Ward Off Evil Eye Quotes

Since we're into witches, let's swing by and check out this Isis at Spirit Quest." She slid her eyes right. Well, maybe she'd rag just a little. "You can probably buy a talisman or some herbs," she said solemnly. "You know, to ward off evil." Peabody shifted in her seat. Feeling foolish wasn't nearly as bad as worrying about being cursed. "Don't think I won't." "After we deal with Isis, we can grab a pizza sub -- with plenty of garlic." "Garlic's for vampires." "Oh. We can have Roarke get us a couple of his antique guns. With silver bullets." "Werewolves, Dallas." Amused at both of them now, Peabody rolled her eyes. "A lot of good you're going to do if we have to defend ourselves against witchcraft." "What does it to witches, then?" "I don't know," Peabody admitted. "But I'm damn sure going to find out.

My mother had a thing for blue in tableware; she said it warded off any evil eyes intent on ruining the food.

The princess stood in the center of the cabin, her brilliant red robes and the rubies at her throat and her bloodred eyes all the color of hatred. With her stark hair twisted up off her neck, and her pale skin, and the live albino scorpions she wore as earring, she was an exquisite horror, a Kabuki doll constructed by an evil hand. And she was evil, her darkness coming to him in waves, emanating from the center of her chest even as nothing about her moved and her moonlike face remained unmarred by a frown.

The notion that such a charm could also ward off evil comes from the separate medieval belief that rabbits, whose young are born with their eyes open, had the power of second sight, so could warn people if evil spirits approached.

So, how are things with you and Curran?” There were times in life when I wished for supreme mental powers. Like telekinesis. Mostly, I wanted them to crush my opponents. But right now I wanted them so I could pull the chair out from under Andrea and make her fall on her butt. I settled for spitting three times over my left shoulder. “Are you warding off evil?” Raphael’s eyes widened. “Well, the two of you did say the forbidden name. I have to take precautions. I need something wooden. Lean forward, Andrea, so I can knock on your head.” Andrea cracked a smile. “To answer your question, we’re great. Never better. I haven’t seen His Fussiness in two months, and I couldn’t be happier.

The last time he had done this, when Chris was just a child, he’d hung the signs every twenty feet or so. This time, he hung a sign on every single tree. They rustled in the light wind, a hundred yellow warnings, garish and obscenely festive against the dark trunks. James stepped out on the road to look at his handiwork. He stared at his signs, thinking of amulets carried, of red worn to ward off the Evil Eye, of Hebrews painting lamb’s blood on doorposts, and he wondered what, exactly, he was trying to keep away. THEN 1989 Chris huddled beside Emily, their hands twined together around the telephone receiver. “You’re chicken,” he murmured, as the dial tone swam in his ear. “Am not,” Em whispered. There was a pickup on the other end. Chris felt Emily’s fingers flutter above his wrist. “Hello?” Em lowered her voice. “I’m looking for Mr. Longwanger.

If I understand anything at all about this great symbolist, it is this: that he regarded only subjective realities as realities, as “truths”—that he saw everything else, everything natural, temporal, spatial and historical, merely as signs, as materials for parables. The concept of “the Son of God” does not connote a concrete person in history, an isolated and definite individual, but an “eternal” fact, a psychological symbol set free from the concept of time. The same thing is true, and in the highest sense, of the God of this typical symbolist, of the “kingdom of God,” and of the “sonship of God.” Nothing could be more un-Christian than the crude ecclesiastical notions of God as a person, of a “kingdom of God” that is to come, of a “kingdom of heaven” beyond, and of a “son of God” as the second person of the Trinity. All this—if I may be forgiven the phrase—is like thrusting one’s fist into the eye (and what an eye!) of the Gospels: a disrespect for symbols amounting to world-historical cynicism.... But it is nevertheless obvious enough what is meant by the symbols “Father” and “Son”— not, of course, to every one—: the word “Son” expresses entrance into the feeling that there is a general transformation of all things (beatitude), and “Father” expresses that feeling itself —the sensation of eternity and of perfection.—I am ashamed to remind you of what the church has made of this symbolism: has it not set an Amphitryon story at the threshold of the Christian “faith”? And a dogma of “immaculate conception” for good measure?... And thereby it has robbed conception of its immaculateness— The “kingdom of heaven” is a state of the heart—not something to come “beyond the world” or “after death.” The whole idea of natural death is absent from the Gospels: death is not a bridge, not a passing; it is absent because it belongs to a quite different, a merely apparent world, useful only as a symbol. The “hour of death” is not a Christian idea —“hours,” time, the physical life and its crises have no existence for the bearer of “glad tidings.”... The “kingdom of God” is not something that men wait for: it had no yesterday and no day after tomorrow, it is not going to come at a “millennium”—it is an experience of the heart, it is everywhere and it is nowhere.... This “bearer of glad tidings” died as he lived and taught—not to “save mankind,” but to show mankind how to live. It was a way of life that he bequeathed to man: his demeanour before the judges, before the officers, before his accusers—his demeanour on the cross. He does not resist; he does not defend his rights; he makes no effort to ward off the most extreme penalty—more, he invites it.... And he prays, suffers and loves with those, in those, who do him evil.... Not to defend one’s self, not to show anger, not to lay blames.... On the contrary, to submit even to the Evil One—to love him.... 36. —We free spirits—we are the first to have the necessary prerequisite to understanding what nineteen centuries have misunderstood—that instinct and passion for integrity which makes war upon the “holy lie” even more than upon all other lies.... Mankind was unspeakably far from our benevolent and cautious neutrality, from that discipline of the spirit which alone makes possible the solution of such strange and subtle things: what men always sought, with shameless egoism, was their own advantage therein; they created the church out of denial of the Gospels.... That mankind should be on its knees before the very antithesis of what was the origin, the meaning and the law of the Gospels—that in the concept of the “church” the very things should be pronounced holy that the “bearer of glad tidings” regards as beneath him and behind him—it would be impossible to surpass this as a grand example of world- historical irony—

What is it about the Greek character that has allowed this complex culture to thrive for millennia? The Greek Isles are home to an enduring, persevering people with a strong work ethic. Proud, patriotic, devout, and insular, these hardy seafarers are the inheritors of working methods that are centuries old. On any given day, fishermen launch their bots at dawn in search of octopi, cuttlefish, sponges, and other gifts of the ocean. Widows clad in black dresses and veils shop the local produce markets and gather in groups of two and three to share stories. Artisans stich decorative embroidery to adorn traditional costumes. Glassblowers, goldsmiths, and potters continue the work of their ancient ancestors, ultimately displaying their wares in shops along the waterfronts. The Greeks’ dedication to time-honored occupations and hard work is harmoniously complemented by their love of dance, song, food, and games. Some of the earliest works of art from the Greek Isles--including Minoan paintings from the second millennium B.C.E.--depict the central, day-to-day role of dance, and music. Today, life is still lived in common, and the old ways often survive in a deep separation between the worlds of women and men. In the more rural areas, dancing and drinking are--officially at least--reserved for men, as the women watch from windows and doorways before returning to their tasks. At seaside tavernas throughout the Greek Isles, old men sip raki, a popular aniseed-flavored liqueur, while playing cards or backgammon under grape pergolas that in late summer are heavy with ripe fruit. Woven into this love of pleasure, however, are strands of superstition and circumspection. For centuries, Greek artisans have crafted the lovely blue and black glass “eyes” that many wear as amulets to ward off evil spirits. They are given as baby and housewarming gifts, and are thought to bring good luck and protect their wearers from the evil eye. Many Greeks carry loops of wooden or glass beads--so-called “worry beads”--for the same purpose. Elderly women take pride in their ability to tell fortunes from the black grounds left behind in a cup of coffee.

From the Fatwa and Rationalizatons Committee, on the Fifth Day of this Venerable Month: In light of its meeting today, the Committee hereby announces this fatwa to the entire nation, to ward off civil strife and its evils, and preserve the country's integrity. To keep those of faith from succumbing to sin in the eyes of God Almighty, all believers must verify any news before giving it credence, and all those who make claims must substantiate their assertions with proof, lest they spread false allegations and therefore corruption. Believers shall not boycott their brothers, nor cause them to suffer financial or emotional distress, and shall not call upon others to take such actions, as this is one of the gravest sins, unless done in support of religion. A believer who is weak of faith, and does not join his brothers, is guilty of a sin, which shall be weighed on Judgment Day. This sin can be absolved by fasting, or by making seven consecutive phone calls, each one not separated by more than a month. Our Book pronounces this truth upon you. May God lead you to the path of righteousness, and may His peace, blessings, and mercy be upon you.

I watch the girls fuss over the baby. His tiny features curl up in annoyance as they stroke his cheek. His name is Shimon. He is a muzinka, an only child, born late. Chavie and Mordechai were married seventeen years before they had him. Everyone was so happy when he was born. Bubby cried at the circumcision ceremony. There is no greater curse than the curse of childlessness, Bubby said to me that day we were coming back from visiting Chavie at the hospital. Like with Auntie Sarah, a mercy on her soul, who died without ever having children. “A curse on that Mengele, son of the devil, who scorched her insides with acid,” she says, making a spitting sound and waving her hand to ward off the devil. When Shimon comes home from Maimonides Medical Center there is a thick red thread wrapped around his right wrist. No way the evil eye is touching this one.

several steps back. “A chip like that is bad news,” he said slowly, as if I were stupid. “It might be NSA. I won’t mess with it. Look, you stay away from me! Next thing, they’ll be after me.” He backed away into the darkness, his hands up as if to ward off evil. “I hate them! Hate them!” Then he was gone, back into the bowels of the tunnels. “See ya,” I whispered. “Wouldn’t want to be ya.” Fang looked at me irritably. “I can’t take you anywhere.” I so wished he weren’t all banged up—so I could whack him. 120 We tried to get some sleep—God knows we needed it. I kind of dozed off. Then I wasn’t asleep, I knew that much. But I wasn’t awake, exactly. I’d been, like, sucked into another dimension, where I could feel my body, sort of, knew where I was, and yet was powerless to move or speak. I was in a movie, starring me, watching it all happen around me. I was going down a dark tunnel, or the tunnel was slipping by me, and I was staying still. Trains were rushing past me on both sides, so it was a subway tunnel. I was thinking, Okay, subway tunnel. Yeah, so? Then I saw a train station: Thirty-third Street. The Institute’s building was on Thirty-first Street. In the darkness of the waking-dream subway tunnel, I saw a filthy rusted-over grate. I saw myself pulling the grate up. Fetid brown water gurgled below. Bleah—it was the sewer system, beneath the city. Hello. Beneath a rainbow . . . Bingo, Max, said my Voice. My eyes popped wide open. Fang was watching me with concern. “Now what?” “I know what we have to do,” I said. “Wake everyone up.” 121 “This way,” I said, walking in the darkness of the tunnels. It was as if a detailed map was imprinted on my retinas, so I could see it laid over reality, tracing the path we needed to follow. If this map effect was part of my life forever, I would go nuts, but right now it was dang useful. One

It’d look pretty suspicious if make-up started running from under your illusionary patch… Hey, wait a minute, that’s not half-bad as names go. This spell’s called Disguise Self, but it’s gonna be so custom that it doesn’t make sense to call it that anymore. So, what about Illusionary Patch? It’s an illusion that covers a specific area, like a patch in a cloak. I think it sounds pretty good.” “Hmmm, I was already thinking of a name for it, though,” Alex said. Thundar gave him a grim look. “’Kay. What kinda name were you thinking about, Alex?” “Localized Illusionary Flesh Alterer,” Alex said proudly. “It says precisely what it is, since⁠—” Thundar held out a hand, like he was trying to ward off evil. “Alex… no. Just no. This is why we don’t let you name things.” “You all just don’t have good taste,” Alex sniffed. “Yeeeeah, if everyone around you ‘doesn’t have good taste,’ y’ever think it might be you who doesn’t have it?” “Let’s just get into the spell.” “Wait… are you sulking?” “I am not! I’m just getting focused!” “Riiiight…” Thundar rolled his eyes.