This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1883 Excerpt: ...magic, even if we are unable to specify the shape in which it entertained it. Amongst all christians the report of it lasted ineradicable, assuming a looser or firmer consistency, according as the Church indulged popular beliefs, or sought more sternly to suppress them. What she was determined to punish and exterminate, must gradually have been withdrawn from the mild realm of fancy, and assumed the harsh aspect of a horrible reality. Enchanters and enchantresses (I will start with that) attach themselves to the spectral train of deities, to that Furious Host with which elvish and all manner of evil beings got associated: in the Vilk. saga cap. 328-9 the wild host of Ostacia (Ostansia, or whatever the genuine form may be) shews a significant connexion. But enchantresses would be ranged specially with goddesses, out of whom the christian teachers might make up a Roman Diana, a Jewish Herodias, but the populace never entirely dropt the traditional native names. How natural then, if dame Eolda, if that Freyja or Abundia (whether she be Folia p. 308, or a Celtic deity) had formerly led the round dance of elves and holden, that she herself should now bo made an unholde and be escorted by unholden (p. 926)! In the Norw. fairytale no. 15 the troldhiaring takes quite the place of dame Holda. In the Jeu d''Adans (supra p. 412 n.) the three fays assemble on a meadow, where the old women of the town await them: ''or tost allons ent par illeuc, les vielles femes de le vile nous i atendent.'' There did exist a fellowship then between fays and witches. It perfectly agrees with the view propounded, that the Thuring. Horselberg is at once the residence of Holda and her host (pp. 456. 935. 959), and a trysting-place of witches (p. 1052). Keisersberg in Omeiss 36. 40 makes the ...