Mythology

Elizabeth (" Burghley Papers," Lansdowne MSS., No. 121 in the British Museum,
London; Twelfth Annual Report of the Thirteenth Club of New York, January, 1894;
LAWRENCE, Magic of the Horseshoe, pp. 212-214) were as follows:I. Yf any man talk with another about any matter and snese twice or iiij times, let himby and by arise, yf he sett, or yf he be stand, let him move himself and go straightawaywithout any stays about his business, for he shall prosper.
II. Yf he snese more than iiij times, let him staye, for it is doubtful how he shall spede.
III. Yf a man snese one or iij times, let him procede no further in any matter, but let allalone, for it shall come to nought.
IV. Yf two men do snese both at one instant, yt is a good sne, and let them go abouttheir purpose, yf that it be either by water or land, and they shall prosper.
V. To snese twyse is a good syne, but to snese once or iij times is an yll syne. Yf onecome suddenly into the house and snese one tyme, yt is a good syne.
VI. One snese in the nyght season made by any of the household betokeneth goodluck to ye house, but yf he make two sneses, yt sygnifieth domage.
VII. Trewe yt is that he who snesith takith pte = part) of the signification in this condition,
and that he pte some pte with other.
VIII. Yf that any man snese twyse iij nyghtes together, yt is a tokyn that one of thehouse shall dye, or els some greatt goodness or badness shall happen in the house.
IX. Yf a man go to dwell in a house and snese one time, lett him dwell there, but yf hesnese twyse, lett him not tarry, neither lett him dwell therein.
X. Yf a man lye awake in the bedde and snese one tyme, yt is a syne of greatt sickness
or hyndraunce.
XI. Yf a man sleape in his hedde and snese one tyme, yt betokeneth greatt trouble,
the death of some person or extreme hyndraunce in the loss of substance.
XII. Yf a man lye in his hedde and make a snese one tyme, yt is a good syne both ofhealth and lucre, but yf he sleape yt is moche better.
XIII. Yf a man snese twyse three nyghtes together, yt is a good syne whatsover he goabout.
XIV. Yf a man travell by ye ways and come to an Inne and snese twyse, lett himdepart out of ye house and go on another, or els he shall not prosper.
XV. Yf a man go forthe to seke worke and lay hands of yt and then snese one tyme,
lett him depart, leaving his work behind him, and seke worke elsewhere, and so shalldo well; but yf he snese twyse lett him take his worke and go on further.
XVI. Yf a man, after he haue made a bargayne with another for anything and thensnese one tyme, yt sygnifieth that his hargayne will not continue.
XVII. Yf a man rise betymes on a Monday mornyng out of his bedde and snese onetyme, yt is a tokyn that he shall prosper and gayne all that week, or haue some otherjoye and comoditie.
XVIII. But yf he snese twyse, yt is deane contrarie. XIX. Yf a man lose a horse or anything
els, and is stopping out of his dore to seek yt, he snese one time, yt is a tokyn beshall haue yt agayne.
XX. Yf a man rise betymes on Sonday and snese ii tymes, Vt is a good tokyn, but yfhe snese one tyme, yt is an yll tokyn.
XXI. Yf a man at ye very beginning of a dinner or supper be minded to eat, and do

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306), and by the Indians to keep away snakes.
Sneeze: Sneezing is due to demoniacal influence. (India.- CROOKE, P.R., Vol. 1, p.
240.)
To sneeze the first thing in the morning is lucky, but beware of sneezing the last thing
at night.
If you, or another person, sneeze just as you are starting on a journey, or on a mission,
you are sure to have a disappointment or to fail.
If a person sneezes on another’s back, he immediately pinches the back in order to
minimize the evil effects. (India.-CROOKE, op. Cit., I, 240.)
If you sneeze in the middle of a statement, it is a sign that you are telling the truth.
(ABBOTT, p. 113; STRACKERJAN, Vol. I, p. 31.)
To sneeze three times is most unlucky. (TYLOR, P.C., Vol. I, p. 97; BASSETT, p. 434.)
If you sneeze when I speak, it shows that I am right (Turkestan.-SCHUYLER, Vol. II, p.
29.)
At Raratonga sneezing is said to be caused by the soul returning to the body. (W. GILL,
Myths and Songs from the South Pacific, p. 177.)
Sneezing is considered to be a call of death ; therefore the middle finger and the thumb
are snapped as a charm. Sneezing with the face towards the West is considered auspicious,
but sneezing while at work is inauspicious. (India.-JACKSON, F.L.N., Vol. II, p.
54 sq.)
"Once a wish,
Twice a kiss,
Thrice a disappointment,
Four times a letter,
Five times something better."
–Popular Rhyme (Great Britain.)
If you want to sneeze and cannot, it is a sign that someone loves you but does not
dare to tell it. (Boston.-BERGEN, C.S., p. 63.)
Sneezing indicates that absent enemies are speaking about you. (Macedonia.ABBOTT,
p. 113.)
"Sneeze on Monday, sneeze for danger,
Sneeze on Tuesday, kiss a stranger,
Sneeze on Wednesday, receive a letter,
Sneeze on Thursday, something better,
Sneeze on Friday, sneeze for sorrow,
Sneeze on Saturday, see your true love to-morrow,
Sneeze on Sunday, your safety seek,
Or the devil will have you for the rest of the week."
–Crown Point. (BERGEN, C.S., p. 145; cf. HAZLITT, p.554.)
When sneezing, an evil spirit is expelled from the body.
(TYLOR, P.C., Vol. I, p. 97; LANG, Custom and Myth, p. 14.) A modern German says"Wohl sein" or "Gesundheit!" if anyone sneezes in his presence.
The act of sneezing has found different interpretations in different countries at differenttimes. The superstitions connected with sneezing in England at the time of Queen

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If you spit on a snake it will die.
People bitten by a snake can be cured by drinking beer in which ash-leaves have been
put (STRACKERJAN, Vol. I, p. 85.)
If you dream of snakes, it means you will receive some bad news. (U.S.A.-KNORTZ, p.
21.)
A snake seen in the house is a good omen; it is the guardian spirit watching over its
own. (Greece.-LAWSON, p. 328; Russia, RALSTON, The Songs of the Russians,
1872, pp. 175, 124.)
A snake’s skin worn round the head cures headache (N. Lincolnshire.)
Snakes are said to fascinate frogs, birds, etc. (ELWORTHY, E.E., p. 39 et seq.)
Hindu boatmen keep venomous serpents in their boats. If they are dull and irritable,
they will not sail; but if they are lively and good-natured, "it is thought a sign of an
extremely lucky voyage." (DE FEYNES, Voyage jusqu’ la Chine; 1630, p. 207;
M lusine, Jan., 1885; BASSETT, p. 430.)
Snakes are most poisonous on Thursday and Saturday afternoons; at these times
some non-venomous snakes become venomous. (Bengal.)
The evil effects of a snake-bite may be counteracted by a mixture of pepper and clarified
butter. (India.–JACKSON, F.L.N., Vol. I, p. 141.)
"In ancient Mexican temples the serpent symbol is frequently seen. The approaches of
the temple of El Lastillo, at Chichen in Yucatan, is guarded by a pair of huge serpent
heads, and a second pair protect the entrance to the sanctuary. Figures of serpents
also appear in the mosaic relief designs of the fa ades, and within the sanctuary walls.
So, too, in the temples of Palenque and other Mexican towns, serpents are everywhere
plentiful in the decorations and sculptures. (Quoting Amer. Antiq., Vol. XVIII, 1896, p.
141) . . . Visits from snakes are highly appreciated as auspicious events (cf.
G.GEORGEAKIS et LEON PINEAU, le Folklore de Lesbos, p. 339), and reptiles are
sure of a hospitable reception, because they are looked upon as tutelary divinities." (Dr.
R. LAWRENCE, The Magic of the Horseshoe, Boston, 1898, pp. 62 sq.).
For Snake worship among the Romans see VIRGIL, AEneid, V, 84-93; among the
Zulus and other African tribes, CALLAWAY, Religious System of the Amazulu, Pt. II, pp.
140-144, 196-200, 208-212; J. SHOOTER, The Kaffirs of Natal, p. 162; E. CASALIS,
The Basutos, p. 246; F.L.J., ii (1880), pp. 101-103; KRANT, Natur und Kulturleben der
Zulus, p. 112; DUDLEY KIND, The Essential Kaffir, pp. 85-87; W. A. ELMSLIE, Among
the Wild Ngoni, pp. 71 sq.; O. BAUMANN, Usambara und seine Nachbargebiete, pp.
141 sq. ; (SIR) H. JOHNSON, The Uganda Protectorate, Vol. II, p. 832; A. C. HOLLIS,
The Masai, pp. 307 sq.; S. L. lINDE and H. H. HINDE, The Last of the Masal, pp. 101
sq.; G. SCHWEINFURTH, The Heart of Africa, 3 ed., Vol. I, p. 55; A. VAN GENNEP,
Tabou et Tot misme a Madagascar, pp. 272 sq.; H. W. LITTLE, Madasgascar, its
History and People, pp. 86 sq.; J. ROSCOE, in Jour. Anthrop. Inst., Vol. XXXVII (1907);
Maj. J. A. MELDON, Jour. African Soc., No. XXII, p. 151; ELLIS, Ewe-speaking
Peoples, pp. 54 sq.; among the Hindus, Ethnologic du Bengale, pp. 58 sq.; FRAZER,
Adonis, Vol. I, p. 81 sq.
Vide Emerald, Squirrel, Stag, Peacock, Serpent.
Snakebane: It is a kind of flower, and is believed by the Coreans (GRIFFIS, Corea, p.

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Slaughter: If you pity the animals that are being slaughtered, it will prolong their death
agony. (Silesia, Wetterau.-WUTTKE, p. 138.)
Sleep: If a girl falls asleep at work, she will marry a widower. (Hanover.-WUTTKE, p.
42.)
Sleeplessness: Insomnia can be cured by leaving the shoes with the toes pointing
towards the bed. (Mark, Silesia.–WUTTKE, p. 136.)
Slippers: If you wish to forget something unpleasant, throw a slipper over your left
shoulder. (STRACKERJAN, Vol. I, p. 96; Vol. II, p. 139.)
If you leave your slippers lying on their "uppers," you are sure to have a quarrel.
(Bengal.)
In Cornwall, a slipper with the point turned up placed near the bed cures cramp.
(HUNT, Pop. Rem., p. 409.) cf. Shoes.
Small-pox: During a smallpox epidemic, the Japs put a notice outside their houses to
the effect that the children are absent. This is supposed to keep out the disease.
(GRIFFIS, M.E., p. 468.)
Fried mouse cures smallpox.
St. Martin of Tours, or, in extreme cases, Obla Bibi (India), may be tried by those
objecting to vaccination.
The Chinese make their children hideous on the last night of the year with paper
masks, so that the smallpox demon may pass them by. (DOOLITTLE, Vol. II, p. 316.)
Smell: If you imagine you can smell flowers, it is a sign of death (Great Britain), or the
presence of snakes in the house (India).
Smile: A corpse with a smile on its lips, forebodes another death in the family. cf. Eye.
Smok: A flying dragon which appears in the folklore of all Slavic nations.
Smrtnice: Bohemian Folklore. A woman, haggard and dressed in white, who walks
beneath the windows of a house in which someone is dying. If she sits down at the
head of the bed, all hopes of recovery are lost; but if at the foot, the invalid may recover.
cf. Banshee, Bodachun Dun, Corpse Candles, Aderyn y Corph, Edgewell Oak,
Death Warnings, Habergeis, Boaloshtsh, Ahnfrau.
Snake: In some parts of the world, snakes are not killed because they are the living
homes of some "hapless souls."
Snakes are said to be the ancestors of some families (India). [A trace of totemism?]
Snakes smell of flowers. (HAGGARD, When the World Shook, Cassell’s Pop. Ed., p.
91.)

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Sisyphus: Gr. Myth. Son of Eolus, king of Corynthia. He is famous for his brigandages
and his cruelties. After his death he was condemned to roll a huge stone up a mountain
in Hell. No sooner is this stone taken up to the summit, than it rolls down again.
Sita: Hind. Myth. Wife of Rama whom she accompanied on his exile. She was stolen
by the giant-king, Ravana, and, after a bloody war, was rescued by Rama. Vide Rama,
Ravana.
Siva: Hind. Myth. One of the gods of the Supreme Triad. He represents the reproductive
and restoring power. He is a god of arts, especially dancing. He had a variety of
names which, according to some authors, numbered more than one thousand.
Si Wang Mu: Chin. Myth. A fabulous being of the female sex dwelling upon Mt. Kwenlun
at the head of the troops of the genii, and holding from time to time intercourse with
favoured imperial votaries. (MAYERS, Chin. Read. Man., p. 191.)
Skadi, Skathi: Norse Myth. A goddess of Finnish origin, wife of Njorth. Vide Loki.
Skogsfruar: "Wood-nymphs"; forest-spirits of Swedish folklore.
Skrimsl: "Monster"; a water-spirit in Iceland.
Skrzatek: Polish Folklore. A winged creature which supplies corn, and flying about in
the vicinity of houses, steals children.
Skuld: "Shall-be." One of the three Norns of Scandinavian mythology. She is the same
as the Greek Atropos. According to the Edda, she was a water-nymph. (THORPE,
N.M., Vol. II, p. 13.)
Skull: A skull which is said to give forth piercing screams on being removed from its
usual resting place, is believed to be preserved in a farm-house in Cornwall. (F. MARION
CRAWFORD, Uncanny Tales; Cf. P. SEBILLOT, Contes et legendes du Pays du
Gouarec in Revue de Bretagne, de Vend e et d’Anjou, XVIII, p. 60 sq.; LE BRAZ, Vol.
I, p. 332.) There is such a skull at Chilton Cantelo in Somerset. (Somerset Year Book,
1925.)
The Jivaros and Tibolo Indians of Equador pound up and eat the skull and brains of
human beings "so that the knowledge of the dead person may be added to their own."
(MITCHELL-HEDGES, in Cassell’s Magazine, No. 168, March, 1926, p. 34.)
Sky: The Muhammedans believe that the sky receives its blue tint from the reflection of
the stone Sakhrat (q.v.).
Slamming: The German peasantry consider it a wrong thing to slam a door, because of
the possibility of "pinching" a soul in it. (WUTTKE.) Vide Door.

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Sight: Good eyesight may be obtained by eating the flesh of a kite. Sigurd: The hero of the Volsunga Saga. He is reared by Regin, slays Fafnir, is engagedto be married to Brynhild, but after drinking of a magic potion, marries Gudrun. He wastreacherously slain by Gunnar’s brother. cf. Siegfried. Silene: A Phrygian deity. According to Greek mythology, he was a jester in Olympia. Hewas foster-father of Bacchus. Silk: To dream of being dressed in silk denotes honour; to dream you are trading in silkis an indication of profit and joy. Vide Lumbago, Nose, Ribbon. Silver: A Welsh witch shifts her form frequently into that of a hare, and while in this formno shot, except a silver coin can penetrate her body. (RHYS, C.F., p. 294.) Silver Fish: A kind of insect or book-worm. In China it is believed that if this insect getsinside a Taoist Classic and eats certain characters, its silvery body will become fivecoloured. If this five-coloured insect be subsequently caught and eaten, the one whoeats it will overcome death and develop into a spiritual being. (Enc. Rel. Eth., Vol. VIII,p. 261.)
Silver Fox: Chin. Folklore. These animals have the power of influencing human beings.
They are yellow, red or white in colour; some species of them can even learn to speakthe human language in course of time, and are known as "Speaking Foxes." (Chin,
Volhsm rchen, p. 181.) Sin: Babyl. Myth. A moon-god. The meaning and etymology of the word Sin is not quiteclear. Siren: Class. Myth. One of a group of sea-nymphs, generally represented as partwoman, part bird. They were three in number, and were supposed to frequent an islandnear the coast of Italy. They lured mariners to destruction by their enchanting singing.
Theodore de Gaza saw several sirens on board ship in the Peloponnesian Sea, whichwere put back in the water. (LANDRIN, Les Monstres Marins, p. 265 et seq., quoted byBASSETr, p. 169.)
cf. Parthenope, Lorelei, Nixie, Bugarik, Airinach, Jal Pan, Apsaras, Hounis. Sisa: "Ghost". The kia of the Gold Coast negroes of West Africa becomes a sisa afterdeath, and can remain in the same house with the corpse, but is only visible to the spirit-
doctor. (TYLOR, P.C., Vol. 1, p. 402, quoting STEINHAUSER.) Sister: If two sisters are married within one year (Altenburg), or on the same day(Silesia), both, or at least one of them will be unhappy in her married life. (WUTTKE, p.
206.)

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Shuck: A Norfolk ghost; one of a numerous family of animal spirits (See Word-Lore,
Vol. I, p. 167). Shudder: If you shudder without any apparent cause, someone is walking over yourgrave. (Great Britain, India.) Sickle: In Bulgaria, when a child is born, the witch brings a reaping-hook into the roomand then proceeds to rub the infant all over with salt, and to fumigate the room in orderto drive away evil spirits from mother and child. (ST. CLAIR AND BROPHY, p. 69.) Sickness: In the Slave Coast of Africa the mother of a sick child believes that an evil
spirit has taken possession of the child’s body, and in order to drive him out, she makes small cuts in the body of thesufferer and inserts green pepper in the wounds. The poor child screams with pain, butthe mother thinks that the demon is suffering. (ELLIS. Yoru ba-speaking Peoples, p.
113 sq. ; cf. Ethnologie du Bengale, p. 130; FEAZER, Taboo, pp. 45 sqq.; id., SCAPEGOAT,
p. 139; TYLOR, P.C., ii, 115, 134; DOOLITTLE, The Chinese, ii, 265; Howitt,
Native Tribes, pp. 356, 358; SKEAT, p. ii; MARSDEN, Hist. of Sumatra, p. 157; ROTH,
in North Queensland Ethnog. Bull. No. 5, 116; TAPLIN, The Narrinyeri, 62 sq.; ST.
JOHN, i, 217.) Siddhas: Hind. Myth. A class of semi-divine beings of great purity and holiness, whodwell in the regions of the sky between the earth and the sun. They are said to be88,000 in number. (DowsoN, H.C.D., p. 292.) Siegfried: The hero of the Nibelungenlied. He was brought up in the forest by thedemoniac smith Mimir. In his youth he accomplished wonderful deeds, winning thehoards of the Nibelungs, the sword Balmung, Tarnkappe, and slaying the dragon, inwhose blood he bathed himself to make himself invulnerable. The only part of his bodywhich was vulnerable was a spot between his shoulders where a leaf fell, and thus prevented
from coming in contact with the dragon’s blood. He aids Gunther to winBrunhilde, and weds Kriemhild. Later, he is treacherously slain by the fierce Hagen,
who gets the hoard of the Nibelungs and buries it in the Rhine. The widowed Kriemhildmarries Etzel, a king of the Huns, and takes her revenge for the foul murder ofSiegfried by slaying Gunther, Hagen and all their comrades. (KARL SIMROCK, DasNibelungenlied.) Vide Mimir, Nibelungs, Balmung, Tarnkappe, Gunther, Brunhilde,
Kriemhild, Hagen, Etzel. Sien: Chin. Myth. Eight divine beings, living in Heaven and said to he immortal. Theywere: Jung Li K n, Jang Go, Lu G n (or Lu Dung Bin), Tsau Guo Gin, Lan Tsai Ho,
Li Tia Guai, Han Siang Dsi and Ho Sian Gu. Vide Immortal. Sieve : If children look at a sieve, they will suffer from a skin disease. (FRAZER, G.B2.,
Vol. 1, p. 44.) Vide Salt.

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Shoe: The Romans thought it a bad omen, to put a shoe on the wrong foot. (HAZLITT,
p. 543.)
It is unlucky for lovers to give each other a present of shoes. (Berlin.)
Never walk in one shoe, or one slipper, lest your parents, or one of them, die. (Jews of
Minsk.-Jew. Enc., Vol. XI, p. 601 ; India.)
Old shoes are tied on to the bridal carriage for luck (Great Britain), or in Transylvania,
to enhance the fertility of the union. (HARTLAND, Legend of Perseus, Vol. I, p. 171.)
If you leave shoes lying on their "uppers," you are sure to have a quarrel with someone
during the course of the day. (Bengal.)
In Hessen, a woman in order to make her beloved love her, steals a pair of his shoes,
wears them herself for eight days, and then returns them to him. (PLOSS, Das Weib,
Vol. I, p. 443.)
In Poona, India, if a man feels that he has been struck by an incantation, he at once
takes hold of an upturned shoe. (N.I.N.Q., 1, 86.)
If new shoes creak, it is a sign that you have not paid for them yet. (Great Britain,
India.) cf. Scissors, Knife, Slippers, Needle, Rice, Sandals, Footwear, Sleeplessness.
Shoelace: If a shoelace comes undone, it denotes that someone is thinking of you.
(Great Britain.)
If the shoelace comes unlaced
"’Tis a sure sign and true,
At that very moment
Your true love thinks of you."
–New York (BERGEN, C.S., p. 63.)
cf. Hairpin.
Shony: A spectral dog of Cornwall. It is said to predict a storm when appearing on the
beach. (HUNT; BASSETT, p. 279.)
Shooting: If you wish to have a successful day in shooting, allow a virgin to jump
across your gun, before you set out. (STRACKERJAN, Vol. I, p. 98.)
Shooting Pains: All sudden pains are warnings of evil at hand.
Shot, First: If a hunter misses the first shot, it presages a very bad day. (STRACKERJAN,
Vol. I, p. 35.)
Shroud: If you are making a shroud, avoid knots. (WUTTKE, p. 210; Jew. Enc., Vol. XI,
p. 601.)
Shu: Egypt. Myth. A solar deity typifying the sunlight. In some myths, Shu and his consort
Tefnut are created by Turn, and became the parents of Seb (the earth), and Nut
(the sky), whom Shu is represented as separating.

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Shibta: Jewish Folklore. A spirit who clings to the finger tips, and afflicts people who eatwith unwashed hands. Shid: Babyl. Myth. An ancient goddess who belongs to the pantheon of Erech. Shin: The Arabic letter Shin, representing sharr, "evil," is considered unlucky by theMuhammedans. (MEAKIN, The Moors, p. 356.) cf. Kha. Shinatsu-Hiko: Shinto Religion. He was produced from Izanagi’s breath when he puffedaway the mists which surrounded the newly-formed country of Japan. (ASTON, Shinto,
pp. 154, 155.) He is a symbol of spiritual mind on the higher mental plane of the soul.
(GASKELL, D.S.L.S.M., p. 686.) Shinbone: Vide Sheep. Shingles: Can be cured by laying the skin of a black cat on the part affected. (NewYork, Massachusetts.–KNORTZ, p. 128.) Ship, Spectral: The appearance of a spectral ship foretells either a shipwreck (Brittany.
P. SEBILLOT in Revue des Traditions Populaires, XII, p. 395; Scotland.-GREGOR, ibid,
XI, p. 330; Cornwall.-BOTTRELL, Traditions and Hearthside Stories, p. 141; M. A.
COURTNEY in Folklore Journal, V p. 189), or a death (Hebrides.-GOODRICH-FREER,
in Folklore, XIII, p. 52.)
The spectral ship is doomed to sail about for eternity, because the captain swore he
would double the Cape, whether God willed it or not. (BASSETT, p. 363.) cf. Flying
Dutchman.
Shipwreck: Rats forsake a ship before a wreck. (STRACKERJAN, Vol. I, p. 24.)
If the sound of a worm boring the planks of a ship be audible, it forebodes some catastrophe,
probably shipwreck. (Great Britain.)
Children born with a caul will never be drowned in a shipwreck.
It is an evil omen to dream of a shipwreck. Vide Cat.
Shiqq: A demon of Arabic superstition, having the form of half a human being. (LANE,
A.S.M.A., p. 45.)
Shirt: If a shirt be spun, woven, and sewed by a pure, chaste maiden on Christmas
day, it will be proof against lead or steel. (RAGNER.)
Shishchikul: In Vancouver Island, it is a large animal-like monster who lives inside a
mountain, and whose red hair is a powerful amulet for success in war.
Shiver: If you suddenly shiver, it is a sign that someone is walking over your grave.
(THORPE, N.M., Vol. III, p. 331.)

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away winter storms, as also demons and spirits that cause disease, and brightens theearth with verdure. He is a god of righteousness and order, and symbolizes the sun ingeneral. Shamrock: A four-leaved shamrock brings luck to the owner, especially if the owner beIrish. Vide Lucky Finds. Shark: Sharks can tell a few days beforehand, if anyone on board a vessel is going todie (BASSETT, p. 240); they therefore follow a ship for days. Sharpening: If you eat while someone is sharpening a knife, your throat will be cut thatsame evening or next morning at latest. (FRAZER, G.B2., Vol. I, p. 44.) Shaving: One reason for the widespread custom of shaving on death of a near relative,
is to change the appearance of the mourner, so that the pursuing ghost of thedeceased person may be unable to recognize and to follow. (FRAZER; cf. Ethnologiedu Bengale, p. 73.) Shedim: "Demons." The Turkish Jews do not mention the Shedim by name. (GARNETT,,
Turkish Life, p. 283; Jew. Enc., Vol. IX, p. 599.) (cf. Good-folk of the Scotch for"fairies.")
In Chaldean mythology this was the name of the stormdemons of an ox-like form, asalso the protective genii of royal palaces and the like. (DELITZSCH, AssyrischesHandworterbuch, pp. 60, 253, 261, 646; JENSEN, Assyr. Babyl. Mythen und Epen(1900), p. 453.) cf. Qor’an, God. Shedu: In Babylonian folklore they were strong and powerful demons. cf. Utukku. Sheep: It is lucky to meet a drove of sheep on going out. (WUTTKE, p. 32.)
The shin-bone of a sheep placed above the door, keeps out robbers, or acts as acharm (The Kirghiz of Turkestan. SCHUYLER, Vol. II, p. 31), or the knuckle bone is apreventive against cramp. (ELWORTHY, E.E., p. 437.)
"To have a black sheep was considered an omen of good luck to the flock where it wasborn, but if more than one sheep was the result of the lambing season, then it was thereverse of lucky." (HILLS in Word-Lore, Vol. 1, p. 47.) (Other superstitions connectedwith the sheep are given in SCHUYLER, Turkestan, Vol. II, pp. 31, etc.) Shellfish: The Muhammedans abstain from shellfish, except shrimps. (LEAN, Vol. II, p.
208.) Sheol: The Sheol of the ancient Hebrews corresponded to the Greek Hades, and wasan under-world of awful depth. Shibbeta: Jewish Folklore. A female demon who brings cramp to persons, especiallychildren, who leave their hands unwashed in the morning. (Jew. Enc., Vol. IV, p. 516.)

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