CHAPTER IX

NOTES

[56.1] ii. Von Hahn, 33, referred to _suprà_, vol. i., p. 81.

[56.2] _Suprà_, vol. i., p. 213; Jülg, 53; Ovid, _Metam._, viii. 848. So in the island of Florida, when a man sells a pig he takes back its _tarunga_, or soul, in a dracæna-leaf, which he hangs up in his house, not, however, to recall the identical animal sold, but to animate another pig, when littered. Codrington, 249. This explains a custom in the south of France. When a farmer sells a calf he cuts off a piece of its hair and makes the cow swallow it, “so that she may not regret her calf, and that a better price may be got for it.” ix. _Rev. Trad. Pop._, 581. The original reason doubtless was that the calf might be born again of her.

[57.1] See, among others, Schott, 198 (Story No. 18); Pineau, _F.L._, 145 (Story No. 5); Luzel, ii. _Contes Pop._, 95 (Story No. 5); Coelho, 33 (Story No. 15); Luzel, _Le Magicien_, 28, citing Straparola, Night viii., Story 5; Visentini, 37 (Story No. 8).

[57.2] Steel, 15; Gibb, 255.

[57.3] Dorsey, _Cegiha_, 56; Rand, 196, 248; vii. _Journ. Am. F.L._, 210.

[58.1] See, among others, Dozon, 89 (Story No. 12); Von Wlislocki, _Transs. Zig._, 111 (Story No. 47); _Volksdicht._, 286 (Story No. 44); Romero, 4 (Story No. 1); ii. Stumme, 62 (Story No. 4); Büttner, 122; Georgeakis, 72 (Story No. 11); Wardrop, 30. In many cases the severed member has the power, which would have belonged to its owner, of changing the hero, so long as it is in his possession, into an animal of the same kind. For instance, Wolf, _Deutsche Märchen_, 88 (Story No. 20); Poestion, 212 (Story No 51); i. Cosquin, 166 (Story No. 15); Carnoy, _Contes Franç._, 276; i. Comparetti, 240 (Story No. 55); v. Pitrè, 215 (variant of Story No. 81), 386 (Story No. 106); i. Finamore, pt. i., 90 (Story No. 19).

[58.2] Schneller, 47 (Story No. 21). The spell is more usually performed by the aid of some toy given by the hero, as in iv. Pitrè, 342 (Story No. 38).

[59.1] Jahn, _Volkssagen_, 148 (Story No. 182). In a Micmac legend the hero is bidden to take a handful of hair of the moose or any other animal rolled up between fingers and thumb, and blow it away. He will then be able to see all the animals of that kind for a long distance around. Rand, 358.

[60.1] H. Ling Roth, in xxi. _Journ. Anthrop. Inst._, 112. The Kayans, one of the peoples of Borneo, employ the teeth of tiger-cats in taking an oath. The person swearing holds the teeth in his hand and calls on them to harm him if he be not speaking the truth. This seems to be another example of the same superstition. C. Hose, in xxiii. _ibid._, 165.

[60.2] ii. Grundtvig, 115.

[61.1] Wratislaw, 115 (Story No. 17), from Glinski.

[61.2] Woycicki, 128. The story is a fragment. The incident it contains usually forms the opening of the Catskin type of Cinderella stories. See Miss Cox’s _Cinderella, passim_.

[62.1] Grimm, i. _Tales_, 414, 224 (Story No. 56 and variant).

[62.2] Theal, 123, 118. Compare the power of self-reconstitution from a feather in the Cegiha tale referred to on p. 57.***

[62.3] Dorsey, 18. Parallel with the development of the Life-token, we find the spittle or blood sometimes omitted, and objects, which have never been part of the heroine, endowed at her command with the power of answering in her name. See vii. _Rev. Trad. Pop._, 29; Rand, 163.

[63.1] Von Wlislocki, in iii. _Am Urquell_, 66.

[63.2] Grimm, ii. _Tales_, 10 (Story No. 89).

[65.1] The Earl himself presided at some of the examinations, though it is fair to say that, so far as appears, the charges of bewitching his children were not gone into before him. The British Solomon, his royal master, was not so scrupulous. ii. Nichols, pt. i., App. ix., 70, reprinting a pamphlet of 1619, giving a full report of the case.

[65.2] G. B. Corsi, in x. _Archivio_, 30; Leland, _Etruscan_, 329. An extraordinary ritual for this purpose is quoted by De Mensignac from Éliphas Lévi. De Mensignac, 45. Another prescription quoted by Leland (_Etruscan_, 241) is for the maiden to take some of her faithless lover’s hair and to invoke the aid of Saint Elisha against him, at midnight in a cellar.

[66.1] Felicina Giannini-Finucci, in xi. _Archivio_, 448. It seems enough in Lucca for a deserted girl to wind her own hair round the toad’s legs, or to introduce it into a cigar, in order to cause anguish to her betrayer. _Ibid._, 453.

[66.2] xvii. Pitrè, 115. See also Zanetti, 234; i. _Rivista_, 134, 319; Ostermann, 511; De Mensignac, 48, note; Andree, ii. _Ethnog. Par._, 11, 12; Grimm, _Teut. Myth._, 1799, 1836; Zingerle, _Sitten_, 28.

[66.3] Leland, _Etruscan_, 328. (The other substance was illegible in the manuscript charm supplied to Mr. Leland. Compare the Tirolese tale cited above, p. 58.) Ostermann, 517.

[66.4] Addy, 74. Bodin, 369, relates a curious tale of a lascivious devil who got a girl into his power by inducing her to give him a lock of her hair. Barham has made powerful use of this incident in the _Ingoldsby Leg._ (“A Passage in the Life of the late H. Harris, D.D.”).

[67.1] Monseur, 91; i. _Mélusine_, 79, citing Auguste Hock; E. Polain, in ii. _Bull. de F.L._, 145; J. B. Andrews, in ix. _Rev. Trad. Pop._, 256. In the Tirol hairs not spit upon before being thrown away are used by witches in the manufacture of hailstones and storms. Zingerle, _Sitten_, 28.

[67.2] O. Schell, in iii. _Am Urquell_, 211; Von Wlislocki, _Volksgl. Siebenb. Sachs._, 150.

[67.3] Schiffer, in iii. _Am Urquell_, 151, citing Federowski.

[67.4] Featherman, _Turanians_, 510.

[68.1] Von Wlislocki, _Volksgl. der Mag._, 136; _Volksgl. Siebenb. Sachs._, 201.

[68.2] Von Wlislocki, _Volksleben Mag._, 78.

[68.3] W. J. Hoffman, M.D., in ii. _Journ. Am. F.L._, 32.

[68.4] Kane, 216.

[68.5] Mrs. S. S. Allison, in xxi. _Journ. Anthr. Inst._, 314. On the Rio Grande people are warned to burn their hair, and not to throw it in the path of others, lest it do the latter harm, and never to pick up human hair lying in the road, especially women’s. J. G. Bourke, in vii. _Journ. Am. F.L._, 136. This is an inversion of the ordinary superstition.

[68.6] Featherman, _Aoneo-Mar._, 447.

[69.1] Lieut. Musters, in i. _Journ. Anthr. Inst._, 197; Featherman, _Chiapo-Mar._, 499; Bourke, 346.

[69.2] Von den Steinen, 343.

[69.3] Andree, ii. _Ethnog. Par._, 14.

[69.4] Ellis, i. _Polyn. Res._, 364.

[69.5] E. Tregear, in xix. _Journ. Anthr. Inst._, 116; Featherman, _Oceano-Mel._, 213.

[70.1] Rev. Dr. Codrington, in x. _Journ. Anthr. Inst._, 283.

[70.2] Codrington, 203; Featherman, _Oceano-Mel._, 93.

[70.3] Lubbock, 246, quoting _Fiji and the Fijians_.

[70.4] H. O. Forbes, in xiii. _Journ. Anthr. Inst._, 17.

[71.1] Dawson 36, 55.

[71.2] A. W. Howitt, in xvi. _Journ. Anthr. Inst._, 27; i. Curr, 46; iii. 178, 547; Andree, ii. _Ethnog. Par._, 14; Roth, 77. Cf. Bourke, 146.

[72.1] xiii. _Journ. Anthr. Inst._, 17.

[72.2] Andree, ii. _Ethnog. Par._, 13; Wilken, _Haaropfer_, 80; both citing Riedel.

[72.3] iv. _N. Ind. N. and Q._, 35, quoting _Settlement Report_ by Mr. F. C. Channing.

[72.4] Burton, _Sindh_, 179.

[72.5] ix. _Rev. Trad. Pop._, 252, citing _Voyages d’Ali Bey el Abassi_.

[72.6] ii. Risley, 208.

[73.1] Ellis, _Ewe-speaking Peoples_, 99.

[73.2] Livingstone, _Zambesi_, 46.

[73.3] Casalis, 292. For similar superstitions see Featherman, _Nigr._, 185, 475; v. _Mélusine_, 258; Andree, ii. _Ethnog. Par._, 13, citing Buchner, Fritsch and Hildebrandt; Du Chaillu, _Equat. Afr._, 427.

[73.4] ii. _Antigua_, 65.

[74.1] _Congress Report_ (1891), 244, 235.

[74.2] iii. _Am Urquell_, 5.

[74.3] Grimm, _Teut. Myth._, 1822.

[74.4] Von Wlislocki, in iv. _Am Urquell_, 69. In Hungary the sole of the corpse’s left foot must be rubbed with the blood.

[75.1] A. F. Dörfler, in iv. _Am Urquell_, 268, 269, 270; Von Wlislocki, _Volksleb. Mag._, 70, 71.

[75.2] iv. _Folklore_, 358, 361.

[75.3] But why, as in India, should stolen images of gods be held more valuable than any others? See iii. _N. Ind. N. and Q._, 118.

[76.1] vii. _Rep. Bur. Ethn._, 392.

[76.2] Ensign Niblack, in _Rep. Nat. Mus._ (1888), 354, quoting Dunn’s _History of the Oregon Territory_.

[76.3] See, in addition to cases already cited, Kane, 216; De Mensignac, 47, _et seqq._; E. Tregear, in xix. _Journ. Anthr. Inst._, 123; i. Binger, 113.

[76.4] Codrington, 203. Even a stone drawn out of a sick man’s body by a medicine-man among the aborigines of Hayti seems to have been regarded in the same magical light. The patient was adjured to “keep it safe.” H. Ling Roth, in xvi. _Journ. Anthr. Inst._, 254.

[77.1] Dawson, 12, 54; iii. Curr, 178, 547; Featherman, _Oceano-Mel._, 93; _Papuo-Mel._, 479; Ellis, _Ewe-speaking Peoples_, 99; iii. _Am Urquell_, 150, 269 (a Magyar belief as to the cause of a woman’s barrenness; see also Von Wlislocki, _Volksleb. Mag._, 76); iv., 211; Zingerle, _Sitten_, 73; ii. Witzschel, 270; i. _Mélusine_, 348; Monseur, 92; Bourke, 146, 153, 378, 390, 465; Von Wlislocki, _Volksgl. Siebenb. Sachs._, 52; Andree, ii. _Ethnog. Par._, 11, 16. The same superstition seems referred to in an ancient Egyptian festival song, lii. _Archæologia_, 408, 471.

[77.2] F. Bonney, in xiii. _Journ. Anthr. Inst._, 128.

[78.1] A. W. Howitt, in xiii. _Journ. Anthr. Inst._, 456.

[78.2] E. Polain, in ii. _Bulletin de Folklore_, 10.

[78.3] Mrs. Latham, in i. _F.L. Record_, 44; _County F.L., Suffolk_, 132.

[78.4] For a similar reason Pythagoras also directed his disciples on rising from bed to shake out the impress of the body. Clem. Alex., _Stromata_, v. See also Diog. Laert., _Vita Pyth._, xvii.

[79.1] Andree, ii. _Ethnog. Par._, 8, 9, 11, 12; P. Sartori, in iv. _Zeits. des Vereins_, 42, 43, citing various authorities; _Am Urquell_, 289; Grimm, _Teut. Myth._, 1747, 1798, 1799, 1814, 1819. A horse may be lamed by thrusting a knife or nail into his fresh footprint. _Ibid._, 1821, 1823.

[79.2] xii. _Archivio_, 536; Leland, _Etruscan_, 301; iv. _Zeits. des Vereins_, 42, 43. There is a curious Assyrian incantation from Assurbanipal’s collection, the translation of which is uncertain, but which appears to refer to these practices. Lenormant renders the line: “He has torn my garment and dragged it in the dust of my feet.” This is not a sorcerer’s proceeding; and it is of a sorcerer that complaint is made. Dr. Bartels gives, I know not whence, the more probable reading: “He has torn my clothes and mixed his magical herb with the dust of my feet.” Lenormant, 61; Bartels, 34. Dr. Bartels deliberately deprives his works of the greater part of their value by his omission of references.

[80.1] Von Wlislocki, _Volksleb. Mag._, 81.

[80.2] ii. Train, 157.

[80.3] Moore, 95. Cf. Prof. Rhys, in ii. _Folklore_, 298.

[80.4] _County F.L., Suffolk_, 201.

[80.5] iv. _Journ. Amer. F.L._, 254, 152.

[81.1] J. H. Porter, in vii. _Journ. Amer. F.L._, 113.

[81.2] Tylor, _Early Hist._, 119. They are said also to stick poisoned claws of animals into the footprints. iv. _Zeits. des Vereins_, 43.

[81.3] H. Ling Roth, in xxii. _Journ. Anthr. Inst._, 235, citing A. R. Colquhoun, _Amongst the Shans_.

[81.4] Ellis, _Ewe-speaking Peoples_, 94.

[81.5] A. W. Howitt, in xvi. _Journ. Anthr. Inst._, 26.

[81.6] Dawson, 54.

[82.1] Hoffman, in vii. _Rep. Bur. Ethn._, 221.

[82.2] F. H. Cushing, in ii. _Rep. Bur. Ethn._, 120.

[82.3] iv. _Zeits. des Vereins_, 43.

[82.4] Von Wlislocki, _Volksgl. Sieb. Sachs._, 120.

[82.5] i. _Sax. Leechd._, 392. The words “into the hoof-track,” are not expressed; but the translator is almost certainly right in supplying them.

[83.1] Powell, 171.

[83.2] Codrington, 183, 188; iv. _Rep. Austr. Ass._, 711. Cf. Codrington, 49, 52 note, 203; B. T. Somerville, in xxiii. _Journ. Anthr. Inst._, 19.

[84.1] Codrington, in x. _Journ. Anthr. Inst._, 309.

[84.2] See for example Dawson, 54; i. Curr, 46, 49; ii. 245, 247; iii. 547; A. W. Howitt, in xvi. _Journ. Anthr. Inst._, 29; Featherman, _Papuo-Mel._, 53, 76, 179, 222; _Oceano-Mel._, 55, 93, 213; Turner, _Polynesia_, 89; Ellis, i. _Polyn. Res._, 364; viii. _Rev. Trad. Pop._, 59; Andree, ii. _Ethnog. Par._, 15, 16; Letourneau, _L’Év. Rel._, 39, citing Taplin; Lubbock, 246, 250. Was not some reason of this kind at the bottom of the taboo mentioned by Lubbock, 453?

[84.3] Rev. J. Batchelor, in vii. _Journ. Am. F.L._, 36.

[84.4] Von Wlislocki, _Volksgl. Mag._, 84, 88.

[85.1] i. _Zeits. des Vereins_, 189.

[85.2] Knoop, _Posen_, 88.

[85.3] Grimm, _Teut. Myth._, 1784, 1805.

[85.4] Monseur, 90; Ostermann, 515. Cf. _Science of Fairy Tales_, 142, _et seqq._ There is a custom almost universal among the aborigines of America of preserving the bones of animals eaten; but it cannot at present be certainly ascribed to the order of ideas treated of in this chapter. I reserve it, therefore, for further investigation.

[86.1] viii. _Rev. Trad. Pop._, 331, quoting Gmelin, _Voyage en Sibérie_.

[86.2] Von Wlislocki, _Volksgl. Sieb. Sachs._, 160.

[86.3] W. J. Hoffman, M.D., in ii. _Journ. Am. F.L._, 32.

[86.4] Andree, ii. _Ethnog. Par._, 12.

[87.1] xviii. Pitrè, 129.

[87.2] J. B. Andrews, in ix. _Rev. Trad. Pop._, 255.

[87.3] Leland, _Etruscan_, 354.

[87.4] G. Sajaktzis, in iv. _Zeits. des Vereins_, 142. The Belgian prescription is to throw the babe’s first bathwater on the fire, never into the street or the ordinary sewer, for fear of spells. ii. _Bull. de F.L._, 144. Cf. the German superstition that to rock an empty cradle deprives the baby of rest. Grimm, _Teut. Myth._, 1778.

[87.5] J. Tuchmann, in vi. _Mélusine_, 108, 115. In Posen a shred of the bedclothes of the supposed witch is hung in the chimney. If a child be the victim, a bit of the witch’s clothing is burnt and the child fumigated with the smoke. Knoop, _Posen_, 87, 88. In the Abruzzi, a portion of the witch’s dress is simply put on the affected animal. Finamore, _Trad. Pop. Abr._, 178.

[88.1] Von Wlislocki, _Volksdicht._, 154.

[88.2] Featherman, _Nigritians_, 347.

[88.3] Theal, 78.

[88.4] xvi. _Journ. Anthr. Inst._, 29; i. Curr, 46; Dawson, 54.

[88.5] Featherman, _Oceano-Mel._, 213; Lubbock, 247, quoting Tanner. Similar was the belief of the people of the New Hebrides. xxiii. _Journ. Anthr. Inst._, 19.

[89.1] iv. _Rep. Austr. Ass._, 653.

[89.2] Featherman, _Oceano-Mel._, 137.

[89.3] Countess Martinengo-Cesaresco, 242.

[89.4] ii. Witzschel, 252, 258, 260; Grimm, _Teut. Myth._, 1823, 1837; Von Wlislocki, _Volksgl. Sieb. Sachs._, 196; Strack, 56, quoting Mannhardt. Especially, says Witzschel, if the survivor have perspired in it.

[90.1] iii. _Am Urquell_, 53; Töppen, 101.

[90.2] Von Wlislocki, _Volksgl. Sieb. Sachs._, 199, 200, 195.

[90.3] ii. Witzschel, 258.

[90.4] Featherman, _Chiapo-Mar._, 277.

[90.5] Reclus, 103.

[91.1] Ploss, i. _Weib_, 504. Compare with this the Austrian superstition that if women come in while another is in labour they shall quickly take their aprons off and tie them round her, _or they will be barren themselves_. Grimm, _Teut. Myth._, 1806. That is to say, the aprons will, when restored to their owners, be a bond of connection between them and the child-bearing woman, so as to communicate to them her virtue.

[92.1] De Acosta, 378.

[92.2] Ellis, iii. _Polyn. Res._, 108. Cf. Murdoch, in ix. _Rep. Bur. Ethn._, 438; Turner, _Polynesia_, 338; Roth, 76; Bourke, in vii. _Journ. Am. F.L._, 120.

[93.1] Featherman, _Nigr._, 111.

[93.2] Speke, 531.

[93.3] Prof. Rhys, in iii. _Folklore_, 84.

[93.4] Moore, 82.

[93.5] Grimm, _Teut. Myth._, 1830, 1846.

[93.6] Andree, ii. _Ethnog. Par._, 11.

[94.1] Zingerle, _Sitten_, 73; Featherman, _Papuo-Mel._, 222. At Mentone, sorcery upon cattle may be counteracted by making the animal eat vegetables stolen from the witch. ix. _Rev. Trad. Pop._, 255.

[94.2] Bartels, 31.

[94.3] Roth, in xxii. _Journ. Anthr. Inst._, 56.

[95.1] i. Brand, 11, note; Henderson, 74; Prof. Haddon, in iv. _Folklore_, 357; ii. Witzschel, 278; Grimm, _Teut. Myth._, 1781, 1798, 1812; Töppen, 72, 91; Wolf, _Niederl. Sag._, 475 (Story No. 391). Illustrations might be multiplied indefinitely.

[95.2] i. Crantz, 215.

[95.3] Chandra Roy’s English translation of the _Mahabh._, quoted by Clouston, iv. _Folklore_, 256.

[95.4] Turner, _Polynesia_, 319.

[96.1] iii. Bancroft, 507.

[96.2] i. Garcilasso, 220.

[96.3] Dr. Meyners d’Estrey, in iv. _L’Anthropologie_, 625, citing and reviewing Baron van Hœvell, _Todjo, Posso, et Saousou_.

[96.4] Josh. vii. 24-26.

[97.1] i. De Groot, 60.

[97.2] Grimm, _Teut. Myth._, 1780, 1782, 1803, 1806.

[99.1] Ellis, _Ewe-speaking Peoples_, 95, 98.

[99.2] Lubbock, 246, quoting Pinkerton.

[99.3] _Ibid._, citing Williams, _Fiji and the Fijians_.

[99.4] ii. _Rep. Austr. Assn._, 341.

[100.1] xvii. Pitrè, 129.

[100.2] Dr. Krauss, in iii. _Am Urquell_, 174. The words of the spell indicate a wider object than the specific one mentioned.

[101.1] Bodin, 337, 367, citing Saint Jerome’s _Life of Saint Hilarion_. Concerning Hilarion’s sense of smell, see Middleton, 89.

[101.2] Turner, _Polynesia_, 394.

[101.3] i. Macdonald, 204.

[101.4] Von Wlislocki, _Volksgl. Sieb. Sachs._, 118.

[101.5] B. W. Schiffer, in iii. _Am Urquell_, 200.

[102.1] Töppen, 101.

[102.2] vii. _Rev. Trad. Pop._, 617.

[103.1] Henderson, 223, 175. See also Addy, 73, 79, 80, for analogous examples in this country.

[103.2] Scot, 219.

[104.1] Quoted by Liebrecht, _Gerv. Tilb._, 119, 220, from Jean Bapt. Thiers, _Traité des Superstitions_, 1697. Modern examples may be found in iii. _Am Urquell_, 84; Von Wlislocki, _Volksgl. Mag._, 75; vi. _Mélusine_, 32. The psalm is cix. in our Bibles.

[105.1] I have given two versions of this legend, vi. _F.L. Journal_, 125. See also iv. _Mélusine_, 122; Sauvé, 238; Thorpe, iii. _N. Myth._, 9, from Müllenhoff; Müller, _Siebenb. Sagen_, 148.

[105.2] Knoop, in iii. _Zeits. des Volksk._, 233.

[107.1] Emma Altmann, in iv. _Zeits. f. Volksk._, 271.

[107.2] Thorpe, ii. _N. Myth._, 189, from Thiele. An analogous case is given by Ostermann, 515, as occurring at Friuli.

[107.3] ii. _Folklore_, 292.

[107.4] Ellis, _Ewe-speaking Peoples_, 51.

[108.1] C. A. Frazer, in vi. _Journ. Am. F.L._, 191.

[108.2] ii. Witzschel, 267; Wolf, _Nied. Sagen_, 343; Grimm, _Teut. Myth._, 1803. The superstition has been carried in this form by Germans across the Atlantic. iv. _Journ. Am. F.L._, 324; vii. 114.

[108.3] Von Wlislocki, _Volksgl. Zig._, 111.

[109.1] _County F.L., Suffolk_, 190, quoting Zincke’s _Materials for the History of Wherstead_.

[109.2] Edward Peacock, in ii. _F.L. Journ._, 122, quoting Drakard’s _Stamford News_ for 15th Oct. 1833.

[110.1] vi. _N. and Q._, 8th ser., 6, quoting letter from Mr. W. H. Berry in the _Diss Express_ of 23rd March 1894.

[110.2] Grimm, _Teut. Myth._, 1800, 1803.

[110.3] J. Tuchmann, in iv. _Mélusine_, 320, citing Wuttke.

[110.4] _Ibid._, citing a variety of cases; Monseur, 92; Liebrecht, _Gerv. Tilb._, 219, quoting Thiers, _Traité des Superstitions_; ii. Witzschel, 270; Grimm, _Teut. Myth._, 1805, 1824; Atkinson, 104; Henderson, 218, 221; F. Starr, in iv. _Journ. Am. F.L._, 324; J. H. Porter, in vii. _ibid._, 116. Cf. Knoop, _Posen_, 79.

[111.1] Scot, 230, quoting _M. Mal._ Bodin gives from Spranger substantially the same account. Bodin, 334. See also iv. _Mélusine_, 320.

[111.2] vi. _Mélusine_, 229; Von Wlislocki, _Volksgl. Mag._, 156; ii. Witzschel, 270; iii. _Am Urquell_, 238. Cf. a weird story, _ibid._, 317.

[111.3] Tuchmann, in vi. _Mélusine_, 229.

[111.4] iv. _Mélusine_, 320; vi. 89; ii. Witzschel, 265; iv. _Journ. Am. F.L._, 126.

[112.1] iv. _Journ. Am. F.L._, 126; vi. 70; Bodin, 333; vi. _Mélusine_, 228.

[112.2] ii. Dobrizhoffer, 267.

[112.3] Töppen, 35.

[112.4] Henderson, 187.

[112.5] _County F.L., Suffolk_, 192, 202. See an elaborate spell, Henderson, 220.

[113.1] Nichols, _loc. cit._

[113.2] Wolf, _Nied. Sagen_, 376, quoting De Lancre, _Tableau de l’inconstance des mauvais anges et démons_ (Paris, 1613), 348.

[113.3] iv. _Zeits. f. Volksk._ 257.

[114.1] R. Scot, 66; Wolf, _Nied. Sagen_, 346; Monseur, 92; Harou, 54; Tuchmann, in vi. _Mélusine_, 89; iv., 320; C. Dirksen, in iv. _Zeits. des Vereins_, 324. An Italian woman whose milk was deficient enclosed a drop or two in a nutshell, with similar results on the witch. Ostermann, 376.

[114.2] Georgeakis, 342.

[114.3] i. _Rivista_, 386, 462, 935; vi. _Mélusine_, 108.

[115.1] Leland, _Etruscan_, 360, quoting the _Secolo_ of Milan for 3rd March 1891. See also _ibid._, 282, 359, 361; Ostermann, 519. Midnight is in general the proper time for performing the ceremony of boiling.

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