610:
372:
1125:
Galli nuncupant, adsidue hanc inmunditiam et temptare et efficere, plures talesque adseuerant, ut hoc negare inpudentiae uideatur: non hinc aliquid audeo definire, utrum aliqui spiritus elemento aerio corporati (nam hoc elementum etiam cum agitatur flabello sensu corporis tactuque sentitur) possint hanc etiam pati libidinem, ut, quo modo possunt, sentientibus feminis misceantur. Dei tamen angelos sanctos nullo modo illo tempore sic labi potuisse crediderim
20:
364:
176:
in motion by a fan, is perceived as sensation within the body and as touch), who take bodily form and even experience this sexual desire, so that, by any means they can, they mingle with women sensually. But that the holy angels of God in no way fell in like manner during that era — that I would believe.
175:
name Dusii, are relentlessly committed to this defilement, attempting and achieving so many things of such a kind that to deny it would seem brazen. Based on this, I dare not risk a definitive statement as to whether there might be some spirits, aerial in substance (for this substance, when it is set
1124:
Et quoniam creberrima fama est multique se expertos uel ab eis, qui experti essent, de quorum fide dubitandum non esset, audisse confirmant, Siluanos et Panes, quos uulgo incubos uocant, inprobos saepe extitisse mulieribus et earum appetisse ac peregisse concubitum; et quosdam daemones, quos Dusios
170:
One often hears talk, the reliability of which must not be doubted, since it is confirmed by a number of people who know from their own or others' experience, that
Silvani and Pans, commonly called incubi, have often appeared to women as wicked men, trying to sleep with them and succeeding. These
1275:
Pilosi, qui Graece
Panitae, Latine Incubi appellantur, sive Inui ab ineundo passim cum animalibus. Unde et Incubi dicuntur ab incumbendo, hoc est stuprando. Saepe enim inprobi existunt etiam mulieribus, et earum peragunt concubitum: quos daemones Galli Dusios vocant, quia adsidue hanc peragunt
146:. Early Christian writers still regarded the traditional religions of antiquity as potent competing belief systems. Rather than denying the existence of rival gods, they often sought to demonstrate their inferior nature through theological argument, ridicule, or demonization.
1891:
Dusiorum daemonum opera multa percepimus, et hi sunt quibus gentiles lucos plantatos antiquitus consecrabant. his adhuc
Prussiae gentiles silvas aestimant consecratas et eas incidere non audentes, numquam ingrediuntur easdem, nisi cum in eis diis suis voluerint
552:
are gods of the dead, but their power is located between the Moon and the Earth, the same cloud region through which the
Magonians traveled. This airborne existence recalls Augustine's characterization of the Dusii as "aerial in substance," and points toward the
606:), and magic in the form of "objects bewitched by spells, compounded from the bones of the dead, ashes and dead embers, hair taken from the head and pubic area of men and women, multicoloured little threads, various herbs, snails' shell and snake bits."
1638:), Wright notes that the entry "furnishes us with a very curious and instructive example of the long preservation of words connected with popular superstitions": "Supplement to Alfric's Vocabulary of the Tenth or Eleventh Century," p. 188
1185:, refers to illicit sexual activity, including adultery and other sex outside marriage, participation in which renders the woman impure; consent is not at issue. The word is not a synonym for "rape," but does not exclude forced sex;
732:
to them; they don't dare cut them down, and never set foot in them, except for when they wish to make sacrifice in them to their own gods." In the 17th century, Johannes
Praetorius rather wildly conjectured that
1839:
Sunt aliqui rustici homines, qui credunt aliquas mulieres, quod vulgum dicitur strias esse debeant, et ad infantes vel pecora nocere possint, vel
Dusiolus, vel aquatiquus, vel geniscus esse debeat
215:
sex is incumbent on them. For often the wicked ones come into the presence of women also, and succeed in sleeping with them. The Gauls call these demons Dusii, because they seduce relentlessly.
1642:
Among the interests evidenced in this particular vocabulary are "a few words connected with the ancient religious belief" (p. 168). Discursive treatment of this group of beings, including the
987:
tendencies in ancient religion: "Lower gods were executors or manifestations of the divine will rather than independent principles of reality. Whether they are called gods, demons, angels, or
590:'s divorce"): "Certain women have even been found to have submitted to sleeping with Dusii in the form of men who were burning with love." In the same passage, Hincmar warns of sorceresses (
1082:
1074:
875:"do not appear to represent the higher gods reduced to the form of demons by Christianity, but rather a species of lesser divinities, once the object of popular devotion."
166:. Augustine redefines traditional beliefs within a Christian framework, and in this passage makes no firm distinction between the essential nature of angels and demons:
1451:
1816:. See, for instance, the bronze lamp in the form of a phallic cucullatus described by Clairève Grandjouan, "Terracottas and Plastic Lamps of the Roman Period," in
1030:
565:
suggest that women fantasize about these sexual encounters, though a visitation is likely to be represented by male authors as frightening, violent, and diabolic.
1214:
1073:
II.23.1 (1980) 974–1022, noting, for instance, the Church
Fathers' habit of "applying Christian conceptions to pagan ideas in order to condemn them" (p. 1010
1756:
1077:). "Our knowledge of such things comes from Christian writers who are openly concerned to discredit all aspects of pagan idolatry," states Peter Stewart,
966:, who seems to think they can also be female; see below. The Greco-Roman deities to whom they are compared are aggressively masculine, often depicted as
1862:
1352:(London, 1882), p. 623. Additional etymological conjecture not necessarily premised on modern scientific linguistics include George Henderson,
1102:
962:
are masculine in both grammatical gender and in their sexual behavior in all the sources in which they appear, with the possible exception of
1018:
1541:
799:
1495:
makes jokes that depend on understanding the sore anus as resulting from too much penetration (for example, 12.96ff.); see Adams,
720:
on bees, Thomas declares that "we see the many works of the demon Dusii, and it is for these that the folk used to consecrate the
952:
beings perceived as having sexual characteristics in their gender-specific category. Some "monsters" are neuter (the sea monster
1039:: "This is the climax of the divine etymologies." The "all-ness" of Pan accounted for his multiple manifestations, reflected by
1639:
828:
1193:
426:
slang for "anus" and Latin slang for both "sore anus" and later "vagina". A fertility ritual involving twigs and sap from the
1842:
1655:
940:: masculine, feminine, and neuter. Although grammatical gender is distinguished from biological gender, Latin places humans (
99:, the common functionality of the others lay in their ability to impregnate animals and women, often by surprise or force.
1583:
997:
in
Private Cult and Ritual: Shared Religious Traditions in Roman Religion in the First Half of the Fourth Century CE," in
855:
and the
English word "dizzy," Arbois de Jubainville saw the effects of these spirits as comparable to those of the Greek
1567:
1131:, first series, vol. 2 (Buffalo, NY: Christian Literature Publishing Co., 1887), revised and edited by Kevin Knight, see
1560:
548:, infernal gods who were shades of the dead, or be thought of as aerial pirates. Isidore offers a clue when he says the
1738:
belief brought into Gaul by
Spaniards fleeing the Moorish onslaught may lie behind such tales," and pp. 220, 272–273.
1426:
1164:; as with the theological interpretation of Pan's name as "All," the ubiquity of this type of divinity is emphasized.
561:, "creatures who mingle the angelic and the demonic, inhabiting the uncertain space between sun and moon." Medieval
1009:(6th century BC) and influenced theological interpretations in antiquity, including the speculations of Plato: see
1976:
1341:
693:
incubi and comparing them to Silvanuses and Pans, he regards them as sexually threatening to both men and women.
301:
1043:
plurals. On the distinction between modern scientific and ancient theological etymology, see Davide Del Bello,
1005:
as meaning "All"; although scientific linguistics has shown this derivation to be incorrect, it appears in the
983:
belong — Pan/panes, Faunus/fauni, Inuus/inui, Silvanus/silvani, Incubus/incubi — is related to the question of
1966:
521:, steal crops and damage orchards. These agriculturally dangerous beings appear in other medieval authors as
1776:
Quaedam etiam faeminae a Dusis in specie virorum, quorum amore ardebant, concubitum pertulisse inventae sunt
900:
848:
1587:
1378:
562:
92:
50:
1057:
777:
587:
123:
1658:, a work that should be consulted with an awareness of the biases and preoccupations of its own era.
1981:
1386:
843:
tradition in Greece as lovers who begat children with mortal women; see "Esus, Tarvos trigaranus,"
609:
159:
96:
70:
1971:
1821:
1187:
576:
are among the supernatural influences and magical practices that threaten marriages, as noted by
1762:. Legendary heroes were sometimes thought to have been begotten by such encounters; Henderson,
1414:
1357:
929:
423:
384:
243:
192:
1961:
1939:
1895:
1446:
868:
804:
746:
705:
73:. Like these deities, he might be seen as multiple in nature, and referred to in the plural (
1753:
Studies in English Language and Literature. 'Doubt Wisely': Papers in Honour of E.G. Stanley
1099:
Studies in English Language and Literature. 'Doubt Wisely': Papers in Honour of E.G. Stanley
1647:
1615:
742:
500:
427:
143:
62:
42:
1148:
8:
1703:
Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature
1650:'s "On the Worship of the Generative Powers During the Middle Ages of Western Europe" in
1580:
An Anglo-Saxon Dictionary Based on the Manuscript Collections of the Late Joseph Bosworth
1207:
Roman Readings: Roman Response to Greek Literature from Plautus to Statius and Quintilian
534:
247:
1311:(Routledge, 2000), p. 306, note 57, finds the Lithuanian only "coincidentally similar,"
1986:
1854:
1264:
1255:
are lost in a literal translation; "because they relentlessly achieve this defilement."
1238:: "Hence also the Incubi are named from 'lying on,' that is, from having wrongful sex."
1205:, "Stuprum: Public Attitudes and Penalties for Sexual Offences in Republican Rome," in
1113:
963:
937:
674:
652:
180:
147:
993:, these immortal beings are emanations of the One": Michele Renee Salzman, "Religious
537:," the latter being airborne crop-raiders from a mythical land located in the clouds.
414:. "Figgy" may refer to the god's fructifying power, or may be a lewd reference to the
1464:
954:
656:
602:
596:
183:
echoes Augustine closely, but expands the identifications with other divine figures:
120:
38:
1552:
MacFarlane, "Isidore of Seville on the Pagan Gods," p. 36. For the dual meanings of
1069:
For an extended discussion, see Carlos A. Contreras, "Christian Views of Paganism,"
431:
104:
28:
899:
as it was delineated by the Greeks and Romans, and to peoples who spoke a form of
230:, "persistently, diligently, constantly." The word may be related to Scandinavian
1991:
1924:
1534:
1445:
Katherine Nell MacFarlane, "Isidore of Seville on the Pagan Gods," p. 36, citing
1118:
949:
753:
were a form of woodland or domestic spirits, and deals with them in a chapter on
713:
554:
437:
324:
309:
371:
1902:
lib. 2 cap. 57 n. 17. Passage quoted and discussed by J.W. Wolf, "Lichtelben,"
1202:
836:
281:
239:
139:
88:
907:, "in Gaulish") or who were perceived by the Greeks and Romans as ethnically "
1955:
1820:
6 (1961), p. 72, and two examples described as "negroid" pp. 80–81. See also
1143:
For a discussion of "hairy demons", in early sources sometimes translated as
745:
and the woodlands and to the word "druid." The 19th-century Irish folklorist
1812:
Although characteristic of Gaul, these figures also appear elsewhere in the
1132:
212:
1813:
1731:
1488:
1022:
729:
614:
1309:
European Paganism: The Realities of Cult from Antiquity to the Middle Ages
154:
in a passage criticizing the belief that early in the history of humanity
1582:, edited by T. Northcote Toller (Oxford: Clarendon Press, 1882), p. 1103
1269:
967:
851:. With reference to a highly speculative etymological connection between
582:
505:
1484:
1434:
1304:
984:
630:
407:
336:
158:
could have bodily intercourse with mortal women, begetting the race of
108:
1626:), following (due to a probable transposition error with the previous
206:
1668:
1010:
1002:
518:
484:
396:
269:
258:
46:
1841:, cited by Du Cange as Homel. ex Cod. reg. 5600. fol. 101. See also
1278:; Katherine Nell MacFarlane, "Isidore of Seville on the Pagan Gods (
509:
records a belief among his fellow Picards in northern Gaul that the
296:
19:
1735:
1623:
717:
701:
647:
618:
449:
445:
1230:
A literal translation fails to capture the etymological echoes of
410:," and is applied to Faunus frequently enough to suggest a divine
1492:
725:
721:
686:
660:
577:
496:
411:
285:
211:
with animals everywhere. Hence also Incubi are so called because
116:
112:
66:
1747:
Corinne J. Saunders, "'Symtyme the fende': Questions of Rape in
1093:
Corinne J. Saunders, "'Symtyme the fende': Questions of Rape in
807:
asserted that some people still regard groves as consecrated to
1178:
1144:
860:
816:
634:
492:
332:
288:
277:
264:, "to be in a fury"), particularly in a divine sense, as Greek
224:
54:
1127:; for an alternative English translation by Marcus Dods, from
1681:
1611:
1191:(Oxford: Clarendon Press, 1982, 1985 reprinting), entries on
1035:
989:
933:
908:
867:(Forgotten Books edition 2007, originally pub. 1911), p. 232
856:
840:
545:
419:
352:
235:
200:
196:
172:
155:
78:
58:
1523:
Vestal Virgins, Sibyls, and Matrons: Women in Roman Religion
379:, Faunus, Silvanus, and Inuus as a rampantly fertilizing god
280:). It is also possible, but less likely, that the word is a
1861:, tertia decisio LXXXVI, p. 41 in the edition of Liebrecht
1040:
464:
characterizes the "figgy fauns" and their counterparts the
434:, later identified with the goatskin-wearing Juno Sospita.
415:
163:
1295:
MacFarlane, "Isidore of Seville on the Pagan Gods," p. 37.
1705:(Pontifical Institute of Mediaeval Studies, 2005), p. 80.
1001:(Blackwell, 2007), p. 113. The name of Pan was sometimes
754:
913:
Beyond the Rubicon: Romans and Gauls in Republican Italy
689:". Although he draws directly on Augustine, calling the
363:
1045:
Forgotten Paths: Etymology and the Allegorical Mindset
979:
The multiplicity of the group of deities to which the
895:
refers both to inhabitants of the geographical region
1079:
Statues in Roman Society: Representation and Response
246:
words, some meaning "phantom, vapor," as for example
1944:
Fairy Legends and Traditions of the South of Ireland
1209:(Walter de Gruyter, 2011); and Victoria Emma Pagán,
448:," because it was food for goats) spawns "flies" or
418:' well-known habits of random penetration (see also
811:
and entered them to sacrifice to "their own gods" (
1423:Dusios nominant quos romani Faunos ficarios vocant
1284:Transactions of the American Philosophical Society
1730:pp. 80–81, noting that "unknown peculiarities of
1217:, where the penetration of the male as an act of
1081:(Oxford University Press, 2003), p. 266, note 24
468:by their swarming, serial acts of fertilization.
87:. Although the Celtic Dusios is not described in
1953:
1512:(Johns Hopkins University Press, 1982). p. 113.
1878:
1348:(1867), p. 261, as cited by A. Smythe Palmer,
347:sometimes has been proffered as the origin of
1525:(University of Texas Press, 2008), pp. 51–53.
1047:(Catholic University of America Press, 2007).
888:
659:whose hooded form suggested or represented a
1906:(Göttingen, 1852), p. 279. See also Dowden,
1247:Again Isidore's etymological echoes between
358:
1646:, with remarks on the meaning of "fig," in
1362:Etruscan Roman Remains in Popular Tradition
129:
1574:are adduced in the entry on the adjective
1071:Aufstieg und Niedergang der römischen Welt
915:(Oxford University Press, 2001), pp. 1–17
1213:(University of Texas Press, 2004), p. 58
1033:, where Pan as "all" is connected to the
1015:The Routledge Handbook of Greek Mythology
1701:7, 445, as cited by Bernadotte Filotas,
1431:Glossarium mediae et infimae latinitatis
1346:Transactions of the Philological Society
1201:(verb), p. 1832. See also discussion by
824:
608:
370:
362:
18:
1598:) and p. 60, glosses 23–24. In listing
1029:(Cambridge University Press) pp. 96–97
835:as divinities who might be compared to
544:could be a surviving form of the Roman
483:also occur in a horticultural setting.
23:St. Augustine in a 6th-century portrait
1954:
1211:Conspiracy Narratives in Roman History
776:(Éditions Errance, 2003), p. 158. The
568:
387:, writing in the 1040s, says that the
355:" in the expression "What the Deuce!"
257:, "vapor"; and others meaning "fury" (
889:Augustine and Isidore (see following)
700:merges later with the concept of the
430:was carried out by Roman matrons for
219:Isidore seems to be trying to derive
1652:Two Essays on the Worship of Priapus
1383:Glossaire etymologique Anglo-Normand
1364:pp. 126–129, with amusing anecdotes.
1596:unfæle men, wudewásan, unfæle wihtu
1433:(Niort: Favre, 1883–1887), vol. 3,
1354:Survivals in Belief among the Celts
827:below. The 19th-century Celiticist
458:ficarios culices caprificus generat
375:The Dusios was identified with Pan
339:, is derived by many scholars from
238:." More likely, it is related to a
13:
1330:Dictionnaire de la langue gauloise
774:Dictionnaire de la langue gauloise
14:
2003:
1904:Beiträge zur deutschen mythologie
865:The Religion of the Ancient Celts
847:19 (1898), pp. 228, 234–235, 251
663:. According to "country people" (
440:notes that the wild fig (called
1933:
1913:
1884:
1867:
1848:
1827:
1806:
1793:
1769:
1755:(Routledge, 1996), pp. 295–296
1741:
1721:
1708:
1688:
1661:
1546:
1528:
1515:
1502:
1474:
1458:
1439:
1408:
1391:
1367:
1335:
1318:
1298:
1289:
1258:
1241:
1224:
1167:
1154:
1137:
803:. As late as the 13th century,
704:; as late as the 13th century,
671:) threaten infants and cattle.
651:, possibly a form of the Roman
391:are those whom the Romans call
103:continue to play a role in the
1843:Mythology in the Low Countries
1129:Nicene and Post-Nicene Fathers
1107:
1087:
1063:
1050:
973:
936:categorize nouns within three
922:
878:
791:
766:
685:in his chapter on lamiae and "
138:appear in the writings of the
1:
1679:, which may be equivalent to
999:A Companion to Roman Religion
958:in Greek, for instance). The
829:Henri d'Arbois de Jubainville
760:
712:were still an active part of
37:was a divine being among the
1786:, 205, as cited by Filotas,
1654:(London, 1865), pp. 149–153
1350:Folk-Etymology, A Dictionary
1056:For further discussion, see
580:in his 9th-century treatise
540:It is less than evident how
142:, where they are treated as
7:
1784:MGH Concilia 4 Supplementum
1510:The Latin Sexual Vocabulary
784:, most often in the plural
503:by Welsh missionaries. His
10:
2008:
1921:Blockes-Berges Verrichtung
1900:Bonum universale de apibus
1469:Totius latinitatis lexicon
1101:(Routledge, 1996), p. 296
1017:(Routledge, 2004), p. 215
724:of antiquity. The folk in
1594:(1857), p. 17, gloss 20 (
1058:Christianity and Paganism
501:converted to Christianity
359:Agricultural associations
253:, "spirit, phantom," and
124:paganism and Christianity
91:sources independently of
1556:, see also Forcellini's
911:." See J.H.C. Williams,
823:); see discussion under
714:cult practice and belief
130:In Augustine and Isidore
1946:(London, 1828), p. 127.
1894:; cited by Du Cange as
1590:'s privately published
1487:or anal sores, but the
1483:was a medical term for
1471:(1831), vol. 2, p. 287.
1188:Oxford Latin Dictionary
741:, connected to the god
730:forests are consecrated
1977:Demons in Christianity
1928:Etruscan Roman Remains
1449:'s entry on Faunus in
1358:Charles Godfrey Leland
728:still reckon that the
681:1150–1228) deals with
667:), these and witches (
622:
613:19th-century Prussian
380:
368:
367:Figs, interior exposed
217:
178:
171:same demons, whom the
71:ancient Roman religion
51:ancient Greek religion
24:
1940:Thomas Crofton Croker
1919:Johannes Praetorius,
1896:Thomas Cantipratensis
1401:, p. 623; Henderson,
1385:(Paris, 1884), p. 43
1286:70 (1980), pp. 36–37.
1160:"Everywhere" = Latin
805:Thomas Cantipratensis
747:Thomas Crofton Croker
706:Thomas Cantipratensis
612:
555:Arthurian "histories"
473:Life of St. Richarius
374:
366:
185:
168:
22:
1967:Gallo-Roman religion
1926:as cited by Leland,
1648:Richard Payne Knight
1324:Delamarre, entry on
1315:Delamarre following.
903:(that is, who spoke
617:depicting woodland "
600:), female vampires (
583:De divortio Lotharii
77:), most commonly in
1782:, XV Interrogatio,
1764:Survivals in Belief
1521:Sarolta A. Takács,
1403:Survivals in Belief
1379:Édouard Le Héricher
1377:, p. 306, note 57;
1007:Homeric Hymn to Pan
938:grammatical genders
863:. J.A. MacCulloch,
825:Surviving tradition
569:Surviving tradition
471:In the 8th-century
331:, a type of fairy,
294:, "bad" (cf. Greek
16:Celtic divine being
1877:as fig wasps, see
1855:Gervase of Tilbury
1818:The Athenian Agora
1578:, "evil, bad," in
1265:Isidore of Seville
1114:Augustine of Hippo
964:Gervase of Tilbury
772:Xavier Delamarre,
675:Gervase of Tilbury
623:
563:romance narratives
383:The lexicographer
381:
369:
181:Isidore of Seville
134:References to the
107:belief systems of
53:and with the gods
25:
1908:European Paganism
1497:Sexual Vocabulary
1465:Egidio Forcellini
1375:European Paganism
887:as designated by
871:thought that the
722:cultivated groves
657:Genius Cucullatus
460:). The adjective
203:from their entry
187:The 'hairy ones'
39:continental Celts
1999:
1947:
1937:
1931:
1917:
1911:
1888:
1882:
1871:
1865:
1852:
1846:
1831:
1825:
1810:
1804:
1797:
1791:
1773:
1767:
1745:
1739:
1725:
1719:
1712:
1706:
1692:
1686:
1665:
1659:
1550:
1544:
1532:
1526:
1519:
1513:
1506:
1500:
1478:
1472:
1462:
1456:
1443:
1437:
1412:
1406:
1395:
1389:
1371:
1365:
1339:
1333:
1322:
1316:
1302:
1296:
1293:
1287:
1262:
1256:
1245:
1239:
1228:
1222:
1183:stupro, stuprare
1171:
1165:
1158:
1152:
1141:
1135:
1111:
1105:
1091:
1085:
1067:
1061:
1054:
1048:
1027:Plato's Cratylus
1013:and Robin Hard,
977:
971:
926:
920:
891:. In antiquity,
882:
876:
795:
789:
770:
687:nocturnal larvae
637:with the beings
422:), as "fig" was
105:magico-religious
29:Gaulish language
2007:
2006:
2002:
2001:
2000:
1998:
1997:
1996:
1982:European demons
1952:
1951:
1950:
1938:
1934:
1918:
1914:
1889:
1885:
1872:
1868:
1859:Otia Imperialia
1853:
1849:
1835:Pagan Survivals
1832:
1828:
1811:
1807:
1801:Pagan Survivals
1798:
1794:
1788:Pagan Survivals
1774:
1770:
1746:
1742:
1728:Pagan Survivals
1726:
1722:
1716:Pagan Survivals
1713:
1709:
1693:
1689:
1666:
1662:
1563:and Du Cange's
1551:
1547:
1539:Natural History
1533:
1529:
1520:
1516:
1507:
1503:
1479:
1475:
1463:
1459:
1444:
1440:
1425:, as quoted by
1413:
1409:
1396:
1392:
1372:
1368:
1356:(1911), p. 46;
1340:
1336:
1323:
1319:
1303:
1299:
1294:
1290:
1263:
1259:
1246:
1242:
1229:
1225:
1221:is an emphasis.
1172:
1168:
1159:
1155:
1142:
1138:
1119:De civitate Dei
1112:
1108:
1092:
1088:
1068:
1064:
1055:
1051:
978:
974:
950:anthropomorphic
927:
923:
883:
879:
837:aquatic deities
796:
792:
771:
767:
763:
665:rustici homines
645:, "water") and
633:, appears in a
571:
559:incubi daemones
361:
351:as a name for "
323:("devil"). The
148:Saint Augustine
132:
43:identified with
17:
12:
11:
5:
2005:
1995:
1994:
1989:
1984:
1979:
1974:
1972:Fertility gods
1969:
1964:
1949:
1948:
1932:
1930:, pp. 128–129.
1912:
1883:
1866:
1847:
1826:
1805:
1792:
1768:
1740:
1720:
1707:
1687:
1660:
1545:
1527:
1514:
1501:
1473:
1457:
1438:
1407:
1399:Folk-Etymology
1390:
1366:
1342:Whitley Stokes
1334:
1317:
1297:
1288:
1257:
1240:
1223:
1203:Elaine Fantham
1166:
1153:
1149:Unclean spirit
1136:
1106:
1086:
1062:
1049:
972:
921:
877:
845:Revue Celtique
790:
780:form would be
764:
762:
759:
655:or the Gallic
570:
567:
477:dusii hemaones
432:Juno Caprotina
360:
357:
304:connected the
302:Whitley Stokes
282:nominalization
240:semantic field
191:are called in
140:Church Fathers
131:
128:
121:early-medieval
15:
9:
6:
4:
3:
2:
2004:
1993:
1990:
1988:
1985:
1983:
1980:
1978:
1975:
1973:
1970:
1968:
1965:
1963:
1960:
1959:
1957:
1945:
1941:
1936:
1929:
1925:
1922:
1916:
1909:
1905:
1901:
1897:
1893:
1887:
1880:
1876:
1870:
1864:
1860:
1856:
1851:
1844:
1840:
1837:, pp. 78–79;
1836:
1830:
1823:
1819:
1815:
1809:
1802:
1796:
1789:
1785:
1781:
1777:
1772:
1765:
1761:
1758:
1754:
1750:
1744:
1737:
1733:
1729:
1724:
1717:
1711:
1704:
1700:
1696:
1695:Vita Richarii
1691:
1684:
1683:
1678:
1674:
1670:
1664:
1657:
1653:
1649:
1645:
1641:
1637:
1634:, glossed as
1633:
1629:
1625:
1621:
1617:
1613:
1609:
1605:
1601:
1597:
1593:
1589:
1588:Thomas Wright
1585:
1581:
1577:
1573:
1572:fauni ficarii
1569:
1566:
1562:
1559:
1555:
1549:
1543:
1540:
1536:
1531:
1524:
1518:
1511:
1505:
1498:
1494:
1490:
1486:
1482:
1477:
1470:
1466:
1461:
1454:
1453:
1448:
1442:
1436:
1432:
1428:
1424:
1420:
1416:
1411:
1404:
1400:
1394:
1388:
1384:
1380:
1376:
1370:
1363:
1359:
1355:
1351:
1347:
1343:
1338:
1331:
1327:
1321:
1314:
1310:
1306:
1301:
1292:
1285:
1281:
1277:
1272:
1271:
1266:
1261:
1254:
1250:
1244:
1237:
1233:
1227:
1220:
1216:
1212:
1208:
1204:
1200:
1196:
1195:
1190:
1189:
1184:
1180:
1176:
1170:
1163:
1157:
1150:
1146:
1140:
1134:
1130:
1126:
1121:
1120:
1115:
1110:
1104:
1100:
1096:
1090:
1084:
1080:
1076:
1072:
1066:
1059:
1053:
1046:
1042:
1038:
1037:
1032:
1028:
1024:
1020:
1016:
1012:
1008:
1004:
1000:
996:
992:
991:
986:
982:
976:
969:
965:
961:
957:
956:
951:
947:
943:
939:
935:
931:
930:ancient Greek
925:
918:
914:
910:
906:
902:
898:
894:
890:
886:
881:
874:
870:
866:
862:
858:
854:
850:
846:
842:
838:
834:
831:regarded the
830:
826:
822:
818:
814:
810:
806:
802:
801:
794:
787:
783:
779:
775:
769:
765:
758:
756:
752:
748:
744:
740:
736:
731:
727:
723:
719:
715:
711:
707:
703:
699:
694:
692:
688:
684:
680:
676:
672:
670:
666:
662:
658:
654:
650:
649:
644:
640:
636:
632:
628:
620:
616:
611:
607:
605:
604:
599:
598:
593:
589:
585:
584:
579:
575:
566:
564:
560:
556:
551:
547:
543:
538:
536:
532:
528:
524:
520:
516:
512:
508:
507:
502:
498:
494:
490:
486:
482:
478:
474:
469:
467:
463:
459:
455:
451:
447:
444:, "goat-fig,
443:
439:
435:
433:
429:
428:male fig tree
425:
421:
417:
413:
409:
405:
401:
398:
394:
393:Fauni ficarii
390:
386:
378:
373:
365:
356:
354:
350:
346:
342:
338:
334:
330:
326:
322:
318:
315:("spirits"),
314:
311:
307:
303:
299:
298:
293:
290:
287:
283:
279:
275:
272:," and Latin
271:
267:
263:
260:
256:
252:
249:
245:
244:Indo-European
241:
237:
233:
229:
226:
222:
216:
214:
210:
208:
202:
198:
194:
190:
184:
182:
177:
174:
167:
165:
161:
157:
153:
150:mentions the
149:
145:
141:
137:
127:
125:
122:
118:
115:as a type of
114:
110:
106:
102:
98:
97:Roman deities
94:
90:
86:
85:
80:
76:
72:
68:
64:
60:
56:
52:
48:
44:
40:
36:
35:
30:
21:
1962:Gaulish gods
1943:
1935:
1927:
1920:
1915:
1907:
1903:
1899:
1890:
1886:
1874:
1869:
1858:
1850:
1838:
1834:
1829:
1817:
1814:Roman Empire
1808:
1800:
1795:
1787:
1783:
1779:
1775:
1771:
1763:
1759:
1752:
1748:
1743:
1727:
1723:
1718:, pp. 80–81.
1715:
1710:
1702:
1698:
1694:
1690:
1680:
1676:
1672:
1663:
1651:
1643:
1635:
1631:
1627:
1619:
1610:, plural of
1607:
1603:
1599:
1595:
1592:Vocabularies
1591:
1579:
1575:
1571:
1564:
1557:
1553:
1548:
1538:
1530:
1522:
1517:
1509:
1508:J.N. Adams,
1504:
1496:
1489:imperial-era
1480:
1476:
1468:
1460:
1450:
1441:
1430:
1429:in his 1678
1422:
1419:Elementarium
1418:
1410:
1402:
1398:
1393:
1382:
1374:
1369:
1361:
1353:
1349:
1345:
1337:
1329:
1325:
1320:
1312:
1308:
1300:
1291:
1283:
1282:VIII. 11),"
1279:
1274:
1268:
1260:
1252:
1248:
1243:
1235:
1231:
1226:
1218:
1210:
1206:
1198:
1192:
1186:
1182:
1174:
1169:
1161:
1156:
1139:
1128:
1123:
1117:
1109:
1098:
1094:
1089:
1078:
1070:
1065:
1052:
1044:
1034:
1026:
1023:David Sedley
1014:
1006:
1003:etymologized
998:
994:
988:
985:monotheistic
980:
975:
959:
953:
945:
944:), animals (
941:
924:
916:
912:
904:
896:
892:
884:
880:
872:
864:
852:
844:
832:
820:
812:
808:
798:
793:
785:
781:
773:
768:
750:
749:thought the
738:
737:ought to be
734:
709:
697:
695:
690:
682:
678:
673:
668:
664:
646:
642:
638:
626:
624:
615:coat of arms
601:
595:
594:), witches (
591:
581:
573:
572:
558:
549:
541:
539:
530:
526:
522:
514:
510:
504:
488:
480:
476:
472:
470:
465:
461:
457:
453:
441:
436:
403:
399:
392:
388:
382:
376:
348:
344:
340:
328:
320:
316:
312:
305:
295:
291:
273:
265:
261:
254:
250:
231:
227:
220:
218:
204:
188:
186:
179:
169:
151:
135:
133:
100:
89:late-antique
83:
82:
74:
33:
32:
26:
1822:Telesphoros
1780:De divortio
1749:Sir Gowther
1732:Iberoceltic
1616:Anglo-Saxon
1614:) with the
1485:hemorrhoids
1276:immunditiam
1270:Etymologiae
1197:(noun) and
1133:New Advent.
1095:Sir Gowther
968:ithyphallic
481:dusii manes
402:comes from
199:Incubi, or
1956:Categories
1736:Visigothic
1675:appear as
1669:recensions
1636:unfæle men
1565:Glossarium
1499:following.
1305:Ken Dowden
1273:8.11.103:
1236:incumbendo
1175:stuprandum
859:or Italic
819:plural of
797:Perhaps a
761:References
639:aquatiquus
631:diminutive
592:sorciariae
557:involving
519:recensions
442:caprificus
377:(pictured)
337:changeling
319:("soul"),
248:Lithuanian
1987:Pan (god)
1910:, p. 109.
1833:Filotas,
1803:, p. 305.
1799:Filotas,
1790:, p. 305.
1760:et passim
1714:Filotas,
1667:In other
1620:wudewasan
1586:, citing
1447:W.F. Otto
1332:, p. 158.
1011:H.J. Rose
917:et passim
813:suis diis
778:Latinized
716:. In his
625:The form
535:Magonians
513:, called
485:Richarius
450:fig wasps
397:adjective
270:bacchante
259:Old Irish
223:from the
195:Pans, in
1892:immolare
1766:, p. 73.
1624:woodwose
1554:ficarius
1427:Du Cange
1405:, p. 73.
1397:Palmer,
1373:Dowden,
1280:Origines
946:animalia
743:Silvanus
718:allegory
708:claimed
702:wild man
648:Geniscus
627:Dusiolus
619:wild men
517:in some
462:ficarius
446:caprifig
400:ficarius
213:wrongful
189:(pilosi)
63:Silvanus
41:who was
1923:(1668),
1873:On the
1863:online.
1699:MGH SRM
1673:dusi(i)
1640:online.
1600:ficarii
1568:online.
1558:Lexicon
1493:Martial
1435:online.
1387:online.
1253:adsidue
1219:stuprum
1194:stuprum
1122:15.23:
1103:online.
1083:online.
1041:nominal
948:), and
942:homines
905:gallice
861:lymphae
841:Homeric
839:of the
739:drusios
726:Prussia
661:phallus
597:strigae
578:Hincmar
523:Mavones
497:Picardy
491:560 in
487:, born
454:ficarii
452:called
412:epithet
286:Gaulish
284:of the
228:adsidue
207:ineundo
117:incubus
113:Francia
67:Incubus
47:god Pan
27:In the
1992:Incubi
1757:online
1751:," in
1697:I, 2,
1677:maones
1671:, the
1656:online
1628:Satyri
1618:gloss
1584:online
1576:unfæle
1561:online
1542:11.41.
1415:Papias
1326:dusios
1313:contra
1249:Dusios
1232:incubi
1215:online
1199:stupro
1179:gerund
1173:Latin
1162:passim
1147:, see
1145:satyrs
1097:," in
1075:online
1031:online
1021:, and
1019:online
990:numina
909:Celtic
901:Celtic
897:Gallia
869:online
857:nymphs
853:dusios
849:online
817:dative
782:dusius
735:dusios
698:dusios
669:striae
653:Genius
641:(from
635:sermon
603:lamiae
588:Lothar
527:maones
515:maones
499:, was
493:Amiens
395:. The
385:Papias
341:dusios
333:goblin
325:Breton
321:dusmus
310:Slavic
289:prefix
278:Furies
274:furiae
225:adverb
221:dusius
164:heroes
160:giants
156:angels
144:demons
75:dusioi
65:, and
55:Faunus
34:Dusios
1879:above
1875:dusii
1682:manes
1644:dusii
1632:fauni
1612:Inuus
1606:(for
1604:inuii
1535:Pliny
1491:poet
1481:Ficus
1181:from
1036:logos
995:koine
981:dusii
960:dusii
955:ketos
934:Latin
928:Both
893:Galli
885:Galli
873:dusii
833:dusii
809:dusii
786:dusii
755:elves
751:dusii
710:dusii
691:dusii
683:dusii
586:("On
574:Dusii
550:manes
546:Manes
542:dusii
533:and "
531:manes
466:dusii
438:Pliny
424:Greek
420:Inuus
416:fauns
404:ficus
389:Dusii
353:devil
349:deuce
335:, or
327:word
306:dusii
276:(the
266:thuia
255:dĂąsas
251:dvĂŁse
236:fairy
232:Tusse
197:Latin
193:Greek
173:Gauls
152:dusii
136:dusii
101:Dusii
93:Greek
84:dusii
79:Latin
59:Inuus
1608:inui
1570:The
1251:and
1234:and
932:and
821:deus
800:deus
696:The
643:aqua
629:, a
511:dusi
506:vita
317:dusa
313:dusi
297:dys-
292:dus-
262:dás-
201:Inui
111:and
109:Gaul
95:and
45:the
1734:or
1630:or
1602:or
679:ca.
489:ca.
479:or
408:fig
406:, "
345:Duz
329:duz
308:to
300:).
268:, "
242:of
234:, "
162:or
119:in
81:as
69:of
49:of
1958::
1942:,
1898:,
1857:,
1778::
1537:,
1467:,
1452:PW
1421::
1417:,
1381:,
1360:,
1344:,
1328:,
1307:,
1267:,
1177:,
1116:,
1025:,
815:,
757:.
529:,
525:,
495:,
475:,
343:.
126:.
61:,
57:,
31:,
1881:.
1845:.
1824:.
1685:.
1622:(
1455:.
1151:.
1060:.
970:.
919:.
788:.
677:(
621:"
456:(
209:)
205:(
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