when windows and doors were barred, and strangled infants. The polymath Michael Psellos of the 11th century inherited the notion that the stryggai and gelloudes were "interchangeable". He described them as beings that "suck blood and devour all the vital fluids which are in the little infant". Psellus documents a widened scope of the Gello's victims in the beliefs of the 11th century. Gello were being held responsible for the deaths of pregnant women and their fetuses as well. Gello (or Gillo) was also blamed for the condition of newborn infants who wasted away, and such infants were called Gillobrota (), according to Psellus. Psellus sought in vain for Ancient Greek sources of these beliefs, and formulated the theory that the gello derived from the Hebrew Lilith. Psellus further stated that the name "Gillo" could not be discovered in his usual sources for demonic names in antiquity, but were to be found in an esoteric or "occult" () Hebrew book ascribed to Solomon. Later, the 17th-century Greek Catholic scholar Leo Allatios would criticize Psellos's confounding of the gello and Lilith. The 14th-century Greek ecclesiastical historian Nikephoros Kallistos Xanthopoulos still told of gelloudes that "bring the infant from the bedroom, as if about to devour him." Middle Ages to modern age Aspects of the superstitions about the gelloude may be followed from the Middle Ages from various writings and talismans, to a treatise written by Leo Allatius in the 17th century which reveal that medieval beliefs and practices were still to be found among the common people of his day. Corporeal and phantom forms Although reports of Gello's behavior are consistent, her nature is less determinate. In the 7-8th century, John of Damascus equated the gello with the stryggai that sometimes appeared in spirit form while at other times had solid bodies and wore clothing. The strix could be regarded an "unclean spirit" (akátharton pneuma) subject to demonic excorcism, according to an exorcism text recorded by 17th century writer Allatius. A woman could also be regarded as being a gello by the populace, but the charges were dismissed in an ecclesiastical trial c. 8th century. The orthodox theology of the Church, expounded by Psellos or Ignatius, held that a woman's gendered nature precluded her from turning into a demon, since a demon was officially considered sexless. Johnston prefers to use the Greek word aōros or aōrē, "untimely dead" for this form