[Footnote A:  This idea is not peculiar to the Gothic tribes, but extends to those of Sclavic origin.  Tooke (History of Russia, Vol.  I. p. 100) relates, that the Russian peasants believe the nocturnal daemon, Kikimora, to have been a child, whom the devil stole out of the womb of its mother, because she had cursed it.  They also assert, that if an execration against a child be spoken in an evil hour, the child is carried off by the devil.  The beings, so stolen, are neither fiends nor men; they are invisible, and afraid of the cross and holy water; but, on the other hand, in their nature and dispositions they resemble mankind, whom they love, and rarely injure.]

Notwithstanding the special example of Lord Duffus, and of the top, it is the common opinion, that persons, falling under the power of the Fairies, were only allowed to revisit the haunts of men, after seven years had expired.  At the end of seven years more, they again disappeared, after which they were seldom seen among mortals.  The accounts they gave of their situation, differ in some particulars.  Sometimes they were represented as leading a life of constant restlessness, and wandering by moon-light.  According to others, they inhabited a pleasant region, where, however, their situation was rendered horrible, by the sacrifice of one or more individuals to the devil, every seventh year.  This circumstance is mentioned in Alison Pearson’s indictment, and in the Tale of the Young Tamlane, where it is termed, “the paying the kane to hell,” or, according to some recitations, “the teind,” or tenth.  This is the popular reason assigned for the desire of the Fairies to abstract young children, as substitutes for themselves in this dreadful tribute.  Concerning the mode of winning, or recovering, persons abstracted by the Fairies, tradition differs; but the popular opinion, contrary to what may be inferred from the following tale, supposes, that the recovery must be effected within a year and a day, to be held legal in the Fairy court.  This feat, which was reckoned an enterprize of equal difficulty and danger, could only be accomplished on Hallowe’en, at the great annual procession of the Fairy court.[A] Of this procession the following description is found in Montgomery’s Flyting against Polwart, apud Watson’s Collection of Scots Poems, 1709, Part III. p. 12.

  In the hinder end of harvest, on All-hallowe’en,
    When our good neighbours dois ride, if I read right. 
  Some buckled on a bunewand, and some on a been,
    Ay trottand in tronps from the twilight;
  Some saidled a she-ape, all grathed into green,
    Some hobland on a hemp-stalk, hovand to the hight;
  The king of Pharie and his court, with the Elf queen,
    With many elfish incubus was ridand that night. 
  There an elf on an ape, an unsel begat. 
    Into a pot by Pomathorne;
    That bratchart in a busse was born;
    They fand a monster on the morn,
  War faced nor a cat.