Apotropaic and Other Magic Devices in Greek ... - Triceratops Home

96 JOURNAL OF THE HELLENIC DIASPORA
the fear and concerns of the parents in keeping the matter of
wedding negotiations secret.
The time during which the negotiations are conducted is also
critical. A skillful and experienced matchmaker, if she acts as a
matrimonial agent for the young man, would carry the marriage
proposal to the girl's parents at night. This lessens the chance
of being seen by curious neighbors, who, suspecting the purpose
of her visit, might begin to gossip and, from envy or spite, spread
untruthful stories about the girl with the malicious intention of
foiling the match. During the negotiations, apotropaic spells and
rituals may also be used to further defend the matchmaking and
those directly involved. In her discussion of the betrothal arrangements
in the island of Imbros, for instance, Bakaemi (507) states
that, during the informal negotiations, the matchmaker would
propose on behalf of the young man and his family and then,
addressing herself to the girl's mother, she adds the customary
phrase, "vali skoupa kai farash proxenia na mi halash," that is,
"bring out the broom and the dustpan so that the matchmaking
would not break." While the expression is not to be taken
literally, it may be regarded as a magic spell in the sense that the
broom and the dustpan, two common household items, are invested
with symbolic magic qualities. Acting on the principle of homeopathic
magic, they would sweep away malicious gossip and its
evil intentions on the matchmaking.
Eager to succeed in arranging a suitable match, the matchmaker
would praise the couple, often extolling his or her qualities,
attributes, and virtues, as well as their wealth and health. By
doing so, however, she unintentionally exposes them to the dangers
of envy and the evil eye, To counteract any potential harm
that her excessive praise might bring and to ward off the dreaded
evil, the matchmaker often interjects various spells which are
usually accompanied by ritual acts. For instance, she would make
the sign of the cross and recite, "may the evil eye not fall on
him [or her)." Here the sign of the cross makes a direct appeal
to religion for protection. By acknowledging a higher power as
a protector, the danger of fascination, or matiasma, is averted.
aFor the dangers of praise and its association with the evil eye belief in
different parts of the world, see Eugene S. McCartney, "Praise and Dispraise in
Folklore," in Alan Dundes, ed., 9-38.