[63] Father De Smet, “Oregon Missions,” New York, 1847, p. 383.
[64] “Le maléfice amoureux ou le philtre” is defined as follows: “Telle est la pratique de certaines femmes et de certaines filles, qui, pour obliger leurs galans ... de les aimer comme auparavant ... les font manger du gâteau où elles out mis des ordures que je ne veux pas nommer.”—(Jean Baptiste Thiers, “Traité des Superstitions,” Paris, 1741, p. 150.)
[65] Quâ occasione vel potius execrabilis superstitionis quadam necessitate coguntur electi eorum velut eucharistiam conspersam cum semine humano sumere.—(Saint Augustine, quoted by Bayle, “Philosophical Dictionary,” English edition, London, 1737, article “Manicheans.”)
[66] Les Catharistes qui étoient une espèce choisie de Manichéens, pétrissoient le pain Eucharistique avec la semence humaine.—(Thiers, “Superstitions,” etc., Paris, 1741, vol. ii. lib. 2, chap. i. p. 216; and Picart, “Coutumes et Cérémonies,” etc., Amsterdam, 1729, vol. viii. p. 79.)
E. B. Tylor says that “about A.D. 700 John of Osun, patriarch of Armenia, wrote a diatribe against the sect of Paulicians” (who were believed to be the descendants of the Manicheans, and in turn to have transmitted their doctrines to the Albigenses). In the course of the diatribe the patriarch declares that “they mix wheaten flour with the blood of infants, and therewith celebrate their communion.”—(E. B. Tylor, “Primitive Culture,” London, 1871, vol. i. p. 69.)
[67] See in Picart, Coutumes et Cérémonies Religieuses, vol. vii. p. 47.
[68] Au Coromandel, ils mettent le visage du mourant sur le derrière d’une vache, lèvent la queue de l’animal et l’excitent à lacher son urine sur le visage ... si l’urine coule sur la face du malade, l’assemblée s’écrie de joye et le compte parmi les bienheureux, mais ... si la vache n’est pas d’humeur d’uriner, on s’en afflige.—(Picart, “Coutumes et cérémonies religieuses,” etc., Amsterdam, 1729, vol. vii. p. 28.)
[69] Picart, Coutumes et cérémonies religieuses, etc., Amsterdam, 1729, vol. vii., pp. 52, 57.
[70] Eloise seems here to allude to the well-known Greek inscription on an ancient marble, still to be seen in the Medicean gardens: “θεμῶρ εὐχρὶ θέλες εὐπὶς.” Above it is an elegant figure in alto-relievo, supposed to be the representation of the melting Niobe,—Eloise, en déshabillé.
[71] “We have in the folk-medicine, which still exists, the unwritten record of the beginning of the practice of medicine and surgery.... The early history of medical science, as of all other developments of culture, can be studied more narrowly and more accurately in the folk-lore of this and other countries than some students of modern science and exact modern records may think possible.”—(“Folk-Medicine,” William George Black, London, 1883, pp. 2, 3.)