To counteract this deleterious result the possible sufferer has to be put under the protection of a higher Power, and so, if the person coveting remembers, a simple “God bless” will ward off evil. But the Evil Eye is not the sole property of the active-minded Christian, and even when it is so it is not necessarily a simple matter to suggest to him that he is breaking the tenth commandment; in fact there may be a difference of opinion on the matter, and it will not do to leave to the other’s goodwill your security from loss and damage. A curative ritual has been excogitated. In these ceremonies the Trinity is frequently made, or, let us say, called on to take a part. The curative water is prepared on three metals—gold, silver, and copper—the magic thread has three knots on it, and sickness thus divided into three is destroyed, say by burning two portions, one in the name of the Father, the other of the Son, while that given over to the influence of the Holy Spirit, which may be naturally supposed to counteract the covetous instinct, remains attached to the sufferer in the third and unburned knot. To show that this symbolism is carried out fairly consistently, we would call attention here to the use of the three-knot charm in the procuring for sailors of a favouring breeze. Readers must take it on our authority that there are numberless accounts of the giving of a three-knotted thread for this purpose, and the usual instructions for its use fully bear out our contention. After starting one knot is to be unloosed, and the breeze will be favouring and probably gentle. To expedite matters the second knot may be untied, and the result will be increase in the force of the favouring wind, but on no account must the third knot be interfered with, or the breeze will rise to a gale, and none will be able to answer for the effect. Compare the above statement with what appears in the Gospel of St. John iii. 8: “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” Add to this Genesis i. 2: “And the Spirit of God moved upon the face of the waters.” This is not to be considered as a reasonable deduction from the texts quoted. It merely shows that the authority may seem to give support to a connection being suggested as existing between the Spirit of God, and the Holy Spirit of the Trinity, and the uncertainty and force of the wind which is put under its governance.