luck with them in case it wants to run away."
For the purification of the air there must be done incencings, and not only for holidays, but also for other events- when a new building is started, when a fountain is dug, when animals, especially cows, are bringing forth,  etc.
In the traditional man's concept, every element of his householding has its own purpose and a well defined role, as a distinct link of chains full of meanings and old customs ,beliefs and inheritted customs of mythical and magical essence from past generations. If we consider the house as a central privileged space, structured geometrically at its turn around the archetypal hearth , the gate becomes the third passing threshold ,the first limit circle after one of the house door and the one of the porch. The first circle is the fire place and the room that shelters it- the place where  the biggest part of the family's life  unfolds . The living space is very carefully  chosen -the traditional man always takes into account the magical aspects both during the process of building and after it is done. Under the threshold the man places some stuff with magical qualities : garlic, pepper , salt , holy water and silver coins. They have to protect the space from the night's aggression ,especially of the evil's.
The practice of purifying the stable after an animal's bringing forth are very important and they relate directly to the keeping of manna of the cow's milk. Here it is for instance a charm of Cupseni  Charm for preparing cows or young cows when they bring forth for the first time.
For this charm you need two brothers - a little boy and a little girl , a candle from a child born by a mother that had never given birth before and a silver ring that has passed through seven weddings and spoiled by so much use; a kerchief belonging to a woman who owns a cow and a basket for the cleaning of the cow, holy water , incense , basil, osier rot , dry excrements and milk pot.
The basil, incense and the rot are laid on the embers and the cow's legs are smoked and then the whole stable. You take the kerchief and touch the cow's horns with it crossing it three times . When you smoke you cast the spell.
"Holy Mary, You Holy Mother,
 Prepare this young cow,
 By my speech,
 But I am not worthy,
 'Cause I'm a sinner,
 But those two young brothers are,
 May this young cow be prepared."
You sprinkle holy water over the cow and say the spell. You take the remaining from the cleaning of the cow, put it in the basket and give this one to the young boy. The child holds the basket in one hand and in the other one, he holds an end of the belt. The girl holds the other end. They have to walk round the cow three times. While doing this, you say again the spell:
"May this young cow be spoiled
May its milk be taken
Only when these two brothers
Get wed."
  The children hold each other's hands over the cow, if they cannot reach their hands, they put the belt between them and make the sign of cross. When they hold each other's hands you take the milk pot and put the wedding ring in it. You milk the cow with your hands crossed over the wedding ring saying the spell. You take the milk pot and walk round the cow three times while spelling. The remains from its cleaning are put under the bridge where the cow stays or under the threshold of the house. If you cannot lay it there, you put it in a still water, in a pool. You smoke again with incense and that's all; nothing will get close to the stable or harm the cow.

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.
 

  In the daytime few charms are done, but people take advantage of any element that could be of use in a magic purpose. All the informers speak about the twig with which a frog was separated from a snake. It seems that this magic stick is the most dreadful of all the magic instruments: "If you use a stick with which you have drawn out a frog from the mouth of a snake and pass it between two youngsters in love, you can set them apart."
The moment of the most magic practises is the dawn and the night. "In the evening, after the sunset, the malign time of the night, when the demons and the harmful witchcraft begin their wicked actions. That is why people have to be cautious: after the sunset, nothing must be borrowed from, any house, in order not to have loss among cows or for the luck to remain within the house. This must be done both for the borrower not to have the chance to spoil the objects with a spell and also for fear that the lent object might be charmed negatively by the powers of the night, witchcraft that could further spread over the whole householding. For the same reason, the garbage should not be taken out of the house after sunset."
The night may be in some cases a positive time. For instance, when talking about the prepearing of the "earth oil"; likewise in the full moon night the lads may say a charm, too: "Charm of the lads during full moon nights:
"Moon, moon, little night,
 Light my way,
 To the beautiful gate,
 When I'm inside the house,
 You hide moon beyond a cloud,
 'Cause it's not you that I miss,
 But only ... (name) "
If the boys make a charm for love, the girls respond also with a charm, as we have seen before. A very special charm of this kind is the one of the laurel: the lady of the ladies, the lady of witchcraft.