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Reverend Kirk stated the case more clearly when he said: "In our Scotland there are numerous and beautiful creatures of that aerial order, who frequently assign meetings to lascivious young men as succubi, or as joyous mistresses and prostitutes, who are called Leannain Sith or familiar spirits. "I hardly need to remind the reader of the importance of such "familiar spirits" in medieval occultism, particularly in Rosicrucian theories. Nor do I need to mention the number of accused witches who were condemned to death on the evidence that they had such familiar spirits. Like the modern abductees examined by Budd Hopkins, the women accused of witchcraft usually had a strange mark or scar somewhere on their body. There is no gap between the fairy-faith and ufology regarding the sexual question. This is apparent from the study made by Evans-Wentz, who records the following story: My grandmother Catherine MacInnis used to tell about a man named Laughlin, whom she knew, being in love with a fairy-woman. The fairy-woman made it a point to see Laughlin every night, and he being worn out with her began to fear her. Things got so bad at last that he decided to go to America to escape the fairy-woman. As soon as the plan was fixed and he was about to emigrate, women who were milking at sunset out in the meadows heard very audibly the fairy-woman singing this song: Lachie emigrated to Cape Breton, landing at Pictu, Nova Scotia; and in his first letter home to his friends he stated that the same fairy-woman was haunting him there in America. To discover a tale so rare and curious as this... is certainly of all our evidence highly interesting. And aside from its high literary value, it proves conclusively that the fairy- women who entice mortals to their love in modern times are much the same, if not the same, This allows us to return to the religious records mentioned above, which offer some of the most remarkable cases of apparition I have ever come across. It is difficult to believe that stories exist that surpass, for their amazing contents or shocking features, some of the reports we have already studied, such as the Hills' case or the Villas-Boas report. But, remarkable as they are, these latter two accounts refer only to one aspect of the total phenomenon; they can be interpreted only after being placed within the continuum of hundreds of lesser-known cases, which provide the necessary background. A book by Isidore Liseux, attributed by him to a theologian named Sinistrari, shows that church scholars were as puzzled by reports of incubi and succubi as most modern students of UFO lore are by the Villas-Boas case. Observing that the fundamental texts of the church gave no clear opinion on such cases, the author wondered how they should be judged by religious law. There are numerous cases in the records of the church (especially in witch trials) in which intercourse with incubi is found. From the church's point of view, this raises several problems. First, how is such intercourse physically possible? Second, how does demoniality differ from bestiality? Third, what sin is committed by those who engage in such intercourse? Fourth, what should their punishment toa be? The earliest author who uses the word demonialitas is J. Caramuel, in his Theologia Fundamentalis. Before him, no one made a distinction between demoniality and bestiality. All the moralists, following St. Thomas Aquinas, understood by bestiality "any kind of carnal intercourse with an object of a different species." Thus Cajetan in his commentary on St. Thomas places If Stewart came back today, he would have to revise this statement after reading UFO material. What will the brown-haired woman do When Lachie is on the billows? The comments by Evans-Wentz on this case are important: as the succubi of middle-age mystics.