface by applying a suitable layer of plastic wood. this is a putty-like substance which dries rapidly and which can be moulded to the required shape with the fingers. when the plastic wood is dry and hard, smooth the surface with fine glass-paper and ornament it with oil paints. a dull light blue serves best for the groundwork, and the pattern can be added with a small brush, using grey or black paint. in this way, some very realistic scarabs can be made easily. _caduceus or staff of mercury._--this lucky device is very difficult to make in the form of a model. however, the same purpose can be served by a picture. draw the outline in pencil (see p. ), give it a wash of silver color and line in the pattern with india ink. a picture, made in this way, about twelve inches high, on a white card, would look very attractive when framed. _arrowheads._--those of us who have an eye for geology will have no difficulty in picking up flints, shaped like arrowheads (see p. ), along the sides of country roads. failing these, we can get some slips of granite, and, with hammer and chisel, shape them as shown on the page mentioned. the next thing is to obtain some gilt wire, and to make slings to support the arrowheads. these can then be hung up or worn, according to their size. _tets._--these mallet-shaped mascots can be made readily by cutting small strips of wood to serve as handles, and then moulding the heads in plastic wood. when the latter has dried hard, all the surfaces are coated with some bright colored paint, and, after that, additional bands of color are added to serve as ornamentation (see p. ). _black cats and other doll mascots._--any woman or girl who is good at needlework can make cats and doll-shaped mascots fairly readily. the first thing is to cut a paper pattern of the parts, using newspaper for the purpose. usually, it is advisable to make the pattern in no more than two parts; one for the left side, the other for the right, or one for the front, the other for the back, according to the way the creature is to be executed. if this is done, it must be recognized that each part should be considerably larger than the animal is to appear, since although the pattern looks as though it need only serve for the front or back, or sides, it really has to supply the width as well. when the paper pattern has been suitably shaped, cut out the stuff to agree with it, allowing an edging for turning in. use black velvet or black fur cloth, unless some color is desired. then, place the two pieces together, face to face, stitch round most of the edges; follow by turning the outside in and stuff the interior through the gap of stitches. old but soft rags do for the stuffing. when nice and evenly plump, stitch up the gap, taking care to fold in the seams. the last stage is to ornament the creature and form its features. buttons serve for eyes, stitches of red wool or silk make the mouth and nose, and whiskers are supplied by hairs taken from a broom. a band of ribbon, tied in a bow, round the neck, completes the mascot. * * * * * transcriber's notes: italic text is denoted by _underscores_. minor punctuation and printer errors repaired. every effort has been made to replicate this text as faithfully as possible, including inconsistent hyphenation, obsolete and variant spellings and other inconsistencies. where intent was unclear, possible errors were left as printed. in some otherwise alphabetical lists, individual words are out of alphabetical order. these are left as printed. likewise, some lettered lists have letters missing or out of order. these were left as printed. gypsy sorcery and fortune telling illustrated by numerous incantations, specimens of medical magic, anecdotes and tales by charles godfrey leland president of the gipsy-lore society, &c., &c. copiously illustrated by the author new york charles scribner's sons mdcccxci dedication. this work is respectfully dedicated to my colleagues of the congrÈs des traditions populaires, held at paris, july, ; and especially to the french members of that body, in grateful remembrance of their generous hospitality, and unfailing kindness and courtesy, by charles g. leland. contents. chap. page i. the origin of witchcraft, shamanism, and sorcery.-- vindictive and mischievous magic ii. charms and conjurations to cure the disorders of grown people.--hungarian gypsy magic iii. gypsy conjurations and exorcisms--the cure of children-- hungarian gypsy spells--a curious old italian "secret"-- the magic virtue of garlic--a florentine incantation learned from a witch--lilith, the child-stealer, and queen of the witches iv. south slavonian and other gypsy witch-lore.--the words for a witch--vilas and the spirits of earth and air-- witches, egg-shells, and egg-lore--egg proverbs--ova de crucibus v. charms or conjurations to cure or protect animals vi. of pregnancy and charms, or folk-lore connected with it--boars' teeth and charms for preventing the flow of blood vii. the recovery of stolen property--love-charms--shoes and love-potions, or philtres viii. roumanian and transylvanian sorceries and superstitions, connected with those of the gypsies ix. the rendezvous or meetings of witches, sorcerers, and vilas.--a continuation of south slavonian gypsy-lore x. of the haunts, homes, and habits of witches in the south slavic lands.--bogeys and humbugs xi. gypsy witchcraft.--the magical power which is innate in all men and women--how it may be cultivated and developed--the principles of fortune-telling xii. fortune-telling (continued).--romance based on chance, or hope, as regards the future--folk- and sorcery-lore --authentic instances of gypsy prediction xiii. proverbs referring to witches, gypsies, and fairies xiv. a gypsy magic spell.--hokkani baro--lellin dudikabin, or the great secret--children's rhymes and incantations --ten little indian boys and ten little acorn girls of marcellus burdigalensis xv. gypsy amulets xvi. gypsies, toads, and toad-lore preface. this work contains a collection of the customs, usages, and ceremonies current among gypsies, as regards fortune-telling, witch-doctoring, love-philtering, and other sorcery, illustrated by many anecdotes and instances, taken either from works as yet very little known to the english reader or from personal experiences. within a very few years, since ethnology and archæology have received a great inspiration, and much enlarged their scope through folk-lore, everything relating to such subjects is studied with far greater interest and to much greater profit than was the case when they were cultivated in a languid, half-believing, half-sceptical spirit which was in reality rather one of mere romance than reason. now that we seek with resolution to find the whole truth, be it based on materialism, spiritualism, or their identity, we are amazed to find that the realm of marvel and mystery, of wonder and poetry, connected with what we vaguely call "magic," far from being explained away or exploded, enlarges before us as we proceed, and that not into a mere cloudland, gorgeous land, but into a country of reality in which men of science who would once have disdained the mere thought thereof are beginning to stray. hypnotism has really revealed far greater wonders than were ever established by the fascinatores of old or by mesmerists of more modern times. memory, the basis of thought according to plato, which was once held to be a determined quantity, has been proved, (the word is not too bold), by recent physiology, to be practically infinite, and its perfect development to be identical with that of intellect, so that we now see plainly before us the power to perform much which was once regarded as miraculous. not less evident is it that men of science or practical inventors, such as darwin, wallace, huxley, tyndale, galton, joule, lockyer, and edison, have been or are all working in common with theosophists, spiritualists, folk-lorists, and many more, not diversely but all towards a grand solution of the unknown. therefore there is nothing whatever in the past relating to the influences which have swayed man, however strange, eccentric, superstitious, or even repulsive they may seem, which is not of great and constantly increasing value. and if we of the present time begin already to see this, how much more important will these facts be to the men of the future, who, by virtue of more widely extended knowledge and comparison, will be better able than we are to draw wise conclusions undreamed of now. but the chief conclusion for us is to collect as much as we can, while it is yet extant, of all the strange lore of the olden time, instead of wasting time in forming idle theories about it. in a paper read before the congrès des traditions populaires in paris, , on the relations of gypsies to folk-lore, i set forth my belief that these people have always been the humble priests of what is really the practical religion of all peasants and poor people; that is their magical ceremonies and medicine. very few have any conception of the degree to which gypsies have been the colporteurs of what in italy is called "the old faith," or witchcraft. as regards the illustrative matter given, i am much indebted to dr. wlislocki, who has probably had far more intimate personal experience of gypsies than any other learned man who ever lived, through our mutual friend, dr. anthon herrmann, editor of the ethnologische mitteilungen, budapest, who is also himself an accomplished romany scholar and collector, and who has kindly taken a warm interest in this book, and greatly aided it. to these i may add dr. friedrich s. krauss, of vienna, whose various works on the superstitions and folk-lore of the south slavonians--kindly presented by him to me--contain a vast mine of material, nearly all that of which he treats being common property between peasants and the romany, as other sources abundantly indicate. with this there is also much which i collected personally among gypsies and fortune-tellers, and similar characters, it being true as regards this work and its main object, that there is much cognate or allied information which is quite as valuable as gypsy-lore itself, as all such subjects mutually explain one of the others. gypsies, as i have said, have done more than any race or class on the face of the earth to disseminate among the multitude a belief in fortune-telling, magical or sympathetic cures, amulets and such small sorceries as now find a place in folk-lore. their women have all pretended to possess occult power since prehistoric times. by the exercise of their wits they have actually acquired a certain art of reading character or even thought, which, however it be allied to deceit, is in a way true in itself, and well worth careful examination. matthew arnold has dwelt on it with rare skill in his poem of "the gypsy scholar." even deceit and imposture never held its own as a system for ages without some ground-work of truth, and that which upheld the structure of gypsy sorcery, has never been very carefully examined. i trust that i have done this in a rational and philosophic spirit, and have also illustrated my remarks in a manner which will prove attractive to the general reader. there are many good reasons for believing that the greatest portion of gypsy magic was brought by the romany from the east or india. this is specially true as regards those now dwelling in eastern europe. and it is certainly interesting to observe that among these people there is still extant, on a very extended scale indeed, a shamanism which seems to have come from the same tartar-altaic source which was found of yore among the accadian-babylonians, etruscan races, and indian hill-tribes. this, the religion of the drum and the demon as a disease--or devil doctoring--will be found fully illustrated in many curious ways in these pages. i believe that in describing it i have also shown how many fragments of this primitive religion, or cult, still exist, under very different names, in the most enlightened centres of civilization. and i respectfully submit to my reader, or critic, that i have in no instance, either in this or any other case, wandered from my real subject, and that the entire work forms a carefully considered and consistent whole. to perfect my title, i should perhaps have added a line or two to the effect that i have illustrated many of the gypsy sorceries by instances of folk-lore drawn from other sources; but i believe that it is nowhere inappropriate, considering the subject as a whole. for those who would lay stress on omissions in my book, i would say that i have never intended or pretended to exhaust gypsy superstitions. i have not even given all that may be found in the works of wlislocki alone. i have, according to the limits of the book, cited so much as to fully illustrate the main subject already described, and this will be of more interest to the student of history than the details of gypsy chiromancy or more spells and charms than are necessary to explain the leading ideas. what is wanted in the present state of folk-lore, i here repeat, is collection from original sources, and material, that is from people and not merely from books. the critics we have--like the poor--always with us, and a century hence we shall doubtless have far better ones than those in whom we now rejoice--or sorrow. but material abides no time, and an immense quantity of it which is world-old perishes every day. for with general culture and intelligence we are killing all kinds of old faiths, with wonderful celerity. the time is near at hand when it will all be incredibly valuable, and then men will wish sorrowfully enough that there had been more collectors to accumulate and fewer critics to detract from their labours and to discourage them. for the collector must form his theory, or system great or small, good or bad, such as it is, in order to gather his facts; and then the theory is shattered by the critic and the collection made to appear ridiculous. and so collection ends. there is another very curious reflection which has been ever present to my mind while writing this work, and which the reader will do well carefully to think out for himself. it is that the very first efforts of the human mind towards the supernatural were gloomy, strange, and wild; they were of witchcraft and sorcery, dead bodies, defilement, deviltry, and dirt. men soon came to believe in the virtue of the repetition of certain rhymes or spells in connection with dead men's bones, hands, and other horrors or "relics." to this day this old religion exists exactly as it did of yore, wherever men are ignorant, stupid, criminal, or corresponding to their prehistoric ancestors. i myself have seen a dead man's hand for sale in venice. according to dr. block, says a writer in the st. james's gazette, january , , the corpse-candle superstition is still firmly enshrined among the tenets of thieves all over europe. in reality, according to the standard, we know little about the strange thoughts which agitate the minds of the criminal classes. their creeds are legends. most of them are the children and grandchildren of thieves who have been brought up from their youth in the densest ignorance, and who, constantly at war with society, seek the aid of those powers of darkness in the dread efficacy of which they have an unshaken confidence. "fetishism of the rudest type, or what the mythologists have learned to call 'animism' is part and parcel of the robber's creed. a 'habit and repute' thief has always in his pocket, or somewhere about his person, a bit of coal, or chalk, or a 'lucky stone,' or an amulet of some sort on which he relies for safety in his hour of peril. omens he firmly trusts in. divination is regularly practised by him, as the occasional quarrels over the bible and key, and the sieve and shears, testify. the supposed power of witches and wizards make many of them live in terror, and pay blackmail, and although they will lie almost without a motive, the ingenuity with which the most depraved criminal will try to evade 'kissing the book,' performing this rite with his thumb instead, is a curious instance of what may be termed perverted religious instincts. as for the fear of the evil eye, it is affirmed that most of the foreign thieves of london dread more being brought before a particular magistrate who has the reputation of being endowed with that fatal gift than of being summarily sentenced by any other whose judicial glare is less severe." this is all true, but it tells only a small part of the truth. not only is fetish or shamanism the real religion of criminals, but of vast numbers who are not suspected of it. there is not a town in england or in europe in which witchcraft (its beginning) is not extensively practised, although this is done with a secrecy the success of which is of itself almost a miracle. we may erect churches and print books, but wherever the prehistoric man exists--and he is still to be found everywhere by millions--he will cling to the old witchcraft of his remote ancestors. until you change his very nature, the only form in which he can realize supernaturalism will be by means of superstition, and the grossest superstition at that. research and reflection have taught me that this sorcery is far more widely and deeply extended than any cultivated person dreams--instead of yielding to the progress of culture it seems to actually advance with it. count angelo de gubernatis once remarked to one of the most distinguished english statesmen that there was in the country in tuscany ten times as much heathenism as christianity. the same remark was made to me by a fortune-teller in florence. she explained what she meant. it was the vecchia religione--"the old religion"--not christianity, but the dark and strange sorceries of the stregha, or witch, the compounding of magical medicine over which spells are muttered, the making love-philters, the cursing enemies, the removing the influence of other witches, and the manufacture of amulets in a manner prohibited by the church. it would seem as if, by some strange process, while advanced scientists are occupied in eliminating magic from religion, the coarser mind is actually busy in reducing it to religion alone. it has been educated sufficiently to perceive an analogy between dead man's hands and "relics" as working miracles, and as sorcery is more entertaining than religion, and has, moreover, the charm of secrecy, the prehistoric man, who is still with us, prefers the former. because certain forms of this sorcery are no longer found among the educated classes we think that superstition no longer exists; but though we no longer burn witches or believe in fairies, it is a fact that of a kind and fashion proportionate to our advanced culture, it is, with a very few exceptions, as prevalent as ever. very few persons indeed have ever given this subject the attention which it merits, for it is simply idle to speculate on the possibility of cultivating or sympathizing with the lowest orders without really understanding it in all its higher forms. and i venture to say that, as regards a literal and truthful knowledge of its forms and practices, this work will prove to be a contribution to the subject not without value. i have, in fact, done my best to set forth in it a very singular truth which is of great importance to every one who takes any real interest in social science, or the advance of intelligence. it is that while almost everybody who contributes to general literature, be it books of travel or articles in journals, has ever and anon something clever to say about superstition among the lower orders at home or abroad, be it in remote country places or in the mountains of italy, with the usual cry of "would it be believed--in the nineteenth century?" &c.; it still remains true that the amount of belief in magic--call it by what name we will--in the world is just as great as ever it was. and here i would quote with approbation a passage from "the conditions for the survival of archaic customs," by g. l. gomme, in the archæological review of january, :-- "if folk-lore has done nothing else up to this date it has demonstrated that civilization, under many of its phases, while elevating the governing class of a nation, and thereby no doubt elevating the nation, does not always reach the lowest or even the lower strata of the population. as sir arthur mitchell puts it, 'there is always a going up of some and a going down of others,' and it is more than probable that just as the going up of the few is in one certain direction, along certain well-ascertained lines of improvement or development, so the going down of the many is in an equally well-ascertained line of degradation or backwardness. the upward march is always towards political improvement, carrying with it social development; the downward march is always towards social degradation, carrying with it political backwardness. it seems difficult indeed to believe that monarchs like Ælfred, eadward, william, and edward, could have had within their christianized kingdom groups of people whose status was still that of savagery; it seems difficult to believe that raleigh and spenser actually beheld specimens of the irish savage; it seems impossible to read kemble and green and freeman and yet to understand that they are speaking only of the advanced guard of the english nation, not of the backward races within the boundary of its island home. the student of archaic custom has, however, to meet these difficulties, and it seems necessary, therefore, to try and arrive at some idea as to what the period of savagery in these islands really means." which is a question that very few can answer. there is to be found in almost every cheap book, or "penny dreadful" and newspaper shop in great britain and america, for sale at a very low price a book of fate--or something equivalent to it, for the name of these works is legion--and one publisher advertises that he has nearly thirty of them, or at least such books with different titles. in my copy there are twenty-five pages of incantations, charms, and spells, every one of them every whit as "superstitious" as any of the gypsy ceremonies set forth in this volume. i am convinced, from much inquiry, that next to the bible and the almanac there is no one book which is so much disseminated among the million as the fortune-teller, in some form or other. [ ] that is to say, there are, numerically, many millions more of believers in such small sorcery now in great britain than there were centuries ago, for, be it remembered, the superstitions of the masses were always petty ones, like those of the fate-books; it was only the aristocracy who consulted cornelius agrippa, and could afford la haute magie. we may call it by other names, but fry, boil, roast, powder or perfume it as we will, the old faith in the supernatural and in "occult" means of getting at it still exists in one form or another--the parable or moral of most frequent occurrence in it being that of the mote and the beam, of the real and full meaning of which i can only reply in the ever-recurring refrain of the edda: "understand ye this--or what?" chapter i. the origin of witchcraft, shamanism, and sorcery.--vindictive and mischievous magic. as their peculiar perfume is the chief association with spices, so sorcery is allied in every memory to gypsies. and as it has not escaped many poets that there is something more strangely sweet and mysterious in the scent of cloves than in that of flowers, so the attribute of inherited magic power adds to the romance of these picturesque wanderers. both the spices and the romany come from the far east--the fatherland of divination and enchantment. the latter have been traced with tolerable accuracy, if we admit their affinity with the indian dom and domar, back to the threshold of history, or well-nigh into prehistoric times, and in all ages they, or their women, have been engaged, as if by elvish instinct, in selling enchantments, peddling prophecies and palmistry, and dealing with the devil generally in a small retail way. as it was of old so it is to-day-- ki shan i romani adoi san' i chov'hani. wherever gypsies go, there the witches are, we know. it is no great problem in ethnology or anthropology as to how gypsies became fortune-tellers. we may find a very curious illustration of it in the wren. this is apparently as humble, modest, prosaic little fowl as exists, and as far from mystery and wickedness as an old hen. but the ornithologists of the olden time, and the myth-makers, and the gypsies who lurked and lived in the forest, knew better. they saw how this bright-eyed, strange little creature in her elvish way slipped in and out of hollow trees and wood shade into sunlight, and anon was gone, no man knew whither, and so they knew that it was an uncanny creature, and told wonderful tales of its deeds in human form, and to-day it is called by gypsies in germany, as in england, the witch-bird, or more briefly, chorihani, "the witch." just so the gypsies themselves, with their glittering indian eyes, slipping like the wren in and out of the shadow of the unknown, and anon away and invisible, won for themselves the name which now they wear. wherever shamanism, or the sorcery which is based on exorcising or commanding spirits, exists, its professors from leading strange lives, or from solitude or wandering, become strange and wild-looking. when men have this appearance people associate with it mysterious power. this is the case in tartary, africa, among the eskimo, lapps, or red indians, with all of whom the sorcerer, voodoo or medaolin, has the eye of the "fascinator," glittering and cold as that of a serpent. so the gypsies, from the mere fact of being wanderers and out-of-doors livers in wild places, became wild-looking, and when asked if they did not associate with the devils who dwell in the desert places, admitted the soft impeachment, and being further questioned as to whether their friends the devils, fairies, elves, and goblins had not taught them how to tell the future, they pleaded guilty, and finding that it paid well, went to work in their small way to improve their "science," and particularly their pecuniary resources. it was an easy calling; it required no property or properties, neither capital nor capitol, shiners nor shrines, wherein to work the oracle. and as i believe that a company of children left entirely to themselves would form and grow up with a language which in a very few years would be spoken fluently, [ ] so i am certain that the shades of night, and fear, pain, and lightning and mystery would produce in the same time conceptions of dreaded beings, resulting first in demonology and then in the fancied art of driving devils away. for out of my own childish experiences and memories i retain with absolute accuracy material enough to declare that without any aid from other people the youthful mind forms for itself strange and seemingly supernatural phenomena. a tree or bush waving in the night breeze by moonlight is perhaps mistaken for a great man, the mere repetition of the sight or of its memory make it a personal reality. once when i was a child powerful doses of quinine caused a peculiar throb in my ear which i for some time believed was the sound of somebody continually walking upstairs. very young children sometimes imagine invisible playmates or companions talk with them, and actually believe that the unseen talk to them in return. i myself knew a small boy who had, as he sincerely believed, such a companion, whom he called bill, and when he could not understand his lessons he consulted the mysterious william, who explained them to him. there are children who, by the voluntary or involuntary exercise of visual perception or volitional eye-memory, [ ] reproduce or create images which they imagine to be real, and this faculty is much commoner than is supposed. in fact i believe that where it exists in most remarkable degrees the adults to whom the children describe their visions dismiss them as "fancies" or falsehoods. even in the very extraordinary cases recorded by professor hale, in which little children formed for themselves spontaneously a language in which they conversed fluently, neither their parents nor anybody else appears to have taken the least interest in the matter. however, the fact being that babes can form for themselves supernatural conceptions and embryo mythologies, and as they always do attribute to strange or terrible-looking persons power which the latter do not possess, it is easy, without going further, to understand why a wild indian gypsy, with eyes like a demon when excited, and unearthly-looking at his calmest, should have been supposed to be a sorcerer by credulous child-like villagers. all of this i believe might have taken place, or really did take place, in the very dawn of man's existence as a rational creature--that as soon as "the frontal convolution of the brain which monkeys do not possess," had begun with the "genial tubercule," essential to language, to develop itself, then also certain other convolutions and tubercules, not as yet discovered, but which ad interim i will call "the ghost-making," began to act. "genial," they certainly were not--little joy and much sorrow has man got out of his spectro-facient apparatus--perhaps if it and talk are correlative he might as well, many a time, have been better off if he were dumb. so out of the earliest time, in the very two o'clock of a misty morning in history, man came forth believing in non-existent terrors and evils as soon as he could talk, and talking about them as fast as he formed them. long before the conception of anything good or beneficent, or of a heavenly father or benevolent angels came to him, he was scared with nightmares and spirits of death and darkness, hell, hunger, torture, and terror. we all know how difficult it is for many people when some one dies out of a house-hold to get over the involuntary feeling that we shall unexpectedly meet the departed in the usual haunts. in almost every family there is a record how some one has "heard a voice they cannot hear," or the dead speaking in the familiar tones. hence the belief in ghosts, as soon as men began to care for death at all, or to miss those who had gone. so first of all came terrors and spectres, or revenants, and from setting out food for the latter, which was the most obvious and childlike manner to please them, grew sacrifices to evil spirits, and finally the whole system of sacrifice in all its elaboration. it may therefore be concluded that as soon as man began to think and speak and fear the mysterious, he also began to appease ghosts and bugbears by sacrifices. then there sprung up at once--quite as early--the magus, or the cleverer man, who had the wit to do the sacrificing and eat the meats sacrificed, and explain that he had arranged it all privately with the dead and the devils. he knew all about them, and he could drive them away. this was the shaman. he seems to have had a tartar-mongol-mongrel-turanian origin, somewhere in central asia, and to have spread with his magic drum, and songs, and stinking smoke, exorcising his fiends all over the face of the earth, even as his descendant, general booth, with his "devil-drivers" is doing at the present day. but the earliest authentic records of shamanism are to be found in the accadian, proto-chaldæan and babylon records. according to it all diseases whatever, as well as all disasters, were directly the work of evil spirits, which were to be driven away by songs of exorcism, burning of perfumes or evil-smelling drugs, and performing ceremonies, many of which, with scraps of the exorcisms are found in familiar use here and there at the present day. most important of all in it was the extraordinary influence of the shaman himself on his patient, for he made the one acted on sleep or wake, freed him from many apparently dire disorders in a minute, among others of epilepsies which were believed to be caused by devils dwelling in man--the nearest and latest explanation of which magic power is given in that very remarkable book, "psycho-therapeutics, or treatment by sleep and suggestion," by c. lloyd tuckey, m.d. (london: bailliere and co., ), which i commend to all persons interested in ethnology as casting light on some of the most interesting and perplexing problems of humanity, and especially of "magic." it would seem, at least among the laplanders, finns, eskimo, and red indians, that the first stage of shamanism was a very horrible witchcraft, practised chiefly by women, in which attempts were made to conciliate the evil spirits; the means employed embracing everything which could revolt and startle barbarous men. thus fragments of dead bodies and poison, and unheard-of terrors and crimes formed its basis. i think it very probable that this was the primitive religion among savages everywhere. an immense amount of it in its vilest conceivable forms still exists among negroes as voodoo. after a time this primitive witchcraft or voodooism had its reformers--probably brave and shrewd men, who conjectured that the powers of evil might be "exploited" to advantage. there is great confusion and little knowledge as yet as regards primitive man, but till we know better we may roughly assume that witch-voodooism was the religion of the people of the paleolithic period, if they could talk at all, since language is denied to the men of the neanderthal, canstadt, egnisheim, and podhava type. all that we can declare with some certainty is that we find the advanced shamanism the religion of the early turanian races, among whose descendants, and other people allied to them, it exists to this day. the grandest incident in the history of humanity is the appearance of the man of cromagnon. he it was who founded what m. de quatrefages calls "a magnificent race," probably one which speedily developed a high civilization, and a refined religion. but the old shamanism with its amulets, exorcisms, and smoke, its noises, more or less musical, of drums and enchanted bells, and its main belief that all the ills of life came from the action of evil spirits, was deeply based among the inferior races and the inferior scions of the cromagnon stock clung to it in forms more or less modified. just as the earlier witchcraft, or the worship and conciliation of evil, overlapped in many places the newer shamanism, so the latter overlapped the beautiful nature-worship of the early aryans, the stately monotheism of the shemites, and the other more advanced or ingenious developments of the idea of a creative cause. there are, in fact, even among us now, minds to whom shamanism or even witchcraft is deeply, or innately adapted by nature, and there are hundred of millions who, while professing a higher and purer doctrine, cling to its forms or essentials, believing that because the apparatus is called by a different name it is in no respect whatever the same thing. finally there are men who, with no logical belief whatever in any kind of supernaturalism, study it, and love it, and are moved by it, owing to its endless associations with poetry, art, and all the legends of infancy or youth. heine was not in his reasoning moments anything more or less than a strict deist or monotheist, but all the dreams and spectres, fairies and goblins, whether of the middle ages or the talmud, were inexpressibly dear to him, and they move like myriad motes through the sunshine of his poetry and prose, often causing long rays when there were bars at the window--like that on which the saint hung his cloak. it is probable or certain that shamanism (or that into which it has very naturally developed) will influence all mankind, until science, by absorbing man's love of the marvellous in stupendous discoveries shall so put to shame the old thaumaturgy, or wonder-working, that the latter will seem poor and childish. in all the "arabian nights" there is nothing more marvellous than the new idea that voices and sounds may be laid aside like real books, and made to speak and sing again years afterwards. and in all of that vast repertory of occult lore, "isis unveiled," there is nothing so wonderful as the simple truth that every child may be educated to possess an infinitely developed memory of words, sights, sounds, and ideas, allied to incredible quickness of perception and practice of the constructive faculties. these, with the vast fields of adjusting improved social relations and reforms--all of which in a certain way opens dazzling vistas of a certain kind of enchantment or brilliant hope--will go fast and far to change the old romance to a radically different state of feeling and association. it is coming--let it come! doubtless there was an awful romance of darkness about the old witchcraft which caused its worshippers to declare that the new lights of shamanism could never dissipate it. just so many millions of educated people at present cannot be brought to understand that all things to which they are used are not based on immutable laws of nature, and must needs be eternal. they will find it hard to comprehend that there can ever be any kind of poetry, art, or sentiment, utterly different from that to which they and their ancestors have been accustomed. yet it is clear and plain before them, this new era, looking them directly in the face, about to usher in a reformation compared to which all the reformations and revolutions, and new religions which the world has ever seen were as nothing; and the children are born who will see more than the beginning of it. in the next chapter i will examine the shamanic spells and charms still used among certain gypsies. for, be it observed, all the gypsy magic and sorcery here described is purely shamanic--that is to say, of the most primitive tartar type--and it is the more interesting as having preserved from prehistoric times many of the most marked characteristics of the world's first magic or religion. it treats every disease, disorder, trouble, or affliction as the work of an evil spirit; it attempts to banish these influences by the aid of ceremonies, many of which, by the disgusting and singular nature of the ingredients employed, show the lingering influences of the black witchcraft which preceded shamanism; and it invokes favourable supernatural agencies, such as the spirits of the air and mashmurdalo', the giant of the forests. in addition to this there will be found to be clearly and unmistakably associated with all their usages, symbols and things nearly connected with much which is to be found in greek, roman, and indian mythology or symbolism. now whether this was drawn from "classic" sources, or whether all came from some ancient and obscure origin, cannot now be accurately determined. but it certainly cannot be denied that folk-lore of this kind casts a great deal of light on the early history of mankind, and the gradual unfolding or evolution of religion and of mind, and that, if intelligently studied, this of the gypsies is as important as any chapter in the grand work. the gypsies came, historically speaking, very recently from india. it has not been so carefully observed as it might that all indians are not of the religion of brahma, much less of buddha or of mahommed, and that among the lower castes, the primæval altaic shamanism, with even earlier witchcraft, still holds its own. witchcraft, or voodoo, or obi, relies greatly on poisoning for its magic, and the first gypsies were said to poison unscrupulously. even to this day there is but one word with them as with many hindoos for both medicine and poison--id est drab. how exactly this form of witchcraft and shamanism exists to-day in india appears from the following extract from the st. james's gazette, september , :-- the hindoo priest. in india, the jadoo-wallah, or exorcist, thrives apace; and no wonder, for is not the lower-caste hindoo community bhut, or demon-ridden? every village, graveyard, burning-ghat, has its special bhut or bhuts; and the jadoo-wallah is the earthly mediator between their bhutships and the common folk. the exorcist is usually the spiritual adviser to the population of a low-caste village, and is known as a gooroo, or priest: that is to say, he professes to hold commune with the spirits of defunct hindoos which have qualified for their unique position in the other world--by their iniquity in this one, perhaps. every hindoo has a guardian bhut that requires propitiating, and the gooroo is the medium. amongst the jaiswars and other low-caste hindoos, caste is regulated by carnal pice, and a man is distinguished amongst them by a regulated monetary scale. one person may be a -anna caste man while another may only be a -anna caste man. does the -anna caste man wish to supersede the -anna caste man, then he consults the gooroo, who will, in consideration of a certain contribution, promote him to a higher-caste grade. a moneyed man having qualms about his future state should join the jaiswars, where at least he would have an opportunity of utilizing his spare cash for the good of his soul. the average gooroo will be only too glad to procure him everlasting glory for a matter of a few rupees. the gooroo, then, serves as regulator of the lower-caste hindoo system. but it is our intention to exhibit him in his peculiar position of exorcist-general to the people. this will perhaps be best explained by an account of the case of one kaloo. kaloo was a grass-cutter, and had been offended by kasi, a brother grass-cutter. kasi, it appears, had stolen kaloo's quilt one night during his temporary absence at a neighbouring liquor-shop. kaloo, on his return, finding his quilt gone, raised the hue-and-cry; and mooloo, the village policeman, traced the robbery to kasi's hut. yet, in spite of this damning proof, the village panchayet, or bench of magistrates, decided that, as kaloo could not swear to the exact colour of his lost quilt--kaloo was colour-blind--it could not possibly be his. anyhow, kaloo kept kasi in view and hit upon a plan to do him a grievous bodily injury. scraping together a few rupees, he went to the village gooroo and promised that worthy a reward if he would only exorcise the bhuts and get them to "make kasi's liver bad." the gooroo, in consideration of five rupees cash, promised compliance. so that night we find the gooroo busy with sandal-wood and pig's blood propitiating the neighbouring bhuts. needless to say that kasi had in a very short space of time all the symptoms of liver complaint. whether the bhuts gave kasi a bad liver or the gooroo gave him a few doses of poison is a question. anyhow, kasi soon died. another case in point is that of akuti. akuti was a retired courtesan who had long plied a profitable trade in the city. we find her, however, at her native village of ramghur, the wife of one balu. balu soon got tired of his akuti, and longed for the contents of her strong box wherein she kept her rupees, bracelets, nose-rings, and other valuables. this was a rather awkward matter for balu, for akuti was still in the prime of life. balu accordingly visits the gooroo and wants akuti's liver made bad. "nothing easier," says the gooroo: "five rupees." balu has reckoned without his host, however: for the gooroo, as general spiritual adviser to the ramghur community, visits akuti and tells her of balu's little scheme. naturally balu's liver is soon in a decline, for akuti's ten rupees were put in the opposite side of the gooroo's scales. knaves of the gooroo genus flourish in india, and when their disposition is vicious the damage they can do is appalling. that these priests exist and do such things as i have illustrated is beyond question. ask any native of india his views on the bhut question, and he will tell you that there are such things, and, further, that the gooroo is the only one able to lay them, so to speak. according to the low-caste hindoo, the bhut is a spiteful creature which requires constant supplies of liquor and pork; otherwise it will wreak its vengeance on the forgetful votary who neglects the supply. a strange idea, too, is this of pork being pleasing to the bhuts; but when it is remembered that the jaiswars, chamars, and other low-caste hindoos are inordinately fond of that meat themselves, they are right in supposing pig to be the favourite dish of the bhuts, who, after all, are but the departed spirits of their own people. naturally bhai (brother) kaloo, or bahin (sister, english gypsy pen) akuti, the quondam grass-cutter and courtesan of ramghur village, who in this life liked nothing better than a piece of bacon and a dram of spirits, will, in their state of bhuthood hanker after those things still. acting on these notions of the people, the gooroo lives and thrives exceedingly. yet of all this there is nothing "hindoo," nothing of the vedas. it is all pre-aryan, devil-worshipping, poisoning, and turanian; and it is exactly like voodooing in philadelphia or any other city in america. it is the old faith which came before all, which existed through and under brahminism, buddhism, and mahommedanism, and which, as is well known, has cropped out again and flourishes vigorously under british toleration. and this is the faith which forms the basis of european gypsy sorcery, as it did of yore that of the chaldæan and etrurian, which still survive in the witchcraft of the tuscan romagna. every gypsy who came to europe a few centuries ago set up as a gooroo, and did his sorceries after the same antique fashion. even to-day it is much the same, but with far less crime. but the bhut or malignant spirit is, under other names, still believed in, still doctored by gypsies with herbs and smoke, and "be-rhymed like an irish rat," and conjured into holes bored in trees, and wafted away into running streams, and naïvely implored to "go where he is wanted," to where he was nursed, and to no longer bother honest folk who are tired of him. and for all this the confiding villager must pay the gypsy wise-woman "so much monies"--as it was in the beginning and is now in good faith among millions in europe who are in a much better class of society. and from this point of view i venture to say that there is not a charm or spell set down in this work or extant which will not be deeply interesting to every sincere student of the history of culture. let me, however, say in this beginning once for all that i have only given specimens sufficient to illustrate my views, for my prescribed limits quite forbid the introduction of all the gypsy cures, spells, &c., which i have collected. chapter ii. charms and conjurations to cure the disorders of grown people. hungarian gypsy magic. though not liable to many disorders, the gypsies in eastern europe, from their wandering, out-of-doors life, and camping by marshes and pools where there is malaria, suffer a great deal from fevers, which in their simple system of medicine are divided into the shilale--i.e., chills or cold--and the tate shilalyi, "hot-cold," or fever and ague. for the former, the following remedy is applied: three lungs and three livers of frogs are dried and powdered and drunk in spirits, after which the sick man or woman says:-- "cuckerdya pal m're per cáven save miseçe! cuckerdya pal m're per den miseçeske drom odry prejiál!" "frogs in my belly devour what is bad! frogs in my belly show the evil the way out!" by "the evil" is understood evil spirits. according to the old shamanic belief, which was the primæval religion of all mankind, every disease is caused by an evil spirit which enters the body and can only be driven out by magic. we have abundant traces of this left in our highest civilization and religion among people who gravely attribute every evil to the devil instead of the unavoidable antagonisms of nature. nothing is more apparent in the new testament than that all diseases were anciently regarded as coming from devils, or evil occult, spiritual influences, their negative or cure being holiness in some form. this the jews, if they did not learn it from the assyrians in the first place, had certainly studied deeply in babylon, where it formed the great national cult. "it was the devil put it into my head," says the criminal; and there is not a point of this old sorcery which is not earnestly and seriously advocated by the roman catholic church and the preachers of the salvation army. among the american red indians the idea of evil spirits is carried to logical extremes. if a pen drops from our fingers, or a penny rolls from our grasp, the former of course falls on our new white dress, while the latter nine times out of ten goes directly to the nearest grating, or crack or rat-hole. i aver that it is literally true, if i ever search for a letter or paper it is almost always at the bottom of the rest, while ink-wipers and pens seem to be endowed with more than mere instinct or reason--they manifest genius in concealing themselves. the indians having observed this have come to the conclusion that it is all the work of certain busy little mischievous goblins, in which i, to a certain extent, agree with them, holding, however, that the dwelling-place of these devilkins, is in our own brain. what are our dreams but the action of our other mind, or a second me in my brain? certainly it is with no will or effort, or act of mine, that i go through a diabolical torturing nightmare, or a dreadful dream, whose elaborate and subtle construction betrays very often more ingenuity than i in my waking hours possess. i have had philosophical and literary dreams, the outlines of which i have often remembered waking, which far transcended anything of the kind which i could ever hope to write. the maker of all this is not i or my will, and he is never about, or on hand, when i am self-conscious. but in the inadvertent moments of oblivion, while writing, or while performing any act, this other i, or i's, (for there may be a multitude of them for aught i know) step in and tease--even as they do in dreams. now the distinction between this of subjective demons acting objectively, and objective or outside spirits, is really too fine to be seen even by a darwinian-carpenterian-häeckelite, and therefore one need not be amazed that piel sabadis or tomaquah, of the passamaquoddy tribe, or obeah gumbo of new orleans, should, with these experiences, jump at ghosts and "gobblers," is not to be wondered at; still less that they should do something to conciliate or compel these haunting terrors, or "buggs," as they were once called--whence bogeys. it is a fact that if one's ink-wipers get into the habit of hiding all we have to do is to deliberately destroy them and get others, or at least watch them carefully, and they will soon be cured of wandering. on the other hand, sacrifices to conciliate and please naturally occur, and the more expensive these are the better are they supposed to be. and as human beings were of old the most valuable property, they were as naturally supposed to be most acceptable to the gods, or, by the monotheists, to god. a west indian voodoo on being reproached for human sacrifices to the serpent, and for eating the bodies slain, replied, "do you believe that the son of god was sacrificed to save man, and do you not eat what your priests say is his very body?" so difficult is it to draw distinctions between that which is spiritual and the mockeries which appear to be such! the scape-goat, or sufferer, who is martyred that many may escape--or in other words, the unfortunate minority--is a natural result of sacrifice. there is a curious trace of it in hungarian gypsy shamanism. on easter monday they make a wooden box or receptacle which is called the bicápen, pronounced like the english gypsy word bitchapen and meaning the same, that is--a sending, a thing sent or gift. in this, at the bottom, are two sticks across, "as in a cradle," and on these are laid herbs and other fetish stuff which every one touches with the finger; then the whole is enveloped in a winding of white and red wool, and carried by the oldest person of the tribe from tent to tent; after which it is borne to the next running stream and left there, after every one has spat upon it. by doing this they think that all the diseases and disorders which would have befallen them during the coming year are conjured into the box. but woe to him who shall find the box and open it, instead of throwing it at once into the stream! all the diseases exorcised by the gypsy band will fall upon him and his in full measure. it would be an interesting question to know how many good people there are, let us say in london, who, if they had an opportunity to work off all their colds, gouts, scarlet-fevers, tooth- head- and stomach-aches, with the consequent doctors' bills, or all suffering and expenses, on some other family by means of secret sorcery, would or would not "try it on"? it is curious to observe the resemblance of the gypsy ceremony, with its box full of mischief, and the jewish goat; not forgetting the red wool handed down from heathen sacrifice and sorcery of old. in the bible white wool is the symbol of purification (isaiah i. ). the feet of the statues of the gods were enveloped in wool--dii laneos habent pedes--to signify that they are slow to avenge, if sure. it is altogether an interesting object, this gypsy casket, and one would like to know what all the channels were through which the magic ran ere it came to them. another cure against the fever is to go to a running stream and cast pieces of wood nine times backwards into the running water, repeating the rhymes:-- "shilályi prejiá, páñori me tut 'dáv! náñi me tut kámáv; andakode prejiá, odoy tut cuciden, odoy tut ferinen, odoy tut may kámen! mashurdalo sástyár!" "fever go away from me, i give it, water, unto thee! unto me thou art not dear, therefore go away from here to where they nursed thee, where they shelter thee, where they love thee, mashurdalo--help!" this is a very remarkable invocation which takes us into true heathenism. mashurdálo, or, correctly speaking, mashmurdálo (it would be masmérdo in english gypsy), means meat-killer. he is a sylvan giant--he has his hold by wode and wolde as outlawes wont to do, in far-away forests and lonely rocky places, where he lurks to catch beast and men in order to devour them. it is needless to say to those who are aware that the taste of white people's flesh is like that of very superior chicken, and a negro's something much better than grouse, that mashmurdálo prefers, like a simple, unsophisticated savage as he is, men to animals. like the german peasant who remarked, "it's all meat, anyhow," when he found a mouse in his soup, mashmurdálo is not particular. he is the guardian of great treasures; like most men in the "advance business" he knows where the "money" is to be found--unlike them he is remarkably stupid, and can be easily cheated of his valuables. but if anybody does this morgante a service he is very grateful, and aids his benefactor either with a loan or with his enormous strength. in many respects he bears a remarkable resemblance to two giants in the american algonkin mythology, especially to at-was-kenni ges--the spirit of the forest--who is equally powerful, good-natured, and stupid, and to the chenoo, who is a cannibal giant and yet grateful to friends, and also to several hindoo gods. the gypsies have here evidently fused several oriental beings into one. this is a process which occurs in the decline of mythologies as in languages. in the infancy of a speech, as in its old age, many words expressing different ideas, but which sound somewhat alike, become a single term. in english gypsy i have found as many as eight or ten hindi words thus concentrated into one. another cure for a fever. the sufferer goes in the forest and finds a young tree. when the first rays of the rising sun fall on it the patient shakes it with all his might and exclaims:-- "shilályi, shilályi prejia káthe tu beshá, káthe tu beshá!" "fever, fever, go away! here shalt thou stay. here shalt thou stay!" it is here plain that the shaking the sapling is intended to transfer the shakes, as the chill and shuddering of the fever is called in america, to the tree. "then the fever passes into the tree." perhaps it was in this way that the aspen learned to tremble. but among the gypsies in the south of hungary, among whom the vaccination or inoculation of trees is greatly the fashion, a hole is bored into the wood, into which the patient spits thrice, repeats the spell, and then stops the hole with a plug. the boring of holes in trees or transferring illness to them is also practised without formulas of speech. thus, if while a man is lying down or sitting in the spring he hears the song of the cuckoo he believes that he will be ill all the time for a year to come, especially with fevers, unless he goes nine times to a tree, bores a hole in it, and spits into it three times. then he is safe. in german mythology "the cuckoo is a bird which brings bad luck" (friedrich), and the inhabitants of haiterbach were so persuaded of this that they introduced a prayer against it into their church service, whence they got the name of cuckoos (wolf, "zeitschrift für deutsche myth.," vol. i. p. ). it announces to men the infidelity of wives, and tells listeners how many years they have to live. it is possible that this is a relic of an old form of sacrifice, or proof that the idea occurs to all men of thus making a casket of a tree. the occasional discovery of stone axe-heads in very old trees in america renders this probable. and where the wood grows up and encloses the object it would very rarely happen that it would ever be discovered. it should be added to the previous instance that when they have closed the hole, the transylvanian gypsies eat some of the bark of the next tree. another cure for fever is effected by going in the morning before sunrise to the bank of a stream, and digging a hole with some object--for instance, a knife--which has never been used. into this hole the patient makes water, then fills up the hole, saying:-- "shilályi ác kathe ná ává kiyá mánge! sutyárá andré cik! avá kiyá mánge káná káthe ná hin páñi!" "fever stay here! do not come to me! dry up in dust, come unto me when no water is here." dr. wlislocki translates this last line, "when there is no more water in the river," which is certainly what is meant. "while water runs or grass grows," &c. is a formula common to all countries. another cure for fever is this: the patient must take a kreutzer, an egg, and a handful of salt, and before sunrise go with them to a cross-road, throw them away backwards, and repeat:-- "káná ádálá kiyá mánge áven ava tu kiya mánge shilályi." "when these things again i see, fever then return to me." or literally, "when these things to me come." for the next three days the invalid must not touch money, eggs, or salt. there is an old ms. collection of english charms and ceremonies, professedly of "black witchcraft," in which we are told that if a girl will walk stark-naked by the light of the full moon round a field or a house, and cast behind her at every step a handful of salt, she will get the lover whom she desires. salt, says moresinus, was sacred to the infernal deities, and it was a symbol of the soul, or of life, because it preserved the body while in it (pitiscus, "leg. ant. rom." ii. p. ). the devil never eats salt. once there was in germany a peasant who had a witch for a wife, and the devil invited them to supper. but all the dishes were without any seasoning, and the peasant, despite all nudges and hints to hold his tongue kept crying for salt. and when it was brought and he said, "thank god, here is salt at last!" the whole spuck, or ghastly scene, vanished (horst, "dæmonomagie," frankfurt, , vol. ii. p. ). for a great deal of further information and symbolism on and of salt, including all the views of the ancient rabbis and modern rationalists on the subject of lot's wife, the reader may consult "symbolik und mythologie der natur," by j. b. friedrich, würzburg, : "salt is put into love-philtres and charms to ensure the duration of an attachment; in some eastern countries it is carried in a little bag as an amulet to preserve health." another cure for fever. the patient must drink, from a new jug, water from three brooks, and after every drink throw into the running stream a handful of salt. then he must make water into the first and say:-- "káthe hin t'ro sherro!" "here is thy head!" at the second he repeats the sacred ceremony and murmurs:-- "káthe hin t'ro perá!" "here is thy belly!" and again at the third he exclaims:-- "te kathehin t're punrá. já átunci ándre páñi!" "and here are thy feet. go now into the water!" but while passing from one stream to another he must not look back once, for then he might behold the dread demon of the fever which follows him, neither must he open his mouth, except while uttering the charm, for then the fever would at once enter his body again through the portal thus left unclosed. this walking on in apprehension of beholding the ugly spectre will recall to the reader a passage in the "ancient mariner," of the man who walks in fear and dread, "nor turns around his head, for well he knows a frightful fiend doth close behind him tread." the wise wives among the gypsies in hungary have many kinds of miraculous salves for sale to cure different disorders. these they declare are made from the fat of dogs, bears, wolves, frogs, and the like. as in all fetish remedies they are said to be of strange or revolting materials, like those used by canidia of yore, the witches of shakespeare and ben jonson, and of burns in tam o'shanter. when a man has been "struck by a spirit" there results a sore, swelling or boil, which is cured by a sorceress as follows: the patient is put into a tent by himself, and is given divers drinks by his attendant; then she rubs the sufferer with a salve, the secret of which is known only to her, while she chants:-- "prejiá, prejiá, prejiá, kiyá miseçeske, ác odoy; trianda sapa the çaven tut, trianda jiuklá tut cingeren, trianda káçná tut cunáven!" "begone, begone, begone to the evil one; stay there. may thirty snakes devour thee, thirty dogs tear thee, thirty cocks swallow thee!" after this she slaughters a black hen, splits it open, and lays it on the boil. then the sufferer must drink water from three springs or rivulets, and throw wood nine times into the fire daily until he is well. but black hens cost money, according to wlislocki; albeit the gypsies, like the children of the mist in "waverley," are believed to be acquainted with a far more economical and direct method of obtaining such commodities. therefore this expensive and high-class cure is not often resorted to, and when it is the sorceress generally substitutes something cheaper than poultry. it may be here observed that the black hen occurs frequently in mediæval witch-lore and legend as a demon-symbol (wolf, "niederländische sagen," pp. , ). thus the bones of sorcerors turn into black hens and chickens, and it is well if your black hen dies, for if she had not you would have perished in her place. black hens were walled up in castles as sacrifices to the devil, that the walls might long endure; hence the same fowl occurs in the arms of the family of henneberg (nork, "mythologie der volkssagen," p. ). the lore on this subject is very extensive. the following remedy against headache is in general use among transylvanian gypsies. the patient's head is rubbed, and then washed, with vinegar or hot water while the following charm is repeated:-- "oh duk ándro m'ro shero the o dád miseçescro, adá dikhel ákáná, man tu máy dostá, márdyás, miro shero tu márdyás! tu ná ac tu ándre me. já tu, já tu, já kere. káy tu miseç cucides, odoy, odoy sikoves! ko jál pro m'ro ushályin, adáleske e duk hin!" "oh, pain in my head, the father of all evil, look upon thee now! thou hast greatly pained me, thou tormentest my head, remain not in me! go thou, go thou, go home, whence thou, evil one, didst suck, thither, thither hasten! who treads upon my shadow, to him be the pain!" it will be seen that the principle of treading on the tail of the coat practised in ireland is much outdone by the gypsies who give a headache to any one who so much as treads on their shadows. and it is not difficult to understand that, as with children, the rubbing the head, the bathing it with warm water or vinegar, and, finally, the singing a soothing song, may all conduce to a cure. the readers of "helen's babies" will remember the cures habitually wrought on budge by singing to him, "charley boy one day." gypsies are in many respects mere children, or little budges. there can be no doubt that where faith is very strong, and imagination is lively, cures which seem to border on the miraculous are often effected--and this is, indeed, the basis of all miracle as applied to relieving bodily afflictions. all of this may be, if not as yet fully explained by physiology, at least shown to probably rest on a material basis. but no sound system of cure can be founded on it, because there is never any certainty, especially for difficult and serious disorders, that they can ever be healed twice in succession. the "faith" exacted is sometimes a purely hereditary gift, at other times merely a form of blind ignorance and credulity. it may vividly influence all the body, and it may fail to act altogether. but the "faith healer" and "christian scientist," or "metaphysical doctor," push boldly on, and when they here and there heal a patient once, it is published to the four winds as a proof of invariable infallibility. and as everybody believes that he has "faith," so he hopes to be cured. in popular custom for a man to say he believes in anything, and to be sure that he really has nothing against it, constitutes as much "faith" as most men understand. a man may be utterly destitute of any moral principle and yet live in a constant state of "faith" and pious conviction. here the capacity for cure by means of charms is complete. in connection with these charms for the head we may find not less interesting those in reference to the hair, as given by the same authority, dr. von wlislocki. the greatest pains are taken to ensure even for the new-born child what is called a full head, because every one who dies bald is turned into a fish, and must remain in this form till he has collected as many hairs as would make an ordinary wig. but this lasts a long time, since he can find but a single hair every month or moon. the moon is in many ways connected in gypsy faith with the hair. he who sleeps bare-headed in its light will lose his hair, or else it will become white. to have a heavy growth a man must scoop up with his left hand water from a running brook, against the current, and pour it on his head. immediately after the first bathing of a newly-born child, and its anointing, its forehead and neck are marked with a semicircle--perhaps meant to indicate the moon--made with a salve called barcali, intended to promote the growth of the hair. a brew, or mess, is made from beans and the blood of a cow. hairs are taken from the heads of the father and mother, which hairs are burnt to a powder and mixed with the brew. it is remarkable that the beans are only used for a boy, their object being to insure for him great virile or sexual power. "the bean," says friedrich ("sym. d. n."), "is an erotic symbol, or one signifying sexual pleasure." hence it was forbidden to the egyptian priests, the pythagoreans, the priests of jupiter in rome, and to the jewish high priests on certain festivals. but if the child is a girl, the seeds of the pumpkin or sunflower are substituted for beans, because the latter would make her barren. it is an old belief, and one widely spread, that if the witches or the devil can get a lock of anybody's hair, they can work him evil. the gypsies have the following articles of faith as regards hairs:-- should birds find any, and build them into their nests, the man who lost them will suffer from headaches until, during the wane of the moon, he rubs his head with the yolk of eggs and washes it clean in running water. it would be very curious if this method of cleaning the hair and giving it a soft gloss, so much in vogue among english ladies, should have originated in sorcery. beyond this, the sufferer must mix some of his hairs with food and give them to a white dog to eat. if hairs which have fallen or been cut away are found by a snake and carried into its hole, the man from whom they came will continue to lose more until those in the snake's nest are quite decayed. if you see human hairs in the road do not tread on them, since, in that case, if they came from a lunatic, you, too, will go mad. according to marcellus burdigalensis, if you pick up some hairs in the road just before entering a city gate, tie one to your own head, and, throwing the rest away, walk on without looking behind you, you can cure a headache. i have found nearly the same charm for the same purpose in florence, but accompanied by the incantation which is wanting in marcellus. also his cure for headache with ivy from the head of a statue, which is still used in tuscany with the incantation which the roman omits. finding a hair hanging to your coat, carefully burn it, since you may by so doing escape injury by witchcraft. and we may remark in confirmation of this, that when you see a long hair on a man's coat it is an almost certain sign that he has been among the witches, or is bewitched; as the countess thought when she found one clinging to the button of her lover, von adelstein, as set forth in "meister karl's sketch-book." but to bewitch your enemy get some of his combed-out hair, steep it in your own water, and then throw it on his garments. then he will have no rest by night or day. i have observed that in all the tuscan charms intended to torment a foe, the objects employed are like this of a disgusting nature. if a wife will hold her husband to her in love, she must take of her own hair and bind it to his. this must be done three times by full moonlight. or if a maid will win the love of a young man, she must take of her own hair, mix it with earth from his footsteps--"und mischt diese mit dem speichel einer läufigen hundinn auf"--burn the whole to powder, and so manage that the victim shall eat it--which, it is needless to say, it is not likely that he will do, knowing what it is. earth from the footsteps of any one is regarded as a very powerful means of bewitching him in italian and ancient sorcery. if a man bind the combings of his hair to the mane of a strange horse it will be wild and shy till the hairs are removed. for easy childbirth red hair is sewed in a small bag and carried on the belly next the skin during pregnancy. red hair indicates good luck, and is called bálá kámeskro, or sun-hairs, which indicates its indian origin. if any one dreams much of the dead, let him sew some of his hair into an old shoe, and give it to any beggar. thereby he will prevent evil spirits from annoying him. if a child suffers from sleeplessness, some of its mother's hair should be sewed into its wrappings, and others pulverized, mixed with a decoction of elderberries, be given it to drink. in german folk-lore, as i shall show more fully anon, the elder often occurs as a plant specially identified with sorcery. in gypsy it is called yakori bengeskro, or the devil's eye, from its berries. nails cut on friday should be burned, and the ashes mingled with the fodder of cattle, who are thus ensured against being stolen or attacked by wild beasts. if children are dwarfish, the same ashes in their food will make them grow. if a child suffers from pains in the stomach, a bit of nail must be clipped from its every finger; this is mixed with the dried dung of a foal, and the patient exposed to the smoke while it is burned. a child's first tooth must, when it falls out, be thrown into a hollow tree. those which come out in the seventh year are carefully kept, and whenever the child suffers from toothache, one is thrown into a stream. teeth which have been buried for many years, serve to make a singular fetish. they are mingled with the bones of a tree-frog, and the whole then sewed up in a little bag. if a man has anything for sale, and will draw or rub this bag over it, he will have many offers or customers for the articles thus enchanted. the bones are prepared by putting the frog into a glass or earthen receptacle full of small holes. this is buried in an ant-hill. the ants enter the holes and eat away all the flesh, leaving the bones which after a few weeks are removed. [ ] to bear healthy and strong children women wear a string of bears' claws and children's teeth. dr. von wlislocki cites, apropos of this, a passage from jacobus rueff, "von empfengnussen": "etlich schwanger wyber pflägend einen bären klauen von einem bären tapen yngefaszet am hals zuo tragen" (some women when with child are accustomed to wear mounted bears' claws on their necks). in like manner boars' teeth, which much resemble them, are still very commonly worn in austria and italy and almost over all europe and the east. it is but a few days since i here, in florence, met with a young english lady who had bought a very large one mounted in silver as a brooch, but who was utterly unaware that there was any meaning attached to it. [ ] i have a very ancient bear's tooth and whistle in silver, meant for a teething child. it came from munich. pain in the eyes is cured with a wash made of spring or well water and saffron. during the application the following is recited:-- "oh dukh ándrál yákhá já ándré páñi já andrál páñi andré safráne andré pçuv. já andrál pçuv kiyá pçuvusheske.-- odoy hin cerçá, odoy ja te ça." "oh, pain from the eyes go into the water, go out of the water into the saffron, go out of the saffron into the earth. to the earth-spirit. there's thy home. there go and eat." this incantation casts light upon the earliest shamanic remedies. when it was discovered that certain herbs really possessed curative qualities, this was attributed to inherent magic virtues. the increase of their power by combining them with water, or mingling them, was due to mystic affinities by which a spirit passed from one to another. the spirit of earth went into saffron, that of saffron into water. the magician thus by a song sent the pain into its medical affinity, and so on back to the source whence it came. from early times saffron, as one of the earliest flowers of spring, owing to its colour, was consecrated to magic and love. eos, the goddess of the aurora, was called krokotieplos, the one with the saffron garment. therefore the public women wore a yellow robe. even in christian symbolism it meant love, as portalis declares: "in the christian religion the colours saffron and orange were the symbols of god embracing the heart and illuminating the souls of the faithful" ("des couleurs symboliques," paris, , p. ). so we can trace the chain from the prehistoric barbarous shamanism, preserved by the gypsies, to the greek, and from the greek to the mediæval form still existent. the same sympathetic process of transmission may be traced in the remedy for the erysipelas. the blood of a bullfinch is put into a new vessel with scraped elder-bark, and then laid on a cloth with which the eyes are bound up overnight. meanwhile the patient repeats:-- "duy yákhá hin mánge duy punrá hin mánge dukh ándrál yákhá já ándre punrá já ándrál punrá. já ándre pçuv, já ándrál pçuv andro meriben!" "i have two eyes, i have two feet, pain from my eyes go into my feet! go from my feet, go into the earth! go from the earth into death!" we have here in the elder-bark associations of magic which are ancient and widely spread, and which still exist; for at the present day country people in new england attribute to it curative virtues which it really does not possess. from the earliest times among the northern races the lady elder, as we may learn from the edda, or fin magnusen ("priscæ veterum borealium mythologiæ lexicon," pp. , ), and nyerup ("worterbuch der scandinavischen mythologie"), had an unearthly, ghostly reputation. growing in lonely, gloomy places its form and the smell of its flowers seemed repulsive, so that it was associated with death, and some derived its name from frau holle, the sorceress and goddess of death. but schwenki ("mythologie der slaven") with more probability traces it from hohl, i.e., hollow, and as spirits were believed to dwell in all hollow trees, they were always in its joints. the ancient lithuanians, he informs us, worshipped their god puschkeit, who was a form of pluto, in fear and trembling at dusk, and left their offerings under the elder-tree. everybody has seen the little puppets made of a piece of elder-pith with half a bullet under them, so that they always stand upright, and jump up when thrown down. among the slovaks these seem to have had some magical application. perhaps their priests persuaded them that these jumping jacks were miraculous, for they called them pikuljk, a name derived from peklo, the under-world. they still believe in a pikuljk, who is a servant of the evil one. he does all kinds of favours for men, but ends by getting their souls. the ancestors of the poles were accustomed to bury all their sins and sorrows under elder-trees, thinking that they thereby gave to the lower world what properly belonged to it. this corresponds accurately to the gypsy incantation which passes the disease on from the elder bark into the earth, and from earth unto death. frau ellhorn, or ellen, was the old german name for this plant. "frau, perhaps, as appropriate to the female elf who dwelt in it" (friedrich, "symbolik," p. ). when it was necessary to cut one down, the peasant always knelt first before it and prayed: "lady ellhorn, give me of thy wood, and i will give thee of mine when it shall grow in the forest." grimm ("deutsche mythologie," cxvi.) cites from a ms. of the following: "paga nismo ortum debet superstitio, sambucam non esse exscindendum nisi prius rogata permissione his verbis: mater sambuci permitte mihi tuæ coedere sylvam!" on the other hand, elder had certain protective and healing virtues. hung before a stable door it warded off witchcraft, and he who planted it conciliated evil spirits. and if a twig of it were planted on a grave and it grew, that was a sign that the soul of the deceased was happy, which is the probable reason why the very old jewish cemetery in prague was planted full of elders. in a very curious and rare work, entitled "blockesberge berichtung" (leipzig, ), by john prætorius, devoted to "the witch-ride and sorcery-sabbath," the author tells us that witches make great use of nine special herbs--"nam in herbis, verbis et lapidibus magna vis est." among these is elder, of which the peasants make wreaths, which, if they wear on walpurgis night, they can see the sorceresses as they sweep through the air on their brooms, dragons, goats, and other strange steeds to the infernal dance. or when they anderswo herumvagiren--"go vagabonding anywhere else." "yea, and i know one fellow who sware unto men, that by means of this herb he once saw certain witches churning butter busily, and that on a roof, but i mistrust that this was a sell (schnake), and that the true name of this knave was butyrolambius" ("blocksberg," p. ). the same author informs us that hollunder (or elder) is so called from hohl, or hollow, or else is an anagram of unholden, unholy spirits, and some people call it alhuren, from its connection with witches and debauchery, even as cordus writes:-- "when elder blossoms bloom upon the bush, then women's hearts to sensual pleasure rush." he closes his comments on this subject with the dry remark that if the people of leipzig wear, as is their wont, garlands of elder with the object of preventing breaches of the seventh commandment among them, it has in this instance, at least, utterly failed to produce the expected effect. "quasi! creadt judæus apella!" it should be mentioned that in the gypsy spell the next morning the cloth with the elder-bark must be thrown into the next running water. to cure toothache the transylvanian gypsies wind a barley-straw round a stone, which is thrown into a running stream, while saying:-- "oh dukh ándre m're dándá, tu ná báres cingerá! ná ává kiyá mánge, mire muy ná hin kere! tut ñikáná me kámáv, ac tu mánge pál pácá; káná e pçus yárpakri avel tele páñori!" "oh, pain in my teeth, trouble me not so greatly! do not come to me, my mouth is not thy house. i love thee not all, stay thou away from me; when this straw is in the brook go away into the water!" straw was anciently a symbol of emptiness, unfruitfulness, and death, and it is evidently used in this sense by the gypsies, or derived by them from some tradition connected with it. a feigned or fruitless marriage is indicated in germany by the terms strohwittwer and strohwittwe. from the earliest times in france the breaking a straw signified that a compact was broken with a man because there was nothing in him. thus in the barons of charles the simple, in dethroning him, broke the straws which they held (charlotte de la tour, "symbols of flowers"). still, straws have something in them. she who will lay straws on the table in the full moonlight by an open window, especially on saturday night, and will repeat-- "straw, draw, crow craw, by my life i give thee law"-- then the straws will become fairies and dance to the cawing of a crow who will come and sit on the ledge of the window. and so witches were wont to make a man of straw, as did mother gookin, in hawthorne's tale, and unto these they gave life, whence the saying of a man of straw and straw bail, albeit this latter is deemed by some to be related to the breaking of straws and of dependence, as told in the tale of charles the simple. straw-lore is extensive and curious. as in elder-stalks, small fairies make their homes in its tubes. to strew chopped straw before the house of a bride was such an insult to her character, in germany, and so common that laws were passed against it. i possess a work printed about , entitled "de injuriis quæ haud raro novis nuptis inferri solent. i. per sparsionem dissectorum culmorum frugum. germ. dusch das werckerling streuen," &c. an immense amount of learned quotation and reference by its author indicates that this custom which was influenced by superstition, was very extensively written on in its time. it was allied to the binding of knots and other magic ceremonies to prevent the consummation of marriages. there is a very curious principle involved in curing certain disorders or afflictions by means of spells or verses. a certain word is repeated many times in a mysterious manner, so that it strikes the imagination of the sufferer. there is found in the slavonian countries a woolly caterpillar called wolos, whose bite, or rather touch, is much dreaded. i have myself, when a boy, been stung by such a creature in the united states. as i remember, it was like the sting of a bee. the following (malo russian) spell against it was given me by prof. dragomanoff in geneva. it is supposed that a certain kind of disorder, or cutaneous eruption, is caused by the wolos:-- "wolosni--wolosnicéh! holy wolos. once a man drove over empty roads with empty oxen, to an empty field, to harvest empty corn, and gather it in empty ricks. he gathered the empty sheaves, laid them in empty wagons, drove over empty roads, unto an empty threshing-floor. the empty labourers threshed it, and bore it to the empty mill. the empty baker (woman) mixed it in an empty trough, and baked it in an empty oven. the empty people ate the empty bread. so may the wolos swallow this disorder from the empty ---- (here the name of the patient.) what is here understood by "empty" is that the swelling is taken away, subtracted, or emptied, by virtue of the repetition of the word, as if one should say, "be thou void. depart! depart! depart! avoid me!" there is a very curious incantation also apparently of indian-gypsy origin, since it refers to the spirits of the water who cause diseases. in this instance they are supposed to be exorcised by saint paphnutius, who is a later slavonian-christian addition to the old shamanic spell. in the accadian-chaldæan formulas these spirits are seven; here they are seventy. the formula in question is against the fever:-- "in the name of god and his son and the holy ghost. amen! "seventy fair maids went up out of the ocean. "they met the saint paphnutius, who asked: "'whence come ye, oh maidens?' "they answered, 'from the ocean-sea. "'we go into the world to break the bones of men. "'to give them the fever. (to make hot and cold).'" then the holy paphnutius began to beat them, and gave them every one seventy-seven days:-- "they began to pray, 'o holy paphnutius! "'forgive us, (and) whoever shall bear with him (thy) name, or write it, him we will leave in peace. "'we will depart from him "over the streams, over the seas. "'over the reeds (canes) and marshes. "'o holy paphnutius, sua misericordia, of thy mercy, "'have pity on thy slave, even on the sick man ---- (the name is here uttered), "'free him from fever!'" it is remarkable that, as a certain mysterious worm, caterpillar, or small lizard (accounts differ) among the algonkin indians is supposed to become at will a dragon, or sorcerer, or spirit, to be invoked or called on, so the wolos worm is also invoked, sometimes as a saint or sorcerer, and sometimes as a spirit who scatters disease. the following gypsy-slavonian incantation over an invalid has much in common with the old chaldæan spells:-- "wolosni, wolosnicéh! thou holy wolos! god calls thee unto his dwelling, unto his seat. thou shalt not remain here, to break the yellow bones. to drink the red blood, to dry up the white body. go forth as the bright sun goes forth over the mountains, out from the seventy-seven veins, out from the seventy limbs (parts of the body). before i shall recognize thee, before i did not name thee (call on thee). but now i know who thou art; i began to pray to the mother of god, and the mother of god began to aid me. go as the wind goes over the meadows or the shore (or banks), as the waves roll over the waters, so may the wolos go from ---- the man who is born, who is consecrated with prayer." the shamanic worship of water as a spirit is extremely ancient, and is distinctly recognized as such by the formulas of the church in which water is called "this creature." the water spirits play a leading part in the gypsy mythology. the following gypsy-slav charm, to consecrate a swarm of bees, was also given to me by prof. dragomanoff, who had learned it from a peasant:-- "one goes to the water and makes his prayer and greets the water thus:-- "hail to thee, water! thou water, oliana! created by god, and thou, oh earth, titiana! and ye the near springs, brooks and rivulets, thou water, oliana, thou goest over the earth, over the neighbouring fountains and streams, down unto the sea, thou dost purify the sea, the sand, the rocks, and the roots-- i pray thee grant me of the water of this lake, to aid me, to sprinkle my bees. i will speak a word, and god will give me help, the all-holy mother of god, the mother of christ, will aid me, and the holy father the holy zosimos, sabbateus and the holy friday parascabeah! "when this is said take the water and bear it home without looking back. then the bees are to be sprinkled therewith." the following malo-russian formula from the same authority, though repointed and gilt with greek christianity, is old heathen, and especially interesting since prof. dragomanoff traces it to a finnic shaman source:-- "charm against the bite of a serpent. "the holy virgin sent a man unto mount sion, upon this mountain is the city of babylon, and in the city of babylon lives queen volga. oh queen volga, why dost thou not teach this servant of god (here the name of the one bitten by a serpent is mentioned) so that he may not be bitten by serpents?" (the reply of queen volga) "not only will i teach my descendants but i also will prostrate myself before the lord god." "volga is the name of a legendary heathen princess of kief, who was baptized and sainted by the russian church. the feminine form, olga, or volga, corresponds to the masculine name oleg, or olg, the earliest legendary character of kief. his surname was viechtchig--the sage or sorcerer" (i.e., wizard, and from a cognate root). "in popular songs he is called volga, or volkh, which is related to volkv, a sorcerer. the russian annals speak of the volkv of finland, who are represented as shamans." niya predania i raskazi ("traditions and popular tales of lesser russia," by m. dragomanoff, kief, ) in russian. i have in the chapter on curing the disorders of children spoken of lilith, or herodias, who steals the new-born infants. she and her twelve daughters are also types of the different kinds of fever for which the gypsies have so many cures of the same character, precisely as those which were used by the old bogomiles. the characteristic point is that this female spirit is everywhere regarded as the cause of catalepsy or fits. hence the invocation to st. sisinie is used in driving them away. this invocation written, is carried as an amulet or fetish. i give the translation of one of these from the roumanian, in which the holy virgin is taken as the healer. it is against cramp in the night:-- "spell against night-cramp. "there is a mighty hill, and on this hill is a golden apple-tree. "under the golden apple-tree is a golden stool. "on the stool--who sits there? "there sits the mother of god with saint maria; with the boxes in her right hand, with the cup in her left. "she looks up and sees naught, she looks down and sees my lord and lady disease. "lords and ladies cramp, lord and lady vampire--lord wehrwolf and his wives. "they are going to ---- (the sufferer), to drink his blood and put in him a foul heart. "the mother of god, when she saw them, went down to them, spoke to them, and asked them, 'whither go ye, lord and lady disease, lords and ladies cramp, &c.?' "'we go to ---- to drink his blood, to change his heart to a foul one.' "'no, ye shall return; give him his blood back, restore him his own heart, and leave him immediately.' "cramps of the night, cramps of the midnight, cramps of the day, cramps wherever they are. from water, from the wind, go out from the brain, from the light of the face, from the hearing of the ears, from his heart, from his hands and feet, from the soles of his feet. "go and hide where black cocks never crow, [ ] where men never go, where no beast roars. "hide yourself there, stop there, and never show yourself more! "may ---- remain pure and glad, as he was made by god, and was fated by the mother of god! "the spell is mine--the cure is god's." in reference to the name herodias (here identified with lilith, the hebrew mother of all devils and goblins); it was a great puzzle to the writers on witchcraft why the italian witches always said they had two queens whom they worshipped--diana and herodias. the latter seems to have specially presided at the witch-dance. in this we can see an evident connection with the herodias of the new testament. i add to this a few more very curious old slavonian spells from dr. gaster's work, as they admirably illustrate one of the principal and most interesting subjects connected with the gypsy witchcraft; that is to say, its relation to early shamanism and the forms in which its incantations were expressed. in all of these it may be taken for granted, from a great number of closely-allied examples, that the christianity in them is recent and that they all go back to the earliest heathen times. the following formula, dating from , against snake-bites bears the title:-- "prayer of st. paul against snakes. "in the name of the father, the son, and the holy ghost. i once was a persecutor, but am now a true follower; and i went from my dwelling-place in sicily, and they set light to a trunk, and a snake came therefrom and bit my right hand and hung from it. but i had in me the power of god, and i shook it off into the burning fire and it was destroyed, and i suffered no ill from the bite. i laid myself down to sleep; then the mighty angel said: 'saul, paul, stand up and receive this writing'; and i found in it the following words: "'i exorcise you, sixty and a half kinds of beasts that creep on the earth, in the name of god, the creator of heaven and earth, and in the name of the immovable throne. "'serpent of evil, i exorcise thee in the name of the burning river which rises under the footstool of the saviour, and in the name of his incorporeal angels! "'thou snake of the tribe of basilisks, thou foul-headed snake, twelve-headed snake, variegated snake, dragon-like snake, that art on the right side of hell, whomsoever thou bitest thou shalt have no power to harm, and thou must go away with all the twenty-four kinds. if a man has this prayer and this curse of the true, holy apostle, and a snake bites him, then it will die on the spot, and the man that is bitten shall remain unharmed, to the honour of the father, the son, and the holy ghost, now and for all time. amen.'" it is not improbable that we have in paul and the serpent and the formula for curing its bite (which is a common symbol for all disease) a souvenir of esculapius, the all-healer, and his serpent. the following is "a prayer against the toothache, to be carried about with one," i.e., as an amulet prayer:-- "spell for the toothache. "saint peter sat on a stone and wept. christ came to him and said, 'peter, why weepest thou?' peter answered, 'lord, my teeth pain me.' the lord thereupon ordered the worm in peter's tooth to come out of it and never more go in again. scarcely had the worm come out when the pain ceased. then spoke peter, 'i pray you, o lord, that when these words be written out and a man carries them he shall have no toothache.' and the lord answered, ''tis well, peter; so may it be!'" it will hardly be urged that this slavonian charm of eastern origin could have been originated independently in england. the following, which is there found in the north, is, as gaster remarks, "in the same wording":-- "peter was sitting on a marble stone, and jesus passed by. peter said, 'my lord, my god, how my tooth doth ache!' jesus said, 'peter art whole! and whosoever keeps these words for my sake shall never have the toothache.'" the next specimen is a-- "charm against nose-bleeding. "zachariah was slain in the lord's temple, and his blood turned into stone. then stop, o blood, for the lord's servant, ----. i exorcise thee, blood, that thou stoppest in the name of the saviour, and by fear of the priests when they perform the liturgy at the altar." those who sell these charms are almost universally supposed to be mere quacks and humbugs. if this were the case, why do they so very carefully learn and preserve these incantations, transmitting them "as a rich legacy unto their issue." but they really do believe in them, and will give great prices for them. prof. dragomanoff told me that once in malo-russia it became generally known that he had made a ms. collection of such spells. a peasant who was desirous of becoming a sorcerer, but who had very few incantations of his own, went whenever he could by stealth into the professor's library and surreptitiously copied his incantations. and when prof. dragomanoff returned the next year to that neighbourhood, he found the peasant doing a very good business as a conjuring doctor, or faith-healer. i have a lady correspondent in the united states who has been initiated into voodoo and studied indian-negro witchcraft under two eminent teachers, one a woman, the other a man. the latter, who was at the very head of the profession, sought the lady's acquaintance because he had heard that she possessed some very valuable spells. in the fourth or highest degree, as in slavonian or hungarian gypsy-magic, this indian-voodoo deals exclusively with the spirits of the forest and stream. m. kounavine, as set forth by dr. a. elysseeff (gypsy-lore journal, july, ), gives a russian gypsy incantation by which the fire is invoked to cure illness. it is as follows:-- "great fire, my defender and protector, son of the celestial fire, equal of the sun who cleanses the earth of foulness, deliver this man from the evil sickness that torments him night and day!" the fire is also invoked to punish, or as an ordeal, e.g.:-- "fire, who punishest the evil-doer, who hatest falsehood, who scorchest the impure, thou destroyest offenders; thy flame devoureth the earth. devour ---- if he says what is not true, if he thinks a lie, and if he acts deceitfully." these are pronounced by the gypsy sorcerer facing the burning hearth. there is another in which fire is addressed as jandra, and also invoked to punish an offender:-- "jandra, bearer of thunderbolts, great periani (compare parjana, an epithet of indra, slavonic perun), bearer of lightning, slay with thy thunderbolt and burn with thy celestial fire him who dares to violate his oath." chapter iii. gypsy conjurations and exorcisms--the cure of children--hungarian gypsy spells--a curious old italian "secret"--the magic virtue of garlic--a florentine incantation learned from a witch--lilith, the child-stealer, and queen of the witches. in all the schools of shamanic sorcery, from those of the assyrian-accadian to the widely-spread varieties of the present day, the exorcism forms the principal element. an exorcism is a formula, the properties or power of which is that when properly pronounced, especially if this be done with certain fumigations and ceremonies, it will drive away devils, diseases, and disasters of every description; nay, according to very high, and that by no means too ancient, authority, it is efficacious in banishing bugs, mice, or locusts, and it is equal to persian powder as a fuge for fleas, but is, unfortunately, too expensive to be used for that purpose save by the very wealthy. it has been vigorously applied against the grape disease, the colorado beetle, the army worm, and the blizzard in the united states, but, i believe, without effect, owing possibly to differences of climate or other antagonistic influences. closely allied to the exorcism is the benediction, which soon grew out of it as a cure. the former being meant to repel and drive away evil, the latter very naturally suggested itself, by a law of moral polarity, as a means of attracting good fortune, blessings, health, and peace. as the one was violently curative, the other was preventive. the benediction would keep the devils and all their works away from a man or his home--in fact, if stables be only well blessed once a year, no mishaps can come to any of the animals who inhabit them; and i myself have known a number of donkeys to receive a benediction in rome, the owner being assured that it would keep them safe from all the ills which donkeys inherit. and in the year , in one of the principal churches of philadelphia, blessed candles were sold to a congregation under guarantee that the purchase of one would preserve its possessor for one year against all disorders of the throat, on which occasion a sermon was preached, in the which seven instances were given in which people had thus been cured. between blessing and banning it soon became evident that many formulas of words could be used to bring about mysterious results. it is probable that the exorcism in its original was simply the angry, elevated tone of voice which animals as well as men instinctively employ to repel an enemy or express a terror. for this unusual language would be chosen, remembered, and repeated. with every new utterance this outcry or curse would be more seriously pronounced or enlarged till it became an ernulphian formula. the next step would be to give it metric form, and its probable development is very interesting. it does not seem to have occurred to many investigators that in early ages all things whatever which were remembered and repeated were droned and intoned, or sing-sung, until they fell of themselves into a kind of metre. in all schools at the present day, where boys are required to repeat aloud and all together the most prosaic lessons, they end by chanting them in rude rhythm. all monotone, be it that of a running brook, falls into cadence and metre. all of the sagas, or legends, of the algonkin-wabanaki were till within even fifty years chants or songs, and if they are now rapidly losing that character it is because they are no longer recited with the interest and accuracy which was once observed in the narrators. but it was simply because all things often repeated were thus intoned that the exorcisms became metrical. it is remarkable that among the aryan races it assumed what is called the staff-rhyme, like that which shakespeare, and ben jonson, and byron, and many more employ, as it would seem, instinctively, whenever witches speak or spells or charms are uttered. it will not escape the reader that, in the hungarian gypsy incantations in this work, the same measure is used as that which occurs in the norse sagas, or in the scenes of macbeth. it is also common in italy. this is intelligible--that its short, bold, deeply-marked movement has in itself something mysterious and terrible. if that wofully-abused word "weird" has any real application to anything, it is to the staff-rhyme. i believe that when a man, and particularly a woman, does not know what else to say, he or she writes "lurid," or "weird," and i lately met with a book of travels in which i found the latter applied seventy-six times to all kinds of conundrums, until i concluded that, like the coachman's definition of an idea in heine's "reisebilder," it meant simply "any d----d nonsense that a man gets into his head." but if weird really and only means that which is connected with fate or destiny, from the anglo-saxon weordan, to become, german, werden, then it is applicable enough to rhymes setting forth the future and spoken by the "weird sisters," who are so-called not because they are awful or nightmarish, or pokerish, or mystical, or bug-a-boorish, but simply because they predict the future or destiny of men. "the athenians as well as gentiles excelled in these songs of sorcery, hence we are told (varro, "q. de fascin") that in achaia, when they learned that a certain woman who used them was an athenian they stoned her to death, declaring that the immortal gods bestowed on man the power of healing with stones, herbs, and animals, not with words" ("de rem. superstit. cognos cendis"). truly, doctors never agree. it was in that i learned from a girl in florence two exorcisms or invocations which she was accustomed to repeat before telling fortunes by cards. this girl, who was of the tuscan romagna and who looked etruscan with a touch of gypsy blood, was a repertory of popular superstitions, especially witch-lore, and a maker and wearer of fetishes, always carrying a small bag full of them. bon sang ne peut mentir. the two formulas were as follows. i omit a portion from each:-- "venti cinque carte siete! venti cinque diavoli diventerete, diventerete, anderete nel' corpo, nel' sangue nell' anima, nell' sentimenti del corpo; del mio amante non posso vivere, non passa stare ne bere, ne mangiare ne ... ne con uomini ne con donne non passa favellare, finche a la porta di casa mia non viene picchiare!" "ye are twenty-five cards, become twenty-five devils! enter into the body, into the blood, into the soul; into the feelings of the body of my lover, from whom i cannot live. for i cannot stand (exist), or drink, or eat ... nor can i converse with men or women till at the door of my house he shall come to knock." the second incantation was the same, but beginning with these words:-- "i put five fingers on the wall, i conjure five devils, five monks and five friars, that they may enter the body into the blood, into the soul," &c. if the reader will take le normant's "magie chaldaienne," and carefully compare these italian spells with those of ancient nineveh, he will not only find a close general resemblance, but all the several details or actual identity of words. and it is not a little curious that the same formulas which were repeated-- "once on a time when babylon was young"-- should still be current in italy. so it passed through the ages--races came and went--and among the people the old sorcery was handed across and adown, so that it still lives. but in a few years more the folk-lorist will be its only repository. this chapter is devoted to conjuring diseases of children by gypsies. it bears a great likeness to one in the very devout work of peter pipernus, "de pueris affectis morbis magicis" ("of boys who have been bewitched into disease"), only that pipernus uses catholic incantations, which he also employs "pro ligatis in matrimonio," "pro incubo magico," "de dolóribus stomachi magicis," &c., for to him, as he declares, all disease is of magic origin. the magic of the gypsies is not all deceit, though they deceive with it. they put faith themselves in their incantations, and practise them on their own account. "and they believe that there are women, and sometimes men, who possess supernatural power, partly inherited and partly acquired." the last of seven daughters born in succession, without a boy's coming into the series, is wonderfully gifted, for she can see hidden treasure or spirits, or enjoy second sight of many things invisible to men. and the same holds good for the ninth in a series of boys, who may become a seer of the same sort. such a girl, i.e., a seventh daughter, being a fortune in herself, never lacks lovers. in the young vojvode, or leader, of the kukaya gypsy tribe, named danku niculai, offered the old gypsy woman, pale boshe, one hundred ducats if she would persuade her seventh daughter to marry him. in the united states of america there are many women who advertise in the newspapers that they also are seventh daughters of seventh daughters at that, and who make a good thing of it as fortune-tellers; but they have a far more speedy, economical, and effective way of becoming the last note in an octave, than by awaiting the slow processes of being begotten or born, inasmuch as they boldly declare themselves to be sevenths, which i am assured answers every purpose, as nobody ever asks to see their certificates of baptism any more than of marriage. [ ] most of these witch-wives--also known in hungary as cohalyi, or "wise women," or gule romni, "sweet" or "charming women"--are trained up from infancy by their mothers in medicine and magic. a great part of this education consists in getting by heart the incantations or formulas of which specimens will be given anon, and which, in common with their fairy tales, show intrinsic evidence of having been drawn at no very distant period from india, and probably in common with the lower or shamanic religion of india from turanian sources. but there is among the hungarian gypsies a class of female magicians who stand far above their sisters of the hidden spell in power. these are the lace romni, or "good women," who draw their power directly from the nivasi or pchuvusi, the spirits of water and earth, or of flood and fell. for the hungarian gypsies have a beautiful mythology of their own which at first sight would seem to be a composition of the rosicrucian as set forth by paracelsus and the comte de gabalis, with the exquisite indo-teutonic fairy tales of the middle ages. in fact, in some of the incantations used we find the urme, or fairies, directly appealed to for help. with the gypsies, as among the early accadians, diseases are supposed to be caused by evil supernatural influences. this is more naturally the case among people who lead very simple lives, and with whom sickness is not almost a natural or normal condition, as it is with ladies and gentlemen, or the inhabitants of cities, who have "always something the matter with them." nomadic life is conducive to longevity. "our grandfathers died on the gallows--we die from losing our teeth," said an old gypsy to doctor von wlislocki, when asked what his age was. therefore among all people who use charms and spells those which are devoted to cure occupy the principal position. however, the hungarian romany have many medicines, more or less mysterious, which they also apply in connection with the "healing rhymes." and as in the struggle for life the weakest go first to the wall, the remedies for the diseases of children are predominant. when a mother begins to suffer the pangs of childbirth, a fire is made before her tent, which is kept up till the infant is baptized, in order to drive away evil spirits. certain women feed this fire, and while fanning it (fans being used for bellows) murmur the following rhyme:-- "oh yakh, oh yakh pçabuva, pçabuva, te cavéstár tu trádá, tu trada, pçúvushen te nivashen tire tçuva the traden! lace urmen ávená, caves báçtáles dena, káthe hin yov báçtáles, andre lime báçtáles! motura te ráná, te átunci but' ráná, motura te ráná, te átunci, but' ráná, me dav' andre yákherá! oh yákh, oh yákh pçabuva, rovel cavo: áshuna!" it may here be remarked that the pronunciation of all these words is the same as in german, with the following additions. c = teh in english, or to ch in church. c = ch in german as in buch. j = azs, or the english j, in james; n, as in spanish, or nj in german, while sh and y are pronounced as in english. Á is like ah. the literal translation is:-- "oh fire, oh fire, burn! burn! and from the child (do) thou drive away drive away! pçuvuse and nivashi and drive away thy smoke (pl.) (let) good fairies come (and) give luck to the child, here it is lucky (or fortunate) in the world fortunate brooms and twigs (fuel) and then more twigs, and then yet more twigs i put (give) to the fire. oh fire, oh fire--burn! the child weeps: listen!" in south hungary the gypsy women on similar occasions sing the following charm:-- "eftá pçuvushá, efta niváshá andré mal avená pçabuven, pçabuven, oh yákhá! dáyákri punro dindálen, te gule caves mudáren; pçabuven, pçabuven, oh yákhá; ferinen o caves te daya!" "seven pçuvushe, seven nivasi come into the field, burn, burn, oh fire! they bite the mother's foot, they destroy the sweet child; fire, fire, oh burn! protect the child and the mother!" when the birth is very difficult, the mother's relations come to help, and one of them lets an egg fall, zwischen den beinen derselben. on this occasion the gypsy women in southern hungary sing:-- "Ánro, ánro in obles, te e pera in obles: ava cavo sástávestes! devlá, devlá, tut akharel!" "the egg, the egg is round, and the belly is round, come child in good health! god, god calls thee!" if a woman dies in child-bed two eggs are placed under her arms and the following couplet is muttered:-- "kana anro kirnes hin, kathe nañi tçudá hin!" "when this egg is (shall be) decayed, here (will be) is no milk!" when the after-pains begin it is the custom with some of the gypsy tribes in the siebenburgen to smoke the sufferer with decayed willow-wood which is burned for the purpose while the women in attendance sing:-- "sik te sik o tçu urál, te urál o con urál! kana len hádjináven sascipená tut' áven; káná o tçu ná urál-- tute náñi the dukhal, tute náñi the dukhal." "fast and fast the smoke flies, and flies, the moon flies, when they find (themselves) health (yet) will come to thee, "when the smoke no (longer) flies thou wilt feel pain no more!" there is a strange, mysterious affinity between gypsies and the moon. a wonderful legend, which they certainly brought from india since in it mekran is mentioned as the place where its incident occurred, details that there, owing to the misrepresentations of a sorcerer, the gypsy leader, chen, was made to marry his sister guin, or kan, which brought the curse of wandering upon his people. hence the romany are called chen-guin. it is very evident that here we have chon and kan, or kam, the moon and sun, which is confirmed by another gypsy legend which declares that the sun, because he once violated or still seeks to seduce his sister, the moon, continually follows her, being destined to wander for ever. and as the name chen-kan, or zingan, or zigeuner, is known all over the east, and, as this legend shows, is of indian origin, it is hardly worth while to believe with miklosich that it is derived from an obscure greek heretical sect of christians--the more so as it is most difficult to believe that the romany were originally either greeks or christians or christian heretics. when a gypsy woman is with child she will not, if she can help it, leave her tent by full moonshine. a child born at this time it is believed will make a happy marriage. so it is said of birth in the western world:-- "full moon, high sea, great man thou shalt be; red dawning, cloudy sky, bloody death shalt thou die. "pray to the moon when she is round, luck with you will then abound, what you seek for shall be found on the sea or solid ground." moon-worship is very ancient; it is alluded to as a forbidden thing in the book of job. from early times witches and other women worked their spells when stark-naked by the light of the full moon, which is evidently derived from the ancient worship of that planet and the shameless orgies connected with it. dr. wlislocki simply remarks on this subject that the moon has, in the gypsy incantation, "eine phallische bedeutung." in ancient symbolism the horns of the moon were regarded as synonymous with the horns of the ox--hence their connection with agriculture, productiveness, and fertility, or the generative principle, and from this comes the beneficent influence not only of the horns, but of horse-shoes, boars' tusks, crabs' claws, and pieces of coral resembling them. the great love of gypsy mothers for their children, says wlislocki, induces their friends to seek remedies for the most trifling disorders. at a later period, mother and child are left to mother nature--or the vis medicatrix naturæ. what is greatly dreaded is the berufen, or being called on, "enchanted," in english "overlooked," or subjected to the evil eye. an universal remedy for this is the following:-- a jar is filled with water from a stream, and it must be taken with, not against, the current as it runs. in it are placed seven coals, seven handfuls of meal, and seven cloves of garlic, all of which is put on the fire. when the water begins to boil it is stirred with a three-forked twig, while the wise woman repeats:-- "miseç' yakhá tut dikhen, te yon káthe mudáren! te átunci eftá coká te çaven miseçe yakhá; miseç' yakhá tut dikhen, te yon káthe mudáren! but práhestár e yakhá atunci kores th'ávená; miseç' yakhá tut dikhen te yon káthe mudáren! pçábuvená pçábuvená andre develeskero yakhá!" "evil eyes look on thee, may they here extinguished be! and then seven ravens pluck out the evil eyes; 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!" dr. wlislocki remarks that the "seven ravens" are probably represented by the seven coals, while the three-pointed twig, the meal and the garlic, symbolize lightning. he does not observe that the stick may be the triçula or trident of siva--whence probably the gipsy word trushul, a cross; but the connection is very obvious. it is remarkable that the gypsies assert that lightning leaves behind it a smell like that of garlic. as garlic forms an important ingredient in magic charms, the following from "the symbolism of nature" ("die symbolik und mythologie der natur"), by j. b. friedrich, will be found interesting:-- "we find in many forms spread far and wide the belief that garlic possesses the magic power of protection against poison and sorcery. this comes, according to pliny, from the fact that when it is hung up in the open air for a time, it turns black, when it is supposed to attract evil into itself--and, consequently, to withdraw it from the wearer. the ancients believed that the herb which mercury gave to ulysses to protect him from the enchantment of circe, and which homer calls moly, was the alium nigrum, or garlic, the poison of the witch being a narcotic. among the modern greeks and turks, garlic is regarded as the most powerful charm against evil spirits, magic, and misfortune. for this reason they carry it with them, and hang it up in their houses as a protection against storms and bad weather. so their sailors carry with them a sack of it to avert shipwreck. if any one utters a word of praise with the intention of fascinating or of doing harm, they cry aloud 'garlic!' or utter it three times rapidly. in aulus persius flaccus (satyr. v.) to bite garlic averts magic and the evils which the gods send to those who are wanting in reverence for them. according to a popular belief the mere pronunciation of 'garlic!' protects one from poison." it appears to be generally held among them and the poles that this word prevents children from "beschreien werden" that is, from being banned, or overlooked, or evil-eyed. and among the poles garlic is laid under children's pillows to protect them from devils and witches. (bratraneck, "beiträge zur Æsthetik der pflanzenwelt," p. ). the belief in garlic as something sacred appears to have been very widely spread, since the druids attributed magic virtues to it; hence the reverence for the nearly allied leek, which is attached to king david and so much honoured by the welsh. "tell him i'll knock his leek about his pate upon saint david's day."--shakespeare. the magic virtues of garlic were naturally enough also attributed to onions and leeks, and in a curious italian work, entitled "il libro del comando," attributed (falsely) to cornelius agrippa, i find the following:-- "segreto magico d'indovinare, colle cipole, la salute d'una persona lontana. a magic secret to divine with onions the health of a person far distant. gather onions on the eve of christmas and put them on an altar, and under every onion write the name of the persons as to whom one desires to be informed, ancorche non scrivano, even if they do not write. "the onion (planted) which sprouts the first will clearly announce that the person whose name it bears is well. "and in the same manner we can learn the name of the husband or wife whom we should choose, and this divination is in use in many cantons of germany." very much allied to this is the following love charm from an english gypsy:-- "take an onion, a tulip, or any root of the kind (i.e. a bulbous root?), and plant it in a clean pot never used before; and while you plant it repeat the name of the one whom you love, and every day, morning and evening, say over it:-- "'as this root grows and as this blossom blows, may her heart be turned unto me!' "and it will come to pass that every day the one whom you love will be more and more inclined to you, till you get your heart's desire." a similar divination is practised by sowing cress or lettuce seed in the form of names in gardens. if it grows well the one who plants it will win the love of the person indicated. as regards the use of coals in incantations, marcellus burdigalensis, [ ] a latin physician of the third century, who has left us a collection of latin and gaelic charms, recommends for a cure for toothache: "salis granum, panis micam, carbonem mortuum in phoenicio alligabis," i.e., to carry a grain of salt, a crumb of bread, and a coal, in a red bag. when the witch-brew of coals, garlic, and meal is made, and boiled down to a dry residuum, it is put into a small three-cornered bag, and hung about the child's neck, on which occasion the appropriate rhyme is repeated nine times. "and it is of special importance that the bag shall be made of a piece of linen, which must be stolen, found, or begged." to learn whether a child has been overlooked, or evil-eyed, or enchanted, the "wise woman" takes it in her arms, and goes to the next running stream. there she holds the face of the babe as nearly as she can to the water, and repeats:-- "páñi, páñi sikova, dikh the upré, dikh télé! buti páñi sikovel buti pál yákh the dikhel te ákáná mudárel." "water, water, hasten! look up, look down! much water hastens (may) as much come into the eye which looked evil on thee, and may it now perish." if the running brook makes a louder sound than usual then it is supposed to say that the child is enchanted, but if it runs on as before then something else is the matter, and to ascertain what it is other charms and ceremonies are had recourse to. this incantation indicates, like many others, a constant dwelling in lonely places, by wood and stream, as gypsies wont to do, and sweet familiarity with nature, until one hears sermons in stones, books in the running brooks, and voices in the wind. [ ] civilized people who read about red indian sorcerers and gypsy witches very promptly conclude that they are mere humbugs or lunatics--they do not realize how these people, who pass half their lives in wild places watching waving grass and falling waters, and listening to the brook until its cadence speaks in real song, believe in their inspirations, and feel that there is the same mystical feeling and presence in all things that live and move and murmur as well as in themselves. now we have against this the life of the clubs and family, of receptions and business, factories and stock-markets, newspapers and "culture." absolutely no one who lives in "the movement" can understand this sweet old sorcery. but nature is eternal, and while grass grows and rivers run man is ever likely to fall again into the eternal enchantments. and truly until he does he will have no new poetry, no fresh art, and must go on copying old ideas and having wretchedly worn-out exhibitions in which there is not one original idea. if it appears that the child is overlooked, or "berufen," many means are resorted to, "one good if another fails," but we have here to do only with those which are connected with incantations. a favourite one is the following: three twigs are cut, each one from a different tree, and put into a pipkin which has been filled with water dipped or drawn with, not against, the current of a stream. three handfuls of meal are then put in and boiled down to a brei, or pudding. a horse hair is then wound round a needle, which is stuck not by the point but by the head into the inner bottom of a tub, which is filled with water, and placed upon this is the pipkin with the pudding. then the "overlooked," or evil-seen child is held over the tub while the following rhyme is chanted:-- "páñi, páñi lunjárá, páñi, páñi isbiná; te náshválipen çucá náshválipen mudárá, mudára te ákáná, káthe beshá ñikáná, sár práytiña sutyárel, káthe ándre piri, ándre piri, nivasheshe les dávás!" "water, water, spread! water, water, stretch! and sickness disappear, sickness be destroyed, be destroyed now. remain not here at all! who ever has overlooked this child as this leaf in the pot (maybe) be given to the nivashi!" this is repeated nine times, when the water in the tub, with the pipkin and its contents, are all thrown into the stream from which the water was drawn. this is a widely-spread charm, and it is extremely ancient. the pipkin placed across the tub or trough--trog--here signifies a bridge, and wlislocki tells us that no transylvanian tent-gypsy will cross a bridge without first spitting thrice over the rails into the water. the bridge plays an important part in the mythology and folk-lore of many races. the ancient persians had their holy mountain, albordi, or garotman, the abode of gods and blessed souls, to which they passed by the bridge cin-vat, or chinevad, whence the creed: "i believe in the resurrection of the dead; that all bodies shall live renewed again, and i believe that by the bridge cin-vat all good deeds will be rewarded, and all evil deeds punished." the punishment is apparent from the parallel of the bridge al sirat, borrowed by the mahommedans from the persians, over which the good souls passed to reward, and from which the wicked tumbled down into hell. when i first met emerson in i happened to remark that a bridge in a landscape was like a vase in a room, the point on which an eye trained to the picturesque involuntarily rested. nearly thirty years after, when we were both living at shepherd's hotel in cairo, he reminded me of this one day when by the nile we were looking at a bridge. as a bridge must cross a stream, or a torrent which is generally beautiful by itself, and as the cross or span has the effect of defining and framing the picture, as a circlet or tiara sets off a beautiful head, it is not remarkable that in all ages men have made such objects subjects of legend and song. hence the oft-repeated devil's bridge, so-called because it seemed to simple peasants impossible for mere mortals to build, although bridges are habitually and more naturally connected with salvation and saints. he who in early ages built a bridge, did a great deed in times when roads were rare; hence the great priest was called the pontifex. another spell for the purpose of averting the effects of the evil eye is as follows: the mother of the overlooked child fills her mouth with salt water, and lets it drop or trickle on the limbs of the infant, and when this has been done, repeats:-- "miseç yákhá tut dikhen sár páñori-- mudaren! náshvalipen prejia: andral t'ro shero andral t're kolyin, andral t're por andral t're punrá andral t're vástá kathe prejánen,-- andre yákhá yon jánen!" "false (evil) eyes see thee, like this water may they perish! sickness depart from thy head, from thy breast, from thy belly, from thy feet, from thy hands, may they go hence into the evil eyes!" it may be observed that meal forms an ingredient in several of these sorceries. it is a very ancient essential to sacrifices, and is offered to the spirits of the stream to appease them, as it was often given for the same purpose to the wind. the old germans, says prætorius, imagined the storm-wind as a starving, ravenous being, and sought to appease it by throwing meal to it. so it happened once even of later years near bamberg when a mighty wind was raging one night that an old woman took her meal-bag and threw its contents out of the window, saying:-- "lege dich, lieber wind, bringe dies deinem kind!" "dear wind, be not so wild, take that unto thy child!" "in which thing," adds the highly protestant prætorius ("anthropodemus plutonicus," p. ), "she was like the papists who would fain appease the donnerwetter, or thunderstorms, with the sound of baptized bells, as though they were raging round like famished lions, or grim wolves, or a soldier foraging, seeking what they may devour." the wind here represents the wild hunter, or the storm, the leader of the wüthende heer, or "raging army," who, under different names, is the hero of so many german legends. that the voice of the wind should seem like that of wild beasts roaring for food would occur naturally enough to any one who was familiar with both. when a child refuses the breast the gypsies believe that a pçuvus-wife, or a female spirit of the earth has secretly sucked it. in such a case they place between the mother's breasts onions, and repeat these words:-- "pçuvushi, pçuvushi, ac tu náshvályi tiro tçud ac yakhá, andre pçuv tu pçábuvá! thávdá, thávdá miro tçud, thávdá, thávdá, parno tçud, thávdá, thávdá, sár kámáv,-- mre cáveske bokhale!" "earth-spirit! earth-spirit! be thou ill. let thy milk be fire! burn in the earth! flow, flow, my milk! flow, flow, white milk! flow, flow, as i desire to my hungry child!" the same is applied when the milk holds back or will not flow, as it is then supposed that a pçuvus-wife has secretly suckled her own child at the mother's breast. it is an old belief that elves put their own offspring in the place of infants, whom they sometimes steal. this subject of elf-changelings is extensively treated by all the writers on witchcraft. there is even a latin treatise, or thesis, devoted to defining the legal and social status, rights, &c., of such beings. it is entitled, "de infantibus supposititiis, vulgo wechsel-bälgen," dresden, . "such infants," says the author (john valentine merbitz), "are called cambiones, vagiones (à continuo vagitu), germanis küllkräpfe, wechselkinder, wechselbälge, all of which indicates, in german belief, children which have nothing human about them except the skin." when the child is subject to convulsive weeping or spasms, and loses its sleep, the mother takes a straw from the child's sleeping-place and puts into her mouth. then, while she is fumigated with dried cow-dung, into which the hair of the father and mother have been mingled, she chants:-- "bala, bálá pçubuven, cik te bálá pçubuven, cik te bálá pçubuven, pçábuvel náshvályipen!" "hair, hair, burn! dirt and hair burn! dirt and hair burn! illness be burned!" this bears manifest mark of hindoo origin, and i have no doubt that the same ceremony in every detail is practised in india at the present day. in southern hungary convulsive weeping in children is cured as follows: in the evening, when the fire burns before the tent, the mother takes her child in her arms and carries it three times around the fire, putting on it a pipkin full of water, into which she puts three coals. with this water she washes the head of her child, and pours some of it on a black dog. then she goes to the next stream or brook, and lets fall into it a red twist, saying:-- "lává niváshi ádá bolditori te láhá m're caveskro rovipen! káná sástavestes ánáv me tute pçábáyá te yándrá." "nivashi take this twist, and with it the weeping of my child. when it is well i will bring thee apples and eggs." when a child "bumps" its head the swelling is pressed with the blade of a knife, and the following spell is muttered thrice, seven, or nine times, according to the gravity of the injury:-- "ac tu, ac tu, ac kovles, the may sik tu mudarés! andre pcuv tu jiá, dikav tut me ñikáná! shuri, shuri, áná, de pal pçuv!" "be thou, be thou, be thou weak (i.e., soft) and very soon perish! go thou into the earth, may i see thee never more! bring knives, knives, give (i.e., put) into the earth." then the knife is stuck three, seven, or nine times into the earth. if the child or a grown person has a bleeding at the nose, some of the blood is covered with earth, and the following verse repeated:-- "pçuvush, dáv tute pçuvush, lává mánge, de tre cáveske hin may táte! sik lava!" "pcuvus, i give to thee, pcuvus, oh take from me, give it to thy child, it is very warm, take it quickly!" if the child has pains in the stomach, the hair of a black dog is burned to powder and kneaded with the mother's milk and some of the fæces of the child into a paste. this prescription occurs in the magical medical formulas of marcellus burdigalenis, the court-physician at rome in the fourth century: "cape mel atticum et stercus infantis quod primum demittit, statim ex lacte mulieris quoe puerum allactat permiscebis et sic inunges," &c. most of the prescriptions of marcellus were of ancient etrurian origin, and i have found many of them still in use in the romagna toscana. this is put into a cloth and bound on the belly of the child. when it falls asleep a hole is bored in a tree and the paste put into it. the hole is then stopped up with a wooden plug, and while this is being done the following is repeated:-- "andrál por prejiá, andré selene beshá! beshá beshá tu káthe! penáv, penáv me tute!" "depart from the belly live in the green! (tree) remain, remain thou here! i say, i say to thee!" 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 cernobog 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, ). 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. chapter iv. south slavonian and other gypsy witch-lore.--the words for a witch--vilas and the spirits of earth and air--witches, egg-shells, and egg-lore--egg proverbs--ova de crucibus. there is current in the whole of the southern slavonian provinces a vast mass of legends and other lore relating to witches, which, in the opinion of dr. friedrich s. krauss, may also be regarded as romany, since it is held in common with the gypsies. there can, indeed, be very little doubt that most of it was derived from, or disseminated by, them, since they have been the principal masters in magic and doctors in medicine in the slavonic lands for many centuries. there are others deeply learned in this subject who share the same opinion, it being certain that the gypsies could hardly have a separate lore for themselves and one for magic practices on others, and i entertain no doubt that they are substantially the same; but to avoid possible error and confusion, i give what i have taken in this kind from dr. krauss [ ] and others by itself. as the english word witch, anglo-saxon wicca, comes from a root implying wisdom, [ ] so the pure slavonian word vjestica, bulgarian, vjescirica (masculine, viestae), meant originally the one knowing or well informed, and it has preserved the same power in allied languages, as veaa (new slovenish), knowledge, vedavica, a fortune-teller by cards, viedma (russian), a witch, and vedwin, fatidicus. in many places, especially in dalmatia, witches are more gently or less plainly called krstaca, the crossed, from krst, a cross, i.e., christos, or rogulja, "horned," derived from association with the horns of devils. in croatia the italian striga is used, while among the slovenes and kai-kroats the term copernica (masculine, coprnjak). "but it enrages the witches so much to be called by this word that when they hear that any one has used it they come to his house by night and tear him in four pieces, which they cast afar into the four quarters of the earth, yea, and thereunto carry away all the swine, horses, and cattle, so intolerable is their wrath." therefore men use the word hmana zena, or "common woman," hmana being the slavonic pronunciation of the german word gemein, or common. in dalmatia and far into servia a witch is called macisnica, and magic, macija, which is, evidently enough, the italian magia. but there are witches and witches, and it appears that among the learned the vjestica differs from the macionica, and this from the zlokobnica who, as the "evil-meeter," or one whom it is unlucky to encounter in the morning, is probably only one who has the evil eye. a quotation from a servian authority, given by dr. krauss, is as follows:-- "i have often heard from old hodzas and kadijas, that every female wallach, as soon as she is forty years old, abandons the 'god be with us!' and becomes a witch (vjestica), or at least a zlokobnica or macionica. a real witch has a mark of a cross under her nose, a zlokobnica has some hairs of a beard, and a macionica may be known by a forehead full of dark folds (frowns), with blood-spots in her face" ("niz srpskih pripoviedaka. vuk. vit. vecevica. pancevo," p, . ). of the great number of south slavonian terms for the verb to enchant or bewitch, it may suffice to say that the commencement, carati, cari carani, carovnik, &c., appear to have much more affinity to the gypsy chor-ava, to steal or swindle, and chov-hani, a witch, than to the italian ciarlatano, and the french and english charlatan, from which dr. krauss derives them. the vilas-sylvana elementary spirits. among the slavonic and gypsy races all witchcraft, fairy- and folk-lore rests mainly upon a belief in certain spirits of the wood and wold, of earth and water, which has much in common with that of the rosicrucians and paracelsus, but much more with the gypsy mythology (as given by wlislocki, "vom wandernden zigeunervolke," pp. - ), which is apparently in a great measure of directly indian origin. "in the vile" says dr. krauss, "also known as samovile, samodivi, and vilevrjaci, we have near relations to the forest and field spirits, or the 'wood-' and 'moss-folk' of middle germany, france, and bavaria; the 'wild people' of eifel, hesse, salzburg, and the tyrol; the wood-women and wood-men of bohemia; the tyrolese fanggen, fänken, nörkel, and happy ladies; the roumanish orken, euguane, and dialen; the danish ellekoner; the swedish skogsnufvaz; and the russian ljesje; while in certain respects they have affinity with the teutonic valkyries." yet they differ on the whole from all of these, as from english fairies, in being more like divinities, who exert a constant and familiar influence for good or evil on human beings, and who are prayed to or exorcised on all occasions. they have, however, their exact parallel among the red indians of north america as among the eskimo, and it is evident that they are originally derived from the old or primeval shamanic faith, which once spread all over the earth. it is very true, as dr. krauss remarks, that in the west of europe it is becoming almost impossible to trace this true origin of spirits now regarded as merely diabolical, or otherwise put into new rôles; but among the south slavonians and gypsies we can still find them in very nearly their old form and playing the same parts. we can still find the vila as set forth in old ballads, the incarnation of beauty and power, the benevolent friends of sufferers, the geniuses of heroes, the dwellers by rock and river and greenwood tree. but they are implacable in their wrath to all who deceive them, or who break a promise; nay, they inflict terrible punishment even on those who disturb their rings or the dances which they make by midsummer moonlight. hence the proverb applied to any man who suddenly fell ill: "naiso je na vilinsko kolo" ("he stepped on a fairy-ring"). from this arbitrary exercise of power we find the vila represented at times as a spirit who punishes and torments. thus we are told that there was once a shepherd named stanko, who played beautifully on the flute. one evening he was so absorbed in his own music that when the ave maria bell rung, instead of repeating the prayer he played it. as he ended he saw a vila sitting on a hedge. and from that hour she never left him. by table, by his bed, at work or play, the white form and unearthly eyes of the spirit were close to him. "by a spell to him unknown, he could never be alone." witches and wizards were summoned to aid him, but to no avail; nay, it made matters worse, for the vila now often beat him, and when people asked him why it was, he replied that the vila did so because he refused to wander out into the world with her. and yet again he would be discovered in the top of a tree, bound with bast; and so it went on for years, till he was finally found one morning drowned in a ditch. so in the wolf dietrich legend the hero refuses the love of die rauhe else, and is made mad by the witch and runs wild. all of which is identical with what is told in an algonkin tale (vide "the algonkin legends of new england"). there are three kinds of witches or spirits among the southern slavonians which correspond in every respect exactly to those in which the gypsies believe. the first of these are the zracne vile, or aerial spirits. these, like the spirits of the air of scripture, are evily-disposed to human beings, playing them mischievous tricks or inflicting on them fatal injuries. they lead them astray by night, like friar rush and robin goodfellow, or the english gypsy mullo doods, or bewilder and frighten them into madness. of the second kind are the earth spirits, pozemne vile, in gypsy pcuvushi or puvushi. these are amiable, noble, and companionable beings, who often give sage counsel to men. thirdly are the water sprites, in slavonic povodne vile, in gypsy nivashi, who are to the highest degree vindictive at times, yet who behave kindly to men when they meet them on land. but woe to those who, while swimming, encounter them in streams or lakes, for then the goblins grasp and whirl them about until they perish. from this account by dr. krauss, it appears as if this slavonic mythology were derived from the gypsy, firstly, because it is more imperfect than the latter, and secondly, because in it vilas, or spirits, are confused with witches, while among the gypsies they are clearly separated and distinctly defined. dr. wlislocki says ("vom wand. zigeunervolke," p. ) that "gypsies are still a race given to shamanism, but yet they reverence a highest being under the name of devla or del." this is, however, the case to-day with all believers in shaman or sorcery-religion, the difference between them and monotheists being that this highest god is little worshipped or even thought of, all practical devotion being paid to spirits who are really their saints. by close examination the gypsy religion, like that of the country-folk in india, appears to be absolutely identical in spirit with that of american indians. and i should say that the monk mentioned by prætorius, who declared that though god and christ should damn him, yet he could be saved by appealing to saint joseph, was not very far removed from being a shamanist. the hungarian gypsies are divided into tribes, and one of these, the kukaya, believes itself to be descended from the pçuvushi, or earth-fairies, according to the following story, narrated by dr. h. von wlislocki in his paper on the genealogy and family relations of the transylvanian tent gypsies:-- "many thousand years ago there were as yet in the world very few pchuvushi. these are beings of human form dwelling under the earth. there they have cities, but they very often come to the world above. they are ugly, and their men are covered with hair. (all of this indicates a prehistoric subterranean race like the eskimo, fur-clad. [ ]) they carry off mortal girls for wives. their life is hidden in the egg of a black hen." this is the same as that of the orco or ogre in the italian tale, "i racconti delle fate, cesare da causa," florence, . whoever kills the hen and throws the egg into a running stream, kills the pchuvush. "once a young pchuvush woman came up to the world and sat in a fair green forest. she saw a very beautiful youth sleeping in the shade, and said: 'what happiness it must be to have such a husband. mine is so ugly!' her husband, who had stolen silently after her, heard this, and reflected: 'what a good idea it would be to lend my wife to this young man till she shall have borne a family of beautiful children! then i could sell them to my rich pchuvus friends.' so he said to his wife: 'you may live with this youth for ten years if you will promise to give me either the boys or the girls which you may bear to him.' she agreed to this. then the pchuvus began to sing:-- "'kuku, kukáya kames to adala? kuku, kukaya.' "that is in english:-- "'kuku, kukaya do you want this (one) here? kuku, kukaya.' "then the young man awoke, and as the goblin offered him much gold and silver with his wife, he took her and lived with her ten years, and every year she bore him a son. then came the pchuvush to get the children. but the wife said she had chosen to keep all the sons, and was very sorry but she had no girls to give him! so he went away sorrowfully, howling:-- "'kuku, kukáya! ada kin jirklá! kuku, kukaya!' "that is to say:-- "'kuku, kukaya! these are dogs here! kuku, kukaya!' "then the ten boys laughed and said to their father: 'we will call ourselves kukaya.' and so from them came the race." dr. wlislocki points out that there are races which declare themselves to be descended from dogs, or, like the romans, from wolves. it is a curious coincidence that the eskimo are among the former. in all parts of eastern europe, as in the west, many people are not only careful to burn the parings of their nails [ ] and the combings of hair, for fear lest witches and imps should work sorcery with them to the injury of those from whom they came, but they also destroy the shells of eggs when they have eaten their contents. so a. wuttke tells us in his book, "der deutsche volks aberglaube der gegenwart," : "when one has eaten eggs the shells must be broken up or burned, or else the hens will lay no more, or evil witches will come over them." and in england, spain, the netherlands, or portugal, there are many who believe or say that if the witches can get such shells from which people have eaten, unbroken, they can, by muttering spells, cause them to grow so large that they can use them as boats. dom leitas ganet ("dona branca ou a conquista do algarve," paris, ), however, assures us that is a very risky thing for the witches, because if they do not return home before midnight the shell-boat perishes, "whence it hath come to pass that many of these sorceresses have been miserably drowned." however, an egg hung up in a house is a lucky amulet, hence the ostrich eggs and cocoanuts resembling them which are so common in the east. and it is to be observed that every gypsy in england declares that a pivilioi, or cocoanut, as a gift brings bak or luck, i myself having had many given to me with this assurance. this is evidently and directly derived from india, in which country there are a mass of religious traditions referring to it. "once there was a gypsy girl who noticed that when anybody ate eggs they broke up the shells, and asking why this was done received for answer:-- "'you must break the shell to bits for fear lest the witches should make it a boat, my dear. for over the sea away from home, far by night the witches roam.' "then the girl said: 'i don't see why the poor witches should not have boats as well as other people.' and saying this she threw the shell of an egg which she had been eating as far as she could, and cried, 'chovihani, lav tro bero!' ('witch--there is your boat!') but what was her amazement to see the shell caught up by the wind and whirled away on high till it became invisible, while a voice cried, 'paraka!' ('i thank you!') "now it came to pass some time after that the gypsy girl was on an island, where she remained some days. and when she wished to return, behold a great flood was rising, and it had washed her boat away, she could see nothing of it. but the water kept getting higher and higher, and soon there was only a little bit of the island above the flood, and the girl thought she must drown. just then she saw a white boat coming; there sat in it a woman with witch eyes; she was rowing with a broom, and a black cat sat on her shoulder. 'jump in!' she cried to the girl, and then rowed her to the firm land. "when she was on the shore the woman said: 'turn round three times to the right and look every time at the boat.' she did so, and every time she looked she saw the boat grow smaller till it was like an egg. then the woman sang:-- "'that is the shell you threw to me, even a witch can grateful be.' "saying this she vanished, cat, broom, shell, and all. "now my story is fairly done, i beg you to tell a better one." as regards these boats which grow large or small at will we find them in the norse ship skidbladnir, which certain dwarfs made and gave to frey. it is so large that all the gods and their army can embark in it. but when not in use it may be so contracted that one may hava i pungi sino--put it in his purse or pocket. the algonkin god glooskap has not only the counterpart of skidbladnir, but the hammer of thor and his belt of strength. he has also the two attendant birds which bring him news, and the two wolves which mean day and night. another legend given by dr. krauss, relative to witches and egg-shells is as follows:-- "by the klek lived a rich tavern-keeper and his wife. he was thin and lean--hager und mager--while she was as fat as a well-fed pig. "one day there came a gypsy woman by. she began to tell his fortune by his hand. and as she studied it seriously she became herself serious, and then said to him, 'listen, you good-natured dolt (moré)! do you know why you are so slim and your wife so stout?' 'not i.' 'my good friend (latcho pral), your wife is a witch. every friday when there is a new moon (mladi petak) she rides you up along the klek to the devil's dance' (uraze kolo). 'how can that be?' 'simply enough. as soon as you fall asleep, she slips a magic halter over your head. then you become a horse, and she rides you over the hills and far away over mountains and woods, cities and seas, to the witches' gathering. "'little you know where you have been, little you think of what you have seen, "'for when you awake it is all forgotten, but the ride is hard for you, and you are wasting away, and dying. take great care of yourself on the next friday when there is a new moon!' "so the gypsy went her way, and he thought it over. on the next friday when the moon was new he went to bed early, but only pretended to sleep. then his wife came silently as a cat to the bed-side with the magic halter in her hand. as quick as lightning he jumped up, snatched it from her, and threw it over her head. then she became, in a second, a mare. he mounted her, and away she flew through the air--over hills and dales like the wind, till they came to the witches' meeting. "he dismounted, bound the mare to a tree, and, unseen by the company, watched them at a little distance. all the witches carried pots or jars. first they danced in a ring, then every one put her pot on the ground and danced alone round it. and these pots were egg-shells. "while he watched, there came flying to him a witch in whom he recognized his old godmother. 'how did you come here?' she inquired. 'well, i came here on my mare, i know not how.' 'woe to you--begone as soon as possible. if the witches once see you it will be all up with you. know that we are all waiting for one' (this one was his wife), 'and till she comes we cannot begin.' then the landlord mounted his mare, cried 'home!' and when he was there tied her up in the stable and went to bed. "in the morning his servant-man said to him: 'there is a mare in the stable.' 'yes,' replied the master; 'it is mine.' so he sent for a smith, and made him shoe the mare. now, whatever is done to a witch while she is in the form of an animal remains on or in her when she resumes her natural shape. "then he went out and assembled a judicial or legal commission. he led the members to his house, told them all his story, led forth the mare, and took off the halter. she became a woman as before, but horse-shoes were affixed to her feet and hands. she began to weep and wail, but the judge was pitiless. he had her thrown into a pit full of quicklime, and thus she was burnt to death. and since that time people break the shells of eggs after eating their contents, lest witches should make jars or pots of them." the following story on the same subject is from a different source:-- "there was once a gypsy girl who was very clever, and whenever she heard people talk about witches she remembered it well. one day she took an egg-shell and made a small round hole in it very neatly, and ate the yolk and white, but the shell she put on a heap of white sand by a stream, where it was very likely to be seen. then she hid herself behind a bush. by and by, when it was night, there came a witch, who, seeing the shell, pronounced a word over it, when it changed to a beautiful boat, into which the witch got and sailed on the water, over the sea. "the girl remembered the word, and soon ate another egg and turned it into a boat. whenever she willed it went over the world to places where fruit and flowers abounded, or where people gave her much gold for such things as knives and scissors. so she grew rich and had a fine house. the boat she hid away carefully in a bush. "there was a very envious, wicked woman, whom the girl had befriended many a time, and who hated her all the more for it. and this creature set to work, spying and sneaking, to find out the secret of the girl's prosperity. and at last she discovered the boat, and, suspecting something, hid herself in the bush hard by to watch. "by and by the girl came with a basket full of wares for her trade, and, drawing out the boat, said, 'to africa!'--when off it flew. the woman watched and waited. after a few hours the girl returned. her boat was full of fine things, ostrich feathers and gold, fruit and strange flowers, all of which she carried into her house. "then the woman put the boat on the water, and said, 'to africa!' but she did not know the word by means of which it was changed from an egg-shell, and which made it fly like thought. so as it went along the woman cried, 'faster!' but it never heeded her. then she cried again in a great rage, and at last exclaimed, 'in god's name get on with you!' then the spell was broken, and the boat turned into an egg-shell, and the woman was drowned in the great rolling sea." egg-lore is inexhaustible. the eggs of maundy thursday (witten donnertag), says a writer in the queen, protect a house against thunder and lightning, but, in fact, an egg hung up is a general protection, hence the ostrich eggs and cocoanuts of the east. some other very interesting items in the communication referred to are as follows:-- "witches and eggs.--'to hang an egg laid on ascension day in the roof of a house,' says reginald scot in , 'preserveth the same from all hurts.' probably this was written with an eye to the 'hurts' arising from witchcraft, in connection with which eggs were supposed to possess certain mysterious powers. in north germany, if you have a desire to see the ladies of the broomstick on may day, their festival, you must take an egg laid on maundy thursday, and stand where four roads meet; or else you must go into church on good friday, but come out before the blessing. it was formerly quite an article of domestic belief that the shells must be broken after eating eggs, lest the witches should sail out to sea in them; or, as sir thomas browne declared, lest they 'should draw or prick their names therein, and veneficiously mischief' the person who had partaken of the egg. north germans, ignoring this side of the question, say, 'break the shells or you will get the ague;' and netherlanders advise you to secure yourself against the attacks of this disagreeable visitor by eating on easter day a couple of eggs which were laid on good friday. "scottish superstitions.--scotch fishers, who may be reckoned among the most superstitious of folks, believe that contrary winds and much consequent vexation of spirit will be the result of having eggs on board with them; while in the west of england it is considered very unlucky to bring birds' eggs into the house, although they may be hung up with impunity outside. mr. gregor, in his 'folklore of the north-east of scotland,' gives us some curious particulars concerning chickens, and the best methods of securing a satisfactory brood. the hen, it seems, should be set on an odd number of eggs, or the chances are that most, if not all, will be addled--a mournful prospect for the henwife; also they must be placed under the mother bird after sunset, or the chickens will be blind. if the woman who performs this office carries the eggs wrapped up in her chemise, the result will be hen birds; if she wears a man's hat, cocks. furthermore, it is as well for her to repeat a sort of charm, 'a' in thegeethir, a' oot thegeethir.' "unlucky eggs.--there are many farmers' wives, even in the present day, who would never dream of allowing eggs to be brought into the house or taken out after dark--this being deemed extremely unlucky. cuthbert bede mentions the case of a farmer's wife in rutland who received a setting of ducks' eggs from a neighbour at nine o'clock at night. 'i cannot imagine how she could have been so foolish,' said the good woman, much distressed, and her visitor, upon inquiry, was told that ducks' eggs brought into a house after sunset would never be hatched. a lincolnshire superstition declares that if eggs are carried over running water they will be useless for setting purposes; while in aberdeen there is an idea prevalent among the country folks that should it thunder a short time before chickens are hatched, they will die in the shell. the same wiseacres may be credited with the notion that the year the farmer's gudewife presents him with an addition to his family is a bad season for the poultry yard. 'bairns an' chuckens,' say they, 'dinna thrive in ae year.' the probable explanation being that the gudewife, taken up with the care of her bairn, has less time to attend to the rearing of the 'chuckens.' "fortune-telling in northumberland.--besides the divination practised with the white of an egg, which certainly appears of a vague and unsatisfactory character, another species of fortune-telling with eggs is in vogue in northumberland on the eve of st. agnes. a maiden desirous of knowing what her future lord is like, is enjoined to boil an egg, after having spent the whole day fasting and in silence, then to extract the yolk, fill the cavity with salt, and eat the whole, including the shell. this highly unpalatable supper finished, the heroic maid must walk backwards, uttering this invocation to the saint:-- "'sweet st. agnes, work thy fast, if ever i be to marry man, or man be to marry me, i hope him this night to see.'" friedrich and others assert that the saying in luke xi. --"or if he shall ask an egg shall he give him a scorpion?"--is a direct reference to ancient belief that the egg typified the good principle, and the scorpion evil, and which is certainly supported by a cloud of witnesses in the form of classic folk-lore. the egg, as a cosmogenic symbol, and indicating the origin of all things, finds a place in the mythologies of many races. these are indicated with much erudition by friedrich, "symbolik der natur," p. . in lower alsatia it is believed that if a man will take an easter egg into the church and look about him, if there be any witches in the congregation he may know them by their having in their hands pieces of pork instead of prayer-books, and milk-pails on their heads for bonnets (wolf, "deutsche mährchen und sagen," p. ). there is also an ancient belief that an egg built into a new building will protect it against evil and witchcraft. such eggs were found in old houses in altenhagen and iserlohen, while in the east there is a proverb, "the egg of the chamber" ("hamasa" of abu temman, v. rückert, stuttgart, ), which seems to point to the same practice. the romans expressed a disaster by saying, "ovum ruptum est" ("the egg is smashed"). among other egg-proverbs i find the following:-- his eggs are all omelettes (french); i.e., broken up. eggs in the pan give pancakes but nevermore chicks (low german). never a chicken comes from broken eggs (low german). bad eggs, bad chickens. hence in america "a bad egg" for a man who is radically bad, and "a good egg" for the contrary. eggs not yet laid are uncertain chickens; i.e., "do not count your chickens before they are hatched." tread carefully among eggs (german). the egg pretends to be cleverer than the hen. he waits for the eggs and lets the hen go. he who wants eggs must endure the clucking of the hen (westphalian). he thinks his eggs are of more account than other people's hens. one rotten egg spoils all the pudding. rotten eggs and bad butter always stand by one another; or "go well together." old eggs, old lovers, and an old horse, are either rotten or for the worse. (original: alte eyer alte freier-- alter gaul sind meistens faul.) "all eggs are of the same size" (eggs are all alike), he said, and grabbed the biggest. as like as eggs (old roman). as sure as eggs. his eggs all have two yolks. if you have many eggs you can have many cakes. he who has many eggs scatters many shells. to throw an egg at a sparrow. to borrow trouble for eggs not yet hatched. half an egg is worth more than all the shell. a drink after an egg, and a leap after an apple. a rotten egg in his face. in the early mythology, the egg, as a bird was hatched from it, and as it resembled seeds, nuts, &c., from which new plants come, was regarded as the great type of production. this survives in love-charms, as when a girl in the tyrol believes she can secure a man's love by giving him a red easter egg. this giving red eggs at easter is possibly derived from the ancient parsees, who did the same at their spring festival. among the christians the reproductive and sexual symbolism, when retained, was applied to the resurrection of the body and the immortality of the soul. hence easter eggs. and as christ by his crucifixion caused this, or originated the faith, we have the ova de crucibus, the origin of which has puzzled so many antiquaries; for the cross itself was, like the egg, a symbol of life, in earlier times of reproduction, and in a later age of life eternal. these eggs are made of a large size of white glass by the armenian christians. chapter v. charms or conjurations to cure or protect animals. from the earliest ages a drum or tambourine has formed such an indispensable adjunct of shamanic sorcery among tartars, lapps, samoyedes, eskimo, and red indians, that, taking it with other associations, i can hardly believe that it has not been transmitted from one to the other. in hungary the gypsies when they wish to know if an invalid will recover, have recourse to the cováçanescro buçlo (chovihanescro buklo) or "witch-drum." this is a kind of rude tambourine covered with the skin of an animal, and marked with stripes which have a special meaning. on this are placed from nine to twenty-one seeds of the thorn-apple (stramonium). the side of the drum is then gently struck with a little hammer, and according to the position which the seeds take on the marks, the recovery or death of the patient is predicted. the following is a picture of a gypsy drum as given by dr. wlislocki. the wood for this is cut on whitsunday. a is turned towards the fortune-teller; nine seeds are now thrown on the drum, and with the left hand, or with a hammer held in it, the tambourine is tapped. should all the seeds come within the four lines all will go well, especially if three come within a, d, e, f. if two roll into the space between a, i, it is lucky for a woman, between i and f for a man. but if nearly all fall outside of b, c, g, h, all is unfavourable. the same divination is used to know whether animals will get well, and where stolen property is concealed. all of this corresponds exactly to the use of the same instrument by the laplanders for the same purposes. the thorn-apple is a very poisonous plant, and the gypsies are said to have first brought it to england. this is not true, but it is extremely possible that they used it in stupefying, killing, and "bewitching." it is very much employed at present by the voodoo poisoners in america. the turks are a tartar race, and the drum is used among them very generally for magical purposes. i have one of these tambouri which, i was assured when i bought it, was made for incantations. it is of a diamond shape, has parchment on both sides, and is inscribed with the name allah, in arabic, and the well-known double triangle of solomon, with the moon and star. to keep domestic animals from straying or being stolen, or falling ill, they are, when a gypsy first becomes their owner, driven up before a fire by his tent. then they are struck with a switch, which is half blacked with coal, across the back, while the following is repeated:-- "ac tu, ac kathe! tu hin mange! te nivasa the jiánen-- ná dikh tu ádálen! trin lánca hin mánge, me pçándáv tute: yeká o devlá, ávri o kristus, trite maria!" "stay thou, stay here! thou art mine! and the nivasi when they go-- thou shalt not see them! three chains i have, i bind thee: one is god, the other (beyond) the christ, the third, maria!" to charm a horse, they draw, with a coal, a ring on the left hoof and on the right a cross, and murmur:-- "obles, obles te obles! ac tu, ac tù máy sástes ná th' ávehás beng tute devlá, devlá ac tute! gule devlá bishálá e gráyeskro perá miseçescro dád! niko mánushenge ác káske me dáv, leske ac shukáres tu ác, voyesá te láccs ac, ashunen eftá pçuvuse: eftá láncá hin mánge, ferinen ádálá táysá, táysá e pedá!" "round, round, and round! be thou, be thou very sound the devil shall not come to thee, god, god shall be with thee! sweet god drive away from the horse's body the father of evil! be to (go not to) any other man to whom i give (sell) unto him be beautiful! frolicsome and good, seven spirits of earth hear! i have seven chains, protect this animal ever, ever!" then a piece of salted bread is given to the horse, and the owner spits seven times into his eyes, by which he is supposed to lose all fear for supernatural beings. according to the gypsies, horses, especially black ones, can see beings which are invisible to human eyes. i have known an old english gypsy who believed that dogs could see ghosts when men could not. the mysterious manner in which dogs and horses betray fear when there is apparently nothing to dread, the howling of the former by night, and the wild rushes of the latter, doubtless led to this opinion. the bread and salt will recall to the reader the fact that the same was given at the ancient mysteries apparently for the purpose of strengthening the neophyte so that he should not fear the supernatural beings whom he was supposed to meet. it is curious to find this peculiar form of the sacrament administered to a horse. another protective charm is common among the southern hungarian gypsies. the dung of a she-goat dried and powdered is sifted on a horse's back and this spell recited:-- "miseçes prejiá, andrál t're perá! trádá cik buscákri miseçes perákri,-- andral punrá, andral dumno, andral yákhá, andral kánná! nevkerádyi av ákána, ac tu, ac tu cá mánge: Ác tu, ác tu, ác káthe!" "evil be gone from thy belly! drive away she-goat's dung evil from the belly, from the feet, from the back, from the eyes, from the ears! new-born be now, be thou, be thou only mine: stay thou, stay thou, stay here!" there is evidently a relation here between the dung of the she-goat and certain ancient symbols. whatever was a sign of fruitfulness, generation, or productiveness, whether it was set forth by the generative organs, sexual passion, or even manure which fertilises, was connected with life which is the good or vital principle opposed to death. as the goat was eminently a type of lechery, so the she-goat, owing to the great proportion of milk which she yielded, set forth abundance; hence the cornucopia of amalthea, the prototype of the she-goat heidrun of the northern mythology, who yielded every day so much milk that all the einheriar, or dwellers in valhall, could satisfy themselves therewith. [ ] but the forms or deities indicating life were also those which shielded and protected from evil, therefore here, the mother of life and of birth, had in sparta a shrine where she-goats were sacrificed to her, while at canuvium the statue of juno sospita (who was also here), was covered with a she-goat's skin. it is in the ancient sense of fertility identified with protection, that the she-goat's dung is used to exorcise evil from the horse by the gypsies. there is, in fact, in all of these charms and exorcisms a great deal which evidently connects them with the earliest rites and religions. in the hungarian gypsy-tribe of the kukuya, the following method of protecting horses is used: the animal is placed by the tent-fire and there a little hole is dug before him into which ninefold grass and some hairs from his mane and tail are put. then his left fore-hoof is traced on the ground, and the earth within it is carefully taken out and shaken into the hole, while these lines are repeated:-- "yeká cunul yeká bál, tute e bokh náñi sál, ko tut corel, the merel sar e bálá, cunulá, pal e pçuv the yov ável! pçuvus, adalen tute, sástes gráy ác mánge!" "a straw, a hair! may you never be hungry! may he who steals you die! like the hair and the straw, may he go to the ground! earth, these things to thee! may a sound horse be mine!" if the animal be a mare and it is desired that she shall be with foal, they give her oats to eat out of an apron or a gourd, and say:-- "trin kánályá, trin jiuklá, jiánen upre pláyá! cábá, pçares hin perá! trin kánályá, trin jiuklá jiánen tele pláyá, É çevá ándrasaváren yek cumut ándre çasáren, tre perá sik pçáreven!" "three asses, three dogs, go up the hill! eat, fill thy belly with young! three asses, three dogs, go down the hill, they close the holes, they put the moon in (them) thy belly be soon fruitful!" "the moon has here," remarks wlislocki, "a phallic meaning, the mention of the ass, and the use of the gourd and apron are symbols of fertility. vide de gubernatis, 'animals in indian mythology,' in the chapter on the ass." there is another formula for protecting and aiding cattle, which is practised among other races besides that of the gypsies; as, for instance, among the slovacks of northern hungary. this i shall leave in the original:-- "dieses verwahrungsmittel besteht darin, dass dem gekauften weiblichen thiere der mann den blanken hintern zeigt, einem männlichen thiere aber eine weibliche person. hiebei werden die worte gesagt:-- "sár o kár pál e punrá, kiyá mánge ác táysá! wie der schwantz am bein, sollst du stets bei mir sein!" or else:-- "sár e minc pal e per, kiyá mánge ác buter! wie das loch im leib, also bei mir bleib!" to secure swine to their owner a hole is dug in the turf which is filled with salt and charcoal dust, which is covered with earth, and these words uttered:-- "adá hin tute ná ává pál menge dáv tute, so kámáv pçuvusheyá, áshuná, cores tuna muká hin menge trin láncá, trin máy láce urmá, ke ferinen men!" "this is thine, come not to us! i give thee what i can oh spirit of earth, hear! let not the thief go! we have three chains, three very good fairies who protect us." if the swine find the hole and root it up--as they will be tolerably certain to do owing to their fondness for salt and charcoal--they will not be stolen or run away. the urmen, or fairies, are supposed to be very favourable to cattle, therefore children who torment cows are told "urme tute ná bica somnakune pçábáy"--"the fairies will not send you any golden apples!" if the english gypsies had the word urme (and it may be that it exists among them even yet), this would be, "i urme ná bitcher tute sonnakai pábya!" but the mighty charm of charms to protect cattle from theft is the following: three drops of blood are made to fall from the finger of a little child on a piece of bread which is given to the animal to eat, with these words:-- "dav tute trinen rátá ternes te láces ávná! ko tut corel, ádáleske hin rát te más shutyárdye! káná rátá te rátá paltire per ávná, yákh te yákh te báre yákh sikoves çál te çál ko kámel tut te çál!" "i give three (drops of) blood to become young and good; who steals thee to him shall be (is) blood and flesh dried up! when blood and blood pass into thy belly, fire and fire and great fire shall devour and devour all who will eat thee!" this incantation takes us back to grim old heathenism with hints of human sacrifice. when the thief was suspected or privately detected it is probable that a dose of some burning poison made good the prediction. "the word young" remarks dr. wlislocki, "may be here understood to mean innocent, since, according to ancient belief, there was a powerful magic virtue in the blood of virgins and of little children. every new tent is therefore sprinkled by the gypsies with a few drops of a child's blood to protect it from magic or any other accident." so in prehistoric times, and through the middle ages, a human being was often walled up alive in the foundations of a castle to insure its durability. (vide p. cassel, "die symbolik des blutes," p. .) when the wandering, or tent-gypsies, find that cattle are ill and do not know the nature of the disease, they take two birds--if possible quails, called by them bereçto or füryo--one of which is killed, but the other, besprinkled with its blood, is allowed to fly away. with what remains of the blood they sprinkle some fodder, which is put before the animal, with the words:-- "so ándre tu miseç hin avri ává! káthe ker ná ávlá, miseçeske! káná rátá ná ávná, násvályipen ná ávná! miseç, tu ávri ává, ada ker ná láce; dáv rátá me káthe!" "what in thee is evil come forth! here is no home for the evil one! when (drops of) blood come not, sickness comes not, thou evil one, come forth!' "trin párne, trin kále, trin tçule páshlajen káthe, ko len hádjinel ac kivá mánge!" "three white, three black, three fat lie together here. whoever disturbs them remain to me! (be mine!)" to insure pigs thriving by a new owner, some charcoal-dust is mingled with their food and these words spoken:-- "nivaseske ná muká, the çál t're çábená! miseç yákhá tut díkhen, the yon káthe mudáren, tu atunci çábá len!" "do not let the nivasi eat thy food, evil eyes see thee, and they here shall perish, then do thou eat them!" as a particularly powerful conjuration against thieves, the owner runs thrice, while quite naked, round the animal or object which he wishes to protect, and repeats at every turn:-- "oh coreyá ná prejiá. dureder ná ává! t're vástá, t're punrá avená kirñodyá te ádá pedá láves!" "oh, thief, do not go, further do not come! thy hands, thy feet shall decay if thou takest this animal!" another "thieves' benediction" is as follows: the owner goes at midnight with the animal or object to be protected to a cross-roads, and while letting fall on the ground a few hairs of the beast, or a bit of the thing whatever it be, repeats:-- "ada hin tute, ná ává pál menge, dav tute, so kámáv; pçuvuseyá áshuná!" "this home is not good, here i give (thee) blood!" "the gypsies call the quail the devil's bird (ciriclo bengeskro), and ascribe diabolic properties to it. (vide cassel, and .) the daughters of the nivasi appear as quails in the fields by day, but during the night they steal the corn. to keep them away it is held good during sowing-time to place in each of the four corners of the field, parts of a quail, or at least some of the feathers of a black hen which has never laid an egg. this superstition is also current among the roumanian peasants of the siebenbürgen." the primitive meaning of the myth may perhaps be found in the greek tradition which regarded the quail, because it was a bird of passage, as a type of revival of spring or of life. hercules awakes from his swoon when his companion iolaus (from the greek ioulos, youth), holds a quail to his nose. hercules suffered from epilepsy, for which disease the ancients thought the brain of a quail was a specific. the placing pieces of a quail, by the gypsies, in the corners of a field when corn is sown, connects the bird with spring. artemis, a goddess of spring and life, was called by the romans ortygyia, from ortyx, a quail. therefore, as signifying new life, the quail became itself a cure for many diseases. and it seems to be like the wren, also a bird of witchcraft and sorcery, or a kind of witch itself. it is a protector, because, owing to its pugnacity, it was a type of pluck, battle and victory. in phoenicia it was sacrificed to hercules, and the romans were so fanatical in regard to it that augustus punished a city-father for serving upon his table a quail which had become celebrated for its prowess. and so it has become a devil's bird among the gypsies because in the old time it was regarded as a devil of a bird for fighting. the gypsies are hardly to be regarded as christians, but when they wish to contend against the powers of darkness they occasionally invoke christian influences. if a cow gives bloody milk it is thought to be caused by her eating wachtelkraut, or quail weed, which is a poison. in such a case they sprinkle the milk on a field frequented by quails and repeat:-- "dav rátá tumenge adá ná hin láce! ráyeskro kristeskro rátá adá hin máy láce adá hin ámenge!" "i give to you blood, which is not good! the lord christ's blood is truly good, that is ours!" if a cow makes water while being milked, she is bewitched, and it is well in such a case to catch some of the urine, mix it with onion-peelings and the egg of a black hen. this is boiled and mixed with the cow's food while these lines are repeated:-- "ko ándré hin, avriává, trin urma cingárden les, trin urma tráden les andre yándengré ker beshel yov ándre ker hin leske máy yakhá, hin leske máy páña!" "who is within, let him come out! three urme call him, three urme drive him into the egg-shell house, there he lives in the house; he has much fire, he has much water!" then half the shell of the egg of the black hen is thrown into a running stream and the other half into a fire. next to the nivasi and pçuvuse, or spirits of earth and air, and human sorcerers or witches, the being who is most dreaded as injuring cattle is the chagrin or cagrino. these demons have the form of a hedgehog, are of yellowish colour, and are half a yard in length, and a span in breadth. "i am certain," says wlislocki, "that this creature is none other than the equally demoniac being called harginn, still believed in by the inhabitants of north-western india. (vide liebrecht, p. , and leitner, 'results of a tour in dardistan kashmir,' &c., vol. i. p. .) the exact identity of the description of the two, as well as that of the name, prove that the gypsies brought the belief from their indian home." it may here be observed that the indian name is harginn, and the true gypsy word is pronounced very nearly like 'hágrin--the o being an arbitrary addition. the transposition of letters in a word is extremely common among the hindu gypsies. the chagrin specially torments horses, by sitting on their backs and making water on their bodies. the next day they appear to be weary, sad, sick, and weak, bathed in sweat, with their manes tangled. when this is seen the following ceremony is resorted to: the horse is tied to a stake which has been rubbed with garlic juice, then a red thread is laid in the form of a cross on the ground, but so far from the heels of the horse that he cannot disturb it. and while laying it down the performer sings:-- "sáve miseç ac káthe, Ác ándre lunge táve, andre leg páshader páñi. de tu tire páñi andre çuca cháriñeyá, andre tu sik mudárá!" "all evil stay here, stay in the long thread, in the next brook (water). give thy water, jump in chagrin! therein perish quickly!" of the widely-spread and ancient belief in the magic virtues of garlic and red wool i have elsewhere spoken. that witches and goblins or imps ride horses by night and then restore them in the morning to their stalls in a wretched condition--trembling, enfeebled, and with tangled manes--is believed all the world over, and it would probably be found that the chagrin also gallops them. another charm against this being consists of taking some of the hair of the animal, a little salt, and the blood of a bat, which is all mixed with meal and cooked to a bread. with this the foot of the horse is smeared, and then the empty pipkin is put into the trunk of a high tree while these words are uttered:-- "ac tu cin kathe, cin ádá tçutes ávlá!" "stay so long here, till it shall be full!" the blood of the bat may be derived from an oriental belief that the bat being the most perfect of birds, because it has breasts and suckles its young, it is specially adapted to magical uses. in the tyrol he who bears the left eye of a bat may become invisible, and in hesse he who wears the heart of a bat bound to his arm with red thread will always win at cards. the manes of the horses which have been tangled and twisted by the chagrin must not be cut off or disentangled unless these words are spoken:-- "cin tu jid', cin ádá bálá jiden." "so long live thou, long as these hairs shall live." it is an european belief that knots of hair made by witches must not be disentangled. the belief that such knots are made intentionally by some intelligence is very natural. i have often been surprised to find how frequently knots form themselves in the cord of my eye-glass, even when pains are taken at night to lay it down so as to be free of them. apropos of which i may mention that this teasing personality of the eye-glass and cord seems to have been noted by others. i was once travelling on the nile in company with a persian prince, who became convinced that his eye-glass was very unlucky, and therefore threw it into the river. the chagrin specially torments mares which have recently foaled; therefore it is held needful, soon after the birth, to put into the water which the mother drinks glowing hot coals, which are thrice taken from the fire. with these are included pieces of iron, such as nails, knives, &c., and the following words are solemnly murmured:-- "piyá tu te ña ac sovnibnastár!" "drink, and do not be sleepy!" many readers may here observe that charcoal and iron form a real tonic, or very practical strengthening dose for the enfeebled mare. but here, as in many cases medicine makes a cure and the devil or the doctor gets the credit. the chagrin is supposed to attack horses only while they are asleep. its urine often causes swellings or sores. these are covered by day with a patch of red cloth, which is stuck at night into a hole in a tree, which is closed with a cork, while these words are pronounced:-- "ac tu káthe cin áulá táv pedá cin pedá yek ruk cin ruk yek mánush ko mudarel tut." "remain thou here till the rag become an animal, till the animal, a tree, till the tree, a man, who will destroy thee!" dr. wlislocki suggests that "the idea of the tree's becoming a man, is derived from the old gypsy belief that the first human beings were made from the leaves of trees," and refers to what he has elsewhere written on a tradition of the creation of the world, as held by transylvanian gypsies. the following is a children's song, in which the belief may be traced:-- "amaro dád jál ándro bes cingerel odoy caves, del dáyákri andre pádá yek cavoro ádá ávla." "our father went into a wood, there he cut a boy, laid it in mother's bed, so a boy comes." the greeks believed that man was made from an ash-tree, and the norsemen probably derived it from the same source with them. in i published in the continental magazine (new york) a paper on the lore connected with the ash, in which effort was made to show that in early times in india the banyan was specially worshipped, and that the descendants of men familiar with this cult had, after migrating to the far west, transferred the worship and traditions of the banyan to the ash. it has been observed that the ash-tree sometimes--like the banyan--sends its shoots down to the ground, where they take root. the algonkin indians seem to have taken this belief of man's origin from the ash from the norsemen, as a very large proportion of their myths correspond closely to those of the edda. but, in brief, if the greeks and norsemen were of aryan origin, and had ever had a language in common, they probably had common myths. the following is the remedy for the so-called würmer, or worms, i.e., external sores. before sunrise wolf's milk (wolfsmilch, rukeskro tçud) is collected, mixed with salt, garlic, and water, put into a pot, and boiled down to a brew. with a part of this the afflicted spot is rubbed, the rest is thrown into a brook, with the words:-- "kirmora jánen ándre tçud andrál tçud, andré sir andrál sir, andré páñi, panensá kiyá dádeske, kiyá niváseske pçándel tumen shelehá eñávárdesh teñá!" "worms go in the milk, from the milk into the garlic, from the garlic into the water, with the water to (your) father, to the nivasi, he shall bind you with a rope, ninety-nine (yards long)." a common cure of worms in swine among the transylvanian tent-gypsies is to stand ere the sun rises before a çadcerli, or nettle, and while pouring on it the urine of the animal to be cured, repeat:-- "láce, láce detehárá! hin mánge máy bute trásha kirmora hin [báleceske], te me penáv, penáv tute! káles hin yon, loles, párnes, deisislá hin yon mulánes!" "good, good morrow! i have much sorrow. worms are in [my swine to-day] and i say, to you i say, black are they or white or red by to-morrow be they dead!" the nettle has its own peculiar associations. according to the gypsies it grows chiefly in places where there is a subterranean passage to the dwellings of the pçuvus, or earth-fairies, therefore it is consecrated to them and called kásta pçuvasengré, pcuvus-wood. hence the gypsy children while gathering nettles for pigs sing:-- "cádcerli ná pçábuvá! andré ker me ná jiáv, kiyá pçuvus ná jiáv, tráden, tráden kirmorá!" "nettle, nettle do not burn, in your house no one shall go, no one to the pcuvus goes, drive, drive away the worms!" "the nettle," says friedrich ("symbolik der natur," p. ), "because it causes a burning pain is among the hindoos a demoniac symbol, for, as they say, the great serpent poured out its poison on it. but as evil is an antidote for evil, the nettle held in the hand is a guard against ghosts, and it is good for beer when laid upon the barrel." "from its employment as an aphrodisiac, and its use in flagellation to restore sexual power, it is regarded as sacred to nature by the followers of a secret sect or society still existing in several countries, especially persia" (ms. account of certain secret societies). the gypsies believe that the earth-fairies are the foes of every kind of worm and creeping insect with the exception of the snail, which they therefore call the "gráy pçuvusengré," the pçuvus-horse. gry-puvusengree would in english gypsy mean the earthy-horse. english gypsies, and the english peasantry, as well as gypsies, call snails "cattle, because they have horns." snails are a type of voluptuousness, because they are hermaphrodite, and exceedingly giving to sexual indulgence, so that as many as half a dozen may be found mutually giving and taking pleasure. hence in german schnecke, a snail, is a term applied to the pudendum muliebre. and as anything significant of fertility, generation, and sexual enjoyment was supposed to constitute a charm or amulet against witchcraft, i.e., all evil influences, which are allied to sterility, chastity, and barrenness, a snail's shell forms a powerful fetish for a true believer. the reference to white, black, or red in the foregoing charm, or rather the one before it, refers, says dr. wlislocki, to the gypsy belief that there are white, black, and red earth-fairies. a girl can win (illicit) love from a man by inducing him to carry a snail shell which she has had for some time about her person. to present a snail shell is to make a very direct but not very delicate declaration of love to any one. i have heard of a lady who caused an intense excitement in a village by collecting about a hundred large snails, gilding their shells, and then turning them loose in several gardens, where their discovery excited, as may be supposed, great excitement among the finders. if pigs lose their appetites a brew is made of milk, charcoal dust, and their own dung, which is put before them with the words: "friss hexe und verreck!" "in this place i must remark that the transylvanian tent-gypsies use for grumus merdoe also the expression hirte (feris)" (wlislocki). to cure a cough in animals one should take from the hoofs of the first riding horse, dirt or dust, and put it into the mouth of the suffering animal with the words:-- "prejiál te náñi yov ável!" "may he go away and never return!" to have a horse always in good spirits and lively during the waning moon his spine is rubbed with garlic, while these words are uttered:-- "miseç ándre tut, o beng the çal but! laces ándre tut acel ándre tut!" "(what is) evil in thee, may the devil eat it much! (what is) good in thee, may it remain in thee!" but it is far more effective when the garlic is put on a rag of the clothes of one who has been hanged, and the place rubbed with it: in which we have a remnant of the earliest witchcraft, before shamanism, which had recourse to the vilest and most vulgar methods of exciting awe and belief. this is in all probability the earliest form in which magic, or the power of controlling invisible or supernatural influences manifested itself, and it is very interesting to observe that it still survives, and that the world still presents every phase of its faiths, ab initio. there is a very curious belief or principle attached to the use of songs in conjuring witches, or in averting their own sorcery. it is that the witch is obliged, willy nilly, to listen to the end to what is in metre, an idea founded on the attraction of melody, which is much stronger among savages and children than with civilized adults. nearly allied to this is the belief that if the witch sees interlaced or bewildering and confused patterns she must follow them out, and by means of this her thoughts are diverted or scattered. hence the serpentine inscriptions of the norsemen and their intertwining bands which were firmly believed to bring good luck or avert evil influence. a traveller in persia states that the patterns of the carpets of that country are made as bewildering as possible "to avert the evil eye." and it is with this purpose that in italian, as in all other witchcraft, so many spells and charms depend on interwoven braided cords. "twist ye, twine ye, even so, mingle threads of joy and woe." the basis for this belief is the fascination, or instinct, which many persons, especially children, feel to trace out patterns, to thread the mazes of labyrinths or to analyze and disentangle knots and "cat's cradles." did space permit, nor inclination fail, i could point out some curious proofs that the old belief in the power of long and curling hair to fascinate was derived not only from its beauty but also because of the magic of its curves and entanglements. the gypsies believe that the earth-spirits are specially interested in animals. they also teach women the secrets of medicine and sorcery. there are indications of this in the negro magic. miss mary owen, an accomplished folk-lorist of st. joseph, missouri, who has been deeply instructed in voodooism, informs me that a woman to become a witch must go by night into a field and pull up a weed by the roots. from the quantity of soil which clings to it, is inferred the degree of magic power which the pupil will attain. i am not astonished to learn that when this lady was initiated, the amount of earth collected was unusually great. in such cases the pchuvus (or poovus in english gypsy), indicate their good-will by bestowing "earth," which, from meaning luck or good-fortune, has passed in popular parlance to signifying money. chapter vi. of pregnancy and charms, or folk-lore connected with it--boars' teeth and charms for preventing the flow of blood. like all orientals the gypsy desires intensely to have a family. superstition comes in to increase the wish, for a barren woman in eastern europe is generally suspected of having had intercourse with a vampire or spirit before her marriage, and she who has done this, willingly or unconsciously, never has children. they have recourse to many magic medicines or means to promote conception; one of the most harmless in hungary is to eat grass from the grave in which a woman with child has been buried. while doing this the woman repeats:-- "dui riká hin mire minc, dui yará hin leskro kor, avnás dui yek jelo, keren ákána yek jeles." or else the woman drinks the water in which the husband has cast hot coals, or, better still, has spit, saying:-- "káy me yákh som ac tu ángár, káy me brishind som, ac tu pani!" "where i am flame be thou the coals! where i am rain be thou the water!" or at times the husband takes an egg, makes a small hole at each end, and then blows the yolk and white into the mouth of his wife who swallows them. there are innumerable ways and means to ensure pregnancy, some of which are very dangerous. faith in the so-called "artificial propagation" is extensively spread. "will der zigeuner einen sohn erzielen, so gürtet er sich mit dem halfterzaume eines männlichen pferdes und umgekehrt mit dem einer stute, will er eine tochter erzeugen." ("gebräuche d. trans. zig." dr. h. von wlislocki. "ill. zeitschrift. band," . no. .) if a gypsy woman in transylvania wishes to know whether she be with child, she must stand for nine evenings at a cross-road with an axe or hammer, which she must wet with her own water, and then bury there. should it be dug up on the ninth morning after, and found rusty, it is a sign that she is "in blessed circumstances." to bring on the menses a gypsy woman must, while roses are in bloom, wash herself all over with rose-water, and then pour the water over a rose-bush. or she takes an egg, pours its contents into a jug, and makes water on it. if the egg swims the next morning on the surface she is enceinte; if the yolk is separate from the white she will bear a son, if they are mingled a daughter. in tuscany women wishing for children go to a priest, get a blessed apple and pronounce over it an incantation to santa anna, which was probably addressed in roman days to lucina, who was very probably, according to the romagna dialect, lu s'anna--santa anna herself. i have several old roman spells from marcellus, which still exist word for word in italian, but fitted to modern usage in this manner like old windows to new houses. should a woman eat fish while pregnant the child will be slow in learning to speak, but if she feed on snails it will be slow in learning to walk. the proverbs, "dumb as a fish," and "slow as a snail," appear here. to protect a child against the evil eye it is hung with amulets, generally with shells (die eine aehnlichkeit mit der weiblichen scham haben). and these must be observed on all occasions, and for everything, ceremonies, of which there are literally hundreds, showing that gypsies, notwithstanding their supposed freedom from conventionalisms, are, like all superstitious people, harassed and vexed to a degree which would seem incredible to educated europeans, with observances and rites of the most ridiculous and vexatious nature. the shells alluded to are, however, of great interest, as they indicate the transmission of the old belief that symbols typical of generation, pleasure, and reproductiveness, are repugnant to witchcraft which is allied to barrenness, destruction, negation, and every kind of pain and sterility. hence a necklace of shells, especially cowries or snail shells, or the brilliant and pretty conchiglie found in such abundance near venice, are regarded as protecting animals or children from the evil eye, and facilitating love, luxury, and productiveness. i have read an article in which a learned writer rejects with indignation the "prurient idea" that the cowrie, which gave its name porcellana to porcelain, derived it from porcella, in sensu obsceno; porcella being a roman word not only for pig but for the female organ. but every donkey-boy in cairo could have told him that the cowrie is used in strings on asses as on children because the shell has the likeness which the writer to whom i refer rejects with indignation. the pig, as is well known, is a common amulet, the origin thereof being that it is extremely prolific. it has within a few years been very much revived in silver as a charm for ladies, and may be found in most shops where ornaments for watch-chains are sold. the boar's tooth, as i have before mentioned, has been since time immemorial a charm; i have found them attached to chatelaines and bunches of keys, especially in austria, from one to four or five centuries past. they are found in prehistoric graves. the tusk is properly a male emblem; a pig is sometimes placed on the base. these are still very commonly made and sold. i saw one worn by the son of a travelling basket-maker, who spoke romany, and i purchased several in vienna ( ), also in copenhagen in . in florence very large boars' tusks are set as brooches, and may be found generally in the smaller jewellers' shops and on the ponte vecchio. they are regarded as protective against malocchio--a general term for evil influences--especially for women during pregnancy, and as securing plenty, i.e., prosperity and increase, be it of worldly goods, honour, or prosperity. there is in the museum at budapest a boar's tusk, mounted or set as an amulet, which is apparently of celtic origin, and which certainly belongs to the migration of races, or a very early period. and it is in this eastern portion of europe that it is still most generally worn as a charm. in connection with pregnancy and childbirth there is the profluvium, excessive flow of blood, or menses or hemorrhages, for which there exist many charms, not only among gypsies but all races. this includes the stopping any bleeding--an art in which scott's lady of deloraine was an expert, and which many practised within a century. "tom potts was but a serving man, and yet he was a doctor good, he bound a handkerchief on the wound, and with some kind of words he staunched the blood." what these same kind of words were among old germans and romans may be learned from the following: jacob grimm had long been familiar with a german magic spell of the eleventh century--ad stringendum sanguinem, or stopping bleeding--but, as he says, "noch nicht zu deuten vermochte," could not explain them. they were as follows:-- "tumbo saz in berke, mit tumbemo kinde in arme, tumb hiez der berc tumb hiez daz kint, der heiligo tumbo versegne dise wunta." "tumbo (i.e., dumm or stupid) sat in the hill with a stupid child in arms, dumb (stupid) the hill was called dumb was called the child, the holy tumbo (or dumb). heal (bless) this wound!" some years after he found the following among the magic formulas of marcellus burdigalensis:-- "carmen utile profluvio mulieri:-- "stupidus in monte ibat, stupidus stupuit, adjuro te matrix ne hoc iracunda suscipias. "pari ratione scriptum ligabis." i.e.: "a song useful for a flow of blood in woman:-- "the stupid man went into the mountain, the stupid man was amazed; i adjure thee, oh womb, be not angry!" "which shall also be bound as a writing," i.e., according to a previous direction that it shall be written on virgin parchment, and bound with a linen cord about the waist of him or of her--quæ patietur de qualibet parte corporis sanguinis fluxum--who suffers anywhere from flow of blood. it is possible that the stupidus and his blessing of women has here some remotely derived reference to the reverence amounting to worship of idiots in the east, who are described as being surrounded in some parts of india by matrons seeking for their touch and benediction, and soliciting their embraces. this is effected very often in an almost public manner; that is to say, by a crowd of women closely surrounding the couple, i.e., the idiot or lunatic and one of their number are joined, so that passers-by cannot see what is going on. the children born of these casual matches are not unusually themselves of weak mind, but are considered all the more holy. this recalls the allusion in the charm:-- "stupid sat in the hill with a stupid child in arms." this obscure myth of the stupid god appears to be very ancient. "this tritas is called intelligent. how then does he appear sometimes stupid? the language itself supplies the explanation. in sanskrit bâlas means both child and stolid, and the third brother is supposed to be stolid because, at his first appearance especially, he is a child. (tritas is one of the three brothers or gods, i.e., the trinity)." ("zoological mythology," by angelo de gubernatis, ). i am indebted to the as yet unpublished collection of gypsyana made by prof. anton herrmann for the following:-- there is a superstition among our gypsies that if the shadow of a cross on a grave falls on a woman with child she will have a miscarriage, and this seems to be peculiarly appropriate to girls who have "anticipated the privileges of matrimony." the following rhyme seems to describe the hesitation of a girl who has gone to a cross to produce the result alluded to, but who is withheld by love for her unborn infant:-- "cigno trussul pal handako hin ada usalinako; the ziav me pro usalin, ajt' mange lasavo na kin. sar e praytin kad' chasarel, save sile barval marel, pal basavo te prasape, mre cajori mojd kamale." "cross upon a grave so small here i see thy shadow fall, if it fall on me they say all my shame will pass away. as the autumn leaf is blown, by the wind to die alone, yet in shame and misery, my baby will be dear to me!" there is a belief allied to this of the power of the dead in graves to work wonders, to the effect that if any one plucks a rose from a grave, he or she will soon die. in the following song a gypsy picks a rose from the grave of the one he loved, hoping that it will cause his death:-- "cignoro hrobosa hin sukares rosa mange la pchagavas, doi me na kamavas. bes'las piranake, hrobas hin joy mange, pchgavas, choc zanav pal lele avava te me ne brinzinav. the me pocivinav." "on her little tomb there grows by itself a lovely rose, all alone the rose i break, and i do it for her sake. i sat by her i held so dear, now her grave and mine are near, i break the rose because i know that to her i soon must go, grief cannot my spirit stir, since i know i go to her!" m. kounavine (contribution by dr. a. elysseeff, gypsy-lore journal, july, ), gives the following as a russian gypsy spell against barrenness:-- "laki, thou destroyest and dost make everything on earth; thou canst see nothing old, for death lives in thee, thou givest birth to all upon the earth for thou thyself art life. by thy might cause me ---- to bear good fruit, i who am deprived of the joy of motherhood, and barren as a rock." according to dr. elysseeff, laki is related to the indian goddess lakshmi, although differing from her in character. another incantation of the same nature is as follows:-- "thou art the mother of every living creature and the distributor of good: thou doest according to thy wisdom in destroying what is useless or what has lived its destined time; by thy wisdom thou makest the earth to regenerate all that is new.... thou dost not seek the death of any one, for thou art the benefactress of mankind." chapter vii. the recovery of stolen property--love-charms--shoes and love-potions, or philtres. when a man has lost anything, or been robbed, he often has in his own mind, quite unconsciously, some suspicion or clue to it. a clever fortune-teller or gypsy who has made a life-long study of such clues, can often elicit from the loser, hints which enable the magician to surmise the truth. many people place absolute confidence in their servants, and perhaps suspect nobody. the detective or gypsy has no such faith in man, and suspects everybody. where positive knowledge cannot be established there is, however, another resource. the thief is often as superstitious as his victim. hence he fears that some mysterious curse may be laid on him, which he cannot escape. in the pacific islands, as among negroes everywhere, a man will die if taboo or voodoo attaches to the taking of objects which have been consecrated by a certain formula. therefore such formulas are commonly employed. among the hungarian gypsies to recover a stolen animal, some of its dung is taken and thrown to the east and the west with the words:-- "kay tut o kam dikhel: odoy ává kiyá mánge!" "where the sun sees thee, hence return to me!" but when a horse has been stolen, they take what is left of his harness, bury it in the earth and make a fire over it, saying:-- "kó tut cordyás nasvales th' ávlás leske sor ná ávlás, tu ná ac kiyá leske avá sástes kiyá mánge! leskro sor káthe pashlyol sár e tçuv avriurál!" "who stole thee sick may he be may his strength depart! do not thou remain by him, come (back) sound to me, his strength lies here as the smoke goes away!" to know in which direction the stolen thing lies, they carry a sucking babe to a stream, hold it over the water and say:-- "pen mánge, oh nivaseya caveskro vástehá kay hin m'ro gráy, ujes hin cavo, ujes sár o kam ujes sár páni ujes sár cumut ujes sár legujes? pen mánge, oh niváseyá, cáveskro vastehá kay hin m'ro gráy!" "tell me, oh nivaseha, by the child's hand! where is my horse? pure is the child pure as the sun, pure as water, pure as the moon, pure as the purest. tell me, oh nivaseha, by the child's hand! where is my horse?" in this we have an illustration of the widely spread belief that an innocent child is a powerful agent in prophecy and sorcery. the oath "by the hand" is still in vogue among all gypsies. "apo miro dadeskro vast!" ("by my father's hand!") is one of their greatest oaths in germany, ("die zigeuner," von richard liebich), and i have met with an old gypsy in england who knew it. if a man who is seeking for stolen goods finds willow twigs grown into a knot, he ties it up and says:-- "me avri pçándáv coreskro báçht!" "i tie up the thief's luck!" there is also a belief among the gypsies that these knots are twined by the fairies, and that whoever undoes them undoes his own luck, or that of the person on whom he is thinking. (vide rocholz, "alemannisches kinderlied und kinderspiel aus der schweiz," p. ). these willow-knots are much used in love-charms. to win the love of a maid, a man cuts one of them, puts it into his mouth, and says:-- "t're báçt me çáv, t're baçt me piyáv, dáv tute m're baçt, káná tu mánge sál." "i eat thy luck, i drink thy luck; give me that luck of thine, then thou shalt be mine." then the lover, if he can, secretly hides this knot in the bed of the wished-for bride. it is worth noting that these lines are so much like english gypsy as it was once spoken that there are still men who would, in england, understand every word of it. somewhat allied to this is another charm. the lover takes a blade of grass in his mouth, and turning to the east and the west, says:-- "kay o kám, avriável, kiya mánge lele beshel! kay o kám tel' ável, kiya lelákri me beshav." "where the sun goes up shall my love be by me! where the sun goes down there by her i'll be." then the blade of grass is cut up into pieces and mingled with some food which the girl must eat, and if she swallow the least bit of the grass, she will be gewogen und treugesinnt--moved to love, and true-hearted. on which dr. wlislocki remarks on the old custom "also known to the hindoos," by which any one wishing to deprecate the wrath of another, or to express complete subjection, takes a blade of grass in his mouth. of which grimm writes: "this custom may have sprung from the idea that the one conquered gave himself up like a domestic animal to the absolute power of another. and with this appears to be connected the ancient custom of holding out grass as a sign of surrender. the conquered man took the blade of grass in his mouth and then transferred it to his conqueror." if a gypsy girl be in love she finds the foot-print of her "object," digs out the earth which is within its outline and buries this under a willow-tree, saying:-- "upro pçuv hin but pçuvá; kás kámáv, mange th' ávlá! bárvol, bárvol, sálciye, brigá ná hin mánge! yov tover, me pori, yov kokosh, me cátrá, Ádá, ádá me kamav!" "many earths on earth there be, whom i love my own shall be, grow, grow willow tree! sorrow none unto me! he the axe, i the helve, he the cock, i the hen, this, this (be as) i will!" another love-charm which belongs to ancient black witchcraft, and is known far and wide, is the following: when dogs are coupling (wenn hund und hündin bei der paarung zusammenhängen) the lover suddenly covers them with a cloth, if possible, one which is afterwards presented to the girl whom he seeks, while he says:-- "me jiuklo, yoy jiukli, yoy tover, me pori, me kokosh, yoy cátrá, Ádá, ádá me kamáv!" "i the dog, she the bitch, i the helve, she the axe, i the cock (and) she the hen, that, that i desire." he or she who finds a red ribbon, tape, or even a piece of red stuff of any kind, especially if it be wool, will have luck in love. it must be picked up and carried as an amulet, and when raising it from the ground the finder must make a wish for the love of some person, or if he have no particular desire for any one, he may wish for luck in love, or a sweetheart. this is, i believe, pretty generally known in some form all over the world. a yellow ribbon or flower, especially if it be floating on water, presages gold; a white object, silver, or peace or reconciliation with enemies. it is also lucky for love to find a key. in tuscany there is a special formula which must be spoken while picking it up. very old keys are valuable amulets. those who carry them will learn secrets, penetrate mysteries, and succeed in what they undertake. if you can get a shoe which a girl has worn you may make sad havoc with her heart if you carry it near your own. also hang it up over your bed and put into it the leaves of rue. during november, , not a few newspaper commentators busied themselves with conjectures as to why a scotch constable buried the boots of a murdered man. that it was done through some superstitious belief is conceded; but what the fashion of the superstition is seems unknown. it originated, beyond question, in the old norse custom of always burying the dead in their shoes or with them. for they believed that the deceased would have, when he arrived in the other world, to traverse broad and burning plains before he could reach his destination, be it valhalla or the dreary home of hel; and to protect his feet from the fire his friends bound on them the "hell-shoon." other cares were also taken: and in the saga of olof tryggvasen we are told that one monarch was thoughtfully provided with a cow; while the vikings were buried in their ships, so that they could keep on pirating "for ever and ever." the superstition of the burial of the boots probably survives in england. it is about seventeen years since the writer heard from an old gypsy that when another gypsy was "pûvado," or "earthed," a very good pair of boots was placed by him in the grave. the reason was not given; perhaps it was not known. these customs often survive after the cause is forgotten, simply from some feeling that good or bad luck attends their observance or the neglect of it. many years since a writer in an article on shoes in the english magazine stated that, "according to an aryan tradition, the greater part of the way from the land of the living to that of death lay through morasses and vast moors overgrown with furzes and thorns. that the dead might not pass over them bare-foot, a pair of shoes was laid with them in the grave." the shoe was of old in many countries a symbol of life, liberty, or entire personal control. in ruth we are told that "it was the custom in israel concerning changing, that a man plucked off his shoe and delivered it to his neighbour." so the bride, who was originally always a slave, transferred herself by the symbol of the shoe. when the emperor waldimir made proposals of marriage to the daughter of ragnald, she replied scornfully that she would not take off her shoes to the son of a slave. gregory of tours, in speaking of wedding, says: "the bridegroom, having given a ring to the bride, presents her with a shoe." as regards the scandinavian hel-shoe, or hell-shoon, kelley, in his "indo-european folk-lore," tells us that a funeral is still called a dead shoe in the henneberg district; and the writer already cited adds that in a ms. of the cotton library, containing an account of cleveland in yorkshire, in the reign of queen elizabeth, there is a passage which illustrates this curious custom. it was quoted by sir walter scott in the notes to "minstrelsy of the scottish border," and runs thus:-- "when any dieth certaine women sing a song to the dead bodie, reciting the journey that the partye deceased must goe; and they are of beliefe that once in their lives it is goode to give a pair of new shoes to a poor man; forasmuch as before this life they are to pass bare-foote through a great lande, full of thornes and furzen--excepte by the meryte of the almes aforesaid they have redeemed the forfeyte--for at the edge of the launde an oulde man shall meet them with the same shoes that were given by the partie when he was lyving, and after he hath shodde them dismisseth them to go through thick and thin without scratch or scalle. this must be a very agreeable reflection to all gentlemen who have bestowed their old boots on waiters, or ladies who have in like fashion gifted their maids. it is true, the legend specifies new shoes; but surely a pair of thirty-shilling boots only half worn count for as much as a new pair of half a sovereign chaussures. however, if one is to go "through thick and thin without scratch or scalle," it may be just as well to be on the safe side, and give a good new extra stout pair to the gardener for christmas. for truly these superstitions are strange things, and no one knows what may be in them. there are one or two quaint shoe stories of the olden time which may be of value to the collector. it befell once in the beginnings of bohemia, that, according to schafarik ("slawische alterthümer," vol. ii. p. ), lïbussa, queen of that land, found herself compelled by her council to wed. and the wise men, being consulted, declared that he who was to marry the queen would be found by her favourite horse, who would lead the way till he found a man eating from an iron table, and kneel to him. so the horse went on, and unto a field where a man sat eating a peasant's dinner from a ploughshare. this was the farmer prschemischl. so they covered him with the royal robes and led him to the queen expectant. but ere going he took his shoes of willow-wood and placed them in his bosom and kept them to remind him ever after of his low origin. it will, of course, at once strike the reader, as it has the learned, that this is a story which would naturally originate in any country where there are iron ploughshares, horses, queens, and wooden shoes: and, as schafarik shrewdly suggests, that it was all "a put-up job;" since, of course, prschemischl was already a lover of the queen, the horse was trained to find him and to kneel before him, and, finally, that the ploughshare and wooden shoes were the prepared properties of the little drama. the only little flaw in this evidence is the name prschemischl, which, it must be admitted, is extremely difficult to get over. the seven league boots and the shoes of peter schlemihl, which take one over the world at will, have a variation in a pair recorded in another tale. there was a beautiful and extremely proud damsel, who refused a young man with every conceivable aggravation of the offence, informing him that when she ran after him, and not before that, he might hope to marry her; and at the same time meeting a poor old gypsy woman who begged her for a pair of old shoes. to which the proud princess replied:-- "shoes here, shoes there; give me a couple, i'll give thee a pair." to which the old gypsy, who was a witch, grimly muttered, "i'll give thee a pair which----" the rest of the expression was really too unamiable to repeat. well, the youth and the witch met, and, going to the lady's shoemaker, "made him make" a superbly elegant pair of shoes, which were sent to the damsel as a gift. such a gift! no sooner were they put on than off they started, carrying the princess, malgré elle, over hill and dale. by and by she saw that a man--the man, of course, whom she had refused--was in advance of her. as in the song of the cork leg, "the shoes never stopped, but kept on the pace." and the young man led her to a lonely castle and reasoned with her. and as she had promised to marry should she ever run after him, and as she had pursued him a whole day, she kept her word. the shoes she sent to the witch filled with gold; and they were wedded, and all went as merry as a thousand grigs in a duck-pond. the shoe, as has been shown by a danish writer in a book chiefly devoted to the subject, is a type of life, especially as shown in productiveness and fertility. hence old shoes and grain are thrown after a bride, as people say, for luck; but the jews do it crying, "peru urphu"--"increase and multiply." for this, and much more, the reader may consult that wonderful treasury of folk-lore, "die symbolik und mythologie der natur," j. b. friedrich, würzburg, . to which we would add our mite by remarking as a curious confirmation of this theory, that-- there was an old woman who lived in a shoe, who had so many children she didn't know what to do. this passes now for a mere nursery-rhyme; but doubtless there are those who will trace it back to the early morning of mythology, and prove that it was once a himaritic hymn, sung to some melitta who has long passed away down the back entry of time. for several additional hungarian gypsy love-charms and spells, collected by dr. wlislocki, published in ethnographia, and subsequently in the gipsy-lore journal for june, , i am greatly indebted to the kindness of mr. d. macritchie:-- "the gypsy girls of transylvania believe that spells to 'know your future husband' can be best carried out on the eves of certain days, such as new year, easter, and saint george. 'on new year's eve they throw shoes or boots on a willow tree, but are only allowed to throw them nine times.' compare this with the throwing of the old shoe after the bride in many countries. 'if the shoe catches in the branches the girl who threw it will be married within a year.' "on the same eve they go to a tree and shake it by turns, singing:-- "'per de, per de prájtina, varekaj hin, hász kamav? basá, párro dzsiuklo, pirano dzsal mai szigo.' "'scattered leaves around i see, where can my true lover be? ah, the white dog barks at last! and my love comes running fast!' "if during the singing the bark of a dog should be heard, the damsel will be 'wedded and bedded ere new year comes again. this is virtually the same with a charm practised in tuscany, which from other ancient witness i believe to be of etruscan origin. allied to this is the following: on the night of saint george's day (query, saint george's eve?) gypsy girls blindfold a white dog, then, letting it loose, place themselves quietly in several places. she to whom the dog runs first will be the first married. blindman's buff was anciently an amorous, semi-magical, or witches' game, only that in place of the dog a man was blindfolded. "'or the girl pulls a hair from her head, fastens a ring to it, and dangles it in a jug. the ring vibrates or swings, and so often as it touches the side of the jug so many years will it be before she marries.' this is an ancient spell of eastern origin. as performed according to old works the thread must be wound around the ring-finger and touch the pulse. on the edge of a bowl the letters of the alphabet, or numerals, are marked, and the ring swinging against these spells words or denotes numbers. the touching of the latter indicates the number of lovers a girl is to have. "early on whitsunday morning the girls go out, and if they see clouds in the east they throw twigs in that direction, saying:-- "'predzsia, csirik leja, te ná tráda m're píranes.' "'fly my bird--fly, i say, do not chase my love away.' "for they think that if on whitsun-morn there are many clouds in the east few girls will be married during the coming year. this peculiar, seemingly incomprehensible, custom of the gypsies originated in an old belief, the germ of which we find in the hindoo myth, according to which the spring morning which spreads brightness and blessings descends from the blue bird of heaven, who, on the other hand, also represents night or winter. special preparations are made so that the predictions shall be fulfilled. on the days mentioned the girls are neither allowed to wash themselves, nor to kiss any one, nor go to church. at easter, or on the eve of saint george, the girl must eat fish, in order to see the future in her dreams. "on easter morning the girls boil water, in the bubbles of which they try to make out the names of their future husbands. "to find out whether the future husband is young or old the girl must take nine seeds of the thorn-apple, ploughed-up earth of nine different places, and water from as many more. with these she kneads a cake, which is laid on a cross-road on easter or saint george's morning. if a woman steps first on the cake her husband will be a widower or an old man, but if a man the husband will be single or young. "to see the form of a future husband a girl must go on the night of saint george to a cross-road. her hair is combed backwards, and, pricking the little finger of the left hand, she must let three drops of blood fall on the ground while saying:-- "'mro rat dav piraneszke, kász dikhav, avava adaleske.' "'i give my blood to my loved one, whom i shall see shall be mine own!' "then the form of her future husband will rise slowly out of the blood and fade as slowly away. she must then gather up the dust, or mud-blood, and throw it into a river, otherwise the nivashi, or water-spirits, will lick up the blood, and the girl be drowned within the year. it is said that about twenty years ago the beautiful roszi (rosa), the daughter of peter danku, the waywode, or chief of the kukuja tribe, was drowned during the time of her betrothal because when she performed this ceremony she had neglected to gather up the sprinkled blood. "if a girl wishes to see the form of her future husband, and also to know what luck awaits her love, she goes on any of the fore-named nights to a cross-road, and sits down on the ground, putting before her a fried fish and a glass of brandy. then the form of her future husband will appear and stand before her for a time, silent and immovable. should he then take the fish the marriage will be happy, but if he begin with the brandy it will be truly wretched. but if he takes neither, one of the two will die during the year. "that the laying of cards, the interpretation of dreams, the reading of the future in the hand, and similar divinations are constantly practised is quite natural, but it would lead us too far to enlarge on all these practices. but there are charms to win or cause love which are more interesting. among these are the love-potions or philtres, for preparing which gypsies have always been famed. "the simplest and least hurtful beverage which they give unknown to persons to secure love is made as follows:--on any of the nights mentioned they collect in the meadows gander-goose (romání, vast bengeszkero--devil's hand; in latin, orchis maculata; german, knabenkraut), the yellow roots of which they dry and crush and mix with their menses, and this they introduce to the food of the person whose love they wish to secure." of the same character is a potion which they prepare as follows: on the day of saint john they catch a green frog and put it in a closed earthen receptacle full of small holes, and this they place in an ant-hill. the ants eat the frog and leave the skeleton. this is ground to powder, mixed with the blood of a bat and dried bath-flies and shaped into small buns, which are, as the chance occurs, put secretly into the food of the person to be charmed. there is yet another charm connected with this which i leave in the original latin in which it is modestly given by dr. wlislocki: "qualibet supradictarum noctium occiduntur duo canes nigri, mas et femina, quorum genitalia exstirpata ad condensationem coquntur. hujus materiæ particula consumpta quemvis invincibili amore facit exardescare in eam eamve, qui hoc medio prodigioso usus est." it may be remarked that these abominable charms are also not only known to the tuscan witches of the present day, but are found in voodoo sorcery, and are indeed all over the world. to use revolting means in black sorcery may be, or perhaps certainly is, spontaneous-sporadic, but when we find the peculiar details of the processes identical, we are so much nearer to transmission or history that the burden of disproving must fall on the doubter. "to the less revolting philtres belongs one in which the girl puts the ashes of a burnt piece of her dress which had been wet with perspiration and has, perhaps, hair adhering to it, into a man's food or drink (also tuscan). "to bury the foot of a badger (also voodoo), or the eye of a crow, under one's sleeping-place is believed to excite or awaken love. "according to gypsy belief one can spread love by transplanting blood, perspiration, or hair into the body of a person. "by burning the hair, blood, or saliva of any one, his or her love can be extinguished. "the following is a charm used to punish a faithless lover. the deceived maid lights a candle at midnight and pricks it several times with a needle, saying:-- "'pchagerav momely pchagera tre vodyi!' "'thrice the candle's broke by me thrice thy heart shall broken be!' "if the faithless lover marries another, the girl mixes the broken shell of a crab in his food or drink, or hides one of her hairs in a bird's nest. this will make the marriage unhappy, and the husband will continually pine for his neglected sweetheart." this last charm is allied to another current among the slavonians, and elsewhere mentioned, by which it is believed that if a bird gets any of a man's hair and works it into a nest he will suffer terribly till it is completely decayed. chapter viii. roumanian and transylvanian sorceries and superstitions, connected with those of the gypsies. in her very interesting account of roumanian superstitions, mrs. e. gerard ("the land beyond the forest"), finds three distinct sources for them: firstly, the indigenous, which seems to have been formed by or adapted to the wild and picturesque scenery and character of the country; secondly, those derived from the old german customs and beliefs brought by the so-called saxon, in reality lower rhenish colonists; and thirdly, the influence of the gypsies, "themselves a race of fortune-tellers and witches." all these kinds of superstition have twined and intermingled, acted and reacted upon one another so that in many cases it becomes a difficult matter to determine the exact parentage of some particular belief or custom. it may be often difficult to ascertain in what particular country or among what people a superstition was last found, but there is very little trouble when we compare the great body of all such beliefs of all races and ages and thereby find the parent sources. it is not many years since philologists, having taken up some favourite language--for instance, irish--discovering many words in many tongues almost identical with others in "earse," boldly claimed that this tongue was the original of all the others. now we find the roots of them all in the aryan. so when we examine folk-lore, it is doubtless of great importance that we should learn where a tradition last lived; but we must not stop there--we must keep on inquiring till we reach the beginning. as a rule, with little exception, when we find anywhere the grosser forms of fetish and black witchcraft, we may conclude that we have remains of the world's oldest faith, or first beginning of supernaturalism in suffering and terror, a fear of mysterious evil influences. for with all due respect to the fact that such superstitions might have sprung up sporadically wherever similar causes existed to create them, it is, in the first place, a very rare chance that they should assume exactly like forms. secondly, we must consider that as there are even now millions of people who receive with ready faith and carefully nurse these primæval beliefs, so there has been from the beginning of time abundant opportunity for their transmission and growth. thirdly, nothing is so quickly transmitted as folk-lore, which in one sense includes myths and religion. if jade was in the prehistoric stone age carried from iona or tartary all over europe, it is even more probable that myths went with it quite as far and fast. it is not by loose, fanciful, and careless guess-work as to how the resemblance of greek or norse legends to those of the red indians is due to similar conditions of climate and life, that we shall arrive at facts; neither will the truth be ascertained by assuming that there was a certain beginning of them all in a certain country, or that they were all developed out of one mythology, be it solar or shemitic, hindoo or hebrew. what we want is impartial examination--comparison and analysis. on this basis we find that all the folk-lore or magic of europe, and especially of its eastern portion, has a great deal which is derived from black witchcraft, or from the succeeding shamanism. when we find that a superstition is based on fertility, the "mystery of generation," or "phallic worship"--as, for instance, wearing boars' teeth or a little pig for a charm--we may conclude that it is very ancient, but still not older than the time when wise men had begun to reflect on the mysteries of birth and death and weave them into myths. the exorcism of diseases as devils, and the belief that they, in common with other evils, may be drummed, or smoked, or incanted away into animals, trees, and streams, belongs in most cases to shamanism. in all probability the oldest sorcery of all was entirely concerned with driving out devils and injuring enemies--just as most of the play of small boys runs to fighting or the semblance of it, or as the mutual relations of most animals in the lower stages consist of devouring one another. this was the very beginning of the beginnings, and it would be really marvellous that so much of it has survived were it not that to the one who is not quite dazzled or blinded by modern enlightenment there is still existent a great outer circle of human darkness, and that this darkness may be found in thousands of intermittent varying shadows or marvellous chiaroscuro, even in the brightest sun-pictures of modern life. as i write i have before me a copy of the philadelphia press, of april , , in which a j. c. batford, m.d., advertises that if any one will send him two two-cent postage stamps--i.e., twopence--"with a lock of your hair, name, age, and sex," he will send a clairvoyant diagnosis of your disease. this divining by the lock of hair is extremely ancient, and had its origin in the belief that he who could obtain one from an enemy could reach his soul and kill him. from communicating a disease by means of such a lock, and ascertaining what was the matter with a man, in the same manner, was a very obvious step forward. of all people living in europe the peasantry of italy and sicily and the gypsies seem to have retained most of this shamanism and witchcraft, and as the latter have been for centuries its chief priests, travelling here and there disseminating it, we may conclude that even where they did not originate it they have been active in keeping the old faith alive. in roumania, where the gypsy is called in to conjure on all occasions, "people believe themselves to be surrounded by whole legions of devils, witches, and goblins." there is scarcely a day or hour in which these bad spirits have not power, "and a whole complicated system, about as laborious as the mastering an unknown language, is required in order to teach an unfortunate peasant to steer clear of the dangers by which he supposes himself to be beset." on wednesday and friday no one should use needle or scissors, bake bread, or sow flax. no bargain should ever be concluded on a friday, and venus, here called paraschiva, to whom this day is sacred, punishes all infractions of the law. there was among the wends a flax-goddess, pscipolnitza, and the shears as emblematic of death are naturally antipathetic to venus, the source of life. whether mars has anything in common with mors i know not, but in roumania he is decidedly an evil spirit of death, whence marti, or tuesday, is one, when spinning is positively prohibited (here we have venus again), and washing the hands and combing the hair are not unattended with danger. whence it appears that the devil agrees with not a few saints in detesting neatness of the person. and as it is unlucky to wash anything on saturday, or to spin on thursday, or to work in the fields on thursday between easter and pentecost, it will be seen that laziness and dirt have between them a fine field in roumania. add to this that, as in russia, more than half the days in the year are saints' days, or fast days or festivals on which it is "unlucky" to work at all, and we find that industry cannot be said to be much encouraged by faith in any of its forms. this belief in holy days which bring ill-luck to those who work on them, which is still flourishing in every country in the world, goes back to time whereof the memory of man hath naught to the contrary. a distinct difference is here to be observed however between naturally resting from work on certain days, which is of course an inherent instinct in all mankind, and the declaring such rest to be obligatory, and its infraction punishable by death, disaster, and bad luck, and still more the increasing such sabbaths to such an extent as to interfere with industry, or the turning them into fast days or saints' days with "observances." here the old shamanism comes in, if not the evil witchcraft itself which exacted penance and fasting, and ceremonies to exorcise the devils. the first belief was that evil spirits inflicted pain on man, and that man, by efforts which cost him suffering, could repel or retaliate on them. this was simple action and reaction, and the repulsion was effected with starving, enduring smoke, or using repulsive and filthy objects. out of this in due time came penance of all kinds. the oriental or greek church is found at every turn, even more than the catholic, interchanged, twined, and confused with ancient sorcery. theodore, like saint simeon and anthony in tuscany, is very much more of a goblin than a holy man. his weakness is young women, and sometimes in the shape of a beautiful youth, at others of a frightful monster, he carries off those who are found working on his day--that is the rd of january. theodore, according to the solar mythologists personifies the sun. (de gubernatis, "zoological mythology," vol. ii. p. ). in any case the saint who seizes girls is the hindoo krishna or his prototype, and therefore may have come through the gypsies. the overworked solar myth derives some support from the fact that among the serbs on theodore's day the sintotere--or centaur, as the name declares--who is half horse and half man, rides over the people who fall in his power. the centaurs were connected with the "rape of maidens," as shown in the legend of the lapithæ, and it is very probable that theodore himself is, in the language of the western americans, "half a horse," which they regard as the greatest compliment which can be paid to a man. [ ] "wonderful potions and salves," says mrs. gerard, "composed of the fat of bears, dogs, snakes, and snails, with the oil of rain-worms, spiders, and midges, rubbed into a paste, are concocted by these bohemians (i.e., gypsies). saxon and roumanian mothers are often in the habit of giving a child to be nursed for nine days to some tzigane women supposed to have power to undo the spell." these revolting ingredients are not the result of modern invention, but relics of the primitive witchcraft or ur-religion, which was founded on pain, terror, and the repulsive. among other roumanian-romany traditions are the following:-- swallows here as elsewhere are luck-bringing birds, and termed galiniele lui dieu--fowls of the lord. so in england we hear that:-- "the robin and the wren are god almighty's cock and hen." there is always a treasure to be found where the first swallow is seen. among the romans when it was observed one ran to the nearest fountain and washed his eyes, and then during the whole year to come, dolorem omnem oculorum tuorum hirundines auferant--the swallows will carry away all your complaints of the eyes. the skull of a horse over the gate of a courtyard, or the bones of fallen animals buried under the doorstep are preservatives against ghosts. in roman architecture the skulls of oxen, rams, and horses continually occur as a decoration, and they are used as charms to-day in tuscany. black fowls are believed to be in the service of witches. the skull of a ram placed at the boundary of a parish in roumania keeps off disease from cattle; it was evidently a fetish in all ages. in slavonian, esthonian, and italian tales black poultry occur as diabolical--to appease the devil a black cock must be sacrificed. but in roumania the (black) brahmaputra fowl is believed, curiously enough, to be the offspring of the devil and a jewish girl--truly an insignificant result of such clever parentage. a cow that has wandered away will be safe from witches if the owner sticks a pair of scissors or shears in the centre crossbeam of the dwelling-room. the folk-lore of shears is extensive; friedrich derives it from the cutting of the threads of life by the fates. thus juno appears on a roman coin (eckhel, "numis. vet." viii. p. ) as holding the shears of death. the swallow is said in a swedish fairy tale to have been the handmaid of the virgin mary, and to have stolen her scissors, for which reason she was turned into a bird--the swallow's tail being supposed to resemble that article. gypsies in england use the shears in incantations. a whirlwind denotes that the devil is dancing with a witch, and he who approaches too near it may be carried off bodily to hell (as has indeed happened to many a wicked pike in a cyclone or blizzard in western america), though he may escape by losing his cap. it is very dangerous to point at a rainbow or an approaching thunderstorm. probably the devil who here guides the whirlwind or directs the storm regards the act as impolite. he punishes those who thus indicate the rainbow by a gnawing disease. lightning is averted by sticking a knife in a loaf of bread and spinning the two on the floor of the loft of the house while the storm lasts. the knife appears not only in many gypsy spells, but in the etruscan-florentine magic. the legends of domdaniel and the college of sorcery in salamanca appear in the gypsy roumanian scholomance, or school which exists somewhere far away deep in the heart of the mountains, "where the secrets of nature, the language of animals, and all magic spells are taught by the devil in person." only ten scholars are admitted at a time, and when the course of learning has expired nine are dismissed to their homes, but the tenth is detained by the professor in payment. henceforth, mounted on an ismeju, or dragon, he becomes the devil's aide-de-camp, and assists him in preparing thunderbolts and managing storms and tempests. "a small lake, immeasurably deep, high up in the mountains, south of hermanstadt, is supposed to be the caldron in which the dragon lies sleeping and where the thunder is brewed." "whoever turns three somersaults the first time he hears thunder will be free from pains in the back during the twelvemonth." of this prescription--which reads as if it had originated with timothy, in "japhet in search of a father," when he practised as a mountebank--it may be said that it is most unlikely that any person who is capable of putting it in practice should suffer with such pains. to be free from headache rub the forehead with a piece of iron or stone. this may be a presage of the electric cure or of that by "metallic tractors." it is unfortunate in all catholic countries to meet with a priest or nun, especially when he or she is the first person encountered in the morning. in roumania this is limited to the greek popa. but to be first met by a gypsy on going forth is a very fortunate omen indeed. according to a widely-spread and ancient belief it is also very lucky to meet with any woman of easy virtue--the easier the better. this is doubtless derived from the ancient worship of venus, and the belief that any thing or person connected with celibacy and chastity, such as a nun, is unlucky. it would appear from this that the roumanians, or their gypsy oracles, have formed an opinion that their own popas are strictly abstinent as regards love, while protestant priests marry and are accordingly productive. why the catholic clergy are included with the latter is not at all clear. it is lucky also to meet a gypsy at any time, and doubtless this belief has been well encouraged by the romany. "it's kushti bak to wellán a rom, when tute's a pirryin pré the drom." "when you are going along the street it's lucky a gypsy man to meet." likewise, it is lucky to meet with a woman carrying a jug full of water, &c., but unlucky if it be empty. so in the new testament the virgins whose lamps were full of oil received great honour. the lamp was an ancient symbol of life; hence it is very often found covered with aphrodisiac symbols or made in phallic forms. it is barely possible that common old popular simile of "not by a jug-full"--meaning "not by a great deal"--is derived from this association of a full vessel with abundance. it is a roumanian gypsy custom to do homage to the wodna zena, or "water-woman" (hungarian gypsy, nivashi), by spilling a few drops of water on the ground after filling a jug, and it is regarded as an insult to offer drink without observing this ceremony. a roumanian will never draw water against the current (also as in the hungarian gypsy charms), as it would provoke the water-spirit. if water is drawn in the night-time, whoever does so must blow three times over the brimming jug, and pour a few drops on the coals. the mythology of the roumanians agrees with that of the gypsies. it is sylvan, and indian. in deep pools of water lurks the dreadful balaur or wodna muz--i.e., the waterman (muz is both gypsy and slavonian)--who lies in wait for victims. in every forest lives the mama padura, or weshni dye--"the forest mother"--who is believed to be benevolent to human beings, especially towards children who have lost their way in the wood. but the panusch is an amorous spirit who, like the wanton satyrs of old, haunts the silent woodland shades, and lies in wait for helpless maids. "surely," observes mrs. gerard, "this is a corruption of 'great pan,' who is not dead after all, but merely banished to the land beyond the forest." what a find this would have been for heine when writing "the gods in exile"! "in deep forests and lonely mountain gorges there wanders about a wild huntsman of superhuman size." he appears to be of a mysterious nature, and is very seldom seen. once he met a peasant who had shot ninety-nine bears, and warned him never to attempt to kill another. but the peasant disregarded his advice, and, missing his aim, was torn in pieces by the bear. very singular is the story that this lord of the forest once taught a hunter--that if he loaded his gun on new year's night with a live adder he would never miss a shot during the ensuing year. it is not probable that he was told to put a live and "wiggling" snake into his gun. the story of itself suggests the firing out the ramrod for luck. it has been observed by c. lloyd morgan that if a drop of the oil of a foul tobacco pipe be placed in the mouth of a snake the muscles instantly become set in knotted lumps and the creature becomes rigid. if much is given the snake dies, but if only a small amount is employed it may be restored. this, as mr. oakley has suggested, may explain the stories of indian snake-charmers being able to turn a snake into a stick. it is performed by spitting into the snake's mouth and then placing the hand on its head till it becomes stiffened. "the effect may be produced by opium or some other narcotic." and it may also occur to the reader that the jugglers who performed before pharaoh were not unacquainted with this mystery. it is probable that the hunter in the gypsy roumanian story first gave his adder tobacco before firing it off. the om ren, or wild man, is a malevolent forest spectre, the terror of hunters and shepherds. he is usually seen in winter, and when he finds an intruder on his haunts, he tears up pine trees by the roots with which he slays the victim, or throws him over a precipice, or overwhelms him with rocks. in every detail he corresponds to a being greatly feared by the algonkin indians of america. the oameni micuti, or "small men," are grey-bearded dwarfs, dressed like miners. they are the kobolds or bergmännchen of germany. they seldom harm a miner, and when one has perished in the mine they make it known to his family by three knocks on his door. they may be heard quarrelling among themselves and hitting at one another with their axes, or blowing their horns as a signal of battle. these "horns of elf-land blowing" connect them with the korriagan of brittany, who are fairies who always carry and play on the same instrument. prætorius devotes a long chapter to all the learning extant on the subject of these bergmännrigen, or subterraneans. the mountain monk is the very counterpart of friar rush in english fairy-lore, and is also of indian origin. he delights in kicking over water-pails, putting out lamps, and committing mischief, merry, mad, or sad. sometimes he has been known to strangle workmen whom he dislikes, though, on the other hand, he often helps distressed miners by filling their empty lamps or guiding those who have lost their way. but he always bids them keep it a secret, and if they tell they suffer for it. gana is queen of the witches, and corresponds to the diana of the italians. gana is probably only a variation of the word diana. among the wallachians this goddess is in fact known as dina and sina. she, like the wilde jäger, rushes in headlong hunt over the heavens or through the skies followed by a throng of witches and fairies. "people show the places where she has passed, and where the grass and leaves are dry" (friedrich). she is a powerful enchantress, and is strongest in her sorcery about easter-tide. to guard against her the wallachians at this time carry a piece of lime-tree or linden wood. she is a beautiful but terrible enchantress, who presides over the evil spirits who meet on may eve. she was the ruler of all transylvania (a hunting country) before christianity prevailed there. her beauty bewitched many, but whoever let himself be lured into drinking mead from her urus (or wild ox) drinking-horn perished. she is like the norse freya, a cat goddess, and seems to be allied to the chesme, or cat, or fountain-spirit of the turks. according to ancient indian mythology the moon is a cat who chases the mice (stars) of night, and in the fifth book of ovid's "metamorphoses," when the gods fled from the giants diana took the form of a cat:-- "fele soror phoebi, nivea saturni a vacca pisce venus latuit." (v. , .) "according to the hellenic cosmogony the sun and moon created the animals--the sun creating the lion and the moon the cat" (de gubernatis, "zoological mythology," ii. ). gertrude, the chief sorceress or queen of the witches in old german lore, appears when dead as surrounded by mice; she is, in fact, a cat. the turkish chesme, or fountain-cat, inveigles youths to death like the gana, diana, or lorelei, who does the same, and is also a water-sprite. the dschuma is a fierce virgin, or sometimes an old witch, who is incarnate disease, such as the cholera. she is supposed to suffer from cold and nakedness, and may be heard at night when disease is raging, wailing for want. then the maidens make garments and hang them out; but it is a most effective charm when seven old women spin, weave, and sew for her a scarlet shirt all in one night without once speaking. a curious book might be written on the efficacy of nakedness in witch-spells. in some places in roumania there is a spirit always naked (at least appearing such), who requires a new suit of clothes every year. these are given by the inhabitants of the district haunted by such an elf, who on new year's night lay them out in some place supposed to be frequented by him or her. in , in a wallachian village in the district of bihar, to avert the cholera, six youths and maidens, all quite naked, traced with a ploughshare a furrow round their village to form a charmed circle over which the disease could not pass. when the land is suffering from long droughts the roumanians ascribe it to the gypsies, who by occult means make dry weather in order to favour their own trade of brickmaking. when the necessary rain cannot be obtained by beating the guilty tziganes, the peasants resort to the papaluga, or rain-maiden. for this they strip a young gypsy girl stark-naked, and then cover her up in flowers and leaves, leaving only the head visible. thus adorned the papaluga, or miss jack-in-the-green, is conducted with music round the village, every person pouring water on her as she passes. when a gypsy girl cannot be had, or the tziganes are supposed to be innocent, a roumanian maiden may be taken. this custom is very widely spread. forty years ago there was a strange mania in the northern cities of the united states for "fast" girls of the most reckless kind to go out naked very late by night into the street to endeavour to run around a public square or block of houses and regain their homes without being caught by the police. i suspect that superstition suggested this strange risk. it is an old witch-charm that if a girl can, when the moon is full, go forth and run around a certain enclosure, group of trees, or dwelling, without being seen, she will marry the man whom she loves. there are also many magical ceremonies which, to ensure success, must be performed in full moonlight and when quite naked. "among the saxons in transylvania when there is a very severe drought it is customary in some places for several girls, led by an old woman, and all of them absolutely naked, to go at midnight to the courtyard of some peasant and steal his harrow. with this they walk across fields to the nearest stream, where the harrow is put afloat with a burning light on each corner" (mrs. gerard, "land beyond," &c.). this is evidently the old hindoo floating of lamps by maidens on the ganges, and in all probability of gypsy importation. she who will pronounce a certain spell, strip herself quite naked, and can steal into the room where a man is lying sound asleep and can clip from his head a lock of hair and escape without awakening him or meeting any one will obtain absolute mastery over him, or at least over his affections. the hair must be worn in a bag or ring on the person. but woe unto her who is caught, since in that case the enchantment "all goes the other way." once a beautiful but very poor hungarian maid gave all she had to a young gypsy girl for a charm to win the love of a certain lord, and was taught this, which proved to be a perfect success. having clipped the lock of hair she wove it in a ring and wedded him. after a time she died, and the gypsy being called in to dress the corpse found and kept the ring. then the lord fell in love with the gypsy and married her. but ere long she too died, and was buried, and the ring with her. and from that day the lord seemed as if possessed to sit by her grave, and finally built a house there, and never seemed happy save when in it. "if a roumanian maid," says mrs. gerard, "desires to see her future husband's face in the water she has only to step naked at midnight into the nearest lake or river, or, if she shrink from this, let her take a stand on the more congenial dung-hill with a piece of christmas cake in her mouth, and as the clock strikes twelve listen attentively for the first sound of a dog's bark. from whichever side it proceeds will also come the expected suitor." a naked maid standing on a "congenial dung-hill" with a piece of christmas cake in her mouth would be a subject for an artist which should be eagerly seized in these days when "excuses for the nude in art" are becoming so rare. it is worth observing that this conjuration is very much like one observed in tuscany, in which saint anthony is invoked to manifest by a dog's barking at night, as by other sounds, whether the applicant, or invoker, shall obtain her desire. at the birth of a child in wallachia every one present takes a stone and throws it behind him, saying, "this into the jaws of the streghoi" [ ]--"a custom," says mrs. gerard, "which would seem to suggest saturn and the swaddled up stones." it is much more suggestive of the stones thrown by deucalion and pyrrha. strigoi is translated as "evil spirits"--it is evidently, originally at least, the streghe, or witches of italy, from the latin strix, the dreaded witch-bird of ovid. "festus derives the word à stringendo from the opinion that they strangle children." middle latin strega (paulus grillandus). for much learning on this subject of the strix the reader may consult de gubernatis, "myth of animals," vol. ii. p. . "as long as the child is unbaptized it must be carefully watched for fear lest it be changed or stolen away." this is common to christians, heathen, and gypsies to watch it for several days. "a piece of iron, or a broom laid beneath the pillow will keep spirits away." so in roumania and tuscany. quintus serenus, however, recommends that when the striga atra presses the infant, garlic be used, the strong odour of which (to their credit be it said) is greatly detested by witches. "the romans used to cook their coena demonum for the house-spirits, and the hindoos prepared food for them." from them it has passed through the gypsies to eastern europe, and now the roumanian, who has by a simple ceremony made a contract with the devil, receives from him an attendant spirit called a spiridsui or spiridush which will "serve his master faithfully for seven long year," but in return expecting the first mouthful of every dish eaten by his master. "so many differing fancies have mankind, that they the master-sprites may spell and bind." nearly connected with the roumanian we have the beliefs in magic of the transylvanian saxons, all of them shared with the gypsies and probably partially derived from them. many people must have wondered what could have been the origin of the saying in reference to a very small place that "there was not room to swing a cat in it." "but i don't want to swing a cat in it," was the very natural rejoinder of a well-known american litterateur to this remark applied to his house. it is possible that we may find the origin of this odd saying in a superstition current in transylvania, whither it in all probability was carried by the gypsies, whose specialty it is to bear the seeds of superstitions about here and there as the winds do those of plants. in this country it is said that if a cat runs away, when recovered she must be swung three times round to attach her to the dwelling. the same is done by a stolen cat by the thief if he would retain it. truly this seems a strange way to induce an attachment--or pour encourager les autres. it is evident, however, that to the professional cat-stealer the size of his room must be a matter of some importance. it is a pity that this saying and faith were unknown to moncrief-maradan, "the historiogriffe of cats," ("oeuvres," paris, ), who would assuredly have made the most of it. as regards entering new houses in transylvania the rule is not "devil take the hindmost," but the foremost. the first person or being who enters the maiden mansion must die, therefore it is safe to throw in a preliminary dog or cat. the scape-cat is, however, to be preferred. i can remember once, when about six years of age, looking down into a well in massachusetts and being told that the reflection which i saw was the face of a little boy who lived there. this made a deep impression on me, and i reflected that it was very remarkable that the dweller in the well could assume the appearance of every one who looked at him. in transylvania it is, says mrs. e. gerard, "dangerous to stare down long into a well, for the well-dame who dwells at the bottom is easily offended. but children are often curious, and so, bending over the edge, they call out mockingly, 'dame of the well, pull me down into it!' and then run away rapidly." whoever has been robbed and wishes to find the thief should take a black hen, and for nine fridays must with the hen fast strictly; the thief will then either bring back the plunder or die. this is called "taking up the black fast" against any one. it is said that a peasant of petersdorf returned one day from bistritz with florins, which he had received for oxen. being very tipsy he laid down to sleep, having first hidden his money in a hole in the kitchen wall. when he awoke he missed his coin, and having quite forgotten what he had done with it believed it had been stolen. so he went to an old wallachian, probably a gypsy, and induced him to take up the black fast against the thief. but as he himself had the money the spell worked against him and he grew weaker and pined away as it went on. by some chance at the last moment he found his money, but it was too late, and he died. pages of black hen-lore may be gathered from the works of friedrich, de gubernatis and others; suffice it to say that bubastis, the egyptian moon-goddess, appears to have been the original mistress of the mysterious animal, if not the black hen as well as cat herself, and mother of all the witches. magic qualities are attached in hungary as in germany to the lime or linden tree; in some villages it is usual to plant one before a house to prevent witches from entering. from very early times the lime tree was sacred to venus among the greeks, as it was to lada among the slavonians. this, it is said, was due to its leaves being of the shape of a heart. in a slavonian love-song the wooer exclaims:-- "as the bee is drawn by the lime-perfume (or linden-bloom) my heart is drawn by thee." this was transmitted to christian symbolism, whence the penance laid by christ on mary magdalen was that "she should have no other food save lime-tree leaves, drink naught except the dew which hung on them, and sleep on no other bed save one made of its leaves" (menzel, "christliche symbolik," vol. ii. p. ). "for magdalena had loved much, therefore her penance was by means of that which is a symbol of love." mrs. gerard tells us that "a particular growth of vine leaf, whose exact definition i have not succeeded in rightly ascertaining, is eagerly sought by saxon girls in some villages. whoever finds it, puts it in her hair, and if she then kisses the first man she meets on her way home she will soon be married. a story is related of a girl, who having found this growth, meeting a nobleman in a carriage stopped the horses and begged leave to kiss him." to which he consented. this particular growth, unknown to mrs. gerard, is when the leaves or tendrils or shoots form a natural knot. among the gypsies in hungary, as may be elsewhere read, such knots in the willow are esteemed as of great magic efficacy in love. a knot is a symbol of true love in all countries. "this knot i tie, this knot i knit, for that true love whom i know not yet." on easter monday in transylvania the lads run about the towns and villages sprinkling with water all the girls or women whom they meet. this is supposed to cause the flax to grow well. on the following day the girls return the attention by watering the boys. "this custom, which appears to be a very old one," says mrs. gerard, "is also prevalent among various slav races, such as poles and serbs. in poland it used to be de rigeur that water be poured over a girl who was still asleep, so in every house a victim was selected who had to feign sleep and patiently receive the cold shower-bath, which was to ensure the luck of the family during the year. the custom has now become modified to suit a more delicate age, and instead of formidable horse-buckets of water, dainty little perfume squirts have come to be used in many places." as the custom not only of sprinkling water, but also of squirting or spraying perfumes is from ancient india (as it is indeed prevalent all over the east), it is probable that the gypsies who are always foremost in all festivals may have brought this "holi" custom to eastern europe. of late it has extended to london, as appears by the following extract from the st. james's gazette, april, . "the newest weapon of terror in the west end is the 'scent revolver.' its use is simple. you dine--not wisely but the other thing--and then you stroll into the park, with your nickel-plated scent revolver in your pocket. feeling disposed for a frolic, you walk up to a woman, present your weapon, pull the trigger, and in a moment she is drenched, not with gore but with scent, which is nearly as unpleasant if not quite so deadly. mr. andrew king, who amused himself in that way, has been fined s. at marlborough street. let us hope that the 'revolver' was confiscated into the bargain." one way of interrogating fate in love affairs is to slice an apple in two with a sharp knife; if this can be done without cutting a seed the wish of the heart will be fulfilled. of yore, in many lands the apple was ever sacred to love, wisdom, and divination. once in germany a well-formed child became, through bewitchment, sorely crooked and cramped; by the advice of a monk the mother cut an apple in three pieces and made the child eat them, whereupon it became as before. in illzach, in alsace, there is a custom called "andresle." on saint andrew's eve a girl must take from a widow, and without returning thanks for it, an apple. as in hungary she cuts it in two and must eat one half of it before midnight, and the other half after it; then in sleep she will see her future husband. and there is yet another love-spell of the split apple given by scheible ("die gute alte zeit," stuttgart, , p. ) which runs as follows:-- "on friday early as may be, take the fairest apple from a tree, then in thy blood on paper white thy own name and thy true love's write, that apple thou in two shalt cut, and for its cure that paper put, with two sharp pins of myrtle wood join the halves till it seem good, in the oven let it dry, and wrapped in leaves of myrtle lie, under the pillow of thy dear, yet let it be unknown to her; and if it a secret be she soon will show her love for thee." similar apple sorceries were known to the norsemen. because the apple was so nearly connected with love and luxury--"geschlechtsliebe und zeugungslust"--those who were initiated in the mysteries and vowed to chastity were forbidden to eat it. and for the same reason apples, hares, and cupids, or "amorets," were often depicted together. in genesis, as in the canticles of solomon, apples, or at least the fruit from which the modern apple inherited its traditions are a symbol of sexual love. in florence women wishing for children go to a priest and get from him a blessed apple, over which they pronounce an incantation to santa anna--la san' na--who was the lucina of the latins. chapter ix. the rendezvous or meetings of witches, sorcerers, and vilas.--a continuation of south slavonian gypsy-lore. in eastern europe witches and their kin, or kind, assemble on the eve of saint john and of saint george, christmas and easter, at cross-roads on the broad pustas, or prairies, and there brew their magic potions. this, as dr. krauss observes, originated in feasts held at the same time in pre-christian times. "so it was that a thousand years ago old and young assembled in woods or on plains to bring gifts to their gods, and celebrated with dances, games, and offerings the festival of spring, or of awaking and blooming nature. these celebrations have taken christian names, but innumerable old heathen rites and customs are still to be found in them." it may be here observed that mingled with these are many of a purely gypsy-oriental origin, which came from the same source and which it remains for careful ethnologists and critical folk-lorists to disentangle and make clear. the priestesses of prehistoric times on these occasions performed ceremonies, as was natural, to protect cattle or land from evil influences. to honour their deities the "wise women" bore certain kinds of boughs and adorned animals with flowers and wreaths. the new religion declared that this was all sorcery and devil-work, but the belief in the efficacy of the rites continued. the priestesses became witches, or vilas, the terms being often confused, but they were still feared and revered. in all the south slavonian country the peasants on saint george's day adorn the horns of cattle with garlands, in gypsy indian style, to protect them from evil influences. i have observed that even in egypt among mahometans saint george is regarded with great reverence, and i knew one who on this day always sacrificed a sheep. the cow or ox which is not thus decorated becomes a prey in some way to witches. the garlands are hung up at night over the stable door, where they remain all the ensuing year. if a peasant neglects to crown his cow, he not only does not receive a certain fee from its owner, but is in danger of being beaten. on the same day the shepherdess, or cow-herd, takes in one hand salt, in the other a potsherd containing live coals. in the coals roses are burned. by this means witches lose all power over the animal. near karlstadt the mistress of the family merely strikes it with a cross to produce the same effect. among the transylvanian hungarian gypsies there is a magical ceremony performed on saint george's day, traces of which may be found in england. then the girls bake a peculiar kind of cake, in which certain herbs are mixed, and which dr. von wlislocki declares has an agreeable taste. this is divided among friends and foes, and it is believed to have the property of reconciling the bitterest enemies and of increasing the love of friends. but it is most efficient as a love-charm, especially when given by women to men. the following gypsy song commemorates a deed of this kind by a husband, who recurred to it with joy:-- "kásáve romñi ná jidel, ke kásávo maro the del; sar m're gule lele pekel káná sváto gordye ável. "furmuntel bute luludya furmuntel yoy bute charma andre petrel but kámábe ko chal robo avla bake." "no one bakes such bread as my wife, such as she baked me on st. george's day. many flowers and dew were kneaded into the cake with love. whoever eats of it will be her slave." in england i was told by an old gypsy woman named lizzie buckland, that in the old time gypsy girls made a peculiar kind of cake, a romany morriclo, which they baked especially for their lovers, and used to throw to them over the hedge by night. to make it more acceptable, and probably to facilitate the action of the charm, they would put money into the cake. it was observed of old among the romans that fascinatio began with flattery, compliments, and presents! on the night of saint john the witch climbs to the top of the hurdle fence which surrounds the cow-yard, and sings the following spell:-- "k meni sir, k meni maslo, k meni puter, k meni mleko avam pak kravsku kozu!" "to me the cheese, to me the tallow (or meat), to me the butter, to me the milk, to you only the cowhide." or, as it may be expressed in rhyme:-- "the cheese, meat, butter, and milk for me, but only the cowhide left for thee." then the cow will die, the carcass be buried, and the skin sold. to prevent all this the owner goes early on st. john's day to the meadow and gathers the morning dew in a cloak. this he carries home, and after binding the cow to a beam washes her with it. she is then milked, and it is believed that if all has gone right she will yield four bucketsful. in the chapter on "conjurations and exorcisms among the hungarian gypsies," i have mentioned the importance which they attach to the being born a seventh or twelfth child. this is the same throughout south slavonia, where the belief that such persons in a series of births are exceptionally gifted is "shared by both gypsies, with whom it probably originated, and the peasants. what renders this almost certain is that dr. krauss mentions that the oldest information as to the subject among the slavs dates only from , while the faith is ancient among the gypsies. he refers here to the so-called kerstniki, who on the eve of st. john do battle with the witches. krstnik is a greek word, meaning, literally, one who has been baptized. but the krstnik proper is the youngest of twelve brothers, all sons of the same father. there appears to be some confusion and uncertainty among the slavs as to whether all the twelve brothers or only the twelfth are "krstnik"--according to the gypsy faith it would be the latter. these "twelvers" are the great protectors of the world from witchcraft. [ ] but they are in great danger on saint john's eve, for then the witches, having most power, assail them with sticks and stakes, or stumps of saplings, for which reason it is usual in the autumn to carefully remove everything of the kind from the ground. a krstnik is described by miklosic as "clovek kterega vile obljubiju"--"a man who has won the love of a vila." the vila ladies, or a certain class of them, are extremely desirous of contracting the closest intimacy--in short, of becoming the mistresses, of superior men. the reader may find numerous anecdotes of such amours in the "curiosa" of heinrich kornmann, , and in my "egyptian sketch book" (trübner & co., london, ). in the heathen days, as at present among all gypsies and orientals, it was believed to be a wonderfully lucky thing for a man to get the love of one of these beautiful beings. what the difficulties were which kept them from finding lovers is not very clear, unless it were that the latter must be twelfth sons, or, what is far more difficult to find, young men who would not gossip about their supernatural sweethearts to other mortals, who would remain true to them, and who finally would implicitly obey all their commands and follow their advice. there is a vast array of tales--gypsy, arab, provençal, norman, german, and scandinavian, which show that on these points the vila, or forest-maiden, or spirit of earth or air, or fairy, was absolutely exacting and implacable, being herself probably allowed by occult laws to contract an intimacy only with men of a high order, or such as are-- "few in a heap and very hard to find." on the other hand, the vila yearns intensely for men and their near company, because there is about those who have been baptized a certain perfume or odour of sanctity, and as the unfortunate nymph is not immortal herself, she likes to get even an association or sniff of it from those who are. according to the rosicrucian mythology, as set forth in the "undine" of la motte fouqué, she may acquire a soul by marrying a man who will be faithful to her--which accounts for the fact that so few undines live for ever. however this may be, it appears that the krstniki are specially favoured, and frequently invited by the vilas to step in--generally to a hollow tree--and make a call. the hollow tree proves to be a door to fairyland, and the call a residence of seven days, which on returning home the caller finds were seven years, for-- "when we are pleasantly employed, time flies." these spirits have one point in common with their gypsy friends--they steal children--with this difference, that the vila only takes those which have been baptized, while the gypsy--at present, at least--is probably not particular in this respect. but i have very little doubt that originally one motive, and perhaps the only one which induced these thefts, was the desire of the gypsies, as heathens and sorcerers, to have among them, "for luck," a child which had received the initiation into that mysterious religion from which they were excluded, and which, as many of their charms and spells prove, they really regarded as a higher magic. it is on this ground only, or for this sole reason, that we can comprehend many of the child-stealings effected by gypsies; for it is absolutely true that, very often when they have large families of their own, they will, for no apparent cause whatever, neither for the sake of plunder, profit, or revenge, adopt or steal some poor child and bring it up, kindly enough after their rough fashion; and in doing this they are influenced, as i firmly believe, far more by a superstitious feeling of bak, or luck, and the desire to have a mascot in the tent, than any other. that children have been robbed or stolen for revenge does not in the least disprove what i believe--that in most cases the motive for the deed is simply superstition. on the eve of saint george old women cut thistle-twigs and bring them to the door of the stall. this is only another form of the nettle which enters so largely into the hungarian gypsy incantations, and they also make crosses with cowdung on the doors. this is directly of indian origin, and points to gypsy tradition. others drive large nails into the doors--also a curious relic of a widely-spread ancient custom, of which a trace may be found in the vienna stock im eisen, or trunk driven full of nails by wandering apprentices, which may be seen near the church of saint stephen. but the thistle-twigs are still held to be by far the most efficacious. in vinica, or near it, these twigs are cut before sunset. they are laid separately in many places, but are especially placed in garlands on the necks of cattle. if a witch, in spite of these precautions, contrives to get into the stable, all will go wrong with the beasts during the coming year. now there was once a man who would have none of this thistle work--nay, he mocked at those who believed in it. so it came to pass that all through the year witches came every night and milked his cows. and he reflected, "i must find out who does this!" so he hid himself in the hay and kept sharp watch. all at once, about eleven o'clock, there came in a milk-pail, which moved of its own accord, and the cows began to let down their milk into it. the farmer sprang out and kicked it over. then it changed into a tremendous toad which turned to attack him, so that in terror he took refuge in his house. that proved to be a lucky thing for him. a week after came the day of saint george. then he hung thistle-twigs on his stable door, and after that his cows gave milk in plenty. witches may be seen on saint george's day, and that unseen by them if a man will do as follows: he must rise before the sun, turn all his clothes inside out and then put them on. then he must cut a green turf and place it on his head. thus he becomes invisible, for the witches believe he is under the earth, being themselves apparently bewitched by this. very early on the day of saint george, or before sunrise, the witches climb into the church belfry to get the grease from the axle on which the bell swings, and a piece of the bell-rope, for these things are essential to them. dr. krauss observes that in the ms. from which he took this, schmierfetet or axle-grease, is indicated by the word svierc, "in which one at once recognizes the german word schwartz, a black." it is remarkable that the chippeway and other algonkin indians attach particular value to the black dye made from the grease of the axle of a grindstone. the extraordinary pains which they took to obtain this had attracted the attention of a man in minnesota, who told me of it. it required a whole day to obtain a very little of it. the indians, when asked by curious white people what this was for, said it was for dyeing baskets, but, as my informant observed, the quantity obtained was utterly inadequate to any such purpose, and even better black dyes (e.g., hickory bark and alum) are known to, and can be very easily obtained by, them. the real object was to use the grease in "medicine," i.e., for sorcery. the eagerness of both witches in europe and indians in america to obtain such a singular substance is very strange. however, the idea must be a recent one among the indians, for there were certainly no grindstones among them before the coming of the white men. "for all that i can tell, said he, is that it is a mystery." heathens though they be, many gypsies have a superstitious belief in the efficacy of the sacramental bread and wine, and there are many instances of their stealing them for magical purposes. so in the middle ages witches and sorcerers used these objects for the most singular purposes, paulus grillandus, in his "tractatus de hereticis et sortilegiis," &c. (lyons, ), assuring his readers that he had known a witch who had two holy wafers inscribed with magical characters which she used for debauching innocent girls and betraying them to men, and that it was a belief that if a woman had the sacred oil fresh on her lips no man could refrain from kissing her. this is the union of two kinds of magic; a view which never once occurred to theological writers. and here i may appropriately mention that while the proofs of this work were passing through my hands accident threw into my way an extremely rare work, which illustrates to perfection the identity of popular and ecclesiastical sorcery. this is entitled "de effectibus magicis, ac de nuce maga beneventana," "six books of magic effects and of the witch walnut-tree of benevento. a work necessary, joyous, and useful to astrologists, philosophers, physicians, exorcists, and doctors, and students of holy scriptures. by the chief physician, peter piperno." it appears to have been privately printed at naples in , and came from a conventual library. it bore, written on a fly-leaf, the word proibito. in it every kind of disorder or disease is declared to be caused by devils and witches. the author believes with delrio that disease entered into the world as a consequence of sin (referenda sit ad primæ nostræ matris peccatum)--a view held by john milton; hence, of course, all disease is caused solely by the devil. in his volume of two hundred large and close pages, our peter piperno displays a vast erudition on the origin of devils and diseases, is bitter on the rival school of magical practitioners who use cures and incantations unlike his own, and then gives us the name and nature of all diseases, according to the different parts of the body, &c., the medical prescriptions proper for them, and what is, in his opinion, most needful of all, the incantation or exorcism to be pronounced. sometimes there are several of these, as one for making up a pill, another on taking it, &c. there are also general conjurations--i mean benedictions--for the medicines altogether or in particular, such as the benedictio syruporum, "the blessing of the syrups," and there is a very affecting and appropriately moving one for making or taking castor oil, and oils of all kinds, as follows:-- "benedictio olei. "this begins with the in nomine patris, &c., and adjutorium nostrum, &c., and then: "i exorcise you all aromatics, herbs, roots, seeds, stones, gums, and whatever is to be compounded with this oil, by god the father, god the son, and god the holy ghost, by the god triune yet one, by the holy and single trinity, that the impure spirit depart from you, and with it every incursion of satan, every fraud of the enemy, every evil of the devil, and that mixed with oil you may free the subject from all infirmities, incantations, bindings, witchcrafts, from all diabolical fraud, art, and power, by the merits of our lord jesus christ and the most beloved virgin mary, and of all the saints. amen." the curses for the devils of colds, fevers, rheumatisms, gouts, stomach-aches, &c., are awful, both in number, length, and quality; enough to frighten a cowboy or "exhort an impenitent mule" into docility. there is the exorcismus terribilis, or "terrible exorcism" of saint zeno, in which the disorder is addressed literally as "a dirty, false, heretical, drunken, lewd, proud, envious, deceitful, vile, swindling, stupid devil"--with some twenty more epithets which, if applied in these our days to the devil himself, would ground an action for libel and bring heavy damages in any court. it is to be remarked that in many prescriptions the author adds to legitimate remedies, ingredients which are simply taken from popular necromancy, or witchcraft, as for instance, rue--fugæ dæmonum--verbena, and artemisia, all of which are still in use in tuscany against sorcery and the evil eye. the really magical character of these exorcisms is shown by the vast array of strange words used in them, many of which have a common source with those used by sorcerers of the cabalistic or agrippa school, such as agla, tetragrammaton, adonai, fons, origo, serpens, avis, leo, imago, sol, floy, vitis, mons, lapis, angularis, ischyros, pantheon, all of which are old heathen terms of incantation. these are called in the exorcism "words by virtue of which"--per virtutem istorum verborum--the devils are invited to depart. the whole is as much a work of sorcery as any ever inscribed in a catalogue of occulta, and it was as a specimen of occulta that i bought it. chapter x. of the haunts, homes, and habits of witches in the south slavic lands.--bogeys and humbugs. the witches in slavonian gipsy-lore have now and then parties which meet to spin, always by full moonlight on a cross-road. but it is not advisable, says krauss, to pass by on such occasions, as the least they do to the heedless wayfarer is to bewitch and sink him into a deep sleep. but they are particularly fond of assembling socially in the tops of trees, especially of the ash, walnut, and linden or lime kinds, preferring those whose branches grow in the manner here depicted. it is but a few days ago, as i write, that i observed all along the route from padua to florence thousands of trees supporting vines, which trees had been trained to take this form, the farmers being as much influenced by "luck" in so doing as utility; for it is not really essential that the tree shall so exactly receive this shape, to hold a vine, as is proved by the fact that there are plantations here and there where this method of training the trees is not observed. it is very suggestive of the triçula or trident of siva, which originated the trushul, or cross of the gypsies. as regards the properties of the ash tree krauss remarks that "roots with magic power grew under ash trees," and quotes a song of a maiden who, having learned that her lover is untrue, replies:-- "ima trava u okolo save, i korenja okolo jasenja," "there are herbs by the save, and roots around ash trees," --meaning that she can prepare a love-potion from these. there is in the edda a passage in which we are also told that there are magic powers in the roots of trees, the reference being probably to the ash, and possibly to the alraun, or images made of its roots, which are sometimes misnamed mandrakes. other resorts of slavonian gypsy witches are near or in deep woods and ravines, also on dung-hills, or places where ashes, lye, or rubbish is thrown, or among dense bushes. or as soon as the sun sets they assemble in orchards of plum trees, or among ancient ruins, while on summer nights they hold their revels in barns, old hollow trees, by dark hedges or in subterranean caverns. the peasants greatly dread dung-hills after dark, for fear of cruel treatment by them. when a wild wind is blowing the witches love dearly to dance. then they whirl about in eddying figures and capers, and when the sweat falls from them woe to the man who treads upon it!--for he will become at once dumb or lame, and may be called lucky should he escape with only an inflammation of the lungs. in fact, if a man even walks in a place where witches have been he will become bewildered or mad, and remain so till driven homeward by hunger. but such places may generally be recognized by their footprints in the sand; for witches have only four toes--the great toe being wanting. these mysterious four toe-tracks, which are indeed often seen, are supposed by unbelievers to be made by wild geese, swans, or wild ducks, but in reply to this the peasant or gypsy declares that witches often take the form of such fowl. and there is, moreover, much rabbinical tradition which proves that the devil and his friends have feet like peacocks, which are notoriously birds of evil omen, as is set forth by a contributor to the st. james's gazette, november , :-- "again, take peacocks. nobody who has not gone exhaustively into the subject can have any adequate idea of the amount of general inconvenience diffused by a peacock. broken hearts, broken limbs, pecuniary reverses, and various forms of infectious disease have all been traced to the presence of a peacock, or even a peacock feather, on the premises." the evil reputation of the peacock is due to his having been the only creature who was induced to show satan the way into paradise. (for a poem on this subject, vide "legends of the birds," by c. g. leland, philadelphia, ). if any one should by chance pop in--like tam o'shanter--to an assembly of witches, he must at once quickly cover his head, make the sign of the cross, take three steps backwards and a fourth forwards. then the witches cannot injure him. should a gentleman in london or brighton abruptly intrude into a five o'clock tea, while peel or primrose witches are discussing some specially racy scandal, he should, however, make instantly so many steps backwards as will take him to his overcoat or cane, and then, after a turn, so many down-stairs as will bring him into the street. if any man should take in his hand from the garden fence anything which a witch has laid there, he will in the same year fall sick, and if he has played with it he must die. there be land-witches and water-witches--whoever goes to swim in a place where these latter are found will drown and his body never be recovered. sometimes in these places the water is very deep, but perfectly clear, in others it is still and very muddy, to which no one can come within seven paces because of an abominable and stifling vapour. and, moreover, as a dead cat is generally seen swimming on the top of such pools, no one need be endangered by them. the fact that the gypsy and south slavonian or hungarian folklore is directly derived from classic or oriental sources is evident from the fact that the shemitic-persian devil, who is the head and body of all witchcraft in western europe, very seldom appears in that of the eastern parts. the witches there seem invariably to derive their art from one another; even in venice they have no unusual fear of death or of a future state. a witch who has received the gift or power of sorcery cannot die till she transfers it to another, and this she often finds it difficult to do, as is illustrated by a story told me in florence in by the same girl to whom i have already referred. "there was a girl here in the city who became a witch against her will. and how? she was ill in a hospital, and by her in a bed was una vecchia, ammalata gravamente, e non poteva morire--an old woman seriously ill, yet who could not die. and the old woman groaned and cried continually, 'oimé! muoio! a chi lasció? non diceva che.' 'alas! to whom shall i leave?'--but she did not say what. then the poor girl, thinking of course she meant property, said: 'lasciate à me--son tanto povera!' ('leave it to me--i am so poor.') at once the old woman died, and 'la povera giovana se é trovato in eredita delta streghoneria'--the poor girl found she had inherited witchcraft. "now the girl went home, where she lived with her brother and mother. and having become a witch she began to go out often by night, which the mother observing, said to her son, 'qualche volta tu troverai tua sorella colla pancia grossa.' ('some day you will find your sister with child.') 'don't think such a thing, mamma,' he replied. 'however, i will find out where it is she goes.' "so he watched, and one night he saw his sister go out of the door, sullo punto delta mezza notte--just at midnight. then he caught her by the hair, and twisted it round his arm. she began to scream terribly, when--ecco! there came running a great number of cats--e cominciarono a miolare, e fare un gran chiasso--they began to mew and make a great row, and for an hour the sister struggled to escape--but in vain, for her hair was fast--and screamed while the cats screeched, till it struck one, when the cats vanished and the sorella was insensible. but from that time she had no witchcraft in her, and became a buona donna, or good girl, as she had been before--'come era prima.'" it is very evident that in this story there is no diabolical agency, and that the witchcraft is simply a quality which is transferred like a disease, and which may be removed. thus in venice--where, as is evident from the works of bernoni, the witches are of gypsy-slavic-greek origin--a witch loses all her power if made to shed even one drop of blood, or sometimes if she be defeated or found out to be a witch. in none of these countries has she received the horrible character of a mere instrument of a stupendous evil power, whose entire will and work is to damn all mankind (already full of original sin) to eternal torture. for this ne plus ultra of horror could only result from the hebrew-persian conception of perfect malignity, incarnate as an anti-god, and be developed by gloomy ascetics who begrudged mankind every smile and every gleam of sunlight. in india and eastern europe the witch and demon are simply awful powers of nature, like thunder and pestilence, darkness and malaria, they nowhere appear as aiming at destroying the soul. for such an idea as this it required a theology and mythology emanating from the basis of an absolutely perfect monotheos, which gave birth to an antithesis; infinite good, when concentrated, naturally suggesting a shadow counterpart of evil. in eastern europe the witch is, indeed, still confused with the vila, who was once, and often still is, a benevolent elementary spirit, who often punishes only the bad, and gladly favours the good. it is as curious as it is interesting to see how, under the influence of the church, everything which was not directly connected with the current theology was made to turn sour and bitter and poisonous, and how darkness and frost stole over flowery fields which once were gay in genial sunshine. it is a necessary result that in attaining higher ideals the lesser must fade or change. devilism, or the dread of the child and savage of the powers of darkness and mysterious evil, ends by incarnating all that is painful or terrible in evil spirits, which suggest their opposites. from devilism results polytheism, with one leading and good spirit, who in time becomes supreme. then we have monotheism. but as evil still exists, it is supposed that there are innately evil powers or spirits who oppose the good. by following the same process the leader of these becomes an anti-type, lucifer, or satan, or arch-devil, the result being dualism. in this we have a spirit endowed with incredible activity and power, who is only not omnipotent, and whose malignity far transcends anything attributed to the gods or devils of polytheism. his constant aim is to damn all mankind to all eternity, and his power is so great that to save even a small portion of mankind from this fate, god himself, or his own son, must undergo penance as a man--an idea found in the buddhism of india. this is all the regular and logical sequence of fetishism and shamanism. witchcraft, and the tales told of it, follow in the path of the religion of the age. in the earliest time women were apparently the only physicians--that is to say magicians--and as man was in his lowest stage the magic was a vile witchcraft. then came the shaman--a man who taught in animism a more refined sorcery, which was, however, as yet the only religion. but the witch still existed, and so she continued to exist, pari passu, through all the developments of religion. and to this, day every form and phase of the magician and witch exist somewhere, it sometimes happening that traces of the earliest and most barbarous sorcery are plain and palpable in the most advanced faith. there may be changes of name and of association, but in simple truth it is all "magic" and nothing else. gypsy, hungarian, slavonian, indian, and italian witches, however they may differ from those of western europe on theological grounds, agree with them in meeting for the purposes of riotous dancing and debauchery. it has been observed that this kind of erotic dancing appears to have been cultivated in the east, and even in europe, from the earliest times, by a class of women who, if not absolutely proved to be gypsies, had at any rate many points of resemblance with them. "the syrian girl who haunts the taverns round," described by virgil, suggests the syrian and egyptian dancer, who is evidently of indo-persian--that is to say of nuri, or gypsy--origin. the spanish dancing girls of remote antiquity have been conjectured to have come from this universal hindoo romany stock. i have seen many of the almeh in egypt--they all seemed to be gypsyish, and many were absolutely of the helebi, nauar, or rhagarin stocks. this is indeed not proved--that all the deliberately cultivated profligate dancing of the world is of indo-persian, or gypsy origin, but there is a great deal, a very great deal, which renders it probable. and it is remarkable that it occurred to pierre delancre that the persian ballerine had much in common with witches. now the dancers of india are said to have originated in ten thousand gypsies sent from persia, and who were of such vagabond habits that they could not be persuaded to settle down anywhere. of these delancre says:-- "the persian girls dance at their sacrifices like witches at a sabbat--that is naked--to the sound of an instrument. and the witches in their accursed assemblies are either entirely naked or en chemise, with a great cat clinging to their back, as many have at divers times confessed. the dame called volta is the commonest and the most indecent. it is believed that the devil taught three kinds of dances to the witches of ginevra, and these dances were very wild and rude, since in them they employed switches and sticks, as do those who teach animals to dance. "and there was in this country a girl to whom the devil had given a rod of iron, which had the power to make any one dance who was touched with it. she ridiculed the judges during her trial, declaring they could not make her die, but they found a way to blunt her petulance. "the devils danced with the most beautiful witches, in the form of a he-goat, or of any other animal, and coupled with them, so that no married woman or maid ever came back from these dances chaste as they had gone. they generally dance in a round, back to back, rarely a solo, or in pairs. "there are three kinds of witch-dances; the first is the trescone alia boema, or the bohemian rigadoon" (perhaps the polka), "the second is like that of some of our work-people in the country, that is to say by always jumping" (this may be like the tyrolese dances), "the third with the back turned, as in the second rigadoon, in which all are drawn up holding one another by the hand, and in a certain cadence hustling or bumping one another, deretano contro deretano. these dances are to the sound of a tambourine, a flute, a violin, or of another instrument which is struck with a stick. such is the only music of the sabbat, and all witches assert that there are in the world no concerts so well executed." "a tambourine, a violin, a flute," with perhaps a zimbel, which is struck with a stick. does not this describe to perfection gypsy music, and is not the whole a picture of the wildest gypsy dancing wherever found? or it would apply to the hindoo debauches, as still celebrated in honour of sakktya, "the female principle" in india. in any case the suggestion is a very interesting one, since it leads to the query as to whether the entire sisterhood of ancient strolling, licentious dancers, whether syrian, spanish, or egyptian, were not possibly of indian-gypsy origin, and whether, in their character as fortune-tellers and sorceresses, they did not suggest the dances said to be familiar to the witches. mr. david ritchie, the editor, with mr. francis groome, of the journal of the gypsy-lore society, has mentioned (vol. i. no. ) that klingsohr, a reputed author of the "nibelungen lied," was described as a "zingar wizard" by dietrich the thuringian. like odin, this klingsohr rode upon a wolf--a kind of steed much affected by witches and sorcerers. there is an old english rhyming romance in which a knight is represented as disguising himself as an ethiopian minstrel. these and other stories--as, for instance, that of sir estmere--not only indicate a connection between the characters of minstrel and magician, but suggest that some kind of men from the far east first suggested the identity between them. of course there have been wild dancers and witches, and minstrel-sorcerers, or vates, prophet-poets, in all countries, but it may also be borne in mind that nowhere in history do we find the female erotic dancer and fortune-teller, or witch, combined in such vast numbers as in india and persia, and that these were, and are, what may be truly called gypsies. forming from prehistoric times a caste, or distinct class, it is very probable that they roamed from india to spain, possibly here and there all over europe. the extraordinary diplomatic skill, energy, and geographic knowledge displayed by the first band of gypsies who, about , succeeded in rapidly obtaining permits for their people to wander in every country in europe except england, indicate great unity of plan and purpose. that these gypsies, as supposed sorcerers, appearing in every country in europe, should not have influenced and coloured in some way the conceptions of witchcraft seems to be incredible. if a superstitious man had never before in his life thought of witches dancing to the devil's music, it might occur to him when looking on at some of the performances of spanish and syrian gypsy women, and if the man had previously been informed--as everybody was in the fifteenth century or later--that these women were all witches and sorceresses, it could hardly fail to occur to him that it was after this fashion that the sisters danced at the sabbat. of which opinion all that can be said is, that if not proved it is extremely possible, and may be at least probed and looked into by those of the learned who are desirous of clearly establishing all the grounds and origins of ancient religious beliefs and superstitions, in which pies it may be found that witches and gypsies have had fingers to a far greater extent than grave historians have ever imagined. the english gypsies believe in witches, among their own people, and it is very remarkable that in such cases at least as i have heard of, they do not regard them as âmes damnées or special limbs of satan, but rather as some kinds of exceptionally gifted sorceresses or magicians. they are, however, feared from their supposed power to make mischief. such a witch may be known by her hair, which is straight for three or four inches and then begins to curl--like a waterfall which comes down smoothly and then rebounds roundly on the rocks. it may be here remarked that all this gypsy conception of the witch is distinctly hindoo and not in the least european or of christians, with whom she is simply a human devil utterly given over to the devil's desires. and it is very remarkable that even the english gypsies do not associate such erring sisters--or any other kind--with the devil, as is done by their more cultivated associates. the witch, in gypsy as in other lore, is a haunting terror of the night. it has not, that i am aware, ever been conjectured that the word humbug is derived from the norse hum, meaning night, or shadows (tenebræ) (jonæo, "icelandic latin glossary in niall's saga"), and bog, or bogey, termed in several old editions of the bible a bug, or "bugges." and as bogey came to mean a mere scarecrow, so the hum-bugges or nightly terrors became synonymes for feigned frights. "a humbug, a false alarm, a bug-bear" ("dean milles ms." halliwell). the fact that bug is specially applied to a nocturnal apparition, renders the reason for the addition of hum very evident. there is a great deal that is curious in this word bogey. bug-a-boo is suggestive of the slavonian bog and buh, both meaning god or a spirit. boo or bo is a hobgoblin in yorkshire, so called because it is said to be the first word which a ghost or one of his kind utters to a human being, to frighten him. hence, "he cannot say bo to a goose." hence boggart, bogle, boggle, bo-guest, i.e., bar-geist, boll, boman, and, probably allied, bock (devon), fear. bull-beggar is probably a form of bu and bogey or boge, allied to boll (northern), an apparition. chapter xi. gypsy witchcraft.--the magical power which is innate in all men and women--how it may be cultivated and developed--the principles of fortune-telling. women excel in the manifestation of certain qualities which are associated with mystery and suggestive of occult influences or power. perhaps the reader will pardon me if i devote a few pages to what i conceive to be, to a certain degree, an explanation of this magic; though, indeed, it may be justly said that in so doing we only pass the old boundary of "spiritual" sorcery to find ourselves in the wider wonderland of science. whether it be the action of a faculty, a correlative action of physical functions, or a separate soul in us, the fact is indisputable that when our ordinary waking consciousness or will goes to sleep or rest, or even dozes, that instant an entirely different power takes command of the myriad forces of memory, and proceeds to make them act, wheel, evolute, and perform dramatic tricks, such as the common sense of our daily life would never admit. this power we call the dream, but it is more than that. it can do more than make us, or me, or the waking will, believe that we are passing through fantastic scenes. it can remember or revive the memory of things forgotten by us; it can, when he is making no effort, solve for the geometrician problems which are far beyond his waking capacity--it sometimes teaches the musician airs such as he could not compose. that is to say, within ourself there dwells a more mysterious me, in some respects a more gifted self. there is not the least reason, in the present state of science, to assume that this is either a "spiritual" being or an action of material forces. it puzzled wigan as the dual action of the brain; and a great light is thrown on it by the "physiology" of carpenter and the "memory" of david kay (one of the most remarkable works of modern times), as well as in the "psycho therapeutics" of dr. tuckey. this power, therefore, knows things hidden from me, and can do what i cannot. let no one incautiously exclaim here that what this really means is, that i possess higher accomplishments which i do not use. the power often actually acts against me--it plays at fast and loose with me--it tries to deceive me, and when it finds that in dreams i have detected a blunder in the plot of the play which it is spinning, it brings the whole abruptly to an end with the convulsion of a nightmare, or by letting the curtain fall with a crash, and--scena est deserta--i am awake! and then "how the phantoms flee--how the dreams depart!" as westwood writes. with what wonderful speed all is washed away clean from the blackboard! our waking visions do not fly like this. but--be it noted, for it is positively true--the evanescence of our dreams is, in a vast majority of instances, exactly in proportion to their folly. i am coming to my witchcraft directly, but i pray you have patience with my proeme. i wish to narrate a dream which i had a few years ago (september , ), which had an intensity of reality. dreams, you know, reader, vary from rainbow mist to london fog, and so on to clouds, or mud. this one was hard as marble in comparison to most. a few days previously i had written a letter to a friend, in which i had discussed this subject of the dual-me, and it seemed as if the dream were called forth by it in answer. i thought i was in my bed--a german one, for i was in homburg vor der höhe--yet i did not know exactly where i was. i at once perceived the anomaly, and was in great distress to know whether i was awake or in a dream. i seemed to be an invalid. i realized, or knew, that in another bed near mine was a nurse or attendant. i begged her to tell me if i were dreaming, and to awake me if i were. she tried to persuade me that i was in my ordinary life, awake. i was not at all satisfied. i arose and went into the street. there i met with two or three common men. i felt great hesitation in addressing them on such a singular subject, but told them that i was in distress because i feared that i was in a dream, and begged them to shake or squeeze my arm. i forget whether they complied, but i went on and met three gentlemen, to whom i made the same request. one at once promptly declared that he remembered me, saying that we had met before in cincinnatti. he pressed my arm, but it had no effect. i began to believe that i was really awake. i returned to the room. i heard a child speaking or murmuring by the nurse. i asked her again to shake my hand. this she did so forcibly that i was now perfectly convinced that it was no dream. and the instant it came home to me that it was a reality, there seized me the thrill or feeling as of a coming nightmare--and i awoke! reviewing my dream when awake, i had the deepest feeling of having been joué or played with by a master-mocker. i recalled that, when i rose in my night-robe from the bed, i did not dress--and yet found myself fully dressed when in the street. then i remembered that when i returned to america, in , i was in great apprehension lest i should have trouble and delay with our sixteen trunks, because there was under my charge a lady who was dying. to my great relief and amazement, the officer whose duty it was to search claimed me as an old acquaintance, who had met me and t. buchanan read, the poet, in cincinnatti in . but what impressed me most of all, at once, was that the whole was caused by, and was a keen and subtle mockery of my comments in my letter, of the other ego, and of its sarcastic power. for i had been led, step by step, through the extremest doubt, to a full conviction of being awake, and then dismissed, as it were, with a snap or sneer into wakefulness itself! now this dream artist is, to judge by his works, a very different kind of a person from me. we are not sympathetic, and herein lies a great and serious subject of study. "dreams," says a writer, "are the novels which we read when we are fast asleep," and, at the risk of receiving punishment, i declare that my writer belongs to a school of novelists with which i have no feelings in common. if, as everybody assumes, it is always i who dream--only using other material--how is it that i always invariably disagree with, thwart, contradict, vex, and mock myself? i had rather be hanged and be done with it, before i would wrong my worst enemy with such pitiful, silly, degrading dreams and long-forgotten follies, as i am called on to endure. if this alter-ego were a lunatic, he could not be a more thoroughly uncongenial inmate of my brain than he often is. our characters are radically different. why has he a mind so utterly unlike mine? his tastes, his thoughts, dispositions, and petty peculiarities are all unlike mine. if we belonged to the same club, i should never talk with him. now we are coming to our witchcraft. this alter-ego does not confine himself to dreams. a lunatic is a man who dreams wide-awake. he has lost his will or the controlling power resulting from the just co-relation of brain forces. then the stored-up images stray out and blend. i have dreamed of telling or seeing things and of acting them at the same time. a fish and a watch and a man may seem to be the same thing at once in a dream, as they often are to a waking lunatic. a poet is a man who dreams wide-awake; but he can guide his dreams or imaginings to symmetrical form, and to a logical conclusion or coherence. with the painter and sculptor it is the same. when the alter-ego works harmoniously with the waking will, we call it imagination. but when the alter-ego draws decidedly on latent forces, or powers unknown to the waking me, i am amazed. he does it often enough, that is certain. then we have mystery. and it is out of this that men have drawn the conclusion that they have two or three souls--an astral spirit, a power of prophecy, the art of leaving the body, and the entire machinery of occultism. physiology is probably on the high road to explain it all, but as yet it is not explained. meanwhile it steals into our waking life in many ways. it comes in emotions, presentiments, harp tones, mystical conceptions, and minglings of images or ideas, and incomprehensible deductions, which are sometimes, of course, prophetic. it has nothing in common with common sense; therefore it is to some un-common sense, or to others non-sense. sometimes it is one or the other. agreeable sensations and their harmony become the beautiful. these blend and produce a general æsthetic sense. it becomes mystical, and is easily worked on by the alter-ego. the most inspired passages of every poet on the beauty of nature betray clearly the influence and hidden power of the dream in waking life. shelley, wordsworth, keats, byron, were all waking dreamers de la première force. he who has heard an Æolian harp play--and i have heard the seven of justinus kerner in the old castle of weibertreu when i was his guest--if he be a "tone-artist," has often caught series of chords which were almost melodies. this music has the same relation to definite composition which the dream has to waking common sense. there are two things which i do not understand. one is, why composers of music make so little use of the suggestive Æolian harp; the second is, why decorative designers never employ the folding mirror [ ] to produce designs. the one is an exact counterpart of the other, and both are capable of revealing inexhaustible harmonies, for both are deeply in accordance with the evolving processes of nature. the poetic or artistic faculty is, we therefore assume, the action on the myriad cells of memory by a strange--sometimes apparently involuntary--fantastic power, which is at the same time higher and lower than common sense or waking consciousness. every image which man has received from sensation lies stored away in a cell, and is, in fact, a memory by itself. there is a faculty of association or sympathy by which groups of these images are called up, and there is perception which receives them, more or less vividly, like a photographic plate. when awake, will, or coherent common sense, regulates all this machinery. when asleep, the images seem to steal out and blend and frisk about by themselves in quaint dances, guided apparently by a kind of power whom i have conventionally called the alter-ego. this power throws open brain or memory-cells, which waking common sense has forgotten; in their chaotic or fantastic searches and mingling they produce poetry; they may chance on prophecy, for if our waking self had at command the immense latent knowledge in which these elves revel, it would detect sequences and know to what many things would lead, now unto us all unknown. i once knew a nobleman who inherited in italy a palace which he had never seen. there were in it three hundred rooms, and it had belonged to a family which had for six hundred years collected and handed down to their descendants every kind of object, as if they had been magpies or ravens. the heir, as a grave, earnest man, only concerned himself with the armoury and picture gallery and principal rooms. but his young daughter bertha ranged all over the place and made hundreds of the most singular discoveries. one day she came to me very much delighted. she had found an obscure room or garret, in which there were ranged about on shelves, "sitting up and all looking at her," several hundred old dolls and marionettes. for two hundred years or more the family had kept its old dolls. in this case the father was the waking reason, the rooms the brain cells, and bertha the sprite who ranges over all and knows where to find forgotten images in store. many of those whom we meet in dreams are like the ghosts of dolls. this is the only true night side of nature, but its shadows and dusky twilight, and strangely-hued chiaroscuros and long pauses of gloom, come constantly into the sunlight of our waking life. some lives have too much of it, some too little. some receive it in coarse and evil forms, as lunatics, and sufferers from mania à potu; some canny people--happy scotchmen, for instance--succeed in banishing it from life as nearly as is possible for a human being to do. now to speak clearly, and to recapitulate distinctly, i set forth the following propositions:-- i. we have a conscious will which, whether it be an independent incomprehensible spirit, or simply the correlative result or action of all our other brain powers, exists, and during our waking hours directs our thoughts and acts. while it is at work in the world with social influences, its general tendency is towards average common sense. ii. this conscious will sleeps when we sleep. but the collective images which form memory, each being indeed a separate memory, as an aggregate of bees' cells form a comb, are always ready to come forth, just as honey is always sweet, limpid, and fluid. there is between them all an associative faculty, or a strange and singular power, which begins to act when the will sleeps. whether it be also an independent self which plays capriciously while conscious will sleeps, or a result of correlated forces, it is not as yet possible to determine. what we know is, that it calls forth the images by association, and in a fantastic, capricious manner, imitates and combines what we have experienced, or read, or thought, during our waking hours. iii. our waking will can only realize or act on such images as it has kept familiarly before it, or such as have been so often recalled that they recur spontaneously. but all the treasures of memory seem to be available to the dream ruler, and with them a loose facile power of grouping them into kaleidoscopic combinations. thus, if one could imagine a kaleidoscope which at every turn made varied groups of human or other figures in different attitudes, with changing scenery; and then suppose this to be turned round by some simple vital or mechanical action, he would have an idea of the action of dreams. it is probable that the radical function of the dream-power is to prevent images from becoming utterly forgotten or rusty; and by exercising the faculty of facile or chance combination to keep awake in man originality and creativeness. for it is almost certain that, but for the intrusion of this faculty into our waking thoughts, man would become a mere animal, without an idea beyond the joint common appetites, instincts, and emotions of the lowest of his kind. iv. the dream-power intrudes more or less into all waking life. then it acts, though irregularly, yet in harmony, with conscious will. when it is powerful and has great skill in forming associations of images--and by images i mean, with kay, "ideas"--and can also submit these to waking wisdom, the result is poetry or art. in recalling strange, beautiful images, and in imagining scenes, we partly lapse into dreaming; in fact, we do dream, though conscious will sits by us all the time and even aids our work. and most poets and artists, and many inventors, will testify that, while imagining or inventing, they abstract the "mind" from the world and common-place events, seek calm and quiet, and try to get into a "brown study," which is a waking dream. that is to say, a condition which is in some respects analogous to sleep is necessary to stimulate the flow and combination of images. this brown study is a state of mind in which images flow and blend and form new shapes far more easily than when will and reason have the upper hand. for they act only in a conventional beaten track, and deal only with the known and familiar. v. magic is the production of that which is not measured by the capacity of the conscious working will. the dream spirit, or that which knows all our memories, and which combines, blends, separates, scatters, unites, confuses, intensifies, beautifies, or makes terrible all the persons, scenes, acts, events, tragedies, or comedies known to us, can, if it pleases, by instantaneous reasoning or intuition, perceive what waking common sense does not. we visit a sick man, and the dream spirit, out of the inexhaustible hoards of memory aided by association, which results in subtle, occult reasoning, perceives that the patient will die in a certain time, and this result is served up in a dramatic dream. the amount of miracles, mysteries, apparitions, omens, and theurgia which the action of these latent faculties cause, or seem to cause, is simply illimitable, for no man knows how much he knows. few, indeed, are the ordinary well-educated europeans of average experience of life, whose memories are not inexhaustible encyclopædias, and whose intellects are not infinite; if all that is really in them could be wakened from slumber, "know thyself" would mean "know the universe." now, there are people who, without being able to say why, are often inspired by this power which intuitively divines or guesses without revealing the process to common sense. they look into the eye of a person--something in glances and tones, gestures, mien, and address, suggests at once an assertion or a prediction which proves to be true. considering that the dream-power has millions of experiences or images at its command, that it flits over them all like lightning, that it can combine, abstract, compare, and deduct, that it being, so to speak, more of a thaumaturgical artist than anything else, excels waking wisdom in subtle trickery, the wonder is, not that we so often hear of marvellous, magical, inexplicable wonders, but that they are not of daily or hourly occurrence. when we think of what we might be if we could master ourselves, and call on the vast sea of knowledge which is in the brain of every one who reads these lines, to give strict reckoning of its every wave and every drop of water, and every shell, pebble, wreck, weed, or grain of sand over which it rolls, and withal master the forces which make its tides and storms, then we may comprehend that all the wonder-working power attributed to all the sorcerers of olden time was nothing compared to what we really have within us. it is awful, it is mysterious, it is terrible to learn this tremendous truth that we are indeed within ourselves magicians gifted with infinite intellectual power--which means the ability to know and do all things. in the past men surmised the existence of this infinite memory, this power of subtle research and combination, but between them and the truth in every land and time interposed the idea of objective spiritual or supernatural existences whose aid or medium was necessary to attain to wisdom. outside of us was always somebody else to be invoked, conciliated, met in vision or trance, united to in spiritual unity or syncope. sometimes they hit upon some form of hypnotism or mesmerism, opiates or forced swoons and convulsions, and so extorted from the nerves and dream-power some of their secrets which were all duly attributed to the "spirits." but in the whole range of occult literature from hermes trismegistus down to madame blavatsky there is not a shade of a suspicion that all the absolutely authentic marvels of magic began and ended with man himself. least of all did any speculator yet conjecture how to set forth on the path which leads us to this wonderland. for there is a way to it, and a power to master the infinite stores of memory and render the dream-power a willing servant, if we take the pains to do it. firstly--as may be found asserted, and i think fairly proved, in my work on "practical education," and in the "memory of david kay" (london, )--every child by a very easy gradual process, simply that of learning by heart, and reviewing, can develope its memory to such a degree that all which that child reads, hears, or sees can be literally retained for life. secondly, quickness of perception, which is allied to memory, can be taught so as to develope intuitive observation and intelligence to an equally incredible extent. thirdly--and for this i have had abundant personal experience--every child can learn design and the minor arts or develope the constructive faculties, and by doing this alone a pupil becomes exceptionally clever in all studies. the proof of this is that the pupils who attended an industrial or art school in philadelphia took precedence in studies among , others in the public schools. if all the stores of our memory were distinctly cognized by our waking will when they first came into our possession, we should have the first great element of power beyond all our present dreams of greatness. that this can be done has been recognized by many of the most advanced thinkers of the day. if a child be trained to exercise quickness of perception so that at last it observes and remembers everything--and experiment has proved this also--it will make the dream power a waking power absolutely in harmony and accordance with waking wisdom or conscious will. for the reason why the capricious, wild, strange fitful faculty has always remained foreign to us, is because in all our culture we have never sought to subdue and train the powers allied to it. catch and tame one water-fairy, says the red indian legend, and you may get all her sisters. waking quickness of perception is a wonderful ability. it can be trained to flit like lightning over illimitable fields of thought (supplied by a vast memory), and with them it spontaneously developes comparison and deduction. now all of this is marvellously akin to the habitual action of the dream power plus that of reflection. and it is not possible to conceive that with waking quickness of perception, or voluntary subtlety of thought, cultivated in infancy to the highest power, its twin which sports in sleep should not feel its influence and act under it. the result of this culture would inevitably be that the marvels, mysteries, and magic as they seem to us of the dream, or intuitive power, would be perfectly under our waking control, or to such an extent that we could secure all that is profitable in them. it is a very curious fact that while reflection or waking wisdom slumbers, quickness of perception or perception and association seem to be always awake--in dreams or waking. a very extended series of observations has convinced me that the acquisition of a very great degree of observation itself, or of attention, is as possible as to learn french, and no harder; yet as a branch of study it literally does not exist. as a writer in the new york tribune remarks: "in fact, observation is almost an atrophied faculty, and when a writer practises it for the purposes of his art, we regard the matter as in some sense wonderful." interest, as maudsley has shown, is a natural result of attention, and the two generate will. whether we can actually control the dream-power is not as yet proved by experiment. all that we can say is that it is probable. but that this power manifests itself in waking hours when it submits to reflection, is an established fact. it shows itself in all imagination, in all originality, brave art or "fantasy." therefore it is no extravagant deduction to conclude that all of its action which now seems so wonderful, and which has furnished the ground-work for what we call magic, is perfectly within our grasp, and may be secured by simple methods of training which require only perseverance to perfect them. the gypsy fortune-teller is accustomed for years to look keenly and earnestly into the eyes of those whom she dukkers or "fortune-tells." she is accustomed to make ignorant and credulous or imaginative girls feel that her mysterious insight penetrates "with a power and with a sign" to their very souls. as she looks into their palms, and still more keenly into their eyes, while conversing volubly with perfect self-possession, ere long she observes that she has made a hit--has chanced upon some true passage or relation to the girl's life. this emboldens her. unconsciously the dream spirit, or the alter-ego, is awakened. it calls forth from the hidden stores of memory strange facts and associations, and with it arises the latent and often unconscious quickness of perception, and the gypsy actually apprehends and utters things which are "wonderful." there is no clairvoyance, illumination or witchcraft in such cases. if such powers existed as they are generally understood to do, we should for one case of curious prediction hear of twenty thousand. but the dream-power is at best fitful, irregular and fantastic in its action; it is at all times untrustworthy, for it has never been trained unless of yore by chaldæan priests and magi. in some wonderful way facts do, however, manifest themselves, evoked out of the unknown by "occult," though purely material, mental faculties; and the result is that wonder at the inexplicable--which makes miracles--until we are accustomed to them. that gypsy women often do surmise or arrive at very curious and startling truths i know by my own experience, and also know that i myself when reading character in people's hands according to the laws laid down in books on chiromancy, when i have felt deeply interested, or as one may say excited or inspired, and have gone a little beyond mere description into conjecture and deduction, have been amazed at my own successes. it happened once that when in company with several ladies it was proposed after lunch to go to a gypsy camp on the thames, and have fortunes told. among these ladies was one of a very imaginative temperament, who had not only lived many years in the east, but had resided several winters as a guest in arab families. as she was very much disappointed at not finding the gypsies, i offered to tell her fortune by onomancy, i.e., by taking the letters of her name according to numbers, and deducing from them her past and future. this i did in a most reckless manner, freely setting down whatever came into my mind. it seems to me now that a kind of inspiration suggested what i wrote and predicted. what was my amazement to hear the lady declare that all which had been written as to her past life was literally true, and i saw that she was simply awed at my supposed power of prediction, and had the fullest faith in what i had declared as regarded the future. what i had intended for a jest or mere entertainment turned out to be serious enough. and reflecting on the evil consequences of such belief on a person who naturally attributed it all to magic, i deeply regretted what i had done, and have not since attempted any renewal of such oracle-work. it had previously occurred that i wrote out such a prediction for another lady which i did not clearly explain to her, but in which there was a regular recurrence and repetition of something unfortunate. this was shown in after years, and the troubles all came to pass as i had written. now the more i studied this case the more i was convinced that it was based on unconscious observation, comparison, and deduction. fichte has said that no bird can fly beyond itself, but the mind sometimes does actually precede its own conscious reasoning and throw back facts to it. it may be urged by those who still cling to the old-fashioned fetish of a distinction between spirit and matter, that this explanation of predictions, oracles, and insight, is simply materialistic and utterly destructive of all the poetry, grandeur, and beauty which is associated with mysterious divination. but for those who believe with maudsley, et sui generis, that all such distinctions are not seriously worth considering, and to him who can rise to the great philosophy now dawning on the world, there is perceptible in it something far more wonderful and poetical, beautiful and even awful, than ever was known to any occultist of old--for it is scientific and true. it is also true that man can now talk across the world and hear all sounds conveyed to him through the depths of ocean. he can catch these sounds and keep them for centuries. how long will it be before sights, scents, and tastes will be thus transferred, and the man sitting in london will see all things passing in asia, or wherever it pleases him or an agent to turn a mirror on a view? it will be. [ ] or how long before the discovery of cheap and perfect aerial navigation will change all society and annihilate national distinctions? that, too, will be. these and a thousand stranger discoveries will during the ensuing century burst upon the world, changing it utterly. we go on as of old in our little petty narrow grooves, declaring that this will be, and that will never come to pass, and that this or that kind of hop-scotch lines, and tip-cat and marbles rules, are the eternal laws of humanity, and lo! all the while in his study some man whom you regard as a dreamer or dolt is preparing that which will be felt forever. one of these great discoveries, and that not the least, will be the development and mastery of memory and perception, attention, interest, and will in children, with the constructive faculty which stimulates the whole by means of easy gradual series of instructions. when this system shall be perfected, we shall advance to understanding, controlling, and disciplining the subtler and stranger powers of the brain, which now puzzle us as dreams, intuitions, poetic inspiration, and prophecy. but this prophecy comes not from it, nor from any vague guessing or hoping. it is based on facts and on years of careful study of a thousand children's minds, and from a conviction derived from calm observation, that the powers of the human mind are infinite and capable of being developed by science. and they will be! there is very little knowledge among gypsies of real chiromancy, such as is set forth in the literature of occult or semi-occult science. two centuries ago, when chiromancy was studied seriously and thoroughly by learned and wise men, the latter compared thousands of hands, and naturally enough evolved certain truths, such as you, reader, would probably evolve for yourself if you would do the same. firstly they observed, as you may do, that the hand of a boor is not marked like that of a gentleman, nor that of an ignoramus like the palm of an artist or scholar. the line which indicates brain is on an average shorter in women than in men; in almost every instance certain signs infallibly indicate great sensuality, others show a disposition to dreaminess, sentimentalism, the occult. now as love, wisdom, strength of will, or inertness, are associable with venus, apollo, jupiter, or saturn, and as astrology was then seriously believed in, it came to pass that the signs of chiromancy were distributed to the seven planets, and supposed to be under their dominion. it was an error, but after all it amounts to a mere classification. properly considered, the names jupiter, saturn, apollo, mercury, venus, and mars are only synonymes of qualities, meaning masculine virtue and character, aptitude, art, cleverness, sexual passion, and combativeness. he who would, without a trace of superstition, analyze and describe many hands compared with the characters of their owners, would adopt effectively the same arrangement. when we remember the age in which they lived and the popular yearning for wonders and marvels which then characterized even the wisest men, the old chiromancers were singularly free from superstition. there were many among them who would have regarded with supreme contempt a desbarolles, with his fortune-telling for twenty francs. to these truly honest men, the gypsies, with their pretended chiromancy, were at first a great puzzle. the learned prætorius, in his vast work on chiromancy and physiognomy, devotes seventy-five pages to this "foreign element in our midst," and comes to the conclusion that they are humbugs. they do not know the lines--they know nothing. the intrusion of the latent powers of the mind had no place in the philosophy of prætorius, therefore he did not perceive the back door by which the romany slipped into the oracle. yet there is abundant evidence even in his own valuable collection of the works of his predecessors, that many of them when tempted from merely describing character to straying into prophecy, were guided by something more mysterious than the laws of the lines of life, of the head, heart, the circle of venus, the "hepatic," and viâ lactea. the hungarian gypsies have a system of chiromancy of their own which the reader may find in the book "vom wandernden zigeunervolke," by dr. von wlislocki, hamburg, . i had translated this and more of the kind for this chapter, but omitted it, thinking, firstly, that its place is supplied by more important matter; and, secondly, because it is, save as perhaps indicative of indian origin, quite valueless, being merely of the prophetic kind. i have more than once known gypsies to tell me things of my past life which were certainly remarkable, bewildering, or inexplicable. and for the ordinary seeker of "voonders oopon voonders" it is all-sufficient that a thing shall be beyond clear intelligence. "how do you explain that?" is their crucial question, and their cry of triumph when relating some case of an authentic apparition, a spiritual feat of thaumaturgy, or a dream fulfilled. in fact they would rather not have it explained. i well remember how professor joseph henry, when lecturing on natural science, narrated to us, his hearers, how when he told certain people how certain tricks of a common conjuror were executed, they all protested that it could not be the way it was done. they did not wish to be disillusioned. raise a man from the dead, make him fly through the air, and it is for everybody a miracle. give them the power to do the same, and in a month's time it will be no longer miraculous, but something "in the due course of nature." and what single fact is there in the due course of nature which is not as inexplicable if we seek for a full explanation of it? consider this thing every day till you are penetrated with it, bear it in mind constantly, and in due time all phenomena will be miracles. we can apparently get a little nearer to the causes and give our discoveries names, but the primal causes as constantly recede and are continually buried in deeper mystery. but with most people names pass for explanations. "can you tell me what a hypothesis is?" asked a young gentleman at a dinner party of a friend who passed for being well-informed. "hush," was the reply. "not now--ladies present." "mon caporal," asked a french soldier, "can you tell me what is meant by an equilateral?" "certainly--mais d'abord--do you know hebrew?" "no." "ah, then it would be impossible to explain it to you." "what is it that makes people's heads ache?" inquired an old lady of a youth who had just begun his medical studies. "oh, it is only the convolution of the anomalies of the ellipsoid," replied the student. "just see now what it is to git larnin!" commented the dame. "he knows it all in a straight line?" the one is satisfied that a hypothesis is something improper, the other that an equilateral is a matter which he might understand if he were as learned as his corporal, and the third is pleased to find that the mystery has at least a name. and human beings are satisfied in the same way as to the mysteries of nature. give them a name and assure them that the learned understand it, and they are satisfied. it is a fundamental principle of human folly to assume that any alleged marvel is a "violation of the laws of nature," or the work of supernatural influences, until it is proved not to be such. nature cannot be violated. she is ever virgin. and "how do you account for that?" is always assumed to be a test question. it cannot be denied that in almost every case, the narrator assumes the absolute truth of all which he states, when, as is well known, even in the most commonplace incidents of ordinary life, such truth can very rarely be obtained. secondly, he assumes that all the persons who were cognizant of the miracle, or were concerned in it, were not only perfectly truthful, but endowed with perfect perfections, and absolutely sound judgments. if there is the least shadow of a possibility that one of them could have erred in the least particular, the whole must fall to the ground as a proof or test--for we must have irrefragible and complete evidence before we adopt a faith on which all our life may depend. but, thirdly, by asking any one to account for a marvel, he assumes that the one thus called on knows everything short of the supernatural or infinite, which is simply silly. but there is a higher source of admiration and wonder than could ever be established by vulgar fetish, animism, or supernaturalism, and this is to be found in the mysteries of nature which man has never penetrated, and which, as soon as they are overcome, reveal others far grander or deeper. thus as alps rise beyond alps, and seas of stars and solar systems spread in proportions of compound multiplication, our powers of vision increase. and it often happens to him who looks deeply into causes, that one of the myriad test cases of so-called "supernaturalism," when it has ignominiously broken down--as all do sooner or later--often reveals a deeper marvel or mystery than it was intended to support. thus some red indians in north america, on being told how certain juggling tricks which they had accepted for magic were performed, calmly replied that it did not make the least difference--that a man must have been a magician (or divinely inspired) to be able to find out such tricks. and i myself knew an indian trader named ross, who, being once among a wild tribe, put on a mask of papier maché, which caused tremendous excitement and awe, which was not in the least diminished when he took it off and put it into their hands and explained its nature, for they maintained that the thing which could cause such terror indicated the existence of superior mental power, or magic, in the maker. in which there is, as it seems to me, indications of a much higher wisdom or sagacity than is to be found in the vulgar spiritualist who takes the event or thing itself for the miracle, and who, when found out in his tricks, ignominiously collapses. the conclusion from all this is, that i have seen and heard of much in gypsy witchcraft and fortune-telling which, while it was directly allied to humbug of the shallowest kind, also rested on, or was inspired by, mental action or power which, in our present state of knowledge, must be regarded as strangely mysterious and of the deepest interest. and this is indeed weird, in the fullest and truest sense, since it is used for prophecy. i will now endeavour to illustrate this. it is but natural that there should be "something in" gypsy fortune-telling. if the reader were to tell ten fortunes a day for twenty years it would be very remarkable indeed if in that time he had not learned some things which would seem wonderful to the world. he would detect at a glance the credulous, timid, bold, doubtful, refined or vulgar nature, just as a lawyer learns to detect character by cross-examination. many experiments of late years have gone very far to establish the existence of a power of divining or reading thought; how this is really done i know not; perhaps the experts in it are as ignorant as i am, but it is very certain that certain minds, in some (as yet) marvellous way, betray their secrets to the master. that there are really gypsies who have a very highly cultivated faculty of reading the mind by the eye is certainly true. sometimes they seem to be themselves uncertain, and see as through a glass darkly, and will reveal remarkable facts doubtfully. i remember a curious illustration of this. once i was walking near bath, and meeting a tinker asked him if there were any gypsies in the vicinity. he gave me the address of a woman who lived in a cottage at no great distance. i found it with some trouble, and was astonished on entering at the abominably miserable, reckless, squalid appearance of everything. there was a half or quarter-bred gypsy woman, ragged, dirty, and drunk, a swarm of miserable children, and a few articles of furniture misplaced or upset as if the inmates had really no idea of how a room should be lived in. i addressed the woman civilly, but she was too vulgar and degraded to be capable of sensible or civil conversation with a superior. such people actually exist among the worst class of vagabonds. but as i, disgusted, was about to leave, and gave her a small gratuity, she offered to tell my fortune, which i declined, whereupon she cried, "you shall see that i know something;" and certainly told me something which astonished me, of an event which had taken place two years before at a great distance. to test her i coolly denied it all, at which she seemed astonished and bewildered, saying, "can i have made a mistake? you are certainly the person." all of this may be explained by causes which i shall set forth. but it cannot be too earnestly insisted on to people who habitually doubt, that because a thing can be explained in a certain way (i.e., by humbug) that it necessarily follows that that is the only explanation of it. yet this is at the present day actually and positively the popular method, and it obtains very largely indeed with the small critics of the "safe school." mrs. million has diamonds; she may have stolen them--a great many people have stolen diamonds--therefore she is probably a thief. the icelandic sagas describe journies to america; but the writers of the sagas were often mythical, exaggerative, and inaccurate--therefore all they narrate as regards america must be, of course, untrue. jack stripe eats tripe, it is therefore credible that tripe is edible; and it follows perforce, as a matter of course, that the devil will gripe all who do not eat tripe. but i do not insist that there is anything "miraculous" in gypsy fortune-telling. it may be merely the result of great practical experience and of a developed intuition, it may be mind or "thought-reading"--whatever that really is--or it may result from following certain regular rules. this latter method will be pronounced pure humbug, but of that i will speak anon. these rules followed by anybody, even the feeblest dilettante who has only read desbarolles for drawing-room entertainment, will often astonish the dupe. they are, "in few," as follows:-- . it is safe in most cases with middle-aged men to declare that they have had a law-suit, or a great dispute as to property, which has given them a great deal of trouble. this must be impressively uttered. emphasis and sinking the voice are of great assistance in fortune-telling. if the subject betray the least emotion, or admit it, promptly improve the occasion, express sympathy, and "work it up." . declare that a great fortune, or something greatly to the advantage of the subject, or something which will gratify him, will soon come in his way, but that he must be keen to watch his opportunity and be bold and energetic. . he will have three great chances, or fortunes, in his life. if you know that he has inherited or made a fortune, or had a good appointment, you may say that he has already realized one of them. this seldom fails. . a lady of great wealth and beauty, who is of singularly sympathetic disposition, is in love with him, or ready to be, and it will depend on himself to secure his happiness. or he will soon meet such a person when he shall least expect it. . "you had at one time great trouble with your relations (or friends). they treated you very unkindly." or, "they were prepared to do so, but your resolute conduct daunted them." . "you have been three times in great danger of death." pronounce this very impressively. everybody, though it be a schoolboy believes, or likes to believe, that he has encountered perils. this is infallible, or at least it takes in most people. if the subject can be induced to relate his hairbreadth escapes, you may foretell future perils. . "you have had an enemy who has caused you great trouble. but he--or she--it is well not to specify which till you find out the sex--will ere long go too far, and his or her effort to injure you will recoil on him or her." or, briefly, "it is written that some one, by trying to wrong you, will incur terrible retribution." or, "you have had enemies, but they are all destined to come to grief." or, "you had an enemy but you outlived him." . "you got yourself once into great trouble by doing a good act." . "your passions have thrice got you into great trouble. once your inconsiderate anger (or pursuit of pleasure) involved you in great suffering which, in the end, was to your advantage." or else, "this will come to pass; therefore be on your guard." . "you will soon meet with a person who will have a great influence on your future life if you cultivate his friendship. you will ere long meet some one who will fall in love with you, if encouraged." . "you will find something very valuable if you keep your eyes open and watch closely. you have twice passed over a treasure and missed it, but you will have a third opportunity." . "you have done a great deal of good, or made the fortune or prosperity of persons who have been very ungrateful." . "you have been involved in several love affairs, but your conduct in all was really perfectly blameless." . "you have great capacity for something, and before long an occasion will present itself for you to exert it to your advantage." by putting these points adroitly, and varying or combining them, startling cases of conviction may be made. yet even into this deception will glide intuition, or the inexplicable insight to character, and the deceiver himself be led to marvel, so true is it that he who flies from brama goes towards him, let him do what he will, for truth is everywhere, and even lies lead to it. the reader has often seen in london italian women who have small birds, generally parrakeets, or paraquitos, which will for a penny pick out for her or for him slips of paper on which is printed a "fortune." if he will invest his pence in these he will in most instances find that they "fit his case" exactly, because they are framed on these or other rules, which are of very general application. there was, in , an italian named toricelli. whether he was a descendant of the great natural philosopher of the same name who discovered the law of the vacuum i do not know, but he certainly exhibited--generally in piccadilly--an ingenious application of it. he had a long glass cylinder, filled with water, in which there was a blown glass image of an imp. by pressing his hand on the top of the cover of the tube the folletto or diavoletto was made to rise or fall--from which the prediction was drawn. it will hardly be believed, but the unfortunate toricelli was actually arrested by the police and punished for "fortune-telling." [ ] after this he took to trained canaries or parrakeets, which picked out printed fortunes, for a living. whether the stern arm of british justice descended on him for this latter form of sorcery and crime i do not know. "forse fu dal demonio trasportato, fiancheggiandosi del' autorita di origene o di san girolamo." now it may be admitted that to form such rules (and there are many more far more ingenious and generally applicable) and to put them into practice with tact, adapting them to intuitions of character, not only as seen in the face but as heard in the voice or betrayed by gestures and dress and manner, must in the end develop a power. and, further still, this power by frequent practice enables its possessor to perform feats which are really marvellous and perhaps inexplicable, as yet, to men of science. i have, i think, indicated the road by which they travel to produce this result, but to what they arrived i do not know. nor do they all get there. what genius is, physiology, with all the vast flood of light spread by francis galton on hereditary gifts, cannot as yet explain. it is an absolute thing of itself, and a "miracle." sometimes this wonderful power of prediction and of reading thought and quickly finding and applying rules falls into the hands of a genius. then all our explanations of "humbug" and "trickery" and juggling fall to the ground, because he or she works what are absolutely as much miracles as if the artist had raised the dead. such geniuses are the prophets of old; sometimes they are poets. there are as many clearly-defined and admirable predictions as to events in art and politics in the works of heine, which were fulfilled, as can be found anywhere. by the constant application of such rules, promptly and aptly, or boldly, the fortune-teller acquires a very singular quickness of perception. there are very few persons living who really know what this means and to what apparently marvellous results constant practice in it may lead. beginning with very simple and merely mechanical exercises ("practical education," p. . london: whittaker & co.), perception may be gradually developed until not only the eye and ear observe a thousand things which escape ordinary observation, and also many "images" at once, but finally the mind notes innumerable traits of character which would have once escaped it, combines these, and in a second draws conclusions which would amuse those who are ignorant--as indeed all men are as yet--of the extraordinary faculties latent in every man. i beg the reader to pay special attention to this fact. there is nothing in all the annals of prophecy, divination, fortune-telling, or prediction, which is nearly so wonderful as what we may all do if we would by practice and exercise bring out of ourselves our own innate power of perception. this is not an assertion based on metaphysical theory; it is founded on fact, and is in strict accordance with the soundest conclusions of modern physiology. by means of it, joined to exercises in memorizing, all that there is in a child of ordinary intellect may be unerringly drawn out; and when in due time knowledge or information is gradually adduced, there is perhaps no limit to what that intellect may become. the study, therefore, of quickness of perception, as set forth or exercised in gypsy fortune-telling, is indeed curious; but to the far-reaching observer who is interested in education it is infinitely more useful, for it furnishes proof of the ability latent in every mind to perform what appear to be more than feats of intelligence or miracles, yet which often are all mere trifles compared to what man could effect if he were properly trained to it. sorcery! we are all sorcerers, and live in a wonderland of marvel and beauty if we did but know it. for the seed sprouting from the ground is as strange a truth as though we saw the hosts of heaven sweeping onward in glory, or could commune with fairies, or raise from his grave the master magician of song who laid a curse on all who should dig his dust. but like children who go to sleep in the grand opera, and are wild with delight at punch, we turn aside from the endless miracle of nature to be charmed and bewildered with the petty thaumaturgy of guitars in the dark, cigarettes, and rope-tying, because it corresponds to and is miracle enough for us. and perhaps it is as well; for much thought on the infinites made jean paul richter and thomas carlyle half mad and almost unfit for common life. seek truth in science and we shall be well balanced in the little as well as the great. chapter xii. fortune-telling (continued).--romance based on chance, or hope, as regards the future--folk- and sorcery-lore--authentic instances of gypsy prediction. it would seem to all who now live that life would be really intolerably dry were it utterly deprived of mystery, marvel, or romance. this latter is the sentiment of hopeful chance allied to the beautiful. youth is willing or eager to run great risks if the road to or through them passes by dark ravines, under castled rocks-- "o'er dewy grass and waters wild and fleet" --and ever has been from the beginning. now, it is a matter of serious importance to know whether this romance is so deeply inherent in man that it can never be removed. for, rightly viewed, it means current religion, poetry, and almost all art--as art at least was once understood--and it would seem as if we had come, or are coming, to a time when science threatens to deprive us of it all. such is the hidden fear of many a priest and poet--it may be worth while to consider whether it is all to pass away into earnest prose or assume new conditions. has the world been hitherto a child, or a youth, were poetry and supernaturalism its toys, and has the time come when it is to put away childish things? we can only argue from what we are, and what we clearly know or understand. and we know that there are in nature, though measured by the senses alone, phenomena which awake delightful or terrible, sublime or beautiful, grave or gay feelings, or emotions, which inspire corresponding thoughts. there is for us "an elf-home glory-land," far over setting suns, mysterious beauty in night and stars in their eternal course, grandeur of god in the ocean, loveliness in woman, chiaroscuro in vapoury valleys and the spray of waterfalls by moonlight, exciting emotions which are certainly not within the domain of science--as yet--and which it is impossible for us, as we are at present constituted, to imagine as regarded entirely from the standpoint of chemical and physical analysis. to see in all this--as we are--only hydro-carbons, oxygen, silex and aluminium, atoms, molecules, and "laws"--that is to say, always the parts and combinations and no sense as regards man that he is, with his emotional sense of beauty, anywhere in the game or of any account--is going far too far. setting teleology and theology entirely aside, man, as the highest organism, has a right to claim that, as the highest faculties which have been as yet developed in him were caused by natural phenomena, therefore there is in the phenomena a certain beauty which is far more likely to lead to more advanced enjoyment of form, colour, or what we call the æsthetic sense, than to shrink away and disappear. and it seems to me that the most extended consideration of science leads to the result or conclusion that under its influence we shall find that the chemical and physical analyses of which i have spoken are only the dry a b c of a marvellously grand literature, or of a romance and poetry and beauty--perhaps even of a wondrous "occult" philosophy, of whose beginning even we have, as yet, no idea. but, great as it may be, those who will make it must derive their summary of facts or bases of observation from the past, and therefore i urge the importance of every man who can write doing what he can to collect all that illustrates humanity as it is and as it was in by-gone ages. it hath not entered into the heart of man to conceive what a folk-lore or ethnological society in ancient greece, rome, or egypt might not have collected and preserved for the delight of every civilized human being of the present day. it is very true that the number of persons, as yet, who understand this--still less of those who take a real interest in it--is extremely limited, and they do not extend in england, america, or any other country, to more than a few hundreds. to the vast multitude, even of learned men, folk-lore is only a "craze" for small literary bric-à-brac, a "fancy" which will have its run, and nothing more. to its earnest devotees it is the last great development of the art of learning and writing history, and a timely provision for future social science. it sets forth the most intimate inner life of people as they were, and the origins of our life as it is. in folk-lore, philology, ethnology, and the study of mythology or religion find their greatest aid. the amount of red indian folk-lore which has been suffered to perish in the united states without exciting the least interest is beyond all belief. thoreau could find in the algonkin legends of new england nothing but matter for feeble-minded ridicule. but there are men coming, or a generation rising, to whom every record of the past will be of value, for they are beginning to perceive that while the collector is doing work of value the mere theorist, who generally undervalues if he does not actually oppose the collector, will with his rubbish be swept away "down the back-entry of time," to be utterly forgotten. gypsy sorcery-lore is of great value because all over the aryan world gypsies have in ancient or modern times been, so to speak, the wandering priests of that form of popular religion which consists of a faith in fortune-telling. this is really a very important part in every cult; the most remarkable thing connected with it; as with charms, fetishes, incantations and protective spells, being the extraordinary success with which the more respectable magi have succeeded in convincing their followers that their own sorcery was not "magic" at all, and that the world-old heathen rites, which are substantially the same, are mere modern thieveries from the "established religion." prediction and prophecy were the cornerstones of the classic mythology and of the jewish law; they were equally dear to the celtic races, and all men seem from the earliest times to have believed that coming events cast their shadows before. how this began and grew requires no deep study. many disorders are prefaced by uneasy dreams or unaccountable melancholy, even as the greatest disaster which befel the gods of valhalla was preceded by the troubled dreams of balder. sometimes the first symptom of gout is a previous irritability. but if diseases are believed to be caused by the literal occupation of the body by evil spirits these presages will be ascribed to occult spiritual influences. a man in excellent health feels gay--he goes hunting and has luck--of course his guardian spirit is believed to have inspired him to go. then comes the priest or the gypsy to predict, and the hits are recorded and the misses are promptly forgotten. the following instance has been related to me in good faith by a learned friend, whose books are well known to all folk-lorists:-- "i can quote from my own experience a strange event founded on a prediction made to me by a gypsy in . this was before i had learned the language of the romany or had begun to take any interest in them. at the time of which i speak, i met one day here, in t----, one or two gypsy women bearing as usual babies on their shoulders, when the oldest as i was passing by pointed me out to the bystanders, saying in german, 'der herr hat viel kummer gehabt' ('that gentleman has had much trouble'--or sorrow). "this was true enough, as i was suffering greatly at the time from a previous bereavement, though i was no longer in mourning, nor was there at the instant any indication of gloom in my looks, for i was in a cheerful humour. so i stopped to ask her why she had made her remark. she replied, 'ja, geben sie mir die linke hand und legen sie drei silbermünze darauf, wenn sie weiteres hören wollen' ('yes, give me your hand, and put three silver coins on it, if you would hear more'). i did so, when she repeated her assertion as to my sorrow, and added, 'aber eine gräfinn steht für ihnen' ('but there is a countess awaiting you'). "i laughed at myself for listening to this, and for the strange feeling of interest or faith which i felt in it, and which my common sense told me was ridiculous. and yet the prediction, strangely enough, was fulfilled, though not in the sense in which i suppose most people would have taken it. soon after i lost another relative, and was overwhelmed with that and other troubles when providence sent me a friend in that most amiable and remarkable woman the countess b----, who, with that noble and gracious affability which distinguishes her, as well as her husband, sir ----, relieved my mind and cheered my depressed spirits. "i add to this a marvellous story of a gypsy prediction which was uttered here in t---- and published last year in a small biography, but which is worth consideration because i have heard it apparently well authenticated by trustworthy people. a very great disgrace to our town--i am happy to say he was the only one--was a mr. m----, of very good family. this man kept a mistress named r. m----, who became acquainted with a young man who was employed as a clerk at the credit anstalt, and who always at night carried on his person its keys. this m---- learned, and formed the following plot: the victim was to be enticed by the woman to her room, where she proposed to cut his throat, take the keys, and with the aid of m---- to rob the bank and escape. it succeeded so far as that the young man was brought to her room, but when she began to attempt to kill him he struggled, and was overpowering her when m---- entered the room and shot him dead. "the precious pair were subsequently arrested and tried, and in the report of the proceedings there appears the following curious statement:-- "'it is a singular thing (cosa piu singolare) that to this woman (m----'s mistress, miss r----), a gypsy woman who pretended to palmistry predicted that she would come to a bad end (ch'essa finirebbe assai male).' which she effectually did, being condemned to fourteen years' hard labour, and would have been hung had not her "interesting state" inclined the judge to mercy. "there is the following addition in the pamphlet to what has been quoted: 'being begged by the said maria r---- to look more closely into the hand, the zingara refused to do so, and went away muttering strange or foreign words.' (borbottanda strane parole)." to this my informant adds:-- "i know of a more cheerful case of gypsy prediction, and of quite another kind, and which happened to a friend's friend of mine, also here in t----. the 'subject' was a young lady, who was 'intended' or betrothed, to an italian actor, who had gone to play at madrid; but for two months she heard nothing from him, and, believing that he had neglected her, was in despair. "one morning she was passing through one of the main streets, and was talking with my friend, when a dark gypsy girl going by, whispered to her in a hurried manner: 'domani avrai una lettera e sarai felice' ('to-morrow you will receive a letter and be happy'). having said this and nothing more, without asking for money, she went away. the promised letter was in fact received, all went well, and the lady is now married to the gentleman. this is all simply true. i leave the comments on the case to investigators. can it be that gypsies are sometimes clairvoyant?" my own comment on the case is that, admitting that the gypsy knew beforehand all the circumstances or even the "parties" in the affair, she had divined or "intuited" a result, and risked, as some might call it, or else uttered from a real conviction, her prophecy. how the mind, without any miracle--as miracles are commonly regarded--often arrives quite unconsciously to such conclusions, i have already considered in another chapter. making every allowance for unconscious exaggeration and the accretive power of transmission, i am willing to believe that the story is actually true. the following is also perfectly authentic: an english lady of excellent family, meeting a gypsy, was told by the latter that in six months the most important event of her life would come to pass. at the end of the time she died. on her death-bed she said, "i thought the gypsy meant a marriage, but i feel that something far more important is coming, for death is the great end of life." the following was told me by a hungarian gentleman of szegedin:-- "there was in arad a lady who went to a ball. she had a necklace to which were attached four rings. during the evening she took this from her neck, and doubling it, wore it on her arm as a bracelet. in the house where she lived was a young gentleman who came to accompany her home from the ball. all at once, late at night, she missed her necklace and the rings, which were of great value. "the next day she sent for a gypsy woman, who, being consulted, declared that the collar had been stolen by some one who was very intimate in her house. her suspicions rested on the young man who had accompanied her home. he was arrested, but discharged for want of evidence. "three months after there came a kellner, a waiter, from some other city, to arad. the lady, being in a café or some such place of resort, was waited on by this man, and saw one of her rings on his hand. he was arrested, and before the police declared that he held the ring in pledge, having advanced money upon it to a certain gentleman. this gentleman was the lady's betrothed, and he had stolen her necklace and rings. the gypsy had truly enough said that the articles had been taken by some one who was intimate in her house." the gentleman who told me this story also said that the death of his father had been foretold by a gypsy--that is, by a lady who was of half-gypsy blood. it should be borne in mind, though few realize its truth, that in stages of society where people believe earnestly in anything--for example, in witchcraft or the evil eye--there results in time a state of mind or body in which they are actually capable of being killed with a curse, or a fear of seeing what is not before them in the body, and of many nervous conditions which are absolutely impossible and incomprehensible to the world of culture at the present day. but there are still places where witchcraft may be said to exist literally, for there the professors of the art to all intents work miracles, because they are believed in. there is abundance of such faith extant, even in england. i have heard the names of three "white" witch doctors in as many towns in the west of england, who are paid a guinea a visit, their specialty being to "unlock," or neutralize, or defeat the evil efforts of black witches. this, as is indeed true, indicates that a rather high class of patients put faith in them. in hungary, in the country, the majority, even of the better class, are very much influenced by gypsy-witches. witness the following, which is interesting simply because, while there is very little indeed in it, it was related to me as a most conclusive proof of magic power:-- "in a suburb of szegedin, inhabited only by peasants, there is a school with a farm attached to it. the pay of the teacher is trifling, but he can make a comfortable living from the land. this was held by an old man, who had a young assistant. the old man died; the youth succeeded him, and as he found himself doing well, in due time he took a wife. they lived happily together for a year and had a daughter. in the spring the teacher had to work very hard, not only in school but on his farm, and so for the first time contracted the habit of going to the tavern to refresh himself, and what was worst, of concealing it from his wife under plausible tales, to which she gave no trust. she began to be very unhappy, and, naturally enough, suspected a rival. "of course she took advice from a gypsy woman, who heard all the story and consulted her cards. 'there is,' she said, 'no woman whatever in the way. there is no sign of one for good or evil, na latchi na misec, in the cards. but beware! for there is a great and unexpected misfortune coming, and more than this i cannot see.' so she took her pay and departed. suddenly her child fell ill and died after eight days. then the husband reformed his ways, and all went well with them. so, you see, the gypsy foretold it all, wonderfully and accurately." it requires no sorcery to conjecture that the gypsy already knew the habits of the schoolmaster, as the romany is generally familiar with the tavern of every town. to predict a misfortune at large is a sure card for every prophetess. what is remarkable is that a man of the world and one widely travelled, as was my informant, attached great importance to the story. it is evident that where so much of the sherris sack of faith accompanies such a small crust of miracle there must be a state of society in which miracles in their real sense are perfectly capable of being worked. chapter xiii. proverbs referring to witches, gypsies, and fairies. "of fairies, witches, gypsies, my nourrice sang to me, sua gypsies, fairies, witches, i alsua synge to thee." ("denham tract.") dr. krauss has in his work, "sreca, gluck und schicksal im volksglauben der südslaven," collected a number of sayings in reference to his subject, from which i have taken some, and added more from other sources. of an evil woman one says, as in all languages, "to je vila"--that is, "a witch"; or it is uttered or muttered as, "to je vila ljutica"--that is, "a biting (or bitter) witch"; or to a woman whom one dislikes, "idi vilo!"--"begone, witch!" as in gypsy, "jasa tu chovihani!" also, as in german, "ako i je baba, nije vjestica"--"though she is an old woman she is no witch"; while, on the other hand, we have, "svake baba viestica, a djed vjestac"--"every old woman is a witch, and every old man a wizard." the proverb, "bizi ko vistica od biloga luka"--"she runs from it like a witch from white garlic"--will be found fully explained in the chapter on "the cure of children," in which it is shown that from early times garlic has been a well-known witch-antidote. another saying is, "uzkostrsila se ko vistica"--"her hair is as tangled, or twisted, as that of a witch"; english gypsy, "lakis balia shan risserdi sar i chovihanis." but this has a slightly different meaning, since in the slavonian it refers to matted, wild-looking locks, while the romany is according to a belief that the hair of a witch is curled at the ends only. allied to this is the proverb, "izgleda kao aa su ga coprnice doniele sa ivanjscica"--"he looks as if the witches had done for him (or brought him away, 'fetched' him) on saint john's eve"; english romany, "yuv dikela sá soved a lay sar a chovihani"--"he looks as if he had lain with a witch." "svaka vracara s vrazje strane"--"every witch belongs to the devil's gang"--that is, she has, sold her soul to him and is in his interests. this is allied to the saying, "kud ce vjestica do u svoj rod?"--"where should a witch go if not to her kin?" or, "birds of a feather flock together." "jasa ga vjestice"--"the witches ride him"--refers to the ancient and world-wide belief that witches turn men into animals and ride them in sleep. the hazel tree and nut are allied to the supernatural or witchly in many lands. for the divining rod, which is, according to "la grande bacchetta divinatoria o verga rivelatrice" of the abbate valmont, the great instrument for all magic and marvels, must be made of "un ramo forcuto di nocciuòlo"--"a forked branch of hazel-nut"--whence a proverb, "vracarice, coprnjice, kuko ljeskova!"--"sorceress, witch, hazel-stick." this is a reproach or taunt to a woman who pays great attention to magic and witchcraft. "this reveals a very ancient belief of the witch as a wood-spirit or fairy who dwells in the nut itself." more generally it is the bush which, in old german ballads, is often addressed as lady hazel. in this, as in lady nightingale, we have a relic of addressing certain animals or plants as if they were intelligences or spirits. in one very old song in "des knaben wunderhorn," a girl, angry at the hazel, who has reproached her for having loved too lightly or been too frail, says that her brother will come and cut the bush down. to which lady hazel replies:-- "although he comes and cuts me down, i'll grow next spring, 'tis plain, but if a virgin wreath should fade, 'twill never bloom again." to keep children from picking unripe hazel-nuts in the canton of saint gall they cry to them, "s' haselnussfràuli chumt"--"the hazel-nut lady is coming!" hence a rosary of hazel-nuts or a hazel rod brings luck, and they may be safely hung up in a house. the hazel-nut necklaces found in prehistoric tombs were probably amulets as well as ornaments. among popular sayings we may include the following from the gorski vijenac:-- "a eto si udrijo vladiko, u nekakve smucene vjetrove, ko u marcu sto udre vjestice." "but behold, o vladika, thou hast thrown thyself into every storm, as witches throw or change themselves to cattle." and with these we may include the curse, "izjele te viestice"--"may the witches eat you!" which has its exact parallel in romany. also the scottish saying, "witches, warlocks, and gypsies soon ken ae the ither":-- "witches and warlocks without any bother, like gypsies on meeting well know one another." i may appropriately add to these certain proverbs which are given in an extremely rare "denham tract," of which only fifty copies were printed by john bell richmond, "in. com. ebor." this quaint little work of only six pages is entitled, "a few popular rhymes, proverbs, and sayings relating to fairies, witches, and gypsies," and bears the dedication, "to every individual fairy, witch, and gypsy from the day of the witch of endor down to that of billy dawson, the wise man of stokesley, lately defunct, this tract is inscribed." witches. vervain and dill hinder witches from their will. the following refers to rowan or mountain-ash wood, which is supposed to be a charm against witchcraft:-- if your whipstick's made of rowan you can ride your nag thro' any town. much about a pitch, quoth the devil to the witch. a hairy man's a geary man, but a hairy wife's a witch. woe to the lad without a rowan-tree god. a witch-wife and an evil is three-halfpence worse than the devil. hey-how for hallow-e'en! when all the witches are to be seen, some in black and some in green, hey-how for hallow-e'en! thout! tout! a tout, tout! throughout and about. cummer goe ye before, cummer goe ye, gif ye will not goe before, cummer let me! "these lines are said to have been sung by witches at north berwick in lothian, accompanied by the music of a jew's harp or trump, which was played by geilles duncan, a servant girl, before two hundred witches, who joined hands in a short daunce or reel, singing (also) these lines with one voice:-- "'witchy, witchy, i defy thee, four fingers round my thumb, let me go quietly by thee.' "it will be seen that this is a phallic sign, and as such dreaded by witches. it is difficult to understand why these verses with the sign should have been given by witches." "the anti-witch rhyme used in tweedesdale some sixty or seventy years ago was:-- "'black-luggie, lammer bead, rowan-tree and reed thread, put the witches to their speed.' "the meaning of 'black-luggie' i know not. 'lammer bead' is a corruption of 'amber-bead.' they are still worn by a few old people in scotland as a preservative against a variety of diseases, especially asthma, dropsy, and toothache. they also preserve the wearer from the effects of witchcraft, as stated in the text. i have seen a twig of rowan-tree, witch-wood, quick-bane, wild ash, wicken-tree, wicky, wiggy, witchen, witch-bane, royne-tree, mountain-ash, whitty, wiggin, witch-hazel, roden-quicken, roden-quicken-royan, roun, or ran-tree, which had been gathered on the second of may (observe this), wound round with some dozens of yards of red thread, placed visible in the window to act as a charm in keeping witches and boggle-boes from the house. so also we have-- "'rowan-ash and reed thread keep the devils from their speed.'" ye brade o' witches, ye can do no good to yourself. fair they came, fair they go, and always their heels behind them. neither so sinful as to sink, nor so godly as to swim. falser than waghorn, and he was nineteen times falser than the devil. ingratitude is worse than witchcraft. ye're as mitch as half a witch. to milk the tether (i.e., the cow-tie). this refers to a belief that witches can carry off the milk from any one's cow by milking at the end of the tether. go in god's name--so you ride no witches. "rynt, you witch!" quoth bess lockit to her mother. rynt, according to skeat, is the original cumberland word for "aroint," i.e., "aroint thee, get thee gone." icelandic ryma--"to make room, to clear the way"--given, however, only as a guess. it seems to have been specially applied to witches. "'aroint thee, witch!' the rump-fed ronyon cried." ("macbeth"). halliwell gives the word as rynt, and devotes a column to it, without coming to any satisfactory conclusion. i think it is simply the old word rynt or wrynt, another form of writhe, meaning to twist or strangle, as if one should say, "be thou strangled!" which was indeed a frequent malediction. halliwell himself gives "wreint" as meaning "awry," and "wreith destordre"--"to wring or wreith" ("hollyband's dictionarie," ). the commonest curse of english gypsies at the present day is "beng tasser tute!" "may the devil strangle you"--literally twist, which is an exact translation of wrinthe or rynt. "the gode man to hys cage can goo and wrythed the pye's neck yn to." ("ms. cantab." ap. h.) rynt may mean twist away, i.e., begone, as they say in america, "he wriggled away." they that burn you for a witch lose all their coals. never talk of witches on a friday. ye're ower aude ffarand to be fraid o' witches. witches are most apt to confess on a friday. friday is the witches' sabbath. to hug one as the devil hugs a witch. as black } as cross } as ugly } as a witch. as sinful } four fingers and a thumb--witch, i defy thee. in italy the signs are made differently. in naples the gettatura consists of throwing out the fore and middle fingers, so as to imitate horns, with the thumb and fingers closed. some say the thumb should be within the middle and third fingers. in florence the anti-witch gesture is to fare la fica, or stick the thumb out between the fore and middle fingers. you're like a witch, you say your prayers backward. witch-wood (i.e., the mountain ash). you're half a witch--i.e., very cunning. buzz! buzz! buzz! "in the middle of the sixteenth century if a person waved his hat or bonnet in the air and cried 'buzz!' three times, under the belief that by this act he could take the life of another, the old law and law-makers considered the person so saying and acting to be worthy of death, he being a murderer in intent, and having dealings with witches" ("denham tract"). very doubtful, and probably founded on a well known old story. "i wish i was as far from god as my nails are free from dirt!" said to have been a witch's prayer whilst she was in the act of cleaning her nails. in logical accuracy this recalls the black boy in america, who on being asked if he knew the way to a certain place, replied, "i only wish i had as many dollars as i know my way there." a witch is afraid of her own blood. a pendle forest witch. a lancashire witch. a witch cannot greet (i.e., weep). to be hog, or witch-ridden. gypsies. so many gypsies, so many smiths. the gypsies are all akin. one of the faw gang, worse than the faw gang. the faws or faas are a gypsy family whose head-quarters are at yetholme. i have been among them and knew the queen of the gypsies and her son robert, who were of this clan or name. "it is supposed the faws acquired this appellation from johnnie faw, lord and earl of little egypt; with whom james the fourth and queen mary, sovereigns of scotland, saw not only the propriety, but also the necessity of entering into special treaty" ("denham tract"). "francis heron, king of the faws, bur. (yarrow) xiii. jan., " (sharp's "chron. mir"). fairies. where the scythe cuts and the sock rives, no more fairies and bee-hives. laugh like a pixy (i.e., fairy). waters locked! waters locked! (a favourite cry of fairies.) borram! borram! borram! (the cry of the irish fairies after mounting their steeds. equivalent to the scottish cry, "horse! horse and hattock!") to live in the land of the fair family. (a welsh fairy saying.) god grant that the fairies may put money in your shoes and keep your house clean. (one of the good wishes of the old time.) fairies comb goats' beards every friday. he who finds a piece of money will always find another in the same place, so long as he keeps it a secret. (in reference to fairy gifts.) it's going on, like stokepitch's can. a pixey or fairy saying, used in devonshire. the family of stokespitch or sukespic resided near topsham, and a barrel of ale in their cellars had for many years run freely without being exhausted. it was considered a valuable heirloom, and was esteemed accordingly, till an inquisitive maidservant took out the bung to ascertain the cause why it never run dry. on looking into the cask she found it full of cobwebs, but the fairies, it would seem, were offended, for on turning the cock, as usual, the ale had ceased to flow. it was a common reply at topsham to the inquiry how any affair wen on: "it's going on like stokepitch's can," or proceeding prosperously. to laugh like robin goodfellow. to laugh like old bogie; he caps bogie. (amplified to "he caps bogie, and bogie capped old nick.") to play the puck. (an irish saying, equivalent to the english one, "to play the deuce or devil." keightley's "fairy mythology.") he has got into lob's pound or pond. (that is, into the fairies' pinfold. keightley's "fairy mythology.") pinch like a fairy. ("pinch them, arms, legs, backs, shoulders, sides, and shins." "merry wives of windsor.") to be fairy-struck. (the paralysis is, or rather perhaps was, so called. keightley's "fairy mythology.") there has never been a merry world since the phynoderee lost his ground. [a manx fairy saying. see train's "isle of man," ii. p. . "popular rhymes of the isle of man," pp. , .] to be pixey-led. led astray by fairies or goblins. "when a man has got a wee drap ower muckle whuskey, misses his way home, and gets miles out of his direct course, he tells a tale of excuse and whiles lays the blame on the innocent pixies" (see keightley's "fairy mythology"). also recalling feufollet, or the will o' the wisp, and the traveller who "thro' bog and bush was lantern-led by friar rush." gypsies have from their out of doors life much familiarity with these "spirits" whom they call mullo dudia, or mullo doods, i.e., dead or ghost lights. for an account of the adventure of a gypsy with them, see "the english gypsies and their language," by c. g. leland. london: trübner & co. "pyxie-led is to be in a maze, to be bewildered as if led out of the way by hobgoblins or puck, or one of the fairies. the cure is to turn one of your garments the inside outward; some say that is for a woman to turn her cap inside outward, and for a man to do the same with some of his clothes" (ms. "devon glimpses"--halliwell). "thee pixie-led in popish piety" (clobery's "divine glimpses," ). the fairies' lanthorn. that is the glow-worm. in america a popular story represents an irishman as believing that a fire-fly was a mosquito "sakin' his prey wid a lanthorn." god speed you, gentlemen! "when an irish peasant sees a cloud of dust sweeping along the road, he raises his hat and utters this blessing in behoof of ye company of invisible fairies who, as he believes, caused it" ("fairy mythology"). the phooka have dirtied the blackberries. said when the fruit of the blackberry is spoiled through age or covered with dust at the end of the season. in the north of england we say "the devil has set his foot on the bumble-kites" ("denham tract"). fairy, fairy, bake me a bannock and roast me a collop, and i'll give ye a spintle off my god end. "this is spoken three times by the clydesdale peasant when ploughing, because he believes that on getting to the end of the fourth furrow those good things will be found spread out on the grass" (chambers' "popular rhymes, scotland," rd ed. p. ). turn your clokes (i.e., coats), for fairy folkes are in old oakes. "i well remember that on more occasions than one, when a schoolboy, i have turned and worn my coat inside out in passing through a wood in order to avoid the 'good people.' on nutting days, those glorious red-letter festivals in the schoolboy's calendar, the use pretty generally prevailed. the rhymes in the text are the english formula" ("denham tract"). he's got pigwiggan. "vulgarly called peggy wiggan. a severe fall or somerset is so termed in the b'prick. the fairy pigwiggan is celebrated by drayton in his nymphidia" ("denham tract"). to which may be added a few more from other sources. do what you may, say what you can, no washing e'er whitens the black zingan. ("firdusi.") for every gypsy that comes to toon, a hen will be a-missing soon, and for every gypsy woman old, a maiden's fortune will be told. gypsy hair and devil's eyes, ever stealing, full of lies, yet always poor and never wise. he who has never lived like a gypsy does not know how to enjoy life as a gentleman. i never enjoyed the mere living as regards all that constitutes ordinary respectable life so keenly as i did after some weeks of great hunger, exposure, and misery, in an artillery company in , at the time of the battle of gettysburg. zigeuner leben greiner leben. (gipsy life a groaning life. korte's "sprichwörter d. d.") er taugt nicht zum zigeuner. spottisch vom lügner gesagt weil er nicht wahr-sagt. (korte, "sprichwörter.") "he would not do for a gypsy." said of a liar because he cannot tell the truth. in german to predict or tell fortunes also means to speak truly, i.e., wahr = true, and sprechen = to speak. gypsy repentance for stolen hens is not worth much. (old german saying.) the romany chi and the romany chal love luripen and lutchipen and dukkeripen and huknipen and every pen but latchipen and tatchipen. the gypsy woman and gypsy man love stealing and lewdness and fortune telling and lying and every pen but shame and truth. pen is the termination of all verbal nouns. (george borrow, quoted from memory.) it's a winter morning. meaning a bad day, or that matters look badly. in allusion to the winters, a gypsy clan with a bad name. as wild as a gypsy. puro romaneskoes. (in the old gypsy fashion.) sie hat 'nen kobold. ("she has a brownie, or house-fairy.") "said of a girl who does everything deftly and readily. in some places the peasants believe that a fairy lives in the house, who does the work, brings water or wood, or curries the horses. where such a fairy dwells, all succeeds if he or she is kindly treated" (korte's "german proverbs"). "man siehet wohl wess geisters kind sie (er) ist." "one can well see what spirit was his sire." in allusion to men of singular or eccentric habits, who are believed to have been begotten by the incubus, or goblins, or fairies. there are ceremonies by which spirits may be attracted to come to people in dreams. "there was a young man who lived near monte lupo, and one day he found in a place among some old ruins a statue of a fate (fairy or goddess) all naked. he set it up in its shrine, and admiring it greatly embraced it with love (ut semen ejus profluit super statuam). and that night and ever after the fate came to him in his dreams and lay with him, and told him where to find treasures, so that he became a rich man. but he lived no more among men, nor did he after that ever enter a church. and i have heard that any one who will do as he did can draw the fate to come to him, for they are greatly desirous to be loved and worshipped by men as they were in the roman times." the following are hungarian or transylvanian proverbs:-- false as a tzigane, i.e., gypsy. dirty as a gypsy. they live like gypsies (said of a quarrelsome couple). he moans like a guilty tzigane (said of a man given to useless lamenting). he knows how to plow with the gypsies (said of a liar). also: "he knows how to ride the gypsies' horse." he knows the gypsy trade (i.e., he is a thief). tzigane weather (i.e., a showery day). it is gypsy honey (i.e., adulterated). a gypsy duck i.e., a poor sort of wild duck. "the gypsy said his favourite bird would be the pig if it had only wings" (in allusion to the gypsy fondness for pork). mrs. gerard gives a number of proverbs as current among hungarian gypsies which appear to be borrowed by them from those of other races. among them are:-- who would steal potatoes must not forget the sack. the best smith cannot make more than one ring at a time. nothing is so bad but it is good enough for somebody. bacon makes bold. "he eats his faith as the gypsies ate their church." a wallach proverb founded on another to the effect that the gypsy church was made of pork and the dogs ate it. i shall never forget how an old gypsy in brighton laughed when i told her this, and how she repeated: "o romani kangri sos kerdo ballovas te i juckli hawde lis." "no entertainment without gypsies." in reference to gypsy musicians who are always on hand at every festivity. the hungarian wants only a glass of water and a gypsy fiddler to make him drunk. in reference to the excitement which hungarians experience in listening to gypsy music. with a wet rag you can put to flight a whole village of gypsies (hungarian). it would not be advisable to attempt this with any gypsies in great britain, where they are almost, without exception, only too ready to fight with anybody. every gypsy woman is a witch. "every woman is at heart a witch." in the "materials for the study of the gypsies," by m. i. kounavine, which i have not yet seen, there are, according to a. b. elysseeff (gypsy-lore journal, july, ), three or four score of gypsy proverbial sayings and maxims. these refer to slavonian or far eastern russian romanis. i may here state in this connection that all who are interested in this subject, or aught relating to it, will find much to interest them in this journal of the gypsy-lore society, printed by t. & a. constable, edinburgh. the price of subscription, including membership of the society, is £ a year--address: david mac ritchie, , archibald place, edinburgh. chapter xiv. [ ] a gypsy magic spell.--hokkani baso--lellin dudikabin, or the great secret--children's rhymes and incantations--ten little indian boys and ten little acorn girls of marcellus burdigalensis. there is a meaningless rhyme very common among children. it is repeated while "counting off"--or "out"--those who are taking part in a game, and allotting to each a place. there are many versions of it, but the following is exactly word for word what i learned when a boy in philadelphia:-- ekkeri (or ickery), akkery, u-kéry an, fillisi', follasy, nicholas john, queebee-quabee--irishman (or, irish mary), stingle 'em--stangle 'em--buck! with a very little alteration in sounds, and not more than children make of these verses in different places, this may be read as follows:-- ek-keri (yekori) akairi, you kair an, fillissin, follasy, nákelas jan kivi, kávi--irishman, stini, stani--buck! this is, of course, nonsense, but it is romany or gypsy nonsense, and it may be thus translated very accurately:-- first--here--you begin! castle, gloves. you don't play! go on! kivi--a kettle. how are you? stáni, buck. the common version of the rhyme begins with-- "one--ery--two--ery, ickery an." but one-ery is an exact translation of ek-keri; ek, or yek, meaning one in gypsy. (ek-orus, or yek-korus, means once). and it is remarkable that in-- "hickory dickory dock, the rat ran up the clock, the clock struck one, and down he run, hickory dickory dock." we have hickory, or ek-keri, again followed by a significant one. it may be observed that; while my first quotation abounds in what are unmistakably romany words, i can find no trace of any in any other child-rhymes of the kind. i lay stress on this, for if i were a great celtic scholar i should not have the least difficulty in proving that every word in every rhyme, down to "tommy, make room for your uncle," was all old irish or gaelic. word for word every person who understands romany will admit the following:-- ek, or yek, means one. yekorus, ekorus, or yeckori, or ekkeri, once. u-kair-an. you kair an, or begin. kair is to make or do, ankair to begin. "do you begin?" fillissin is a castle, or gentleman's country seat (h. smith). follasi, or follasy, is a lady's glove. nakelas. i learned this word from an old gypsy. it is used as equivalent to don't, but also means ná (kélas), you don't play. from kel-ava, i play. ján, ja-an, go on. from java, i go. hindu, jána, and jáo. kivi, or keevy. no meaning. kavi, a kettle, from kekavi, commonly given as kavi. greek, kekkabos. hindu, kal, a box. stini. no meaning that i know. stáni. a buck. of the last line it may be remarked that if we take from ingle 'em (angle 'em), which is probably added for mere jingle, there remains stán, or stáni, "a buck," followed by the very same word in english. with the mournful examples of mr. bellenden kerr's efforts to show that all our old proverbs, saws, sayings, and tavern signs are dutch, and sir william betham's etruscan-irish, and the works of an army of "philologists," who consider mere chance resemblance to be a proof of identical origin, i should be justly regarded as one of the seekers for mystery in moonshine if i declared that i positively believed this to be romany. but it certainly contains words which, without any stretching or fitting, are simply gypsy, and i think it not improbable that it was some sham charm used by some romany fortune-teller to bewilder gorgios. let the reader imagine the burnt-sienna, wild-cat-eyed old sorceress performing before a credulous farm-wife and her children, the great ceremony of hakkni pánki--which mr. borrow calls hokkani baro, but for which there is a far deeper name--that of "the great secret"--which even my best romany friends tried to conceal from me. this is to lel dudikabin--to "take lightment." in the oldest english canting, lightment occurs as an equivalent for theft--whether it came from romany, or romany from it, i cannot tell. this feat--which is described by almost every writer on gypsies--is performed by inducing some woman of largely magnified faith to believe that there is hidden in her house a magic treasure, which can only be made "to come to hand" by depositing in the cellar another treasure, to which it will come by natural affinity and attraction. "for gold, as you sees, draws gold, my deari, and so if you ties up all your money in a pocket-handkercher, an' leaves it, you'll find it doubled. an' wasn't there the squire's lady--you know mrs. trefarlo, of course--and didn't she draw two hundred old gold guineas out of the ground where they'd laid in an old grave--and only one guinea she gave me for all my trouble; an' i hope you'll do better than that for the poor old gypsy, my deari----." the gold and the spoons are all tied up--for, as the enchantress sagely observes, "there may be silver to"--and she solemnly repeats over it magical rhymes, while the children, standing around in awe, listen to every word. it is a good subject for a picture. sometimes the windows are closed, and candles lighted--to add to the effect. the bundle is left or buried in a certain place. the next day the gypsy comes and sees how the charm is working. could any one look under her cloak, he might find another bundle precisely resembling the one containing the treasure. she looks at the precious deposit, repeats her rhyme again solemnly and departs, after carefully charging the house-wife that the bundle must not be touched, looked at, or spoken of for three weeks. "every word you tell about it, my deari, will be a guinea gone away." sometimes she exacts an oath on the bible, when she chivs o manzin apré laatti--that nothing shall be said. back to the farmer's house never again. after three weeks another extraordinary instance of gross credulity appears in the country paper, and is perhaps repeated in a colossal london daily, with a reference to the absence of the schoolmaster. there is wailing and shame in the house--perhaps great suffering--for it may be that the savings of years, and bequeathed tankards, and marriage rings, and inherited jewellery, and mother's souvenirs have been swept away. the charm has worked. "how can people be such fools!" yea--how can they? how can fully ninety-nine out of one hundred, and i fear me nine hundred and ninety-nine out of a thousand, be capable of what amounts to precisely the same thing--paying out their cash in the hopes that the invisible influences in the inscrutable cellar or celestial garret will pay it back to them, cent. per cent.? oh, reader, if you be of middle age (for there are perhaps some young agnostics beginning to appear to whom the cap does not fit), and can swear on your hat that you never in your life have been taken in by a dudikabin in any form--send me your name and i will award you for an epitaph that glorious one given in the nugæ venales: "hic jacet ille qui unus fuit inter mille!" the charm has worked. but the little sharp-eared children remember it, and sing it over, and the more meaningless it sounds in their ears, the more mysterious does it become. and they never talk about the bundle--which when opened was found to contain only stones, sticks, and rags--without repeating it. so it goes from mouth to mouth, until, all mutilated, it passes current for even worse nonsense than it was at first. it may be observed, however--and the remark will be fully substantiated by any one who knows the gypsy language--that there is a romany turn to even the roughest corners of these rhymes. kivi, stingli, stangli, are all gypsyish. but, as i have already intimated, this does not appear in any other nonsense verses of the kind. there is nothing of it in-- "intery, mintery, cutery corn," or in anything else in "mother goose." it is alone in its sounds and sense--or nonsense. but there is not a wanderer on the roads in england who on hearing it would not exclaim, "there's a great deal of romanes in that ere!" and if any one doubts it let him try it on any gypsy who has an average knowledge of romany. i should say that the word na-kelas, which means literally "do not play," or, "you do not play," was explained to me by a gypsy as signifying not speaking, or keeping quiet. nicholas john has really no meaning, but "you don't play--go on," fits exactly into a counting-out game. the mystery of mysteries in the romany tongue--of which i have spoken--is this: the hokkani baro, or huckeny boro, or great trick, consists of three parts. firstly, the getting into a house or into the confidence of its owner, which is effected in england by offering small wares for sale, or by begging for food, but chiefly by fortune-telling, the latter being the usual pretence in america. if the gypsy woman be at all prepared, she will have learned enough to amaze "the lady of the house," who is thereby made ready to believe anything. the second part of the trick is the conveying away the property, which is, as i have said, to lel dudikabin, or "take lightning," possibly connected with the old canting term for conveyance of bien lightment. there is evidently a confusion of words here. and third is to "chiv o manzin apré lati" to put the oath upon her--the victim--by which she binds herself not to speak of the affair for some weeks. when the deceived are all under oath not to utter a word about the trick, the gypsy mother has a safe thing of it. the hakkani boro, or great trick, or dudikabin, was brought by the gypsies from the east. it has been practised by them all over the world, and is still played every day somewhere. and i have read in the press of philadelphia that a mrs. brown--whom i sadly and reluctantly believe is the wife of an acquaintance of mine who walks before the world in other names--was arrested for the same old game of fortune-telling, and persuading a simple dame that there was treasure in the house, and all the rest of the "grand deception." and mrs. brown--"good old mrs. brown"--went to prison, where she doubtless lingered until a bribed alderman, or a purchased pardon, or some one of the numerous devices by which justice is easily evaded in pennsylvania, delivered her. yet it is not a good country on the whole for hakkani boro, since the people, especially in the rural districts, have a rough and ready way of inflicting justice, which sadly interferes with the profits of aldermen and other politicians. some years ago, in tennessee, a gypsy woman robbed a farmer of all he was worth. now it is no slander to say that the rural folk of tennessee resemble indians in several respects, and when i saw thousands of them during the civil war, mustered out in nashville, i often thought, as i studied these dark brown faces, high cheek-bones, and long, straight, wiry hair, that the american is indeed reverting to the aboriginal type. the tennessee farmer and his friends reverted to it at any rate with a vengeance, for they turned out altogether, hunted the gypsies down, and having secured the sorceress, burned her alive at the stake. which has been, as i believe, "an almighty warning" to the romany in that sad section of the world. and thus in a single crime, and its consequence, we have curiously combined a world-old oriental offence, an european middle age penalty for witchcraft, and the fierce torture of the red indian. in the united states there is often to be found in a gypsy camp a negro or two who has with no great trouble adopted a life of perfect laziness. i infer that these men and brothers have not improved much in their morals, since a few years ago a coloured sorcerer appeared in philadelphia, who, as i was assured, "persuaded half the niggers in lombard street to dig up their cellars to find treasure--and carried off all the treasures they had." he had been, like matthew arnold's scholar, among the tents of the romany, and had learned their peculiar wisdom, and turned it to profit. in germany the great sorcery is practised with variations, and indeed in england or america or anywhere it is modified in many ways to suit the victims. the following methods are described by dr. richard liebich, in "die zigeuner in ihrem wesen und in ihrer sprache" (leipzig, ):-- "when a gypsy has found some old peasant who has the reputation of being rich or very well-to-do he sets himself to work with utmost care to learn the disposition of the man with every possible detail as to his house and habits." (it is easy and congenial work to people who pass their lives in learning all they can of other folks' affairs to aid in fortune-telling, to find out the soft spots, as sam slick calls the peculiarities by which a man may be influenced.) "and so some day, when all the rest of the family are in the fields, the gypsy--man or woman--comes, and entering into a conversation, leads it to the subject of the house, remarking that it is a belief among his people that in it a treasure lies buried. he offers, if he may have permission to take it away, to give one-fourth, a third, or a half its value. this all seems fair enough, but the peasant is greedy and wants more. the gypsy, on his side, also assumes suspicion and distrust. he proves that he is a conjuror by performing some strange tricks--thus he takes an egg from under a hen, breaks it, and apparently brings out a small human skull or some strange object, and finally persuades the peasant to collect all his coin and other valuables in notes, gold, or silver, into a bundle, cautioning him to hold them fast. he must go to bed and put the packet under his pillow, while he, the conjuror, finds the treasure. this done--probably in a darkened room--he takes a bundle of similar appearance which he has quickly prepared, and under pretence of facilitating the operation and putting the man into a proper position, takes the original package and substitutes another. then the victim is cautioned that it is of the utmost importance for him to lie perfectly still;" "nor move his hand nor blink his 'ee if ever he hoped the goud to see; for aye aboot on ilka limb, the fairies had their 'een on him." the gypsy is over the hills and far far away ere the shades of evening fall, and the family returning from their fields find the father in bed refusing to speak a word; for he has been urgently impressed with the assertion that the longer he holds his tongue and keeps the affair a secret the more money he will make. and the extreme superstition of the german peasant is such that when obliged to tell the truth he often believes that all his loss is due to a premature forced revelation of what he has done--for the gypsy in many cases has the cheek to caution the victim that if he speaks too soon the contents of the package will be turned to sand or rags--accordingly as he has prepared it. another and more impudent manner of playing this pretended sorcery, is to persuade the peasant that he must have a thick cloth tied around his head, and if any one addresses him to reply only by what in german is called brummen--uttering a kind of growl. this he does, when the entire party proceed to carry off everything portable-- "chairs and tables knives and forks, tankards and bottles and cups and corks, beds and dishes and boots and kegs, bacon and puddings and milk and eggs, the carpet lying on the floor, and the hams hung up for the winter store, every pillow and sheet and bed, the dough in the trough and the baken bread, every bit of provant or pelf; all that they left was the house itself." one may imagine what the scene is like when the rest return and find the house plundered, the paterfamilias sitting in the ruins with his head tied up, answering all frantic queries with brum--brum--brum! it may recall the well-known poem--i think it is by peter pindar wolcott--of the man who was persuaded by a bet to make the motion of a pendulum, saying, "here she goes--there she goes!" while the instigator "cleared out the house and then cleared out himself." i have little doubt that this poem was drawn from a romany original. or yet, again, the gypsy having obtained the plunder and substituted the dummy packet, persuades the true believer to bury it in the barn, garden, field, or a forest, performs magic ceremonies and repeats incantations over it, and cautions him to dig it up again, perhaps six months later on a certain day, it may be his saint's or birth day, and to keep silence till then. the gypsy makes it an absolute condition--nay, he insists very earnestly on it--that the treasure shall not be dug up unless he himself is on the spot to share the spoil. but as he may possibly be prevented from coming, he tells the peasant how to proceed: he leaves with him several pieces of paper inscribed with cabalistic characters which are to be burnt when the money is removed, and teaches him what he is to repeat while doing it. with sequence as before. it might be urged by the gypsy that the taking a man's money from him under the conditions that he shall get it all back with immense interest six months after, does not differ materially from persuading him to give his property to brahmins, or even priests, with the understanding that he is to be amply rewarded for it in a future state. in both cases the temptation to take the money down is indeed great--as befel a certain very excellently honest but extremely cautious scotch clergyman, to whom there once came a very wicked and wealthy old reprobate who asked him, "if i gie a thousand puns till the kirk d'ye think it wad save my soul?" "i'm na preparit to preceesely answer that question," said the shrewd dominie, "but i would vara urgently advise ye to try it." oh thou who persuadest man that for money down great good shall result to him from any kind of spiritual incantation--twist and turn it as ye will--mutato nomine, de te fabula narratur: "with but a single change of name, the story fits thee quite the same." and few and far between are the romanys--or even the romans--who would not "vara earnestly advise ye to try it." since i wrote that last line i have met, in the journal of american folk-lore, with a very interesting article on the counting-out rhymes of children, in which the writer, h. carrington bolton, avows his belief that these doggerel verses or rhymes are the survivals of sortileges or divination by lot, and that it was practised among the ancient heathen nations as well as the israelites:-- "the use of the lot at first received divine sanction, as in the story of achan related by joshua, but after this was withheld the practice fell into the hands of sorcerers--which very name signifies lot-taker. the doggerels themselves i regard as a survival of the spoken charms used by sorcerers in ancient times in conjunction with their mystic incantations. there are numerous examples of these charms, such as-- "'huat hanat huat ista pista sista domiabo damnaustra.' (cato, b.c.) "and-- "'irriori, ririori essere rhuder fere.' "and-- "'meu, treu, mor, phor teux, za, zor phe, lou, chri, ge, ze, on.' (alexander of tralles.) "tylor in his 'primitive culture' holds that things which occupy an important place in the life-history of grown men in a savage state become the playthings of children in a period of civilization; thus the sling and the bow and arrow, which formed the weapons of mankind in an early stage of its existence, and are still the reliance of savage tribes, have become toys in the hands of all civilized children at the present day. many games current in europe and america are known to be sportive imitations of customs which formerly had a significant and serious aspect. "adopting this theory, i hold that counting-out is a survival of the practice of the sorcerer, using this word in its restricted and etymological meaning, and that the spoken and written charms originally used to enforce priestly power have become adjuncts to these puerile games, and the basis of the counting-out doggrels under consideration. "the idea that european and american children engaged in 'counting-out' for games, are repeating in innocent ignorance the practices and language of a sorcerer of a dark age, is perhaps startling, but can be shown to have a high degree of probability. the leader in 'counting out' performs an incantation, but the children grouped round him are free from that awe and superstitious reverence which characterized the procedure in its earlier state. many circumstances make this view plausible, and clothe the doggrels with a new and fascinating interest." mr. bolton remarks, however, that "in only one instance have i been able to directly connect a child's counting-out rhyme with a magic spell. according to leland the rhyme beginning with 'one-ery, two-ery, ickery, ann,' is a gypsy magic spell in the romany language." it occurred to me long, long ago, or before ever the name "folk-lore" existed, that children's rhymes were a survival of incantations, and that those which are the same backward and forward were specially adapted to produce marvellous effects in lots. but there was one form of counting-out which was common as it was terrible. this was used when after a victory it was usual to put every tenth captive to death--whence the greatly abused word to "decimate"--or any other number selected. when there was a firm belief in the virtues of numbers as set forth by pythagoras, and plato in the timæus, and of cabalistic names inspired by the "intelligences," it is not remarkable that the diviners or priests or sorcerers or distributors of sortes and sortileges should endeavour to prove that life and death lay bound up in mystic syllables. that there were curious and occult arithmetical means of counting-out and saving elected persons is shown in certain mystic problems still existent in boys own books, and other handbooks of juvenile sports. it was the one on whom the fatal word of life or death fell who was saved or condemned, so that it was no wonder that the word was believed to be a subtle, mysterious existence: an essence or principle, yea, a spirit or all in one--diversi aspetti in un, confuse e misti. he who knew the name of names which, as the chaldæan oracles of old declared, "rushes into the infinite worlds," knew all things and had all power; even in lesser words there lingered the fragrance of god and some re-echo of the bath kol--the daughter of the voice who was herself the last echo of the divine utterance. so it went down through the ages--coming, like cæsar's clay, to base uses--till we now find the sacred divination by words a child's play: only that and nothing more. truly mr. bolton spoke well when he said that such reflection clothes these doggerels with a new and fascinating interest. now and then some little thing awakens us to the days of old, the rosy, early morning of mankind, when the stars of magic were still twinkling in the sky, and the dreamer, hardly awake, still thought himself communing with god. so i was struck the other day when a gypsy, a deep and firm believer in the power of the amulet, and who had long sought, yet never found, his ideal, was deeply moved when i showed him the shell on which nav, or the name, was mystically inscribed by nature. through the occult and broken traditions of his tribe there had come to him also, perhaps from indian or chaldæan sources, some knowledge of the ancient faith in its power. i think that i can add to the instance of a child's counting-out game based on a magic spell, yet another. everybody knows the song of john brown who had "ten little, nine little, eight little, seven little, six little indian boys; five little, four little, three little, two little, one little indian boy, [ ] and of the fate which overtook them all, one by one, inevitable as the decrees of nemesis. this song is in action a game. i have heard it in romany from a gypsy, and have received from a gypsy scholar another version of it, though i am sure that both were versions from the english. but in romany, as in all languages, there have existed what may be called additional and subtractive magic songs, based on some primæval pythagorean principle of the virtues of numbers, and, as regards form, quite like that of the ten little indians. in the charms of marcellus burdigalensis (third century), it appears as a cure for pains or disorders in the jaws (remedium valde certum et utile faucium doloribus), in the song of the seven acorn sisters, which the latin-gaul doctor describes as carmen mirum, in which opinion the lover of folk-lore will heartily concur. "carmen mirum ad glandulas. "glandulas mane carminabis, si dies minuetur, si nox ad vesperam, et digito medicinali ac pollice continens eas dices:-- "novem glandulæ sorores, octo glandulæ sorores, septem glandulæ sorores, sex glandulæ sorores, quinque glandulæ sorores, quatuor glandulæ sorores, tres glandulæ sorores, duæ glandulæ sorores, una glandula soror! novem fiunt glandulæ, octo fiunt glandulæ, septem fiunt glandulæ, sex fiunt glandulæ, quinque fiunt glandulæ, quattuor fiunt glandulæ, tres fiunt glandulæ, duæ fiunt glandulæ, una fit glandula, nulla fit glandula!" (i.e., "nine little acorn sisters (or girls), eight little acorn sisters," &c.) this is simply the same count, forwards and backwards. it rises before us as we read--a chorus of rosy little auluses and marcellas, clodias, and manliuses, screaming in chorus:-- "ten little, nine little, eight little, seven little, six little acorn girls!" until it was reduced to una glandula et nulla fit--"then there was none." they too had heard their elders repeat it as a charm against the jaw-ache--and can any man in his senses doubt that they applied it in turn to the divine witchcraft of fun and the sublime sorcery of sport, which are just as magical and wonderful in their way as anything in all theurgia or occultism, especially when the latter is used only to excite marvels and the amazement which is only a synonym for amusement. but it is not credible that such a palpable "leaving out" song as that of the ten little acorn girls should not having been utilized by such intelligent children as grew up into being the conquerors of the world--"knowing latin at that." there is yet another old roman "wonderful song to the acorns," apparently for the same disorder, given by the same author. "albula glandula, nec doleas nec noceas. nec paniculas facias, sed liquescas tanquam salis (mica) in aqua! "hoc ter novies dicens spues ad terram et glandulas ipsas pollice et digito medicinali perduces, dum carmen dices, sedante solis ortum et post occasum facies id, prout dies aut nox minuetur." there appears in these formulas to be either a confusion or affinity as regards glandulas, the tonsils, and the same word signifying small acorns. as is very often the case, the similarity of name caused an opinion that there must be sympathetic curative qualities. perhaps acorns were also used in this ceremony. in a comment on this grimm remarks: "die glandula wird angeredet, die glandulæ gelten fur schwestern, wie wenn das alt hoch-deutsch druos glandula (graff , ) personification ankündigte? alt nordisch ist drôs, femina." there is another child's rhyme which is self-evidently drawn from an exorcism, that is to say an incantation. all my readers know the nursery song:-- "snail, snail, come out of your hole, or else i'll beat you as black as a coal! snail, snail, put out your head, or else i'll beat you till you are dead!" it is very remarkable that in folk-lore the mole and the snail are identified, and, as de gubernatis states, both are the same with the grey mouse, or, as he might more accurately have declared with the mouse in general. a critic objects to this simply because it occurs in the work of de gubernatis, among his "fanciful theories," but it need not follow that every citation or opinion in his book is false. friedrich, who certainly is not a fanciful theorist, asserted nearly thirty years ago that the mouse, owing to its living underground and in dark places as well as to its gnawing and destroying everything, is a chthonisches thier, one of the animals of darkness and evil. also "the mole, because it is of subterranean life, has received a chthonic, demoniac, misanthropic reputation." in support of these statements he cites a great array of authorities. the connection between the mole and mouse is evident enough, that between both and the snail is also clear: firstly, from the fact that "the snail of popular superstition is demoniacal," or evil; and secondly, from the rhyme which i now quote, which is applied to both moles and snails. according to du cange it was usual in the middle ages for children to go about carrying poles, on the ends of which was straw, which they lighted, and going round the gardens and under the trees shouted:-- "taupes et mulots, sortez de vos clos, sinon je vous brulerai la barbe et les os!" but in germany there are two and in italy five versions of the same song addressed to snails. it is evidently a roman catholic formula, based on some early heathen incantation. thus in tuscany they sing:-- "chiocciola marinella tira fuori le tue cornelle, e se tu non le tirerai calcie pugni tu buscherai." both the snail and mole and mouse were, as i have said, chthonic, that is diabolical or of darkness. the horns of the former were supposed to connect it with the devil. "in tuscany it is believed that in the month of april the snail makes love with serpents." there is another nursery counting-out rhyme whose antiquity and connection with sorcery is very evident. it is as follows:-- "one, two, three, four, five, i caught a hare all alive. six, seven, eight, nine, ten, i let her go again." the following from the medical spells and charms of marcellus burdigalensis manifestly explains it:-- "lepori vivo talum abstrahes, pilósque ejus de subventre tolles atque ipsum vivum dimittes. de illis pilis, vel lana filum validum facies et ex eo talum leporis conligabis corpusque laborantis præcinges; miro remedio subvenies. efficacius tamen erit remedium, ita ut incredibile sit, si casu os ipsum, id est talum leporis in stercore lupi inveneris, quod ita custodire debes, ne aut terram tangat aut a muliere contingatur, sed nec filum illud de lana leporis debet mulier ulla contigere. hoc autem remedium cum uni profuerit ad alias translatum cum volueris, et quotiens volueris proderit. filum quoque, quod ex lana vel pilis, quos de ventre leporis tuleris, solus purus et nitidus facies, quod si ita ventri laborantis subligaveris plurimum proderit, ut sublata lana leporem vivum dimmittas, et dicas ei dum dimittis eum: "'fuge, fuge, lepuscule, et tecum aufer coli dolorem!'" that is to say, you must "first catch your hare," then pluck from it the fur needed ad dolorem coli, then "let it go again," bidding it carry the disorder with it. in which the hare appears as a scape-goat. it may be observed that all this ceremony of catching the hare, letting it go and bidding it run and carry away the disorder, is still in familiar use in tuscany. it has been observed to me that "any nursery rhyme may be used as a charm." to this we may reply that any conceivable human utterance may be taken for the same purpose, but this is an unfair special pleading not connected with the main issue. mr. carrington bolton admits that he has only found one instance of coincidence between nursery rhymes and spells, and i have compared hundreds of both with not much more result than what i have here given. but those who are practically familiar with such formulas recognize this affinity. on asking the florentine fortune-teller if she knew any children's counting-out rhymes which deemed to her to be the same with incantations, she at once replied:-- "in witchcraft you sometimes call on people one by one by name to bewitch them. and the little girls have a song which seems to be like it." then she sang to a very pretty tune:-- "ecco l'imbasciatore, col tra le vi la lera, ecco l'imbasciatrice, col tra la li ra la! cosa volete col tua la li la, col tra le li va la, voglio giuseppina, col tra le li va le va. voglio la cesarina, col tra le li ra le ra. voglio la armida, &c. voglio la gesualda, voglio la barbera, voglio la bianca, voglio la fortunata, voglio la uliva, voglio la filomena, voglio la maddalena, voglio la pia, voglio la gemma, voglio la ida, voglio la lorenzina, voglio la carolina, voglio la annunciatina, voglio la margo," &c. there is one thing of which those who deny the identity of any counting-out rhymes with spells are not aware. these incantations are very much in vogue with the italian peasantry, as with the gypsies. they are repeated on all occasions for every disorder, for every trifle lost, for every want. every child has heard them, and their jingle and even their obscurity make them attractive. they are just what children would be likely to remember and to sing over, and the applying them to games and to "counting-out" would follow as a matter of course. in a country where every peasant, servant-girl and child knows at least a few spells, the wonder would be if some of these were not thus popularized or perverted. it is one thing to sit in one's library and demonstrate that this or that ought not to be, because it is founded on a "theory" or "idea," and quite another to live among people where these ideas are in active operation. washington irving has recorded that one of the dutch governors of new york achieved a vast reputation for wisdom by shrugging his shoulders at everything and saying, "i have my doubts as to that." and truly the race of wouter van twiller is not extinct as yet by any means among modern critics. it is worth noting in this connection that in mrs. valentine's nursery rhymes (camden edition) there are fifteen charms given which are all of a magical nature. since the foregoing chapter was written i have obtained in florence several additional instances of children's rhymes which were spells. nearly allied to this subject of sorcery in the nursery is the game of the child-stealing witch, which, as w. wells newell has shown in a very interesting and valuable contribution to the american folk-lore journal, vol. iii., april, , is found in many languages and lands. in connection with divination, deceit, and robbery, it may be observed that gypsies in eastern europe, as in india, often tell fortunes or answer questions by taking a goblet or glass, tapping it, and pretending to hear a voice in the ring which speaks to them. this method of divination is one of the few which may have occurred sporadically, or independently in different places, as there is so much in a ringing, vibrating sound which resembles a voice. the custom is very ancient and almost universal; so joseph (genesis xliv. ) says ("vulgate"), "scyphus quam furati estis, ipse est, in quo bibit dominus meus, et in quo augurari solet." "the goblet which ye have stolen, is it not this wherein my lord drinketh and in which he is wont to divine?" joseph says again (ver. ), "know ye not that such a man as i can certainly divine." a great number of very orthodox scholars have endeavoured to show that "divine" here means merely "to conjecture wisely," or "to see into," in order to clear joseph from the accusation of fortune-telling: but the cup and his interpretation of dreams tell another story. in those days in the east, as now, clever men made their way very often by fortune-telling and theurgia in different forms in great families, just as ladies and gentlemen are "invited out" in london and paris to please the company with palmistry. this divining by goblets is still common in the east. in norden's "reise nach egypten," &c., we are told that a native said to the travellers that he had interrogated his coffee-cup, and it had replied that the travellers were those of whom the prophet had predicted they would come as spies and lead the way for a great immigration of franks. in an arabic commentary of the twelfth century the replies which the goblet gave to joseph when it tapped on it are given in full. as coffee-drinking is very ancient it is probable that divination by means of the grounds grew out of foretelling with the cup. horst ("dæmonomagie," vol. ii.) remarks that "prediction by means of drinking or coffee-cups," &c., is called in magic, scyphomancy, and that the reader may judge how common it was in germany in the first half of the eighteenth century by consulting the famous humorous poem of the "renomist," song iii. ver. . certain goblets of thin glass will give out quite a loud ring if only blown upon, and by blowing or breathing in a peculiar way the sound may be greatly increased or modified, so as to sound like the human voice. this was shown me by an old custode in the museum at the hague. it is a curious trick worth trying--especially by those who would pass for magicians! there is yet another kind of magic cup known only by tradition, the secret of which, i believe, i was the first to re-discover. it is said that the chinese knew of old how to make bottles, &c., which appeared to be perfectly plain, but on which, when filled with wine, inscriptions or figures appeared, and which were used in divination as to answer questions. in the winter of - , sir henry austin layard went with me through his glass factory at venice. [ ] as we were standing by the furnace watching the workmen it flashed upon me quite in a second how the mysterious old goblets of the chinese could be made. this would be by blowing a bottle, &c., of thin white glass and putting on the interior in all parts except the pattern, a coating of glass half an inch in thickness. the outside should then be lightly ground, to conceal the heavy portion. if red wine or any dark fluid should then be poured into the bottle the pattern would appear of the same colour. sir austin layard at once sent for his very intelligent foreman, signor castellani, who said that he had indeed read of such goblets, but that he regarded it as a fable. but when i explained to him what had occurred to me, he said that it was perfectly possible, but that the great expense of making such objects would probably make the manufacture practically impossible. apropos of which i may mention that those who would investigate the curiosities of glass, especially the art of making it malleable, may find a great deal in a. nevi, "de arte vitraria" (amsterdam), and its german translation of (which contains a chapter, "wie die malleabilität dem glase beygebracht werden könne"). it is probable that the celebrated cup of djemschid, in persian story, which showed on its surface all that passed in the world, owed its origin to these chinese bottles. chapter xv. gypsy amulets. "knew many an amulet and charm which would do neither good nor harm, in rosicrucian lore as learned as he that veré adeptus earned."--hudibras. with pleasant plausibility heine has traced the origin of one kind of fairy-lore to the associations and feelings which we form for familiar objects. a coin, a penknife, a pebble, which has long been carried in the pocket or worn by any one, seems to become imbued with his or her personality. if it could speak, we should expect to hear from it an echo of the familiar voice of the wearer; as happened, indeed, in thuringia in the year , when a fair maid, adelhait von helbach, was carried into captivity by certain ill-mannered persons. "now her friends, pursuing, knew not whither to go, when they heard her voice, albeit very small and feeble, calling to them; and, seeking, they found in the bush by the road a silver image of the virgin, which she had worn: and this image told them which road to take. following the direction, they recovered her; the raubritter who bore her away being broken on the wheel, and the image hung up for the glory of the virgin, who had spoken by it, in the church of our lady of kalbrunn." again, these objects have such strange ways of remaining with one that we end by suspecting that they have a will of their own. with certain persons these small familiar friends become at last fetishes, which bring luck, giving to those who firmly believe in them great comfort and endurance in adversity. who has not been amazed at the persistency with which some button or pebble picked up, or placed perchance in the pocket, remains in all the migrations of keys and pencils and coins, faithful to the charge? how some card or counter will lurk in our pocket-book (misnamed "purse") or porte-monnaie, until it becomes clear as daylight that it has a reasonable intelligence, and stays with us because it wants to. as soon as this is recognized--especially by some person who is accustomed to feel mystery in everything, and who doubts nothing--the object becomes something which knows, possibly, a great deal which we do not. therefore it is to be treated with care and respect, and in due time it becomes a kind of god, or at least the shrine of a small respectable genius, or fairy. i have heard of a gentleman in the western united states who had a cane in which, as he seriously believed, a spirit had taken up its abode, and he reverenced it accordingly. the very ancient and widely-spread belief in the efficiency of magic wands probably came from an early faith in such implements as had been warranted to have magic virtues as weapons, or to aid a pedestrian in walking. hence it happened that swords which had been enchanted, or which had taken lives, were supposed to have some indwelling intelligence. hence also the names given to swords, and indeed to all weapons, by the norsemen. it was believed that the sword of an executioner, after it had beheaded a certain number of men, pined for more victims, and manifested its desire by unearthly rattling or ringing. apropos of which i have in my possession such a gruesome implement, which if experience in death could give it life, or make it ring in the silent watches of the night, would be a ghastly, noisy guest indeed. i once told the story in "the gypsies" (boston, )--now i have something to add to it. i had met in london with an indian gypsy named nano, who informed me that in india he had belonged to a wandering tribe or race who called themselves rom, or romani, who spoke romani jib, and who were the gypsies of the gypsies. i have in my possession a strange hindu knife with an enormously broad blade, six inches across towards the end, with a long handle richly mounted in bronze with a little silver. i never could ascertain till i knew nano what it had been used for. even the old king of oude, when he examined it, went wrong and was uncertain. not so the gypsy. when he was in my library, and his keen black eyes rested on it, he studied it for a moment, and then said: "i know well enough that knife. i have seen it before; it is very old, and it was long in use--it was the knife used by the public executioner in bhotan. it is bhotani." nano had volunteered the explanation, and whatever his moral character might be, he was not given to romantic invention. time passed, i went to america, stayed there four years, and returned. in i became a member of the national association for the advancement of art, and was on the central committee. one day we had a meeting at the house of a distinguished architect. when it was over, my host showed me his many treasures of art, or archæology. while examining these, my attention was attracted by an indian knife. it was precisely like mine, but smaller. i asked what it was, and learned that it had long been used in some place in the east for the express purpose of sacrificing young girls. and in all respects it was what we might call the feminine counterpart of my knife. and if i ever had any lingering doubt as to the accuracy of nano's account, it disappeared when i saw the one whose history was perfectly authentic. a few years ago in heidelburg there were sold at auction a great number of executioners' swords, some of which had been used for centuries. a gentleman who had a special fondness for this kind of bric-à-brac, had for many years collected them. it may be here observed that the knife forms a special feature in all witch-lore, and occurs frequently among the hungarian and italian gypsy charms, or spells. it is sometimes stuck into a table, while a spell is muttered, protesting that it is not the wood which one wishes to hurt, but the heart of an enemy. here the knife is supposed in reality to have an indwelling spirit which will pass to the heart or health of the one hated. in tam o'shanter there is a knife on the witches' table, and in transylvania, as in tuscany, a new knife, not an old one, is used in divers ceremonies. sometimes an old and curious knife becomes an amulet and is supposed to bring luck, although the current belief is that any pointed gift causes a quarrel. but to return to the fetish or pocket-deity which is worn in so many forms, be they written scrolls, crosses, medals or relics--c'est tout un. continental gypsies are notable believers in amulets. being in a camp of very wild cigany in hungary a few years ago, i asked them what they wore for bakt, or luck; whereupon they all produced small seashells, which i was assured were potent against ordinary misfortunes. but for a babe which was really ill they had provided an "appreciable" dose in the form of three maria theresa silver dollars, which were hung round its neck, but hidden under its clothes. and i may here remark that all through many lands, even into the heart of africa, this particular dollar is held in high esteem for magical purposes. from one to another the notion has been transferred, and travellers and traders are often puzzled to know why the savages will have no coin save this. from russia to the cape it is the same story, and one to be specially studied by those ethnologists who do not believe in transmission, and hold that myths and legends are of local growth and accounted for by similar local conditions. the gypsies were very desirous to know what my charm was. fortunately i had in my pocket a very fine fossil shark's tooth which i had purchased in whitby, and this was greatly admired by the learned of the tribe. mindful of good example, i obtained for myself specimens of the mystic shells, foreseeing that they would answer as passes and signs among the fraternity in germany and elsewhere. which, indeed, came to pass a few days ago in the town of homburg, when looking from my window in the schwedenpfad i saw two very honest-looking gypsies go by. walking forth, i joined them, and led them into a garden, where over beer and cigars we discussed "the affairs of egypt." these romanys were from the tyrol, and had the frank bold manner of the mountain-men blended with the natural politeness of the better class of gypsy. i had taken with me in my pocket, foreseeing its use, a small bag or purse, containing an assortment of objects such as would have puzzled anybody except a red indian, a negro, or any believer in medaolin or voodoo, or my new acquaintance; and after a conversation on dúrkepen (in anglo-gypsy, dukkerin) or fortune-telling, i asked the men what they wore. they wished to see my amulets first. so i produced the shells; which were at once recognized and greatly admired, especially one, which is something of a curiosity, since in its natural markings is the word nav very plainly inscribed: nav, in gypsy, meaning "the name." the elder gypsy said he had no charm; he had long been seeking a good one, but had not as yet met with the correct article. and then he begged me--gracious powers, how he did beg!--to bestow on him one of my shells. i resolved to do so--but at another time. the younger gypsy, who was a pasche-paskero, a musician, and had with him a rare old violin in a wonderfully carved wooden case at least two centuries old, was "all right" on the fetish question. he had his shell, sewn up in a black leather bag, which he wore by a cord round his neck. then i exhibited my small museum. every object in it was carefully and seriously examined. my shark's tooth was declared to be a very good fetish, a black pebble almost equal to the shell, and an american indian arrow-head of quartz passed muster as of possible though somewhat doubtful virtue. but an english sixpence with a hole in it was rejected as a very petty and contemptible object. i offered it in vain as a present to my friends: they would not accept it. neither did they want money: my dross might perish with me. it was the shell--the precious beautiful little shell on which the romany in search of a fetish had set his heart; the shell which would bring him luck, and cause him to be envied, and ensure him admiration in the tents of the wanderers from paris to constantinople. he admitted that it was the very shell of shells--a baro seréskeri sharkuni, or famous sea-snail. i believe the gypsies would have given me their fine old stainer violin and the carved case for it. failing to get the shell, he implored me to give him the black pebble. i resolved to give him both in free gift the next time we met, or as a parting souvenir. alas for the romany chal!--we never met again. the police allow no gypsies in homburg, and so they had to move on. i sought them that night and i sought them next day; but they were over the hills and far away. but i have no doubt that the fame of the shell on which nature has written the name--the very logos of magic itself--spread ere the summer was past even to the carpathians. something tells me that it is not played out yet, and that i shall hear anon something regarding it. the cult of the shell is widely spread. one day in a public-house, in the west end of london, i, while taking my glass of bitter, entered into conversation with a rather tall, decently-attired brunette alsatian girl, who spoke french and german, and who knew a few words of romany, which she said she had picked up by accident--at least she professed not to be gypsy, and to know no more. being minded to test the truth of this, i casually exhibited one of my shells and said it was a hungarian gypsy amulet for la bonne fortune. she began to beg earnestly for it, without getting it. on several occasions at long intervals, when i met her in the street, she again implored me for the treasure, saying that she believed "if she had it, her luck would turn to good." and, being convinced of her gypsyism, i said, "it will do you no good unless you have faith." to which she replied, in a tone which indicated truth itself: "but i have faith--absolute, entire faith in it." which seeing, and finding that she was a true convert to the power of the holy shell, i gave it to her with my blessing, knowing that it would be a joy and comfort to her in all the trials of life. this reminds me that i have seen, and indeed possess, a pearl-shell bearing the image of saint francis of assisi, such as is sold by thousands at his shrine, and which are supposed to possess certain miraculous innate or intrinsic virtues. thus, if worn by children, they are a cure for croup. "ah--but that is a very different thing, you know." an idol is an object, generally an image, worshipped for its own sake--being supposed to not only represent a god, but to have some immanent sanctity. the catholic priest, and for that matter all brahmins or bonzes, assure us that their sacred images are "only symbols, not regarded as really dwelling-places of divinity." they are not, so to speak, magnified amulets. yet how is it that, if this be true, so many images and pictures are regarded and represented by priests as being able of themselves by the touch to cure tooth-ache, and all other ills which flesh and bones are heirs to. why is one image especially good for tooth-ache, while another of the same person cures cramp? why, if they are all only "symbols," is one more healing or holy than another? how can our lady of embrun be of greater aid than our lady of paris? the instant we ascribe to an image or a shell real power to act, we make of it an inspired being in itself, and all the sophistry in the world as to its being a means of faith, or a symbol, or causing a higher power to act on the suppliant, is rubbish. the devotee believes tout bonnement that the image works the cure, and if he did not, any other image of the virgin or saint would answer the same purpose. this chaff has been thrashed out a thousand times--or many tens of thousand times in vain,--as vain so far as effects go as is the remarkably plain first commandment. and it will last, while one fetish endures, that the hierophant will call it a mere "symbol," and the ignorant worshipper, absolutely unable to comprehend him, will worship the symbol as the thing itself--as he is really expected to do. according to j. b. friedrich, "symbolik der natur," the sea-shell, on account of its being a product of the sea, or of the all-generating moisture; and much more probably from its shape, is an emblem of woman herself. therefore as "venus, love's goddess, was born of the sea," shells are dedicated to her. ("museo bourbonico," vol. vi. p. . kugler, "handbuch geschichte der malerei," berlin, , vol. iv. p. . also translated by sir h. austin layard). being one of the great emblems of productive nature, or of life and light, and opposed to barrenness, absence of pleasure, darkness, or negation, it was of course a charm against witchcraft or evil. that the gypsies have retained it as a powerful agent for "luck," is extremely interesting, showing to what a degree they are still influenced by the early symbolism which effectively formed not one but many mythologies. among the hungarian gypsies the virtue or magical power of a shell is in proportion to the degree of resemblance above mentioned, which it possesses, as wlislocki expressly declares. this association of shells, with the mysterious and magical, is to be found among gypsies in the east, as is shown by the following: from my work entitled "the gypsies." it describes something which i saw many times in cairo:-- "beyond the door which, when opened, gave this sight, was a dark, ancient archway, twenty yards long, which opened on the glaring, dusty street, where camels with their drivers, and screaming saïs or carriage-runners and donkey-boys and crying venders kept up the wonted oriental din. but in the archway, in its duskiest corner, there sat in silence and immovable, a living picture--a dark, handsome woman, of thirty years, who was unveiled. she had before her on the gateway floor, a square of cloth and a few shells. sometimes an egyptian of the lower class stopped, and there would be a grave consultation. she was a fortune-teller, and from the positions which the shells assumed when thrown she predicted what would come to pass. and then there would be a solemn conference and a thoughtful stroking of the beard, if the applicant was a man, and then the usual payment to the oracle, and a departure. and it was all world-old primæval egyptian, as it was chaldæan, for the woman was a rhagarin, or gypsy, and as she sat so sat the diviners of ancient days by the wayside, casting shells for auspices, even as arrows were cast of old, to be cursed by israel. "it is not remarkable that among the myriad manteias of olden days there should have been one by shells. the sound of the sea when heard in a nautilus or conch is marvellously "like that of ocean surges murmuring far." "shake me and it awakens--then apply its polished lips to your attentive ear, and it remembers its august abodes and murmurs as the ocean murmurs there." all of this is very strange to children and not less so to all unsophisticated folk, and i can remember how in boyhood i was told and listened with perfect faith to the distant roaring, and marvelled at the mystery of the ocean song being thus for ever kept alive inland. the next step to this is to hear in the sea-murmuring something like voices, and this is as curious as it is true--that if the mind be earnestly given to it, and the process be continued for a long time during several days, many persons, and probably all in time, will come to distinguish or hear human utterances and eventually words. there is no special faith required here; the mind even of the most sceptical or unimaginative will often turn back on itself, and by dint of mere perseverance produce such effects. an old pitcher or jug of a peculiar shape is also declared to be admirably adapted for this purpose, and i have one of elizabeth's time which was trawled up from the sea near lowestoft which would fulfil every requisition. in i was by moonlight in a camp of gypsies in the old roman amphitheatre near budapest. it was a very picturesque sight, what with the blazing fire, the strangely-dressed men, the wild shrieking, singing, and dancing women. and when, as i have before mentioned, they showed me the shells which they carried for amulets, they exhibited one much larger of conch-like form, the tip of which had been removed and to which there was attached a flexible tube. this was used in a very remarkable trick. the shell, or one like it, is put into the hands of the person consulting the oracle, who is directed to listen to the voice of the nivashi, or spirit of the air. then he is blindfolded, the tube applied, and through it the gypsy speaks in a trained soft voice. thus, in conchomanteia, the oracles still live and devotees still hear the fairies talk. now, be it observed that hearing is the most deceptive of the senses--as the reader may have seen exemplified by a lecturer, when the audience were persuaded that he was fiddling on one cane with another, or blowing a flute tune on one, when the music was made by a confederate behind a screen. i myself, a few days since, when in the köppern thal, verily believed i heard the murmur and music of children's voices--when lo! it proved to be the babbling brook. some years ago--i forget where it happened in england, but i guarantee the truth of what i tell--it was found that the children in a certain village were in the habit of going to an ancient tomb in which there was a round hole, putting their ears to it, and, as they said, of listening to what the dead people were saying. it is facile enough to understand that among them there would be some whose unconscious creative faculty would lead them to literally hearing words or songs. there is another ancient and beautiful mystical association with shells. the conch when pierced formed a trumpet, whose notes seemed to be allied to the murmuring of the wind and waves heard in the shell when applied to the ear. the sea-god triton blew upon a shell--"meaning thereby the roaring of the waves." "and in analogous wise a shell is represented on the tower of the winds in athens, to represent boreas, the north-east wind, and the roaring of the storm" (millin, "gallerie mythologique"). the resemblance of wind to the human voice has probably occurred to every human being, and has furnished similes for every poet. that these voices should be those of spirits is a natural following. so the last hebrew oracle, the bath kol, or daughter of the voice, survives in shells and lives in gypsy-lore. and so we find in rags and patches on the garments of egyptian fellahin the edges of pharaoh's garment, which in olden time it was an honour for kings to kiss. deception of this kind by means of voices, apparently supernatural, is of great antiquity. the high priest savan the asmunian, of egypt, is said to have used acoustic tubes for this purpose, and it is very evident that the long corridors or passages in the stone temples must have suggested it as well as whispering galleries. the hebrew cabalists are believed to have made one form of the mysterious teraphim by taking the head of a child and so preparing it by magic ceremonies that when interrogated it would reply. these ceremonies consisted in fact of skilfully adjusting a phonetic tube to the head. it is very probable that the widely-spread report of this oracle gave rise to the belief that the jews slaughtered and sacrificed children. "eliphaz levi," or the abbé constant, a writer of no weight whatever as an authority, but not devoid of erudition, and with occasional shrewd insights, gives it as his belief that the terrible murders of hundreds of children by gilles de retz--the absurdly so-called original of blue-beard--were suggested by a recipe for sanguinary sorcery, drawn from some hebrew cabalistical book. nicephorus (lib. c. ) and cedrenus, as cited by grosius in his "magica" ( ), tell us that when constantine was ill a number of children were collected to be slain that the emperor might bathe in their blood (in quo si se imperator ablueret, certo recuperaret), and that because he was moved by the tears of their mothers to spare their lives, was restored to health by the saints. it seems to have escaped the attention of writers that at the very time during the middle ages when the jews were being most bitterly persecuted for offering children at the passover, it was really a common thing among christians to sacrifice children, maids, or grown-up people, by burying them alive under the foundations of castles, &c., to insure their stability--a ghastly sacrifice, which in after-times took the form of walling-up a cock and finally an egg. but from an impartial and common-sense standpoint, there could be no difference between the sacrifice of a child by a cabalist and the torturing and burning witches and heretics by ecclesiastics, unless, indeed, that the latter was the wickeder of the two, since the babes were simply promptly killed, while the inquisitors put their victims to death with every refinement of mental and physical torture. both cabalist and priest were simply engaged in different forms of one and the same fetish-work which had been handed down from the days of witchcraft. nor did calvin, when he burnt servetus, differ in anything from a voodoo sacrificing "a goat without horns." punishing a heretic to please or placate the deity differs in nothing from killing any victim to get luck. other sentiments may be mingled with this "conjuring," but the true foundation of black witchcraft (and all witchcraft is black which calls for blood, suffering, starvation, and the sacrifice of natural instincts), is the mortar of the fear of punishment, and the stones of the hope of reward, the bulk of the latter being immeasurably greater than that of the former, which is a mere bindemittel, or means of connection. it is remarkable that nowhere, not even in england, do the gypsies regard the witch as utterly horrible, diabolical, and damnable. she is with them simply a woman who has gained supernatural power, which she uses for good or misuses for evil according to her disposition. the witch of the church--catholic or protestant--when closely examined is a very childish conception. she sets forth personal annoyance without any regard whatever as to whether it is really good in disguise or a natural result of our own follies. thus witches caused thunder-storms, which, because they were terrifying and more or less destructive, were seriously treated by the church as unmitigated evils, therefore as phenomena directly due to the devil and his servants. theology the omniscient did not know that storms cleared the air. witches were responsible for all pestilences, and very often for all disorders of any kind--as it was very convenient for the ignorant leech to attribute to sorcery or moral delinquency or to god, a disease which he could not cure. for "theology, the science of sciences," had not as yet ascertained that plagues and black deaths, and most of the ills of man are the results of neglect of cleanliness, temperance, and other sanitary laws. it is only a few years since a very eminent clergyman and president of a college in america attributed to "divine dispensation" the deaths of a number of students, which were directly due to palpable neglect of proper sanitary arrangements by the reverend gentleman himself, and his colleagues. but, admitting the "divine dispensation," according to the mediæval theory, the president, as the agent, must have been a "wizard"--or conjuror--a delusion which the most superficial examination of his works would at once dissipate. but to return--there can be no denial whatever that according to what is admitted to be absolutely true to-day by everybody, be he orthodox or liberal, witches, had they existed, must have been agents of god, busied in preventing plagues instead of causing them--by raising storms which cleared the air. even the algonkin indians knew more than the church in this respect, for they have a strange old legend to the effect that when the god of storms, wuch-ow-sen, the giant eagle, was hindered by a magician from his accustomed work, the sea and air grew stagnant, and people died. [ ] the witch was simply another form of the hebrew azrael, god's angel of death. which may all lead to the question: if a belief in witches as utterly evil servants of the devil could be held as an immutable dogma of the church and a matter of eternal truth for eternal belief--to prove which there is no end of ingenious argument and an appalling array of ecclesiastical authority cited in the black-letter "liber de sortilegiis" of paulus grillandus, now lying before me (lyons, ), as well as in the works of sprenger, bodinus, delrio, and the witch-bull of pope innocent--and if this belief be now exploded even among the priests, what proof have we that any of the dogmas which went with it are absolutely and for ever true? this is the question of dogmatik, versus development or evolution, and witchcraft is its greatest solvent. for when people believe, or make believe, in a thing so very much as to torture like devils and put to death hundreds of thousands of fellow-beings, mostly helpless and poor old women, not to mention many children, it becomes a matter of very serious import to all humanity to determine once for all whether the system or code according to which this was done was absolutely right for ever, or not. for if it was true, these executions and the old theory of witchcraft were all quite right, as the roman church still declares, since the pope has sanctioned of late years several very entertaining works in which modern spiritualists, banjo-twangers, table-turners, &c., are declared to be really wizards, who perform their stupendous and appalling miracles directly by the aid of devils. and, by the way, somebody might make an interesting work not only on the works in the index librum prohibitorum, which it entails seventy-six distinct kinds of damnation to read, but also on those which the pope sanctions--i believe, blesses. among the later of the latter is one which pretends to prove that jews do really still continue to sacrifice christian children at the passover feast--and, for aught i know, to eat them, fried in oil, or "buttered with goose-grease"--apropos of which, i marvel that the hebrews, instead of tamely denying it, do not boldly retort on the christians the charge of torturing their own women and children to death as witches, which was a thousand times wickeder than simply bleeding them with a penknife, as young hugh of lincoln was said to have been disposed of by the jew's daughter. but people all say now--that was the age, and the church was still under the influence of barbarism, and so on. exactly; but that admission plainly knocks down and utterly destroys the whole platform of dogmatism and the immutable and eternal truth of any dogma whatever, for it admits evolution--and to seize on its temporary fleeting forms and proclaim that they are immutable, is to mistake the temporal for the eternal, the infinitesimal fraction for the whole. this is not worshipping god, the illimitable, unknown tremendous source of life, but his minor temporary forms, "essences," or "angels," as the cabalists termed the successive off-castings of his manifestations. in being's flood, in action's storm i work and weave--above, beneath, work and weave in endless motion birth and death, an infinite ocean a seizing and giving the fire of the living. 'tis thus at the roaring loom of time i ply and weave for god the garment thou seest him by. now there are infinite numbers of these garments, but none of them are god, though the church declared that what they had of them were truly divine. so oriental princes sent their old clothes to distant provinces to be worshipped, as gessler sent his hat: it is an old, old story, and one which will be long repeated in many lands. i have, not far back, mentioned a work on witchcraft by paulus grillandus. its full title is "tractatus de hereticis et sortilegiis, omnifariam coitio eorumque penis. item de questionibus et tortura ac de relaxatione carceratorum"--that is, in brief, a work on heretics, witches breakers of the seventh commandment of all kinds, examination by torture, and imprisonment. it was a leading vade mecum, or standard guide, in its time for lawyers and the clergy, especially the latter, and reads as if it had come from the library of hell, and been written by a devil, though composed, according to the preface, to promote the dignity and glory of the christian church. i can well believe that a sensitive humane person could be really maddened by a perusal and full comprehension of all the diabolical horrors which this book reveals, and the glimpses which it gives of what must have been endured literally by millions of heretics and "witches," and all men or women merely accused by anybody of any kind of "immorality," especially of "heresy." i say suspected or accused--for either was sufficient to subject a victim to horrible agonies until he or she confessed. what is most revolting is the calm, icy-cold-blooded manner in which the most awful, infernal cruelties are carefully discussed--as, for instance, if one has already had any limbs amputated for punishment whether further tortures may then be inflicted? it is absolutely a relief to find that among the six kinds of persons legally exempted from the rack, &c.--there are only six and these do not include invalids--are pregnant women. but such touches of common humanity are rare indeed in it. i do not exaggerate in the least when i say that the whole spirit of this work--which faithfully reflects the whole spirit of the "justice" of the middle ages--inclines in a ferocious, wolfish manner to extend and multiply punishment of the most horrible kinds to every small offence against the church--to manufacture and increase crime as if it were capital for business, and enlarge the sphere of torture so as to create power and awe. nous avons changé tout cela, say the descendants of those fiends in human form. but if it was wrong then why did you do it if you were infallible inspired judges? and if you now believe that to be atrocious which was once holy, and a vast portion of your whole system, how can you say that the church does not follow the laws of evolution and progress--and if so, where will it stop? it is a curious reflection that if the pope and cardinals of had lived four hundred years ago they would (with the exception, perhaps, of the spaniards) have all been burned alive for heresy. which is literally true. within a minute's walk from where i sit, and indeed visible from my window in this town of homburg vor der höhe, are two round towers of other days--grim and picturesque relics of the early middle ages. one is called the hexenthurm or witches' tower. in it gypsies, witches, and heretics were confined--it was the hotel specially reserved for them when they visited homburg, and in its cells which are of the smallest between walls of the thickest, i or you, reader, might be confined to-day, but for one martin luther and certain laws of evolution or progress of which paulus grillandus did not dream. as i was sketching the tower, an old woman told me that there were many strange tales about it. that i can well believe but i dare say they are all summed up in the following ballad from the german of heine:-- "the witch." "folks said when my granny eliza bewitched, she must die for her horrid transgression; much ink from his pen the old magistrate pitched, but he could not extort a confession. and when in the kettle my granny was thrown she yelled 'death' and 'murder!' while dying; and when the black smoke all around us was blown, as a raven she rose and went flying. little black grandmother, feathered so well, oh, come to the tower where i'm sitting: bring cakes and bring cheese to me here in the cell, through the iron-barred window flitting. little black grandmother, feathered and wise, just give my aunt a warning, lest she should come flying and pick out my eyes when i merrily swing in the morning." horst in his "dæmonomagie," a history of the belief in magic, demoniac marvels, witchcraft, &c., gives the picture of a witch-tower, at lindheim in the wetterau, with all its terrible history, extracted from the town archives. it is a horrible history of torturing and burning at the stake of innumerable women of all ages, the predominant feature being that any accusation by anybody whatever, or any rumour set afloat in any way, amply sufficed to bring an enemy to death, or to rob a person who had money. hysterical women and perverse or eccentric children frequently originated these accusations merely to bring themselves into notice. there was till within a few years a witches' tower in heidelberg. it was a very picturesque structure in an out-of-the-way part of the town, in nobody's way, and was therefore of course pulled down by the good philistine citizens, who have the same mania in heidelberg as "their ignorant-like" in london, philadelphia, or any other town, for removing all relics of the olden time. in connection with sorcery and gypsies, it is worth observing that in the latter, in swabia, or south germany, frequently went about among the country-people, with puppet-shows, very much of the punch kind, and that they had a rude drama of faust, the great wizard, which had nothing to do with that of goethe. it was derived from the early sources, and had been little by little gypsified into a melodrama peculiar to the performers. august zoller, in his "bilder aus schwaben" (stuttgard, ), gives the following description of it. the book has a place in all faust libraries, and has been kept alive by this single passage:-- "there is a blast of a trumpet, and the voice of a man proclaims behind the scenes that the play is to begin. the curtain is drawn, and faust leaning against the background--which represents a city--soliloquizes: "'i am the cleverest doctor in the world, but all my cleverness does not help me to make the beautiful princess love me. i will call up satan from the under-world to aid me in my plans to win her. devil--i call thee!' "meanwhile faust's servant--the funny man--has entered and amused the public with comical gestures. the appearance of the devil is announced by a firework (sprühteufel) fizzing and cracking. he descends from the air, there being no arrangements for his coming up. the servant bursts into a peal of laughter, and the devil asks: "'faust thou hast called me; now, what is thy wish?' "'i love the lovely princess--canst thou make her love me?' "'nothing is easier. cut thy finger and sign to me thy life; then all my devilish art will be at thy service till thou hast committed four murders.' "faust and the devil fly forth, the servant making sarcastic remarks as to the folly of his master, and the curtain falls. "in the second act the fair princess enters--she is three times as large as faust, but bewails his absence in a plaintive voice and departs. faust enters and calls for a furio who shall carry him to mantua. enter three furios (witches) who boast their power. 'i can carry you as swiftly as a moor-cock flies,' says one. this is not swift enough for faust. 'i fly as fast as bullet from a gun,' says the second. the master answers: "'a right good pace, but not enough for faust.' to the third: 'how fast art thou?' "'as quick as thought.' "'that will suffice--there's naught so swift as thought. bear me to mantua, to her i love, the princess of my heart!' "the furio takes faust on her back, and they fly through the air. the servant makes, as before, critical and sarcastic remarks on what has passed, and the curtain falls. "in the third act the devil persuades faust to murder his father, so as to inherit his treasures, 'for the old man has a tough life.' in the fourth, maddened by jealousy, he stabs the princess and her supposed lover. the small sarcastic servant takes the murdered pair by the legs, and drags them about, cracking jokes, and giving the corpses cuffs on their ears to bring them again to life. "in the fifth act, the clock strikes eleven. faust has now filled to the brim the measure of his iniquity. the devil appears, proves to him that it is time to depart; it strikes twelve; the smoke of a fizzling squib and several diabolical fire-crackers fills the air, and faust is carried away, while the small servant, as satanical and self-possessed as ever, makes his jokes on the folly of faust--and the curtain falls." this is the true faust drama of the middle ages, with the ante-shakespearian blending of tragedy and ribald fun. but this same mixture is found to perfection in the early indian drama--for instance, in "sakuntala"--and it would be indeed a very curious thing should it be discovered that the gypsies, who were in all ages small actors and showmen of small plays, had brought from the east some rude drama of a sorcerer, who is in the end cheated by his fiend. such is, in a measure, the plot of the baital pachisi or vikram and the vampire, which is borrowed from or founded on old traditions, and the gypsies, from their familiarity with magic, and as practical actors, would, in all probability, have a faust play of some kind, according to the laws of cause and effect. in any case the suggestion may be of value to some investigator. gypsies in england--that is those "of the old sort"--regard a shoe-string as a kind of amulet or protection. many think it is unlucky to have one's photograph taken, but no harm can come of it if the one who receives the picture gives the subject a shoe-string or a pair of laces. dr. f. s. krauss in his curious work, "sreca, or fortune and fate in the popular belief of the south slavonians" (vienna, ), draws a line of distinction between the fetish and amulet. "the fetish," he declares, "has virtue from being the dwelling of a protecting spirit. the amulet, however, is only a symbol of a higher power," that is of a power whose attention is drawn by or through it to the believer or wearer. this, however, like the distinction between idolatry and worshipping images as symbols of higher beings, becomes in the minds of the multitude (and for that matter, in all minds), a distinction without a dot of difference. the amulet may "rest upon a higher range of ideas, while the fetish stands on its own feet," but if both are regarded as bringing luck and if, for instance, one rosary or image of the same person is believed to bring more luck than another, it is a fetish and nothing else. an amulet may pretend to be a genteeler kind of fetish, but they are all of the same family. the gypsies prepare among the bosniacs, "on the high plains of malwan," a fetish in the form of a cradle made of nine kinds of wood, to bring luck to the child who sleeps in it. but dr. krauss falls, i presume, into a very great error, when he attributes to her majesty the queen of england a belief in fetish, on the strength of the following remarkable passage from the wiener allgemeine zeitung:-- "by command of queen victoria, mr. martin, director of the institute for the blind, has attended to the making a cradle for the newly-born child of the princess of battenberg. the cradle is to be made entirely by blind men and women. the queen firmly believes that objects made by blind people bring luck." truly, if anything could bring luck it ought to be something ordered with a kind and charitable view from poor and suffering people, but it is rather hard to promptly conclude that her majesty believes in fetish because she benevolently ordered a cradle from the blind, and that she had no higher motive than to get something which would bring luck to her grandchild. it may be observed in connection with this superstition that among the hungarian gypsies several spells depend on using different kinds of wood, and that four are said to have been taken for the true cross. gypsies, in common with the rest of the "fetishioners" of all the world, believe in the virtue of a child's caul. dr. krauss found in kobas on the save an amulet which contained such a caul with garlic and four-leaved clover. this must have been a very strong charm indeed, particularly if the garlic was fresh. another very great magic protector in every country among gypsies as well as gentiles, is the thunderbolt, known in germany as the donneraxt, donnerstein, donnerkeil, albschoss, strahlstein, and teufelsfinger. it was called by the greeks astropelákia, by the latins gemma cerauniæ, by the spaniards piedras de rayo, by the dwellers in the french high alps peyras del tron (pierres de tonerre), by the birmans mogio (the child of lightning), by the chinese rai-fu-seki (the battle-axe of tengu, the guardian of heaven), by the hindoos swayamphu, or "the self-originated." dr. krauss, from whom i have taken these remarks, adds that in america and australia it is also regarded as a charm protective and luck-bringing. but here there is a confusion of objects. the thunderbolt described by dr. krauss is, i believe, a petrified shell, a kind of mucro or belemnite. the thunderbolt of the red indians really resembles it, but is entirely different in its nature. the latter results from lightning entering the sand fusing it. it sometimes makes in this way a very long tube or rod, with a point. people, finding these, naturally believed that they were thunderbolts. i knew an old penobscot indian who, seeing the lightning strike the earth, searched and found such a thunderbolt, which he greatly prized. in process of time people who found mucrones in rocks believed them to be the same as the glass-like points of fused sand which they so much resembled. the so-called thunderbolt is confused with the prehistoric stone axe, both bearing the same name in many lands. as this axe is often also a hammer it is evident that it may have been sacred to thor. "the south slavonian"--or gypsy--"does not distinguish," says dr. krauss, "between the thunderbolt and prehistoric axe. he calls both strelica." the possession of one brings luck and prosperity in all business, but it must be constantly carried on the person. among the "thirties" there lived in gaj in slavonia a poor jewish peddler named david. once he found a strelica. he always carried it about with him. the peasants envied him greatly its possession. they came to him in the market-place and cried, "al si sretan, davide!" ("ha, how lucky thou art, david!") the slavonian jews called him, for a joke, "strelica." the prehistoric axe was probably regarded as gifted with fetish power, even in the earliest age, especially when it was made of certain rare materials. thus among the red indians of massachusetts stone "tomahawks" of veined, petrified wood were specially consecrated to burial-places, while in europe axe-heads of jade were the most coveted of possessions. a. b. meyer has written a large work, "jade und nephrit objecte aus dem ethnographische museum zu dresden, america und europe" (leipzig, ). it has always been supposed that the objects of true jade came only from tartary, and i believe that i was the first person to discover that it existed in quantities in western europe. the history of this "finding" is not without interest. it has been usual--it is said for a thousand years--for pilgrims to iona to bring away with them as souvenirs a few green pebbles of a peculiar kind, and to this day, as every tourist will remember, the children who come to the steamboat offer handsful of them for sale. when i was there many years ago--in iona--i also went away with perhaps twenty of them. one evening, after returning to london, there were at my home three chinese gentlemen attached to the legation. the conversation turned on buddhist pilgrimages and fusang, and the question, founded on passages in the chinese annals, as to whether certain monks had really passed from the celestial kingdom to mexico in the fifth century and returned. this reminded me of iona, and i produced my green pebbles, and told what i knew about them. my visitors regarded the stones with great interest and held an animated conversation over them in chinese, which i did not understand. observing this i made them presents of the pebbles, and was thanked with an earnestness which seemed to me to be out of all proportion to the value of the gifts. thinking this over the next day, i wrote to the clergyman at iona asking him to be so kind as to send me some of the pebbles, and offering to pay for them. he did so, sending me by mail a box of the stones. two or three were very pretty, one especially. it is of a dark green colour and slightly transparent. two years after, when in philadelphia, meeting with an old friend, dr. joseph leidy, well known as a man of science, and, inter alia, as a mineralogist. i showed him my pebble and asked him what it was. he replied, "it is jade." to my query whether it might not be nephrite he answered no, that it was true jade of fine quality. jade is in china a talismanic stone, many occult virtues and luck-bringing qualities being ascribed to it. it is very curious, and possibly something more than a mere chance coincidence, that the green pebbles of iona were also carried as charms. it would be remarkable if even in prehistoric times, or in the stone age, iona and tartary had been connected by superstition and tradition. among the gypsies as well as christians in servia, nuts, especially those which are heart-shaped (i.e., double), are carried as fetishes or amulets. in very early times a nut, as containing like a seed the principle of germination and self-reproduction, was typical of life. being enclosed in a shell it seemed to be in a casket or box which was of itself a mystical symbol. hence nuts are often found in ancient graves. there are many stories accordingly in all countries in which a nut or egg is represented as being connected with the life of some particular being or person. the ogre in several tales can live until a certain egg is broken. in the graubunden or grisons there is the following legend:-- "once there lived near fideriseau a rich peasant. to him came a poor beggar, who asked for alms in vain. then the man replied, 'if thou wilt give me nothing yet will i give thee something. thou shalt keep thy treasure and also thy daughter after thee; yea, and for years after she is dead her spirit shall know no rest for taking care of it. but i give thee this nut. plant it by yonder great stone, thou stony-hearted fool. from the nut will grow a tree, and from the tree twigs from which a cradle will be made in which a child will be rocked who will redeem thy daughter from her penance.' and after the girl died, a spirit of a pale woman with dark hair was seen flying nightly near fideris, and that for many years, for it takes a long time for an acorn to grow up into an oak. but as she is no longer seen it is believed that the cradle has been made and the child born who became the deliverer." a. b. elysseeff, in his very interesting article based on kounavine's "materials for the study of the gypsies," gives the representation of four gypsy amulets, also "a cabalistic token" that brings good luck to its wearer. "the amulets," writes m. elysseeff, "are made of wrought iron and belong to m. kounavine. the cabalistic sign is designed" (copied?) "by ourselves, thanks to the amiability of a gypsy djecmas (sorcerer) of the province of novogorod. the amulet a was found by m. kounavine among the gypsies who roam with their camps in the ural neighbourhood; some bessarabian gypsies supplied b; c was obtained from a gypsy sorcerer of the persian frontier, and d formed a part of some ornaments placed with their dead by gypsies of southern russia. "the cabalistic sign" (vide illustration at head of chapter) "represents roughly a serpent, the symbol of auromori, the evil principle in gypsy mythology. the figure of an arch surrounded with stars is, according to m. kounavine, held by the gypsies as symbolizing the earth, the meaning of the triangle &#x b ; is not known. the moon and stars which surround the earth and which are, so to speak, enclosed in the serpent's coils, symbolize the world lying in evil. this sign is engraved by gypsies upon the plates of the harness of the horses, of garments, and as designed ornaments." it may be here remarked that the symbolism of m. kounavine, while it may be quite accurate, must be taken with great reserve. if the "arch" be simply a horse-shoe, all these ornaments, except the serpent, may be commonly found on the trappings of london dray-horses. "amulet a, which also represents the sun, the moon, the stars, earth, and a serpent, can equally serve as a symbol of the universe. according to m. kounavine, ononi" (the ammon of the egyptians) "and auromori, are symbolized upon this amulet. amulet b represents a man surrounded by a halo, aided by the moon and the stars, and armed with a sword and arrows. beneath is represented the horse; the serpent symbolizes auromori. as a whole this amulet represents the conflict between the good and evil principle, jandra (indra) against auromori. "amulet c represents a gleaming star and the serpent, and is called baramy (brama), symbolizing, according to m. kounavine, the gypsy proto-divinity. "or amulet d, which represents a flaming pyre and some hieroglyphics, may also symbolize the prayer addressed to the divinity of the fire." if these explanations were given by gypsy sorcerers the amulets are indeed very curious. but, abstractly, the serpent, arrows, stars, the moon, an archer, a fox, and a plant, occur, all the world over, on coins or in popular art, with or without symbolism, and i confess that i should have expected something very different as illustrating such a remarkable mythology as that given by m. kounavine. however, the art of a nation--as, for instance, that of the algonkin indians--may be very far indeed behind its myths and mental conceptions. chapter xvi. gypsies, toads, and toad-lore. "i went to the toad that lies under the wall, i charmed him out, and he came at my call." ("masque of queens," ben johnson.) the toad plays a prominent part in gypsy (as in other) witchcraft, which it may well do, since in most romany dialects there is the same word for a toad or frog and the devil. paspati declares that the toad suggested satan, but i incline to think that there is some as yet undiscovered aryan word, such as beng, for the devil, and that the german bengel, a rascal, is a descendant from it. however, gypsies and toads are "near allied and that not wide" from one another, and sometimes their children have them for pets, which recalls the statements made in the celebrated witch trials in sweden, where it was said by those who professed to have been at the blockula, or sabbat, that the little witch children were set to play at being shepherds, their flocks being of toads. i have been informed by gypsies that toads do really form unaccountable predilections for persons and places. the following is accurately related as it was told me in romany fourteen years ago, in epping forest, by a girl. "you know, sir, that people who live out of doors all the time, as we do, see and know a great deal about such creatures. one day we went to a farmhouse, and found the wife almost dying because she thought she was bewitched by a woman who came every day in the form of a great toad to her door and looked in. and, sure enough, while she was talking the toad came, and the woman was taken in such a way with fright that i thought she'd have died. but i had a laugh to myself; for i knew that toads have such ways, and can not only be tamed, but will almost tame themselves. so we gypsies talked together in romany, and then said we could remove the spell if she would get us a pair of shears and a cup of salt. then we caught the toad, and tied the shears so as to make a cross--you see!--and with it threw the toad into the fire, and poured the salt on it. so the witchcraft was ended, and the lady gave us a good meal and ten shillings." (for a romany poem on this incident vide "english gypsy songs," trübner and co., ). and there is a terrible tale told by r. h. stoddard, in a poem, that one day a gentleman accidentally trod on a toad and killed it. hearing a scream at that instant in the woods at a little distance, followed by an outcry, he went to see what was the matter, and found a gypsy camp where they were lamenting the sudden death of a child. on looking at the corpse he was horrified to observe that it presented every appearance of having been trampled to death, its wounds being the same as those he had inflicted on the toad. this story being told by me to the gypsy girl, she in no wise doubted its truth, being in fact greatly horrified at it; but was amazed at the child chovihani, or witch, being in two places at once. in the spanish association of witches in the year (vide lorent, "histoire de l'inquisition") the toad played a great part. one who had taken his degrees in this order testified that, on admission, a mark like a toad was stamped on his eyelid, and that a real toad was given to him which had the power to make its master invisible, to transport him to distant places, and change him to the form of many kinds of animals. there is a german interjection or curse "kroten-düvel!" or "toad-devil," which is supposed to have originated as follows: when the emperor charlemagne came into the country of the east saxons and asked them whom they worshipped they replied, "krodo is our god;" to which the emperor replied "krodo is all the same as kroten-düvel!" "and he made them pay bitterly by the sword and the rope for the crime of calling god, according to their language, by a name different from that which he used; for he put many thousands of them to death, like king olof of norway, to show that his faith was one of meekness and mercy." it is bad to have one's looks against one. the personal appearance of the toad is such as to have given it a bad place in the mythology of all races. the algonkin indians--who, like napoleon and slawkenbergius, were great admirers of men with fine bold noses--after having studied the plane physiognomy of the toad, decided that it indicated all the vices, and made of the creature the mother of all the witches. nothing could have been more condemnatory; since in their religion--as in that of the accadians, laps, and eskimo--a dark and horrible sorcery, in which witches conciliated evil spirits, was believed to have preceded their own nobler shamanism, by which these enemies of mankind were forced or conquered by magic. once the great toad had, as she thought, succeeded in organizing a conspiracy by which glooskap, the shamanic god of nature, was to be destroyed. then he passed his hand over her face and that of her fellow-conspirator the porcupine; and from that time forth their noses were flat, to the great scorn of all honest well-beaked indians. the old persians made the toad the symbol and pet of ahriman, the foe of light, and declared that his charfester, or attendant demons, took that form when they persecuted ormuzd. among the tyrolese it is a type of envy; whence the proverb, "envious as a toad." in the middle ages, among artists and in many church legends, it appears as greed or avarice: there is even to this day, in some mysterious place on the right bank of the rhine between laufenberg and binzgau, a pile of coals on which sits a toad. that is to say, coals they seem to the world. but the pile is all pure gold, and the toad is a devil who guards it; and he who knows how can pronounce a spell which shall ban the grim guardian. and there is a story told by menzel ("christliche symbolik," vol. i. p. ), that long ago there lived in cologne a wicked miser, who when old repented and wished to leave his money to the poor. but when he opened his great iron chest, he found that every coin in it had turned to a horrible toad with sharp teeth. this story being told to his confessor, the priest saw in it divine retribution, and told him that god would have none of his money--nay, that it would go hard with him to save his soul. and he, being willing to do anything to be free of sin, was locked up in the chest with the toads; and lo! the next day when it was opened the creatures had eaten him up. only his clean-picked bones remained. but in the tyrol it is believed that the toads are themselves poor sinners, undergoing penance as hoetschen or hoppinen--as they are locally called--for deeds done in human form. therefore, they are regarded with pity and sympathy by all good christians. and it is well known that in the church of saint michael in schwatz, on the evening before the great festivals, but when no one is present, an immense toad comes crawling before the altar, where it kneels and prays, weeping bitterly. the general belief is that toads are for the most part people who made vows to go on pilgrimages, and died with the vows unfulfilled. so the poor creatures go hopping about astray, bewildered and perplexed, striving to find their way to shrines which have perchance long since ceased to exist. once there was a toad who took seven years to go from leifers to weissenstein; and when the creature reached the church it suddenly changed to a resplendent white dove, which, flying up to heaven, vanished before the eyes of a large company there assembled, who bore witness to the miracle. and one day as a wagoner was going from innsbruck to seefeld, as he paused by the wayside a toad came hopping up and seemed to be desirous of getting into the wagon; which he, being a benevolent man, helped it to do, and gave it a place on the seat beside him. there it sat like any other respectable passenger, until they came to the side-path which leads to the church of seefeld; when, wonderful to relate! the toad suddenly turned to a maiden of angelic beauty clad in white, who, thanking the wagoner for his kindness to her when she was but a poor reptile, told him that she had once been a young lady who had vowed a pilgrimage to the church of seefeld. in common with the frog, the toad is an emblem of productiveness, and ranks among creatures which are types of erotic passion. i have in my possession a necklace of rudely made silver toads, of arab workmanship, intended to be worn by women who wish to become mothers. therefore the creature, in the old world as well as in the new, appears as a being earnestly seeking the companionship of men. thus it happened to a youth of aramsach, near kattenberg, that, being one day in a lonely place by a lake, there looked up at him from the water a being somewhat like a maid but more like a hideous toad, with whom he entered into conversation; which became at last friendly and agreeable, for the strange creature talked exceeding well. then she, thinking he might be hungry, asked him if he would fain have anything in particular to eat. he mentioned in jest a kind of cakes; whereupon, diving into the lake, she brought some up, which he ate. so he met her many times; and whenever he wished for anything, no matter what, she got it for him from the waters: the end of it all being that, despite her appalling ugliness, the youth fell in love with her and offered marriage, to which she joyfully consented. but no sooner had the ceremony been performed than she changed to a lady of wonderful beauty; and, taking him by the hand, she conducted him to the lake, into which she led him, and "in this life they were seen never more." this legend evidently belongs to frog-lore. according to one version, the toad after marriage goes to a lake, washes away her ugliness, and returns as a beauty with the bridegroom to his castle, where they live in perfect happiness. i have also a very old silver ring, in which there is set a toad rudely yet artistically carved in hæmatite, or blood-stone. these were famous amulets until within two or three hundred years. if you are a gypsy and have a tame toad it is a great assistance in telling fortunes, and brings luck--that commodity which, as callot observed, the gypsies are always selling to everybody while they protest they themselves have none. as i tested with the last old gypsy woman whom i met: "what bak the divvus?"--"what luck to-day?" "kekker rya"--"none, sir," was the reply, as usual, "i never have any luck." so like a mirror they reflect all things save themselves, and show you what they know not. "i've seen you where you never were and where you never will be; and yet within that very place you can be seen by me. for to tell what they do not know is the art of the romany." notes [ ] i was once myself made to contribute, involuntarily, to this kind of literature. forty years ago i published a folk-lore bock entitled "the poetry and mystery of dreams," in which the explanations of dreams, as given by astrampsychius, artemidorus, and other ancient oneirologists, were illustrated by passages from many poets and popular ballads, showing how widely the ancient symbolism had extended. a few years ago i found that some ingenious literary hack had taken my work (without credit), and, omitting what would not be understood by servant girls, had made of it a common sixpenny dream-book. [ ] vide an extremely interesting paper on "the origin of languages and the antiquity of speaking man," by horatio hale. ["proceedings of the american association for the advancement of science," vol. xxv.] as i had, owing to studies for many years of baby-talk and jargons, long ago arrived at mr. hale's conclusions, i was astonished to learn that they have been so recently formed by anybody. [ ] vide "practical education," by c. g. leland (london: whittaker and co., ), in which this faculty is fully discussed, pp. - . [ ] "it is said that if the bones of a green frog which has been eaten by ants are taken, those on the left side will provoke hatred, and those on the right side excite love" ("div. cur.," c. ).... "one species of frog called rubeta, because it lives among brambles, is said to have wonderful powers. brought into an assembly of people it imposes silence. if the little bone in its right side be thrown into boiling water it chills it at once. it excites love when put into a draught" ("castle saint angelo and the evil eye," by w. w. story). [ ] according to pliny, the tooth of a wolf hung to the neck of an infant was believed to be an efficient amulet against disease; and a child's tooth caught before it falls to the ground and set in a bracelet was considered to be beneficial to women. nat. hist. lib. xxvi., cap. ("castle saint angelo and the evil eye," by w. w. story). [ ] this cannot fail to remind many readers of the land-- "where the cock never crew, where the sun never shone and the wind never blew." [ ] of the seventh son, pipernus remarks in his book, "de effectibus magicis" ( ): "est ne sanandi superstitiosus modus eorum, qui orti sunt die parasceves, et quotquot nullo foemines sexu intercedente, ac ab ortu septimi masculi legitimo thoro sunt nati? memorat vairus, i. de fascinatione, ii. del rius, lib. i., part . garzonius nel serraglio. j. cæsar baricellus secundus scriptor in hort. genialé." [ ] "Über marcellus burdigalensis, von jacob grimm. gelesen in der academie der wissenschaften," juni, (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, ), the reader will find, as also in the works of the elder cato and pliny, numbers of these incantations. [ ] 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). [ ] "südslavische hexensagen, mittheilungen der anthropologischen gesellschaft in wien." xiv. bande, . "medizinische zaubersprüche aus slavonien, bosnien, der hercegovina und dalmatien." wien, . "sreca, glück und schicksal im volksglauben der südslaven." wien, . "südslavische pestsagen." wien, . [ ] "witch. mediæval english wicche, both masculine and feminine, a wizard, a witch. anglo-saxon wicca, masculine, wicce, feminine. wicca is a corruption of wítga, commonly used as a short form of witega, a prophet, seer, magician, or sorcerer. anglo-saxon witan, to see, allied to wítan, to know. similarly icelandic vitki, a wizard, is from vita, to know. wizard, norman-french wischard, the original old french being guiscart, sagacious. icelandic, vizkr, clever or knowing, ... with french suffix ard as german hart, hard, strong" (skeat, "etymol. dictionary"). that is wiz-ard, very wise. wit and wisdom here are near allied to witchcraft, and thin partitions do the bounds divide. [ ] for a very interesting account of the mysterious early dwarfs of great britain the reader may consult "earth houses and their inhabitants," by david macritchie, in "the testimony of tradition." london: trübner and co., . [ ] the many superstitions relating to cutting nails may be referred in part to the very wild legend of the ship naglfara given in sturleson's "edda." "then in that twilight of the gods (the norse day of judgment) will come the ship naglfara, which is made of dead men's nails. in that sea it will go forth. hrymer steereth it. and for this cause no man should die with his nails unshorn, for so the ship is made, and the gods would fain put that off as long as possible" ("edda, gylfesgynning," th tale). [ ] "geit suer heidrun heitr stendr uppi a valholl.... en or spenum hennar rennr moilk ... tháer ero sva miklar at allir einheria verda fuldrucknir af." ("a ewe named heidrun stands up in valhalla. and from her udders runs milk; there is so much that all the heroes may drink their fill of it"). (snorro sturleson's "edda," th tale). [ ] though not connected with this work, i cannot help observing that this extraordinary simile probably originated in a very common ornament used as a figure-head, or in decorations, on mississippi steamboats, as well as ships. this is the sea-horse (hippocampus), which may be often seen of large size, carved and gilt. its fish tail might be easily confused with that of an alligator. prætorius ( ) enumerates, among other monsters, the horse-crocodile. [ ] schott, "wallachische mährchen," p. . stuttgart, . [ ] in northern sagas it appeared that berserkers, or desperate warriors, frequently bound themselves together in companies of twelve. vide the hervor saga, olaf tryggvason's and the gautrek saga. so there were the twelve norse gods and the twelve apostles. [ ] vide "drawing and designing." london: whittaker & co., . [ ] this was written long before i heard that the same idea had occurred to others. [ ] another italian was fined or imprisoned for the same thing in london in july, --i.e., for telling penny fortunes by the same machine. [ ] this chapter is reproduced, but with much addition, from one in my work entitled "the gypsies," published in boston, , by houghton and mifflin. london: trübner & co. the addition will be the most interesting portion to the folk-lorist. [ ] this song which, with its air, is very old in the united states, has been vulgarized by being turned into a ballad of ten little nigger boys. it is given in mrs. valentine's nursery rhymes as "indian boys." [ ] it is not generally known that sir h. a. layard and sir william drake were the true revivers of the glass manufacture of venice. [ ] see the "algonkin legends of new england," by charles g. leland.