The supernatural qualities of the horse-shoe as a preservative against
imaginary demons have been supposed to be due to its bifurcated shape,
as any object having two prongs or forks was formerly thought to be
effective for this purpose. As with the crescent, the source of this
belief is doubtless the appearance of the moon in certain of its phases.
Hence, according to some authorities, is derived the alleged efficacy
as amulets of horse-shoes, the horns and tusks of animals, the talons
of birds, and the claws of wild beasts, lobsters, and crabs. Hence,
too, the significance of the oft-quoted lines from Robert Herrick’s
“Hesperides:”—
Hang up hooks and sheers to scare
Hence, the hag that rides the mare.
The horn of the fabulous unicorn, in reality none other than that of the
rhinoceros, is much valued as an amulet, and in west Africa, where the
horns of wild animals are greatly esteemed as fiend-scarers, a large horn
filled with mud and having three small horns attached to its lower end is
used as a safeguard to prevent slaves from running away.[19]
In the vicinity of Mirzapur in central Hindostan the Horwas tie on the
necks of their children the roots of jungle plants as protective charms;
their efficacy being thought to depend on their resemblance to the horns
of certain wild beasts.
The Mohammedans of northern India use a complex amulet, composed in part
of a tiger’s claw and two claws of the large-horned owl with the tips
facing outward,[20] while in southern Europe we find the necks of mules
ornamented with two boar’s tusks or with the horns of an antelope.
Amulets fashioned in the shape of horns and crescents are very popular
among the Neapolitans.[21] Elworthy quotes at some length from the
“Mimica degli antichi” of Andrea de Jorio (Napoli, 1832), in illustration
of this fact. From this source we learn that the horns of Sicilian
oxen and of bullocks are in favor with the nobility and aristocracy
as evil-eye protectives, and are frequently seen on their houses and
in their gardens; stag’s antlers are the favorites with grocers and
chemists, while the lower classes are content with the horns of rams and
goats. The Sicilians are wont to tie pieces of red ribbon to the little
horns which they wear as charms, and this is supposed vastly to increase
their efficiency.
In southern Spain, particularly in Andalusia, the stag’s horn is a
very favorite talisman. The native children wear a silver-tipped horn
suspended from the neck by a braided cord made from the hair of a black
mare’s tail. It is believed that an evil glance directed at the child is
received by the horn, which thereupon breaks asunder, and the malevolent
influence is thus dissipated.[22]
Among the Arabs the horn amulet is believed to render inert the malign
glance of an enemy, and in the oases of the desert the horned heads
of cattle are to be seen over the doors of the Arab dwellings as
talismans.[23]
In Lesbos the skulls of oxen or other horned creatures are fixed upon
trees or sticks to avert the evil eye from the crops and fruits.[24]
In Mongolia the horns of antelopes are prized on account of their alleged
magical properties; fortune-tellers and diviners affect to derive a
knowledge of futurity by observation of the rings which encircle them.
The Mongols set a high value upon whip-handles made from these horns, and
aver that their use by horsemen promotes endurance in their steeds.[25]
Inasmuch as the horns of animals serve as weapons both for attack and
defense, they were early associated in men’s minds with the idea of
power. Thus in ancient times the corners of altars were fashioned in the
shape of horns, doubtless in order to symbolize the majesty and power of
the Being in whose honor sacrifices were offered.[26]
Apropos of horns as symbols of strength, the peasants of Bannú, a
district of the Punjab, believe that God placed the newly created world
upon a cow’s horn, the cow on a fish’s back, and the fish on a stone; but
what the stone rests upon, they do not venture to surmise. According to
their theory, whenever the cow shakes her head, an earthquake naturally
results.[27]
The Siamese attribute therapeutic qualities to the horns and tusks of
certain animals, and their pharmacopœia contains a somewhat complex
prescription used as a febrifuge, whose principal ingredients are
the powdered horns of a rhinoceros, bison, and stag, the tusks of an
elephant and tiger, and the teeth of a bear and crocodile. These are
mixed together with water, and half of the resulting compound is to be
swallowed, the remainder to be rubbed upon the body.[28]
The _mano cornuta_ or anti-witch gesture is used very generally in
southern and central Italy. Its antiquity is vouched for by its
representation in ancient paintings unearthed at Pompeii.[29] It consists
in flexing the two middle fingers, while the others are extended in
imitation of horns. When the hand in this position is pointed at an
obnoxious individual, the malignity of his glance is believed to be
rendered inert.[30]
In F. Marion Crawford’s novel, “Pietro Ghisleri,” one of the characters,
Laura Arden, was regarded in Roman society as a _jettatrice_, that is,
one having the evil eye. Such a reputation once fastened on a person
involves social ostracism. In the presence of the unfortunate individual
every hand was hidden to make the talismanic gesture, and at the mere
mention of her name all Rome “made horns.” No one ever accosted her
without having the fingers flexed in the approved fashion, unless,
indeed, they had about them some potent amulet.
It is a curious fact that the possession of the evil eye may be imputed
to any one, regardless of character or position. Pope Pius IX. was
believed to have this malevolent power, and many devout Christians, while
on their knees awaiting his benediction, were accustomed slyly to extend
a hand toward him in the above-mentioned position.[31]
In an article on “Asiatic Symbolism” in the “Indian Antiquary” (vol.
xv. 1886), Mr. H. G. M. Murray-Aynsley says, in regard to Neapolitan
evil-eye amulets, that they were probably introduced in southern Italy
by Greek colonists of Asiatic ancestry, who settled at Cumæ and other
places in that neighborhood. Whether fashioned in the shape of horns or
crescents, they are survivals of an ancient Chaldean symbol. It has been
said that nothing, unless perhaps a superstitious belief, is more easily
transmissible than a symbol; and the people of antiquity were wont to
attribute to every symbol a talismanic value.[32]
The modern Greeks, as well as the Italians, wear little charms
representing the hand as making this gesture.[33]
But not alone in the south of Europe exists the belief in the peculiar
virtues of two-pronged objects, for in Norway reindeer-horns are placed
over the doors of farm-buildings to drive off demons;[34] and the fine
antlers which grace the homes of successful hunters in our own country
are doubtless often regarded by their owners as of more value than mere
trophies of the chase, inasmuch as traditional fancy invests them with
such extraordinary virtues.
In France a piece of stag-horn is thought to be a preservative against
witchcraft and disease, while in Portugal ox-horns fastened on poles are
placed in melon-patches to protect the fruit from withering glances.
Among the Ossetes, a tribe of the Caucasus, the women arrange their hair
in the shape of a chamois-horn, curving forwards over the brow, thus
forming a talismanic coiffure; and when a Moslem takes his child on a
journey he paints a crescent between its eyes, or tattooes the same
device on its body. The modern Greek, too, adopts the precaution of
attaching a crab’s claw to the child’s head.[35] In northern Africa the
horns of animals are very generally used as amulets, the prevailing idea
being everywhere the same, namely, that pronged objects repel demons and
evil glances.
Horns are used in eastern countries as ornaments to head-dresses, and
serve, moreover, as symbols of rank. They are often made of precious
metals, sometimes of wood. The _tantura_, worn by the Druses of Mount
Lebanon in Syria, has this shape.[36]
In the Bulgarian villages of Macedonia and Thrace the so-called wise
woman, who combines the professions of witch and midwife, is an important
character. Immediately upon the birth of a child this personage places a
reaping-hook in a corner of the room to keep away unfriendly spirits; the
efficacy of the talisman being doubtless due partly to its shape, which
bears considerable resemblance to a horse-shoe.
And in Albania, a sickle, with which straw has just been cut, is placed
for a few seconds on the stomach of a newly born child to prevent the
demons who cause colic from exercising their functions.[37]
The mystic virtue of the forked shape is not, however, restricted to its
faculty of averting the glance of an evil eye or other malign influences,
for the Divining Rod is believed to derive from this same peculiarity of
form its magical power of detecting the presence of water or metals when
wielded by an experienced hand.