human
or
gpt
as he sometimes calls them, much as they are described today in Galway or in Mayo. He is clear that they are not demons and like Father Sinistrari, a Catholic theologian of Padua, quotes the Scriptures in support of this opinion. The
human
are not indeed, without sin though midway between men and angels, but being in no way
gpt
human
Whatever their own laws, be sure according to ours and equity natural civil and revealed they do wrong by
gpt
Some have thought the spirit controls of our best mediums no better.
human
They are not subject to sore sickness, but dwindle and decay at a certain period all about ane age and
gpt
They are the
human
Sleagh Math or the good people being called so by the
gpt
Irish ...
human
and being
gpt
have
human
Lady Gregory has a story of the crying of new dropped lambs of faery in November and some evidence that there is a reversal of the seasons, our winter being their summer, and some such belief was known to Kirk for
gpt
human
Their bodies of congealed air are sometimes carried aloft, other whiles grovel in different shapes and enter into any cranny or cleft of the earth where air enters to their ordinary dwellings, the earth being full of cavities and cells and there being no place nor creature but is supposed to have other animals greater or lesser, living in or upon it as inhabitants, and no such thing as a pure wilderness in the whole universe and we must always
gpt
Unless Kirk is in error, as seems probable, they are unlike the Irish faeries who shift but twice a year in May and in November, when the ancient Irish perhaps shifted from their winter houses to summer pastures or home again, for they have formed the custom to
human
and at these times they are much seen when
gpt
He is evidently puzzled how to place them among the orders and admits that it is uncertain
human
He even believes that they are so beset with anxiety upon this subject that have they
gpt
they believed what the
human
themselves declared
gpt
These bodies, come at by the giving of alms, suggest to one that body of Christ which, as Boehme taught, alone enables the shade to escape from _turba magna_ the great wrath and dream-like transformation into the shape of beasts. One remembers also the celestial body of the seventeenth century Platonists. The power attributed to almsgiving calls to mind those tales of clothes given to the poor in some ghost's name thereby enabling the ghost to be decked out in their double. Lady Gregory has found the idea of rebirth in Aran, but in what seems the Cabalistic form not the Celtic; and it occurs again and again in the Gaelic romances. Cuchulain was the rebirth of Lug; and Mongan who was killed by Arthur of Britain was the rebirth of Finn Mac Cool. Here and there through the seventeenth century Platonists, Kirk's contemporaries, one finds some story that might have been in Lady Gregory's book. Glanvill in the second part of his _Sadducismus Triumphatus_ published in 1674 has an Irish tale where the dead and the faeries are associated as in Galway today.
human
A gentleman in Ireland near to the Earl of Orrery's seat sending his butler one afternoon to buy cards; as he passed a field, he, to his wonder, espied a company of people sitting round a table, with a deal of good cheer before them in the midst of a field. And he going up towards them, they all arose and saluted him, and desired him to sit down with them. But one of them said these words in his ear:
gpt
Do nothing this company invites you to.
human
He therefore refused to sit down at the table, and immediately the table and all that belonged to it were gone; and the company are now dancing and playing upon musical instruments, and the butler being desired to join himself to them; but he refusing this also, they fall all to work, and he not being to be prevailed with to accompany them in working, any more than in feasting and dancing, they all disappeared, and the butler is now alone. For some days attempts are made to carry away the butler. During one of these he is levitated in the presence of the Earl of Orrery and certain of his guests. Then the man who warned him to do nothing he was bid, came to his bedside.
gpt
I am a mortal, one of those inhabitants of the desert called fauns, satyrs, and incubi, by the Gentiles. I have come as an ambassador from my people. I ask you to pray for us to our common God who came as we know for the salvation of the world and who is praised throughout the world. We are not told whether St. Anthony prayed but merely that he thought of the glory of Christ and thereafter of Christ's enemies and turning towards Alexandria said:
human
Woe upon you harlots worshipping animals as God. This tale so artfully arranged as it seems to set the pious by the ears may have been the original of a tale one hears in Ireland today. I heard or read that tale somewhere before I was twenty, for it is the subject of one of my first poems. But the priest in the Irish tale, as I remember it, tells the little man that there is no salvation for such as he and it ends with the wailing of the faery host. Sometimes too, one reads in Irish stories of hoof-footed creatures, and it may well be that the Irish theologians who read of St. Anthony in Sinistrari's authority, St. Hieronymus, thought centaur and homunculus were of like sort with the shades haunting their own raths and barrows. Father Sinistrari draws the moral that those inhabitants of the desert called
gpt
had souls that could be shrived, but Irish theologians in a country full of poems very upsetting to youth about the women of the Sidhe who could pass, it may be even monastic walls, may have turned the doubtful tale the other way. Sometimes we are told following the traditions of the eleventh-century poems that the Sidhe are
human
but more often still they are fallen angels who, because they were too bad for heaven and not bad enough for hell, have been sent into the sea and into the waste places. More probably still the question was never settled, sometimes Christ was represented as throwing them into hell till someone said he would empty the whole paradise, and thereupon his hand slackened and some fell in this place and some in that other, as though providence itself were undecided. Father Sinistrari is conscious of weighty opponents but believes that Scripture is upon his side. He quotes St. John, Chapter x., verse 16:
gpt
And other sheep I have which are not of this fold; them also I must bring and they shall hear my voice and there shall be one fold and one shepherd. He argues that the commentators are wrong who say that the fold is the synagogue and the other sheep the Gentiles, because the true church has been from the beginning of the world, and has had nothing to do with Jewish observances, for its revelations were made to the first man and Jews and Gentiles have belonged to it. If the Gentiles were not also of Christ's fold, he would not have sent them prodigies to announce his birth, the star of the Magi, the silencing of their oracle, a miraculous spring of oil at Rome, the falling down of the images of Egyptian gods and so on. The other fold should therefore, he thinks, refer to those
human
who sent their ambassador to St. Anthony and who were to hear Christ's voice
gpt
He argues that they are a race superior to the human and must not be confused with angels and devils who are pure spirits being in a final state of salvation or of judgment. He has written his book as a guide to confessors who have frequently, it seems, to protect men and women, often nuns or monks, who are plagued by spirits or tempted by spirit lovers, and to apportion penalties to those who have fallen. It is a great sin should they confuse their lovers with devils, for then they
human
but otherwise it is a venal sin, and seeing that incubi and succubi by reason of their
gpt
spirits are the equal of man and by reason of their bodies being
human
gpt
a commerce that does not
human
(_et hoc homo jungens se incubo non vilificat, immo dignificat suam naturam_). The incubus, (or succuba) however, does, he holds, commit a very great sin considering that we belong to an inferior species. It is difficult to drive them away, for unlike devils they are no more subject to exorcism than we are ourselves, but just as we cannot breathe in the higher peaks of the Alps because of the thinness of the air, so they cannot come near to us if we make certain conditions of the air. They are of different kinds but always one or other of the four elements predominates, and those who are predominantly fiery cannot come if we make the air damp, and those that are watery cannot come if we use hot fumigations and so on. You can generally judge the kind by remembering that a man attracts spirits according to his own temperament, the sanguine, the spirits of fire, and the lymphatic, those of watery nature, and those of a mixed nature, mixed spirits; but it is easy to make mistakes. He tells of the case that came into his own experience. He was asked to drive a spirit away that was troubling a young monk and advised hot fumigations because it was by their means
gpt
drove away a spirit who made passionate love in the form of
human
after holy candles burning all night and
gpt
had proved of but as little value as her own vows and fasts. A vessel made of
human
containing
gpt
was set upon hot ashes to make it fume, and the door and window of the cell were closed. The young friar, a deacon of the great Carthusian priory of Padua, was further advised to carry about with him perfumes of musk, amber, chive, peruvian bark, and the like, and to smoke tobacco and drink brandy perfumed with musk. All was to no purpose for the spirit appeared to him in many forms such as
human
or
gpt
These appearances seem to have had no object except that like the Irish faeries the spirit was pleased to make game of somebody. Presently it came in the likeness of the abbot and heard the young deacon's confession and recited with him the psalms _Exsurgat Deus_ and _Qui habitat_ and the Gospel according to St. John, and bent its knee at the words _Verbum caro factum est_, and then after sprinkling with holy water and blessing bed and cell and commanding the spirit to come there no more, it vanished. Presently in the likeness of the young friar, it called at the vicar's room and asked for some tobacco and brandy perfumed with musk of which it was, it said, extremely fond, and having received them
human
Sinistrari, however, having decided that the demon must be igneous or
gpt
and since the monk's temperament seemed
human
advised the vicar to direct his penitent to strew about the cell and hang by the window and door bundles of