OpenLLM-France/wikimedia huggingface dataset:
# Investigator's guide to allegations of 'ritual' child abuse/Chapter 11

XI. REFERENCES
American Psychiatric Association. (1987). Diagnostic and statistical manual of mental disorders (3rd ed., rev.). Washington, DC: Author.
Breiner, S. J. (1990). Slaughter of the innocents: Child abuse through the ages and today. New York: Plenum Press.
Brown, R. (1987). Prepare for war. Chino, CA: Chick Publications.
Brunvand. J. H. (1981). The vanishing hitchhiker. New York: Norton.
Harrington. W. (1986, Feb. 23). The devil in Anton LaVey. The Washington Post Magazine Feb 23. 1986, pp. 6-17.
Lanning. K. V. (1987). Child molesters: A behavioral analysis, 2nd ed. Washington, DC: National Center for Missing and Exploited Children.
Lanning, K. V. (1989) Child sex rings: A behavioral analysis. Washington, DC: National Center for Missing and Exploited Children.
LaVey, A. (1969). Satanic bible. New York: Avon Books.
Mayer, R. S. (1991). Satan's children. New York: Putnam.
Michigan Department of State Police. (1990, June). Occult survey. East Lansing, MI: Author.
National Coalition on Television Violence (NCTV) News. (1988, June-October). p. 3.
National Incidence Studies on missing, abducted, runaway, and thrownaway children in America. (1990). Washington, DC: U.S. Department of Justice.
Pratkanis, A. (1991, Jan). Hidden messages. Wellness Letter, University of California, Berkeley, pp.1-2.
Rosenberg. D. A. (1987). Web of deceit: A literature review of Munchausen Syndrome by Proxy. Child Abuse and Neglect, 2, 547-563.
Rush, F. (1980). The best kept secret: Sexual abuse of children. New York: McGraw-Hill.
Smith. M., & Pazder, L. (1980). Michelle remembers. New York: Congdon and Lattis.
Siegal, B. (1990). A death in White Bear Lake. New York: Bantam.
Stranger-abduction homicides of children. (1989). Juvenile Justice Bulletin. Washington. DC: U. S. Department of Justice.
Stratford, L. (1988). Satan's underground. Eugene. OR: Harvest House.
Terr, L. (1990). Too scared to cry. New York: Harper and Row.
Timnik, L. (1985, August 25-26). The Times poll. Los Angeles Times.
​Virginia Crime Commission Task Force. (1991). Final report of the task force studying ritual crime. Richmond. VA: Author.
# Investigator's guide to allegations of 'ritual' child abuse/Chapter 12

XII. SUGGESTED READING
1) Cooper, John Charles. (1990). The black mask: Satanism in America today. Old Tappen, NJ: Fleming H. Revell Company.
Probably the best of the large number of books available primarily in Christian bookstores and written from the Christian perspective. This one, however, is written without the hysteria and sensationalism of most. Recommended for investigators who want information from this perspective.
2) Hicks, Robert D. (1991). In pursuit of Satan: The police and the occult. Buffalo, NY: Prometheus Books.
Undoubtedly, the best book written to date on the topic of satanism and the occult from the law enforcement perspective. Robert D. Hicks is a former police officer who is currently employed as a criminal justice analyst for the state of Virginia. Must reading for any criminal justice professional involved in this issue. Unfortunately, in the chapter on "Satanic Abuse of Children," the author appears to have been overly influenced by extreme skeptics with minimal or questionable credentials in this area. The book is easy to read, logical, and highly recommended.
3) Richardson, James T., Best, Joel, &. Bromley, David G., eds. (1991). The satanism scare. NY: Aldine de Gruyter.
The best book now available on the current controversy over satanism written from the academic perspective. The editors and many of the chapter authors are college professors and have written an objective, well-researched book. One of the great strengths of this book is the fact that the editors address a variety of the controversial issues from a variety of disciplines (Le., sociology, history, folklore, anthropology, criminal justice). Because of its academic perspective, it is sometimes harder to read but is well worth the effort. The chapter on "Law Enforcement and the Satanic Crime Connection" contains the results of a survey of "Cult Cops" and is must reading for law enforcement officers. The chapter on "Satanism and Child Molestation: Constructing the Ritual Abuse Scare" was written, however, by a freelance journalist who seems to take the position that these cases involve little or no real child abuse.
4) Terr, Lenore. (1990). Too scared to cry: Psychic trauma in childhood. NY: Harper and Row.
An excellent book written by a psychiatrist that provides important insights into the nature and recallability of early psychic trauma. For me, Dr. Terr's research and findings in the infamous Chowchilla kidnapping case shed considerable light on the "ritual" abuse controversy.
# Hoffman v. Blaski

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Concurring Opinion

    Stewart
United States Supreme Court
363 U.S. 335
Honorable Julius J. HOFFMAN, Judge of the United States District Court for the Northern District of Illinois, Eastern Division, Petitioner, v. John F. BLASKI et al. Honorable Philip L. SULLIVAN, Chief Judge of the United States District Court for the Northern District of Illinois, Petitioner,
Argued: April 19 and 20, 1960. --- Decided: June 13, 1960
Mr. Charles J. Merriam, Chicago, Ill., for petitioner Julius J. hoffman.
Mr. John C. Butler, Chicago, Ill., for petitioner Philip L. Sullivan.
Mr. Daniel V. O'Keeffe, Chicago, Ill., for respondents Blaski and others.
Mr. Warren E. King, Chicago, Ill., for respondents Behimer and Roberts.
Mr. Justice WHITTAKER delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Indian Fairy Tales (Jacobs)/The Gold-giving Serpent

Tale XV. Notes and References
The Gold-giving Serpent
OW in a certain place there lived a Brahman named Haridatta. He was a farmer, but poor was the return his labour brought him. One day, at the end of the hot hours, the Brahman, overcome by the heat, lay down under the shadow of a tree to have a doze. Suddenly he saw a great hooded snake creeping out of an ant-hill near at hand. So he thought to himself, "Sure this is the guardian deity of the field, and I have not ever worshipped it. That's why my farming is in vain. I will at once go and pay my respects to it."
​One day the Brahman had to go to the village, and so he ordered his son to take the milk to the ant-hill. The son brought the milk, put it down, and went back home. Next day he went again and found a denar, so he thought to himself: "This ant-hill is surely full of golden denars; I'll kill the serpent, and take them all for myself." So next day, while he was giving the milk to the serpent, the Brahman's son struck it on the head with a cudgel. But the serpent escaped death by the will of fate, and in a rage bit the Brahman's son with its sharp fangs, and he fell down dead at once. His people raised him a funeral pyre not far from the field and burnt him to ashes.
Two days afterwards his father came back, and when he learnt his son's fate he grieved and mourned. But after a time, he took the bowl of milk, went to the ant-hill, and praised the serpent with a loud voice. After a long, long time the serpent appeared, but only with its head out of the opening of the ant-hill, and spoke to the Brahman: "'Tis greed that brings you here, and makes you even forget the ​loss of your son. From this time forward friendship between us is impossible. Your son struck me in youthful ignorance, and I have bitten him to death. How can I forget the blow with the cudgel? And how can you forget the pain and grief at the loss of your son? "So speaking, it gave the Brahman a costly pearl and disappeared. But before it went away it said: "Come back no more." The Brahman took the pearl, and went back home, cursing the folly of his son.
# Indian Fairy Tales (Jacobs)/The Ass in the Lion's Skin

Tale XX. Notes and References Other versions: The Ass in the Lion's Skin
The Ass in the Lion's Skin
T the same time, when Brahma-datta was reigning in Benares, the future Buddha was born one of a peasant family; and when he grew up, he gained his living by tilling the ground.
At that time a hawker used to go from place to place, trafficking in goods carried by an ass. Now at each place he came to, when he took the pack down from the ass's back, he used to clothe him in a lion's skin, and turn him loose in the rice and barley fields. And when the
​So one day the hawker stopped in a village; and whilst he was getting his own breakfast cooked, he dressed the ass in a lion's skin, and turned him loose in a barley-field. The watchmen in the field dared not go up to him; but going home, they published the news. Then all the villagers came out with weapons in their hands; and blowing chanks, and beating drums, they went near the field and shouted. Terrified with the fear of death, the ass uttered a cry—the bray of an ass!
And when he knew him then to be an ass, the future Buddha pronounced the First Verse:
"This is not a lion's roaring, Nor a tiger's, nor a panther's; Dressed in a lion's skin, 'Tis a wretched ass that roars!"
But when the villagers knew the creature to be an ass, they beat him till his bones broke; and, carrying off the lion's skin, went away. Then the hawker came; and seeing the ass fallen into so bad a plight, pronounced the Second Verse:
"Long might the ass, Clad in a lion's skin, Have fed on the barley green. But he brayed! And that moment he came to ruin."
And even whilst he was yet speaking the ass died on the spot!
# Indian Fairy Tales (Jacobs)/The Broken Pot

Tale V. Notes and References
The Broken Pot
HERE lived in a certain place a Brahman, whose name was Svabhavakripana, which means "a born miser." He had collected a quantity of rice by begging, and after having dined off it, he filled a pot with what was left over. He hung the pot on a peg on the wall, placed his couch beneath, and looking intently at it all the night, he thought, "Ah, that pot is indeed brimful of rice. Now, if there should be a famine, I should certainly make a hundred rupees by it. With this I shall buy a couple of goats. They will have young ones every six months, and thus I shall have a whole herd of goats. Then, with the goats, I shall buy cows. As soon as they have calved, I shall sell the calves. Then, with the calves, I shall buy buffaloes; with the buffaloes, mares. When the mares have foaled, I shall have plenty of horses; and when I sell them, plenty of gold. With that gold I shall get a house with four wings. And then a Brahman will come to my house, and will give me his beautiful daughter, with a large dowry. She will have a son, and I shall call him Somasarman. ​When he is old enough to be danced on his father's knee, I shall sit with a book at the back of the stable, and while I am reading, the boy will see me, jump from his mother's lap, and run towards me to be danced on my knee. He will come too near the horse's hoof, and, full of anger, I shall call to my wife, 'Take the baby; take him!' But
she, distracted by some domestic work, does not hear me. Then I get up, and give her such a kick with my foot." While he thought this, he gave a kick with his foot, and broke the pot. All the rice fell over him, and made him quite white. Therefore, I say, "He who makes foolish plans for the future will be white all over, like the father of Somasarman."
# Indian Fairy Tales (Jacobs)/The Lambikin

Tale III. Notes and References
The Lambikin
NCE upon a time there was a wee wee Lambikin, who frolicked about on his little tottery legs, and enjoyed himself amazingly.
Now one day he set off to visit his Granny, and was jumping with joy to think of all the good things he should get from her, when who should he meet but a Jackal, who looked at the tender young morsel and said: "Lambikin! Lambikin! I'll eat YOU!"
"To Granny's house I go, Where I shall fatter grow, Then you can eat me so."
The Jackal thought this reasonable, and let Lambikin pass.
By-and-by he met a Vulture, and the Vulture, looking hungrily at the tender morsel before him, said: "Lambikin! Lambikin! I'll eat YOU!"
​But Lambikin only gave a little frisk, and said:
"To Granny's house I go, Where I shall fatter grow, Then you can eat me so."
The Vulture thought this reasonable, and let Lambikin pass.
And by-and-by he met a Tiger, and then a Wolf, and a Dog, and an Eagle, and all these, when they saw the tender little morsel, said: "Lambikin! Lambikin! I'll eat YOU!"
But to all of them Lambikin replied, with a little frisk:
"To Granny's house I go, Where I shall fatter grow, Then you can eat me so."
At last he reached his Granny's house, and said, all in a great hurry, "Granny, dear, I've promised to get very fat; so, as people ought to keep their promises, please put me into the corn-bin at once."
So his Granny said he was a good boy, and put him into the corn-bin, and there the greedy little Lambikin stayed for seven days, and ate, and ate, and ate, until he could scarcely waddle, and his Granny said he was fat enough for anything, and must go home. But cunning little Lambikin said that would never do, for some animal would be sure to eat him on the way back, he was so plump and tender.
"Drumikin! Drumikin! Have you seen Lambikin? "
And Mr. Lambikin, curled up in his soft warm nest replied:
"Fallen into the fire, and so will you On little Drumikin. Tum-pa, tum-too!"
"How very annoying!" sighed the Eagle, thinking regretfully of the tender morsel he had let slip.
Meanwhile Lambikin trundled along, laughing to himself, and singing:
"Tum-pa, tum-too; Tum-pa, tum-too!"
Every animal and bird he met asked him the same question:
"Drumikin! Drumikin! Have you seen Lambikin?"
And to each of them the little slyboots replied:
"Fallen into the fire, and so will you On little Drumikin. Tum-pa, tum-too; Tum-pa, tum-too; Tum-pa, tum-too!"
​Then they all sighed to think of the tender little morsel they had let slip.
At last the Jackal came limping along, for all his sorry looks as sharp as a needle, and he too called out—
"Drumikin! Drumikin! Have you seen Lambikin?"
And Lambikin, curled up in his snug little nest, replied gaily:
"Fallen into the fire, and so will you On little Drumikin! Tum-pa━━"
But he never got any further, for the Jackal recognised his voice at once, and cried: "Hullo! you've turned yourself inside out, have you? Just you come out of that!"
Whereupon he tore open Drumikin and gobbled up Lambikin.
# Indian Fairy Tales (Jacobs)/Sun, Moon, and Wind

Tale XXVII. Notes and References
How Sun, Moon, and Wind went out to Dinner
NE day Sun, Moon, and Wind went out to dine with their uncle and aunts Thunder and Lightning. Their mother (one of the most distant Stars you see far up in the sky) waited alone for her children's return.
Now both Sun and Wind were greedy and selfish. They enjoyed the great feast that had been prepared for them, without a thought of saving any of it to take home to their ​mother—but the gentle Moon did not forget her. Of every dainty dish that was brought round, she placed a small portion under one of her beautiful long finger-nails, that Star might also have a share in the treat.
On their return, their mother, who had kept watch for them all night long with her little bright eye, said, "Well, children, what have you brought home for me?" Then Sun (who was eldest) said, "I have brought nothing home for you. I went out to enjoy myself with my friends—not to fetch a dinner for my mother!" And Wind said, "Neither have I brought anything home for you, mother. You could hardly expect me to bring a collection of good things for you, when I merely went out for my own pleasure." But Moon said, "Mother, fetch a plate, see what I have brought you." And shaking her hands she showered down such a choice dinner as never was seen before.
Then Star turned to Sun and spoke thus, "Because you went out to amuse yourself with your friends, and feasted and enjoyed yourself, without any thought of your mother at home—you shall be cursed. Henceforth, your rays shall ever be hot and scorching, and shall burn all that they touch. And men shall hate you, and cover their heads when you appear."
(And that is why the Sun is so hot to this day.)
Then she turned to Wind and said, "You also who forgot your mother in the midst of your selfish pleasures—hear your doom. You shall always blow in the hot dry weather, and shall parch and shrivel all living things. And men shall detest and avoid you from this very time."
​(And that is why the Wind in the hot weather is still so disagreeable.)
But to Moon she said, "Daughter, because you remembered your mother, and kept for her a share in your own enjoyment, from henceforth you shall be ever cool, and calm, and bright. No noxious glare shall accompany your pure rays, and men shall always call you 'blessed.'"
(And that is why the moon's light is so soft, and cool, and beautiful even to this day.)
# Indian Medicinal Plants/Natural Order Frankeniaceæ

N. 0. FRANKENIACEÆ
115. Frankenia pulverulata, Linn, h.f.b.i, i. 212.
Vern.:—Khareeya (Sindh.)
Habitat:—On the Sea Coast of Sind; also on the salt plains of the Punjab, and probably also in Cutch. ​An annual herb, slender, prostrate, diffuse, exceedingly branched. Leaves obovate, retuse or hoary beneath, 1/6-¼ in. very shortly petioled. Branches wiry, leafy, 6-18 in. long. Flowers pink, shorter than the leaves. Calyx cylindric, glabrous, strongly ribbed. Petals small.
Use : — Valued by native practitioners in the fresh state for its mucilaginous and aromatic properties; exhibited in the form of decoction in empyreuma (Murray.)
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# Indian Medicinal Plants/Natural Order Hypercineæ

N. O. HYPERICINEÆ
125. Hypericum patulum, Thunb., h.f.b.i, i. 254.
Vern. : — Tumbhul (Behari).
Habitat: — Throughout the Temperate Himalaya (Sikkim excepted), from Bhotan to Simla and Chamba; also in the Khasia Mountains and Yunnan.
A shrub. Leaves distichous, 1-1½ in. long, narrowed rhomboid or elliptical, very shortly petioled, black-dotted and rusty beneath; margins reflexed. Flowers 1 in. diam. Sepals 1/5 in. Petals yellow, orbicular or elliptical, longer than the stamens. Styles equalling the ovary, but exceeding the stamens. Capsules obtusely conical, 1/5-⅓ in. long.
Dr. Hooker writes in the Botanical Magazine, for February 1st, 1868:-
"It is a native of Japan, where it was discovered by Thunberg ninety years ago, * * As a species, it is very nearly allied to the H. uralum, Hamilton, of Nepal, and will probably prove to be a large- flowered variety of that plant. It is very variable in the foliage, which is flat or has recurved margins, and is green or rust-coloured beneath."
Part used :— The seed.
Use : — The scented seeds are employed as an aromatic stimulant in Patna, where they are imported from Nepal (Irvine).
126. H. perforatum., Linn., h.f.b.i., i. 255.
Vern. : — Balsant, dendlu (H. & Pb.)
Habitat : — Temperate Western Himalaya, from Kumaon to Kashmir.
A perennial herb. Stems erect, 2-edged, 18 in., with slender stolons branched above Leaves oblong or ovate, pellucid-punctate, ¾ in., obtuse, with radiating veins, paler beneath, with black dots. Cymes corymbose, 3-chotomously branched; flowers 1 in., sepals 1/6 in., 5, linear, acute connate; 3-delphous at the base; margins of the sepals eglandular. Petals persistent with black glandular edges. Ovary 3-celled; styles twice the ​length of the ovary, equalling the stamens. Capsule ⅛ in., egg-shaped.
Parts used :— The leaves and the whole plant.
Use :-— It is recommended in Arabian medicine as a vermifuge, also used to cure piles, prolapsus uteri et ani (Honning-berger, Vol. TL, p. 289,. The herb is bitter and astringent, and was recommended by Arabic writers as a detersive, resolutive, anthelmintic, diuretic and emmenagogue and, externally, as excitant, but it does not appear to be used in modern medicine (Watt).
The plant is certainly astringent and aromatic; taken internally, it occasionally acts as a purgative, but not powerfully. In country districts, it is sometimes used still as a medicine, and oil, in which the shoots or flowering tops have been steeped, is sold by herbalists as " oleum hyperial." The leaves have been used as a vermifuge (Sowerby's English Botany).
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# Indian Medicinal Plants/Natural Order Goodenovieæ

N. 0. GOODENOVIAÆ.
701. Scœvola Kœnigic, Vahl h.f.b.i., iii. 421 Roxb. 177 (under S. Taccada).
Vern. : — Bhadrák (Bomb.). ​Habitat: — Sea-shores of India, from Sind to Ceylon, and from Burma to Malacca.
A large shruby plant with thin loose bark ; stem and branches stout. Leaves 3-5in., alternate, entire or rarely obscurely crenate, silky or glabrescent, tufted in the axils, petioled, obovate-oblong, obtuse, herbaceous. Flowers white, tinged with purple. Cymes axillary, much shorter than the leaves. Bracts small. Calyx-lobes ⅛-¼in. linear-lanceolate, obtuse and enlarged in fruit. Corolla-tube ¾in., oblique split to the base behind, narrow pubescent ; lobes ¼-⅓in., lanceolate, anthers free. Indusium of the stigma ciliate ; ovary 2-1 celled, with 2 erect ovules. Drupe ⅓-½in., subspherical, very succulent ; endocarp long.
Use : — The juice of the berries is instilled by the Amboyans into the eyes to clear off opacities and take away dimness of vision (Rumplins).
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# Indian Medicinal Plants/Natural Order Hamamelideæ

N. 0. HAMAMELIDEÆ.
486. Altingia excelsa, Noronha, h.f.b.i., ii. 429.
Syn. : — Sedgwickia cerasifolia. Griffith.
Vern. : — Siláras (H.) ; Jutili (Ass.); Neri-uriship-pál (Tam); Rasa-mála (Mai.); Shila-rasam (Tel. Guz. ând Mar).
Habitat : — Extending from East Bengal to China and Malay. Assam and Bhutan, Pegu, Mergui, Java, Yunnan.
A tree, 60-100ft. high. Leaves alternate, 3-4½in., elliptically- lanceolate, glabrous, acuminate on both surfaces, or with tufts of hairs in the axils of the nerves beneath. Petiole 1-l½in Flowers in dense heads ; heads wrapped by a large bract, male racemose, female solitary. Male heads : a mass of stamens with very short filaments, probably representing numerous achlamydeous flowers. Anthers obverse — pyramidal, the valves when young turned in till they reach the connective, so that the young stamen is pseudo— 4-celled, dehiscing longitudinally. Female heads of 12-20 flowers ; calyces confluent, without limb. Petals (some rudimentary stamens have been taken for petals). Ovary ¾-inferior, 2-celled ; styles 2, separate, deciduous. Ovules numerous, axile. Fruit-head globose, harsh. Seeds numerous ; lowest 1-2 of each cell winged, fertile, the upper without wing or embryo.
Uses : — Yields the resin known as " storax." In orchitis, it is not possible to use this semifluid resin on the inflamed testicle direct, but it is used over the scrotum and covered over with dry tobacco-leaves. I have used it with success in the early stages of Hydrocele of the tunica vaginalis. (K. R. K.).
It contains benzaldehyde, cinnamic acid and cinnamaldehyde, also a resin and a pentosan ; esters are not present.— J. Ch. S. 1902, AT. 111.
Oriental storax is a mixture of free cinnamic acid, vanillin, styrol, styracin, cinnamic acid— ethyl ester, cinnamic acid— phenolpropyl ester, and storesinol, partly in the free state and partly as cinnamic acid ester. Storesinol has the composition C$_{16}$H$_{26}$O$_2$ , and melts at 156°— 157°; it is isomeric with the benzoresinol, isolated from benzoin, which melts at 272°C. ​The composition of American Storax deviates so insignificantly from Oriental Storax that they may be regarded as identical. The Agricultural Ledger. 1904— No. 9 p. 120.
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