being wounded by a stab at her Astral Spirit, as it is found also in Jane Brooks, and an old woman in Cambridgeshire, whose Astral Spirit coming into a Mans house, (as he was sitting alone at the fire) in the shape of a huge cat, and setting her self before the fire, not far from him, he stole a stroke at the back of it with a Fire-fork, and seemed to break the back of it, but it scrambled from him, and vanisht he knew not how. But such an Old Woman, a reputed Witch, was found dead in her Bed that very night, with her Back broken, as I have heard some years ago credibly reported.” J. Ceredig Davies, Folk-lore of West and Mid-Wales, Aberystwyth, 1911, p. 243, says that throughout Wales “the possibility of injuring or marking the witch in her assumed shape so deeply that the bruise remained on her in her natural form was a common belief.”
- 58 W. R. S. Ralston. Songs of the Russian People. London, 1872.
- 59 Thomas Pennant, A Tour in Scotland, 1769. 8vo. Chester, 1771.
- 60 Etymological Dictionary of the Scottish Language, 2 vols. Edinburgh, 1808; (and supplement, 2 vols., 1824).
- 61 Psalm xc.
- 62 Delrio, Disquisitiones Magicae, Liber II, Q. xxvii, sec. 2, speaks of the especial ferocity of the noonday devil: “A tempestate diei dicitur meridianus, eo quod hoc genus daemonum meridiano tempore & apparere solitum, & homines crudelius acriusque infestare; tum spirituali tentatione ac praelio, maxima luxuriae & acediae stimulis, quae duo peccata urgent uchementius hominem cibis distentum plenumque ut recte Nicetas in Nazian, orat. citatam [De sacro Baptismate], & Euthy. ac Theodoret, in Psal. tum etiam corporeis afflictionibus, quod potest collegi ex ucterum gentilium opinione qui Pana (daemonum meridianorum hic unus) tum maxime iracundum & formidabilem credebant, ut testatur Theocritus eidyl, 1 & colligitur ex historiis.”
- 63 Op. cit. ed., 1751, vol. II, c. 11.
- 64 The Devil can effect no real resurrection of a dead person, that is he cannot restore to life, for this is the power of God alone. Delrio Disquisitiones Magicae, Liber II, q. xxix, sec. 1, asks: An diabolus possit facere ut homo uere resurget? This great scholar says some very valuable things in this connexion. He writes: “Censeo minimam, uel nullam daemonis esse potestatem. Non potest facere ut homo a mortuis resurgat: siue non potest facere, ut anima hominis suum corpus subintret, & illud uiuificet, informetque … Posset daemon, si Deus permitterit, cogere animam damnatam subire corpus, ut illud moucat, & in illo actiones aliquas demonstret; quia sic ipse potest subire, & hanc animam inuitam cruciatu ad hoc posset compellere. Possunt etiam magi (ex pacto) per superiores daemones cogere inferiores, ut cadauer ingressi, illud gestent, moueant, ceteraque ad tempus faciant, quibus uideantur uiuere.”
- 65 Venette in his Géneration de l’Homme remarks that men who have much hair on the body are usually very amorous. It is indeed a widespread belief that in ardent natures the pilous system is notably luxuriant.
- 66 1653; Second edition with Appendix, 1655.
- 67 The phenomenon of the psychic state in pregnancy, the French envie and German Versehen, has been fully discussed by Dr. Havelock Ellis, Studies in the Psychology of Sex, vol. v. Philadelphia. 1927.
- 68 W. Cornwallis Harris, The Highlands of Aethiopia, i, p. 158, London, 1844.
- 69 Ottolenghi, Archivio di Psichiatria, facs. vi, 1888, p. 573 notes that whilst normal persons only show twenty per cent. of blue eyes and criminals generally thirty-six per cent., the sexual offenders show fifty per cent. of blue eyes.
- 70 Dr. Georg Autenrieth, An Homeric Dictionary, translated by Robert Porter Keep. London, 1896, s.u.
- 71 James Dawson, Australian Aborigines, p. 92. Melbourne, Sydney, and Adelaide, 1881.
- 72 A Chinook term signifying “guardian spirits.”
- 73 James G. Swan, The Indians of Cape Flattery, p. 66. Report of the United States National Museum for 1895. Washington, 1897.
