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".
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."
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.