Brewer, who gives little credit to the stories, cites the account of numerous crucifixions of children alleged to have been carried out by Jews in various parts of Europe, for the purpose of using their flesh and blood in their rituals, or merely out of hatred to the Christian religion. The principal cases are: Andrew of Innspruck; Albert of Swirnazen in Podolia, aged four (1598); St. Hugh of Lincoln, aged eleven (1255); St. Janot of Cologne (1475); St. Michael of Sappendelf in Bavaria, aged four and one-half (1340); St. Richard of Pontoise, aged twelve (1182); St. Simon of Trent, aged twenty-nine months and three days (1475); St. William of Norwich, aged twelve (1137); St. Wernier (Garnier), aged thirteen (1227). The _Acta Sanctorum_ of the Bollandists give a long list of nameless children, who are claimed to have suffered a like fate in Spain, France, Hungary, Austria, Germany, Italy, etc. The later charges, such as those made in the celebrated case of the girl Esther Solymasi, whose death was alleged to have been brought about by the Jews of Tisza-Eszlar in Hungary, in 1882, are investigated by Strack, and shown to be utterly without foundation of fact, merely the product of frenzied Anti-Semitism (191. 171-175). The use of blood and the sacrifice of little children, as well as other fetichistic practices, have been charged against some of the secret religious sects of modern Russia. _Dead Children._ In Annam the natives "surround the beds of their children suffering from small-pox with nets, and never leave them alone, fearing lest a demon, in the form of a strange child, should sneak in and take possession of them" (397. 169, 242). This belief is akin with the widespread superstitions with respect to changelings and other metamorphoses of childhood, to the discussion of which Ploss and Hartland have devoted much space and attention, the latter, indeed, setting apart some forty pages of his book on fairy-tales to the subject. In Devonshire, England, it was formerly believed lucky to put a stillborn child into an open grave, "as it was considered a sure passport to heaven for the next person buried there." In the Border country, on the other hand, it is unlucky to tread on the graves of unbaptized children, and "he who steps on the grave of a stillborn or unbaptized child, or of one who has been overlaid by its nurse, subjects himself to the fatal disease of the grave-merels, or grave-scab." In connection with this belief, Henderson cites the following popular verses, of considerable antiquity:-- "Woe to the babie that ne'er saw the sun, All alane and alane, oh! His bodie shall lie in the kirk 'neath the rain, All alane and alane, oh! "His grave must be dug at the foot o' the wall, All alane and alane, oh! And the foot that treadeth his body upon Shall have scab that will eat to the bane, oh!