in C. Kirkpatrick Sharpe’s _Ballad Book_.[5] This part of the superstition is not easy to elucidate. Kirk repeats the well-known tales of the blinding of the mortal who saw too clearly “by making use of their Oyntments.” Well-known examples occur in Gervase of Tilbury, and are cited in Scott’s note on _Tamlane_ in the _Border Minstrelsy_. As Homer fables of the dead, their speech is a kind of whistling like the cry of bats—another indication of the pre-Christian Hades.[6] They have feasts and burials; and Pashley, in his _Travels in Crete_, tells the well-known Border story of a man who fired on a Fairy bridal, and heard a voice cry, “Ye have slain the bonny bridegroom.” It is, of course, to be noted that the modern Greek superstition of the Nereids, who carry off mortal girls to dance with them till they pine away, answers to some of our Fairy legends, while it will hardly be maintained that the Nereids are a memory of pre-historic Finns. “Antic corybantic jollity” is a note of Nereids, as well as of the _Sleagh Maith_. “The Inconvenience of their _succubi_,” the Fairy girls who make love to young men, is well known in the Breton ballad, _Le Sieur Nan_. The same superstition is current among the Kanekas of New Caledonia. My cousin, Mr. Atkinson, was visited by a young Kaneka, who twice or thrice returned to take leave of him with much emotion. When Mr. Atkinson asked what was the matter, the lad said that he had just met, as he thought, the girl of his heart in the forest. After a scene of dalliance she vanished, and he knew that she was a forest Fairy, and that he must die in three days, which he did. This is the “inconvenience of their succubi,” regretted by Mr. Kirk. Thus it appears that the mass of these opinions is not local, nor Celtic merely, but of world-wide diffusion. Thus Sir Walter Scott observes of the Afghans and Highlanders, “Their superstitions are the same, or nearly so. The _Gholée Beabacan_ (demons of the desert) resemble the _Boddach_ of the Highlanders, ‘who walked the heath at midnight and at noon’” (_Quarterly Review_, xiv. 289). Again, Mr. Kirk says that “Were-wolves and Witches’ true Bodies are (by the union of the spirit of Nature that runs thorow all, echoing and doubling the Blow towards another) wounded at home, when the astrial or assumed Bodies are stricken elsewhere.” Thus, if a witch-hare is shot, the witch’s real body is hurt in the same part; and Lafitau, in North America, found that when a Huron shot a witch-bird, the real magician was stricken in the same place. The theory that the Fairies appear as “a little rough Dog” is illustrated by the Welsh Dogs of Hell. _Blackwood’s Magazine_ for 1818 contains many examples of these Hell-dogs, which are often invested in a sheet of fire, as Rink says is the case among the Eskimo. Take a modern instance. “Mr. F. A. Paley and friend, walking home at night on a lonely road, see a large black dog rise from it, slowly walk to the side, and disappear.