by a night thus spent and with the extreme simplicity of the peasants of that district thought no shame to confess it. And this is the more easily intelligible, because, as we shall see later[26], the practice of ἐγκοίμησις, sleeping in some holy place with a view to being cured of any ailment, is as familiar to Christians of to-day as it was to their pagan ancestors. But pure magic too, no less than these quasi-Christian methods, may effect the loosing of the bond, even without the discovery of the knotted thread which is the source of the mischief. In a recent case on record, a witch, having been consulted by a couple thus distressed, took them to the sea-shore, bade them undress, bound them together with a vine-shoot, and caused them to stand embracing one another in the water until forty waves had beaten upon them[27]. On the significance of the details of this charm no comment is made by the recorder of it; but they deserve, I think, some notice. The vine-shoot, like the olive-shoot, is a known instrument of purification, and is sometimes laid on the bier beside the dead during the lying-in-state (πρόθεσις). Salt is likewise possessed of magical powers to avert all evil influences,--we have noticed the use of it in amulets to protect from the evil eye,--and the sea is therefore more efficacious than a river for mystic purposes. Forty is the number of purification; the churching of women takes place on the fortieth day from the birth, whence the Greek word for to ‘church’ is σαραντίζω,--from σαράντα, ‘forty.’ Lastly the beating of the waves seems intended to drive out by physical compulsion the devil or any power of evil by which husband and wife are kept apart. In view of this danger it is natural that ample precautions should be taken at every wedding. During the dressing of the bride or the bridegroom, it is customary to throw a handful of salt into a vessel of water, saying, ὅπως λυώνει τὸ ἁλάτι, ἔτσι νὰ λυώσουν οἱ ὀχτροί (ἐχθροί), ‘As the salt dissolves, so may all enemies dissolve.’ The black-handled knife worn by the bridegroom in his belt, and the pair of scissors put in the bride’s shoe or sometimes attached to her girdle, both of which have been noticed as safeguards against the evil eye, serve also to ‘cut’ this magic bond of impotence. Sometimes too a pair of scissors and a piece of fisherman’s net are put in the bridal bed. In Acarnania and Aetolia, and it may be elsewhere, a still more primitive custom prevails; both bride and bridegroom wear an old piece of fishing-net,--in which therefore resides the virtue of salt water,--round the loins next to the body; and from these bits of netting are afterwards made amulets to be worn by any children of the marriage. Such customs are likely long to continue among the simpler folk of modern Greece, who frankly and innocently wish the bride at her wedding reception ‘seven sons and one daughter.’