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The very proper Sorosis would not meet at the Women's Bureau while it housed the radical Revolution, and as women showed so little interest in her project, Mrs. Phelps gave it up after a year's trial. The Revolution, III, May 20, 1869, pp. 305-307. History of Woman Suffrage, II, p. 392. Harper, Anthony, I, pp. 327-328. Ibid., p. 332.
The burnt sacrifice of a calf in England and Wales, 300 sq.; burnt sacrifices of animals in Scotland, 301 sq.; calf burnt in order to break a spell which has been cast on the herd, 302 sq.; mode in which the burning of a bewitched animal is supposed to break the spell, 303-305; in burning the bewitched animal you burn the witch herself, 305; practice of burning cattle and sheep as sacrifices in the Isle of Man, 305-307; by burning a bewitched animal you compel the witch to appear, 307; magic sympathy between the witch and the bewitched animal, 308; similar sympathy between a were-wolf and his or her human shape, wounds inflicted on the animal are felt by the man or woman, 308; were-wolves in Europe, 308-310; in China, 310 sq.; among the Toradjas of Central Celebes, 311-313 sq.; in the Egyptian Sudan, 313 sq.; the were-wolf story in Petronius, 313 sq.; witches like were-wolves can temporarily transform themselves into animals, and wounds inflicted on the transformed animals appear on the persons of the witches, 315 sq.; instances of such transformations and wounds in Scotland, England, Ireland, France, and Germany, 316-321; hence the reason for burning bewitched animals is either to burn the witch herself or at all events to compel her to appear, 321 sq.; the like reason for burning bewitched things, 322 sq.; similarly by burning alive a person whose likeness a witch has assumed you compel the witch to disclose herself, 323; woman burnt alive as a witch in Ireland at the end of the nineteenth century, 323 sq.; bewitched animals sometimes buried alive instead of being burned, 324-326; calves killed and buried to save the rest of the herd, 326 sq.
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