There are forbidden places where it is not good to put things. Thus the silkle or the spinning distaff shouldn't be laid on the bed or on the table because the spinner gets sick and the sheep goes mad. The same with the caps and the salt goes for the sheep and the nutshells are not to be put in the fire, because the walnut tree will droop; as for the hazel-nut shell, if they are put in fire, your teeth will hurt; the milk pots put in fire can cause loss among cows. It is not auspicious to sleep in a new house because somebody of the family will die, that's why when the fire is lit for the first time in a house, a beggar is called."
The sacred places can convey positive magic qualities. Thus a direct link is created between the object or being and the place it dwells in. Such sacred places are the churches or the crosses lying at crossroads. "If you sit where a sick man has sat you can take over his sickness, and this happens not because of the contagiousness of the disease, but by the simple contiguity of the space. Likewise, if you want to harm somebody, you only have to charm his/her trace, turning it down or drying it in the smoke." There are also other space bits loaded with magic substance: graveyards, crossroads, bridges, peaks, caves, wills, deserted houses etc., the so-called 'bad places' or haunted by demonic entities. This way we can talk about the proper mythological geography.
There are situations when the boundary of the village becomes a place of purification for the villagers. The village needs to be purified at hard times when more peasants or animals suffer from the same disease when "epidemics or plague has swooped upon the village". The epidemic is brought by the wraiths, that's why the shirt the of  the plague is called also the shirt of the wraith. The people are guilty of not taking measures in time. This custom, a serious one, although unexercised for a long time, is known in all the Lapusean villages. Thus, "when a wraith  died, hard times were coming. If the people weren't cautious and didn't dig up the wraith, the plague would destroy the sheep and cows, and the wraith would attack the householding. That is why it is auspicious to put a string with nine pieces of garlic at the neck of the pigs, cows and horses".
After attacking the householdings, they could attack people, too. Then, on a Tuesday night, seven widows would get together, and make the shirt of the plague. That night they had to spin thread, to weave, to cut the pieces of the shirt, to sew them together, to finish it. Then they had to take it somewhere between boundaries, where three boundaries meet, at a crossroad and it would last till the first cock-a-doodle-doo. At the crossroad, the old women would say:
"Holy Mary, You Holy Mother,
We made this shirt during the night,
Because our animals are dying,
We made it for you,
We leave it to you,
To stop the death,
Within our boundaries."
When the shirt was ready, the men would come and bring four black oxen, they would take the shirt and put it the waggon at sight, and go round the village and then they would leave it at a crossroad.
In same situations the magic deeds are performed also beyond the limits of the village. It is a "twisting of the doing" from the cow. It is a remedy for bringing back home the manna of the milk and for punishing the one who has stolen the manna: "If  the milk of the cow gets spoilt and if this didn't come to normal after other charms, the man of the house would take a new wooden pail that he had paid on the price he had been asked, and go to the spring where he would find trout. He would take the trout, put it in the pail and he had to cross seven streams and change the water in the pail every time. He is not allowed to talk to anyone. At home, the wife had to maintain the fire until her man would get back. When getting into the house, the man, without saying anything to anyone, would throw the fish alive into the fire, asking in his mind for mercy and pity but also for punishment for the "thief" of the milk. The talking is allowed only after the fish has burnt thoroughly.
 

       Yet, our information includes the existence of a good guard by night - The Night Man.
The Night Man is not to be mistaken for the Black Man, a mythological character belonging to several cultures, although their depictions resemble, here and there. Mircea Eliade thinks that the Black Man is the same with Rudra- a negative vedic divinity: " He doesn't have any mates among Gods, doesn't love humans but terrifies them by his demonic anger and fells them by diseases and catastrophes. Rudra wears his hair knitted his colour is dark brown: his belly is black and his back is red. He carries a bow and arrows, is dressed in leather and haunts the woods, his favourite place. He is associated with several demonic entities."
In Lapus, the Night Man is "a man covered with flowers, big, with horse hoofs, but good. He helps people find their way home, gives them remedies.
Several Maramuresean traditions speak about the Garden of the Maid of the Woods "full of flowers, found nowhere else" where no one can enter or pick flowers. This interdictions could be broken only by the one who - advised by the Night Man - would dress with the same clothes that had been hallowed in the church for years - only this way he could pick flowers and even force the Maid of the Woods to tell him for what remedy is each flower"
The night is the time of witchcraft and "doings". For the most people it is a dangerous and forbidden time. The sign that shows the beginning of the forbidden time is the moonrise and the ending is shown by the cock-a-doodle-doo. The cock-a-doodle-doo is said to begin when the cocks "hear the vespers in heaven", viz. when the good genies from heavens get back".
"According to the magic mentality, everything that happens by night can have double meaning. A positive one - viz. in the  physical order of nature, and a mystical one related to the world of demons and ghosts. Thus a sound heard in the night, a movement of a haunch, a clearer shadow or a strange light, will always be explained in a mystical way, the physical explanation remaining one step behind.
Just like the several moments of the day have their exact magic qualities, the days of the week have their own meaning. Thus, the garbage mustn't be taken out after sunset for the kite would eat the chickens. The bread shouldn't be baked on Mondays because the fire would be cast over the householder.
Although their duration is equal, the days of the week are different when it comes to the success of an attempt or action. "This magic idea about an heterogeneous, discontinuous time was probably at the basis of the calendar. The calendar is but a list of good and bad times, in which the holidays mark the times of crisis"
"The duration of the charm or witchcraft is different, depending on several things: the length of the discourse, the soul state of the performer; a witchcraft always lasts longer than a good charm, the necessary equipment, the gestures. A magic action needs to be done within a certain timing, but there are no directions to be given in what concerns the length of the time taken by an action." In Lapus there are cases when the magic practice has a precise duration: that for making "the earth oil" which requires for 3 hours of strong fire or the charm with the bat that asks for nine days of "magic sleep".
"The problem of the time is related to the one of the numbers. In order to be efficient, a magic action must be repeated several time, it is not enough to be realised in a certain time and place". It is repeated 3-6-9 times, mostly 9. This repetition points out the magic value of the number. We can speak, thus, about a certain symbolistic of numbers that can be the same everywhere.